[2]

 THE TREASURE OF TREASURE FROM

According to the Visuddhimagga (Visuddhimagga) 

The object of meditation  is one of the 40 meditational objects capable of attaining the meditators, from the first stage of meditation to the fourth stage of meditation, without the ability to attain the five faculties of meditation.

Therefore, when meditators meditate on the idea of ​​spreading the word, it is possible to attain the fourth jhana meditation, if you want to continue meditation to attain the fifth level meditation, the practitioner needs to change to the  subject of mind-blowing discharge,  continue to carry out the topic of mind dispensing that can lead to the attainment of the five meditative beauty.

To meditate on mindfulness means that in the  mind is already available,  can spread mind from all over to all sentient beings; The more powerful the Magi, the better the spread of the Magi. All sentient beings feel the coolness and peace as much. This can be materialized, for example, at night, a person holding a torch (the battery of energy and a good bulb) shines in any direction, making the objects in that direction appear and clearly visible. The If the torch lacks a part, then even he himself is blinded by darkness, hoping to shine forth, then how can he see other things.

Magadha does not arise

The word arises because of the affable object, lovely, respectable  (piyamanā-pasattapaññatti). Therefore, if the meditator begins meditating on the idea of ​​spreading the mind to the object of an unsuitable class of beings, the metaphor can not arise as follows:

Four types of people can not be the original object to meditate on:

In the  Visuddhimagga, one  should not meditate on the following four categories of people:

1. Appiyapuggala:  People do not love.

You should not begin to meditate on the word that you do not love, because the heart is difficult to arise, because not the one you love, only make the mind uncomfortable, not staying where statue.

Atippiyapuggala:  People love, love many.

You should not begin to meditate mind to the one you love, love much, because once the object is sick sick ... the heart is not born, but the mind is sad arise arises.

3- Majjhattapuggala:  People do not love, do not hate.

If you begin to meditate on the word of mind to the person you do not love, do not hate, the metaphor can not arise, because the object does not have the grace of self, as the person who I do not care.

4. Verīpuggala:  Enemy class.

The meditator begins the process of meditating on the word of the enemy, so that the metaphor can not arise, only the arising of the mind, because he is his enemy or his family or the body. I love you.

There are four classes of people that should not be used as the object to begin to meditate on the mind, only to spread the mind from the stage after the meditator has a strong heart in the good heart.

And one should not begin to meditate on the mind of a  person of the opposite sex  (liṅga-visabhāgapuggala), that is, he is a male practitioner  , should not proceed to spread the word mind to female;  and vice versa, the practitioner is  female,  should not proceed to mind spreading from the male to the  heart , not from the heart, arise only craving. 

Practitioners should not spread attention from the concept  of people died  (kalangatapuggala),  the mind arises from completely, because the object is no longer available.

He meditates on the idea of ​​spreading the word, of course he is the one who must have full mind from the first. In order for the metaphor to emerge easily and progressively, the meditator must begin the process of  meditating upon the mind first. Because in this world, thinking carefully, after all, there is no love for one another than loving oneself. Indeed, he himself is the most beloved, always expect peace, not want suffering. To all other beings, big and small, they also want to live peacefully, do not want anyone to hurt themselves.

As the Buddha taught:

"Sabbā disā anuparigamma cetasā, 
Nevajjhagā piyataramattanā kvaci. 
Evaṃ piyo puthu attā paresaṃ, 
Tasmā na hiṃse paramattakāmo". [first] 

(Wise introspection, 
All directions and 
not see someone, 
Loving people love you, 
any event, 
the beloved one, 
other beings, too. 
So, narcissistic, 
Do not hurt, 
Other great beings.

The method of reciting the mind from the sequential

Recite the heart from your own

The idea of ​​spreading the word for yourself first in four ways:

1. Ahaṃ avero homi:  I vow not to be unjust to all sentient beings. 
2- Ahaṃ abyāpajjo homi:  I vow to maintain mind without suffering, no hatred. 
3- Ahaṃ anīgho homi:  I vow to preserve mind and body without suffering. 
4- Ahaṃ sukhī attānaṃ pariharāmi  [2] :  I vow to keep my mind and body in peace.

The meditator proceeds to meditate on his own mind in four ways, until the mind develops and evolves in his inner object in a firm, magnetism; then can be the foundation to continue to carry out mindfulness spread from four to four classes of people in sequential order.

Mindfulness spread from the following:

Four types of people, practitioners should meditate from the following sequential sequence as follows:

1- Piyapuggala:  Class of love.

This type of people have known each other, intimate with themselves, are friends in the same work, often help each other.

To meditate mind to  a loved  one in four ways as follows:

-  Avero hotu:  May he be unjust to all sentient beings. 
-  Abyāpajjo hotu:  May he keep the mind without suffering, no hatred. 
-  Anīgho hotu:  May he keep the mind and body without suffering. 
-  Sukhī attānaṃ pariharatu:  May the person keep his mind and body in peace.

Embodiment spreading the word from many to  many people love  it by four numbers as follows:

-  Averā hontu:  May they be unjust to all sentient beings. 
-  Abyāpajjā hontu:  May they keep the mind without suffering, no hatred. 
-  Anīghā hontu:  May these people preserve mind and body without suffering brain. 
-  Sukhī attānaṃ pariharantu:  May these people keep their minds and hearts in peace.

The meditator proceeds to spread the word of love to those who love, the magnetism is easy to arise and progress well, friendly with the metaphor of peace, firmness, firm in the object of those love;When one has a firm heart as the foundation, there is great good with the  mind of peace,  to develop the mind from the spread to the next class, it is the kind of people love more.

