Unrighteous Dao.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.

Paṭisambhidāmagga.

[Part ii] 45.  What is wisdom through listening like this 'These ideas need to be fully understood' is the position to know about what has been heard (learning) ? [ Ten proposals ] (sutta  Dasuttara , D iii 272ff.) 46. An idea that needs to be fully understood *: Contact is affected by affliction and creates attachment (D iii 272). Two concepts need to be fully understood: Mind and matter (D iii 273). Three concepts need to be fully understood: Three types of experience (D iii 275). Four concepts need to be fully understood: The four real objects (D iii 276). The five concepts must be fully understood: The five assemblies [as objects for] attachment (D iii 233, 278). The six concepts need to be fully understood: The six inner senses [starting with the eyes] (D iii 243, 280). Seven concepts need to be fully understood: Seven realms where rebirth takes place (D iii 282). Eight concepts need to be fully understood: Eight worldly stories (D iii 286). Nine concepts need to be fully understood: Nine realms of being (D iii 288). Ten concepts need to be fully understood: Ten bases [that are eyes, ears, nose, tongue, body, tangible objects, sounds, odors, odors, touchable objects] (D iii 290). *  'complete knowledge' [ parijānaṁ ] in three categories: (1) by fully understanding what has been known [ ñātapariññā ], Buddhist learners understand the five sets according to their characteristics ...; (2) thanks to the full understanding due to careful examination [ tīraṇapariññā ] of these assemblies in the form of impermanence, suffering ... through 42 forms. (3) thanks to complete understanding such as giving up [ pahānapariññā ] yearning for gathering by the supramundane path. Read Bhikkhu Bodhi,  The Connected Discourses of the Buddha  I, [Wisdom Publications, Boston, 2000] footnote 36 pages 354. In the suttas, the difference between 'direct knowing evidence' [ abhijānaṁ ] (read the note on page 29) and the 'complete understanding' is explained more clearly and sharper. In the sutta,  abhijānāti  (and the words with its root) clearly indicate the intuitive understanding of phenomena consistent with the pattern created by the four Great Truths. The sekha (organic beings) and Arahant both have this type of mind. In contrast,  parijānāti  (and its original words) are often used to refer to Arahant, and have the  final meaning  generated  by  abhijānāti . For example, the  Mūlapariyāya  (M i 4, d. 7-34) emphasizes that sekha 'has directly witnessed' one by one of the 24 foundations of conceit ( maññanā, maññitā).), but more practice is needed to fully understand them ( pariññeyyaṁ tassa ). The phrase 'he has complete knowledge' ( pariññātaṁ tassa ) is only used when talking about the Arahant. Read Bhikkhu Bodhi, ibid, footnote 42 pages 1052-53. [ All ] 47. 'Bhikkhus, all need full knowledge. And what is all it takes to be fully understood? Eyes need to be fully understood, tangible objects need to be fully understood, awareness from eyes needs to be fully understood, eye contact needs to be fully understood, with eye contact as a condition. whatever experience arises, whether pleasant, unpleasant or unpleasant, nor uncomfortable, needs full understanding ... The ears need to be fully understood, the sound ... The nose needs to be fully understood, the smell ... The tongue needs to be fully understood, the taste ... The body needs to be fully understood, the object that touches it ... The mind needs to be fully understood, the object The mind needs to be fully understood, knowing from the mind needs to be fully understood, touching the mind needs to be fully understood, with x. Touching in Italy as a condition, any experience arises, [ 201 ideas ] 48. Objects need to be fully understood. [1]  Experience ... [and so on in paragraph 5 until] ... Growing old and dying need full understanding. 49-85. Suffering should be fully understood. The origin of dukkha ... [and so on in paragraphs 6-43 until] ...  Nibbāna  manifests itself from immortality, in the sense of ending, which needs to be fully understood. 86. When practitioners attempt to witness any of these states, they are fully understood and judged (investigated) appropriately. When the practitioner attempts to witness renunciation, that renunciation is fully understood and judged (investigated) appropriately. When there is no anger ... When thinking about light ... When not distracting ... When understanding the phenomenon ... When the mind ... When happiness ... [24] When the first Jhana ... When the second realms ... When the third realms ... When the space is boundless ... When the sphere is boundless ... When the world is empty ... When the world is without consciousness, there is no perception ... When the bar is impermanent ... When there is suffering ... When the shop is not falling ... When the shop is boring ... When the restaurant is no longer desiring ... When the shop completely ceases ... When the restaurant let go ... When the restaurant is ruined ... When the restaurant ... when [25] the bar changes ... When the shop has no sign ... When the shop does not wish ... When the emptiness is emptied ... When the actual light emptiness shines on phenomena, the wisdom increases. ro ... When it comes to real ... When the bar is dangerous ... When the store thinks ... When the bar turns away ... When the path enters the stream ... [26] When the path comes back once ... When the path does not return ... When the arahant path the practitioner makes effort to attain, the arahant path is understood. know fully and judge (find out) appropriately.  87. When practitioners attempt to attain any state, they are fully understood and judged (investigated) appropriately. Mind in the sense of what is known and wisdom in the sense of that act of knowledge  . So it should be said: 'The ears listen like this: These concepts need to be fully understood. Tue is an act of knowledge which means that the mind has heard (learned) '  [Part iii] 88. What is wisdom by listening like this 'These ideas need to be abandoned' is the knowledge of what has been heard (learning)? [ Ten proposals ] (sutta  Dasuttara , D iii 273ff.) 89. An idea to be abandoned: The 'I am' conceit (D iii 273). The two concepts should be abandoned: Ignorance and aspires to become  « or: thirst for  existence  »  (D iii 274). Three concepts need to be abandoned: Three types of desire (craving, becoming, not becoming  « or: craving for  cessation » ) (D iii 275). Four concepts to be abandoned: Four flood waters (D iii 276). Five concepts should be abandoned: Five obstacles (D iii 278). Six concepts to be abandoned: Six types of desire (D iii 280). Seven concepts to be abandoned: Seven tendencies to sleep underground (D iii 282). Eight concepts should be abandoned: Eight wrong (as opposed to eight righteous paths) (D iii 286). Nine concepts need to be abandoned: Nine concepts originate from desire (D iii 288, citing the Mahānidāna sutta  reprinted  by PSA on pages 118-9, edition of PTS). The ten notions that need to be abandoned: The ten wrongs (the above eight wrongs plus the wrong knowings and false liberation) (D iii 290).  90. Two types of renunciation: Renounce by cutting off and giving up by calming. Abandoned by severing occurs in your practitioner supramundane path leading to destruction (gonorrhea), and abandoned by calm moments occurred on  « prime »  fruit. Three types of renunciation: escaping craving, in this form, that is renunciation; escaping from any object, in this form, is immaterial; escaping whatever exists, whatever is created, whatever arises due to dependence, in this form, that is cessation. Craving is abandoned and abandoned in the person who has attained separation. Any type of objects are abandoned and get rid of the people proved to be  « status »  intangible. The acts of fruiting are abandoned and put away in people who have achieved cessation. Four types of renunciation: when understanding in the form of complete understanding fully comprehends the truth about suffering, that understanding gives up; when [27] understanding in the form of surrender fully comprehends the truth about the origin of suffering, that understanding gives up; when understanding in the form of positivist insight fully realizes the cessation of suffering, that understanding gives up; when understanding in the form of a thorough grasp of the truth about the path leading to the end of suffering, that understanding gives up. Five types of renunciation: renunciation by suppression, renunciation by replacing the opposite virtue, renunciation by severing, renunciation by calming, renunciation by escaping. There is the abandonment of obstacles by repressing in the first-practice practitioner; renounce the (wrong) viewpoint by replacing the opposing viewpoint of the practitioner who intends to enter the incarnation *; abandon (gonorrhea) by cutting off in the practice of the superhuman path leading to destruction (gonorrhea); abandon (striving) by calm in moments  « prime »  results; renunciation by escape is the cessation, nibbana. *  taken to be able to enter:  nibbedhabhāgiyaṁ . [ All ] 91. 