Religion Of Uncivilized Award Paṭisambhidāmagga.01C.

[CHAPTER VI - SAFETY AND DISASTER ] 283.  What is wisdom and the transformation of phenomena which arises is mindfulness and arising? 284. The object that is starting is [the object] created; the characteristic of this arising is the birth, its transformative characteristic is the cessation, the arising and falling away are mind. The feeling is coming ... Awareness is in progress ... Creating the mood that is in progress ... The arising of the present has been created; the characteristic of this arising is the birth, its transformative characteristic is the cessation, the arising and falling away are mind. The eyes are starting ... [and so with 201 remaining ideas listed in e. 5 to come ... ... Becoming a current being is a being created; the characteristic of this arising is the birth, its transformative characteristic is the cessation, the arising and falling away are mind. 285. How many characteristics do they see in the birth of the five aggregates? Who sees the destruction of the five assemblies, how many of their characteristics are visible? Who sees how many of their characteristics are seen by the passing away of the five aggregates? He sees the birth of the five aggregates and sees twenty-five characteristics. He sees the cessation of the five aggregates and sees twenty-five characteristics. He sees the arising and passing away of the five aggregates, seeing twenty-five characteristics.[55] 286. How many characteristics do you see the birth of the set of objects? How many characteristics do you see the destruction of the set of objects? How many characteristics do you see the destruction of the set of objects? Who sees the birth of the collective experience, see how many characteristics ... ... of the collective awareness ...? ... of the set to create mood ...? How many characteristics do people see the birth of the collective consciousness? How many characteristics do you see the cessation of the legitimate practice? How many characteristics do you see the passing away of the validity? The person who sees the birth of a set of objects sees five characteristics, one sees its cessation, sees five characteristics, one who sees its arising and passing away, sees ten characteristics. He sees the birth of the set of experiences ... of the cognitive gathering ... of the collective creation of the mood ... The person who sees the birth of a legitimate set sees the five characteristics, the one who sees the cessation then, when it sees the five characteristics, one sees its arising and passing away, then seeing ten characteristics. 287. Who sees the birth of the set of objects and sees five characteristics? He sees the birth of a collection of things in the sense that the condition has this condition: With the arising of  ignorance  , there is the arising of the object. He sees the birth of a collection of things in the sense that the condition has this condition: With the arising of  desire  , there is the arising of the object. He sees the birth of a collection of things in the sense that the condition has this condition: With the arising of the  act of  creating a result (kamma) there should be the arising of the object.He sees the birth of a collection of things in the sense that the condition has this condition: With the arising of the  element  , there should be the arising of the object. The person who sees the characteristic of  arising  then sees the birth of the set of objects. Those who see the birth of a set of objects see these five characteristics. Who sees the destruction of the set of objects then see five characteristics? He sees the cessation of the aggregation of the object in the sense of the cessation of this condition: With the cessation ofignorance  , there is the cessation of the object. He sees the cessation of the aggregation of the object in this sense of conditional cessation: With the cessation of  longing  ... With the cessation of the  act of  creating fruit  (kamma) ... With the cessation of  nourishment factors  should be the destruction of the object. The person who sees [56] the transformationalcharacteristic   sees the destruction of the set of objects. Those who see the destruction of the set of objects see these five characteristics. Those who see birth and death see these ten characteristics. 288. What are the five characteristics of seeing the birth of the collective experience? He sees the birth of the collective experience in the sense that the condition has this condition: With the arising of  ignorance  , there is the arising of experience. He sees the birth of the collective experience in the sense that the condition is like this: With the arising of  desire ... With the arising of the  act of creating fruit  (kamma) ... With the arising of  contact touch  should have the arising of experience. The person who sees the characteristic of  arising  then sees the birth of the collective experience. Those who see the birth of the experience group see these five characteristics. Who sees the cessation of the empirical gathering then sees five characteristics? He sees the cessation of the collective experience in the sense of the cessation of this condition: With the cessation of ignorance ... With the cessation of  longing ... With the cessation of the  act of  creating fruit  (kamma ) ... With the cessation of  touch  , there is a cessation of experience. The person who sees the characteristic of  transformation  sees the cessation of the collective experience. He who sees the cessation of the experience group sees these five characteristics. Those who see birth and death see these ten characteristics. 289. Who sees the births of cognitive aggregation to see five characteristics? He sees the birth of collective awareness ... [completed as in e. 288]. Those who see birth and death see these ten characteristics. 290. Who sees the birth of the set up the mood, then see five characteristics? He sees the birth of gathering to create the mood ... [completed as in e. 288]. Those who see birth and death see these ten characteristics. 291. What are the five characteristics of seeing the birth of a legitimate set? He sees the birth of a valid set in the sense of the condition of this condition: With the arising of  ignorance ... With the arising of  desire ... With the arising of the  act of  creating fruit  (kamma ) ... With the arising of  consciousness-objects  should have the arising of consciousness. He [57] sees the characteristic of  arising , seeing the birth of a legitimate set. Those who see the birth of a legitimate set see these five characteristics. Who sees the cessation of the validity, which five characteristics do you see? He sees the cessation of a legitimate practice in the sense of the cessation of such conditions: With the cessation of  ignorance... With the cessation of  longing ... With the cessation of the  act of  creating fruit ... With the cessation of  consciousness-objects  should have the cessation of consciousness. He sees the characteristic of  transforming to  see the cessation of a valid set. Those who see birth and death see these ten characteristics. 292. He sees the birth of the five aggregates and sees these twenty-five characteristics; those who see the destruction of the five assemblies see twenty-five characteristics; Those who see their killing and death see these fifty properties.  293. Tri in the sense of what is known and wisdom in that sense of understanding  . So it should be said: 'Wisdom of the transformation of the phenomena that are present is the mind-door which arises.'  294. The set of objects has four main elements * as the cause; the other three sets of minds are the experience, the perception and the creation of emotions that are the cause; and the assembly of consciousness has the mind-body as its root (reading M iii 17) *  Four main elements are: earth, water, wind, fire. Translate according to M iii 17.  [CHAPTER VII - IMPRESSION ] 295.  What is the insight knowledge of cessation [of the mind ]  after contemplating the object is the real mind? 296. The mind has an object that makes the object arise and die. After contemplating that thing, the monk contemplates the cessation of that mind. He tastes: how is he consistent? He contemplates impermanence, but is not consistent; he is miserable [58] but not happy, he is not a self but not a self; he becomes boring, doesn't take interest; make the greed fade away, he does not provoke it; he made to take away, not to arise; he let go, did not hold. When the shop is impermanent, he renounces the awareness of longevity; when the shop of misery he renounces the awareness of joy; when the shop is not a self, he renounces the awareness of self; when he becomes bored he renounces favor; when his greed fades away, he gives up; when he makes the end, he renounces arising;when he let go, he did not hold. The mind has experience as an object to arise ... [completed as above] ... The mind has awareness as the object that arises ... Does the mind create a mood to arise ... The mind has the consciousness which makes the object arise ... [completed as above] ... when he leaves, he does not hold. The mind has the eyes that make the object arise ... [and so on with the remaining 201 ideas listed in e. 5 to] ... The mind is old and dead as the object arises ... [completed as above] ... when he leaves, he does not hold.  297. The object substitution   The transfer of intellectual property The   ability to create attention - This is the   Quan that really follows thinking.   Seeing both are the same   Due to inference from an object,   Focus on destroying - this is   Quan realizing nature in killing.   After thinking about the object   He discerned decay,   thereby expressing emptiness - this   is consistent discriminative increased upper   Thorough-bred three visualization,   and both bars discriminative four parts,   Thorough-bred three expressions   of opinion Other wrong points will not move him.  298. Tri in the sense of what is known and wisdom in that sense of understanding  . So should say: 'Wisdom of the cessation of [mind] after contemplating the object is contemplation of real nature.'  [59 ]  [CHAPTER VIII - HISTORY OF THE PERFORMANCE ] 299.  What is wisdom about frightening expression is a dangerous mind? 300. (1. a) Wisdom about such a frightening expression: 'The source of existence  is frightening' is a dangerous place. Tue about this frightening expression: ' Continuing recurring existence  is frightening' ... ' Conditions to be born and mortal  are frightened' ... ' Accumulation  is awe-inspiring' ... ' Being born  is frightening '...' The realm will be reborn in  fear '...' The birth is fearful '...' The rebirth  is frightening '...' Birth  is fearful '.. ' Old  is horrifying' ... 'The disease  is frightening' ... ' Death  is terrible' ... ' Suffering  is fearful' ... ''Lamentation  was frightening '... knowledge of horror like this expression' Excellent prospects  are terrifying 'is hazardous location bar.  (1. b) The mind about the state of peacefulness ( santipada ) is this: 'there is no longer a source of existence which is peaceful'.The mind about peacefulness is this: 'not continuing to exist is peaceful' ... [and so with the remaining 15 ideas listed in e. 18] ... The mind of peacefulness is this: 'No despair is peaceful'.  (1. c) The position of peaceful state is this: 'The source of existence is frightening, it is not peaceful and peaceful' ... [and so on as in e. 18] ... Tri about peacefulness is this: 'Despair is horrifying and not desperate to be peaceful'. 301. (2.a) Wisdom about this terrifying expression: 'The existence of existence is suffering' is a dangerous place ... [and so on as in đ. 19] ... The wisdom of such a frightening expression, 'Despair is suffering' is a dangerous position.  (2.b) The mind of peacefulness is this' no longer the source of existence which is perfect happiness' ... The position of peacefulness is this' No despair is perfect happiness '.  (2.c) The position of peaceful state is this: 'The existence of being arises is suffering, there is no source of existence which is perfect happiness' ... The mind of peacefulness is This: 'Despair is suffering, No despair is perfect happiness'. 302. (3.a) Tue about this frightening expression: 'The existence of existence is secular' is a dangerous position ... Wisdom about this terrifying expression: 'Despair is secular 'is a dangerous mind. [60]  (3.b) The mind of peacefulness is this 'no longer the source of existence is non-secular' ... The position of peacefulness is this 'No despair is non-secular'.  (3.c) The mind of peacefulness is this. 'Despair is secular, not desolate, not secular.' 303. (4.a) Tue about this frightening expression: 'Existence of existence is a result of creating fruit' is a dangerous position ... Tue about this terrifying expression: 'Despair is act of creating fruit 'is a dangerous position.  (4.b) The mind of peaceful state is this. 'No source arises is nibbana, not despair is nibbana'.  (4.c) The position of peacefulness is this. 'The existence of being arises is the act of creating fruit, there is no longer the arising of existence being nibbana' ... The position of peacefulness is this 'Despair is the act of creating fruit, not despair is Nibbana.'  304. He tastes suffering  The arising source of existence, continuing recurrence exists, and the condition for birth and death,  Accumulation, birth -  And this is the mind about his danger.  Her taste is perfect happiness:  No longer the source of existence arises, does not continue to exist, there is no condition for the birth and death,  not accumulating, not being born -  And this is the mind about his peacefulness.  Contemplation about danger  Five sources;  The mind of peacefulness also has five -  He understands all ten.  Master these two types of mind  Other false views will not shake him.  305. Tri in the sense of what is known and wisdom in the sense of understanding  . So it should be said: 'Tue about fearful heroism is a dangerous mind.'  [CHAPTER IX - ADJUSTMENT FOR CREATING ACTS ] 306.  What is wisdom that wants to be liberated, thoughtful and calm, * is the mind calm to act of fruit? (cf. Thag 270 and ThagA). * santiṭṭhanā:  calm.  307. Wisdom wants to be liberated, thoughtful and calm, [occupied with]  the arising source of existence  is a calm mind before the act of creating fruit. Wisdom wants to be liberated, thinking, and calm, [occupied with]  continuing to  exist ... [and so with the remaining 15 ideas listed in e. 18] ... Wisdom wants to be liberated, thinking and calm, [busy with]  despair  is a calm mind before the act of creating fruit. 308. Tue wants to be liberated, thinking and calm like this: 'The source of being arises is suffering' is the calm mind before the act of creating fruit [61] ... The mind wants to liberate, thinking and the omen static like this: 'Despair is suffering' is a calm mind before the act of creating fruit. 309. Tue wants to be liberated, thinking and calm like this: 'The source of existence is frightening' is calm and peaceful before the act of creating fruit ... Tue wants to be liberated, thinking and calm like this : 'Desperate is terrible' is a calm mind before the act of creating fruit. 310. Tue wants to be liberated, thinking and calm like this: 'The existence of existence is secular' is a calm position in front of the result of creation ... The mind wants to be liberated, thinking and calm like this : 'Desperation is secular' is a calm mind in front of fruit-making behavior. 311. Tue wants to be liberated, thinking and calm like this: 'The source of existence is the act of creating fruit' is the calm mind before the act of creating fruit ... The mind wants to liberate, the mind and the mind static like this: 'Despair is the act of creating fruit' is the calm mind in the act of creating fruit. 312.  Source arising  of existence  is the fruiting behavior; he looked at the acts of fruitlessness with calmness: so calmly before the act of creating fruit. Both acts of creation and calmness are acts of creation; he stubbornly looked at these artifact acts with calmness: so calmly before the fruit-making behavior. Continue to recur  existence  is the act of creating results ...  Despair  is the act of creating work, he looked innocent acts set fruit with calm heart: so calm before fruiting behavior. Both acts of creation and calmness are acts of creation; he stubbornly looked at these artifact acts with calmness: so calmly before the fruit-making behavior. 313. For secular people, how many ways of mindfulness to be calm before the act of creating fruit? For secular people, there are eight ways to focus the mind to be calm before the act of creating fruit. 314. With the learned person (still practicing), how many ways of mindfulness to be calm before the act of creating fruit? For those who are no longer greedy, how many ways of mindfulness to be calm before the act of creating fruit? [62] For secular people, there are two ways to focus the mind to be calm before the act of creating fruit. For those who have learned (also practice), there are three ways to focus the mind to be calm before the act of creating fruit. For those who are no longer greedy, there are three ways to focus the mind to be calm before the act of creating fruit. 315. With secular people, what are the two mindful ways to be calm before the act of creating fruit? Persons who are secular or enjoy calmly before the act of creating fruit or seeing it clearly with the true nature. For secular people, these are two ways to focus the mind to be calm before the act of creating fruit. 316. For those who have learned (also practiced), what are the three ways of mindfulness to be calm before the act of creating fruit? For those who have learned, or who prefer to be calm and peaceful before the act of creating fruit or seeing it clearly by the true nature, or after contemplating it, he will stay in the fruits of attainment. For learned people, here are three ways to focus the mind to be calm before the act of creating fruit. 317. For those who are no longer involved, what are the three ways of mindfulness to be calm before the act of creating fruit? For those who no longer look calmly at the act of creating fruit by virtue of true nature, or after contemplating, stay in the fruits of attaining the  «path of the path »  or by unconsciously looking at the calm mind, the person living in the residence. in emptiness or living in no signs or living in no wish. For those who are no longer greedy, here are three ways of mindful navigation to be calm before the act of creating fruit.  318. What is the similarity between the mind-centered thing to be calm before the fruit-making behavior of the secular and the learned? When favoring calmly before the fruit-making behavior, secular people pollute their mind, and it is an obstacle to practice, an obstacle to understanding comprehension, a condition for future births. When favoring calmly before the act of creating fruit, the learned person pollutes his mind, and it is an obstacle to practice, an obstacle to understanding comprehension, a condition for future birth. This is a similarity between the mind-centered thing to be calm before the behavior of the secular and the learned (still practicing). 319. What is the similarity between the mind-set of things to be calm before the acts of the secular fruit of the secular, of the learned and of those who are no longer involved? The secular person who sees calmly before the act of creating fruit by virtue is impermanent, suffering and not falling. The learned person who finds calmness before the act of creating fruit by the mind is impermanent, suffering and not falling. The person who no longer sees the calmness of the act of creating fruits by the mind is impermanent, suffering and not falling. [63] This is a similarity between the mind-centered thing to be calm before the behavior of the secular, the learned and the no longer involved. 320. What is the difference between mind-centered things to be calm before the acts of the secular fruit of the secular, and those who are not involved? For secular people, calmness before behavior creates good results. For the learned, calmly before the act creates good results.For those who are no longer involved, calmly before the act of creating fruit is uncertain. This is the difference between the mind-centered way of being calm before the acts of the secular, the learned and the people who no longer take part in the meaning of good and unwholesome. 321. What is the difference between mind-centered things to be calm before the acts of the secular fruit of the secular, and those who are not involved? For secular people, calmness before fruit-making behavior is sometimes clearly identified, sometimes not clearly recognized.For the learned, sometimes recognized clearly, sometimes not recognized clearly. For those who are no longer involved, calmness before fruit-making behavior is always clearly recognized. This is the difference between mindful ways to be calm before the mundane behavior of the secular, the learned and the no longer involved in the sense of being recognized and unrecognized. 322. What is the difference between mindful ways to be calm before the act of secularity of the secular, of the learned and of those who are no longer involved? The secular person finds peace in front of the act of creating fruit with the mind which is still green. The learned person finds peace in front of the act of creating fruit with the mind which is still green. The person no longer sees the calmness of the act of creating fruit with the true nature of the mind. This is the difference between mindful ways to be calm before the behavior of the secular, the learned and the no longer involved in the sense of maturity and non-maturity. 323. What is the difference between mindful ways to be calm before the behavior of the secular, of the learned and of those who are no longer involved? The secular person clearly sees the calmness before the act of creating fruit by the true nature in order to prove the path to enter the path by giving up the three bindings. The learned person clearly sees the calmness of the act of creating fruit with the real nature of the mind so that the [path] is higher, after the three bindings have been abandoned. He no longer sees the calmness of the act of creating fruit with the true nature to live in perfect happiness right here and now, after all the gonorrhea has been destroyed. This is the difference between mindful ways to be calm before the mundane behavior of the secular, the learned and the person who no longer takes part in the meaning of being abandoned and not abandoned. [sixty four] 324. What is the difference between mindful ways to be calm before the acts of the secular, the learned and those who are no longer involved? The secular or favorite calmly before the act of creating fruit or seeing it clearly with the true nature. For a person who learns, or prefers to be calm and peaceful before the act of creating fruit or seeing it clearly with the true nature, or after contemplating it, he attends the result of attaining the result [of the path]. For those who no longer look calmly at the act of creating fruit byvirtue of true nature, or after contemplating, attaining the place of attainment  of the «path of the path »  or by unconsciously looking at the calmness, he lives staying in the void is not always living in no symbolism or living in no wish. This is the difference between mindful ways to be calm before the behavior of the secular, the learned and the people who no longer take part in the sense of residence and success.  325. How many types of calmness before behavior create fruit through silence? How many kinds of calmness before behavior create fruit thanks to the true nature? The eight types of pre-calm behavior create calm results. Ten types of calmness before behavior create results thanks to the real nature. 326. What are the eight types of calmness before the act of creating fruit through silence? Wisdom thinking to the obstacle with the purpose of attaining meditation and calmness, is the mind of calmness before the act of creating fruit. The mind is mindful of the object and considers the object with the purpose of attaining the second meditation and calmness, the mind of calmness in the act of creating fruit. Wisdom of thinking about bliss with the aim of attaining the three meditation and calmness, is the mind of calmness before the act of creating fruit. Wisdom thinking about peanuts and suffering with the aim of attaining the four meditation and calmness, is the calm mind before the act of creating results.Wisdom thinking about awareness of chromosomes, awareness of opposition and awareness of discrepancies with the aim of attaining the boundless and calm realm of space, is the mind of calmness before the act of creating fruit. Thinking about the awareness of the boundless space with the aim of attaining the boundless and calm realm, is the calm mind before the act of creating fruit. Wisdom thinking to realize the boundless realm of consciousness with the aim of attaining nothing and calm realm, is the mind of calmness before the act of creating fruit. The mindset of awareness of the realm of nothing with the aim of attaining the unconscious realm is not without awareness and calmness, is the calm mind in the act of creating fruit. These are the eight types of pre-calm behavior that result in silence. 327. Ten types of calmness before behavior create fruit thanks to what is true nature? [65] Wisdom thinking about the  source of existence ,  continued recurrence of existence ,  conditions for birth and death, accumulate, bring forth, the realm will be reborn, reappear, born, old, sick, dead, sad, murmured, hopeless, and calm, with the aim of attaining the path of the right path. about calmness before the act of creating fruit. Wisdom of thinking about the existence of existence, ... desperation, and calmness, with the aim of attaining the fruit of succession is the mind of calmness before the act of creating fruit. Tue ... the path returned once ... the fruit returned once ... the path did not return ... the fruit did not come back ... the path revealed arahant ... <the fruit of arahant .. . live in empty ...> Thinking about the arising of existence, ... despair, and calmness, with the aim of attaining an abiding in no sign>, and calmness, is the mind about calmness before the act of creating fruit. These are the ten types of calmness before the act of creating result through the real nature of mind.  328. How many types of calm before behavior create good results? How many unwholesome? How many uncertainties? There are fifteen types of calm before behavior that creates good results. There are three types of calmness before the act of creating fruit is indeterminate. There is no kind of calm before behavior that creates akusala. 329. [Now] knowledge about thinking   and calm [as follows]:   Eight aspects of the mind   is: both the secular   and three to the school property   , and three people were all involved, through which   the center of this location turned away.   With samadhi, there are eight conditions,   and there are ten areas for mind, and   they form eighteen types of   calmness before the act of creating fruit,   as a condition of the   three types of liberation.   [So] the person who has the wisdom   makes [all] these 18 forms happen.   Pervert about calmness   Before the act of creating fruit, and so   other misconceptions will not shake him.  330. Tri in the sense of what is known and wisdom in that sense of understanding  . So should say: 'Wisdom wants to be liberated, thinking and calm, is the mind of all kinds of calmness before the act of creating fruit.'  [CHAPTER X - TRANSFER OF ANGLE ] 331.  What is wisdom rising and turning away from the outside is the mind changing? 332. It transcends the  source  of existence , so it is transformed. It goes beyond the  recurrence  of existence ...  the condition for the birth and death ... the accumulation ... the birth ... the realm will be reborn in ... the birth ... reborn ... ... born ... old ... sick ... dead ... grief ... lamenting ... it passes despair, so it is transformed. It passes the symbol of the act of creating the outer fruit, * so it is transformed. It enters 2 * no longer the source of existence, so it is transformed. It enters into birthless ... It enters without despair, so is the transformation. It enters into the cessation, nibbana, so it is transforming. *  surpassing the symbol of the act of creating outer fruit that emerges from the realm of fruit-making behavior, called 'outside' because  nibbana is  not due to the external forming condition (Pm 866). 2 * pakkhandati  means  anupavisati : enter, go in (Pm 866). After passing through the source of existence, it enters into the existence of the existence of existence, so it is transformed.After transcending birth, it enters into birthlessness ... After passing through despair, it enters without despair ... so it is transformed. After crossing the symbol of the act of creating the outer fruit, it enters the cessation, nibbana, so it is transformed. 333. It emerges from the source of existence, so it is to change its nature ... It emerges from despair, so it is transformed. It emerges from the symbol of the act of creating outer fruit, so it is transformed. It enters there is no source of arising of existence, so it is transforming ... It enters without despair, so it is transformed. It enters into the cessation, nibbana, so it is transforming. After emerging from the existential source of existence, it enters into the existence of the existence of existence, so it is transformed ... [67] After emerging from despair, it enters desperately. ... so it is transformed. After emerging from the symbol of the act of creating outer fruit, it enters the cessation, nibbana, so it is transformed.  334. It turns away from the existence of existence, so it is transformed. It turns away from despair, so it is transformed. It turns away from the symbol of the act of creating the outer fruit, so it is transforming. It enters there is no source of arising of existence, so it is transforming ... It enters without despair, so it is transformed. It enters into the cessation, nibbana, so it is transforming. After turning away from the existential source of existence, it enters no longer the arising of existence, so it is transformed ... After turning away from despair, it enters without despair ... like so it is transforming. After turning away from the symbol of the act of creating the outer fruit, it enters the cessation, nibbana, so it is transformed.  335. How many ideas are there to turn things up by silence? How many ideas about turning the mind up because of the true nature? There are eight concepts of transcending tranquility. There are ten ideas about the transformation of nature that arises because of the true nature. 336. What are the eight notions of transforming the mind that arise because of silence? In order to testify to meditation, it overcomes obstacles, thus transforming. To meditate ... [and so on. 326 until [...] [68] In order for the realm to be unaware, it is not without awareness, it passes through the perception of the realm of nothing, so it is transformed These are the eight ideas of tranquility arising from silence. 337. What are the ten concepts of transforming emptiness due to customary nature? In order to witness the path of the path, it passes through the source of existence, so it is transformed ... [and so on. 327 until] ... despair, the symbol of the act of creating outer fruit, so it is transforming. In order to witness the fruit of the fruit, it passes through the arising of the arising of being, thus transforming it. To witness the path to return once ... the fruit returns once ... the path does not return ... the fruit does not return ... the path of arahant ... <arahant fruit ... lives stay in empty ...> Let witness < not symbolize > it go beyond the source of existence, despair, the symbol of the act of creating the fruit outside, thus it is transformed. These are the ten types of calmness before the act of creating result through the real nature of mind. 338. How many ideas of good change? How many ideas are not good? How many uncertain transformation ideas? There are fifteen ideas of transformation. Three ideas of non-qualitative transformation. There are not many ideas of unwholesome transformation. 339. Objects and intangible objects,   Desires and non-wishes,   Being bound and unbound,   rising and not rising.   With samadhi, there are eight conditions,   and there are ten areas for the mind,   forming the eighteen types of the   state of transforming   themselves as a condition for   [the] three types of liberation.   [Should] the person with wisdom Has caused   [all] these 18 forms to happen  Purely   about turning away  as maturing about rising up, and so   Other false views will not shake him.  340. Tri in the sense of what is known and wisdom in that sense of understanding  . So it should be said: 'Wisdom emerges and turns away from the outside. [69]  [CHAPTER XI - LEADERS ] 341.  What is wisdom rising and turning away from [outside and inside ]  is the mind about the path? 342. At the moment in the path to enter the path: Right understanding in a clear sense (a) emerges from the wrong point of view, and it emerges from gonorrhea and from the collection of births, and (b) from the outside, it emerges from all forms statue; thus, saying: 'Mind about the path is the wisdom that rises and turns away from both sides'. Right thinking in the sense of mind centered on (a) rising ... Right speech in the sense of keeping the words (a) rising ... Chief executive in the sense that the source arises (a) emerges ... Right in the sense of keeping clean (a) emerging ... Chief effort in the sense of effort (a) emerges ... Mindfulness in the sense of establishing (a) rising ... Righteousness in the sense of non-distraction (a) emerges from misleadingness and it emerges from gonorrhea and from congenital contraband aggregates, and (b) from the outside, emerges from all signs brand; thus, saying: 'Mind about the path is the wisdom that rises and turns away from both sides'. 343. At the moment of the path to return once: Right understanding sees [70] ... rightly in the sense of non-distraction (a) emerging from the coarse  implications of craving desire and of antagonism, from rough underground tendencies of desire craving and rebellion, emerging from gonorrhea and congestive infections, and (b) from the outside, it emerges from all signs *; thus, saying: 'Mind about the path is the wisdom of rising and turning away from both sides'.  * sign is the symbol of the five assemblies. Read Vism. XXIII đ. 13. 344. At the moment when the path is not returned: Right understanding in the sense of seeing ... rightly in the sense of non-distraction (a) emerges from the remaining bindings of craving desire and of opposition, from the remaining underground sleeping tendencies of desire craving and antagonism, arising from gonorrhea and from congenital gonorrhea sets, and (b) from the outside, it emerges from all signs; thus, saying: 'Mind about the path is the wisdom that emerges and turns away from both sides'. 345. At the moment on the path of Arahant: Right understanding in the sense of seeing ... rightly in the sense of non-distraction (a) emerges from the desire to exist in the realm of gender, from the desire to exist in the formless world, from the conceit, from the wavering, the ignorance , and (b) from the outside, it emerges from all signs; thus, saying: 'Mind about the path is the wisdom of rising and turning away from both sides'. 346. He is burned (reading from PsA is  jhāpeti ) which is not born with birth,   Since then  jhāna  has such a name   Thanks to maturity of liberation jhana   Other wrong points will not shake him   If after the determination, he shows by location visually   and, after visual treat, he focused   the county real nature and quiet promoted   and tie them together   Seeing acts fruiting is suffering   and destruction is optimistic   Wisdom from two protruded up to this   Touch the state of birthlessness   know the path of liberation   Pure in different and most points   When maturing in two types of mind  Other false views will not move him.  347. Tri in the sense of what is known and wisdom in that sense of understanding  . So it should be said: 'Tue emerged and turned away from [outside and inside] is the mind about the path'. [71]  [CHAPTER XII - LOCAL RESULTS ] 348.  What is wisdom about calm down effort * is the mind about fruit ?  *  Read the note at e. 27 Comment I on effort. 349. At the moment in the path to enter the line: Right understanding in the sense of emerging from the wrong point of view, and it emerges from gonorrhea and from the collection of gonorrhea, and from the outside, it emerges from all signs. Right view arises because of that calm effort: This is the result of the path. Right thinking in the direction of the mind to rise up ... Right speech in the sense of keeping the words rising ... Right operating according to the source of arising and rising ... Right in the sense of keeping clean up ... Right Effort in the sense of rising effort ... Mindfulness in the sense of setting up ... Righteousness in the sense that no scattering emerges from false samadhi and it emerges from gonorrhea and congregations caused by gonorrhea, and from the outside it emerges from all signs. Right concentration [72] arises because of the calm effort: This is the result of the path. 350. At the moment of the path to return once: Right understanding sees the sense of righteousness in the sense of non-distraction arising from the coarse impulses of craving desire and of resisting, from the implicit sleeping tendencies of craving desire and of resistance opposite, emerging from gonorrhea and from congenital gonorrhea collection, and from the outside, it emerges from all signs. Right view arises because of that calm effort: This is the result of the path. 351. At the moment when the path is not returned: Right understanding means to see ... righteousness in the sense that there is no distraction arising from the bindings that lingers on the craving for desire and for the rebellion, from the remaining underground sleeping tendencies of craving desire and of rebellion, it emerges from gonorrhea and from congestive infections, and from the outside it emerges from all signs. Right view arises because of that calm effort: This is the result of the path. 352. At the moment of the path of Arahant: Right view means to see ... righteousness in the sense that there is no distraction arising from the desire to exist in the realm of gender, from the desire to exist in the formless realm, from the conceit, from the vibration, from ignorance, from desire existent thirst becomes, and from ignorance, and it emerges from gonorrhea and from congregations caused by gonorrhea, and from the outside, it emerges from all signs. Right view arises because of that calm effort: This is the result of the path.  353. Tri in the sense of what is known and wisdom in that sense of understanding  . So should say: 'Wisdom about calm effort is about the result'.  [CHAPTER XIII - DISSOLUTION ] 354.  What is wisdom that is completely cut off as a mind about liberation? 355. By the time the path of the path of entry, the following imperfections were completely removed from the mind of the practitioner: 1. the point of [misleading] for falling * longevity *        sakkyadiṭṭhi 2. skeptical,       3. misinterpretation of gender and rituals,       i. hidden tendencies to the point of [misleading]          ii. inclination to be skeptical        The mind has been liberated, completely free from this imperfect year with their obsessive forms. [seventy three] Tri in the sense of liberation from imperfections and wisdom in the sense of knowing that behavior. So should say: 'wisdom is imperfectly cut off as a mind about liberation'. 356. By the time the path returned once, the following imperfections were completely removed in the mind of the practitioner: 4. the raw binding of craving,       5. the coarse binding of opposition,       iii. The tendency to rough underground sleep of craving and desire       iv. the tendency of rough underground sleep of opposition,      The mind has been liberated, completely free from these four imperfections with their obsessive forms. Tri in the sense of liberation from imperfections and wisdom in the sense of knowing that behavior. So should say: 'wisdom is imperfectly cut off as a mind about liberation'. 357. By the time when the path of revival did not return, the following imperfections were completely cut off in the mind of the practitioner: 4. the remaining bond of lust,       5. The remaining binding of opposition,       iii. The rest of the sleeping tendency of craving       iv. the rest of the sleeping tendency of opposition,      The mind has been liberated, completely free from these four imperfections with their obsessive forms. Tri in the sense of liberation from imperfections and wisdom in the sense of knowing that behavior. So should say: 'wisdom is imperfectly cut off as a mind about liberation'. 358. By the time of the path of arahant, the following imperfections were completely cut off in the mind of practitioners: 6. yearning for [being] the realm of gender identity,       7. yearning for [existed], the invisible world,       8. conceit,       9. oscillation,       10. ignorance,   v. inclined to fall asleep        vi. The tendency to crave underground sleep      vii. inclined to ignorance to sleep     The mind has been liberated, completely free from these eight imperfections with their obsessive forms. Tri in the sense of what is known and wisdom in that sense of understanding  . So it should be said: 'The custom is completely cut off from the mind of liberation'.  [CHAPTER XIV - REVIEW ] 359.  What is the insight that realizes the phenomena achieved at that time? 360. At the moment the path of the path joins the line: Right view in the sense of being clear at that time, righteous thinking in the sense of mind-centeredness achieved at that time, righteous speech in the sense of preserving the word ..., acting in the sense of the source arises ..., [74 ] righteousness in the sense of keeping clean ..., righteous effort in the sense of effort ..., mindfulness in the sense of establishing ..., righteousness in the sense of distraction achieved at that time; the element that makes enlightenment of mindfulness in the sense of establishing it at that time, the element of enlightenment of seeking truth in the sense of understanding ..., the element of enlightenment of effort in the sense of effort. .., the elements that make up enlightenment in the sense of harmony ..., the element that constitutes the enlightenment of silence in the sense of calm ..., the element of enlightenment of samadhi in the sense of non-distraction. .., the factor that makes enlightenment of calm in the sense of thinking achieved at that time; credit in the unshakable sense of not believing in it then; tons of force in the unshakable sense of laziness ..., mindfulness of force in the unshakable sense of distraction ..., to force in the unshakable sense of vibration ..., intellectual power in the sense of unshakable because ignorance achieved then; the capacity to influence the credit in the sense of determination at that time; the capacity to influence the effort ..., the capacity to influence the concept in the sense of establishing ..., the capacity to influence the mind in the sense of non-distraction ..., the capacity to influence the mind in the sense of achieving then; influential powers in the sense of victory achieved at that time; the forces in the unshakeable sense ..., the elements that make enlightenment in the sense of escape ..., the path in the sense of cause ..., the foundation of contemplation in the sense of establishing ..., effort righteous force in the sense of diligence ..., the foundation of the divine power in the sense of achievement ..., the truths in the sense of real (true) attainment at that time; quiet in the sense of distraction achieved at that time; consistent real nature in the sense of contemplation ..., quiet and consistent in the sense of the only effect ..., double waves in the sense of not exceeding each other at that time; gender purification in the sense of subjugation achieved then; purify the mind in the sense of non-distraction ..., purify the point of view in the clear sense ..., liberation in the sense of freedom ..., clarification in the sense of understanding ..., defending the knife in the end give up ..., destroying the mind in the cut-off sense achieved at that time; [75] in the sense of origin, enthusiastic at that time; in the sense of source arising, considering ...; in the sense of co-ordination, contact ..., in the sense of meeting, experiencing ..., in the sense of preceding, planning ...; in the sense of victory, contemplation ...; in the highest sense, wisdom ... in the core sense (flavor), knife ...; in the end sense, nibbana emerges from immortality achieved at that time. After emerging, he reviewed. These states are then reached. 361. At the moment the fruit entered the stream: Right view in the sense of being clear at that time, righteous thinking ... [and so on as in e. 360 to come] ..., target knife in the sense of giving up ..., the mind about not being arisen in the sense of calmness achieved at that time; desire in the sense that the source was then; consider ... [and so on. 360 to come ... ..., nibbana, emerged from immortality in the end sense, achieved at that time. After emerging, he reviewed. These states then arise. 362. At the moment the path returns once:  ... [as in e. 360 to come ... ... 363. At the moment when the fruit comes back once:  ... [as in e. 361 until] ..., 364. At the moment the path doesn't return:  ... [as in e. 360 to come ... ... 365. At the moment the fruit does not return:  ... [as in e. 361 until] ..., 366. At the moment of the path of arahant:  ... [as in e. 360 to come ... ... 367. At the moment the fruit of arahant: Right view ... [and so on. 361 until] ..., [76] Nibbana emerges from immortality in the sense of ending, attaining then. After emerging, he reviewed. These states are then reached.  368. Tri in the sense of what is known and wisdom in that sense of understanding  . So it should be said: 'Wisdom of the true nature of the phenomenon achieved at that time is the mind of review'.  [CHAPTER XV - DETERMINING RELATIONSHIPS ] 369.  What is wisdom that defines the senses as the position of difference in the physical base? 370. How do practitioners determine their senses? He determines the eyes, he determines the ears, ... the nose ... the tongue ... the body ... he determines the mind. 371. How do practitioners determine eyes? (Cf. đ 287). He determined this: The eyes created by ignorance. The eyes of lust create ... The eyes are created by the action ... The eye is created by the hormone ... The eyes are created by [clinging] from the four main elements ... The eyes are raised .. He determined this: The eye has been created. He determines like this: The eyes, before no, have been created, will not exist. He determines that the eye has finite space. He determined like this: The eyes are impermanent, due to the conditions created, arising due to depending, subject to destruction, to be destroyed, to be destroyed, to be destroyed. He identifies impermanent eyes, not long-term; he determines that eyes are suffering, not joy; he determines that it is not a self, not a self; he becomes boring, doesn't take interest; making greed fade away, [77] he does not provoke it; he made to take away, not to arise; he let go, did not hold. Determining is impermanent, he renounces the notion of longevity; determined to be suffering, he renounced the concept of joy; determining that it is not self, he renounces the concept of self; becoming boring, he gave up enjoying; creating fade, he renounces desire; creating the end, he renounced the source arising; let go, he gave up. Practitioners identify eyes like that. 372. How do practitioners determine ears?  ... [as in e. 371] ... 373. How do practitioners determine the nose?  ... [as in e. 371] ... 374. How do practitioners determine tongues?  ... [as in e. 371] ... 375. How do practitioners identify themselves?  ... [as in e. 371] ... 376. What do practitioners determine?  ... [as in e. 371] ... Practitioners determine that idea.  377. He identifies such ideas. Tri in the sense of what is known and wisdom in that sense of understanding  . So should say: 'Tue determines the senses is the position of difference in the physical base'.  [CHAPTER XVI - DETERMINING EXTERNAL OBJECTS ] 378.  What is wisdom that defines the  «  object »  outside that position of difference in the field of [object base]? 379. The practitioner determines the  « object »  outside like? He identifies the external object, he determines the sound ... the smell ... the ... touch outside. 380. How do practitioners determine external objects? He determines like this: Tangible objects created by ignorance. He ... [and so on. 371 until] ... [78] ...  let go, he gave up. The practitioner identifies the external tangible object like that. 381-385. Practitioners identify external sounds ... [and so on as in e. 372-376 until ... ... Practitioners identify external objects like that. 386. [Practitioners identify external objects like that]. Tri in the sense of what is known and wisdom in that sense of understanding  . So should say: 'Tue determines the external object is the position of difference in the field of [object base]'.[79]  [CHAPTER XVII - EXTREME ] 387.  What is definite wisdom that acts as a mind that knows the difference in behavior? 388. Behavior has three types: the behavior of the mind, the act of delusion, the behavior of the mind. 389. What is the behavior of mind? The act of directing the unconcerned attention according to the function of the mind to see tangible objects is the behavior of the mind. The meaning of awareness from the eye sees the tangible object as the behavior of the mind. As a result, the factor [happens] is the behavior towards [objects] because tangible objects have been seen as the behavior of the mind. As a result, it is the factor of Italian awareness [that happens] because it is directed to the tangible object which is the behavior of the mind. The act of directing unconscious attention according to the function of the mind to hear the sound is the behavior of the mind.The meaning of knowing from ear to ear is the behavior of the mind ... [and so on] ... The act of directing the unconscious attention according to the function of the mind to smell ... The act of directing the unconcerned attention according to the function of the mind to taste ... The act of directing unconscious attention according to the function of the mind to touch the touching object ... The act of directing uncertain attention according to the function of the mind to recognize the mind objects is the act of the mind. The meaning of awareness of the mind objects as awareness from the mind is the behavior of the mind. The result from that is the factor [happens] as the behavior towards [the object] because the mind objects have been recognized as the behavior of the mind. The result from that is the factor of Italian awareness [happening] because the object is the behavior of the mind.[80] 390. Mindfulness: in what sense? The mind acts without greed: this is the behavior of the mind. The mind acts without a yard: this is the behavior of the mind.The mind acts without si: ... The mind does not have a conceit (pride): ... The mind acts without a point of view [wrong]: ... The mind does not fluctuate: .. The mind acts without doubt: ... The mind does not tend to sleep implicitly: ... The mind does not associate with the greed: ... The mind is not connected to the yard: ... Mind Behavior not associated with si: ... The mind does not associate with conceit (pride): ... The mind does not associate with the [wrong] point of view: ... The mind is not connected. Consciousness: ... The mind does not associate with doubt: ... The mind is not associated with the tendency to fall asleep: ... The mind is not associated with good behavior: ... The mind acts unrelated to unwholesome behavior: ... The mind behaves unrelated to the behavior that can be reprimanded: ... The mind is not affiliated with irresponsible behavior: ... The mind is not associated with dark behavior: .. The mind is not associated with transparent behavior: ... The mind is not associated with the act of creating happiness: ... The mind is not associated with the act of suffering: ... Mindfulness treatment is not associated with happy behavior: ... The mind is not connected with the act of suffering: ... The mind acts to what is perceived [the object]: This is the act of heart. Such behavior of the mind is like this: this is a kind of mental behavior. This mind is pure in the sense that there is no gonorrhea: this is a kind of mental act. The mind behaves unrelated to the transparent behavior: ... The mind acts not associated with the act of creating joy: ... The mind acts not connected with the act of creating suffering: ... The mind acts not associated with happy behavior: ... The mind is not connected with the act of suffering: ... The mind acts to what is perceived [the object]: This is the behavior of center. Such behavior of the mind is like this: this is a kind of mental behavior.This mind is pure in the sense that there is no gonorrhea: this is a kind of mental act. The mind behaves unrelated to the transparent behavior: ... The mind acts not associated with the act of creating joy: ... The mind acts not connected with the act of creating suffering: ... The mind acts not associated with happy behavior: ... The mind is not connected with the act of suffering: ... The mind acts to what is perceived [the object]: This is the behavior of center. Such behavior of the mind is like this: this is a kind of mental behavior. This mind is pure in the sense that there is no gonorrhea: this is a kind of mental act.Such behavior of the mind is like this: this is a kind of mental behavior. This mind is pure in the sense that there is no gonorrhea: this is a kind of mental act. Such behavior of the mind is like this: this is a kind of mental behavior. This mind is pure in the sense that there is no gonorrhea: this is a kind of mental act. That is the behavior of the mind.  391. What is delusion? The act of directing unconcerned attention according to the function of the mind because the impulse of attachment to the visible tangible objects is the behavior of the mind: that motivating act of greed is the act of delusion. The act of directing unconcerned attention according to the function of the mind because of the impetus of the yard to the impossibly tangible objects is the behavior of the mind: that motivating act of the yard is the act of delusion. The act of directing unconcerned attention according to the function of the mind because of the impulse of ignorance to the objects which are not necessarily created [the greed or the yard] is the behavior of the mind: that motivating act of si is the act of delusion . The act of directing unconscious attention according to the function of the mind because the impulse of conceit as bound is the act of the mind: that motivating act of conceit is the act of delusion. The act of directing unconcerned attention according to the function of the mind because of the impulse of the [misleading] viewpoint as misinterpretation [81] is the behavior of the mind: that motivating behavior of the [wrong] viewpoint is the act of delusion. The act of directing the unconcerned attention according to the function of the mind because the impulse of oscillation as a disturbance is the behavior of the mind: that motivating act of oscillation is the act of delusion. The act of directing unconcerned attention according to the function of the mind because of the impulse of doubt or as a definitive conclusion is the behavior of the mind: that motivating act of doubt is the act of delusion.Behavior that directs unconcerned attention according to the function of the mind because of the impulse of the tendency to fall asleep like an old habit is difficult to change is the behavior of the mind: that motivating behavior of underground tendency is the behavior of delusion. that motivating act of [wrong] point of view is the act of delusion. The act of directing the unconcerned attention according to the function of the mind because the impulse of oscillation as a disturbance is the behavior of the mind: that motivating act of oscillation is the act of delusion. The act of directing unconcerned attention according to the function of the mind because of the impulse of doubt or as a definitive conclusion is the behavior of the mind: that motivating act of doubt is the act of delusion. Behavior that directs unconcerned attention according to the function of the mind because of the impulse of the tendency to fall asleep like an old habit is difficult to change is the behavior of the mind: that motivating behavior of underground tendency is the behavior of delusion. that motivating act of [wrong] point of view is the act of delusion. The act of directing the unconcerned attention according to the function of the mind because the impulse of oscillation as a disturbance is the behavior of the mind: that motivating act of oscillation is the act of delusion. The act of directing unconcerned attention according to the function of the mind because of the impulse of doubt or as a definitive conclusion is the behavior of the mind: that motivating act of doubt is the act of delusion. Behavior that directs unconcerned attention according to the function of the mind because of the impulse of the tendency to fall asleep like an old habit is difficult to change is the behavior of the mind: that motivating behavior of underground tendency is the behavior of delusion. The act of directing unconcerned attention according to the function of the mind because of the impulse of doubt or as a definitive conclusion is the behavior of the mind: that motivating act of doubt is the act of delusion. Behavior that directs unconcerned attention according to the function of the mind because of the impulse of the tendency to fall asleep like an old habit is difficult to change is the behavior of the mind: that motivating behavior of underground tendency is the behavior of delusion. The act of directing unconcerned attention according to the function of the mind because of the impulse of doubt or as a definitive conclusion is the behavior of the mind: that motivating act of doubt is the act of delusion. Behavior that directs unconcerned attention according to the function of the mind because of the impulse of the tendency to fall asleep like an old habit is difficult to change is the behavior of the mind: that motivating behavior of underground tendency is the behavior of delusion. The act of directing unconscious attention according to the function of the mind because the impulse of immersing the sounds is the behavior of the mind: that motivating act of greed is the act of delusion. Behavior ... [and so on] ... immersed in the smell ... ... immersed ... ... immersed in touch ... The act of directing unconcerned attention according to the function of the mind because of the impulse of attachment to the mind objects is the behavior of the mind: that motivating act of greed is the act of delusion. Behavior ... [and so on] ... The act of directing unconcerned attention according to the function of the mind because of the impulse of the tendency to fall asleep is the behavior of the mind: that motivating behavior of the mind Underground sleep direction is the act of delusion. 392. What is the act of delusion: in the act of delusion? The mind acts with greed: This is the delusional act of the mind. The mind acts with the yard: This is the delusional act of the mind. The mind acts with si: This is the delusional act of the mind. The mind acts with conceit: This is the delusion of mind.The mind acts with the [wrong] view: ... The mind acts with the wavering ... The mind acts with the mind or ... The mind acts with the tendency to sleep underground: ... The mind acts with taking: ... The mind acts in connection with the yard: ... The mind acts in association with the si: ... The mind acts with the ego: ... The mind acts with the viewpoint [wrong ]: ... [82] Mind to act in association with vibrations: ... Minds to act in connection with suspicion: ... Minds to act in association with the tendency to fall asleep: ... Mind to behave linked to good behavior: ... The mind acts with unwholesome behavior: ... The mind acts unrelated to the irresponsible behavior: ... The mind behaves unrelated to the act of creating joy: ... The mind acts with the act of suffering: ... The mind acts not associated with the act of enjoying happiness: ... Mindfulness treatment associated with suffering-bearing behavior: ... The mind behaves to something unknown: this is delusion. Such delusion is like this: this is a kind of delusion. This is delusion.  393. What is the behavior of mind? The act of directing the unintentional attention according to the function of the mind with the purpose of impermanence is the behavior of the mind: that impermanence is the act of mind. The act of directing unconcerned attention according to the function of the mind with the purpose of contemplating suffering ... with the purpose of being a steward is not a fall ... with a boring purpose ... with the purpose of fully consuming desire. .. with the purpose of consistent removal ... for the purpose of letting go ... with the purpose of destroying ... with the aim of destroying ... with the purpose of changing ... with the purpose of customizing no signs ... with the purpose of not wanting ... with the purpose of being empty ... with the purpose of realizing the nature, it shines on the phenomena of wisdom rising up ... with the purpose of seeing right as true ... with the purpose of contemplating danger ... with the purpose of contemplating the mind is the behavior of the mind: the act of contemplating that mind is the act of mind. The act of directing the unconcerned attention according to the function of the mind with the purpose of turning away is the behavior of the mind: the turning away is the act of mind. The path to enter is the act of mind. The fruit of the flow ... The path to return once is the act of mind. The fruit comes back once ... The path of no return is the act of mind.The fruit does not return ... The path of arahant is the act of mind. Arahant is the act of mind. 394. What is the behavior of mind: the act of mind? The mind acts without greed: this is the behavior of the mind. The mind acts without a yard: ... The mind acts without si: ... The mind acts without conceit: ... [83] The mind acts without a point of [wrong]: ... Mind behave without wavering: ... The mind behaves without doubt: ... The mind behaves inconsistently to sleep: ... The mind does not associate with greed: ... The mind acts associated with the yard: ... The mind does not associate with si: ... The mind is not associated with the ego: ... The mind is not associated with the [wrong] point of view: ... The mind behaves unrelated to the fluctuations: ... The mind acts unrelated to the suspicion: ... The mind behaves unrelated to the tendency to fall asleep: ... The mind acts unrelated to the behavior good: ... The mind behaves unrelated to unwholesome behavior: ... The mind does not associate with reprehensible behavior: ... The mind acts with the irresponsible behavior: ... The mind acts unrelated to the dark behavior: ... The mind acts with the act of transparency: ... The mind acts intertwined. associating with behavior to create happiness: ... The mind is not associated with the act of creating suffering: ... The act of being associated with the act of enjoying happiness: ... The mind is not associated with acts of suffering: ... The mind behaves to what is known: This is the behavior of mind. Such delusion is like this: this is a kind of intellectual behavior. The mind behaves to what is known: This is the behavior of mind. Such delusion is like this: this is a kind of intellectual behavior. The mind behaves to what is known: This is the behavior of mind. Such delusion is like this: this is a kind of intellectual behavior. This is the behavior of mind. 395. The behavior of mind is one, the act of delusion is another thing, the behavior of mind is another thing. Tri in the sense of what is known and wisdom in that sense of understanding  . So should say: 'Tue determined to act as a mind about the difference in behavior'.  [CHAPTER XVIII - WORLDWIDE ] 396.  What is wisdom defining the four realms of mind about the difference in the realm? 397. There are four realms: sex, gender, formlessness and realms are not included. 398. What is sexuality? (read Dhs 1280) From   the bottom of Avīci below to the realm of the gods  Paranimmitavasavatti  above, collections, elements, foundations, objects, experiences, awareness, creating mood and consciousness exist in this distance. , there is their precept here, calculated here: this is the realm of gender. 399. What is the gender identity? [84] (read Dhs 1282) From the Brahmā world   below to the realms of the gods  Akani trênha  above, the states of mind and the mind depend on the person who witnessed [the realm through meditation] or the reborn [there] or taste [ as arahant] is [staying there] in peace right here and right now, belonging to their precepts here, calculated here: this is the realm of gender. 400. What is the invisible world? (read Dhs 1284) Since the celestial realms of infinite space below the realm of unaware gods and gods, there is no awareness above, mental states and sub-mental states, depending on whether the person has witnessed or has been reborn or staying in peace right here and right now, belonging to the states of their precepts here, calculated here: this is the invisible realm. 401. What is not included? (read Dhs 1291) The paths and the fruits of the paths are not included and the states are not created: this is the realm that is not taken into account. * These are four realms. *  apariyāpannā  (not included, stand alone), that is: 4 paths, 4 fruits and nirvana. Read Dhs. paragraphs 583, 992, 1287ff.  402. Four other realms: the four foundations of mindfulness, the four main forces, the four foundations of divine powers (the path to energy), the four  jhānas , the four immeasurable states, the four attainments of the infinite , four unsolvable solutions, four types of progress (D iii 228), four auxiliary objects (Vbh 332), the four traditions of the Noble Truth (D iii 224) *, four precepts maintained  (D iii 232) 2 * , four good omen (A ii 32) 3 * , four steps of the true Dharma (A ii 29) 4 * . This is [one for each] four realms. *  ariyavaṁsā  ( holy genus ): · satisfied with any old medicine,  · satisfied with any offering food,  · satisfied with any place,  · likes and joys in giving up & in practice. Read more A ii 27. 2 * saṅgaha-vatthūni :   · giving,  · saying gracious words,  · doing good,  · not favoritizing. Read more A ii 32, D iii 152. 3 * is:  · living in the right place,  · engaging with the Saints,  ·  knowing themselves (reading D iii 254),  · doing merit in the past. 4 * is:  · no greed,  · no pitch,  · mindfulness,  · right concentration.  403. Tri in the sense of what is known and wisdom in that sense of understanding  . So should say: 'Wisdom identifies the four realms as the mind about the difference in the realm'.  [CHAPTER XIX - MEANING ] 404.  What is wisdom that identifies the nine concepts as mind knowing the difference between ideas? 405. How do practitioners identify ideas? He identified the precepts of the precepts as good, he identified the notions of the realms of unwholesome, he determined the uncertainty of the precepts. He identifies the precepts of the gender identity as good, he determines those ideas uncertainly. He identifies the invisible realm notions of goodness, he identifies the unsurpassed concept of the invisible gender. He identifies ideas that are not mentioned as good, he identifies those unspeakable notions. [85] 406. He identifies the notions of gender education as good, he identifies the notions of realms of akusala, how does he define uncertain gender concepts? He determines the ten pathways of kamma as good, he determines the ten paths of kamma as akusala. He determines [the heart] of the body of the chromosome and the [mind] of the action and the [mind] the effect is uncertain. This is how he identifies the precepts of the precepts as good, he identifies the notions of realms of akusala, which determines the uncertainties of the precepts. He identifies the precepts of gender identity as good, how to define uncertain realms of gender identity? He identifies the four  jhānas  as good for the 'settlers of karma' here [thanks to rebirth in the sensual realm], he identifies the four  jhānas  as indeterminate for the reborn there [in the formless realm gender]. This is how he identifies the precepts of the gender realm which are good, identifying uncertain realms of gender realms. He determines the concept of the invisible world is good, how does the concept of the invisible world be uncertain? He identified four achievements in the invisible world, which are good for the 'settlers of the business' here, he determined the four achievements in the formless world are uncertain for the reborn there. This is how he identifies the invisible realm notions of goodness, which defines the invisible realms of uncertainty. Does he identify ideas that are not taken into account, how to define ideas that are not included as uncertain? He identified four paths as good. He determined four results of sa sa and nibbana is uncertain. This is how he identifies ideas that are not counted as good, identifying ideas that are not included in uncertainty. This is how he determines ideas.  407. The nine states derive from joy: When the practitioner pays attention to [the object] is impermanent, joy arises in him;when he is happy, joy arises in him; when his mind is relaxed, his body becomes relaxed; Friendly relaxed as  « heart of »  he felt comfortable; when he feels comfortable, his mind is set; when the mind is mindful, he sees and knows as true; when he sees and knows that he is boring; when he became bored, his greed faded. With greed fades, he is freed. When he noticed [to the object] is suffering ... When he noticed [object] is not self ... with greed fading, he was liberated. *  kya:  according to Rhys Davids, the body here is  nāma-kaya , the mind body. Read M. Walshe,  The Long Discourses of the Buddha , footnote 1079, 1155 pages 618, 619, 624. 408. When he sees an object as impermanent, joyfully arises in him ... When he sees the experience ... consciousness ... creating the mood ... consciousness is impermanent ... is suffering ... is not self, joy arises in him; ... With greed fading, he was freed. When he sees the eyes are impermanent, rejoicing ... [and repeat like that. 407 for the remaining ideas of 201 ideas listed in e. 5 to come ... ... When he saw old and dead is [86] impermanence, joy ... With the greed fading, he was liberated. These are the nine states originating from joy.  409. The nine states originating from careful consideration * [objects] are impermanent, joyful in the person; when he is happy, he arises in him; when he feels that his body becomes relaxed; when the body is relaxed, he feels comfortable; when he feels comfortable, his mind is set; when the mind is mindful, he understands the truth: 'This is suffering', he understands the truth: 'This is the source of suffering', he understands the truth: 'This is the cessation of suffering' Understand the truth: 'This is the path to the cessation of suffering'. When he scrutinizes the [object] as suffering ... When he carefully considers [the object] is not the ego ... joyfully arises in him; ... he understands the truth: 'This is the path to the cessation of suffering'. *  yoniso manasikāra:  careful consideration in the sense of thinking in accordance with the truth, in the spirit of arising depending on ( paṭiccasamuppāda ) said in M ​​iii 142; S ii 105. It is the source of liberation. Read  Ñāṇamoli ,  The Guide , PTS [Oxford, 1977], footnote 46/2 page 17. In contrast,  ayoniso manasikāra , judging from the truth. MA says it is the source of madness, leading to the wrong and miserable view as in M ​​i 7. Read  Ñāṇamoli  and Bhikkhu Bodhi, ibid , footnote 33, page 1169. 410. When he sees an object as impermanent, joyfully arises in him ... When he sees the experience ... consciousness ... creates the mood ... consciousness is impermanent ... is suffering ... is not self, joy arises in him; ... he understands the truth: 'This is the path to the cessation of suffering'. When he sees the eyes are impermanent, rejoicing ... [and repeat like that. 409 for the remaining ideas of 201 ideas listed in e. 5 to ... ... When he sees old and dead is impermanent, joyful ... he understands the truth 'This is the path [87] leading to the cessation of suffering'. These are the nine states that originate carefully.  411. Nine different types. (D iii 289; cf. e. 89) Because of the difference in factors *, the difference in exposure starts. Because of the difference in contact, the difference in feeling arises. Because of the difference in feeling, the difference in perception arises. Because of cognitive differences, the difference in thinking arises. Because of the difference in thinking, the difference in desire arises. Because of differences in desires, the difference in phobia 2 *  arises. Because there is a difference in obsession, there is a difference in demand. Because there is a difference in seeking, the difference in profit arises. * The  difference in factor is different in intrinsic nature ['empty' and 'non-living' nature] of phenomena. Read Bhikkhu Bodhi,  The Connected Discourses of the Buddha , Vol. I, [Wisdom Publications, Boston, 2000], footnote 223, page 788. Read more  Dhātusaṁyutta  S. ii 140 ff.  2 * obsessive [ pariḷāha ] translated according to Maurice Walshe, ibid, page 521. Nđ. Gonorrhea fever.  These are nine different types.  412. Tri in the sense of what is known and wisdom in that sense of understanding  . So it should be said: 'Tue determines the nine notions of mind knowing the difference between ideas'. -ooOoo- 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.