Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 along with Meditative Mindful Swimming 🏊♂️ to Attain NIBBĀNA the Eternal Bliss.
Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
08/01/21
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
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Posted by: site admin @ 5:29 pm
𝓛𝓔𝓢𝓢𝓞𝓝 4049 Mon 2 Aug 2021
Online Prabuddha Intellectuals Convention in Awakened One’s own words
For the Welfare, Happiness and Peace for All Societies and for them to
Attain Eternal Bliss as Final Goal through mahā+satipaṭṭhāna— Attendance
on awareness by Observation of Kāya Section on
ānāpāna,postures,sampajañña, repulsiveness,the Elements,the nine charnel
grounds,of Vedanā and Citta
Mahāsatipaṭṭhāna Sutta in 30) Classical English,Roman,15) Classical Basque- Euskal klasikoa,16) Classical Belarusian-Класічная беларуская,17) Classical Bengali-ক্লাসিক্যাল বাংলা,18) Classical Bosnian-Klasični bosanski,19) Classical Bulgaria- Класически българск,
𝙁𝙧𝙚𝙚
𝙊𝙣𝙡𝙞𝙣𝙚 𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝙄𝙣𝙩𝙚𝙡𝙡𝙚𝙘𝙩𝙪𝙖𝙡𝙨
𝘾𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣 𝙞𝙣 𝘼𝙬𝙖𝙠𝙚𝙣𝙚𝙙 𝙊𝙣𝙚’𝙨 𝙤𝙬𝙣 𝙬𝙤𝙧𝙙𝙨
𝙁𝙤𝙧 𝙩𝙝𝙚 𝙒𝙚𝙡𝙛𝙖𝙧𝙚, 𝙃𝙖𝙥𝙥𝙞𝙣𝙚𝙨𝙨 𝙖𝙣𝙙 𝙋𝙚𝙖𝙘𝙚
𝙛𝙤𝙧 𝘼𝙡𝙡 𝙎𝙤𝙘𝙞𝙚𝙩𝙞𝙚𝙨 𝙖𝙣𝙙 𝙛𝙤𝙧 𝙩𝙝𝙚𝙢 𝙩𝙤
𝘼𝙩𝙩𝙖𝙞𝙣 𝙀𝙩𝙚𝙧𝙣𝙖𝙡 𝘽𝙡𝙞𝙨𝙨 𝙖𝙨 𝙁𝙞𝙣𝙖𝙡 𝙂𝙤𝙖𝙡
𝙩𝙝𝙧𝙤𝙪𝙜𝙝 𝙢𝙖𝙝ā+𝙨𝙖𝙩𝙞𝙥𝙖ṭṭ𝙝ā𝙣𝙖— 𝘼𝙩𝙩𝙚𝙣𝙙𝙖𝙣𝙘𝙚 𝙤𝙣
𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 𝙗𝙮 𝙊𝙗𝙨𝙚𝙧𝙫𝙖𝙩𝙞𝙤𝙣 𝙤𝙛 𝙆ā𝙮𝙖
𝙎𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙣 ā𝙣ā𝙥ā𝙣𝙖,𝙥𝙤𝙨𝙩𝙪𝙧𝙚𝙨,𝙨𝙖𝙢𝙥𝙖𝙟𝙖ññ𝙖,
𝙧𝙚𝙥𝙪𝙡𝙨𝙞𝙫𝙚𝙣𝙚𝙨𝙨,𝙩𝙝𝙚 𝙀𝙡𝙚𝙢𝙚𝙣𝙩𝙨,𝙩𝙝𝙚 𝙣𝙞𝙣𝙚
𝙘𝙝𝙖𝙧𝙣𝙚𝙡 𝙜𝙧𝙤𝙪𝙣𝙙𝙨,𝙤𝙛 𝙑𝙚𝙙𝙖𝙣ā 𝙖𝙣𝙙 𝘾𝙞𝙩𝙩𝙖
𝙊𝙣𝙡𝙞𝙣𝙚 𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝙄𝙣𝙩𝙚𝙡𝙡𝙚𝙘𝙩𝙪𝙖𝙡𝙨
𝘾𝙤𝙣𝙫𝙚𝙣𝙩𝙞𝙤𝙣 𝙞𝙣 𝘼𝙬𝙖𝙠𝙚𝙣𝙚𝙙 𝙊𝙣𝙚’𝙨 𝙤𝙬𝙣 𝙬𝙤𝙧𝙙𝙨
𝙁𝙤𝙧 𝙩𝙝𝙚 𝙒𝙚𝙡𝙛𝙖𝙧𝙚, 𝙃𝙖𝙥𝙥𝙞𝙣𝙚𝙨𝙨 𝙖𝙣𝙙 𝙋𝙚𝙖𝙘𝙚
𝙛𝙤𝙧 𝘼𝙡𝙡 𝙎𝙤𝙘𝙞𝙚𝙩𝙞𝙚𝙨 𝙖𝙣𝙙 𝙛𝙤𝙧 𝙩𝙝𝙚𝙢 𝙩𝙤
𝘼𝙩𝙩𝙖𝙞𝙣 𝙀𝙩𝙚𝙧𝙣𝙖𝙡 𝘽𝙡𝙞𝙨𝙨 𝙖𝙨 𝙁𝙞𝙣𝙖𝙡 𝙂𝙤𝙖𝙡
𝙩𝙝𝙧𝙤𝙪𝙜𝙝 𝙢𝙖𝙝ā+𝙨𝙖𝙩𝙞𝙥𝙖ṭṭ𝙝ā𝙣𝙖— 𝘼𝙩𝙩𝙚𝙣𝙙𝙖𝙣𝙘𝙚 𝙤𝙣
𝙖𝙬𝙖𝙧𝙚𝙣𝙚𝙨𝙨 𝙗𝙮 𝙊𝙗𝙨𝙚𝙧𝙫𝙖𝙩𝙞𝙤𝙣 𝙤𝙛 𝙆ā𝙮𝙖
𝙎𝙚𝙘𝙩𝙞𝙤𝙣 𝙤𝙣 ā𝙣ā𝙥ā𝙣𝙖,𝙥𝙤𝙨𝙩𝙪𝙧𝙚𝙨,𝙨𝙖𝙢𝙥𝙖𝙟𝙖ññ𝙖,
𝙧𝙚𝙥𝙪𝙡𝙨𝙞𝙫𝙚𝙣𝙚𝙨𝙨,𝙩𝙝𝙚 𝙀𝙡𝙚𝙢𝙚𝙣𝙩𝙨,𝙩𝙝𝙚 𝙣𝙞𝙣𝙚
𝙘𝙝𝙖𝙧𝙣𝙚𝙡 𝙜𝙧𝙤𝙪𝙣𝙙𝙨,𝙤𝙛 𝙑𝙚𝙙𝙖𝙣ā 𝙖𝙣𝙙 𝘾𝙞𝙩𝙩𝙖
𝘿𝙤 𝙂𝙤𝙤𝙙 𝙋𝙪𝙧𝙞𝙛𝙮 𝙈𝙞𝙣𝙙 𝘼𝙩𝙩𝙖𝙞𝙣 𝙀𝙩𝙚𝙧𝙣𝙖𝙡 𝘽𝙡𝙞𝙨𝙨
𝙊𝙫𝙚𝙧𝙘𝙤𝙢𝙚 𝙩𝙝𝙚 𝙬𝙤𝙧𝙨𝙩 𝙄𝙡𝙡𝙣𝙚𝙨𝙨 - 𝘽𝙪𝙙𝙙𝙝𝙖.
𝙏𝙝𝙚
𝙨𝙘𝙞𝙚𝙣𝙘𝙚 𝙗𝙚𝙝𝙞𝙣𝙙 𝙩𝙝𝙚 𝙣𝙚𝙬 𝙩𝙚𝙘𝙝𝙣𝙞𝙦𝙪𝙚
𝙞𝙣𝙫𝙤𝙡𝙫𝙚𝙨 𝙩𝙝𝙚 𝙢𝙤𝙡𝙚𝙘𝙪𝙡𝙚 𝙣𝙞𝙘𝙤𝙩𝙞𝙣𝙖𝙢𝙞𝙙𝙚
𝙖𝙙𝙚𝙣𝙞𝙣𝙚 𝙙𝙞𝙣𝙪𝙘𝙡𝙚𝙤𝙩𝙞𝙙𝙚 (𝙉𝘼𝘿), 𝙬𝙝𝙞𝙘𝙝 𝙥𝙡𝙖𝙮𝙨
𝙖 𝙧𝙤𝙡𝙚 𝙞𝙣 𝙜𝙚𝙣𝙚𝙧𝙖𝙩𝙞𝙣𝙜 𝙚𝙣𝙚𝙧𝙜𝙮 𝙞𝙣 𝙩𝙝𝙚
𝙝𝙪𝙢𝙖𝙣 𝙗𝙤𝙙𝙮.𝙎𝙩𝙪𝙣𝙣𝙞𝙣𝙜 𝙖𝙣𝙩𝙞-𝙖𝙜𝙚𝙞𝙣𝙜
𝙗𝙧𝙚𝙖𝙠𝙩𝙝𝙧𝙤𝙪𝙜𝙝 𝙘𝙤𝙪𝙡𝙙 𝙨𝙚𝙚 𝙝𝙪𝙢𝙖𝙣𝙨 𝙡𝙞𝙫𝙚 𝙩𝙤
150 𝙖𝙣𝙙 𝙧𝙚𝙜𝙚𝙣𝙚𝙧𝙖𝙩𝙚 𝙤𝙧𝙜𝙖𝙣𝙨 𝙗𝙮 2020 ‘𝙛𝙤𝙧 𝙩𝙝𝙚
𝙥𝙧𝙞𝙘𝙚 𝙤𝙛 𝙖 𝙘𝙤𝙛𝙛𝙚𝙚 𝙖 𝙙𝙖𝙮’
𝙨𝙘𝙞𝙚𝙣𝙘𝙚 𝙗𝙚𝙝𝙞𝙣𝙙 𝙩𝙝𝙚 𝙣𝙚𝙬 𝙩𝙚𝙘𝙝𝙣𝙞𝙦𝙪𝙚
𝙞𝙣𝙫𝙤𝙡𝙫𝙚𝙨 𝙩𝙝𝙚 𝙢𝙤𝙡𝙚𝙘𝙪𝙡𝙚 𝙣𝙞𝙘𝙤𝙩𝙞𝙣𝙖𝙢𝙞𝙙𝙚
𝙖𝙙𝙚𝙣𝙞𝙣𝙚 𝙙𝙞𝙣𝙪𝙘𝙡𝙚𝙤𝙩𝙞𝙙𝙚 (𝙉𝘼𝘿), 𝙬𝙝𝙞𝙘𝙝 𝙥𝙡𝙖𝙮𝙨
𝙖 𝙧𝙤𝙡𝙚 𝙞𝙣 𝙜𝙚𝙣𝙚𝙧𝙖𝙩𝙞𝙣𝙜 𝙚𝙣𝙚𝙧𝙜𝙮 𝙞𝙣 𝙩𝙝𝙚
𝙝𝙪𝙢𝙖𝙣 𝙗𝙤𝙙𝙮.𝙎𝙩𝙪𝙣𝙣𝙞𝙣𝙜 𝙖𝙣𝙩𝙞-𝙖𝙜𝙚𝙞𝙣𝙜
𝙗𝙧𝙚𝙖𝙠𝙩𝙝𝙧𝙤𝙪𝙜𝙝 𝙘𝙤𝙪𝙡𝙙 𝙨𝙚𝙚 𝙝𝙪𝙢𝙖𝙣𝙨 𝙡𝙞𝙫𝙚 𝙩𝙤
150 𝙖𝙣𝙙 𝙧𝙚𝙜𝙚𝙣𝙚𝙧𝙖𝙩𝙚 𝙤𝙧𝙜𝙖𝙣𝙨 𝙗𝙮 2020 ‘𝙛𝙤𝙧 𝙩𝙝𝙚
𝙥𝙧𝙞𝙘𝙚 𝙤𝙛 𝙖 𝙘𝙤𝙛𝙛𝙚𝙚 𝙖 𝙙𝙖𝙮’
𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜
𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢
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𝙩𝙤 𝙗𝙚 𝙖 𝙬𝙤𝙧𝙠𝙞𝙣𝙜 𝙥𝙖𝙧𝙩𝙣𝙚𝙧 𝙬𝙞𝙩𝙝 𝙖𝙡𝙡
𝘽𝙪𝙙𝙙𝙝𝙞𝙨𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡 𝙩𝙚𝙢𝙥𝙡𝙚𝙨,
𝙈𝙤𝙣𝙖𝙨𝙩𝙚𝙧𝙞𝙚𝙨, 𝙑𝙞𝙝𝙖𝙧𝙖𝙨, 𝙋𝙖𝙜𝙤𝙙𝙖𝙨,𝙂𝙃𝙈𝘾 &
𝙂𝘾𝘾 𝙛𝙤𝙧 𝙞𝙩𝙨 𝙊𝙣𝙚 𝙘𝙧𝙤𝙧𝙚 𝙨𝙖𝙥𝙡𝙞𝙣𝙜𝙨 𝙖𝙧𝙚
𝙖𝙣𝙩𝙞𝙘𝙞𝙥𝙖𝙩𝙚𝙙 𝙩𝙤 𝙗𝙚 𝙥𝙡𝙖𝙣𝙩𝙚𝙙 𝙖𝙨 𝙖 𝙥𝙖𝙧𝙩 𝙤𝙛
𝙩𝙝𝙚 𝙥𝙧𝙤𝙜𝙧𝙖𝙢𝙢𝙚 𝙬𝙞𝙩𝙝𝙞𝙣 𝙩𝙝𝙚 𝙢𝙚𝙩𝙧𝙤𝙥𝙤𝙡𝙞𝙨,
𝙬𝙞𝙩𝙝 10 𝙡𝙖𝙠𝙝 𝙨𝙖𝙥𝙡𝙞𝙣𝙜𝙨 𝙥𝙧𝙤𝙥𝙤𝙨𝙚𝙙 𝙩𝙤 𝙗𝙚
𝙥𝙡𝙖𝙣𝙩𝙚𝙙 𝙬𝙞𝙩𝙝𝙞𝙣 𝙩𝙝𝙚 𝙛𝙞𝙧𝙨𝙩 12 𝙢𝙤𝙣𝙩𝙝𝙨.
𝘼𝙡𝙤𝙣𝙜 𝙬𝙞𝙩𝙝 𝙍𝙚𝙨𝙞𝙙𝙚𝙣𝙩𝙨’ 𝙬𝙚𝙡𝙛𝙖𝙧𝙚
𝙖𝙨𝙨𝙤𝙘𝙞𝙖𝙩𝙞𝙤𝙣𝙨 𝙩𝙝𝙖𝙩 𝙬𝙞𝙡𝙡 𝙥𝙡𝙖𝙮 𝙖 𝙨𝙚𝙧𝙞𝙤𝙪𝙨
𝙥𝙤𝙨𝙞𝙩𝙞𝙤𝙣 𝙬𝙞𝙩𝙝𝙞𝙣 𝙩𝙝𝙚 𝙙𝙧𝙞𝙫𝙚. 𝘼𝙨 𝙏𝙝𝙚 𝙘𝙞𝙫𝙞𝙘
𝙥𝙝𝙮𝙨𝙞𝙦𝙪𝙚 𝙞𝙨 𝙥𝙡𝙖𝙣𝙣𝙞𝙣𝙜 𝙩𝙤 𝙚𝙣𝙩𝙧𝙪𝙨𝙩 𝙩𝙝𝙚
𝙖𝙨𝙨𝙤𝙘𝙞𝙖𝙩𝙞𝙤𝙣𝙨 𝙬𝙞𝙩𝙝 𝙩𝙝𝙚 𝙙𝙪𝙩𝙮 𝙤𝙛
𝙨𝙪𝙨𝙩𝙖𝙞𝙣𝙞𝙣𝙜 𝙩𝙝𝙚 𝙗𝙪𝙨𝙝𝙚𝙨 𝙤𝙛 𝙩𝙝𝙚𝙞𝙧
𝙣𝙚𝙞𝙜𝙝𝙗𝙤𝙪𝙧𝙝𝙤𝙤𝙙. 𝘼𝙣𝙙 𝙩𝙝𝙚 𝙊𝙛𝙛𝙞𝙘𝙚𝙧𝙨
𝙨𝙪𝙜𝙜𝙚𝙨𝙩 𝙩𝙤 𝙧𝙚𝙬𝙖𝙧𝙙 𝙩𝙝𝙚 𝙖𝙨𝙨𝙤𝙘𝙞𝙖𝙩𝙞𝙤𝙣𝙨
𝙩𝙝𝙖𝙩 𝙝𝙖𝙣𝙙𝙡𝙚 𝙩𝙝𝙚 𝙨𝙖𝙥𝙡𝙞𝙣𝙜𝙨 𝙛𝙤𝙧 𝙖 𝙨𝙪𝙧𝙚
𝙩𝙞𝙢𝙚 𝙥𝙚𝙧𝙞𝙤𝙙.
𝙩𝙤 𝙗𝙚 𝙖 𝙬𝙤𝙧𝙠𝙞𝙣𝙜 𝙥𝙖𝙧𝙩𝙣𝙚𝙧 𝙬𝙞𝙩𝙝 𝙖𝙡𝙡
𝘽𝙪𝙙𝙙𝙝𝙞𝙨𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡 𝙩𝙚𝙢𝙥𝙡𝙚𝙨,
𝙈𝙤𝙣𝙖𝙨𝙩𝙚𝙧𝙞𝙚𝙨, 𝙑𝙞𝙝𝙖𝙧𝙖𝙨, 𝙋𝙖𝙜𝙤𝙙𝙖𝙨,𝙂𝙃𝙈𝘾 &
𝙂𝘾𝘾 𝙛𝙤𝙧 𝙞𝙩𝙨 𝙊𝙣𝙚 𝙘𝙧𝙤𝙧𝙚 𝙨𝙖𝙥𝙡𝙞𝙣𝙜𝙨 𝙖𝙧𝙚
𝙖𝙣𝙩𝙞𝙘𝙞𝙥𝙖𝙩𝙚𝙙 𝙩𝙤 𝙗𝙚 𝙥𝙡𝙖𝙣𝙩𝙚𝙙 𝙖𝙨 𝙖 𝙥𝙖𝙧𝙩 𝙤𝙛
𝙩𝙝𝙚 𝙥𝙧𝙤𝙜𝙧𝙖𝙢𝙢𝙚 𝙬𝙞𝙩𝙝𝙞𝙣 𝙩𝙝𝙚 𝙢𝙚𝙩𝙧𝙤𝙥𝙤𝙡𝙞𝙨,
𝙬𝙞𝙩𝙝 10 𝙡𝙖𝙠𝙝 𝙨𝙖𝙥𝙡𝙞𝙣𝙜𝙨 𝙥𝙧𝙤𝙥𝙤𝙨𝙚𝙙 𝙩𝙤 𝙗𝙚
𝙥𝙡𝙖𝙣𝙩𝙚𝙙 𝙬𝙞𝙩𝙝𝙞𝙣 𝙩𝙝𝙚 𝙛𝙞𝙧𝙨𝙩 12 𝙢𝙤𝙣𝙩𝙝𝙨.
𝘼𝙡𝙤𝙣𝙜 𝙬𝙞𝙩𝙝 𝙍𝙚𝙨𝙞𝙙𝙚𝙣𝙩𝙨’ 𝙬𝙚𝙡𝙛𝙖𝙧𝙚
𝙖𝙨𝙨𝙤𝙘𝙞𝙖𝙩𝙞𝙤𝙣𝙨 𝙩𝙝𝙖𝙩 𝙬𝙞𝙡𝙡 𝙥𝙡𝙖𝙮 𝙖 𝙨𝙚𝙧𝙞𝙤𝙪𝙨
𝙥𝙤𝙨𝙞𝙩𝙞𝙤𝙣 𝙬𝙞𝙩𝙝𝙞𝙣 𝙩𝙝𝙚 𝙙𝙧𝙞𝙫𝙚. 𝘼𝙨 𝙏𝙝𝙚 𝙘𝙞𝙫𝙞𝙘
𝙥𝙝𝙮𝙨𝙞𝙦𝙪𝙚 𝙞𝙨 𝙥𝙡𝙖𝙣𝙣𝙞𝙣𝙜 𝙩𝙤 𝙚𝙣𝙩𝙧𝙪𝙨𝙩 𝙩𝙝𝙚
𝙖𝙨𝙨𝙤𝙘𝙞𝙖𝙩𝙞𝙤𝙣𝙨 𝙬𝙞𝙩𝙝 𝙩𝙝𝙚 𝙙𝙪𝙩𝙮 𝙤𝙛
𝙨𝙪𝙨𝙩𝙖𝙞𝙣𝙞𝙣𝙜 𝙩𝙝𝙚 𝙗𝙪𝙨𝙝𝙚𝙨 𝙤𝙛 𝙩𝙝𝙚𝙞𝙧
𝙣𝙚𝙞𝙜𝙝𝙗𝙤𝙪𝙧𝙝𝙤𝙤𝙙. 𝘼𝙣𝙙 𝙩𝙝𝙚 𝙊𝙛𝙛𝙞𝙘𝙚𝙧𝙨
𝙨𝙪𝙜𝙜𝙚𝙨𝙩 𝙩𝙤 𝙧𝙚𝙬𝙖𝙧𝙙 𝙩𝙝𝙚 𝙖𝙨𝙨𝙤𝙘𝙞𝙖𝙩𝙞𝙤𝙣𝙨
𝙩𝙝𝙖𝙩 𝙝𝙖𝙣𝙙𝙡𝙚 𝙩𝙝𝙚 𝙨𝙖𝙥𝙡𝙞𝙣𝙜𝙨 𝙛𝙤𝙧 𝙖 𝙨𝙪𝙧𝙚
𝙩𝙞𝙢𝙚 𝙥𝙚𝙧𝙞𝙤𝙙.
𝘾𝙤𝙣𝙜𝙧𝙖𝙩𝙪𝙡𝙖𝙩𝙞𝙤𝙣𝙨
𝙛𝙤𝙧 ‘𝘽𝙚𝙨𝙩 𝙙𝙖𝙮 𝙚𝙫𝙚𝙧’: 𝙅𝙚𝙛𝙛 𝘽𝙚𝙯𝙤𝙨 𝙗𝙡𝙖𝙨𝙩𝙨
𝙞𝙣𝙩𝙤 𝙨𝙥𝙖𝙘𝙚 𝙤𝙣 𝙤𝙬𝙣 𝙧𝙤𝙘𝙠𝙚𝙩
𝙛𝙤𝙧 ‘𝘽𝙚𝙨𝙩 𝙙𝙖𝙮 𝙚𝙫𝙚𝙧’: 𝙅𝙚𝙛𝙛 𝘽𝙚𝙯𝙤𝙨 𝙗𝙡𝙖𝙨𝙩𝙨
𝙞𝙣𝙩𝙤 𝙨𝙥𝙖𝙘𝙚 𝙤𝙣 𝙤𝙬𝙣 𝙧𝙤𝙘𝙠𝙚𝙩
𝙁𝙤𝙧
𝙥𝙧𝙤𝙥𝙖𝙜𝙖𝙩𝙞𝙣𝙜
𝙀𝙩𝙚𝙧𝙣𝙖𝙡 𝘽𝙡𝙞𝙨𝙨 𝙩𝙝𝙧𝙤𝙪𝙜𝙝 𝙥𝙡𝙖𝙣𝙩𝙞𝙣𝙜 𝙧𝙖𝙬
𝙑𝙚𝙜𝙖𝙣 𝘽𝙧𝙤𝙘𝙘𝙤𝙡𝙞, 𝙥𝙚𝙥𝙥𝙚𝙧𝙨, 𝙘𝙪𝙘𝙪𝙢𝙗𝙚𝙧𝙨,
𝙘𝙖𝙧𝙧𝙤𝙩𝙨, 𝙗𝙚𝙖𝙣𝙨 𝙫𝙚𝙜𝙚𝙩𝙖𝙗𝙡𝙚𝙨, 𝘿𝙬𝙖𝙧𝙛 𝙛𝙧𝙪𝙞𝙩
𝙩𝙧𝙚𝙚𝙨 𝙞𝙣 𝙥𝙤𝙩𝙨 𝙖𝙣𝙙 𝙖𝙡𝙡 𝙤𝙫𝙚𝙧 𝙩𝙝𝙚 𝙬𝙤𝙧𝙡𝙙
𝙖𝙣𝙙 𝙞𝙣 𝙎𝙥𝙖𝙘𝙚 𝙩𝙤 𝙚𝙖𝙩 𝙡𝙞𝙠𝙚 𝙗𝙞𝙧𝙙𝙨 𝙖𝙨
𝙥𝙡𝙖𝙣𝙣𝙚𝙙 𝙗𝙮 𝙉𝘼𝙎𝘼, 𝘽𝙧𝙞𝙩𝙞𝙨𝙝 𝙗𝙞𝙡𝙡𝙞𝙤𝙣𝙖𝙞𝙧𝙚
𝙍𝙞𝙘𝙝𝙖𝙧𝙙 𝘽𝙧𝙖𝙣𝙨𝙤𝙣 𝙛𝙡𝙚𝙬 𝙞𝙣𝙩𝙤 𝙨𝙥𝙖𝙘𝙚 𝙖𝙗𝙤𝙖𝙧𝙙
𝙖 𝙑𝙞𝙧𝙜𝙞𝙣 𝙂𝙖𝙡𝙖𝙘𝙩𝙞𝙘 𝙫𝙚𝙨𝙨𝙚𝙡 𝙖𝙣𝙙 𝙅𝙚𝙛𝙛
𝘽𝙚𝙯𝙤𝙨.
𝙀𝙩𝙚𝙧𝙣𝙖𝙡 𝘽𝙡𝙞𝙨𝙨 𝙩𝙝𝙧𝙤𝙪𝙜𝙝 𝙥𝙡𝙖𝙣𝙩𝙞𝙣𝙜 𝙧𝙖𝙬
𝙑𝙚𝙜𝙖𝙣 𝘽𝙧𝙤𝙘𝙘𝙤𝙡𝙞, 𝙥𝙚𝙥𝙥𝙚𝙧𝙨, 𝙘𝙪𝙘𝙪𝙢𝙗𝙚𝙧𝙨,
𝙘𝙖𝙧𝙧𝙤𝙩𝙨, 𝙗𝙚𝙖𝙣𝙨 𝙫𝙚𝙜𝙚𝙩𝙖𝙗𝙡𝙚𝙨, 𝘿𝙬𝙖𝙧𝙛 𝙛𝙧𝙪𝙞𝙩
𝙩𝙧𝙚𝙚𝙨 𝙞𝙣 𝙥𝙤𝙩𝙨 𝙖𝙣𝙙 𝙖𝙡𝙡 𝙤𝙫𝙚𝙧 𝙩𝙝𝙚 𝙬𝙤𝙧𝙡𝙙
𝙖𝙣𝙙 𝙞𝙣 𝙎𝙥𝙖𝙘𝙚 𝙩𝙤 𝙚𝙖𝙩 𝙡𝙞𝙠𝙚 𝙗𝙞𝙧𝙙𝙨 𝙖𝙨
𝙥𝙡𝙖𝙣𝙣𝙚𝙙 𝙗𝙮 𝙉𝘼𝙎𝘼, 𝘽𝙧𝙞𝙩𝙞𝙨𝙝 𝙗𝙞𝙡𝙡𝙞𝙤𝙣𝙖𝙞𝙧𝙚
𝙍𝙞𝙘𝙝𝙖𝙧𝙙 𝘽𝙧𝙖𝙣𝙨𝙤𝙣 𝙛𝙡𝙚𝙬 𝙞𝙣𝙩𝙤 𝙨𝙥𝙖𝙘𝙚 𝙖𝙗𝙤𝙖𝙧𝙙
𝙖 𝙑𝙞𝙧𝙜𝙞𝙣 𝙂𝙖𝙡𝙖𝙘𝙩𝙞𝙘 𝙫𝙚𝙨𝙨𝙚𝙡 𝙖𝙣𝙙 𝙅𝙚𝙛𝙛
𝘽𝙚𝙯𝙤𝙨.
𝙀𝙣𝙩𝙞𝙧𝙚
𝙀𝙖𝙧𝙩𝙝 𝙖𝙣𝙙 𝙎𝙥𝙖𝙘𝙚 𝙖𝙧𝙚 𝘼𝙢𝙪𝙙𝙝𝙖 𝙎𝙐𝙍𝘼𝘽𝙄 𝙤𝙛
𝙈𝙖𝙣𝙞𝙢𝙚𝙜𝙖𝙡𝙖𝙞. 𝘼𝙨𝙝𝙤𝙠𝙖 𝙥𝙡𝙖𝙣𝙩𝙚𝙙 𝙛𝙧𝙪𝙞𝙩
𝙗𝙚𝙖𝙧𝙞𝙣𝙜 𝙩𝙧𝙚𝙚𝙨 𝙖𝙡𝙡 𝙤𝙫𝙚𝙧 𝙝𝙞𝙨 𝙚𝙢𝙥𝙞𝙧𝙚.
𝙈𝙖𝙣𝙞𝙢𝙚𝙜𝙖𝙡𝙖𝙞 𝙛𝙚𝙙 𝙩𝙝𝙚 𝙥𝙤𝙤𝙧 𝙩𝙝𝙧𝙤𝙪𝙜𝙝
𝘼𝙢𝙪𝙙𝙝𝙖 𝙎𝙪𝙧𝙖𝙗𝙝𝙞. 𝙈𝙖𝙮𝙖𝙬𝙖𝙩𝙞 𝙩𝙝𝙪𝙣𝙙𝙚𝙧𝙚𝙙
“𝙏𝙝𝙞𝙨 𝙘𝙤𝙪𝙣𝙩𝙧𝙮 𝙬𝙞𝙡𝙡 𝙍𝙚𝙩𝙪𝙧𝙣 𝘽𝙖𝙘𝙠 𝙩𝙤
𝘼𝙨𝙝𝙤𝙠𝙖𝙣 𝙍𝙪𝙡𝙚 𝙩𝙤 𝙥𝙡𝙖𝙣𝙩 𝙛𝙧𝙪𝙞𝙩 𝙗𝙚𝙖𝙧𝙞𝙣𝙜
𝙩𝙧𝙚𝙚𝙨 𝙖𝙡𝙡 𝙤𝙫𝙚𝙧 𝙩𝙝𝙚 𝙘𝙤𝙪𝙣𝙩𝙧𝙮”
𝙀𝙖𝙧𝙩𝙝 𝙖𝙣𝙙 𝙎𝙥𝙖𝙘𝙚 𝙖𝙧𝙚 𝘼𝙢𝙪𝙙𝙝𝙖 𝙎𝙐𝙍𝘼𝘽𝙄 𝙤𝙛
𝙈𝙖𝙣𝙞𝙢𝙚𝙜𝙖𝙡𝙖𝙞. 𝘼𝙨𝙝𝙤𝙠𝙖 𝙥𝙡𝙖𝙣𝙩𝙚𝙙 𝙛𝙧𝙪𝙞𝙩
𝙗𝙚𝙖𝙧𝙞𝙣𝙜 𝙩𝙧𝙚𝙚𝙨 𝙖𝙡𝙡 𝙤𝙫𝙚𝙧 𝙝𝙞𝙨 𝙚𝙢𝙥𝙞𝙧𝙚.
𝙈𝙖𝙣𝙞𝙢𝙚𝙜𝙖𝙡𝙖𝙞 𝙛𝙚𝙙 𝙩𝙝𝙚 𝙥𝙤𝙤𝙧 𝙩𝙝𝙧𝙤𝙪𝙜𝙝
𝘼𝙢𝙪𝙙𝙝𝙖 𝙎𝙪𝙧𝙖𝙗𝙝𝙞. 𝙈𝙖𝙮𝙖𝙬𝙖𝙩𝙞 𝙩𝙝𝙪𝙣𝙙𝙚𝙧𝙚𝙙
“𝙏𝙝𝙞𝙨 𝙘𝙤𝙪𝙣𝙩𝙧𝙮 𝙬𝙞𝙡𝙡 𝙍𝙚𝙩𝙪𝙧𝙣 𝘽𝙖𝙘𝙠 𝙩𝙤
𝘼𝙨𝙝𝙤𝙠𝙖𝙣 𝙍𝙪𝙡𝙚 𝙩𝙤 𝙥𝙡𝙖𝙣𝙩 𝙛𝙧𝙪𝙞𝙩 𝙗𝙚𝙖𝙧𝙞𝙣𝙜
𝙩𝙧𝙚𝙚𝙨 𝙖𝙡𝙡 𝙤𝙫𝙚𝙧 𝙩𝙝𝙚 𝙘𝙤𝙪𝙣𝙩𝙧𝙮”
𝘼𝙡𝙨𝙤
𝙩𝙤 𝙩𝙧𝙖𝙞𝙣 𝙥𝙚𝙤𝙥𝙡𝙚 𝙤𝙣 𝙈𝙞𝙣𝙙𝙛𝙪𝙡 𝙎𝙬𝙞𝙢𝙢𝙞𝙣𝙜,
𝙏𝙝𝙖𝙞 𝘾𝙝𝙞, 𝙆𝙖𝙡𝙖𝙧𝙞 𝘼𝙧𝙩𝙨, 𝙅𝙪𝙙𝙤, 𝙆𝙖𝙧𝙖𝙩𝙚, 𝙆𝙪𝙣𝙜
𝙁𝙪 𝙢𝙖𝙧𝙩𝙞𝙖𝙡 𝙖𝙧𝙩𝙨.
𝙩𝙤 𝙩𝙧𝙖𝙞𝙣 𝙥𝙚𝙤𝙥𝙡𝙚 𝙤𝙣 𝙈𝙞𝙣𝙙𝙛𝙪𝙡 𝙎𝙬𝙞𝙢𝙢𝙞𝙣𝙜,
𝙏𝙝𝙖𝙞 𝘾𝙝𝙞, 𝙆𝙖𝙡𝙖𝙧𝙞 𝘼𝙧𝙩𝙨, 𝙅𝙪𝙙𝙤, 𝙆𝙖𝙧𝙖𝙩𝙚, 𝙆𝙪𝙣𝙜
𝙁𝙪 𝙢𝙖𝙧𝙩𝙞𝙖𝙡 𝙖𝙧𝙩𝙨.
𝙋𝙧𝙖𝙘𝙩𝙞𝙘𝙚 𝙈𝙞𝙣𝙙𝙛𝙪𝙡 𝙎𝙬𝙞𝙢𝙢𝙞𝙣𝙜 - 𝙑𝙞𝙢𝙖𝙡𝙤 𝘼𝙬𝙖𝙠𝙚𝙣𝙚𝙙 𝘼𝙨𝙝𝙤𝙠𝙖 𝙈𝙖𝙣𝙞𝙢𝙚𝙜𝙖𝙡𝙞 𝙁𝙚𝙡𝙡𝙤𝙬.
Buddha’s Maha Satipatthana Sutta: Audio Rendition English (Parts 1, 2, 3)
Wholeness And Soul Matters with Shuchi
This
video is an audio reading of the great Maha Satipatthana Sutta (Parts
1, 2, & 3 our of 4), from the translation of the original Pali text
by U Jotika & U Dhamminda, Migadavun Monastery; Maymo; Burma. The
term ‘Sutta’ is similar to the term ‘Sutra’ in Sanskrit. Sutta usually
is taken to refer to discourses of early Buddhism, especially those by
Gautama Buddha. ‘Sati’ in Satipatthana refers to ‘mindfulness’, while
‘Patthana’ translates roughly to ‘base foundation’. The Satipatthana
Sutta is one of the most important; most studied; & revered works in
the Theravada Buddhist tradition. It discusses Buddha’s discourses on
developing the practice of mindfulness- for purification; achieving
freedom from sorrow & suffering; & ultimately achieving
liberation or nirvana; ‘nibbana’, in Pali. It is also one of the key
foundations of the practice of Vipassana meditation; as established by
Shri S N Goenka, across the world. The Sattipatthana Sutta is also
discussed in detail during the Sattipatthana Sutta course, which is
offered for old Vipassana students.
video is an audio reading of the great Maha Satipatthana Sutta (Parts
1, 2, & 3 our of 4), from the translation of the original Pali text
by U Jotika & U Dhamminda, Migadavun Monastery; Maymo; Burma. The
term ‘Sutta’ is similar to the term ‘Sutra’ in Sanskrit. Sutta usually
is taken to refer to discourses of early Buddhism, especially those by
Gautama Buddha. ‘Sati’ in Satipatthana refers to ‘mindfulness’, while
‘Patthana’ translates roughly to ‘base foundation’. The Satipatthana
Sutta is one of the most important; most studied; & revered works in
the Theravada Buddhist tradition. It discusses Buddha’s discourses on
developing the practice of mindfulness- for purification; achieving
freedom from sorrow & suffering; & ultimately achieving
liberation or nirvana; ‘nibbana’, in Pali. It is also one of the key
foundations of the practice of Vipassana meditation; as established by
Shri S N Goenka, across the world. The Sattipatthana Sutta is also
discussed in detail during the Sattipatthana Sutta course, which is
offered for old Vipassana students.
Buddham Saranam Gacchami - ‘I seek refuge in the enlightened one’
Dhammam Saranam Gacchami - ‘I seek refuge in pure Dhamma (or right action)’
Sangham Saranam Gacchami - ‘I seek refuge in the pure company of true seekers’
My
explanation & recording of complete & clearly guided 8 step
Yoga Nidra meditation (authentically as taught by Swami Satyananda
Saraswati). Use this powerful practice regularly for healing & deep
transformation in every aspect of your life: https://youtu.be/w4KG2zMtWtk
explanation & recording of complete & clearly guided 8 step
Yoga Nidra meditation (authentically as taught by Swami Satyananda
Saraswati). Use this powerful practice regularly for healing & deep
transformation in every aspect of your life: https://youtu.be/w4KG2zMtWtk
For the complete audio rendition of all chapters of ‘A Search In Secret India’ written by Paul Brunton: https://youtu.be/bfcb40fdqmI
‘The Incredible Sai Baba’ by Arthur Osborne: https://youtu.be/7oc_RC9kw8Q
‘The Teachings of Ramana Maharshi in His Own Words’ edited by Arthur Osborne
‘Conquest of Mind’ by Swami Sivananda Saraswati: https://youtu.be/Z8C6Tnp6H_I
Buddha’s Maha Satipatthana Sutta: Audio Rendition English (Parts 1, 2, 3)
TIPITAKA
Free
Online Prabuddha Intellectuals Convention in Awakened One’s own words
For the Welfare, Happiness and Peace for All Societies and for them to
Attain Eternal Bliss as Final Goal through mahā+satipaṭṭhāna— Attendance
on awareness by Observation of Kāya Section on
ānāpāna,postures,sampajañña, repulsiveness,the Elements,the nine charnel
grounds,of Vedanā and Citta
Online Prabuddha Intellectuals Convention in Awakened One’s own words
For the Welfare, Happiness and Peace for All Societies and for them to
Attain Eternal Bliss as Final Goal through mahā+satipaṭṭhāna— Attendance
on awareness by Observation of Kāya Section on
ānāpāna,postures,sampajañña, repulsiveness,the Elements,the nine charnel
grounds,of Vedanā and Citta
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
This sutta is widely considered as a the main reference for meditation practice.
