CHAPTER VIII - DEFINITIONS - OTHER SUSPENSIONS (Anussati Kammatthana-niddesa)

1. DEATH

After the practice of 6 is the practice of recitation of death . Here death is a disruption of life that is limited to one life. This death can be divided into two types: Death on time and Death on time. Dead on time or due to the merit, either by the end of life, or by the end of both at the same time. Death is due to the blessing of the starving death, although the body is not sick. Death due to life expectancy as the old dead that we often see. The sudden death of a sudden death caused by previous negative karma causes the life to be killed by force or by weapon.     

A person who wants to practice this cure, should go into solitude and concentrate intellectually intellectually as follows: "Death will happen, and life will be interrupted." or "die, die". You may be interested in death in general, or specific intentions to those who have previously enjoyed the sensual pleasures they once knew, but now they have gone to heaven. He thinks about his case and says, "Death has really happened." To do so, it means intellectually dead.

When a practitioner recites this death, the hindrances of this person are subdued, thoughts are settled with death as the object, and can be reached.

EASY REASON

But, if one realizes that the practice of death is not progressive, it can be applied in eight ways: 1) the appearance of a murderer; 2 / Success goes bankrupt; 3 / Comparison; 4 / The body is shared with many beings; 5 / fragile life; 6 / No General; 7 / Limitations of human life; 8 / The shortness of time.

1 / The appearance of a killer means that he should think about his life as well as of people very fragile, as being a murderer stalking to kill at any time. Because, all sentient beings from the moment of their birth are traveling sequentially towards death. Thus, there is a warning verse as follows:  

"Today was the last 
life is decreasing 
as fish at water 
Come have fun what! 
Great we must diligently 
As early fire rescue 
must think very often 
let no distractions."

2 / Success goes to bankruptcy means that every success, even glorious, contains the germ of failure and decline. Moreover, all health will end with illness, all youth will end with old age, all life will end with death. All existence on earth is due to birth, old haunting, sudden illness, sudden death, and death.  

3 / By comparison is to compare yourself with the class of people with fame, merit, power, magic, wisdom and with the Buddha and the full sense Buddha. Those who have virtuous virtue, career and noble deeds, must also obey the law of impermanence, not escape the death. Then surely Death will come to me as it came to them.  

(4) The body is shared with many sentient beings, meaning that our body has many living beings, and it is claimed that there are 80 families of germs living on our bodies from the skin to the bone.  

5 / Fragile life is the life of people closely related to the various factors to be very temporary existence. If you breathe in without exhaling, when the temperature is cold, when the four contradict each other, or no food is provided, the life immediately ends.  

6 / Non-generalized means of uncertainty, can not predict. It is impossible to know in advance what deaths, deaths, how old they are, and where they die. It is the formlessness or uncertainty of death.  

7 / The limit of human life is the maximum human life is only over a hundred years old, but those who live up to that age, some people only live 70, 50, 20, etc. ... even retired people. life from the cot. That is the limit of life.  

8 / The short-lived in na na means the life of beings extremely short in only about a concept. As the wheel rolls over a point and when rest is only resting on a point (point adjacent to the ground). The life of sentient beings is also only in the moment, when the mind passes away, they are considered to be finished. It is death in the sense of short-lived in na.  

In short, when one commemorates death in one of the eight ways, it will dwell in mindfulness, the overwhelming hindrances, and the jhānas. He will no longer attach to the beings, no longer clinging to life, not defiled, generals of impermanence gradually developed in the mind. As a result, when he dies, he dies soberly, without thinking. While those who do not recite the dead are often the victims of fear and terror at the moment of death. In contrast to these sentient beings, people who practice death meditation even if they do not attain immortality in the present, at least aim at a good scene when the body of the network.

2

This disciplinary practice was discovered and published by the Great Buddha to be used as a meditation subject. Before the Buddha discovered, in the ranks of pagans have never had this method. Those who practice this meditation will benefit as the description: "O bhikkhus, who enjoy the body of the mind, he tasted the immortal, who does not enjoy the body of mind, he can not taste it. immortal "(A. I, 45)

Normally, the body of mindfulness consists of 14 objects: mindfulness of breath (which will be classified as a separate item); talk about sitting; types of awareness; the law of impure; the four elements; and about nine cemetery practices in the cemetery "this topic was said before."