Atippiyapuggala:  People love so much.

This type of people like grandparents, parents, tutors, ... are benefactors who are born, nurtured and taught to be human. Often we love them with greed, and when they are sick and sick, the heart of the ardent heart arises anxiety. Therefore, one should not begin to meditate on the word mind, because the mind is difficult to arise, but should proceed to meditate to the class of people love this much after the class of love.

The meditator who has a firm heart as the foundation, has great goodness with the mind at peace as the basis, then he continues to meditate to the heart of love to many people in four ways. on  (averā hontu ...)  no more obstacles. When the mind arises and progresses well, good kusala citta is attained in peace, firmness, firmness in that object, to develop the mind from all scattered to the next class, it is the one who does not love , not hate.

3- Majjhattapuggala:  People do not love, do not hate.

This type of person is not a direct favor to him, so the metaphor is difficult to arise with them.Therefore, the practitioner should not begin to meditate on the mind, since the mind is difficult to arise, but should spread the word mind to the class of people do not love, do not hate this person after much love.

The meditator who has a firm heart as the foundation, has great goodness with the mind at peace as the basis, then he continues to meditate to the heart of the unpopular, not hate 4 Such as  (averā hontu ...) no longer obstacle. When the mind arises and progresses well, good kusala citta is attained in peace, firmness, firmness in that object, to develop the mind from all scattered to the next class, it is the enemy class .

4. Verīpuggala:  Enemy class.

This person is a foe with his or her family, family line ...; so when thinking of them, the mind of the arisen, the mind is difficult to arise. Therefore, one should not begin to meditate on the metaphor, but should proceed to meditate on these ranks of the enemy in the final stage after the one who does not love and does not hate.

After the meditator proceeds to spread the word of mind to the one who does not love, does not hate, and arises from the good and good progresses, the good one with the loving mind is firmly grounded.Spread from the heart to the enemy class in four ways  (averā hontu ...).  If the citta is arisen and progresses well, the citta of citta is blissful, firm, firm in that object, it is good growth good.

- If the mind from not arise, only anger arises, the practitioner should be counseled her that " anger  is a kind of  malevolence  have  karma,  if beings after death, by aversion karma He is often reborn in the hell realm of suffering, because of his negative karma (in past lives), sentient beings are suffering in that hell realm, This is certainly not due to our rivalry, but to the fact that our karmic retribution  gives birth to hell. "

- If the practitioner is terrified of all the suffering in the hell realm, try to refine control, to suppress the center of the heart, to be good with the mind to arise; The meditator continues to meditate from the rivalry to the enemy class in four ways as above  (averā hontu ...), the  mind is born and progress well, good heart with the mind is peaceful, close firm in that object. It is a good thing to develop.

- In the case of self-discipline, without restraint and repression of hatred, one should contemplate the five treasures of the patience virtue  in the  khantisutta  [3]  and the  11 treasures of the mind  in the  Mettasutta  [4] .

When contemplating the five treasures of patience and the 11 treasures of the metta, the master exercises control, suppresses the arisen mind from arising; The meditator continues to meditate to the ranks of the enemy in four ways as above  (averā hontu ...),  the word arise and progress well, good heart with the mind is peaceful, tight, firm in that object. It is a good thing to develop.

- If the bar at 5 Results treasures of virtue patience and 11 fruit treasures of the mind from that, but still not tame, suppress aversion, the meditator consider the teachings of the Buddha in  nikāya  (Council the business case), the  Nidanavagga  the classics like  Matusutta, Pitusutta,  etc ..

The Buddha taught that:

- "Bhikkhus, in the cycle of the birth of samsara from unremarkable water ... who never was my mother, father, brother, sister, brother, son, My daughter ... is not easy to find.

That's why? Because in the cycle of birth and death of every being from the beginning to the present life, has experienced countless incarnate lives.

Thus, there must be a father, mother, brother, sister, etc. in past lives as the Buddha taught. Among the people I consider to be our  enemy,  certainly those who have been my parents, my benefactors, have nurtured and taught me to be human. They used to love me and I used to love them. Now this life is no matter what kind of person they are (other ancient bodies), and we (also other bodies) are mind related to each other, even though they are our enemies in this life. No, we do not mind any anger, hatred ... they, our  hearts  need to show their gratitude. Thus, the wise called us good man, who is  grateful and grateful.

When we consider our old benefactor, kindness arises, at the same time, our  benevolence and gratitude  to the benefactors in our past lives, even though we are enemies, we should not have hatred for hatred. with them. Before that, the meditator who has good kusala with the mind of peace as the basis; Then he proceeds to meditate to the ranks of the enemy in four ways as above  (averā hontu ...), arise from the heart and progress well, good heart with the mind is peaceful , tight, firm in the object.

In short, he proceeds to focus on the precepts of the mind from the previous object; The metaphor of the previous object forms the solid foundation for the metaphor of the following object in sequential order:

1. Beginning, the meditator proceeds to recite the mind from  himself.

2. Next, the meditator continues to meditate from the heart to  love people.

3. Next, the practitioner continues to meditate from the heart to  many people love.

4. Next, the practitioner continues to meditate from the heart to  the people do not love, do not hate.

In the end, the meditator proceeds to meditate on the word of  the enemy, the  mind of the arising and progressing good, the good mind with the metaphor of peace and firmness in each object. . It is a good thing to develop.

The method of proceeding to meditate on the word is presented, the magnet from the direct emanation of the mind with the mind to disperse each object, so think in the heart. Therefore, the practitioner should have all the five measures:  faith, effort, thought, determination, wisdom  as the basis of solid foundation, to carry out the concept of spreading the mind from each object, To be good, to be in good accord with the heart of peace in each object.

Method of spreading the mind from each class

Meditator meditates with the idea of ​​spreading the mind from the heart to each category must follow the sequence before. The arising and progressing from the first person is the basic foundation for the arising of citta and advancement in the latter.

Classical people:

It is not easy for the mind to arise and progress. It is therefore not necessary for the practitioner to have the full 15 dharmas in the precepts of the precepts before proceeding to meditate on each object in sequence. before after.

1. The first person to  do the object of meditation is spreading the mind from four ways as follows:

Ahaṃ avero homi:  I vow not to be unjust to all sentient beings. 
Ahaṃ abyāpajjo homi:  I hope there is no suffering, no hatred. 
1.3- Ahaṃ anīgho homi:  I hope the body and mind do not have suffering brain. 
1.4- Ahaṃ sukhī attānaṃ pariharāmi:  I vow to keep my mind and body calm.

2. Class of love,  many as the object of meditation to spread the mind from four ways as follows:

2.1- Averā hontu:  May these loving people not be unjust to all sentient beings. 
2.2- Abyāpajjā hontu:  May these loving people keep their minds without suffering, no hatred. 
2.3- Anīghā hontu:  May these loving people keep their bodies and minds without any suffering. 
2.4- Sukhī attānaṃ pariharantu:  May the loving ones keep the mind and body in peace.

3-class people love more,  many as the object of meditation to spread the mind from four ways as follows:

3.1- Averā hontu:  May the most loving ones not be unjust to all sentient beings. 
3.2- Abyāpajjā hontu:  May the most loving people keep the mind without suffering, no hatred. 
Anīghā hontu:  May the most loving ones keep their bodies and minds without the suffering of the brain. 
3.4- Sukhī attānaṃ pariharantu:  May these most loving people keep their minds and bodies in peace.

4-class people do not love,  do not hate, many as the object of meditation to spread the mind from four ways as follows:

4.1- Averā hontu: May the unlovable  , do not hate it unjustly contrary to all sentient beings. 
4.2- Abyāpajjā hontu:  May those who do not love, do not hate to keep the mind without suffering, no hatred. 
4.3- Anīghā hontu: May the unlovable  , do not hate it to preserve the body and mind without suffering. 
4.4- Sukhī attānaṃ pariharantu:  May those who do not love and do not hate keep the mind and body in peace.

5. The class of enemies, the  number of objects as the object of meditation from four ways as follows:

5.1- Averā hontu:  May the enemies be unjust to all sentient beings. 
5.2- Abyāpajjā hontu:  May these enemies keep the mind without suffering, no hatred. 
5.3- Anīghā hontu:  May the enemies keep their bodies and minds without the suffering of the brain. 
5.4- Sukhī attānaṃ pariharantu:  May the enemies keep the mind and body in peace.

In addition to the five classes of people, the practitioner can proceed to meditate to his loved ones such as parents, teachers, friends, etc.

When one has a firm foundation, good kusala citta with blissfulness of mind in the object, the practitioner can change the mind from the mind.

The concept of mind spreading from the simple:

- Mindfulness scattering for yourself:

"Ahaṃ sukhito homi niddukkho". (I pray for peace, no suffering, suffering).

- Mindfulness from the mother to her mother alive is as simple as:

"Mātā me sukhī hotu niddukkhā". (May my mother be happy, without suffering, suffering).

- Mindfulness spread from his father to his simple life as follows:

"Pitā me sukhī hotu niddukkho". (May my father be peace, no suffering, mental suffering).

- Mindfulness spread from the teacher to his living life as simple as:

"Ācariyo me sukhī hotu niddukkho". (May the teacher of the nest is peace, no suffering, suffering heart).

- Mindfulness spread from his friends to the simple life as follows:

"Mittā no sukhī hontu niddukkhā". (May our friends have peace, no suffering, suffering heart).

- Mindfulness spread from his relatives to living the simple way as follows:

"Ñātayo no sukhī hontu niddukkhā". (May our relatives be happy, without suffering, suffering).

- Mindfulness scattering from the Vietnamese people is as simple as:

"Vietnamraṭṭhikā no sukhī hontu niddukkhā". (May our beloved Vietnamese nation be peaceful, without suffering, suffering).

- Mindfulness spreading to all sentient beings is as simple as:

"Sabbe sattā sukhitā hontu niddukkhā". May all beings be peaceful, without suffering, suffering.

The methods of proceeding to meditate from each category of people in sequential order, can not lead to the attainment of the state of meditation, but by this method, making the practitioner arises from the body and mind. the mind is peaceful; And each person as the object of the metaphor also feel cool body and mind pleasant, loving, love to the practitioner in a special and natural way, because of his psychic power.

Practitioners meditate to spread the word from one to the other, with the kindness and compassion of the heart, praying that each and every one of them is peaceful, unjust and unjust, and may not care for one another. be happy

From the attainment of the meditative gender

The meditator proceeds to meditate on the concept of spreading the word from one to the other, starting to recite the word for himself, and then inwardly reciting the mind from the loving one, the loving one, the one who does not love and does not hate. To the last stage is the spreading of the mind from the rival to the enemy, the arising from the good and the good, and the good and the good are attained in each object without any obstacle. Then the metaphor of the practitioner reaches a high level, called  sīmasambheda:  that is to break the boundary of the heart; To let the mind speak equally and to all classes of human beings, there is no longer a distinction called samacittatā: ie, the metaphorfor  oneself, the  metaphor for other types of people, even for class The enemy is like that, evenly all.