Introduction
I. Observation of Kāya
A. Section on ānāpāna
B. Section on postures
C. Section on sampajañña
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds
II. Observation of Vedanā
Introduction
Thus have I heard:
On
one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma,
a market town of the Kurus. There, he addressed the bhikkhus:
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.
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.
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
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’.
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
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 i
bhikkhus, a skillful turner or a turner’s apprentice, making a long
turn, understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing i
Just
n
long, understands: ‘I am breathing in long’;breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
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.
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. Iriyāpatha Pabba
Furthermore,
bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
while standing he understands: ‘I am standing’, or while sitting he
understands:
‘I am sitting’, or while lying down he understands: ‘I am lying down’.
Or else, in whichever position his kāya is disposed, he understands it
accordingly.
‘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.
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya.
C. Section on sampajañña
Furthermore,
bhikkhus,
a bhikkhu, while approaching and while departing, acts with sampajañña,
while looking ahead and while looking around, he acts with sampajañña,
while bending and while stretching, he acts with sampajañña, while
wearing the robes and the upper robe and while carrying the bowl, he
acts with sampajañña, while eating, while drinking, while chewing, while
tasting, he acts with sampajañña, while attending to the business of
defecating and urinating, he acts with sampajañña, while walking, while
standing, while sitting, while sleeping, while being awake, while
talking and while being silent, he acts with sampajañña.
a bhikkhu, while approaching and while departing, acts with sampajañña,
while looking ahead and while looking around, he acts with sampajañña,
while bending and while stretching, he acts with sampajañña, while
wearing the robes and the upper robe and while carrying the bowl, he
acts with sampajañña, while eating, while drinking, while chewing, while
tasting, he acts with sampajañña, while attending to the business of
defecating and urinating, he acts with sampajañña, while walking, while
standing, while sitting, while sleeping, while being awake, while
talking and while being silent, he acts with sampajañña.
Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere 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.
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.
D. Section on Repulsiveness
Furthermore,
bhikkhus, a bhikkhu considers this very body, from the soles of the
feet
up and from the hair on the head down, which is delimited by its skin
and full of various kinds of impurities: “In this kāya, there are the
hairs of the head, hairs of the body, nails, teeth, skin, flesh,
up and from the hair on the head down, which is delimited by its skin
and full of various kinds of impurities: “In this kāya, there are the
hairs of the head, hairs of the body, nails, teeth, skin, flesh,
tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, intestines, mesentery, stomach with its contents, feces, bile,
phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus,
synovial fluid and urine.”
Just
as if, bhikkhus, there was a bag having two openings and filled with
various kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas,
sesame seeds and husked rice. A man with good eyesight, having
unfastened it, would consider [its contents]: “This is hill-paddy, this
is paddy, those are mung beans, those are cow-peas, those are sesame
seeds and this is husked rice;” in the same way, bhikkhus, a bhikkhu
considers this very body, from the soles of the feet up and from the
hair on the head down,
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.”
teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver,
pleura, spleen, lungs, intestines, mesentery, stomach with its
contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovial fluid and urine.”
Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is presentin him, just
to the extent of mere 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.
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is presentin him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya.
E. Section on the Elements
Furthermore,
bhikkhus, a bhikkhu reflects on this very kāya, however it is placed,
however it is disposed: “In this kāya, there is the earth element, the
water element, the fire element and the air element.”
Just
as, bhikkhus, a skillful butcher or a butcher’s apprentice, having
killed a cow, would sit at a crossroads cutting it into pieces; in the
same way, bhikkhus, a bhikkhu reflects onthis very kāya, however it is
placed, however it is disposed: “In thiskāya, there is the earth
element, the water element, the fire element and the air element.”
as, bhikkhus, a skillful butcher or a butcher’s apprentice, having
killed a cow, would sit at a crossroads cutting it into pieces; in the
same way, bhikkhus, a bhikkhu reflects onthis very kāya, however it is
placed, however it is disposed: “In thiskāya, there is the earth
element, the water element, the fire element and the air element.”
Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells
observing
kāya in kāya internally and externally; he dwells observing the
samudaya of phenomena in kāya, or he dwells observing the passing away
of phenomena in kāya, or he dwells observing the samudaya and passing
away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world.Thus he
dwells observing kāya in kāya;
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 he
dwells observing kāya in kāya;
(1)
Furthermore,
bhikkhus,
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, one day dead, or two days dead or three days dead, swollen,
bluish and festering, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.”
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.
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.”
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, being eaten by crows, being eaten by hawks, being eaten by
vultures, being eaten by herons, being eaten by dogs, being eaten by
tigers, being eaten by panthers, being eaten by various kinds of beings,
he considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.”
Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and
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.
away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati
is present in him, just to the extent of mere ñāṇa and mere paṭissati,
he dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya.
(3)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton with flesh and blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton with flesh and blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya.
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya.
(4)
Furthermore,
bhikkhus,
a bhikkhu, just as if he was seeing a dead body, cast away in 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.”
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, a squeleton without flesh and smeared with blood, held together
by tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he
dwells observing kāya in kāya internally, or he dwells observing kāya in
kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere 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.
dwells observing kāya in kāya internally, or he dwells observing kāya in
kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(5)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton without flesh nor blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton without flesh nor blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya.
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya.
(6)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, disconnected bones scattered here and there, here a
hand bone, there a foot bone, here an ankle bone, there a shin bone,
here a thigh bone, there a hip bone, here a rib, there a back bone, here
a spine bone, there a neck bone, here a jaw bone, there a tooth bone,
or there the skull, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.”
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, disconnected bones scattered here and there, here a
hand bone, there a foot bone, here an ankle bone, there a shin bone,
here a thigh bone, there a hip bone, here a rib, there a back bone, here
a spine bone, there a neck bone, here a jaw bone, there a tooth bone,
or there the skull, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.”
Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya.
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya.
(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, the bones whitened like a
seashell, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
a dead body, cast away in a charnel ground, the bones whitened like a
seashell, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
(
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, heaped up bones over a year
old, he considers this very kāya: “This kāya also is of such a nature,
it is going to become like this, and is not free from such a condition.”
a dead body, cast away in a charnel ground, heaped up bones over a year
old, he considers this very kāya: “This kāya also is of such a nature,
it is going to become like this, and is not free from such a condition.”
Thus he dwells
observing kāya in kāya internally, or he dwells observing kāya in kāya
externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
observing kāya in kāya internally, or he dwells observing kāya in kāya
externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, rotten bones reduced to
powder, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
a dead body, cast away in a charnel ground, rotten bones reduced to
powder, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he
dwells observing kāya in kāya internally, or he dwells observing kāya in
kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere 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.
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.
II. Observation of Vedanā
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā?
Here,
bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am
experiencing a sukha vedanā”; experiencing a dukkha vedanā, undersands:
bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am
experiencing a sukha vedanā”; experiencing a dukkha vedanā, undersands:
“I
am experiencing a dukkha vedanā”; experiencing an adukkham-asukhā
vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā”;
experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a
sukha vedanā sāmisa”; experiencing a sukha vedanā nirāmisa, undersands:
am experiencing a dukkha vedanā”; experiencing an adukkham-asukhā
vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā”;
experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a
sukha vedanā sāmisa”; experiencing a sukha vedanā nirāmisa, undersands:
“I
am experiencing a sukha vedanā nirāmisa”; experiencing a dukkha vedanā
sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa”;
experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a
dukkha vedanā nirāmisa”; experiencing an adukkham-asukhā vedanā
sāmisa,undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa”;
experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am
experiencing a adukkham-asukhā vedanā nirāmisa”.
am experiencing a sukha vedanā nirāmisa”; experiencing a dukkha vedanā
sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa”;
experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a
dukkha vedanā nirāmisa”; experiencing an adukkham-asukhā vedanā
sāmisa,undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa”;
experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am
experiencing a adukkham-asukhā vedanā nirāmisa”.
Thus he dwells observing vedanā in vedanā internally,
or he dwells observing vedanā in vedanā externally, or he dwells
observing vedanā in vedanā internally and externally; he dwells
observing
the samudaya of phenomena in vedanā, or he dwells observing the passing
away of phenomena in vedanā, or he dwells observing the samudaya and
passing away of phenomena in vedanā; or else, [realizing:] “this is
vedanā!” sati is present in him, just to the extent of mere ñāṇa and
mere paṭissati, he dwells detached, and does not cling to anything in
the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā.
the samudaya of phenomena in vedanā, or he dwells observing the passing
away of phenomena in vedanā, or he dwells observing the samudaya and
passing away of phenomena in vedanā; or else, [realizing:] “this is
vedanā!” sati is present in him, just to the extent of mere ñāṇa and
mere paṭissati, he dwells detached, and does not cling to anything in
the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā.
III. Observation of Citta
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?
Here,
bhikkhus, a bhikkhu understands citta with rāga as “citta with rāga“,
or he understands citta without rāga as “citta without rāga“, or he
understands citta with dosa as “citta with dosa“, or he understands
citta without dosa as “citta without dosa“, or he understands citta with
moha as “citta with moha“, or he understands citta without moha as
“citta without moha“, or he understands a collected citta as “a
collected citta“, or he understands a scattered citta as “a scattered
citta“, or he understands an expanded citta as “an expanded citta“, or
he understands an unexpanded citta as “an unexpanded citta“, or he
understands a surpassable citta as “a surpassable citta“, or he
understands an unsurpassable citta as “an unsurpassable citta“, or he
understands a concentrated citta as “a concentrated citta“, or he
understands an unconcentrated citta as “an unconcentrated citta“, or he
understands a liberated citta as “a liberated citta“, or he understands
an unliberated citta as “an unliberated citta“.
bhikkhus, a bhikkhu understands citta with rāga as “citta with rāga“,
or he understands citta without rāga as “citta without rāga“, or he
understands citta with dosa as “citta with dosa“, or he understands
citta without dosa as “citta without dosa“, or he understands citta with
moha as “citta with moha“, or he understands citta without moha as
“citta without moha“, or he understands a collected citta as “a
collected citta“, or he understands a scattered citta as “a scattered
citta“, or he understands an expanded citta as “an expanded citta“, or
he understands an unexpanded citta as “an unexpanded citta“, or he
understands a surpassable citta as “a surpassable citta“, or he
understands an unsurpassable citta as “an unsurpassable citta“, or he
understands a concentrated citta as “a concentrated citta“, or he
understands an unconcentrated citta as “an unconcentrated citta“, or he
understands a liberated citta as “a liberated citta“, or he understands
an unliberated citta as “an unliberated citta“.
Thus
he dwells observing citta in citta internally, or he dwells observing
citta in citta externally, or he dwells observing citta in citta
internally and externally; he dwells observing the samudaya of phenomena
in citta, or he dwells observing the passing away of phenomena in
citta, or he dwells observing the samudaya and passing away of phenomena
in citta; or else, [realizing:] “this is citta!” sati is present in
him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing citta in citta.
he dwells observing citta in citta internally, or he dwells observing
citta in citta externally, or he dwells observing citta in citta
internally and externally; he dwells observing the samudaya of phenomena
in citta, or he dwells observing the passing away of phenomena in
citta, or he dwells observing the samudaya and passing away of phenomena
in citta; or else, [realizing:] “this is citta!” sati is present in
him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing citta in citta.
Mahasatipatthana sutta #Mahasatipatthana sutta #Buddhistchant #prayer #vipassana #mindfullness
Nomad Monk
360 subscribers
Mahāsatipaṭṭhāna
is beautifully recited by the most venerable Dr Omalpe Sobhita
Mahathero. Mahāsatipaṭṭhāna is used in vipassana and mindfulness
practice in Theravada Buddhis
is beautifully recited by the most venerable Dr Omalpe Sobhita
Mahathero. Mahāsatipaṭṭhāna is used in vipassana and mindfulness
practice in Theravada Buddhis
Mahasatipatthana Sutta
Propagation Dhamma
408 subscribers
This
sutta is the primary discourse in which the Buddha describes the
practice of meditation in detail. This translation of the
Mahāsatipaṭṭhāna Sutta has Roman-script Pāli with an English translation
on slides explaining Pali terms in correspondence colour
sutta is the primary discourse in which the Buddha describes the
practice of meditation in detail. This translation of the
Mahāsatipaṭṭhāna Sutta has Roman-script Pāli with an English translation
on slides explaining Pali terms in correspondence colour
“Evam me sutam” — “Thus have I heard.”
All the original sermons chanting heard during the Buddha’s forty-five year teaching career.
Most of these sermons therefore begin with the disclaimer, “Evam me sutam” — “Thus have I heard.”
After
the Buddha’s death the teachings continued to be passed down orally
within the monastic community, in keeping with an Prabuddha Bharathian
oral tradition
the Buddha’s death the teachings continued to be passed down orally
within the monastic community, in keeping with an Prabuddha Bharathian
oral tradition
that long predated the Buddha.
By
250 BCE the Sangha had systematically arranged and compiled these
teachings into three divisions: the Vinaya Pitaka (the “basket of
discipline” — the texts
250 BCE the Sangha had systematically arranged and compiled these
teachings into three divisions: the Vinaya Pitaka (the “basket of
discipline” — the texts
concerning
the rules and customs of the Sangha), the Sutta Pitaka (the “basket of
discourses” — the sermons and utterances by the Buddha and his close
disciples), and the Abhidhamma Pitaka (the “basket of special/higher
doctrine” — a detailed psycho-philosophical analysis of the Dhamma).
Together these three are known as the Tipitaka, the “three baskets.” In
the third century BCE Sri Lankan monks began compiling a series of
exhaustive commentaries to the Tipitaka; these were subsequently
collated and translated into Pali beginning in the fifth century CE.
the rules and customs of the Sangha), the Sutta Pitaka (the “basket of
discourses” — the sermons and utterances by the Buddha and his close
disciples), and the Abhidhamma Pitaka (the “basket of special/higher
doctrine” — a detailed psycho-philosophical analysis of the Dhamma).
Together these three are known as the Tipitaka, the “three baskets.” In
the third century BCE Sri Lankan monks began compiling a series of
exhaustive commentaries to the Tipitaka; these were subsequently
collated and translated into Pali beginning in the fifth century CE.
The
Tipitaka plus the post-canonical texts (commentaries, chronicles, etc.)
together constitute the complete body of classical Theravada
literature.
Tipitaka plus the post-canonical texts (commentaries, chronicles, etc.)
together constitute the complete body of classical Theravada
literature.
Pali
was originally a spoken language with no alphabet of its own. It wasn’t
until about 100 BCE that the Tipitaka was first fixed in writing, by
Sri Lankan scribe-monks, who wrote the
was originally a spoken language with no alphabet of its own. It wasn’t
until about 100 BCE that the Tipitaka was first fixed in writing, by
Sri Lankan scribe-monks, who wrote the
Pali
phonetically in a form of early Brahmi script. Since then the Tipitaka
has been transliterated into many different scripts (Devanagari, Thai,
Burmese, Roman, Cyrillic, to name a few).
phonetically in a form of early Brahmi script. Since then the Tipitaka
has been transliterated into many different scripts (Devanagari, Thai,
Burmese, Roman, Cyrillic, to name a few).
Although
English translations of the most popular Tipitaka texts abound, many
students of Theravada find that learning the Pali language — even just a
little bit here and there — greatly deepens their understanding and
appreciation of the Buddha’s teachings.
English translations of the most popular Tipitaka texts abound, many
students of Theravada find that learning the Pali language — even just a
little bit here and there — greatly deepens their understanding and
appreciation of the Buddha’s teachings.
It is the truth towards which the words in the Tipitaka point that ultimately matters, not the words themselves.
Tipitaka
will quietly continue to serve — as it has for centuries — as an
indispensable guide for millions of followers in their quest for
Awakening.
will quietly continue to serve — as it has for centuries — as an
indispensable guide for millions of followers in their quest for
Awakening.
A Brief Summary of the Buddha’s Teachings
The Four Noble Truths
Shortly
after his Awakening, the Buddha delivered his first sermon, in which he
laid out the essential framework upon which all his later teachings
were based. This framework consists of the Four Noble Truths, four
fundamental principles of nature (Dhamma) that emerged from the Buddha’s
radically honest and penetrating assessment of the human condition. He
taught these truths not as metaphysical theories or as articles of
faith, but as categories by which we should frame our direct experience
in a way that conduces to Awakening:
after his Awakening, the Buddha delivered his first sermon, in which he
laid out the essential framework upon which all his later teachings
were based. This framework consists of the Four Noble Truths, four
fundamental principles of nature (Dhamma) that emerged from the Buddha’s
radically honest and penetrating assessment of the human condition. He
taught these truths not as metaphysical theories or as articles of
faith, but as categories by which we should frame our direct experience
in a way that conduces to Awakening:
Dukkha: suffering, unsatisfactoriness, discontent, stress;
The
cause of dukkha: the cause of this dissatisfaction is craving (tanha)
for sensuality, for states of becoming, and states of no becoming;
cause of dukkha: the cause of this dissatisfaction is craving (tanha)
for sensuality, for states of becoming, and states of no becoming;
The cessation of dukkha: the relinquishment of that craving;
The
path of practice leading to the cessation of dukkha: the Noble
Eightfold Path of right view, right resolve, right speech, right action,
right livelihood, right effort, right mindfulness, and right
concentration.
path of practice leading to the cessation of dukkha: the Noble
Eightfold Path of right view, right resolve, right speech, right action,
right livelihood, right effort, right mindfulness, and right
concentration.
Because
of our ignorance (avijja) of these Noble Truths, because of our
inexperience in framing the world in their terms, we remain bound to
samsara, the wearisome cycle of birth, aging, illness, death, and
rebirth. Craving propels this process onward, from one moment to the
next and over the course of countless lifetimes, in accordance with
kamma, the universal law of cause and effect. According to this
immutable law, every action that one performs in the present moment —
whether by body, speech, or mind itself — eventually bears fruit
according to its skillfulness: act in unskillful and harmful ways and
unhappiness is bound to follow; act skillfully and happiness will
ultimately ensue. As long as one remains ignorant of this principle, one
is doomed to an aimless existence: happy one moment, in despair the
next; enjoying one lifetime in heaven, the next in hell.
of our ignorance (avijja) of these Noble Truths, because of our
inexperience in framing the world in their terms, we remain bound to
samsara, the wearisome cycle of birth, aging, illness, death, and
rebirth. Craving propels this process onward, from one moment to the
next and over the course of countless lifetimes, in accordance with
kamma, the universal law of cause and effect. According to this
immutable law, every action that one performs in the present moment —
whether by body, speech, or mind itself — eventually bears fruit
according to its skillfulness: act in unskillful and harmful ways and
unhappiness is bound to follow; act skillfully and happiness will
ultimately ensue. As long as one remains ignorant of this principle, one
is doomed to an aimless existence: happy one moment, in despair the
next; enjoying one lifetime in heaven, the next in hell.
The
Buddha discovered that gaining release from samsara requires assigning
to each of the Noble Truths a specific task: the first Noble Truth is to
be comprehended; the second, abandoned; the third, realized; the
fourth, developed. The full realization of the third Noble Truth paves
the way for Awakening: the end of ignorance, craving, suffering, and
kamma itself; the direct penetration to the transcendent freedom and
supreme happiness that stands as the final goal of all the Buddha’s
teachings; the Unconditioned, the Deathless, Unbinding — Nibbana the
Eternal Bliss.
Buddha discovered that gaining release from samsara requires assigning
to each of the Noble Truths a specific task: the first Noble Truth is to
be comprehended; the second, abandoned; the third, realized; the
fourth, developed. The full realization of the third Noble Truth paves
the way for Awakening: the end of ignorance, craving, suffering, and
kamma itself; the direct penetration to the transcendent freedom and
supreme happiness that stands as the final goal of all the Buddha’s
teachings; the Unconditioned, the Deathless, Unbinding — Nibbana the
Eternal Bliss.
The Eightfold Path and the Practice of Dhamma
Because
the roots of ignorance are so intimately entwined with the fabric of
the psyche, the unawakened mind is capable of deceiving itself with
breathtaking ingenuity. The solution therefore requires more than simply
being kind, loving, and mindful in the present moment. The practitioner
must equip him- or herself with the expertise to use a range of tools
to outwit, outlast, and eventually uproot the mind’s unskillful
tendencies. For example, the practice of generosity (dana) erodes the
mind’s habitual tendencies towards craving and teaches valuable lessons
about the motivations behind, and the results of, skillful action. The
practice of virtue (sila) guards one against straying wildly off-course
and into harm’s way. The cultivation of goodwill (metta) helps to
undermine anger’s seductive grasp. The ten recollections offer ways to
alleviate doubt, bear physical pain with composure, maintain a healthy
sense of self-respect, overcome laziness and complacency, and restrain
oneself from unbridled lust. And there are many more skills to learn.
the roots of ignorance are so intimately entwined with the fabric of
the psyche, the unawakened mind is capable of deceiving itself with
breathtaking ingenuity. The solution therefore requires more than simply
being kind, loving, and mindful in the present moment. The practitioner
must equip him- or herself with the expertise to use a range of tools
to outwit, outlast, and eventually uproot the mind’s unskillful
tendencies. For example, the practice of generosity (dana) erodes the
mind’s habitual tendencies towards craving and teaches valuable lessons
about the motivations behind, and the results of, skillful action. The
practice of virtue (sila) guards one against straying wildly off-course
and into harm’s way. The cultivation of goodwill (metta) helps to
undermine anger’s seductive grasp. The ten recollections offer ways to
alleviate doubt, bear physical pain with composure, maintain a healthy
sense of self-respect, overcome laziness and complacency, and restrain
oneself from unbridled lust. And there are many more skills to learn.
The
good qualities that emerge and mature from these practices not only
smooth the way for the journey to Nibbana; over time they have the
effect of transforming the practitioner into a more generous, loving,
compassionate, peaceful, and clear-headed member of society.
good qualities that emerge and mature from these practices not only
smooth the way for the journey to Nibbana; over time they have the
effect of transforming the practitioner into a more generous, loving,
compassionate, peaceful, and clear-headed member of society.
The individual’s sincere pursuit of Awakening is thus a priceless and timely gift to a world in desperate need of help.
Discernment (pañña)
The
Eightfold Path is best understood as a collection of personal qualities
to be developed, rather than as a sequence of steps along a linear
path. The development of right view and right resolve (the factors
classically identified with wisdom and discernment) facilitates the
development of right speech, action, and livelihood (the factors
identified with virtue). As virtue develops so do the factors identified
with concentration (right effort, mindfulness, and concentration).
Eightfold Path is best understood as a collection of personal qualities
to be developed, rather than as a sequence of steps along a linear
path. The development of right view and right resolve (the factors
classically identified with wisdom and discernment) facilitates the
development of right speech, action, and livelihood (the factors
identified with virtue). As virtue develops so do the factors identified
with concentration (right effort, mindfulness, and concentration).
Likewise,
as concentration matures, discernment evolves to a still deeper level.
And so the process unfolds: development of one factor fosters
development of the next, lifting the practitioner in an upward spiral of
spiritual maturity that eventually culminates in Awakening.
as concentration matures, discernment evolves to a still deeper level.
And so the process unfolds: development of one factor fosters
development of the next, lifting the practitioner in an upward spiral of
spiritual maturity that eventually culminates in Awakening.
The
long journey to Awakening begins in earnest with the first tentative
stirrings of right view — the discernment by which one recognizes the
validity of the four Noble Truths and the principle of kamma.
long journey to Awakening begins in earnest with the first tentative
stirrings of right view — the discernment by which one recognizes the
validity of the four Noble Truths and the principle of kamma.
One
begins to see that one’s future well-being is neither predestined by
fate, nor left to the whims of a divine being or random chance. The
responsibility for one’s happiness rests squarely on one’s own
shoulders. Seeing this, one’s spiritual aims become suddenly clear: to
relinquish the habitual unskillful tendencies of the mind in favor of
skilful ones. As this right resolve grows stronger, so does the
heartfelt desire to live a morally upright life, to choose one’s actions
with care.
begins to see that one’s future well-being is neither predestined by
fate, nor left to the whims of a divine being or random chance. The
responsibility for one’s happiness rests squarely on one’s own
shoulders. Seeing this, one’s spiritual aims become suddenly clear: to
relinquish the habitual unskillful tendencies of the mind in favor of
skilful ones. As this right resolve grows stronger, so does the
heartfelt desire to live a morally upright life, to choose one’s actions
with care.
At
this point many followers make the inward commitment to take the
Buddha’s teachings to heart, to become “Buddhist” through the act of
taking refuge in the Triple Gem: the Buddha (both the historical Buddha
and one’s own innate potential for Awakening), the Dhamma (both the
Buddha’s teachings and the ultimate Truth towards which they point), and
the Sangha (both the unbroken monastic lineage that has preserved the
teachings since the Buddha’s day, and all those who have achieved at
least some degree of Awakening). With one’s feet thus planted on solid
ground, and with the help of an admirable friend or teacher
(kalyanamitta) to guide the way, one is now well-equipped to proceed
down the Path, following in the footsteps left by the Buddha himself.
this point many followers make the inward commitment to take the
Buddha’s teachings to heart, to become “Buddhist” through the act of
taking refuge in the Triple Gem: the Buddha (both the historical Buddha
and one’s own innate potential for Awakening), the Dhamma (both the
Buddha’s teachings and the ultimate Truth towards which they point), and
the Sangha (both the unbroken monastic lineage that has preserved the
teachings since the Buddha’s day, and all those who have achieved at
least some degree of Awakening). With one’s feet thus planted on solid
ground, and with the help of an admirable friend or teacher
(kalyanamitta) to guide the way, one is now well-equipped to proceed
down the Path, following in the footsteps left by the Buddha himself.
Virtue (sila)
Right
view and right resolve continue to mature through the development of
the path factors associated with sila, or virtue — namely, right speech,
right action, and right livelihood.
view and right resolve continue to mature through the development of
the path factors associated with sila, or virtue — namely, right speech,
right action, and right livelihood.
These
are condensed into a very practical form in the five precepts, the
basic code of ethical conduct to which every practicing Buddhist
subscribes: refraining from killing, stealing, sexual misconduct, lying,
and using intoxicants. Even the monks’ complex code of 227 rules and
the nuns’ 311 ultimately have these five basic precepts at their core.
are condensed into a very practical form in the five precepts, the
basic code of ethical conduct to which every practicing Buddhist
subscribes: refraining from killing, stealing, sexual misconduct, lying,
and using intoxicants. Even the monks’ complex code of 227 rules and
the nuns’ 311 ultimately have these five basic precepts at their core.
Concentration (samadhi)
Having
gained a foothold in the purification of one’s outward behavior through
the practice of sila, the essential groundwork has been laid for
delving into the most subtle and transformative aspect of the path:
meditation and the development of samadhi, or concentration. This is
spelled out in detail in the final three path factors: right effort, by
which one learns how to favor skillful qualities of mind over unskillful
ones; right mindfulness, by which one learns to keep one’s attention
continually grounded in the present moment of experience; and right
concentration, by which one learns to immerse the mind so thoroughly and
unwaveringly in its meditation object that it enters jhana, a series of
progressively deeper states of mental and physical tranquillity.
gained a foothold in the purification of one’s outward behavior through
the practice of sila, the essential groundwork has been laid for
delving into the most subtle and transformative aspect of the path:
meditation and the development of samadhi, or concentration. This is
spelled out in detail in the final three path factors: right effort, by
which one learns how to favor skillful qualities of mind over unskillful
ones; right mindfulness, by which one learns to keep one’s attention
continually grounded in the present moment of experience; and right
concentration, by which one learns to immerse the mind so thoroughly and
unwaveringly in its meditation object that it enters jhana, a series of
progressively deeper states of mental and physical tranquillity.
Right
mindfulness and right concentration are developed in tandem through
satipatthana (”frames of reference” or “foundations of mindfulness”), a
systematic approach to meditation practice that embraces a wide range of
skills and techniques. Of these practices, mindfulness of the body
(especially mindfulness of breathing) is particularly effective at
bringing into balance the twin qualities of tranquillity (samatha) and
insight (vipassana), or clear-seeing. Through persistent practice, the
meditator becomes more adept at bringing the combined powers of
samatha-vipassana to bear in an exploration of the fundamental nature of
mind and bodyAs the meditator masters the ability to frame his
immediate experience in terms of anicca (inconstancy), dukkha, and
anatta (not-self), even the subtlest manifestations of these three
characteristics of experience are brought into exquisitely sharp focus.
mindfulness and right concentration are developed in tandem through
satipatthana (”frames of reference” or “foundations of mindfulness”), a
systematic approach to meditation practice that embraces a wide range of
skills and techniques. Of these practices, mindfulness of the body
(especially mindfulness of breathing) is particularly effective at
bringing into balance the twin qualities of tranquillity (samatha) and
insight (vipassana), or clear-seeing. Through persistent practice, the
meditator becomes more adept at bringing the combined powers of
samatha-vipassana to bear in an exploration of the fundamental nature of
mind and bodyAs the meditator masters the ability to frame his
immediate experience in terms of anicca (inconstancy), dukkha, and
anatta (not-self), even the subtlest manifestations of these three
characteristics of experience are brought into exquisitely sharp focus.
At
the same time, the root cause of dukkha — craving — is relentlessly
exposed to the light of awareness. Eventually craving is left with no
place to hide, the entire karmic process that fabricates dukkha
unravels, the eightfold path reaches its noble climax, and the meditator
gains, at long last, his or her first unmistakable glimpse of the
Unconditioned Nibbana the Eternal Bliss.
the same time, the root cause of dukkha — craving — is relentlessly
exposed to the light of awareness. Eventually craving is left with no
place to hide, the entire karmic process that fabricates dukkha
unravels, the eightfold path reaches its noble climax, and the meditator
gains, at long last, his or her first unmistakable glimpse of the
Unconditioned Nibbana the Eternal Bliss.
Awakening
This
first awakenment experience, known as stream-entry (sotapatti), is the
first of four progressive stages of Awakening, each of which entails the
irreversible shedding or weakening of several fetters (samyojana), the
manifestations of ignorance that bind a person to the cycle of birth and
death.
first awakenment experience, known as stream-entry (sotapatti), is the
first of four progressive stages of Awakening, each of which entails the
irreversible shedding or weakening of several fetters (samyojana), the
manifestations of ignorance that bind a person to the cycle of birth and
death.
Stream-entry
marks an unprecedented and radical turning point both in the
practitioner’s current life and in the entirety of his or her long
journey in samsara. For it is at this point that any lingering doubts
about the truth of the Buddha’s teachings disappear; it is at this point
that any belief in the purifying efficacy of rites and rituals
evaporates; and it is at this point that the long-cherished notion of an
abiding personal “self” falls away. The stream-enterer is said to be
assured of no more than seven future rebirths (all of them favorable)
before eventually attaining full Awakening.
marks an unprecedented and radical turning point both in the
practitioner’s current life and in the entirety of his or her long
journey in samsara. For it is at this point that any lingering doubts
about the truth of the Buddha’s teachings disappear; it is at this point
that any belief in the purifying efficacy of rites and rituals
evaporates; and it is at this point that the long-cherished notion of an
abiding personal “self” falls away. The stream-enterer is said to be
assured of no more than seven future rebirths (all of them favorable)
before eventually attaining full Awakening.
But
full Awakening is still a long way off. As the practitioner presses on
with renewed diligence, he or she passes through two more significant
landmarks:
full Awakening is still a long way off. As the practitioner presses on
with renewed diligence, he or she passes through two more significant
landmarks:
once-returning
(sakadagati), which is accompanied by the weakening of I the fetters of
sensual desire and ill-will, and non-returning (agati), in which these
two fetters are uprooted altogether.
(sakadagati), which is accompanied by the weakening of I the fetters of
sensual desire and ill-will, and non-returning (agati), in which these
two fetters are uprooted altogether.
The
final stage of Awakening — arahatta — occurs when even the most refined
and subtle levels of craving and conceit are irrevocably extinguished.
final stage of Awakening — arahatta — occurs when even the most refined
and subtle levels of craving and conceit are irrevocably extinguished.
At
this point the practitioner — now an arahant, or “worthy one” — arrives
at the end-point of the Buddha’s teaching. With ignorance, suffering,
stress, and rebirth having all come to their end, the arahant at last
can utter the victory cry first proclaimed by the Buddha upon his
Awakening:
this point the practitioner — now an arahant, or “worthy one” — arrives
at the end-point of the Buddha’s teaching. With ignorance, suffering,
stress, and rebirth having all come to their end, the arahant at last
can utter the victory cry first proclaimed by the Buddha upon his
Awakening:
“Birth is ended, the holy life fulfilled, the task done! There is nothing further for the sake of this world.”
— MN 36
The
arahant lives out the remainder of his or her life inwardly enjoying
the bliss of Nibbana, secure at last from the possibility of any future
rebirth. When the arahant’s aeons-long trail of past kamma eventually
unwinds to its end, the arahant dies and he or she enters into
parinibbana — total Unbinding. Although language utterly fails at
describing this extraordinary event, the Buddha likened it to what
happens when a fire finally burns up all its fuel.
arahant lives out the remainder of his or her life inwardly enjoying
the bliss of Nibbana, secure at last from the possibility of any future
rebirth. When the arahant’s aeons-long trail of past kamma eventually
unwinds to its end, the arahant dies and he or she enters into
parinibbana — total Unbinding. Although language utterly fails at
describing this extraordinary event, the Buddha likened it to what
happens when a fire finally burns up all its fuel.
“The
serious pursuit of happiness” Buddhism is sometimes naïvely criticized
as a “negative” or “pessimistic” religion and philosophy. Surely life is
not all misery and disappointment: it offers many kinds of happiness
and sublime joy. Why then this dreary Buddhist obsession with
unsatisfactoriness and suffering?
serious pursuit of happiness” Buddhism is sometimes naïvely criticized
as a “negative” or “pessimistic” religion and philosophy. Surely life is
not all misery and disappointment: it offers many kinds of happiness
and sublime joy. Why then this dreary Buddhist obsession with
unsatisfactoriness and suffering?
The Buddha based his teachings on a frank assessment of our plight as
humans: there is unsatisfactoriness and suffering in the world. No one
can argue this fact. Dukkha lurks behind even the highest forms of
worldly pleasure and joy, for, sooner or later, as surely as night
follows day, that happiness must come to an end. Were the Buddha’s
teachings to stop there, we might indeed regard them as pessimistic and
life as utterly hopeless. But, like a doctor who prescribes a remedy for
an illness, the Buddha offers both a hope (the third Noble Truth) and a
cure (the fourth). The Buddha’s teachings thus give cause for
unparalleled optimism and joy. The teachings offer as their reward the
noblest, truest kind of happiness, and give profound value and meaning
to an otherwise grim existence. One modern teacher summed it up well:
humans: there is unsatisfactoriness and suffering in the world. No one
can argue this fact. Dukkha lurks behind even the highest forms of
worldly pleasure and joy, for, sooner or later, as surely as night
follows day, that happiness must come to an end. Were the Buddha’s
teachings to stop there, we might indeed regard them as pessimistic and
life as utterly hopeless. But, like a doctor who prescribes a remedy for
an illness, the Buddha offers both a hope (the third Noble Truth) and a
cure (the fourth). The Buddha’s teachings thus give cause for
unparalleled optimism and joy. The teachings offer as their reward the
noblest, truest kind of happiness, and give profound value and meaning
to an otherwise grim existence. One modern teacher summed it up well:
“Buddhism is the serious pursuit of happiness.”
Theravada Comes West
Until
the late 19th century, the teachings of Theravada were little known
outside of southern Asia, where they had flourished for some two and
one-half millennia. In the past century, however, the West has begun to
take notice of Theravada’s unique spiritual legacy in its teachings of
Awakening. In recent decades this interest has swelled, with the
monastic Sangha from various schools within Theravada establishing
dozens of monasteries across Europe and North America. Increasing
numbers of lay meditation centers, founded and operated independently of
the late 19th century, the teachings of Theravada were little known
outside of southern Asia, where they had flourished for some two and
one-half millennia. In the past century, however, the West has begun to
take notice of Theravada’s unique spiritual legacy in its teachings of
Awakening. In recent decades this interest has swelled, with the
monastic Sangha from various schools within Theravada establishing
dozens of monasteries across Europe and North America. Increasing
numbers of lay meditation centers, founded and operated independently of
the
monastic Sangha, strain to meet the demands of lay men and women —
Buddhist and otherwise — seeking to learn selected aspects of the
Buddha’s teachings.
monastic Sangha, strain to meet the demands of lay men and women —
Buddhist and otherwise — seeking to learn selected aspects of the
Buddha’s teachings.
The
turn of the 21st century presents both opportunities and dangers for
Theravada in the West: Will the Buddha’s teachings be patiently studied
and put into practice, and allowed toestablish deep roots in Western
soil, for the benefit of many generations to come? Will the current
popular Western climate of “openness” and cross-fertilization between
spiritual traditions lead to the emergence of a strong new form of
Buddhist practice unique to the modern era, or will it simply lead to
confusion and the dilution of these priceless teachings? These are open
questions; only time will tell.
turn of the 21st century presents both opportunities and dangers for
Theravada in the West: Will the Buddha’s teachings be patiently studied
and put into practice, and allowed toestablish deep roots in Western
soil, for the benefit of many generations to come? Will the current
popular Western climate of “openness” and cross-fertilization between
spiritual traditions lead to the emergence of a strong new form of
Buddhist practice unique to the modern era, or will it simply lead to
confusion and the dilution of these priceless teachings? These are open
questions; only time will tell.