Here, most of the 32 impure objects, such as the text, describe: "Again, the monks, a monk observes this body, from the feet upwards to the top of the hair, enveloped by the skin. In this body this is the hair, hair, nails, teeth, skin, meat, tendons, bones, kidneys, marrow, heart, liver, diaphragm, spleen, lungs, intestines, blood, sweat, fat, tears, tallow, saliva, nose, joints, urine and brain (M III, 90)

Thirty are listed in six groups:

- Group 1 (feather hair), consisting of 5 things: hair, feather, nail, teeth, skin. 
- Group 2 (meat and bone), including 5 things: meat, tendons, bone, marrow, kidney. 
- Group 3 (cardiopulmonary), including 5 things: heart, liver, diaphragm, spleen, lung. 
- Group 4 (intestines), including 5 things: small intestine, intestinal membrane, tallow, feces, brain. 
- Group 5 (blood of pus), including 6 things: bile, talk, pus, blood, sweat, fat. 
- Group 6 (urine), including 6 things: tears, nose drops, saliva, mucus, joints, urine.

Only 32 objects are classified here and divided into 6 groups; But the treatises of Bac Thien are divided into 36 objects, and divided into three groups: Group I consists of 12 things outside the body: hair, feathers, nails, teeth, tears, tears, saliva, faeces , urine, grime, sweat. Group II consists of 12 things in the body: skin, skin, blood, meat, veins, vessels, bones, marrow, fat layers, fat, brains, veins. Group III consists of 12 things deep in the body: liver, bile, intestine, stomach, spleen, kidney, heart, lungs, bladder, subfoliating, red sputum, white phlegm. (Mahayana Mahaparinagarindra Mahayana, vol. 24, Star Theater, vol. 30).

A practitioner wants to practice? This meditation, first of all must go to the teacher with a teacher who has experienced the practice of it. The teacher should teach the practitioner 7 skilful things to apply to the practice as follows: 1 / Learning the name of things; 2 / Make it heartbreaking; Know the color of each object; 4 / Know the shape of each object; 5 / Know the direction; 6 / Know the location; 7 / Know the limits.

There are 7 skilful practitioners who want to practice the visualization of 32 impure objects first of all to learn. Next, the teacher should instruct about the 10 skills in attending the following: 1 / On the order; 2 / Not too fast; 3 / Not too slow; 4 / Avoid distraction; 5 / Beyond concept; 6 / turn eliminated; 7 / About determination; 8 / - 10 / About the business clearly presented the problem.

In general, one should remember clearly the order of things; When surveying should not be too fast , nor too slow ; Because fast or slow, it does not appear clear. At the same time, it is important not to let the mind be dispersed in the external objects. When the mind disperses, the meditation is rotten. Next is to go beyond the concept , that is to forget their names, but focus on their disgusting aspects. Then, it is necessary to remove the parts that are not clearly visible and focus on the visible parts. Whereby the practitioner arising centering          . But you must know how to reconcile the best results. If a monk practice where only the epicardial increasing attention to general provisions , the mind easily become lazy . Conversely, if diligently excessive, it is easy to generate agitation . But, if only intention to discharge , the mind will not focus properly to eradicate the illegal or. About 3 texts:        These three scriptures mainly explain the ingenuity in the above mentioned meditation practice, as described: "O Bhikkhus, as a skillful goldsmith prepares the furnace, burns and pours the raw gold. When it comes to the practice, it occasionally dips, occasionally pouring water, sometimes sitting in watch. If the goldsmith has only one surface of the pedestal, the gold will burn, if there is only one surface. Gold will cool down, and if you just sit and watch the gold, you will not be properly trained, but if you occasionally dabble, occasionally pour water, sometimes watch the gold, becomes plentiful, easy to use. bright, not broken and malleable, want to make jewelry such as chains, gold chains are made easy.

