Satipatthana-Sutta<\/a><\/p>\n
\nSati-mindfulness, pau d’esperit<\/h3>\n
It is sometimes said that it is in those words least susceptible to translation that the life of any tradition may be found. This is certainly true of the word sati, now always translated as mindfulness. The word derives from the root for \u2018memory\u2019 (Skst smrti) though this does not quite accommodate all its shades of meaning, which is more an \u2018attentiveness directed towards the present\u2019.1 Mindfulness is that quality that characterizes the mind that is alert, awake and free from befuddlement.
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\nTo be mindful is to be steady and awake: one sutta compares sati to the gatekeeper of a citadel who \u2018refuses entrance to those unknown, but admits those he knows, for the protection of those inside\u2019 (A IV 110).<\/p>\n
\nels quatre fonaments: el cos, els sentiments, la ment i els darmas<\/h3>\n
<\/p>\n
These are the body, the feelings, the mind and dhammas.<\/p>\n
1 Body: (a) the first four of the sixteen stages of mindfulness of breathing, (b) mindfulness and clear comprehension in the four postures, (c) mindfulness and clear comprehension in all bodily activities, (d) the thirty-one parts of the body, (e) the four elements, (f) the asubha contemplations.\u00a0 2 Feeling (vedana). 3 Mind (citta). 4 Dhammas: (a) the five hindrances, (b) five groups of clinging (khandhas), (c) the six sense bases, internal and external,12 (d) the seven factors of enlightenment, (e) the four noble truths (not elaborated in the shorter version reproduced here), (f) the eightfold path (not included in shorter version).
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\nLa consci\u00e8ncia del cos: contacte, aire, posici\u00f3<\/h3>\n
Much of the sutta is devoted to body mindfulness and includes a number of practices involving being aware of what the body is doing at any moment: the contact of the feet on the ground, the air on the face, the manner in which one is walking and all the impressions that meet the senses all come under this. The movement of the breath in and out of the body is also a subject for mindfulness.
\n==========<\/p>\n
You have to be aware of what state your body is in. Is it upright, balanced, relaxed and tranquil? Or is it falling about, unbalanced, slack and loose?<\/p>\n
\nLa consci\u00e8ncia de com estem i de l’estat de la ment<\/h3>\n
The second foundation of mindfulness is what is being felt \u2013 whether pleasant, neutral or unpleasant. The third foundation of mindfulness is awareness of the tenor of the mind \u2013 knowing whether the mind is, for instance, confused, full of hatred, or constricted.<\/p>\n
la consci\u00e8ncia del dhamma<\/p>\n
The fourth foundation of mindfulness is that of dhamma or dhammas. Also one of the most difficult words in the canon to translate, this term is found as a recollection practice where, in the singular, it refers specifically to the teaching. As the fourth foundation of mindfulness here it applies to \u2018things as they are\u2019, or \u2018phenomena\u2019.13<\/p>\n
\nLa pr\u00e0ctica de la marxa conscient<\/h3>\n
– Highlight on Page 148 | Loc. 2260-63 | Added on Thursday, April 24, 2014, 12:39 AM
\nParticular mention, however, should be made of mindful walking practice, based upon this sutta, the usual way of complementing and balancing the sitting practice, particularly on extended meditation courses. This is mentioned elsewhere in the canon and is recommended, for instance, to Moggallana as a means of combating sleepiness. A walking place (cakkamana) is often specially designated outside Buddhist temples.<\/p>\n
\nConsci\u00e8ncia de la respiraci\u00f3, caminar<\/h3>\n
– Highlight on Page 150 | Loc. 2300-2303 | Added on Thursday, April 24, 2014, 01:58 AM
\nHere, monks, a monk goes to a forest, or the roots of a tree or an empty place and sits, folding his legs in a cross-legged position, making his body straight and sets up mindfulness in front of him. Mindful, he breathes in; mindful, he breathes out. As he breathes in a long breath, he knows, \u201cI am breathing in a long breath\u201d, or, as he breathes out a long breath, he knows, \u201cI am breathing out a long breath\u201d.<\/p>\n
===<\/p>\n
\u2018And again, monks, a monk, when walking, knows, \u201cI am walking\u201d; when standing he knows, \u201cI am standing\u201d; when sitting he knows, \u201cI am sitting\u201d; when lying down he knows, \u201cI am lying down\u201d; or, however his body is disposed, he knows it. \u2018In this way he practises, contemplating the body in the body internally, externally and both internally and externally. . . In this way too, monks, a monk practises contemplating the body in the body.
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\u2018And again, monks, a monk acts with clear comprehension when going backwards and forwards. He acts with clear comprehension when looking ahead or behind, when bending and stretching, in wearing his robes and carrying his bowl, when eating and drinking, chewing and swallowing, when defecating and urinating, when walking, standing, sitting, falling asleep, waking up, talking and keeping silent.<\/p>\n
\nConsci\u00e8ncia de tot el cos, els seus organs i processos<\/h3>\n
– Highlight on Page 152 | Loc. 2323-30 | Added on Thursday, April 24, 2014, 02:01 AM<\/p>\n
\u2018And again, monks, a monk takes stock of the body upwards, from the soles of the feet and downwards, from the tips of the hair, bounded by skin, as full of many kinds of impurity, in this way: \u201cIn this body there are hairs of the head, hairs on the body, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, large intestines, small intestines, the contents of the stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, oil in the joints and urine\u201d. It is just as if, monks, there was a bag, open at both ends, filled with various kinds of grain, such as hill rice, husked rice, beans, peas, millet and white rice, and a man with good eyes were to open it and take stock of it in this way: \u201cThis is hill rice, this is husked rice, this is beans, this peas, this millet and this white rice\u201d; so, too, monks, a monk reviews the body. . . as full of many different kinds of impurity in this way: \u201cIn this body there are hairs of the head. . . oil in the joints and urine\u201d \u2019.