Spiritual
teachings of every description inundate the media and the marketplace
today. Many of today’s popular spiritual teachings borrow liberally from
the Buddha, though only rarely do they place the Buddha’s words in
their true context. Earnest seekers of truth are therefore often faced
with the unsavory task of wading through fragmentary teachings of
dubious accuracy.
teachings of every description inundate the media and the marketplace
today. Many of today’s popular spiritual teachings borrow liberally from
the Buddha, though only rarely do they place the Buddha’s words in
their true context. Earnest seekers of truth are therefore often faced
with the unsavory task of wading through fragmentary teachings of
dubious accuracy.
How are we to make sense of it all?
Fortunately
the Buddha left us with some simple guidelines to help us navigate
through this bewildering flood. Whenever you find yourself questioning
the authenticity of a particular teaching, heed well the Buddha’s advice
to his stepmother:
the Buddha left us with some simple guidelines to help us navigate
through this bewildering flood. Whenever you find yourself questioning
the authenticity of a particular teaching, heed well the Buddha’s advice
to his stepmother:
[The
teachings that promote] the qualities of which you may know, ‘These
qualities lead to passion, not to dispassion; to being fettered, not to
being unfettered; to accumulating, not to shedding; to
self-aggrandizement, not to modesty; to discontent, not to contentment;
to entanglement, not to seclusion; to laziness, not to aroused
persistence; to being burdensome, not to being unburdensome’: You may
categorically hold, ‘This is not the Dhamma, this is not the Vinaya,
this is not the Teacher’s instruction.’ [As for the teachings that
promote] the qualities of
teachings that promote] the qualities of which you may know, ‘These
qualities lead to passion, not to dispassion; to being fettered, not to
being unfettered; to accumulating, not to shedding; to
self-aggrandizement, not to modesty; to discontent, not to contentment;
to entanglement, not to seclusion; to laziness, not to aroused
persistence; to being burdensome, not to being unburdensome’: You may
categorically hold, ‘This is not the Dhamma, this is not the Vinaya,
this is not the Teacher’s instruction.’ [As for the teachings that
promote] the qualities of
which
you may know, ‘These qualities lead to dispassion, not to passion; to
being unfettered, not to being fettered; to shedding, not to
accumulating; to modesty, not to self-aggrandizement; to contentment,not
to discontent; to seclusion, not to entanglement; to aroused
persistence, not to laziness; to being unburdensome, not to being
burdensome’: You may categorically hold, ‘This is the Dhamma, this is
the Vinaya, this is the Teacher’s instruction.’
you may know, ‘These qualities lead to dispassion, not to passion; to
being unfettered, not to being fettered; to shedding, not to
accumulating; to modesty, not to self-aggrandizement; to contentment,not
to discontent; to seclusion, not to entanglement; to aroused
persistence, not to laziness; to being unburdensome, not to being
burdensome’: You may categorically hold, ‘This is the Dhamma, this is
the Vinaya, this is the Teacher’s instruction.’
— AN 8.53
The truest test of these teachings, of course, is whether they yield the
promised results in the crucible of your own heart.
The Buddha presents the challenge; the rest is up to you.
END
NAM MO SHAKYAMUNI BUDDHA.( 3
TIMES ).
RESEARCH THEREVADA RELIGION BY BACH LIEN HOA.( TAM THANH
).MHDT.30/3/2012.
10 Life Lessons From Buddha (Buddhism)
Bhagawan
Buddha says ‘There is little dust in the eyes of people, remove that
ignorance, they will walk on the path of Dhamma. Being learned and
skillful in craft, Disciplined in morals and well cultivated, Being
gifted with words of wisdom, Each is a great blessing – Mangala Sutta
Buddha says ‘There is little dust in the eyes of people, remove that
ignorance, they will walk on the path of Dhamma. Being learned and
skillful in craft, Disciplined in morals and well cultivated, Being
gifted with words of wisdom, Each is a great blessing – Mangala Sutta
To share the genuine Theravada Buddhism with the people of the world.
To Study, teach and practice Theravada Buddhism as found in Pali Tipitaka containing the original teachings of the Buddha.
VINAYA PITAKA – BUDDHIST ETHICS
Introduction to Vinaya both as Theory and Practice
Study of the various parts of the Vinaya as rules of Moral Discipline Vinaya as “The Life blood of Dhamma”
Importance of disciplined conduct in Theravada.
The background stories of Vinaya rules reveal their spiritual importance.
The practical Handbook called Patimokkha as the essential core of the monastic discipline.
Violation of monastic conduct in the form of the seven ‘Offences – apattis’
A general review of the concept of Sikkhapada – Vinaya discipline and apattis their violations.
SUTTA PITAKA – BUDDHIST PHILOSOPHY
Sutta pitaka uses conventional languages to enunciate and practice
the Dhamma as distinct from Abhidhamma’s non-conventional, paramattha
ultimate terms.
the Dhamma as distinct from Abhidhamma’s non-conventional, paramattha
ultimate terms.
Introduction to the Suttanata Pitaka and how it differs from the Vinaya and Abhidhamma Pitakas.
Dhammacakkapavatana Sutta – Basic teaching of the Buddha on four Noble Truths.
Topics of Dhammacakkappavattana sutta.
The two extremes.
The Middle Path was distinct from the two extremes.
The Three phases and twelve ways of the Wheel of truth Sutta.
Digha, Majjhima, Kuddaka, Anguttara, Samyutta Nikayas-study of selected suttas
ABHIDHAMMA PITAKA- BUDDHIST PSYCHOLOGY
Introduction
to the Abhidhamma Pitaka and how it is distinct from Vinaya and Sutta
Pitakas. The distinction between pannatti (conventional) and paramattha
(ultimate) dhammas. The various categories of analysis of paramattha
Citta, consciousness analyzed into 89 or 121 states Cetasikas constitute
mental factors of consciousness. What is cetasika. The four
characteristics of cetasika as it functions as an associate of citta.
What is the nature of Citta (interpretation). How to associate citta and
cetasika dhammas – sampayoga. How cetasikas are associated with cittas –
sahagata. How cetasikas function as associates of a citta.
to the Abhidhamma Pitaka and how it is distinct from Vinaya and Sutta
Pitakas. The distinction between pannatti (conventional) and paramattha
(ultimate) dhammas. The various categories of analysis of paramattha
Citta, consciousness analyzed into 89 or 121 states Cetasikas constitute
mental factors of consciousness. What is cetasika. The four
characteristics of cetasika as it functions as an associate of citta.
What is the nature of Citta (interpretation). How to associate citta and
cetasika dhammas – sampayoga. How cetasikas are associated with cittas –
sahagata. How cetasikas function as associates of a citta.
HISTORY OF THERAVADA BUDDHISM
Definition of Dhamma as found in Theravada.
Different viewpoints regarding Dhamma.
The origin of Buddhist culture.
Ancient as found in India and elsewhere.
Practice of Buddhist culture in daily life as found in different lands.
Buddhist ceremonies – cultural, moral and their spiritual significance.
BASIC PRACTICES OF THERAVADA BUDDHA DHAMMA
The significance of the 3 Ratanas, The three ways of paying homage.
The highest attributes of the threefold refuge.
The basic concepts that everyone should understand. What is
wholesome, (Kusala), unwholesome, (Akusala) – Good and Bad, they are the
actual qualities and knowledge.
wholesome, (Kusala), unwholesome, (Akusala) – Good and Bad, they are the
actual qualities and knowledge.
The ten meritorious and the ten de-meritorious actions form one’s
conduct, thus making life upward-moving or downward-moving the mental
development.
conduct, thus making life upward-moving or downward-moving the mental
development.
The threefold basic principle : Dana, Sila, Bhavana and Sila, Samadhi, Panya
The ten perfections – Paramis
Understanding the significance of kamma and its result in life
The common pali sutta chanting and elaboration of these chanting.
PRACTICE OF MEDITATION
Four sublime states – Brahma Viharas – Metta, Karuna, Mudita, Uppekkha
How to radiate and how they differ from each other.
Benefits of meditation in Theravada Buddhism
Samatha and Vipassana Meditation.
Meditation and its 40 subjects.
LIFE OF BUDDHA
Buddha’s birth and early life
Various early life events – Mahabhinikkhamana Buddhas’ struggle for awakenment – 6 years of penance
The basic fallacies of self mortification and sensual indulgence.
The struggle for Enlightenment – Bodhi a detailed study
Setting in motion the Wheel of Truth – Dhammacakkappavattana
The spreading of the Dhamma – Establishment of Sangha
Formation of the holy order of Nuns – Bhikkhunis
The Great Demise – Mahaparinirvana.
PALI LANGUAGE AND LITERATURE
To learn pali canonical language
Pali Grammar
Pali language history
Pali literature
Pali works
Sutta Piμaka
(Five nik±yas, or collections)
1. D2gha-nik±ya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S2lakkhandavagga-p±1⁄4i (13 suttas)
(2) Mah±vagga-p±1⁄4i (10 suttas)
(3) P±μikavagga-p±1⁄4i (11 suttas)
2. Majjhima-nik±ya [152 suttas;15 vaggas; divided in 3 books,
5 vaggas each, known as paoo±sa (‘fifty’)]
(1) M3lapaoo±ssa-p±1⁄4i (the ‘root’ fifty)
1. M3lapariy±yavagga (10 suttas)
2. S2han±davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah±yamakavagga (10 suttas)
5. C31⁄4ayamakavagga (10 suttas)
(2) Majjhimapaoo±sa-p±1⁄4i (the ‘middle’ fifty)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb±jaka-vagga (10 suttas)
9. R±ja-vagga (10 suttas)
10. Br±hmana-vagga (10 suttas)
(3) Uparipaoo±sa-p±1⁄4i (means ‘more than fifty’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1⁄4±yatana-vagga (10 suttas)
3. Sa1⁄2yutta-nik±ya [2,904 (7,762) suttas; 56 sa1⁄2yuttas; 5 vaggas; divided into 6 books]
(1) Sag±thavagga-sa1⁄2yutta-p±1⁄4i (11 sa1⁄2yuttas)
(2) Nid±navagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(3) Khandavagga-sa1⁄2yutta-p±1⁄4i (13 sa1⁄2yuttas)
(4) Sa1⁄4±yatanavagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(5) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol I ( 6 sa1⁄2yuttas)
(6) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol II ( 6 sa1⁄2yuttas)
4.
Aaguttara-nik±ya [9,557 suttas; in11 nip±tas, or groups, arranged
purely numerically; each nip±ta has several vaggas; 10 or more suttas in
each vagga; 6 books]
Aaguttara-nik±ya [9,557 suttas; in11 nip±tas, or groups, arranged
purely numerically; each nip±ta has several vaggas; 10 or more suttas in
each vagga; 6 books]
(1) Eka-Duka-Tika-nipata-p±1⁄4i (ones, twos, threes)
(2) Catukka-nipata-p±1⁄4i (fours)
(3) Pañcaka-nipata-p±1⁄4i (fives)
(4) Chakka-Sattaka-nipata-p±1⁄4i (sixes, sevens)
(5) Aμμhaka-Navaka-nipata-p±1⁄4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p±1⁄4i (tens, elevens)
5.
Khuddaka-nik±ya [the collection of small books, a miscellaneous gather-
ing of works in 18 main sections; it includes suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the Tipiμaka itself.; 12 books]
Khuddaka-nik±ya [the collection of small books, a miscellaneous gather-
ing of works in 18 main sections; it includes suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the Tipiμaka itself.; 12 books]
(1) Kuddhakap±tha,Dhammapada & Ud±na-p±1⁄4i
1. Kuddhakap±tha (nine short formulae and suttas, used as a training manual for novice bhikkhus)
2. Dhammapada (most famous of all the books of the Tipiμaka; a collection of 423 verses in 26 vaggas)
3.
Ud±na (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in
verses, with some prose accounts of the circumstances that elicited the
utterance)
Ud±na (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in
verses, with some prose accounts of the circumstances that elicited the
utterance)
(2)
Itivuttaka, Suttanip±ta-p±1⁄4i 4. Itivuttaka (4 nip±tas, 112 suttas,
each beginning, “iti vutta1⁄2 bhagavata” [thus was said by the Buddha])
5. Suttanip±ta (5 vaggas; 71 suttas, mostly in verse; contains many of
the best known, most popular suttas of the Buddha
Itivuttaka, Suttanip±ta-p±1⁄4i 4. Itivuttaka (4 nip±tas, 112 suttas,
each beginning, “iti vutta1⁄2 bhagavata” [thus was said by the Buddha])
5. Suttanip±ta (5 vaggas; 71 suttas, mostly in verse; contains many of
the best known, most popular suttas of the Buddha
(3) Vim±navatthu, Petavatthu, Therag±th± & Therig±th±-p±1⁄4i
6.
Vim±navatthu (Vim±na means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms) 7. Petavatthu (4 vaggas, 51 poems
describing the miserable beings [petas] born in
Vim±navatthu (Vim±na means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms) 7. Petavatthu (4 vaggas, 51 poems
describing the miserable beings [petas] born in
unhappy
states due to their demeritorious acts) 8. Therag±th± (verses of joy
and delight after the attainment of arahatship from 264 elder bhikkhus;
107 poems, 1,279 g±thas) 9. Therig±th± (same as above, from 73 elder
nuns; 73 poems, 522 g±thas)
states due to their demeritorious acts) 8. Therag±th± (verses of joy
and delight after the attainment of arahatship from 264 elder bhikkhus;
107 poems, 1,279 g±thas) 9. Therig±th± (same as above, from 73 elder
nuns; 73 poems, 522 g±thas)
(4) J±taka-p±1⁄4i, Vol. I
(5) J±taka-p±1⁄4i, Vol II
10.
J±taka (birth stories of the Bodisatta prior to his birth as Gotama
Buddha; 547 stories in verses, divided into nip±ta according to the
number of verses required to tell the story. The full J±taka stories are
actually in the J±taka commentaries that explain the story behind the
verses.
J±taka (birth stories of the Bodisatta prior to his birth as Gotama
Buddha; 547 stories in verses, divided into nip±ta according to the
number of verses required to tell the story. The full J±taka stories are
actually in the J±taka commentaries that explain the story behind the
verses.
(6) Mah±nidessa-p±1⁄4i
(7) C31⁄4anidessa-p±1⁄4i
11. Nidessa (commentary on two sections of Suttanip±ta)
Mah±nidessa: commentary on the 4th vagga C31⁄4anidessa: commentary on the 5th vagga andthe Khaggavis±oa sutta of the 1st vagga
( Paμisambhid±magga-p±1⁄4i
Paμisambhid±magga-p±1⁄4i12.
Paμisambhid±magga (an abhidhamma-style detailed analysis of the
Buddha’s teaching, drawn from all portions of the Vin±ya and Sutta
Piμakas; three vaggas, each containing ten topics [kath±])
Paμisambhid±magga (an abhidhamma-style detailed analysis of the
Buddha’s teaching, drawn from all portions of the Vin±ya and Sutta
Piμakas; three vaggas, each containing ten topics [kath±])
(9) Apad±na-p±1⁄4i, Vol. I
13. Apad±na (tales in verses of the former lives of 550 bhikkhus and 40 bhikkhunis)
(10) Apad±na, Buddhava1⁄2sa & Cariy±piμaka-p±1⁄4i
14.
Buddhava1⁄2sa (the history of the Buddhas in which the Buddha, in
answer to a question from Ven. Sariputta, tells the story of the ascetic
Sumedha and D2paakara Buddha and the succeeding 24 Buddhas, including
Gotama Buddha.)
Buddhava1⁄2sa (the history of the Buddhas in which the Buddha, in
answer to a question from Ven. Sariputta, tells the story of the ascetic
Sumedha and D2paakara Buddha and the succeeding 24 Buddhas, including
Gotama Buddha.)
15. Cariy±piμaka (35 stories from the J±taka arranged to illustrate the ten p±ram2)
(11) Nettippakarana, Peμakopadesa-p±1⁄4i
16. Nettippakarana (small treatise setting out methods for interpreting and explain- ing canonical texts)
17. Peμakopadesa (treatise setting out methods for explaining and expanding the teaching of the Buddha)
(12) Milindapañha-p±1⁄4i
18.
Milinda-pañha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after
the mah±parinibb±na of the Buddha)
Milinda-pañha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after
the mah±parinibb±na of the Buddha)
Abhidhamma Piμaka
[Seven sections of systematic, abstract exposition of all dhammas; printed in
12 books]
1. Dhammasaagao2
(enumeration of the dhammas)
(1) Dhammasaagao2-p±1⁄4i
2. Vibhaaga-p±1⁄42
(distinction or analysis of dhammas)
(2) Vibhaaga-p±1⁄42
3. Dh±tukath±
(discussion of elements; these 1st three sections form a trilogy that
must be digested as a basis for understanding Abhidhamma)
4. Puggalapaññatti
(designation of individuals; ten chapters: the 1st dealing with single
individuals, the 2nd with pairs, the 3rd with groups of three, etc.
(3) Dh±tukath±-Puggalapaññatti-p±1⁄42
5. Kath±vatthu-p±1⁄42
(points of controversy or wrong view; discusses the points raised and
settled at the 3rd council, held at the time of Aœoka’s reign, at Patna)
(4) Kath±vatthu-p±1⁄42
6. Yamaka-p±1⁄42
(book of pairs; a use of paired, opposing questions to resolve ambi-
guities and define precise usage of technical terms)
(5) Yamaka-p±1⁄42, Vol I
(5) Yamaka-p±1⁄42, Vol I
(6) Yamaka-p±1⁄42, Vol II
(7) Yamaka-p±1⁄42, Vol III
7. Paμμh±na
(book of relations; the elaboration of a scheme of 24 conditional
relations [paccaya] that forms a complete system for understanding
the mechanics of the entire universe of Dhamma)
( Paμμh±na-p±1⁄4i, Vol I
Paμμh±na-p±1⁄4i, Vol I(9) Paμμh±na-p±1⁄4i, Vol II
(10) Paμμh±na-p±1⁄4i, Vol III
(11) Paμμh±na-p±1⁄4i, Vol IV
(12) Paμμh±na-p±1⁄4i, Vol V
(1) P±r±jika-p±1⁄4i Bhikku
p±r±jik± (expulsion) 4
saaghadises± (meetings of the Sangha) 13
aniyat± (indeterminate) 2
nissagiy± p±cittiy± (expiation with forfeiture) 30
(2) P±cittiya-p±1⁄4i
suddha p±cittiy± (ordinary expiation) 92
p±tidesaniy± (confession re: alms food) 4
sekhiya (concerning etiquette & decorum) 75
adhikaraoasamath± (legal process) 7
(concludes with bhikkuni vinaya rules) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [two books of rules and procedures]
(3) Mah±vagga-p±1⁄4i (10 sections [khandhakas]; begins with historical accounts of the
Buddha’s enlightenment, the first discourses and the early growth of the Sangha;
outlines the following rules governing the actions of the Sangha:
1. rules for admission to the order (upasampad±)
2. the uposatha meeting and recital of the p±timokkha
3. residence during the rainy season (vassa)
4. ceremony concluding the vassa, called pav±rao±
5. rules for articles of dress and furniture
6. medicine and food
7. annual distribution of robes (kaμhina)
8. rules for sick bhikkhus, sleeping and robe material
9. mode of executing proceedings of the Sangha
10. proceedings in cases of schism
(4) C31⁄4avagga-p±1⁄4i (or Cullavagga) (12 khandakas dealing with further rules and proce-
dures for institutional acts or functions, known as saaghakamma:
1. rules for dealing with offences that come before the Sangha
(saagh±disesa)
2. procedures for putting a bhikkhu on probation
3. procedures for dealing with accumulation of offences by a bhikkhu
4. rules for settling legal procedures in the Sangha
5. misc. rules for bathing, dress, etc.
6. dwellings, furniture, lodging, etc.
7. schisms
8. classes of bhikkhus and duties of teachers & novices
9. exclusion from the p±timokkha
10. the ordination and instruction of bhikkhunis
11. account of the 1st council at R±jagaha
12. account of the 2nd council at Ves±li
3. Pariv±ra-p±1⁄4i [a summary of the vinaya, arranged as a
catechism for instruction and examination]
(5) Pariv±ra-p±1⁄4i The fifth book of vinaya serves as a kind of manual enabling the reader
to make an analytical survey of the whole of Vinaya Piμaka.
LESSON 4035 Mon 19 Jul 2021
Do Good Purify Mind Attain Eternal Bliss
Overcome the worst Illness - Buddha.
Give
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to attain Eternal Bliss as their Final Goal
a Missed Call to 8800662528 for Registration to be part of largest
Kushinara NIBBĀNA reclining Awakened One with Awareness Universe for
Welfare, Happiness and Peace for all Societies by 3-12-2021 and for them
to attain Eternal Bliss as their Final Goal
According
to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
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to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
The
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Sutta Piṭaka -Digha Nikāya
DN 9 -
Poṭṭhapāda Sutta
{excerpt}
— The questions of Poṭṭhapāda —
Poṭṭhapāda asks various questions reagrding the nature of Saññā.
Note: plain texts
Now, lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously?
Potthapada,
perception arises first, and knowledge after. And the arising of
knowledge comes from the arising of perception. One discerns, ‘It’s in
dependence on this that my knowledge has arisen.’ Through this line of
reasoning one can realize how perception arises first, and knowledge
after, and how the arising of knowledge comes from the arising of
perception.
perception arises first, and knowledge after. And the arising of
knowledge comes from the arising of perception. One discerns, ‘It’s in
dependence on this that my knowledge has arisen.’ Through this line of
reasoning one can realize how perception arises first, and knowledge
after, and how the arising of knowledge comes from the arising of
perception.
Stop, stop. Do not speak. The ultimate truth is not even to think.
We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.
Just as the great ocean has one taste, the taste of salt, so also this
teaching and discipline has one taste, the taste of liberation.
teaching and discipline has one taste, the taste of liberation.
The one in whom no longer exist the craving and thirst that perpetuate
becoming; how could you track that Awakened one, trackless, and of
limitless range.
becoming; how could you track that Awakened one, trackless, and of
limitless range.
Endurance is one of the most difficult disciplines, but it is to the one who endures that the final victory comes.
Long is the night to him who is awake; long is a mile to him who is
tired; long is life to the foolish who do not know the true law.
tired; long is life to the foolish who do not know the true law.
Whatever precious jewel there is in the heavenly worlds, there is nothing comparable to one who is Awakened.
Our life is shaped by our mind; we become what we think. Joy follows a pure thought like a shadow that never leaves.
Like a fine flower, beautiful to look at but without scent, fine words
are fruitless in a man who does not act in accordance with them.
are fruitless in a man who does not act in accordance with them.
Our theories of the eternal are as valuable as are those which a chick
which has not broken its way through its shell might form of the
outside world.
which has not broken its way through its shell might form of the
outside world.
An idea that is developed and put into action is more important than an idea that exists only as an idea.
There is no path to happiness: happiness is the path.
Happiness comes when your work and words are of benefit to yourself and others.
The
awakened one with awareness, intent on jhana, should find delight in
the forest, should practice jhana at the foot of a tree, attaining his
own satisfaction.
awakened one with awareness, intent on jhana, should find delight in
the forest, should practice jhana at the foot of a tree, attaining his
own satisfaction.
Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened.
Happiness never decreases by being shared.
It is in the nature of things that joy arises in a person free from remorse.
Set your heart on doing good. Do it over and over again, and you will be filled with joy.
Do not dwell in the past, do not dream of the future, concentrate the
mind on the present moment. See also: 10 Tips to Start Living in the
Present
Should a person do good, let him do it again and again. Let him
find pleasure therein, for blissful is the accumulation of good.
We are formed and molded by our thoughts. Those whose minds are
shaped by selfless thoughts give joy when they speak or act. Joy follows
them like a shadow that never leaves them.
shaped by selfless thoughts give joy when they speak or act. Joy follows
them like a shadow that never leaves them.
Quotes By Buddha On Meditation And Spirituality
Just
as treasures are uncovered from the earth, so virtue appears from good
deeds, and wisdom appears from a pure and peaceful mind. To walk safely
through the maze of human life, one needs the light of wisdom and the
guidance of virtue.
as treasures are uncovered from the earth, so virtue appears from good
deeds, and wisdom appears from a pure and peaceful mind. To walk safely
through the maze of human life, one needs the light of wisdom and the
guidance of virtue.
The wise ones fashioned speech with their thought, sifting it as grain is sifted through a sieve.
The virtues, like the Muses, are always seen in groups. A good principle was never found solitary in any breast.
Teach this triple truth to all: A generous heart, kind speech, and a
life of service and compassion are the things which renew humanity.
There are two mistakes one can make along the road to truth…not going all the way, and not starting.
Nothing is forever except change.
Just as a candle cannot burn without fire, men cannot live without a spiritual life.
Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.
To be idle is a short road to death and to be diligent is a way of life; foolish people are idle, wise people are diligent.
Should a seeker not find a companion who is better or equal, let them resolutely pursue a solitary course.
If we could see the miracle of a single flower clearly, our whole life would change.
Someone
who has set out in the vehicle of a Bodhisattva should decide that ‘I
must lead all the beings to nibbana, into that realm of nibbana which
leaves nothing behind’. What is this realm of nirvana which leaves
nothing behind ?
who has set out in the vehicle of a Bodhisattva should decide that ‘I
must lead all the beings to nibbana, into that realm of nibbana which
leaves nothing behind’. What is this realm of nirvana which leaves
nothing behind ?
Looking deeply at life as it is in this very moment, the meditator dwells in stability and freedom.
Meditation
brings wisdom; lack of mediation leaves ignorance. Know well what leads
you forward and what hold you back, and choose the path that leads to
wisdom.
brings wisdom; lack of mediation leaves ignorance. Know well what leads
you forward and what hold you back, and choose the path that leads to
wisdom.
Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness.
Resolutely train yourself to attain peace.
Indeed, the sage who’s fully quenched rests at ease in every way; no
sense desire adheres to him whose fires have cooled, deprived of fuel.
All
attachments have been severed, the heart’s been led away from pain;
tranquil, he rests with utmost ease. The mind has found its way to
peace.
attachments have been severed, the heart’s been led away from pain;
tranquil, he rests with utmost ease. The mind has found its way to
peace.
He who sits alone, sleeps alone, and walks alone, who is
strenuous and subdues himself alone, will find delight in the solitude
of the forest.
Do not turn away what is given you, nor reach out for what is given to others, lest you disturb your quietness.
Those who are free of resentful thoughts surely find peace.
The fool who knows he is a fool is that much wiser.
Whatever has the nature of arising has the nature of ceasing.
Unity can only be manifested by the Binary. Unity itself and the idea of Unity are already two.
What
is the appropriate behavior for a man or a woman in the midst of this
world, where each person is clinging to his piece of debris? What’s the
proper salutation between people as they pass each other in this flood?
is the appropriate behavior for a man or a woman in the midst of this
world, where each person is clinging to his piece of debris? What’s the
proper salutation between people as they pass each other in this flood?
When watching after yourself, you watch after others. When watching after others, you watch after yourself.
Let none find fault with others; let none see the omissions and
commissions of others. But let one see one’s own acts, done and undone.
The true master lives in truth, in goodness and restraint, non-violence, moderation, and purity.
Offend in neither word nor deed. Eat with moderation. Live in your
heart. Seek the highest consciousness. Master yourself according to the law. This is the simple teaching of the awakened.
Life is like the harp string, if it is strung too tight it won’t
play, if it is too loose it hangs, the tension that produces the
beautiful sound lies in the middle.
Do not believe in anything simply because you have
heard it. Do not believe in anything simply because it is spoken and
rumored
by many. Do not believe in anything simply because it is found written
in your religious books. Do not believe in anything merely on the
authority of your teachers and elders. Do not believe in traditions
because they have been handed down for many generations. But after
observation and analysis, when you find that anything agrees with reason
and is conducive to the good and benefit of one and all, then accept it
and live up to it.
by many. Do not believe in anything simply because it is found written
in your religious books. Do not believe in anything merely on the
authority of your teachers and elders. Do not believe in traditions
because they have been handed down for many generations. But after
observation and analysis, when you find that anything agrees with reason
and is conducive to the good and benefit of one and all, then accept it
and live up to it.
Those who have failed to work toward the truth have missed the purpose of living.
Teach this triple truth to all: A generous heart, kind speech, and a
life of service and compassion are the things which renew humanity.
There are two mistakes one can make along the road to truth…not going all the way, and not starting.
The calmed say that what is well-spoken is best; second, that one
should say what is right, not unrighteous; third, what’s pleasing, not
displeasing; fourth, what is true, not false.
Conquer the angry one by not getting angry; conquer the wicked
by goodness; conquer the stingy by generosity, and the liar by speaking the truth.
Three things cannot be long hidden: the sun, the moon, and the truth.
There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.
Both formerly and now, it is only suffering that I describe, and the cessation of suffering.
He who can curb his wrath as soon as it arises, as a timely antidote
will
check snake’s venom that so quickly spreads, — such a monk gives up the
here and the beyond, just as a serpent sheds its worn-out skin.
check snake’s venom that so quickly spreads, — such a monk gives up the
here and the beyond, just as a serpent sheds its worn-out skin.
May all that have life be delivered from suffering.
It is easy to see the faults of others, but difficult to see one’s own
faults.
One shows the faults of others like chaff winnowed in the wind, but one
conceals one’s own faults as a cunning gambler conceals his dice.
One shows the faults of others like chaff winnowed in the wind, but one
conceals one’s own faults as a cunning gambler conceals his dice.
Those attached to the notion ‘I am’ and to views roam the world offending people.
There
is nothing more dreadful than the habit of doubt. Doubt separates
people. It is a poison that disintegrates friendships and breaks up
pleasant relations. It is a thorn that irritates and hurts; it is a
sword that kills.
is nothing more dreadful than the habit of doubt. Doubt separates
people. It is a poison that disintegrates friendships and breaks up
pleasant relations. It is a thorn that irritates and hurts; it is a
sword that kills.
Men, driven on by thirst, run about like a snared hare; let
therefore mendicant drive out thirst, by striving after passionlessness
for himself.
When one has the feeling of dislike for evil, when one feels tranquil, one finds pleasure in
listening to good teachings; when one has these feelings and appreciates them, one is free of fear.
The instant we feel anger we have already ceased striving for the truth, and have begun striving for ourselves.
You will not be punished for your anger, you will be punished by your anger.
Wear your ego like a loose fitting garment.
Some do not understand that we must die, but those who do realize this settle their quarrels.
All tremble at violence; all fear death. Putting oneself in the place
of another, one should not kill nor cause another to kill.
I do not dispute with the world; rather it is the world that disputes with me.
They
blame those who remain silent, they blame those who speak much, they
blame those who speak in moderation. There is none in the world who is
not blamed.
blame those who remain silent, they blame those who speak much, they
blame those who speak in moderation. There is none in the world who is
not blamed.
Those who cling to perceptions and views wander the world offending people.
Whoever doesn’t flare up at someone who’s angry wins a battle hard to win.
Anger will never disappear so long as thoughts of resentment are
cherished in the mind. Anger will disappear just as soon as thoughts
of resentment are forgotten.
Do not overrate what you have received, nor envy others. He who envies others does not obtain peace of mind.
hammer strength GIF by CasparWain
Neither fire nor wind, birth nor death can erase our good deeds.
Should you find a wise critic to point out your faults, follow him as you would a guide to hidden treasure.
As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse.
Praise and blame, gain and loss, pleasure and sorrow come and go like
the wind. To be happy, rest like a giant tree in the midst of them all.
In separateness lies the world’s greatest misery; in compassion lies the world’s true strength.
Be a lamp for yourselves. Be your own refuge. Seek for no other. All things must pass. Strive on diligently. Don’t give up.
Better it is to live one day seeing the rise and fall of things than to
live a hundred years without ever seeing the rise and fall of things.
If you do not change direction, you may end up where you are heading.
Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship. Buddha
To keep the body in good health is a duty… otherwise we shall not be able to keep our mind strong and clear.
Without health life is not life; it is only a state of langour and suffering – an image of death.
The secret of health for both mind and body is not to mourn for the
past, not to worry about the future, not to anticipate the future, but
to live the present moment wisely and earnestly.
Even death is not to be feared by one who has lived wisely.
Irrigators channel waters; fletchers straighten arrows; carpenters bend wood; the wise master themselves.
Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
The greatest gift is to give people your awakenment with awareness, to share it. It has to be the greatest.
If you knew what I know about the power of giving, you would not let a single meal pass without sharing it in some way.
The root of suffering is attachment.
Silence the angry man with love. Silence the ill-natured man with
kindness. Silence the miser with generosity. Silence the liar with
truth.
People with opinions just go around bothering each other.
Even as a solid rock is unshaken by the wind, so are the wise unshaken by praise or blame.
You yourself must strive. The Buddhas only point the way.
Nothing can harm you as much as your own thoughts unguarded.
Meditate… do not delay, lest you later regret it.
Better than a thousand hollow words, is one word that brings peace.
Understanding is the heartwood of well-spoken words.
Ceasing to do evil, cultivating the good, purifying the mind: this is the teaching of the Buddhas.
Delight in meditation and solitude. Compose yourself, be happy. You are a seeker.
Ardently do today what must be done. Who knows? Tomorrow, death comes.
What you are is what you have been. What you’ll be is what you do now.
If you propose to speak always ask yourself, is it true, is it necessary, is it kind.
If you find no one to support you on the spiritual path, walk alone.
Nagarjuna’s “Fundamental Wisdom” - Day 1
Dalai Lama Archive
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The
first day of His Holiness the Dalai Lama’s two day teaching on
Nagarjuna’s “The Fundamental Wisdom Treatise of the Middle Way”
organized by the Foundation for Universal Responsibility at the Taj
Mahal Hotel in New Delhi, India on March 20, 2015. At the end of his
teaching His Holiness answers questions from the audience.
first day of His Holiness the Dalai Lama’s two day teaching on
Nagarjuna’s “The Fundamental Wisdom Treatise of the Middle Way”
organized by the Foundation for Universal Responsibility at the Taj
Mahal Hotel in New Delhi, India on March 20, 2015. At the end of his
teaching His Holiness answers questions from the audience.
Nagarjuna’s “Fundamental Wisdom” - Day 1
The
first day of His Holiness the Dalai Lama’s two day teaching on
Nagarjuna’s “The Fundamental Wisdom Treatise of the Middle Way”
organized by the Foundatio…
first day of His Holiness the Dalai Lama’s two day teaching on
Nagarjuna’s “The Fundamental Wisdom Treatise of the Middle Way”
organized by the Foundatio…
15) Classical Basque- Euskal klasikoa,
Doako
lineako Prabuddha Hitzarmena, gizarte guztientzako ongizatearen,
zoriontasun eta bakearen inguruko hitz propioak eta betiereko
zoriontasuna lortzeko, Mahā + Satipaṭṭhāna-ren bidez, Kāya SAMPA,
SAMPAJAññA, SAMPAJAññA-ren inguruko sentsibilizazioari buruzkoa da.
Repuldity, elementuak, Vedanā eta Citta bederatzi txaneleko zelaiak
lineako Prabuddha Hitzarmena, gizarte guztientzako ongizatearen,
zoriontasun eta bakearen inguruko hitz propioak eta betiereko
zoriontasuna lortzeko, Mahā + Satipaṭṭhāna-ren bidez, Kāya SAMPA,
SAMPAJAññA, SAMPAJAññA-ren inguruko sentsibilizazioari buruzkoa da.
Repuldity, elementuak, Vedanā eta Citta bederatzi txaneleko zelaiak
,
Tipitaaka
DN 22 - (D II 290)
Mahāsatipaṭṭhāna sutta
- Kontzientziari buruzko asistentzia -
[Mahā + satipaṭṭhana]
Sutta hau oso ezaguna da meditazio praktikarako erreferentzia nagusia.
Sarrera
I. Kāyaren behaketa
A. atala ānāpāna-ri buruz
B. posturei buruzko atala
C. SAMPAJAññAko atala
D. Sailkapenari buruzko atala
E. Elementuen atala
F. Bederatzi Charnel Grounds-en atala
II. Vedanā behaketa
Sarrera
Horrela entzun dut:
Batzuetan, Bhagavā Kammāsadhamma-ko Kurus artean zegoen, Kurusen merkatuan zegoen. Han, Bhikkhus-ekin zuzendu zuen:
- Bhikkhus.
- Bhaddanek Bhikkhus erantzun zion. Bhagavā-k esan zuen:
- hau,
Bhikkhus, ez da arazketa baino
Izakiak,
tristura eta lamentazioaren gainditzea, Dukkha-Domanassa desagertzea,
modu egokian lortzea, Nibbāna gauzatzea, hau da, lau satipaṭṭhānas
esatea.
tristura eta lamentazioaren gainditzea, Dukkha-Domanassa desagertzea,
modu egokian lortzea, Nibbāna gauzatzea, hau da, lau satipaṭṭhānas
esatea.
Zein lau?
Hemen, Bhikkhus, Bhikkhu-k Kāya (ātāpī) behatuz
Samamjāno, Satimā, Abhijjhā-Domanassa mundura alde batera utzita.
Vedanā-n
Vedanā-n ikuskatuz, Satimān, Satimā-n, Abhijjā-Domanassa mundura amore
eman zuen. Citta (Citta) Citta (Sampajāno (r) en behatuz, Satimā-n,
Abhijjā-Domanassa mundura amore eman zuen. Dhamma · s-n, Dhamma · S-n,
Satimān, Satimā-n, Abhijjā-Domanassa mundura harrera egin zuen.
Vedanā-n ikuskatuz, Satimān, Satimā-n, Abhijjā-Domanassa mundura amore
eman zuen. Citta (Citta) Citta (Sampajāno (r) en behatuz, Satimā-n,
Abhijjā-Domanassa mundura amore eman zuen. Dhamma · s-n, Dhamma · S-n,
Satimān, Satimā-n, Abhijjā-Domanassa mundura harrera egin zuen.
I. Kāyānupassanā
A. atala ānāpāna-ri buruz
Eta
Nola,
Bhikkhus-ek, Bhikkhu-k Kāya Kāya behatzen du? Hemen, Bhikkhu, basora
joan edo zuhaitz baten erroa joan edo gela huts batera joan izana,
hankak zeharkatzen ditu, kāya zutik jarri eta Sati Parimukhaṃ ezarrita
dago. Beraz, Sato arnasatzen da, horrela, Sato arnasatzen du. Longning
luze ulertzen du: “Longn ari naiz arnasa”; Arnasa hartzen du luze
ulertzen du: “arnasa hartzen ari naiz”; Laburbilduz, ordea, ulertzen du:
‘Laburbiltzen ari naiz’; Arnasa hartzeko laburra ulertzen du: “Arnasa
hartzen ari naiz”; Bere burua entrenatzen du: “Kāya sentitzea, arnasa
hartuko dut”; Bere burua entrenatzen du: “Kāya osoa sentitzea, arnasa
hartuko dut”; Bere burua entrenatzen du: “Kāya-Saṅkhāras lasaitu, arnasa
hartuko dut”; Bere burua entrenatzen du: “Kāya-Saṅkhāras lasaitu,
arnasa hartuko dut”.
