(Nanadassana-visudhi-niddesa)
-ooOoo-
1. The Next Thing is the Transcendent Mind: Its place is attentive to the Path because it does not belong to the Pure Path and does not belong and pure knowledge. Since it is mediated, it can not be specified, but it is also said to be insight because it is equal to wisdom.
2. Pure knowledge includes the four directions of the faithful, the most religious, non-complete, and Arahant.
3. Here, nothing needs to be done by a first-degree seeker. Because what he needs to do is done by exposing insight, ending in wisdom.
4. When the mind of that place is in the way of the meditator, when the haze obscures the truth, it is dissipated by the power corresponding to each of the three types of citta (cf. Gen. XXI, 129). he or she will no longer enter, stay or stop on any field of activity, but, on the contrary, withdraw, back, rebound, like water retreating on a lotus leaf tip, and every General as objects, all birth as objects, is an obstacle to him.
When all generals and birth have become obstacles to him, when the practice of the mind has ended, then the mind is born in that place, as the object of formless, innocent, , Nirvana, - this out of the lineage, category, level, of ordinary people that go into the family, category, level of the holy. First, the first concern, the first response to Nibbana as the object, so it is a causeway for the path in six ways, is seamless, coastless , the coast, the coast, the coast, coast and coast. It is the highest peak of insight that is no longer rotten, the mind is said as follows: "How intellectual origin and turn away from the world called transposition - ... generals ... accumulation, ... kiết birth, ... animals (realms) ... activities (species), ... reborn, ... old sick dead, sad sorrowful suffering, so it is to change the nature. It transcends the Prime Minister of the Extraterrestrials, so called Transcendence. It goes to the birth, so called transposition ... It goes into the brain, so called transposition. After transcendence it goes into the birth, ... so called transposition. "(Ps. i,66)
6. The following example demonstrates how things are and how they arise with different objects, though arising in a single path of mind, with a single intention. For if a man who wants to jump over a wide stream to stand on the other side will run fast, and hold a rope tied to a tree near this shore, but swing over the other shore, and upon reaching the other shore, will drop the rope and falling down, at first staggered and then stand. This meditator, too, wants to dwell in Nirvana, the opposite of the organic, birth, animal and mental residence, fast run thanks to birth, death, etc. and with the mind of impermanence, suffering, self-absorption, taking hold of the iron cord, He dances with the first mind not to let go (the action), with the second he directed towards the Nirvana, The body is facing the opposite shore. Then with the third mind near Nirvana, as if the other person had swung to the opposite bank, the practitioner let go of the object as the object ceased. With the mind that he falls on Nirvana, the opposite bank, but still staggered, because of the lack of training before, so it was not stable on a single object. Then he stood firmly by virtue.
7. Here, the good can dispel the blindness of defilements, mask the truth, but can not make Nirvana its object. Transmitting nature can only make Nirvana as its object, but can not dispel the blindness of afflictions that hide the truth.
8. For example, a person with a night vision goes out looking to the moon to look for constellations.The moon is not visible due to cloud cover. Then a wind blew up the thick cloud, another tossed the average cloud, another tossed even more fragile clouds. Then the other person sees the moon in the cloudless sky, and finds the connection of the stars.
9. In the above example, the three types of dark, thick, medium, and thin cover up the truth are like three types of clouds. The three types of mind are like the three winds. The mind is like a person with eyes. Nibbana as the moon. The dispel of darkness covers the truth with each kind of consciousness, and for example, the cloud is sequentially blown by each wind. Seeing the pure nirvana of the mind as if the other person saw the moon in the sky when the cloud cover.
10. Just as the three winds can only melt the moon, and the moon can not be seen, so are the three kinds of things that can only shade the darkness that cover the truth but can not see Nirvana. Just as the other person can only see the moon and can not blow away the clouds, so can the transposition of mind, only Nirvana can not be defiled. Therefore, it is called the "mind to the path" (mind direction)
11. Because it does not work, it occupies the position of the mind, and after the path of the path appears, it ceases. And not stopping after the sign is given by the position of transposition, it follows it in an unbroken continuity, and when it appears, it penetrates the lumps, blocks, perforated before.
12. For example a archer has a set of eight usabhas (about 100 yards), covered with a cloth and armed with a nametag, standing on a wheel stand spinning Another person turns the wheel, and when the target (beer) confronts the gunner, he signals for him with a stick. Without stopping, the gunner fired his name and hit the target.
13. Here, the position of the character is like a sign with a stick. The position is like a shooter. Nirvana is the object, but not stopped after the generals are delivered, and it pierced the lumps of greed, hatred and ill-punishment before, such as the gunner hit the target does not stop after the mark. mark (general).
14. And not only does it cause lumps of greed, etc., it also depletes the sea of suffering of the cycle of birth and death. He closed all the doors to the ruins. It brings the realization of the seven sages. It deducts eight heretics. It cuts off all hostility and the captain. ( S. ii, 68 ) It brings the place of the son of the enlightened one. ( S. ii, 221 ) And it leads to the attainment of hundreds of other blessings. Thus, it is the mind that corresponds to the pathway that is called the Tri.
The first place was finished.
15. Next immediately after that, two or three fruits arise, the consequences of it. It is because of the fact that supernatural beings have this immediate consequence, that the sutras say, "Concentrate with immediate consequences" ( Sn 226 ) and "Slowly, he reaches the immediate result, smuggle or "( A. ii, 49 ) and so on.
16. But some say there are one, two, three, four or five hearts. This is unacceptable. Because the mind moved up at the end of the repetition of the second, at least two things, because only one does not do the practice. And a single express roadmap has a maximum of seven lanes. Therefore, the route that has two things and turn the nature of the third and fourth mind, there are three hearts. The path of consciousness has three passions, the fourth is tranquility, and the fifth is mindfulness. So the above said: There are two or three hearts that arise.
17. Then some said again, the route has four things, the nature of change is Thursday, the sixth mind has a heart. But this is rejected because the fourth or the fourth year of attainment is directed towards the path, not the mind afterwards, because these minds are close to the object (cf. Chapters IV, 75). So can not accept that.