'Monks, all need to be abandoned. And what is all it should be giving up? Eyes need to be abandoned, tangible objects need to be abandoned, awareness from the eyes needs to be abandoned, eye contact needs to be abandoned, with eye contact providing conditions for any experience to arise, whether it is pleasant, unpleasant or unpleasant or unpleasant, it should be abandoned ... The ears need to be abandoned, the sound ... The nose needs to be abandoned, the smell ... The tongue needs to be abandoned , the ... The body needs to be abandoned, the object can be touched ... The mind needs to be abandoned, the object of the mind needs to be abandoned, the awareness from the mind needs to be abandoned, the touch in the mind needs to be abandoned. abandon, with touch in favor, any experience arising, whether pleasant, unpleasant or unpleasant, or unpleasant, should also be abandoned ... (compared to S iv 16). [ 201 ideas ] 92. when monks see objects, he gives up. When a bhikkhu feels experience ... [and so on in paragraph 5 until] ... When he sees old and dead, he gives up. 93-129. When the Bhikkhu stilts see the misery he renounces. When the bhikkhu sees the origin of suffering ... [and so on in the paragraphs 6-43 until] ... When he sees  nibbana  enter immortality in the sense of ending, he gives up.  130. Any idea that is renounced is discarded. Mind in the sense of what is known and wisdom in the sense of that act of knowledge  . So it should be said: 'The ears listen like this: These ideas should be abandoned. Tue is the act of understanding which is the mind of what has been listened (to). END OF THIRD READING PART  [Part iv] 131. [28] What is wisdom by listening like this 'These ideas need to be practiced' is the mind to know what has been heard (to learn)? [ Ten offers ] 132. A concept that needs to be developed: the body shop has the intention to accompany [2]  (D iii 272). Two concepts need to be developed: tranquility and actuality (D iii 273). Three concepts need to be developed: Three types of concentration (D iii 274). Four concepts need to be developed: The four foundations of mindfulness (D iii 276). Five concepts need to be developed: Five factors of right concentration (D iii 277).  Six concepts need to be developed: Six areas of mindfulness (D iii 280). Seven concepts need to be developed: Seven factors that constitute enlightenment (D iii 282). Eight concepts need to be developed: Eight Paths (D iii 286). Nine concepts need to be developed: Nine factors in purification efforts  (D iii 288). Ten concepts to be developed: Ten headings for meditation (D iii 290). 133. Two types of development: secular development and super development. Three types of development: the development of the state of good realms of gender identity, the development of the state of good realms of formlessness, the development of the state of goodness, which is not included. , middle and high. Regarding the development of the state of good realms, the gender form is low, medium and high. As for the development of the good state not to mention (then only) the high kind. *  not to mention  (stand alone outside): it is the  Path  . Read Vism. III. 23. Four types of development: when understanding in the form of complete understanding fully comprehends the truth about suffering, that understanding develops; when understanding in the form of giving up fully comprehends the truth about the origin of suffering, that understanding develops; when understanding in the form of positivist insight fully realizes the cessation of suffering, that understanding develops; when understanding in the form of a thorough grasp of the truth about the path leading to the end of suffering, that understanding develops. 134. Four more types of development: development by inquiry, development by acquisition, development by a single effect, development by repetition. [3] What is development by inquiry  ? When anyone enters samadhi, the states created in him have a unique effect (that is liberation): this is the development by inquiry (samadhi). What is growth by gaining  ? When anyone has entered samadhi, states created in him do not exceed each other: this is the development by gaining (samadhi) attainment. Developed by a single effect  what? When a bhikkhu develops the capacity to influence the faith in the sense of both determination and the four influential forces (the other) have a unique effect in him through the power of the influence of the faith, that is the practice in the sense of Single effect in the capacity to influence. When he develops the capacity to influence [29] of effort in the sense of effort ... through the capacity to influence effort ... When he develops the capacity to influence contemplation in the sense of establish ... through the capacity to influence the contemplation ... When he developed the capacity to influence the definition of non-distracting definition ... through the capacity to influence the concentration ... When the position he develops the capacity of influencing wisdom in a clear sense and the four powers of influence (the other) have unique effects in him through the power of influence of wisdom, When a bhikkhu develops credit in the unshakeable sense because he does not believe and the four forces (the other) have a unique effect in him through faith, it is a development in the sense of the only effect of the forces. When he develops energy in the sense of being unwavering because of laziness ... through tons of energy ... When he develops force in the sense of not moving because of distraction ... through mindfulness ... When he he develops concentration in the sense of being unwavering because of distraction ... through concentration ... When he develops wisdom in the sense of not moving because of ignorance and the four forces (the other) have a unique effect in through the influence of wisdom, it is the development in the sense of the sole effect of the forces. When a bhikkhu develops the enlightenment element of mindfulness in the established sense and the six factors that constitute enlightenment (the other) have a unique effect in him through the element that constitutes enlightenment of mindfulness, that is development in the sense of the unique effect of the factors that make up enlightenment. When he develops the enlightenment factor of seeking truth in the sense of understanding ... through the enlightenment element of seeking truth ... When he develops the enlightenment element of effort in the sense of effort ... through the factors that make up the enlightenment of effort ... When he develops the factors that make up the enlightenment of joy in the sense of harmony ... through the factors that make up the enlightenment of Heh ... When he developed the factor that constitutes the enlightenment of tranquility in the sense of bliss ... through the element that makes up the enlightenment of tranquility ... When he develops right understanding in the clear sense and the seven branches (the other) of the right path have the only effect in him through right view, it is the development in the sense of the only effect of the right branches . When he develops righteous thoughts in the sense that the mind dwells on ... through right understanding ... When he develops right speech in the sense of preserving words ... through right speech ... When he grows Right action in the sense of origin arises ... through right action ... When he develops right livelihood in the sense of keeping clean ... through right livelihood ... When he develops right effort in the sense of effort. ... through righteous effort ... When he develops mindfulness in the sense of dwell ... through mindfulness ... When he develops right concentration in the sense of not distracting and the seven branches of the right mind virtue is the only effect in him through right concentration, This is development in the sense of a single effect. What is development by repetition  ? Here the monk repeats in the morning, repeats at noon, repeats in the evening, repeats before eating, repeats after eating, [4]  repeats in the first, middle, and last soup , repeat at night, repeat during the day, repeat at night and daytime, repeat at half moon, repeat at half moon, repeat in rainy season, repeat in cold season , repeat in hot season, repeat in adolescence, repeat in middle age, repeat in seniors end of life. This is the development by repeating. These are four types of development. 