Bhikkhus-ek, Bhikkhu-k Kāya Kāya behatzen du? Hemen, Bhikkhu, basora
joan edo zuhaitz baten erroa joan edo gela huts batera joan izana,
hankak zeharkatzen ditu, kāya zutik jarri eta Sati Parimukhaṃ ezarrita
dago. Beraz, Sato arnasatzen da, horrela, Sato arnasatzen du. Longning
luze ulertzen du: “Longn ari naiz arnasa”; Arnasa hartzen du luze
ulertzen du: “arnasa hartzen ari naiz”; Laburbilduz, ordea, ulertzen du:
‘Laburbiltzen ari naiz’; Arnasa hartzeko laburra ulertzen du: “Arnasa
hartzen ari naiz”; Bere burua entrenatzen du: “Kāya sentitzea, arnasa
hartuko dut”; Bere burua entrenatzen du: “Kāya osoa sentitzea, arnasa
hartuko dut”; Bere burua entrenatzen du: “Kāya-Saṅkhāras lasaitu, arnasa
hartuko dut”; Bere burua entrenatzen du: “Kāya-Saṅkhāras lasaitu,
arnasa hartuko dut”.
Zuzen
Bhikkhus-ek,
txanda trebea edo txanda ikastuna, buelta luzea eginez, ulertzen du:
“Buelta luzea egiten ari naiz”; Txanda labur bat eginez, ulertzen du:
‘Txanda labur bat egiten ari naiz’; Modu berean, Bhikkhu, Bhikkhu batek,
luzean arnasa hartzen du: “Luze arnasten ari naiz”; “arnasa hartzen dut
luze”; Laburbilduz, ordea, ulertzen du: ‘Laburbiltzen ari naiz’; Arnasa
hartzeko laburra ulertzen du: “Arnasa hartzen ari naiz”; Bere burua
entrenatzen du: “Kāya osoa sentitzea, arnasa hartuko dut”; Bere burua
entrenatzen du: “Kāya osoa sentitzea, arnasa hartuko dut”; Bere burua
entrenatzen du: “Kāya-Saṅkhāras lasaitu, arnasa hartuko dut”; Bere burua
entrenatzen du: “Kāya-Saṅkhāras lasaitu, arnasa hartuko dut”.
txanda trebea edo txanda ikastuna, buelta luzea eginez, ulertzen du:
“Buelta luzea egiten ari naiz”; Txanda labur bat eginez, ulertzen du:
‘Txanda labur bat egiten ari naiz’; Modu berean, Bhikkhu, Bhikkhu batek,
luzean arnasa hartzen du: “Luze arnasten ari naiz”; “arnasa hartzen dut
luze”; Laburbilduz, ordea, ulertzen du: ‘Laburbiltzen ari naiz’; Arnasa
hartzeko laburra ulertzen du: “Arnasa hartzen ari naiz”; Bere burua
entrenatzen du: “Kāya osoa sentitzea, arnasa hartuko dut”; Bere burua
entrenatzen du: “Kāya osoa sentitzea, arnasa hartuko dut”; Bere burua
entrenatzen du: “Kāya-Saṅkhāras lasaitu, arnasa hartuko dut”; Bere burua
entrenatzen du: “Kāya-Saṅkhāras lasaitu, arnasa hartuko dut”.
Horrela, Kāya barrutik behatuz bizi da,
edo
Kāya Kāya kanpotik behatuz bizi da, edo Kāya barrutik eta kanpotik
behatuz bizi da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan
fenomenoak igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta
Kāyan fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da
Kāya!” Sati bere baitan dago, ñāṇa eta Paṭissati hutsaren neurrian,
bereizten da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus-ek,
Bhikkhu bat Kāya behatzen du Kāyan.
Kāya Kāya kanpotik behatuz bizi da, edo Kāya barrutik eta kanpotik
behatuz bizi da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan
fenomenoak igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta
Kāyan fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da
Kāya!” Sati bere baitan dago, ñāṇa eta Paṭissati hutsaren neurrian,
bereizten da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus-ek,
Bhikkhu bat Kāya behatzen du Kāyan.
B. Irriyāpha Pabba
Gainera,
Bhikkhus, bhikkhu, oinez, ulertzen da: ‘Oinez nago’, edo
Zutik dagoen bitartean ulertzen du: “zutik nago”, edo eserita dagoen bitartean
Ulertzen
du: “eserita nago”, edo etzanda dagoen bitartean ulertzen du: “etzanda
nago”. Edo, bestela, bere kāya botatzen den edozein posizioan, horren
arabera ulertzen du.
du: “eserita nago”, edo etzanda dagoen bitartean ulertzen du: “etzanda
nago”. Edo, bestela, bere kāya botatzen den edozein posizioan, horren
arabera ulertzen du.
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
C. SAMPAJAññAko atala
Gainera,
Bhikkhus,
Bhikkhu, eta alde batera utzita, Sampajaññarekin jokatzen du, eta
begira zegoen bitartean, Sampajaññarekin jokatzen du, okertu bitartean
eta luzatzean, Sampajaññarekin jokatzen du, jantziak eta eramaten ari
diren bitartean Ontzia, Sampajaññarekin jarduten du, edaten ari zen
bitartean, dastatzen ari den bitartean, Sampajaññarekin jarduten du,
defecating eta gernuaren negozioetara joaten zen bitartean,
Sampajaññarekin jokatzen du, zutik ibiltzen den bitartean, eserita
zauden bitartean, bitartean Lotan, esna dagoen bitartean, hitz egiten
ari zaren bitartean eta isilik egon bitartean, Sampajaññarekin jokatzen
du.
Bhikkhu, eta alde batera utzita, Sampajaññarekin jokatzen du, eta
begira zegoen bitartean, Sampajaññarekin jokatzen du, okertu bitartean
eta luzatzean, Sampajaññarekin jokatzen du, jantziak eta eramaten ari
diren bitartean Ontzia, Sampajaññarekin jarduten du, edaten ari zen
bitartean, dastatzen ari den bitartean, Sampajaññarekin jarduten du,
defecating eta gernuaren negozioetara joaten zen bitartean,
Sampajaññarekin jokatzen du, zutik ibiltzen den bitartean, eserita
zauden bitartean, bitartean Lotan, esna dagoen bitartean, hitz egiten
ari zaren bitartean eta isilik egon bitartean, Sampajaññarekin jokatzen
du.
Horrela, Kāya barrutik behatuz bizi da, edo berak
Kāya
Kāya Kāya kanpotik behatuz, edo Kāya barrutik eta kanpotik behatuz bizi
da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak
igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta Kāyan
fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da Kāya!”
Sati bere baitan dago, ñāṇa eta Paṭissati hutsaren neurrian, bereizten
da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat
Kāya behatzen du Kāyan.
Kāya Kāya kanpotik behatuz, edo Kāya barrutik eta kanpotik behatuz bizi
da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak
igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta Kāyan
fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da Kāya!”
Sati bere baitan dago, ñāṇa eta Paṭissati hutsaren neurrian, bereizten
da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat
Kāya behatzen du Kāyan.
D. Sailkapenari buruzko atala
Gainera,
Bhikkhus, Bhikkhu batek gorputz hori dela uste du, zoletatik
oinak
gora eta ilea behera, bere larruazala mugatzen duena eta ezpurutasun
mota batzuekin mugatuta dagoena: “Kāya honetan, badira buruko ilea,
gorputzaren iltzeak, hortzak, larruazala, haragia ,
gora eta ilea behera, bere larruazala mugatzen duena eta ezpurutasun
mota batzuekin mugatuta dagoena: “Kāya honetan, badira buruko ilea,
gorputzaren iltzeak, hortzak, larruazala, haragia ,
tendoiak, hezurrak, hezur-muinoa, giltzurrunak, bihotza, gibela, pleura, spleen,
birikak, hesteak, mesentery, urdaila bere edukiekin, feces, behazarekin,
flema, pus, odola, izerdia, koipea, malkoak, koipea, gazia, sudur mukua,
fluido sinovial eta gernua “.
Bhikkhus,
bi irekidura izan bazen ere, bi irekidura izan zituen eta hainbat alare
mota betea zegoen, adibidez, mendi paddy, paddy, mung babarrunak,
behi-ilarrak, sesamo haziak eta arroza heska. Ikuspegi ona duen gizon
batek [haren edukia] kontuan hartuko luke: “Hau da mendi-arraina, hau
da, hau da, mung babarrunak dira, behi-ilarrak dira, hau da, hau da,
arroza da;” Modu berean, Bhikkhus-ek, Bhikkhu-k gorputz hori oso
kontsideratzen du, oinen zoletatik eta buruan ilea behera, behera.
bi irekidura izan bazen ere, bi irekidura izan zituen eta hainbat alare
mota betea zegoen, adibidez, mendi paddy, paddy, mung babarrunak,
behi-ilarrak, sesamo haziak eta arroza heska. Ikuspegi ona duen gizon
batek [haren edukia] kontuan hartuko luke: “Hau da mendi-arraina, hau
da, hau da, mung babarrunak dira, behi-ilarrak dira, hau da, hau da,
arroza da;” Modu berean, Bhikkhus-ek, Bhikkhu-k gorputz hori oso
kontsideratzen du, oinen zoletatik eta buruan ilea behera, behera.
bere larruazala mugatzen dena eta hainbat ezpurtasun osoz beteta dago:
“Kāya honetan, buruaren ilea, gorputzeko ilarrak daude.
iltzeak,
hortzak, azala, haragia, tendoiak, hezurrak, hezur-muinoa,
giltzurrunak, bihotza, gibela, pleura, pleen, birikak, hesteak, pesenty,
urdaila, bere edukiekin, fezes, behazunarekin, pus, odol, izerdia,
koipea, Malkoak, koipea, gazia, sudur mukua, fluido sinoviala eta
gernua. “
hortzak, azala, haragia, tendoiak, hezurrak, hezur-muinoa,
giltzurrunak, bihotza, gibela, pleura, pleen, birikak, hesteak, pesenty,
urdaila, bere edukiekin, fezes, behazunarekin, pus, odol, izerdia,
koipea, Malkoak, koipea, gazia, sudur mukua, fluido sinoviala eta
gernua. “
Horrela, Kāya barrutik behatuz bizi da, edo berak
Kāya
Kāya Kāya kanpotik behatuz, edo Kāya barrutik eta kanpotik behatuz bizi
da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak
igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta Kāyan
fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da Kāya!”
Sati presente dago, ñāṇa eta pañisati hutsaren neurrian, bereizten da,
eta ez du munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya
behatzen du Kāyan.
Kāya Kāya kanpotik behatuz, edo Kāya barrutik eta kanpotik behatuz bizi
da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak
igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta Kāyan
fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da Kāya!”
Sati presente dago, ñāṇa eta pañisati hutsaren neurrian, bereizten da,
eta ez du munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya
behatzen du Kāyan.
E. Elementuen atala
Gainera,
Bhikkhus, Bhikkhu-k islatzen du oso kāya honi buruz, baina jartzen da,
Hala ere, bota egiten da: “Kāya honetan, badago Lurraren elementua,
Uraren elementua, suaren elementua eta airearen elementua. “
Bikkonak,
Bhikkhus, harategi trebea edo harategi ikastola bat, behia hil ondoren,
bidegurutze batean eseriko zen zatitan mozten; Modu berean,
Bhikkhus-ek, oso kāya islatzen du. Hala ere, jartzen da, hala ere, ez
dago botatzen: “Hau da Lurraren elementua, uraren elementua, suaren
elementua eta airearen elementua.”
Bhikkhus, harategi trebea edo harategi ikastola bat, behia hil ondoren,
bidegurutze batean eseriko zen zatitan mozten; Modu berean,
Bhikkhus-ek, oso kāya islatzen du. Hala ere, jartzen da, hala ere, ez
dago botatzen: “Hau da Lurraren elementua, uraren elementua, suaren
elementua eta airearen elementua.”
Horrela, Kāya Kāya barrutik behatuz bizi da, edo Kāya Kāya kanpotik behatuz bizi da, edo bizi da
Kāya
behatu Kāyan barrutik eta kanpotik; Kāyako fenomenoen samudaia behatuz
bizi da, edo Kāyan fenomenoak igarotzen ari zela ikustean bizi da, edo
Samudaya behatu eta Kāyan fenomenoak aldatzen ditu; Edo bestela,
[konturatzea:] “Hau da Kāya!” Sati bere baitan dago, ñāṇa eta Paṭissati
hutsa izan dadin, bereizten da, eta ez du munduan ezer itsatsi. Kāya
behatuz Kāyan dago;
behatu Kāyan barrutik eta kanpotik; Kāyako fenomenoen samudaia behatuz
bizi da, edo Kāyan fenomenoak igarotzen ari zela ikustean bizi da, edo
Samudaya behatu eta Kāyan fenomenoak aldatzen ditu; Edo bestela,
[konturatzea:] “Hau da Kāya!” Sati bere baitan dago, ñāṇa eta Paṭissati
hutsa izan dadin, bereizten da, eta ez du munduan ezer itsatsi. Kāya
behatuz Kāyan dago;
(1)
Gainera,
Bhikkhus,
Bhikkhu bat, behin-behineko gurpila batean botako balitz bezala, egun
batean hilda edo bi egun hildako edo hiru egun hilda, puztuta, urdin eta
festering, oso kāya hau dela uste du: “Kāya hau Horrelako izaera ere
bada, horrela bihurtuko da, eta ez da baldintza horretatik libre. “
Bhikkhu bat, behin-behineko gurpila batean botako balitz bezala, egun
batean hilda edo bi egun hildako edo hiru egun hilda, puztuta, urdin eta
festering, oso kāya hau dela uste du: “Kāya hau Horrelako izaera ere
bada, horrela bihurtuko da, eta ez da baldintza horretatik libre. “
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Samudaya
behatuz bizi da
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Samudaya
behatuz bizi da
(1)
Gainera,
Bhikkhus,
Bhikkhu bat, behin-behineko gurpila batean botako balitz bezala, egun
batean hilda edo bi egun hildako edo hiru egun hilda, puztuta, urdin eta
festering, oso kāya hau dela uste du: “Kāya hau Horrelako izaera ere
bada, horrela bihurtuko da, eta ez da baldintza horretatik libre. “
Bhikkhu bat, behin-behineko gurpila batean botako balitz bezala, egun
batean hilda edo bi egun hildako edo hiru egun hilda, puztuta, urdin eta
festering, oso kāya hau dela uste du: “Kāya hau Horrelako izaera ere
bada, horrela bihurtuko da, eta ez da baldintza horretatik libre. “
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
(2)
Gainera,
Bhikkhus,
hildako gorputza ikusten ari balitz bezala, krokek janez, beleek jaten
zutela, belarrek jaten zutela, belarrek jaten zutela, txakurrek jaten
zutelako, txakurrek jaten zutelako. Tigreek, izaki askotarikoek jaten
dute, oso kāya jaten ari da.
hildako gorputza ikusten ari balitz bezala, krokek janez, beleek jaten
zutela, belarrek jaten zutela, belarrek jaten zutela, txakurrek jaten
zutelako, txakurrek jaten zutelako. Tigreek, izaki askotarikoek jaten
dute, oso kāya jaten ari da.
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoen pasea ikustean
bizi da, edo Samudaya behatuz bizi da
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoen pasea ikustean
bizi da, edo Samudaya behatuz bizi da
fenomenoak
pasatzea Kāyan; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere
baitan dago, ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez
da munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya
behatzen du Kāyan.
pasatzea Kāyan; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere
baitan dago, ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez
da munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya
behatzen du Kāyan.
(3)
Gainera,
Bhikkhu, hildako gorputza ikusten ari balitz bezala, txaneleko lurrean
botako balitz bezala, haragi eta odolarekin, tendoien bidez elkartzen
da, oso kāya dela uste du: “Kāya hau ere horrelakoa da Natura, horrela
bihurtuko da eta ez da horrelako baldintza batetik libre. “
Bhikkhu, hildako gorputza ikusten ari balitz bezala, txaneleko lurrean
botako balitz bezala, haragi eta odolarekin, tendoien bidez elkartzen
da, oso kāya dela uste du: “Kāya hau ere horrelakoa da Natura, horrela
bihurtuko da eta ez da horrelako baldintza batetik libre. “
Horrela, Kāya barrutik behatuz bizi da, edo berak
Kāya
Kāya Kāya kanpotik behatuz, edo Kāya barrutik eta kanpotik behatuz bizi
da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak
igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta Kāyan
fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da Kāya!”
Sati bere baitan dago, ñāṇa eta Paṭissati hutsaren neurrian, bereizten
da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat
Kāya behatzen du Kāyan.
Kāya Kāya kanpotik behatuz, edo Kāya barrutik eta kanpotik behatuz bizi
da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak
igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta Kāyan
fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da Kāya!”
Sati bere baitan dago, ñāṇa eta Paṭissati hutsaren neurrian, bereizten
da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat
Kāya behatzen du Kāyan.
(4)
Gainera,
Bhikkhus,
Bhikkhu, kristau-lur batean botako balitz bezala, haragirik gabeko
squeleto bat bota eta odolez josita zegoen, tendoien bidez batera, oso
kāya dela uste du: “Kāya hau ere horrelakoa da Natura, horrela bihurtuko
da eta ez da horrelako baldintza batetik libre. “
Bhikkhu, kristau-lur batean botako balitz bezala, haragirik gabeko
squeleto bat bota eta odolez josita zegoen, tendoien bidez batera, oso
kāya dela uste du: “Kāya hau ere horrelakoa da Natura, horrela bihurtuko
da eta ez da horrelako baldintza batetik libre. “
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
(5)
Gainera,
Bhikkhu bat, gorputza hilda zegoela ikustean, kanako lurrean bota balu
bezala, haragirik gabeko squeleto bat, tendoien bidez elkartzen da, oso
kāya dela uste du: “Kāya hau ere horrelakoa da Natura, horrela bihurtuko
da eta ez da horrelako baldintza batetik libre. “
Bhikkhu bat, gorputza hilda zegoela ikustean, kanako lurrean bota balu
bezala, haragirik gabeko squeleto bat, tendoien bidez elkartzen da, oso
kāya dela uste du: “Kāya hau ere horrelakoa da Natura, horrela bihurtuko
da eta ez da horrelako baldintza batetik libre. “
Horrela, Kāya barrutik behatuz bizi da, edo berak
Kāya
Kāya Kāya kanpotik behatuz, edo Kāya barrutik eta kanpotik behatuz bizi
da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak
igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta Kāyan
fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da Kāya!”
Sati bere baitan dago, ñāṇa eta Paṭissati hutsaren neurrian, bereizten
da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat
Kāya behatzen du Kāyan.
Kāya Kāya kanpotik behatuz, edo Kāya barrutik eta kanpotik behatuz bizi
da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak
igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta Kāyan
fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da Kāya!”
Sati bere baitan dago, ñāṇa eta Paṭissati hutsaren neurrian, bereizten
da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat
Kāya behatzen du Kāyan.
(6)
Gainera,
Bhikkhu, hildako gorputza ikusten ari balitz bezala, bazterreko
hezurrak botatzen ari balira bezala, hemen eta han sakabanatuta dauden
hezurrak, hemen hezur bat, han oinez hezur bat, hezur bat, hezur shin
bat dago Hemen, hezur hezur bat, hemen hezur bat, hemen bizkarrezurreko
hezurra, han bizkarrezurraren hezurra, han lepoko hezurra, hemen,
hortzetako hezur bat, edo han garezurra, oso kāya dela uste du : “Kāya
hau ere izaera horretakoa da, horrela bihurtuko da eta ez da horrelako
baldintza batetik libre.”
Bhikkhu, hildako gorputza ikusten ari balitz bezala, bazterreko
hezurrak botatzen ari balira bezala, hemen eta han sakabanatuta dauden
hezurrak, hemen hezur bat, han oinez hezur bat, hezur bat, hezur shin
bat dago Hemen, hezur hezur bat, hemen hezur bat, hemen bizkarrezurreko
hezurra, han bizkarrezurraren hezurra, han lepoko hezurra, hemen,
hortzetako hezur bat, edo han garezurra, oso kāya dela uste du : “Kāya
hau ere izaera horretakoa da, horrela bihurtuko da eta ez da horrelako
baldintza batetik libre.”
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
(7)
Gainera, Bhikkhus, Bhikkhu, bera balitz bezala
Gorputz
hilda bat ikustean, itsasertzean zuritutako hezurrak. Oso kāya dela
uste du: “Kāya hau ere horrelako izaera da, horrela izango da eta ez da
horrelakorik askea baldintza. “
hilda bat ikustean, itsasertzean zuritutako hezurrak. Oso kāya dela
uste du: “Kāya hau ere horrelako izaera da, horrela izango da eta ez da
horrelakorik askea baldintza. “
(
Gainera, Bhikkhus, Bhikkhu, bera balitz bezala
Gorputz
hilda bat ikustean, urtebete baino gehiagoko hezurrak bota zituen. Oso
kāya dela uste du: “Kāya hau ere horrelako izaera da, horrela izango da
eta ez da horrelakoetatik libre baldintza bat. “
hilda bat ikustean, urtebete baino gehiagoko hezurrak bota zituen. Oso
kāya dela uste du: “Kāya hau ere horrelako izaera da, horrela izango da
eta ez da horrelakoetatik libre baldintza bat. “
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
(9)
Gainera, Bhikkhus, Bhikkhu, bera balitz bezala
Gorputz
hilda bat ikustean, hezur ustelak hautsak hautsera murriztuta, oso kāya
dela uste du: “Kāya hau ere horrelako izaera da, horrela izango da eta
ez da horrelako baldintza batetik bestera . “
hilda bat ikustean, hezur ustelak hautsak hautsera murriztuta, oso kāya
dela uste du: “Kāya hau ere horrelako izaera da, horrela izango da eta
ez da horrelako baldintza batetik bestera . “
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
II. Vedanā behaketa
Gainera, Bhikkhus, nola bizi da Bhikkhu-k Vedanā-n Vedanā behatuz?
Hemen, Bhikkhus, Bhikkhu, Sukha Vedanā, Undersands bat bizi da: “Sukha Vedanā bat bizi dut”; Dukkha Vedanā, Undersands:
“Dukkha
vedanā bat bizi dut”; Adukkham-Asukhā Vedanā, Undersands:
“Adukkham-Asukhā Vedanā bat bizi dut”; Sukha Vedanā sāmisa, azpimarra:
“Sukha Vedanā sāmisa bizi dut”; Sukha Vedanā Nirāmisa, Undersands:
vedanā bat bizi dut”; Adukkham-Asukhā Vedanā, Undersands:
“Adukkham-Asukhā Vedanā bat bizi dut”; Sukha Vedanā sāmisa, azpimarra:
“Sukha Vedanā sāmisa bizi dut”; Sukha Vedanā Nirāmisa, Undersands:
“Sukha
Vedanā Nirāmisa bizi dut”; Dukkha Vedanā sāmisa, azpimarra: “Dukkha
Vedanā sāmisa” ari naiz bizitzen “; Dukkha Vedanā Nirāmisa, Undersands:
“Dukkha Vedanā Nirāmisa bizi naiz”; Adukkham-Asukhā Vedanā sāmisa,
azpimarra: “Adukkham-Asukhā Vedanā sāmisa” ari naiz bizitzen “;
Adukkham-Asukhā Vedanā Nirāmisa, Undergands: “Adukkham-Asukhā Vedanā
Nirāmisa bizi naiz”.
Vedanā Nirāmisa bizi dut”; Dukkha Vedanā sāmisa, azpimarra: “Dukkha
Vedanā sāmisa” ari naiz bizitzen “; Dukkha Vedanā Nirāmisa, Undersands:
“Dukkha Vedanā Nirāmisa bizi naiz”; Adukkham-Asukhā Vedanā sāmisa,
azpimarra: “Adukkham-Asukhā Vedanā sāmisa” ari naiz bizitzen “;
Adukkham-Asukhā Vedanā Nirāmisa, Undergands: “Adukkham-Asukhā Vedanā
Nirāmisa bizi naiz”.
Horrela, Vedanā barrutik Vedanā behatuz bizi da,
edo Vedanā kanpotik Vedanā behatuz bizi da, edo bizi da
Vedanā Vedanā barrutik eta kanpotik behatuz; bizi da
Vedanā-ko
fenomenoen samudaia behatuz, edo Vedanā-n fenomenoak igarotzen ari zela
ikustean bizi da, edo Samudaya behatuz eta Vedanā-ko fenomenoak
aldenduz bizi da; Edo bestela, [konturatzea:] “Hau da Vedanā!” Sati bere
baitan dago, ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez
da munduko ezer itsasten. Horrela, Bhikkhus, Bhikkhu batek Vedanā-n
ikuskatuz bizi da.
fenomenoen samudaia behatuz, edo Vedanā-n fenomenoak igarotzen ari zela
ikustean bizi da, edo Samudaya behatuz eta Vedanā-ko fenomenoak
aldenduz bizi da; Edo bestela, [konturatzea:] “Hau da Vedanā!” Sati bere
baitan dago, ñāṇa eta Paṭissati hutsaren neurrian, bereizten da, eta ez
da munduko ezer itsasten. Horrela, Bhikkhus, Bhikkhu batek Vedanā-n
ikuskatuz bizi da.
III. Citta behaketa
Gainera, Bhikkhus, nola bizi da Bhikkhu Citta Citta behatzen?
Hemen, Bhikkhu-k, Bhikkhu-k “Citta Rāga” bezala ulertzen du, edo Citta
“Citta Rāga” gisa ulertzen du, edo Citta ulertzen du “Citta Dosa” gisa,
edo Citta dosia gabe ulertzen du “Citta Dosa gabe”, Citta “Citta Moha”
bezala ulertzen du, edo Citta ulertzen du Moha “Citta moha” bezala “,”
Bildutako Citta “gisa” biltzen duen Citta “. Citta “Sakabanatutako
Citta” gisa, edo “hedatutako Citta” gisa ulertzen du, edo “ustekabeko
Citta” gisa ulertzen duen Citta ulertzen du, edo “Citta gaindiko” gisa
ulertzen du. Citta paregabea “Citta paregabea” da, edo Citta
kontzentratua “Citta kontzentratua” dela ulertzen du, edo “Kontu gabeko
Citta” gisa ulertzen du Citta “,” askatutako Citta “gisa; Ulertu gabeko
Citta “Uniko bat” dela ulertzen du beratua citta “.
Horrela, Citta Citta barrutik behatuz bizi da, edo Citta Citta kanpotik
behatuz bizi da, edo Citta Citta barrutik eta kanpotik behatuz bizi da;
Cittako fenomenoen samudaia behatuz, edo Cittako fenomenoen aldetik
ikustean bizi da, edo Samudaya behatuz bizi da eta Cittako fenomenoak
alde batera utzi zituen; Edo bestela, [konturatzea:] “Hau da Citta!”
Sati bere baitan dago, ñāṇa eta Paṭissati hutsaren neurrian, bereizten
da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus, Bhikkhu bat da
Citta Citta behatzen.
Track # 3 Charnel Grounds:
Voices, Chants, Tibetan Throat Singing
Didgeridoo, Bullroarer, Bells, Bass Guitar,
Field Recordings, Natur Sounds, Ambient,
by Völven
Compilation Album: “Dharma & Alchemy” by Zazen Sounds on Bandcamp
1.Alone in the hollow Garden Yab Yum ( acoustic version) 06:12
2.Anemone Tube Dark Accomplishment 07:18
3.Völven Charnel Grounds 04:58
4.Contemplatron Dundubishvara 09:58
5.W. David Oliphant Hold No 1 06:23
6.Maha Pralaya Cham Dance 07:09
7.Nam-khar & Heruka Tsok Lu 11:35
8.Anna Patrini White Mahakala Mantra 04:22
VÖLVEN - “Charnel Grounds” (from DHARMA & ALCHEMY, Compilation by Zazen Sounds)
16) Classical Belarusian-Класічная беларуская,
Бясплатныя
онлайн Prabuddha Інтэлектуалы Канвенцыя ў абуджаных сваіх уласных слоў
для дабрабыту, шчасця і свету для ўсіх таварыстваў і для дасягнення
вечнага Bliss ў якасці канчатковай мэты праз MAHA + Satipaṭṭhāna-
наведвальнасці па пытаннях дасведчанасці шляхам назірання ў раздзеле Кая
на Анапане, пастаноў, Sampajañña, Адцемненасць, элементы, дзевяць
чедралей, ведана і Citta
онлайн Prabuddha Інтэлектуалы Канвенцыя ў абуджаных сваіх уласных слоў
для дабрабыту, шчасця і свету для ўсіх таварыстваў і для дасягнення
вечнага Bliss ў якасці канчатковай мэты праз MAHA + Satipaṭṭhāna-
наведвальнасці па пытаннях дасведчанасці шляхам назірання ў раздзеле Кая
на Анапане, пастаноў, Sampajañña, Адцемненасць, элементы, дзевяць
чедралей, ведана і Citta
,
Tipitaka
DN 22 - (D II 290)
Mahāsatipaṭṭhāna Sutta
- наведвальнасць па пытаннях дасведчанасці -
[Maha + Satipaṭṭhāna]
Гэта Sutta шырока распаўсюджана як асноўная спасылка на практыку медытацыі.
Прадстаўленне
I. Назіранне Кая
A. Раздзел Onapāna
B. Раздзел паставы
C. Раздзел на Sampajañña
D. Раздзел на адтушанасці
E. Раздзел на элементах
Ф. Раздзел на дзевяці членаў гадзіне
II. Назіранне Ведана
Прадстаўленне
Такім чынам, я чуў:
З аднаго выпадку, Bhagavā знаходзіўшыся сярод Куру ў Kammāsadhamma, рынак горада Куру. Там, ён звярнуўся да Бхайкхусю:
- Бхаркбу.
- Bhaddante адказаў Бхаркбу. Bhagavā сказаў:
- гэта,
bhikkhus, гэта шлях, які прыводзіць да нічога, акрамя ачысткі
Істогі,
пераадоленне смутку і плач, знікненне Dukkha-Domanassa, дасягненне
правільнага шляху, рэалізацыя Nibbāna, гэта значыць сказаць чатыры
Сатипаṭṭhānas.
пераадоленне смутку і плач, знікненне Dukkha-Domanassa, дасягненне
правільнага шляху, рэалізацыя Nibbāna, гэта значыць сказаць чатыры
Сатипаṭṭhānas.
Якія чатыры?
Тут, БхайкхуЧУГу, bhikkhu жыць назіраць Kāya ў Кайа, ātāpī
Sampajāno, Satima, адмовіўшыся abhijjhā-Доманасс ў адносінах да свету.
Ён
жыве назіранне ведана ў Ведана, ātāpī sampajāno, Satima, адмовіўшыся
abhijjhā-Домонассу да свету. Ён жыве назіранне Citta ў Citta, ātāpī
sampajāno, Satima, адмовіўшыся abhijjhā-Домонассу да свету. Ён жыве
назіранне Dhamma · S ў Dhamma · S, ātāpī sampajāno, Satima, адмовіўшыся
да abhijjhā-Доманасса ў адносінах да свету.
жыве назіранне ведана ў Ведана, ātāpī sampajāno, Satima, адмовіўшыся
abhijjhā-Домонассу да свету. Ён жыве назіранне Citta ў Citta, ātāpī
sampajāno, Satima, адмовіўшыся abhijjhā-Домонассу да свету. Ён жыве
назіранне Dhamma · S ў Dhamma · S, ātāpī sampajāno, Satima, адмовіўшыся
да abhijjhā-Доманасса ў адносінах да свету.
I. Kāyānupassanā
A. Раздзел Onapāna
І
Як,
Бхайкхус, робіць bhikkhu жыць назіраць Kāya ў Кая? Тут, Бхайкхус,
bhikkhu, пайшоў у лес ці пайшоў у коране дрэва або пайшоў у пусты пакой,
садзіцца ўніз складаючы ногі крыж-накрыж, усталяваўшы Кая вертыкальна, і
ўстаноўка Sati Parimukhaṃ. Знаходзячыся такім чынам Sato ён дыхае,
будучы, такім чынам, Сато ён дыхае. Дыханне доўга ён разумее: «Я дыхаю ў
доўгатэрміновай»; дыхаючы доўга ён разумее: «Я ўдыхнуць доўга»; дыханне
ў кароткім ён разумее: «Я дыхаю ў кароткім»; дыхаючы кароткі ён
разумее: «Я дыхае кароткі»; Ён трэніруе сябе: «пачуццё кая, я буду
дыхаць»; Ён трэніруе сябе: «пачуццё ўся кая, я буду дыхаць»; Ён трэніруе
сябе: «заспакаенне ўніз кая-saṅkhāras, я ўдыхаю»; Ён трэніруе сябе:
«заспакаяльны кая-saṅkhāras, я буду дыхаць».
Бхайкхус, робіць bhikkhu жыць назіраць Kāya ў Кая? Тут, Бхайкхус,
bhikkhu, пайшоў у лес ці пайшоў у коране дрэва або пайшоў у пусты пакой,
садзіцца ўніз складаючы ногі крыж-накрыж, усталяваўшы Кая вертыкальна, і
ўстаноўка Sati Parimukhaṃ. Знаходзячыся такім чынам Sato ён дыхае,
будучы, такім чынам, Сато ён дыхае. Дыханне доўга ён разумее: «Я дыхаю ў
доўгатэрміновай»; дыхаючы доўга ён разумее: «Я ўдыхнуць доўга»; дыханне
ў кароткім ён разумее: «Я дыхаю ў кароткім»; дыхаючы кароткі ён
разумее: «Я дыхае кароткі»; Ён трэніруе сябе: «пачуццё кая, я буду
дыхаць»; Ён трэніруе сябе: «пачуццё ўся кая, я буду дыхаць»; Ён трэніруе
сябе: «заспакаенне ўніз кая-saṅkhāras, я ўдыхаю»; Ён трэніруе сябе:
«заспакаяльны кая-saṅkhāras, я буду дыхаць».
Справядлівы
Як,
Бхайкхус, ўмелы Тэрнер або чаляднік Turner, што робіць доўгі паварот,
разумее: «Я раблю доўгі паварот»; Стварэнне кароткага павароту, ён
разумее: «Я раблю кароткае паварот»; Сапраўды такім жа чынам, Бхайкхус,
bhikkhu, дыхаць у даўжыню, разумее: «Я дыхаю ў доўгатэрміновай»; дыхаючы
доўга ён разумее: «Я ўдыхнуць доўга»; дыханне ў кароткім ён разумее: «Я
дыхаю ў кароткім»; дыхаючы кароткі ён разумее: «Я дыхае кароткі»; Ён
трэніруе сябе: «пачуццё ўся кая, я буду дыхаць»; Ён трэніруе сябе:
«пачуццё ўся кая, я буду дыхаць»; Ён трэніруе сябе: «заспакаенне ўніз
кая-saṅkhāras, я ўдыхаю»; Ён трэніруе сябе: «заспакаяльны кая-saṅkhāras,
я буду дыхаць».
Бхайкхус, ўмелы Тэрнер або чаляднік Turner, што робіць доўгі паварот,
разумее: «Я раблю доўгі паварот»; Стварэнне кароткага павароту, ён
разумее: «Я раблю кароткае паварот»; Сапраўды такім жа чынам, Бхайкхус,
bhikkhu, дыхаць у даўжыню, разумее: «Я дыхаю ў доўгатэрміновай»; дыхаючы
доўга ён разумее: «Я ўдыхнуць доўга»; дыханне ў кароткім ён разумее: «Я
дыхаю ў кароткім»; дыхаючы кароткі ён разумее: «Я дыхае кароткі»; Ён
трэніруе сябе: «пачуццё ўся кая, я буду дыхаць»; Ён трэніруе сябе:
«пачуццё ўся кая, я буду дыхаць»; Ён трэніруе сябе: «заспакаенне ўніз
кая-saṅkhāras, я ўдыхаю»; Ён трэніруе сябе: «заспакаяльны кая-saṅkhāras,
я буду дыхаць».
Такім чынам, ён жыве назіранне кая ў Кая ўнутрана,
ці
ён жыве назіраючы Kāya ў Кая вонкава, ці ён жыве назіраючы Кая ў Кайа
ўнутрана і вонкава; Ён жыве назіраючы ў Samudaya з’яў у Кайа, ці ён жыве
назіраючы праходжанне прэч з’яў у Кайа, ці ён жыве назіранне ў Samudaya
і пераходзячы з з’яў у Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці
прысутнічае ў ім, толькі ў той ступені, проста ñāṇa і проста paṭissati,
ён жыве адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам,
Бхайкхус, bhikkhu жыве назіранне Kāya ў Кая.
ён жыве назіраючы Kāya ў Кая вонкава, ці ён жыве назіраючы Кая ў Кайа
ўнутрана і вонкава; Ён жыве назіраючы ў Samudaya з’яў у Кайа, ці ён жыве
назіраючы праходжанне прэч з’яў у Кайа, ці ён жыве назіранне ў Samudaya
і пераходзячы з з’яў у Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці
прысутнічае ў ім, толькі ў той ступені, проста ñāṇa і проста paṭissati,
ён жыве адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам,
Бхайкхус, bhikkhu жыве назіранне Kāya ў Кая.
B. Iriyāpatha Pabba
Акрамя таго,
bhikkhus, bhikkhu, падчас хады, разумее: «Я іду», або
Стоячы ён разумее: «Я стаю», або, седзячы ён
разумее:
«Я сяджу», або ў той час як лежачы, ён разумее: «Я лежачы». Ці ж, у
залежнасці ад таго становішча яго кая размешчаны, ён разумее, адпаведна.
«Я сяджу», або ў той час як лежачы, ён разумее: «Я лежачы». Ці ж, у
залежнасці ад таго становішча яго кая размешчаны, ён разумее, адпаведна.
Такім
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне прэч
з’яў у Кайа, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у
Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назіранне Kāya ў Кая.