18. And at this point, that predicate is called the second saint. No matter how ignorant, he definitely end suffering when traveling the ring of life and death in the heavens and the realm of the seventh.
19. At the end of the mind, that mind goes to the part. Then arise mind-door mind, interrupt the Stream of the body to contemplate the path. When this mind has ceased, the seven mental states of mind in order to observe the path arise. After entering into the Return, mind-door mind, etc. again arise to contemplate the fruit, v .. v .. With the rise of these minds, the practitioner closely follows the path, the defilements that have been abandoned, the observation of the remaining defilements, and the observation of Nirvana.
The practitioner observes the path as follows: "So this is the path we have encountered." Next, he observed the result as follows: "This is the peace I have been." Then he examines the defiled claims, "These are the defecations that have been abandoned in me." Then he contemplates the remaining defilements that must be excluded in three higher directions: "These are the defilements that remain in me." Finally, he examines immortal Nibbana as follows: "This is the Dharma we have penetrated as our goal." Thus, the class of disciples is the reserve, there are five things to observe.
21. And just as in the case of the reserve, the case of the first degree, the same. But the Arahants have no observation of the defilements. So all kinds of observations totaled nineteen, this is the maximum number. Possessionists may have the observation of the abandoned defenses and the remaining defenses, which may also be absent. Indeed, because of lack of such observation, Mahatma asked the Blessed One: "Which law has not been abandoned in me, so that sometimes invasion occupy the mind and stay?" ( M., 91 )
22. However, after observing the same, either at the same time or at another time, the disciple is the Starting One who attains the second path by making a diminishing greed and greed. He guides (samodhàneti ) the bases, forces and sense organs and contemplates the mind, body, consciousness, consciousness, consciousness, with the knowledge that they are impermanent, suffering, not self, and he stepped on the roadmap intellectual sequential.
23. When this has been done, and at the end of the period of "discharge," the mental order and transposition have arisen in a single mind in the manner described, Tanh. The mind corresponds to the path that is called the Most Hybrid.
24. The mind follows this point in the way. And at this point, this First Step is called the Fourth Divine. He automatically ends suffering after returning to this world again.
25. Now, after observing the same, either at the same time, or on another occasion, the one-saintly disciple, the One who commences to the third level by renouncing dead, both greed and greed. He leads the forces, and the buddhas, and he cultivates on the very field of the states of form, feeling, perception, action, consciousness with the knowledge that they are impermanent, suffering, not self, and step up the sequential route of insight.
26. When this has been done, and when, at the end of the discharge phase, the meditation and transposition have arisen, in a single mind, in the way they are spoken, then the path of succession arises. change nature. The mind that corresponds to that path is called impermanence.
27. The fruits follow immediately after this in the way they say. At this point, this degree of recollection is called the sixth saint. After the general network, he was born in another place and entered Nirvana, never returning to this life, through karmic birth.
Next is to observe the way it was said.
28. Then, after observing the same or in the same time sitting meditation, or on another occasion, this holy student disciple, a non-practitioner, began his practice to reach the fourth level by word no greedy greedy greed and greed, greed, miserliness and ignorance. He leads the mind, the mind, and the mind, and cultivates them with the knowledge that they are impermanent, suffering, and selfless, and he walks up to the path of wisdom.
29. When one has done so, and when the final stage of the discharge, the conditioned and transitory nature arises in a single mind, then the arhat-path becomes the next. The path corresponding to this path is A-la-dharma.
30. The mind follows immediately after this position. At this point, the arahant is called the eighth saint. He is one of the great saints who have passed away, or his body is the last body, he has put down the burden, the work is done, has destroyed the fetter, he is the true liberation with the last mind and worthy of the supreme offerings of the world and gods.
31. Therefore, when the above says: "However, the true purity of knowledge is composed of four of the four paths, ie, the path of enlightenment, the first path, the path of enlightenment and the path of the path" 2) It implies four things to reach in this order.
32. Now, to evaluate the value of this pure knowledge with its four types of mind, there are problems:
(1) completed (fullness) of Bodhi part legal
(2) The occurrence of departure (emerges)
(3) life forces
(4) The practice should be abandoned
(5) Acts abandon them
( 6) duties, etc. when four truths have been penetrated,
(7) each one needs to be recognized according to its own nature.
33.
Here, the fullness of the Bodhicitta is the following 37 dharmas: The Four Foundations (Middle 10), The Four Primaries ( M. ii, 11 ), Four Deities ( M. i, 103 ), 5 units ( M. ii, 12 ), in force (M. ii, 12 ), Seven enlightenment ( M. ii, 11 ), and the Noble eight branches ( D ii, 311 ). These are called "partaking in enlightenment" because they play the role of the eight divine paths, called "enlightenment" in enlightenment, and they help the right path so called " part"
34. "The Four Noble Truths " ("four abode"): "abiding" ( patthàna ) is dwelling, by landing upon these other objects. Such residence is thought, so called meditation or meditation. It consists of four types, because it occurs in relation to the body, the sensation, the mind, and the dharma. They are impure, suffering, impermanent, and non-self, and it is of four types as it fulfills the task of renunciation. Think about the common, lost, net.
35. Because of this, human effort is justified, so called righteousness. Or it is good to remove the evil of affliction, it is the effort (need) to bring improvement, with the meaning of peace. That is the name of energy. It accomplishes the four tasks of eliminating the unwholesome dharmas that have been born, preventing the arising of unwholesome good deeds, which unleashes the unborn precepts, and preserves the attainment of good deeds. It consists of four, So called four right.
36. The force ( Iddhi ) is said in the sense of success ( tjjhana ) as mentioned in Chapter XII, para. 44. That is the path, ( pàda ) goes to success, it is the forerunner of success, the Successful walk, so called path to success, the basis of success. It consists of four kinds of desires, etc. Thus, the "four as well as" or "four gods" are said, as the paragraph: "Four as well as contentment as effort, diligent as well as single mind. " Vbh 223" is the supramundane law only. But when one says: "If a bhikkhu is fixed, there is one- pointedness through virtue, then it is the intention of sex" ( Vbh.216 ) .
