Giảiisambhidāmagga
[Part ii]
45. What is wisdom by listening like this 'These concepts need to be fully understood' is the mind that knows what has been heard (learning) ?
[ Ten proposals ] (Kinh Dasuttara , D iii 272ff.)
46.
A concept needs to be fully understood *: Embracing the influence of defilements and creating clinging (D iii 272).
Two ideas need to be fully understood: Mind and object (D iii 273).
Three ideas need to be fully understood: Three types of experience (D iii 275).
Four ideas need to be fully understood: Four real things (D iii 276).
Five ideas need to be fully understood: Five assemblies [as objects for] clinging (D iii 233, 278).
Six ideas need to be fully understood: The inner six senses [begin with the eyes] (D iii 243, 280).
Seven concepts need to be fully understood: Seven realms, where rebirth is happening (D iii 282).
Eight ideas need to be fully understood: Eight worldly stories (D iii 286).
Nine ideas need to be fully understood: Nine realms of living beings (D iii 288).
Ten ideas need to be fully understood: Ten bases [that are eyes, ears, nose, tongue, body, tangible objects, sounds, smells, incense, touching objects] (D iii 290).
* 'full understanding' [ parijānaṁ ] in 3 categories: (1) by fully understanding what has been known [ ñātapariññā], the Buddha learners understand 5 sets according to their characteristics ...; (2) thanks to a thorough understanding due to careful scrutiny [ tīraṇapariññā ] these collections in the form of impermanence, suffering ... through 42 forms. (3) thanks to a full understanding such as giving up [ pahānapariññā ] yearning to gather by virtue of thesupreme path. Read Bhikkhu Bodhi, The Connected Discourses of the Buddha I, [Wisdom Publications, Boston, 2000] note 36 page 354.
In the sutra, the difference between 'direct knowledge' [ abhijānaṁ ] (read the comment at d. 29) and 'full understanding' is more pronounced and sharper. In the sutra, abhijānāti (and its original words) indicates a direct position on phenomena in accordance with the pattern created by the Four Noble Truths. The sekha and Arahant both have this kind of mind. On the contrary, parijānāti (and its original words) is often used to refer to Arahant, and means the ultimate position arising from abhijānāti . For example, the experience of Mūlapariyāya (M i 4, e. 7-34) emphasizes that sekha 'has directly witnessed' each of the 24 foundations of conceit ( maññanā, maññitā).), but need to practice more to understand them completely ( pariññeyyaṁ tassa ). The sentence 'he has fully understood' ( pariññātaṁ tassa ) is only used when talking about Arahant. Read Bhikkhu Bodhi, ibid, comment 42 pages 1052-53.
[ All ]
47. 'The monks all need to be fully understood. And what is all that needs to be fully understood? Eyes need to be fully understood, tangible objects need to be fully understood, aware from the eyes to be fully understood, eye contact needs to be fully understood, with eye contact as a condition any experience that arises, whether it is pleasant, unpleasant [23] or unpleasant, is not unpleasant, it should be fully understood ... The ears need to be fully understood, sound ... The nose needs to be fully understood, the smell ... The tongue needs to be fully understood, the ... The body needs to be fully understood, the object to be touched ... The mind needs to be fully understood, the object the mind needs to be fully understood, to know from the mind to be fully understood, to touch in the mind to be fully understood, with x Touching in the sense of making conditions, any experience arises,
[ 201 ideas ]
48. Objects need to be fully understood. [1] Experience ... [and so on as in paragraph 5 to] ... Old age and death need to be fully understood.
49-85. Suffering needs to be fully understood. The origin of suffering ... [and so on in paragraphs 6-43 until] ... Nibbāna manifests from immortality, through the ending, to be fully understood.
86. When a practitioner makes an effort to attain any state, those states are fully understood and judged.
When a practitioner makes an effort to prove renunciation, that renunciation is fully understood and judged.
When not angry ... When thinking about light ... When not distracted ... When finding out the phenomenon ... When the mind ... When you ... [24] When the realm of meditation .. When the second realm of meditation ... When the realm of meditation ... When the fourth realm of meditation ...
When the boundless realm ... When the realm of infinite consciousness ... When there is nothing ... When there is no awareness, there is no awareness ... When the mind is impermanent ... When contemplating suffering ... When the shop is not a fall ... When the shop is boring ... When the innermost desire is lost ... When the mind takes away ... When the restaurant lets go ... When the restaurant destroys ... When the restaurant destroy ... When [25] the shop changes ... When the shop does not signify ... When the shop does not wish ... When the emptiness does not exist ... When the mind does not reflect on phenomena, wisdom is increased. upper ... When you know it is real ... When the restaurant is dangerous ... When the shop is thinking ... When the restaurant turns away ...
When the path of entering the path ... [26] When the path comes back once ... When the path of the path doesn't return ... When the path of the arahant that the practitioner creates endeavors to attain, the path of the arahant is understood. fully know and judge (investigate) appropriately.
87. When a practitioner makes an effort to attain any state, those states are fully understood and judged. Tri in the sense of what is known and wisdom in that sense of understanding . So say: 'Ear to listen like this: These ideas need to be fully understood.Wisdom is the act of understanding that is the mind about what has been heard (learning) '
[Part iii]
88. What is wisdom by listening like this 'These concepts need to be abandoned' is the mind about what has been heard (learning)?
[ Ten proposals ] (Kinh Dasuttara , D iii 273ff.)
89. An idea needs to be renounced: Falling 'I am' (D iii 273).
The two concepts should be abandoned: Ignorance and aspires to become « or: thirst for existence » (D iii 274).
These three concepts should be abandoned: three kinds of thirst (desire, become, not become the « or: longing cessation» ) (iii D 275).
Four ideas need to be abandoned: Four streams of flood water (D iii 276).
Five ideas need to be abandoned: Five obstacles (D iii 278).
Six ideas need to be abandoned: Six types of desire (D iii 280).
Seven ideas need to be abandoned: Seven trends of underground sleep (D iii 282).
Eight concepts need to be abandoned: Eight wrongs (as opposed to eight) (D iii 286).
Nine ideas need to be renounced: The nine ideas are rooted in desire (D iii 288, derived from the Mahānidāna sutta which PsA reprints pages 118-9, the edition of PTS).
Ten ideas need to be abandoned: Ten wrongs (the eight wrongs plus false and false liberation) (D iii 290).
90. Two types of renunciation: Abandonment by cutting off and giving up by calming down. Abandonment by cutting off happens in the practitioner who practices the path of the supramundane which leads to destruction (gonorrhea), and renounces by making calm happen at the moment of « attain » result.
Three types of renunciation: escaping craving, in this form, it is the cup; escape any kind of object, in this form, it is intangible;escape whatever exists, whatever is created, whatever arises due to it, in this form, it is the cessation. Education is abandoned and abandoned in the person who has obtained the cup. Any type of objects are abandoned and get rid of the people proved to be « status » intangible. The act of creating fruit is abandoned and abandoned in the person who has achieved the cessation.
Four types of renunciation: when understanding in the form of full understanding comprehends the truth of suffering, then that understanding renounces; when [27] understanding in the form of renouncing the truth of the origin of suffering, that understanding renounces; when understanding in the form of empirical insight into the truth of the cessation of suffering, that understanding renounces; When understanding in the form of practice comprehends the truth about the path leading to the end of suffering, that understanding renounces.