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне прэч
з’яў у Кайа, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у
Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назіранне Kāya ў Кая.
C. Раздзел на Sampajañña
Акрамя таго,
bhikkhus,
bhikkhu, у той час як набліжаецца і падчас вылятання, дзейнічае з
sampajañña, гледзячы наперад і падчас прагляду вакол, ён дзейнічае з
sampajañña, пры гнуткай і пры расцяжэнні, ён дзейнічае з sampajañña, у
той час як насіць вопратку і верхні халат і падчас правядзення чаша, ён
дзейнічае з Sampajañña, у той час як ежа, у той час як піць, у той час
як жаванне, у той час як дэгустацыя, ён дзейнічае з sampajañña, падчас
наведвання бізнесу дэфекацыі і мачавыпускання, ён дзейнічае з
sampajañña, падчас хады, у той час як стоячы, седзячы, у той час як Сон,
падчас прачынаюцца, падчас размовы і ў той час як маўчаць, ён дзейнічае
з sampajañña.
bhikkhu, у той час як набліжаецца і падчас вылятання, дзейнічае з
sampajañña, гледзячы наперад і падчас прагляду вакол, ён дзейнічае з
sampajañña, пры гнуткай і пры расцяжэнні, ён дзейнічае з sampajañña, у
той час як насіць вопратку і верхні халат і падчас правядзення чаша, ён
дзейнічае з Sampajañña, у той час як ежа, у той час як піць, у той час
як жаванне, у той час як дэгустацыя, ён дзейнічае з sampajañña, падчас
наведвання бізнесу дэфекацыі і мачавыпускання, ён дзейнічае з
sampajañña, падчас хады, у той час як стоячы, седзячы, у той час як Сон,
падчас прачынаюцца, падчас размовы і ў той час як маўчаць, ён дзейнічае
з sampajañña.
Такім чынам, ён жыве назіраючы Kāya ў Кая ўнутрана, ці ён
Жывенне
назіраючы Kāya ў Кая вонкава, ці ён жыве назіраючы Кая ў Кайа ўнутрана і
вонкава; Ён жыве назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы
праходжанне прэч з’яў у Кайа, ці ён жыве назіранне ў Samudaya і
пераходзячы з з’яў у Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці
прысутнічае ў ім, толькі ў той ступені, проста ñāṇa і проста paṭissati,
ён жыве адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам,
Бхайкхус, bhikkhu жыве назіранне Kāya ў Кая.
назіраючы Kāya ў Кая вонкава, ці ён жыве назіраючы Кая ў Кайа ўнутрана і
вонкава; Ён жыве назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы
праходжанне прэч з’яў у Кайа, ці ён жыве назіранне ў Samudaya і
пераходзячы з з’яў у Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці
прысутнічае ў ім, толькі ў той ступені, проста ñāṇa і проста paṭissati,
ён жыве адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам,
Бхайкхус, bhikkhu жыве назіранне Kāya ў Кая.
D. Раздзел на адтушанасці
Акрамя таго,
bhikkhus, bhikkhu лічыць гэта вельмі цела, з падэшваў
ногі
і ад валасоў на галаву ўніз, які з’яўляецца размежаваны яго скурай і
поўнай розных відаў прымешак: «У гэтым Kāya, ёсць валасы галавы, валасы
цела, пазногці, зубы, скуры, плоць ,
і ад валасоў на галаву ўніз, які з’яўляецца размежаваны яго скурай і
поўнай розных відаў прымешак: «У гэтым Kāya, ёсць валасы галавы, валасы
цела, пазногці, зубы, скуры, плоць ,
Сухажылі, косткі, касцяны мозг, ныркі, сэрца, печань, плеўра, селязёнка,
лёгкія, кішачнік, mesentery, страўнік з зместам, фекаліі, жоўці,
мокрота, гной, кроў, пот, тлушч, слёзы, змазкі, сліна, насавыя слізі,
сіновіальной вадкасці і мачы «.
Гэтак
жа, як быццам, Бхайкхус, там была мяшок, які мае два адтуліны і
напоўненыя рознымі відамі збожжа, такіх як Hill-Paddy, Paddy, маш,
каровінай гарох, кунжутное насенне і хвасты рыс. Чалавек з добрым
зрокам, якія маюць распушчаную яго, будзе разглядаць [яго змесціва]:
«Гэта пагорка, гэта рысавыя, тыя маш, тыя каровы гарох, тыя, з’яўляюцца
насеннем кунжуту, і гэта хсеў рыс;» Такім жа чынам, Бхайкхус, bhikkhu
лічыць гэта вельмі цела, ад падэшваў ног уверх і ад валасоў на галаву
ўніз,
жа, як быццам, Бхайкхус, там была мяшок, які мае два адтуліны і
напоўненыя рознымі відамі збожжа, такіх як Hill-Paddy, Paddy, маш,
каровінай гарох, кунжутное насенне і хвасты рыс. Чалавек з добрым
зрокам, якія маюць распушчаную яго, будзе разглядаць [яго змесціва]:
«Гэта пагорка, гэта рысавыя, тыя маш, тыя каровы гарох, тыя, з’яўляюцца
насеннем кунжуту, і гэта хсеў рыс;» Такім жа чынам, Бхайкхус, bhikkhu
лічыць гэта вельмі цела, ад падэшваў ног уверх і ад валасоў на галаву
ўніз,
які размежаваны яго скурай і поўнай розных відаў прымешак:
«У гэтым kāya, ёсць валасы галавы, валасы цела,
пазногці,
зубы, скура, плоць, сухажыллі, косткі, касцяны мозг, ныркі, сэрца,
печань, плеўра, селязёнкі, лёгкія, кішачнік, mesentery, страўніка з
зместам, фекаліямі, жоўтай, мокрота, гной, кроў, пот, тлушч, Слёзы,
тлушч, сліна, насавыя слізь, сіновіальная вадкасць і мача «.
зубы, скура, плоць, сухажыллі, косткі, касцяны мозг, ныркі, сэрца,
печань, плеўра, селязёнкі, лёгкія, кішачнік, mesentery, страўніка з
зместам, фекаліямі, жоўтай, мокрота, гной, кроў, пот, тлушч, Слёзы,
тлушч, сліна, насавыя слізь, сіновіальная вадкасць і мача «.
Такім чынам, ён жыве назіраючы Kāya ў Кая ўнутрана, ці ён
Жывенне
назіраючы Kāya ў Кая вонкава, ці ён жыве назіраючы Кая ў Кайа ўнутрана і
вонкава; Ён жыве назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы
праходжанне прэч з’яў у Кайа, ці ён жыве назіранне ў Samudaya і
пераходзячы з з’яў у Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Sati presentin
яго, толькі ў той ступені, проста ñāṇa і проста paṭissati, ён жыве
адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус,
bhikkhu жыве назіранне Kāya ў Кая.
назіраючы Kāya ў Кая вонкава, ці ён жыве назіраючы Кая ў Кайа ўнутрана і
вонкава; Ён жыве назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы
праходжанне прэч з’яў у Кайа, ці ён жыве назіранне ў Samudaya і
пераходзячы з з’яў у Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Sati presentin
яго, толькі ў той ступені, проста ñāṇa і проста paṭissati, ён жыве
адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус,
bhikkhu жыве назіранне Kāya ў Кая.
E. Раздзел на элементах
Акрамя таго,
bhikkhus, bhikkhu адлюстроўвае на гэтым вельмі Kāya, аднак яна змяшчаецца,
Аднак ён утылізаваць: «У гэтым Kāya, ёсць элемент Зямлі,
Элемент вады, агонь элемент і элемент паветра «.
Гэтак
жа, як, Бхайкхус, ўмелы мяснік або чаляднік мясніка, загінуўшы карову,
будзе сядзець на скрыжаванні выразаючы яго на кавалкі; Такім жа чынам,
Бхайкхус, bhikkhu адлюстроўвае onthis вельмі кая, аднак ён змяшчаецца,
аднак ён утылізаваць: «У hykāya, ёсць элемент Зямлі, вадзяны элемент,
агонь элемент і паветра элемент.»
жа, як, Бхайкхус, ўмелы мяснік або чаляднік мясніка, загінуўшы карову,
будзе сядзець на скрыжаванні выразаючы яго на кавалкі; Такім жа чынам,
Бхайкхус, bhikkhu адлюстроўвае onthis вельмі кая, аднак ён змяшчаецца,
аднак ён утылізаваць: «У hykāya, ёсць элемент Зямлі, вадзяны элемент,
агонь элемент і паветра элемент.»
Такім чынам, ён жыве назіранне Kāya ў Кая ўнутрана, ці ён жыве назіраючы Кая ў Кая вонкава, ці ён жыве
Назіраючы
Кая ў Кайа ўнутрана і вонкава; Ён жыве назіраючы ў Samudaya з’яў у
Кайа, ці ён жыве назіраючы праходжанне прэч з’яў у Кайа, ці ён жыве
назіранне ў Samudaya і пераходзячы з з’яў у Кайа; ці ж, [рэалізуе:]
«Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той ступені, проста ñāṇa і
проста paṭissati, ён жыве адлучаецца, і не чапляцца ні да чаго ў
world.Thus ён жыве назіранне Kāya ў Кайа;
Кая ў Кайа ўнутрана і вонкава; Ён жыве назіраючы ў Samudaya з’яў у
Кайа, ці ён жыве назіраючы праходжанне прэч з’яў у Кайа, ці ён жыве
назіранне ў Samudaya і пераходзячы з з’яў у Кайа; ці ж, [рэалізуе:]
«Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той ступені, проста ñāṇa і
проста paṭissati, ён жыве адлучаецца, і не чапляцца ні да чаго ў
world.Thus ён жыве назіранне Kāya ў Кайа;
(1)
Акрамя таго,
bhikkhus,
bhikkhu, гэтак жа, як калі б ён бачыў мёртвы корпус, адкідаюць у
шараневай зямлі, адзін дзень мёртвы, або два дні мёртвых ці тры дні
мёртвых, апухлыя, блакітнавата і гной, ён лічыць, што гэта вельмі кая:
«Гэта kāya Таксама мае такую прыроду, ён збіраецца стаць, як гэта, і
не вольны ад такога ўмовы. »
bhikkhu, гэтак жа, як калі б ён бачыў мёртвы корпус, адкідаюць у
шараневай зямлі, адзін дзень мёртвы, або два дні мёртвых ці тры дні
мёртвых, апухлыя, блакітнавата і гной, ён лічыць, што гэта вельмі кая:
«Гэта kāya Таксама мае такую прыроду, ён збіраецца стаць, як гэта, і
не вольны ад такога ўмовы. »
Такім
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya
(1)
Акрамя таго,
bhikkhus,
bhikkhu, гэтак жа, як калі б ён бачыў мёртвы корпус, адкідаюць у
шараневай зямлі, адзін дзень мёртвы, або два дні мёртвых ці тры дні
мёртвых, апухлыя, блакітнавата і гной, ён лічыць, што гэта вельмі кая:
«Гэта kāya Таксама мае такую прыроду, ён збіраецца стаць, як гэта, і
не вольны ад такога ўмовы. »
bhikkhu, гэтак жа, як калі б ён бачыў мёртвы корпус, адкідаюць у
шараневай зямлі, адзін дзень мёртвы, або два дні мёртвых ці тры дні
мёртвых, апухлыя, блакітнавата і гной, ён лічыць, што гэта вельмі кая:
«Гэта kāya Таксама мае такую прыроду, ён збіраецца стаць, як гэта, і
не вольны ад такога ўмовы. »
Такім
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне прэч
з’яў у Кайа, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у
Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назіранне Kāya ў Кая.
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне прэч
з’яў у Кайа, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у
Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назіранне Kāya ў Кая.
(2)
Акрамя таго,
bhikkhus,
bhikkhu, гэтак жа, як калі б ён бачыць мёртвы корпус, адлітыя ў
краўніка, будучы з’едзены вароны, з’едзена ястрабаў, быць з’едзеным
грыфам, быць з’едзена чаронам, быць з’едзеным сабакамі, быўшы ядуць
Тыгры, што з’едзена пантэры, быць з’едзены рознымі відамі істот, ён
лічыць гэта вельмі кая: «Гэта кая таксама мае такую прыроду, ён
збіраецца стаць гэта, і не вольны ад такога ўмовы.»
bhikkhu, гэтак жа, як калі б ён бачыць мёртвы корпус, адлітыя ў
краўніка, будучы з’едзены вароны, з’едзена ястрабаў, быць з’едзеным
грыфам, быць з’едзена чаронам, быць з’едзеным сабакамі, быўшы ядуць
Тыгры, што з’едзена пантэры, быць з’едзены рознымі відамі істот, ён
лічыць гэта вельмі кая: «Гэта кая таксама мае такую прыроду, ён
збіраецца стаць гэта, і не вольны ад такога ўмовы.»
Такім
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне
далёка з’яў у Кайа, ці ён жыве назіранне ў Samudaya і
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне
далёка з’яў у Кайа, ці ён жыве назіранне ў Samudaya і
пераходзячы
з з’яў у Kāya; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім,
толькі ў той ступені, проста ñāṇa і проста paṭissati, ён жыве
адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус,
bhikkhu жыве назіранне Kāya ў Кая.
з з’яў у Kāya; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім,
толькі ў той ступені, проста ñāṇa і проста paṭissati, ён жыве
адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус,
bhikkhu жыве назіранне Kāya ў Кая.
(3)
Акрамя
таго, Бхайкшхус, bhikkhu, гэтак жа, як калі б ён бачыў мёртвае цела,
адкінутыя ў кроў зямлю, плюска з плоці і крывёю, увёў разам сухажыллі,
ён лічыць, што гэта вельмі кая: «Гэта kāya таксама такога Прырода, ён
збіраецца стаць, як гэта, і не вольны ад такога ўмовы «.
таго, Бхайкшхус, bhikkhu, гэтак жа, як калі б ён бачыў мёртвае цела,
адкінутыя ў кроў зямлю, плюска з плоці і крывёю, увёў разам сухажыллі,
ён лічыць, што гэта вельмі кая: «Гэта kāya таксама такога Прырода, ён
збіраецца стаць, як гэта, і не вольны ад такога ўмовы «.
Такім чынам, ён жыве назіраючы Kāya ў Кая ўнутрана, ці ён
Жывенне
назіраючы Kāya ў Кая вонкава, ці ён жыве назіраючы Кая ў Кайа ўнутрана і
вонкава; Ён жыве назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы
праходжанне прэч з’яў у Кайа, ці ён жыве назіранне ў Samudaya і
пераходзячы з з’яў у Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці
прысутнічае ў ім, толькі ў той ступені, проста ñāṇa і проста paṭissati,
ён жыве адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам,
Бхайкхус, bhikkhu жыве назіранне Kāya ў Кая.
назіраючы Kāya ў Кая вонкава, ці ён жыве назіраючы Кая ў Кайа ўнутрана і
вонкава; Ён жыве назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы
праходжанне прэч з’яў у Кайа, ці ён жыве назіранне ў Samudaya і
пераходзячы з з’яў у Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці
прысутнічае ў ім, толькі ў той ступені, проста ñāṇa і проста paṭissati,
ён жыве адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам,
Бхайкхус, bhikkhu жыве назіранне Kāya ў Кая.
(4)
Акрамя таго,
bhikkhus,
bhikkhu, гэтак жа, як калі б ён бачыў мёртвы корпус, адкідаюць у
краўніка, плюскаму без плоці і змазваюць крывёю, утрымліваючы разам
сухажыллі, ён лічыць гэта вельмі кая: «Гэта kāya таксама такога Прырода,
ён збіраецца стаць, як гэта, і не вольны ад такога ўмовы «.
bhikkhu, гэтак жа, як калі б ён бачыў мёртвы корпус, адкідаюць у
краўніка, плюскаму без плоці і змазваюць крывёю, утрымліваючы разам
сухажыллі, ён лічыць гэта вельмі кая: «Гэта kāya таксама такога Прырода,
ён збіраецца стаць, як гэта, і не вольны ад такога ўмовы «.
Такім
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне прэч
з’яў у Кайа, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у
Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назіранне Kāya ў Кая.
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне прэч
з’яў у Кайа, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у
Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назіранне Kāya ў Кая.
(5)
Акрамя
таго, Бхайкшхус, bhikkhu, гэтак жа, як калі б ён бачыў мёртвы корпус,
адкідаюць у краўніка, з плюскам без плоці, ні крыві, якая ўтрымліваецца
разам сухажыллі, ён лічыць гэта вельмі кая: «Гэта kāya таксама такога
Прырода, ён збіраецца стаць, як гэта, і не вольны ад такога ўмовы «.
таго, Бхайкшхус, bhikkhu, гэтак жа, як калі б ён бачыў мёртвы корпус,
адкідаюць у краўніка, з плюскам без плоці, ні крыві, якая ўтрымліваецца
разам сухажыллі, ён лічыць гэта вельмі кая: «Гэта kāya таксама такога
Прырода, ён збіраецца стаць, як гэта, і не вольны ад такога ўмовы «.
Такім чынам, ён жыве назіраючы Kāya ў Кая ўнутрана, ці ён
Жывенне
назіраючы Kāya ў Кая вонкава, ці ён жыве назіраючы Кая ў Кайа ўнутрана і
вонкава; Ён жыве назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы
праходжанне прэч з’яў у Кайа, ці ён жыве назіранне ў Samudaya і
пераходзячы з з’яў у Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці
прысутнічае ў ім, толькі ў той ступені, проста ñāṇa і проста paṭissati,
ён жыве адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам,
Бхайкхус, bhikkhu жыве назіранне Kāya ў Кая.
назіраючы Kāya ў Кая вонкава, ці ён жыве назіраючы Кая ў Кайа ўнутрана і
вонкава; Ён жыве назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы
праходжанне прэч з’яў у Кайа, ці ён жыве назіранне ў Samudaya і
пераходзячы з з’яў у Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці
прысутнічае ў ім, толькі ў той ступені, проста ñāṇa і проста paṭissati,
ён жыве адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам,
Бхайкхус, bhikkhu жыве назіранне Kāya ў Кая.
(6)
Акрамя
таго, Бхайкхус, bhikkhu, гэтак жа, як калі б ён бачыў мёртвы корпус,
адкінутыя ў шараневай зямлі, адключаныя косткі, якія былі раскіданыя
тут, і там, тут рука костка, там ступні косткі, тут шчыкалатка косткі,
там галёнка косткі тут сцягно косткі, там сцягно косткі, тут рэбры, там
задняя костка, тут хрыбетніка косткі, там шыі косткі, тут сківіцы, там
зуба косць, ці там чэрап, ён лічыць, што гэта вельмі kāya : «Гэта kāya
таксама такой прыроды, гэта будзе, як гэта, і не вольны ад такога
ўмовы.»
таго, Бхайкхус, bhikkhu, гэтак жа, як калі б ён бачыў мёртвы корпус,
адкінутыя ў шараневай зямлі, адключаныя косткі, якія былі раскіданыя
тут, і там, тут рука костка, там ступні косткі, тут шчыкалатка косткі,
там галёнка косткі тут сцягно косткі, там сцягно косткі, тут рэбры, там
задняя костка, тут хрыбетніка косткі, там шыі косткі, тут сківіцы, там
зуба косць, ці там чэрап, ён лічыць, што гэта вельмі kāya : «Гэта kāya
таксама такой прыроды, гэта будзе, як гэта, і не вольны ад такога
ўмовы.»
Такім чынам, ён
жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў Кая
вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне прэч
з’яў у Кайа, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у
Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назіранне Kāya ў Кая.
жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў Кая
вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне прэч
з’яў у Кайа, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у
Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назіранне Kāya ў Кая.
(7)
Акрамя таго, Bhikkhus, bhikkhu, гэтак жа, як калі б ён быў
Бачачы
мёртвы корпус, адкідаюць у краўніка, косткі адбялы, як ракавіной, ён
лічыць гэта вельмі кая: «Гэта кая таксама мае такую прыроду, ён
збіраецца стаць, як гэта, і не вольны ад такога стан «.
мёртвы корпус, адкідаюць у краўніка, косткі адбялы, як ракавіной, ён
лічыць гэта вельмі кая: «Гэта кая таксама мае такую прыроду, ён
збіраецца стаць, як гэта, і не вольны ад такога стан «.
(
Акрамя таго, Bhikkhus, bhikkhu, гэтак жа, як калі б ён быў
Бачачы
мёртвы корпус, адкінутыя ў Charne зямлі, шахлі косткі на працягу года,
ён лічыць, што гэта вельмі kāya: «Гэта kāya таксама мае такую прыроду,
ён збіраецца стаць, як гэта, і не вольны ад такіх стан «.
мёртвы корпус, адкінутыя ў Charne зямлі, шахлі косткі на працягу года,
ён лічыць, што гэта вельмі kāya: «Гэта kāya таксама мае такую прыроду,
ён збіраецца стаць, як гэта, і не вольны ад такіх стан «.
Такім
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне прэч
з’яў у Кайа, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у
Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назіранне Kāya ў Кая.
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне прэч
з’яў у Кайа, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у
Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назіранне Kāya ў Кая.
(9)
Акрамя таго, Bhikkhus, bhikkhu, гэтак жа, як калі б ён быў
Бачачы
мёртвы корпус, адкінутыя ў Charnel зямлі, гнілыя косткі зводзяцца да
парашка, ён лічыць гэта вельмі кая: «Гэта кая таксама мае такую
прыроду, ён збіраецца стаць, як гэта, і не вольны ад такога ўмовы «.»
мёртвы корпус, адкінутыя ў Charnel зямлі, гнілыя косткі зводзяцца да
парашка, ён лічыць гэта вельмі кая: «Гэта кая таксама мае такую
прыроду, ён збіраецца стаць, як гэта, і не вольны ад такога ўмовы «.»
Такім
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне прэч
з’яў у Кайа, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у
Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назіранне Kāya ў Кая.
чынам, ён жыве назіраючы Кая ў Кая ўнутрана, ці ён жыве назіраючы Кая ў
Кая вонкава, ці ён жыве назіраючы Кая ў Кая ўнутрана і вонкава; Ён жыве
назіраючы ў Samudaya з’яў у Кайа, ці ён жыве назіраючы праходжанне прэч
з’яў у Кайа, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у
Кайа; ці ж, [рэалізуе:] «Гэта Kāya!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назіранне Kāya ў Кая.
II. Назіранне Ведана
І, акрамя таго, Бхайкхус, як гэта bhikkhu жыць назіраючы ведана ў Ведана?
Тут, Бхайкхус, bhikkhu, перажыўшы Sukha Ведана, Undersands: «Я адчуваю Sukha Vedanā»; Адчуваюць Dukkha Vedanā, Undersands:
«Я
адчуваю Dukkha Vedanā»; Адчуваюць Adukkham-Asukhā Vedanā, Undersands:
«Я адчуваю Adukkham-Asukhā Vedanā»; Адчуваюць Sukha Vedanā Sāmisa,
Undersands: «Я адчуваю Sukha Vedanā SAMISA»; Адчуваюць Sukha Vedanā
Nirāmisa, Undersands:
адчуваю Dukkha Vedanā»; Адчуваюць Adukkham-Asukhā Vedanā, Undersands:
«Я адчуваю Adukkham-Asukhā Vedanā»; Адчуваюць Sukha Vedanā Sāmisa,
Undersands: «Я адчуваю Sukha Vedanā SAMISA»; Адчуваюць Sukha Vedanā
Nirāmisa, Undersands:
«Я
адчуваю Sukha Vedanā NiRāmisa»; Адчуваюць Dukkha Vedanā Sāmisa,
Undersands: «Я адчуваю Dukkha Vedanā SAMISA»; Адчуваюць Dukkha Vedanā
NiRāmisa, Undersands: «Я адчуваю Dukkha Vedanā NiRāmisa»; Адчуваюць
Adukkham-Asukhā Vedanā Sāmisa, Undersands: «Я адчуваю Adukkham-Asukhā
Vedanā SAMISA»; Адчуваюць Adukkham-Asukhā Vedana NiRāmisa, Undersands:
«Я адчуваю Adukkham-Asukhā Vedanā NiRāmisa».
адчуваю Sukha Vedanā NiRāmisa»; Адчуваюць Dukkha Vedanā Sāmisa,
Undersands: «Я адчуваю Dukkha Vedanā SAMISA»; Адчуваюць Dukkha Vedanā
NiRāmisa, Undersands: «Я адчуваю Dukkha Vedanā NiRāmisa»; Адчуваюць
Adukkham-Asukhā Vedanā Sāmisa, Undersands: «Я адчуваю Adukkham-Asukhā
Vedanā SAMISA»; Адчуваюць Adukkham-Asukhā Vedana NiRāmisa, Undersands:
«Я адчуваю Adukkham-Asukhā Vedanā NiRāmisa».
Такім чынам, ён жыве назіраючы ведана ў Ведана ўнутрана,
ці ён жыве назіраючы ведана ў ведана вонкава, ці ён жыве
Назіраючы Ведана ў Ведана ўнутрана і вонкава; ён жыве
Назіраючы
Samudaya з’яў у Ведана, ці ён жыве назіраючы мімах у бок з’явы ў
Ведана, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у Ведана;
ці ж, [рэалізуе:] «Гэта ведана!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назірання ведана ў Ведана.
Samudaya з’яў у Ведана, ці ён жыве назіраючы мімах у бок з’явы ў
Ведана, ці ён жыве назіранне ў Samudaya і пераходзячы з з’яў у Ведана;
ці ж, [рэалізуе:] «Гэта ведана!» Саці прысутнічае ў ім, толькі ў той
ступені, проста ñāṇa і проста paṭissati, ён жыве адлучаюцца, і не
чапляцца ні да чаго ў свеце. Такім чынам, Бхайкхус, bhikkhu жыве
назірання ведана ў Ведана.
III. Назіранне Citta
І, акрамя таго, Бхайкхус, як гэта bhikkhu жыць назіраць Citta ў Citta?
Тут, Бхайкхус, bhikkhu разумее, Citta з RAGA як «Citta з RAGA», ці ён
разумее, Citta без RAGA, як «Citta без rāga», ці ён разумее, Citta з
дозай, як «citta з дозай», ці ён разумее, Citta без Dosa, як «Citta без
доса», ці ён разумее, Citta з Мох, як «Citta з Мох», ці ён разумее,
Citta без Мох, як «Citta без Мох», ці ён разумее сабраны Citta як
«сабраны Citta», ці ён разумее раскіданы citta як «рассейваецца Citta»,
ці ён разумее пашырыў Citta, як «пашырана Citta», ці ён разумее
расчараваную Citta як «нязбудону Citta», ці ён разумее uittspassable
citta як «undpessable citta», ці ён разумее неперасягненая Citta як
«неперасягнецеся Citta», ці ён разумее канцэнтраваную Citta як
«канцэнтраваную Citta», ці ён разумее непераадольны citta як
«непераадольны citta», ці ён разумее вызваленую Citta як «вызваленая
Citta», або Ён разумее непрацарную Citta як «У Unli Berated Citta ».
разумее, Citta без RAGA, як «Citta без rāga», ці ён разумее, Citta з
дозай, як «citta з дозай», ці ён разумее, Citta без Dosa, як «Citta без
доса», ці ён разумее, Citta з Мох, як «Citta з Мох», ці ён разумее,
Citta без Мох, як «Citta без Мох», ці ён разумее сабраны Citta як
«сабраны Citta», ці ён разумее раскіданы citta як «рассейваецца Citta»,
ці ён разумее пашырыў Citta, як «пашырана Citta», ці ён разумее
расчараваную Citta як «нязбудону Citta», ці ён разумее uittspassable
citta як «undpessable citta», ці ён разумее неперасягненая Citta як
«неперасягнецеся Citta», ці ён разумее канцэнтраваную Citta як
«канцэнтраваную Citta», ці ён разумее непераадольны citta як
«непераадольны citta», ці ён разумее вызваленую Citta як «вызваленая
Citta», або Ён разумее непрацарную Citta як «У Unli Berated Citta ».
Такім чынам, ён жыве назіраючы Citta ў Citta ўнутрана, ці ён жыве
назіраючы Citta ў Bitta вонкава, ці ён жыве назіраючы Citta ў Citta
ўнутрана і вонкава; Ён жыве назіраючы Samudaya з’яў у Citta, ці ён жыве
назіраючы міма прэч з’яў у Чытаю, ці ён жыве назіраючы ў Samudaya і
пераходзячы з з’яў у Citta; ці ж, [рэалізуе:] «Гэта citta!» Саці
прысутнічае ў ім, толькі ў той ступені, проста ñāṇa і проста paṭissati,
ён жыве адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам,
Бхkkhus, bhikkhu жыве назіранне Citta ў Citta.
назіраючы Citta ў Bitta вонкава, ці ён жыве назіраючы Citta ў Citta
ўнутрана і вонкава; Ён жыве назіраючы Samudaya з’яў у Citta, ці ён жыве
назіраючы міма прэч з’яў у Чытаю, ці ён жыве назіраючы ў Samudaya і
пераходзячы з з’яў у Citta; ці ж, [рэалізуе:] «Гэта citta!» Саці
прысутнічае ў ім, толькі ў той ступені, проста ñāṇa і проста paṭissati,
ён жыве адлучаюцца, і не чапляцца ні да чаго ў свеце. Такім чынам,
Бхkkhus, bhikkhu жыве назіранне Citta ў Citta.
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This
channel is all about sharing useful information and strategies on how
to earn money online as a complete beginner. Topics covered in this
channel include how to make money from home with different job websites,
how to make money online with different work from home opportunities
and methods etc.
channel is all about sharing useful information and strategies on how
to earn money online as a complete beginner. Topics covered in this
channel include how to make money from home with different job websites,
how to make money online with different work from home opportunities
and methods etc.
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Branson Tay | This “NEW” 7 Apps Will Pay You $700 DAILY For FREE! (Make Money Online)
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CONTENT DISCLAIMER:
This video is not intended or made for kids in any way.
LEGAL DISCLAIMER:
This
video is for educational purposes only. The results are NOT typical.
There is NO guarantee that you will earn any money using the techniques
and ideas mentioned in this video. I am NOT a financial advisor and
anything that I say on this YouTube channel should not be seen as
financial advice. Your level of success in attaining the results claimed
in this video will require hard-work, experience, and knowledge. I am
only sharing my biased opinion based off of speculation and my personal
experience. You should always understand that with investing there is
always risk. You should always do your own research before making any
investment. We have taken reasonable steps to ensure that the
information on this video is accurate, but we CANNOT represent that the
website(s) and company(s) mentioned in this video are free from errors.
video is for educational purposes only. The results are NOT typical.
There is NO guarantee that you will earn any money using the techniques
and ideas mentioned in this video. I am NOT a financial advisor and
anything that I say on this YouTube channel should not be seen as
financial advice. Your level of success in attaining the results claimed
in this video will require hard-work, experience, and knowledge. I am
only sharing my biased opinion based off of speculation and my personal
experience. You should always understand that with investing there is
always risk. You should always do your own research before making any
investment. We have taken reasonable steps to ensure that the
information on this video is accurate, but we CANNOT represent that the
website(s) and company(s) mentioned in this video are free from errors.
AFFILIATE DISCLOSURE:
This
video and description may contain affiliate links, which means that if
you click on one of the product links, I’ll receive a small commission. I
won’t put anything here that I haven’t verified and/or personally used
myself.
video and description may contain affiliate links, which means that if
you click on one of the product links, I’ll receive a small commission. I
won’t put anything here that I haven’t verified and/or personally used
myself.
EARNINGS DISCLAIMER:
No
Earnings Projections, Promises Or Representations. Any earnings or
income statements, or any earnings or income examples, are only
estimates of what we think you could earn. There is NO assurance you
will do as well as stated in any examples. If you rely upon any figures
provided, you must accept the entire risk of not doing as well as the
information provided. This applies whether the earnings or income
examples are monetary in nature or pertain to advertising credits which
may be earned (whether such credits are convertible to cash or not).
Earnings Projections, Promises Or Representations. Any earnings or
income statements, or any earnings or income examples, are only
estimates of what we think you could earn. There is NO assurance you
will do as well as stated in any examples. If you rely upon any figures
provided, you must accept the entire risk of not doing as well as the
information provided. This applies whether the earnings or income
examples are monetary in nature or pertain to advertising credits which
may be earned (whether such credits are convertible to cash or not).
