Knowing and Seeing Knowing and Seeing.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.
METHODOLOGY 4
How to distinguish Identity
four great meditation [1] ( catudhātu vavatthāna ), ie meditation that distinguishes or defines the four elements or properties of rupa ( rupa ). Sac is the first of the five aggregates, the remaining four aggregates (feeling, perception, action, and consciousness) may be collectively known as Name ( nāma ). In the world of the five aggregates ( pañcavokāra ), nama depends on rupa, that is, things arise based on their corresponding rupas. For eye, atrial, male, female and physical body, base and subject is one. Thus, an eye-consciousness arises dependent on rupa called the eye-door; a consciousness that arises dependent on rupa called atrium ... etc ... But the mind-door, which depends on consciousness arises, is again a name (ie bhāvaṅga: property part), while it is based on the center of mind, the essence is in the blood of the heart; so the identity on which the subject depends on is also known as the mind (base) [2] .
To see this, one needs to see the individual elements as components of rupa, meaning one must first discover the microscopic elements called rupa-kalāpas . One has to see that rupa is nothing else except these rupas. But this is not yet the ultimate reality (ultimate identity) [3] . In order to be able to enter into ultimate reality, one needs to see that each particular type of rupa includes the precepts ( dhātu ) [4] . Only then can one see what rupa is really, and how it can be related to nama ( nāma ). This is the purpose of the four great meditation.
However, before explaining this meditation, we also need to briefly discuss the different types of aggregate rupas and their precepts. Then explain the origin (origin) of materiality, so that one can easily understand this profound meditation called the four great meditation.
The three types of rupa ( rupa-kalāpa )
As mentioned above, the color is nothing except the color synthesis [5] ( rupa-kalapa ), and basically have three types of synthetic colors.
1 - The sum of eight (excellent) - atthaka (eight excellent basic) 2 - The sum of nine (excellent) - navaka (eight excellent basic plus excellent ninth) 3 - The sum of ten (excellent) - dasaka (nine colors plus the tenth color)
In general our identity consists of these three types of rupa mixing together in different ways.
Identities in three types of rupas
The first type of synthesis - the eight rupas - consists of the four elements ( catu dhātu ), also known as the four "great races" ( mahābhūta ) and the four rupas or the rupa rupa ( upādā rūpa ) [6] in total. there are eight:
1. Land ( Pathavì )
2. Water ( APO )
3. Fire ( tejo )
4. Wind ( vàyo )
5. Color ( Vanna )
6. Hare ( Gandha )
7. Area ( rasa )
8. nutrient ( Oja )
Because of the eight factors, this type of kalāpa is called the eight- factor kāyāk (( aṭṭhaka kalāpa ), and because nutrients are the eighth element, it is also known as the eight-factor combination. eight ( ojaṭṭhamaka kalāpa ). A collection of these eight rupas is found throughout the body. They are opaque or non-pure rupas ( napasāda rupa ), and are lifeless and have no life [7] .
The second type of kalapas consists of these eight basic rupas and the jivintindrīya kalpa network as the ninth element. Because there are nine elements, this type of kalapas is known as the nine-factor synthesis ( Navakakalāpa ), and because it has the root factor as the ninth element, it is also called a factor-based aggregate. ninth ( jīvita navaka kalāpa ). They are found throughout the body and are also non-pure (translucent). Due to the root of life, so they are alive, there is life.
The third type of rupas consists of the eight basic rupas, the ninth rupa as the ninth, and the tenth element. Because there are ten rupas, this type is called the ten rupas ( dasaka kalāpa ). There are three types of ten rupas.
1.- The ten rupas of the eye (or group of eyes), the ten rupas of the atria (atrial union), the ten rupas of the billion (union), the ten rupas of the ten (union of damage) ), and the ten rupas belonging to the body (body) - call according to Pāḷi ( cakhu-, sota-, ghāna-, jivhā-, kāya dasaka kalāpas )
The tenth of their factors are the visual rupa, the atrium, the rupa rupa, the rupa , and the body of rupa ( pasadā rupa ).
2.- The ten rupas which belong to the mind (heart) hadāya dasaka kalāpa , in this synthesis the tenth element of which is the rupa of the heart or the rupa of the heart ( hadāya-rūpa ), the rupa which is impure ( napasāda ) .
3. - Synthesis of ten colors of nature ( bhāva dasaka kalāpas ) their tenth element is sharpness ( bhāva-rupa ), which is also fuzzy or non-pure colors.
The ten rupas of the eye or eye group, atrial eye, male eyes, eye groups, and body groups are found in their respective (sensory) organs. The tenth element of them, ie the rupa rupa ( pasāda rupa ), is the corresponding sense door. The five physical bases are also called the five physical doors; meaning in the five sense bases ( vatthu : material) eyes , atria, billion, damage and the body of the body are also the five sense doors ( dvāra ) [8] - eye, eye, eye, eye and body.
The ten rupas of the heart are found in the blood in the heart. Their tenth element, non-pure form, is also the origin, ie the material mind or mind base ( vatthu ). But that is not the mind-door ( bhāvaṅga part), because the mind-door is the "name", although it relies on the tenth, non-pure material element of a sum of ten rupas belonging to the heart.
Whenever an object strikes one of the five sense doors, it also simultaneously hits the sixth subject ( bhāvaṅga ) [9] . For example, when a mundane rupa strikes the eye-door, it strikes the net (mental eye), the tenth element of a ten-eye synthesis (union eye), and simultaneously smashes on the mind-door ( bhāvaṅga ), and the mind is based on fuzzy or non-pure colors, the tenth element of a sum of ten colors of the heart (mind) [10]. The rupa is first known by one consciousness - one which comes by one eye - consciousness, and then known by more consciousness. When a tranquil ceiling smashes at the atrial artery, it strikes the pure sensory faculty, (atrial nerve), the tenth element in the sum of the ten rupas in the ear, etc. objects that only strike on the mind-door ( bhāva : ga ): these are the types of dhamma [11] .
The sums of the ten rupas are found throughout the body. Their tenth element, non-net identity, is sharpness ( bhāva ), which has two types:
- The masculine identity ( purisa bhāva ) is the material that provides the physical characteristics of men, so that we know: "This is a male". This color is only found in men.
- The female identity ( ithi bhāva ) is the rupa which provides the physical characteristics of a woman, so we know: "This is a woman". This color is found only in women.
Precisely because their tenth element is sharpness, the ten rupas of the eye, atrial, male and female eyes, and the body, are the sharp color. And all other types of rupas are not pure colors, which is why they are fuzzy or unknown (non-pure colors), such as the ten rupas of our nature and heart. just mentioned.
Four types of origins of rupa
Above we have mentioned the basic structures of ultimate identity (paramattha dhammas), now we continue to discuss the origin of rupa, which one will also gradually have to distinguish when practicing the Fourth Jhana. Great. Sac has one of four origins: kamma (karma), mind, weather and real objects. Because of these four origins we have four types of rupa:
1. Distinguished by birth now - Kammaja-rupa 2. Distinguished by birth center - cittaja-rupa 3. weather Sac birth - utuja-rupa 4. Lust by real animals born - Aharaja-rupa
As mentioned, our rupas are nothing other than rupas ( rūpa-kalāpas ), and all rupas have at least eight basic rupas: earth, water, fire, wind, color, odor. , taste and nutrients. The eighth element, nutrients, maintains identity, which is why when there is no more nutrients, color will disintegrate.
Now we will learn more about each of the four types of origin of colors.
Karma is born
Identity by birth now ( Kammaja rupa ) including network identity based synthetic factor the ninth, and the sum of ten colors of eye, ear, nose, tongue, body, mind and nature. Because of the life-color, they have life. Their nutrients ( ojā ) are due to karma.
It is in this karma that we produce something that is true of the Second Noble Truth, the Noble Truth of the Origin of Suffering. Flexibility is the rupa which has life, and this life is "birth", the Noble Truth of Suffering, and as the Buddha explained in " Mahāsatipaṭṭhāna sutta " (Great Sutta), birth (Suffering) is present due to love. ( tanhā ), and craving arises for whatever is perceived to be plausible and pleasing : colors through the eyes, striking the rupa of the ten rupas of the eye (dharma eye or union eye) - news manual subjects, and bhāvaṅga (mind); the sound through the ears, beating on the rupa of the ten rupas of the ear (atrial union) - that is, the atria, and the mind ( bhāvaṅga) ) etc ... The rupa of rupa here is the sense-door and the non-rupa-rupa of color, or color, is the mind-base which exists, spying for the objects of color, silence, flavor, taste, touch and pleasant, Hy.
The Buddha also explained that the direct cause of rebirth is kamma , but in order to produce an effect, it requires craving. And although kamma produces rupa at the rebirth [12] of a kusala kamma (human being's kamma ), the rebirth itself takes place by reason, which is caused by loving-kindness, and loving-kindness. again due to ignorance: no wisdom of the Four Noble Truths.
The rupa which is produced by kamma is always created (throughout life). It is the basis of all other rupas. Each cittakkhana has three stages:
1. Birth ( uppāda )
2. Head ( ṭhiti )
3. Removal ( bhaṅga ).
At each of these stages, new karma is born. This means that in a mental process (the process of awareness) there are 51 (17x3) [13] of rupas produced by kamma. Their weather ( utu ) or heat produce rupas resulting from the weather of birth, and their plants ( āhāra ) produce rupas produced by new plants.
Sac is born
Cittaja-rupa ( cittaja-rupa ) consists of the eight rupas which are synthesized. Their nourishment is caused by cittaja-ojā (mind -consciousness ), and is created only by the cittas which arise because of the mind-base, not those of the five sense-doors. And in addition to the birth of consciousness (the rebirth-consciousness), all cittas arising up to depend on citta arise out of consciousness.
An example that can help the practitioner to understand the kind of rupas which arise from the mind is anger and sorrow. Anger and sorrow are both " dosa " , and a mind of anger will produce materiality due to the mind being born with fire. That's why, when we get angry and upset, we heat up.
Another example is the movement of the body as the limbs move and the body moves back and forth, up and down. For example, when we go, the mind is directed at the foot. The intention to create the mind-consciousness arises in the legs and feet, as well as throughout the body, it has great wind. Just as the wind carries objects, so is the wind here, bringing the limbs and the body. Movement is a long series of rupas which are produced by different cittas produced in different positions. The rupas produced by the mind arising at the moment of lifting the foot are different from the rupas being produced by the mind falling at the feet down. Each kalapala appears and falls away in the same place, and the new kalāpa rupas arising up elsewhere also ceases there.
The third example is the pure mind ( samatha ), Vipassana ( Vipassanā ), Tao ( Magga ) and Fruit ( Phala ). The cittas are very pure, powerful and noble, because there are no mental afflictions ( upakkilesa).: defilement of mind). That means that these cittas create many generations of rupa produced by the pure and noble mind being, of which the earth, wind, and fire are very gentle and subtle. When these subtle and subtle kalapas touch the bodily body (the tenth element of the ten rupas belonging to the body) the practitioner experiences great bodily comfort, without heaviness. . Because the great fire of kalapas, as mentioned above, produces kalapas produced by the weather, the great kamma of kalapas produced by that noble mind also produces a lot of aggregate. colors due to the weather being born inside as well as outside the body.
The brilliance, brilliance and brilliance born with those noble minds is created by the brilliance of the colors of the mind produced by the mind and colors caused by the weather [14] . This also explains why the skin and the senses of taste practitioners have developed the noble heart in radiant light and [15] . For example, the rupa produced by the venerable mind of the venerable Anuruddha spread throughout the thousand sa sa worlds: those worlds are lit by the rupa produced by the noble mind and become clear to him. We too, if we develop full concentration and tranquility, we may see other realms, etc. [16]
Weather born
Weather due to birth ( utuja rupa ) consists of the eight rupas. Because they are aggregates of eight rupas (without the ninth element being radical), they are not flexible in themselves [17] . Their nutrients are due to the weather of birth ( utujā ojā) , which comes from the great fire ( tejo-dhātu ), the third element of kalapas [18] . The fire of the rupas which produce the rupas produced by the weather, and the rupas created by the weather alone created the rupas by the weather, and they themselves have them. great fire etc ... [19]
This is how great fire, according to its power, produces identity through a number of generations.