Also, the monks, there are three generals that the monks who practice higher monks need to occasionally ... the mind becomes so novice, easy to use and focused properly to eliminate the illegal or . He will be able to attain any state he wishes to attain by virtue. "(A. I, 256)

DRAWING DETAILS ON 32 DIFFICULTIES

At the beginning of the practice, first examine the first object of the 32 objects, ie the hair, etc. The survey method is based on the five factors mentioned above, ie: color, shape shape, direction, origin and its limits. First of all, normal hair is black , except in some cases there are other colors. In shape , the hair is long tubular. In directions, they are at the top. Of origin , they are in the skin of the skin covering the skull. On the limit , on both sides they are two ears, the front is the forehead, and the back is the crown. In general, the main method of surveying is to emulate their impure nature.     

He examined the remaining 31 objects in the same way. But here, we should also note some specific objects that the master has explored to understand and compare with modern medicine. For example , the dentist says that from the incisors to the denture is divided into four types: from one leg to the other, two legs, three legs and finally four legs. There are 300 bones in the bones, including 64 limbs, 64 cartilage dependent on meat, 18 spines, 24 ribs (including both sides), 14 bones, 7 bones, etc .; add all of these numbers. On the heart , the master said: in people with intellectual heart a bit broad, in people without wisdom, it is only a lotus bud. About the secret     , including bile in place and bile. The viscera is spread like a droplet of oil spread over the water all over the body except hair, feathers, etc. When the gallbladder is disturbed, the creature will go mad, lose it all, and do things without fail. think. Talking , it is white, when the food falls to the stomach layer will cover the top like a lid of a stool. If the tongue is weak, the stomach becomes foul odors such as foul odor or rotten egg odor. Blood : the blood of a greedy person is red ; the pitch is black ; Tanh si is like meat washing water; Blood in people or thoughtsis like dark colored soup; in the person of faith              it's like yellow flowers. In the person of wisdom is clear, not turbidity. That is the state of blood according to the xinxing of each class. Water in joints : This is a lubricant in the joints of the body. It is responsible for making joints smooth. If the water is lacking, one person walks, moving very hard, causing the limbs to ache.   

When one attentively observes the color, shape, direction, location and boundaries of these objects until they are invisible, they are clearly visible in the mind. It is the practice of learning to be well- dressed, and then developing their abhorrence that makes the mind feel boring, that is, the appearance of the body. When one develops the form, makes it clear, the form will arise. But, remember that the practice of these 32 impurities is only in the area of ​​meditation, not in the higher jhana.      

3. HAPPY BIRTHDAY OR NIGHT

Now comes the description of the practice of mindfulness of breathing as a meditation subject. This topic was elaborated by the Blessed One in 16 steps as follows: Behold, the bhikkhus are mindful of breath being cultivated, made abundant, will lead to peace, eliminate defilements, To denote unwholesome thoughts as they arise? Here, the bhikkhus, a bhikkhu go to the forest, or to a tree, or empty house, sit cross legged, straight back, resting in front of, always awake, he breathes in and breathes out:

1. When breathing in long, he knows "I breathe in long." When he breathes long, he knows "I breathe out". 
2. When he breathes in, he knows "I breathe in". When breathing short, he knows "I breathe out short". 
3. He practices "feeling whole, I will breathe", he practices "feeling whole, I will breathe out". 
4. He practices "Peace of mind, I will breathe", he practices "calm the body, I will breathe out".

5. He practiced "feeling happy, I will breathe", he practiced "feeling happy, I will breathe out". 
6. He practiced "feeling happy, I will breathe", he practiced "feeling happy, I will breathe out". 
7. He practices "feeling the mind, I will breathe", he practices "Feeling the mind, I will come back". 
8. He practiced "Peace of mind, I will breathe", he practices "Peace of mind, I will breathe out".

9. He practices "Feeling of the mind, I will breathe", he practices "Feeling of the heart, I will breathe out". 
10. He practiced "Rejoice joy, I will breathe", he practiced "Rejoice joy, I will breathe out". 
11, he practiced "Make calm calm, I will breathe", he practiced "Make calm calm, I will breathe out". 
12. He practices "Open minded, I will breathe", he practiced "Open minded, I will breathe out".