For example, the  meditator is carrying out mindfulness meditation from the same sitting with four classes of people: love people, people love more, people do not love, do not hate and rival class. If a murderer comes to the practitioner,

- I need one of these five; So you just let me arrest you?

- What do you need to catch a person for? He asked.

- We need to catch a man to kill, then take our blood sacrifice.

When such a situation arises, if the meditator also has a biased mind, only the murderer who commits the enemy to him or the unloving person does not hate him or the loved one or the beloved, he has not yet reached the  sīmasambheda. :  breaking the boundaries of the mind; To protect the lives of 4 other people, it has not reached the  sīmasambheda:  breaking the boundaries of the mind.  Because compassion still distinguishes the boundary between other types of people.

You can not specify one of these five classes to reach the  sīmasambheda: to break the boundary of the metta  .

Thus, one 's metaphor has acquired a solid foundation first, and then proceeds to meditate on the word of mind to all sentient beings in order to attain the attainment of the profoundly meditative qualities. of the topic of meditation.

The idea of ​​spreading the mind from the infinite to all sentient beings is without exception a sentient being, so after meditating on the meditating of the mind to the objects of all human beings, From the heart (sīmasambheda), to  reach the same mind between himself and all classes  (samacittatā),  with good heart with the mind from the target, then the base is finished, spread attention from the method parikamma:  concept spread by word or recite metta silently in the mind, to lead to the attainment of gender identity jhānas ability of titles from concept to spread our heart.

-ooOoo-

THE TREASURE OF TREASURE FROM

According to the  Paṭisambhidāmagga

According to the Paṭisambhidāmagga,  the method of  attaining mindfulness from all sentient beings is divided into 12 groups, each with four things  (averāhontu,  etc.) in 10 directions, a total of 528 The word center is as follows:

He meditates the mind from 3 methods:

- Mindfulness scavenging from the sentient beings  (anodhiso) . 
- Mindfulness spreading to the sentient beings  (odhiso) . 
- To meditate mind to beings in the direction  (disā) .

1. How are beings generalized?

There are five classes of beings:

1.1- Sabbe sattā:  All sentient beings. 
Sabbe paṇā:  All beings have life. 
Sabbe bhūtā:  All sentient beings exist. 
1.4- Sabbe puggalā:  All classes of beings. 
Sabbe attabhavapariyapanna:  All sentient beings have five aggregates.

These classes of beings have different nouns, but in the general sense they are the same, because they are all beings in a general way, not separate in terms of beings.

2- How are beings born separately?

There are seven classes of beings:

2.1- Sabbā itthiyo:  All women. 2.2- Sabbe purisā:  All men. Sabbe ariyā:  All the saints. Sabbeanariyā:  All human beings. 2.5- Sabbe devā:  All gods. 2.6- Sabbe manussā:  All humanity. 2.7- Sabbe vinipatikā:  All groups of evil spirits, atula. 
 

 
 
 
 

3- How are beings in the directions?

There are 10 directions:

3.1  Puratthimaya disaya:  Direction East. 
3.2-  Pacchimāya disaya:  West direction. 
3.3-  Dakkhiṇāya disāya:  South direction. 
3.4-  Uttarāya disāya:  North. 
3.5-  Puratthimāya anudisāya:  Orientation to the South. 
3.6-  Pacchimāya anudisāya:  Northwest direction. 
3.7-  Uttarāya anudisāya:  Direction of Northeast. 
3.8-  Dakkhinaya anudisaya:  Southwest. 
3.9-  Heṭṭhimāya disāya:  The lower one. 
3.  Uparimāya disāya:  Direction on.

Method of meditation from the mind

A. From generosity to sentient beings

The method of spreading the mind to five classes of beings in a general way:

The meditator proceeds to meditate the mind by meditating in the mind to the five classes of beings as follows:

1.  "Sabbe sattā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." (May all beings not unjustly mutually, no suffering, no suffering, please keep the mind peace).

2  "Sabbe pāṇā averā hontu, toāpajā hontu, anīghā hontu, sukhī attānaṃ pariharantu." 
May all sentient beings have unjustified lives, no suffering, no suffering, please keep the mind peacefully.

3.  "Sabbe bhūtā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." May all sentient beings be unjustly mutilated, no suffering, no suffering, keeping the mind and body in peace.

4  "Sabbe puggalā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." May all beings not unjustly mutually, no suffering, no suffering, please keep the mind peacefully.

5  "Sabbe attabhāvapariyāpannā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." May all sentient beings have five unchanging aggregates, no suffering, no suffering, keeping the mind and body in peace.

Thus, the meditator proceeds to meditate to the sentient beings in a general way, without excluding any beings. There are 5 groups of sentient beings, each group of beings has four mind-centered minds, a total of five (5 x 4) minds spreading the word center.

B. The mind is scattered to the sentient beings separately

The method of spreading the mind from seven to seven classes of beings separately:

The meditator proceeds to meditate the mind by thinking in the mind to the seven classes of beings as follows:

1.  "Sabbā itthiyo averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." (May all women do not injustice each other, no suffering, no suffering, please keep the mind peace).