All inflexible colors are created and maintained by the weather. A pretty obvious example are plants. Their rupa is the rupa produced by the weather and created by the great fire originally in the seed. Their growth is none other than the continuous creation of colors due to the weather born through generations. This happens with the help of fire from earth, the sun (hot), and water (cold).
Fire in rocks, metals, minerals and hardwoods is considered very strong and produces many generations of sharpness. That is why their color can last for long. However, fire in soft woods, soft trees, meat, food and water is very weak, does not produce many generations of such sharpness, and that is why the color will soon disintegrate. . When rupa breaks apart, it is because the great fire no longer creates a new rupture, instead burning itself, so the decay, decay, and decompose.
When the rupa is burnt by fire, such as when the wood is burning, it is because of the fire of the outer rupa (the flames against the wood) that support the fire of the rupa inside (the wood), and some amount of fire. The giant giant appeared, which meant that the great fire became more prosperous and the color burned.
Sac by Animals
The rupas which are real beings ( āhāraja rupa ) also include the eight rupas. Their nutrients are nutrients produced by real beings ( āhāraja-ojā ). It is created by the food and drink we consume. The food in the cup, the food in the esophagus (food in the mouth, food that has been ingested undigested in the stomach, food fully digested in the intestines, stool), pus, blood, and urine are equally, that is, the nutrient synthesis is the eighth factor due to weather inflexibility.
The heat that helps digestion is the great fire of the network-based aggregates is the ninth element, which (as mentioned) is born of karma. When the digestive aid heat of nutrients synthesized is the eighth factor due to the weather of birth ( utuja ojaṭṭhamaka-kalāpa ) of partially undigested and partially digested food, the addition of total the nutrients are eighth, they are the sum of nutrients is the eighth due to real plants, with nutrients born of real animals ( āhāraja ojā) counting as the eighth. Again, when the nutrient experiences heat or heat to aid digestion (caused by karma), it regenerates through generations of nutrients that are eighth. It also supports nutrients in kalapas which are produced by kamma, caused by citta, and by weather, as well as for the existence of kalapas produced by real plants.
Nutrients of the food consumed in a day can be regenerated in this way for up to seven days, although the number of generations generated depends on the quality of the food. The celestial food, which is the heavenly food and is considered the most vindictive, can be recreated in this way for up to a month or two.
Because ninth-order aggregates are found throughout the body, the digestive processes found in the esophagus are found throughout the body, albeit to a lesser extent. That's why, when oil (wind) is applied to the skin, or an injection is injected under the skin, for example, the drug spreads throughout the body (is "digested"). But if applied too much oil (wind), poor digestion can make it take a long time to absorb.
Thus concluded the brief discussion of the origin of rupa. Of course, many things still need to be explained more, but that is enough for the practitioner to better understand the four great meditation which we will now discuss.
If you want to reach Nirvana, one must know and see all these things, because the practitioner needs to see colors as it really is, not just as a concept [20] . First of all one needs to see that rupa ( rupa ) consists of rupas - ( rupa-kalāpas ), then one needs to grasp the illusion of monolithic (mass) in order to see elements. the specificity of an aggregate of rupas, that is, to see ultimate rupas or base rupas, then one needs to analyze rupa: see the different factors, their arising, and what their task is. . In order to be able to do that, one must start with the four elements of meditation, that is, to know that four great races ( mahābhutā ) are: great earth , great water, great fire, and great wind .
The starting point of Insight (Vipassan)
Although at this stage one is not practicing Vipassanā correctly, we can say that this is the starting point of Vipassanā , because at the completion of the four great meditation, one will develop the ability to discerning the materiality of the base, which is considered necessary for Vipassana meditation. So it can be said that at this time the practitioner is collecting necessary data to perform the Insight work.
That is why practicing the four elements is essential for all practitioners. Whether a person's path to Vipassana is first practicing a samatha topic , such as reciting the breath to a certain level of meditation, or their path starting with the fourfold meditation (only leads to access to), they also need to complete the four great meditation before being able to enter insight. Both paths are taught at the Pa-Auk Zen Monastery in Myanmar. If a person has previously practiced a Zen Meditation topic, he or she should enter the Fourth Jhana at each time of sitting meditation and after leaving that meditation, begin to meditate on the four elements.
Practitioners practice Meditation like the Four Great
According to the Pāḷi Sutta , there are two ways of practicing the four elements: summary and details. The summary is for practitioners who are acutely sensitive, and detailed for those who have difficulty with the summary. The Buddha taught the summary method in the Mahasatipatthana Sutta [21] ( Mahāsatipatthāna ).
The Bhikkhu khưu observes this body immediately, no matter what position it is placed in or how it is arranged, there are only great agents (precepts), thus, "this body has only:
1. The great geography ( pathavīdhātu )
2. The great water ( apā-dhātu )
3. The great fire ( tejo-dhātu ) 4. The great wind ( vāyo-dhātu ) "
Visudhi Magga (Purification of Purification) further explains [22] : Therefore, first of all, the practitioner with the keen insight (benefit of) wanting to practice this meditation should go into solitary residence. Then one should consider the whole of his material body, and distinguish the elements in a summary like this: "In this body,
1) What is hard or gross is earth.
2) What flows or coalesces is the great water
3) What makes nine or hot is the fire;
4) What pushes or supports is greatness. " [23]
And the practitioner should pay attention and pay attention to it, contemplate it back and forth many times like "earth, water, fire, wind", that is, observing this body is only great, not one of them. birth, and non-self.
When a practitioner makes an effort in this way, soon he will arise in him, this concentration is strengthened by the wisdom that will enlighten the classification of the elements, and that is only samādhi, not attainable. okay because its object is the dhamma each has its own nature.
Or alternatively, these four bodies have been mentioned by Elder Sriputta, in order to indicate the absence of any one of the four great races like this: "When an empty space is surrounded by bones, tendons, flesh and skin, the word " rupa " ( rūpa ) is present, and the practitioner should divide each of these four parts, separate them with the intellectual hands, and distinguish them in the aforementioned way. on). "In this body, whatever is hard or gross is earth ... has its own nature".
And at the Pa-Auk Tawya Monastery, it teaches (in accordance with the Dharma - Dhammasanganī ), one should distinguish the four elements in the whole body according to the twelve characteristics.
1. Great Location ( pathavī-dhātu ): (1) hard (2) rough; (3) heavy (4) soft; (5) smooth (6) light
2. Mercury ( apā-dhātu ): (7) melt (8) cohesion
3. Fire ( tejo-dhātu ): (9) hot (10) cold
4. Wind University ( vāyo-dhātu ): (11) support (12) push
In order to practice this fourfold meditation, one must learn to distinguish each of these twelve properties, one at a time. Normally, beginners should choose which features are easy to distinguish first, then the more difficult ones. Practitioners are often taught in this order: push, hard, rough, heavy, support, soft, smooth, light, hot, cold, cohesive, flowing. Each characteristic must first be distinguished in a certain position on the body, and then throughout the whole body.
How to see twelve properties
1. To distinguish the characteristic of "pushing", the practitioner begins by consciously, through tactile touch, pushing in the middle of the head when he breathes in and exhales. When differentiating, one must concentrate on that until the "push" is clearly visible in the mind of the practitioner. Then the practitioner's awareness or consciousness is transferred to a nearby body part, and the thrust is found there. In this way one can slowly discern the repulsive force first in the head, then the neck, torso, arms, legs, and feet. Keep repeating it so many times until wherever the practitioner places his or her knowing on the body, he will find the thrust so easy. If the force of the breath in the middle of the head is not easily distinguishable, try to feel the thrust when your chest expands, or your abdomen moves while breathing. If it's not clear in those places, try feeling the pulse, or any other manifestation of thrust. Remember, where there is movement, there is repulsion.
Wherever one starts, one must develop one's understanding gradually downward, in order to discern the full, repulsive thrust of the body, from head to toe. In some places it will be clear, others may be inferior, but it is present throughout the body.
2. When they are satisfied that they can already see the propulsive characteristic, they turn to the hard characteristic. Start by distinguishing tooth hardness. Bite the teeth and feel how hard they are. Then release and feel their hardness. When the practitioner can sense this, try to distinguish the rigid characteristic throughout the body in a systematic way from head to toe, in the same way as to distinguish the propulsive characteristic. Do not intentionally make yourself tense.
When the practitioner can distinguish the hard characteristic throughout the body, then return to find the pushing characteristic throughout the body as before. Alternate between the two characteristics, that is, push and hard, repeatedly, from head to toe until you feel satisfied that you can do the job.
3. Next look for "raw" properties. The practitioner rubs the tongue over and over the edge of the tooth, or runs his hand over his robes, or on the skin of his forearm to feel this rough nature. Then try to differentiate the roughness all over your body according to the previous system. If you cannot feel the roughness in that way, try to look at the pushing and hardening properties and the practitioner can distinguish roughness along with these two properties.
When it is possible to distinguish the roughness, the practitioner comes back to distinguish three characteristics: push, hard, rough, one feature all over the body and do it over and over again until it feels good. crush.
4. Next look for "heavy" characteristics. Place one hand on the other on the practitioner's lap, and feel the heavy nature of the upper hand, or the heavy nature of the head by bending forward. Practice according to the system until the practitioner distinguishes the heavy characteristic throughout the body.
When it is possible to clearly distinguish the heavy characteristic, the practitioner in turn finds the four pushing, hard, rough and heavy properties throughout the whole body as before, until he feels satisfied.
5. Next look for support features. Let go of the back, let the body of the front camber. Then right up and keep straight. The force that keeps the body straight is the supporting characteristic. Practice according to the system until the practitioner discerns the support properties throughout the body. If not clear, try to differentiate it from the hard nature, which may make it more visible.
Once you can distinguish the support characteristics easily, let's look back on the five push, hard, rough, heavy and supportive features throughout the body as before.
6. Next, look for soft characteristics by pressing the tongue against the inside of the lower lip to feel its soft nature. Then relax yourself, and practice systematically (from head to toe) until the practitioner can distinguish soft characteristics very easily throughout the body.
Then find six characteristics: push, hard, rough, heavy, support and soft all over the body.
7. Next, look for smoothness by wetting your lips and rubbing the tongue from one side to the other with the tongue. Practice until you can discern the smoothness throughout the body. .
Then find the seven traits all over the body.
8. Next look for a slight characteristic by waving your finger up and down, to feel its lightness. If one does not feel that way, look for the heavy characteristic again. When one can feel the heavy characteristic of the whole body, wave its finger up and down again and feel its light characteristic. Practice until the practitioner can distinguish mild properties throughout the body. Then find the eight properties as before.
9. Next, look for hot (or warm) properties all over your body. This feature is usually very visible. Start by recognizing, through touch, hot properties wherever it is most evident to the practitioner. Then find all nine properties as before.
10. Next look for the cold characteristic by feeling the cold nature of the breath as it enters the nose, then differentiating it systematically throughout the body.
Here one can distinguish all ten characteristics. These first ten properties are directly known by touch, but the latter two, flow and cohesion, must be inferred from the top ten. That's a good reason to talk about it after all.
11. Distinguishing adhesive properties, aware how this body is held together by skin, flesh and tendons. And the blood is kept inside by the skin, like the water in a bubble. Without the adhesive properties, this body would surely break into individual pieces and elements. The gravitational force that keeps the body attached to the soil is also the adhesive property. If so, the practitioner should distinguish all ten characteristics on and off several times, one feature at a time, throughout the body. When the practitioner has become skillful in that distinction, he will see that the cohesion properties also become manifest. If still unclear, distinguish only the two hard and repulsive properties. At that time, the practitioner will feel as if his whole body is wrapped in a rope. Please distinguish that state as cohesive properties,
12. To discern flow characteristics, be aware of saliva flowing in the mouth, blood flowing through blood vessels, air (or wind) flowing into the lungs, or heat flowing throughout the body. . If this is still not clear, then looking at it along with the characteristics of cold, hot or pushing, the practitioner may be able to distinguish flowing characteristics.
When one is able to clearly distinguish these twelve characteristics throughout the body, from head to toe, one will repeat them several times in this order. When satisfied, the practitioner should rearrange the order in the way mentioned earlier, that is, at the beginning of the lecture, that is: hard, rough, heavy, soft, smooth, light, flowing, cohesive, hot, cold , support and push. In that order, one tries to distinguish each characteristic, one at a time and from head to toe. Practitioners should try to distinguish in this order until they can do real fast, at least three rounds in a minute.
In practicing in this way, the elements will become unbalanced for some practitioners: that is, some properties may become outrageous or even unbearable. In particular, hard, hot and push characteristics can become outrageous. If this situation occurs, one should focus more on the opposite nature (such as hard, for example, on soft), and continue to practice concentration in that way.
For example, if the over-flow characteristic is more focused on the adhesive property, or if the excess support characteristic is more focused on the pushing property. The opposing pairs are: hard-soft, rough-smooth, heavy-light, melt-cohesive, hot-cold and support-pushing.
It is for the sake of balancing the elements that these twelve characteristics are given priority to be taught first. Once you have the right balance, it will be easier to attain it.
At this point one has become skilful in distinguishing the twelve characteristics from the whole body. With the twelve characteristics clearly visible, the practitioner will now distinguish the first six characteristics in one view, such as geography; two design characteristics in one view, such as water; two design characteristics in one look, such as fire; and the last two characteristics, in one look, as a style. Practitioners should constantly distinguish land, water, fire, wind, so to calm the mind and attain. Do this over and over again hundreds, thousands, or millions of times as much as possible.
One effective way to keep the mind calm is not to move one's knowing (consciousness) from body to body as before. Instead, take an overview of the body. Ideally, it is usually to do a generalization as if the practitioner is looking back. It is also possible to do this as if the practitioner is looking down from his head, although this can lead to the stress and unbalance of the four elements.
Ten ways to develop samadhi
The commentary on the Pure Land Path says that at this time one should develop concentration in ten ways [24] . Practitioners distinguish four great:
1. In the order ( anupubbato ) of land, water, fire and wind, according to the order Buddha gave.
2. Not too fast ( nātisīghato ). If the practitioner discerns the four elements too quickly, it will not be obvious.
3. Not too slow ( nātisaṅikato ). If one discerns the four elements too slowly, one will not go to the end.
4. Prevent the mind scattered. ( Vikkhepapaṭibāhanato ) Practitioners must keep their attention on the object of meditation, here are the four elements, and not let it go elsewhere.
5. Overcoming the concept ( paññattisamatikkamanato ) Practitioners not only mind, "earth, water, fire, wind" but need to know the realities that the concept manifests: hard, rough, heavy, soft, smooth, light , flow, stick, hot, cold, support and push.
6. Eliminate the unknown ( anupaṭṭhānamuñcanato ): When the practitioner can distinguish both twelve characteristics, one can temporarily remove those which are not clear, but if (in doing so) it brings pain or stress only because there is an imbalance in the elements. When eliminating unknown characteristics, one must also retain at least one characteristic for each of the four elements. This means that one cannot proceed with only three, two or one great. And above all it is still not to remove any properties, if the twelve properties are clear.
7. Distinguishing characteristics ( lakkhanato ). When one starts to meditate, the characteristics of each element are still unclear, so one can also focus on the task and the manifestation of the elements [25] . However, when one's concentration becomes better, one should only focus on the natural characteristics ( sabhāvalakkhana ): the hardness and roughness of the earth, the flow and stickiness of the great water, the hot and cold of the great fire, and support of phong phong.
At this point one will see that there are only great beings, not seeing them as a person or a self anymore.
8. 9. 10. The commentary adds that the practitioner should develop his concentration according to the three Suttas : (8) " Adhicitta Sutta " ("The Increase of the Heart Sutta") [26] , (9) " Sītibhāva Sutta "(" Becoming Cold Sutra "), (10)" Bojjhanga Sutta "(" The Seven Senses of Sensation ") [27] .
In these three discourses the Buddha advised to balance the five bases ( indriya ): faith, energy , mindfulness, concentration and wisdom; and balance the seven senses ( Bojjhanga ): mindfulness, method, diligence, joy, calm, concentration and equanimity. These were discussed in the first lecture.
How to see Sac base
Seeing the body as a sharp body.
When the practitioner continues to practice concentration on the four elements and comes near to concentration ( upacāra samādhi ) he will see different types of light. For some practitioners the light is a smoky gray. If you continue to focus on the four elements in the gray light, it will become more and more white, like a cotton ball, and then it will be white like clouds, then the whole body of the practitioner will appear as a form. white. If one continues to concentrate on the four elements in that white form it will eventually become transparent like a block of ice or glass.
This transparent color is the five colors of nerves ( pasāda ), also known as the "" pure colors ": the body of pure color, the pure vision, the atrium of color, the ratio of color, and the loss of color [28] . The mental body or the pure body is seen throughout the body, in all the six doors, which is why the whole body of the practitioner appears so clearly. The practitioner sees these rupas as a transparent form or mass, because he still has not understood the three types of ghana, that is, the continuity, the aggregate or group thought, and Thought blocks of quests. (see answer 1.3 above).
How to see the rupas ( rupa-kalapas )
If the practitioner continues to distinguish the four elements in that transparent (pure) form, it will sparkle and emit light. When one focuses on the four elements in this form (or block) continuously for at least half an hour, one has reached concentration. With that light, the practitioner discerns the nothingness in the world in transparent form, by finding small spaces there. This time one will find that form during the dispersion of small particles called synthetic colors ( rupa-kalapa ) rupa (color) + kalapa (group / synthesizer). After having reached this stage, that is, the stage of pure mind ( citta-visudhi ), one can conduct the practice of pure ants ( diṭṭhi-visuddhi) ), by analyzing the kalapas. This is the stage of insight meditation beginning ( vipassana ).
(The benefits of Dinh)
Before explaining how to practice Vipassana, let us look at a practical benefit that comes from both - the concentration that a pure practitioner here has reached, and an appointment ( of meditation) of the yogi according to the chariot ( samātha ).
In Vipassana meditation, due to the need to distinguish much, fatigue often arises. When this happens, a temporary rest will be very beneficial. In the commentary "Song Song Sutta " ( Dvedhāvitakka Sutta ), a sutta to the Central region I, explains how a meditator can rest in meditation ( jhāna ). Legendary reference for example: during a battle, sometimes the soldiers get tired. The opponent's forces can be more powerful, and the arrow flies. So the soldiers had to retreat into their strongholds. Inside the stronghold they are safe from evading enemy arrows and resting. Then, when they felt well and had strength again, they left the city to return to battle. Jhana ( jhāna) here is like a stronghold, which can be used as a resting place during the period of Insight. Practitioners of Zen, without a level of meditation, and have started directly with the Four Great Meditation, can use their concentration as a stronghold to rest. In both cases, one can return to the Vipassana battlefield with a clear mind and a clear mind. Thus, having a resting place will be of great benefit in Vipassana meditation.
Summary of Transparencies and Translucencies
The rupa rupas ( rupa-kalāpa ) are divided into two groups: transparent rupas and fuzzy rupas. Synthetics which contain one of the five rupas (eye-ear-ear-billion-body and body-body) are transparent rupas. And all other rupas are fuzzy.
Analysis of general identity
How to see the Four Greats
First of all one should distinguish the four elements, earth, water, fire and wind, of aggregate rupas and fuzzy rupas. The practitioner will find that the rupas which arise and fall away extremely quickly are unable to analyze them, because they still see them as small molecules. Because he has not fully grasped the three types of perception ( ghana ), he is still in the field of concept ( paññatti ) but has not come to the realm of ultimate truth or ultimate reality ( paramatha ) [29] .
It is because the practitioner has not fully understood the concepts of synthesis and shape, but the molecules and small blocks still exist. If the practitioner does not analyze further, but tries to practice Insight by contemplating the arising and passing of those small blocks, that is, the rupas ( rūpa-kalāpas ), then the practitioner is still trying to practice Insight on the concepts only. So the practitioner must analyze the rupas further, until he can see the elements in the individual rupas, in order to reach the ultimate reality - the base.
If, due to the phenomena of rupa arising and falling away very quickly, one cannot distinguish the four elements of the individual rupas, then ignore their birth and disappearance, such as when meeting someone you are do not want to meet, practitioners will pretend not to see or pay attention to him. Here, too, one will not pay attention to the arising and falling away of kalapas, but only focus on the four elements of kalapas.
If still unsuccessful, one should focus on the great place in the whole body and sometimes in an aggregate of individual colors interspersed. So does the great water, fire, and wind. Practitioners need to distinguish the four elements in an aggregate of "in" individually and in an aggregate of "fuzzy" separately.
This is the method we teach at Pa-Auk Monastery: one distinguishes the elements one after the other. The suttas explain that one should discern all four elements at once, but it must be understood that this method is only for those who are skilful or beneficial. Because, distinguishing the great materialities is very profound, the Vipassana capacity of the basic practitioner is often not strong and strong enough so that they can see all the great material at once. Therefore, we teach them to distinguish the elements one by one, from the basics one, from the easiest to the hardest. Then, when they have become well-versed in the practice, they can see all four elements (eight characteristics) in a single rupa [30] .
When one sees the four elements in an aggregate of "in" as well as in a separate "fuzzy" aggregate, one has completed the stage of samatha practice and completed the stage of the Mind NET ( citta visuddhi ) and also in the beginning stage of the practice of Insight, i.e., Pure Vision ( diṭṭhi visudhi ), because the practitioner is discerning the name of the base of base ( nāma-rupa pariggaha : grasping the interdependent arising of Identity rupa and analysis of rupa rupa ( nāma-rupa pariccheda ). That is why the four great meditation includes both Just and Quan ( samātha and vipassanā )
When successful, the practitioner distinguishes the four elements in some of the opaque and general sums of the faculties which are eye-sense, eye-base, eye-base, base-door, base-body and mind-door, respectively. one.
As mentioned above, the aggregate colors are translucent and translucent, all consisting of the same basic eight colors. Here the practitioner has distinguished the first four colors (ie earth, water, fire and wind), and will continue to distinguish the remaining four colors: color, smell, taste and nutrients.
However, before we proceed, we first need to discuss the general method for distinguishing these four rupas.
Ministry of Illusion Xua ( The dispeller of Delusion ), annotate the Analysis of Tibetan Marvelous, said [31]
Sabbopi panesa pabhedo manodvarikayavaneyeva labbhati (All phenomena are known by a single bullet ( javana ) [32] the subject alone. [33] )
Practitioners can only know the earth, water, fire, and wind of a synthesis of colors, with consciousness only. As for the color, smell, and taste of an aggregate of colors, one can only know that way. Although it is easy to see the color with consciousness, it is difficult to see the smell and taste that way, because our long habit is to use the nose and tongue (to do the job). Therefore, when meditator's meditation is not strong and solid, should use the formula or damage formula help.
At this point, I have explained two ways to distinguish an object, now we will learn how the meditator can distinguish colors, smells, tastes and nutrients in kalapas.
How to see the Color
Color ( vaṇṇa ), the fifth element to be distinguished, is the object of seeing ( rūparammaṇa : landscape) and is found in all aggregate colors. Color is very noticeable to consciousness, because only by looking at the colors of the material can the practitioner see the color. Color always has to be the color of something, and something is the four elements [34] .
How to see the smell
Smell or incense ( gandha ), the sixth element to distinguish, is the object of smelling ( gandhārammaṇa : qi), and is also seen in kalapas. Because our long-standing habit is to use our nose to smell, at the beginning one needs to have the means to assist the practitioner in recognizing the smell with consciousness.
To do this, one must first distinguish the rupas which these two types of consciousness (consciousness and consciousness) rely on, namely, the rupa rupa and the heart (the fuzzy or non-pure rupa). The ratio of the rupa which is the tenth element of the sum of the ten rupas has the tenth element (or union). And the color of the heart is the tenth element of the sum of the ten colors with the heart as the tenth element (mind).
In order to find this net rupa, one first discerns the four elements in the nose, but must be sure to look at a sum of ten rupas in the nose, which are in the root sense and not in the body itself. Only the sum of ten rupas has the rupa.
Next, to see the color of the heart, one needs to discern the mind-door ( bhāvaṅga - organic part) brightly [35] . This work is relatively easy, because the practitioner has distinguished the four elements in the fuzzy and aggregate sums of the six bases.
At this point, after having distinguished the ratio of rupa (billion disciple) and bhavaṅga (mind-door), the practitioner can proceed to distinguish the odor of a total rupa from the sum of ten rupas where the practitioner has discerned. Net identity (colors throughout). Practitioners will find that the smell affects the subject and mind at the same time.
How to see Vi
The taste ( rasa ), the seventh element to be distinguished, is the object of taste or nerves ( rasāmmanā : beauty of the landscape), which is also found in all the rupas. As for the nose (billion), at first the practitioner will need to have the support ratio to know the unit with consciousness. And here too, one should first distinguish the material that these two types of consciousness rely on. After having done that, the practitioner discerns the taste of a kalapas. The practitioner can take an excellent synthesis from the saliva on his tongue.
How to see the Nutrients
Nutrients ( ojā ) is the eighth element to be distinguished. It is also found in all kalapas, and as mentioned earlier, including four types [36] :
1. Industrial nutrient by birth ( Kammaja Oja )
2 nutrient delivery by the Center [37] ( cittaja Oja )
3- by Weather nutrient delivery ( Uttuja Oja )
4- nutrient delivery from real materials ( Aharaja Oja )
Examining any synthesis of colors will see the nourishment. From this nutrient we see the rupas kalāpas (rupas) from which onwards multiply continuously.
After having distinguished the eight basic elements or rupas which are present in all kalapas, one should try to distinguish the remaining three basic rupas found in particular kalapas - namely: rupa radical life, identity (men-women) and identity heart [38] .
How to see the rupa-rupa and the rupa-nature
The rupa of life ( Jīitindriya ) only maintains the life of kamma resulting from kamma, so it also means it is found only in that kamma.
As mentioned before [39] , because all of the rupas of the rupa are due to kamma, it is also very easy for practitioners to distinguish this base network first in a transparent rupas. Distinguishing an eye-aggregate of colors is the tenth element (eye-union or cross-eyed eye), and sees that the life-essence retains only the life of the rupas of its own identity, not identity of other synthesizers.
Then one should also discern the radical rupa in an opaque aggregate. The body has three types of fuzzy aggregate, which have a life-color identity:
First of all, to distinguish the radical rupa of a ninth rupa or that of the tenth syllable, is considered the easiest. To clearly distinguish these two rupas, one looks for rupa ( bhāva-rupa ).
At this time the practitioner has discerned radical color in an opaque synthesis of ophthalmic eye, so look back into the eye and distinguish a subtle chromatic sum. Because the kalapas totaled as ninth and the tenth aggregate of kalāsas are found in all six faculties, it will be one of the two. If it has nature, it is a rupa which has a tenth nature; otherwise, it is a ninth radical. In that case, discern another fuzzy aggregate until the practitioner discerns the materiality, then look for this rupa in the sum of the rupas of the ear (ear), nose (billion), tongue (damage), body and heart (humiliation mind).
In order to distinguish a fuzzy aggregate from the heart, one focuses on the mind-door or bhavaṅga glows again. To see clearly, shake the practitioner's finger, and see the mind that wants to shake it. Then try to distinguish the rupas which support bhavaṅga (mind-element). Practitioners can also find them in the lower part of bhavaṅga : they are fuzzy sums with a tenth heart [43] .
Thus, one has completed the discernment of all rupas in the aggregate of colors: earth, water, fire, wind, color, odor, taste, nutrients, life-force and mentality. And the practitioner has also distinguished them in the gross and opaque sums of the six sense faculties. The next stage in discernment is to analyze the rupas of each of the six faculties (senses): eyes, ears, nose, tongue, body and heart (heart) to see the different types of rupas. each other there. [44]
Practitioners start by analyzing only two types of translucent color (clear color).
How to analyze
How to analyze the rupas (clear colors)
Each senses has several types of chromosomes mixed together. For example, the eyes, ears, nose, and tongue have two types of transparent decoction mixed together like rice flour and wheat flour - that is, the total of the clear color of the corresponding sense organs, and the sum of the transparent rupas belonging to the Dear. For example, the two types of rupa in the eye are:
1. The total rupa with eyes is the tenth eye (Doan label) - cakkhu dasaka kapāla - the tenth element is the pure vision. 2. The rupa which has the body is the tenth body ( kanya ) - kāya dasaka kalāpa - the tenth element is the body of materiality.
The rupas having the tenth body or the "Body Group" are found throughout the six senses (eyes, ears, nose, tongue, body and heart), merging with the sums there. As in the eye, it mingles with the tenth synthesis (eye-eye); in the ear, it mingles with the sata dasaka kalāpas etc. The same is the tenth aggregate ( tanh one ), found throughout the senses, and mixed with the sums as well. other transparent chromosomes. In order to see all of these sums, one needs to analyze the total rupas throughout the five senses, and identify the type of the rupa which corresponds to each of them (clear eye labels, atrial chakra, gradual rupa, net loss) as well as the body of identity there.
1) Pure vision or mental eye ( cakkhu pasāda ): Sensitive to color, while the pure body (mental body) is sensitive to touch (objects that can be touched). This difference allows the practitioner to know what is looking for. First, discern the four elements in the eye to see a clear total rupa, and discern the pure rupa of that rupa. Then look at the colors of a group of chromatic sums some distance away from the eye. If it works on any chastity, that chastity is a pure vision (of a tenth synthesis with eye as the tenth eye-union). On the contrary, it is a pure body (of a total rupa whose body is tenth - body union).
2) The pure body ( kāya pasāda ). It is sensitive to touch, or to touchable objects. But that object is earth, water, fire, wind (earth, water, fire, wind). The practitioner discerns a net identity where the eye returns. Then look at the earth, fire, or wind of a group of nearby rupas. If it does work on any chastity, it is the body of materiality (of a tenth synthesis of body, the tenth body).
3) Purification of identity ( sota pasāda ). That is the sensitive factor for sound. First the practitioner discerns a net identity in the ear. Then listen. If the sound acts on the rupa, the rupa is purely impulsive - (or atrial nerve) - (of a total of ten-rupa atrial). Then distinguish the pure body as before the practitioner did in the eye.
4) Net awareness ( ghāna pasāda ). It is sensitive to odor. As before, one discerns a net identity from the nose. Then smell the smell of a group of nearby rupas. If it acts on the rupa, the net is one of the rupa rupas (of a tenth synth rupa). Then distinguish the rupa which has the tenth body as it did with the eyes and ears.
5) Pure sharpness ( jivhā pasāda ). That element is sensitive to taste. Distinguish a rupa in the tongue (damage). Then taste the group of nearby rupas. If it acts on the rupa, it is a net loss (of a sum of rupa which is the tenth). Then differentiate the rupa whose body is the tenth as it did with the eyes, ears and nose.
After analyzing the two types of rupa in each of the five senses, one should also see that the pure body (in the tithā rupas there is the tenth body) is also found in the heart, and the fuzzy identity ( where the rupas of nature are tenth - the group of rupas is also found in all six senses.
After doing so, one will have to analyze all types of pure color in [45] , and two of the six kinds of translucent color. Now one needs to analyze the remaining fuzzy shades in each of the six senses.
Fifty-four colors in the eye
So far we have discussed three basic types of general rupas.
1. The sum of ten of each of the six senses (eye, ear, nose, tongue, body and mind (heart)
2. The nine sums of the radical base
3. The sum of the eight
The eyes, ears, nose, tongue, body and mind (heart) include, as we now know, seven types of kalapas, totaling sixty-three rupas [46] . However, when analyzing the rupa of a sense, the Pāḷi Sutta says one should only look at the six types of kalapas (except for the ninth-root kalapas). Thus one will focus on only fifty-four types of materiality (63 - 9 = 54). [47]
Particularly the aggregate colors have network ninth, then the practitioner will distinguish in another way. And since one of the six types of kalapas has a body of the tenth, when analyzing the rupa of the body (besides the eyes, ears, nose, tongue and heart), one can analyze only five types of kalapas, in total there are forty-four types of materiality (54 - 10 = 44).
Thus we will look at the fifty-four types of rupa said of the eye:
1 - The aggregate of colors with the eye is the tenth [48] (Union eye or Cross eye). It is sensitive to color, transparency and due to karma.
2 - The aggregate of colors has the tenth body [49] (Union body or Body of the cross). It is a sensitive element for objects that can be touched (exposed - earth - fire and wind), transparent due to karma.
3-Synthesis of identity is Tenth nature [50] (Doan Tanh or Tanh cross legal). It is fuzzy and born of karma.
And then there are three more types of kalapas, each of which has eight rupas, totaling twenty-four (3x8 = 24). There are three types of kalapas whose actuality is the eighth, all three are fuzzy.
4- Synthesis of eight nutrients born of mind ( cittaja ojaṭṭhumaka kalāpa )
5- Synthesis of eight nutrients due to the weather being born ( uttuja ojaṭṭhamaka kalāpa )
6- Synthesis of eight nutrients provided by real plants ( ākāraja ojaṭṭhamaka kalāpa )
The first three types of rupas (the ten rupas) are produced by kamma , while the following three types of rupas (the eight rupas) are either due to the weather or the mind, or due to real objects. . As mentioned at the beginning of this lecture, there are four sources of rupa [51] . At this point, the practitioner has distinguished the kalapas produced by kamma, so we will discuss how to distinguish the eighth compound type in order to know what it belongs to (among the three above: mind, weather, real objects).
How to see the mind being born
As mentioned in the introduction, each mind that arises into the heart of the heart (except the mind of birth or karmic consciousness) will produce a great deal of the eight synthesis of the mind -generated substances ( cittaja ojaṭṭhamakalāpa ). These syntheses are translucent and spread throughout the body.
That is why, if one concentrates on the part ( bhavaṅga ), one will see a lot of dependence on the heart's colors which are creating rupas. If this is not clear, focus on getting back and waving a finger. At that time one will see a great number of kalapas created by the mind waving its finger. At the same time the practitioner also sees that such rupas may arise anywhere on the body.
How to see colors due to weather
As mentioned in the introduction, the great fire ( tejo ) is also called the "weather" or "heat" ( Utu ) and is seen in an aggregate of colors. The great fire of kalapas produces eight nutrients which are produced by the weather ( utuja ojaṭṭhamaka kalāpa ). They themselves contain great fire, which creates additional eight nutrients that are weather-borne. One needs to see that this process occurs in all kinds of rupas in every senses.
First, the distinction of great fire in an aggregate of colors with eyes is tenth, for example. Then we saw that it produces the eight synthesized nutrients that are born by the weather. This is the first generation. The design distinguishes the great fire in a rupa of the first generation of the eight syntheses that have the nutrients born of the weather, and sees that it also reproduces further: that is the second generation. one will find that the weather in the synthesis has an eye of 10 (which is itself due to karma) [52] and multiply over 4 or 5 generations [53] .
Practitioners need to see that this process occurs for each type of chromosomes in each senses, and also need to see for themselves how many generations of chromosome 8 have nutrients due to the weather that each chromosomes that create.
How to see materiality of real beings
As mentioned above, the four parts of the body, that is undigested plant matter, digestible plant matter (feces), pus and urine, are only the eight synthesized nutrients born of weather ( utuja ojaṭṭhamaka kalāpa). ). And the heat of digesting food in the body (in the esophagus) is the great fire of the nirvana-based synthesis ( jīvita navaka kalāpa ), which is the kalāpa produced by kamma.
When the nutrients of the eight syntheses have nutrients due to the weather, which causes the heat to digest the food, the rupas are created, that rupas are the sums of the eight having nutrients produced by real plants ( āhāraja ojaṭṭhamaka kalāpa ). They themselves have nutrients (this nutrient is born of the āhāraja ojā ), which proliferate in the same way for generations. The food that is eaten during the day will reproduce like this for up to a week, during which time it will also support nutrients in the rupas of kamma, due to the mind of birth and the weather of birth, as well as in the total material identity due to real plants before birth [54] . The celestial objects reproduce for up to a month or two.
To see these things one has to "meditate" while eating. Because, at that time, the rupas produced by phyto-plants can be seen spreading throughout the body, from the esophagus system: the mouth, throat, stomach, and intestines. First, the practitioner discerns the four elements in the new food ingested in them, and sees the rupas there. Keep looking until he sees that when the heat that aids digestion (the great fire of the necrotic aggregates is ninth) encounters the nutrients of the newly ingested food (the eight sums have nutrients. due to the weather), many generations of the eight syntheses have nutrients produced by phytoplankton, which spread throughout the body. Practitioners see that they are fuzzy and consists of eight types of materiality. You can also see these things after you have finished eating,
Next, one needs to discern the eight synthesis which has phytonutrients as they spread throughout the body, and go to the eye for example. Distinguish the eight types of rupas in the eight syntheses there and find that their nutrients are nutrients produced by real plants ( āhāraja ojā ). Then we see what happens when it meets the kammaja ojā of kamyā eye synthesis of the tenth one (eye union); together with heat or heat to aid digestion, it causes the ninth-eye synthesis of nutrients to produce four or five generations of eight synthesized nutrients produced by plants [55] . The number of generations created depends on the power of both nutrients.
Moreover, in those four or five generations of such rupas there is also the weather. Practitioners also try to distinguish at its cylindrical stage to see that it also reproduces over generations.
The practitioner also tries to discern to see that when the nutrients born of plants meet the nutrients of the sums with the body being tenth, and the sums of nature with the tenth being caused by the karma of the eye, then four or five eight generation synthesis with nutrients generated by phytoplankton. And also in these generations, the weather will multiply over generations.
Again, when phytonutrients meet the nutrients of the eight synthesis which have the nourishment of the mind of the eye ( cittaja ojatthamaka kalāpa ), two or three generations of the eight synthesized nutrients produced by plants So, and also in these generations, the weather proliferate over generations.
And also, there are two types of eight syntheses that have phytonutrients; It's the first one and the next one.
When nutrients created by the previous plants meet the successive nutrients of the eight syntheses that have phytonutrients and digestion heat, then ten to twelve generations of the eight synthesized real plants are created, the weather there also proliferate over generations.
In all cases, the nutrients of any kalapas (due to kamma, due to kamma, due to the weather, or by living beings), the regeneration is only available when it is supported by heat or heat. digestive aid.
After having distinguished all the types of synthetic nutrients that are eighth in the eye, know how they reproduce, and how the elements in the chromosomes they produce also reproduce, the practitioner then distinguished all fifty-four types of materiality from the eyes. Next, one should do the same thing for all the rupas of the other five senses; these are the ears, nose, tongue, body, and mind.
SUMMARY
Today we have discussed quite briefly about how to analyze kalapas, while practice really requires more. For example, the detailed method requires analysis of the so-called forty-two parts of the body mentioned in the Sutta of the Sutta ( Phātuvibhanga Sutta ) of the Sutta Pitaka , that is: twenty parts of colonies, two fifty parts of the great water, four aspects of great fire and six aspects of wind power [56] . If one wants to know how to practice in this detailed way, one should go to an appropriate master. Through systematic practice, the practitioner will gradually become more proficient in distinguishing kalapas, which are produced for four causes: kamma, citta, weather, and real objects.
With the discernment of perfect rupa, the practitioner recounts as having completed the first part of the first insight knowledge, which is the Namāna of Analytical Knowledge ( Nāma-rupa pariccheda nama ).
Here we will summarize the discrimination ( rupa kammatthāna ).
In order to see the rupas ( rupa kalāpas ), one must practice concentration and concentration by focusing on the four elements, earth, water, fire and wind.
When one is able to see kalapas, one has to analyze them to see all the factors (rupa) present in individual kalapas, such as in one kalāga which has eyes. If you have a ten-eye eye, you must see earth, water, fire, wind, color, smell, taste, nutrients, life-cycle, and pure vision.
With the method of summary one must distinguish fifty-four rupas in one sense, and then distinguish the same for the other five senses.
With the detailed method, one must distinguish all types of materiality in all forty-two parts of the body.
When the rupa of rupa ( rūpakammatthāna ) is completed, the practitioner will have enough skill to see all the elements of the six senses with a glance, and he will also see all forty-two parts belonging to them. dear with such glimpses. This is what one is aiming at when going through meditation, going from color to color, from senses to senses; from easiest to hardest.
This is like looking at the ten pillars supporting the stairs. We can look at them one by one, like one, two, three, four and so on until ten, and then we can look at all ten at a time, with a glimpse. When one has been able to see all kinds of materiality at a glance, they will become the object of one's Vipassana practice; one will see all materiality as impermanence, suffering, and non-self [57] . However, if, even after the completion of discrimination, one still cannot see all colors with a glance, one should see them one by one, do it over and over again, and try try to see them all with a glance [58] .
Here we complete our discussion of the discernment of rupa ( Rūpa-kammatthāna ). In the next lecture we will talk about how to distinguish Names ( Nāma-kammatthāna ).
APPENDIX 1. TWO EIGHT EIGHT TYPES
At the end of the discriminating period, one will have to examine eighteen types of real rupas and nine out of ten unreal colors. [59]
Eighteen types of true colors include:
The Four Great Race ( Mahā bhūta )
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total
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1.
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Earth
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( Pathavī dhātu )
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2.
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Mercury
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( Āpo dhātu )
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3.
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Fire big
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( Tagus dhātu )
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4.
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Maple wind
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( Vaya Dhat )
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4
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The five types of purity ( pasāda rupa : rupa throughout)
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1.
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Pure color label
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( Cakkhu pasāda )
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2.
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Atrial identity
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( Under the passage )
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3.
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Net rate of identity
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( Ghana shows )
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4.
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Net of identity
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( jivha shows )
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5.
|
Pure body identity
|
( kāya pasāda )
|
5
| ||||
Four types of Landscape ( gocara rupa : sense - field materiality)
| |||||||
1.
|
Color)
|
(vanna)
| |||||
2.
|
Bar
|
( saddha )
| |||||
3.
|
Incense (gas)
|
( gandha )
| |||||
4.
|
Taste
|
( taste )
|
4
| ||||
Nutrition
|
( oja )
|
1
| |||||
Network based
|
( jititindriya )
|
1
| |||||
The color of the heart
(the mind of mind) |
( sacrificial offering )
|
1
| |||||
Two types of identity
|
(bhāva rūpa)
| ||||||
1.
|
Male identity
|
(purisabhāva rūpa)
| |||||
2.
|
Female identity
|
(itthi bhāva rūpa)
|
2
| ||||
18
| |||||||
Ten types of unreal colors include:
| |||||||
1.
|
Excellent nowhere
|
( akasa dhātu )
| |||||
2.
|
Friendly tri tri
|
( kāyavinnatti )
| |||||
3.
|
Speech banner
|
( vacynnatti )
| |||||
4.
|
Despair
|
( laughing )
| |||||
5.
|
Colors like
|
( muduta )
| |||||
6.
|
Colors like career [60]
|
( infinity )
| |||||
7.
|
Sac born
|
( upacaya )
| |||||
8.
|
Sac advance
|
( santati )
| |||||
9.
|
Chromaticity
|
( jaratā )
| |||||
10.
|
Sac extermination
|
(aniccata)
| |||||
APPENDIX 2. BASIC IDENTIFICATIONS OF EYES [61]
[3 types of summing ten (3x10 = 30) + sums of Nine (9) + 3 types of summing eight (3x8 = 24) = 63 colors]
Species
|
Ten-Eye Synthesis [62]
|
Collection of Ten - Bodies
|
Synthesis of Ten - Nature
|
Nature
|
Crystal-clear
|
Crystal-clear
|
Fuzzy
|
Source
|
Kamma (birth and birth)
|
Kamma
|
Kamma
|
Characteristic
|
Sensitivity to light [63]
|
Sensitive to touch (earth, fire, and wind)
|
Identify nature (male - female)
|
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
Network based
Pure color label
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
Network based
Pure body identity
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
Network based
Identity
|
APPENDIX 3. Basic Identities Of The Body
[2 types of sum ten (2x10 = 20) + radical network sum (9) + 3 types of sum 8 (3x8 = 24) = 53 colors]
Species
|
Aggregate Stems
Ten colors
|
Composite Nature
Ten colors
|
Nature
|
Crystal-clear
|
Fuzzy
|
Source
|
Karma
|
Karma
|
Characteristic
|
Sensitive to emotions (earth - fire - wind)
|
Identify nature
|
1
2
3
4
5
6
7
8
9
10
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
Network based
Pure body identity
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
Network based
Identity
|
These two types of ten synthesis are found in all six senses
Species
|
Summing up nine lives
|
Summary Eight
| ||
Nature
|
Fuzzy
|
Fuzzy
|
Fuzzy
|
Fuzzy
|
Source
|
Karma
|
Center
|
Weather
|
Real thing
|
1
2
3
4
5
6
7
8
9
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
Network based
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
|
The nine aggregates belong to the root faculty, and the eight aggregates are exactly the same throughout the six senses.
SECTION 4. Basic Colors of the Heart (heart)
[3 types of summing 10 (3x10 = 30) + summing up nine (9) + 3 types of summing eight (3x8 = 24) = 63 colors]
Species
|
A sum of ten (*) of the Heart
|
The sum of the ten belonging to the Body
|
Summing up ten of Tanh
|
Nature
|
Fuzzy
|
Crystal-clear
|
Fuzzy
|
Source
|
Karma
|
Karma
|
Karma
|
Characteristic
|
Moral support and
gender awareness |
Sensitivity to contact
(earth, fire, wind) |
Identify nature
|
1
2
3
4
5
6
7
8
9
10
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
Network based
Sac of heart
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
Network based
Pure body identity
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
Network based
Identity
|
(*) The visual consciousness, the ear consciousness, the consciousness, the true consciousness, and the bodily mind, rising up to rely on the rupa (nerves), the tenth rupa (disciple) of the sums: the ten rupas, the ten rupas, the smell the ten rupas, the ten rupas, and the body of the ten rupas, while all other consciousness (including precepts and gender consciousness) arising on the synthesis of fuzzy heart colors are tenth. Review on.
Species
|
Nine of the radical bases
|
Summary Eight
| ||
Nature
|
Fuzzy
|
Fuzzy
|
Fuzzy
|
Fuzzy
|
Source
|
Karma
|
Center
|
Weather
|
Real thing
|
1
2
3
4
5
6
7
8
9
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
Network based
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
|
Land
Country
Fire
Wind
Color
Odor
Taste
Nutrition
|
Nine aggregates, radical and eight aggregates are exactly the same across all six senses.
