I- Essence

I.1) Land issues.

Literature:

" He thinks of the earth as a land (paṭhaviṭ paṭhavīto sañjānāti)", thinking that the earth is earth, accepting the land (paṭhaviṭ paṭhavito saññatvā), he thinks (the self) in the earth (paṭhaviṃ maññati), thinking Falls) is the land (paṭhaviyā maññati), thinking "land is mine" - paṭhaviṃ-ti ti maññati, paṭhaviṃ abhinandati. For any human (I kissa hetu), I say he does not understand the land (apariññataṃ tassāti vadāmi).

A great prophet  (sanjanati) is the realization of a great subject (Sanna). This is the worst perception of the three types of awareness.

There are three perceptions: perception of perception, perception of consciousness (vijānati) and perception of mind (pajanati).

What is the triññāti? To be aware in the sphere of thought (sañña) through some nimitta which has seen, heard, smelled, tasted, touched and known. For example, the baby recognizes the currency he previously saw, but how does it work? How does it benefit me? ... it does not know. Likewise, the knowledge of this kind is called thought.

The knowledge of thought is only a mere knowledge, it is impossible to know the characteristics of impermanent, suffering, non-self ... of the object.

It is because the perception of thought has a narrow scope, from which arise inferences, interpretations based on some conceptual basis of thought, and then lead to false views. As brahmins have imagined innumerable spirits, imagining a Creator Brahma, then leading to the altars, originally merely a sacrifice of thanksgiving, gradually became Into the barbarian spirit with many rituals ....

For example, seeing the vines in the woods gives the snake a sense of color or softness that the serpent has ever seen. From this he deduces, "The snake is prowling, the serpent is sleeping ..." There really is not a snake.

But is not the idea of ​​tri are spoiled? Not necessarily completely impotent, it only pretends to "go too far", that is, when the idea of ​​freedom to promote strength, then thought to make the difference through the memory recall (nimitta ) Met and then lead to misleading. As people meet the cup of tea bought at some store, suddenly remembered the salesman, then from the seller remembers the way guests, manners ... then arise courtyard or mind This is the "go too far" of the idea.

In the resolution of the Pandan Warfare, there is a story of the bhikkhu Saṅgharakkhita, who is fanning his master, thinking of the lung, holding a fan blowing on his teacher's head. Know the story, the Buddha said.

"Dūraṅgamaṃ ekacaraṃ 
Asarīraṃ guhāsayaṃ
Ye cittaṃ 
saññamessanti Mokkhanti mārabandhanā"

"Mind goes away alone.
Hide deep cave alone
Who calmly keep
quiet Quit the cycle of fetters "(PC, No. 37). [first]

It is not control of the idea, not guide the idea of ​​going into the right way to harm, if the idea is guided according to the law, it will bring many benefits, such as thinking of impermanence, suffering, The reason for this is due to the consciousness and the mind interfering in, reducing the capacity of the liberal thought. As bhikkhu bhikshun by forest fire, summarized as follows:

There is a bhikkhu in the forest diligently practice but not attain any results, he thought: "Let's go to the White Buddha, please explain this new item."

On the way back, he saw the fire is burning fire, he climbed to the top of the mountain, watching the fire of burning forest, he thought "as this fire catching fuel is grass, trees ... to fire, Also, the intellectual fire also captures the great fetters in order to burn them like that. "

The Blessed One who is in the Flavor finds his mind, releases the light, appears before him, and teaches that:

"Appamādarato bhikkhu     
Pamāde bhayadassi and
Saññojanaṇ aṃuṃ thūlaṃ  
Dahaṃ aggīva gacchatīti"

Bikkhu diligence
Or scared to be released
As fire fires spread The
small fetus, big loss "(PC No. 31) ." [2]

But even if the right idea can not see the trinh, want to be aware of the three must be due to knowledge and wisdom. As meditators attain meditation, but can not reveal the three, it is because of too strong thinking. True tri is true to realize the three sense, the Prime Minister is the third person to intellectual property into the three.

What is vijānati?

As the perception of the mind, this perception is higher than thought, because it perceives the object simultaneously knowing both the impermanent and suffering qualities of the object, but can not enter into such qualities. Typically the Buddhist motives of learning through scriptures. But the knowledge of consciousness can not reveal the Noble Path. Why? Because ignorance obscures.

What is knowledge (pajanati).

It is the knowledge of the mind, the knowledge of the object, such as consciousness, at the same time, capable of exposing the Noble Path as it grows strong enough. Why? Because mind is the opposite of ignorance, wisdom has the power to eradicate ignorance. The Buddha teaches:  "The ignorance of ignorance, " when the mind is full of power, it eliminates ignorance, as the prelude eliminates the kinds of ignorance that lead to rebirth in four sufferings, Eradicate ignorance leading to the birth of sex education, the four Dao eradication of complete ignorance no longer dead.

After describing the ordinary person possessed by the knowledge of the dominant mind, the Master points out 24 methods of creating imagination (maññāti). From this imaginary foundation leads to the different kinds of thought (saṇkhāpapañca) that arise in love (taṅhā), the side (māna), the wrong view (diṭṭhi), and from these three dharmas (kayadiṭṭhi) arise. Into a yarn binding (saṃyojana) for him.Being is an initial obstacle to the process of attaining enlightenment.

Land (paṭhavī).

The land was first mentioned in the 24 dharmas, because the land is the most visible and at the same time the first concept in the process of intellectual development. Outer soil such as trees, grass, rocks, mountains ... soil inside like meat, tendons, bones, hair, feathers, nails, teeth ..... land here only for the land inside.

According to the Abhidharma Abhidharma ,  "paṭhavī (earth), the word" puth "means" extends, stretches, or stretches, the closest noun of paṭhavī dhātu is " , Although the meaning is not very standard. Without this element objects can not occupy a space " [3] .

However, this meaning is easily confused with the element of water, the real idea of ​​the soil element is "hard or soft", in harmony with the water that has this state, when the water "tightens" the material elements Again, that is when the water content is less, then the soil is stiffer than the soil with a lot of water, typically rock harder than bone, bone is harder than meat. And obviously the meat is also earthy, but soft, so "hard or soft is the soil."

Again, due to the water binds the soil is thicker and thicker the more the "hard" the higher.     

According to Seoul, there are four types of land:

1. The real world (pathavīsabhāva). A hard or soft state when touched.

2-  Combined land. It is real property combined with other material such as fire, water, wind ... stick together. Combined land like when you dig or tell others to dig, or mound, rocks, trees ...

Combined soil is: hair, feather, nail, teeth ...

The so-called combined soil, because each material phenomena can not stand alone, they have to gather together, at least eight components: four elements, colors, smells, colors and The real thing, called the unity team.

3- The  land sign (nimitta pathavī) or land of the land. It is the land for the meditator meditation retreat area, the land outside is subject to kasiṇa soil, the soil inside is the subject of hair, hair, nails.

4  meditation land or land regimen (paññatti pathavī) . When the practitioner attains the rank of general, such as parikammanimitta, uggahanimitta, and visuvanimitta.

This attainment of seals comes in two stages: Attaining (upacārasamādhi), and attaining (appanāsamādhi).

Real land is only perceptible through touch, the other three types of land are realized through regulation, ie through thought.

All four types of land on the human body are aware of the constitution (paññatti), whether touching the ground to recognize the hard or soft, but also masked to assume that: hard rock, porous, meat Soft, hard bone .... that is often aware of the land through thought.

In other words, when there are no earth touches that recognize the soil is perceptible, when the touch is hard or soft, carry a name attached as hardwood, soft powder ... is also known by the regulations. , Also by virtue of history (the noun is just the name of a hard or soft state, any noun indicating that state is also a regulation, that state can only sense but can not Clear description).   

Therefore, the Buddha taught  "the idea of ​​land is the earth ", that is, do not receive the true reality of the land, receive the truth of the land must be aware of the knowledge or wisdom, but through perception, Can not be real.

Though the thought (saññā) can perceive the real scene (sabhāvārammaṇa), but if the mind is thought to bring the scene, it is a scene that is not real, but it reflects the true image. . For example, people see the moon on the bottom of the water.

This idea creates a mischief (papañca), which makes a distinction through the concept of "earth", such as meat, tendons, bones, hair, nails .... Such a misunderstanding becomes a barrier of mind, Cause beings to be confined in the phàm.

Papañca (confusion) causes beings to misunderstand the truth, not understanding the real thing, that "this is me", "this is mine ".

Papañca in the Commentaries , the word is used in the following  sense:

1- Being a hindrance, a stumbling block of spirit. Because the idea of ​​"me" or "mine" would be an obstacle for the attainment of the Noble Path, the Buddha taught:

Putta m'atthi dhanam m'atthi
Iti Backpacks vihannati
Atta hi attano natthi
Kuto Kuto putta dhanam

My child, my property
The one who gives birth to my brain
, I do not have one.
Where are you, assets? [4]

2- Mistaken growth: It refers to the potential of thought, the idea of ​​creating concepts from a substanceic reality, and inferring those concepts. For example, if a bird sees a dummy, it thinks that a human being is "cruel", evil, harmful.

3- Difference. This meaning was clarified by the Mahākacāyana Mahākacāyana:

"Be gentle, because of the eyes and the colors, the consciousness arises. The encounter of these three methods is exposed. Due to feeling, there should be sensations. What the sensation of the time, thoughts of thought in thought (vitakkehi - Games), the thought of the thought ( papañca ). What makes the argument Coliseum Coliseum cause some obsessive delusions argument a (yam papanceti tatonidanam purisam  papancasannasankha ) for excellence by eyesense perceptions, past, present, future " [5] .