13. He practiced "impermanence, I will breathe", he practiced "impermanence, I will breathe out". 
14. He practices "Confused, I will breathe", he practices "Confused, I will breathe out". 
15, he practiced "The passing of death, I will breathe", he practiced "Presidency kill, I will breathe out". 
16. He practiced "I give up, I will breathe", he practiced "Quan abandon, I will breathe out". (Corresponding to V, 321-2)

DECLARATION OF THE PROJECT UNDER THE 4 THINGS

a. Contemplation of the body in the body.

"I meditate on the body in the body by applying the first four (above), to practice as follows:" I have a clear awareness of the whole breath that I am inhaling. I was aware of the whole breath that I was breathing out. I was inhaling and making the operation in my body quiet. I was exhaling and making my body calm. "As with a long spin, the skilled craftsman realizes that he is rotating a long loop, and when he turns a short round, Be aware that you are rotating a short while, and when you breathe in a long breath, be aware that you are breathing in a long breath. Whenever I take a short breath, I realize I'm breathing in a short breath, Be aware that you are breathing out a short breath. "I have a clear awareness of the whole breath that I breathe in. I am aware of the whole breath that I breathe out. I was breathing out and making my body calm. " In this way, the practitioner lives permanently in mindfulness of the body in the body, or contemplation inside and outside. He lives in the permanent state of mind arising in the body, or contemplating the process of physical destruction. He or she is contemplating "having a body here," in order to contemplate and be aware of the presence of the body, and thus, he lives freely, without being caught by anything in life. busy

b. Contemplation of sensation in sensation.

The meditator senses sensation in sensation by observing the breath - from 5 to 8 mentioned above - while being aware of each sensation of pleasure: "We have a pleasant feeling." Whenever there is a feeling of suffering, one realizes: "I have a feeling of suffering." Whenever there is a feeling of no pleasure, nor of suffering, one realizes that "we are feeling neither pleasure nor suffering." When there is a sense of material pleasurable, the person realizes that "We have a feeling of physical pleasure." When there is a mental pleasure, one realizes that "We have a sense of pleasure." When there is a feeling of physical suffering, he is aware that "I have a feeling of material suffering." When there is a feeling of mental suffering, he is aware that " We have a feeling of mental suffering. "When there is a material feeling that is neither pleasure nor suffering, he is aware that" We have a material feeling that is neither pleasure nor suffering "When there is a feeling of pleasure without suffering, nor of suffering, he is aware that" I have a feeling of neither pleasure nor suffering. " perpetual perception of sensation in sensation, or contemplation within, or contemplation outside of sensation, or contemplation both within and outside the sensation. Or he is contemplating: "there is feeling," enough to contemplate and be aware of the presence of the senses. and that, that person naturally lives, Do not have anything in your life to get in trouble. It is the method of contemplation of feeling in the sensation of a meditation.

c. Mind contemplation in the mind.

The practitioner contemplates consciousness in the mind by combining with the objects of breath (from 9 to 12) as follows: "Whenever the mind is craving, one is aware that the mind is craving. When the mind has no craving, the person is aware that his mind does not have craving.At when the mind has anger, he is aware that his mind is anger.Massage when the mind does not have anger, he is aware that his mind does not have anger.Any time when the consciousness is deluded, he is aware that his mind is deluded.Any time when the mind is not deluded, he is aware that his mind is not deluded Whenever consciousness becomes a collector, one becomes aware that one's mind becomes full. I know that my consciousness becomes limited. Whenever the mind reaches the highest state, he becomes aware that his mind reaches its highest state. Whenever consciousness enters the conscious mind, it is intended. Whenever the consciousness of one's mind is not fixed, one realizes that the mind is not intended. Whenever the mind is liberated, one realizes that the mind is free. Whenever my mind is not liberated, one realizes that my mind is not free.