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Branson Tay | This “NEW” 7 Apps Will Pay You $700 DAILY For FREE! (Make Money Online)
17) Classical Bengali-ক্লাসিক্যাল বাংলা,
স্যাম্পজেননা উপর সি বিভাগ
উপরন্তু,
ভিকখুস,
একটি ভিকখু, যখন প্রস্থান করার সময়, এগিয়ে যাওয়ার সময়, সাম্পজাননা
নিয়ে কাজ করে এবং ঘুরে ঘুরে ঘুরে ঘুরে ঘুরে বেড়ানোর সময় এবং প্রসারিত
করার সময়, তিনি স্যাম্পাজেনা নিয়ে কাজ করেন এবং উপরের পোশাক পরে এবং বহন
করার সময় বাটি, তিনি স্যাম্পজেননা দিয়ে কাজ করেন, খাওয়ার সময়, চিবানো,
চিবানো অবস্থায়, তিনি স্যাম্পাজেননা দিয়ে কাজ করেন, তিনি মেরামত ও
প্রস্রাবের ব্যবসায়ের সাথে যোগ দেওয়ার সময়, তিনি হাঁটতে থাকাকালীন, যখন
দাঁড়িয়ে থাকে, তখন দাঁড়িয়ে থাকে ঘুমাচ্ছিল, যখন জাগ্রত হচ্ছে, কথা বলার
সময় এবং নীরব থাকা অবস্থায় তিনি স্যাম্পাজেনা দিয়ে কাজ করেন।
একটি ভিকখু, যখন প্রস্থান করার সময়, এগিয়ে যাওয়ার সময়, সাম্পজাননা
নিয়ে কাজ করে এবং ঘুরে ঘুরে ঘুরে ঘুরে ঘুরে বেড়ানোর সময় এবং প্রসারিত
করার সময়, তিনি স্যাম্পাজেনা নিয়ে কাজ করেন এবং উপরের পোশাক পরে এবং বহন
করার সময় বাটি, তিনি স্যাম্পজেননা দিয়ে কাজ করেন, খাওয়ার সময়, চিবানো,
চিবানো অবস্থায়, তিনি স্যাম্পাজেননা দিয়ে কাজ করেন, তিনি মেরামত ও
প্রস্রাবের ব্যবসায়ের সাথে যোগ দেওয়ার সময়, তিনি হাঁটতে থাকাকালীন, যখন
দাঁড়িয়ে থাকে, তখন দাঁড়িয়ে থাকে ঘুমাচ্ছিল, যখন জাগ্রত হচ্ছে, কথা বলার
সময় এবং নীরব থাকা অবস্থায় তিনি স্যাম্পাজেনা দিয়ে কাজ করেন।
এভাবে তিনি অভ্যন্তরীণভাবে কায়য়ায় কানা পর্যবেক্ষণ করেন, অথবা তিনি
কায়য়াতে
কানা পর্যবেক্ষণের ডুবে যায়, অথবা তিনি অভ্যন্তরীণভাবে এবং বাইরেরভাবে
কায়য়ায় কানা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির সামুদায়
পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির ক্ষণস্থায়ী হয়ে
পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং কায়াতে ফেনোমেনা দূর
করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী তাঁর কাছে উপস্থিত
ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে
যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না। এভাবে, ভিকখুস, ভিকখু কায়য়াতে
কারা পর্যবেক্ষণ করে।
কানা পর্যবেক্ষণের ডুবে যায়, অথবা তিনি অভ্যন্তরীণভাবে এবং বাইরেরভাবে
কায়য়ায় কানা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির সামুদায়
পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির ক্ষণস্থায়ী হয়ে
পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং কায়াতে ফেনোমেনা দূর
করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী তাঁর কাছে উপস্থিত
ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে
যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না। এভাবে, ভিকখুস, ভিকখু কায়য়াতে
কারা পর্যবেক্ষণ করে।
Depulsiveness উপর ডি বিভাগ
উপরন্তু,
ভিকখুস, ভিক্ষুকু এই শরীরকে ধরে রাখে, এর তলদেশ থেকে
মাথার
উপরে এবং চুলের চুল থেকে ফুট, যা তার ত্বকের দ্বারা সীমিত এবং বিভিন্ন
ধরণের আকাঙ্ক্ষা পূর্ণ হয়: “এই ক্যায়, মাথার চুল, শরীরের চুল, নখ, দাঁত,
ত্বক, মাংসের চুলের চুল রয়েছে। ,
উপরে এবং চুলের চুল থেকে ফুট, যা তার ত্বকের দ্বারা সীমিত এবং বিভিন্ন
ধরণের আকাঙ্ক্ষা পূর্ণ হয়: “এই ক্যায়, মাথার চুল, শরীরের চুল, নখ, দাঁত,
ত্বক, মাংসের চুলের চুল রয়েছে। ,
Tendons, হাড়, হাড় মজ্জা, কিডনি, হার্ট, লিভার, Pleura, Spleen,
ফুসফুস, অন্ত্র, মেসেন্টারি, তার বিষয়বস্তু, মল, বাইলের সাথে পেট,
কলম, পুস, রক্ত, ঘাম, চর্বি, অশ্রু, গ্রীস, লালা, নাকীয় মলদ্বার,
Synovial তরল এবং প্রস্রাব। “
ঠিক
যেমন, ভিকখুস, দুটি খোলা ছিল এবং বিভিন্ন ধরণের শস্য, যেমন পাহাড়-ধান,
ধান, মুং মঙ্গল, গরু-মটরশুটি, তিল বীজ এবং হুসেড চালের মতো বিভিন্ন ধরণের
শস্য দিয়ে ভরা ছিল। ভাল দৃষ্টিশক্তি দিয়ে একজন মানুষ, এটি [তার
বিষয়বস্তু] বিবেচনা করবে: “এটি হিল-ধান, এটিই ধান, যারা মং মটরশুটি, তারা
গরু-মটরশুটি, তারা শস্যের বীজ এবং এটি হুসেড বীজ;” একইভাবে, ভিকখুস, ভিকখু
এই দেহটিকে পায়ের তলদেশে এবং মাথার চুল থেকে চুল থেকে পায়ের নিচে বিবেচনা
করে।
যেমন, ভিকখুস, দুটি খোলা ছিল এবং বিভিন্ন ধরণের শস্য, যেমন পাহাড়-ধান,
ধান, মুং মঙ্গল, গরু-মটরশুটি, তিল বীজ এবং হুসেড চালের মতো বিভিন্ন ধরণের
শস্য দিয়ে ভরা ছিল। ভাল দৃষ্টিশক্তি দিয়ে একজন মানুষ, এটি [তার
বিষয়বস্তু] বিবেচনা করবে: “এটি হিল-ধান, এটিই ধান, যারা মং মটরশুটি, তারা
গরু-মটরশুটি, তারা শস্যের বীজ এবং এটি হুসেড বীজ;” একইভাবে, ভিকখুস, ভিকখু
এই দেহটিকে পায়ের তলদেশে এবং মাথার চুল থেকে চুল থেকে পায়ের নিচে বিবেচনা
করে।
যা তার ত্বক দ্বারা সীমাবদ্ধ এবং বিভিন্ন ধরণের অমেধ্য পূর্ণ:
“এই ক্যায়, মাথার চুল, শরীরের চুলের চুল,
নখ,
দাঁত, ত্বক, মাংস, কোমল, হাড়, হাড় মজ্জা, কিডনি, হার্ট, লিভার,
প্লুয়ার, স্প্লিন, ফুসফুস, অন্ত্র, মেসেন্টারি, পেট, পেট, ফ্লেগম, পিস,
রক্ত, ঘাম, চর্বি, অশ্রু, গ্রীস, লালা, নাকীয় মলু, সিনোভোভিয়াল তরল এবং
প্রস্রাব। “
দাঁত, ত্বক, মাংস, কোমল, হাড়, হাড় মজ্জা, কিডনি, হার্ট, লিভার,
প্লুয়ার, স্প্লিন, ফুসফুস, অন্ত্র, মেসেন্টারি, পেট, পেট, ফ্লেগম, পিস,
রক্ত, ঘাম, চর্বি, অশ্রু, গ্রীস, লালা, নাকীয় মলু, সিনোভোভিয়াল তরল এবং
প্রস্রাব। “
এভাবে তিনি অভ্যন্তরীণভাবে কায়য়ায় কানা পর্যবেক্ষণ করেন, অথবা তিনি
কায়য়াতে
কানা পর্যবেক্ষণের ডুবে যায়, অথবা তিনি অভ্যন্তরীণভাবে এবং বাইরেরভাবে
কায়য়ায় কানা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির সামুদায়
পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির ক্ষণস্থায়ী হয়ে
পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং কায়াতে ফেনোমেনা দূর
করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী তাকে উপস্থাপন কর,
শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে বাস
করেন এবং জগতে কিছু করতে পারেন না। এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা
পর্যবেক্ষণ করে।
কানা পর্যবেক্ষণের ডুবে যায়, অথবা তিনি অভ্যন্তরীণভাবে এবং বাইরেরভাবে
কায়য়ায় কানা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির সামুদায়
পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির ক্ষণস্থায়ী হয়ে
পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং কায়াতে ফেনোমেনা দূর
করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী তাকে উপস্থাপন কর,
শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে বাস
করেন এবং জগতে কিছু করতে পারেন না। এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা
পর্যবেক্ষণ করে।
E. উপাদান উপর অধ্যায়
উপরন্তু,
ভিকখুস, ভিকখু এই খুব কায়াকে প্রতিফলিত করে, তবে এটি স্থাপন করা হয়,
তবে এটি নিষ্পত্তি করা হয়েছে: “এই ক্যায়, পৃথিবী উপাদান আছে,
জল উপাদান, আগুন উপাদান এবং বায়ু উপাদান। “
ঠিক
যেমন, ভিকখুস, একটি দক্ষ কসাই বা একটি কসাইয়ের শিক্ষানবিশ, একটি গরু
হত্যা, একটি crossroads এটি টুকরা মধ্যে কাটা উপর বসতে হবে; একইভাবে,
ভিকখুস, ভিকখু সম্ভবত খুব কানা প্রতিফলিত করে, তবে এটি স্থাপন করা হয়, তবে
এটি নিষ্পত্তি করা হয়েছে: “এইজন্যে পৃথিবী উপাদান, জলের উপাদান, আগুনের
উপাদান এবং বায়ু উপাদান রয়েছে।”
যেমন, ভিকখুস, একটি দক্ষ কসাই বা একটি কসাইয়ের শিক্ষানবিশ, একটি গরু
হত্যা, একটি crossroads এটি টুকরা মধ্যে কাটা উপর বসতে হবে; একইভাবে,
ভিকখুস, ভিকখু সম্ভবত খুব কানা প্রতিফলিত করে, তবে এটি স্থাপন করা হয়, তবে
এটি নিষ্পত্তি করা হয়েছে: “এইজন্যে পৃথিবী উপাদান, জলের উপাদান, আগুনের
উপাদান এবং বায়ু উপাদান রয়েছে।”
এভাবে
তিনি অভ্যন্তরীণভাবে কায়য়ায় কানা পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি
কারায় বাহিনীতে কানা পর্যবেক্ষণ করেন, অথবা তিনি বাস করেন
তিনি অভ্যন্তরীণভাবে কায়য়ায় কানা পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি
কারায় বাহিনীতে কানা পর্যবেক্ষণ করেন, অথবা তিনি বাস করেন
অভ্যন্তরীণভাবে
এবং বহিরাগতভাবে কায়য়ায় কানা পর্যবেক্ষণ করা; তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু ইয়াহা ও নিছীন প্যাসিসটিের কাছে তিনি
বিচ্ছিন্ন হয়েছেন এবং পৃথিবীতে এমন কিছু অংশ নেন না। এইভাবে তিনি
কায়য়াতে ক্য্যাকে দেখেন।
এবং বহিরাগতভাবে কায়য়ায় কানা পর্যবেক্ষণ করা; তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু ইয়াহা ও নিছীন প্যাসিসটিের কাছে তিনি
বিচ্ছিন্ন হয়েছেন এবং পৃথিবীতে এমন কিছু অংশ নেন না। এইভাবে তিনি
কায়য়াতে ক্য্যাকে দেখেন।
স্যাম্পজেননা উপর সি বিভাগ
উপরন্তু,
ভিকখুস,
একটি ভিকখু, যখন প্রস্থান করার সময়, এগিয়ে যাওয়ার সময়, সাম্পজাননা
নিয়ে কাজ করে এবং ঘুরে ঘুরে ঘুরে ঘুরে ঘুরে বেড়ানোর সময় এবং প্রসারিত
করার সময়, তিনি স্যাম্পাজেনা নিয়ে কাজ করেন এবং উপরের পোশাক পরে এবং বহন
করার সময় বাটি, তিনি স্যাম্পজেননা দিয়ে কাজ করেন, খাওয়ার সময়, চিবানো,
চিবানো অবস্থায়, তিনি স্যাম্পাজেননা দিয়ে কাজ করেন, তিনি মেরামত ও
প্রস্রাবের ব্যবসায়ের সাথে যোগ দেওয়ার সময়, তিনি হাঁটতে থাকাকালীন, যখন
দাঁড়িয়ে থাকে, তখন দাঁড়িয়ে থাকে ঘুমাচ্ছিল, যখন জাগ্রত হচ্ছে, কথা বলার
সময় এবং নীরব থাকা অবস্থায় তিনি স্যাম্পাজেনা দিয়ে কাজ করেন।
একটি ভিকখু, যখন প্রস্থান করার সময়, এগিয়ে যাওয়ার সময়, সাম্পজাননা
নিয়ে কাজ করে এবং ঘুরে ঘুরে ঘুরে ঘুরে ঘুরে বেড়ানোর সময় এবং প্রসারিত
করার সময়, তিনি স্যাম্পাজেনা নিয়ে কাজ করেন এবং উপরের পোশাক পরে এবং বহন
করার সময় বাটি, তিনি স্যাম্পজেননা দিয়ে কাজ করেন, খাওয়ার সময়, চিবানো,
চিবানো অবস্থায়, তিনি স্যাম্পাজেননা দিয়ে কাজ করেন, তিনি মেরামত ও
প্রস্রাবের ব্যবসায়ের সাথে যোগ দেওয়ার সময়, তিনি হাঁটতে থাকাকালীন, যখন
দাঁড়িয়ে থাকে, তখন দাঁড়িয়ে থাকে ঘুমাচ্ছিল, যখন জাগ্রত হচ্ছে, কথা বলার
সময় এবং নীরব থাকা অবস্থায় তিনি স্যাম্পাজেনা দিয়ে কাজ করেন।
এভাবে তিনি অভ্যন্তরীণভাবে কায়য়ায় কানা পর্যবেক্ষণ করেন, অথবা তিনি
কায়য়াতে
কানা পর্যবেক্ষণের ডুবে যায়, অথবা তিনি অভ্যন্তরীণভাবে এবং বাইরেরভাবে
কায়য়ায় কানা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির সামুদায়
পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির ক্ষণস্থায়ী হয়ে
পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং কায়াতে ফেনোমেনা দূর
করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী তাঁর কাছে উপস্থিত
ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে
যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না। এভাবে, ভিকখুস, ভিকখু কায়য়াতে
কারা পর্যবেক্ষণ করে।
কানা পর্যবেক্ষণের ডুবে যায়, অথবা তিনি অভ্যন্তরীণভাবে এবং বাইরেরভাবে
কায়য়ায় কানা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির সামুদায়
পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির ক্ষণস্থায়ী হয়ে
পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং কায়াতে ফেনোমেনা দূর
করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী তাঁর কাছে উপস্থিত
ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে
যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না। এভাবে, ভিকখুস, ভিকখু কায়য়াতে
কারা পর্যবেক্ষণ করে।
Depulsiveness উপর ডি বিভাগ
উপরন্তু,
ভিকখুস, ভিক্ষুকু এই শরীরকে ধরে রাখে, এর তলদেশ থেকে
মাথার
উপরে এবং চুলের চুল থেকে ফুট, যা তার ত্বকের দ্বারা সীমিত এবং বিভিন্ন
ধরণের আকাঙ্ক্ষা পূর্ণ হয়: “এই ক্যায়, মাথার চুল, শরীরের চুল, নখ, দাঁত,
ত্বক, মাংসের চুলের চুল রয়েছে। ,
উপরে এবং চুলের চুল থেকে ফুট, যা তার ত্বকের দ্বারা সীমিত এবং বিভিন্ন
ধরণের আকাঙ্ক্ষা পূর্ণ হয়: “এই ক্যায়, মাথার চুল, শরীরের চুল, নখ, দাঁত,
ত্বক, মাংসের চুলের চুল রয়েছে। ,
Tendons, হাড়, হাড় মজ্জা, কিডনি, হার্ট, লিভার, Pleura, Spleen,
ফুসফুস, অন্ত্র, মেসেন্টারি, তার বিষয়বস্তু, মল, বাইলের সাথে পেট,
কলম, পুস, রক্ত, ঘাম, চর্বি, অশ্রু, গ্রীস, লালা, নাকীয় মলদ্বার,
Synovial তরল এবং প্রস্রাব। “
ঠিক
যেমন, ভিকখুস, দুটি খোলা ছিল এবং বিভিন্ন ধরণের শস্য, যেমন পাহাড়-ধান,
ধান, মুং মঙ্গল, গরু-মটরশুটি, তিল বীজ এবং হুসেড চালের মতো বিভিন্ন ধরণের
শস্য দিয়ে ভরা ছিল। ভাল দৃষ্টিশক্তি দিয়ে একজন মানুষ, এটি [তার
বিষয়বস্তু] বিবেচনা করবে: “এটি হিল-ধান, এটিই ধান, যারা মং মটরশুটি, তারা
গরু-মটরশুটি, তারা শস্যের বীজ এবং এটি হুসেড বীজ;” একইভাবে, ভিকখুস, ভিকখু
এই দেহটিকে পায়ের তলদেশে এবং মাথার চুল থেকে চুল থেকে পায়ের নিচে বিবেচনা
করে।
যেমন, ভিকখুস, দুটি খোলা ছিল এবং বিভিন্ন ধরণের শস্য, যেমন পাহাড়-ধান,
ধান, মুং মঙ্গল, গরু-মটরশুটি, তিল বীজ এবং হুসেড চালের মতো বিভিন্ন ধরণের
শস্য দিয়ে ভরা ছিল। ভাল দৃষ্টিশক্তি দিয়ে একজন মানুষ, এটি [তার
বিষয়বস্তু] বিবেচনা করবে: “এটি হিল-ধান, এটিই ধান, যারা মং মটরশুটি, তারা
গরু-মটরশুটি, তারা শস্যের বীজ এবং এটি হুসেড বীজ;” একইভাবে, ভিকখুস, ভিকখু
এই দেহটিকে পায়ের তলদেশে এবং মাথার চুল থেকে চুল থেকে পায়ের নিচে বিবেচনা
করে।
যা তার ত্বক দ্বারা সীমাবদ্ধ এবং বিভিন্ন ধরণের অমেধ্য পূর্ণ:
“এই ক্যায়, মাথার চুল, শরীরের চুলের চুল,
নখ,
দাঁত, ত্বক, মাংস, কোমল, হাড়, হাড় মজ্জা, কিডনি, হার্ট, লিভার,
প্লুয়ার, স্প্লিন, ফুসফুস, অন্ত্র, মেসেন্টারি, পেট, পেট, ফ্লেগম, পিস,
রক্ত, ঘাম, চর্বি, অশ্রু, গ্রীস, লালা, নাকীয় মলু, সিনোভোভিয়াল তরল এবং
প্রস্রাব। “
দাঁত, ত্বক, মাংস, কোমল, হাড়, হাড় মজ্জা, কিডনি, হার্ট, লিভার,
প্লুয়ার, স্প্লিন, ফুসফুস, অন্ত্র, মেসেন্টারি, পেট, পেট, ফ্লেগম, পিস,
রক্ত, ঘাম, চর্বি, অশ্রু, গ্রীস, লালা, নাকীয় মলু, সিনোভোভিয়াল তরল এবং
প্রস্রাব। “
এভাবে তিনি অভ্যন্তরীণভাবে কায়য়ায় কানা পর্যবেক্ষণ করেন, অথবা তিনি
কায়য়াতে
কানা পর্যবেক্ষণের ডুবে যায়, অথবা তিনি অভ্যন্তরীণভাবে এবং বাইরেরভাবে
কায়য়ায় কানা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির সামুদায়
পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির ক্ষণস্থায়ী হয়ে
পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং কায়াতে ফেনোমেনা দূর
করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী তাকে উপস্থাপন কর,
শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে বাস
করেন এবং জগতে কিছু করতে পারেন না। এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা
পর্যবেক্ষণ করে।
কানা পর্যবেক্ষণের ডুবে যায়, অথবা তিনি অভ্যন্তরীণভাবে এবং বাইরেরভাবে
কায়য়ায় কানা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির সামুদায়
পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির ক্ষণস্থায়ী হয়ে
পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং কায়াতে ফেনোমেনা দূর
করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী তাকে উপস্থাপন কর,
শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে বাস
করেন এবং জগতে কিছু করতে পারেন না। এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা
পর্যবেক্ষণ করে।
E. উপাদান উপর অধ্যায়
উপরন্তু,
ভিকখুস, ভিকখু এই খুব কায়াকে প্রতিফলিত করে, তবে এটি স্থাপন করা হয়,
তবে এটি নিষ্পত্তি করা হয়েছে: “এই ক্যায়, পৃথিবী উপাদান আছে,
জল উপাদান, আগুন উপাদান এবং বায়ু উপাদান। “
ঠিক
যেমন, ভিকখুস, একটি দক্ষ কসাই বা একটি কসাইয়ের শিক্ষানবিশ, একটি গরু
হত্যা, একটি crossroads এটি টুকরা মধ্যে কাটা উপর বসতে হবে; একইভাবে,
ভিকখুস, ভিকখু সম্ভবত খুব কানা প্রতিফলিত করে, তবে এটি স্থাপন করা হয়, তবে
এটি নিষ্পত্তি করা হয়েছে: “এইজন্যে পৃথিবী উপাদান, জলের উপাদান, আগুনের
উপাদান এবং বায়ু উপাদান রয়েছে।”
যেমন, ভিকখুস, একটি দক্ষ কসাই বা একটি কসাইয়ের শিক্ষানবিশ, একটি গরু
হত্যা, একটি crossroads এটি টুকরা মধ্যে কাটা উপর বসতে হবে; একইভাবে,
ভিকখুস, ভিকখু সম্ভবত খুব কানা প্রতিফলিত করে, তবে এটি স্থাপন করা হয়, তবে
এটি নিষ্পত্তি করা হয়েছে: “এইজন্যে পৃথিবী উপাদান, জলের উপাদান, আগুনের
উপাদান এবং বায়ু উপাদান রয়েছে।”
এভাবে
তিনি অভ্যন্তরীণভাবে কায়য়ায় কানা পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি
কারায় বাহিনীতে কানা পর্যবেক্ষণ করেন, অথবা তিনি বাস করেন
তিনি অভ্যন্তরীণভাবে কায়য়ায় কানা পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি
কারায় বাহিনীতে কানা পর্যবেক্ষণ করেন, অথবা তিনি বাস করেন
অভ্যন্তরীণভাবে
এবং বহিরাগতভাবে কায়য়ায় কানা পর্যবেক্ষণ করা; তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু ইয়াহা ও নিছীন প্যাসিসটিের কাছে তিনি
বিচ্ছিন্ন হয়েছেন এবং পৃথিবীতে এমন কিছু অংশ নেন না। এইভাবে তিনি
কায়য়াতে ক্য্যাকে দেখেন।
এবং বহিরাগতভাবে কায়য়ায় কানা পর্যবেক্ষণ করা; তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু ইয়াহা ও নিছীন প্যাসিসটিের কাছে তিনি
বিচ্ছিন্ন হয়েছেন এবং পৃথিবীতে এমন কিছু অংশ নেন না। এইভাবে তিনি
কায়য়াতে ক্য্যাকে দেখেন।
(1)
উপরন্তু,
ভিকখুস,
ভিকখু, যেমন তিনি মৃতদেহ দেখেছিলেন, একদিনের মৃতদেহ, একদিনের মৃত, বা দুই
দিন মারা গিয়ে তিন দিন মৃত, ফুলে উঠল, নীল ও উত্সর্গিং, তিনি এই কানা বলে
মনে করেন: “এই কায় এছাড়াও এই ধরনের প্রকৃতির, এটি এমন হয়ে উঠছে এবং এ
ধরনের শর্ত থেকে মুক্ত নয়। “
ভিকখু, যেমন তিনি মৃতদেহ দেখেছিলেন, একদিনের মৃতদেহ, একদিনের মৃত, বা দুই
দিন মারা গিয়ে তিন দিন মৃত, ফুলে উঠল, নীল ও উত্সর্গিং, তিনি এই কানা বলে
মনে করেন: “এই কায় এছাড়াও এই ধরনের প্রকৃতির, এটি এমন হয়ে উঠছে এবং এ
ধরনের শর্ত থেকে মুক্ত নয়। “
এভাবে
তিনি অভ্যন্তরীণভাবে কায়য়াতে ক্য্যাকে পর্যবেক্ষণ করেন, অথবা তিনি
বাহ্যিকভাবে কায়্যায় কারায় পর্যবেক্ষণ করেন, অথবা তিনি অভ্যন্তরীণভাবে
এবং বাইরেরভাবে কায়্যাতে কারা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের
পরিমাণে তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না।
এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা পর্যবেক্ষণ করে।
তিনি অভ্যন্তরীণভাবে কায়য়াতে ক্য্যাকে পর্যবেক্ষণ করেন, অথবা তিনি
বাহ্যিকভাবে কায়্যায় কারায় পর্যবেক্ষণ করেন, অথবা তিনি অভ্যন্তরীণভাবে
এবং বাইরেরভাবে কায়্যাতে কারা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের
পরিমাণে তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না।
এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা পর্যবেক্ষণ করে।
(2)
উপরন্তু,
ভিকখুস,
ভিকখু, ঠিক যেমন তিনি মৃতদেহটি দেখেছিলেন, তেমনি একটি চারদল মাটিতে ফেলে
দেওয়া, কাক দ্বারা খাওয়া হচ্ছে, হাফস দ্বারা খাওয়া হচ্ছে, গরুর মাংস
দ্বারা খাওয়া হচ্ছে, হেরনদের দ্বারা খাওয়া হচ্ছে, কুকুর দ্বারা খাওয়া
হচ্ছে, খাওয়া হচ্ছে বাঘগুলি, প্যান্থারদের দ্বারা খাওয়া হচ্ছে, বিভিন্ন
ধরণের প্রাণে খাওয়া হচ্ছে, তিনি এই ক্যওয়াকে বিবেচনা করেছেন: “এই কারাও
এমন একটি প্রকৃতির, এটি এমন হয়ে উঠছে, এটি এমন একটি শর্ত থেকে মুক্ত নয়।”
ভিকখু, ঠিক যেমন তিনি মৃতদেহটি দেখেছিলেন, তেমনি একটি চারদল মাটিতে ফেলে
দেওয়া, কাক দ্বারা খাওয়া হচ্ছে, হাফস দ্বারা খাওয়া হচ্ছে, গরুর মাংস
দ্বারা খাওয়া হচ্ছে, হেরনদের দ্বারা খাওয়া হচ্ছে, কুকুর দ্বারা খাওয়া
হচ্ছে, খাওয়া হচ্ছে বাঘগুলি, প্যান্থারদের দ্বারা খাওয়া হচ্ছে, বিভিন্ন
ধরণের প্রাণে খাওয়া হচ্ছে, তিনি এই ক্যওয়াকে বিবেচনা করেছেন: “এই কারাও
এমন একটি প্রকৃতির, এটি এমন হয়ে উঠছে, এটি এমন একটি শর্ত থেকে মুক্ত নয়।”
এভাবে
তিনি অভ্যন্তরীণভাবে কায়য়াতে ক্য্যাকে পর্যবেক্ষণ করেন, অথবা তিনি
বাহ্যিকভাবে কায়্যায় কারায় পর্যবেক্ষণ করেন, অথবা তিনি অভ্যন্তরীণভাবে
এবং বাইরেরভাবে কায়্যাতে কারা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির
সমুদয় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ফেনোমেনা থেকে দূরে
সরে যাচ্ছেন, অথবা তিনি সামুদে পর্যবেক্ষণ করেন
তিনি অভ্যন্তরীণভাবে কায়য়াতে ক্য্যাকে পর্যবেক্ষণ করেন, অথবা তিনি
বাহ্যিকভাবে কায়্যায় কারায় পর্যবেক্ষণ করেন, অথবা তিনি অভ্যন্তরীণভাবে
এবং বাইরেরভাবে কায়্যাতে কারা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির
সমুদয় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ফেনোমেনা থেকে দূরে
সরে যাচ্ছেন, অথবা তিনি সামুদে পর্যবেক্ষণ করেন
কায়াতে
ফেসোমেনা দূর হয়ে গেল; না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী
তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে
তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না। এভাবে,
ভিকখুস, ভিকখু কায়য়াতে কারা পর্যবেক্ষণ করে।
ফেসোমেনা দূর হয়ে গেল; না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী
তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে
তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না। এভাবে,
ভিকখুস, ভিকখু কায়য়াতে কারা পর্যবেক্ষণ করে।
(3)
অধিকন্তু,
ভিক্ষুক, ভিকখু, ঠিক যেমন তিনি মৃতদেহটি দেখেছিলেন, একটি মৃতদেহের মাটিতে
ফেলে দেওয়া, মাংস ও রক্তের সাথে একটি স্কেল্টন, তিনি এই কানা বলে মনে
করেন, “এই কারাও এমন একটি প্রকৃতি, এটি এমন হয়ে উঠতে যাচ্ছে, এবং এ ধরনের
অবস্থা থেকে মুক্ত নয়। “
ভিক্ষুক, ভিকখু, ঠিক যেমন তিনি মৃতদেহটি দেখেছিলেন, একটি মৃতদেহের মাটিতে
ফেলে দেওয়া, মাংস ও রক্তের সাথে একটি স্কেল্টন, তিনি এই কানা বলে মনে
করেন, “এই কারাও এমন একটি প্রকৃতি, এটি এমন হয়ে উঠতে যাচ্ছে, এবং এ ধরনের
অবস্থা থেকে মুক্ত নয়। “
এভাবে তিনি অভ্যন্তরীণভাবে কায়য়ায় কানা পর্যবেক্ষণ করেন, অথবা তিনি
কায়য়াতে
কানা পর্যবেক্ষণের ডুবে যায়, অথবা তিনি অভ্যন্তরীণভাবে এবং বাইরেরভাবে
কায়য়ায় কানা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির সামুদায়
পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির ক্ষণস্থায়ী হয়ে
পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং কায়াতে ফেনোমেনা দূর
করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী তাঁর কাছে উপস্থিত
ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে
যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না। এভাবে, ভিকখুস, ভিকখু কায়য়াতে
কারা পর্যবেক্ষণ করে।
কানা পর্যবেক্ষণের ডুবে যায়, অথবা তিনি অভ্যন্তরীণভাবে এবং বাইরেরভাবে
কায়য়ায় কানা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির সামুদায়
পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির ক্ষণস্থায়ী হয়ে
পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং কায়াতে ফেনোমেনা দূর
করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী তাঁর কাছে উপস্থিত
ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে
যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না। এভাবে, ভিকখুস, ভিকখু কায়য়াতে
কারা পর্যবেক্ষণ করে।
(4)
উপরন্তু,
ভিকখুস,
ভিকখু, যেমন তিনি মৃতদেহটি দেখেছিলেন, যেমন একটি মৃতদেহটি দেখেছিলেন, মাংস
ছাড়াই একটি অশান্তি ও রক্তের সাথে ধমক দিয়েছিলেন, তিনি এই কায়াকে
বিবেচনা করেছিলেন, “এই কারাও এমন একটি প্রকৃতি, এটি এমন হয়ে উঠতে যাচ্ছে,
এবং এ ধরনের অবস্থা থেকে মুক্ত নয়। “
ভিকখু, যেমন তিনি মৃতদেহটি দেখেছিলেন, যেমন একটি মৃতদেহটি দেখেছিলেন, মাংস
ছাড়াই একটি অশান্তি ও রক্তের সাথে ধমক দিয়েছিলেন, তিনি এই কায়াকে
বিবেচনা করেছিলেন, “এই কারাও এমন একটি প্রকৃতি, এটি এমন হয়ে উঠতে যাচ্ছে,
এবং এ ধরনের অবস্থা থেকে মুক্ত নয়। “
এভাবে
তিনি অভ্যন্তরীণভাবে কায়য়াতে ক্য্যাকে পর্যবেক্ষণ করেন, অথবা তিনি
বাহ্যিকভাবে কায়্যায় কারায় পর্যবেক্ষণ করেন, অথবা তিনি অভ্যন্তরীণভাবে
এবং বাইরেরভাবে কায়্যাতে কারা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের
পরিমাণে তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না।
এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা পর্যবেক্ষণ করে।
তিনি অভ্যন্তরীণভাবে কায়য়াতে ক্য্যাকে পর্যবেক্ষণ করেন, অথবা তিনি
বাহ্যিকভাবে কায়্যায় কারায় পর্যবেক্ষণ করেন, অথবা তিনি অভ্যন্তরীণভাবে
এবং বাইরেরভাবে কায়্যাতে কারা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের
পরিমাণে তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না।
এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা পর্যবেক্ষণ করে।
(5)
উপরন্তু,
ভিকখু, ভিকখু, যেমন তিনি মৃতদেহটি দেখেছিলেন, যেমন একটি মৃতদেহের মাটিতে
ফেলে দেওয়া, মাংস বা রক্ত ছাড়া একটি অশান্তি, তিনি এই ক্যারা বিবেচনা
করেছিলেন, তিনি এই কানাও বিবেচনা করেছেন: “এই কারাও এমন একটি প্রকৃতি, এটি
এমন হয়ে উঠতে যাচ্ছে, এবং এ ধরনের অবস্থা থেকে মুক্ত নয়। “
ভিকখু, ভিকখু, যেমন তিনি মৃতদেহটি দেখেছিলেন, যেমন একটি মৃতদেহের মাটিতে
ফেলে দেওয়া, মাংস বা রক্ত ছাড়া একটি অশান্তি, তিনি এই ক্যারা বিবেচনা
করেছিলেন, তিনি এই কানাও বিবেচনা করেছেন: “এই কারাও এমন একটি প্রকৃতি, এটি
এমন হয়ে উঠতে যাচ্ছে, এবং এ ধরনের অবস্থা থেকে মুক্ত নয়। “
এভাবে তিনি অভ্যন্তরীণভাবে কায়য়ায় কানা পর্যবেক্ষণ করেন, অথবা তিনি
কায়য়াতে
কানা পর্যবেক্ষণের ডুবে যায়, অথবা তিনি অভ্যন্তরীণভাবে এবং বাইরেরভাবে
কায়য়ায় কানা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির সামুদায়
পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির ক্ষণস্থায়ী হয়ে
পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং কায়াতে ফেনোমেনা দূর
করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী তাঁর কাছে উপস্থিত
ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে
যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না। এভাবে, ভিকখুস, ভিকখু কায়য়াতে
কারা পর্যবেক্ষণ করে।
কানা পর্যবেক্ষণের ডুবে যায়, অথবা তিনি অভ্যন্তরীণভাবে এবং বাইরেরভাবে
কায়য়ায় কানা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির সামুদায়
পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির ক্ষণস্থায়ী হয়ে
পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং কায়াতে ফেনোমেনা দূর
করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!” সতী তাঁর কাছে উপস্থিত
ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে
যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না। এভাবে, ভিকখুস, ভিকখু কায়য়াতে
কারা পর্যবেক্ষণ করে।
(6)
উপরন্তু,
ভিকখুস, ভিকখু, ঠিক যেমন তিনি মৃতদেহটি দেখেছিলেন, চাঁদ স্থলভাগে ছড়িয়ে
দিয়েছিলেন, এখানে এবং সেখানে একটি হাত হাড়, এখানে একটি পায়ে হাড় আছে,
এখানে একটি গোড়ালি হাড় আছে, এখানে একটি গোড়ালি হাড় আছে এখানে একটি
জিহ্বা হাড়, একটি হিপ হাড়, এখানে একটি পাঁজর, একটি পাঁজর হাড়, এখানে
একটি মেরুদণ্ড হাড়, এখানে একটি চোয়াল হাড়, এখানে একটি চোয়াল হাড়, একটি
দাঁত হাড় আছে, সেখানে একটি দাঁত হাড় আছে, তিনি এই খুব Kya বিবেচনা : “এই
কারাও এমন একটি প্রকৃতির, এটি এমন হয়ে উঠছে, এটি এমন একটি অবস্থা থেকে
মুক্ত নয়।”
ভিকখুস, ভিকখু, ঠিক যেমন তিনি মৃতদেহটি দেখেছিলেন, চাঁদ স্থলভাগে ছড়িয়ে
দিয়েছিলেন, এখানে এবং সেখানে একটি হাত হাড়, এখানে একটি পায়ে হাড় আছে,
এখানে একটি গোড়ালি হাড় আছে, এখানে একটি গোড়ালি হাড় আছে এখানে একটি
জিহ্বা হাড়, একটি হিপ হাড়, এখানে একটি পাঁজর, একটি পাঁজর হাড়, এখানে
একটি মেরুদণ্ড হাড়, এখানে একটি চোয়াল হাড়, এখানে একটি চোয়াল হাড়, একটি
দাঁত হাড় আছে, সেখানে একটি দাঁত হাড় আছে, তিনি এই খুব Kya বিবেচনা : “এই
কারাও এমন একটি প্রকৃতির, এটি এমন হয়ে উঠছে, এটি এমন একটি অবস্থা থেকে
মুক্ত নয়।”
এভাবে তিনি
অভ্যন্তরীণভাবে কায়য়াতে ক্য্যাকে পর্যবেক্ষণ করেন, অথবা তিনি বাহ্যিকভাবে
কায়্যায় কারায় পর্যবেক্ষণ করেন, অথবা তিনি অভ্যন্তরীণভাবে এবং
বাইরেরভাবে কায়্যাতে কারা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের
পরিমাণে তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না।
এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা পর্যবেক্ষণ করে।
অভ্যন্তরীণভাবে কায়য়াতে ক্য্যাকে পর্যবেক্ষণ করেন, অথবা তিনি বাহ্যিকভাবে
কায়্যায় কারায় পর্যবেক্ষণ করেন, অথবা তিনি অভ্যন্তরীণভাবে এবং
বাইরেরভাবে কায়্যাতে কারা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের
পরিমাণে তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না।
এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা পর্যবেক্ষণ করে।
(7)
উপরন্তু, ভিকখুস, ভিকখু, ঠিক যেমন তিনি ছিলেন
একটি
মৃতদেহটি দেখে, একটি চাঁদ মাটিতে ফেলে দেওয়া হয়, হাড়গুলি সমুদ্রের মত
সাদা করে তোলে, তিনি এই কানাও বিবেচনা করেন: “এই কানাও এমন একটি প্রকৃতির,
এটি এমন একটি প্রকৃতির, এবং এভাবেই এটি মুক্ত নয় অবস্থা। “
মৃতদেহটি দেখে, একটি চাঁদ মাটিতে ফেলে দেওয়া হয়, হাড়গুলি সমুদ্রের মত
সাদা করে তোলে, তিনি এই কানাও বিবেচনা করেন: “এই কানাও এমন একটি প্রকৃতির,
এটি এমন একটি প্রকৃতির, এবং এভাবেই এটি মুক্ত নয় অবস্থা। “
(.
.উপরন্তু, ভিকখুস, ভিকখু, ঠিক যেমন তিনি ছিলেন
একটি
মৃতদেহটি দেখে, একটি চারদল মাটিতে নিক্ষেপ করা, এক বছরেরও বেশি বয়সে
হাড়গুলি হেরে ফেলে দেওয়া হয়েছিল, তিনি এই কানাও বিবেচনা করেছেন: “এই
কারাও এমন একটি প্রকৃতিও রয়েছে, এটি এমন হয়ে উঠছে এবং এভাবেই মুক্ত নয়
একটি শর্ত.”
মৃতদেহটি দেখে, একটি চারদল মাটিতে নিক্ষেপ করা, এক বছরেরও বেশি বয়সে
হাড়গুলি হেরে ফেলে দেওয়া হয়েছিল, তিনি এই কানাও বিবেচনা করেছেন: “এই
কারাও এমন একটি প্রকৃতিও রয়েছে, এটি এমন হয়ে উঠছে এবং এভাবেই মুক্ত নয়
একটি শর্ত.”
এভাবে তিনি
অভ্যন্তরীণভাবে কায়য়াতে ক্য্যাকে পর্যবেক্ষণ করেন, অথবা তিনি বাহ্যিকভাবে
কায়্যায় কারায় পর্যবেক্ষণ করেন, অথবা তিনি অভ্যন্তরীণভাবে এবং
বাইরেরভাবে কায়্যাতে কারা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের
পরিমাণে তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না।
এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা পর্যবেক্ষণ করে।
অভ্যন্তরীণভাবে কায়য়াতে ক্য্যাকে পর্যবেক্ষণ করেন, অথবা তিনি বাহ্যিকভাবে
কায়্যায় কারায় পর্যবেক্ষণ করেন, অথবা তিনি অভ্যন্তরীণভাবে এবং
বাইরেরভাবে কায়্যাতে কারা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের
পরিমাণে তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না।
এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা পর্যবেক্ষণ করে।
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উপরন্তু, ভিকখুস, ভিকখু, ঠিক যেমন তিনি ছিলেন
একটি
মৃতদেহটি দেখে, একটি চার্চ গ্রাউন্ডে ফেলে দেওয়া, পচা হাড়গুলি পাউডারে
হ্রাস পেয়েছিল, তিনি এই কানাও বিবেচনা করেছেন: “এই কানাও এমন একটি
প্রকৃতির, এটি এমন হয়ে উঠছে, এটি এমন একটি শর্ত থেকে মুক্ত নয় । “
মৃতদেহটি দেখে, একটি চার্চ গ্রাউন্ডে ফেলে দেওয়া, পচা হাড়গুলি পাউডারে
হ্রাস পেয়েছিল, তিনি এই কানাও বিবেচনা করেছেন: “এই কানাও এমন একটি
প্রকৃতির, এটি এমন হয়ে উঠছে, এটি এমন একটি শর্ত থেকে মুক্ত নয় । “
এভাবে
তিনি অভ্যন্তরীণভাবে কায়য়াতে ক্য্যাকে পর্যবেক্ষণ করেন, অথবা তিনি
বাহ্যিকভাবে কায়্যায় কারায় পর্যবেক্ষণ করেন, অথবা তিনি অভ্যন্তরীণভাবে
এবং বাইরেরভাবে কায়্যাতে কারা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের
পরিমাণে তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না।
এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা পর্যবেক্ষণ করে।
তিনি অভ্যন্তরীণভাবে কায়য়াতে ক্য্যাকে পর্যবেক্ষণ করেন, অথবা তিনি
বাহ্যিকভাবে কায়্যায় কারায় পর্যবেক্ষণ করেন, অথবা তিনি অভ্যন্তরীণভাবে
এবং বাইরেরভাবে কায়্যাতে কারা পর্যবেক্ষণ করেন। তিনি কায়াতে ঘটনাগুলির
সামুদায় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কায়াতে ঘটনাগুলির
ক্ষণস্থায়ী হয়ে পড়েছিলেন, অথবা তিনি সামুদায় পর্যবেক্ষণ করেন এবং
কায়াতে ফেনোমেনা দূর করে দেন। না হলে, [উপলব্ধি করা হয়েছে:] “এই কানা!”
সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন প্যাসিসটিের
পরিমাণে তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা দেন না।
এভাবে, ভিকখুস, ভিকখু কায়য়াতে কারা পর্যবেক্ষণ করে।
II। ভেদানের পর্যবেক্ষণ
এবং আরও, ভিকখুস, ভিকখু কেমন বেদানে ভেদেনা দেখিয়েছেন?