2.  "Sabbe purisā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." (May all men not unjustly mutually, no suffering, no suffering, please keep the mind peace).

3-  "Sabbe ariyā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." May all sainthood not mutually unjust, no suffering, no suffering, please keep the body peace is peaceful).

4  "Sabbe anariyā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." (May all human beings are not injustice, there is no suffering, no suffering, please keep the mind peace).

5  "Sabbe devā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." (May all gods not unjustly each other, there is no suffering, no suffering, please keep the mind peace).

6  "Sabbe manussā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." May all human beings not be unjust, no suffering, no suffering, please keep the mind peace.

7 "Sabbe vinipātikā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." (May all groups of ghosts, atula not unjustly each other, no suffering, no suffering, please keep the mind peace).

Thus, the meditator proceeds to recite the sentient mind to the sentient beings separately from each group of beings, without distinguishing between the sentient beings of any rank. There are 7 groups of beings, each group of beings has four mind-centered thoughts, a total of (7x4) 28 mind-spreading thoughts.

C. From the mind to the sentient beings in the direction

The method of spreading the mind from the sentient beings in the direction:

The meditator proceeds to meditate the mind by thinking in the mind to sentient beings in 10 directions as follows:

1.  "Puratthimāya disāya, sabbe sattā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." May all  sentient beings  in the East not be unjust, no suffering, no suffering, please keep the mind peace.

Same as above:

"Puratthimāya disāya, sabbe bhūtā ..., sabbe puggalā ..., sabbe attabhāvapariyāpannā ..., sabbā itthiyo ..., sabbe purisā ..., sabbe ariyā ..., sabbe anariyā .. . sabbe deva ..., sabbe manussā ..., sabbe vinipātikā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu. (May all beings be born ... all sentient beings exist ... all beings ... all beings have five aggregates ... all women all men ... all saints ... all human beings ... all beings ... all human beings ... all Atula in the East direction not unjustly each other, no suffering, no suffering, please keep the mind peace.

2.  "Pacchimaya disaya, Sabbe satta ..., sabbe Pana ..., sabbe Bhuta ..., sabbe puggala ..., sabbe attabhavapariyapanna ..., sabba itthiyo ..., sabbe purisa ..., sabbe Ariya ... sabbe anariyā ..., sabbe manussā ..., sabbe vinipātikā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu. 
(May all beings ... all beings have life ... all sentient beings exist ... all beings ... all sentient beings Aggregates ..., all women ... all men ... all saints ... all human beings ... all gods ... all human beings, all groups of hungry ghosts, atula in the West are not injustice, there is no suffering, no suffering body, please keep the mind peace.

3.  "Dakkhinaya disaya, Sabbe satta ..., sabbe Pana ..., sabbe Bhuta ..., sabbe puggala ..., sabbe attabhavapariyapanna ..., sabba itthiyo ..., sabbe purisa ..., sabbe Ariya ... sabbe anariyā ..., sabbe manussā ..., sabbe vinipātikā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu . 
(May all beings ... all beings have life ... all sentient beings exist ... all beings ... all sentient beings Aggregates ..., all women ... all men ... all saints ... all human beings ... all gods ... all humanity, all groups of hungry ghosts, atula in the south, not unjustly each other, no suffering, no suffering, please keep the mind peacefully.

4.  "Uttaraya disaya, Sabbe satta ..., sabbe Pana ..., sabbe Bhuta ..., sabbe puggala ..., sabbe attabhavapariyapanna ..., sabba itthiyo ..., sabbe purisa ..., sabbe Ariya ... sabbe anariyā ..., sabbe manussā ..., sabbe vinipātikā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu. 
(May all beings ... all beings have life ... all sentient beings exist ... all beings ... all sentient beings Aggregates ..., all women ... all men ... all saints ... all human beings ... all gods ... all human beings ..., all groups of ghosts, atula in the north not united with each other, there is no suffering, there is no body, please keep the body peace is peaceful).

5  "Puratthimāya anudisāya, sabbe sattā ..., sabbe pāṇā ..., sabbe bhūtā ..., sabbe puggalā ..., sabbe attabhāvapariyāpannā ..., sabbā itthiyo ..., sabbe purisā ..., sabbe ariyā ... sabbe anariyā ..., sabbe manussā ..., sabbe vinipātikā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu. (May all beings ... all beings have life ... all sentient beings exist ... all beings ... all sentient beings Aggregates ..., all women ... all men ... all saints ... all human beings ... all gods ... all humanity, all groups of ghosts, atula in the Southeast direction not unjustly each other, there is no suffering, no suffering body, please keep the mind peace).

6.  "Pacchimaya anudisaya, Sabbe satta ..., sabbe Pana ..., sabbe Bhuta ..., sabbe puggala ..., sabbe attabhavapariyapanna ..., sabba itthiyo ..., sabbe purisa ..., sabbe Ariya ... sabbe anariyā ..., sabbe manussā ..., sabbe vinipātikā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu. (May all beings ... all beings have life ... all sentient beings exist ... all beings ... all sentient beings Aggregates ..., all women ... all men ... all saints ... all human beings ... all gods ... all human beings ..., all groups of ghosts, atula in the North West not united with each other, there is no suffering, no body, please keep the body peace is peaceful).