135. Four other types of development: [31] Developing in the sense that the arising states do not exceed each other in the practitioner, developing in the sense that the only effect of the capacity to influence, developing in the sense of diligence It is effective, developed in the sense of repetition. What is development in the sense that the arising state does not exceed each other in the practitioner  ? When he renounces craving and the states created in him do not exceed each other by means of separation, then he grows in the sense that the state of not transcending each other is created in him. When he gave up anger ... thanks for not being angry ... When he renounced wild sleep thanks to thinking about the light ... When he gave up wavering ... thanks to not distracting .. When he renounces doubt or thanks to understanding phenomena ... When he renounces ignorance ... thanks to position ... When he renounces tedious and the state created in him does not transcending one another with joy, developing in the sense that non-transcending states are created in him. When he renounces obstacles and the states created in him do not exceed each other through first meditation, he grows in the sense that he does not exceed the state created in him. When he renounces centripetal towards the object and considers the object ... thanks to the second jhana ... When he renounces piti ... with the third jhana ... When he renounces stray and the states of arising up in him does not exceed each other through meditation, the development in the sense that the state does not exceed each other is created in him. When he abandoned the idea of ​​objects, ideas of opposition and ideas of difference [32] and the states created in him did not exceed each other through the samadhi of infinite space. the development in the sense that the state does not exceed each other is created in him. When he abandoned the idea of ​​importing boundless realms of infinite space ... thanks to the importation of boundless realms of consciousness ... When he abandoned the idea of ​​importing infinite realms of samadhi, there was nothing. .. When he abandoned the idea of ​​nothingness and the states arising in him did not exceed each other through samadhi realms without awareness nor awareness, the development in the sense of states status does not exceed each other is created in him. When he abandons the idea of ​​longevity and the states arising in him do not exceed each other through impermanence, the development in the sense that the unsurpassed states are created in him. When he renounces the idea of ​​joy ... thanks to suffering ... When he gives up the idea of ​​self ... thanks to the shop is not self ... When he renounces favor ... Thanks to the boring shop ... When he renounces greed ... thanks to the shop (greed) fades ... When he gives up being kicked ... thanks to the cessation of extinction ... When he gives up his grip hold ... thanks to letting go ... When he abandoned the idea of ​​the general union thanks to the destruction ... When he gave up accumulated by the way of passing away ... When he abandoned the idea the idea of ​​longevity thanks to the consistent change ... When he gave up the sign ... thanks to the shop without signs ... [33] When he gave up the wish because the shop no longer wished ... When he renounces gonorrhea along with the wrong perspective [5]  and the states arising in him do not exceed each other through the path of entry, then the development in the sense that the states cannot exceed each other. created in him. When he gave up the raw gonorrhea ... thanks to the path once again ... When he gave up the remnants of gonorrhea ... because the path didn't come back ... When he renounced all infection pirated and the states arising in him do not exceed each other through the arahant, the development in the sense that the states do not exceed each other are created in him. That's the development in the sense that non-transcending states are created within him. What is  development in the sense of the unique effect of the capacity to influence  ? When he abandoned craving and the five influential forces had the only effect in him by renunciation, then the development in the sense of the unique effect of the capacity to influence. When he abandoned anger ... [and so on with the remaining obstacles]. [34] When he abandoned the obstacles and the five influential forces have the sole effect on him by first meditation, the development in the sense of the unique effect of the capacity to influence. When he renounced his attention to the object and considered the object ... [and so on with the remaining meditation realms]. When he abandoned the perception of objects, the perception of antagonism (or: objections) awareness of the  difference ... [and so on with the attainments of the other formless realms]. When he abandoned the perception of longevity ... [and so on with the remaining  True Knowledge Tue  ]. When he renounces gonorrhea along with the wrong perspective ... [and so on with the  remaining paths until] ... When he renounces all the gonorrhea and states arising in he has a single effect by the arahant path, then the development in the sense of the only effect of the capacity to influence. It is developed in the sense of the unique effect of the capacity to influence. What is  development in the sense of proper diligence effectively  ? When he gave up the desire for craving through renunciation, then he developed in the sense that the chimpanzee needed to be effective. When ... [and so on with the  remaining obstacles]. When he abandoned the  obstacles and diligent appropriately effective in him through the first realm of meditation ... [and so on with the  remaining meditation realms]. When he abandoned the idea of ​​objects ... [and so on with the attainments of the other formless realms]. When he abandoned the idea of ​​longevity ... [and so on with the remaining  True Knowledge Tue  ]. When he gave up gonorrhea along with the wrong view ... [and so on with the  remaining paths until] ... When he gave up all the gonorrhea and diligence appropriately effective. the fruit where he has a unique effect through the arahant path, then the development in the sense of diligence appropriately effective. It is development in the sense that diligence is appropriately effective. What is  development in the sense of repetition  ? When he renounces craving and repeats  seclusion , developing in the sense of repetition. When ... [and so on with the  remaining obstacles]. When he renounces  obstacles and diligent effort in him effectively with the first Jhana ... [and so on with the  remaining Jhana]. When he abandoned the idea of ​​objects ... [and so on with the attainments of the other formless realms]. When he abandoned the idea of ​​longevity ... [and so on with the remaining  True Knowledge Tue  ]. When he abandoned gonorrhea along with the wrong view ... [and so on with the  remaining paths until] ... When he abandoned all the gonorrhea and re-established the arahant path, then the development in the sense of repetition. That is development in the sense of repetition. These are four types of development.  [ 201 ideas ] 136. When you see the object clearly, it grows. When clearly seeing the experience, he ... [and so on as in đ. 5 until] ... When seeing the old dead, he developed. 137-173. When you see suffering ... [and so on. 6-43 until] ... See clearly nibbana entered immortality through the end meaning, he developed.  174- Any state developed has a unique (taste) effect. Mind in the sense of what is known and wisdom in the sense of that act of knowledge  . So one should say: 'The ears listen like this:' These ideas need to be developed '. Tue is the act of understanding which is the mind of what has been listened (to). END OF THE READING FOURTH TIME  [Part v] 175.  What is wisdom by listening like this 'These ideas need to be realized' is the knowledge of what has been heard (learning)? [ Ten offers ] 176. One idea needs to be realized: mind liberates immobility (D iii 273). Two concepts need to be realized: Wisdom and liberation (D iii 274). Three concepts need to be realized: Three types of insight (D iii 275). Four concepts need to be realized: The four sa sa results (D iii 277). Five concepts need to be realized: Five groups of Dharma (that is: precepts, concentration, wisdom, liberation and knowledge for liberation (D iii 279).  Six concepts need to be realized: [35] Six types of insight (D iii 281). Seven notions need to be realized: The afflictions of the afflicted are annihilated (D iii 283). Eight concepts need to be realized: Eight deliveries (D iii 288; cf.  Mahānidāna , D ii 70-1). Nine concepts need to be realized: Nine successive passages (D iii 290). Ten ideas to be realized: Ten ideas for people who no longer have to learn (D iii 292). [ All ] 177. 'Bhikkhus, all need to be realized. And what is it all needed to be realized? Eyes need to be realized, tangible objects need to be realized, awareness from the eyes needs to be realized, eye contact needs to be realized, with eye contact facilitating any experience arising, whether it is pleasant, unpleasant or unpleasant, or unpleasant, it needs to be realized ... The ears need to be realized, the sounds ... The nose needs to be realized, the smell ... The tongue needs to be realized. , the need to be realized ... The body needs to be realized, the contact object needs to be realized ... The mind needs to be realized, the mind object needs to be realized, the awareness from the mind needs to be realized, touch in the mind needs to be realized, with touch in the condition, whatever experience arises, however pleasant, difficult or difficult. Whether it is uncomfortable or unpleasant, it is also needed to be realized. [ 201 ideas ] 178. when monks see objects, he realizes. When a bhikkhu feels ... [and so on. 5 until] ... When the monks see old and dead, he realized. 179-215. When the Bhikkhu stilts see the suffering he realized ... [and so on in ddđ. 6-43 until] ... When clearly seeing  Nibbāna  enter immortality in the sense of ending, he realized.  216. Any state that is realized is experienced. Mind in the sense of what is known and wisdom in the sense of that act of knowledge  . So should say: 'Ear to listen like this:' These ideas need to be realized. Tue is the act of understanding which is the mind of what has been listened (to).  [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 did you listen to (learn)  ? (cf. D iii 277) 218. When awareness and attentive consideration of craving occur with the first witness, it is the state that leads to impairment. When contemplation is in accord with that realm [meditation] becomes stable, that is the state that leads to stability. When awareness and attention are focused not on the object that accompanies him or her, that is the state that leads to superiority. When awareness and attentive consideration are boredom accompanied [36] and associated with all desires to occur to him, that is the state that leads to incarnation. * * nibbedhabhāgiyo dhammo:  the state brought to the body.  When the awareness and attention of the mindful focus on the object that accompanies the second-witness witness, that is the state leading to the decline. When contemplation is in accord with that realm [meditation] becomes stable, that is the 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 attentive consideration have the boredom that accompanies and binds all the desires that happen to him, that is the state that leads to incarnation. *  upekkhāsukha:  perfect happiness of calm and peaceful [body] ( equanimity ). The words in [] are added by  Ñāṇamoli  . When perception and attention considerations have  happy perfection of joy  and [body ]  peace  * comes happened to witness triangle meditation, which is leading to a decrease state. When contemplation is in accord with that of the three realms [meditation] becomes stable, that is the state that leads to stability. When awareness and concentration consider whether there is no misery and misery that comes with that person, that is the state that leads to superiority. When awareness and attentive consideration have the boredom that accompanies and binds all the desires that happen to him, that is the state that leads to incarnation. *  pītisukha:  perfect bliss of joy and [body] bliss ( bliss ). When awareness and attention consider that there is the perfect happiness of calm and the peaceful [body] that happens to the person who is meditating, that is the state that leads to decline. When contemplation is in accord with that realm [meditation] becomes stable, that is the state that leads to stability. When awareness and attention consider that there is an infinite space associated with that person, that is the state that leads to superiority. When awareness and attentive consideration have the boredom that accompanies and binds all the desires that happen to him, that is the state that leads to incarnation. When the perception and attentive consideration of the chromosome accompany the witnesses of the boundless realm of space, it is a state of depletion. When contemplation is in accord with that realm [meditation] becomes stable, that is the state that leads to stability. When awareness and attention consider that there is an infinite space associated with that person, that is the state that leads to superiority. When awareness and attentive consideration have the boredom that accompanies and binds all the desires that happen to him, that is the state that leads to incarnation. When awareness and attention consider that there is an infinite space that accompanies the witness of the infinite realm, that is the state that leads to decline. When contemplation is in accord with that [attainment] that becomes stable, that is the state that leads to stability. When awareness and attention consider that there is nothing that comes with him, that is the state that leads to superiority. When awareness and attentive consideration have the boredom that accompanies and binds all the desires that happen to him, that is the state that leads to incarnation. When awareness and attention consider that there is an infinite realm that accompanies the witness of nothing, it is a state that leads to decline. When contemplation is in accord with that [attainment] that becomes stable, that is the state that leads to stability. When awareness and attention consider that there is neither perception nor awareness attached to that person, that is the state that leads to superiority. When awareness and attentive consideration have the boredom that accompanies and binds all the desires that happen to him, that is the state that leads to incarnation.  219. [37] Mind in the sense of what is known and in the sense of that intellectual act  . So should say: 'Ear to listen like this:' These states lead to decline, these states lead to stability, these states lead to superiority, these states lead to import. Tue is the act of understanding which is the mind of what has been listened (to).  [Part x - xii] 220.  What is wisdom by listening like this: 'All acts of fruiting are impermanent, all acts of fruiting are suffering, all phenomena are not self'  is the mind of things have listened (learned)  ? (Dh 277-9). 221. Ear to listen like this: The object is impermanent in the sense of destruction, suffering in the sense of fear, [6] is  not falling in the sense of having no core.  The mind of what is heard (learning) is wisdom as the act of understanding that  learning. Ear to listen like this: Experience ... [and so on with 201 remaining concepts as in e. 5 until] ... Ear to listen like this: Aging and dying is impermanent in the sense of destruction, suffering in the sense of fear,  not falling in the sense of having no core. The knowledge of what has been heard (learned) is wisdom as the act of knowing  about it. 222. So it should say: 'The ears listen like this:  All acts of fruiting are impermanent, all acts of fruiting are suffering, all phenomena are not self'. Tue is the act of understanding ie the position of knowing what has listened (learning).  [Part xiii - xvi] 223.  What is wisdom through 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 cessation of suffering, this is the noble truth about the path of cessation of suffering, is the position to know about what we have listened to (learn)  ? 224. In that, what is the noble truth about suffering? Being born is suffering, being old is suffering, dying is suffering, suffering and complaining, pain, misery and despair are misery, dislike to meet is suffering, love to leave is misery, pray is not suffering, saying In short, the five aggregates [as objects] for attachment are suffering. [7] 225. Which is birth? Birth into different categories of beings, their birth, birth (into the womb), birth, manifestations of aggregation, formation of foundations, here is called birth (S ii 3). 226. In which, what is old? The aging of the different classes of beings, their old age, their teeth falling, their gray hair wrinkled, their vitality diminished and their ability to influence them weak, this is called aging (S ii 2 ). 227. [38] Where is death? The death of different types of sentient beings, their passing away, disintegration, disappearance, death, end of life, ragged aggregates, lying down, the capacity to influence the vital energy intermittent, this is called death (S ii 2). 228. What is suffering in that? Sorrow, affliction, brain shirt, mental suffering in the mind, great suffering in the mind, * burning the mind, suffering, melancholy arrows in people who have lost relatives or lost their health or habit or lost  « district »  is or who is affected by this suffering and misery, so called suffering (M iii 249,  «  D iii 235 » ). [8] *  Dictionary  Pali  is:  soko ,  socana ,  socitattam ,  antosoko ,  antoparisoko.  The English translations are: sorrow, sorrowing, sorrowfulness, inner sorrow, inner sorriness. Keeping that style, I translated as: suffering, negativity, brains, suffering in the mind, great suffering in the mind. 229. In which, what are we mourning? Whom and lament, lament and mourn, complain and whine, chatter, yell, scream, shout at someone who has lost a loved one or lost energy or 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. What is pain in it? Physical discomfort, physical suffering, what feels uncomfortable and painful due to physical contact, unpleasant sensations and pain arising from physical contact, so-called pain (M iii 250) . 231. In there, what is misery? The unpleasant mind, the miserable mind, what feels unpleasant and painful arising from contact with the mind, unpleasant sensation and the pain born from touching the mind, is called misery (M iii 250). 232. In there, 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 delay or other depression, so called despair (compared with 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. Which, what do you dislike about meeting? Here [39] the encounter, common encounter, coincidence, experience of tangible objects, sounds, smells, tastes, touches are undesirable, unexpected, unhappy, or with [anyone] ] want to harm others, want to defeat others, what is not a close relationship, so called dislike and met suffering. 234. In there, what is it that you like to leave? There is no meeting, no touching, no duplication, no experience of tangible objects, sounds, odors, flavors, touches that are preferred, desirable, welcoming, or with [anyone] want to be good to others, want to be peaceful, want to be comfortable, what is the close relationship, or mother or father or brother or sister or friend or companion or relative or relative, is what is called to like to be miserable. 235. Which, the bridge is not suffering is what? For those who have to bear birth have this wish: - hope that they do not have to bear birth and expect that birth does not come to them. But [only] wishes only, how can I achieve that dream. This is the bridge not to be miserable. For those who suffer, have this wish: ... For those who suffer, have this wish: ... For those who have to die, have this desire: ... For those who suffer, suffer and lament, suffer. pain, suffering, and despair have this desire: - hope that we are not suffering and grief, suffering, suffering and despair dominate and hope that suffering and we complain, pain, suffering and That despair does not come to me. But [only] wishes only, how can I achieve that dream. This is the bridge not to be miserable (M iii 250). 236. In particular, in summary, what is the five aggregates [as objects] for attachment is suffering? It is a collection of objects [as objects] for attachment, a set of experiences [as objects] for attachment, a set of awareness [as objects] for attachment, a set to create a mood [to make an object] statues] for clinging, the final set [as objects] for clinging. The collections of [as objects] for attachment are dukkha. This is the noble truth of dukkha (M iii 250). 237. In that, what is the noble truth of the cause of suffering? It is the desire which creates more existence to become, with desire and with attachment, a desire for this and that, that which is craving for desire, that which exists, the desire to cease (M iii 250). 238. [40] But the desire to arise, where to dwell? In this world, desire arises in lovable and pleasant places, and dwells there. And in this world, what is lovable and pleasing? The eye is loving and pleasant: the desire arises somewhere, it dwells there. Ear ... Nose ... Tongue ... Body ... Italy ... Tangible Object ... Sound ... Smell ... Taste ... Touchable ... Word Recognition eyes ... awareness from ears ... awakening ... perception from tongue ... awareness from body ... awareness from mind ... mental object ... eye contact .. Touching in the ear ... Touching in the nose ... Touching in the tongue ... Touching in the body ... Touching in the mind ... Experience of birth due to eye contact ... The experience of birth due to the contact with the nose ... The experience of birth due to the contact with the tongue ... The experience of birth due to contact with the body ... The experience of birth due to contact with the mind. .. Awareness of tangible objects ... Awareness of sound ... Awareness of odor ... Awareness of taste ... Awareness of touch ... Awareness of mind object. .. Intentional tangible object ... Intentional sound ... Intentional smell ... Intentional taste ... Intentional touch ... Intentional mental object craving for tangible objects ... craving for sounds ... craving for smells ... craving for flavors ... craving for tangible objects ... craving for mind objects ... Inward towards tangible object ... Inward towards sound ... Inward towards smell ... Inward in position ... Inward in touch ... Inward in mind. .. Thinking about tangible objects ... Thinking about sounds ... Thinking about smells ... Thinking about taste ... Thinking about touch c ... Examine objects endearing mind and ability in mind: longing arises somewhere, it stay there. .. Awareness of smell ... Awareness of taste ... Awareness of touch ... Awareness of mental object ... Intention of tangible object ... Intention of sound the ... The intention of the smell ... The intention of the taste ... The intention of the touch ... The intention of the mental object ... The desire for tangible objects ... The desire for sound sound ... Desire for smell ... Desire for taste ... Desire for touch ... Desire for mind object ... Direction for tangible object ... Direction for sound. .. Direction on smell ... Direction on taste ... Direction on tangible objects ... In the direction of the object of the mind ... Reflection on the visible object ... Reflection on sound sound ... Thinking about smell ... Thinking about taste ... Thinking about touching objects ... Thinking about loving and pleasant mental objects: desire Where it arises, it resides in that place. .. Awareness of smell ... Awareness of taste ... Awareness of touch ... Awareness of mental object ... Intention of tangible object ... Intention of sound the ... The intention of the smell ... The intention of the taste ... The intention of the touch ... The intention of the mental object ... The desire for tangible objects ... The desire for sound sound ... Desire for smell ... Desire for taste ... Desire for touch ... Desire for mind object ... Direction for tangible object ... Direction for sound. .. Direction on smell ... Direction on taste ... Direction on tangible objects ... In the direction of the object of the mind ... Reflection on the visible object ... Reflection on sound sound ... Thinking about smell ... Thinking about taste ... Thinking about touching objects ... Thinking about loving and pleasant mental objects: desire Where it arises, it resides in that place. This is the noble truth of the origin of suffering (M iii 250). 239. In that, what is the noble truth about cessation of suffering? It is a fading and a complete cessation, rejection, abandonment, abandonment and rejection of the remnants of that same desire (M iii 251). 240. But where does desire end, where does it end? In this world, the desire is abandoned in the lovable and the pleasant, and it ceases there. And in this world, what is lovable and pleasing? The eyes are cute and pleasant ... [and so on. 237] ... Thinking about the object of loving-kindness and intentionality: the desire is abandoned somewhere, it ceases there. This is called the noble truth of cessation of suffering. 241. In particular, what is the noble truth about the path to cessation of suffering? It is holy directing eight branches, which are: right view, right thought, right speech, [41] right action, right livelihood, right effort, mindfulness, right concentration. 242. In that, what is right understanding? Is the location to know about suffering, the location to know the cause of suffering, the location to know about the cessation of suffering, and the knowledge of the path to cessation of suffering. This is called right understanding. 243. In that, what is right thinking? Is thinking about leaving, thinking about not being angry, thinking about not harming. This is called right thinking. 244. In there, what is right speech? Avoid not lying, avoid saying hateful words, avoid saying harsh words, avoiding not talking nonsense. * This is called right speech. *  gossip: gossip, gossip, crap ... 245. What is administrative work? Avoid not killing human beings, avoiding not taking away, not committing adultery. This is called administration. 246. In that, what is right livelihood? Here saints disciple after giving up unrighteous occupation, living by righteous profession. This is called right livelihood. 247. In that, what is Right Effort? Here a bhikkhu arises the will of not giving birth to unwholesome ideas, and he tries, the mind exerts great effort and tries his best. He arises the will to abandon unwholesome ideas that have arisen, and he tries ... He arises the desire for the arising of unwholesome good ideas, and he tries ... he arises the desire to maintain, not to destroy, strengthen, increase, develop and perfect the good ideas that have arisen, and he tries, the mind exerts great effort and tries his best. This is called right effort. 248. In that, what is mindfulness? Here a monk lives his body in accordance with his body, enthusiasm, thorough knowledge and contemplation, after giving up greed and sorrow in life. He lived contemplating the sensation just like feeling, zeal ... living in contemplation as the mind, zeal ... living in contemplation of the body as body, enthusiasm ... He lived contemplating the right mind object as object mind, zeal, thorough understanding and contemplation, after giving up greed and sorrow in life. This is called mindfulness. 249. In that, what is right concentration? Here is completely isolated from craving, living away from unwholesome ideas, the Bhikkhu-stilts and the first meditation with joy and pleasure [of the body] due to separation of birth, afferentness and objectivity. go with. With the tranquility of afferentness and the consideration of the object, the bhikkhu and the second jhana, which has [42] faith and one-pointedness, has joy and pleasure [of the body] due to birth, does not direct the mind towards the object. statues, no object considerations. Giving up joy, he dwells in calmness, has contemplation and thorough knowledge, feels blissful, and witnesses and dwells in meditation as the saints have declared: 'The person who is calm and contemplative lives in peaceful '. Abandoning suffering and pains [of the body] and with the cessation of unhappiness and suffering beforehand, he attains and dwells from meditation, which is not misery and has the purity of mindfulness due to serenity. This is called right concentration. This is called the noble truth of the way to eliminate suffering. 250. Tri in the sense of what is known and wisdom in the sense of that act of knowledge  . So one should say: 'The ear listens like this: This is the great truth about suffering, this is the great truth about the origin of suffering, this is the great truth about the cessation of suffering, this is the noble truth of the way to eliminate suffering. Tue is the act of understanding which means that the mind knows about what has been listened (to).  [CHAPTER II - ABOUT ] 251.  What is the wisdom of tame after hearing (learning) the position of gender  ? 252. Five types of sex: sex in the form of a limited purification, presented in the form of infinite purification, presented in the form of complete purification, presented in the form of purification is not misinterpreted, [10]  World in the form of purification has calmed down. 253. In which, is  gender in the form of limited purification  ? Are the sex school for those who have not completely joined the Sangha: so is the 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: thus the precepts in the form of infinite purification. 255. What is  gender in terms of complete purification  ? Those are the worldly precepts of the generous secular people who are perfecting the [course] that leads to fruition (still practicing), despite the body of life, after giving up completely [clinging] to it. life: thus the precept in the form of complete purification. 256. What is  gender in the form of purification not misinterpreted  ? As a precept for seven types of learning (still practicing):  [11]  thus the precepts in the form of purification are not misinterpreted. [43] 257. What is  gender in the form of purification  [12]  ? It is the end of the afflicted disciples, of the Omniscient, of the Enlightened Buddha (Pacceka), of the omniscient ones who have attained and fully enlightened: thus the precept in the form of purification has been calmed . 258. There  is a limit  and an  infinite limit . What is the limit in that? There are limits taking profit as a limit, there is a limit to taking the name, there is a limit to the relatives of the person, there is a limit to limbs, a limit to life for a limit. What are the limits of taking profit? Here with the benefits as a cause, with the benefits as a condition, with the benefits as a cause, there are people who violate the precepts of life: such precepts take profit as a limit. What is the limit for naming? Here with famous people ... there are people who have violated the precepts. About taking relatives as a limit is what? Here with relatives as human beings ... there are people who have violated the precepts. What is limiting limbs? Here with limbs as a cause ... there are people who have violated the world of life: such a world takes limbs. What are the limits of taking life for limits? Here with life as a cause, with life as a condition, with life as a cause, there is a person who violates the precepts of life: such world takes life as a limit. Such types of precepts are torn, tainted, dirty, patchy, they do not bring liberation, are not introduced by the wise, they are misunderstood, do not lead to concentration, are not background ground for no remorse, not basis for joy, no foundation for stillness, no basis for happiness, no basis for concentration, no basis for truth knowing; the precepts do not lead to complete boredom, to the end of desire, to cease to take, to calm, to intellect, to enlightenment, to nibbana: such world is limited. [13] 259.   What is infinite degree ? There is a precept [44] that does not take profit as a limit, there is no limit to naming it as a limit, there is no limit to a relative's limit, there is no limit to limbs, there is no limit to life. degree. What is not the use of profit as a limit? There are people here, with profit as a cause, with benefit as a condition, with gain as a cause, without even suggesting the idea of ​​transgression, how will he really violate the precepts that he has received? Such world does not take profit as a limit. What is the gender not taking the list as a limit? There are people here, with famous people ... Such world does not take the name as a limit. What is a gender limit for relatives? There are people here, with loved ones as human beings ... About such people don't take relatives as limits. What is the limit for limbs? There are people here, with limbs as a cause ... About such limbs take limiting. What are the limits of not taking lives as a limit? There are people here, with life as a cause, with life as a condition, with life as a cause, without evoking even the idea of ​​transgression, how will he really violate the world of longevity? Such world does not take life as a limit. Such types of precepts are not torn, not entangled, not soiled, not rotten, they bring liberation, are introduced by the wise, they are not misinterpreted, leading to concentration. , is the foundation for remorse, is the foundation for joy, is the foundation for tranquility, is the foundation for happiness, is the foundation for samadhi, is the foundation for real knowing; they lead to complete boredom, to the end of desire, to cessation, to calm, to insight, to enlightenment, to nibbana: such a world has no limit. 260. What is gender? How many types of gender? Where does gender come from? About how many ideas are coordinated with? 261.  What is gender  ? There is gender is intentional, gender is secondary, gender is tame, gender is non-invasive. 262.  How many types of gender are there  ? There are three types of precepts (habit); gender (habit) good, gender (habit) unwholesome, gender (habit) uncertainty. 263.  Where does gender come from  ? The virtuous (habit) of goodness comes from kusala citta, [45] the unwholesome gender (habit) stems from the akusala citta, the unwholesome gender (habit) stems from the indefinite mind. 264.  About how many ideas are coordinated  ? About coordinate with tame, world combined with no violation, world combined with the will to create the state [such as  tame  and  not violate  for example]. About killing living beings, gender means taming, gender means not violating. Go get free ... lewd ... lie ... speak cruel ... speak cruel ... gossip ... greed ... anger ... About mandarin Wrong point, gender means tame, gender means no offense. About lust, thanks to separation, gender means tame, gender means not violating. About anger, thanks not anger, gender means ... About being sleepy, thanks to thinking about the light, gender means ... About wavering, thanks to not distracting ... About doubt, thanks for seeking understand the phenomenon ... About ignorance, thanks to the mind ... About tedious, thanks to joy, gender means tame, gender means not violating. About obstacles, thanks to first meditation, gender means tame, gender means not violating. Regarding the mind-directedness of the object and the consideration of the object, through the second jhana ... About pitisukha, by the third jhana ... About bliss and suffering, thanks to the fourth jhana, gender means tame, gender means not violating . In the case of awareness of chromosomes, awareness of opposition and awareness of  differences , thanks to the witness of the infinite space, the world means overcoming, gender means not violating. In the case of awareness of the infinite realm, thanks to the witness of the infinite realm ... In the case of the perception of the infinite realm, thanks to the realm of nothing ... In the case of the perception of the infinite What, thanks to the realm of no awareness nor awareness, gender means tame, gender means not violating. In the case of perpetual awareness, thanks to the impermanence, gender means to tame, gender means to not violate. In the case of awareness of pleasure, thanks to suffering ... In the case of awareness of self, thanks to insight is not self ... In case of awareness of pleasure, thanks to boring shop ... In school the idea of ​​greed, thanks to the fading of desire ... In the case of the idea of ​​arising, through the passing away ... In the case of awareness of clinging, thanks to giving up ... In in the case of awareness of collective unity, thanks to consistent annihilation ... In case of awareness of accumulation, thanks to consistent annihilation ... in case of awareness of longevity, thanks to consistent change ... In school In accordance with the signs [of fruit-making behavior], thanks to the shop giving no sign ... In the case of aspiration, thanks to the shop no longer wishing ... In the case of misinterpretation, In the case of gonorrhea infection along with the wrong perspective, thanks to the path of entry, gender means to tame, gender means to not violate. In the case of crude gonorrhea infection, thanks to the path once again ... In the case of remaining gonorrhea infection, thanks to the path of no return ... In the case of all gonorrhea infection, thanks to the arahant , gender means tame, gender means not violating.  265. Five types of gender. In the case of killing, renunciation is a precept, abstinence is a precaution, intentional is precept, restraint is precept, and non-transgression is a precept. Such precepts lead to remorse, joy, joy, calm, joy, repetition, development, richness, goodness, and necessary conditions. , to equip [for concentration], to perfection, to complete boredom, to the end of desire, to cessation, to tranquility, to insight, to enlightenment, to nibbana: purification in the form of tame in such circles is the upper world. In the process of purification in the form of tame, the mind is not destined to become disordered: the purification in the form of not distracting in such worlds is the upper mind. He sees the true purification process in the form of tame, and he found it true that the process of purification in the form of not distracting: the purification in the form of seeing is clearly superior wisdom. In it, the meaning of tame is training in the upper order; in which the meaning of not distracting is to train in the upper mind; in it, the meaning of discernment is clearly practicing in the upper world.[14]  He practices by pointing to these three types of training, he practices by knowing them well, by seeing them clearly, by reviewing them, by strengthening the [mind] firmly on them. , by being determined to believe in them, by making an effort, by establishing mindfulness, by being centered, by understanding with wisdom, by witnessing directly what is said to be direct. , by fully understanding what needs to be fully understood, by giving up what needs to be abandoned, by realizing what needs to be realized, he trains by practicing what needs to be practiced. In the case of taking away from ... [and so on with 10 unwholesome <productioning> processes as in e. 264, repeat each remaining case as in đ. 265 above] ... In case of lust, thanks to separation ... [repeats every remaining obstacle e. 264 as in e. 265 above] ... [47] In the case of obstacles, through first meditation ... In the case of ideas about chromosomes, ideas of opposition and ideas of  differences , thanks to the witness of infinite space ... In case of perpetual awareness, thanks to the impermanence ... In the case of gonorrhea infection along with misleading views, thanks to the path of entry ... In the case of crude gonorrhea infection, thanks to the path once again ... In the case of gonorrhea infection remaining, thanks to the path not coming back ... In the case of all gonorrhea infection, thanks to the arahant route, renunciation is sex, abstinence is gender, intention is gender, domination is sex, no transgression is sex, those world like that leads to the mind not to repent, he practiced by practicing what needs to be practiced. [48]  266. Tri in the sense of what is known and wisdom in the sense of that act of knowledge  . So should say: 'Property on tame after listening (learning) is about gender'.  [CHAPTER III - DECISION ] 267.  What is the wisdom of concentration after tame is the position of practice? 268. A kind of concentration: The union of the mind. There are two types of samadhi: worldly samadhi and samadhi. There are three types of concentration: Samadhi is mind-oriented and object-oriented, concentration is not mind-oriented and object-only consideration, concentration does not have both mind-object orientation and object reflection. The four types of concentration: The concentration has a decline characteristic, the concentration has a stable characteristic, the concentration has a preeminent property, the concentration has an import characteristic. (D iii 277) The five types of concentration: Chan peace (penetrates) the perfect happiness of joy, chan harmony (infiltrate) peanuts, chan harmony (permeate) calmness, chan harmony (permeate) light, signs of review. Six types of concentration: Concentration is a union of the mind and does not distract when commemorating the Buddha, concentration ... when commemorating the Dharma, concentration ... when commemorating the Sangha, concentration ... when commemorating the precepts. ... concentration ... when commemorating generous generosity, concentration is a union of consciousness and no distraction when visualizing gods Seven types of samadhi: Good dexterity in concentration, good dexterity in samadhi, skillful maintaining concentration, skillful exodus, [49] skillful in the health of concentration, skillful in the field of concentration, skillful in the instructions given. Eight kinds of samadhi: Concentration is the union of the mind and does not distract from the title of the land ... concentration ... when the bar is called the water ... while the bar is subject to fire ... when the title is ... wind, when the visual title is green ... when the title is yellow ... when the title is red ... the mind is unifying and not distracted The idea is white. Nine types of concentration: There is a type of lower realms of upper realms; There are types of realms of infinite world lower middle; There is no type of identity; There are types of no signs; There are kinds of undesirable concentration. Ten types of provisions: The merger is not distracted mind and visualize the  « corpses »  bulging undertakings ... to green to black, the ... the blood, to ... to cracking ( severed), intending ... to the beasts to eat ... to ... to be separated, to be ... ragged, to be ... to bleed, to be ... to be decayed, to be a union Consciousness and no distraction when visualizing the skeleton. There are fifty-five types of concentration.  269. Moreover, concentration has twenty-five meanings: Determination means holding, concentration means equipping ... definition means accomplishment ... means unity ... without distraction .. ... not dispersed ... not disturbing ... unwavering ... concentration means liberation, concentration because of the stability of the mind in establishing the samadhi ( samādhi ) for trying to achieve the most as ( samaṁ ), is determined not to achieve a difference, is determined to try to achieve the most like, is determined not to achieve inconsistency, is determined to enter as most, is determined not to enter into inconsistency, is determined because it is entered , to enter because not enter any inconsistency, the most because most like to be lit up ( jhāyati ), to because it burns ( jhāpeti) inconsistency, concentration because most as lighted up, concentration because inconsistency is burned, concentration because it is most like, bliss. This is twenty-five meanings of concentration. [15]  270. Tri in the sense of what is known and in the sense of intellectual behavior that knowledge  . So should say: 'After the tame is over about practice'. [50]  [CHAPTER IV - GETTING STARTED DUE TO DEPENDENCE ] 271.  What is wisdom that distinguishes * the conditions that the position knows the causal relationship (existence) between phenomena? *  pariggaha:  please read the note on this word in paragraph 23, Comment I. Ignorance is related to causation (to be) and to the arising of acts of fruiting, to cause and effect (to be) to their continuation, to cause and effect (to be) to conditions for remaining acts of fruiting, having a causal relation (being) with their accumulation, having a causal relationship (being) with their attachment, having a causal relationship (being) with their hindrances, causal (existential) relationship with their origin, causal (existential) relationship with their cause, causal (existential) relationship with their cause. Tue clearly distinguishes such conditions as 'Ignorance is a condition, acts of fruiting are conditioned, and both of these states are conditioned conditionally' according to the nine aspects: causal relationship between states. Ignorance in the past as well as in the future has a causal relationship with the arising of acts of fruiting, a causal relationship with their occurrence, ... a causal relationship with the cause of them. Tue clearly distinguishes such conditions ... [as above] ... according to the nine aspects of the causal relationship between states. The acts of fruiting the causal relationship with the arising of consciousness ... Consciousness is connected to the arising of mind-matter ... Consciousness-object is causally connected with the arising of the six senses ... The six senses are connected to cause and effect with the arising of ... Contact is causally connected with the arising of experience ... Experience has a causal relationship with the arising of desire ... Desires have a causal relationship with the arising of attachment ... Clinging to cause and effect is associated with the arising of ... Becoming causal relationship with the arising of birth ... Birth is related to cause and effect to the arising of old age, to cause and effect to its recurrence, to cause and effect to its sign, to cause and effect to its accumulation. causality with its attachment, causal relationship with its hindrance, causal relationship with its arising, causal relationship with its cause, causal relation to its condition. Tue distinguish ... is located on the causal relationship between states. 