এখানে, ভিকখুস, ভিকখু, একটি সুখ ভাগা, আন্ডারল্যান্ডস: “আমি সুখী ভেদেন” অনুভব করছি “; একটি dukkha vedanā সম্মুখীন, undersands:
“আমি
একটি dukkha vedanā সম্মুখীন করছি”; একটি আদুকহাম-আসুখা বেদান,
আন্ডারল্যান্ডস: “আমি একটি আদুকহাম-আসুখা বেদান” অনুভব করছি; সুখী বেদেন
সেমিসা অনুভব করছেন, আন্ডারল্যান্ডস: “আমি সুখী বেদান স্যামিসা অনুভব
করছি”; একটি সুখা বেদেন নিরমিসা সম্মুখীন, undersands:
একটি dukkha vedanā সম্মুখীন করছি”; একটি আদুকহাম-আসুখা বেদান,
আন্ডারল্যান্ডস: “আমি একটি আদুকহাম-আসুখা বেদান” অনুভব করছি; সুখী বেদেন
সেমিসা অনুভব করছেন, আন্ডারল্যান্ডস: “আমি সুখী বেদান স্যামিসা অনুভব
করছি”; একটি সুখা বেদেন নিরমিসা সম্মুখীন, undersands:
“আমি
একটি সুখী ভেদেন নিরমিসা অনুভব করছি”; একটি dukkha vedanā samisa
সম্মুখীন, undersands: “আমি একটি dukkha vedanā samisa সম্মুখীন হয়”; একটি
dukkhha vedanā niramisa সম্মুখীন, undersands: “আমি একটি dukkhha vedanā
niramisa সম্মুখীন হয়”; একটি আদুকহাম-আসুখা বেদণ সেমিসা, undersands: “আমি
একটি আদুকহাম-আসুখা বেদান স্যামিসা সম্মুখীন করছি”; একটি আদুখহাম-আসুখা
বেদান নিরম্মিসা, আন্ডারল্যান্ডস: “আমি একটি আদুকহাম-আসুখা বেদান নিরম্মিসা
অনুভব করছি”।
একটি সুখী ভেদেন নিরমিসা অনুভব করছি”; একটি dukkha vedanā samisa
সম্মুখীন, undersands: “আমি একটি dukkha vedanā samisa সম্মুখীন হয়”; একটি
dukkhha vedanā niramisa সম্মুখীন, undersands: “আমি একটি dukkhha vedanā
niramisa সম্মুখীন হয়”; একটি আদুকহাম-আসুখা বেদণ সেমিসা, undersands: “আমি
একটি আদুকহাম-আসুখা বেদান স্যামিসা সম্মুখীন করছি”; একটি আদুখহাম-আসুখা
বেদান নিরম্মিসা, আন্ডারল্যান্ডস: “আমি একটি আদুকহাম-আসুখা বেদান নিরম্মিসা
অনুভব করছি”।
এভাবে তিনি অভ্যন্তরীণভাবে ভেদেনা ভেদেনা পর্যবেক্ষণ করেন,
অথবা তিনি ভেদানে ভেরান ভেসে ভেসেনা পর্যবেক্ষণ করেন, অথবা তিনি বাস করেন
অভ্যন্তরীণভাবে এবং বহিরাগতভাবে VEDANA মধ্যে VEDANA পর্যবেক্ষক; তিনি dwells
ভেদানের
মধ্যে ঘটনাগুলির সামুদায় পর্যবেক্ষক, অথবা তিনি বেদণের ঘটনাগুলির
ক্ষণস্থায়ী পালিয়ে যাচ্ছেন, অথবা তিনি সমুদয় পর্যবেক্ষণ করেন এবং ভেদানে
ফেনোমেনা থেকে দূরে সরে যায়; নাকি অন্যথায়, [উপলব্ধি করা হয়েছে:] “এটা
বেদ্যান!” সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন
প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা
দেন না। এভাবে ভিকখুস, ভিকখু ভেদানে ভেদানে ভেদে ডুবে যায়।
মধ্যে ঘটনাগুলির সামুদায় পর্যবেক্ষক, অথবা তিনি বেদণের ঘটনাগুলির
ক্ষণস্থায়ী পালিয়ে যাচ্ছেন, অথবা তিনি সমুদয় পর্যবেক্ষণ করেন এবং ভেদানে
ফেনোমেনা থেকে দূরে সরে যায়; নাকি অন্যথায়, [উপলব্ধি করা হয়েছে:] “এটা
বেদ্যান!” সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন
প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা
দেন না। এভাবে ভিকখুস, ভিকখু ভেদানে ভেদানে ভেদে ডুবে যায়।
তৃতীয়। Citta পর্যবেক্ষণ
এবং আরও, ভিকখুস, কিভাবে ভিকখু কিতাতে সিটাকে পর্যবেক্ষণ করে?
এখানে, ভিকখুস, একটি ভিকখু রাগা দিয়ে “রানা দিয়ে সিট্টা” হিসাবে কিতাকে
বোঝে, অথবা তিনি রানা ছাড়াই রানা ছাড়া “রানা ছাড়িয়েছেন”, অথবা তিনি
ডোসা দিয়ে দোসা দিয়ে সিটাকে বুঝতে পারেন, অথবা তিনি ডোসা ছাড়াই কিতাকে
বোঝেন। “দোসা ছাড়াই কিতা”, অথবা তিনি মওহের সাথে “মোহা দিয়ে বিটা” হিসাবে
কিতাকে বোঝেন, নাকি তিনি মওহা ছাড়া মোহা ছাড়া কিতাকে বোঝেন, অথবা তিনি
একটি সংগৃহীত কালি “হিসাবে সংগৃহীত কালি বুঝতে পারেন, অথবা তিনি একটি
বিক্ষিপ্ততা বোঝেন “একটি বিক্ষিপ্ত Citta” হিসাবে Citta, অথবা তিনি একটি
প্রসারিত citta “একটি প্রসারিত citta” হিসাবে বোঝা, অথবা তিনি একটি
unexpanded citta “হিসাবে একটি explinanded citta বুঝতে, অথবা তিনি একটি
অপ্রীতিকর Citta” একটি অতিক্রমযোগ্য citta “হিসাবে বোঝে, অথবা তিনি বোঝে
“একটি অনিশ্চিত Citta” হিসাবে একটি অস্পষ্ট Citta, অথবা তিনি “একটি ঘনীভূত
citta” হিসাবে একটি ঘনীভূত Citta বুঝতে, অথবা তিনি একটি unconcentrated
citta “হিসাবে একটি unconcentrated citta বুঝতে, অথবা তিনি একটি মুক্ত
citta” একটি মুক্ত citta “হিসাবে একটি মুক্ত citta বুঝতে, বা তিনি “একটি
unli হিসাবে একটি অসহায় citta বোঝে Berated Citta “।
এভাবে তিনি অভ্যন্তরীণভাবে কিতাতে সিটাকে পর্যবেক্ষণ করতে বাস করেন, অথবা
তিনি বাইরের সিতাকে সিতাকে পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি
অভ্যন্তরীণভাবে এবং বহিরাগতভাবে কিতাতে সিটাকে পর্যবেক্ষণ করেন। তিনি কিতার
মধ্যে ঘটনাগুলির সমুদয় পর্যবেক্ষণ করতে বাস করেন, অথবা তিনি কিতাতে
ফেনোমেনা থেকে দূরে সরে যাচ্ছেন, অথবা তিনি সমুদয় পর্যবেক্ষণ করে এবং
কিতাতে ঘটনাটি দূর করে দেন। নাকি অন্যথায়, [উপলব্ধি করা হয়েছে:] “এটা
সিটিটা!” সতী তাঁর কাছে উপস্থিত ছিলেন, শুধু শুধু ইয়াহা ও নিছীন
প্যাসিসটিের পরিমাণে তিনি বিচ্ছিন্ন হয়ে যায় এবং পৃথিবীতে কিছুতেই বাধা
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Sarada
Devi; Sharodā Debi, born Kshemankari/ Thakurmani/ Saradamani
Mukhopadhyay, was the wife and spiritual consort of Sri Ramakrishna, a
nineteenth-century Hindu mystic and saint. Sarada Devi is also
reverentially addressed as the Holy Mother by the followers of the Sri
Ramakrishna monastic order.
Devi; Sharodā Debi, born Kshemankari/ Thakurmani/ Saradamani
Mukhopadhyay, was the wife and spiritual consort of Sri Ramakrishna, a
nineteenth-century Hindu mystic and saint. Sarada Devi is also
reverentially addressed as the Holy Mother by the followers of the Sri
Ramakrishna monastic order.
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Copyright Disclaimer Under Section 107 of the Copyright Act 1976,
allowance is made for “fair use” for purposes such as criticism,
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is a use permitted by copyright statute that might otherwise be
infringing. Non-profit, educational or personal use tips the balance in
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কিচ্ছু করতে হবে না শুধু এটা করলেই সংসারে সকল ঝগড়া বিবাদ অশান্তি দূর হয়ে যাবে বলেছেন - মা সারদা
Sarada
Devi; Sharodā Debi, born Kshemankari/ Thakurmani/ Saradamani
Mukhopadhyay, was the wife and spiritual consort of Sri Ramakrishna, a
nineteenth-century…
Devi; Sharodā Debi, born Kshemankari/ Thakurmani/ Saradamani
Mukhopadhyay, was the wife and spiritual consort of Sri Ramakrishna, a
nineteenth-century…
18) Classical Bosnian-Klasični bosanski,
Besplatno
online Prabuddha Conventualces Conventuals u probudio vlastitim
riječima za dobrobit, sreću i mir za sva društva i za njih da postignu
vječni blaženstvo kao krajnji gol kroz Mahā + Satipaṭṭhāna - pohađanje
osvješćivanja, stavovi, medāpāna, staza, sampajañña Odbojnost, elementi,
devet čajanstvenih terena, Vedanā i Citta
online Prabuddha Conventualces Conventuals u probudio vlastitim
riječima za dobrobit, sreću i mir za sva društva i za njih da postignu
vječni blaženstvo kao krajnji gol kroz Mahā + Satipaṭṭhāna - pohađanje
osvješćivanja, stavovi, medāpāna, staza, sampajañña Odbojnost, elementi,
devet čajanstvenih terena, Vedanā i Citta
,
Tipitaka
DN 22 - (D II 290)
Mahāsatipaṭṭhāna Sutta
- Pohađanje svijesti -
[Mahā + Satipaṭṭhāna]
Ova Sutta se široko smatra glavnom referencom za praksu meditacije.
Uvođenje
I. Promatranje Kaya
A. Sektor na ānāpāni
B. Odjeljak o položajima
C. Odjeljak na Sampajañđi
D. Odjeljak o odbojnosti
E. Odjeljak na elementima
F. Odjeljak na devet čajanki
II. Promatranje Vedena
Uvođenje
Tako sam čuo:
Jednom prilikom, Bhagav je boravio među Kurusom u Kammāsadhammi, na tržištu Kurusa. Tamo se obratio bhikkhusu:
- Bhikkhus.
- Bhaddante je odgovorio na Bhikkhusu. Bhagav je rekao:
- Ovo,
Bhikkhus, je put koji dovodi do ništa osim pročišćavanja
Bići,
prevazilaženje tuge i jaza, nestanak Dukkha-Domanassa, postizanje
pravog puta, realizaciju Nibbāna, to je da se kaže Četiri Satipaṭṭhānas.
prevazilaženje tuge i jaza, nestanak Dukkha-Domanassa, postizanje
pravog puta, realizaciju Nibbāna, to je da se kaže Četiri Satipaṭṭhānas.
Koja četiri?
Evo, Bhikkhus, Bhikkhu stani za posmatranje Kaya u Kaya, ātāpī
Sampajāno, Satimā, odustao od Abhijjhā-Domanassa prema svijetu.
Prebiva
u posmatranju Vedanā u Vedanā, ātāpī Sampajāno, Satimā, odustao od
Abhijjhā-Domanassa prema svijetu. Prebiva promatrajući cittu u Citta,
ātāpī Sampajāno, Satimā, odustao od Abhijjhā-Domanassa prema svijetu.
Prebiva promatrajući Dhammu · S u Dhammi · S, ātāpī Sampajāno, Satimā,
odustao od Abhijjhā-Domanassa prema svijetu.
u posmatranju Vedanā u Vedanā, ātāpī Sampajāno, Satimā, odustao od
Abhijjhā-Domanassa prema svijetu. Prebiva promatrajući cittu u Citta,
ātāpī Sampajāno, Satimā, odustao od Abhijjhā-Domanassa prema svijetu.
Prebiva promatrajući Dhammu · S u Dhammi · S, ātāpī Sampajāno, Satimā,
odustao od Abhijjhā-Domanassa prema svijetu.
I. Kāyānupassanā
A. Sektor na ānāpāni
I
Kako,
Bhikkhus, čini se da se bhikkhu zadržava Kaya u Kaya? Ovdje, Bhikkhus,
Bhikkhu, koji je otišao u šumu ili je otišao u korijen drveta ili je
otišao u praznu sobu, sjedi spuštajući preklopive noge poprečno,
postavljajući se u uspravnoj i postavljanju sati parimukhaṃ. Biti tako
sato, on udiše, stoga, satono, diše. Disanje dugom, razumije: ‘Dugo
dišem’; disanje dugo što razumije: ‘Dugo dišem’; Disanje u kratkom, on
razumije: “Udahnuću u kratku”; disanje kratko, razumije: ‘Dišem
kratkim’; Trenira se: “Osjećam kako je Kaya, dišet ću”; Trenira sebe:
“Osjećam čitavu kaju, dišet ću”; Trenira se: “smirujući se
kaya-saṅkhārara, dišet ću”; Trenira se: “smirujući se kaya-saṅkhārara,
dišet ću”.
Bhikkhus, čini se da se bhikkhu zadržava Kaya u Kaya? Ovdje, Bhikkhus,
Bhikkhu, koji je otišao u šumu ili je otišao u korijen drveta ili je
otišao u praznu sobu, sjedi spuštajući preklopive noge poprečno,
postavljajući se u uspravnoj i postavljanju sati parimukhaṃ. Biti tako
sato, on udiše, stoga, satono, diše. Disanje dugom, razumije: ‘Dugo
dišem’; disanje dugo što razumije: ‘Dugo dišem’; Disanje u kratkom, on
razumije: “Udahnuću u kratku”; disanje kratko, razumije: ‘Dišem
kratkim’; Trenira se: “Osjećam kako je Kaya, dišet ću”; Trenira sebe:
“Osjećam čitavu kaju, dišet ću”; Trenira se: “smirujući se
kaya-saṅkhārara, dišet ću”; Trenira se: “smirujući se kaya-saṅkhārara,
dišet ću”.
Samo
kao,
Bhikkhus, vješt Turner ili Turner-ov pripravnik, čineći dugog
skretanja, razumije: ‘Ja radim dug red’; Stvaranje kratkog skretanja,
razumije: ‘Napravim kratkim okretama’; Na isti način, Bhikkhus, Bhikkhu,
dišući dugo, razumije: “Dugo dišem”; disanje dugo što razumije: “Dugo
dišem”; Disanje u kratkom, on razumije: “Udahnuću u kratku”; disanje
kratko, razumije: ‘Dišem kratkim’; Trenira se: “Osjećam čitavu kaju,
dišet ću”; Trenira sebe: “Osjećam čitavu kaju, dišet ću”; Trenira se:
“smirujući se kaya-saṅkhārara, dišet ću”; Trenira se: “smirujući se
kaya-saṅkhārara, dišet ću”.
Bhikkhus, vješt Turner ili Turner-ov pripravnik, čineći dugog
skretanja, razumije: ‘Ja radim dug red’; Stvaranje kratkog skretanja,
razumije: ‘Napravim kratkim okretama’; Na isti način, Bhikkhus, Bhikkhu,
dišući dugo, razumije: “Dugo dišem”; disanje dugo što razumije: “Dugo
dišem”; Disanje u kratkom, on razumije: “Udahnuću u kratku”; disanje
kratko, razumije: ‘Dišem kratkim’; Trenira se: “Osjećam čitavu kaju,
dišet ću”; Trenira sebe: “Osjećam čitavu kaju, dišet ću”; Trenira se:
“smirujući se kaya-saṅkhārara, dišet ću”; Trenira se: “smirujući se
kaya-saṅkhārara, dišet ću”.
Stoga prebiva da posmatraju Kaya u Kaya interno,
Ili
prebiva da promatra kaya u kaya izvana ili živi kako promatraju Kaya u
Kaya interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati je prisutan u njemu, samo u obimu puke ñāṇa i puke
paṭissati, prebiva se samostojeća i ne pridržava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
prebiva da promatra kaya u kaya izvana ili živi kako promatraju Kaya u
Kaya interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati je prisutan u njemu, samo u obimu puke ñāṇa i puke
paṭissati, prebiva se samostojeća i ne pridržava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
B. Iriyapatha Pabba
Nadalje,
Bhikkhus, Bhikkhu, dok hoda, razumije: ‘hodam’, ili
Dok stoji, razumije: ‘Stojim’, ili dok sjedim on
Razumije:
’sjedim se’, ili dok ležim on razumije: ‘Lažem’. Ili, u kojoj god
položaj njegova kaja odlaže, on ga u skladu s tim razumije.
’sjedim se’, ili dok ležim on razumije: ‘Lažem’. Ili, u kojoj god
položaj njegova kaja odlaže, on ga u skladu s tim razumije.
Tako
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
C. Odjeljak na Sampajañđi
Nadalje,
Bhikkhus,
Bhikkhu, dok se približava i dok polaže, djeluje sa Sampajañđom, dok
gleda unaprijed i dok se gleda oko sebe, djeluje sa Sampajañđom, dok se
raste i dok nosi haljine i gornji ogrtač i dok nose posuda, djeluje sa
Sampajañđom, dok je jeo, dok je pio, dok je žvakao, deguvao, djeluje sa
Sampajañđom, dok je pohađao posao sa sampajañđom, dok je hodao, dok je
stajao, dok je stajao, dok je stajao, dok Spavajući, dok se budi, dok
razgovara i dok ćuti, djeluje sa sampajañđom.
Bhikkhu, dok se približava i dok polaže, djeluje sa Sampajañđom, dok
gleda unaprijed i dok se gleda oko sebe, djeluje sa Sampajañđom, dok se
raste i dok nosi haljine i gornji ogrtač i dok nose posuda, djeluje sa
Sampajañđom, dok je jeo, dok je pio, dok je žvakao, deguvao, djeluje sa
Sampajañđom, dok je pohađao posao sa sampajañđom, dok je hodao, dok je
stajao, dok je stajao, dok je stajao, dok Spavajući, dok se budi, dok
razgovara i dok ćuti, djeluje sa sampajañđom.
Tako prebiva da u kazi u kazi poštuju, ili on
Stanovima
posmatrajući kaya u Kaya izvana, ili prebiva da promatraju Kaya u Kaya
interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati je prisutan u njemu, samo u obimu puke ñāṇa i puke
paṭissati, prebiva se samostojeća i ne pridržava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
posmatrajući kaya u Kaya izvana, ili prebiva da promatraju Kaya u Kaya
interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati je prisutan u njemu, samo u obimu puke ñāṇa i puke
paṭissati, prebiva se samostojeća i ne pridržava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
D. Odjeljak o odbojnosti
Nadalje,
Bhikkhus, Bhikkhu smatra da je ovo tijelo, iz potplati
stopala
gore i od kose na glavi dolje, što je podijeljena njenom kožom i puna
raznih vrsta nečistoća: “U ovoj kazi su dlake glave, nokti, zubi, koža,
meso ,
gore i od kose na glavi dolje, što je podijeljena njenom kožom i puna
raznih vrsta nečistoća: “U ovoj kazi su dlake glave, nokti, zubi, koža,
meso ,
Tetive, kosti, koštana srž, bubrezi, srce, jetra, pleura, slezina,
pluća, crijeva, mezenterija, želudac sa svojim sadržajem, izmet, žuč,
Flegm, gnoj, krv, znoj, masti, suze, mast, pljuvačka, nazalna sluz,
sinovijska tekućina i urin. “
Baš
kao da, Bhikkhus, bila je torba koja ima dva otvora i ispunila
različite vrste žitarica, poput brda-Paddy, Paddy, mung grah, krava
grašak, sezamove sjemenke i riža. Čovjek s dobrim vidom, koji je
odjeknuo, razmotrio bi [njegov sadržaj]: “Ovo je brdo-Paddy, ovo je
Paddy, to su mung-grah, to su kravlje graške, a to su sezamove sjemenke i
to su sejamove susene, a to su semenke za susamove, a to su semenke za
susamove i to je susamove sjemenke;” Na isti način, Bhikkhus, Bhikkhu
smatra da je ovo tijelo, od podloge stopala gore i od kose na glavi
dole,
kao da, Bhikkhus, bila je torba koja ima dva otvora i ispunila
različite vrste žitarica, poput brda-Paddy, Paddy, mung grah, krava
grašak, sezamove sjemenke i riža. Čovjek s dobrim vidom, koji je
odjeknuo, razmotrio bi [njegov sadržaj]: “Ovo je brdo-Paddy, ovo je
Paddy, to su mung-grah, to su kravlje graške, a to su sezamove sjemenke i
to su sejamove susene, a to su semenke za susamove, a to su semenke za
susamove i to je susamove sjemenke;” Na isti način, Bhikkhus, Bhikkhu
smatra da je ovo tijelo, od podloge stopala gore i od kose na glavi
dole,
što je ograničena njenom kožom i punom raznih vrsta nečistoća:
“U ovoj kani, postoje dlake glave, dlake tela,
nokti,
zubi, koža, meso, tetive, kosti, koštana srž, bubrege, srce, jetra,
pleura, slezina, pluća, crijeva, mezenterija, stomak sa svojim
sadržajem, gnoj, krvi, znojem, masti, suze, mast, pljuvačka, nosna sluz,
sinonična tekućina i urin. “
zubi, koža, meso, tetive, kosti, koštana srž, bubrege, srce, jetra,
pleura, slezina, pluća, crijeva, mezenterija, stomak sa svojim
sadržajem, gnoj, krvi, znojem, masti, suze, mast, pljuvačka, nosna sluz,
sinonična tekućina i urin. “
Tako prebiva da u kazi u kazi poštuju, ili on
Stanovima
posmatrajući kaya u Kaya izvana, ili prebiva da promatraju Kaya u Kaya
interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati ga predstavlja, samo u obimu puke ñāṇa i puke paṭissati,
prebiva se odvojeno i ne pridržava se ničega na svijetu. Dakle,
Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
posmatrajući kaya u Kaya izvana, ili prebiva da promatraju Kaya u Kaya
interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati ga predstavlja, samo u obimu puke ñāṇa i puke paṭissati,
prebiva se odvojeno i ne pridržava se ničega na svijetu. Dakle,
Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
E. Odjeljak na elementima
Nadalje,
Bhikkhus, Bhikkhu se odražava na to vrlo kaya, ali on je postavljen,
Međutim, on se odlaže: “U ovoj kani, postoji zemljani element, the
Vodeni element, vatrogasni element i element zraka. “
Baš
kao, Bhikkhus, vješt mesar ili mesarski pripravnik, ubio kravu, sjedio
bi na raskrižju koji ga sječe na komade; Na isti način, Bhikkhus,
Bhikkhu odražava na Toj Kaya, ali on se postavlja, međutim, on se
odlaže: “U thikturu, nalazi se zemljani element, vatrogasni element i
klipni element.”
kao, Bhikkhus, vješt mesar ili mesarski pripravnik, ubio kravu, sjedio
bi na raskrižju koji ga sječe na komade; Na isti način, Bhikkhus,
Bhikkhu odražava na Toj Kaya, ali on se postavlja, međutim, on se
odlaže: “U thikturu, nalazi se zemljani element, vatrogasni element i
klipni element.”
Tako prebiva da posmatraju kaya u kaya interno, ili prebiva da promatraju kaya u kazi izvana ili živi
posmatrajući
kaya u kaya iznutra i izvana; Prebiva u posmatranju Samudaje pojava u
Kaya, ili prebiva promatrajući prolazak pojava u Kaya, ili prebiva u
promatranju Samudaje i prolazi iz pojava u Kaya; ili inače,
[realiziranje:] “Ovo je Kaya!” Sati je prisutan u njemu, samo u obimu
puke ñāṇa i puke Paṭissati, prebiva se odvojeno i ne pridržava se ničega
na svijetu. Tuče koji promatraju Kaya u Kaya;
kaya u kaya iznutra i izvana; Prebiva u posmatranju Samudaje pojava u
Kaya, ili prebiva promatrajući prolazak pojava u Kaya, ili prebiva u
promatranju Samudaje i prolazi iz pojava u Kaya; ili inače,
[realiziranje:] “Ovo je Kaya!” Sati je prisutan u njemu, samo u obimu
puke ñāṇa i puke Paṭissati, prebiva se odvojeno i ne pridržava se ničega
na svijetu. Tuče koji promatraju Kaya u Kaya;
(1)
Nadalje,
Bhikkhus,
Bhikkhu, baš kao da je vidio mrtvo telo, odbacio u čajanstvenu zemlju,
jednog dana mrtvih, ili dva dana mrtvih ili tri dana mrtvih, natečen,
plavkast, on smatra da je ovo sve kaja: “Ovaj kaja Također je takve
prirode, to će postati ovako, i nije oslobođen takvog stanja. “
Bhikkhu, baš kao da je vidio mrtvo telo, odbacio u čajanstvenu zemlju,
jednog dana mrtvih, ili dva dana mrtvih ili tri dana mrtvih, natečen,
plavkast, on smatra da je ovo sve kaja: “Ovaj kaja Također je takve
prirode, to će postati ovako, i nije oslobođen takvog stanja. “
Tako
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
(2)
Nadalje,
Bhikkhus,
Bhikkhu, baš kao da je vidio mrtvo tijelo, odbacio u čajanstvenu
zemlju, jedući se vrana, jedu ih jedu od supoga, jedu garoni, jedući se
psi, jedući se psima, jedući se psima, jedući se psima, jedu ga jedenje
Tigrovi, jedu pantere, jedu razne vrste bića, on smatra da je to vrlo
kaja: “Ovaj kaja je tako, tako je od takve prirode, i nije postalo poput
takvog stanja.”
Bhikkhu, baš kao da je vidio mrtvo tijelo, odbacio u čajanstvenu
zemlju, jedući se vrana, jedu ih jedu od supoga, jedu garoni, jedući se
psi, jedući se psima, jedući se psima, jedući se psima, jedu ga jedenje
Tigrovi, jedu pantere, jedu razne vrste bića, on smatra da je to vrlo
kaja: “Ovaj kaja je tako, tako je od takve prirode, i nije postalo poput
takvog stanja.”
Tako
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak iz pojava u Kaya, ili prebiva Samudaya i
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak iz pojava u Kaya, ili prebiva Samudaya i
prolazak
iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
(3)
Nadalje,
Bhikkhus, Bhikkhu, baš kao da je vidio mrtvo tijelo, bacao se u
čajanstvenu zemlju, sakastor sa mesom i krvlju, koji se drži na tetivu,
smatra da je to tako Kaya: “Taj kaja je tako Priroda, postaće ovako, i
nije oslobođen takvog stanja. “
Bhikkhus, Bhikkhu, baš kao da je vidio mrtvo tijelo, bacao se u
čajanstvenu zemlju, sakastor sa mesom i krvlju, koji se drži na tetivu,
smatra da je to tako Kaya: “Taj kaja je tako Priroda, postaće ovako, i
nije oslobođen takvog stanja. “
Tako prebiva da u kazi u kazi poštuju, ili on
Stanovima
posmatrajući kaya u Kaya izvana, ili prebiva da promatraju Kaya u Kaya
interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati je prisutan u njemu, samo u obimu puke ñāṇa i puke
paṭissati, prebiva se samostojeća i ne pridržava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
posmatrajući kaya u Kaya izvana, ili prebiva da promatraju Kaya u Kaya
interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati je prisutan u njemu, samo u obimu puke ñāṇa i puke
paṭissati, prebiva se samostojeća i ne pridržava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
(4)
Nadalje,
Bhikkhus,
Bhikkhu, baš kao da je vidio mrtvo tijelo, bacao se u čajanstvenu
zemlju, isticav bez mesa i razmazao krv, koji se drži na tetivu, on
smatra da je to tako kaja: “Taj je takav kaja Priroda, postaće ovako, i
nije oslobođen takvog stanja. “
Bhikkhu, baš kao da je vidio mrtvo tijelo, bacao se u čajanstvenu
zemlju, isticav bez mesa i razmazao krv, koji se drži na tetivu, on
smatra da je to tako kaja: “Taj je takav kaja Priroda, postaće ovako, i
nije oslobođen takvog stanja. “
Tako
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
(5)
Nadalje,
Bhikkhus, Bhikkhu, baš kao da je vidio mrtvo tijelo, odbacio u
čajanstvenu zemlju, čineći se bez mesa ni krvi, smatra da je to tako
kaja: “Taj je takav kaja Priroda, postaće ovako, i nije oslobođen takvog
stanja. “
Bhikkhus, Bhikkhu, baš kao da je vidio mrtvo tijelo, odbacio u
čajanstvenu zemlju, čineći se bez mesa ni krvi, smatra da je to tako
kaja: “Taj je takav kaja Priroda, postaće ovako, i nije oslobođen takvog
stanja. “
Tako prebiva da u kazi u kazi poštuju, ili on
Stanovima
posmatrajući kaya u Kaya izvana, ili prebiva da promatraju Kaya u Kaya
interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati je prisutan u njemu, samo u obimu puke ñāṇa i puke
paṭissati, prebiva se samostojeća i ne pridržava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
posmatrajući kaya u Kaya izvana, ili prebiva da promatraju Kaya u Kaya
interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati je prisutan u njemu, samo u obimu puke ñāṇa i puke
paṭissati, prebiva se samostojeća i ne pridržava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
(6)
Nadalje,
Bhikkhus, Bhikkhu, baš kao da je vidio mrtvo tijelo, odbacio u
čajanstvenu zemlju, ovdje su isključene kosti razbacane ovdje i tamo,
evo ručne kosti, evo kosti za gležnju, tamo kost za gležnju, tamo , evo
bedara kost, evo rebra, evo rebra, evo kost kralježnice, tamo koštana
kost, evo kosti zubne kosti, ili tamo lubanje, smatra da je tač : “Taj
Kaya je takođe takve prirode, to će postati ovako, i nije oslobođen
takvog stanja.”
Bhikkhus, Bhikkhu, baš kao da je vidio mrtvo tijelo, odbacio u
čajanstvenu zemlju, ovdje su isključene kosti razbacane ovdje i tamo,
evo ručne kosti, evo kosti za gležnju, tamo kost za gležnju, tamo , evo
bedara kost, evo rebra, evo rebra, evo kost kralježnice, tamo koštana
kost, evo kosti zubne kosti, ili tamo lubanje, smatra da je tač : “Taj
Kaya je takođe takve prirode, to će postati ovako, i nije oslobođen
takvog stanja.”
Tako
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
(7)
Nadalje, Bhikkhus, Bhikkhu, baš kao da jeste
Vidjevši
mrtvo telo, bacio u čajanstvenu zemlju, kosti se izbjegava poput
školjke, on smatra da je to vrlo kaja: “Ovaj kaja je tako i takva
priroda, i ne postane ovako, i nije oslobođena takvih stanje.”
mrtvo telo, bacio u čajanstvenu zemlju, kosti se izbjegava poput
školjke, on smatra da je to vrlo kaja: “Ovaj kaja je tako i takva
priroda, i ne postane ovako, i nije oslobođena takvih stanje.”
(
Nadalje, Bhikkhus, Bhikkhu, baš kao da jeste
Vidjevši
mrtvo telo, odbacile u čajanstvenu zemlju, pokupile su kosti stariji od
godinu dana, on smatra da je ovo vrlo kaja: “Ovaj kaja je takođe takve
prirode, to će postati ovako, i nije oslobođeno takve stanje. “
mrtvo telo, odbacile u čajanstvenu zemlju, pokupile su kosti stariji od
godinu dana, on smatra da je ovo vrlo kaja: “Ovaj kaja je takođe takve
prirode, to će postati ovako, i nije oslobođeno takve stanje. “
Tako
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
(9)
Nadalje, Bhikkhus, Bhikkhu, baš kao da jeste
Vidjevši
mrtvo tijelo, odljevane u čajankom, trule kosti svedene na prah, on
smatra da je ovo vrlo kaja: “Ovaj kaja je takođe takve prirode, i nije
postalo ovako, i nije oslobođen takvog stanja . “
mrtvo tijelo, odljevane u čajankom, trule kosti svedene na prah, on
smatra da je ovo vrlo kaja: “Ovaj kaja je takođe takve prirode, i nije
postalo ovako, i nije oslobođen takvog stanja . “
Tako
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
prebiva da posmatraju Kaya u Kaya interno, ili živi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se
samostojeća i ne pridržava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
II. Promatranje Vedena
I dalje, Bhikkhus, kako se Bhikkhu zadržava Vedanā u Vedanā?
Evo, Bhikkhus, Bhikkhu, doživljava Sukha Vedanā, podvlači: “Doživljavam Sukha Vedanā”; Doživljavanje Dukkha Vedanā, podvlači:
“Doživljavam
Dukkha Vedanā”; Doživljavanje Adukkham-Asukha Vedanā, podvlači:
“Doživljavam adukkham-asukha vedanā”; Doživljavanje Sukha Vedanā Sāmisa,
podvlači: “Doživljavam Sukha Vedanā Sāmisa”; Doživljava Sukha Vedanā
Nirāmisa, podvlači:
Dukkha Vedanā”; Doživljavanje Adukkham-Asukha Vedanā, podvlači:
“Doživljavam adukkham-asukha vedanā”; Doživljavanje Sukha Vedanā Sāmisa,
podvlači: “Doživljavam Sukha Vedanā Sāmisa”; Doživljava Sukha Vedanā
Nirāmisa, podvlači:
“Doživljavam
Sukha Vedanā Nirāmisa”; Doživljavanje Dukkha Vedanā Sāmisa, podvlači:
“Doživljavam Dukkha Vedanā Sāmisa”; Doživljavanje Dukkha Vedanā
Nirāmisa, podvlači: “Doživljavam dukkha vedanā niramisa”; Doživljavanje
Adukkham-Asukha Vedanā Sāmisa, podvlači: “Doživljavam Adukkham-Asukha
Vedanā Sāmisa”; Doživljaj Adukham-Asukha Vedanā Niramisa, podvlači:
“Doživljavam adukkham-asukha vedanā niramisa”.
Sukha Vedanā Nirāmisa”; Doživljavanje Dukkha Vedanā Sāmisa, podvlači:
“Doživljavam Dukkha Vedanā Sāmisa”; Doživljavanje Dukkha Vedanā
Nirāmisa, podvlači: “Doživljavam dukkha vedanā niramisa”; Doživljavanje
Adukkham-Asukha Vedanā Sāmisa, podvlači: “Doživljavam Adukkham-Asukha
Vedanā Sāmisa”; Doživljaj Adukham-Asukha Vedanā Niramisa, podvlači:
“Doživljavam adukkham-asukha vedanā niramisa”.
Tako živi u posmatranju Vedanā u Vedanjskoj interno,
ili živi posmatrajući Vedanā u Vedanā izvana, ili živi
posmatrajući Vedanā u Vedanskoj interno i izvana; živi
Promatrajući
Samudaju pojava u Vedandi, ili prebiva promatrajući prolazak iz pojava u
Vedandu, ili prebiva u posmatranju Samudaya i prolazio iz pojava u
Vedandi; ili drugo, [realiziranje:] “Ovo je Vedanā!” Sati je prisutan u
njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se samostojeća i
ne pridržava se ničega na svijetu. Dakle, Bhikkhus, Bhikkhu stani koji
promatra Vedanā u Vedanā.
Samudaju pojava u Vedandi, ili prebiva promatrajući prolazak iz pojava u
Vedandu, ili prebiva u posmatranju Samudaya i prolazio iz pojava u
Vedandi; ili drugo, [realiziranje:] “Ovo je Vedanā!” Sati je prisutan u
njemu, samo u obimu puke ñāṇa i puke paṭissati, prebiva se samostojeća i
ne pridržava se ničega na svijetu. Dakle, Bhikkhus, Bhikkhu stani koji
promatra Vedanā u Vedanā.
III. Promatranje citte
I dalje, Bhikkhus, kako se Bhikkhu zadržava citta u Citti?
Bhikkhus, Bhikkhu shvata cittu s Rāga kao “Citta s Rāga”, ili razumije
cittu bez Rāga kao “citta bez Rāga”, ili on razumije cittu s dozom kao
“citta s dozom”, ili on razumije cittu bez dose “Citta bez doze” ili on
razumije Cittu s Mohom kao “Citta s Mohom”, ili razumije cittu bez mohe
kao “citta bez mohe”, ili on razumije sakupljenu cittu kao “sakupljena
citta”, ili on razumije raštrkan citta kao “raštrkana citta” ili on
razumije prošireno cittu kao “prošireno citta” ili on razumije
neočekivanu cittu kao “neočekivanu cittu” ili on razumije nadmašivu
cittu kao “nadmašujuća citta”, ili on razumije neravna citta kao
“nenadmašna citta”, ili on razumije koncentrirano cittu kao
“koncentrirano citta”, ili on razumije nekonkretno cittu kao
“nekontrolirano citta” ili on razumije oslobođenu cittu kao “oslobođenu
cittu” ili on razumije izvanrednu cittu kao “unline Berisana citta “.
cittu bez Rāga kao “citta bez Rāga”, ili on razumije cittu s dozom kao
“citta s dozom”, ili on razumije cittu bez dose “Citta bez doze” ili on
razumije Cittu s Mohom kao “Citta s Mohom”, ili razumije cittu bez mohe
kao “citta bez mohe”, ili on razumije sakupljenu cittu kao “sakupljena
citta”, ili on razumije raštrkan citta kao “raštrkana citta” ili on
razumije prošireno cittu kao “prošireno citta” ili on razumije
neočekivanu cittu kao “neočekivanu cittu” ili on razumije nadmašivu
cittu kao “nadmašujuća citta”, ili on razumije neravna citta kao
“nenadmašna citta”, ili on razumije koncentrirano cittu kao
“koncentrirano citta”, ili on razumije nekonkretno cittu kao
“nekontrolirano citta” ili on razumije oslobođenu cittu kao “oslobođenu
cittu” ili on razumije izvanrednu cittu kao “unline Berisana citta “.