Five types of renunciation: renunciation by suppressing, renouncing by substituting the opposite nature, renouncing by cutting off, renouncing by making calm, renounce by escaping. There are renunciations of obstacles by suppressing people in meditation practice; abandon the point of view (misleading) by replacing the opposing viewpoint of the practitioner to be able to enter *; renunciation (gonorrhea) by cutting off the superhuman practice that leads to destruction (gonorrhea); give up (practice effort) by calming down the moment of « attain » fruit; renunciation by escaping is the cessation, nibbana.
* brought to enter: nibbedhabhāgiyaṁ .
[ All ]
91. 'The monks all need to be renounced. And what is all that needs to be abandoned? Eyes need to be renounced, visible objects need to be renounced, awareness from the eye needs to be abandoned, eye contact needs to be abandoned, with eye contact that makes any experience arise, whether it is pleasant, unpleasant or unpleasant, it is not uncomfortable, it should be abandoned ... The ear needs to be abandoned, the sound ... The nose needs to be abandoned, the smell ... The tongue needs to be renounced , the ... The body needs to be renounced, the object of contact ... The mind needs to be renounced, the mind object needs to be renounced, aware of the mind needs to be abandoned, touched in the mind that needs to be obtained give up, with touch in the condition of making conditions, any experience that arises, whether pleasant, unpleasant or uncomfortable, or unpleasant, should be abandoned ... (compared to S iv 16).
[ 201 ideas ]
92. When the monk sees the object, he gives up. When the monk sees experience ... [and so on as in paragraph 5] ... When the monk sees old age and dies, he renounces.
93-129. When the monk sees suffering, he renounces. When the monk sees the origin of suffering ... [and so on as in paragraphs 6-43 for] ... When seeing nibbana entering immortality in the end sense, he renounces.
130. Any idea that is abandoned is abandoned. Tri in the sense of what is known and wisdom in that sense of understanding .So say: 'Ear to listen like this: These ideas need to be abandoned. Wisdom is an act of understanding that is a mind about what has been heard (learned) '.
END OF THE THIRD READING PART
[Part iv]
131. [28] What is wisdom by listening like this 'These concepts need to be practiced' is the mind that knows what has been heard (learning)?
[ Ten proposals ]
Two ideas should be developed: calm and consistent (D iii 273).
Three concepts need to be developed: Three types of determination (D iii 274).
Four ideas need to be developed: The four foundations of mindfulness (D iii 276).
Five ideas need to be developed: Five elements of right concentration (D iii 277).
Six ideas need to be developed: Six areas of mindfulness (D iii 280).
Seven ideas need to be developed: Seven factors make enlightenment (D iii 282).
Eight concepts need to be developed: Eight main paths (D iii 286).
Nine concepts need to be developed: Nine elements in purification effort (D iii 288).
Ten ideas need to be developed: Ten meditation subjects (D iii 290).
133. Two types of development: secular development and super development.
Three types of development: developing a state of goodness, developing a state of goodness and formlessness, developing a state of goodness which is not mentioned. , middle and high. About developing the state of goodness, there is a kind of low, medium and high. As for the development of good state not mentioned (only) there is a high kind.
* not included (stand alone): it is Dao path . Read Vism. III đ. 23.
Four types of development: when understanding in the form of full understanding comprehends the truth of suffering, that understanding develops; when understanding in the form of renouncing the truth of the origin of suffering, that understanding develops; when understanding in the form of empirical insight into the truth about the cessation of suffering, that understanding develops; When understanding in the form of practice comprehends the truth about the path leading to the end of suffering, that understanding develops.
134. Four more types of development: development by exploring, developing by acquiring, developing only effects, developing by repeating. [3]
What is development by searching ? When anyone enters samadhi, the states created in him have a unique effect (that is, liberation): this is development by inquiry.
What is development by acquiring ? When anyone has entered samadhi, the states created in him do not exceed each other: this is development by acquisition (samadhi).
Developed by the only effect what? When monks develop the capacity to influence the credit in the sense of both determination and the four influential powers (the other) have the only effect in him through the power of the credit, it is the practice in the sense Unique effects in influencing capacities. When he developed the capacity to influence [29] of effort in the sense of effort ... through the capacity to influence the effort ... When he developed the capacity to influence the mindfulness of the sense set ... through the ability to influence the mindfulness ... When he develops the capacity to influence the concentration in the sense of not distracting ... through the capacity of the influence ... when the taste he develops the capacity to influence the wisdom in the clear sense and the four influential powers (the other) have the only effect in him through the power of intellectual influence,
When monks develop credit in an unshakable sense because they do not believe and the four forces (the other) have the only effect in him through credit, that is the development in the only sense of force. When he develops the force in the sense of unshakable for laziness ... through tons of force ... When he develops mindfulness in the unshakable sense of distraction ... through mindfulness ... When the taste it develops concentration in an unshakable sense because of distraction ... through force ... When he develops wisdom in the unshakable sense of ignorance and the four forces (the other) work only in him it is through the power of the influence of wisdom, that is the development in the only sense of force.
When the monk develops the element that makes enlightenment of mindfulness in the sense of establishing and the six elements that constitute enlightenment (the other) have the only effect in him through the element that makes enlightenment of mindfulness, that is the transmission. developed according to the unique effect of elements that make enlightenment. When he develops the element that makes enlightenment of seeking truth in the sense of understanding ... through the element of enlightenment of seeking truth ... When he develops the element of enlightenment of diligent in the sense of effort ... through the elements that make up the enlightenment of effort ... When he develops the element of enlightenment of the sense of harmony ... through the element of enlightenment of He ... When he developed the element that created the enlightenment of silence in the sense of peace ... through the element that constituted enlightenment of silence ...
When he develops right understanding in the sense of clarity and the seven branches (the other) of the right path which is the only effect in him through right understanding, it is the development in the sole sense of the righteous branches. . When he develops the right mindset in the mind-centered sense ... through right understanding ... When he develops the righteous language in the sense of preserving his words ... through the right speech ... When he develops operating in the sense of source arise ... through the administration ... When he developed the righteousness in the sense of keeping clean ... through righteousness ... When he developed righteous effort in the sense of effort. .. through chief effort ... When he developed mindfulness in the sense of stay ... through mindfulness ... When he developed righteousness in the sense of distraction and seven branches (other) of the chief religion has the only effect in him through right concentration,
This is development in the single-purpose sense.
What is development by repeating ? Here the monk repeats in the morning, repeats in the afternoon, repeats it in the evening, repeats it before eating, repeats after eating, [4] repeats the first, middle, last soup , repeating at night, repeating in the daytime, repeating at night and during the day, repeating at half moon, repeating at half moon, repeating in the rainy season, repeating in the cold season , repeating in the hot season, repeating in the spring time, repeating in middle age, repeating in the late adolescence. This is development by repeating.
These are four types of development.
135. The other four types of development: [31] Developed in the sense that states arise not exceeding each other in practitioners, developing in the only sense of effect to influence, develop in a sense of diligence like deserve to be effective, develop in a repeat sense.
What is development in the sense that the state of arising does not exceed each other in practitioners ?
When he renounces the desire for craving and the states created in him that do not go beyond each other through separation, then develop in the sense that the state of not exceeding each other is created in him. When he gave up anger ... thanks not to anger ... When he gave up, he was sleepy because of the light ... When he gave up ... because he didn't distract .. When he abandoned the question or sought to understand the phenomenon ... When he gave up ignorance ... thanks to the position ... When he gave up the tediousness and the states created in him beyond each other through joy, development in the sense that states do not exceed each other are created in him.
