38) Classical Icelandic TIPITAKA in Icelandic There are 83 languages in https://translate.google/ Please render exact translation in you mother tongue for these translations! That will become a practice of Mediation as taught by the Buddha! And become a Stream Enterer Sotapanna! Towards Nibbana the Eternal Bliss as Final Goal! http: sarvajan.ambedkar.org run FREE ONLINE E-Nālanda Research and Practice UNIVERSITY .https://youtube/watch?v=wV0nJtlswqg https://youtube/watch?v=pjauXL1S87Y&list=PLLpa93I5B7eJ0bgLYul903vcjaQdEZB1K&index=3 https://youtube/watch?v=d9SCrpXN3EE Please watch: airpano.ru/files/Shwedagon-Pagoda-Myanmar/2-2 for Shwedagon Pagoda, Myanmar • 360° Aerial Panorama airpano.ru/files/Bagan-Myanmar/2-2 Bagan, Myanmar • 360° Aerial Panorama https://youtube/watch?v=DcsBepTx_v0 The hero of our story is Prince Siddhartha, the Buddha-to-be, who lived more than 2,500 years ago. His father was the Rajah of the Sakya clan, King Suddhodana, and his mother was Queen Maha Maya. They lived in India, in a city called Kapilavatthu, in the foothills of the Himalayas. Siddharthas parents belonged to the Indian warrior caste. They lived in a great palace in their capital city of Kapilavatthu, beneath the majestic mountains of the Himalayas. Queen Maha Maya was beautiful, intelligent and good. King Suddhodana was honoured and respected because he ruled well. Both of them were admired and loved by the people they ruled After many years, Queen Maha Maya became pregnant. She and her husband were very happy about it. On the full moon day in the month of May, she gave birth to a boy in Lumbini Park, while she was on her way to see her parents. Five days after the princes birth the king asked five wise men to select a name for his son. They named him Siddhartha. This name means the one whose wishes will be fulfilled https://youtube/watch?v=d9SCrpXN3EE Meditation (Zen Music)1:00:32 hr 11,500,646 hits All Download links will be here: fearless2435.blogspot.co.uk https://youtube/watch?v=B2rZNsqS-aw Buddhist Chanting - Nothing But Everything (Japanese)7:43 mins Dedicated to Yuri! The one with a pure heart. *pranams* Shingon Teaching Shingon is a form of Japanese Esoteric Buddhism, it is also called Shingon Mikkyo. This school was founded in 804 AD by Kukai (Kobo Daishi) in Japan. The teachings of Shingon are based on the Mahavairocana Sutra and the Vajrasekhara Sutra, the fundamental sutras of Shingon. Through the cultivation of three secrets, the actions of body, speech and mind, we are able to attain enlightenment in this very body. When we can sustain this state of mind, we can become one with the life force of the Universe, known as Mahavairocana Buddha. The symbolic activities are present anywhere in the universe. Natural phenomena such as mountains and oceans and even humans express the truth described in the sutras. The universe itself embodies and can not be separated from the teaching. In the Shingon tradition, the practitioner uses the same techniques that were used over 1,200 years ago by Kukai, and have been transmitted orally generation after generation to the present. As Shingon Buddhists, there are three vows to observe in our lives: May we realize Buddhahood in this very life. May we dedicate ourselves to the well-being of people. May we establish the World of Buddha on this earth. Becoming a Buddha in This Very Life (Sokushin Jobutsu) The unique feature of this Shingon Teaching is that one does not become a Buddha only in his mind, nor does one become a Buddha after one has died. It means one is able to attain perfection of all of the qualities of a Buddha while one is yet living in his present physical body. An essay on the Bodhicitta (Bodaishin-ron) says: One speedily attained great Awakening in the very body born of mother and father. According to the Shingon tradition, all things in this universe -- both physical matter, mind and mental states -- are made up of some six primary elements. These six primary elements are: earth (the principle of solidity), water (moisture), fire (energy), wind (movement), space (the state of being unobstructed) and consciousness (the six ways of knowing objects). Buddha as well as ordinary human beings are made up of these six elements, and in this sense both Buddha and human beings are basically and in essence identical. When we realize this truth, then our actions, our words, and our thoughts will undergo and experience of faith which will cause them to be correct and purify their surroundings. This living, physical body will be able to achieve Buddhahood. Salvation and Enlightenment. Shingon Buddhism grants salvation and enlightenment to human beings who would otherwise be caught in the cycle of birth and death. Once a person is able to enter the gate of this faith, he/she will be able to receive that salvation and guidance of many Buddhas and Bodhisattvas. It is a religion in which that person will be fortunate enough to be able to recite the mantras that are the Buddhas own words. Kobo Daishi explained two points as its special characteristics: 1. Attainment of enlightenment in this very body. 2. The present moment that clearly teaches the content of enlightenment. He explained these two aspects throughout his writings like, The Meaning of Becoming a Buddha in This Body, The Ten Stages in the Development of the Mind, The Meaning of the Secret Samaya Precepts of the Buddha. It is a blessings of Shingon Buddhism to make it possible to come into direct