37. "Alignment" means speaking in the sense of prosperity, win over, because these dharmas, as the basis of the victory, surfing the law of unbelief, solace, forgetfulness, scatter and unrighteous bring).
"Force" is said in the sense of not "flinched," because these dharmas, as powers, will no longer overwhelm the unfaithful, etc. v. Years are credit, ton, meditation, concentration and wisdom.
38. Mindfulness, diligence, diligence, joy, concentration and discharge as factors (part) in a person is progressing to enlightenment, called "seven sense". And Right Understanding, Right Thought, Right Speech, Right Action, Right Effort, Right Mindfulness and Right Concentration, are eight "Paths" in the sense of a way out. So the seven sense and "Eight direct instructions" are mentioned.
39. So there are all thirty-seven participating in enlightenment. In the first stage, when the insight of the world is arising, these are found in many minds as follows: The body of thought is found in a mind in sixteen ways. It is found in a practitioner in five ways. And then an unwholesome dharma in another man, who has not yet arisen in himself, attempts to stop it from happening, as follows: "I will not do as he does, this akusala dhamma has arisen in place he will not be born in me. At that point, the practitioner gets the first one. When he sees an akusala dhamma in his own actions, he attempts to renounce it, so it is the second dharma. When the effort to arise meditation and wisdom has not been born that he needs a third, and when he gives birth several times the good deeds were born to let him out of rotten, he has the fourth need. At the moment a libido is born as a motive force, then it is sexual education, similar to the three measures as well as the remaining. At no time is said language, is the right language, no evil network is the network and so on.
At the start of any of the four virtues, all these dharmas are found in one mind.
At the moment of fruitfulness, there are 33 dharmas, except the four dharmas.
40. When these dharmas are found in a single mind in this way, there is only one kind of satipatthana with the object of nirvana, which is called the "four mental states" since it accomplishes the task of renouncing the four. General is often lost, in the net, body, life, mind and dharma. Likewise, only one kind of effort is called "four quintuplets" because it accomplishes four things: to prevent the arising of unwholesome states, etc. With the remaining measures, there is no increase or decrease.
41. Again, these are said as follows:
Nine in one way, one in two ways
Then in four ways and five ways
In eight ways and in nine ways
There are six divisions.
42. (i) Nine in the way: the nine means of education, concentration, joy, despair, equanimity, right speech, right action and right livelihood, are found in a way that is "spirit" ( or the way to success) because they do not belong to another group.
(ii) one in two ways: the faith is found in two ways, as the root and the power.
(iii) Then in four ways and (iv) in five ways: that is, another is found in four ways and another is found in five ways. Here, the intention is "one in four ways" because it is the root, the power, the sense, and the divine. Wisdom is "one in five ways" because it is these four things as addicted to mind, (v) In eight ways and in nine ways: Mindfulness is a dharma "in eight ways because it is the four foundations, one root, one force One Truth, one Truth, One Truth, One Truth, One Power, One Truth, and One Truth.
43.
Divine Bodhisattvas
There are fourteen if not divisible
They are thirty-seven
If divided into several groups.
Every Dharma does something
according to its particular function,
but all appear
when it becomes
impermanent. It is the "fullness of the Bodhi Bodhisattva".
44.
(2). Origin : world insight does not lead the "rise up" the birth of internal defilements, because it does not guess being born, ie, the act of arising, it also does not "up" from the general side Also, since it has generals as objects.
[Note: "rise up" the Prime Minister is abandoning the Prime Minister and Nirvana became the object. "Raising" is born without retribution in the future by causing the cessation of the "cause" - Pm. 874]
The transitory nature of emptiness leads to the arising (inner) birth because it does not arise, but it has to rise from the external hero because it has Nibbana as the object, so there is a rise from a dharma. To that said: "Faking and turning away from the precepts is the transitory nature" ( Ps., 66 ). So the whole of the passage "After turning away from birth, it goes into inferiority, so-called transposition ... (cf. Ps. XXI 37) ... After turning away from the General, Go to the president of Nirvana, so called nature. ( Ps. 67 ).
These four types of "up" from the general because they have no form as objects, and "rise up" because they are born. So they "get up" from both. So say:
45. How do wisdom "up" and "turn away" both are called virtue?
from the defilements and the arising of the aggregates as a result of the devil, and outside it is "rising up" from the generals, thus saying: Wisdom up and away from both, the mind. At the moment of the most direct, right view in the sense of ... Righteous in the sense of not scattering (a) "up" from the raw fetter is engaged and courted, startled, and the and (b) outside it out of all generals, thus, wisdom grows and turns away from both.
"Into the naath, the right view in the sense of ... Right in the sense of not scattered (a)" up "from the remnants of greed and greed, from the defilements and aggregates born from that, (b) outside, it is up from all generals, should say up and turn away from both, is mind.
"Right in the direction of A-la-dharma, Right view in the sense of seeing ... Right in the sense of not scattered," out "(a) from the kind, love, naive, You are free, you are free, you are free, you are free from the defilements, and arise from it, (b) outside, it comes out of all generals, so says: go up and turn away from both, called virtue "( Ps. i, 69 ).
46.
(3) The duality of powers : At the time of training eight meditation of the world, the net increase prosperity, while at the time of cultivation of impermanence, v .. v .. wisdom flourishes. But in the path of patriarchal, parallel intellectual property, no one wins glance. So, there is the duality of forces in each case of the four minds as it is said: "When he exits from the defilements corresponding to the defilement and from the aggregates, There is a death (gocara) its. When he comes out of the defilements corresponding to ignorance and out of the aggregates, he understands it in the sense of consolation, there is the destruction of it. So the only and consistent has a unique nature in the initial stage, they are parallel to none of the surf. Therefore, he says that he cultivates only and coexists in the original sense "( Ps. Ii, 98 ).
47.
