Unrighteous Dao.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.
Paṭisambhidāmagga
III-DISCUSSION OF BREATHING
IMPORT NOTES
The first three parts (from i to iii) are self-explanatory. Part i refers to the general state of mind that obviously interferes with samadhi, to states that help to meditate, and to their various aspects.
Part ii deals with the temporary erroneous responses of the mind to the practice of breathing which stagnates the practice.
Part iii shows how to avoid these small mistakes and elaborate analysis of the process of achieving complete samadhi. It ends with a verse praising the witness of Arahant through this practice. After that verse is the glossary of the nibbana - the end of the whole practice - to the virtue of the Buddha - to the belief in his omniscient wisdom that provides the motivation to advance until it is achieved. experiment with personal evidence and until the need for faith is removed.
These three sections form a kind of survey and general introduction before a thorough analysis of actual practice, as outlined in the Sutras, conducted in Part iv . These sections are based on Group B, and constitute the most deployed example of that section.
Part iv - the main part of this thesis - looks confusing at first, but when it comes to looking at the whole theory it feels systematic and consistent in all the details and in the duplicates. In order to fully realize the value of this section, it is first necessary to remember that the contemplation of the breath is one of the four Foundations of mindfulness of the Contemplation mentioned in the Suttas (Dutta 22, M Sutta 10), remember that this practice is in the form of continuous practice of mindfulness and a clear understanding of the right direction. Again, as stated, the "four pairs" refer to the person who is practicing contemplation right now (such as: 'He knows' I take a deep breath' ...) and who is practicing for accomplishment. concentration, insight, path in the future, but not yet achieved (He practices like this: 'Experience of the whole body [the breath] I will breathe in ...). Finally, the sequence of 'concentration, wisdom, and path' is followed closely and thus provides structural consistency to this whole section.
Having memorized those outline, the following plan becomes clear.
In the first two Foundations referring to knowledge at the present moment, we have:
a) analyzing how to perceive the object of meditation ('breathing in long breath' ...) (dd 194-195);
b) only shows that this visualization is also the practice of the First Contemplation Foundations, that is 'Bodhisattva' (p. 196-198);
c) only show that, after achieving samadhi, contemplation and thorough understanding are practiced at the same time when applying insight (d 199-20-202);
d) the conclusions section lists the states of existence while contemplating like that at successive samadhi levels (dd 203-125). This paragraph draws from Theory I I pp 41-43.
With the remaining fourteen Foundations referring to the future, the following plan of scale setting the foundation of the following is applied throughout this thesis:
i. analyze how to recognize the object of concentration ('He practices like this' Experience of the whole body [the breath], I will breathe in ... ...); This analysis corresponds to (a) above, but differs greatly in detail and content;
ii. show only which of the four Foundations of Mindfulness is being practiced; same as (b) above;
iii. analyze and state what 'episode' means;
iv. just show that insight and clear understanding are applied how; same as (c) above;
v. Conclusion, like (d) above;
The four paragraphs i through iv of the five paragraphs above are repeated word for word in each of the 14 cases, except for a few key words that are changed as needed.
In this way, each of the 16 points * will be discussed separately until the enlightened path.
* points: 16 points are applied to the breath in and out, we have 32 morphologies listed in e. 183 of this treatise.
The last six sections, from v to x , only give a brief classification of the mental stages of samadhi ( v ), the beginning insight ( vi) , and the subsequent types of insight leading to the arising the Path of Path ( vii to ix ) and the Fruit of the Path ( x ). These sections have been discussed in detail in Theory I, chapters V through XII.
The main parts of this thesis are explained in Chapter VIII of the Path of Purification ( Visuddhimagga ) (qv).
[III- DISCUSSION OF BREATHING]
« Ānāpānassatikathā »
[In brief]
1. [162] When anyone practices concentration by contemplating the breath [1] with 16 points, there are more than 200 types of wisdom arising in him:
I. eight types of mental problems and eight types of mental support,
II. Eighteen types of mind about imperfection,
III. thirteen types of mind to keep clean,
IV. thirty-two types of mindfulness in practicing contemplation,
V. twenty-four types of equanimity,
VI. seventy-two types of mind thanks to the real nature,
VII. Search all about boring,
Eighteen mind knows about what is equivalent to boring,
IX. eight types of mind such as soothing boredom,
X. twenty-one kind of mind about liberating happiness.
[ Part i ]
2. What are the eight types of mental hindrances and the eight mental retreats?
3. Lust is a hindrance to concentration, separation is to support the concentration.
Anger is an obstacle ..., not anger is help ...
Sleepiness is an obstacle ... thinking about light is a help ...
Oscillation is an obstacle ..., not distraction is help ...
Doubt is an obstacle ..., to understand the phenomenon is help ...
Ignorance is an obstacle ..., wisdom is help ...
Tedity is an obstacle ..., joy is a help ...
Also, all akusala states are obstacles to samadhi, all akusala states are aids to samadhi.
Here are eight types of mental obstacles and eight types of mental support.
4. When the mind is well-guided, through these 16 aspects, the mind consolidates the points and is cleared of obstacles. [163]
What are the most points of this?
Leaving is the best point, no anger is the best point, thinking about the light is the one point, no distraction is the one point, understanding the phenomenon is the one point, the mind is the one point, the joy is the one point, the states are charity is the best point.
5. What are these obstacles?
Desire is an obstacle to concentration, anger is a hindrance, sleepiness is an obstacle, oscillation is an obstacle, suspicion is an obstacle, ignorance is an obstacle, boredom is an obstacle, states akusala is an obstacle.
Obstacles : obstacles in what sense?
Obstacles according to the semantics of escape routes.
What are the exits?
Leaving is the exit for the saints, the saints who are released through separation: the desire for sex in that way, and because people who have a desire for sex make it difficult to understand the way the saint's escape in the form of renunciation.
No anger ..., anger ...
Thinking of light ..., sleepy ...
No distractions ..., wavering ...
Understanding the phenomenon ..., suspecting ...
Tri ..., ignorance ...
Rejoice ..., tedious ...
Similarly, all the good states are the escape path for the saints, the saints are liberated through all the good states: all the unwholesome states of that exit, and because of you the person who is in all the unwholesome states makes it difficult to understand the saint's way out in the form of a good state.
[ Part ii ]
6. When the mind is purified from these obstacles [164], one practices meditation by breathing the breath through the sixteen points, the following eighteen imperfections that arise in him in every brief moment. [2]
Any eighteen imperfections arise?
(1) When he focuses on the first, middle and last stages of the in-breath, [3] his mind is scattered inside, and thus a hindrance to concentration.
(2) When he focuses on the first, middle and last breaths, his mind is scattered outwardly, and thus is a hindrance to concentration.
(3) Desiring behaviors such as hope, attachment, and inward breathing are a hindrance to concentration.
(4) Desiring behaviors such as hope, attachment, and exhalation are a hindrance to concentration.
(5) When tired from breathing in (too long or too short), any expectation of exhalation is an obstacle to concentration.
(6) When tired from breathing out (too long or too short breath), any expectation of inward breathing is a hindrance to concentration. [4]
7.
Pay close attention to breathing in
And the breath out Inside distraction will come outside to distract fascinated Looking forward to exhaling in humans Tired much as breathe in, Looking forward to breathing in humans Tired many because breathing out; These six drawbacks of concentration based on the breath meditation Will prevent the mind from coming out of the Distractions created by them; And who does not know about liberation Must believe others' words.
8. (7) If, when the practitioner is attentive to the sign, [5] his mind may be moved by the breath, which is an obstacle to concentration.
(8) If, when a person is focused on the breath, his mind may be moved by the sign, which is an obstacle to concentration.
(9) If, when the practitioner is attentive to the sign, his mind may be moved by the breath, this is an obstacle to concentration.
(10) If, when the attention of the practitioner is attentive to the exhaled breath, his mind may be moved by signs, which is a hindrance to concentration.
(11) If, when a person is focused on the breath, his mind may be moved by the breath, which is a hindrance to concentration.
(12) If, when the practitioner is attentive to the breath, his mind may be moved by the breath, which is a hindrance to concentration.
9. [165]
The centripetal attention to the sign while the mind is
still scattered on the breath; The centripetal attention to the breath comes in while the mind is still being scattered; The centripetal attention to the sign while the mind is scattered by the breath; The afferent attention to the breath out while the mind Has signs of dispersion; The centripetal attention to the in breath while the mind is still scattered by the breath; The afferent attention to the breath out while the mind gets dispersed breath; These six drawbacks of concentration based on the breath meditation Will prevent the mind from escaping from the Dispersion created by them; And who does not know about liberation Must believe others' words.
10. (13) The mind letting go of the past [breath ] distracted by [6] is a hindrance to concentration.
(14) The mind that is shaken by the future [breath] is an obstacle to concentration.
(15) The entertainment mind that is lazily prevailed is an obstacle to concentration.
(16) Excessive effort, the fluctuating mind prevails as a hindrance to concentration.
(17) When attracted, the mind which is overcome is a hindrance to concentration.
(18) When the mind is disgusted, the mind that is overcome by anger is a hindrance to concentration.
11.
Which mind: chasing the past,
Looking forward to the future, being lazy, Excessive effort or being attracted, Or being disgusted, that mind is not determined These six drawbacks of concentration Are based on the breath of the mind So filthy his thoughts He did not know the Sangha.
12. (1) When following the first stage, the middle stage at the end of the last breath, the mind of the practitioner is dispersed inside, both body and mind are restless, disturbed and wavering. (2) When following the first stage, the middle stage of the last breath, the mind of the practitioner is distracted outside, both his body and his mind are restless, disturbed and wavering. (3) The breath that enters with the craving behavior as hope, attachment, body and mind is restless, disturbed and wavering. (4) Breathing out with acts of desire like hope, attachment, whole body ... (5) [166] Because in him he expects to exhale when tired because the breath in [is too long or too short ] both body and ... (6) Because in him he expects to breathe in when tired because of exhalation [too long or too short] both body and ... (7) If, when the practitioner is attentive At the sign, his mind is still shaken into the breath, both body and ... (8) If, when the practitioner is attentive to the breath, his mind is still wavering, both body and ... (9) If, when he is focused on the sign, his mind remains being wavered by the breath, both body and ... (10) If, when the mind-figure is attentive to the exhalation, his mind is still wavering, both body and ... (11) If, when the attention of the practitioner is attentive to the in-breath, that person's mind is still shaken by the exhaled breath, both body and ... of the person who is still being shaken by the breath, both the body and ... (13) The mind that follows the [breath] of the past is distracted predominating, both the body and ... (14) The mind is wavering for hope Looking forward to the [breath], both body and ... (15) The mind of leisure is lazy Even so, both body and ... (16) Excessive effort, the mind is wavering to overcome both body and ... (17) When drawn,
13.