7-  "Uttaraya anudisaya, Sabbe satta ..., sabbe Pana ..., sabbe Bhuta ..., sabbe puggala ..., sabbe attabhavapariyapanna ..., sabba itthiyo ..., sabbe purisa ..., sabbe Ariya ... sabbe anariyā ..., sabbe manussā ..., sabbe vinipātikā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu. 
(May all beings ... all beings have life ... all sentient beings exist ... all beings ... all sentient beings Aggregates ..., all women ... all men ... all saints ... all human beings ... all gods ... all humanity, all groups of hungry ghosts, atula in the Northeast direction are not injustice, there is no suffering, there is no body, keep the body peace is usually peaceful).

8-  "Dakkhinaya anudisaya, Sabbe satta ..., sabbe Pana ..., sabbe Bhuta ..., sabbe puggala ..., sabbe attabhavapariyapanna ..., sabba itthiyo ..., sabbe purisa ..., sabbe Ariya ... sabbe anariyā ..., sabbe manussā ..., sabbe vinipātikā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu. 
(May all beings ... all beings have life ... all sentient beings exist ... all beings ... all sentient beings Aggregates ..., all women ... all men ... all saints ... all human beings ... all gods ... all humanity, all groups of hungry ghosts, atula in the southwest direction are not injustice, there is no suffering, no suffering body, please keep the body peace is usually peaceful).

9-  "Hetthimaya disaya, Sabbe satta ..., sabbe Pana ..., sabbe Bhuta ..., sabbe puggala ..., sabbe attabhavapariyapanna ..., sabba itthiyo ..., sabbe purisa ..., sabbe Ariya ... sabbe anariyā ..., sabbe manussā ..., sabbe vinipātikā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu. 
(May all beings ... all beings have life ... all sentient beings exist ... all beings ... all sentient beings Aggregates ..., all women ... all men ... all saints ... all human beings ... all gods ... all humanity, all groups of hungry ghosts, atula in the bottom, not injustice, there is no suffering, there is no body, please keep the mind peace.

10-  "Uparimaya disaya, Sabbe satta ..., sabbe Pana ..., sabbe Bhuta ..., sabbe puggala ..., sabbe attabhavapariyapanna ..., sabba itthiyo ..., sabbe purisa ..., sabbe Ariya ... sabbe anariyā ..., sabbe manussā ..., sabbe vinipātikā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu. 
(May all beings ... all beings have life ... all sentient beings exist ... all beings ... all sentient beings Aggregates ..., all women ... all men ... all saints ... all human beings ... all gods ... all human beings ..., all groups of hungry ghosts, atula in the above direction are not injustice, there is no suffering, no suffering body, please keep peace mind is peaceful).

Thus the meditator proceeds to spread the mind from the twelve groups of sentient beings in 10 directions, each group of beings has four mind-spreading thoughts, a total of (10x48) 480 mind-centered thoughts.

The method of meditation from the  Paisambhidāmagga:

- Mindfulness scavenging from up to 5 groups of beings generally includes 20 things.

- Mindfulness scavenging from up to seven groups of beings separately consists of 28 articles.

- Mindfulness scattering from up to 12 groups of sentient beings in 10 directions including 480 articles. Total (20 + 28 + 480) into 528 thoughts from the mind.

Mindfulness of the 528 things that arise for the practitioner has proceeded to spread the mind from the twelve groups of sentient beings in 10 directions. Thus, the practitioner dispersed the mind from each group of beings has four things  (averā hontu, āpājajā hontu, anīghā hontu, sukhī attānaṃ pariharantu).

Special magnet

The mind is scattered to each individual or to a designated group or to all kinds of beings:

- Mind from the scattering to his mother alive:

"Mama mātā averā hotu, toāpajjā hotu, anīghā hotu, sukhī attānaṃ pariharatu". (May my mother not be wrong with anybody, no suffering, no suffering, keeping the mind peace).

- Mind scattered to his father alive:

"Mama pitā avero hotu, doāpajjo hotu, anīgho hotu, sukhī attānaṃ pariharatu". (May my father not be unfair to anyone, no suffering, no body, body care is often peace).

- Tam from scattering to his mother alive:

"Mama mātā-pitaro averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." (May my mother, my father is not unfair to anyone, no suffering, no body, body care is often peace).

- Mind scattered to his teacher alive (singular):

"Mama ācariyo avero hotu, ācariyo hotu, anīgho hotu, sukhī attānaṃ pariharatu". (May my teacher not be wrong with anybody, no suffering, no suffering, keeping the mind peace).

- Mind scattered to his teachers alive (plural):

"Mama ācariyā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu." (May my teachers not be wrong with anybody, no suffering, no suffering, keeping the mind peace).

- From the heart to the whole nation of Vietnam:

"Mama sabbe Vietnamraṭṭhikā averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu."(May all my beloved Vietnamese people not be wrong with anyone, without suffering the mind, without suffering body, keeping the mind is usually peaceful).

- From the scattering to the synthesis of all kinds of beings in 10 directions:

"Puratthimaya disaya, Pacchimaya disaya, 
Dakkhinaya disaya, Uttaraya disaya, 
Puratthimaya anudisaya, Pacchimaya anudisaya, Uttaraya anudisaya, Dakkhinaya anudisaya, Hetthimaya disaya, uparimaya disaya, 
Sabbe satta, sabbe Pana, 
sabbe Bhuta, sabbe puggala, 
sabbe attabhavapariyapanna, 
sabba itthiyo, sabbe purisa, 
sabbe Ariya, sabbe anariya, 
sabbe Deva, sabbe manussa, 
sabbe vinipatika, 
Avera preferred rather, abyapajja preferred rather, 
Anigha preferred rather, Sukhi attanam pariharantu ".