Tako prebiva da posmatraju cittu u CITTA interno, ili živi posmatrajući
cittu u citri eksterno, ili živi posmatrajući cittu u CITTA interno i
izvana; Stambe promatraju Samudaya fenomena u Citti, ili prebiva
promatrajući prolazak fenomena u Citti, ili prebiva u posmatranju
Samudaje i prolaska pojava u Citta; ili inače, [realiziranje:] “Ovo je
citta!” Sati je prisutan u njemu, samo u obimu puke ñāṇa i puke
paṭissati, prebiva se samostojeća i ne pridržava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u promatranju citte u Citta.
cittu u citri eksterno, ili živi posmatrajući cittu u CITTA interno i
izvana; Stambe promatraju Samudaya fenomena u Citti, ili prebiva
promatrajući prolazak fenomena u Citti, ili prebiva u posmatranju
Samudaje i prolaska pojava u Citta; ili inače, [realiziranje:] “Ovo je
citta!” Sati je prisutan u njemu, samo u obimu puke ñāṇa i puke
paṭissati, prebiva se samostojeća i ne pridržava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u promatranju citte u Citta.
“One Day in the Life of a Men’s Monastery”
AnyhaTV
Documentary about daily life of a Men’s Monastery in Abkhazia
length - 26 min.
With
the blessing of: the Chairman of the Council of the Holy
Metropolitanate of Abkhazia Dorofei (Dbar) and the Father Superior of
the Monastery of St. Simon the Zealot Hieromonk Andrei (Ampar)
the blessing of: the Chairman of the Council of the Holy
Metropolitanate of Abkhazia Dorofei (Dbar) and the Father Superior of
the Monastery of St. Simon the Zealot Hieromonk Andrei (Ampar)
Director: Sergei Yazvinskiy
Director of photography: Sergei Yazvinskiy, Vyacheslav Ivanov
Managers of the project: German Marshan, Tengiz Tarba
“One Day in the Life of a Men’s Monastery”
Documentary
about daily life of a Men’s Monastery in Abkhazialength - 26 min.With
the blessing of: the Chairman of the Council of the Holy Metropolitanate
of…
about daily life of a Men’s Monastery in Abkhazialength - 26 min.With
the blessing of: the Chairman of the Council of the Holy Metropolitanate
of…
19) Classical Bulgaria- Класически българск,
Безплатна
конвенция за интелектуалци в Prabuddha в събуди собствените си думи за
благосъстоянието, щастието и мира за всички общества и за тях да
постигнат вечно блаженство като крайна цел чрез “Маха +” Сатипаṭṭ “,
Отблъскването, елементите, деветте прът на прът, на Ведана и Цита
конвенция за интелектуалци в Prabuddha в събуди собствените си думи за
благосъстоянието, щастието и мира за всички общества и за тях да
постигнат вечно блаженство като крайна цел чрез “Маха +” Сатипаṭṭ “,
Отблъскването, елементите, деветте прът на прът, на Ведана и Цита
,
Типитака
DN 22 - (D II 290)
Mahāsatipaṭṭhāna sutta.
- присъствие на осведомеността -
[mahā + satipaṭṭhāna]
Тази сута е широко разглеждана като основна справка за практиката на медитация.
Въведение
I. Наблюдение на Кая
А. Раздел за ānāpāna
Б. Раздел за пози
В. Раздел за Sampajaññaa
Г. Раздел за отблъскването
Д. Раздел за елементите
F. Раздел за деветте пружини
II. Наблюдение на Ведана
Въведение
Така чух:
Веднъж Бхагава оставаше сред Курус в Камасадхама, пазарен град на Куру. Там той се обърна към Бхикхус:
- Bhikkhus.
- Бхадданде отговори на Бхакхус. Бхагава каза:
- Това,
Бхикхус, е пътят, който води до нищо, освен пречистването на
Съществата,
преодоляването на скръб и плач, изчезването на Дукха-домнаса,
постигането на правилния път, реализацията на Ниббана, т.е. четирите
сатипаṭṭхани.
преодоляването на скръб и плач, изчезването на Дукха-домнаса,
постигането на правилния път, реализацията на Ниббана, т.е. четирите
сатипаṭṭхани.
Кои четири?
Тук, Бхикхус, бхикху обитава, спазва Кая в Kāya, ātāpī
Сампаяно, Сатим, като се отказа от Абхиджа-домнаса към света.
Той
се занимава с наблюдение на Ведана във Ведана, Сампая Сампаяно, сатим,
като се отказа от Абхиджа-домнаса към света. Той живее да наблюдава
Citta в Чита, Сампаджано, сатим, като се е отказал от Абхиджа-домнаса
към света. Той обитава да наблюдава дхамма · в дхамма · s, ātāpī
sampajāno, сатим, като се е отказал от Абхиджа-домнаса към света.
се занимава с наблюдение на Ведана във Ведана, Сампая Сампаяно, сатим,
като се отказа от Абхиджа-домнаса към света. Той живее да наблюдава
Citta в Чита, Сампаджано, сатим, като се е отказал от Абхиджа-домнаса
към света. Той обитава да наблюдава дхамма · в дхамма · s, ātāpī
sampajāno, сатим, като се е отказал от Абхиджа-домнаса към света.
I. Kāyānupassanā
А. Раздел за ānāpāna
И
Как,
bhikkhus, прави ли бхикху, който наблюдава Кая в Кая? Тук Бхикхус,
бхикху, след като отиде в гората или отиде в корена на едно дърво или
отиде в празна стая, седи надолу с сгъване на краката напречно,
поставяйки Кая изправена и поставяйки Sati Parimukhaṃ. По този начин
Сато той вдишва, като по този начин се издига Сато. Дишането в дълго
време разбира: “Вдишвам дълго”; Дишането на дълго разбира: “Дишам
дълго”; Дишане накратко той разбира: “Вдишвам къса”; Дишането на къса
той разбира: “Вдишвам къса”; Той се обучава: “усещането на Кая, ще
вдъхна”; Той се обучава: “Чувството на цялата Кая, ще дишам”; Той се
обучава: “успокояването на Kāya-Saṅkhāras, ще вдъхна”; Той се бореше:
“Успокоявайки се по каха-saṅhāras, ще дишам”.
bhikkhus, прави ли бхикху, който наблюдава Кая в Кая? Тук Бхикхус,
бхикху, след като отиде в гората или отиде в корена на едно дърво или
отиде в празна стая, седи надолу с сгъване на краката напречно,
поставяйки Кая изправена и поставяйки Sati Parimukhaṃ. По този начин
Сато той вдишва, като по този начин се издига Сато. Дишането в дълго
време разбира: “Вдишвам дълго”; Дишането на дълго разбира: “Дишам
дълго”; Дишане накратко той разбира: “Вдишвам къса”; Дишането на къса
той разбира: “Вдишвам къса”; Той се обучава: “усещането на Кая, ще
вдъхна”; Той се обучава: “Чувството на цялата Кая, ще дишам”; Той се
обучава: “успокояването на Kāya-Saṅkhāras, ще вдъхна”; Той се бореше:
“Успокоявайки се по каха-saṅhāras, ще дишам”.
Просто
Като,
Бхикхус, умел Търнър или ученик на Търнър, правейки дълъг ход, разбира:
“Аз правя дълъг ред”; Осъществявайки кратък ред, той разбира: “Аз съм
кратък ред”; По същия начин, Бхикхус, бхикху, диша в дълго, разбира:
“Вдишвам дълго”; дишаме дълго, той разбира: “Дишам дълго”; Дишане
накратко той разбира: “Вдишвам къса”; Дишането на къса той разбира:
“Вдишвам къса”; Той се обучава: “Чувството на цялата Кая, ще вдъхна”;
Той се обучава: “Чувството на цялата Кая, ще дишам”; Той се обучава:
“успокояването на Kāya-Saṅkhāras, ще вдъхна”; Той се бореше:
“Успокоявайки се по каха-saṅhāras, ще дишам”.
Бхикхус, умел Търнър или ученик на Търнър, правейки дълъг ход, разбира:
“Аз правя дълъг ред”; Осъществявайки кратък ред, той разбира: “Аз съм
кратък ред”; По същия начин, Бхикхус, бхикху, диша в дълго, разбира:
“Вдишвам дълго”; дишаме дълго, той разбира: “Дишам дълго”; Дишане
накратко той разбира: “Вдишвам къса”; Дишането на къса той разбира:
“Вдишвам къса”; Той се обучава: “Чувството на цялата Кая, ще вдъхна”;
Той се обучава: “Чувството на цялата Кая, ще дишам”; Той се обучава:
“успокояването на Kāya-Saṅkhāras, ще вдъхна”; Той се бореше:
“Успокоявайки се по каха-saṅhāras, ще дишам”.
Така той обитава да наблюдава Кая в Кая вътрешно,
или
обитава да наблюдава Kāya в Kāya външно, или обитава да наблюдава Kāya в
Kāya вътрешно и външно; Той живее да наблюдава самудаята на явленията в
Кая, или обитава да спазва миналото на явленията в Кая, или обитава да
наблюдава самудаята и предава от явленията в Кая; Или пък,
[осъзнавайки:] “Това е Кая!” Sati присъства в него, само до степента на
обикновената и просто Паисати, той се отделя и не се придържа към нищо в
света. Така, Бхикхус, Бхикху обитава, наблюдавайки Кая в Кая.
обитава да наблюдава Kāya в Kāya външно, или обитава да наблюдава Kāya в
Kāya вътрешно и външно; Той живее да наблюдава самудаята на явленията в
Кая, или обитава да спазва миналото на явленията в Кая, или обитава да
наблюдава самудаята и предава от явленията в Кая; Или пък,
[осъзнавайки:] “Това е Кая!” Sati присъства в него, само до степента на
обикновената и просто Паисати, той се отделя и не се придържа към нищо в
света. Така, Бхикхус, Бхикху обитава, наблюдавайки Кая в Кая.
Б. Ирияпаха Паба
Освен това,
Бхикхус, бхикху, докато вървя, разбира: “Аз ходя”, или
Докато стои той разбира: “Аз стоям”, или докато седя
разбира:
“Аз съм седящ”, или докато лежа, той разбира: “Аз лежа”. Или пък, в
каквато и да е позиционирането му Кая е разположена, той го разбира
съответно.
“Аз съм седящ”, или докато лежа, той разбира: “Аз лежа”. Или пък, в
каквато и да е позиционирането му Кая е разположена, той го разбира
съответно.
Така
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
живее да наблюдава самудаята на явленията в Кая, или обитава да спазва
миналото на явленията в Кая, или обитава да наблюдава самудаята и
предава от явленията в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati
присъства в него, само до степента на обикновената и просто Паисати, той
се отделя и не се придържа към нищо в света. Така, Бхикхус, Бхикху
обитава, наблюдавайки Кая в Кая.
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
живее да наблюдава самудаята на явленията в Кая, или обитава да спазва
миналото на явленията в Кая, или обитава да наблюдава самудаята и
предава от явленията в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati
присъства в него, само до степента на обикновената и просто Паисати, той
се отделя и не се придържа към нищо в света. Така, Бхикхус, Бхикху
обитава, наблюдавайки Кая в Кая.
В. Раздел за Sampajaññaa
Освен това,
Бхикхус,
бхикху, докато се приближава и докато се заминава, действа със
Сампаджання, докато гледат напред и, докато се оглеждат, той действа със
Сампаджання, докато се огъва и по време на разтягане действа със
Сампаджання, докато носеше дрехите и горната роба и носеше дрехите и
горната роба и по време на носене Купата, която действа със Сампадня,
докато яде, докато пие, докато дъвче, докато дегустал, той действа със
Сампаджання, докато присъства на бизнеса с дефектиране и уриниране, той
действа със Сампаджання, докато върви, докато стои, докато стои, докато
стои, докато стоеше Спане, докато си буден, докато говорите и докато
мълча, той действа със Сампаджання.
бхикху, докато се приближава и докато се заминава, действа със
Сампаджання, докато гледат напред и, докато се оглеждат, той действа със
Сампаджання, докато се огъва и по време на разтягане действа със
Сампаджання, докато носеше дрехите и горната роба и носеше дрехите и
горната роба и по време на носене Купата, която действа със Сампадня,
докато яде, докато пие, докато дъвче, докато дегустал, той действа със
Сампаджання, докато присъства на бизнеса с дефектиране и уриниране, той
действа със Сампаджання, докато върви, докато стои, докато стои, докато
стои, докато стоеше Спане, докато си буден, докато говорите и докато
мълча, той действа със Сампаджання.
Така той пребивава да наблюдава Кая в Кая вътрешно или той
пребивават
да наблюдават Kāya в Kaya външно или пребивават да наблюдават Kāya в
Kāya вътрешно и външно; Той живее да наблюдава самудаята на явленията в
Кая, или обитава да спазва миналото на явленията в Кая, или обитава да
наблюдава самудаята и предава от явленията в Кая; Или пък,
[осъзнавайки:] “Това е Кая!” Sati присъства в него, само до степента на
обикновената и просто Паисати, той се отделя и не се придържа към нищо в
света. Така, Бхикхус, Бхикху обитава, наблюдавайки Кая в Кая.
да наблюдават Kāya в Kaya външно или пребивават да наблюдават Kāya в
Kāya вътрешно и външно; Той живее да наблюдава самудаята на явленията в
Кая, или обитава да спазва миналото на явленията в Кая, или обитава да
наблюдава самудаята и предава от явленията в Кая; Или пък,
[осъзнавайки:] “Това е Кая!” Sati присъства в него, само до степента на
обикновената и просто Паисати, той се отделя и не се придържа към нищо в
света. Така, Бхикхус, Бхикху обитава, наблюдавайки Кая в Кая.
Г. Раздел за отблъскването
Освен това,
Бхикхус, бхикхур разглежда това много тяло от подметките на
фузера
нагоре и от косата на главата надолу, която е разделена от кожата си и
пълна с различни видове примеси: “в тази кая, има косми на главата,
косми на тялото, нокти, зъби, кожа, плът ,
нагоре и от косата на главата надолу, която е разделена от кожата си и
пълна с различни видове примеси: “в тази кая, има косми на главата,
косми на тялото, нокти, зъби, кожа, плът ,
Сухожилия, кости, костен мозък, бъбреци, сърце, черен дроб, плевра, далак,
бели дробове, черва, мезентерия, стомаха със своето съдържание, фекалии, жлъчка,
флегм, гной, кръв, пот, мазнини, сълзи, грес, слюнка, назална слуз,
синовиална течност и урина. “
Точно
така, Bhikkhus, имаше чанта с две отвори и изпълнени с различни видове
зърно, като хълма, пади, мунгови зърна, крави, сусам семена и олющен
ориз. Човек с добро зрение, като го разкопча, би помислил [съдържанието
му]: “Това е хълм-пади, това е пади, това са фасул, това са кравашки
грах, тези са сусам семена и това е олющен ориз;” По същия начин
bhikkhus, бхикхур смята, че това много тяло, от подметките на краката
нагоре и от косата на главата надолу,
така, Bhikkhus, имаше чанта с две отвори и изпълнени с различни видове
зърно, като хълма, пади, мунгови зърна, крави, сусам семена и олющен
ориз. Човек с добро зрение, като го разкопча, би помислил [съдържанието
му]: “Това е хълм-пади, това е пади, това са фасул, това са кравашки
грах, тези са сусам семена и това е олющен ориз;” По същия начин
bhikkhus, бхикхур смята, че това много тяло, от подметките на краката
нагоре и от косата на главата надолу,
което е ограничено от кожата и пълното с различни видове примеси:
“В тази Кая има косми на главата, косми на тялото,
нокти,
зъби, кожа, плът, сухожилия, кости, костен мозък, бъбреци, сърце,
чернодробно, плевра, далак, бели дробове, черва, мезентерия, стомах със
съдържанието, фекалиите, жлъчката, храчки, гной, кръв, пот, мазнини,
Сълзи, грес, слюнка, назална слуз, синовиална течност и урина. “
зъби, кожа, плът, сухожилия, кости, костен мозък, бъбреци, сърце,
чернодробно, плевра, далак, бели дробове, черва, мезентерия, стомах със
съдържанието, фекалиите, жлъчката, храчки, гной, кръв, пот, мазнини,
Сълзи, грес, слюнка, назална слуз, синовиална течност и урина. “
Така той пребивава да наблюдава Кая в Кая вътрешно или той
пребивават
да наблюдават Kāya в Kaya външно или пребивават да наблюдават Kāya в
Kāya вътрешно и външно; Той живее да наблюдава самудаята на явленията в
Кая, или обитава да спазва миналото на явленията в Кая, или обитава да
наблюдава самудаята и предава от явленията в Кая; Или пък,
[осъзнавайки:] “Това е Кая!” Сати го предявява, точно до степента на
простото Äṇṇa и просто Паисати, той се отделя и не се придържа към нищо в
света. Така, Бхикхус, Бхикху обитава, наблюдавайки Кая в Кая.
да наблюдават Kāya в Kaya външно или пребивават да наблюдават Kāya в
Kāya вътрешно и външно; Той живее да наблюдава самудаята на явленията в
Кая, или обитава да спазва миналото на явленията в Кая, или обитава да
наблюдава самудаята и предава от явленията в Кая; Или пък,
[осъзнавайки:] “Това е Кая!” Сати го предявява, точно до степента на
простото Äṇṇa и просто Паисати, той се отделя и не се придържа към нищо в
света. Така, Бхикхус, Бхикху обитава, наблюдавайки Кая в Кая.
Д. Раздел за елементите
Освен това,
Bhikkhus, Bhikkhu отразява това много Кая, но се поставя,
Въпреки това е разположено: “В тази Kāya има елемент на Земята,
воден елемент, пожарния елемент и въздушния елемент. “
Точно
както, бхикхус, умел месар или чирак на месар, убил крава, ще седне на
кръстопътя, което я режеше на парчета; По същия начин Bhikkhus, Bhikkhu
отразява онзи, но е поставен, но е разположен: “в тактая, има земния
елемент, водният елемент, пожарния елемент и въздушния елемент и
въздушния елемент.”
както, бхикхус, умел месар или чирак на месар, убил крава, ще седне на
кръстопътя, което я режеше на парчета; По същия начин Bhikkhus, Bhikkhu
отразява онзи, но е поставен, но е разположен: “в тактая, има земния
елемент, водният елемент, пожарния елемент и въздушния елемент и
въздушния елемент.”
Така той пребивава да наблюдава Кая в Кая вътрешно или обитава да наблюдава Кая в Кая външно, или обитава
наблюдение
на Kāya в Kāya вътрешно и външно; Той живее да наблюдава самудаята на
явленията в Кая, или обитава да спазва миналото на явленията в Кая, или
обитава да наблюдава самудаята и предава от явленията в Кая; Или пък,
[осъзнавайки:] “Това е Кая!” Sati присъства в него, само до степента на
обикновената ñāṇa и просто Paṭissati, той се отделя и не се придържа към
всичко в света.Тов, който живее, наблюдавайки Кая в Кая;
на Kāya в Kāya вътрешно и външно; Той живее да наблюдава самудаята на
явленията в Кая, или обитава да спазва миналото на явленията в Кая, или
обитава да наблюдава самудаята и предава от явленията в Кая; Или пък,
[осъзнавайки:] “Това е Кая!” Sati присъства в него, само до степента на
обикновената ñāṇa и просто Paṭissati, той се отделя и не се придържа към
всичко в света.Тов, който живее, наблюдавайки Кая в Кая;
(1)
Освен това,
Бхикхус,
бхикху, сякаш виждаше мъртво тяло, отхвърлено в пружище, един ден
мъртъв, или два дни мъртви или три дни мъртви, подути, синкави и се
впуснаха, той смята, че това е в Кая: “Това Кая Също така е от такава
природа, тя ще стане такава и не е свободна от такова условие. “
бхикху, сякаш виждаше мъртво тяло, отхвърлено в пружище, един ден
мъртъв, или два дни мъртви или три дни мъртви, подути, синкави и се
впуснаха, той смята, че това е в Кая: “Това Кая Също така е от такава
природа, тя ще стане такава и не е свободна от такова условие. “
Така
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
живее да наблюдава самудаята на явленията в Кая, или обитава да спазва
миналото на явленията в Кая, или обитава да наблюдава самудаята и
предава от явленията в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati
присъства в него, само до степента на обикновената и просто Паисати, той
се отделя и не се придържа към нищо в света. Така, Бхикхус, Бхикху
обитава, наблюдавайки Кая в Кая.
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
живее да наблюдава самудаята на явленията в Кая, или обитава да спазва
миналото на явленията в Кая, или обитава да наблюдава самудаята и
предава от явленията в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati
присъства в него, само до степента на обикновената и просто Паисати, той
се отделя и не се придържа към нищо в света. Така, Бхикхус, Бхикху
обитава, наблюдавайки Кая в Кая.
(2)
Освен това,
Бхикхус,
бхикху, сякаш виждаше мъртво тяло, отхвърлено в пружина, като се яде от
врани, като се яде от ястреби, да се яде от лешояди, да се яде от
чапли, да се яде от кучета, да се яде от кучета, да се яде от кучета
Тигрите, които се консумират от пантери, се яде от различни видове
същества, той смята, че това е много Кая: “Това Кая също е от такава
природа, тя ще стане такава и не е свободна от такова състояние.”
бхикху, сякаш виждаше мъртво тяло, отхвърлено в пружина, като се яде от
врани, като се яде от ястреби, да се яде от лешояди, да се яде от
чапли, да се яде от кучета, да се яде от кучета, да се яде от кучета
Тигрите, които се консумират от пантери, се яде от различни видове
същества, той смята, че това е много Кая: “Това Кая също е от такава
природа, тя ще стане такава и не е свободна от такова състояние.”
Така
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
обитава да наблюдава самудая на явления в Кая, или обитава да наблюдава
миналото на явленията в Кая, или той живее за наблюдение на самудая и
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
обитава да наблюдава самудая на явления в Кая, или обитава да наблюдава
миналото на явленията в Кая, или той живее за наблюдение на самудая и
Предаване
на явления в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati присъства в
него, само до степента на обикновената и просто Паисати, той се отделя и
не се придържа към нищо в света. Така, Бхикхус, Бхикху обитава,
наблюдавайки Кая в Кая.
на явления в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati присъства в
него, само до степента на обикновената и просто Паисати, той се отделя и
не се придържа към нищо в света. Така, Бхикхус, Бхикху обитава,
наблюдавайки Кая в Кая.
(3)
Освен
това, Бхикхус, бхикху, сякаш виждаше мъртво тяло, хвърляше в плътна
земя, склона с плът и кръв, държеше се със сухожилия, той смята, че това
е много Кая: “Това Кая също е от такава Природата, тя ще стане такава и
не е свободна от такова състояние. “
това, Бхикхус, бхикху, сякаш виждаше мъртво тяло, хвърляше в плътна
земя, склона с плът и кръв, държеше се със сухожилия, той смята, че това
е много Кая: “Това Кая също е от такава Природата, тя ще стане такава и
не е свободна от такова състояние. “
Така той пребивава да наблюдава Кая в Кая вътрешно или той
пребивават
да наблюдават Kāya в Kaya външно или пребивават да наблюдават Kāya в
Kāya вътрешно и външно; Той живее да наблюдава самудаята на явленията в
Кая, или обитава да спазва миналото на явленията в Кая, или обитава да
наблюдава самудаята и предава от явленията в Кая; Или пък,
[осъзнавайки:] “Това е Кая!” Sati присъства в него, само до степента на
обикновената и просто Паисати, той се отделя и не се придържа към нищо в
света. Така, Бхикхус, Бхикху обитава, наблюдавайки Кая в Кая.
да наблюдават Kāya в Kaya външно или пребивават да наблюдават Kāya в
Kāya вътрешно и външно; Той живее да наблюдава самудаята на явленията в
Кая, или обитава да спазва миналото на явленията в Кая, или обитава да
наблюдава самудаята и предава от явленията в Кая; Или пък,
[осъзнавайки:] “Това е Кая!” Sati присъства в него, само до степента на
обикновената и просто Паисати, той се отделя и не се придържа към нищо в
света. Така, Бхикхус, Бхикху обитава, наблюдавайки Кая в Кая.
(4)
Освен това,
Бхикхус,
бхикху, сякаш виждаше мъртво тяло, отблъсна се в плътна плът, без плът и
се размазваше с кръв, държеше се заедно със сухожилия, той смяташе, че
това е много Кая: “Това Кая също е от такъв Природата, тя ще стане
такава и не е свободна от такова състояние. “
бхикху, сякаш виждаше мъртво тяло, отблъсна се в плътна плът, без плът и
се размазваше с кръв, държеше се заедно със сухожилия, той смяташе, че
това е много Кая: “Това Кая също е от такъв Природата, тя ще стане
такава и не е свободна от такова състояние. “
Така
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
живее да наблюдава самудаята на явленията в Кая, или обитава да спазва
миналото на явленията в Кая, или обитава да наблюдава самудаята и
предава от явленията в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati
присъства в него, само до степента на обикновената и просто Паисати, той
се отделя и не се придържа към нищо в света. Така, Бхикхус, Бхикху
обитава, наблюдавайки Кая в Кая.
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
живее да наблюдава самудаята на явленията в Кая, или обитава да спазва
миналото на явленията в Кая, или обитава да наблюдава самудаята и
предава от явленията в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati
присъства в него, само до степента на обикновената и просто Паисати, той
се отделя и не се придържа към нищо в света. Така, Бхикхус, Бхикху
обитава, наблюдавайки Кая в Кая.
(5)
Освен
това, Бхикхус, бхикху, сякаш виждаше мъртво тяло, отхвърлено в плътна
земя, склона без плът, нито кръв, държан заедно със сухожилия, той
смята, че това е много: “Това Кая също е от такова Природата, тя ще
стане такава и не е свободна от такова състояние. “
това, Бхикхус, бхикху, сякаш виждаше мъртво тяло, отхвърлено в плътна
земя, склона без плът, нито кръв, държан заедно със сухожилия, той
смята, че това е много: “Това Кая също е от такова Природата, тя ще
стане такава и не е свободна от такова състояние. “
Така той пребивава да наблюдава Кая в Кая вътрешно или той
пребивават
да наблюдават Kāya в Kaya външно или пребивават да наблюдават Kāya в
Kāya вътрешно и външно; Той живее да наблюдава самудаята на явленията в
Кая, или обитава да спазва миналото на явленията в Кая, или обитава да
наблюдава самудаята и предава от явленията в Кая; Или пък,
[осъзнавайки:] “Това е Кая!” Sati присъства в него, само до степента на
обикновената и просто Паисати, той се отделя и не се придържа към нищо в
света. Така, Бхикхус, Бхикху обитава, наблюдавайки Кая в Кая.
да наблюдават Kāya в Kaya външно или пребивават да наблюдават Kāya в
Kāya вътрешно и външно; Той живее да наблюдава самудаята на явленията в
Кая, или обитава да спазва миналото на явленията в Кая, или обитава да
наблюдава самудаята и предава от явленията в Кая; Или пък,
[осъзнавайки:] “Това е Кая!” Sati присъства в него, само до степента на
обикновената и просто Паисати, той се отделя и не се придържа към нищо в
света. Така, Бхикхус, Бхикху обитава, наблюдавайки Кая в Кая.
(6)
Освен
това, Bhikkhus, Bhikkhu, точно така, сякаш виждаше мъртво тяло,
отхвърлено в пружина, прекъснати кости, разпръснати тук и там, тук, има
костна пеша, тук някаква глезена , тук бедрото, там е хип кост, тук
ребро, там една гръбнака, тук една гръбнака, там костта на шията, тук
челюстната кост, има зъба кост, или има черепа, той смята, че това е
много Кая : “Тази Кая също е от такава природа, тя ще стане такава и не е
свободна от такова условие.”
това, Bhikkhus, Bhikkhu, точно така, сякаш виждаше мъртво тяло,
отхвърлено в пружина, прекъснати кости, разпръснати тук и там, тук, има
костна пеша, тук някаква глезена , тук бедрото, там е хип кост, тук
ребро, там една гръбнака, тук една гръбнака, там костта на шията, тук
челюстната кост, има зъба кост, или има черепа, той смята, че това е
много Кая : “Тази Кая също е от такава природа, тя ще стане такава и не е
свободна от такова условие.”
Така
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
живее да наблюдава самудаята на явленията в Кая, или обитава да спазва
миналото на явленията в Кая, или обитава да наблюдава самудаята и
предава от явленията в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati
присъства в него, само до степента на обикновената и просто Паисати, той
се отделя и не се придържа към нищо в света. Така, Бхикхус, Бхикху
обитава, наблюдавайки Кая в Кая.
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
живее да наблюдава самудаята на явленията в Кая, или обитава да спазва
миналото на явленията в Кая, или обитава да наблюдава самудаята и
предава от явленията в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati
присъства в него, само до степента на обикновената и просто Паисати, той
се отделя и не се придържа към нищо в света. Така, Бхикхус, Бхикху
обитава, наблюдавайки Кая в Кая.
(7)
Освен това, Бхикхус, бхикху, сякаш беше
Виждайки
мъртво тяло, отхвърлено в прът, костите избелени като раковина, той
смята, че това е много Кая: “Това Кая също е от такава природа, тя ще
стане такава и не е свободна от такъв състояние. “
мъртво тяло, отхвърлено в прът, костите избелени като раковина, той
смята, че това е много Кая: “Това Кая също е от такава природа, тя ще
стане такава и не е свободна от такъв състояние. “
(
Освен това, Бхикхус, бхикху, сякаш беше
Виждайки
мъртво тяло, отхвърлено в прът, натрупал костите над една година, той
смята, че това е много Кая: “Това Кая също е от такава природа, тя ще
стане такава и не е свободна от такива условие. “
мъртво тяло, отхвърлено в прът, натрупал костите над една година, той
смята, че това е много Кая: “Това Кая също е от такава природа, тя ще
стане такава и не е свободна от такива условие. “
Така
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
живее да наблюдава самудаята на явленията в Кая, или обитава да спазва
миналото на явленията в Кая, или обитава да наблюдава самудаята и
предава от явленията в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati
присъства в него, само до степента на обикновената и просто Паисати, той
се отделя и не се придържа към нищо в света. Така, Бхикхус, Бхикху
обитава, наблюдавайки Кая в Кая.
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
живее да наблюдава самудаята на явленията в Кая, или обитава да спазва
миналото на явленията в Кая, или обитава да наблюдава самудаята и
предава от явленията в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati
присъства в него, само до степента на обикновената и просто Паисати, той
се отделя и не се придържа към нищо в света. Така, Бхикхус, Бхикху
обитава, наблюдавайки Кая в Кая.
(9)
Освен това, Бхикхус, бхикху, сякаш беше
Виждайки
мъртво тяло, отхвърлено в прътна земя, гнилите кости са сведени до
прах, той смята, че това е много Кая: “Това Кая също е от такава
природа, тя ще стане такава и не е свободна от такова състояние . “
мъртво тяло, отхвърлено в прътна земя, гнилите кости са сведени до
прах, той смята, че това е много Кая: “Това Кая също е от такава
природа, тя ще стане такава и не е свободна от такова състояние . “
Така
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
живее да наблюдава самудаята на явленията в Кая, или обитава да спазва
миналото на явленията в Кая, или обитава да наблюдава самудаята и
предава от явленията в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati
присъства в него, само до степента на обикновената и просто Паисати, той
се отделя и не се придържа към нищо в света. Така, Бхикхус, Бхикху
обитава, наблюдавайки Кая в Кая.
той обитава да наблюдава Кая в Кая вътрешно, или обитава да наблюдава
Kāya в Кая външно, или живее вътрешно и външно спазва Кая в Kāya; Той
живее да наблюдава самудаята на явленията в Кая, или обитава да спазва
миналото на явленията в Кая, или обитава да наблюдава самудаята и
предава от явленията в Кая; Или пък, [осъзнавайки:] “Това е Кая!” Sati
присъства в него, само до степента на обикновената и просто Паисати, той
се отделя и не се придържа към нищо в света. Така, Бхикхус, Бхикху
обитава, наблюдавайки Кая в Кая.
II. Наблюдение на Ведана
И освен това, Бхикхус, как се намира бхакху, който наблюдава Ведана във Ведана?
Тук, Бхикхус, бхикху, преживяващ суха Ведана, добив: “Аз изпитвам Сукха Ведана”; Изживяване на дукка Ведана, добива:
“Аз
изпитвам дукка Ведана”; преживяване на адукхам-asukhā vedanā, добив:
“Аз изпитвам adukham-asukhā vedanā”; Изживяване на суха Ведана Самиса,
добива: “Аз изпитвам суха ведана самиса”; Изживяване на суха Ведана
Нирамиса, добив:
изпитвам дукка Ведана”; преживяване на адукхам-asukhā vedanā, добив:
“Аз изпитвам adukham-asukhā vedanā”; Изживяване на суха Ведана Самиса,
добива: “Аз изпитвам суха ведана самиса”; Изживяване на суха Ведана
Нирамиса, добив:
“Аз
изпитвам суха Ведана Нирамиса”; Преживяване на дукка Ведана Сарим,
добива: “Аз изпитвам дукка Ведана Самиса”; преживяване на дукка Ведана
Нирамиса, добива: “Аз изпитвам дукка Ведана Нирамиса”; Изживяване на
адукам-asukhā vedanā sāmisa, добив: “Аз изпитвам adukkham-asukhā vedanā
sāmisa”; Изживяване на адукхам-asukhā vedanā nirāmisa, добив: “Аз
изпитвам adukkham-asukhā vedanā nirāmisa”.
изпитвам суха Ведана Нирамиса”; Преживяване на дукка Ведана Сарим,
добива: “Аз изпитвам дукка Ведана Самиса”; преживяване на дукка Ведана
Нирамиса, добива: “Аз изпитвам дукка Ведана Нирамиса”; Изживяване на
адукам-asukhā vedanā sāmisa, добив: “Аз изпитвам adukkham-asukhā vedanā
sāmisa”; Изживяване на адукхам-asukhā vedanā nirāmisa, добив: “Аз
изпитвам adukkham-asukhā vedanā nirāmisa”.
Така той пребивава вътрешно ВЕДЕНА В ВЕДЕНА,
или обитава да наблюдава Ведана във Ведана външно, или обитава
наблюдение на Vedanā във Vedanā вътрешно и външно; Той обитава
наблюдение
на самудаята на явления във Ведана, или обитава да спазва
пренасочването на явленията във Ведана, или обитава да наблюдава самудая
и пренасящ явления във Ведана; Или пък, [осъзнавайки:] “Това е Ведана!”
Sati присъства в него, само до степента на обикновената и просто
Паисати, той се отделя и не се придържа към нищо в света. Така, Бхикхус,
Бхикху обитава, наблюдавайки Ведана във Ведана.
на самудаята на явления във Ведана, или обитава да спазва
пренасочването на явленията във Ведана, или обитава да наблюдава самудая
и пренасящ явления във Ведана; Или пък, [осъзнавайки:] “Това е Ведана!”
Sati присъства в него, само до степента на обикновената и просто
Паисати, той се отделя и не се придържа към нищо в света. Така, Бхикхус,
Бхикху обитава, наблюдавайки Ведана във Ведана.
III. Наблюдение на Citta.
И освен това, bhikkhus, как се живее Бхикху, който наблюдава Citta в Citta?
Тук Бхикхус, бхикхус разбира Кита с Рага като “Citta с Rāga”, или
разбира Citta без Rāga като “Citta без Rāga”, или разбира Citta с Dosa
като “Citta с Dosa”, или той разбира Citta без Dosa “Citta без доза”,
или той разбира Кита с Моха като “Чита с Моха”, или разбира Сита без
Моха като “Citta без Моха”, или той разбира събрана Citta като “събрана
Citta”, или той разбира разпръснато Citta като “разпръснати Цита”, или
разбира разширената Сита като “разширена Цита”, или той разбира
неочаквано Citta като “неочаквано Citta”, или той разбира надхвърлянето
на Citta като “превъзходна Citta”, или той разбира ненадминато Citta
като “ненадминато Citta”, или той разбира концентриран CITTA като
“концентриран Citta”, или той разбира своята безкрайна CITTA като
“безкрайна Цита”, или той разбира освободен Citta като “освободен
Citta”, или Той разбира неназначал Citta като “Unli Benated Citta “.
разбира Citta без Rāga като “Citta без Rāga”, или разбира Citta с Dosa
като “Citta с Dosa”, или той разбира Citta без Dosa “Citta без доза”,
или той разбира Кита с Моха като “Чита с Моха”, или разбира Сита без
Моха като “Citta без Моха”, или той разбира събрана Citta като “събрана
Citta”, или той разбира разпръснато Citta като “разпръснати Цита”, или
разбира разширената Сита като “разширена Цита”, или той разбира
неочаквано Citta като “неочаквано Citta”, или той разбира надхвърлянето
на Citta като “превъзходна Citta”, или той разбира ненадминато Citta
като “ненадминато Citta”, или той разбира концентриран CITTA като
“концентриран Citta”, или той разбира своята безкрайна CITTA като
“безкрайна Цита”, или той разбира освободен Citta като “освободен
Citta”, или Той разбира неназначал Citta като “Unli Benated Citta “.
Така обитава да наблюдава Цита в Цита вътрешно, или обитава външно
наблюдение на Citta, или обитава вътрешно и външно наблюдение на Citta в
Citta; Той обитава да наблюдава самудая на явления в Сита, или обитава
да наблюдава предаването на явленията в Чита, или обитава да наблюдава
самудая и да премине от явления в Citta; Или пък, [осъзнаването:] “Това е
Citta!” Sati присъства в него, само до степента на обикновената и
просто Паисати, той се отделя и не се придържа към нищо в света. Така,
Bhikkhus, Бхикху обитава, наблюдавайки Citta в Citta.
наблюдение на Citta, или обитава вътрешно и външно наблюдение на Citta в
Citta; Той обитава да наблюдава самудая на явления в Сита, или обитава
да наблюдава предаването на явленията в Чита, или обитава да наблюдава
самудая и да премине от явления в Citta; Или пък, [осъзнаването:] “Това е
Citta!” Sati присъства в него, само до степента на обикновената и
просто Паисати, той се отделя и не се придържа към нищо в света. Така,
Bhikkhus, Бхикху обитава, наблюдавайки Citta в Citta.
1 медитация (поза).
Valery Veryaskin
2.7K subscribers
1 медитация (поза).
Практика из серии “Неделька” (семь медитаций, которые я вёл в прямом эфире, в группе “Облачная сангха”.
В этой практике мы выстраиваем позу и обращаем внимание на петлю обратной связи: тело-сознание.
Изменение телесных проявлений может быть мостиком, для изменения состояния.
…
Облачная сангха обитает здесь:
