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

Paṭisambhidāmagga

[CHAPTER VI - HAVING AND DEATHING] .1C. 283.  What is insight of the transformation of phenomena currently arising as the place of birth and death? 284. The object that is currently starting is [the object] that has been created; the characteristic of this arising is birth, its transformational characteristic is ceasing, that birth and death is the mind. Experience is arising ... Awareness is arising ... Creating mood is arising ... Awareness is being created; the characteristic of this arising is birth, its transformational characteristic is ceasing, that birth and death is the mind. The eyes are currently starting ... [and so on with the 201 remaining concepts listed in e. 5 until] ... Becoming existing is being created; the characteristic of this arising is birth, its transformational characteristic is ceasing, that birth and death is the mind. 285. How many characteristics of a person who sees the birth of the five aggregates? Who sees the annihilation of the five assemblies, how many of them are visible? Who sees the arising and passing of the five aggregates, how many of their properties are seen? The person who sees the birth of the five aggregates sees twenty-five characteristics. The person who sees the annihilation of the five assemblies sees twenty-five characteristics. The person who sees the arising and passing of the five aggregates sees twenty-five characteristics. [55] 286. How many properties do people who see the birth of a physical collection see? Who sees the annihilation of a set of objects, how many properties can it see? Who sees the arising and passing away of a collection of objects, how many properties do they see? Who sees the arising of the experience set, how many characteristics? ... of the cognitive set ...? ... of the mood making set ...? Who sees the birth of the aggregation, then see how many properties? How many characteristics do those who see the annihilation of the aggregation see? Who sees the arising and falling away of the set of consciousness then sees how many properties? The person who sees the arising of a physical object sees the five characteristics, the person who sees its passing sees the five characteristics, the person who sees its arising and sees the ten characteristics. The person who sees the arising of the experiential set ... of the cognitive set ... of the mood-generating set ... The person who sees the birth of the collective set sees the five characteristics, the person sees the passing away. of it, see the five characteristics, who see the birth and death of it, see the ten characteristics. 287. Who sees the birth of a set of objects, which five characteristics? The person who sees the arising of an object in its root condition has this condition: With the arising of  ignorance  there should be the arising of an object. The person who sees the arising of an object in the root of its condition has this condition: With the arising of  desire  there should be the arising of object. The person who sees the arising of an object in the root of its condition has this condition: With the arising of the  act of  fruiting  (kamma) there should be the arising of an object. The person who sees the arising of an object in the sense of its root condition has this condition: With the arising of  nutrients it  should have the arising of an object. People who see the characteristics of  arising  can see the arising of material objects. The person who sees the arising of an object collection sees these five characteristics. Who sees the annihilation of a set of objects, which five characteristics are seen? He sees the cessation of objects in the sense of cessation of destruction with conditions like this: With the cessation of  ignorance  , there is cessation of objects. He sees the cessation of objects in the sense of cessation of destruction, which is conditional like this: With the cessation of  desire  ... With the cessation of the  act of  fruiting  (kamma) ... With the cessation of  nourishment Elements  should have the destruction of the object. The person who sees [56] the characteristic  changes  sees the annihilation of a set of objects. The person who sees the annihilation of an object collection sees these five characteristics. Those who see birth and death see these ten characteristics. 288. The person who sees the birth of the experiential set can see five properties? The person who sees the arising of experience set in the root-sense sense has this condition: With the arising of  ignorance  there should be the arising of experience. One sees the arising of experience set in the root-conditioned sense like this: With the arising of  desire ... With the arising of the  act of  fruiting  (kamma) ... With the arising of  contact touch  should have the arising of experience. The person who sees the characteristics of  arising  can see the arising of the experience set. The person who sees the arising of experience set sees these five characteristics. Who sees the cessation of experience set, which five characteristics are seen? He sees the cessation of experience in the sense of cessation of destruction, like this: With the cessation of  ignorance ... With the cessation of  desire ... With the cessation of the  act of  fruiting  (kamma ) ... With the cessation of  touch  there should be cessation of experience. The person who sees the transforming characteristic   sees the annihilation of the experience set. Those who see the cessation of experience set see these five characteristics. Those who see birth and death see these ten characteristics. 289. Who sees the birth of the cognitive set, which five characteristics are seen? Who sees the birth of the cognitive gathering ... [completed as in e. 288]. Those who see birth and death see these ten characteristics. 290. Which five characteristics do people see the birth of a mood-generating set? The person who sees the birth of the gathering sets the mood ... [completed as in e. 288]. Those who see birth and death see these ten characteristics. 291. Who sees the birth of the aggregation, which five characteristics are seen? One sees the arising of consciousness in a sense of its root condition like this: With the arising of  ignorance ... With the arising of  desire ... With the arising of the  act of  fruiting  (kamma ) ... With the arising of  mind-matter  there should be the arising of consciousness. The person [57] sees the characteristic of  arising  then sees the arising of the final set. The person who sees the arising of the aggregation sees these five characteristics. Who sees the annihilation of the set of consciousness then sees five characteristics? He sees the cessation of aggregation in the sense of cessation of destruction, with this condition: With the cessation of  ignorance ... With the cessation of  desire ... With the cessation of  acts of  fruiting ... With the cessation of  mind-objects  there should be cessation of consciousness. The person who sees the characteristic of  transformation  sees the annihilation of the set of consciousness. Those who see birth and death see these ten characteristics. 292. He who sees the birth of the five assemblies sees twenty-five characteristics; who sees the annihilation of the five assemblies sees twenty-five characteristics; those who see their arising and passing see these fifty characteristics.  293. Tri in the sense of what is known and in the sense of intellectual behavior that knowledge  . Therefore, we should say: 'The insight of the phenomena existing is the place of birth and death.'  294. A set of objects has four main elements * as a cause; the other three sets of consciousness are experience, awareness and mood-building moods as the basis; and the mind-physical set of things as its origin (also read M iii 17) * The  four main elements are: earth, water, wind, fire. Translated according to M iii 17.  [CHAPTER VII - DEATH ] 295.  What is the insight insight of [cessation ]  after contemplating on the object as the true contemplation? 296. mind has objects that cause objects to arise and fall away. After visualizing that done, the monk contemplates the cessation of mind. His position: how does he shop? He is impermanent, not permanent; he contemplates suffering [58] but not pleasure, he is not a self, not a self; he became boring, not liked; make greed fade, he does not provoke it; he made to kill, not being run; he let go, not holding. When he is impermanent, he renounces the awareness of longevity; when suffering he renounces the perception of joy; when the bar is not the self he renounces the awareness of the self; when he becomes boring he gives up his fancy; when his greed faded away, he renounced greed; when he makes cessation, he abandoned being run; when he let go, he did not hold. The mind has experience that causes the object to arise ... [completed as above] ... Consciousness makes consciousness arise ... Does the mind create a mood that arises ... The mind has consciousness that causes the object to arise ... [completed as above] ... when he lets go, he doesn't hold. The mind has eyes that cause objects to arise ... [and so on with the remaining 201 notions listed in e. 5 until] ... The mind is old and dead causes the object to arise ... [completed as above] ... when he lets go, he doesn't hold.  297. Object replacement  The transfer of wisdom The  ability to create attention - This is the  true Quan to follow thinking.  Seeing them both alike  Due to deduction from one object,  Concentrating on cessation - this is the  true essence of cessation.  After thinking about the object  He discerned decay,  thereby expressing emptiness - this  is consistent discriminative increased upper  Thorough-bred three visualization,  and both bars discriminative four parts,  Thorough-bred three expressions  of opinion Another false point will not move him.  298. Tri in the sense of what is known and in the sense of intellectual behavior that knowledge  . So should say: 'Wisdom of destruction [of mind] after contemplating on the object is the true essence of mind.'  [59 ]  [CHAPTER VIII - EXHIBITIONS ] 299.  What is the wisdom of fearful manifestation as the dangerous shop? 300. (1. a) Property of fearful expression like this: 'The source of existence  is fear' is the dangerous place. Tue on this fearful expression: ' Continuing to recur is  being frightened' ... ' The condition for sarnsara  is frightening' ... ' Accumulation  is frightening' ... ' To be reborn  is fear '...' The realm of being reborn  is fear '...' Being born  is fear '...' Being reborn  is fear '...' Being alive  is fear '... ' Oldness  is frightening' ... ' Disease  is frightening' ... ' Death  is fear' ... ' Suffering  is fear' ... 'Lamentation  was frightening '... knowledge of horror like this expression' Excellent  prospects  are terrifying 'is hazardous location bar.  (1. b) The state of bliss ( santipada ) is this: 'there is no longer the source of existence which is peaceful'. The idea of ​​the state of bliss is this: 'to continue recurring existence is peaceful' ... [and so on with the remaining 15 notions listed in e. 18] ... The state of bliss is this: 'No despair is peaceful'.  (1. c) The state of bliss is this: 'The source of existence is being frightened, not arising is peaceful' ... [and so on. 18] ... The state of peace is this: 'Despair is fear and despair is not peaceful'. 301. (2.a) Tue about such horrific expression: 'The source of arising of existence is suffering' is a dangerous custom ... [and so on. 19] ... Tue on such horrific expression 'Despair is suffering' is a dangerous custom.  (2.b) The state of blissful state is this 'there is no longer the source of existence which is perfect happiness' ... The mind of peaceful state is this 'No despair is perfect happiness' '.  (2.c) The state of bliss is this: 'The source of arising of existence is suffering, no longer the source of arising is existence of perfect happiness' ... The state of bliss is this: 'Despair is suffering, No despair is perfect happiness'. 302. (3.a) Property of fearful manifestation like this: 'The source of the arising of being is secular' is a dangerous place ... Wisdom of such fearful expression: 'Despair is secular 'is a dangerous shop. [60]  (3.b) The position of peaceful state is this 'there is no longer the source of existence which is non-secular' ... The position of peaceful state is this 'No despair is non-secular'.  (3.c) The attitude of peaceful state is this 'Despair is worldly, not despair is non-secular'. 303. (4.a) Property of fearful expression like this: 'The source of arising of being is the act of fruiting' is a dangerous place to stay ... Wisdom of such fearful expression: 'Despair is Fruit behavior 'is a dangerous restaurant.  (4.b) The state of blissful state is this 'There is no nibbana, no despair is nibbana'.  (4.c) The state of blissful state is this 'The source of arising of existence is the acts of fruiting, no longer arising of being nibbana' ... The state of bliss is this 'Despair is an act of fruiting, not despair is nibbana.'  304. He contemplates suffering  Source of existence arises, continue to recur existence, and conditions for longer existence,  Accumulation, birth and birth -  And this is the position of his position.  Her taste is perfect happiness:  No longer the source of existence arises, does not continue to recur existence, there are no conditions to exist samsara,  no accumulation, no birth -  And this is the location of his peace.  Contemplation about danger  Five roots;  The meditation on bliss also has five -  He understood all ten positions.  Master these two types of position  Other misconceptions will not move that position.  305. Tri in the sense of what is known and in the sense of intellectual behavior that knowledge  . So should say: 'Tue of fearful expression is a dangerous shop.'  [CHAPTER IX - CRITERIA BEFORE CREATING CONDUCT ] 306.  What is wisdom that wants liberation, thinking and composure, * to be calm before the acts of fruiting?  (cf. Thag 270 and ThagA). * santiṭṭhanā:  calm.  307. Tue wants liberation, thinking and composure, [busy with] the  source of arising of being  is calm before the fruit-making behavior. Tue want liberation, thinking, and calm, [busy with]  continue to recur  existing ... [and so on with the remaining 15 concepts listed in e. 18] ... Tue want liberation, thinking and calm, [busy with]  despair  is calm before the fruit-making behavior. 308. Tue wants liberation, thought and calmness like this: 'The source of arising of being is suffering' is the calmness in front of the act of fruiting [61] ... Tue wants liberation, thought and calm calm like this: 'Despair is suffering' is the calm mind before the act of fruiting. 309. Tue wants liberation, thinking and calm like this: 'The source of existence is being frightened' is the calm before the fruit-making behavior ... Tue wants to be freed, thought and calm like this : 'Despair is fear' is the calm mind before the act of fruiting. 310. Tue wants liberation, thinking and calm like this: 'The source of arising of being is secular' is calm before the fruit-making behavior ... Tue wants liberation, thinking and calm like this : 'Despair is secular' is a calm mind before the act of fruiting. 311. Tue wanted liberation, thinking and calm like this: 'The source of arising of being is the creation of results' is calm before the fruit-making behavior ... Tue wants liberation, thinking and calm static like this: 'Despair is the act to create fruit' is calm before the fruit. 312. The  source of arising  of existence  is the acts of fruiting; he looks at the acts fruiting with calmness: so is calm before the fruit. Both acts of fruition and calmness are acts of artifact; he bravely looked at the artifact acts with a calm heart: so is calm before the creation. Continuing  existing recurrence  is the act of fruiting ...  Despair  is the act of fruiting, he courageously looks at the act of fruiting with calmness: so is calm before the fruit-making behavior. Both acts of fruition and calmness are acts of artifact; he bravely looked at the artifact acts with a calm heart: so is calm before the creation. 313. For lay people, how many ways to direct the mind to be calm before the fruit-making behavior? For lay people, there are eight ways of directing the mind to be calm before fruitful behavior. 314. With fellow learners (still practicing), how many ways to navigate the mind to be calm before fruit-making behavior? For people who are no longer greedy, how many ways to direct the mind to be calm before the act of fruiting? [62] With lay people, there are two ways to direct the mind to be calm before the fruit-making behavior. With the learned person (still practicing), there are three ways to navigate the mind to be calm before the fruit-making behavior. For people who are no longer greedy, there are three ways of directing the mind to be calm before the fruiting behavior. 315. For lay people, what are the two ways of directing the mind to be calm before the resultant acts? The secular or delighted calmly at the act of fruiting or seeing it clearly by the true nature. For lay people, here are two ways to direct the mind to be calm before the fruit-making behavior. 316. With fellow practitioners (still practicing), what are the three ways of directing the mind to be calm before the act of creating fruit? With the organic, or prefer to calm down before the act of fruiting or seeing it clearly by real contemplation, or after visualizing, he dwells on the attainment [of the path]. For the learner, here are three ways to navigate the mind to be calm before fruitful behavior. 317. For people who are no longer greedy, what are the three ways of directing the mind to be calm before the act of creating fruit? With people no longer participate look calmly before making act result in consistent discriminative, or after contemplation, residing in results obtained  « the path »  or by innocent look with heart calm, he lived Resident in emptiness or dwell in no sign or abide in no wish. For those who are no longer greedy, here are three ways to direct the mind to be calm before the act of fruiting.  318. What is the similarity between the way of directing the mind to be calm before the fruitful acts of the lay and the learned? When he prefers to be calm in front of the act of fruiting, the mundane person pollutes his mind, and this is an obstacle to cultivation, an obstacle to the understanding of willow, a condition for future birth. When one prefers to calmly before the act of fruiting, the learned learners pollute his mind, and that is an obstacle to cultivation, an obstacle to the understanding of willow, a condition for future birth. This is the similarity between the way of directing the mind to be calm before the fruitful behavior of the lay and the learned (still practicing). 319. What is the similarity between the way of directing the mind to be calm before the fruitful acts of the secular, of the learned and of no longer taking part? Secular people feel calm before the act of fruiting by real nature is impermanent, suffering and not falling. The righteous learners find calmness before the act of fruiting by real nature is impermanent, suffering and not self. The person who no longer sees calmly before the act of fruiting with real nature is impermanent, suffering and not falling. [63] This is the similarity between the way of directing the mind to be calm before the fruitful behavior of the lay, the learned and the non-greedy. 320. What is the difference between the way of directing the mind to be calm before the fruitful acts of lay people, of the rightists and of those who are no longer greedy? For secular people, being calm about the acts of creating good deeds is good. To the learned, calmly before the act of creating results is good. For people who are no longer greedy, being calm before the act of creating results is uncertain. This is the difference between the way of directing the mind to be calm before the fruitful acts of the lay people, of the theist and of those who no longer take part in the meaning and good. 321. What is the difference between the way of directing the mind to be calm before the fruitful acts of lay people, of the rightists and of those who are no longer greedy? For lay people, being calm about the fruit-making behavior is sometimes clearly recognized, sometimes not clearly realized. To the learned people, sometimes clearly realized, sometimes not clearly realized. For those who are no longer greedy, calm before the fruitful behavior is always clearly recognized. This is the difference between the ways of directing the mind to be calm before the fruitful behavior of the lay, the learned and the non-greedy in the sense of being recognized and unrecognized. 322. What is the difference between the ways of directing the mind to be calm before the fruitful acts of the lay, the rightist and the non-greedy? Secular people feel calm before the fruit-making behavior with the innate nature is still green. The user learns calmly before the fruit-making behavior with the innate nature is still young. People no longer see calmness before the act of fruiting with the authentic food shop is already ripe. This is the difference between the ways of directing the mind to be calm before the fruitful behavior of lay people, theists and those who are no longer greedy in the sense of being ripe and immature. 323. What is the difference between the ways of directing the mind to be calm before the fruitful acts of lay people, of the rightists and of those who are no longer greedy? Secular people clearly see calm before the act of creating fruit by real nature to witness the path of entry because of abandoning the three links. The learner clearly sees calmness before the act of fruiting by real nature to prove [the path] higher, after the three links have been abandoned. People who no longer see clearly calmly before the act of fruiting with true nature to live in perfect happiness right here and now, after all the gonorrhea infection has been eradicated. This is the difference between the ways of directing the mind to be calm before the fruitful acts of the lay, the learned and the non-greedy in the sense of what is abandoned and not abandoned. [sixty four] 324. What is the difference between the ways of directing the mind to be calm before the fruitful acts of the lay, the learned and the greedy? Secular people either prefer to be calm about the act of fruiting or seeing it clearly by the true nature. With the righteous, or prefer to calm down before the act of fruiting or seeing it clearly by real contemplation, or after visualizing, he attends to the attainment [of the path]. For a person who is no longer greedily looking at the act of fruition by real nature, or after visualizing, attains the attainment  of the «path of the path »  or by looking at him with calmness, he lives dwell in emptiness or live in no symbolism or live in un wishes. This is the difference between the ways of directing the mind to be calm before the fruitful acts of the secular, of the theist and of those who are no longer attached to the meaning of living and succeeding.  325. How many types of calmness are calm towards fruitfulness? How many types of calm before fruit-making behavior thanks to the true nature? The eight types of calmness before the act of creating results through silence. Ten types of calm before creating results thanks to the real nature. 326. What are the eight types of calmness before the act of creating results through silence? Tue thinking to obstacles with the purpose of attaining meditation and calm, is calm about the behavior of fruit. Tue thinking towards the object and consider the object with the aim of attaining the second meditation and calm, is calm about the behavior before fruit. Tue thinking about pitisukha with the purpose of attaining the third meditation and calmness, is the location of calm before the fruit. Tue thinking about lost and suffering with the aim of attaining the four meditation and calm, is calm before the fruit. Tue thinking to perception of chromosomes, awareness of opposition and awareness of differences with the aim of attaining the infinite and calm space, is located calmly before acts of fruiting. Tue thinking to awareness of the infinite realms of space with the aim of attaining the infinite and calm realms, is calm before the fruit-making behavior. Tue thinking to awareness of the infinite realms with the purpose of attaining the realms nothing and calm, is located on calm before creating fruit. Tue thinking to awareness of the realms nothing with the purpose of attaining realms without awareness nor without awareness and calm, is calm before the fruit-making behavior. Here are eight types of calmness before the act of creating fruit through silence. 327. What are the ten types of calmness before fruit formation? [65] Tue thinking about the  source of being arises ,  continues to recur of existence ,  conditions for longer being, accumulation, birth, realm will be reborn, reappears, birth, old, sick, dead, sorrow, lamentation, despair, and calm, with the purpose of attaining enlightenment path is the position about calm before the fruiting behavior. Tue thinking about the source of existence, ... despair, and calm, with the purpose of attaining the results of enter the stream is located about calm before creating fruit. Tue ... the path comes back once ... the fruit comes back once ... the path does not return ... the fruit does not return ... the arahant path ... <the arahant fruit ... living in emptiness ...> Wisdom thinking about the source of existence, ... despair, and calmness, with the aim of attaining peace in no signs, and about calmness, is calm about the behavior of fruiting. These are the ten types of calmness before the act of fruiting thanks to the true nature.  328. How many types of calm behavior before creating results is good? How many unwholesome? How many indeterminate? There are fifteen types of calmness before the act of creating fruit is good. There are three types of calmness before the act of fruiting is uncertain. There is no kind of calm before the act of creating akusala fruit. 329. [Now] the wisdom of thinking  And composure [as follows]:  Eight areas of the mind  Are: two for the layman  And three for the righteous  and three for the one who has stopped greed, through which His  mind turned away.  With samadhi, there are eight conditions,  and there are ten domains for the mind, again.  They form eighteen types of  calm before the act of fruiting, By  themselves  [[]] three types of liberation.  [So] the person who has wisdom  Causes [all] these 18 forms to occur  Proficiency in calmness  Before the act of fruiting, and thus  other misconceptions will not move him.  330. Tri in the sense of what is known and in the sense of intellectual behavior that knowledge  . So should say: 'Tue want liberation, thinking and calm, is located on the type of calm before the fruit-making behavior.'  [CHAPTER X - TRANSFORMATION ] 331.  What is wisdom that arises and turns away from the outside? 332. It transcends  the  arising of existence , so it is transient. It overcomes the  ongoing recurrence  of existence ...  the condition for remaining samsara ... accumulation ... birth ... the realm will be reborn into ... birth ... rebirth ... ... birth ... old ... sick ... death ... sorrow ... lament ... it overcomes despair, so it is transient. It transcends the symbol of external fruiting behavior, * so it is transient. It enters into 2 *  no longer the source of existence, so it is transformed. It enters into non-birth ... It enters into no despair, so is Tanh Tanh. It enters into cessation, nibbana, so it is transient. * to  overcome the symbol of external fruiting behavior is to emerge from the realm of fruiting behavior, called 'outside' because  nibbana is  not conditioned by the external conditions (Pm. 866). 2 * pakkhandati  means  anupavisati : enter, enter (Pm. 866). After passing the source of existence arises, it enters no longer the source of existence, so it is transient. After passing birth, it enters into non-birth ... After overcoming despair, it enters without despair ... so is transient. After passing the symbol of the external fruiting action, it enters into the cessation of nibbana, so it is transient. 333. It arises from the arising of existence, so it is a nature ... It arises from despair, so it is a nature. It emerges from the symbol of external fruiting behavior, so it is transient. It enters no longer the source of existence, so it is a nature ... It enters without despair, so it is a nature. It enters into cessation, nibbana, so it is transient. After it arises from the source of existence, it enters no longer the source of existence, so it is transformed ... [67] After rising from despair, it enters without despair. ... so it is transient. After emerging from the symbol of the external fruiting act, it enters the cessation, nibbana, so it is transient.  334. It turns away from the arising of existence, so it is turning nature. It turns away from despair, so it is transient. It turns away from the symbol of external fruiting behavior, so it is transient. It enters no longer the source of existence, so it is a nature ... It enters without despair, so it is a nature. It enters into cessation, nibbana, so it is transient. After turning away from the arising of existence, it enters no longer the arising of existence, so it is turning ... After turning away from despair, it enters without despair ... as so it is transient. After turning away from the symbol of the external fruiting action, it enters into the cessation, nibbana, so it is transient.  335. How many ideas about transient arising arise through stillness? How many of the concepts of transformation arise due to the actual nature? There are eight notions of transmittance arising through silence. There are ten conceptions of transformation of consciousness arising through the actual practice of nature. 336. What are the eight notions of transference arising from silence? To witness preliminary meditation, it overcomes obstacles, so is Tanh. To witness the second meditation ... [and so on as in e. 326 until] ... [68] In order to prove that the realm is neither cognitive nor cognitive, it transcends awareness of nothing, so it is transient. Here are the eight notions of transference arising through silence. 337. What are the ten notions of transmittance of arising nature through the real nature of initiation? To witness the path of entry, it passes the source of existence, so it is transient ... [and so on. 327 until] ... despair, the symbol of the act of fruiting the external, so it is transient. In order for the witness to enter the stream, it transcends the arising of existence, thus translating the nature. To prove that the path comes back once ... the fruit comes back once ... the path does not return ... the fruit does not return ... the arahant path ... <the arahant fruit ... lives residing in emptiness ...> In order to prove that <is not symbolic > it overcomes the arising of existence, despair, the symbol of external fruiting behavior, thus it is transient. These are the ten types of calmness before the act of fruiting thanks to the true nature. 338. How many ideas of turning good deeds? How many ideas of unwholesome transformation? How many notions of non-qualitative transformation? There are fifteen notions of turning goodness. The three concepts of transforming uncertainty nature. There are not many notions of unwholesome transformation. 339. Objective and intangible,  Wish and no wish,  Bound and unbound,  rising and not rising.  With samadhi, there are eight conditions,  and there are ten aspects to the mind, further  forming the eighteen types of the  transcendental state of  self as conditions for  [all] the three types of liberation.  [So] the  wise man made [all] these 18 forms happen.  Proficiency in turning away  as maturing in emergence, and thus  those other misconceptions would not move him.  340. Tri in the sense of what is known and in the sense of intellectual behavior that knowledge  . So should say: 'Tue rising and turning away from the outside is turning nature.' [69]  [CHAPTER XI - TRAINING ] 341.  What is wisdom emerging and turning away from [outside and inside ]  , the position of the path? 342. At the moment of the path of the stream: Right view in the clear sense (a) emerges from the wrong view, and it emerges from gonorrhea and from aggregates caused by gonorrhea, and (b) from the outside, it emerges from all manifestations. statue; thus should say: 'The mind of the path is wisdom emerging and turning away from both sides'. Righteous thought in the sense of focusing on (a) arising ... Right speech in the sense of preserving the word (a) emerges ... Administration in the sense of arising (a) arises ... Right livelihood in the sense of keeping clean (a) arises ... Right Effort in the Meaning of Effort (a) arises ... Mindfulness in the established sense (a) arises ... Right concentration in the sense of not distracting (a) emerges from the wrong concentration and it emerges from gonorrhea infections and from aggregates caused by gonorrhea, and (b) from the outside, it emerges from all signs. brand; thus should say: 'The mind of the path is wisdom emerging and turning away from both sides'. 343. At the moment of the path come back once: Right understanding in the sense that [70] ... right concentration in the sense of not distracting (a) emerges from the gross attachments of lust and  antagonism, from the covert subconscious tendencies of desire craving and of opposition, emerging from gonorrhea infections and from aggregates caused by gonorrhea, and (b) from the outside, it emerges from all signs *; thus should say: 'The mind of the path is the wisdom of arising and turning away from both sides'.  * Signs are symbols of five aggregates. Read Vism. XXIII đ. 13. 344. At the moment of the path do not return: Right understanding in the sense that ... right concentration in the sense of not distracting (a) emerges from the lingering attachments of lust and opposition, from the lingering underground tendencies of desire craving and of antagonism, arising from gonorrhea infections and from aggregates caused by gonorrhea infection, and (b) from the outside, it emerges from all signs; thus should say: 'The mind of the path is wisdom emerging and turning away from both sides'. 345. At the moment of Arahant Road: Right understanding in the sense that ... right concentration in the sense of not distracting (a) arises from the desire to exist in the form of gender form, from the desire to exist in the formless world, from the conceit, the oscillation, from the ignorance , and (b) from the outside, it emerges from all signs; thus should say: 'The mind of the path is the wisdom of arising and turning away from both sides'. 346. He burned (read from PsA  jhāpeti ) that is not born by birth,  From which  jhāna  has such a name  Thanks to mastering in the liberation of jhana  The other wrong views will not move him.  If after concentration, he shows by location visually  and, after visual treat, he focused  the county real nature and quiet promoted  and tie them together  Seeing acts fruiting is suffering  and destruction is optimistic  Wisdom from two protruded up here  Touching the state of being unselfish,  he knows the way of liberation  Mastering in differences and points  When mastering in those two types of mind  The wrong views will not move that position.  347. Tri in the sense of what is known and in the sense of intellectual behavior that knowledge  . So should say: 'Tue rising and turning away from [outside and inside] is located on the path.' [71]  [CHAPTER XII - GOING ] 348.  What is wisdom about calming effort * is the position of results ?  *  Read the note here. 27 Argument I about effort. 349. At a moment in the path of the merging: Right understanding in the sense that emerges from the wrong perspective, and it emerges from gonorrhea and from the sets caused by gonorrhea, and from the outside, it emerges from all signs. Right understanding arises because of the effort to calm down: This is the fruit of the path. Right thinking in the sense of focusing the mind on rising up ... Right speech in the sense of keeping the words rising ... Administration in the sense of arising arises ... Right livelihood in the sense of keeping it clean arises ... Right effort in the sense of effort arises ... Mindfulness in the established sense arises ... Right concentration in the sense of not distracting emerges from the wrong definition and it emerges from gonorrhea infections and from aggregates caused by gonorrhea, and from the outside it arises from all signs. Right concentration [72] arises because of the calm of that effort: This is the result of the path. 350. At the moment of the path come back once: Right understanding in the sense that ... right concentration in the sense of no distraction arises from the gross attachments of lust and resistance, from the covert subconscious tendencies of desire and against in contrast, emerges from gonorrhea infections and from aggregates caused by gonorrhea infection, and from the outside, it emerges from all signs. Right understanding arises because of the effort to calm down: This is the fruit of the path. 351. At the moment of the path do not come back: Right understanding in the sense that ... right concentration in the sense of no distraction arises from the lingering attachments of lust and resistance, from the lingering underground tendencies of craving and of opposition, it emerges from gonorrhea infections and from aggregates caused by gonorrhea infection, and from the outside it emerges from all signs. Right understanding arises because of the effort to calm down: This is the fruit of the path. 352. At the moment of the Arahant road: Right understanding in the sense that ... right concentration in the sense of no distraction arises from the desire to exist in the form of gender identity, from the desire to exist in the formless world, from the conceit, the oscillation, from the ignorance, from the desire thirst exists, and from ignorance, and it emerges from gonorrhea infections and from aggregates caused by gonorrhea, and from the outside it arises from all signs. Right understanding arises because of the effort to calm down: This is the fruit of the path.  353. Tri in the sense of what is known and in the sense of intellectual behavior that knowledge  . So should say: 'Property on quiet effort is located on the result.'  [CHAPTER XIII - DISSOLUTION ] 354.  What is imperfect wisdom that is cut off, is about liberation? 355. By the time the path of the path of entry, the following imperfections have been completely cut off in the mind of the practitioner: 1. the [wrong position] for self * enduring *        sakkāyadiṭṭhi 2. skeptical,       3. incorrect interpretations of gender and ritual,       i. latent tendency to [wrong] views          ii. latent tendency to skepticism        The mind has been liberated, completely liberated from this imperfect year with their haunting forms. [seventy three] Tri in the sense of liberation from imperfections and wisdom in the sense of that act of knowledge. So should say: 'intellectual property is completely cut off is located on liberation'. 356. When the path of enlightenment comes back once, the following imperfections are completely cut off in the practitioner's mind: 4. the gross attachment of lust,       5. the rough binding of the opposition,       iii. coarse latent tendencies of sexual desire and       iv. the crude underlying tendency of opposition,      The mind has been liberated, completely liberated from these four imperfections with their haunting forms. Tri in the sense of liberation from imperfections and wisdom in the sense of that act of knowledge. So should say: 'intellectual property is completely cut off is located on liberation'. 357. When the stage of enlightenment did not return, the following imperfections were completely removed in the practitioner's mind: 4. the lingering attachment of lust,       5. the lingering bond of opposition,       iii. the lingering tendency of underground sleep of lust       iv. remaining lingering tendencies of opposition,      The mind has been liberated, completely liberated from these four imperfections with their haunting forms. Tri in the sense of liberation from imperfections and wisdom in the sense of that act of knowledge. So should say: 'intellectual property is completely cut off is located on liberation'. 358. By the stage of the path of arahant, the following imperfections are completely cut off in the practitioner's mind: 6. desire [to be] in the world of color,       7. yearning [to be] in the formless world,       8. conceit,       9. Oscillation,       10. ignorance,   v. tendency to fall underground        en. the tendency to desire underground existence      vii. inclinations tendency to sleep underground     The mind has been liberated, completely liberated from these eight imperfections with their haunting forms. Mind in the sense of what is known and wisdom in the sense of that act of knowledge  . So should say: 'Wisdom incomplete removed is about liberation'.  [CHAPTER XIV - APPROVAL ] 359.  What is the true insight of the phenomena achieved at that time? 360. At the moment the path enters the stream: Right view in the sense of attainment is attained at that time, Right thought in the sense of the mind-mind that attains consciousness at that moment, right speech in the sense of preserving the word ... ] right livelihood in the sense of keeping clean ..., right effort in the sense of effort ..., mindfulness in the sense of establishing ..., right concentration in the sense of being distracted at that time; Enlightenment factors of mindfulness in the established sense achieved at that time, Enlightenment factors of seeking truth in the sense of understanding ..., Enlightenment factors of effort in the sense of effort. ..., the factors that make up enlightenment of pitisukha in the sense of harmony ..., the factors that make up the enlightenment of tranquility in the sense of tranquility ... .., the factors that make up the enlightenment of calmness in the sense of thinking attained at that time; power in the sense of being unwavering for not believing at that time; tonic force in the sense of not moving because of laziness ..., reciting force in the sense of not moving because of distraction ..., concentration in the sense of being unwavering because of oscillation ... ignorance is achieved at that time; capacity to influence the credit in the sense of both the determination achieved at that time; capacity to influence the effort ..., the capacity to influence the concept of establishing ..., the capacity to influence the definition of not distracting definition ..., the capacity to influence wisdom in the sense of attainment at that time; the capacity to influence in the sense of prevailing at that time; forces in the unshakeable sense ..., elements of enlightenment in the sense of escape ..., path in the sense of cause ..., the basis of contemplation in the established sense ..., effort righteous force in the sense of diligence ..., the basis of magical power in the sense of accomplishment ..., Truths in the sense as real (true) achieved at that time; tranquility in the sense of not being distracted at that moment; Quan Tanh in the sense of visualization ..., tranquility and reality shop in the sense of the only effect ..., double waves in the sense of not exceeding each other achieved at that time; purification of the world in the sense of tame achieved at that time; Purification of the mind in the sense of not distracting ..., Purifying the opinion in the sense that it is clear ..., liberating in the sense of freedom ..., cleverness in the sense of understanding ..., spending the knife in the sense of ending removed ..., the mind perishes in the sense of cutting off at that time; [75] in the sense of origin, energetically achieved at that time; in the sense of origin, consideration ...; in the sense of co-ordination, contact ..., in the sense of encounter, experience ..., in the sense of going ahead, about ...; in the sense of superiority, contemplation ...; in the highest sense, wisdom ... in the core sense (taste), pepper knife ...; in the end sense, nibbana emerges from the immortal gain at that time. After emerging, he reviewed. These states are then reached. 361. At the moment you enter the stream: Right view in the clear sense of attainment at that moment, right thought ... [and so on. 360 until] ..., spend the knife in the sense of giving up ..., the position does not arise in the sense of calm achieved at that time; desires in the sense of origin achieved at that time; consider ... [and so on. 360 until] ..., nibbana, emerges from the immortal in the sense of ending, achieved at that moment. After emerging, he reviewed. These states then arise. 362. At the moment the path comes back once:  ... [like in here. 360 until] ... 363. At the time of the fruitfulness comes once:  ... [like in here. 361 until] ..., 364. At the moment the path does not return:  ... [like in here. 360 until] ... 365. At the moment the fruit does not come back:  ... [like in here. 361 until] ..., 366. At the moment the path of the arahant:  ... [like in here. 360 until] ... 367. At the moment of the arahant: Right view ... [and so on. 361 until] ..., [76] nibbana emerges from the immortal in the sense of termination, attained at that time. After emerging, he reviewed. These states are then reached.  368. Tri in the sense of what is known and in the sense of intellectual behavior that knowledge  . So should say: 'The true insight of the phenomenon achieved at that time is the location of review'.  [CHAPTER XV - DETERMINING THE SENSES ] 369.  What is wisdom that determines the senses as the position of difference in physical bases? 370. How does one identify the senses? He identified eyes, he identified ears, ... nose ... tongue ... body ... he determined the mind. 371. How does the practitioner determine the eye? (Cf. đ 287). He identified like this: Eyes created by ignorance. Eyes are created by lust ... Eyes are created by actions ... Eyes are created by nutrients ... Eyes are created by [clinging] from the four main elements ... Eyes are triggered .. He identified like this: The eye has been created. He identified like this: Eyes, before no, was created, will not exist. He identified the eye has finite space. He identified like this: Eyes are impermanent, created by conditions, being run by dependence, to destroy, to die, to die, to take. He identified the impermanent eyes, but does not exist long; he identified the eye as suffering, not joy; he determined it is not a self, not a self; he became boring, not liked; make greed fade away, [77] he does not provoke it; he made to kill, not being run; he let go, not holding. Determined as impermanent, he abandoned the concept of longevity; identified as suffering, he abandoned the concept of pleasure; determining is not the self, he renounces the concept of self; becomes boring, he renounces enjoyment; created faded, he renounced desire; create cessation, he abandoned the source being run; let go, he renounced holdings. Practitioners identify the eyes like that. 372. How does the practitioner determine the ear?  ... [like in here. 371] ... 373. How does a practitioner determine the nose?  ... [like in here. 371] ... 374. How does a practitioner determine his tongue?  ... [like in here. 371] ... 375. How does a practitioner identify himself?  ... [like in here. 371] ... 376. How does the practitioner determine his mind?  ... [like in here. 371] ... The practitioner determines that idea.  377. He defines concepts like that. Mind in the sense of what is known and wisdom in the sense of that act of knowledge  . So should say: 'Tue determines the senses is located on the difference in physical bases'.  [CHAPTER XVI - DETERMINING THE EXTERNAL OBJECTS ] 378.  What is mental identify  «  object »  outside the location of the difference in the field [base object]? 379. How does the practitioner identify external  « objects »  ? He determines tangible things outside, he determines sounds ... smells ... flavors ... things that are touching outside. 380. How does the practitioner determine visible external things? He identified like this: Tangible objects created by ignorance. He ... [and so on. 371 until] ... [78] ...  letting go, he gave up clinging. Practitioners identify tangible things outside like that. 381-385. The practitioner determines the external sound ... [and so on. 372-376 until] ... The practitioner identifies external objects like that. 386. [The practitioner determines external objects like that]. Mind in the sense of what is known and wisdom in the sense of that act of knowledge  . So should say: 'Tue identify external objects is located on the difference in the field [physical base]'. [79]  [CHAPTER XVII - CONDUCT ] 387.  What is wisdom determining behavior is the position to know the difference in behavior? 388. Conduct has three types: behavior of mind, behavior of delusion, behavior of mind. 389. What is the behavior of the mind? The act of directing undefined attention according to the function of the mind to see tangible objects is the behavior of the mind. The meaning of awareness from the eyes seeing tangible object is the behavior of the mind. The consequence is that the [happening] factor is the action towards [the object] because visible objects have been seen as the behavior of the mind. Consequently, the consequence is an element of awareness from the mind [happening] because towards the tangible object is the behavior of the mind. The act of distracting attention according to the function of the mind to hear sound is the behavior of the mind. The meaning of awareness from sound headphones is the behavior of the mind ... [and so on] ... Behavior that drives uncertain attention according to the function of the mind to smell ... The act of directing undefined attention according to the function of the mind to taste ... The act of directing undefined attention according to the function of the mind to touch a palpable object ... The act of directing undefined attention according to the function of the mind to identify mental objects is the behavior of the mind. The meaning of awareness of mental objects as being aware from mind is the behavior of the mind. The result from that is the mental element [happening] as the behavior directed at [the object] because the mental objects have been recognized as mental behavior. The result from that is the element of awareness from the mind [happening] because towards the object is the mind's behavior. [80] 390. Mind behavior: in what sense? The mind behaves without greed: this is the mind's behavior. The mind behaves without aversion: this is the mind's behavior. Mind behaves without si: ... Mind behaves without conceit (proud): ... Mind behaves without perspective [wrong]: ... Mind behaves without wavering: .. Mind behaves without suspicion: ... Mind behaves without a tendency to sleep underground: ... Mind behaves not associated with craving: ... Mind acts not associated with anger: ... Mind behaviors not associated with si: ... Mind behaviors not associated with conceit (proud): ... Mind behaviors not associated with views [wrong]: ... Mind behaviors not associated associated with oscillation: ... The mind behaves not associated with suspicion: ... The mind behaves not associated with the tendency to sleep: ... The mind behaves not associated with good behavior: ... The mind behaves not associated with unwholesome acts: ... Mind behaves not associated with reprimandable behaviors: ... Mind behaviors not associated with acts that can not be reprimanded: ... Mind behaviors not associated with dark behavior: .. Mind behaviors are not associated with transparent behavior: ... Mind behaviors are not associated with acts of creating peace: ... Mind behaviors not associated with acts that create suffering: ... Mind acts behaving is not associated with happy behavior: ... The mind is not associated with the act of suffering: ... The mind behaves to something known [object]: This is behavior of heart. This is the behavior of the mind: this is a kind of mind's behavior. The mind is pure in its own nature in the sense that there is no gonorrhea: this is a kind of mind's behavior. The behavior of the mind is not associated with the transparent behavior: ... The mind behaves not associated with the act of creating peace: ... The mind acts not associated with the behavior that creates suffering: ... The mind acts is not associated with the act of enjoying happy results: ... The mind behaves not connected with the behavior that results in suffering: ... The mind behaves to something known [object]: This is the behavior of center. This is the behavior of the mind: this is a kind of mind's behavior. The mind is pure in its own nature in the sense that there is no gonorrhea: this is a kind of mind's behavior. The behavior of the mind is not associated with the transparent behavior: ... The mind behaves not associated with the act of creating peace: ... The mind acts not associated with the behavior that creates suffering: ... The mind behaves is not associated with the act of enjoying happy results: ... The mind behaves not connected with the behavior that results in suffering: ... The mind behaves to something known [object]: This is the behavior of center. This is the behavior of the mind: this is a kind of mind's behavior. The mind is pure in its own nature in the sense that there is no gonorrhea: this is a kind of mind's behavior. This is the behavior of the mind: this is a kind of mind's behavior. The mind is pure in its own nature in the sense that there is no gonorrhea: this is a kind of mind's behavior. This is the behavior of the mind: this is a kind of mind's behavior. The mind is pure in its own nature in the sense that there is no gonorrhea: this is a kind of mind's behavior. That is the behavior of the mind.  391. What is delusion? The act of indefinitely focusing attention according to the function of the mind because of the impulse of craving to the visible tangible objects is the behavior of the mind: that impulsive behavior of craving is the act of delusion. The act of directing undefined attention according to the function of the mind because of the impulse of aversion to unintentional tangible objects is the behavior of the mind: that impulsive behavior of anger is the act of delusion. The act of indefinitely paying attention to the function of the mind because the impulse of si to objects does not necessarily create [craving or hatred] is the behavior of the mind: that motivating act of si is the act of delusion . The act of inducing unnoticed attention according to the function of the mind because the impulse of conceit as binding is the behavior of the mind: that impulsive act of conceit is the act of delusion. The act of directing attention indefinitely according to the function of the mind because of the impulse of the [wrong] point of view as the misleading interpretation [81] is the behavior of the mind: that motivating act of the mind [wrong] is the act of delusion. The act of directing attention indefinitely according to the function of the mind because the impulse of oscillation as distraction is the behavior of the mind: that impulsive behavior of oscillation is that of delusion. The act of directing undefined attention to the function of the mind because of the impulse of doubt or as inconclusive as the behavior of the mind: that motivating behavior of doubt