272. Tue clearly distinguishes such conditions: 'Ignorance is the cause, acts of fruiting result are arising with causes, and both of these states are initiated with causes' as [51] causal relationship between states. Tue clearly distinguishes such conditions: 'In the past as well as in the future ignorance is the cause, acts of fruiting result arise and have causes, and both of these states are arising with causes'. is about the causal relationship between states. Tue clearly distinguishes the conditions like this: 'The acts of fruiting are causal, consciousness is arising with causes, and both of these states are arising with causes' ...' Consciousness is the cause, the mind and the thing which arises has a cause, and both of these states are arising with the cause '...' The mind and the object are the cause, the six senses arise and there is a cause, and both of these states arise there is a cause '...' The six senses are the cause, contact arises and there is a cause, and both of these states arise. originating has a cause '...' Contact is a cause, an experience arises with a cause, and both of these states arise with a cause '... Experience is a cause, a desire to arise. There is a cause, and both of these states are arising with a cause '... Desire is a cause, clinging to arising arises with a cause, and both of these states arise with a cause'. 'Attachment is the cause, becoming causes arises, and both of these states are arising with causes' ...' Becoming the cause, being produced has a cause, and c two states are being run with the cause '... Tue clearly distinguishes the conditions like this: 'Birth is the cause, old age and death are caused by causes, and both of these states are caused by causes,' which is the position of causal link between states. thai. Tue clearly distinguishes the conditions like this: 'In the past as well as in the future being born is the cause, old age and death are caused by causes, and both of these states are arising with causes,' is the mind. on the causal relationship between states.  273. Tue clearly distinguishes the conditions like this: 'Ignorance is dependent, acts of fruiting result are arising due to dependence, and both of these states are arising due to dependence' which is the knowing of contact. cause and effect between states. Tue clearly distinguishes the conditions like this: 'In the past as well as in the future ignorance is dependent, acts of fruiting result are kicked due to dependence, and both of these states arise due to dependence'. is the position ... [so on as this section finishes. 272 but replace the word 'cause' with the word 'dependent'].  274. Tue clearly distinguishes such conditions: 'Ignorance is a condition, [52] acts of fruiting are conditioned, and both of these states are conditioned conditionally' is the position on the causal relationship between states. Tue clearly distinguishes such conditions: 'In the past as well as in the future ignorance is a condition, acts of fruiting are conditioned, and both of these states are conditioned conditionally. , 'is the position ... [and so on completing this paragraph as in e. 272 but replace the word 'cause' with the word 'condition'].  275.  [16]  In being with the process of creating karma from before * [this life] has ignorance, ie  ignorance;  there is accumulation, that is, the  act of fruiting , having attachment, that is  longing;  have hold, 2 *  ie  cling;  deliberate, that is to  become;  thus in the process of creating kamma, those five elements that existed before [this life] are the conditions for being born here [in this present life]. *  kamma-bhava , translated according to modification of  Ñāṇamoli  in Vism. ch. XVII đ.292 because the idea is clearer. Read more about Vism. XVII 250f. PED of PTS page 499 says: 'In  karma comes  pre-existing.' 2 * translated by Vism. XIX đ. 13. Here [in this present life] there is birth, that is  consciousness , having entered [into the womb], ie  consciousness and objects;  sensory, ie  ground  [for touch]; objects are touched, ie  exposed;  there is a feeling, that is,  an experience;  thus in the process of reincarnation here, these five elements have conditions in the fruiting behavior done in the past. Here [in this present life] with the ripening of deluded bases, that is  ignorance;  there is accumulation, that is, the  act of fruiting;  there is attachment, that is  desire;  have hold, that is  clinging;  deliberate, that is to  become;  thus in the process of creating kamma, these five components are conditions for future birth. In the future there are births, that is  consciousness , having entered [into the womb] ie  consciousness and objects;  sensory, ie  ground  [for touch]; objects are touched, ie  exposed;  there is a feeling, that is,  an experience;  thus in the process of reincarnation, these five elements are conditioned in the act of fruiting the work [in this present life]. So he knows, sees, realizes, understands the four cases of such interpretation [past causes, present results, present causes, future results], three times, and arising due to depending on the three connections, follow these twenty forms [five morphologies per interpretation case]. 276. Tri in the sense of what is known and wisdom in the sense of that act of knowledge  . So should say: 'Tue distinguish the conditions are located on the causal relationship between states.'  [CHAPTER V - UNDERSTANDING COMPREHENSIVE ] 277. [53]  What is the wisdom that defines past, present, and future phenomena after interpretation  [17]  as a comprehensive understanding? 278. Any object, whether past, future or present, inside or out, gross or subtle, inferior or superior, far or near - he determines that all objects are impermanent: This is a kind of comprehensive understanding. He defined it as suffering: this is a kind of comprehensive knowledge. He specified it is not self: this is a kind of comprehensive understanding. Any experience ... Any perception ... Any mood setting ... Any consciousness, whether past, future or present, inside or out, gross or subtle, inferior or sublime, far or near - he defines all consciousness as impermanent: this is a kind of comprehensive understanding. He defined it as suffering: this is a kind of comprehensive understanding. He specified it is not self: this is a kind of comprehensive understanding. Eyes, whether past, future or present, ... [and so on with the remaining 201 concepts listed here. 5 until] ... Old and dead, whether past, future or present, he defines impermanence: this is a kind of comprehensive knowledge. He defined it as suffering: this is a kind of comprehensive knowledge. He specified it is not self: this is a kind of comprehensive understanding. 279.  After interpreting, wisdom defines this: 'Objects, whether past, future or present, are impermanent in the sense of destruction, suffering in the sense of terror, not self in the sense of not. core 'is a kind of comprehensive understanding. After summarizing, wisdom clearly defines like this: 'Experience ... Awareness ... Creating mood ... Consciousness whether past, future or present, is impermanent in the sense of destruction, suffering in the sense of terror, not self in the sense of having no core 'is a kind of comprehensive understanding. After interpretation, wisdom clearly defines this: Eyes, whether past, future or present, ... [and so on with the remaining 201 concepts listed in e. 5 until] ... Aging and dying, whether past, future or present, is impermanent in the sense of destruction, suffering in the sense of terror, not self in the sense of having no core 'is a kind of comprehensive understanding.  280. After interpreting, wisdom specifies this: The object, whether past, future or present, is impermanent, created, arising due to dependence, must be destroyed, must be destroyed. , to endure all desires, to be ceased to be complete 'is a comprehensive understanding. After interpretation, wisdom clearly defines this: 'Eyes, whether past, future or present, ... [and so on with the remaining 201 concepts listed in e. 5 until] ... Aging and dying, whether past, future or present, are impermanent created, arising due to dependence, to be destroyed, to be destroyed, to suffer all desires , it must be eradicated 'is the comprehensive knowledge. [54]  281. After interpreting, wisdom specifies this: 'With birth conditions should be old and die; if there is no condition being born there will be no old age and death 'is the holistic knowledge. After the interpretation, wisdom clearly defines this: 'In the past and also the future, with birth as a condition, there should be old and dead; if there is no condition being born there will be no old age and death 'is the holistic knowledge. After the interpretation, wisdom specifies this: 'With becoming a condition there should be birth; if it does not become a condition, there will be no birth ... [and so on with the remaining elements of the Birth of Dependence until] ... After the interpretation, the wisdom is clearly like this: 'With ignorance as a condition should have behavior, if there is no condition to create conditions there will be no behavior created fruit is a comprehensive understanding. After interpreting, wisdom clearly defines this: 'In the past and also the future, with ignorance as a condition, there should be acts of fruiting, if there is no ignorance as conditions, there will be no acts of fruiting 'is the comprehensive understanding.  282. Tri in the sense of what is known and in the sense of intellectual behavior that knowledge  . So should say: 'After interpretation, wisdom defines the phenomena of the past, present, future is the comprehensive understanding.' END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.10/9/2019.