(4). Types of dharma need to be subtracted : Each of the four positions themselves and together, bring about the renunciation of the so-called fetters of afflictions. 8 evil, the world of law, all kinds of lust, crazy island, tied, evil, or pirate, burgeoning, sacramental, hindrances, mistranslation, accept, preserve, defilements, and unwholesome
48. Fetters ten outstanding legal time involved, called fetters as they bind the aggregates in this life to the next life aggregates, or bound or tied now with charming results in suffering. For how long does this exist, the other does not end. In these fetishes, the greed of greed, the greed of greediness, greediness, misery and ignorance are called the fivefold fetters, because they tie into the aggregates, etc., born in the higher planes, bhikkhus, lobha, greed and greed, called the lower part of the fetters because they attach themselves to the aggregates, etc. born in the lower realms.
49. Defilement is the ten measures of greed, anger, delusion, wrong view, proposal, knot, pick, innocent, noble. They are called so because they have polluted themselves but also pollute the dhamma corresponding to them.
50. Eight evil is wrong view, evil thinking, evil, evil, evil, evil, evil thoughts, wrong mentality and evil, evil and evil relief ten .
[Note: "wrong location" is the position arise not righteous, not in accordance with the truth, misled by the wrong, etc. and only delusions. The "liberation," as liberating, goes to the end of the world, etc. See Ch. XVI, e. 35]
51. The legal world is eight animals lost honor and miserable complained. They are called worldly dharmas because they follow each other when the world exists. Pleasure when honored, when and so on and resentment over humiliation, loss and so on. is also included in the legal world.
52. The five types of attachment , which are related to dwelling, descent, benefit, dharma, and praise.It means not sharing these things with others.
53. The crazy thing . There are three crazy island, island crazy crazy and crazy island. Impermanence is often, suffering is the peanut, no self for the fall, uncertain for the intended.
54. Bonds : There are four, starting with greed. They are bound by the psychic body to the physical body, also known as the body of the universe. Greed , forbidden and mundane , means that "this is the truth" ( Vbh. 374 ).
55. Unhappiness , is the do not do, and do not do should, due to greed and fear. They are called bad roads because they are the ways in which the holy do not go.
56. Orgasm: From the psychic point of view, it transcends nature, in terms of beings, it falls out of the highest form of existence, ie the four formless beings, because of its possessive nature. This is the word for lust, greed, wrong view and ignorance, because these defilements are smuggled from unprotected grounds, such as water leaking from the vortex, or because they have to bear birth defilements.
Shock is the sense of sweeping, entangled in the possession, and means difficult to pass.
Knots because they do not allow removed from an object, and not removed from suffering. Both, Boa and Fu, are either illegal or have been mentioned.
57. Hindrances are 5, greedily and miserably, which means they are hindrances and hide reality from the mind.
58. Intelligence is just wrong view, because it arises in the form of inability to see the self of a dharma, again finds another, seeing an unreal self.
59. Clinging is the player, etc., which is fully described in the description of Genesis Ch. XVII, section 240 onwards.
60. The precepts consist of 7, which are deeply rooted in the sense of lust, greed, wrong view, doubt, greed and ignorance. Because they eat so called deep, they are the human lust for education, etc. birth again forever.
61. The defilements are greed, and they are polluted as oil, vases, and mud, but they are contaminated with other things, so they are defiled.
62. The unwholesome karmas include 10: slaughter, retribution, sexual misconduct, illiteracy, evil language, vulgar language, arrogance, greed, hatred and wrong view. They are called so because it is both akusala kamma and a path leading to the beast.
63 . The unwholesome volition has 12, consisting of eight roots in greed, two in greed, and two in greed. (Ch. XIV, e. 89).
64. The four minds are separate and common, except the above, starting from the fetter. How?
About the fetter , the fifth one is the first rank: the body, suspicion, the banned, greedy and ginseng, which is quite strong enough to lead to the land. The raw greedy and raw yard is the second paragraph.Play the subtle field is the third paragraph. The five fetters from the greed of greed, etc. (the upper part) only really subtract with the fourth.
From here onwards any of the dharmas is said to be eradicated by one of the three above. It is necessary to understand that only the remnants of that dharma, because the raw part is the passage before it does not lead to ruin. land.
65. About the defilements , the wrong view, the paragraph is equal to the first, the third paragraph.Tham, si, chao, knot, mourning, unspeakable, quarterless by the fourth.
66. Eight evil : wrong view, evil, evil, evil, the first paragraph. Ta thinking, evil language, rough language with the third. And here the language is subjective (the tendency to say, not to say). Abusive language, evil delineation, evil thoughts, evil, evil escape and delusion of the fourth paragraph.
67. Worldly dharmas are in the third stage, with the fourth. Some people claim that the liking of praise is only marginalized by the fourth.
The types of segments are equal to the first.
68. The crazy island , crazy island idea, crazy island, crazy island, ordinary impermanence, selfless self is falling, and crazy ants enjoy pleasure, impure net, the first . Thinking crazy island, crazy mind island net impurity, paragraph with the third. Thinking crazy island, crazy island island to take pleasure in the fourth paragraph.
69. The bodily bodies , the world of banned players and players "this is the truth" is paragraph with the first. Stage with the third. The rest is subtracted by the fourth.
The righteous passages are equal to the first.
70. The smuggled or : ant antagonists with the first, the smuggling with the third, the second with the fourth with the fourth.
The fire and the fire are the same.
71. The hindrites are suspected by the first, the third is by the third, the second by the third, the subtleties by the fourth.
The first paragraph of the passage is interpreted .
72. On clinging , according to the classics, all worldly dharmas are sex as the object of education, so the greed of greed and non-greed is involved in the sex, so the player is subtracted from the fourth. The rest of the paragraph with the first.
73. The precepts : wrong view, doubt, passage with the first; education, courtyards by the third.Charms, personal greed and ignorance vary with each other by the fourth.
74. The defenses , the yard is the third with the third, the other with the fourth.
75. The unwholesome karma , the killing, the taking of not giving, sexual misconduct, lying, wrong view, the first paragraph, evil, language, yard, except by the third, Attributes and references are subtracted from the fourth.
76. Negative volition , the four correspond to wrong view, 1. corresponds to, the fifth, the first, the second corresponds to the stage with the third. Left is subtracted by the fourth.
77. And any method with the exception to the end of the mind, so the above said: "So these four things, separate and together, end the legal starting from the fetters."
78.
(5). Abandonment behavior : But how are these positions abandoned like? When are they past or present or future? What is the position here? Because if the minds break through the other when they have passed or not, the result is that the effort is invalid, because the need is non-existent. If the passage while they are present is useless, because the dharmas are present at the same time as the effort of the passage, and thus come the practice of a defiled path, or defilement as being corresponds to the mind, although there is no such thing as a defilement that is present but does not correspond to the mind.
79. That's not a new argument. Because in the texts, the first question arises is, when a person exclude defecation, except the defilements of the past, the future, the present? If he defiles the past, ie destroys the destroyed, terminates the end, dissipates the dissipated, lowers the destroyed. What has passed, that is non-existent, he then except that. The answer is, he does not purge the past. Concluding argument: if he excludes the defilement of the future, the one that is not born, not started, not shown; What is the meaning of non-existence, then it. It is argued that he does not defile the future. The argument is that if he defiles the present, that is, it is burning with fire, he is greedy, damaged by the yard, he is the yard, si, bound by the chieftain, he is the wrong view, the wrong view, except the wrong view, is scattered back except scattered, undecided, he is suspected, there are preferences, he then customize. The dark light double waves parallel, into the practice of a defiled highway. All this is denied as follows: He does not defile the past, not the defilements of the future, not the current defilements. Finally the question is, so does it turn out there is no path of directing, attaining fruit, eliminating defilements, without penetrating the sects? Yes, yes. Ask, how? Answer: For example, if a tree has not been born, the unborn, the unborn will remain unborn, will not be born, not start, will not start, does not show, will not show. The same is the practice of a cause, a condition for the birth of the defilements. When the danger of defilement occurs, the mind goes into a state of inactivity. With the mind going into a state of non-initiation, defilement can be caused by the conditions that will not arise, not going to the state of being ... not going to the state will appear. Thus, with the cessation of the cause of suffering, there is the cessation of suffering. Run is a human ..., the general is a human .. Accumulation is a human .. a condition for the birth of defecation. Seeing the danger in accumulation, the mind goes into a state of non-accumulation. As the mind goes into non-accumulation, the defilements due to cumulative causation will not arise, not going to be born, not present not going to appear. Thus, with the cessation of the cause, there is the cessation of suffering. So there is the practice of the path, there is the result, there is the abandonment of defilement, there is the ability to enter the law "( Thus, with the cessation of the cause of suffering, there is the cessation of suffering. Run is a human ..., the general is a human .. Accumulation is a human .. a condition for the birth of defecation. Seeing the danger in accumulation, the mind goes into a state of non-accumulation. As the mind goes into non-accumulation, the defilements due to cumulative causation will not arise, not going to be born, not present not going to appear. Thus, with the cessation of the cause, there is the cessation of suffering. So there is the practice of the path, there is the result, there is the abandonment of defilement, there is the ability to enter the law "( Thus, with the cessation of the cause of suffering, there is the cessation of suffering. Run is a human ..., the general is a human .. Accumulation is a human .. a condition for the birth of defecation. Seeing the danger in accumulation, the mind goes into a state of non-accumulation.As the mind goes into non-accumulation, the defilements due to cumulative causation will not arise, not going to be born, not present not going to appear. Thus, with the cessation of the cause, there is the cessation of suffering. So there is the practice of the path, there is the result, there is the abandonment of defilement, there is the ability to enter the law "( Not currently not going to show up. Thus, with the cessation of the cause, there is the cessation of suffering. So there is the practice of the path, there is the result, there is the abandonment of defilement, there is the ability to enter the law "( Not currently not going to show up. Thus, with the cessation of the cause, there is the cessation of suffering. So there is the practice of the path, there is the result, there is the abandonment of defilement, there is the ability to enter the law "(Ps. Ii, 217-9 )
80. What does that prove? It demonstrates the exclusion of any defilements that have land to grow. But are the defilements of land for growth, the future of the future or the present? They are the defilements described as "arising from the earth" for growth, that is.
81. Birth has many meanings, 1 / actually occurs, 2 / was, passed, 3 / born by chance, 4 / born thanks to the land to grow.
1 / All that there are three births, birth, destruction, called "birth as it happens". 2 / The good and unwholesome kamma is experienced by the stimulation of an object, has been tasted and has passed, is born as passed. 3 / Kamma is described in the following way: Things that he has done in the past, though actually passed, are called "birth by chance", because it reaches the place by stopping the occupation. is maturing differently and making it an opportunity for its own retribution (cf. Ch. 19, e 16). And karma has the opportunity of being created that way even when it is not born, it is also called "birth by chance" because it will certainly be born when the opportunity. 4) While unwholesome kamma has not been abandoned in any realm, it is called "birth due to soil for growth".
[Note: "In a realm" means the aggregates as object, clinging, considered a god or man.
82. And here the difference between "land" and "what land" is clear. Because "earth" means five aggregates in the three realms, objects of wisdom. [Note: "The object of insight refers to the state of inadequacy of the aggregates of the aggregates, because the aggregates themselves are not among the aggregates that constitute the subjective basis, the new earth of afflictions." What is earth "only for afflictions can arise in accordance with these aggregates." The defilements have that land, so to say "thanks to the land to grow."
83. And that does not mean objectively, since the defilement of an object can be associated with any aggregates, including past, future, and present aggregates. The aggregates have been completely subjected to the subjectivity of the subject, where a person has vanished or, as the defilements of the rich Soreyya, when he saw the worshiper of the sheep, and defiled it in her place. subjects Nanda for her Uppalavama. If the incarnation of the young man's mind when he sees the exaltation of the Cauldron, the so-called "birth because of the soil for growth" is absurd, it is necessary to understand the "earth" in the subjective inner sense. Because the defilements of the roots of life and death are potential in the aggregates themselves, the aggregates are not reached by wisdom, at the moment of their arising. And that is what it is called "born thanks to the earth", that is not? revoke.
84. When the defilements are potential, that is, not to be abandoned in the five aggregates of a person, only these mental aggregates are the basis for those defilements, not the aggregates of one person. other. And only the past aggregates are the basic past for defilement not to be abandoned in past aggregates. In the same way, in the case of the mental aggregates, etc. Similarly, only the new sexual regimes are the basis for defilements not abandoned in the precepts of gender. The case of color and formless also.
85. But in the case of the reserve, etc., when the root defilement of the samsara is removed by virtue of a path, in the aggregates of the holy one, its aggregates are no longer called the earth for defilements, since no longer as the basis for defilement. But where an ordinary person, the root defilements of samsara have no paragraph, so any kamma he does, always good or evil. So for the rotation of rotation, with karma and defilements for it.
86. But while defilement is the root of the ring of samsara, we can not say it only in the aggregate of the other, or only in the other aggregates, thoughts, onions, Potential in the five aggregates, like resin.
87. When a tree grows on a small soil of resin essence, water ... it grows roots, aggregates, branches, branches, sprouts, leaves of flowers and fruits until it spreads in the middle of the sky, I can not say that essence is only in the roots, in the body ... because it spreads all over the stem from the roots.
88. Assuming some people do not like the leaves of the tree, they sting all four sides of the needle alone called mandana , then due to poisoning, the tree can not extend its continuum, become barren contaminated substance. Likewise, kusala kamma, when feeling disgusted with the arising of the aggregates, initiates the practice of the four paths, just as the other person descends on all four branches. The continuity of the aggregates in that place is made inept, unable to extend to the next.Now it is not born futile, because all karmas from kusala are now mere actions: because of the effect of the four paths of vanishing, He, of course, attains Nirvana, as the fire is out of fuel, when the mind finally ends. This is the difference between "land" and "
89. In addition, there are four ways to classify "birth": 5 / birth as happens, 6 / born with the holding of an object, 7 / born of inability to dwell, 8 / revoke.
(5) Birth as it happens is the same as birth as it actually happened in (1),
6. When an object comes into the eye's attention, etc. at a later time, Right now, again emerged full of strength later, just because the object was held, then the defilement is called "born of holding a partner." The defilements arise in Mahātissa after seeing a woman in his alms round.
7 / As long as a defilement is not extinguished by wisdom or concentration, although it may not actually enter the mind of continuity, it is still called "birth without end", since there is no nucleus to prevent the Its arising if appropriate conditions. 8 / But as soon as it was extinguished by the bar or bar, the defilements are still called "birth due not to give up", if not by the end of the path. As the elder had attained the eight meditations that still arise in him while traveling on empty space, listening to the melodious voice of a woman picking flowers.
6. When an object comes into the eye's attention, etc. at a later time, Right now, again emerged full of strength later, just because the object was held, then the defilement is called "born of holding a partner." The defilements arise in Mahātissa after seeing a woman in his alms round.
7 / As long as a defilement is not extinguished by wisdom or concentration, although it may not actually enter the mind of continuity, it is still called "birth without end", since there is no nucleus to prevent the Its arising if appropriate conditions. 8 / But as soon as it was extinguished by the bar or bar, the defilements are still called "birth due not to give up", if not by the end of the path. As the elder had attained the eight meditations that still arise in him while traveling on empty space, listening to the melodious voice of a woman picking flowers.
90. The three types of births (6, 7, 8) mentioned above, birth due to holding the object, birth without restraint, and birth due not to give up, are included in the category "born due to soil for growth"
91. Regarding the types of birth mentioned, the four types 1,2,3,4 can not be abandoned by any of the four, as they can not be eliminated by the path. The births of 4,6,7,8 can be abandoned, because a worldly or supramundane place, when born, will inactivate one of these modes of birth.
This is the presentation of the evidence needed and has, and the act of abandoning it.
Four Tasks
92.
Duties, etc.
When four truths are entered,
each task should be replaced
by its own nature.
(6) The task of tri-yearly: In the four worlds of the four truths, each of the four directions performs four tasks in a single moment, that is the treatment, the treatment, the realization and the monk. Each task should be received according to its own. "Just as the lamp of the four tasks is to burn the beast, to dispel the darkness, to make light appear, and to consume the oil; The only one: penetrating the suffering by means of lamination, penetrating the source of suffering by deducting, penetrating the Path by practice, and penetrating the Killing by realizing that by killing the object, Reality reaches, sees and pierces the four truths.
93. Because this is said: "O bhikkhus, who see suffering, always see the source of suffering, see always cease suffering and the way to end suffering." ( S. v, 437 ) For three legs The same is true. Again, the Sutra teaches: "The mind of a person who has the path is suffering, mental suffering, mental anguish and suffering" ( Ps 118 )
94. As the lamp burns wick, the willow wisdom tri, as the light dispel dark dark, the mind out of the source of suffering, as the light of the dawn, the wisdom (as right view) Another is to cultivate the right mind, v..v ... by making sentences for coasters. And as the lamp consumes oil until the end, so too the mind goes away, bringing the end of defilement defilement.
95. Or take another example of the sun rising at the four quarters of the task, illumining the colors, dispelling the darkness, making the light visible, and lessening the cold. Also the religion of penetrating penetration by the proof. Here as well, as the sun shining light willow tri color tri, as the sun dispels the dark, the mind set practice; As the sun makes light visible, the wisdom as the right view to practice other religions by making birth sentences for them; As the sun decreases the cold, the direction of proof, kill, the net only negativity.
96. Another example: like a boat doing four things at once, leaving the shore, turning the waves, carrying the goods, and moving to the other side, so also the mind ... penetrating to dissolve by way of proof. As the boats leave this shore, the willful wisdom of suffering; As the boat is clearing, practice positions; like the boat carrying goods, the wisdom of practicing the other virtues only by making birth sentences for them; As the boat approached the other side, the direction of kill, the other shore.