May all sentient beings, all sentient beings, all sentient beings, 
all beings, 
all sentient beings, 
all women, all men, 
All the saints, all human beings, 
all gods, all human beings, 
all the apostles, atula, 
in the east, in the west, 
in the south, in the north , 
in the southeast, in the northwest, 
in the direction of the Northeast, in the southwest, 
in the direction of the bottom, in the above directions, 
not unjustly left each other, no mental suffering, 
no pain itself , please keep your mind peacefully.

From personal experience to individual, he must be the benefactor  [5]  that he loves most love such as father, mother, teacher, etc. .. Thus, the practitioner should determine the direction, place , the place of the person from whom I spread the word.

From the scattering to the collective of all people, we should not distinguish the class of people such as the people of Vietnam, etc.

From the scattering of all sentient beings in the directions, the practitioner should first determine the direction. For example, in front of the practitioner is the east, the back is the west, the right is the south, the left is the north, etc. When the practitioner disperses the mind to all beings in which direction, kindness towards that direction, and spreading the mind from all sentient beings in other directions.

For example:

One of the people in the direction of the light flashed the space in that direction, then turned the flashlight in the other direction, the light shining in the direction of the other. The torch light shines in space near or far, narrow or wide, depending on the energy of the battery. Likewise, one meditates mindfulness to all sentient beings in distant or distant directions, small or large, and sentient beings receive more or less peace, depending on their ability. metta of the practitioner.

The object of this mind-meditation is the ability to attain the state of meditation, so there are three objects  (nimitta) with all three ways  (bhāvanā).

Three objects with 3 ways to proceed

The 3 objects are:

-  Parikammanimitta: The  object of the original. 
-  Uggahanimitta: The  same rough image. 
-  Paṭibhāganimitta: The  object of photos is clear.

The 3 steps are:

-  Parikammabhāvanā: Initiation  stage. 
-  Upacārabhāvanā:  The middle stage proceeds to the approach. 
-  Appanābhāvanā:  The final stage of progress reached attainment, attained the level of meditation.

With regard to the subject, the mind is divided into three phases:

Initial Stage:

a) Object  (nimitta):

He begins to conduct concept spread kindness to yourself  (Aham  [6] )  and proceed concept spread kindness sequentially from class loved  (piyapuggala),  class loved much  (atippiyapuggala),  class do not hate  (majjhattapuggala),  and finally to the rival class  (verīpuggala), these objects called parikammanimitta:  object conducted initially.

b) The method of conducting  (bhāvanā):

- The meditator proceeds to meditate on the mind by saying in his mind:

"Ahaṃ avero homi, āpājajjo homi, anīgho homi, sukhī attānaṃ parihārāmi, ...". I wish to be unjust to all sentient beings, to be free from suffering, to have no hatred, to seek the mind and body without suffering, to keep my mind and body in peace.

- Mindfulness spread from individual to several categories:

"... avero hotu, doāpajjo hotu, anīgho hotu, sukhī attānaṃ pariharatu, ...". (May it not be unfair to all sentient beings, the mind does not have the brain, there is no hatred, the mind and body do not have the brain, keep the mind is usually peace).

- Mindfulness scattering from person to person:

"... averā hontu, toāpajjā hontu, anīghā hontu, sukhī attānaṃ pariharantu ...". (May they not be wrong with all sentient beings, the mind does not have the brain, there is no hatred, the mind and body do not have the brain, keep the mind is usually peaceful).

The method of spreading the mind from the mind in the mind is called  parikammabhāvanā: the initial stage of initiation.  It is important for the practitioner to understand each word, every meaning in the concept of the mind; Like saying what you understand and understand what you say, the mind stays in the object.

2. The middle stage of reaching the access:

a) Object  (nimitta) :

Mindfulness spread kindness is a topic of meditation that the practitioner conducted only know by lean on  the subject, do not rely  eye-door  to see the object, nor rely  itself subject  to tactile said object;Thus,  uggahanimitta:  similar coarse object and  paṭibhāganimitta: clear  optical object is not directly, but  indirectly  .

When practitioners continue to conduct concept spread kindness to every class of people (love, love more; not love, not hate; hostility) but has not yet reached  simasambheda:  breaking the boundaries of kindness for grades people. Those objects, called  uggahanimitta:  the object coarse image similar, ie the mind residing in the object separately for each sentient beings. And until he attains  sīmisambheda to give his mind the same word for all human beings, called  samacittatā:  with the same mind, these objects are called  paṭibhāganimitta:  the pure optical object stay in the object, no longer distinguish the object class people.

b) The method of conducting  (bhāvanā) :

Practitioners continue to spread our heart from concept to object grades man middle period after  the object rough analogy  (uggaha-nimitta)  has arisen, until arises  object optical image clarity(patibhaganimitta).  The method  of meditating  in the midst of these two objects is to attain upacārabhāvanā:  the stage of attainment of the attainment of the level of meditation.

3. The final stage of progress reached stability: 

a) Object  (nimitta):

The meditator continues to meditate on the mind of the people who have created  the object of clear light, the  mind in the object.

b) The method of conducting  (bhāvanā):

The meditator continues to meditate from the mind to the  object with clear optical image, the  heart in the object, the attainment  of the meditative beauty.  These modes of meditation called appanābhāvanā:  proceed to the security  of the meditative gender.

Four levels of meditation

The idea of ​​the mind from the ability to attain from the first meditation to the fourth meditation.

Meditation has 5 meditation meditation, which is the ability to suppress, control 5 French obstacles.

