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Inglese > Italiano: Un libro di insegnamento Buddhista

E' un libro di insegnamento Buddhista Scritto da un monaco Famoso e già tradotto dal Thailandese all'inglese, questa traduzione è più accurata rispetto a molte altre fatte in altri frangenti di questo libro. Contiene delle terminologie in lingua PALI che non vanno tradotte. Molti dei termini inglesi utilizzati cercano di raggiungere il significato che lo scrittore desiderava dare, ma in alcuni frangenti è molto difficile comunicare il significato i originale.

Esempio di testo:
The word “Kammaṭṭhāna” is a technical term, and it is given a special significance
in the way of Dhamma as practised by those who are Dhutanga
Bhikkhus. The true basis of kammaṭṭhāna however, is to be found in everyone
— in men, women, those who are ordained and lay people, for it refers to
such things as hair of the head, hair of the body, and the rest.
Some people may not have understood the full meaning of the word
“kammaṭṭhāna” or “Dhutanga Kammaṭṭhāna Bhikkhu,” so this book will be concerned
only with the way of practice of Dhutanga Kammaṭṭhāna as derived from
Venerable Ajaan Mun (Bhūridatta Thera). Outside of this I am not well versed
or experienced in other ways of practice, only having a passing acquaintance
with them without ever having had a chance to become familiar with them.
However, concerning those ways in which Venerable Ajaan Mun led his followers
I understand them quite well, having seen, heard, and practised them.
But before writing about this, some explanation of the word kammaṭṭhāna will
be given, for it is the basis of the way of practice of Kammaṭṭhāna Bhikkhus and
this will serve as a guide to show how it conforms to the practices which will
be described later on.
The word “kammaṭṭhāna” has been well known among Buddhists for a long
time and the accepted meaning is: “the place of work (or basis of work).” But
the “work” here is a very important work and means the work of demolishing the world
of birth (bhava); thus, demolishing (future) births, kilesas, taṇhā, and the removal and
destruction of all avijjā from our hearts. All this is in order that we may be free from
dukkha. In other words, free from birth, old age, pain and death, for these
are the bridges that link us to the round of saṁsāra (vaṭṭa), which is never easy
for any beings to go beyond and be free. This is the meaning of “work” in
this context rather than any other meaning, such as work as is usually done in
the world. The result that comes from putting this work into practice, even
before reaching the final goal, is happiness in the present and in future lives.
Paäipadå: Venerable Äcariya Mun’s Path of Practice
Therefore those Bhikkhus who are interested and who practise these ways
of Dhamma are usually known as Dhutanga Kammaṭṭhāna Bhikkhus, a title of
respect given with sincerity by fellow Buddhists.
A form of kammaṭṭhāna which has been very important since the time of
the Buddha, and is taught by the Upajjhāya (Preceptor) at the time of ordination,
consists of five parts of the body: “Kesa — hair of the head; Loma
— hair of the body; Nakhā — nails; Dantā — teeth; Taco — skin” in both
forward and reverse order. These are taught so that the one who has been
ordained should grasp them as a method of contemplation, going back and
forth over them, time after time until skill is gained and one of them, or all
five, are known thoroughly. For these five are important parts of the bodies
of all men and women.
But that which is called the “kammaṭṭhāna”, which is the “supporting object”
(ārammaṇa) of any particular citta, is of many kinds, and according to the texts,
which can be consulted by those who are interested, there are forty such objects.
The main reason why there are so many different kinds of kammaṭṭhāna
is to allow those who are interested in practising to choose one or more which
are suitable to their characters, for the characteristics of people differ. This is
similar to diseases, which are of many kinds and therefore require different
medicines to treat them.
The method is to take up one of those objects and to repeat its name
(parikamma–bhāvanā) in any bodily position that is suitable or appropriate.
For example, repeating, Kesa… Kesa… Kesa… Kesa..., or Loma… Loma…
Loma… Loma..., having mindfulness to maintain constant control, and not letting
the heart wander elsewhere, while being aware of the particular Dhamma object, the
name of which one is repeating, and not frequently changing about between several
Dhamma objects — which is characteristic of one who is halfhearted and desultory.
One should continue in this way until either truly experiencing the results or
truly knowing that the object does not suit one’s character, before changing
to a new object.
One who truly knows that a particular object suits his character should
take hold of it as the heart’s guide and continue to persevere without weakening
until he experiences the results more and more and goes forward into
1. The full list of these may be found in the ‘Buddhist Dictionary’ by Venerable Ñānatiloka
or in the ‘Visuddhimagga’ (translated as the ‘Path of Purification’).
2. This means that the meditation object, which may be a word such as “Budd ho”, or
the feeling of the breath moving in and out, etc., is kept in mind until it becomes a companion
and a refuge which turns the heart towards Dhamma.

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