In this way, the practitioner lives in the permanent state of mindfulness, or contemplation within, or meditates beyond that consciousness, or contemplates both inside and outside. He lives in his permanent presence of the arising process of consciousness or the process of the destruction of consciousness, or the process of arising and extinguishing of the mind. Or he contemplates: "there is mind here," enough to contemplate and be aware of the presence of the mind; And so, he lives freely, without being burdened by anything in life. This is the method of mental contemplation in the mind of a meditator based on breathing. "

d. Mindfulness object object of consciousness where the mind (customary law tr Israel of Justice)

The practitioner contemplates the object of consciousness in the object of consciousness through the breath (from the 13th to the 16th mentioned above) about the five precepts as follows:

1. When there is craving, one realizes that one has craving. Without craving, one realizes that one does not have craving. When a thought of craving arises, one becomes aware of that arising. When a craving is born, is being eliminated, he is aware of the extermination. When a craving is eliminated, it is no longer reborn, and one is aware of it.

When there is anger, the practitioner realizes that he has anger. When there is no anger, one realizes that there is no anger. When an idea of ​​anger arises, one becomes aware of that arising. When a thought of anger arises, being eradicated, one becomes aware of that extermination. When an idea of ​​anger has been eliminated can no longer be reborn, he is also aware of it.

3. When there is confusion and sleepiness, the practitioner realizes that he is confused and sleepy. When there is no confusion and sleepiness, one realizes that he or she does not have dementia and sleepiness. When ignorance and sleep begin to arise, one becomes aware of that arising. When confusion and drowsiness are eliminated, he is aware of the extermination. When the unconsciousness and sleepiness are eliminated, the practitioner becomes aware of it.

4. When there is insecurity (repentance) and repentance (repentance), the practitioner becomes aware that he is uneasy and remorseful. When there is no hesitation and repentance, one realizes that there is no hesitation and repentance. When the insecurity and the regret arise, the practitioner realizes that fluctuations, insecurity and remorse arise. When the vibration, insecurity and regret are being eliminated, the practitioner realizes that oscillation, insecurity and regret are being eliminated. When the insecure swing and remorse are no longer able to be reborn, he is also aware of that.

5. When there is doubt, the practitioner becomes aware that he or she is in doubt. When there is no doubt, the practitioner realizes that he has no doubt. When doubt arises, he is aware of that arising. When suspicion arises and is being eliminated, one becomes aware of that extermination. When doubt has been eliminated and no longer reborn, he is also aware of it.

In this way, the practitioner lives in the permanent contemplation of the object of consciousness in the object of consciousness, or contemplation within, or meditates on the outside; or mindfulness both inside and outside the object of consciousness. He lives permanently in contemplation of the process of arising in the object of consciousness, or the process of destruction in the object of consciousness, or contemplating the arising process and the process of destruction. Or he contemplates: "There is a conscious object here," and as such, he lives free, not caught anything in his busy life. It is contemplation of the object of consciousness in the mind object of a meditator, taking the breath as the basis "(Miracle of Mindfulness, T. Nhat Hanh, An Tiem xb 1976, pp. 75-83)

Practitioners who wish to practice the concept of breathing through the Four Noble Truths must find a quiet place away from every noise, because of the thorn sound of this meditation. Moreover, the master also said that the residence also related to the weather and the character of each person. For example, hot season, suitable for mountain and forest. In the cold season, suitable under the tree; in the rainy season, appropriate where the gap. Again, for the negotiator, it is appropriate in the mountains; For the clematis, it is appropriate under the tree; For the style is suitable space. For people who are interested in the forest; for the yard, appropriate rootstock; for the greedy, suitable space.

Just like a running monkey, wanting to keep it in place, one needs to tie it to a pile. Monkey show consciousness of us, ropes only for conception , and stakes just for breathing. The essay also states that breath is not present in the following cases: A baby is still in the womb, one is dead, the fourth has been meditated, the one who is born in the formless or non-material world, and Those who have attained Destiny.          

The master said that this object of breathing meditation is very difficult to practice. This is the area where only the mind of the Buddhas, the Pratyekabuddha and the familiar new sutra, ordinary people are not easy to practice this method. In addition, those who attain the results of this meditation practice can anticipate the time of their death.

