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09/17/21
𝓛𝓔𝓢𝓢𝓞𝓝 4096 Sat 18 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in116) Classical Yoruba-Yoruba Yoruba, 117) Classical Zulu-I-Classical Zulu Treasury of Truth Chapter 1. Twin Verses Positive Words of the Awakened One Buddha in102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, 104) Classical Telugu- క్లాసికల్ తెలుగు,109) Classical Urdu- کلاسیکی اردو Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 3:07 am

𝓛𝓔𝓢𝓢𝓞𝓝  4096 Sat 18 Sep 2021

https://www.buddha-vacana.org/

Tree

Buddha Vacana


— The words of the Buddha —



http://www.buddhanet.net/dhammapada/d_twin.htm

Positive Words of the Awakened One  Buddha in116) Classical Yoruba-Yoruba Yoruba, 117) Classical Zulu-I-Classical Zulu



Treasury of Truth Chapter 1. Twin Verses


Positive Words of the Awakened One  Buddha in102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
104) Classical Telugu- క్లాసికల్ తెలుగు,109) Classical Urdu- کلاسیکی اردو

Hunger is the worst kind of illness said Awakened One
Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space.
Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.


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

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Button Plant Green Butterfly E Mail Animation Clip

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116) Classical Yoruba-Yoruba Yoruba,

Awọn ọrọ Buddha lati Buddhism ni Ikọlẹ Yoruba-Yoruba Yoroba
Ṣe ọkan ti o mọ
Ebi jẹ iru aisan ti o buru julọ - Buddha
Dagba
broccolis, ata, awọn ẹfọ, awọn Karooti, ​​awọn eso igi gbigbẹ bi Aṣooka
Nla ṣe gbogbo ilẹ-aye ati ni aye. Yato si horticulture ati awọn ile
igbo fun awọn irugbin ati awọn sables.
DN 16 - (D II 137)
Mahāparibbāna sotta
Awọn ibaraẹnisọrọ}
Awọn itọnisọna ti o kẹhin nipasẹ Buddha lori Mahā-Paribbhana
Irugbo
awọn oriṣiriṣi oriṣiriṣi awọn itọnisọna Buddha fun nitori gbigbede kuro
lẹhin ti o jẹ ki o jẹ awọn itọnisọna pataki pupọ fun wa lasiko.
Emi
yoo yato si ọrọ naa lori Dhammaya eyi ti a nphamāsa, ti o ni eyiti awọn
ariasāda, ti o ba fẹ ki Niraya-yo mọ, ko si diẹ sii Awọn ibanujẹ diẹ
sii, ti ibi, ti ibanujẹ, Emi ni sotāpanna, nipasẹ ẹda ọfẹ lati awọn
ipinlẹ ti ibanujẹ, o daju pe o pinnu si Sambodhi.
Ati pe, Olorin, jẹ
iyẹn
tumọ si Dhamma ti a npe ni Dhamāsa, ti o ni eyiti Ariyasāda, ti o ba fẹ
ki Niraya-Yoni ko si diẹ sii Irira, ti ibi, ti ibanujẹ, Emi ni
sotāpanna, nipasẹ ẹda ọfẹ lati awọn ipinlẹ ti ibanujẹ, o daju pe o ti
pinnu lati tẹle si Sambodhi?
Nibi, Arindada, Ariyasāvaka ti wa ni fifa pẹlu Budwe eveclaphasāda:
O ti fun Dhamme Avecmappasāda:
A ti fi agbara mu u satunkọ reaccaphasa:
O ti funra pẹlu Sīla eyiti o ni gbigba si awọn ariyas,
Eyi,
Aānanda, ni iscrourasori lori Dhammasa, ti o ni eyiti Oriyasāsa, ti o
ba fẹ, Tiracchāna-yoni, ko si peretvivisaya mọ , ko si aiìwere ti
ibanujẹ mọ, ti ibanujẹ, Emi ni sotāpanna, nipasẹ ẹda ọfẹ lati awọn
ipinlẹ ti ibanujẹ, o daju pe o pinnu si Sambodhi.
Sato yẹ ki o wa, bhikkhus, ati samprajanos. Eyi ni ifọka wa si ọ.
Ati bawo, bhikkhus, jẹ bhikkhu shoto? Nibi, bhikkhus, bhikkhu
Nitorinaa, bhikkhus, jẹ Bhikkhu Shoto. Ati bawo, bhikkhus, jẹ bhikkhu Samprabno? Nibi, Bhikkhus,
Nitorinaa, bhikkhus, jẹ bhikkhu Samprabno. Sato yẹ ki o wa, bhikkhus, ati samprajanos. Eyi ni ifọka wa si ọ.
- Anada, Saladi ibeji
Awọn
igi wa ni ododo ni kikun, botilẹjẹpe kii ṣe akoko ti aladodo. Imọlẹ ojo
si ara Tathagata o ju ati tuka, o si strewn sori rẹ ni ijọsin
Thahagata. Ati awọn ododo ti ara rẹ pupa, ati wú omidan ọrun, ati ọrun
ọrun, ati ju silẹ ati ki o wọ inu ile ijọsin Thathagata. Ati ariwo ohun
àiya ati awọn ohun-elo ọrun n ṣe orin ni afẹfẹ jade kuro ni ibọwọ fun
Tathagta.
Kii
ṣe nipasẹ eyi, eyi,. Ṣugbọn, Anada, eyikeyi Bhikkhu tabi Bhikkhuni,
lakọkọ tabi arabinrin, dham’ap’aphamma’p'aphaman, sāmīciranna,
ngbe
ni ibamu pẹlu dhamma, pe awọn ọwọ ọwọ, endates, everrates, san itẹriba,
ati bu ọla fun Tathāgata pẹlu ile-iṣẹ abinibi julọ. Nitorinaa, Aānada, o
yẹ ki o kọ ara wọn bayi: A yoo wa ni Dham -handnadhamma’P'aphaman,
Sāmīci’p'p’Pavipanyna, gbe ni ibamu pẹlu Dhamma ‘.
Bhagawan Buddha sọ
“Arakunrin
mi, o wa awọn eniyan meji ni ọna ti o wa lori ọna yẹ ki o yago fun.
Ewo? Ọkan ni lati ji ara wọn sinu awọn igbadun ti nkọ. Ati pe ekeji ni
lati ṣe awọn autirities eyiti o yọ ara awọn aini rẹ. Mejeeji ti awọn
akopọ wọnyi yorisi ikuna.
“Ọna
ti Mo ti rii ni ọna arin, eyiti o yago fun awọn ikọlu mejeeji ati pe o
ni agbara lati le jẹ ọkan lati ni oye, ominira, ati alaafia. O jẹ ọna ti
o jẹ ọlọla ti oye ti oye, ironu ododo, ọrọ ọtun, igbiyanju ọtun,
igbiyanju ọtun, ifẹ afẹju. Mo ti tẹle ọna kẹta ọna ọla ati ti oye oye,
ominira ati alafia.
Ni
igba akọkọ ni aye ti ijiya. Ibimọ, ọjọ ogbó, aarun, ati iku n jiya.
Ibinujẹ, ibinu, owú, aibalẹ, aibalẹ, aibalẹ, iberu, ati ibanujẹ, ati
ibanujẹ, ati ibanujẹ n jiya. Iyatọ si awọn ayanfẹ ni ijiya. Ẹgbẹ pẹlu
awọn ti o korira jẹ ijiya. Ifẹ, asomọ, ati didi si awọn akojo awọn iwọn
marun ti o ni ijiya.
“Arakunrin, Otitọ keji ṣafihan ijafafa. Nitori aimọ, eniyan ko le ri otitọ nipa igbesi aye, o jowú, iberu, ati ibanujẹ.
“Awọn arakunrin, otitọ kẹta ni isesation ti ijiya.
Loye otitọ ti igbesi aye n mu ni ibinujẹ gbogbo ibanujẹ ati ibanujẹ ati fun wa ni alafia ati ayọ.
“Arakunrin, òrì kẹjà ni ọnà wo ni o nṣakoso si impuple ti ijiya. O
jẹ ọna kẹta ketapada, eyiti mo ti salaye. Ọna iṣẹgun ti o ni agbala ti n
gbe lokan. Hintídlfly yori si olufojusi ati oye, pẹlu li ominira, ati
ibanujẹ ati ki o yori si alaafia ati ayọ. Emi o tọ ọ lọ pẹ si ọna riri
riri.
“Irisi dide, oye dide, oye duro, oye dide ninu mi pẹlu awọn ohun ti ko gbọ tẹlẹ: ‘Otitọ yii ti aapọn ti ni oye.
“Otitọ
ọlọla ti awọn ibajẹ: fading pipe & cumation pipe, minanquation,
itusilẹ, itusilẹ, siwaju ki o lọ kuro ninu ibaje pupọ. Otitọ ọlọla yii
ti cessations ti a ti rii. Eyi ni otitọ ọlọla ti ọna adaṣe ti o yori si
cessation ti wahala.
“Ni
kete ti oye mi & iran nipa awọn ododo ọlọla mẹrin ti wọn wa lati jẹ
ẹni pe wọn ti ji lati gbẹsan taara Brahmans, awọn ọmọ-ọba rẹ &
arugbá. Imọ & Irisi dide ninu mi: ‘Aimọ jẹ itusilẹ mi. Eyi ni ibimọ
mi ti o kẹhin. Nibẹ ni bayi ko si aye tunse. “
Lakoko
ti Siddhartha n ṣalaye awọn ododo ọlọla mẹrin, ọkan ninu awọn arabara,
Kondanna lojiji ro omi nla laarin ẹmi ara rẹ. O le ṣe itọwo ominira o wa
wa fun igba pipẹ. Oju rẹ rọ pẹlu ayọ. Budha ti tọka si e o si kigbe,
“Kodurani! O ti gba! O ti gba! “
Kodurani
darapọ mọ awọn ọpẹ rẹ ki o tẹriba fun Siddhartha. Pẹlu ọwọ ti o jinlẹ, o
sọrọ, “asan ni Gautama, jọwọ gba mi bi ọmọ-ẹhin rẹ. Mo mọ pe labẹ
itọsọna rẹ, Emi yoo ni lati ni ijidide nla. “
Awọn
Monks mẹrin miiran tun tẹriba ni awọn ẹsẹ Siddhartha, o darapọ mọ awọn
ọmọ-ẹhin. Sidhartha sọ pe, “Arakunrin! Awọn ọmọ abule ti fun mi ni orukọ
‘Buddha. ” Iwọ paapaa le pe mi nipasẹ orukọ yẹn ti o ba fẹ. “
Kodurana beere, “ko ṣe Buddha ‘tumọ si’ ẹnikan ti o ji ‘?”
“Iyẹn ni o tọ, wọn pe ni ọna ti Mo ti ṣe awari ‘Ọna ti ijidide.’ Kini o ronu orukọ yii?”
“‘Ẹnikan
ti o ji’! ‘Ọna ti ijidide’! Iyanu! Iyanu! Awọn orukọ wọnyi jẹ otitọ,
sibẹsibẹ. A yoo ni inudidun pe o buddha, ati ọna ti o ti ṣe awari ọna
ijidide. Bi o ti sọ tẹlẹ, ngbe ni ọjọ kọọkan lokan ni ipilẹ ti aṣa ti
ẹmi. ” Awọn Monks marun jẹ ti ọkan lati gba Gautama bi olukọ wọn ati
lati pe ni Buddha.
Buddha rẹrin musẹ si wọn. ” Jọwọ, awọn arakunrin, adaṣe pẹlu ẹmi ṣiṣi ati oye, ati ni oṣu mẹta o yoo ti jẹ eso ti igbala. ”
On the Path of the Buddha: Buddhist Pilgrimage in North India and Nepal
Phillip Lucas
4.2K subscribers
This
educational video follows the path of Buddhist pilgrims from around the
world as they visit Lumbini, Nepal, the site of the Buddha’s birth;
Bodh Gaya, India, the site of the Buddha’s enlightenment; Sarnath,
India, the site of the Buddha’s first sermon; Rajgir, India, the site of
the Vulture’s Peak, where the Buddha gave several famous sermons;
Vaishali, India, where the Buddha first accepted women into the order of
nuns; and Kushinagar, India, the site of the Buddha’s death. Creative
Commons Selective License, Attribution-Noncommercial-No Derivatives 4.0
International.
License
Creative Commons Attribution license (reuse allowed)