or the act of delusion. The act of inducing unnoticed attention according to the function of the mind because of the impulse of the latent tendency to long-lasting habits that is difficult to change is the behavior of the mind: that impulsive behavior of the latent tendency to sleep is the delusion. That motivating behavior of the [wrong] perspective is the behavior of delusion. The act of directing attention indefinitely according to the function of the mind because the impulse of oscillation as distraction is the behavior of the mind: that impulsive behavior of oscillation is that of delusion. The act of directing undefined attention to the function of the mind because of the impulse of doubt or as inconclusive as the behavior of the mind: that motivating behavior of doubt or the act of delusion. The act of inducing unnoticed attention according to the function of the mind because of the impulse of the latent tendency to long-lasting habits that is difficult to change is the behavior of the mind: that impulsive behavior of the latent tendency to sleep is the delusion. That motivating behavior of the [wrong] point of view is that of delusion. The act of directing attention indefinitely according to the function of the mind because the impulse of oscillation as distraction is the behavior of the mind: that impulsive behavior of oscillation is that of delusion. The act of directing undefined attention to the function of the mind because of the impulse of doubt or as inconclusive as the behavior of the mind: that motivating behavior of doubt or the act of delusion. The act of inducing unnoticed attention according to the function of the mind because of the impulse of the latent tendency to long-lasting habits that is difficult to change is the behavior of the mind: that impulsive behavior of the latent tendency to sleep is the delusion. The act of directing undefined attention to the function of the mind because of the impulse of doubt or as inconclusive as the behavior of the mind: that motivating behavior of doubt or the act of delusion. The act of inducing unnoticed attention according to the function of the mind because of the impulse of the latent tendency to long-lasting habits that is difficult to change is the behavior of the mind: that impulsive behavior of the latent tendency to sleep is the delusion. The act of directing undefined attention to the function of the mind because of the impulse of doubt or as inconclusive as the behavior of the mind: that motivating behavior of doubt or the act of delusion. The act of inducing unnoticed attention according to the function of the mind because of the impulse of the latent tendency to long-lasting habits that is difficult to change is the behavior of the mind: that impulsive behavior of the latent tendency to sleep is the delusion. The act of directing undefined attention to the function of the mind because the impulse of craving for sounds is the behavior of the mind: that impulsive behavior of craving is the act of delusion. Behavior ... [and so on] ... indulging in smell ... ... craving for the taste ... ... craving for tangible things ... The act of indefinitely paying attention to the function of the mind because the impulse of craving for mental objects is the behavior of the mind: that motivating act of craving is the act of delusion. Behavior ... [and so on] ... Behavioral instability of attention according to the function of the mind because of the impulse of the underlying tendency to sleep is the behavior of the mind: Direction of sleeping underground is the act of delusion. 392. The behavior of delusion: in the sense of delusion? The mind behaves with desire: This is the delusion of the mind. The mind behaves with the yard: This is the delusion of the mind. The mind behaves with si: This is the delusion of the mind. The mind behaves with the conceit: This is the delusion of the mind. The mind behaves with the point of view [wrong]: ... The mind behaves with oscillation ... The mind behaves with suspicion ... The mind behaves with the tendency to sleep underground: ... greed: ... Mind behaviors associated with pitch: ... Mind behaviors associated with si: ... Mind behaviors associated with conceit: ... Mind behaviors associated with views [wrong ]: ... [82] Mind acts associated with oscillation: ... Mind acts associated with suspicion: ... Mind acts associated with the tendency to sleep underground: ... Mind acts not associated with good behavior: ... Mind behaviors associated with unwholesome behaviors: ... Mind behaviors not associated with acts that can not be reprimanded: ... Mind behaves not associated with acts of creating peace: ... Mind acts associated with acts of creating suffering: ... Mind behaviors not associated with acts of enjoying peace: ... Mind acts behaving in connection with the act of suffering results: ... The mind behaves to something unknown: this is delusion. It is like this: it is a kind of delusion. This is delusion.  393. What is the behavior of the mind? The act of directing undefined attention to the function of the mind with the aim of contemplating impermanence is the behavior of the mind: that impermanence is the behavior of the mind. The act of indefinitely attentive attention according to the function of the mind with the aim of contemplating suffering ... with the aim of contemplation is not self ... with the purpose of consistent boring ... with the purpose of contemplating all desires. ... with the purpose of contemplating the passing away ... with the purpose of letting go ... with the intention of destroying ... with the purpose of passing away ... with the purpose of the passing of change ... with the purpose of the bar. no sign ... with the purpose of the shop does not wish ... with the purpose of the shop is empty ... with the purpose of actually contemplating the phenomena of superior wisdom ... with the purpose of knowing right as real ... with the purpose of dangerous contemplation ... with the purpose of contemplating the mind is behaving of the mind: the act of contemplating it is the behavior of the mind. The act of directing attention indefinitely according to the function of the mind with the aim of turning away is the behavior of the mind: the act of turning away is the behavior of mind. The path of entering the stream is the behavior of mind. Fruit enter the stream ... Path once again is the behavior of the mind. The fruit comes back once ... The path that does not return is the behavior of the mind. If you do not return ... The arahant path is the behavior of mind. Arahant is the result of the mind. 394. Conduct of the mind: in the sense behave? The mind behaves without greed: this is the mind's behavior. Mind behaves without a yard: ... Mind behaves without si: ... Mind behaves without conceit: ... [83] Mind behaves without a view [wrong]: ... Mind Behavior without oscillation: ... The mind behaves without suspicion: ... The mind behaves with no tendency to go underground: ... The mind behaves not associated with desire: ... associated with the yard: ... Mind acts not associated with si: ... Mind acts not associated with conceit: ... Mind acts not associated with the view [wrong]: ... Mind behaves not associated with oscillation: ... Mind acts not associated with suspicion: ... Mind behaves not associated with the tendency to sleep underground ... ... Mind behaves not associated with behavior friendly: ... Mind of behavior not associated with unwholesome behavior: ... Mind of behavior not associated with reprehensible behavior: ... Behavior associated with unresponsive behavior: ... Mind behaviors not associated with dark behavior: ... Behavior associated with transparent behaviors: ... Mind acts associated associated with acts of creating peace: ... Mind behaviors not associated with acts of creating suffering: ... Mind behaviors associated with acts of enjoying peace: ... Mind behaviors not associated with acts bear fruit of suffering: ... The mind behaves to what is known: This is the behavior of the mind. Such deluded behavior is like this: this is a kind of mental behavior. The mind behaves to what is known: This is the behavior of mind. Such deluded behavior is like this: this is a kind of mental behavior. The mind behaves to what is known: This is the behavior of mind. Such deluded behavior is like this: this is a kind of mental behavior. This is the behavior of the mind. 395. The behavior of the mind is one, the behavior of delusion is another, the behavior of mind is another. Mind in the sense of what is known and wisdom in the sense of that act of knowledge  . So should say: 'Tue identified behavior is located on the difference in behavior'.  [CHAPTER XVIII - BORDER ] 396.  What is wisdom determining the four realms is the position of the difference in the realm? 397. There are four realms: sexuality, gender identity, formlessness, and realms. 398. What is the sex world? (read Dhs 1280) From the Avīci hell   below to the Paranimmitavasavatti heavenly  realm  above, the assemblies, elements, elements, foundations, objects, experience, perception, mood and consciousness exist in this distance. , there is their gender here, counted here: this is the sex world. 