In short, the concept of breathing with the above 16 items if practiced will lead to great results, great benefits, as the Buddha taught: "Be bhikkhus, mind breathing when practiced, is made For fullness, the four thoughts of the fullness of the four suttas, when practiced, are made fuller, the seven senses will be fulfilled. ant and release. (M. III. 82)

4. IMMIGRATION (NON-DISCRIMINATION)

A person who wants to practice meditation, go to monopoly to think of the special qualities of death (Nirvana). It is the separation of greed , for lust is the supreme factor in all conditioned and unconditioned dharmas; is a professional photographer; To eradicate the root of craving , because craving is a factor that attaches to four sentient beings, five animals, seven consciousness and nine realms; is the end of rebirth ; reached Nirvana. This form of nirvana is described by the Buddha as follows: "Behold, the bhikkhus, I will teach you the immortal, the truth, the swarm, the hard to see, the indestructible, the old, the unchanging the immortal, the good, the safe, the magic, the integrity, the sorrow, the bar, the island, shelter        ". (S. IV, 360-72)

In short, a bhikkhu devotional mindset will sleep in peace and wake up in peace, the net calm, the heart is peaceful, he has precious, trust, decisive to achieve noble results , and the respectful reverence of the peers. And even if he does not have any higher rank, at least towards a good.

-ooOoo-

CHAPTER IX - DEFINITIONS (Brahmavihra - niddesa)

1. FROM (METTLER)

The following meditation topics are the four Abiding Meditations, ie , compassion, joy, and equanimity. First, talk about the      word.

One who wants to cultivate this object of meditation must first remove the obstacles and learn about it by observing the dangers of anger and the benefits of dignity, as taught by the sutras: Which is higher than humility, no Nirvana higher than patience. (Schools II, 94, French 184).

According to the master, when beginning to practice the word magnet, you should avoid the following five objects: Relatives; enemy; cease; the opposite sex; and the dead. For our relatives , our minds are severely constrained in their lives. As for the enemy , the practitioner will be easy to play. For the disciple , the practitioner will find it hard to concentrate. For the opposite sex , one may arise in craving. For the dead, contemplation is difficult to achieve. Therefore, it is best for the practitioner to spread the word to himself and repeat as follows: "May I be peaceful, free from all suffering." Next, one should meditate to a teacher or fellow teacher           With the expectation: "May the good person be happy happily, free from all suffering". Practitioners apply the method of mind like that is easy to reach the security. As customary law was progressing smoothly, the practitioner will experience metta to a relative , then a person suddenly and finally to     the enemy.

(Dissatisfaction)

But if you take the enemy as the object to mind from the heart that can not dissipate the hatred for them, then think in the spirit of the Buddha:

"Hate to kill hatred 
This life can not have 
Compassion killing hatred 
is the law of thousand thu". (PC 5)

At the same time, he himself cares for himself by thinking about what the enemy desires for his enemy: "May it be ugly, hoping that it sleeps in misery, hoping that it will be unhappy; He is poor and desperate to live in solitude, hoping that after his own death he must be born into the evil realm. " (A. IV.194). Because, if we let the hatred rupture, we will sleep peacefully, our bodies will become ugly and thus will harm ourselves and make our enemies satisfied.

In the direction of thinking like that, hatred is good, otherwise, one should eliminate that anger by recalling some of his strengths. For a foolish, ugly person will have some nice points.

But if the anger arises, even if he tries, he should blame himself as follows:

"The anger is not going to hurt anyone, 
but it certainly 
hurts 
the most."