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On the Path of the Buddha: Buddhist Pilgrimage in North India and Nepal


Awọn ọrọ Buddha lati Buddhism ni Ikọlẹ Yoruba-Yoruba Yoroba

Awọn agbasọ Buddha ti awọn agbasọ ti o wa lori wiwa lori akiyesi
Mahā + shiopaṭṭhāna
Awọn ẹsin, awọn ere, simẹnti, aidogba,
Wa nibẹ
Wa nibẹ
Ati
Yoo tẹsiwaju lati wa nibẹ!
Dr B.R.ambdkar Rainded “Bharat Baudhmay Karunga.” (Emi yoo ṣe Buddhist yii)
Gbogbo
awọn awujọ ti o di Aboriked hingder hilarly niyanju “Honmi Prapoch
Prabuddha prapochmay fun karunge.” (A yoo ṣe gbogbo agbaye Prabuddha
prapoch
Eyi yoo ṣẹlẹ nipasẹ
Apejọ
ori ayelujara ọfẹ ni awọn ọrọ ti ara ẹni ọfẹ ni awọn ọrọ ti ara ẹni fun
aye, wiwa si ayeye ti awọn awujọ nipasẹ itẹwọgba apakan nipasẹ Ifarada
Kāya nipasẹ ibi-igbẹhin nipasẹ ibi-afẹde Kāya Oluranse, awọn eroja, awọn
aaye owo-ori Chells mẹsan, ti Vedaā ati CITTA
Lẹhinna
Awọn ẹsin, awọn ere, simẹnti ati aidogba
Kii yoo wa nibẹ!
Tositaka
DN 22 - (D II 290)
MAhāsatipaṭṭhāna sotta
Wiwa lori akiyesi nipasẹ Buddha
Mahā + shiopaṭṭhāna
Inu tutta yii jẹ igbagbogbo bi itọkasi akọkọ fun adaṣe iṣaro.
Ifihan
I. akiyesi Kāya
A. apakan lori ānāpāna
B. Sege apakan lori awọn ifiweranṣẹ
C. Searge lori sampjahadñña
D. Abala lori ressisveness
E. Abala lori awọn eroja
F. Sege lori awọn aaye na mẹsan
II. Akiyesi Vedanā
Ifihan
Bayi ni mo ti gbọ:
Ni ayeye kan, Bhagavā wa ni ibugbe awọn keru ni Kamāsadhamma, ilu ọja kan ti Kurus. Nibẹ, o koju Bhikkus:
- bhikkhus.
- Bhaddante dahun Bhikkhus. Bhagavā sọ pe:
- Eyi,
Bhikkhus, ni ipa ti o yori si nkankan bikoṣe mimọ ti
Awọn eeyan, overcoming ti ibanujẹ ati vemation: ilojiji ti Dukkha-Dom, imquta ti ọna ti o tọ, riri nibbānas.
Ewo ni mẹrin?
Nibi, Bhikkhus, Bhikkhu ngbero awọn akiyesi Kāya ni Kāya, ātāpī
Samprabāno, satimā, nini ti abhijjhā-domanassa si agbaye.
O
ngbe Vedanā ni Vedanā ni Vedanā, ātāp saamāī Samrajarno, Satmigāno,
Satmi, nigbati o fun abhijjja-domanassa si agbaye. O gbe awọn akiyesi
CITTA ni CITTA, ātāpī Samhajāno, satẹmi, nigbati o fun
abhijjja-donanassa si agbaye. O gbe awọn oju oju Dhamhah ni Dhammatī,
ātāpī Samhajāno, Satmigāāno, satẹmi, nigbati o fun abhijjja-domanassa si
agbaye.
I. Kāyānepasā
A. apakan lori ānāpāna
Ati
Báwo,
Bhikkhus, ṣe bhikkhu do n ṣe akiyesi kāya ni kāya? Nibi, Bhikkhus,
bhikkhu, ti o ti lọ si igbo tabi ti o lọ si gbongbo igi ti o ṣofo, si
isalẹ awọn ese ṣofo, o ṣeto Kāya ni sipright, ati siseto Sa
Pariimuukhaṃ. Gbítì ni ó tàn ninu, ni bayi ni o nmi jade. Mimi ni gigun o
loye: ‘Mo nmi ni pẹlú’; mimi jade gigun o gbọye: ‘Mo nmi jade pẹtẹlẹ’;
mimi ni kukuru o gbọye: ‘Mo nmi ni kukuru’; mimi jade ni kukuru o gbọye:
‘Mo nmi jade ni kukuru’; O kọ ara rẹ kọ: ‘Rilara Kāya, Emi yoomi ni’; O
kọ ara rẹ kọ: ‘Nilara gbogbo Kāya, Emi yoo fọ’; O kọ ara ara rẹ kọ:
‘Iduro silẹ Kāya-saṅkhāras, Emi yoomi ni’; O kọ ara ara rẹ kọ: ‘Iduro
silẹ Kāya-saṅkhāras, Emi yoomi jade’.
Laipẹ
Bii,
bhikkhhus, titan ti o ni oye tabi olukọni ti o tẹ kiri, ṣe iyipada
pipẹ, loye: ‘Mo n ṣe akoko pipẹ’; Ṣiṣe iyipada kukuru kan, o loye: ‘Mo n
ṣe imọlẹ kukuru’; Ni ọna kanna, Bhikkhus, bhikkhu, mimi ni gun, loye:
‘Inu mi nmi ni pipẹ’; mimi ni kukuru o gbọye: ‘Mo nmi ni kukuru’; mimi
jade ni kukuru o gbọye: ‘Mo nmi jade ni kukuru’; O kọ ara ara rẹ kọ:
‘Nilara gbogbo Kāya, Emi yoomi ni’; O kọ ara rẹ kọ: ‘Nilara gbogbo Kāya,
Emi yoo fọ’; O kọ ara ara rẹ kọ: ‘Iduro silẹ Kāya-saṅkhāras, Emi yoomi
ni’; O kọ ara ara rẹ kọ: ‘Iduro silẹ Kāya-saṅkhāras, Emi yoomi jade’.
Bayi o ngbe akiyesi kāya ni Kāya ba fipa,
Tabi
o ngbe nibikibi Kāya ni Kāya ni ita, tabi o ma gbe oju wiwo Kāya ni
Kāya ba fipa balẹ ati ni ita; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o
ma gbe ojukale ti iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati
lati kọja ni iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!”
Sadi wa ninu rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko
si fi mọ ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu
kan ni akiyesi Kāya ni Kāya.
B. Imieraipapapa Pabba
Pẹlupẹlu,
Bhikkhus, bhikkhu, lakoko ti o nrin, loye: ‘Mo n rin’, tabi
lakoko ti o duro ni oye: ‘Mo duro de’, tabi lakoko ti o joko
Loye:
‘Mo n joko’, tabi lakoko ti o dubulẹ o loye: ‘Mo n dubulẹ’. Tabi ohun
miiran, ninu eyikeyi ipo Kāya rẹ, o gbọye pe nitootọ.
C. Searge lori sampjahadñña
Pẹlupẹlu,
Bhikkhus,
bhikkhu, lakoko ti o sunmọ ati lakoko ti nlọ, o wa pẹlu sampja kame,
lakoko ti o n wa ni ayika squajajaAtññ ekan naa, o ṣe pẹlu samhaja
karun, lakoko ti o njẹ, lakoko ti o ba ndun pẹlu samhaja Sisun, lakoko
ti o jiji, lakoko ti o n sọrọ ati lakoko ti o dakẹ, o ṣe pẹlu sampjaja.
Bayi o ngbe iwe iṣẹ Kāya ni Kāya ba fipa, tabi Oun
Wa
ni akiyesi Kāya ni Kāya ni ita, tabi o ma gbe akiyesi iwe kāya ni Kāya
ni Kāya fipa ba ati ni ita; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma
gbe ojukale ti iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati
lati kọja ni iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!”
Sadi wa ninu rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko
si fi mọ ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu
kan ni akiyesi Kāya ni Kāya.
D. Abala lori ressisveness
Pẹlupẹlu,
Bhikkhus, bhikkhu ka ara yii pupọ, lati awọn soles ti awọn
Ẹsẹ
soke ati lati irun ori ori oke, eyiti o jẹ ti a ni agbara nipasẹ awọn
iru iwa rẹ, awọn irun ori rẹ, awọn irun ori, awọn eekanna, ẹyin, awọ
ara, ẹran ara ,
Awọn eefun, egungun, ọra inu egungun, ala, okan, inu, eke, partura, turari,
ẹdọforo, ifun, mesestry, ikun pẹlu awọn akoonu rẹ, awọn feces, bile,
Phlegm, pus, ẹjẹ, lagun, omije, ọra, itọ, imu ẹjẹ, mucus,
Mu omi okun pọ ati ito. “
Gẹgẹ
bi ẹni pe, Bhikkhus, apo kan ti o ni awọn ṣiṣi meji ti o kun fun
ọpọlọpọ awọn iru iru ọkà ati ti o kun, awọn ewa milionu, awọn irugbin
sesame ati iresi sosa. Ọkunrin kan ti o ni oju ti o dara, ti o ni itara,
o jẹ ki o wa Hide-paddy, awọn ewú, awọn e maalu, awọn irugbin ọfin,
awọn irugbin Sesame ati pe eyi jẹ iresi husked; ” Ni ọna kanna, Bhikkhu,
Bhikkhu ka ara pupọ yii, lati awọn soles ti ẹsẹ soke ati lati irun ori
lori ori,
Ewo ni ti ara nipasẹ awọ ara rẹ o si kun fun ọpọlọpọ awọn impurities:
“Ni Kāya yii, awọn irun ori ti ori, irun ori ara wa,
eekanna,
eyin, awọ ara, ẹran, ẹdọ, ẹdọ, ọlá, ẹjẹ, òkú, òunjẹ, òṣìtà, òṣu, omije,
girisi, itọ, imu imu ikunra, omi pẹlẹbẹ ati ito. “
Bayi o ngbe iwe iṣẹ Kāya ni Kāya ba fipa, tabi Oun
Wa
ni akiyesi Kāya ni Kāya ni ita, tabi o ma gbe akiyesi iwe kāya ni Kāya
ni Kāya fipa ba ati ni ita; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma
gbe ojukale ti iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati
lati kọja ni iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!”
SATI ti wa ni sisọ fun u, o kan si iye ti lasan ñāṇa ki o dara lati
gbe, ko si fi mọ ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari
Bhikkhu kan ni akiyesi Kāya ni Kāya.
E. Abala lori awọn eroja
Pẹlupẹlu,
Bhikkhus, Bhikkhu n tan imọlẹ lori Kāya yii, sibẹsibẹ o ti gbe,
Sibẹsibẹ o sọnu: “Ni Kāya yii, ipin ilẹ, awọn
nkan omi, ẹya ina ati nkan afẹfẹ. “
Gẹgẹ
bi, bhikkhus, alagbata ọlọgbọn tabi olukọ ikẹkọ ti alaisan kan, ti o pa
maalu kan, yoo joko ni awọn ọna ikojọpọ kan gige; Ni ọna kanna,
Bhikkhus, Bhikkhu n ṣe afihan oníṣe, sibẹsibẹ o ti gbe, sibẹsibẹ o wa ni
gbe, sibẹsibẹ o wa, ipin ilẹ ati antir anone. “
Bayi ni o ngbe iwe iṣẹ Kāya ni Kāya ba fipa bakan, tabi o gbe akiyesi Kāya ni Kāya ni ita, tabi o ma gbe
Wifa
akiyesi Kāya ni Kāya ba fipa ba ati ni ita; O ngbe inu ọrọ ti iyalẹnu
ni Kāya, tabi o ma gbe ojukale ti iyalẹnu kuro ni iyalẹnu ti o kọju si
The Maphaya ati lati kọja ni iyalẹnu ni Kāya; tabi ohun miiran,
[miloju:] “Eyi ni Kāya!” Sat wa ninu rẹ, o kan si iye ti lasan ñāṇa ki o
si faramọ ohunkohun ni agbaye.Tutus o ngbe akiyesi kāya ni Kāya;
(1)
Furthermore,
bhikkhus,
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, one day dead, or two days dead or three days dead, swollen,
bluish and festering, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 

Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya.
(2)
Furthermore,
bhikkhus,
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, being eaten by crows, being eaten by hawks, being eaten by
vultures, being eaten by herons, being eaten by dogs, being eaten by
tigers, being eaten by panthers, being eaten by various kinds of beings,
he considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.”
Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the 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.
(3)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton with flesh and blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere 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.” 

Thus he
dwells observing kāya in kāya internally, or he dwells observing kāya in
kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(5)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton without flesh nor blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.” 

Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere 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. 

4669 / 5000
Translation results
(1)
Pẹlupẹlu,
bhikkhus,
a bhikkhu, gẹgẹ bi o ba ti o ti a ti ri okú, Simẹnti kuro ni a charnel
ilẹ, ọjọ kan kú, tabi ọjọ meji okú tabi mẹta ọjọ kú, swollen, bluish ati
festering, o ka yi gan Nítorí: “Eleyi Nítorí tun ni ti iru a iseda, o
ti wa ni lilọ lati di bi yi, ati ki o ni ko free lati iru a majemu. “
Bayi
ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o ngbe wíwo Nítorí ni
Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí fipa ati
externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe ojukale ti
iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati kọja ni
iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi wa ninu
rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan ni
akiyesi Kāya ni Kāya.
(2)
Pẹlupẹlu,
bhikkhus,
a bhikkhu, gẹgẹ bi o ba ti o ti a ti ri okú, Simẹnti kuro ni a charnel
ilẹ, ni je nipa ẹyẹ ìwò, ni je nipa hawks, ni je nipa idì, ni je nipa
herons, ni je nipa awọn aja, a je nipa Amotekun, a je nipa Panthers, ni
je nipa orisirisi iru eeyan, o ka yi gan Nítorí: “Eleyi Nítorí tun ni ti
iru a iseda, o ti wa ni lilọ lati di bi yi, ati ki o ni ko free lati
iru a majemu.”
Bayi ni o
ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o ngbe wíwo Nítorí ni Nítorí
externally, tabi ti o ngbe wíwo Nítorí ni Nítorí fipa ati externally; o
ngbe wíwo awọn samudaya ti iyalenu ni Nítorí, tabi ti o ngbe wíwo awọn
gbako.leyin kuro ninu iyalenu ni Nítorí, tabi ti o ngbe wíwo awọn
samudaya ati
nkọja lọ of
iyalenu ni Nítorí; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi wa
ninu rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan ni
akiyesi Kāya ni Kāya.
(3)
Pẹlupẹlu,
bhikkhus, a bhikkhu, gẹgẹ bi o ba ti o ti a ti ri okú, Simẹnti kuro ni a
charnel ilẹ, a squeleton bá ara ati ẹjẹ, ti o waye papo nipa tendoni, o
ka yi gan Nítorí: “Eleyi Nítorí tun ni iru a iseda, o ti wa ni lilọ
lati di bi yi, ati ki o ni ko free lati iru a majemu. “
Bayi ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o
ngbe
wíwo Nítorí ni Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí
fipa ati externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe
ojukale ti iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati
kọja ni iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi
wa ninu rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi
mọ ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan
ni akiyesi Kāya ni Kāya.
(4)
Pẹlupẹlu,
bhikkhus,
a bhikkhu, gẹgẹ bi o ba ti o ti a ti ri okú, Simẹnti kuro ni a charnel
ilẹ, a squeleton lai ara ati smeared pẹlu ẹjẹ, ti o waye papo nipa
tendoni, o ka yi gan Nítorí: “Eleyi Nítorí tun ni iru a iseda, o ti wa
ni lilọ lati di bi yi, ati ki o ni ko free lati iru a majemu. “
Bayi
ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o ngbe wíwo Nítorí ni
Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí fipa ati
externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe ojukale ti
iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati kọja ni
iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi wa ninu
rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan ni
akiyesi Kāya ni Kāya.
(5)
Pẹlupẹlu,
bhikkhus, a bhikkhu, gẹgẹ bi o ba ti o ti a ti ri okú, Simẹnti kuro ni a
charnel ilẹ, a squeleton lai ara tabi ẹjẹ, ti o waye papo nipa tendoni,
o ka yi gan Nítorí: “Eleyi Nítorí tun ni iru a iseda, o ti wa ni lilọ
lati di bi yi, ati ki o ni ko free lati iru a majemu. “
Bayi ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o
ngbe
wíwo Nítorí ni Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí
fipa ati externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe
ojukale ti iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati
kọja ni iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi
wa ninu rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi
mọ ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan
ni akiyesi Kāya ni Kāya.
(6)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, disconnected bones scattered here and there, here a
hand bone, there a foot bone, here an ankle bone, there a shin bone,
here a thigh bone, there a hip bone, here a rib, there a back bone, here
a spine bone, there a neck bone, here a jaw bone, there a tooth bone,
or there the skull, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 

Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere 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.” 

(😎
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, heaped up bones over a year
old, he considers this very kāya: “This kāya also is of such a nature,
it is going to become like this, and is not free from such a condition.”


Thus he dwells
observing kāya in kāya internally, or he dwells observing kāya in kāya
externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere 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.” 

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.
II. Observation of Vedanā
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā? 


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

Thus he dwells observing vedanā in vedanā internally,
or he dwells observing vedanā in vedanā externally, or he dwells
observing vedanā in vedanā internally and externally; he dwells
observing
the samudaya of phenomena in vedanā, or he dwells observing the passing
away of phenomena in vedanā, or he dwells observing the samudaya and
passing away of phenomena in vedanā; or else, [realizing:] “this is
vedanā!” sati is present in him, just to the extent of mere 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.
4755 / 5000
Translation results
(6)
Pẹlupẹlu,
bhikkhus, a bhikkhu, gẹgẹ bi o ba ti o ti a ti ri okú, Simẹnti kuro ni a
charnel ilẹ, ge egungun dà nibi ati nibẹ, nibi a ọwọ egungun, nibẹ a
ẹsẹ egungun, nibi ohun kokosẹ egungun, nibẹ a Shin egungun , nibi a itan
egungun, nibẹ a hip egungun, nibi a wonu, nibẹ a pada egungun, nibi a
ẹhin egungun, nibẹ a ọrun egungun, nibi a bakan egungun, nibẹ a ehin
egungun, tabi nibẹ awọn timole, o ka yi gan Nítorí : “Eleyi Nítorí tun
ni ti iru a iseda, o ti wa ni lilọ lati di bi yi, ati ki o ni ko free
lati iru a majemu.”
Bayi
ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o ngbe wíwo Nítorí ni
Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí fipa ati
externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe ojukale ti
iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati kọja ni
iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi wa ninu
rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan ni
akiyesi Kāya ni Kāya.
(7)
Pẹlupẹlu, bhikkhus, a bhikkhu, gẹgẹ bi o ba ti o wà
ri
a okú, Simẹnti kuro ni a charnel ilẹ, awọn egungun whitened bi a
seashell, o ka yi gan Nítorí: “Eleyi Nítorí tun ni ti iru a iseda, o ti
wa ni lilọ lati di bi yi, ati ki o ni ko free lati iru a majemu. “
(😎
Pẹlupẹlu, bhikkhus, a bhikkhu, gẹgẹ bi o ba ti o wà
ri
a okú, Simẹnti kuro ni a charnel ilẹ, fàdakà soke egungun odun kan ti
atijọ, o ka yi gan Nítorí: “Eleyi Nítorí tun ni ti iru a iseda, o ti wa
ni lilọ lati di bi yi, ati ki o ni ko free lati iru a majemu. “
Bayi
ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o ngbe wíwo Nítorí ni
Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí fipa ati
externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe ojukale ti
iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati kọja ni
iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi wa ninu
rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan ni
akiyesi Kāya ni Kāya.
(9)
Pẹlupẹlu, bhikkhus, a bhikkhu, gẹgẹ bi o ba ti o wà
ri
a okú, Simẹnti kuro ni a charnel ilẹ, rotten egungun dinku si lulú, o
ka yi gan Nítorí: “Eleyi Nítorí tun ni ti iru a iseda, o ti wa ni lilọ
lati di bi yi, ati ki o ni ko free lati iru a majemu . “
Bayi
ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o ngbe wíwo Nítorí ni
Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí fipa ati
externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe ojukale ti
iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati kọja ni
iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi wa ninu
rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan ni
akiyesi Kāya ni Kāya.
II. Akiyesi Vedanā
Ati pẹlupẹlu, bhikkhus, bi o ṣe a bhikkhu ngbé wíwo vedanā ni vedanā?
Nibi, bhikkhus, a bhikkhu, iriri a sukha vedanā, undersands: “Mo n ni iriri a sukha vedanā”; iriri a dukkha vedanā, undersands:
“Mo
n iriri kan dukkha vedanā”; ni iriri ohun adukkham-asukhā vedanā,
undersands: “Mo n iriri kan adukkham-asukhā vedanā”; iriri a sukha
vedanā sāmisa, undersands: “Mo n iriri kan sukha vedanā sāmisa”; iriri a
sukha vedanā nirāmisa, undersands:
“Mo
n iriri kan sukha vedanā nirāmisa”; ni iriri kan dukkha vedanā sāmisa,
undersands: “Mo n iriri kan dukkha vedanā sāmisa”; ni iriri kan dukkha
vedanā nirāmisa, undersands: “Mo n iriri kan dukkha vedanā nirāmisa”; ni
iriri ohun adukkham-asukhā vedanā sāmisa, undersands: “Mo n iriri kan
adukkham-asukhā vedanā sāmisa”; ni iriri ohun adukkham-asukhā vedanā
nirāmisa, undersands: “Mo n iriri kan adukkham-asukhā vedanā nirāmisa”.
Bayi ni o ngbe wíwo vedanā ni vedanā fipa,
tabi ti o ngbe wíwo vedanā ni vedanā externally, tabi ti o ngbe
wíwo vedanā ni vedanā fipa ati externally; ti o ngbe
wíwo
awọn samudaya ti iyalenu ni vedanā, tabi ti o ngbe wíwo awọn nkọja lọ
ti iyalenu ni vedanā, tabi ti o ngbe wíwo awọn samudaya ati nkọja lọ of
iyalenu ni vedanā; tabi ohun miiran, [mimo:] “yi ni vedanā!” Sadi wa
ninu rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Bayi, bhikkhus, a bhikkhu gbé wíwo vedanā ni
vedanā.
III. Observation of Citta
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?
Here, bhikkhus, a bhikkhu understands citta with rāga as “citta with
rāga“, or he understands citta without rāga as “citta without rāga“, or
he understands citta with dosa as “citta with dosa“, or he understands
citta without dosa as “citta without dosa“, or he understands citta with
moha as “citta with moha“, or he understands citta without moha as
“citta without moha“, or he understands a collected citta as “a
collected citta“, or he understands a scattered citta as “a scattered
citta“, or he understands an expanded citta as “an expanded citta“, or
he understands an unexpanded citta as “an unexpanded citta“, or he
understands a surpassable citta as “a surpassable citta“, or he
understands an unsurpassable citta as “an unsurpassable citta“, or he
understands a concentrated citta as “a concentrated citta“, or he
understands an unconcentrated citta as “an unconcentrated citta“, or he
understands a liberated citta as “a liberated citta“, or he understands
an unliberated citta as “an unliberated citta“.
Thus he dwells observing citta in citta internally, or he dwells
observing citta in citta externally, or he dwells observing citta in
citta internally and externally; he dwells observing the samudaya of
phenomena in citta, or he dwells observing the passing away of phenomena
in citta, or he dwells observing the samudaya and passing away of
phenomena in citta; or else, [realizing:] “this is citta!” sati is
present in him, just to the extent of mere 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.
1724 / 5000
keyboard
Translation results
III. Akiyesi ti CITTA
Ati siwaju, Bhikkhus, bawo ni Bhikkhu ṣe akiyesi CITTA ni CITTA?
Nibi, Bhikkhus, Bhikkhu loye CATTA bi “CITTA pẹlu Rāga”, tabi o loye
CATTA “, tabi o loye CITTA ko ni “Mita laisi DOSA”, tabi o loye CITTA
gẹgẹbi “CITTA pẹlu Moha”, tabi o loye CITTA ti a gba “, tabi o loye tuka
CITTA gẹgẹbi “CITTA ti o tuka”, tabi o loye CITTA ti ko gbooro sii bi
“CITTA ti ko ṣe alaye ti a ko mọ tẹlẹ bi” kan ti ko ni oye CITTA ti ko
ni oye bi “cita ti ko ni oye”, tabi pe o loye CITTA CITTA “, tabi o loye
CITTA ti o ni ominira bi” O loye CITTA ti ko ṣe akiyesi bi “ẹya ti ko
le crited citta “.
Bayi
ni o gbe awọn akiyesi CITTA ni CITTA ni inu ilu CITTA, tabi o gbe awọn
akiyesi CITTA ni CITTA, tabi o ma gbe ọrọ-iṣẹ CITTA ni CITTA ni ita ati
ni ita; O ma gbe oju wiwo awọn iyalẹnu ti iyalẹnu ni Kitasara ni
Kitasara, tabi o gbe ojulu ti o lọ si iyalẹnu kuro ni CITTA, tabi o gbe
awọn oboyaya kuro ni CITTA; tabi ohun miiran, [miloju:] “Eyi ni CITTA!”
Sadi wa ninu rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko
si fi mọ ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn iwo bhikkhu
kan ni akiyesi CITTA ni CITTA.
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117) Classical Zulu-I-Classical Zulu