Whoever contemplates the breath
Do not practice, is not perfect, See disturbance in the body The mind is like that, Then he is oscillated in the body In the mind that is the same. Those who contemplate the breath Practicing, being perfected, Then there is no disturbance in the body The mind is like that, Then the person is not wavering in the body In the mind it is like that.
14. When the mind is filtered out of these obstacles [mentioned in part i.] One practices samadhi by contemplating the breath through sixteen points, the eighteen imperfections that arise in him in a short moment.
[ Part iii ]
15. What are thirteen types of mind about keeping clean?
(1) The mind that follows the past disperses the breath: by avoiding this the bhikkhu concentrates on one place, so that the mind is not dispersed.
(2) The mind expecting [the breath] for the future can be shaken: [167] by avoiding this monk calming his mind into one place, so that the mind is not scattered.
(3) The entertainment mind is lazy by winning: by trying to do, he renounces laziness, so the mind is not dispersed.
(4) Excessive effort, the mind is shaken prevailing: by overcoming, he abandoned oscillation, so the mind is not dispersed.
(5) When the mind is attracted, the mind is greedy: by having a clear understanding of that, the monk renounces greed, so the mind is not dispersed.
(6) When the mind is disgusted, anger is prevailed: by knowing it thoroughly, the monk renounces anger, so the mind is not dispersed.
The mind is clean, bright and reaches its highest point through these six aspects.
16. What are these best points?
(7) in the form of establishing the will of giving up the gift [when giving],
(8) unite in the form of symbolic setting of silence [during samadhi],
(9) at one point in the form of establishing the characteristic of passing away ( vaya ) [in the true nature],
(10) best in the form of eradication [ nirodha ] [in the path].
17. Agree in the form of establishing the will of giving up the gift of a person who firmly gives up. The highest point in the form of establishing the symbol of the tranquility of the whole person is devoted to the Sangha. Point in the form of setting up the characteristics of the cessation of people who practice the real nature. Point in the form of eradicating the capital of the saints.
18. In the four cases of achieving this point, the mind
(11) enters the purification process of the path [7]
(12) calmly strengthened,
(13) satisfied.
19. What is the beginning, the middle and the end of the first Jhana?
The process of purification of the path is the beginning, strengthening the calm is the middle and satisfying * is the end of the first meditation.
* Here, although using the word encouragement (encouragement), but in Vism IV đ. 113, the Bhikkhu Ñāṇamoli has repaired into satisfaction . Therefore, I choose satisfaction to translate to suit this change and to agree with the satisfaction mentioned above. 18 (13). The upcoming paragraph 22 refers to this characteristic at the end of the first meditation.
20. The path of purification is the beginning of the first Jhana: How many characteristics are there in the beginning?
The first paragraph has three characteristics:
i. mind is purified from the obstacles of that [meditation realm];
ii. being purified, the mind moves to the middle of [the state of balance, which is] a sign of stillness;
iii. because it has come, the mind enters that equilibrium state.
And because the mind has been cleared of the obstacles of meditation, and because it is purified, the mind moves to the middle of the [equilibrium, which is] a sign of stillness, and because it has come, the mind Going into that equilibrium, [168] the process of purification of the path is the first stage of meditation. These are the three characteristics of the first paragraph. So it should be said that the first Jhana is good at the beginning with the [ba] characteristic.
21. Strengthening calm is the middle of the first meditation: the middle has many characteristics?
The middle paragraph has three characteristics: the monk
iv. courageously looking at the mind that has been purified with calmness;
v. courageously watching the mind came to stillness with calmness;
en. courageously looking at the most set point with calmness.
And because the bhikkhu [now] looks at the mind that has been purified with calmness and the viewless mind has come to stillness with calmness and can see the unity with calmness, the increase that is the middle of the first meditation. These are the three characteristics of the middle paragraph. So it should be said that the beautiful first jhana in the middle has inherent [ba] characteristic.
22. Satisfaction is the last part of first meditation: how many characteristics is the last part?
The last paragraph has four characteristics:
vii. contentment in the sense that there is no excess between the states arising in it;
viii. satisfaction in the sense of the only effecting (taste) influencing capacities;
ix. satisfaction in the sense of appropriate effort is effective;
x. satisfaction in the sense of repetition;
is satisfied at the end of first meditation. These are the four characteristics of the last paragraph. So it should be said that the beautiful first jhana at the end has inherent [four] characteristics.
23. The mind has attained the three-stage cycle [beginning, middle, and end] and is good in those three modes and has the same ten characteristics as well [the five elements of the meditation realm], being mind-oriented towards the object, consider the object, happiness, optimism and determination as well as the [five forces of influence and the five forces] with the concentration of mindfulness and wisdom.
24. What is the beginning, the middle and the end of the second jhana?
The purification process of the path is the beginning of the second jhana, strengthening the calm in the middle and satisfying the end.
25-28. The purification process of the path is the beginning of the second jhana : how many characteristics does the first have?
The first one has three ... [repeating paragraphs 20 to 23, replacing the first meditation with the second meditation ] [169]
29-33. What is the beginning, the middle and the end of the third meditation? ... [repeats paragraphs 19 to 23]
34-38. What is the beginning, the middle and the end of the meditation? ...
39-58. ... [repeats the same five times with each of the four attainments of formlessness] ...
59-148. ... [repeats the same five steps with each of the 18 Tue Quan Tanh Chinh] ...
149-168. ... [repeats the same five steps for each of the 4 paths] ... [170]
[ Example of the Saw Blade ]
169.
Signs, breathing in and exhaling are not the objects
of a single mind; People do not know these three things Tu does not increase. [171] The sign, breathing in, breathing out is not the object of a single mind; Who knows these three things Tu can increase.
170. What is the saying that these three things are not the object of a single mind ?, although they are not unknown ?, the mind is not dispersed, the bhikkhu represents effort, duty and achieve special results?
Suppose there was a tree trunk lying on a flat ground, a user cut it. His mindfulness is established by the way that the saws come into contact with the tree trunk without paying attention to the back and forth movement of the teeth, even though those teeth are not known by the saws. the teeth move back and forth; and the sawman shows effort, does the task, and achieves special results.
When the trunk is placed on a flat ground, so is the sign of forced contemplation [8] . The teeth are like, the breath in and out as well. Because the mindfulness of the person is established by the place where the cogs come into contact with the tree trunk without paying attention to the back and forth movement of the cogs, even if the teeth are not known by the sawtooth. the serrated teeth move back and forth; and so the sawman shows his effort, does the task and achieves special results, too, the bhikkhu sitting, after making the mindfulness on the tip of the nose or upper lip, does not pay attention to the movement in and out of the in and out breaths, even if they are not not known to the bhikkhus when the breaths come in and out; and thus he shows effort, task and achieves special results.
What is effort ? The diligent body and mind become easy to manipulate: this is an effort.
What is the duty ? Imperfections need to be abandoned from the diligent person, and the minds towards his object have been softened: this is the duty.
What are the special results ? In a diligent person, the attachments go to a state of renunciation, and his latent tendencies to the state of annihilation: this is a special result.
Thus, these three things are not the object of a single mind, [172] although they are not unknown, the mind is not dispersed, and he shows effort, task, and accomplishment. special fruit.
171.
Contemplating the breath in and
out of a person who is perfect, skillful in practicing, And brings gradually to growth According to the Buddha's teaching, He enlightens this world Like a cloudless full moon. [9]
172. Breathing in ( āna ) is the breath going in ( assāsa ); exhaled ( apāna ) is the exhaled breath ( passāsa ) * . [10] Establishing (grounding) through breathing is mindfulness; establishing (the foundation) by breathing out is mindfulness . When breathing into mindfulness is established (grounded) in him; While exhaling anniversary set (based) in him.
* in Vism VIII đ. 164 writing is: assāsa is the wind going out; passāsa is the breath of the wind, as mentioned in the Vinaya commentary.
173. Perfect: perfect in the sense of clear distinction * [meditation, insight and path]; perfect in the sense of [interlink states then] equipping [each other]; perfect in the perfect sense.
* pariggaha . Please read the comment about this word in Luan I. 23.
174. Skillful practice: There are four types of practice:
i. practice in the sense that there is no excess between the states arising in it; (Comment I 135)
ii. practice in the unique sense of effect (taste) of influencing competencies (Comment I 134)
iii. practice in the effective sense of due effort;
iv. practice in the sense of repetition;
These four types of practice have been mastered, formed the foundation, strengthened, refined and brought into unity. *
* Sentence: 'having matured ... homogeneous' found in D ii 103; S ii 274 ff. Perhaps because of the comparison between samaṁ and susamaṁ in the next paragraph, bhikkhu Ñāṇamoli translates susamāraddhā as brought to very sameness: 'to bring unity'. Maurice Walshe translated this word properly properly (LDB page 246); Bhikkhu Bodhi translates as perfect perfect it (CDB I pp 707-8).
'Mastery': Wherever he wishes, he has mastery, power and complete confidence, * states of [silence and actuality] ready for him to, ready ready for him to use as he wants, ready for him to consider, ready for him to start. 'Being proficient' is said for that reason.
* vesārajja: completely confident
'Forming the foundation': his mindfulness is firmly established (firmly established) on whatever basis his mind rests on. His mind rests on any foundation where his mindfulness is firmly established (firm). 'Forming the ground' is said for that reason.
'Consolidation', his contemplation rotates in parallel with whatever he cares about. He focuses his mind to whatever contemplation of his rotation in parallel with. 'Consolidation' is said for that reason.
'To be trained': to be trained in the sense of holding on, to be trained in the sense of equipment, to be trained in the perfect sense. When a Bhikkhu keeps the mindfulness, he conquers the evil and unwholesome states. 'Being skillful' is said for that reason.
'Giving unity' ( susamāraddhā ): There are four types of 'bringing unity': giving unity in the sense that there is no excess between states arising ; bring unity in the sense of the effect (taste) only of the capacity to influence; bring unity in the effective sense of due effort; bring homogeneity for legitimate cancellation ( susamugghātattā ) * gonorrhea which is the opposite of this state.
* The VRI version is susamūhatattā.
'Unity' ( susamaṁ ): [11] There is unity ( samaṁ ) and unity ( susamaṁ ). What is unity? The states that arise are inherently error-free and of the enlightened nature: this is the unity. What is 'unity'? The object for states such as cessation, nibbana: this is 'unity'. This unity and unity is known, seen, realized, realized, experienced with wisdom; Tireless effort is brought to perfection ( āraddha ), the contemplation has been established (laying the foundation) unabated, the body is calm and cool ( asāraddha ), * the mind is one- pointed . 'Bringing of unity' ( susamāraddhā ) is said for that reason.
* Close translation: not crazy. Read Peter Masefield, The Itivuttaka , PTS [Oxford, 2000], page 110.
175. Giving progression to growth: growth that is prepared in advance and then brought about by breathing in the long breath, growth prepared in advance and then brought about by breathing out long breath, ... [ and so on with 32 formulas, read e. 183 below, until] ... the growth was prepared in advance and then brought about by the long breath of renunciation. All types of breathing concepts with 16 bases are also prepared for growth and bring about interdependent growth. 'Bringing progress to growth' is said for that reason.
176. In the right way: 'In accordance with' there are ten meanings, that is, the meaning of 'according to' is the meaning of autonomy, the meaning of 'according to' is the meaning of tranquility in the mind, ... the meaning of completely suppressing disturbing emotions in the mind, is the meaning of intellect, ... is the meaning of complete understanding, ... is the meaning of renunciation, ... is the meaning of practice, ... [174] is the meaning of realization, ... is the meaning of simultaneous realization, ... the meaning of 'according to' is the meaning of the ending.
177. Buddha (the Enlightened One): is the Blessed One, who relies on himself * , not only the teacher who teaches the knowledge that has never been heard before, [12] the person who has discovered ( abhisambujjhati ) the truth , attain omniscience in the four bases, forces and control.
* sayambhū: rely on yourself, not expecting anyone else. This is the quality of a Buddha (Read PED on page 697; read R. C Childers, A Dictionary of the Pali Language, [Cosmo Publications, New Delhi, 1979] p. 471). Sayambhunā , self-understanding of the Dharma, did not learn from anyone else. Read TW Rhys Davids, F. Max M ü ller proofread, The Questions of Milinda , Vol. II, [Low Price Publications, Delhi, 1996] footnote 6, page 6.
Buddha: Buddha in what sense? He was the discoverer ( bujjhitar ) of truth, so he was the enlightened being ( buddha ). He is the one who awakened ( bodhetar ) this life, so he is enlightened. He was enlightened by fully understanding, enlightened by knowing all, enlightenment does not rely on anyone's instructions, enlightened because of his power, [13] he was enlightened by virtue of killing gonorrhea, enlightened by the virtue of liberation from the inevitable characteristics of being . * He was completely free of greed, so he was an enlightened being; He had absolutely no yard, so he was an enlightened being; He had absolutely no si, so he was an enlightened being; He is completely defiled, so he is enlightened; He walked on the path of liberation only one way, so he is enlightened; He alone discovered enlightenment to be supreme, so he is enlightened. He is enlightened because he has destroyed ignorance and attained enlightenment.
* Nirupadhi: liberation from the indispensable characteristics of being , what is inevitable of being in its broadest sense (narrow meaning: no longer attached to attachment). Read Ñāṇamoli , The Guide , PTS [Oxford, 1977], footnote 164/12, page 49. Please read the Commentary I e. 18 lists 15 essential indispensable properties of this existence.
Buddha: This is not a name given to you by a mother, by a father, by you, by a sister, by friends and companions, by relatives and relatives, by sa and brahmans, given by the devas: this is the title (taken) from the final liberation of the Enlightened One, the Enlightened ones, together with the attainment of omniscient omniscience in the Enlightened Tree, the name the 'enlightened being' (Buddha) is an expression (concept) based on realization.
178. Teached : As the Buddha taught, the meaning of 'according to' is the meaning of autonomy, the meaning of 'according to' is the meaning of tranquility in the mind, ... [and so on as in dd 176 until] the meaning of 'just as' is the meaning of ending.
179. That person : he or she is a renunciate or renunciate , living without a family.
180. The world: the world gathers, ... [repeats treatise I e 580 until] Eighteen worlds: Eighteen elements.
181. Enlightenment: After finding the meaning of 'just as' the meaning of self-control, [175] he is the star of enlightening, illuminating the world. After finding the meaning of 'just as' is the meaning of tranquility in the mind, ... [and so on in e 176 until] ... After having found the meaning of 'according to' is the meaning of strengthening cessation, he is the star that illuminates the world.
182. Like a cloudless full moon: Pollution is like a cloud, the mind of a saint is like the moon. Monks like children of Brahma master the full moon. When there was no cloud, no fog, no dust or smoke emitted by the power of the Real Moon Rāhu , the moon shone, dazzling and shining, the bhikkhu who was freed from pollution also shined, shining and shining like that. 'Like a cloudless full moon' is said for that reason.
These are thirteen types of purification.
TERMINATION TERMINATION.
[ Part iv ]
183. What are the thirty-two types of mindfulness of a contemplative worker * ?
* satokārissa: people working with mindfulness
[ Summary of the Sutta: 4 groups, 16 bases, 32 forms ]
Here, a bhikkhu goes to the forest or to a tree or to an empty spot, sitting down; After sitting cross-legged, keep your body straight, set up contemplation in front of you, always keep mindfulness of breathing in, always keep mindfulness of breathing.
(1) Being breathing in the long breath, he knows 'I breathe in the long breath'; (2) or is breathing a long breath, he knows well 'I exhale long breath'; (3) Being breathing in short breath, he knows 'I take in short breath'; (4) or breathing out a short breath, he knows 'I exhale a little breath'. (5) He practices like this: 'Body experience [breath], I will breathe in'; (6) He practices like this: 'Experience of the whole body [the breath], I will exhale'; (7) He practices like this: 'Calming down the behavior of the body, I will breathe in'; * (8) He practices like this: 'Calming down the behavior of the body, I will exhale'.
* ' bodily behavior ' is the in and out breath (M i 301). Although rooted in the mind ( cittasamuṭṭhāna ), the breath is still considered 'bodily behavior' because its existence is closely related to the body created by karma and the breath created by the body vehicle (Pm 263). Read đ. 266.
(9) He practices like this: 'Experience the joy, I will breathe in'; (10) He practices like this: 'Experience the joy, I will exhale'; (11) He practices like this 'Experience bliss, I will breathe in'; (12) He practices like this 'Experience bliss, I will exhale'. (13) He practices like this [176] 'Experience the behavior of the mind, * I will breathe in'; (14) He practices like this 'Experience the mind's behavior, I will exhale'. (15) He practices like this 'Calms the behavior of the mind, I will breathe in'; (16) He practices like this 'Calms the mind's behavior, I will breathe out'.
* Cūḷavedalla Products in the Sutta Pitaka says: 'Awareness and sensation are mental states, these are states that are closely related to the mind; that is why sensation and perception are ' mental behaviors ' (Mi 301). Annotation MA said the behavior of the mind, body behavior have intimate contact with the mind and body in the sense that by heart, by itself created . Read Ñāṇamoli and Bhikkhu Bodhi, The Middle Length Discourses of the Buddha , Wisdom Publications, [Boston, 1995], footnote 466, page 1240.
(17) He practices like this 'Experience the mind, * I will breathe in'; (18) He practices like this 'Experience the mind, I will exhale'. (19) He practices like this 'Making joyful heart, I will breathe in' 2 * ; (20) He practices like this 'Making the heart rejoice, I will exhale'. (21) He practices like this 'Making the mind, I will breathe in' 3 * ; (22) He practices like this 'Concentrate, I will exhale'. (23) He practices like 'Liberating the mind, I will breathe in' 4 * ; (24) He practices like this 'Release the mind, I will exhale'.
* ' cittapaṭisaṁvedī ' experience is understood according to the four jhanas .
2 * 'making jubilant mind ' ( abhippamodayaṁcittaṁ ) is explained as either having the two realms of meditation having joy or being able to enter the meditative realms with insight leading to the cessation of arising ...
3 * ' making mind concentration ' ( samādahaṁcittaṁ ) to indicate the entry into the meditation realm or the brief concentration arises with insight.
4 * ' liberating mind ' ( vimocayaṁcittaṁ ) means liberating the mind from obscurations and meditative elements by being concentrated in an increasing degree, and getting rid of cognitive distortions by insight. Read Ñāṇamoli and Bhikkhu Bodhi, ibid , footnote 1120, page 1325.
(25) He practices like this 'Quan impermanence, I will breathe in'; (26) He practices like this 'Quan impermanence, I will exhale'. (27) He practices like this 'Contemplating all desires, I will breathe in'; (28) He practices like this 'Contemplating all desires, I will exhale'. (29) He practices like this 'Contemplating cessation, I will breathe in'; (30) He practices like this 'Contemplating cessation, I will exhale'. (31) He practices like this 'Give up, I will breathe in'; (32) He practices like this 'Give up, I will breathe out'. (Vin iii 70 f .; M iii 83; S v 311 f .; A v 111).
[ Note on the text of the introduction ]
184. Here: in this awareness, in this choice, in this favor, in this selection, in this Dharma, in this Vinaya, in the field of Dharma and this Rule, in the teaching This reason, in this Pham Hanh life, in the Teachings of this teacher. 'Here' is said for that reason.
185. A Bhikkhu: A Bhikkhu is a generous or lay secular or an Arahant who has proved unassailable.
186. Forest: After crossing the boundaries, all are forests.
187. Tree stump: a Bhikkhu's seat is prepared, or a bed, a chair, a cushion, a mat, a piece of leather or a bunch of grass, leaves or bushes of a Bhikkhu spread out, where he goes, stands, sits or lies.
188. Emptiness: where the laity or the monk rarely visit.
189. Place: house, penthouse, mansion, villa, cave.
190. Sit down; After sitting cross-legged: he sat down, after sitting cross-legged finished .
191. Keep your body straight: your body is straight, set up [steady], placed somewhere there.
192. Set up contemplation in front of him ( parimukhaṁ satiṁ upaṭṭhapetvā ): pari means to maintain; mukhaṁ ( nđ : mouth) means a way out; satiṁ (reciting) means establishing (grounding). 'Parimukhaṁ satiṁ upaṭṭhapetvā' (contemplation established before him) is said for that reason. [14]
193. Always keep contemplating the position he breathes in, always keeping contemplating the position he exhales: [177] he is a person working in contemplation according to 32 aspects:
(1) When he knows best one-pointedness and not distracted through breathing in a long breath, the concept is established (created the basis) in him; thanks to that mindfulness and mindfulness, he is a person who has contemplative action. (2) When he knows best one-pointedness and not distracted by exhaling a long breath ... (32) When he knows one-pointedly and not distracting through exhalation, renunciation, the concept is established (creating the background ground) in him; thanks to that mindfulness and mindfulness, he is a person who has contemplative action.
194. How is (1) breathing in long breath, he knows 'I breathe in long breath'; (2) or is he sighing, does he know 'I exhale a sigh'?