If the anger is not reduced, the practitioner should think of the truth. "All beings are their own karmic retribution" as follows: "What is the benefit of such anger? You are the only possessor of karma, the heir of karma. You are like the hand of a lump of red hot or clay, to beat him, not yet, but he himself burning and stinking. " Think back: "What will your anger be like, will it end in itself?" It is no different from the one who stands up against the wind and throws dust at others, eventually making himself dusty ":

"If harm to the good 
man Pure impenetrable 
Argentine will return to me 
As the wind up dust. (PC 125)

But if restlessness does not stop, one should think of the special qualities of the Buddha in his past lives, as the story of Khantivinin recounts: "When King Kaisi asked foolishly (he was a monk "And he said," I am the one who teaches patience. "The king immediately sent his soldiers to cut off his hands and feet, but he still managed to control himself. to anger at all ". (Jà III, 39) And also many other stories about the humiliation of patience, the Buddha's loving, when he made statues, when the king, then make monkeys etc .. all worth Let us learn to learn the virtue of patience of the Master.

However, if one thinks of the special qualities of the Blessed One, but the retaliation still does not calm down, one should re-read the scriptures referring to the cycle of life and death, as follows: "Behold, the bhikkhus, no It is easy to find a living creature that has never been your mother, your father, your brother, your sister, your son or your daughter. " Therefore, one should think of the other as follows: "This man in the past has been my mother, who has been carrying me for ten months in my stomach, washing my hands, My husband, my little one is not shy, he nudges me on the pillow, carries us under his arm, raising us throughout his childhood ... ", then think that he is either father, brother, sister or sister. I, etc., the same way.

But if he does not extinguish his anger in that way, he should recollect the eleven benefits of the love that the Buddha taught: "The person who cultivates compassion will sleep in peace, in peace loved by other people, supported by the gods, gods hold, fire, weapons and poison do not harm, the mind is easy to calm, No disturbance, and if nothing noble, then at least be reborn in the realm of Brahmanism. " (AV 342)

If you have applied that method and still do not stop being angry, then you should analyze the nature of not-self in him, as follows: "When you are angry with the other, what in him makes you angry? Are you angry with your hair, your hair, your nails ... or your urine? " If analyzing that person, the four elements, the five aggregates, or the eight worlds, we do not see any element to conclude there is a body in him. So there is no place for anger to set foot.

But if you can not analyze it that way, you should try to give that person a gift. In doing so, there will be many surprises to calm down.

Through the methods presented, how do you find a suitable solution to your situation and level to practice, as described: "The monk to stay in a way with the mind with the same with the second, so with the third, with the fourth, with the four, with the whole world, and with the whole world with equality; words, chan, high, boundless, no hatred, no brain ". (D. I, 250)

Make  all the difference. Here only for all types and all 10 directions. There are 7 types, namely, the female, the male, the saint, the clan, the gods, humanity, and all sentient beings. Ten directions are East, West, South, North, 4 corners and above. Practitioners must pray for seven categories in all ten directions out of hatred, cerebral anus, and live happily.   

From beings or sentient being translated from the word Satta means withheld, or lust grabs, and attachment to the five aggregates. There are also other equivalent words, like the breath (pàna), because their existence depends on the breath, the breath; being (Bhuta), because of the existence, been born and become; Thepuggala, which is pronounced old-toned, is made up of the word pum: the name for hell, and the word galanti: falling in. In addition, there are from self (attabhava), only for the physical body, or even the five aggregates. In short, from sentient beings there are meanings: sentient beings , beings, breaths, people and self                  (Satta, pálna, bhùta, puggala attaches to it).

The commentary on Visakha's four-month stay at Cittapabbata monastery, from the mind of the non-human kind, came to him at the moment of his departure, and he cried out, asking him why he said, "The great virtue, while he is staying here, is that the captives treat each other kindly and kindly, and now he will go, and they will begin to stir up and speak."

2. BI (KARUNÀ)

One who wants to cultivate compassion needs to begin to observe dangers due to lack of compassion, and the benefits of compassion. You also need to avoid observing the five types of people: relatives, enemies, dead, and the opposite sex, as in the case of the above-mentioned mental states.

First of all, the practitioner should initiate compassion for an unfortunate, unfortunate person, thinking: "Suffering this sentient beings, may he escape suffering." Without such a case, one may initiate compassion for an evil person, even though he is now living happily, thinking: "Although this miserable person is now happy, happy enjoy the possessions that he has, but because he does not do good in terms of body, speech or mind in the present, he will surely take suffering that can not be said in the abodes. " He is like a burglar caught in the act of stealing it, and the king orders the soldier to tear him up, and leads him to the courtyard.