*
FAQ 4
Question 4.1: Is a Bodhisattva (bodhisatta), including the Bodhisattva Arimetteyya (Maitreya), an ordinary lady (puthujjana)? If Maitreya Bodhisattva is a commoner like us, then at the time of his birth to become Metteya Buddha, is there any difference between the conditions for him to become Buddha and we or is not? [sixty four]
Answer 4.1: The difference is that his pārami ( ripe pārami ) are ripe, as was the case with our Buddha Shakyamuni when he was a Prince Siddhartha. Such Bodhisattvas will have to cultivate their perfections for many lives. There are thirteen paramitas:
Bell ( dāna )
precepts ( sila )
Renunciation ( nekkhamma )
Wisdom ( Panna )
Effort ( viiya )
Patience ( khanti )
True ( Sacca )
Decision ( adhitthana )
Heart from ( Metta )
Center exhaust ( upekkhà )
When these paramitas are ripe, they will motivate bodhisattvas to renounce the world, even though they are enjoying sensual pleasures. In his last life, a Bodhisattva must marry and have a son; This is a natural law. I have forgotten the name of the wife of Maitreya Bodhisattva. According to the original Tripitaka ( Theravāda Tipika ), it was his last life, because no Arahant, including Buddha, was reborn after the Eight Nirvana ( Parinibbāna ). The Kill or Nirvana of them is the end of the cycle of birth and death. They will not have to be reborn again. [65]
Take the case of our Bodhisattva Shakyamuni ( Sakyamuni ) for example. In his last life, before enlightenment he was also a mortal. How? At the age of sixteen, he became Prince Siddhartha and married Princess Daduđàla ( Yasodharā ). They have one son, La la la la. He also enjoyed sensual pleasures for more than thirteen years. Although he did not have five hundred goddesses on his left and five hundred goddesses on his right like the gods, he was surrounded by twenty thousand princesses. This is kāmasukhallikanuyogo - sensual enjoyment, pleasure in sensual pleasure.
After renouncing those sensual pleasures, he practiced asceticism in the forest of Uruvela (Uu longing ). After six years of unhelpful asceticism, he also abandoned this practice, and followed the path of enlightenment, shortly after he attained full enlightenment. After enlightenment, in his first sermon , " Dhamma cakkapavattana " - Zhuan Falun, he declared:
Kāmesu kāmasukhallikanuyogo hīo, gammo, puthujjaniko, anariyo, anatthasaṁhito. The enjoyment of this sensual pleasure is vile ( hīno ), which is the practice of the folk goods ( gammo ), the practice of the common goods ( puthijjaniko ).
It is the practice of enlightened goods, non-saint ( anariyo ), not beneficial ( anatthasaṁhito ).
This means that the enjoyment of sensual pleasure is not the practice of enlightened beings. And sensual pleasures are useless (not beneficial) because although they bring worldly benefits, such as happiness in the human realm, and happiness in the Brahma realms , they do not bring them The supernatural benefit is that of Nirvana, a state that we can only enjoy by virtue of enlightenment.
Therefore, in his first discourse, the Buddha declared that whoever enjoys sex is the ordinary man. When he was still a Bodhisattva, he also enjoyed sensual pleasure, which was to live with Daduḍāla in the palace. At that time, he was also a mortal, because the enjoyment of sensual pleasure is the practice of ordinary people.
This is not just for our bodhisattva, but for all bodhisattvas. There may be many bodhisattvas here, among this audience. You should consider this issue very carefully: are the bodhisattvas here human or holy ( ariya )? I think you may know the answer already.
Question 4.2: After completing the meditation course, can a practitioner obtain the Enlightenment (Maggañāṇa) and the Wisdom (Phalañāṇa)? If not, why not?
Answer 4.2: Practitioners may gain, but it depends on their paramitas. Take the case of Bāhiya Dāruciriya [66] for example. This position has just-Quan ( Samatha-Vipassanā ) to discharge discharge position ( sankhārupekkhāñāṇa) in the period of Dharma Buddha Lettuce ( Kassana ). Experiencing twenty thousand years of practice, he did not attain any enlightenment, because he was signed by Buddha Padumuttara . That is why he will become a Khippābhiññā, which means that he will attain Arahantship in the time of the Buddha Shakyamuni Buddha. Therefore, his paramitas only at that time were ripe [67]. The other disciple students gain the four analytical wisdom ( Patisambhidā ñāṇa ) in the period of Shakyamuni Buddha's teachings, that is, they must practice only the Quan-Quan until the discharge of mind during the period of Dharma of the Buddhas before; This is a natural law. The four analytical wisdoms include:
1. Tue analysis of the meaning also known as Meaningless Infinite Meaning ( attha paṭisambhidā ñāṇa ) This is a type of insight knowledge about results, ie, the Noble Truth.
2. Wisdom analysis of France also known as the Infinite France Award ( Dhamma paṭisambhidā ñāṇa ). This is a type of insight knowledge of human beings, that is, the Noble Truth of suffering, or the Noble Truth, about the causes of suffering.
3. Tue analysis of the language processing, also known as The Unsurpassed Word ( Ninutti paṭisambhidā ñāṇa ). This is the knowledge of grammar, especially Pali grammar .
4. Wisdom analysis of the type of position also known as Measures Resources (response) Unresponsive Prize ( Paṭibhāna paṭisambhidā ñāṇa ), ie insight knowledge knows the three types of wisdom mentioned above.
There are five causes for the achievement of this Four-Tue Analysis:
1) attainment ( adhigama ) - the Arahantship of Arahantship and the Arahantship of the holy fruit, or any other fruition.
2) The classic mastery ( pariyatti ) - learning and understanding the learning method.
3) Listen ( savana ) - listen to the sermon attentively and respectfully.
4) Ask ( parupuccha ) - discuss difficult passages and unexplained explanations in sutras and commentaries.
5) Pre-effort ( pubbayoga ) - practicing only the Quan-one until the discharge of mind ( sankhārupekkhā ñāṇa ) during the period of the previous Buddha's teachings.
If practitioners practice during this period of Dharma without reaching Nirvana, it may be because their paramitas are not yet ripe. The reason may also be that they have received definite life-long prayers in a past Buddha, or have made a vow to liberate samsara ( saṃsāra ) during the period of Dharma of the future Buddha, such as the period of Buddhism. Dharma of Buddha Di - Lac for example. For example, there are two thousand bhikkhunis, all ordinary Arahants, who enter Nirvana on the same day as Yasodara ( Daduḍāla). - also an Arahant Arhat). Why? During the Buddha Dìpaíkara's teaching period, they took the vow to liberate samsara from birth and death during the Buddha Dharma's teaching period, that is, four monks and one hundred thousand lifetimes. To become an Arahant usually does not require that person to cultivate the Brahmin so long, but these two thousand bhikkhunis had to stay within samsaric existence. Such long periods of time are only for their vow, not for a definite
Question 4.3: A practitioner has completed the course, but still has not attained enlightenment (maggañāṇa) and wisdom (phalāñāṇa). is not? So can he be born into the evil path (apāya: hell, hungry ghosts, animals, ...)?
A 4.3: A person's insight knowledge may also rot, but that is very rare. If he does not maintain the practice for a long time, his samatha-vipassanā may slowly weaken. However, the karma still exists as an underground sleep force.
In the classic commentary Pāli [68], there is a case. The event took place in Sri Lanka (Sri Lanka). About thirty bhikkhus and novices ( Samāneras ) went to pay homage to the great tower (relics) at Kalyāṇī , when they were on the trail down the mountain to enter the main road, they met a man on the contrary. up. This man worked as a coal burner, he was covered with coal ash, even the single yellow loaf he carried was covered with dirt, so he looked like a black charcoal tree. After finishing his daily work, he collected a bundle of unburnt coals and followed the path up, with long hair reaching his back, and stood facing the bhikkhus.
The novices saw him, and jokingly said, "That is your father, that is your grandfather, your uncle, is it not?" then they laughed as they went down. One asked, "Lay disciple, what's your name?" Hearing the question of his name, the man was ashamed, put down the burden of wood and prepared his clothes, respectfully greeted the elder ( Mahāthera ) with the intention of holding him back for a while.
The Bhikkhu khưu stood waiting, but the novices went and laughed even in front of the elder. The man said to Mahāthera , "Sir, do you laugh when you see me? Do you think you have completed the ordination of a monk with just that robe. But you have not I was also a monk like them before, and I am also very famous for the magical powers in this teaching. nowhere, so far and so far, within a single moment, I can penetrate into one hundred thousand worldly systems (solar systems), but now you see my hands! Just like a monkey's hand. "
Then pointing to a tree trunk, he continued, "Sitting under that tree I used to touch the moon and the sun with my hand. I also sat with the moon and the sun, seeing it as earth to rub my feet." That's what my magical powers are like, but they're no longer easy because they're not easy, don't be easy! Because they're easy to go, they're going to ruin like this. so that you should take your son as a lesson, and do not neglect the practice of good dhammas of samatha-vipassanā .
As such, he advised and warned them. Impressed by his words, right at that spot, thirty Bhikkhu khưu practitioners pointed-Quan and A-la-Han drought. Therefore only the temporary-Quan can rot due to easy to bear ( pamāda ), but the power of karma still exists.
There are four types of people who reach Nirvana. The first type is the Pratyekabuddhas ( Paccekabuddha ), here we will not mention. The other three types are: (1) a bodhisattva, (2) an upper body vocalist ( agga sāvaka ), (3) a great vocal writer ( mahā sāvaka ), and (3) an ordinary literary body ( pakati sāvaka ).
1) Our Bodhisattva, during the period of the Buddha of Nature Sign ( Dīpaṅkara ), had attained eight meditations ( samā paññatti ) and the five miraculous supernatural powers (the five pine). In past lifetimes, he also directed Only-Quan to "Action discharge wisdom" ( Sankhārupekkhāñaṇa ). If he really wants to attain Nirvana, he can attain it quickly, by listening to a short stanza that the Buddha of Nature Signed up on the Four Noble Truths. But he not only yearned for Nirvana, but wished to make a vow to become a Buddha in the future, so he later received the definite vows of the Buddha Dang Dang.
During the four A-rising period ( asaṅkkheyya ) and one hundred thousand lifetimes ( kappa ), that is, from the time of the Buddha of the Land of Dang to the time of the Buddha of Lettuce ( Kassapa ), our Bodhisattva has been ordained as a Bhikkhu khưu nine lives, each time a Buddha guide. In each life as a Bhikkhu khưu, the learning of the Bodhisattva consists of seven types of practice. [69]
1. Memorize the Tripitaka ( Tipiṭakaṁ Buddhavacanaṁuggaṁ hitvā ) [70]
2. Purity of the four types of precepts ( Catu pārisuddhi sīle supatiṭṭhāya ) [71]
3. The thirteen dharmapala ( Terasa dhutaṅgāni samādāya )
4. Always practice happy head momentum stay in the forest ( araññañaṁ pavisitvā ) [72]
5. Eight meditation meditation ( aṭṭha samāpattiyo )
6. In the supernatural power of the world ( pañca abhiñña )
7. Action of insight until Thuan Thuan ( Vipassanaṁ vaḍḍhatvā yāva anulomaññanaṁ ) [ seventy three]
These Pàramis ( Pāramis ) need to be completed in order to attain the Purification of Wisdom ( sabbaññutañaṇa ). But before the pàrami matures, that is, from the time of birth to the birth of a Prince Si - Dat - Da, our Bodhisattva sometimes reborn into the realm of animal birth due to unwholesome karma created in previous lives. However, lifetimes as bhikkhus and lifetimes as animals are very far apart. This is the natural thing when doing Bodhisattva.