[ Analysis of Contemplative Objects ]
195. (a) He breathes in a long breath by distance. (b) He exhaled a long breath in terms of distance. (c) He breathes in and exhaled breaths in and out long breaths measured by distance. When he breathed in and out long breaths and long breaths measured by distance, energetically arises. * (d) With enthusiasm, he breathes in a more subtle long breath than measured by distance. (e) With enthusiasm, he exhaled a long breath more subtly than before measured by distance. (f) With enthusiasm, he breathes in and out more subtle in and out breaths before measuring with distance. When, with enthusiasm, he breathed in and out more subtle in and out breaths than before, measured by distance, joyfully arose. (g) With joy, he breathes in a longer, more subtle breath than measured by distance. (h) With joy, he exhaled a long breath more subtly than before measured by distance. (i) With joy, he breathes in and out more subtle in and out breaths before measuring with distance. With joy, when he breathes in and out of breaths in and out longer, more subtly measured by distance, his mind turns away from the breaths in and out, and calmness is established.[15]
* chando uppajjati: chanda here means the will, which arises because of the attainment as the meditation progresses. So I translate it as 'ardent enthusiasm'. Read Ñāṇamoli , The Path of Purification [BPS, 1991], footnote 46, page 783.
[ Background of mindfulness ]
196. The breaths in and out in these nine dimensions are the body. [16] 'Setting' (foundation) is mindfulness. The shop is the mind. The body is established (grounded), but it is not contemplation. Mindfulness is both a set (basis) and a contemplation. Thanks to mindfulness and thanks to the position, he contemplates the body. That is why saying 'Practicing the foundation (establishing) of contemplation in the form of contemplating the body in the same way as the body. [17] [178]
197. He taste: [18] How does he taste his body? He contemplates that body is impermanent, not permanent; contemplation of the brain, not consistent pleasure; the shop is not a fall, not a shop; he turned out boring, out of interest; he makes greed fade, do not arouse it; he made the cessation, no longer being run; he let go, did not hold. When the bar is impermanent, he renounces the perception that is permanent; when he contemplates the brain, he renounces the perception that joy; when the restaurant is not a self, he renounces the perception that is the self; when he became boring, he stopped being interested; when his greed faded, he renounced greed; when making the cessation, he abandoned being run; When letting go, he no longer holds. He knows the body like that.
198. practice: there are four types of practice: practice in the sense that there is no excess between the states arising in it; practice in the unique sense of the effect (taste) of the influences; practice in the sense of efficiency of proper effort and practice in the sense of repetition.
[ Contemplation Exercise and Thorough Understanding * ] [19]
199. When he knows with certainty 2 * one-pointedness and not distracting through the long breaths and the long exhalations, his experience is clearly realized when they arise, well aware when they appear. (established), are well aware when they disappear; 3 * his awareness is clearly recognized when they arise, is clearly realized when they appear (established), are well aware when they disappear; the affirming of his object is clearly realized when they arise, is clearly aware when they appear (established), are well aware when they pass away.
* sampajāna: thorough understanding of the characteristic is not confused. Its mission is to learn (to judge). Its expression is scrutinized (Vism IV p. 172).
2 * viditā; 3 * abbhatthaṁ
200. how are his experiences perceived when they arise, perceived when they appear (established), are well aware when they disappear ?
The arising of experience is clearly identified in the sense that there is conditional arising like this: With the arising of ignorance, there should be the arising of experience. The arising of experience is identified in the sense that it arises conditionally like this: With the arising of desire, there should be the arising of experience ... The arising of experience is identified according to The meaning of condition arises like this: With the arising of acts of fruiting, there should be the arising of experience. The arising of experience is clearly identified in the sense that it arises conditionally like this: With the arising of contact, there should be the arising of experience. Also, when he saw the characteristic of arising, he was well aware of the arising of experience. The arising of experience is perceived as such. (compared to I e. 288).
What is the (established) occurrence of the perceived experience? When he considers [experience] to be impermanent, the appearance (setting) of destruction is realized; when he considers the experience of suffering, the appearance (setting) of fear is clearly recognized; when he contemplates experience is not self, the appearance (set) of emptiness is clearly recognized. The (established) appearance of experience is well known like that.
What is the disappearance of a perceived experience? The disappearance of experience is clearly identified in the sense of this conditional cessation: With the cessation of ignorance, there is the cessation of experience. The disappearance of experience is well known in the sense of this conditional cessation: With the cessation of desire, there is the cessation of experience ... [179] With the cessation of the act of creating As a result, there should be the end of experience. The disappearance of experience is clearly perceived in the sense of this conditional cessation: With the cessation of contact, there is cessation of experience. Also, when he sees the characteristic of transformation, he has clearly recognized the disappearance of experience. That is how the disappearance of a perceived experience is perceived.
His experiences are clearly recognized when they arise, are clearly aware when they appear (established), are well aware when they disappear like that.
201. How is perception perceived when it arises, is perceived when it appears (established), is well aware when it disappears?
The arising of consciousness is realized in the sense that it arises conditionally like this: With the arising of ignorance, there is the arising of awareness ... With the arising of desire ... With the the arising of contact ... [and so on. 200 to the end].
202. How is the mind-turning towards objects perceived when they arise, perceived as they appear (established), and perceived when they disappear?
The arising of affirming the mind towards the object is clearly understood in the sense that it arises conditionally like this: With the arising of ignorance, there should be the arising of affirming towards the object ... With the arising of longing ... With the arising of fruiting ... With the arising of consciousness ... [and so on. 200 to the end] ... [180] [20]
The afferent-mentality of objects is realized when they arise, is clearly aware when they appear (established), they are well aware when they disappear.
[ Summary of Influential Abilities ... ]
203. when he knows for sure one-pointedness and not distracting through long breaths and long breaths, he sums up the forces of influence, understands their realm, can enter the most meaningful as; * he sums up forces ...; he sums up the factors that make up enlightenment ...; he synthesized path ...; [21] he sums up the [other] states, understands their realm, can enter the meaning of most as. *
* samatthañcapaṭivijjhati : can enter the meaning of most as.
204. He aggregates the capacity to influence: he aggregates the capacity to influence how? He synthesized the capacity to influence the faith in the sense of its determination, he synthesized the capacity to influence the effort in the sense of its efforts, he synthesized the capacity to influence the concept in the sense its establishment (basis), he synthesizes the capacity to influence the definition of its undisturbed definition, he synthesizes the capacity to influence the wisdom of its clear meaning. This person synthesizes the power of influence on this object. 'He synthesizes the capacity to influence' is said for that reason.
205. He understood their field: his object is his field; his realm is his object. He understood, so he was a person; the act of understanding is wisdom. [22]
Most like: the appearance of the object is most like, the mind that is not scattered is most like, making the mind the most pure.
Meaning: to mean no errors, to mean not infected with gonorrhea, meaning to keep clean, the ultimate meaning.
Incarnation: he can enter the appearance (set) of the object, he can enter the meaning of the mind is not scattered, he can enter the determination of the mind, he can enter the mind keeping clean. 'Entering the meaning of the most like' is said for that reason.
206. he sums up the forces: how does he aggregate the forces? He synthesized credibility in the sense of not moving because of its disbelief. He synthesized effort in the sense of not moving because of its laziness. He synthesized force concept in the sense of not moving because of its distraction. He summed up the force in the sense of being unwavering because of its oscillation. He synthesized wisdom in the sense of not moving because of his ignorance. This person combines these forces on this object. 'He gathered forces' is said for that reason.
207. He knows their field: ... [etc ... as in e. 205 until the end]. [181]
208. How does he synthesize the factors that make enlightenment: how does he synthesize the elements that make enlightenment? He synthesizes the factors that make up enlightenment of mindfulness in its established (grounded) sense. He synthesizes the factors that make up the enlightenment of seeking truth in its literal sense. He synthesizes the factors that make up the enlightenment of effort in the sense of its effort. He synthesized the factors that make up enlightenment of joy in the sense of harmony. He synthesizes the factors that make up the enlightenment of tranquility in the sense of its bliss. He synthesizes the factors that make up the enlightenment of the definition in its not distracting sense. He synthesizes the factors that make up the enlightenment of calmness in the sense of thinking * its. This person synthesizes the factors that constitute that enlightenment on this object. 'He synthesizes the factors that make up enlightenment' is said for that reason.
* paṭisaṅkhānaṭṭhena: in the sense of thinking.
209. He understands their field: ... [etc ... as in e. 205 until the end].
210. He synthesizes the path: How does he synthesize the path? He synthesized right view in the clear sense of it. He synthesized righteous thinking in the sense that his mind dwells on it. He synthesized right speech in the sense of preserving its words . * He sums up the administration in the sense of its origin. He aggregates right livelihood in the clean sense of it. He aggregates right effort in the sense of its effort. He synthesized mindfulness in the sense of establishing (the foundation) of it. He synthesized right concentration in the sense of not distracting. This person synthesized that path on this object. 'He synthesized the path' said for that reason.
* pariggahaṭṭhena: in the sense of preserving words.
211. He understood their field: ... [etc ... as in e. 205 until the end].
212. Does he synthesize states [other ] : How does he synthesize [other] states? He aggregates the power to influence the sense of their superiority. He summed up the forces in their unshakable sense. He aggregates the elements that make up enlightenment in the sense of their escape. He synthesized path according to their cause. He aggregates the foundations (set) of contemplation in the sense of establishing (the foundation) of them. He aggregates right effort in the sense of their efforts. He synthesizes the basis of magical power (the path to energy) in the sense of their accomplishment. He sums up the truth in the true sense of the (real) of them.
213. he aggregates stillness in the sense of its not distracting. He synthesized the true nature in the sense of visualization. He synthesizes tranquility and contemplation of the nature according to their unique effect (flavor). He synthesized coordination in the sense of not exceeding it.
214. He summarizes the process of purifying the gender in the sense of its dominance. He summed up the process of purifying the mind in its unadulterated sense. He summarizes the process of purifying the viewpoint in its clear sense. He synthesized liberation in the sense of spending its own liberation. [182] he synthesized intelligence in the sense of understanding. He synthesized targets of liberation in the sense of its renunciation. He synthesized the position of destruction in the sense of cutting it. He aggregates the position of non-arising in the sense of calming of it.
215. he gathered energetically in the sense of its origin. He aggregates attentive consideration in the sense of its origin. He aggregates contact in the sense of its encounter. He synthesized the sense of its pioneers. He synthesized mindfulness in the sense of its victory. He synthesized wisdom in the highest sense of all of it. He synthesizes the objective of liberation at its core meaning. He synthesized Nibbana , which entered with immortality, in the sense of its termination. This person synthesized that path on this object. 'He synthesizes [other] states' spoken for that reason.
216. He understands their field: ... [etc ... as in đđ 20 5 * till the end].
* Original text: VND 106-7. In thesis III, these two paragraphs do not carry the same content to repeat. I have corrected it (as in p. 205).
(ii)
217. How is (3) breathing in a short breath, he knows 'I breathe in a short breath'; (4) exhaling a short breath, does he know 'I exhale a short breath' ?
[ Analyzing the Topic Contemplation ]
218. (a) He breathes in a short breath by a short moment. (b) He exhaled a short breath measured by a brief moment. (c) He breathes in and out of short breaths and short exhalations measured in a short moment. When he breathed in and exhaled short breaths and short exhalations measured in a short moment, effort arisen. (d) With enthusiasm, he breathes in the short breath more subtly than before with a brief moment. (e) ... [and so on in paragraph d. 195 until the end, replace the long text with the short one and replace the word space with a short moment ].
[ Foundations of Quan Yin ]
219. In and out breaths are short in nine physical aspects. Setting (grounding) is mindfulness. The shop is the mind. The body is called establishing (the foundation), but it is not contemplation. Mindfulness is both a foundation (basis) [183] and is contemplation. Thanks to mindfulness and thanks to the position, he contemplates the body. That is why it says, 'Practicing the foundation (establishing) of contemplation in the form of contemplating the body in the same way as the body'.
220. The shop he : ... [repeat đ. 197].
221. Practice : ... [repeat đ. 198].
[ Contemplation Exercise and Thorough Understanding ]
222-225. When he knows one-pointedness and does not disperse through the long breaths and the long exhalations, his experience is clearly realized when they arise, ... [and so on in the 199st- 202 until the end].
[ Summary of Influential Abilities ... ]
226-238. When he knows one-pointedness and does not disperse through the long breaths and the long breaths, he sums up the forces of influence, understands their realm, and merges the meanings of the most. ; he gathered the forces, ... [and so on in dd 199-202 until the end].
(iii)
239. How is (5) He practices like this: 'Experience whole body [breath ] , I will breathe in'; (6) He practices like this: 'Body experience [breath ] , I will exhale '?
[ Analyzing the Topic Contemplation ]
240. Body : there are two types of body: mind body and physical body.
What is the mind and body? Experience, perception, intention, contact, mind-taking, mind-nature * are the mind-body, and so-called mental behavior: these are bodily mind.
* mental nature ( nāma = mentality: habit, way of thinking)
What is a physical body? The four main factors and elements drawn from these main elements, the in and out breath, the sign of attachment, and so-called bodily behavior: this is the body. be.
241. How does he experience these bodies? When he knows one-pointedness and does not disperse through long breaths, his mindfulness is established (grounded). Thanks to that contemplation and thanks to that position, he experiences these bodies. When he knows one-pointedness and not dispersed through long breaths, ... through short breaths, ... through short breaths, ... his mindfulness is established. (laying the groundwork). Thanks to that contemplation and thanks to that position, he experiences these bodies.
242. When he towards, he experienced this body. When he knows, he experiences these bodies. When he saw clearly, ... revised, ... decisively his mind, ... determined by faith, ... diligent effort, ... established (grounded) mindfulness , ... concentration, ... When he knows clearly with wisdom, ... When he directly witnesses know what should be a direct witness, ... When he fully knows what needs to be understood know fully, ... [184] When he renounces what needs to be abandoned, ... When he practices what needs to be practiced, ... When he realizes what needs to be realized, he he experiences these bodies. These bodies are experienced like that.
[ Foundations of Quan Yin ]
243. Breathing and exhaling while experiencing the whole body [the breath] is one body. Setting (grounding) is mindfulness. The shop is the mind. That body is called establishing (the foundation), but it is not contemplation. Mindfulness is both a set (basis) and a contemplation. Thanks to contemplation and thanks to that position, he contemplates that body. That is why it says, 'Practicing the foundation (establishing) of contemplation in the form of contemplating the body in the same way as the body'.
244. Taste the restaurant : ... [repeat đ. 197].
245. Practice : ... [repeat đ. 198].
[ Training ]
246. In and out breaths while experiencing the whole body [breath] is the Purification Process in the sense of restraint; those in and out breaths are the Process of Purifying the Mind in the not-dispersed sense; those in and out breaths are the Process of Purifying the View of the View in the sense of seeing. The meaning of tame in it is to practice on the Sangha; the meaning of not distracting in it is training on the Sangha; The meaning of seeing in it is the practice of the higher Sangha.
247. When paying attention to these three types of practice, he practices, when he knows them well, he practices, when he sees clearly, ... [and so on. 242 until] ... when he realized what needed to be realized, he practiced.
[ Contemplation Exercise and Thorough Understanding ]
248-251. When he knows one-pointedness and not distracting through the long breaths and the long breaths, while experiencing the whole body [the breath], his experiences are clearly realized when they arise. .. [and so on đđ 199-202 until the end].
[ Summary of Influential Abilities ... ]
252-264. When he knows one-pointedness and not distracting through long breaths and long breaths, while experiencing the whole body [breath], he synthesizes the forces that influence, understand the field. of them, can enter the meaning of most as; he sums up the forces ... [and so on like at dd 203-215 till the end].
(iv)
265. How is (7) He practices like this: 'Calms the behavior of the body, I will breathe in'; (8) He practices like this: 'Calming down the behavior of the body, I will exhale' ?
[ Analyzing the Topic Contemplation ]
266. What is body behavior ? The long breaths are the body; These breaths are closely related to the body, which is the behavior of the body, [23] he practices to calm, to stop, to silence the actions of this body. The long exhalations belong to the body; ... The short breaths to the body; ... The short breaths to the body; ... The breaths to go in while experiencing the whole body [breath] bodily; ... exhalations while experiencing the whole body [breath] belong to the body; These breaths are closely related to the body, which is the behavior of the body, he practices to calm, stop, and silence the actions of this body.
When there are such bodily acts because the body leans back, back and forth, in all directions, leaning forward, wavering, agitated, moving, moving, [185] he practices like this 'Calm down' calming body behavior, I will breathe out. ' When there are such behaviors of the body because the body does not tilt back, back and forth, in all directions, lean forward, stir, change always, move, shake, quiet and subtly, he practices like this 'Calms body behavior, I'll breathe in'.
Then the monk practices like this 'Calms body behavior, I will breathe in', monk practices like this 'Soothes body behavior, I will exhale': thus, not creating the experience of the breath, and not creating the in and out breaths, and not creating the breath, and not creating samādhi by the breath, and as a result the omniscient one does not enter and does not appear. derived from that accomplishment.
Then the monk practiced like this' Calms down the behavior of the body, I will breathe in ', the monk practices like this' Soothes the behavior of the body, I will exhale: thus creating the sutta experience the breath, and there are in-breaths and in-breaths, and there is created breath, and there is concentration created through the breath, and as a result the omniscient penetrates and arises from the That achievement. Like what? Like knocking a gong. At first, the rough, muddy sound came out and [the mind took place] because the symbol of this awkward sound was well known, attentive, well-observed; and when this rough sound stops, then weak sounds happen and [mind takes place] because of the symbol [24] of this faint sound is clearly identified, attentive to, closely observed; and when this feeble sound ceases, then the mind happens because it has signs of these feeble sounds as the object - so too, first in and out breaths are raw and [mind undisturbed] because the signs of the in and out coalesced breath are clearly identified, attentive to, closely observed; and when these gross in and out breaths cease, then later in and out weak breaths occur and [the mind is not dispersed] because of the symbol of the in and out breaths. This weak exhalation is well known, attentive, well-observed; and when these weak in and out breaths cease, then the mind happens because it has signs of these weak in and out breaths as its object. Thus, having created the wind-like experience,
[ Foundations of Quan Yin ]
267. In and out breaths calm down the behavior of body as one body. Setting (grounding) is mindfulness. The shop is the mind. The body is called establishing (the foundation), but it is not contemplation. Mindfulness is both a set (basis) and a contemplation. Thanks to contemplation and thanks to position, he contemplates that body. That is why it says, 'Practicing the foundation (establishing) of contemplation in the form of contemplating the body in the same way as the body'.
268. He is consistent: ... [repeat đ 197].
269. Practice: ... [repeat d 198].
[ Training ]
270-271. The breaths that come in and out while the whole body experience [the breath] is the Purification Process in the sense of control; ... [repeats the rest of the passage 246-247 until the end].
[ Contemplation Exercise and Thorough Understanding ]
272-275. When he knows one-pointedness and does not disperse through the long breaths and the long exhalations soothe his body's behavior, his experience is clearly realized when they arise, ... [and just like in dd 199-202 to the end].
[ Summary of Influential Abilities ... ]
276-288. When he knows one-pointedness and not dispersing through the long breath and the long exhalation soothes the behavior of the body, he sums up the forces of influence, understands their domain, understands clearly Get the most sense of like; he gathered the forces ... [and so on in dd 203-206 until the end].
[ Conclusion of the First Four Sentences ]
289. Eight types of position on the mind, and eight types of setting (foundation) of contemplation.
The four foundations of the Sutta refer to the visualization of the body as the body.
TERMINATION TERMINATION.
(v)
290. (9) How is he doing like this: 'Experience joy, I will breathe in'; (10) he practices like this: 'Feeling happy, I will exhale' ?
[ Analyzing the Topic Contemplation ]
291. Hei is what? When he knows one-pointedness and not dispersed through long breaths, because joy should rejoice in him ... When he is sure of one-pointedness and not dispersed through long breaths , ... through short in breaths ... through short outward breaths, through inward breaths while experiencing [187] the whole body [breath], ... through outward breaths during menstruation experiencing the whole body [breath] through the breaths in order to calm down the behavior of the body, through the long breaths to calm down the behavior of the body, because joy should rejoice in him. Any joy, any rejoicing, any joyful act, any rejoicing, any joy, any pleasure, any satisfaction, poetry, any peace of mind, joy. [25]
292. How did he experience happiness? When he knows one-pointedness and does not disperse through long breaths, his mindfulness is established (grounded). Thanks to that contemplation and thanks to that position, he experiences that joy. When he knows one-pointedness and not dispersed through long breaths, ... through short breaths, ... through short breaths, ... through breaths in and out of breath, Experiences of the whole [breath], ... through exhalations while experiencing the whole body [breath], through in breaths, soothes bodily behavior, through exhalations soothes acts of the body, one's contemplation is established (based on). Thanks to that contemplation and thanks to that position, he experiences that joy.
293. when he towards, he experienced that joy. When he knows, that joy is experienced ... [and so on. 242 until] ... When he realizes what needs to be realized, he experiences that joy. That happiness is experienced like that.
[ Foundations of Quan Yin ]
294. Through the in and out breaths while the whole body experience [breath] is feeling. Setting (grounding) is mindfulness. The shop is the mind. Feeling is a setting (foundation), but it is not contemplation. Mindfulness is both a set (basis) and a contemplation. Thanks to mindfulness and thanks to mind, he contemplates that feeling. That is why saying 'Practicing the foundation (establishing) of contemplation in the form of consistent feeling is like feeling'.
295. He is consistent: ... [repeat đ. 197].
296. Practice: ... [repeat đ. 19 8 ] .
[Training ]
297-298. The breaths that come in and out while the experience of joy is the Purification of Gender in the sense of restraint; ... [repeats the remaining paragraphs of verses 246-247 until the end].
[ Contemplation Exercise and Thorough Understanding ]
299-302. When he knows one-pointedness and does not disperse through in-breath and out-breath while experiencing happiness, his experience is clearly realized when they arise, ... [and so on. 199-202 until the end].
[ Summary of Influential Abilities ... ]
303-315. When he knows one-pointedness and is not dispersed through in-breath and out-breath during the experience of happiness, he sums up the forces of influence, understands their realm, can enter the meaning of most like; he gathered forces ... [and so on in dd 203-215 until the end].
(we)
316. (11) How is he doing like this: 'Experience experience touch, I will breathe in; (12) he practices like this: 'Feeling pleasant, I will exhale'?
[ Analyzing the Topic Contemplation ]
317. What is peanuts ? There are two types of peanuts: Peanut which is physical and peanut
What is peanuts? Any physical well-being, pleasant body, healthy body and pleasant birth due to physical contact, welcoming the pleasant feeling arising from physical contact, is physical touch. [26]
What is mind-bliss? Any mental well-being, pleasant mind, strong and pleasant mind being born of contact with the mind, welcoming pleasant sensation arising from contact with the mind, is the mind-pleasures.
318. He experienced that touch like? When he knows one-pointedness and not dispersed through long breaths, ... through long breaths, ... through short breaths, through short breaths, through breaths, the breath coming in through the whole body experience [breath], ... through exhaled breath while experiencing the whole body [breath], ... through the long breaths, it calms down the behavior of the body, through the long exhalations soothe body behavior, through the in breaths during the bliss experience, ... through the exhalations while the blissful experience ... his contemplation is established ( laying the groundwork). Thanks to that contemplation and thanks to that position, he experiences that bliss.
319. when he is interested in the mind, he experiences that bliss. When he knows, ... [and so on in d 242 until] ... When he realizes what needs to be realized, he experiences that joy. That happiness is experienced like that.
[ Foundations of Quan Yin ]
320. through in-breath and out-breath while experiencing bliss, experience. Setting (grounding) is mindfulness. The shop is the mind. Experience is a setting (foundation), but it is not contemplation. Mindfulness is both a set (basis) and a contemplation. Thanks to mindfulness and thanks to mind, he contemplates that experience. That is why saying 'Practicing the foundation (establishing) of contemplation in the form of consistent feeling is like feeling'.
321. The owner: ... [repeats d 197].
322. Practice: ... [repeat d 198].
[ Training ]
323-324. The breaths that come in and out while the experience of bliss is the Purification of Gender in the sense of restraint;
[ Contemplation Exercise and Thorough Understanding ]
325-328. When he knows one-pointedness and does not disperse through in-breath and out-breath while experiencing bliss, his experience is clearly realized when they arise, ... [and so on. 199-202 until the end].
[ Summary of Influential Abilities ... ]
329-341. When he knows one-pointedness and does not disperse through in-breath and out-breath while experiencing bliss, he sums up the forces of influence, understands their domain, can enter the meaning of most like; he gathered the forces, ... [and so on in dd 203-215 until the end].
(vii)
342. (13) How is he doing like this: 'Experience the behavior of the mind, I will breathe in'; (14) he practices like this: 'Experiencing the behavior of the mind, will I exhale ?
[ Analyzing the Topic Contemplation ]
343. What is the behavior of the mind ? Awareness and feeling because the long breaths are in the mind; These things are intimately related to the mind, which is the behavior of the mind. 23 Awareness and feeling of long breaths, ... short breaths ... short breaths ... breaths in during the whole body [breath], ... exhalations while experiencing the whole body [breath], ... long breaths to calm body behavior, long breaths to calm body behavior, breaths out while experience bliss, ... the breaths in while bliss experience, ... breaths out while bliss experience is mindful; These things are intimately related to the mind, which is the behavior of the mind. This is the behavior of the mind.
344. How does he experience that bliss? When he knows one-pointedness and not distracting through long breaths, long breaths, short breaths ... short breaths, breaths in when experiencing the whole body [breath], ... the breaths coming out while experiencing the whole body [breath], ... the breaths in the long soothe the behavior of the body, the breaths out making the breaths to calm down the behavior of the body, the breaths coming in while experiencing happiness, ... breaths out while experiencing happiness ... the breaths coming in while bliss experience, ... breaths out in when his experience of contemplation ... his contemplation is established (laying the foundation). Thanks to that contemplation and thanks to that mind, the acts of that mind are experienced.
345. When he is interested in the mind, the acts of that mind are experienced. When he knows, that joy is experienced ... [and so on until 242] ... When he realizes what needs to be realized, the acts of that mind are experienced. Such acts of mind are experienced like that.
[ Foundations of Quan Yin ]
346. Through in-breath and out-breath while experiencing the mind's behavior should be experienced. Setting (grounding) is mindfulness. The shop is the mind. Experience is a setting (foundation), but it is not contemplation. Mindfulness is both a set (basis) and a contemplation. Thanks to mindfulness and thanks to mind, he contemplates that experience. That is why saying 'Practicing the foundation (establishing) of contemplation in the form of consistent feeling is like feeling'.
347. He taste: ... [repeat đ 197].
348. Practice: ... [repeat đ 198].
[ Training ]
349-350. The breaths that come in and out while experiencing the mind's behavior are the Purification Process in the sense of restraint; ... [repeats the remaining paragraphs of verses 246-247 until the end].
[ Contemplation Exercise and Thorough Understanding ]
351-354. When he knows one-pointedness and is not dispersed through in-breath and out-breath while experiencing the mind's behavior, his experiences are well aware when they arise, ... [and so on. like that in đ 199-202 until the end].
[ Summary of Influential Abilities ... ]
355-367. When he knows one-pointedness and is not dispersed through in-breath and out-breath while experiencing the mind's behavior, he sums up the forces of influence, understands their domain, understands clearly the meaning of the most as; he gathered forces ... [and so on in dd 203-215 until the end].
(viii)
368. (15) How is he to practice like this: 'Calm behavior of the mind, I will breathe in'; (16) he practices like this: 'Calm down to the behavior of the mind, I will exhale'?
[ Analyzing the Topic Contemplation ]
369. What is the behavior of the mind ? Awareness and feeling of long breaths ... long breaths ... short breaths ... short breaths ... breaths in and out of the whole body [breath breaths], ... exhalations while experiencing the whole body [breath], breaths in to calm bodily behavior, breaths out to calm body behavior, breaths out in when the experience of joy, ... the breaths in while the experience of joy, ... the breaths out while the experience of bliss, ... the breaths while the experience of bliss, ... the breaths out while experiencing the behavior of the mind, ... the breaths in while experiencing the behavior of the mind
is of heart; These things are intimately related to the mind, which is the behavior of the mind; he practiced for calm, for stopping, for quieting the behavior of this mind.
[ Foundations of Quan Yin ]
370. Through in-breath and out-breath while experiencing the mind's behavior should be experienced. Establishing (foundation) ... That's why saying 'Practicing the foundation (setting) of mindfulness in the form of contemplating the sensation is the same as feeling'.
371. He is consistent: ... [repeat đ 197].
372. Practicing: ... [repeats d 198].
[ Training ]
373-374. The breaths in and out that calm the mind's behavior are the Purification Process in the sense of control ... « repeat the rest of the passage 246-247 until the end » . *
* POD does not contain the quotation marks " » . I continue the previous paragraphs so that your stream of thoughts will not be interrupted.
[ Contemplation Exercise and Thorough Understanding ]
375-378. When calming the mind's behavior through in and out breaths, he knows the one-pointedness and non-dispersion, his experiences are well realized when they arise ... « and on and on like that in VND 199-202 until the end » .
[ Summary of Influential Abilities ... ]
379-391. When he knew most of the center and not dispersed through the breathing in and breathing out as quiet acts of mind, he synthesized the capacity to influence ... " and so on as in dd 203- 215 to the end » .
[ Conclusion of the Second Paragraph Four Sentences ]
392. The eight types of mindfulness, and the eight types of setting (foundations) of mindfulness. The four foundations from the Sutta refer to the sensation as it feels.
(ix)
393. (17) How is he like this: 'Experience the mind, I will breathe in; (18) he practices like this: 'Experiencing the mind, I will exhale'?
[ Analyzing the Topic Contemplation ]
394. Mind which is what? To have the mind is the consciousness due to the long breaths in the mind; ... To have the mind is the consciousness due to the short in-breaths; ... [and so on with all other forms until] ... exhaled breath calms body behavior; any consciousness, mind, conceptualization, mind, transparency, [190] mind, will, power to influence, consciousness, set of consciousness, <the element of consciousness created by those factors. out> come on, be mind. [27] *
* Read Nhu Nhien, Analytical , đ 184 talk about elemental idea & consciousness.
395. How does he experience that mind? When he knows for sure one-pointedness and not dispersing through long breaths, ... [and so on with all other forms until] ... When he knows for sure one-pointedness and indifference through the in-breath and the out-breath calming down the mind's behavior, one's contemplation is established (grounded). Thanks to that contemplation and thanks to that position he experiences that mind.
396. When he is interested in the mind, its acts are experienced. When he knows, ... [and so on in d 242 until] ... When he realizes what needs to be realized, he experiences the behavior of that mind. He experienced the behavior of that mind like that.
[ Foundations of Quan Yin ]
397. Through in-breath and out-breath during mental experience, there should be consciousness awakening. Setting (grounding) is mindfulness. The shop is the mind. The conscious mind is a foundation (foundation), but it is not contemplation. Mindfulness is both a set (basis) and a contemplation. Thanks to that mindfulness and thanks to that position, the mind contemplates doing that consciousness. That is why it says 'Practice the foundation (set up) of mindfulness in the form of mindfulness in the same way as the mind'.
398. He is consistent: ... « Repeat dd 197 » .
399. Practice: ... « repeat d 198 » .
[ Training ]
400-402. The breaths coming in and exhaling while the mind experiences is the Purification Process in the sense of restraint; ... « repeat the rest of the passage 246-247 until the end " .