Meditation meditation of  jhānaṅga :

Vitakka:  Mind-centered mind, meditating on the meditation of the mind to the only object of meditation.

Vicāra:  Mind observation, meditation meditation object observation.

Piti  , the function of meditation arises the joy of relying on the object of meditation.

Sukha: Happiness  , the function of meditation arises peacefully by staying in that meditation object.

5-Ekaggatā: the  mind of one-mind, the function of meditation to stay firm in that object.

It is the meditation of meditation.

Five obstacles  (nivāraṇa) :

Meditators who practice meditation can not attain the level of meditation, because of the five dharmas of meditation practice.

1. Kāmachanda:  lust, is the center of passion in the five lusts: beauty, good language, aroma, delicious taste, tactile touch warm.

2. Byapadas:  Anger, the mental condition of hatred, irritability, agitation in the mind due to object dissatisfaction.

Thīna-middha:  Bored-sleepy, are mental states that make the mind dissatisfied, let go of the object, do not want to conduct meditation, just want to sleep.

Uddhacca-kukkucca: Mindfulness  -remorse, are two mental states that do not dwell in the object of meditation:

Brainstorm:  think of all this to another story uninterrupted. 
Regret:  regret not doing good deeds, doing evil deeds, so the heart feels repentant repentance

Vicikicchā: Doubts  , cynical mind, no faith in the Three Jewels, no karma and the fruit of karma, and especially the skeptic in meditation practice.

Five meditation to control 5 French obstacles:

The meditator who is able to attain the first stage of meditation, is capable of overcoming and suppressing the five dharmas with the five meditations of bodhicitta in the first discourse of morality:

Vitakka:  Meditation meditation mind, able to control, suppressed  thīna-middha:  mental sadness-sleepy. 
Vicāra:  Meditation meditation observation, able to tame,  vicikicch are suppressed :  mental cynicism. 
Pīti:  Meditation meditation, ability to control, suppressed  byāpada:  mental hatred. 
Sukha:  Meditation center of pleasant feeling, able to tame, suppress the  uddhacca-kukkucca: mind-centric remorse. 
5-Ekaggatā:  meditation center one-hearted, able to control, suppressed  kāmachanda:  mental desire.

The meditation of the topic of meditation from the mind:

The idea of ​​spreading the mind from being able to attain from the first stage of the ritual to the fourth stage of the meditation is the same in the object of the concept of spreading the mind to all classes of beings except one being; However, the different meditations of meditation are as follows:

First-meditative beauty  has 5 meditation meditation:  vitakka, vicāra, piti, sukha, ekaggatā  by taming, suppressing the five obstacles.

2-second meditation beauty  has 4 meditation meditation, due to kill raw meditation vitakka raw  ,  so there  are four subtle meditation: vicāra, pīti, sukha, ekaggatā.

Three third meditation  meditation, due to kill the meditation coarse raw  vicara,  so there  are three subtle meditation:  pīti, sukha, ekaggatā.

Four-meditation of the meditation  has two meditation:  due to the destruction of raw meditation pithi,  so there  are two subtle meditation:  sukha, ekaggatā.

The concept of the mind from the first stage of meditation to the fourth stage of meditation is the highest, can not attain the fifth stage of meditation, because the object of meditation on the mind. It depends on the kind of  happiness (sukha).

If you want to attain the five disciplines of meditation, you need to change to the  subject of meditation to meditate,  to proceed to the attainment of the  five disciplines meditation,  there are two types of meditation, crude meditation  happiness  (sukha)  replaced by chi meditation indifference  (upekka) .

Thus, the five disciplines meditation has two types of meditation  upekkā and  ekaggatā  .

In particular,  headings meditation  concept equanimity sprayed  this, one can not be used as the object of meditation carried out first, which can only proceed title last meditation; that is, after the practitioner has conducted headings meditation  concept spread kindness  or  concept spread compassion  or  thoughts scattered mind blowing , has led to the attainment of the First Meditation gender identity until To Charity gender identity is jhānas The highest of the 3 meditation topics, then, to attain the  five disciplines of meditation,  the practitioner can only switch to the  subject of meditation to carry out meditation  only, can not switch to the meditation subject Other.

Dhamma should know about the concept of mind spreading from:

The proposition of mind-spreading has the following eight distinct properties:

Lakkhaṇa:  Status. Magical speech, body language, speech, action, words, thoughts bring benefits, evolution, peace to all sentient beings.

2 - Rasa:  Probation. Magical work has made all beings have the benefit, the evolution, the true peace.

Paccuppaṭṭhāna:  The existence. The existence of the metaphor to destroy anger.

Padaṭṭhāna:  The near cause of compassion . Considering the good things, the good deeds of all sentient beings are satisfactory; Absolutely not interested in the evil, the evil of sentient beings, it is the near cause to arise from the heart.

Sampatti:  Achievement. The attainment of the mettà is to make the anger of mind can not arise.

Vippatti:  Failure. The failure of the metaphor is to make the mind of craving easier.

Āsannapaccatthika: The  close of the metaphor is the mind of desire.

Dūrapaccatthika: The  opposite of mind is the mind of hatred.

The meditator who regularly performs the task of meditating on the mind, although not attaining the level of meditation, the good mind is still peaceful, the anger is not arisen, the majority of sentient beings love, love, and sentient beings. Being close to the practitioner also feels cool and pleasant.

If you have attained any level of meditation, you will have great peace, which will make all living beings far from harmless due to your mental energy.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.31/12/2017.