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\nConsci\u00e8ncia del cad\u00e0ver
\n– Highlight on Page 153 | Loc. 2342-49 | Added on Thursday, April 24, 2014, 02:04 AM<\/p>\n
\u2018And again, monks, it is as if a monk sees a body discarded in the charnel ground, being devoured by crows, vultures, hawks, dogs, jackals or by various kinds of worms. . . a body discarded in the charnel ground, a skeleton with flesh and blood, bound together by sinews. . . a skeleton, without flesh, smeared with blood, bound together by sinews. . . a skeleton, without flesh and blood, bound together by sinews. . . a body with loose bones scattered in all directions, here a bone of the hand, there a bone of the foot, a shin bone, a breast bone, a hip bone, a back bone and a skull.. . a body with bones bleached white, the colour of shells, he then makes a comparison with his own body. . . a body that is bones in\u00a0 heaps, more than a year old. . . a body that is bones rotted and crumbled to powder…\u00a0 \u2018In this way too, monks, a monk practises contemplating the body in the body.<\/p>\n
\nConsci\u00e8ncia dels sentiments (estats mentals) i la ment<\/h3>\n
<\/p>\n
\u2018And how, monks, does a monk practise contemplating feeling in feelings? Here, monks, when feeling a pleasant feeling, a monk knows, \u201cI feel a pleasant feeling\u201d; when feeling a painful feeling he knows, \u201cI feel a painful feeling\u201d; when feeling a feeling that is neither pleasant nor painful he knows,
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\u2018And how, monks, does a monk practise contemplating the mind in the mind?20\u00a0 Here, monks, a monk knows a mind that is with desire as with desire, and a mind that is free from desire as free from desire. He knows a mind with hate as with hate, and one free from hate as free from hate. He knows. . . a deluded mind.. . an undeluded mind. He knows. . . a constricted mind . . . a scattered mind.21 He knows. . . a mind grown great. . . a mind that has not grown great.22 He knows. . . a surpassable mind . . . surpassing mind.23 He knows. . . a composed mind . . . a discomposed mind. He knows . . . a liberated mind . . . an unliberated mind.<\/p>\n
\nConsci\u00e8ncia de les coses tal com s\u00f3n<\/h3>\n
<\/p>\n
\u2018And again, monks, a monk practises contemplating dhamma in dhammas in terms of the five aggregates of grasping. And how, monks, does a monk practise contemplating dhamma in dhammas in terms of the five aggregates of grasping? Here a monk reflects: such is material form, such is the arising of material form, such is the ceasing of material form; such is feeling, such is the arising of feeling, such is the ceasing of feeling; such is perception . . . such are formations. . . such is consciousness, such is the arising of consciousness, such is the ceasing of consciousness.
\n==========<\/p>\n
And again, monks, a monk practises contemplating dhamma in dhammas in terms of the six internal and external sense spheres. And how?…. Here, monks, a monk knows the eye, he knows visual objects, and he knows whatever fetter arises dependent on the two. And he knows a fetter that has not yet arisen comes to arise, and he knows how a fetter that has arisen is abandoned, and he knows how a fetter that has been abandoned will not arise in the future. He knows the ear, he knows sounds. . . he knows the nose, he knows smells. . . he knows the tongue, he knows tastes. . . he knows the body, he knows sensory objects. . . he knows the mind and he knows mental objects and he knows whatever fetter arises dependent on the two. And he knows a fetter that has not yet arisen comes to arise, and he knows how a fetter that has arisen is abandoned, and he knows how a fetter that has been abandoned will not arise in the future.
\n==========<\/p>\n
And how does a monk practise contemplating dhamma in dhammas in terms of the four noble truths? Here, monks, a monk knows suffering as it really is, he knows the origin of suffering as it really is, he knows the cessation of suffering as it really is and he knows the way that leads to the cessation of suffering as it really is.<\/p>\n","protected":false},"excerpt":{"rendered":"
Hi ha tres reculls Vinayapitaka: o La disciplina mon\u00e0stica \u00e9s un compendi de regles acompanyades d’an\u00e8cdotes (hist\u00f2riques o ad hoc) en les quals es narra quan, on i com el Buda Gotama va decretar una o altra de les m\u00e9s de dues-centes regles del codi mon\u00e0stic theravada. Suttapitaka: el cistell de la instrucci\u00f3, amb cinc … <\/p>\n
Continue reading “Budisme. Canon Pali”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[22],"tags":[],"anotacio":[],"civilitzacio":[],"spec":[],"aspecies":[],"Tema poesia":[],"_links":{"self":[{"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/posts\/79"}],"collection":[{"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/comments?post=79"}],"version-history":[{"count":0,"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/posts\/79\/revisions"}],"wp:attachment":[{"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/media?parent=79"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/categories?post=79"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/tags?post=79"},{"taxonomy":"anotacio","embeddable":true,"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/anotacio?post=79"},{"taxonomy":"civilitzacio","embeddable":true,"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/civilitzacio?post=79"},{"taxonomy":"spec","embeddable":true,"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/spec?post=79"},{"taxonomy":"aspecies","embeddable":true,"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/aspecies?post=79"},{"taxonomy":"Tema poesia","embeddable":true,"href":"http:\/\/meumon.synology.me\/museu\/wp-json\/wp\/v2\/Tema poesia?post=79"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}