[ Contemplation Exercise and Thorough Understanding ]
402-405. When he knows one-pointedness and is not dispersed through in-breath and out-breath during the mind-experience, his experiences are well-aware when they arise, ... « and so on. đ 199-202 until the end » .
[ Summary of Influential Abilities ... ]
406-418. When he knows one-pointedness and is not dispersed through in-breath and out-breath during the mind experience, he sums up the forces of influence, ... « understanding their field, incarnation Get the most sense of like; he synthesized the forces ... and so as in dd 203-215 until the end » .
(x)
419. (19) How is he doing like this: 'Making the heart rejoice, I will breathe in'; (20) he practices like this: 'Doing joyful mind, I will exhale' ?
[ Analyzing the Topic Contemplation ]
420. What is making the mind rejoice ? When he knows one-pointedness and not dispersed through the in-breath, ... [and so on with all the other forms until] ... When he knows for sure one-pointedness and not dispersed through breath out while experiencing the mind, acts that rejoice the mind in him. Any act of creating joy, any joy, any joy, any pleasure, any satisfaction, poetry, any peace of mind, is the act of making the heart rejoice.
[ Foundations of Quan Yin ]
421. Through breathing in and breathing out, the mind rejoice, so there is the mind to be awake. Establishing (grounding) is contemplation ... « Consistent is mind. The conscious mind is a foundation (foundation), but it is not contemplation. Mindfulness is both a set (basis) and a contemplation. Thanks to that contemplation and thanks to that position, he contemplates that consciousness » . That is why it says, 'Practicing the foundation (establishing) of mindfulness in the form of mindfulness is the same as the mind'.
422. He is consistent: ... « repeat đ 197 » .
423. Practice: ... « repeat d 198 » .
[ Training ]
424-425. The breaths coming in and exhaling while the mind experiences is the Purification Process in the sense of restraint; ... « repeat the rest of the passage 246-247 until the end " .
[ Contemplation Exercise and Thorough Understanding ]
426-429. When he was sure of the one-pointedness and not dispersed through the in-breath and out-going breath as a joyful mind, his experiences were clearly realized when they arose, ... « and so on. 199-202 until the end » .
[ Summary of Influential Abilities ... ]
430-442. When he knew most of the center and not dispersed through the breathing in and breathing out as joyful heart, he synthesized the capacity to influence, ... « understand their field, be comprehended the meaning of the most as; he synthesized the forces ... and so as in dd 203-215 until the end » .
(xi)
443. (21) How is he doing like this: 'Make the mind, I will breathe in'; (22) he practices like this: 'Concentration, I will exhale' .? [191]
[ Analyzing the Topic Contemplation ]
444. Dinh is what? One-pointedness and non-dispersion because of the long in-breaths is concentration ... [and so on with all other forms until] ... One-pointedness and non-dispersal because the breaths out are samadhi; whatever stability, any solidity, the stability of the mind, no tottering, no distraction, the mind not wavering, stillness, the capacity to influence concentration, concentration, concentration, concentration . [28] *
* Read Naturally, Analyze , page 436, page 322.
[ Foundations of Quan Yin ]
445. Through in-breath and out-breath as concentration, there is the mind to be awake. Establishing (grounding) is contemplation ... « Consistent is mind. The conscious mind is a foundation (foundation), but it is not contemplation. Mindfulness is both a set (basis) and a contemplation. Thanks to that contemplation and thanks to that position, he contemplates that consciousness » . That is why it says, 'Practicing the foundation (establishing) of mindfulness in the form of mindfulness is the same as the mind'.
446. He is consistent : ... « repeat đ 197 » .
447. Practice : ... « repeat d 198 » .
[ Training ]
448-449. The breaths in and out of the mind make the mind a Process of Purification of the Gender in the sense of restraint; ... « repeat the rest of the passage 246-247 until the end " .
[ Contemplation Exercise and Thorough Understanding ]
450-453. When he knows the single-mindedness and does not disperse through the in-breath and out-breath as the mind, his experiences are clearly realized when they arise, ... « and so on in the 199st -202 to the end » .
[ Summary of Influential Abilities ... ]
454-466. When he knows one-pointedness and not dispersing through in-breath and out-breath as concentration, « he sums up the forces of influence, ... to understand their realm, able to enter the mind. the meaning of the most as; he synthesized the forces ... and so as in dd 203-215 until the end » .
(xii)
467. (23) How is he like this: 'Liberating the mind, I will breathe in'; (22) he practices like this: 'Liberating the mind, I will exhale'?
[ Analyzing the Topic Contemplation ]
468. He practices like this 'Deliverance of mind from greed, I will breathe in', he practices like this 'Deliverance of mind from greed, I will exhale'; he practices like this 'Liberating the mind from the field, I will breathe in', he practices like this 'Liberating the mind from the yard, I will breathe out'; he practices like this 'Liberating the mind from ignorance, I will breathe in', he practices like this 'Liberating the mind from ignorance, I will exhale'; he practices like this 'Liberating the mind from conceit (pride), I will breathe in', ... he practices like this 'Liberating the mind from the [wrong] perspective, I will breathe in.' ... he practices like 'Liberating the mind from doubt, I will breathe in', ... he practices like this 'Liberating the mind from laziness, I will breathe in', ... he like this 'Liberating the mind from oscillation, I will breathe in', ... he is like this 'Liberating the mind from shamelessness, I will breathe in', ...
[ Foundations of Quan Yin ]
469. Through breathing in and breathing out, the mind should be awakened. Establishing (grounding) is contemplation ... « Consistent is mind. The conscious mind is a foundation (foundation), but it is not contemplation. Mindfulness is both a set (basis) and a contemplation. Thanks to that contemplation and thanks to that position, he contemplates that consciousness » . That is why it says, 'Practicing the foundation (establishing) of mindfulness in the form of mindfulness is the same as the mind'.
470. He is consistent: ... « repeat đ 197 » .
471. Practice: ... « repeat d 198 » .
[ Training ]
472-473. The breaths that come in and the breath that liberates the mind are the Purification of Gender in the sense of restraint; ... « repeat the remainder of verses 246-247 until the end " .
[ Contemplation Exercise and Thorough Understanding ]
474-475. When he is sure of the single-mindedness and not dispersed through the in-breath and out-going-mind-breathing, his experiences are clearly realized when they arise, ... « and so on in the 199st -202 to the end » .
[ Summary of Influential Abilities ... ]
476-490. When he was sure of the single-mindedness and not dispersed through the in-breath and out-going-mind-breathing, he synthesized the forces of influence, ... « understanding their field, being able to enter the mind the meaning of the most as; he synthesized the forces ... and so as in e 203-215 until the end » .
[ Conclusion of the Third Sentence of Three Sentences ]
491. the eight types of mindfulness, and the eight types of setting (foundations) of mindfulness.
The four foundations of the Sutta refer to the proper contemplation of mind as the mind.
(xiii)
492. (25) How is he like this: 'Consistent impermanence, I will breathe in'; (26) he practices like this: 'Impermanent, I'll exhale'?
[ Analyzing the Topic Contemplation ]
493. Impermanence: What is impermanence? The five assemblies are impermanent.
Impermanence in any sense? Impermanence in the sense of birth and death.
494. The person who sees the arising of the five aggregates sees how many properties? Who sees the annihilation of the five aggregates see how many properties? The person who sees the arising and passing of the five aggregates sees how many properties? [192]
People who see the arising of five aggregates see twenty-five characteristics. The person who sees the cessation of the five sets sees twenty-five characteristics. The person who sees the arising and passing of the five aggregates sees fifty characteristics. [29]
495. He practices like this: 'Contemplating impermanence in an object, I will breathe in'; he practices like this: 'Quan impermanence in the object, I will exhale'; he practices like this: 'Contemplating impermanence in experience, I will breathe in'; ... [and so on with the remaining 201 states listed in Comment I e 5 until] ... he practices like this: 'Contemplating impermanence in old age and death, I will exhale'.
[ Foundations of Quan Yin ]
496. Through in-breath and in-breath breaths there should be mental objects. Setting (grounding) is mindfulness. The shop is the mind. The objects of the mind are foundations (foundations), but they are not contemplative. Mindfulness is both a set (basis) and a contemplation. Thanks to that contemplation and thanks to that position, he contemplates the objects of that mind. That is why saying 'Practicing the foundation (establishing) of contemplation in the form of contemplating the objects of the mind is the same as the objects of the mind'.
497. He is consistent : ... « repeat đ 197 » .
498. Practice : ... « repeat d 198 » .
[ Training ]
499-500. The breaths that come in and the breath that liberates the mind are the Purification of Gender in the sense of restraint; ... « repeat the remainder of verses 246-247 until the end " .
[ Contemplation Exercise and Thorough Understanding ]
501-504. When he is sure of the single-mindedness and not dispersed through the in-breath and out-of-impermanent breath, his experiences are clearly realized when they arise, ... « and so on in e 199 -202 to the end » .
[ Summary of Influential Abilities ... ]
505-517. When he knew most of the center and not dispersed through the breathing in and breathing out deeply at impermanence, he synthesized the capacity to influence, ... « understand their field, be able to enter the the meaning of the most as; he synthesized the forces ... and so as in dd 203-215 until the end » .
(xiv)
518. (27) How is he doing like this: 'Consistent desire, I will breathe in'; (28) he practices like this: 'Contemplating desire, I will exhale'?
[ Analyzing the Topic Contemplation ]
519. See clearly the danger in the object, he has the intention to make the desire of the object fade away, he has his assertive faith and his mind from that definitive; he practices like this: 'Contemplating all physical desires, I will breathe in'; he practices like this: 'Contemplating all physical desires, I will exhale'. Seeing danger in experience ... [and so on with the other 201 notions listed in Argument I e 5 until] ... Seeing danger in old age and death, he tried to make old desire and death faded away, he has assertiveness in his faith and mind from there definitive; he practices like this: 'Contemplating the old desire and dying, I will breathe in'; he practices like this: 'Contemplating the old desire and death, I will exhale' ... he practices like this: 'Contemplating impermanence in old age and death, I will exhale'.
[ Foundations of Quan Yin ]
520. Through in-breaths and out-breaths, there is constant desire for objects of the mind. This (ground) setting « is mindfulness. The shop is the mind. The objects of the mind are foundations (foundations), but they are not contemplative. Mindfulness is both a set (basis) and a contemplation. Thanks to that contemplation and thanks to that position, he contemplates the objects of that mind » . That is why saying 'Practicing the foundation (establishing) of contemplation in the form of contemplating the objects of the mind is the same as the objects of the mind'.