399. What is gender identity? [84] (read Dhs 1282) From the Brahmā World   below to the Akaniṭṭha heavenly  realms  above, the states of mind and auxiliary mind depend on the person who has witnessed [that world through meditation] or who has been reborn [there] or the [ as arahant is staying [there] in bliss right here and right now, belonging to their bounded states here, counted here: this is the gender plane. 400. What is the realm of formlessness? (read Dhs 1284) From the heavenly realms of boundless space below to the realm of the devas realms neither perceived nor awakened above, the states of mind and auxiliary mind depend on whether the person has witnessed or has been reborn or residing in bliss right here and right now, belonging to their state of affairs here, counted here: this is the formless gender realm. 401. What is the unexcused realm? (read Dhs 1291) The paths and the fruits of the paths are not taken into account and the states are not constituted: this is the area of ​​which the paths are not taken into account. * These are the four realms. *  apariyāpannā  (not counted or excluded), that is: 4 paths, 4 fruits and nirvana. Read Dhs. paragraphs 583, 992, 1287ff.  402. Four other realms: the four foundations of contemplation, the four principal attitudes of effort, the four foundations of magical power (the path leading to energy), the four  jhanas , the four immeasurable states, the four attainments of the formless sphere , four unsettling solutions, four types of progress (D iii 228), four auxiliary objects (Vbh 332), the four traditions of the Noble One (D iii 224) *, the four guardians  (D iii 232) 2 * , four good signs (A ii 32) 3 * , four steps of true Dharma (A ii 29) 4 * . This is [each one for] the four realms. *  ariyavaṁsā  ( holy species ): · satisfied with any old robes,  · satisfied with any offering food,  · satisfied with any accommodation,  · liked and delighted in giving up & in practice. Read more A ii 27. 2 * saṅgaha-vatthūni :   · giving,  · saying words of kindness,  · doing good things,  · being unbiased. Read more A ii 32, D iii 152. 3 * are:  · living in an appropriate place,  · being in communion with the Noble One,  ·  knowing oneself (read D iii 254),  · having been blessed before. 4 * are:  · no greed,  · no anger,  · mindfulness,  · right concentration.  403. Tri in the sense of what is known and in the sense of intellectual behavior that knowledge  . So should say: 'Tue identified four realms are located on the difference in the realm'.  [CHAPTER XIX - CONCEPTS ] 404.  What is wisdom that defines nine ideas as a position to know the difference between ideas? 405. How do practitioners define ideas? He identified the concept of gender realms is good, he identified the concept of realms of gender realms, he identified the concept of sex realms uncertainty. He identified the concept of gender identity is good, he identified the idea that uncertainty. He defines the ideas of the formless world as good, he determines the ideas of the formless world. He determines the ideas not to mention is good, he determines the ideas not to mention that he is uncertain. [85] 406. He identified the concept of gender realms is good, he identified the concept of realms of sex, realms, he defined the concept of sex realms uncertainty like? He identified ten routes of karma as good, he identified ten routes of karma as akusala. He determines the [mental] realm of the chromosomes and the [mind] of the action and the [mental] interactions are uncertain. This is how he identifies the concept of the sex realms as good, he determines the concepts of the senseless realms of sensuality, he determines the concepts of the sensual sensual sensual planes. He identified the concept of gender identity is good, determining the concept of gender identity uncertainty like? He identified four  jhānas  as good for the 'settle down' here [thanks to being reborn in the sex world], he identified the four  jhānas  as indeterminate for those who are reborn there. precepts]. This is how he identifies the concept of gender identity as good, identifying the concept of gender identity uncertainty. He identified the idea of ​​the realm of formless gender is good, determining the concept of the formless world is uncertain like? He identified the four achievements in the realms of formlessness, which is good for the 'settlements', here, he identifies the four achievements in the formless world, which are indeterminate for the reborn. This is how he identifies the concept of the formless world as good, determining the concept of the formless world as uncertainty. He identified the ideas not counted as being good, determining the ideas not to be counted as uncertain like? He identified four paths as good. He identified four sa and nibbana results are uncertain. This is how he identifies ideas not to be counted as good, identifying ideas not to be taken into account uncertainty. This is how he identifies ideas.  407. Nine states derived from joy: When the practitioner attention [to the object] is impermanent, joy arises in him; when he rejoiced, joy arose in him; when the mind is blissful, his * body becomes relaxed; when the body relaxed  «his mind »  he felt comfortable; when he feels good, his mind is set; when he is centered, he sees and knows the truth; when he sees and knows how true he becomes boring; when he becomes bored, his greed fades. With greed fading, he was freed. When he notices [to the object] is suffering ... When he notices [the object] is not self ... with fading greed, he is liberated. *  kāya:  according to Rhys Davids, the body here is  nāma-kāya , the body of mind. Read M. Walshe,  The Long Discourses of the Buddha , footnote 1079, 1155 pages 618, 619, 624. 408. When he sees an object as impermanent, joy arises in him ... When he sees experience ... awareness ... creating mood ... consciousness is impermanent ... is suffering ... is not self, joy arises in him; ... With the greed fading, he is liberated. When he saw that the eyes were impermanent, joyful ... [and so on and so forth as in. 407 for the remaining ideas of 201 ideas are listed here. 5 until] ... When he saw old and died is [86] impermanence, joy ... With fading greed, he was freed. These are the nine states derived from joy.  409. Nine states derived from careful consideration * [the object] is impermanent, joy arose in him; when he rejoiced, joy arose in him; when feeling joy, his body becomes relaxed; when the body relaxes, he feels comfortable; when he feels good, his mind is set; when the mind concentration, he understands the truth: 'This is suffering', he understands the truth: 'This is the origin of suffering', he understands the truth: 'This is the cessation of suffering', he understand the truth: 'This is the way to end suffering'. When he scrutinizes [the object] is suffering ... When he thinks carefully [object] is not self ... joy arises in him; ... he understood it as it really is: 'This is the way to end suffering'. *  yoniso manasikāra:  careful consideration in the sense of thinking in accordance with the truth, in the spirit of arising due to dependence ( paṭiccasamuppāda ) stated in M ​​iii 142; S ii 105. It is the source of liberation. Read  Ñāṇamoli ,  The Guide , PTS [Oxford, 1977], footnote 46/2 page 17. On the contrary, ayoniso manasikāra is  considered not true to truth. MA said it was the source of madness, which led to the misleading, miserable view as in Mi 7. Read  Ñāṇamoli  and Bhikkhu Bodhi, ibid , note 33, page 1169. 410. When he sees an object as impermanent, joy arises in him ... When he sees experience ... perception ... creating mood ... consciousness is impermanent ... is suffering ... is not self, joy arises in him; ... he understood it as it really is: 'This is the way to end suffering'. When he saw that the eyes were impermanent, joyful ... [and so on and so forth as in. 409 for the remaining 201 concepts listed in e. 5 until] ... When he sees old and die is impermanent, rejoicing ... he understands the true 'This is the way [87] to kill suffering'. These are the nine states that originate in scrutiny.  411. Nine different types. (D iii 289; cf. dd. 89) Because there is a difference in factor *, a difference in contact arises. Because there is a difference in contact, a difference in feeling arises. Because there is a difference in sensation, a difference in perception arises. Because there is a difference in perception, a difference in thinking arises. Because there is a difference in thinking, a difference in desire arises. Because there is a difference in desire, a difference in phobia 2 *  arises. Because there is a difference in phobia, a difference in seeking arises. Because there is a difference in demand, a difference in profit arises. * the  difference in factor is the difference in the intrinsic nature [the 'emptiness' and 'non-being' of the phenomena. Read Bhikkhu Bodhi,  The Connected Discourses of the Buddha , Vol. I, [Wisdom Publications, Boston, 2000], footnote 223, page 788. Read more  Dhātusaṁyutta  S. ii 140 ff.  2 * obsession [ pariḷāha ] translated by Maurice Walshe, ibid, p. 521. Nđ. gonorrhea fever.  Here are nine different types.  412. Tri in the sense of what is known and wisdom in the sense of that act of knowledge  . So should say: 'Tue identified nine concepts is the position to know the difference between ideas'. 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.