Amagama kaBuddha avela kuBuddha ku-Classical Zulu-I-Classical Zulu
Yenza kahle ingqondo
Indlala yilolo uhlobo olubi kakhulu lokugula - Buddha
Khulisa
i-broccolis, upelepele, ukhukhamba, izaqathe, ubhontshisi, izihlahla
zezithelo ezifuywayo emabhodweni nasezithweni ezithela ama-ashoka ahamba
phambili wonke umuntu we-Amudha Surabhu Planet eMhlabeni naseMkhathini.
Indlela yokudlela yezolimo kanye neminyango yehlathi yembewu kanye
nama-saplings.
DN 16 - (D II 137)
Mahāarinibbāna sutta
{Excerpts}
Imiyalo yokugcina yeBuddha kuMahā-Parinibbbana
Le
Sutta ibutha imiyalo ehlukahlukene uMubhedha wanikeza abalandeli
ngemuva kokudlula kwakhe, okwenza kube yisethi ebaluleke kakhulu
yemiyalo ye-US kulezi zinsuku.
Ngizodalula
inkulumo eDhamma ebizwa ngeDhammādāsa, enayo i-Ariyasādāsa, uma efisa,
angisekho u-Niraya, akusekho uTiracchāna-Yoni, cha Isimo esithe xaxa
sokungajabuli, sobubi, nginguSotāpanna, ngemvelo engenazo izifundazwe
zosizi, ezithile ezimiselwe eSambodi.
Futhi yini, ānanda,
Leyo
nkulumo eDhamma ebizwa ngokuthi i-Dhammādāsa, enawo ama-Ariyasāðaka,
uma efisa, angabe engasekho iTiracchāna-Yoni, akusekho mativisaya.
Ukungajabuli, kobubi, Okwesizini, Mina nginguSotāpanna, ngemvelo
engenazo izifundazwe zosizi, ezithile ezimiselwe uSambadi?
Lapha, ānanda, i-Ariyasāvaka inikezwe ngeBuddhe Aveccappasāda:
Unikezwe i-Dhamme Aveccappasāda:
Unikezwe i-SAṅghe Aveccappasāda:
Unikezwe i-sīla evumayo kuma-Ariyas,
Lokhu,
ānanda, kuyinkulumo eDhamma ebizwa ngeDhammādāsa, enawo
ama-Ariyasādāsa, uma efisa, angabe esaba khona, akusekho
u-Tiracchāna-Yoni , asisekho simo sokungajabuli, sobubi, osisizi,
nginguSotāpanna, ngokwemvelo ngingenazo izifundazwe zosizi, ezithile
ezimiselwe eSambodi.
I-SATO kufanele uqhubeke, uBhikKhus, noSampajānos. Lokhu ukungenelela kwethu kuwe.
Futhi kanjani, bhikkhus, yi-bhikkhuto sato? Lapha, BhikKhus, a Bhikphu
Ngakho-ke, BhikKhus, yi-bhikkhutu sato. Futhi kanjani, bhikkhus, yi-bhikkhuna sampajāno? Lapha, uBhikKhus,
Ngakho-ke,
bhikkukhos, yi-bhikkhuna sampajāno. I-SATO kufanele uqhubeke,
uBhikKhus, noSampajānos. Lokhu ukungenelela kwethu kuwe.
- Ananda, i-sala ye-twin
Izihlahla
ziqhakaze ngokuphelele, noma kungesilo inkathi yezimbali. Futhi
izimbali zimvula emzimbeni weThathagata ziphonse futhi zihlakaze futhi
zivalelele ekukhulekeleni iThathagata. Nezimbali ze-celestial coral
kanye ne-sandalwood yasezulwini zisuka ezulwini zisuka emzimbeni
weThathagata, ziphonse futhi zisakaze futhi zivalelele ekukhulekeleni
iThathagata. Futhi umsindo wamazwi asezulwini kanye nezinsimbi
zasezulwini wenza umculo osemoyeni uphume ngenhlonipho yeTathagata.
Akukhona
ngalokhu, ānanda, ukuthi iTathāgata iyahlonishwa, iyahlonishwa,
yahlonishwa, ikhonza futhi yahlonishwa. Kepha, i-Ananda, noma iyiphi
i-bhikkhuni noma i-bhikkhuni, i-layman noma isihlezi, esisele
dhamm’ānhudham’p'paṭan’p'paipanna, sāmīciaṭan’pAṭanna,
Ukuphila
ngokuhambisana ne-Dhamma, leyo nto inhlonipho, iduma, ama-verates,
abonise, akhokhe inhlonipho, futhi ahloniphe iTathāgata ngokukhonzwa
okuhle kakhulu. Ngakho-ke, ānanda, kufanele uziqeqeshe ngakho:
‘Sizohlala kanjani i-Dhamm’ātudhampam’p'paipanna, Sāmīci’p'paṭipanna,
ephila ngokuhambisana ne-Dhamma’.
Bhagawan Buddha Says
“My
Brothers, there are these two extremes that a person on the path should
avoid. Which two? One is to plunge oneself into sensual pleasures. And
the other is to practice austerities which deprive the body of its
needs. Both of these extremes lead to failure.
“The
path I have discovered is the Middle Way, which avoids both extremes
and has the capacity to lead one to understanding, liberation, and
peace. It is the Noble Eightfold Path of right understanding, right
thought, right speech, right action, right livelihood, right effort,
right mindfulness and right concentration. I have followed this Noble
Eightfold path and have realized understanding, liberation and peace.
The
first is the existence of suffering. Birth, old age, sickness, and
death are suffering. Sadness, anger, jealousy, worry, anxiety, fear, and
despair are suffering. Separation from loved ones is suffering.
Association with those you dislike is suffering. Desire, attachment, and
clinging to the five aggregates are suffering.
“Brothers, the second truth reveals the cause of suffering. Because
of ignorance, people cannot see the truth about life, and they become
caught in the flames of desire, anger, jealousy, grief, worry, fear, and
despair.
“Brothers, the third truth is the cessation of suffering.
Understanding the truth of life brings about the cessation of every grief and sorrow and gives rise to peace and joy.
“Brothers, the fourth truth is the path which leads to the cessation
of suffering. It is the Noble Eightfold Path, which I have just
explained. The Noble Eightfold Path is nourished by living mindfully.
Mindfulness leads to concentration and understanding, with liberates you
from every pain and sorrow and leads to peace and joy. I will guide you
along this path of realization.
“Vision arose, insight arose, discernment arose, knowledge arose,
illumination arose within me with regard to things never heard before:
‘This noble truth of stress has been comprehended.’
“The
noble truth of the cessation of stress: the complete fading &
cessation, renunciation, relinquishment, release, & letting go of
that very craving. This noble truth of the cessation of stress has been
realized. This is the noble truth of the way of practice leading to the
cessation of stress.
“As
soon as my knowledge & vision concerning these four noble truths as
they have come to be—was truly pure, then I did claim to have directly
awakened to the right self-awakening unexcelled in the cosmos with all
its unseen guides, contemplatives, brahmans, its royalty &
commonfolk. Knowledge & vision arose in me: ‘Unshakable is my
release. This is my last birth. There is now no renewed existence.”
While
Siddhartha was explaining the Four Noble Truths, one of the monks,
Kondanna suddenly felt a great shining within his own mind. He could
taste the liberation he had sought for so long. His face beamed with
joy. The Buddha pointed at him and cried, “Kondanna! You’ve got it!
You’ve got it!”
Kondanna
joined his palms and bowed before Siddhartha. With deepest respect, he
spoke, “Venerable Gautama, please accept me as your disciple. I know
that under your guidance, I will attain the Great Awakening.”
The
other four monks also bowed at Siddhartha’s feet, joined their palms,
and asked to be received as disciples. Siddhartha said, “Brothers! The
children of the village have given me the name ‘the Buddha.” You too may
call me by that name if you like.”
Kondanna asked, “Doesn’t ‘Buddha’ mean ‘One who is awakened’?”
“That is correct, and they call the path that I have discovered ‘the Way of Awakening.’ What do you think of this name?”
“’One
who is awakened’! ‘The Way of Awakening’! Wonderful! Wonderful! These
names are true, yet simple. We will happily call you the Buddha, and the
path you have discovered the Way of Awakening. As you just said, living
each day mindfully is the very basis of spiritual practice.” The five
monks were of one mind to accept Gautama as their teacher and to call
him the Buddha.
The
Buddha smiled at them.” Please, brothers, practice with an open and
intelligent spirit, and in three months you will have attained the fruit
of liberation.”
4207 / 5000
Translation results
I-Bhagawan Buddha ithi
“Bafowethu,
kukhona lokhu okwedlulele okuthi umuntu osendleleni okufanele ayigweme.
Yikuphi ezimbili? Eyokukulela ukuzibandakanya ekubukeni okubonakalayo.
Kanti omunye ukwenza izinto ezincisha umzimba wezidingo zawo. Zombili
lezi zinhlaka ziholela ekwehlulekeni.
“Indlela
engiyitholile iyindlela ephakathi, evikela yomabili ngokweqile futhi
inamandla okuholela ekuqondeni, inkululeko nokuthula. Indlela enhle
yokuqonda okulungile, umcabango wesokudla, inkulumo efanele, isenzo
esifanele, indlela efanele, umzamo ofanele, ukucabanga okulungile
nokuhlushwa okulungile. Ngilandele le ndlela enhle kangaka futhi
ngibonile ukuqonda, inkululeko nokuthula.
Owokuqala
ubukhona bokuhlupheka. Ukuzalwa, ukuguga, ukugula nokufa kuyahlupheka.
Usizi, ulaka, umhawu, ukukhathazeka, ukukhathazeka, ukwesaba,
nokuphelelwa yithemba kuyahlupheka. Ukuhlukaniswa kwabathandekayo
kuyahlupheka. Ukuhlangana nalabo ongakuthandi ukuhlupheka. Isifiso,
okunamathiselwe, kanye nokubambelela ezinhlanganisweni ezinhlanu
kuyahlupheka.
“Bazalwane, iqiniso lesibili lembula imbangela yokuhlupheka. Ngenxa
yokungazi, abantu abakwazi ukubona iqiniso ngokuphila, bamba amalangabi
esifiso, intukuthelo, umhawu, usizi, ukukhathazeka, ukuphelelwa
yithemba.
“Bazalwane, iqiniso lesithathu ukunqanyulwa kokuhlupheka.
Ukuqonda iqiniso lempilo kuletha ukunqanyulwa kwazo zonke usizi nosizi nosizi futhi kuvusa ukuthula nenjabulo.
“Bazalwane, iqiniso lesine liyindlela eholela ekuqedweni
kokuhlupheka. Yindlela enhle eyisishiyagalombili, engisanda kuchaza.
Indlela enhle kangaka enondliwa isondliwe ngokuphila ngokuphila.
Ukucabanga kuholela ekuhlubukeni nasekuqondeni, okukukhulula kuzo zonke
izinhlungu nosizi futhi kuholela ekuthuleni nasekujabuleni ukuthula
nenjabulo. Ngizokuqondisa ngale ndlela yokubona.
“Umbono wasukuma, kwavela ukuqonda, ukuqonda kwavuka, kwavela ukuqonda, kwavela ukukhanya, leli qiniso elihle lokuxineka. ‘
“Iqiniso
elihle lokuncipha kwengcindezi: Ukuphela kokuphela kanye nokuqedwa,
ukuncishiswa, ukuncishiswa, ukukhishwa, ukudedela, nokuyeka lokho kufisa
kakhulu. Leli qiniso elihle lokuqedwa kwengcindezi selifezekile. Leli
iqiniso elihle lendlela yokudlala eholela ekunciphiseni kwengcindezi.
“Ngokushesha
nje njengombono wami nangamaqiniso amane amahle njengoba bebelokhu
bebahlanzekile - bebemsulwa ngempela, khona-ke ngithi ngivuke
ngokuqondile ekuvuselelekeni okuvuselelwa okulungile ku-cosmos nazo
zonke izinkomba zayo ezingabonakali, zindla, AmaBrahmans, ubukhosi kanye
ne-commonfolk. Ulwazi nombono kwavela kimi: ‘Akunakugwenywa ukukhululwa
kwami. Lokhu ukuzalwa kwami ​​kokugcina. Manje akukho okuvuselelekile. “
Ngenkathi
uSiddhartha echaza amaqiniso amane amahle, esinye sezindela, uKondanna
wavele wabona ukukhanya okukhulu emqondweni wakhe. Wayengakunambitha
inkululeko ayefufuna isikhathi eside kangaka. Ubuso bakhe bakhazimula
ngentokozo. UBuddha wamkhomba wakhala, wathi: “Kondela! Uyitholile!
Uyitholile! “
UKondanna
wajoyina izintende zezandla zakhe wakhothama phambi kukaSiddhartha.
Ngenhlonipho ejulile, wakhuluma, “I-Gautama ethandekayo, ngicela
wamukele njengomfundi wakho. Ngiyazi ukuthi ngaphansi kwesiqondiso
sakho, ngizokuvuka okukhulu. “
Ezinye
izindela ezine zikhothamise ezinyaweni zikaSiddhartha, zajoyina
izintende zezandla zazo, zacela ukwamukelwa njengabafundi. USiddhartha
wathi, “Bafowethu! Izingane zomuzi zinginike igama elithi ‘The Buddha. ”
Nawe ungangifonela ngalelo gama uma uthanda. “
UKondanna ubuze, “‘Akasho ukuthi uBuddha’ usho ukuthi ‘umuntu ovukile’?”
“Lokho kulungile, futhi babiza indlela engiyitholile ‘indlela yokuvuka.’ Ucabangani ngaleli gama?”
“‘Umuntu
ovukile’! ‘Indlela Yokuvuka’! Kuyamangaza! Kuyamangaza! Lawa magama
ayiqiniso, nokho alula. Sizokubiza ngenjabulo uBuddha, futhi indlela
oyitholile indlela yokuvuka. Njengoba uvele nje, uphila usuku nosuku
uyisisekelo somkhuba ongokomoya. ” Izindela ezinhlanu zazingumqondo
owodwa ukwamukela iGautama njengothisha wazo nokumbiza ngoBuddha.
UBuddha
wamomotheka. ” Ngiyacela, bafowethu, jwayezani ngomoya ovulekile
nonobuhlakani, futhi uzobe utholile izithelo zenkululeko. ”
Amazing African Traditional Zulu Wedding (uDwendwe)
We Love Africa
229K subscribers
Traditional
Zulu wedding is an intricate ceremony its own rights,The Zulu wedding
can take many shapes and forms. Usually the bride changes at least three
times on her wedding day, showing off to her in-laws how beautiful she
is in different colours.
One
of the highlights of a traditional wedding comes when the parties from
the bride’s and the groom’s families compete with each other through the
medium of Zulu dance and songs.
During
this ceremony the family of the groom slaughters a cow to show that
they are accepting the bride into their home. The bride puts money
inside the stomach of the cow while the crowd looks on. This is a sign
that she is now part of the family. The wedding ceremony ends with the
bride giving gifts in the form of blankets to her new family, including
the extended family. This tradition is called ukwaba. Even the
long-deceased family members receive gifts and are represented by the
living ones. The family cover themselves with the blankets in an open
area where everybody will see. The spectators ululate, sing, and dance
for the family.
You
are also encouraged to take part in the village’s Zulu culture and
ceremonies. If you have the confidence we will give you a stick and
shield to perform your own dance. Invariably there will be a huge
ovation from the crowd.