2) Some Venerable Thanh Van ( Agga sāvaka ) also have to be identified, such as Venerable Xa Loi Phat and Maudgalyayana signed by Buddha Anomadassi. Moreover, the great writers ( mahā sāvaka ) sometimes have to be signed, such as the venerable Ānanda and the venerable Kassapa, given by the Buddha Padumuttara (Upper Lotus) longevity During our Buddha's time, all of these disciples became the Arahants with the four analytical wisdom (see answers 4-2). These Arhats will also have to be skillful in the field of Jhis until the practice of Tue Tue, at the time of the previous Buddhas; This is a law of course. From the time of our life to the time of our Buddha, some of them sometimes had to be reborn into one of the four evil paths - hell, hungry ghosts, animals, and Atula - due to unwholesome actions. , as we see there are lifetimes when they do animals with the Bodhisattva. This is the nature of a superior writer or a great writer.
3) As for the ordinary disciple disciples, if they have done the Only Meditation wholeheartedly and reached wisdom such as Tue Grasping and Causing People ( paccaya - pariggaha daṇa ) or Being Killed Tue ( udayabba nāṇa ), or Sa Xkhārupekkha ñāṇa ( saṅkhārupekkha ñāṇa ), they will not have to be reborn in one of the four evil paths ( apāya ) after death, although in their present life they may not attain any attainment. This has been explained by the Pure Land:
... laddhassāso laddhapatiṭṭho niyatagatiko cūḷasotāpanno nāma hoti (... you have found the contempt (suffering) in the Dharma of the Buddha, you have found a safe place, you have had a solid, nice animal , therefore he is called a Small Sotapanna ( cūḷa sotapanna )
Thus, the State-Imported One may be reborn in a celestial realm, where four things can happen. In " Sotānugata Sutta " [74] (the " Hearer Sutta ") the Buddha taught:
1. If the Primary Entertainer , as soon as he is reborn in the celestial world, immediately thinks on the Dharma ( dhamma ), this Dharma will manifest in his insight, and he can attain Nirvana quickly. quickly.2. If he does not reach Nirvana by contemplating on the Dharma with such insight, he can attain Nirvana by listening to a bhikkhu who has magical power, and goes to heaven to teach.3. If there is no opportunity to listen to the dharma in a bhikkhu, he may have the opportunity to hear the dharma from the dharma gods ( dhamma - kathika deva ), such as Brahma Sanankumāra , etc. and attain Nirvana. by listening to that dharma.4. If there is no opportunity to listen to the dharma in the dharmas, he may have the opportunity to meet friends who have been good friends in the past in the celestial world during the period of the teachings of a Buddha. somehow. These good friends can be reminded, such as: "Hey you, remember this dharma, and that we have practiced in the human realm!" At that time, he could remember dhamma and if he practiced vipassanā , he could attain Nirvana quickly.
A typical case of a Tieu Luu Luu being reborn in the celestial realm and then having attained Nirvana very quickly there, is the venerable Samaṇa - devaputta . He is a Bhikkhu khưu who has practiced only one Quan. He died while meditating and being reborn in the heavenly realm. Not knowing that he was dead, he continued to meditate in his castle in the celestial world. When the goddesses in the castle saw him, they understood that he must have been a bhikkhu in a previous life, so they placed a mirror in front of him and made noise (let him know). Hearing the noise, he opened his eyes and saw himself in the mirror. He felt very disappointed that he did not want to be a deity, he just wanted to go to Nirvana.
That's why he immediately went down to see the Buddha to listen to the dharma. At that time the Buddha was preaching on the Four Noble Truths. After listening to the dharma, Samaṇa - devaputta attains the save of the holy path and saves the result. [75]
Thus, when an ordinary poet is often the Only-Quan very enthusiastic, acquiring the wisdom of grasping predestined relationships, the wisdom of arising and passing, or the wisdom of equanimity, even though he may not attain any result in this life. , the practical work that he did foretold that he would most likely reach them in some future life.
At the time of death, a practitioner may not have the power of Only or strong Quan, but due to the good kamma of Only one, a good nimitta will appear at his mind. The death that can happen to that good general is the object, especially because of this good karma, that he will surely go to a peaceful place, and he can attain Nibbana there.
However, if he practices Vipassanā ( māma ) until the moments of near-death consciousness ( maraṇāsanna javana ), he will be the first person mentioned by the " Sotānugata ", immediately after being reborn. Heavenly world, he immediately reflected on the law, then it will probably attain Nirvana quickly.
Question 4.4: Can a practitioner who has completed the course, but has not attained Nirvana, can attain the Dharma of Wisdom (dhammaṭṭhiti ñāṇa)? If you gain, does the mind rot?
Answer 4.4: A practitioner can gain that position.
Pubbe warehouse susīma dhammaṭṭhiti pacchā nibbāne ddã (a (Dharma Resident ( dhammaṭṭhiti daa )) must come first, then Dao Tri (wisdom) comes to take Nirvana as object.)
This is the verbatim explanation of the Buddha for the Bhikkhu khưu Susīma [76] . Susīma was previously a pagan ( paribhājaka ), he ordained (Bhikkhu khưu) to "steal" the dharma. But the Buddha saw that he would attain Nirvana in a few more days and accepted his ordination.
Susma heard that many Arahats went to Buddha and reported that they had attained Arhat. So he asked them if they had attained the eightfold meditation and the five senses? They said "no". "If you do not have eight pieces of meditation and the five syndromes, how do you attain the Arahantship?" At that time the Bhikkhu khưu answered " paññāvimuttā kho mayaṁ āvuso susīma " "This sage Susīma , we are freed from negativity and attained Arahantship by pure vehicle ( suddha - vipassanā yānika )" . Susína did not understand this, so he asked the Buddha the same question and the Buddha answered:
"Hey Susīma , the Dharma of Wisdom must come first and then the path of wisdom will come to take Nirvana as the object."
What does this mean? Tue is not the result of the eight meditation and the five senses, it is the result of vipassana. Therefore, the Path of Wisdom can only arise after the insight insights have arisen. In the " Susīma Sutta ", all insight knowledge refers to the Dharma of Wisdom. Dharma is the insight knowledge of the impermanent, suffering and non-self nature of acts , that is, sa hữukhāra dhamma , that is: Name, Form, and their causes, this is why French Tri Tri came first, then Dao Tri took Nirvana as the object of coming later.
Then, Buddha gave to Susima heard a sermon about the Three Falun [77] ( teparivatta dhamma - desana ), this business is like Great Discourse on " Anattalakkhaṇa Sutta " [78] . When the discourse had just ended, Susèna also attained Arahantship, although he did not have eight meditation and the five syndromes. That is, at that time, he clearly understood the meaning of the Buddha's discourse, and became a purely chariot follower.
If a practitioner attains the Dharma, then even if he does not attain Nibbana in the present life, his vipassana will not rot. The karma of his undiscovered Karma still has enough power. If he is an ordinary writer, maybe he will attain Nirvana in the next life.
Question 4.5: Can practitioners attain the supramundane dharma with only access? [79]
A 4.5: Yes. There is also bright and shining light in the approaching mold. With that light, one can distinguish the aggregate of rupas ( rupa - kalāpa ), the paramattha dhammas , the rupa rupa , and their causes. At that time one can continue Vipassana meditation in stages.
Question 4.6: Is it only with the momentary energy (khanika samādhi) that one can practice vedanārupassanā satipatthanā to attain the supramundane phenomena?
A 4.6: Here we need to determine the so-called moment. What is the moment-killing? There are two types of moments of concentration:
-Na -na in meditation only ( samātha )
- -Na in meditation ( vipassanā )
In the meditation-na only specifically refers to the capital that takes the general minister ( patibhāga nimitta ) as an object, such as the general breathing ( ānāpānā patibhāga nimitta ) for example. It is the type of going ahead of access, and for the practitioner according to the net only ( samatha yānika ).
For the yogi according to the pure vehicle ( suddha vipassanā yānika ) there is another type of momentary concentration. A yogi usually has to start with the four elements to attain concentration or concentration, and see the rupas ( rupa kalāpas ), as well as the four elements in a kalāpa . The Pure Land Path says that it is near concentration. However, the commentary (the award) of this Commentary (TTĐ) said that it was just a metaphor, not a true approach, because the true access is already close to the meditation.
But Jhāna (meditation) cannot attain with the four types of great meditation. When one can see the four elements in a particular rupa, there is deep concentration. Even so, practitioners cannot attain meditation by using them (the four elements) as objects. There are two reasons to explain this.
- To see the four elements in particular rupas, that is to see the base material ( paramattha rupa ), and to see the base material is really profound. One cannot attain meditation ( jhāna ) with ultimate reality ( paramattha ) as an object.
- Practitioners can not determine deep on the four elements in the aggregate of separate rupas because the aggregate rupas disappear as soon as they have just been born. That means that because the object is always changing, one cannot meditate with such an ever-changing object.
Thus, since the four great meditation does not produce jhāna , we can understand that the concentration which takes the four elements in separate rupas as the object will not be true concentration, but only is the moment of death.
Here we will discuss the moment in the Vipassana meditation. This has been said in the breath concept ( ānāpānāsati ) of the Pure Land [80] .
Here one should know that the moment of Insight is the thoroughness of the impermanence, suffering and non-self of the Identity-base and their causes. Can not see the Identity-base and their causes can there be moments of concentration? That is not possible.
When a mere practitioner wants to practice insight, he has previously attained breathing meditation ( Anāpāna ) then entered the first meditation. This is samatha . He came out of this meditation and distinguished thirty-four mental states of first meditation, and then distinguished impermanence, suffering, and non-self by seeing the arising and passing-away nature of the jhāna dhamma . As for the second jhana, etc., the practitioner also does the same thing.
At such a distinction there is still concentration. With this concentration one focuses on the impermanence, suffering, and non-self of those meditation methods. The practitioner's concentration at that time is also deep, and does not go to other objects. This is satanic concentration because the object exists only temporarily; as soon as it was born, it immediately ceased there.
Similarly, when one is practicing insight to see either the impermanent, suffering or non-self nature of the mind-base and their causes, the practitioner mind usually does not leave the object. It can be said that the practitioner mind then sank deep into one of the three faculties (impermanence - suffering - non-self). This is also called the moment.
If the practitioner can see the materiality of the base and their causes thoroughly and clearly, but not before meditating only, then of course, for the practitioner the meditation is just unnecessary. Otherwise, the practitioner must practice one of the only meditation subjects, and develop a sufficient level of concentration to be able to see the names of paramattha dhammas and their causes.
However, in the Samādhi Sutta, a sutta to the Samyutta, the Buddha said:
Samādhim bhikkave bhāvetha, samāhita bhikkave bhikkhu yathābhūtam pajānāti.
(Practice meditation, bhikkhus, after practicing concentration, the Bhikkhu khưu will wisdom of the French as they really are - yathābhūtam pajānati )
(Practice meditation, bhikkhus, after practicing concentration, the Bhikkhu khưu will wisdom of the French as they really are - yathābhūtam pajānati )
Therefore, one should practice concentration to realize the five aggregates, causes and their annihilation; practitioners should practice concentration to realize their impermanence, suffering and non-self. And their destruction can be seen at the time of attainment of the Arahantship and the Eightfold Path ( Parinibhāna ).
Also in the Samādhi Sutta (Concentration) belongs to "Samyutta Truth" ( Sacca Samyutta ). The Buddha taught that practitioners should practice concentration to understand the Four Noble Truths.
Thus, if the practitioner wants to discern only the sensation, he needs to know the facts explained by the Buddha:
Sabbam, bhikkhave,
Anabhijanam aparijanam virajayam appajaham dukkhakkhayaya abhabbo ...
Sabbanca kho, bhikkhave,
Abhijanam parijanam virajayam pajaham dukkhakkayaya bhabbo.
Anabhijanam aparijanam virajayam appajaham dukkhakkhayaya abhabbo ...