When he abandons the obstacle and the states created in him do not transcend each other through meditation, then develop in the sense of not exceeding the state created in him. When he renounces his mind on the object and considers the object ... thanks to the second meditation ... When he gives up ... by the third meditation ... When he renounces and the states of initiation in the position he does not exceed each other thanks to the four meditation, then develop in the sense that the state does not exceed each other created in him.
When he renounces the idea of objects, ideas of opposition and ideas of difference [32] and states created in him do not exceed one another by importing the boundless space of space. development in the sense that the state does not exceed each other created in him. When he gave up the idea of entering the boundless realms of space ... by entering the boundless realm of consciousness ... When he gave up the idea of entering the boundless realm of consciousness by entering the realm of nothing. .. When he gave up the idea of nothingness and the states that arise in him do not transcend each other by entering the unconscious realm, nor without awareness, development in the sense of states The state does not exceed each other created in him.
When he abandons the idea of longevity and the states that arise in him do not exceed each other thanks to impermanence, then the development in the sense that states do not exceed are created in him. When he gave up the idea of joy ... thanks to the suffering of suffering ... When he gave up the idea of self ... because the shop was not a fall ... When he renounced favor ... thanks to the boring restaurant ... When he gave up ... thanks to the shop (greed) faded ... When he gave up being kicked ... thanks to the end of the shop ... When he gave up keep ... thanks to the bar let go ... When he gave up the idea of a common body thanks to the destruction ... When he gave up the accumulation thanks to the way to destroy it ... When he gave up the idea I thought about the school that existed thanks to the changing atmosphere ... When he gave up the sign ... because the shop did not show signs ... [33] When he gave up his wish because the shop no longer wished ...
When he renounces gonorrhea along with the wrong view [5] and the states that arise in him do not exceed each other due to the path of entering the path, then the development in the sense that states do not cross each other create in him. When he gave up the smuggled infection ... thanks to the way back once ... When he gave up the remnants of gonorrhea ... thanks to the path of not returning ... When he gave up all infections contraband and states that arise in him do not exceed each other through the path of arahant, then the development in the sense that states do not exceed each other are created in him.
The development in the sense that states that do not exceed each other are created in that position.
What is development in terms of the unique effect of influencing abilities ?
When he renounces his desire for craving and five influential powers have the only effect in him by exporting, then the development is in the sole sense of influence. When he gave up anger ... [and so on with the remaining obstacles]. [34]
When he abandons the obstacles and the five influential powers have the only effect in him by meditation, the development in the sense of the only effect of the influencing powers. When he renounces his mind on the object and considers the object ... [and so on with the remaining meditation realms].
When he gives up the perception of objects, the perception of antagonism (or: the object) perceives the difference ... [and so on with the remaining realms of the invisible world].
When he gives up the perception of eternity ... [and so on with the other main Realities of Realities ].
When he abandoned gonorrhea with the wrong view ... [and so on with the remaining paths until] ... When he gave up all gonorrhea and the states that arise in he works only by the path of arahant, then the development is in the sole sense of influence.
It is developed in the only sense of effect of influencing abilities.
What is development in a sense of diligence that is effective ? When he gives up the desire to crave for the sake of export, the essential development needs to be effective. When ... [and so on with the remaining obstacles].
When he renounces proper obstacles and diligences that work in him through the realms of meditation ... [and so on with the remaining meditation realms].
When he renounces the idea of the object ... [and so on with the remaining realms of the invisible world].
When he gave up the idea of longevity ... [and so on with the other main Tanh Quan Quan Tanh ].
When he gave up gonorrhea along with the wrong view ... [and so on with the remaining paths until] ... When he gave up all the good and effective smuggling and dilemmas where he works only through the path of arahant, the development in the sense of diligence is effective.
It is developing in a sense of diligence that is effective.
What is development in a repeat sense ? When he renounces the desire for craving and repeats the cup , then develops in the repetitive sense. When ... [and so on with the remaining obstacles].
When he renounces proper obstacles and diligences that work in him with the realm of meditation ... [and so on with the remaining meditation realms].
When he renounces the idea of the object ... [and so on with the remaining realms of the invisible world].
When he gave up the idea of longevity ... [and so on with the other main Tanh Quan Quan Tanh ].
When he gave up gonorrhea with the wrong view ... [and so on with the remaining paths until] ... When he gave up all gonorrhea and repeated the arahant path, then development in the sense of repeating.
That is development in a repeat sense.
These are four types of development.
[ 201 ideas ]
136. When you see the object, he develops. When you see the experience, he ... [and so on as in e. 5 to come ... ... When you clearly see the old death, he grows.
137-173. When you see suffering ... [and so on. 6-43 until] ... See clearly that nibbana entered immortality through the ending meaning, he developed.
174- Any state developed has a unique (flavor) effect. Tri in the sense of what is known and wisdom in that sense of understanding . So say: 'The ears listen like this:' These ideas need to be developed '. Wisdom is an act of understanding that is a mind about what has been heard (learned) '.
END OF THE FOURTH READING PART
[Part v]
175. What is wisdom by listening like this 'These concepts need to be realized' is the mind that knows what has been heard (learning)?
[ Ten proposals ]
176. An idea needs to be realized: The mind is free from motion (D iii 273).
Two concepts need to be realized: Wisdom and liberation (D iii 274).
Three concepts need to be realized: Three types of intelligence (D iii 275).
Four ideas need to be realized: the four monks (D iii 277).
Five ideas need to be realized: Five main groups of Dharma (that is: gender, concentration, wisdom, liberation and knowledge of liberation (D iii 279).
Six ideas need to be realized: [35] Six types of direct evidence (D iii 281).
Seven ideas need to be realized: The power of the afflicted person has been extinguished (D iii 283).
Eight concepts need to be realized: Eight liberations (D iii 288; cf. Mahāididāna , D ii 70-1).
Nine concepts need to be realized: Nine consecutive killings (D iii 290).
Ten ideas to be realized: Ten ideas for people who no longer have to study (D iii 292).
[ All ]
177. 'The monks, all need to be realized. And what is all that needs to be realized? Eyes need to be realized, tangible objects need to be realized, awareness from the eye needs to be realized, eye contact needs to be realized, with eye contact that facilitates any experience that arises, whether it is pleasant, unpleasant or unpleasant, it is not uncomfortable, it needs to be witnessed ... The ears need to be witnessed, sound ... The nose needs to be realized, the smell ... The tongue needs to be realized , you need to be realized ... The body needs to be realized, the object of contact needs to be realized ... The mind needs to be realized, the object of the mind needs to be realized, the awareness from the mind needs to be realized, touching in the mind needs to be realized, with touch in the condition of making conditions, any experience that arises, whether pleasant or difficultUncomfortable or uncomfortable or uncomfortable and need to be realized.
[ 201 ideas ]
178. When a monk sees an object, he realizes. When the monk sees experience ... [and so on. 5 until] ... When the monks see old and die, he realizes.
179-215. When the monk sees that suffering, he realizes ... [and so on like that. 6-43 until] ... When it became clear that Nibbāna entered immortality in the end sense, he realized.
216. Any state that is realized is experienced. Tri in the sense of what is known and wisdom in that sense of understanding . So say: 'Ear to listen like this:' These ideas need to be realized. Wisdom is an act of understanding that is a mind about what has been heard (learned) '.
[Part vi - ix]
217. What is thus wisdom by listening to 'The status of this led to decline, the state is brought to stability, the status of this led to offers Vietnam, the state is taken to be entered is the location of what listened (learn) ? (cf. D iii 277)
218. When there is awareness and attentive consideration, there is an accompanying craving that occurs with the person who meditates, which is the state that leads to decline. When contemplation is compatible with that [meditation] field becomes stable, it is a state that leads to stability. When aware and attentive, there is no focus on the accompanying object that happens to the person, which is the state leading to superiority. When perceived and attentive to the boring judgment attached [36] and linked to all the desire to happen to him, it is the state that leads to being able to enter. *
* nibbedhabhāgiyo dhammo: status brought to be able to enter.
When awareness and attentive consideration is directed towards the accompanying object that occurs with the meditator, it is the state that leads to decline. When contemplation is compatible with that [meditation] field becomes stable, it is a state that leads to stability. When perception and attention considerations have happy perfection of calm and [body ] peace * comes happened to him, it is taken to the priority status of Vietnam. When awareness and attentiveness are boring and associated with all the desire to happen to that person, it is the state that leads to being able to enter.
* upekkhāsukha: the perfect happiness of calm and [body] peace ( discharge ). The words in the [] mark are added by Ñāṇamoli .
When perceiving and attentively considering whether the perfect happiness of the person and the accompanying peaceful [body ] happens with the person who is meditating, it is the state that leads to decline. When contemplation correlates with that three [meditation] realm becomes stable, it is a state that leads to stability. When perceiving and attentively considering there is no misery associated with it, it is a state which leads to superiority. When awareness and attentiveness are boring and associated with all the desire to happen to that person, it is the state that leads to being able to enter.
* pītisukha: perfect happiness of joy and [body] peace ( bliss ).
When aware and attentive to consider the perfect happiness of calm and accompanying peaceful [body] that occurs with the meditator, it is the state that leads to decline. When contemplation is compatible with that [meditation] field becomes stable, it is a state that leads to stability. When aware and attentive, there is a boundless space of space that happens to him, which is a state of superiority. When awareness and attentiveness are boring and associated with all the desire to happen to that person, it is the state that leads to being able to enter.
When aware and attentive, there is an accompanying chromosome that occurs with the boundless spatial realm, which is the state that leads to decline. When contemplation is compatible with that [meditation] field becomes stable, it is a state that leads to stability. When aware and attentive, there is a boundless space of space that happens to him, which is a state of superiority.When awareness and attentiveness are boring and associated with all the desire to happen to that person, it is the state that leads to being able to enter.
When aware and attentive, there is an infinite boundless spatial realm occurring with the boundless realm of witnesses, which is the state that leads to decline. When contemplation is compatible with that [attainment] becomes stable, it is a state that leads to stability. When aware and attentive, there is a realm that has nothing to happen with that person, that is the state which leads to superiority. When awareness and attentiveness are boring and associated with all the desire to happen to that person, it is the state that leads to being able to enter.
When awareness and mindfulness are considered, there is nothing in the boundless realm that happens to the witnesses, that is the state that leads to decline. When contemplation is compatible with that [attainment] becomes stable, it is a state that leads to stability. When perceiving and attentively considering there is no realm of awareness, there is no accompanying awareness happening to him, which is the state which leads to superiority. When awareness and attentiveness are boring and associated with all the desire to happen to that person, it is the state that leads to being able to enter.
219. [37] Tri in the sense of what is known and wisdom in that sense of understanding . So it should be said: 'The ears listen like this:' These states lead to decline, these states lead to stability, these states lead to superiority, these states lead to being able to enter. Wisdom is an act of understanding that is a mind about what has been heard (learned) '.
[Part x - xii]
220. What is wisdom by listening like this: 'All acts of creating fruit are impermanent, all acts of creating fruit are suffering, all phenomena are not self', which is the mind of the thing. have listened (learn) ? (Dh 277-9).
221. Ear to listen like this: The object is impermanent in the sense of destruction, fearful suffering, [6] is not self in the sense of no core. The mind about what is heard (learning) is wisdom as an understanding of that learning. Ear to listen like this: Experience ... [and so on with the remaining 201 ideas as in e. 5 to ... ... Ear to listen like this: Old age and death are impermanent in the sense of destruction, suffering in a horrifying sense, not self in the sense of no core. Tri knows about what he has listened to (wisdom) as wisdom as an understanding of it.
222. So, say: 'Listen to it like this: All acts that produce fruits are impermanent, all acts of creating fruits are suffering, all phenomena are not falling'. Wisdom is an act of understanding that is the mind of knowing what has been heard (learning).
[Part xiii - xvi]
223. What is wisdom by listening like this: 'This is the noble truth of suffering, this is the noble truth of the origin of suffering, this is the noble truth of the cessation of suffering, this is noble truth. about the path to cessation of suffering, is the mind that knows what has been heard (learned) ?
224. In it, what is the noble truth about suffering? Being miserable, old is suffering, death is suffering, suffering and lamentation, pain, suffering and despair are suffering, dislike but encountering suffering, preferring to be suffering, not being miserable, saying In short, the five aggregates [as objects] for attachment are suffering. [7]
225. In it, what is birth? The birth of the different classes of beings, their birth, the birth (into the womb), the birth, the manifestation of aggregates, the formation of foundations [for consciousness], here called birth (S ii 3).
226. In it, what is old? The aging of the different types of beings, their old age, teeth falling, silver hair wrinkled, vitality reduced and the ability to influence weakly, this is called old (S ii 2 ).
227. [38] In it, what is death? The death of different classes of beings, their death, disintegration, loss, death, end of life, disintegrated sets, lying down, the ability to influence the air interruption, this is called death (S ii 2).
228. In it, what is suffering? Suffering, afflictions, brains, suffering in the mind, great suffering in the mind, * burning the mind, suffering, the arrow of sorrow in the loss of one's relatives or loss of or loss of health or loss of habit loss of « righteous » or someone affected by this suffering or other suffering, so-called suffering (M iii 249, « D iii 235 » ). [8]
* Pali language is: soko , socanā , socitattaṁ , antosoko , antoparisoko. English translation is: sorrow, sorrowing, sorrowfulness, inner sorrow, inner sorriness. Keeping that style I translated: brain suffering, afflictions, brains, suffering in the mind, great suffering in the mind.
229. In it, what are we complaining about? Who complains and complains, laments and mourns, complains and groans, chatteres, yells, makes a noise, yells at the person who lost his or her relatives or lost or lost strength. healthy or lose the habit or take « district » is * or people affected by sorrow or sorrow other, so-called grievances (M iii 249).
230. In it, what is pain? Physical discomfort, physical suffering, what feels uncomfortable and painful to touch with the body, unpleasant feelings and pain of contact with the body, is called pain (M iii 250) .
231. In it, what is suffering? The mind is uncomfortable, afflicted, what feels uncomfortable and painful by touch with the mind, the unpleasant feeling and pain of being touched by the mind, is called misery (M iii 250).
232. In it, what is despair? Sorrow and despair, sorrow and despair, brain, intestine and hopelessness in people lost relatives, lost, loss of health, loss of habit, [9] took « district » is * or who are affected by troublesome this late or other sorrow, so called desperate (compared to M iii 250).
* diṭṭhivyasanena: mất «chánh» kiến, dịch theo Maurice Walshe, The Long Discourses of the Buddha, Wisdom Publications [Boston, 1995] D iii 235.
233. In it, what is it that you don't like? Here [39] the encounter, common touch, coincidence, experience of tangible objects, sounds, smells, tastes, touch objects are unpopular, undesirable, unhappy, or with [those ] want to harm others, want to defeat others, what is not a close relationship, so-called dislike but encounter suffering.
234. What is it that you like to leave? There is no meeting, no touching, no overlapping, no tangible objects, sounds, smells, tastes, touch objects that are popular, desirable, welcoming, or [those who] want to be good to others, want to be peaceful, want to be comfortable, what is a close relationship, or mother or father or brother or sister or friend or companion or relative or relative, is what is called love and must leave as suffering.
235. In which, what is demand not suffering? For those who are born with this desire: - I hope that I do not have to bear the birth control and hope that birth does not come to me. But [only] desires not only, how can that wishful achievement be. This is a demand that should not be suffering. For the old bearer there is this desire: ... For the sufferer there is this desire: ... For those who have died there is this desire: ... For those who suffer suffering and murmur, pain This pain, suffering and despair have this desire: - I hope that I must not suffer suffering and grief, pain, suffering and frustration and hope that suffering and grief, pain, suffering and That desperation does not come to me. But [only] desires not only, how can that wishful achievement be. This is a demand that must not be suffering (M iii 250).
236. In it, in short, what is the year of gathering [as an object] for clinging to suffering? It is a collection of objects [as an object] to cling, gathering experience [as an object] for clinging, gathering awareness [as an object] for clinging, gathering to create a mood. statue] to cling, to practice properly [to be an object] for clinging. Gathering [as objects] for this attachment is suffering. This is the noble truth of suffering (M iii 250).
237. In it, what is the noble truth about the cause of suffering? It is the desire to create more existence to become, to have love and attachment, to like this and that, which is the desire for craving, craving for existence, longing for death (M iii 250).
238. [40] But where is the desire to arise, where to live? In this world, longing arises in a loving and willing way, and resides there. And in this world, what is lovable and mean? The eyes are lovely and mean: craving to arise anywhere, it resides there.Ear ... Nose ... Tongue ... Body ... Italian ... Tangible object ... Sound ... Smell ... The ... Touching ... Identify words eyes ... Recognize from the ears ... Perceptions ... Recognize from the tongue ... Recognize from the body ... Identify the word ... The object of interest ... Touching the eyes .. . Touching in the ear ... Touching in the nose ... Touching the tongue ... Touching in the body ... Touching in Italy ... Feeling born by contact with the eyes ... Birth experience due to contact with the ear ... The experience of being born in contact with the nose ... The experience of being born in contact with the tongue ... The experience of being born of contact with the body ... The experience of being born by contact with the mind. .. Awareness of tangible objects ... Awareness of sounds ... Awareness of smell ... Awareness of taste ... Awareness of touched objects ... Awareness of the mind object. .. Intention of tangible object ... Intentional sound ... Intentional smell ... Intention of taste ... Intention of touching object ... Intentional object mind I mean ... Lust for tangible object ... Longing for sound ... Longing for smell ... Longing for ... Longing for touch ... Longing for the mind ... Mindful of tangible objects ... Mindful of sound ... Mindful of smell ... Mindful of the ... Mindful of the touching object ... Mindful of the mind object. .. Reflecting on tangible objects ... Thinking about sound ... Thinking about smell ... Consideration of taste ... Consideration of touch objects c ... Examine objects endearing mind and ability in mind: longing arises somewhere, it stay there. .. Awareness of smell ... Awareness of taste ... Awareness of touching objects ... Awareness of the mind object ... Intention of tangible object ... Intentional sound bar ... Intentional smell ... Intentional ... Intentional touch ... Intentional object of interest ... Longing for tangible object ... Longing for sound bar ... Longing for the smell ... Longing for the ... Longing for the touching ... Longing for the mind object ... Looking forward to the tangible object ... Mindful of sound. .. Mindful of the smell ... Mindful of the ... Mindful of the touching object ... Mindful of the object of interest ... Reflecting on tangible object ... Consideration of sound bar ... Considering the smell ... Thinking about the taste ... Thinking about the tangible object ... Thinking about the object of the mind is pleasant and mean: longing Where it arises, it resides there. .. Awareness of smell ... Awareness of taste ... Awareness of touching objects ... Awareness of the mind object ... Intention of tangible object ... Intentional sound bar ... Intentional smell ... Intentional ... Intentional touch ... Intentional object of interest ... Longing for tangible object ... Longing for sound bar ... Longing for the smell ... Longing for the ... Longing for the touching ... Longing for the mind object ... Looking forward to the tangible object ... Mindful of sound. .. Mindful of the smell ... Mindful of the ... Mindful of the touching object ... Mindful of the object of interest ... Reflecting on tangible object ... Consideration of sound bar ... Considering the smell ... Thinking about the taste ... Thinking about the tangible object ... Thinking about the object of the mind is pleasant and mean: longing Where it arises, it resides there.
This is a noble truth about the origin of suffering (M iii 250).
239. In it, what is the noble truth about suffering? It is the fading and stopping, rejecting, renouncing, letting go and rejecting no more remains of that longing (M iii 251).
240. But where is the desire to be abandoned, where does it die? In this world, yearning for renunciation in a loving and mean place, and it kills it. And in this world, what is lovable and mean? The eyes are lovely and mean ... [and so on. 237] ... Considering the subject of the mind of affection and intention: desire to be abandoned anywhere, it kills in that place. This is called noble truth about suffering.
241. In it, what is the noble truth about the path of suffering? It is the holy path of eight branches, which are: right view, righteous thinking, right speech, [41] righteous action, right livelihood, right effort, mindfulness, right concentration.
242. In which, what is right view? As the mind knows about suffering, the mind knows the cause of suffering, the mind knows about the cessation of suffering, the mind knows about the way of cessation of suffering. This is called right view.
243. In it, what is righteous thinking? Is thinking about the cup, thinking about not anger, thinking about not being harmful.This is called righteous thinking.
244. In which, what is right speech? Avoid lying, avoid saying anything that can cause vengeance, avoid speaking cruelly, avoid talking about it. * This is called right speech.
* chattering: talking crap, bullshit, talking crap ...
245. In which, what is righteous action? Avoid killing the living beings, avoiding not taking away of not giving, avoiding sexual misconduct. This is called righteous action.
246. In which, what is the righteousness? Here the holy disciple after renouncing his illicit career, lived on the righteous profession. This is called righteousness.
247. In which, what is righteous effort? Here a bhikkhu initiates the will not to give birth to unwholesome unwholesome ideas, and he tries, the mind strives intensely and tries his best. He started up the desire to give up the idea of real goodness has arisen, and he tries to ... He arises the will to give birth to the idea of not being good, and he tries ... he arises the will to maintain, not to destroy, strengthen, increase, develop and perfect good ideas that have arisen, and he tries, with great effort and effort. This is called righteous effort.
248. In it, what is mindfulness? Here a Bhikkhu stilts live as true body, enthusiastic, thorough understanding and contemplation, after renouncing greed and sadness in life. He lived the same feeling as the feeling, the mind ... living the mind as true as the mind, the mind ... living in the body just as the body, the mind ... He lived the object of the mind as exactly as objects of interest, enthusiasm, thorough understanding and contemplation, after giving up greed and sadness in life. This is called mindfulness.
249. In which, what is righteousness? Here completely isolated from craving, living away from unwholesome ideas, the monk witnesses and takes refuge in meditation and bliss [of the body] due to the isolation of the birth, the mindfulness and consideration of the object. go with. With the calmness of the mindfulness and the consideration of the object, the monk's testimony and second-degree meditation, which has [42] faith and one-pointedness, has bliss and bliss [of one's body] due to being born, not having a mind on statues, no object considerations. Abandonment, he stayed in peace, had contemplation and insight, felt close, he witnessed and stayed in the meditation as the Saints declared: 'He is calm and has contemplation living in peace '. Abandoning suffering and perversion [of body] and with the previous loss and misery, he attests and dwells from meditation, which is not miserable and has the purity of contemplation due to calmness. This is called right concentration.
This is called the noble truth about the way of cessation of suffering.
250. Tri in the sense of what is known and wisdom in that sense of understanding . So it should be said: 'Listen to this sound: This is the noble truth of suffering, this is the noble truth of the origin of suffering, this is the noble truth of the cessation of suffering; the way to eliminate suffering. Wisdom is an act of understanding that is a mind that knows what has listened to (learn). '
[CHAPTER II - GENDER ]
251. What is wisdom about tame after listening (learning) about gender ?
252. Five types of gender: gender in the form of limited purification, gender in the form of infinite purification, gender in the form of complete purification, gender in the form of purification is not misinterpreted, [10] gender in the form of purification has eased.
253. In which, what is gender in the form of limited purification ? It is the precept for those who have not yet fully joined the Sangha: that is, gender in the form of limited purification.
254. What is gender in the form of infinite purification ? These are the precepts for those who have completely joined the Sangha: that is, gender in the form of infinite purification.
255. What is gender in the form of full purification ? As the precepts of generous secular people, those who are perfecting [the course] lead to the fruit of the righteousness (still practicing), despite the life body, after renouncing completely life: so is the gender in the form of complete purification.
256. What is gender in the form of purification not misinterpreted ? It is a precept for the seven types of organic beings (also practicing): [11] so the precepts in the form of purification are not misinterpreted. [43]
257. About form of purification was calm [12] What is? It is the sorrowful disciples who have exhausted, of the Enlightenment, of the Buddha of Enlightenment (Pacceka), of the All-enlightened beings who have achieved and fully enlightened: that is, the world in the form of purification has been subdued. .
258. There are gender restrictions and there are unlimited circles . In which, what is gender limit? There are precepts for the benefit of being limited, there are circles taking limits, and there are circles taking relatives to limit them, and there are some people taking limbs to limit them.
What is the profit-taking limit? Here with the benefit of being a human being, with the benefit of being a condition, with the benefit of being the cause of the transgressor of the life school: the precept is taken as a limit.
What is the name of the limit? Here with the name of being a human being ... there is a person who violates the precepts that have lived: the precept is taken as the limit.
What is the body of the family? Here with relatives and relatives ... there are people who violate the precepts that have been taught: such a world takes one's relatives as a limit.
What is the limit for taking limbs? Here with human hands and feet ... there are those who violate the precepts that have been given life: the precepts such as taking limbs.
What is the world of taking life as a limit? Here with the life of being a human being, with life as a condition, with life as the cause of the transgressor of life, life is taken: such a world takes life as a limit.
Such types of precepts are torn, stained, smeared, stained, they do not bring liberation, they are not introduced by the wise, they are misinterpreted, do not lead to samadhi, not the ground. the foundation for non-remorse, not the foundation for bliss, not the foundation for silence, is not the foundation for happiness, not the basis for samadhi, not the foundation that shows truth; those precepts do not lead to complete boredom, to the end of desire, to destroy, to peace, to the position of direct evidence, to enlightenment, to nibbana: such world has a limit. [13]
259. What is an unlimited world ? There are precepts [44] do not take advantage as a limit, some people do not take the name as a limit, some do not take their relatives to limit, some do not use limbs to limit themselves, some do not take life as a term degree.
What is the benefit of not limiting? There are people here, with the benefit of being human, with the benefit of being a condition, with the benefit of being the cause, not evoking even the idea of breaking the precepts, how will that person really violate the life that he has learned? Such gender does not take advantage as a limit.
What is the name not taken as the limit? There are people here, with the name of a human being ... Such a precept is not taken as a limit.
What is the world that does not take one's relatives as a limit? There are people here, with relatives and relatives ... Such a world does not take one's family as a limit.
What is the limit of not taking limbs? There are people here, with their hands and feet being made ... Such precepts take the limbs.
What is the world without taking life as a limit? There are people here, with their lives as human beings, with their lives as conditions, with life as a cause, not evoking even the idea of transgression, how will that person really violate the life that he has learned? Such a world does not take life as a limit.
Such types of precepts are not torn, not stained, not stained, unprepared, they bring liberation, are introduced by the wise, they are not misunderstood, brought to samadhi , which is the foundation for remorse, is the foundation for joy, the foundation for tranquility, the foundation for happiness, the foundation for samadhi, the foundation that shows truth; the precepts lead to complete boredom, to the end of desire, to destroy, to peace, to direct evidence, to enlightenment, to nibbana: such world has no limit.
260. What is gender? How many types of gender? Where does gender come from? Gender coordinated with so many ideas?
261. What is gender ? There is gender intentionally, gender is sub-center, gender is tame, gender is not invasive.
262. How many types of gender ? There are three types of gender (habit); gender (habit) of good, unwholesome (habit), gender (habit) of uncertainty.
263. Where does gender come from ? The good (habit) is rooted in kusala citta, [45] akusala (habit) of akusala originating from akusala cittas, an unqualified precepts that originate from an unstable mind.
264. How many ideas are gender coordinated ?
Gender cooperates with overpowering, gender cooperates with non-infringement, gender cooperates with the will to create a state [such as overpowering and not violating for example].
About killing the living beings, gender means tame, gender means no violation. Go to get your ... not lewd ... lie ... say cruel words ... speak harsh words ... jubilant talk ... greed ... anger ... About mandarin The wrong point, gender is the meaning of overpower, gender means no violation.
About craving for desire, through renunciation, gender means tame, gender means no violation. About anger, thanks to not anger, gender means ... About sleepy, sleepy, thinking of light, gender means ... About oscillation, thanks not to disrupt ... About doubt, thanks to find understand carefully the phenomenon ... About ignorance, thanks to position ... About tediousness, thanks to joy, gender means to control, gender means not to violate.
Regarding obstacles, thanks to preliminary meditation, gender means to control, gender means to not violate. About the mind about the object and the object of the object, thanks to the second meditation ... Go on, thanks to the meditation ... About the lost and the suffering, by the four meditation, gender means to control, gender means not to violate .
In the case of awareness of chromosomes, awareness of opposition and perception of difference , thanks to the boundless space of space, gender means to control, gender means not to violate. In the case of awareness of the infinite realm of space, thanks to the infinite realm of realm of consciousness ... In the case of the boundless realm of consciousness, thanks to the existence of nothingness ... In the case of awareness of the realm there is no What, because of the unaware of the realm of the world is not without awareness, gender means to control, gender means not to violate.
In the case of longevity awareness, thanks to impermanence, gender means tame, gender means no violation. In the case of awareness of joy, thanks to the suffering of suffering ... In the case of awareness of self, thanks to the customary is not self ... In case of awareness of pleasure, boring shops ... In school the idea of greed, thanks to the fading of desires ... In the case of the idea of being arisen, by contemplating ... In the case of awareness of clinging, thanks to the waiver ... In case of awareness of the general, the shop can destroy ... In the case of awareness of accumulation, due to annihilate ... in the case of awareness of longevity, consistent change ... In school combination of signs [of acts of creating fruit], thanks to the custom of no signs ... In the case of wishes, thanks to the shop there is no wish ... In case of misinterpretation,
In the case of gonorrhea associated with false views, thanks to the path of entering the path, gender means controlling, gender means not violating. In the case of rough gonorrhea, ask the director to come back once ... In case the gonorrhea remains, thanks to the way the pathway does not return ... In all cases of gonorrhea, thanks to the path of arahant , gender means controlling, gender means not violating.
265. Five types of gender.
In the case of killing, renouncing is the world, abstaining from being the precepts, intentionally being the world, controlling the world, not violating the precepts. Such precepts lead the mind to regret, to joy, to joy, to calm, to joy, to repeat, to develop, to richness, to goodness, to necessary conditions [for samadhi] , to equip [to give], to perfection, to complete boredom, to the end of desire, to the cessation, to peace, to the mind, to enlightenment, to nibbana: purification in form dominating in such circles is the upper class. In the purification process in the form of overpowering, the mind is determined not to become scattered: the purification of the form of non-dispersion in such circles is the supreme mind. He sees exactly as the process of purification in the form of overpowering, and he sees exactly as the process of purification in the form of non-scattered: purification in the form of clear wisdom. In it, the meaning of overpowering is the practice in the upper level; in it, the meaning of not being disordered is to practice in the upper mind; in it, the meaning of it is clear that it is practiced in the upper body.[14] He practiced by looking at these three types of exercises, he practiced by knowing them well, by seeing them clearly, by reviewing them, by strengthening [the heart] firmly on them. , by resolutely believing in them, by making efforts, by establishing mindfulness, by concentrating, by understanding with wisdom, by knowing directly what needs to be known directly. , by fully understanding what needs to be fully understood, by renouncing the need to give up, by realizing what needs to be realized, he practices by practicing what needs to be practiced.
In the case of taking no for ... [and so on with the 10 unwholesome <process of creation> process. 264, repeat each remaining case as in dd. 265 above] ... ...
In the case of lust, thanks to the separation ... [repeating every remaining obstacle. 264 as in e. 265 above] ... [47]
In the case of obstacles, thanks to meditation ...
In the case of the idea of chromosomes, ideas of opposition and ideas of difference , thanks to the boundless spatial realm ...
In the case of longevity awareness, thanks to impermanence shops ...
In the case of gonorrhea associated with the wrong viewpoint, thanks to the path to enter the path ... In the case of crude gonorrhea, thanks to the director to return once ... In the case of gonorrhea remains, thanks to the direct path of not returning ... In the case of all gonorrhea, thanks to the path of the arahant, renouncing is the world, abstaining from being the precept, intentionally being the world, controlling the world, not violating the precepts, the Such a world leads to a mind that does not repent, he practices by practicing what needs to be practiced. [48]
266. Tri in the sense of what is known and wisdom in that sense of understanding . So should say: 'Tue about tame after listening (learning) is about gender.
[CHAPTER III - DETERMINATION ]
267. What is wisdom about concentration after tame is the mind about practice?
268. One type of concentration: The unity of mind.
Two types of determinations: The world of samadhi and the supra-samadhi.
Three types of samadhi: The mind is oriented toward the object and the object is considered, the mind is not directed toward the object and only the object is considered, the intention is not to have both the mind and the object and to consider the object.
Four types of determinants: Definite features of degradation, stability with stable characteristics, predetermined properties, and characteristics of importability. (D iii 277)
Five types of determinations: Chan Hoa (penetrating) the perfect happiness of bliss, harmony (penetrating), being lost, absorbed (penetrating), calmly, absorbed (absorbed) in the light, signs of review.
Six types of samadhi: concentration is the unity of mind and not distraction when commemorating the Buddha, to ... when commemorating the Dharma, to ... when commemorating the Sangha, to ... when commemorating the world. .. to ... when commemorating to give generosity, concentration is the unity of mind and not distraction when contemplating the gods.
Seven types of samadhi: Goodness in samadhi, skillful in concentration, skillful and sustained, skillful in exiting, [49] skillful in the health of samadhi, skillful in the field of samadhi, skillful in the guide specified.
Eight types of concentration: concentration is the unity of mind and not distraction when contemplating the subject of land ... to ... when observing the subject of water ... when contemplating the headings of fire ... when contemplating the title of the land .. When contemplating the subject of the wind ... when contemplating the blue subject ... when contemplating the yellow title ... when contemplating the red subject ... it is to be mind-union and not distracting when the shop thought white headings.
Nine types of determinations: There are certain types of upper-middle realms; there are types of realms of the upper middle class; there are types of emptiness; there are types of signs without signs; There are types of wishes that do not wish.
Ten types of determination: Dinh is the unity of mind and not distraction when visualizing « corpse » bulging, planning ... to dark green, to ... to blood, to ... to crack ( broken off), intending ... to tear the food ... to ... to disintegrate, to ... to break, to ... bleeding, to ... be deep, to be united consciousness and not distracting when visualizing the skeleton.
There are fifty-five types of determinations.
269. Moreover, there are twenty-five meanings: means means to hold, to mean means to equip ... to mean to fulfill ... means to unite ... not to be distracted .. . not dispersal ... no commotion ... no wavering ... concentration means liberation, because of the stability of the mind in establishing the most points, samādhi because of trying to achieve the most as ( samaṁ ), intending to not achieve different achievements, because of trying to achieve the most like, because of not being the most successful, because of entering the most like, planning because of not entering into the most, because most people are entered , because it is not the most inconsistent, because it is most lit up ( jhāyati ), because it burns ( jhāpeti) inconsistent, because it is most lit up, because it is incinerated because it is the most like, blissful This is twenty-five meanings of samadhi. [15]
270. Tri in the sense of what is known and wisdom in that sense of understanding . So it should be said: 'Định after overcoming is a mind about practice'. [50]
[CHAPTER IV - HAPPY STARTING BY CUSTOMIZATION ]
271. What is wisdom that clearly distinguishes * conditions that are knowledge of causal (existential) relations between phenomena?
* pariggaha: please read the comment on this word in paragraph 23, Comment I.
Ignorance has a causal relationship (existing) with the arising of acts of creating fruit, having a causal link (existing) with their continuing recurrence, with a causal link (present) to conditions for longer fruit-making behavior, with a causal link (existing) with their accumulation, with a causal link (existing) with their ties, causal (present) with their obstacle, which has a causal link (existing) to their origin, has a causal link (existing) to their cause, with a causal link (existing) to their cause. Wisdom clearly distinguishes such conditions 'Ignorance is a condition, acts that produce fruits are conditioned, and both states are conditioned' according to the nine aspects of mind. Causal contact between states. Ignorance in the past as well as in the future is causally related to the arising of acts of fruit-making, which are causally related to their occurrence, ... which are causally related to the cause of them. Wisdom clearly distinguishes these conditions ... [as above] ... according to the nine aspects of the position of causality between states.
The act of creating fruit is causally related to the arising of consciousness ...
Consciousness is related to the arising of the mind-body ...
Mind-objects are causally related to the arising of the six senses ...
The six senses are causally related to the arising of contact ...
Exposure is causally related to the arising of experience ...
The experience is causally related to the arising of desire ...
Desire has a causal relationship with the arising of clinging ...
Clinging is causal with the arising of becoming ...
Becoming causally related to the arising of birth ...
Birth is causally related to the arising of old death, ... causally related to its recurrence, causal relationship with its sign, causal relationship with its accumulation, inter causality system with its binding, causal relationship with its obstacle, causality related to its arising, causal relationship with its cause, causality related to its conditions. Wisdom distinguishes ... is the position of causal contact between states.
272. Wisdom clearly distinguishes these conditions: 'Ignorance is the cause, acts which produce fruit are born with causes, and both of these states arise with cause' being [51] mindful of Causal contact between states. Wisdom clearly distinguishes these conditions: 'In the past as well as in the future ignorance is the cause, the acts of creating fruit are born with causes, and both of these states are arising with cause' is the position of causal relations between states. Wisdom clearly distinguishes these conditions: 'The act of creating result is the cause, the consciousness arises with cause, and both states are arising with the cause' ... 'The consciousness is the cause, consciousness and objects are born with causes, and both states are arising with the cause '...' The mind and the object are the causes, the six senses are arising with cause, and both of these states are arising with the cause '...' The six senses are the cause, the emotions are arising and the causes are born, and both states are born initiation causes' ... 'Emotion is the cause, experience arises with causes, and both states are arising with cause' ... Experience is the cause, desire is born there is a cause, and both of these states are arisen with the cause '... The desire is the cause, the attachment is triggered with causes, and both states are arising with cause' .. . 'Being clinging is the cause, becoming the cause of arising, and both of these states are arising with the cause' ... 'Becoming the cause, the being being born causes, and c two states are being run with the cause '... Wisdom clearly distinguishes these conditions: 'Birth is the cause, the old and the dead are born with cause, and both of these states are arising with cause,' is the position of causal contact between states Thai Wisdom clearly distinguishes these conditions: 'In the past as well as in the future birth is the cause, the old and the dead are born with causes, and both of these states are arising with cause,' is the mind about causal relations between states.
273. Tue distinguishes these conditions: 'Ignorance is dependent, acts of fruition are arising due to dependence, and both of these states are arising due to the' knowledge of contact '. causality between states. Wisdom clearly distinguishes these conditions: 'In the past as well as in the future, ignorance is dependent, the actions that produce results are arising due to dependence, and both of these states are arising due to' is mind ... [so complete this paragraph as in e. 272 but replace the word 'cause' with the word 'depending'].
274. Wisdom clearly distinguishes these conditions: 'Ignorance is a condition, [52] acts which produce conditioned conditions arise, and both of these states are conditioned and conditioned' is the mind about causal relations between states. Wisdom clearly distinguishes these conditions: 'In the past as well as in the future ignorance is a condition, the acts that produce fruits are conditioned, and both states are conditioned , 'is mind ... [so complete this paragraph as in e. 272 but replace the word 'cause' with the word 'condition'].
275. [16] In being with the process of creating kamma, it is pre-existing [this life] with delusion, that is ignorance; there is accumulation, that is, the act of creating fruit , having attachment, ie craving; holding, 2 * means clinging; intentional, that is to become; So in the process of creating karma, those five elements existed before [this life] are the conditions for being born here [in this pre-existence].
* kamma-bhava , translated according to Ñāṇamoli 's revision in Vism. ch. XVII is VND 2,292 because it is more clear.Read more Vism. XVII 250f. PTS of PTS page 499 said: 'In the industry leads to becoming pre-existing'.
2 * translated according to Vism. XIX dd. 13.
Here [in this prehistoric life] there is being, ie consciousness , having entered [into the uterus], ie consciousness and objects; feeling sensory, which is the base [for touching]; things are touched, ie contact; what is felt, that is , experience; So in the process of reincarnation here, these five elements have conditions in the fruit-making behavior that has been done in the past.
Here [in this prehistoric life] with the maturity of bases there is ignorance, ie ignorance; accumulate, ie fruit-making behavior; there is attachment, ie desire; holding, ie clinging; intentional, that is to become; So in the process of creating karma, these five elements are the conditions for future births.
In future the birth, ie knowledge , have entered [the uterus] ie the mind and body; feeling sensory, which is the base [for touching]; things are touched, ie contact; what is felt, that is , experience; So in the process of reincarnation, these five elements have conditions in the fruit-making behavior here [in this pre-existence].
So he knows, sees, receives, understands four cases of such interpretations [past causes, results of money, current causes, future results], three times, and the arising of depending on the three connections, according to these twenty forms [five forms for each interpretation case].
276. Tri in the sense of what is known and wisdom in that sense of understanding . So it should be said: 'Tue clearly distinguishes the conditions of mind and causality between states.'
[CHAPTER V - COMPREHENSIVE KNOWLEDGE ]
(read S ii 107ff.)
277. [53] What is wisdom that defines past, present and future phenomena after interpretation [17] is a comprehensive understanding?
278. Any object, whether past, future or present, in or out, rough or subtle, low or high, far or near - he specifies that all objects are impermanent: This is a kind of comprehensive understanding. He defines it as suffering: this is a kind of comprehensive understanding. He determines that it is not self: this is a kind of comprehensive understanding. Any experience ... Any awareness ... Any mood created ... Anything, whether past, future or present, inside or outside, rough or delicate, low or high, far or near - he determines all consciousness is impermanent: this is a kind of comprehensive understanding. He defines it as suffering: this is a comprehensive understanding. He determines that it is not self: this is a kind of comprehensive understanding.
Eyes, whether past, future or present, ... [and so on with the remaining 201 ideas listed in e. 5 to ... ... Old and dead, whether past, future or present, he defines as impermanent: this is a kind of comprehensive understanding. He defines it as suffering: this is a kind of comprehensive understanding. He determines that it is not self: this is a kind of comprehensive understanding.
279. After interpretation, wisdom clearly defines this: 'The object, whether past, future or present, is impermanent in the sense of destruction, suffering in a horrifying sense, not in the sense of self. core 'is a kind of comprehensive understanding. After summarizing, wisdom clearly defines this: 'The feeling ... Consciousness ... Creating the mood ... Awakening whether past, future or present, is impermanent in the sense of destruction, suffering in a frightening sense, not a selfless core 'is a kind of comprehensive understanding.
After interpretation, wisdom is defined like this: Eyes, whether past, future or present, ... [and so on with the remaining 201 notions listed in e. 5 to ... ... Old and death, whether past, future or present, are impermanent in the sense of destruction, suffering in a horrifying sense, not the self-centered sense of self is one a kind of comprehensive understanding.
280. After the interpretation, wisdom clearly defines this: The object, whether it is the past, the future or the present, is impermanent, which is created, arising due to depending, subject to destruction, to be destroyed. , to endure the desire, to cease to be exhausted "is the comprehensive understanding.
After interpretation, wisdom clearly defines this: 'Eyes, whether past, future or present, ... [and so on with the remaining 201 ideas listed in e. 5 to] ... Old and death, whether past, future or present, are impermanent that are created, arising due to dependence, subject to destruction, to cease to die, to bear all the desire , to be exterminated 'is a comprehensive understanding.[54]
281. After interpreting, wisdom clearly defined this: 'With birth as a condition, it is old and dead; if there is no birth as a condition, there will be no old age and death. ' After the interpretation, wisdom clearly defines this: 'In the past and also the future, with birth as a condition, so it is old and dead; if there is no birth as a condition, there will be no old age and death. '
After the interpretation, wisdom defines this: 'With becoming a condition, there is birth; if not become a condition, there will be no birth ... [and so on with the remaining elements of Dependent Dependence for coming] ... After the interpretation, wisdom clearly defines this: 'With ignorance as a condition should have the act of creating fruit, if there is no ignorance, the condition that there will be no act of creating result is a comprehensive understanding After the interpretation, wisdom clearly defines this: 'In the past and the future as well, with ignorance as a condition, there should be acts of creating fruit, if there is no ignorance, there will be no acts of creating fruit. 'is a comprehensive understanding position.
282. Tri in the sense of what is known and wisdom in that sense of understanding . So it should be said: 'After interpretation, wisdom clearly defines past, present and future phenomena as a comprehensive understanding.'
.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.1/1/2019.
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