youtube.com
Amazing African Traditional Zulu Wedding (uDwendwe)
#wedding
#AfricaTraditional Zulu wedding is an intricate ceremony its own
rights,The Zulu wedding can take many shapes and forms. Usually the
bride changes a…

Amagama kaBuddha avela kuBuddha ku-Classical Zulu-I-Classical Zulu

Amagama kaBuddha uqobo acaphuna abakhona ngokuqwashisa
Mahā + satipaṭṭhna
Izinkolo, izinhlanga, izinsolo, ukungalingani,
Zazikhona
Akhona
Na-
Sizoqhubeka nokuba lapho!
UDkt B.R.Ambedkar Thunder “Main Bharat Baudhmay Karunga.” (Ngizokwenza lokhu ku-Country Buddhist)
Onke
ama-Aboriginal avusa imiphakathi Thunder Hilariously “Hum Prapanch
Prabuddha PrapunchMay Karunge.” (Sizokwenza umhlaba wonke uPrabuddha
Prapech
Lokhu kuzokwenzeka
I-Online
Prabuddha Ingqondo Convention Emahhala emazwini akho ngenhlalonhle,
injabulo kanye nokuthula kuyo yonke imiphakathi futhi ukuze athole
injabulo yaphakade njenge-satatipahhāna - inani lokugcina ngokubuka
kweSigaba se-KāNA ku-ānāpāna, ukuma, iSampajaña, Ukulungiswa kwalezi
zinhlu ze-Carnel zaseNanebe, zikaVedanā noCitta
Khona-
Izinkolo, izinhlanga, izinqaba nokungalingani
Ngeke kube lapho!
Tipitaka
DN 22 - (D II 290)
Mahāsatipaṭṭhāna sutta
Ababekhona ngokuqwashisa nguBuddha
Mahā + satipaṭṭhna
Le Sutta ibhekwa kabanzi njengereferensi eyinhloko yokuzindla.
Ukuqalisa
I. Ukuqashelwa kwe-Kāya
A. Isigaba ku-ānāpāna
B. Isigaba emathunjini
C. Isigaba kuSampajaña
D. ISIQEPHU SOKUXHUMANISA
E. Isigaba ezintweni
F. Isigaba Emigceni Yesishiyagalolunye Yesishiyagalolunye
II. Ukuqashelwa kweVedanā
Ukuqalisa
Ngalokho ngizwe:
Ngesinye
isikhathi, iBhagavavā yayihlala phakathi kweKurus eKammāsadhamma,
idolobha lezimakethe laseKurus. Lapho, wakhuluma nge-bhikkus:
- bhikkukhos.
- I-Bhaddante yaphendula i-bhikkuyu. I-Bhagavā ithe:
- Lokhu,
I-BhikKhus, ingabe indlela eholela kungelutho ngaphandle kokuhlanzwa kwe
Izidalwa,
ukunqotshwa usizi nokulila kwesililo, ukunyamalala
kwe-Dukkha-domanassa, ukutholwa kwendlela efanele, ukugcwaliseka
kwe-NIBBāna, lokho ukusho ama-satipaṭṭhānas okusho ukuthi ezine
zeSatipaṭṭhnas.
Yikuphi ezine?
Lapha, uBhikKhus, uBhikphule uhlala ebheka uKāya eKāya, e-Ātāpī
USampajāno, i-SATIMĀ, eke wanikela u-Abhijjhā-domanassa ebheke emhlabeni.
Uhlala
ebheka uVedanā eVedanā, e-Ātāpī sampajāno, i-satimāno, enikele
u-Abhijjhā-Domanassa ebheke emhlabeni. Uhlala egcina ebona uCitta
eCitta, e-Ātāpī sampajāno, i-satimāno, enikele u-Abhijjhā-Domanassa
ebheke emhlabeni. Uhlala ebona uDhammamma s, Ātāpī sampajāno,
i-satimāno, enikele u-Abhijjhā-Domanassa ebheke emhlabeni.
I. Kāyānupassanā
A. Isigaba ku-ānāpāna
Na-
Kanjani,
bhikkukho, ingabe uBhikphu uhlala ebona uKāya eKāya? Lapha, uBhikkhus,
uBhikkhu, eseye ehlathini noma ehambile empandeni yesihlahla noma
eseliye egumbini elingenalutho, uhlala phansi egobhoza imilenze
ngokunqamula, ebeka uKāya eqondile, nokubeka uSati Parrimukhaṃ. Ukuba
njalo nge-sato uphefumula, ngoba weka-sato uphefumula. Ukuphefumula
masinde uyakuqonda: ‘Ngiphefumula isikhathi eside’; Ukuphefumula
isikhathi eside uyakuqonda: ‘Ngiphefumula isikhathi eside’; Ukuphefumula
ngamafuphi ayakuqonda: ‘Ngiphefumula ngamafuphi’; Ukuphefumula
okufushane uyakuqonda: ‘Ngiphefumula ngaphandle’; Uziqeqesha: ‘Uzwa
i-Kāya, ngizoyiphefumula ku’; Uziqeqesha: ‘Ngizwa i-Kānya lonke,
ngizoyiphefumula’; Uziqeqesha: ‘Ukuthoba phansi i-Kāya-Saṅkhāras,
ngizokuphefumula ku’; Uyaziqeqesha: ‘Ukuthoba phansi i-Kāya-Saṅkhāras,
ngizoyiphefumula’.
-Qotho
Njengoba,
i-bhikkhus, i-terner enekhono noma i-ternentice ye-turner, yenza ithuba
elide, iyaqonda: ‘Ngenza ithuba elide’; Ukwenza ithuba elifushane,
uyakuqonda: ‘Ngenza ithuba elifushane’; Ngendlela efanayo, uBhikphuke,
ubhikikhu, uphefumula, uyaphefumula: ‘Ngiphefumula isikhathi eside’;
ngiphefumula isikhathi eside uyakuqonda: ‘Ngiphefumula isikhathi eside:
Ukuphefumula ngamafuphi ayakuqonda: ‘Ngiphefumula ngamafuphi’;
Ukuphefumula okufushane uyakuqonda: ‘Ngiphefumula ngaphandle’;
Uziqeqesha: ‘Ngizwa i-Kānya lonke, ngizoyiphefumula ku’; Uziqeqesha:
‘Ngizwa i-Kānya lonke, ngizoyiphefumula’; Uziqeqesha: ‘Ukuthoba phansi
i-Kāya-Saṅkhāras, ngizokuphefumula ku’; Uyaziqeqesha: ‘Ukuthoba phansi
i-Kāya-Saṅkhāras, ngizoyiphefumula’.
Ngakho-ke uhlala ebheka uKāya eKāya ngaphakathi,
noma
ahlala ebheka uKāya eKāya ngaphandle, noma ahlala egcina ebona uKāya
eKāya ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya ye-efi
e-Kāya, noma ehlala ebheka ukudlula kwe-phenomena eKāya, noma ehlala
egcina i-samudaya futhi edlula ezenzakalweni eKāya; Uma kungenjalo,
[eqaphela:] “Le yi-Kāya!” I-SATI ikhona kuye, kuze kube sezingeni likaM
nje nje ñāṇa noMere Paṭissati, uhlala ehleli, futhi akabambeleli kunoma
yini emhlabeni. Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uKāya
eKāya.
B. Iriyāpakhoda pabba
Ngaphezu kwalokho,
bhikkukhos, a bhikkhu, ngenkathi uhamba, uyaqonda: ‘Ngihamba’, noma
Ngenkathi emi uyaqonda: ‘Ngimi’, noma ngihleli yena
Uyakuqonda:
‘Ngihleli’, noma ngilala phansi uyaqonda: ‘Ngilele phansi’. Uma
kungenjalo, kunoma yisiphi isikhundla sakhe uKāya athambekele,
uyakuqonda ngendlela efanele.
C. Isigaba kuSampajaña
Ngaphezu kwalokho,
I-BhikKhus,
i-bhikkhu, ngenkathi isondela futhi ihamba, isebenza ngeSampajaña,
ngenkathi ibheka phambili, isebenza ngeSAMPAJAñ, ngenkathi ihamba,
isebenza nengubo kanye nengubo engenhla futhi ngenkathi igqoke izembatho
zengubo yangaphezulu nangesikhathi esingenhla isitsha, usebenza
ngeSampajaña ngenkathi edla, ngenkathi ephuza, ngenkathi ehlafuna,
ngenkathi enambitha, esebenza neSampajaña, ngenkathi ehamba, ngenkathi
ehleli, ngenkathi ehleli, ngenkathi ehleli, ngenkathi ehleli, ngenkathi
Ukulala, ngenkathi evuka, ngenkathi ekhuluma futhi ngenkathi ethule,
wenza neSampajaña.
Ngakho-ke uhlala ebheka uKāya eKāya ngaphakathi, noma yena
uhlala
ebona uKāya e-Kāya ngaphandle, noma uhlala ebheka uKāya eKāya
ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya ye-efi e-Kāya,
noma ehlala ebheka ukudlula kwe-phenomena eKāya, noma ehlala egcina
i-samudaya futhi edlula ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:]
“Le yi-Kāya!” I-SATI ikhona kuye, kuze kube sezingeni likaM nje nje
ñāṇa noMere Paṭissati, uhlala ehleli, futhi akabambeleli kunoma yini
emhlabeni. Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
D. ISIQEPHU SOKUXHUMANISA
Ngaphezu kwalokho,
I-BhikKhus, i-bhikkhu ibheka lo mzimba uqobo, kusuka ezimeni ze
izinyawo
phezulu futhi ezivela ezinhlwini ezansi phansi, okulindelwe yisikhumba
saso futhi kugcwele izinhlobo ezahlukahlukene zokungcola: “Kulesi
sikhumba sekhanda, izinwele zomzimba, izipikili, amazinyo, isikhumba,
inyama ,
Ama-tendo, amathambo, umongo, izinso, inhliziyo, isibindi, i-pleura, spleen,
Amaphaphu, amathumbu, ama-mesentery, isisu ngokuqukethwe kwawo, izindunduma, i-bile,
I-Phlegm, ubomvu, igazi, izithukuthuku, amanoni, izinyembezi, amafutha, amathe, amakhala ama-mucus,
uketshezi lwe-synovial nomchamo. “
Njengoba
nje, uBhikkhus, kwakukhona isikhwama esinezinyawo ezimbili futhi
zigcwele izinhlobo ezahlukene zokusanhlamvu, ezinjenge-hill-paddy,