Sabbanca kho, bhikkhave,
Abhijanam parijanam virajayam pajaham dukkhakkayaya bhabbo.
(Bhikkhu khưu, If a Bhikkhu khưu does not know all the Name-list, and their causes with the three types of attainment ( parinna ) [81] , he can not reach Nirvana. Come on, bhikkhus, Knowing them with the three types of attainment can reach Nirvana)
This is what is taken from the " Aparijānana" sutta in the "Salāyatana Vagga " of the Samyutta Nikaya [82]
Moreover, in the " Kūtāgāra " Sutta the Truth ( Sacca Vagga ) [83] Buddha also said that, without the wisdom of the Four Noble Truths, with Insight and Insight, one cannot reach the end of the cycle of reincarnation. ( Samsāra ) okay. Therefore, if a practitioner wants to attain Nirvana, he or she must try to know all their names, colors, and causes with the three types of attainment ( parinna ).
What are the three types of attainment?
1) Tri reaches tri ( Nāta parinnā ). This is the wisdom or "The mind of mind and mind" ( namā rūpa pariccheda ñāṇa ) and "The mind that distinguishes predestined relationships" ( Paccaya pariggaha ñāṇa ). Those are the insight insights that know all the names and their causes.
2) Competence reached tri ( tīana parinnā ). This is the insight wisdom (the three generals Sammasana ñāṇa ) and the wisdom of arising and passing away ( udayabbaya ñāṇa ). These two faculties comprehend the impermanent, suffering and non-self nature of the ultimate identity and their causes.
3) Except attain tri ( Pahāna parinnā ). These are the higher insight insights, from "Wisdom that sees destruction ( Bhanga ñāṇa ) to" Tao wisdom "( magga ñāṇa )
The teachings of the Buddha in these two texts (" Aparijānana Sutta " and " Kūtāgara Sutta ") are very important. Therefore, if one wishes to practice insight, starting with mindfulness, one must remember the following:
- Must distinguish colors and identities.
- Distinguish alone life is not enough, practitioners also need to distinguish the mind being born with him in the process of cognitive awareness.
However, in reality they can still enlightenment thanks to distinguish a legal ( Dhamma ) only, but that is just how long all the other options have been distinguished by: either in this life or in a past life in the past. For example, the venerable Xa Loi Phat, for example. When he heard Venerable Assaji utter a verse ( dhamma ), that has become an importer. After that, he became a monk and meditated. In the Paragraph (" Anupada Sutta " [84] ), the Buddha describes how skillful venerable Xa Loi Phat was very skillful in distinguishing the individual mental states of the Jhanas which were sequentially [ 85]. But, even though he had meditated so seriously, he still could not attain Arahantship.
Then, one day, the Buddha taught the " Dīghanakha " (School of the Sutras) to the grandson of Venerable Xa Loi Phat, explaining a dharma ( Dhamma ): Tho ( Vedanā ) [86] . At that time Venerable Xa Loi Phat was standing behind the Buddha in order to fan him, and listen to the teachings. At the end of the Dharma, false venerable A-la-Han drought, and the grandchildren entered. Venerable A-la-Han dwells thanks to reflection on a single dharma, but that is also because he had previously meditated on the five aggregates. [eighty seven]
It is worth mentioning here that the Buddha said that if a bhikkhu does not know all the Names and their causes with the three types of attainment (above), he cannot reach Nirvana. OK. Therefore, if the practitioner tries to distinguish "feeling" alone as "suffering", for example, it is not enough to distinguish the name of paramattha dhammas. Here "speaking is not enough" means the practitioner will not reach Nirvana.
Question 4.7: The Buddha is a great Arahant. What is the difference between him and his disciples like Venerable Xa Loi Phat and Maudgalyayana, also the Arahants?
A 4.7: Arahantship of the Buddha is always associated with omniscient omniscience or conscience ( Sabbannuta ñāṇa ), while Arahantship of the disciples includes enlightenment ( bodhi ) of three disciples (thinh van).
- The enlightenment of the upper class Thanh Van ( Aggasāvaka bodhi )
- The enlightenment of the great Thanh Van ( Mahāsāvaka bodhi )
- The enlightenment of the ordinary Thanh thanh ( Pakatisāvaka bodhi )
Arahantship of the Buddhist disciples sometimes combined with the four analytical wisdom ( Patisambhidā ñāṇa ) [88] ; sometimes in combination with the Six Noble Truths or Luc Thong ( Abhinnā ) [89] . Sometimes associated with Tam Minh ( Tevijja ) [90] ; or sometimes just as A-la-Han pure director: Sentence of Liberation ( Ubhatobhāga vimutta ) [91] or Wisdom of Liberation ( Pannā vimutta ) [92] . But never in conjunction with omniscient omniscience ( Sabbannuta Ñāṇa)). Thus, even if the Prime Minister Thinh Van, Arhat the holy religion of venerable Xa Loi Phat and Maudgalyayana are not associated with omniscient omniscience. In contrast, the Arahantship of the Buddha is not only associated with the omniscient omniscience, but also with all other wisdoms, as well as the special virtues of a Buddha.
Another thing is that, due to his mastery of the perfections, the Buddhas themselves attained enlightenment, result, and omniscient mind, without a teacher. While a disciple can only attain the Paths, the Wisdom of Dhamma refers to the Four Noble Truths of a Buddha, or a disciple of a Buddha, they cannot practice on their own. without the instructor. These are the differences.
Question 4.8: What is the "intermediate" life or "intermediate state body" (antara bhava)?
A 4.8: According to the Tripitaka Pali ( Theravāda Pitaka ) nothing is considered as that intermediate state body. Between the moment of citta ( cutti citta ) and the cittas of cittas, the continuous birth or rebirth ( patisandhi) ) followed by it, there are no other moments of citta, or anything similar to a bardo. If a person will give birth to the celestial realm after death, then between his own death and the rebirth-consciousness of the gods there is no mind-moment or anything like an intermediate life (the intermediate state body) here. As soon as death occurs, the karmic rebirth forms arises immediately. Also, if a person will be reborn in hell after death, then between his death-mind and the rebirth-consciousness in hell, nothing will be considered as the intermediate state body. This person will go straight to hell after death.
The notion of the intermediate state body usually arises when someone dies, has to live in hungry ghost realm for a short time, and then is reborn as a human again. They may think that their hungry ghost life is something like an intermediate or intermediate state. The real problem is this: after the death of the mind of a human being kills, the rebirth of the hungry ghosts arises, after the death of the hungry ghost, the birth of the awakened being rises again. People who suffer in hungry ghosts are for their unwholesome karma. The kusala kamma of that akusala karma ends after only a short time, and it catches up with the rebirth-consciousness of the karmic person, due to the kusala kamma of karma.
The short life in the hungry ghost world has been mistaken for an intermediate life due to people who cannot see the truth of samsara or dependent cycle. If they can distinguish the conditions of dependent origination with vipassana, then this false belief will disappear. So we would like to suggest that you learn to distinguish this law of dependent origination from your vipassana, then the problems related to the intermediate state body will disappear from your mind.
Question 4.9: Are the methods of mindfulness of breathing and the discrimination of the four elements the same? Why do we have to meditate in the four elements only after we have practiced breathing?
A 4.9: These disciplines are not the same. In Vipassana meditation one has to distinguish nama and samadhi, and their causes, which is why there are two types of meditation: discrimination of rupa and nama.
When teaching discrimination, the Buddha always teaches the four elements, either summary or details. Therefore, if one wants to distinguish materiality, one needs to practice according to the instructions of the Buddha. It is better to meditate on the four elements with the help of deep concentration, such as the four meditation for breathing, because it will help us see the rupa, paramattha dhammas and their causes clearly.
However, if one does not want to meditate just like reciting the breath, then one can meditate on the four elements directly, there is no problem. This we have discussed in a previous question.
Question 4.10: Can the Zen master please explain (tell us) the experience light during meditation in a scientific way?
Answer 4.10: What is the light seen during meditation? We know that every citta , except the mundane mind, (arising of consciousness), arises depending on the materiality of the mind or the mind-base ( hadayavatthu-heart-base ), which produces the rupa produced by cittaja rupa , also called are rupas ( rupas kalāpas ). One citta can produce many kalapas produced by cittas. Among the mental states that depend on this materiality, pure mental states ( samātha bhāvanā citta ) and vipassana ( vipassanā bhāvanā citta)) considered to be very strong and energetic, they produce a great deal of rupas. When we analyze these rupas, we find there are eight types of rupas. They are: earth, water, fire, wind, color, smell, taste, and nutrients. The colors here are very bright. The stronger the meditation mind and vipassana meditation, the brighter the color. Because the rupas of all rupas arise at the same time and in succession, the colors of one kalāpa and the other kalāk rupas arise so closely to each other like in an electric light; That's why light appears.
Moreover, in every aggregate of rupas produced by vipassana and vipassana only, there is great fire, which also produces many new rupas. These aggregates are called rupas due to weather, because they are created by fire (the element of fire), which is weather ( utu ). This happens outside as well as inside. When we analyze these rupas, we see eight different rupas: earth, water, fire, wind, color, smell, taste, and nutrients. Color is also one of the eight colors. Due to the power of the mind of only meditation and insight, that color too shines. Thus the glow of one color and the glow of another color close together, like an electric light bulb.
The light of rupa produced by the cittas and of rupas produced by the weather appears at the same time. Colors born of the mind appear only inwardly, but colors born by weather are detected both inside and outside and propagate in all directions to the whole universe ( cakhavaḷa ) or beyond, depending on strength. of the mind of contemplation. For example, the Buddha's name-analyzing mind produces light that reaches ten thousand worlds; the mind of the eye ( dibba cakkhu citta ) of Venerable Anuruddha creates light that reaches a thousand worlds; also the insight of other saints' disciples produces light of up to one week or two weeks, etc. in all directions according to the strength of the mind of meditation and their custom.
Usually, when one attains birth and death, many practitioners understand that this light is a group of rupas ( rupa kalāpa ). While meditating only they still didn't know it was such a group of rupas, because the rupas were very subtle. It is not easy to see and understand these rupas when meditating alone. If one wants to know with certainty, one should strive to obtain Birth - Elimination. That is the most scientific way to understand the light experienced during meditation.
Question 4.11: Can practitioners who have discerned thirty-two body parts (32 forms) see them in others, when they open their eyes?
A 4.11: It depends. Practitioners can only see the outer body with open eyes. They can see the inner parts with the eyes of their mind. If you want to know this scientifically, try to see it for yourself with your insight.
However, an elder ( Mahāthera ) who, due to his previous practice, can see the skeletons of others with his open eyes, such as the elder Mahā Tissa , is a skillful person in the meditation of skeletons ( idea store). He always meditated on the inner skeleton as impure until the first Jhana, then turned to insight. He discerned their identities, personalities, and their impermanence, suffering, and non-self. This is his usual practice.
One day on the road begging for alms ( piṇapāta ), from Anuradhapura temple to Mahāgāma village. On that path, he met a woman, who tried to attract his attention with a great laugh. When he heard the sound (of laughter), he looked up, only saw her teeth, and then used that tooth as a topic of meditation. Due to his constant practice before him, he saw her as a skeleton and not as a woman. He saw only one skeleton. Then concentrating on his own skeleton, he attained preliminary meditation and quickly developed insight. Standing right on that path, he attained Arahantship.
This woman, because of an argument with her husband, ran away to her parents' home. Her husband followed, and also met Elder Tissa. He asked him, "Sir, did you meet a woman on this street?" The elder replied, "Hey benefactor ( dāyaka ), I don't know whether male or female, I only see a skeleton walking on this road."
This story was mentioned by the Pure Land in the chapter on Gender. [93]
This is an example of how a person who has done a thorough meditation on the skeleton, like Elder Tissa, can see another person's skeleton with his open eye.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.29/4/2020.
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