contact with the practices leading to salvation. Shingon discipline The Shingon Teachings are broad and profound, and require strict discipline to put into practice. If we do not personally practice them in our daily lives of faith, then this treasure will become a useless possession. In actuality, we must manifest the teachings and practice of becoming a Buddha in this body in concrete form. The form of this faith is the developing ones mind into higher stage and engaging in discipline. There are various meditation techniques in Shingon traditions including the practice for gaining secular benefits for others by using mantra chanting and mudra hand signs as well as seeking enlightenment in this very body for oneself. Shingon Discipline The followings are some of the major forms practiced by many practitioners: Susokukan (Basic meditation to find ones own breathing pace) Gachirinkan (Moon Disc meditation) Ajikan (A syllable meditation) These practices are gateways into understanding the nature of Reality. Through these gateways we can experience many states of consciousness and as our skill develops we begin to have real insight into the nature of the unproduced state. Through these meditations we can experience the flow of energy from this state into this physical plane of existence. However, this state cannot be experienced without correct understanding of its doctrine and the guide by an authentic teacher. Seicho Asahi Northern California Koyasan Temple koyasan.org/nckoyasan/intr... Category Music License Standard YouTube License TITPITAKA in Classical English Practice Meditation as Taught by the Buddha Mahāsatipaṭṭhāna Sutta (The Mirror of the Dhamma) This sutta gathers various instructions the Buddha gave for the sake of his followers after his passing away, which makes it be a very important set of instructions for us nowadays. I will expound the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi. And what, Ānanda, is that discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi? 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. Note: infobubbles on all Pali words Pāḷi Uddesa I. Kāyānupassanā A. Ānāpāna Pabba B. Iriyāpatha Pabba C. Sampajāna Pabba D. Paṭikūlamanasikāra Pabba E. Dhātumanasikāra Pabba F. Navasivathika Pabba II. Vedanānupassanā English 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: – Bhikkhus. – Bhaddante answered the bhikkhus. The Bhagavā said: – This, bhikkhus, is the path that leads to nothing but the purification of beings, the overcoming of sorrow and lamentation, the disappearance of dukkha-domanassa, the attainment of the right way, the realization of Nibbāna, that is to say the four satipaṭṭhānas. Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. I. Kāyānupassanā A. Section on ānāpāna And how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here, bhikkhus, a bhikkhu, having gone to the forest or having gone at the root of a tree or having gone to an empty room, sits down folding the legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being thus sato he breathes in, being thus sato he breathes out. Breathing in long he understands: I am breathing in long; breathing out long he understands: I am breathing out long; breathing in short he understands: I am breathing in short; breathing out short he understands: I am breathing out short; he trains himself: feeling the whole kāya, I will breathe in; he trains himself: feeling the whole kāya, I will breathe out; he trains himself: calming down the kāya-saṅkhāras, I will breathe in; he trains himself: calming down the kāya-saṅkhāras, I will breathe out. Just as, bhikkhus, a skillful turner or a turners apprentice, making a long turn, understands: I am making a long turn; making a short turn, he understands: I am making a short turn; in the same way, bhikkhus, a bhikkhu, breathing in long, understands: I am breathing in long; breathing out long he understands: I am breathing out long; breathing in short he understands: I am breathing in short; breathing out short he understands: I am breathing out short; he trains himself: feeling the whole kāya, I will breathe in; he trains himself: feeling the whole kāya, I will breathe out; he trains himself: calming down the kāya-saṅkhāras, I will breathe in; he trains himself: calming down the kāya-saṅkhāras, I will breathe out. Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] this is kāya! sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. B. Section on postures Furthermore, bhikkhus, a bhikkhu, while walking, understands: I am walking, or while standing he understands: I am standing, or while sitting he understands: I am sitting, or while lying down he understands: I am lying down. Or else, in whichever position his kāya is disposed, he understands it accordingly. Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] this is kāya! sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. C. Section on sampajañña Furthermore, bhikkhus, a bhikkhu, while approaching and while departing, acts with sampajañña, while looking ahead and while looking around, he acts with sampajañña, while bending and while stretching, he acts with 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. D. Section on Repulsiveness Furthermore, bhikkhus, a bhikkhu considers this very body, from the soles of the feet up and from the hair on the head down, which is delimited by its skin and full of various kinds of impurities: In this kāya, there are the hairs of the head, hairs of the body, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine. Just as if, bhikkhus, there was a bag having two openings and filled with various kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas, sesame seeds and husked rice. A man with good eyesight, having unfastened it, would consider [its contents]: This is hill-paddy, this is paddy, those are mung beans, those are cow-peas, those are sesame seeds and this is husked rice; in the same way, bhikkhus, a bhikkhu considers this very body, from the soles of the feet up and from the hair on the head down, which is delimited by its skin and full of various kinds of impurities: In this kāya, there are the hairs of the head, hairs of the body, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine. Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] this is kāya! sati is 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. 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 butchers apprentice, having killed a cow, would sit at a crossroads cutting it into pieces; in the same way, bhikkhus, a bhikkhu reflects on this very kāya, however it is placed, however it is disposed: In this kāya, there is the earth element, the water element, the fire element and the air element. Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] this is kāya! sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. F. Section on the nine charnel grounds (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. (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. Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] this is kāya! sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. (8) 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 how now, bhikkhus, 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. Note 1. ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya: this is probably the trickiest part of the sutta. It is very important because it will be repeated over 20 times, and also because it is the central part explaining how sati is actually made present. Here are a few alternate renderings: VRI: Now his awareness is established: This is body! Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. Bhante Analayo: Or else mindfulness that There is a body is established in him to the extent of bare knowledge and remembrance of it Thanissaro Bhikkhu: Or his mindfulness that There is a body is maintained to the extent of knowledge & remembrance Bhikkhu Nanamoli & Bhikkhu Bodhi: Or else mindfulness that there is a body is simply established in him to the extent necessary for bare knowledge and mindfulness. Nyanasatta Thera: Or his mindfulness is established with the thought: The body exists, to the extent necessary just for knowledge and mindfulness. Soma Thera: Or indeed his mindfulness is established with the thought: The body exists, to the extent necessary just for knowledge and remembrance Maurice Walshe: Or else, mindfulness that there is a body is present to him just to the extent necessary for the knowledge and awareness. Translation suggested by the webmaster, with the support of Thanissaro Bhikkhus translation. ———oOo——— Published as a gift of Dhamma, to be distributed free of charge. Any copies or derivatives of this work must cite their original source. Please Visit: https://youtube/watch?v=wV0nJtlswqg Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -1:09:59 Hr Uploaded on Aug 13, 2011 Maha Sathipattana Sutta chanted by Ven. Dr. Omalpe Sobhita Thero https://youtube/watch?v=ixu4Kd5R1DI&list=PL_hbXduIzfZbVhHr8nQEMCsceg0mHsxJa Vipassana Meditation and Body Sensation: Eilona Ariel at TEDxJaffa 2013 Eilona Ariel is a documentary filmmaker whose work was deeply inspired by her life in Asia and her practice of the ancient meditation technique called Vipassana. She moved to New York City in 1978 and spent nine years studying and working as a musician and a photographer. In 1980, she received a diploma from the Germain School of Photography. She left the USA in 1987 to spend several years living in Asia. In 1995 she returned to Israel and established the Karuna Films Production Company together with Ayelet Menahemi. In the spirit of ideas worth spreading, TEDx is a program of local, self-organized events that bring people together to share a TED-like experience. At a TEDx event, TEDTalks video and live speakers combine to spark deep discussion and connection in a small group. These local, self-organized events are branded TEDx, where x = independently organized TED event. The TED Conference provides general guidance for the TEDx program, but individual TEDx events are self-organized.* (*Subject to certain rules and regulations) For more information on Vipassana, see dhamma.org See more on Doing Time, Doing Vipassana & Karuna Films at karunafilms For more talks from this event, go to tedxjaffa https://youtube/watch?v=1Ii9vjW9BwU&index=6&list=PL_hbXduIzfZbVhHr8nQEMCsceg0mHsxJa Vipassana Meditation S. N. Goenka - 1 day https://youtube/watch?v=VFrp9ROB44c&feature=pyv&ad=4869139754&kw=meditation%20mindfulness The Power of Your Subconscious Mind to Acheive ANY Goal (MindMaster.TV) Try it FREE mindmaster.tv/success.html Use the Power of Your MInd to Acheive ANY Goal. Worldwide Success Stories and Proven Results. Used by Medical Doctors & Top Personal Development Coaches. Thank You to Doctor Deepak Chopra for liking our Fan Page :)
Posted on: Tue, 09 Sep 2014 23:29:42 +0000
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