97. When that position arises so, with four tasks in a single moment, at the moment of entering the four truths, the four truths become a reality consistent with the 16 aspects, as it is? "There is a consistent integration of all four truths, that is to say, through 16 aspects: suffering means compelling, compassionate, burning, transformative is its true meaning; source, bound, obstacle, is the true meaning of it, eradicate meaning, escape, telecommunication, immortal, immortal, is the true meaning of it, direction means exit, cause, see is the true meaning of the Four Noble Truths, which consists of a single truth, the one called the one, and the one that is penetrated by one single point. Thus, four Truth has a unique likeness "( Ps. ii, 107 )
98. Here, one might ask: Are there other meanings of suffering, such as illness, such as lumps, etc., and of other truths, why only say four for each truth? Answer is, by what is evident when you see these three truths, in each case. First of all, in the passage: "What is mindfulness?" It is the understanding, the comprehension action that arises in relation to suffering. "( Ps. 119 ), the position of the four truths is presented as a truth. Unique as object for it. But with the passage "O bhikkhus, who see suffering, also sees the source of suffering" ( S. v, 437 ), it is presented as fulfilling its task for the other three truths simultaneously with the taking of a truth made statues.
99. For the two above paragraphs, when the mind acquires a truth as an object, then, when suffering is chosen as an object, suffering suffers from an urgent nature as its own nature. It is evident that Tap, because it is accumulated, is formed, is aggregated by Tap, which has the characteristic of accumulation. And the path of purification is eliminated from defilement, so the meaning of the Burning of Suffering becomes apparent by seeing the Path, as Sundari 's ugliness shows to Nanda when she sees the goddess. The meaning of change of suffering has become apparent by seeing Diet as the dharma is not translated, this does not explain.
100. Likewise, when an object is set up, it has the property of accumulation as its own nature, but the origin of the object becomes evident due to suffering, such as improper food that is attributable to evidence. This event is evident when the disease emerges from the food. The meaning of its binding is evident by seeing Killing, which is no longer bound. And the meaning of its obstacles becomes evident by seeing the path as the way out.
101. Likewise, when Killing is the object, Killing has the characteristic of an exit. But its far-reaching significance has become apparent by the fact that it is not as far-fetched. Its unconditional meaning is clear by the direction of the path, since the path has never been seen before in the realm of birth and death, yet the path is also conditioned because it is conditioned. And so the unconditioned nature of the unconditional becomes completely clear. Its immortal meaning becomes manifest because of suffering, because dukkha is the poison that Nirvana is immortal.
102. Likewise when virtue is taken as object, it is characteristic of exit. But the meaning of its cause becomes clear by the following: "It is not the cause, but rather, this is the cause, to attain Nirvana. The brightness of the eye becomes evident when one sees the subtle colors and thinks that our eyes are clear. The transcendental meaning is marked by the suffering, as well as the greatness of the great ones. The miserable people suffer from many mental illnesses.
103. So in the passages above the four meanings are told for each truth, because each one has its own meaning, and the other three are marked by the three remaining truths.
However, at the moment of the Path, all these meanings are infiltrated simultaneously by a single mind having four tasks corresponding to suffering, concentration, cessation, ). But about those who advocate that the four truths are penetrated separately, there are many more to be said in Abhidhamma in the Katha vatthu ( Kv 212: 20 ).
104.
(7). Now about the four tasks of tri-tri, etc., as mentioned in paragraph 92 above:
There are three kinds of Truth,
So the paragraph and the
practice are two
presentations to know.
105. (a). There are three, it is (i) The tri know as knowledge. (ii) The narrative as being investigating, and (iii) The narrative as renunciation, subtraction (cf. Chapters XX, 3)
106. (a). (i). Here, willow tri as narration is summarized as follows: "Tue as winning the mind is in the sense of knowledge." ( Ps. I, 87 ) "Whatever is the prevailing wisdom is called wisdom" ( Ps 87 ). It is described in detail as follows: "O bhikkhus, all must win, and all that is, the eye must be overcome ..." (Ps.i, 5). Its special scope is to overcome the identity of the rúpa and its conditions.
107. (ii) The tri-lingual narrative as attainable is summarized as follows: "Wisdom as the will is called the mind in the sense of critical (critical)." "( Ps. I, 87 ). It is elaborated as follows:" Behold, the bhikkhus, And what is all? The eye must be magical ... "( Ps., 22 ). Its particular range originates from the Quan in the group, and arises in the way of impermanence, suffering, and non-self. come to terms (cf. Chapters XX, 41)
108. (iii) The third narrative as deduction: "Italians with the meaning of the subtraction, the mind in the sense of renunciation" ( Ps 87 ). It is said in detail: "Anything that is subtracted is to be abandoned." It happens as follows: Due to impermanence, he often renounces it. This is what I want to say here.
109. Or, as tri know as knowledge and reflection, there is a third kind of purpose, because any law of the paragraph must be known (knowledge) and be considered, so all three kinds of will tri Can be understood in this way, as the task of religion.
110. (b) There are also three: (i) by inhibiting. (ii) by substituting an alternative, (iii) by cutting off.
111. (i). When any kind of world defile an opposition, such as a hindrance, the act of suppressing it is like pressing the reins by placing on top of a tree full of water filled with holes. That is the deduction by inhibiting. But the suppression of the hindrances is said in the Sutta as follows: "There is the elimination of the hindrances by repression at that moment, because even before and after meditation, the hindrites do not invade the mind in a sudden way. but games, etc., are only suppressed at the moment in the second jhana, and so suppression of the hindrances is apparent at that time.
112. (ii) Deducing by substituting an opposition: One is by means of a particular part of the mind, but as a component of wisdom, it is opposed to that, as the abandonment of the shadow thanks to a torch.In fact, it is first of all the deduction of the identity through the distinction of rupa and nama, except for both the gratuity of the gratuitous and the imaginary, and the defilement of doubt through the attachment of conditions, I "and" my "thanks to the group, except the idea of directing the airship by defining what is religious, what is often accepted by the kill; Except for the not scary idea in the scary thanks to the captain position; the excuse of being so happy; Eliminate the lack of preference for liberation from sexual desire; deduction is not thinking by thinking; Except for not looking at the discharge by discharge: the deduction of the wrong way of thinking.
