Owing to the absence of knowledge i

Owing to the absence of knowledge in respect of these feelings, there persists the wrong view of holding them as one's own personality or self, that is to say, "I am feeling stiff," "I am feeling painful," "I was feeling well formerly but I now feel uncomfortable," in the manner of a single self. In reality, unpleasant feelings arise owing to disagreeable impressions in the body. Like the light of an electric bulb which can continue to burn on a continuous supply of energy, so it is in the case of feelings, which arise anew on every occasion of coming in contact with disagreeable impressions.

It is essential to understand these feelings clearly. At the beginning of noting as "stiff, stiff," "hot, hot," "painful, painful," one may feel that such disagreeable feelings grow stronger, and then one will notice that a mind wanting to change the posture arises. This mind should be noted as "wanting, wanting." Then a return should be made to the feeling and it should be noted as "stiff, stiff" or "hot, hot," and so forth. If one proceeds in this manner of contemplation with great patience, unpleasant feelings will pass away.

There is a saying that patience leads to Nibbana. Evidently this saying is more applicable in the case of contemplation than in any other. Plenty of patience is needed in contemplation. If a yogi cannot bear unpleasant feelings with patience, but frequently changes his posture during contemplation, he cannot expect to gain concentration. Without concentration there is no chance of acquiring insight knowledge (//vipassana-nana//) and without insight knowledge the attainment of the path, fruition and Nibbana cannot be won.

Patience is of great importance in contemplation. Patience is needed mostly to bear unpleasant bodily feelings. There is hardly any case of outside disturbances where it is necessary to exercise patience. This means the observance of //khantisamvara//, restraint by patience. The posture should not be immediately changed when unpleasant sensations arise, but contemplation should be continued by noting them as "stiff, stiff," "hot, hot," and so on. Such painful sensations are normal and will pass away. In the case of strong concentration, it will be found that great pains will pass away when they are noted with patience. On the fading away of suffering or pain, the usual exercise of noting "rising, falling" should be continued.

On the other hand, it may be found that pains or unpleasant feelings do not immediately pass away even when one notes them with great patience. In such a case, one has no alternative but to change posture. One must, of course, submit to superior forces. When concentration is not strong enough, strong pains will not pass away quickly. In these circumstances there will often arise a mind wanting to change posture, and this mind should be noted as "wanting, wanting." After this, one should note "lifting, lifting" on moving it forward.

These bodily actions should be carried out slowly, and these slow movements should be followed up and noted as "lifting, lifting," "moving, moving," "touching, touching," in the successive order of the process. Again, on moving one should note "moving, moving," and on putting down, note "putting, putting." If, when this process of changing posture has been completed, there is nothing more to be noted, the usual exercise of noting "rising, falling" should be continued.

There should be no stop or break in between. The preceding act of noting and the one which follows should be contiguous. Similarly, the


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preceding concentration and the one which follows should be contiguous, and the preceding act of knowing and the one which follows should be contiguous. In this way, the gradual development by stages of mindfulness, concentration and knowledge takes place, and depending on their full development, the final stage of path-knowledge is attained.

Hasil (Bahasa Indonesia) 1:

Karena tidak adanya pengetahuan tentang perasaan ini, ada berlanjut pandangan salah memegang mereka sebagai kepribadian sendiri atau diri, yang mengatakan, "Saya merasa kaku," "Aku merasa menyakitkan," "Aku merasa baik sebelumnya tapi sekarang saya merasa tidak nyaman," dalam cara diri satu. Pada kenyataannya, tidak menyenangkan perasaan timbul karena menyenangkan tayangan dalam tubuh. Seperti cahaya lampu listrik yang dapat terus membakar pada pasokan energi yang terus-menerus, jadi itu adalah dalam hal perasaan, yang timbul lagi pada setiap kesempatan datang dalam kontak dengan tayangan yang tidak menyenangkan.Hal ini penting untuk memahami perasaan ini jelas. Pada awal mencatat sebagai "kaku, kaku," "panas, panas," satu "menyakitkan, menyakitkan," mungkin merasa bahwa perasaan menyenangkan yang tumbuh lebih kuat, dan kemudian satu akan melihat bahwa pikiran yang ingin mengubah sikap yang muncul. Pikiran ini harus dicatat sebagai "ingin, menginginkan." Kemudian kembali harus dilakukan dengan perasaan dan harus diperhatikan sebagai "kaku, kaku" atau "panas, panas", dan sebagainya. Jika salah satu hasil cara ini perenungan dengan kesabaran, tidak menyenangkan perasaan akan berlalu.There is a saying that patience leads to Nibbana. Evidently this saying is more applicable in the case of contemplation than in any other. Plenty of patience is needed in contemplation. If a yogi cannot bear unpleasant feelings with patience, but frequently changes his posture during contemplation, he cannot expect to gain concentration. Without concentration there is no chance of acquiring insight knowledge (//vipassana-nana//) and without insight knowledge the attainment of the path, fruition and Nibbana cannot be won.Patience is of great importance in contemplation. Patience is needed mostly to bear unpleasant bodily feelings. There is hardly any case of outside disturbances where it is necessary to exercise patience. This means the observance of //khantisamvara//, restraint by patience. The posture should not be immediately changed when unpleasant sensations arise, but contemplation should be continued by noting them as "stiff, stiff," "hot, hot," and so on. Such painful sensations are normal and will pass away. In the case of strong concentration, it will be found that great pains will pass away when they are noted with patience. On the fading away of suffering or pain, the usual exercise of noting "rising, falling" should be continued.On the other hand, it may be found that pains or unpleasant feelings do not immediately pass away even when one notes them with great patience. In such a case, one has no alternative but to change posture. One must, of course, submit to superior forces. When concentration is not strong enough, strong pains will not pass away quickly. In these circumstances there will often arise a mind wanting to change posture, and this mind should be noted as "wanting, wanting." After this, one should note "lifting, lifting" on moving it forward.These bodily actions should be carried out slowly, and these slow movements should be followed up and noted as "lifting, lifting," "moving, moving," "touching, touching," in the successive order of the process. Again, on moving one should note "moving, moving," and on putting down, note "putting, putting." If, when this process of changing posture has been completed, there is nothing more to be noted, the usual exercise of noting "rising, falling" should be continued.There should be no stop or break in between. The preceding act of noting and the one which follows should be contiguous. Similarly, the 14 preceding concentration and the one which follows should be contiguous, and the preceding act of knowing and the one which follows should be contiguous. In this way, the gradual development by stages of mindfulness, concentration and knowledge takes place, and depending on their full development, the final stage of path-knowledge is attained.

Hasil (Bahasa Indonesia) 2:

Karena tidak adanya pengetahuan dalam hal perasaan ini, ada tetap pandangan yang salah memegang mereka sebagai kepribadian sendiri atau diri, yang mengatakan, "Saya merasa kaku," "Saya merasa sakit," "Aku merasa baik sebelumnya tapi sekarang saya merasa tidak nyaman, "dalam cara seorang diri. Pada kenyataannya, perasaan menyenangkan timbul karena tayangan yang tidak menyenangkan di dalam tubuh. Seperti cahaya dari lampu listrik yang dapat terus membakar pada kelangsungan penyediaan energi, sehingga dalam kasus perasaan yang timbul lagi pada setiap kesempatan yang datang dalam kontak dengan tayangan yang tidak menyenangkan. Sangat penting untuk memahami perasaan ini jelas . Pada awal mencatat sebagai "kaku, kaku," "panas, panas," "menyakitkan, menyakitkan," salah satu mungkin merasa bahwa perasaan tidak menyenangkan seperti tumbuh lebih kuat, dan kemudian salah satu akan melihat bahwa pikiran ingin mengubah postur muncul. Pikiran ini harus dicatat sebagai "ingin, ingin." Kemudian kembali harus dibuat untuk perasaan dan harus dicatat sebagai "kaku, kaku" atau "panas, panas," dan sebagainya. Jika salah satu hasil dengan cara ini kontemplasi dengan kesabaran, perasaan menyenangkan akan berlalu. Ada pepatah yang mengatakan kesabaran yang mengarah ke Nibbana. Terbukti pepatah ini lebih berlaku dalam kasus kontemplasi daripada di lain. Banyak kesabaran diperlukan dalam kontemplasi. Jika seorang yogi tidak tahan perasaan tidak menyenangkan dengan kesabaran, tapi sering berubah sikap selama kontemplasi, ia tidak bisa berharap untuk mendapatkan konsentrasi. Tanpa konsentrasi tidak ada kesempatan untuk memperoleh pengetahuan wawasan (// vipassana-nana //) dan tanpa pengetahuan wawasan pencapaian jalan, hasil dan Nibbana tidak bisa dimenangkan. Kesabaran sangat penting dalam kontemplasi. Kesabaran dibutuhkan sebagian besar untuk menanggung perasaan tubuh menyenangkan. Hampir tidak ada kasus gangguan luar di mana perlu untuk melatih kesabaran. Ini berarti ketaatan // khantisamvara //, menahan diri dengan kesabaran. Postur tidak harus segera berubah ketika sensasi menyenangkan muncul, tetapi kontemplasi harus dilanjutkan dengan mencatat mereka sebagai "kaku, kaku," "panas, panas," dan seterusnya. Sensasi yang menyakitkan tersebut normal dan akan berlalu. Dalam kasus konsentrasi yang kuat, maka akan ditemukan bahwa sakit besar akan berlalu ketika mereka mencatat dengan kesabaran. Di memudar penderitaan atau sakit, latihan biasa mencatat "naik, jatuh" harus dilanjutkan. Di sisi lain, mungkin akan menemukan bahwa nyeri atau perasaan tidak menyenangkan tidak segera berlalu bahkan ketika salah satu catatan mereka dengan kesabaran . Dalam kasus seperti itu, seseorang tidak memiliki pilihan lain kecuali mengubah postur. Satu harus, tentu saja, tunduk kepada kekuatan superior. Ketika konsentrasi tidak cukup kuat, nyeri yang kuat tidak akan berlalu dengan cepat. Dalam situasi ini ada akan sering muncul pikiran ingin mengubah postur, dan pikiran ini harus dicatat sebagai "ingin, ingin." Setelah ini, kita harus perhatikan "mengangkat, mengangkat" bergerak ke depan. Tindakan tubuh harus dilakukan perlahan-lahan, dan gerakan ini lambat harus ditindaklanjuti dan tercatat sebagai "mengangkat, mengangkat," "bergerak, bergerak," "menyentuh , menyentuh, "dalam urutan berturut-turut dari proses. Sekali lagi, bergerak satu harus dicatat "bergerak, bergerak," dan meletakkan, perhatikan "menempatkan, meletakkan." Jika, ketika proses ini mengubah postur telah selesai, tidak ada lagi yang perlu dicatat, latihan biasa mencatat "naik, jatuh" harus dilanjutkan. Tidak boleh ada berhenti atau istirahat di antara. Tindakan sebelumnya dari mencatat dan salah satu yang berikut harus berdekatan. Demikian pula, 14 konsentrasi sebelumnya dan salah satu yang berikut harus berdekatan, dan tindakan sebelumnya mengetahui dan salah satu yang berikut harus berdekatan. Dengan cara ini, pengembangan secara bertahap oleh tahap perhatian, konsentrasi dan pengetahuan berlangsung, dan tergantung pada pengembangan penuh mereka, tahap akhir dari jalan-pengetahuan dicapai.