[ Training ]
521-522. The breaths coming in and the breath out of desire are the Purification Process « in the sense of restraint; ... repeating the rest of the passage 246-247 until the end " .
[ Contemplation Exercise and Thorough Understanding ]
523-526. When he knows one-pointedness and not dispersed through the in-breath and out-of-desire breath, his experiences are clearly realized when they arise, ... « and so on. 199-202 until the end » .
[ Summary of Influential Abilities ... ]
527-539. When he was sure of the single-mindedness and not dispersed through the in-breath and out-going greedy feast, he synthesized the forces of influence, ... « understanding their field, incarnation Get the most sense of like; he synthesized the forces ... and so as in dd 203-215 until the end » .
(xv)
540. (29) How is he doing like this: 'Contemplating cessation, I will breathe in'; (30) he practices like this: 'Contemplating cessation, I will exhale'?
[ Analyzing the Topic Contemplation ]
541. See clearly the dangers in the object, he has the intention of destroying the object, he has firm conviction and his mind has since definitively; he practices like this: 'Contemplating the whole object, I will breathe in'; he practices like this: 'Contemplating the entire object, I will exhale'. Seeing danger in experience ... [and so on with the other 201 notions listed in Argument I e 5 until] ... Seeing danger in old age and death, he meant to destroy old and dead, he has a strong conviction and his mind has since definitively; he practices like this: 'Contemplating the cessation of old age and death, I will breathe in'; he practices like this: 'Contemplating cessation of old age and death, I will exhale' ... he practices like this: 'Contemplating cessation of old age and death, I will exhale'.
542. Are there dangers in ignorance in so many respects? Ignorance eradicated by how many aspects?
There is danger in ignorance according to the five aspects. Ignorance disappears according to eight aspects.
Is there a danger in ignorance according to the five aspects?
There is danger in ignorance in the sense of impermanence; There is danger in ignorance in the sense of suffering, in the sense that it is not falling, ... in the sense of burning (suffering), ... there is danger in ignorance in the sense of transformation. There is danger in ignorance according to these five aspects.
Ignorance eliminates eight aspects?
Ignorance ceases with cessation of origin, ignorance ceases with cessation of cessation arising, ... with cessation of cessation, ... with cessation of cessation, ... with cessation End of cause, ... with the cessation of conditions, ... ignorance ceases with the arising of mind, ignorance ceases with the appearance of cessation. Ignorance ceases in these eight aspects.
After having clearly seen the dangers of ignorance according to these five aspects, he has the intention to make ignorance to cease, he has his affirmative faith and his mind from there definitively; he practices like this: 'Contemplating the cessation of ignorance, I will breathe in'; he practices like this: 'Contemplating the cessation of ignorance, I will exhale'.
543. In the act of fruiting, how dangerous is it in many respects? How many ... [and so on at 542 until] ... he practices like this: 'Contemplating the cessation of the act of fruiting, I will exhale'.
544. How dangerous is it in consciousness?
545. ... danger in mind-matter ...?
546. ... danger in the six senses ...?
547. ... dangerous in contact ...?
548. ... dangerous in feeling ...?
549. ... dangerous in lust ...?
550. ... dangerous attachment ...?
551. ... dangerous in becoming ...?
552. ... danger in birth ...?
553. How many aspects are there in aging and death? Aging and dying in how many aspects?
There is danger in old age and death in five respects. Old and dead ... [194]
... 'I will exhale to contemplate the annihilation of old age and death'
[ Foundations of Quan Yin ]
554. Through in-breath and out-dying breath there should be objects of mind. This (ground) setting « is mindfulness. The shop is the mind. The objects of the mind are foundations (foundations), but they are not contemplative. Mindfulness is both a set (basis) and a contemplation. Thanks to that contemplation and thanks to that position, he contemplates the objects of that mind » . That is why saying 'Practicing the foundation (establishing) of contemplation in the form of contemplating the objects of the mind is the same as the objects of the mind'.
[ Training ]
555-556. The breaths that come in and out which cease to cease are the Purification Process « in the sense of control; ... repeat the remaining paragraphs of dd 246-247 until the end " .
[ Contemplation Exercise and Thorough Understanding ]
557-560. When he knows one-pointedness and not dispersed through the in-breath and out-passing breath, his experiences are clearly realized when they arise, ... « and so on. 199-202 until the end » .
[ Summary of Influential Abilities ... ]
561-573. When he knew most of the center and not dispersed through the breathing in and breathing out shop cessation, he synthesized the capacity to influence, ... « understand their areas, clear lens reviews the meaning of the most as; he synthesized the forces ... and so as in dd 203-215 until the end » .
(xvi)
574. (31) How is he like this: 'The restaurant let go, I will breathe in; (32) he practices like this: 'The shop lets go, I will exhale'?
[ Analyzing the Topic Contemplation ]
575. Let go away : there are two types of letting go: letting go and letting go is get rid of that goes on (working on).
576. remove objects, so let go is done; mind enters (plunge into) the cessation of the object, nibbana, thus letting go as the going in (plunge into); he practices like this: 'The Quan lets go of objects, I will breathe in', he practices like this: 'The Quan lets go of objects, I will exhale'. End the experience, ... [and so on with the remaining 201 ideas listed in Thesis I e 5 until] ... 'The shop lets go old and die, I will exhale'.
[ Foundations of Quan Yin ]
577. Through the breaths coming in and out of the breath let go of the objects of the mind. This (ground) setting « is mindfulness. The shop is the mind. The objects of the mind are foundations (foundations), but they are not contemplative. Mindfulness is both a set (basis) and a contemplation. Thanks to that contemplation and thanks to that position, he contemplates the objects of that mind » . That is why saying 'Practicing the foundation (establishing) of contemplation in the form of contemplating the objects of the mind is the same as the objects of the mind'.
[ Training ]
578-579. The breaths that come in and out of the breath let go are the Purification Process « in the sense of control; ... repeat the remaining paragraphs of dd 246-247 until the end " .
[ Contemplation Exercise and Thorough Understanding ]
580-583. When he was sure of the single-mindedness and not dispersed through the in-breath and out-of-store breaths, his experiences were clearly realized when they arisen, ... « and so on in e 199 -202 to the end » .
[ Summary of Influential Abilities ... ]
584-596. When he was sure of the single-mindedness and not dispersed through the in-breath and out-going breaths, he synthesized the forces of influence, ... « understanding their field, being able to enter the mind the meaning of the most as; he synthesized the forces ... and so as in dd 203-215 until the end » .
[ Conclusion of the Fourth Paragraph Four Sentences ]
597. The eight types of mindfulness, and the eight types of setting (foundations) of mindfulness.
The four foundations of the Sutta refer to the contemplation of the mind as the object of the mind.
This is thirty-two types of mind in those who work with contemplation.
(v)
598. What are the twenty-four types of samadhi ?
599. Being single-minded and not dispersed through long breaths is concentration. Being single-minded and not dispersed through long breaths is samadhi ... [and so on with all twenty-four forms in the first three to four sentences until] ... One-pointedness and non-dispersion through Long breaths that liberate the mind are samadhi. This is twenty-four types of equanimity.
(we)
600. What is seventy-two types of wisdom thanks to true intrinsic wisdom [195]?
601. Because of the long in-breath [30], there is insight-based insight into the impermanent sense of wisdom, there is insight into the true meaning of suffering, and of the true meaning of insight is not self. Because the long breath ... [and so on with all twenty-four forms in the first three paragraphs and the first four sentences until] ... Because the long exhalation liberates the mind with intrinsic wisdom in the sense of impermanence , there is insight into the true nature of suffering, there is insight into the true nature of the sense is not self.
This is seventy-two types of wisdom thanks to true nature.
(vii)
602. What are eight types of boring?
603. When the bar is impermanent, the practitioner knows and sees the breath as true, thus having the mind of being boring. When one contemplates impermanence, one knows and sees the breath out as it really is, ... when one contemplates desire, one knows and sees the breath coming in ... the breath exhales as true, ... Removal, the practitioner knows and sees the breath in ... the breath comes out as real, ... When the bar lets go, one knows and sees the breath in as it really is, so there is the mind of boredom. When the bar lets go, the practitioner knows and sees the breath coming out as it really is, so there is a mind about being bored.
Here are eight types of mind about boring.
(viii)
604. What are the eight types of wisdom?
605. Wisdom of the fearful expression due to the breath coming into the person who is contemplating the impermanence is the agreement with boredom. Property on the terrifying expression of breathing in the bar is impermanent position is consistent with boredom. Tue on the fearful expression due to the breath in the person who is contemplating the desire ... [and so on with the remaining eight forms of the fourth sentence four verses until] ... Breathing out in a person who is letting go is the place of agreement with boredom.
These are the eight types of wisdom that correspond to boredom.
(ix)
606. What are the eight types of mind such as soothing boredom?
607. Tue thinking and calmness due to the breath in the impermanence is the mind as the boring calm. Tue ... [and so on with the remaining eight forms of the fourth sentence four verses until] ... Tue thinking and impassioned by the breath in the impermanence is the mind as the boring calm .
Here are eight types of mind such as soothing boredom.
(x)
608. What is the twenty-one types of mind about perfect happiness of liberation * ? (cf. I 355 ff. )
* vimuttisukha: perfect happiness of liberation
609. With the path of entry, the perfect happiness of liberation arises due to renunciation and severing:
1) [perverted] view for self,
2) cynical,
3) misunderstandings about gender and ritual,
4) tendency toward [false] views in the background,
5) inclination to sleep underground cynicism.
610. With the path once returned, the mind of the perfect happiness of liberation arises due to renunciation and severing:
6) coarse attachment to sensual pleasures,
7) coercive allegations of opposition,
8) the implicit tendency of coarse attachment to sensual pleasure,
9) implicit tendency of gross coercion of opposition. [196]
611. With the path not returning, the mind of perfect happiness of liberation arises due to renunciation and severing:
10) remnants of the attachment to sensual pleasures,
11) remnants of coercion against,
12) implicit tendencies of remnants of attachment to sensual pleasure,
13) implicit tendency of remnants of attachment to opposition.
612. With the Arahant path, the mind of perfect happiness of liberation arises due to renunciation and severing:
14) desire to exist in the form of gender identity,
15) desire to exist without realms,
16) conceit (pride),
17) oscillation,
18) ignorance,
19) the tendency to conceit (pride) to go underground,
20) the tendency to desire to exist implicitly,
21) tendency to be ignorant.
This is twenty-one types of mind about perfect happiness of liberation.
These are over two hundred types of wisdom that arise in the practice by contemplating the breath with the sixteen foundations.
TERMINATION THEORETICAL EXCLUSIONS ON EXCHANGE AIR. 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.
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