113. Again, in the case of the eighteen insights, the suppression by substituting the opposites is: (1) the ordinary thought of equanimity, (2) (4) passages of pleasure by means of consolation, (6) passage by lust, (7) (9) the accumulation by the way of destruction, (10) the perseverance through the bar, (11) (13) the wrong passage through the bar, (14) the mystery of clinging to a core by insight into the dharmas of wisdom, (15) (16) The passage is due to the h nh with dangerous consistency in practice, (17) paragraph to shop thinking by thinking, (18) The piece of confusion by the "turn away". ThePs. i,47)
114. (1-7) The seven initiations from impermanence are explained in Chapter XXI, e, paragraph 15 onwards.
(8) Boredom is a place where one analyzes the integrity, and thus sees impermanence in the sense of disintegration. Through this means of access, there is the renunciation of the idea of integrity.
115. (9) The killer is said as follows:
"The definition of both is the same
In the way of thinking the
mind is focused on the kill - this
is insight meditation in the sense of killing ( Ps., 58 )
It is the attainment of cessation, in other words, at the moment of disintegration, after seeing the disintegration of both the visible and the unseen, of personal experience and of inference. By virtue of it, the cessation of accumulation. When one perceives with wisdom that "the dhammas for which we can accumulate karma must be eliminated," then the mind is no longer inclined to accumulate.
116. (10) Transformation is the realization, according to the Seventh Law, and so forth, of how the birth of the other continuum changes, by sequentially displacing any definition of it. Or it is the realization of the transformation of the old and the dead of what was born. By that, abandoned the idea of durability.
117. (11) Formless beings are like impermanence, through which they are usually abandoned.
(12) As well as indifferent shop. Thanks to that, pleasures are abandoned.
(13) Not as consistent as the self. By virtue of this consecration, the decay of the fall has been abandoned.
118. (14) Insight into the dharmas is mentioned as follows:
After thinking on the subject
he stalked the destruction of the
general when it was empty
here is the store of wisdom. ( Ps. 58 )
Tue described as such happens after knowing the object as well as the object, by seeing the disappearance of both objects and mental states, and by holding the emptiness through the passing away. "Only the disintegration, it is the death of the onions, but nothing else." Get wisdom to increase the wisdom and do the wisdom of the law, credit called "insight into the depth of the law of wisdom."By means of this, meditating, by clinging to a coined core, for having clearly seen, there is no center of eternal and central self.
119. Right Understanding is the distinction of nama and its conditions. Through this means, the illusion of delusion occurs as follows: "We are present or not present in the past." ( M. i, 8 ) and as follows: "This world is created by a god" is the renunciation.
120. (16) Dangerous (Overblown) is dangerous in all kinds of beings, birth, animals, shelter, etc., arise by the terrible generals. Thanks to this means, the refuge of refuge is abandoned because he no longer sees any refuge in refuge.
(17) Thinking is thinking about a means of deliverance, whereby non-thinking is abandoned.
121. (18) The "turn away" is the mind and the mind. Because at this point, the mind is said to retreat, back, shrink before the whole, the field of the onions, like drops of water shrunk on a lotus leaf tip.Therefore, by virtue of this, meditation is bound, excluded, that is, renunciation of defilement, and this defilement is the defilement of the bondage of lust, etc.
Removal by substituting the opposites requires such detailed understanding. But in the texts it is briefly mentioned as follows: "The subtraction of the attachments by substituting the opposites arises in a practitioner who participates in the importation." ( Ps. 27 ).
122. (iii) The elimination of the law starting from the fetter onward, through the holy religion causes them never to be born, so being struck by lightning, is called the eradication by eradication. On this point, it is said: "The extinction by incarnation arises in a person who cultivates the superhuman path leading to defilement." ( Ps. 27 )
123. So, in these three kinds of renunciation, the only kind of renunciation by extermination is to say here.
But since the former two types of renunciation (by inhibitions and substitutions of opposites) have the third type of goal, all three can see the task of the mind. As when a man has conquered an empire by killing all opposing kings, anything he has done before is also called "done by the king."
124. (c) There are two (i) temporal, and (ii) supramundane. And it is also divided into three categories, when the realization of the supramundane consciousness is divided into "seeing" and "cultivating".
125. (i) Here, in meditation, etc., as one says, "I am a meditator, a meditator, a meditator who has attained to me" ( Vin III, 93 ) "earthly proof". "Touch" is the contact by touch of mind, personal experience when reached. In this sense, enlightenment is summed up as follows: "Awareness as a positivist is a sense of touch" ( Ps 87 )
[Note: "By personal experience" means not by reasoning]
And then also said: "Whatever poses are touched" (with mind).
126. Again, the dharmas that are not aroused in the mind of one's successor, which is known by virtue of another person, are also called victorious. To say: "O bhikkhus, all need to win, and all that is?" The eye needs to win the favor ... ( Psalm 35 ) and then says, "The one who sees excite the mind, people see life .. thought .. .. wake up the idea of life, see the eye ... old dead sorrow ... (see 9, ChXX) ... who see immortal Nirvana triumph over Nirvana. Any thing that prevails is touched. "( Psalm 35 )
127. (ii) The realization of Nirvana at another path, as evidenced by practice. And here you want to say both. Thus realization (victory tri) Nirvana as seen and cultivated, should be understood as a task of this mind.
128. (d) And the two practices are told: But the practice is divided into two, one, world, two.
(i) Here, the awakening of the world of worldly wisdom and the influence of the mind in that way is the practice of the world. And (ii) The awakening of the intellectual world and its effect on the continuity with these dhammas, called the practice of repentance. The cultivation practice is what I want to say here. Because these four minds arouse the world of super-material wisdom, which is the cause for them, and through them, influences morality (mind). Therefore, only the supramundane practice is a task of that mind. So, here it is
The tasks of trinitarians, passages, and attainments
are said when the truths are penetrated for
each task that needs to be recognized
in its own way.
129. Now, on the verse "The lay disciple of wisdom, wisdom and wisdom" (Ch. I, e.1) above said: "After the completion of the two pure as the original, The "tree trunk" (Ch. XIV, n. 32), here, ends with a detailed description of the practice of wisdom, just as the ancients handed down.
Thus, the question: "How should wisdom be cultivated?" has been answered.
This 22nd chapter, called "purification of knowledge", in the discourse on practice, belongs to the pure thesaurus, was designed to rejoice the good sages. 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.10/10/2018.
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