paddy, i-mung ubhontshisi, i-how-peas, irayisi ye-harkee. Indoda
enamehlo amahle, ingayisebenzi, yayizocubungula [okuqukethwe kuyo]:
“Leli yigquma elisegqumeni, lelo libhontshisi amabi, lelo yizinkomo
zenkomo, lelo yimbewu yezinkomo, Ngendlela efanayo, uBhikKhus, i-bhikkhu
ibheka lo mzimba impela, kusukela ezinyaweni zezinyawo kuya phezulu
nakuzinwele ezisekhanda phansi,
okulindelwe yisikhumba saso futhi kugcwele izinhlobo ezahlukahlukene zokungcola:
“Kule Kāya, kukhona izinwele zekhanda, izinwele zomzimba,
izipikili,
amazinyo, isikhumba, inyama, amathamo, imithambo yethambo, izinso,
inhliziyo, isibindi, amathumbu, i-mesenten, izisu, igazi, igazi, igazi,
ukujuluka, amanoni, Izinyembezi, amafutha, amathe, ama-mucus we-nasal,
uketshezi lwe-synovial nomchamo. “
Ngakho-ke uhlala ebheka uKāya eKāya ngaphakathi, noma yena
uhlala
ebona uKāya e-Kāya ngaphandle, noma uhlala ebheka uKāya eKāya
ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya ye-efi e-Kāya,
noma ehlala ebheka ukudlula kwe-phenomena eKāya, noma ehlala egcina
i-samudaya futhi edlula ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:]
“Le yi-Kāya!” I-SATI imnikele, ngokwezinga nje kaM nje ñāṇa noMere
Paṭissati, uhlala ehlala eqinile, futhi akabambeleli kunoma yini
emhlabeni. Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
E. Isigaba ezintweni
Ngaphezu kwalokho,
UBhikKhus, uBhikkhu ukhombisa kule kāya uqobo, noma ngabe libekwe,
Kodwa-ke kuthathiwe: “Kule KYA, kukhona into yomhlaba,
into yamanzi, into yomlilo kanye nento yomoya. “
Njengoba
nje, uBhikKhus, umqulu onamakhono noma umfundi ofushani, esebulele
inkomo, wayehlala ezintanjeni eziwusibeka abe yizicucu; Ngendlela
efanayo, uBhikkhus, uBhikkhu ukhombisa ku-Khikphule ku-Kāya kakhulu,
noma ngabe kumiswe, kepha kuthathwe lokhu: “Kuleli hlobo lomhlaba, into
yamanzi, into yomlilo kanye nento yomoya.”
Ngakho-ke uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala ebheka uKāya eKāya ngaphandle kwangaphandle, noma ehlala ehlala
ebheka
i-Kāya eKāya ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya
ye-efi e-Kāya, noma ehlala ebheka ukudlula kwe-phenomena eKāya, noma
ehlala egcina i-samudaya futhi edlula ezenzakalweni eKāya; Uma
kungenjalo, [eqaphela:] “Le yi-Kāya!” I-SATI ikhona kuye, kuze kube
sezingeni likaM nje ñāṇa noMere Paṭissati, futhi ayihlanganisi nanoma
yini emhlabeni.kuhlala ehlala ebheka uKāya eKāya;
(1)
Ngaphezu kwalokho,
UBhikKhus,
uBhikkhu, kube sengathi ubona isidumbu, walahla emhlabathini
we-charnec, ngolunye usuku efile, noma ezinsukwini ezimbili efile,
efile, ubheka le-kāya Futhi kungokwemvelo enjalo, kuzoba kanjena, futhi
akulungile esimweni esinjalo. “
Ngakho-ke
uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala egcina i-Kāya eKāya
engaphandle, noma ehlala ebheka uKāya eKāya ngaphakathi nangaphandle;
Uhlala egcina ebona i-samudaya ye-efi e-Kāya, noma ehlala ebheka
ukudlula kwe-phenomena eKāya, noma ehlala egcina i-samudaya futhi edlula
ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:] “Le yi-Kāya!” I-SATI
ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere Paṭissati,
uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni. Ngakho-ke,
uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(2)
Ngaphezu kwalokho,
bhikkukhos,
a bhikkhu, kube sengathi ubona isidumbu, walahla emhlabathini
we-charnec, kudliwa ngamakhathi, kudliwa ngama-tulks, kudliwe yimichilo,
kudliwe yizinja. Amahlosi, adliwe ngama-panthers, adliwe izinhlobo
ezahlukene zezinto ezinezidalwa, ubheka le nje i-Kāya: “Le kāya nayo
ingeyesimo esinjalo, futhi ngeke ikhululeke esimweni esinjalo.”
Ngakho-ke
uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala egcina i-Kāya eKāya
engaphandle, noma ehlala ebheka uKāya eKāya ngaphakathi nangaphandle;
Uhlala egcina ebona i-samudaya ye-phenomena eKāya, noma ehlala ebheka
ukudlulayo kwe-Emenomena eKāya, noma ehlala egcina i-samudaya futhi
Ukudlula
kude kwe-Penomena eKāya; Uma kungenjalo, [eqaphela:] “Le yi-Kāya!”
I-SATI ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere
Paṭissati, uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni.
Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(3)
Ngaphezu
kwalokho, bhikkukhos, i-bhikkhu, kube sengathi ubona isidumbu,
wayilahla emhlabathini we-charnec, i-squevon enenyama negazi, ubhekane
nale kāya, “le kāya nayo i-a Imvelo, izoba kanjena, futhi ayikhululeki
esimweni esinjalo. “
Ngakho-ke uhlala ebheka uKāya eKāya ngaphakathi, noma yena
uhlala
ebona uKāya e-Kāya ngaphandle, noma uhlala ebheka uKāya eKāya
ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya ye-efi e-Kāya,
noma ehlala ebheka ukudlula kwe-phenomena eKāya, noma ehlala egcina
i-samudaya futhi edlula ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:]
“Le yi-Kāya!” I-SATI ikhona kuye, kuze kube sezingeni likaM nje nje
ñāṇa noMere Paṭissati, uhlala ehleli, futhi akabambeleli kunoma yini
emhlabeni. Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(4)
Ngaphezu kwalokho,
bhikkukhos,
a bhikkhu, kube sengathi ubona isidumbu, walahla emhlabathini
we-charnec, i-squevon engenalo nyama, ubhejwa yile zāya, “le kāya nayo
ingeye-a Imvelo, izoba kanjena, futhi ayikhululeki esimweni esinjalo. “
Ngakho-ke
uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala egcina i-Kāya eKāya
engaphandle, noma ehlala ebheka uKāya eKāya ngaphakathi nangaphandle;
Uhlala egcina ebona i-samudaya ye-efi e-Kāya, noma ehlala ebheka
ukudlula kwe-phenomena eKāya, noma ehlala egcina i-samudaya futhi edlula
ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:] “Le yi-Kāya!” I-SATI
ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere Paṭissati,
uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni. Ngakho-ke,
uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(5)
Ngaphezu
kwalokho, uBhikkhus, uBhikkhu, kube sengathi ubona isidumbu, walahla
emhlabathini we-charnec, ngaphandle kwenyama noma igazi, ubhekane nale
mbutho, “le kāya nayo ingeye-a Imvelo, izoba kanjena, futhi ayikhululeki
esimweni esinjalo. “
Ngakho-ke uhlala ebheka uKāya eKāya ngaphakathi, noma yena
uhlala
ebona uKāya e-Kāya ngaphandle, noma uhlala ebheka uKāya eKāya
ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya ye-efi e-Kāya,
noma ehlala ebheka ukudlula kwe-phenomena eKāya, noma ehlala egcina
i-samudaya futhi edlula ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:]
“Le yi-Kāya!” I-SATI ikhona kuye, kuze kube sezingeni likaM nje nje
ñāṇa noMere Paṭissati, uhlala ehleli, futhi akabambeleli kunoma yini
emhlabeni. Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(6)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, disconnected bones scattered here and there, here a
hand bone, there a foot bone, here an ankle bone, there a shin bone,
here a thigh bone, there a hip bone, here a rib, there a back bone, here
a spine bone, there a neck bone, here a jaw bone, there a tooth bone,
or there the skull, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 

Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere 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.” 

(😎
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, heaped up bones over a year
old, he considers this very kāya: “This kāya also is of such a nature,
it is going to become like this, and is not free from such a condition.”


Thus he dwells
observing kāya in kāya internally, or he dwells observing kāya in kāya
externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere 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.” 

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.
II. Observation of Vedanā
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā? 


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

Thus he dwells observing vedanā in vedanā internally,
or he dwells observing vedanā in vedanā externally, or he dwells
observing vedanā in vedanā internally and externally; he dwells
observing
the samudaya of phenomena in vedanā, or he dwells observing the passing
away of phenomena in vedanā, or he dwells observing the samudaya and
passing away of phenomena in vedanā; or else, [realizing:] “this is
vedanā!” sati is present in him, just to the extent of mere 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.
4755 / 5000
Translation results
(6)
Ngaphezu
kwalokho, uBhikkhus, uBhikkhu, kube sengathi ubona isidumbu, walahla
emhlabathini we-charnec, anqamule amathambo asakazeke lapha nalapha,
kukhona ithambo lesandla, lapha ithambo le-ankle, lapha. , lapha ithambo
lethanga, lapho ithambo le-hip, lapha ubambo, lapha ithambo elingemuva,
lapha ithambo lomgogodla, lapho ithambo lomgwaqo, lapha lapho ithambo
lomhlathi, noma khona i-kāya. : “Le kāya nayo ingeyemvelo elinjalo,
izoba kanjena, futhi ayikhululeki esimweni esinjalo.”
Ngakho-ke
uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala egcina i-Kāya eKāya
engaphandle, noma ehlala ebheka uKāya eKāya ngaphakathi nangaphandle;
Uhlala egcina ebona i-samudaya ye-efi e-Kāya, noma ehlala ebheka
ukudlula kwe-phenomena eKāya, noma ehlala egcina i-samudaya futhi edlula
ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:] “Le yi-Kāya!” I-SATI
ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere Paṭissati,
uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni. Ngakho-ke,
uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(7)
Ngaphezu kwalokho, uBhikkhus, uBhikkhu, kube sengathi kunjalo
Ukubona
isidumbu, sabalahla emhlabathini we-charnec, amathambo amhlophe gazinga
njenge-kāya uqobo: “Le kāya nayo ingeyesimo esinjalo, futhi ayinakho
ngaphandle kwalokhu isimo. “
(😎
Ngaphezu kwalokho, uBhikkhus, uBhikkhu, kube sengathi kunjalo
Ukubona
isidumbu, sabalahla emhlabathini we-charnec, wakhuza amathambo
ngaphezulu konyaka ubudala, ubheka lokhu kakhulu ukuthi: “Le kāya nayo
ingeyesimo esinjalo, futhi ayinakho okunjalo, futhi ayikhululekile
kulokhu isimo. “
Ngakho-ke
uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala egcina i-Kāya eKāya
engaphandle, noma ehlala ebheka uKāya eKāya ngaphakathi nangaphandle;
Uhlala egcina ebona i-samudaya ye-efi e-Kāya, noma ehlala ebheka
ukudlula kwe-phenomena eKāya, noma ehlala egcina i-samudaya futhi edlula
ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:] “Le yi-Kāya!” I-SATI
ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere Paṭissati,
uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni. Ngakho-ke,
uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(9)
Ngaphezu kwalokho, uBhikkhus, uBhikkhu, kube sengathi kunjalo
Ukubona
isidumbu, sabalahla emhlabathini we-charnec, amathambo abolile
ancishisiwe kufulawa, ubheka lokhu kakhulu ukuthi: “Le kāya nayo
ingeyesimo esinjalo, futhi ayinasimo esinjalo, futhi ayikhululeki
esimweni esinjalo . “
Ngakho-ke
uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala egcina i-Kāya eKāya
engaphandle, noma ehlala ebheka uKāya eKāya ngaphakathi nangaphandle;
Uhlala egcina ebona i-samudaya ye-efi e-Kāya, noma ehlala ebheka
ukudlula kwe-phenomena eKāya, noma ehlala egcina i-samudaya futhi edlula
ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:] “Le yi-Kāya!” I-SATI
ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere Paṭissati,
uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni. Ngakho-ke,
uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
II. Ukuqashelwa kweVedanā
Futhi Ngaphezu kwalokho, uBhikKhus, uBhikphu uhlala kanjani ebheka uVedanā eVedanā?
Lapha,
uBhikkhus, uBhikphuke, ebhekene neSukha Vedanā, engaphansi: “Ngibhekene
neSukha Vedanā”; Ukuthola i-Dukkha Vedanā, ngaphansi:
“Ngibona
i-dukkha Vedanā”; Ukuthola i-Adukkham-AsuKhā Vedanā, ngaphansi:
“Ngibona i-Adukkham-Asukhā Vedanā”; Ukuthola iSukha Vedanā Sāmisa,
ngaphansi: “Ngibhekene neSukha Vedanā Sāmisa”; Ukuthola i-Sukha Vedanā
Nirāmisa, undersinds:
“Ngibhekene
neSukha Vedanā Nirāmisa”; Ukuthola i-Dukkha Vedanā Sāmisa, undersends:
“Ngibhekene ne-Dukkha Vedanā Sāmisa”; Ukuthola i-Dukkha Vedanā Nirāmisa,
undersends: “Ngibhekene noDukkha Vedanā nirāmisa”; Ukuthola
i-Adukkham-AsuKhā Vedanā Sāmisa, undersends: “Ngibona i-Adukkham-AsuKhā
vedanā sāmisa”; Ukuthola i-Adukkham-AsuKhā Vedanā Nirāmisa, undersends:
“Ngibhekene ne-ADUKCKHAM-AsuKhā vedanā nirāmisa”.
Ngakho-ke uhlala ebheka uVedanā eVedanā ngaphakathi,
noma ehlala ebheka uVedanā eVedanā wangaphandle, noma ehlala ehlala
ebheka uVedanā eVedanā ngaphakathi; uyahlala
ebona
i-samudaya ye-phenomena eVedanā, noma ehlala ebheka ukudlula
kwe-phenomena eVedanā, noma ehlala ebheka i-samudaya futhi edlula esuka
eVenomena eVedanā; Uma kungenjalo, [eqaphela: “Lo nguVedanā!” I-SATI
ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere Paṭissati,
uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni. Ngakho-ke,
uBhikkhus, uBhikkhu uhlala ebona uVedanā eVedanā.
III. Observation of Citta
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?
Here, bhikkhus, a bhikkhu understands citta with rāga as “citta with
rāga“, or he understands citta without rāga as “citta without rāga“, or
he understands citta with dosa as “citta with dosa“, or he understands
citta without dosa as “citta without dosa“, or he understands citta with
moha as “citta with moha“, or he understands citta without moha as
“citta without moha“, or he understands a collected citta as “a
collected citta“, or he understands a scattered citta as “a scattered
citta“, or he understands an expanded citta as “an expanded citta“, or
he understands an unexpanded citta as “an unexpanded citta“, or he
understands a surpassable citta as “a surpassable citta“, or he
understands an unsurpassable citta as “an unsurpassable citta“, or he
understands a concentrated citta as “a concentrated citta“, or he
understands an unconcentrated citta as “an unconcentrated citta“, or he
understands a liberated citta as “a liberated citta“, or he understands
an unliberated citta as “an unliberated citta“.
Thus he dwells observing citta in citta internally, or he dwells
observing citta in citta externally, or he dwells observing citta in
citta internally and externally; he dwells observing the samudaya of
phenomena in citta, or he dwells observing the passing away of phenomena
in citta, or he dwells observing the samudaya and passing away of
phenomena in citta; or else, [realizing:] “this is citta!” sati is
present in him, just to the extent of mere 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.