After initiating compassion for such a person, then the practitioner should initiate compassion for a loved one, a dead person and for the enemy. This progression of compassion is similar to the method of practicing the metaphor mentioned above.

3. THEY (MUDITA)

A beginner who cultivates the mind, first of all should start from the teacher and then the relatives, the offenders and the enemy, as in the case of mindfulness of the two precepts and precepts. Then expand to other objects and spread the mind to 10 directions, the end will achieve the benefits as mentioned in the practice of the word heart.

Cultivation of meditation results in the third meditation, while the two meditations and the two meditations are in the first and second meditation stages in the 4 meditation system.

4. X. (UPEKKHÀ)

One who wants to cultivate the mind of mindfulness must attain the three meditations in the system of four meditations and four meditations in the five meditation system of compassion, compassion, and joy. The meditator should first direct the mind to a non-person, unborn in the way mentioned above, then to the object relatives, enemies and yourself. When you practice this mind to fullness, the fourth jhana will arise in the way you said in the land of change. The other aspects are similar to the practice of mind, bi, and before.

GENERALITY

a. Meaning

First of all talk about the meaning of compassion, compassion, joy and equanimity. Word means dissolving, is the resolution of the dissolution; Bi is to destroy the suffering of others; He is cheerful, cheerful; Equanimity is a state of calm, not bother. Generally, from the fun for all beings, Bi is the sufferings of all beings ( From energy expenditure data beings necessarily optimistic, Bi power canvas beings necessarily spent suffering.)               

b. Features

In terms of characteristics, the word brings peace, making the mind calm. Bi has the characteristic of alleviating suffering, and eliminating cruelty. He is glad of the success of others, it makes the disgust dissipated. Equanimity is characterized by the development of compassion for sentient beings, which leads to a state of dislike and hatred.        

c. Purpose

The general purpose of the four subcontinents is the peacefulness of insight, and leads to a good form of rebirth in the future. The purpose is to kill the mind ; Bi is to prevent evil ; He has the purpose of excluding the disgusted mind ; Dissolve the purpose is the segment of hatred and greed .             

d. The obstacles near and far.

Each of the virtues above has two obstacles, one near and one far away. Stay away From the barriers (enemies) near, the yard is far away. Pham residence Bi sadness contact with an obstacle near family, and brutality is far from its obstacles. Pham residence Hei have the pleasure contact an obstacle lay near, and hatred is far from its obstacles. The equanimity of emptiness is related to the life of the household as a near enemy, and greed for hatred is its distant enemy.              

e. The stages

The desire to practice the above virtues is the first stage. Elimination of the hindrances is the middle stage, and attainment is only the final stage.

e. Four elements need to be explained.

Why are words, balls, blues, flushes known as the 4 blasts? Why only 4? What is their order? Why are they called immeasurable?

From the place of residence here is to be understood as the best, to be unconstrained. Just as the Brahma heaven abides with the noble, immaculate mind, the meditator who attains these qualities also abides with the divine. Therefore, they are called in the best and immaculate way . For the purpose of saving sentient beings, there are only four aspects: to bring peace, to remove suffering, to happiness of beings, and not to worry about anything. what is (discharge) So, just to 4 French only. Since equanimity is the result of the three above, so must be in the order of words, balls, blows and discharge . Their range is immeasurable, so they are called Infinity .      

g. Their field of activity.

Although their range is said to be immeasurable, the first three are effective in the first three stages of meditation, or the first four in the five meditation system. But Drain is located in the second tier last meditation system.  

hour. Their highest limit.

It is clear that these four realms are most effective in the jhānas, but at the same time they are the basis of the practice of the non-material domain. The thesis holds that  word  is the basis for liberation by the primordial (M. II, 12). Bi  is the basic fulcrum for not infinite origin. He  is the fulcrum of the boundary. And  Equanimity  is the fulcrum of the Indigenous Origin.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.11/10/2018.