1724 / 5000
keyboard
Translation results
III. Ukuqashelwa kweCitta
Futhi Ngaphezu kwalokho, uBhikKhus, uBhikphu uhlala kanjani ebona uCitta eCitta?
Lapha, uBhikKhus, uBhikkhuqonda uCitta noRāga ngokuthi “uCitta noRitta”
noma uqonda u-CITTA ngokuthi “uCitta ngaphandle kwe-RITTA”, noma
uyaqonda iCitta ngaphandle kwe-Dosa njengoba “UCitta Ngaphandle
kweDosa”, noma uyaqonda uCitta noMoha ngokuthi “uCitta noMoha”, noma
uyaqonda uCitta ngaphandle kukaMoha ngokuthi “uCitta ngaphandle
kukaMoha”, noma uyayiqonda i-CITTA UCitta ‘njenge-CITTA ehlakazekile’,
noma uyayiqonda iCitta eyandisiwe ngokuthi “i-CITTA eyandisiwe”, noma
iqonda iCitta engaziwa ngokuthi “i-CITTA engaxhunyiwe”, noma iqonda
i-CITTA edlula “, noma iyaqonda I-CITTA engenakuphikiswa “njenge-CITTA
engapheli”, noma iqonda iCitta egxilile ‘njenge-CITTA egxilile “, noma
iqonda iCitta engaphenduki ngokuthi” i-CITTA engahlangene “, noma iqonda
i-CITTA ekhululekile” noma Uqonda i-CITTA ENGLONI ENGQUBE ‘NGOKWENZA
i-berated CITTA “.
Ngakho-ke uhlala ebheka uCitta eCita ngaphakathi, noma ehlala egcina
ebona uCitta eCitta ngaphandle, noma ehlala ebheka uCitta eCitta
ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya yefa ekaCitta,
noma ehlala ebheka ukudlula kwe-Emenomena eCita, noma ehlala egcina
i-samudaya futhi edlula e-Penomena eCitta; Uma kungenjalo, [eqaphela:]
“Le yiCitta!” I-SATI ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa
noMere Paṭissati, uhlala ehleli, futhi akabambeleli kunoma yini
emhlabeni. Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uCitta eCitta.
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سچ باب کے عکاسی Dhammapada خزانہ 6 کلاسیکی اردو - کوسیکی اردو میں دانشوروں
سچ باب 6 کے عکاسی Dhammapada خزانہ دانش
Verse 90. جذبہ کا بخار چلا گیا
سفر ختم اور غم کے ساتھ،
ہر چیز سے مکمل طور پر مفت سے،
اس کے لئے جو تمام تعلقات کھو چکے ہیں
جذبہ کا بخار نہیں ملا.
وضاحت:
سفر کے اختتام پر ہیں - آزادی کے لئے ان کی جدوجہد کامیاب ہوگئی ہے. وہ
غمگین اور مکمل طور پر ذہن میں جاری ہیں. انہوں نے تمام گھاٹوں سے چھٹکارا
حاصل کیا ہے اور کوئی پابندیاں ان کو باندھتے ہیں. ان میں کوئی تشویش موجود
نہیں ہے.
Verse 91. سنت غیر منسلک ہیں
ذہنی طور پر خود کو پھیلاتے ہیں،
کوئی گھر میں وہ خوش نہیں کرتے،
جیسا کہ سوان اپنی جھیل کو چھوڑ کر
گھر کے بعد گھر وہ پیچھے رہتے ہیں.
وضاحت:
ان ذہنی طور پر ان کی توجہ مرکوز ہمیشہ ٹرم میں رکھنے کی کوشش کرتی ہے. وہ
تمام اڑانے یا بستیوں سے منسلک نہیں ہیں. آباد رہنے والے تمام مقامات کو
دے، وہ سوان کی طرح چھوڑ دیتے ہیں جو دماغ میں آزاد پرواز کرتے ہیں.
Verse 92. بیدار سنتوں کی نوعیت ہے
ان لوگوں کے لئے جو جمع نہیں کرتے ہیں،
جو اپنے کھانے پر اچھی طرح سے عکاسی کرتا ہے،
وہ ناممکن اور رینج کے طور پر ہیں
کامل آزادی کے باطل بھی.
جیسا کہ پرندوں کی جگہ کے ذریعے ونگ،
ان کی جا رہی ہے.
وضاحت:
مکمل سمجھنے کے ساتھ کہ فطرت خالی ہے اور بے معنی ہے کہ ذہن یہ ہے کہ دماغ
میں پرندوں کے راستوں کی طرح اس کی جگہوں کی طرح کوئی ٹریس نہیں ہے.
Verse 93. ارھات کی ریاست کا پتہ لگایا جا سکتا ہے
جس کے لئے پولوں کو تباہ کر دیا گیا ہے،
کسی بھی کھانے سے منسلک نہیں،
وہ ناممکن اور حد تک ہے
کامل آزادی کے باطل بھی.
جیسا کہ پرندوں کی جگہ کے ذریعے ونگ،
اس کی جا رہی ہے.
وضاحت:
اگر کوئی مکمل طور پر اثرات، اندرونی یا بیرونی سے آزاد ہے، جو انسانی
رویے کو حوصلہ افزائی کرتا ہے، اور کھانے کے لئے بھی منسلک نہیں ہے، اس قسم
کے فرد کو اس کے دماغ پر قابو پانے، بے معنی اور سوچ کی آزادی پر توجہ
مرکوز ہوتی ہے. اس طرح کے سنتوں کا راستہ پتہ چلتا ہے کہ آسمان کے ذریعے
پرواز پرندوں کی راہ کی طرح.
Verse 94. معبودوں نے ارھاسوں کو پسند کیا
جس کی فیکلٹیوں کو پاک کیا جاتا ہے
جیسا کہ چارٹیوٹیروں نے اچھی طرح سے ٹھوس،
فخر کے ساتھ چھوڑ دیا، unpolluted،
یہاں تک کہ یہ بھی اس کے پیارے ہیں.
وضاحت:
جو لوگ سنتے ہیں وہ گھوڑے کی طرف سے تربیت یافتہ گھوڑے کے طور پر پرسکون
ہوتے ہیں، جنہوں نے مکمل طور پر فیصلہ کیا ہے، جو اثرات سے آزاد ہیں، ان
ذہنی طور پر مستحکم افراد کی نظر بھی دیوتا ہے.
Verse 95. Arahats عظیم ہیں
زمین کی طرح ایک ہے جو اچھی طرح سے برتاؤ کرتا ہے،
محفوظ اور متفق نہیں،
شہر پوسٹ کے طور پر، گندی فری جھیل کے طور پر،
اس طرح کے لئے کوئی وینڈرنگ نہیں ہے.
وضاحت:
نوبل ارھاٹس کبھی بھی ان کے ساتھ نہیں کئے جاتے ہیں. وہ مضبوط اور دروازے
کے ستونوں کے طور پر غیر محفوظ ہیں جو شہر کے دروازوں کو محفوظ رکھتے ہیں.
وہ سمندر کے طور پر لوکل اور آرام دہ اور پرسکون ہیں اور جھیلوں کی مٹی سے
محروم ہیں. اس قسم کا شخص وجود کے دور میں گھومتا ہے - سمسارا.
Verse 96. سنتوں کی آرام
اس کے دماغ اور پرامن پر امن
ان کی تقریر اور اعمال بھی،
آزادی کے علم میں کامل،
اس طرح ایک بہت ہی امن ہے.
وضاحت:
ایک نوبل ارھات، جو ‘غیر جانبدار’ کی طرف سے آزاد کیا جاتا ہے، یا جاننے
سے آزادی، تبدیل کرنے کے حالات کے اثرات کی طرف سے پرسکون اور غیر محفوظ
ہے. اس کا دماغ امن میں ہے. اس کے الفاظ پرامن ہیں. اس کے اعمال پرامن ہیں.
Verse 97. اعلی درجے کی ہیں
کوئی عقائد کے ساتھ، غیر متوقع نام سے جانا جاتا ہے،
آخر میں fetters کے ساتھ،
Kammas کٹ اور craving شیڈ کے ساتھ،
انسانیت کی بلندیوں تک پہنچ گئی.
وضاحت:
اس میں کوئی اعتماد نہیں ہے لیکن خود میں. وہ بے حد سے واقف ہے - غیر
مشروط. وہ کنکشن کا ایک بریکر ہے، کیونکہ اس نے پوری دنیا کے لنکس کو برباد
کر دیا ہے. انہوں نے دوبارہ تعمیر کے لئے تمام مواقع کو تباہ کر دیا ہے.
اس نے تمام خواہشات کو چھوڑ دیا ہے. ان کی وجہ سے، ارھات، واقعی ایک عظیم
شخص ہے.
Verse 98. غیر جانبدار رہائش گاہ ہے
چاہے شہر یا جنگل میں،
چاہے ویل میں، پہاڑی پر،
جہاں بھی arahats رہتا ہے
اتنا خوشی ہے زمین.
وضاحت: چاہے گاؤں میں، جنگل میں، ایک وادی میں یا سادہ میں، جہاں بھی Arahats - عظیم سنتوں - رہنا، یہ جگہ انتہائی مضبوط ہے.
Verse 99. جنگلات میں جذباتی خوشی
خوشگوار جنگلات ہیں
جہاں لوگ خوش نہیں ہیں،
وہاں جذباتی خوشی،
وہ خوشی مند نہیں ہیں.
وضاحت:
ان دلچسپ جنگلات جو دنیا کے عوام کے دماغ پر قبضہ نہیں کرتے ہیں اور جس
میں وہ دنیا بھر میں خوش نہیں کرتے ہیں وہ جذباتی طور پر پرکشش ہیں. ارھاس
جنگلات میں خوش ہیں، کیونکہ وہ جنسی خوشی کے حصول نہیں ہیں.
Peder B. Helland - Deep in the Forest
Soothing Relaxation
8.28M subscribers
Beautiful
relaxing music called “Deep in the Forest”, composed by Peder B.
Helland. Stream or download music from Soothing Relaxation: https://soothingrelaxation.lnk.to/lis…
💿 Track information:
Title: Deep in the Forest
Composer: Peder B. Helland
Index: ★142
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📜 Message from the composer and creator of Soothing Relaxation:
“I
am a composer from Norway and I started this channel with a simple
vision: to create a place that you can visit whenever you want to sit
down and relax. I compose music that often can be described as sleep
music, calm music, yoga music, study music, peaceful music, beautiful
music and relaxing music. I love to compose music and I put a lot of
work into it.
Thank
you very much for listening and for leaving feedback. Every single day I
am completely astonished by all your warm support and it really
inspires me to work even harder on my music. If you enjoy my work, I
would be very happy if you decided to subscribe and join our community.
Have a wonderful day or evening!”
- Peder B. Helland, composer for Soothing Relaxation
© Copyright:
Music composed/arranged by Peder B. Helland.
Footage/photos licensed from:
• iStockPhoto: NanoStockk, captamotion, SimonSkafar, Mumemories, komisar, Schroptschop, Onfokus, luza studios, ZoneCreative
• Pond5: aflomotion
☀️ Relevant hashtags:

youtube.com
Peder B. Helland - Deep in the Forest
Beautiful
relaxing music called “Deep in the Forest”, composed by Peder B.
Helland. Stream or download music from Soothing Relaxation:
https://soothingrelaxa…

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