Buddhaghosa explains the difference idea (saññāsaṅkhā) (saṅkhā is the individual components) is love (taṅhā), chao (māna) and wrong view (diṭṭhi). The three components of this differential idea are called papañca.

108 pleasures called taṅpapañca, 9 kinds of chalice called mānapapañca, 62 wrong view called diṭṭhipapañca.

Of the 62 wrong views pointed out by the Buddha in the Brahmajāla sutta, there are wrong views or insurrection from the investigators, , Or brahmanas, Brahmins who attain Suññat nirvana or celestial enlightenment.

"O bhikkhus, in this life there is a Brahmin or Brahman being the conjecture, the investigator.Because of the  divisiveness of reason   and the testimony of the investigator, he proclaims this: "The self and the world are permanent, unborn, as firm as a mountain, like a pillar, the other the flow reincarnation, died born again, though we often longer. "  [6] .

What is chao (māna)? [7]

 Chine is the sound from the word māna or māno. Mana ( mana  ) the word  mana  means to think, fear, tough.

Pāli explains the word māna as follows:

"Seyyomasmīti ādinā maññatīti = Think about the most special thing you have".

Or  "proud thing than you" .

This meaning is found in the form of dialogue between Sariputta and Anuruddha as follows:

" - Sir sage Sariputta, with superhuman pure divine eye, I can see a thousand worlds ...

- Anuruddha sage, the sage thought as follows: "With heavenly net supernatural, I can see a thousand worlds," this is the arrogance of the sage ...  [8] .

Four sense of the māna.

Of chronic state are:  the illustrious  (unnati lakkhana).

Its mission is: to  make more  development (sampaggaha rasa).

 Achievement of the chess is:  boast or want to improve themselves (ketukamyatā paccupaṭṭhāna).

 Neighboring is:  There is a citta of ignorance (diṭṭhivippayutta lobha padaṭṭhāna). [9]

Accept the land (paṭhaviṃ maññati).

The word maññati means "concept of thought," that is, from imagination, there arises a point of view.

In the ancient Indian perspective, there is the "land deity" who is the master of the world, we should understand the flow of knowledge flowing from the Indian up until the Buddha, because the object of the Buddha preached. This is the 500 billion bhikkhu tribes of the Veda.

From the concept of "primitive material" gradually the ancient Indian intellectual knowledge went to "the god of the universe," the ancient Hindu worship a lot of gods.

According to historians, one of the earliest peoples in India was a matriarchal Dravidian, a people who resisted the persistence of the most persistent Aryan, but always suffered a loss. Failed, later the Aryan annexation.

"During the balance of forces, the main Aryan has also influenced the beliefs of Dravidian" [10] .

Thus, while the Aryans took control of the Dravidians, the Aryans themselves had merged with the Dravidian bloodline, and also incorporated the Dravidian beliefs into their spiritual life.

Archaeologists and scholars have commented that "the Dravidian belief is the goddess of Kalah," claiming that the "mother earth" coordinated with the "temporal" father was born in this world.

"They worship the Goddess of Land and Ethnic Creation (as well as the Goddess)."

Dravidian worshipers are understandable, as they are an indigenous peoples in India who specialize in agriculture, so with the primitive thought of believing in the land of gods, Will give them a good harvest, harvest the agricultural products plentiful, whereas the Aryans are nomadic, live by the breeding and cattle are animals give them nutritious food, so they worship the cows, for "In the cow" is the god, this "animal" ideology is thought in the early days.

The ancient Indians (1000 - 800 BC prior to the Era of the Rig Veda period) worshiped the gods, for whom everything was "hidden in the spirit," the land of the gods of earth, the fire of fire. . Wind is the wind god, water god (such as rain god), tree god (rukkhadeva), snake god (nága) ... these gods are "immortal". Depending on their imagination, the master is sometimes the god of the earth, or the god of fire (Agni), or the wind god (Vāyu) ... these gods have created the world. This is the early stage of the Veda belief system.

Later, the Brahmins re-imagined the higher gods to replace the god of fire, the wind god ... like the prajapati, then Brahma.

At the time of the Buddha, although brahminism was no longer the dominant position, the slave-class dominated the brahminical class, the "brahminical class" The Vedas were inflamed by intellectual strata and during the Buddha's time there were 62 schools, of which six were known: the Purana kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Nigantha Nātaputta and Sañjaya Belatthiputta. But the "gods" of Brahmanism still occupied an important place in the minds of most Indians of the time.

According to the origination of the Buddha: "There are five types of material: earth, water, wind, fire and nothingness, the pure nature is not see, not know (ignorance). Due to the rotation with the change of the substance that the weather is formed: when cold, when hot, when it rains, when the sun ... Due to the rotation of a substance called sukhumā viññāṇa, This kind of perpetual transfer is getting old, when it falls into nothingness, becomes a very small organism (now called a bacterium), falls into water, becomes a small organism that lives in water, falls into the soil. As evolving into insects that live in the soil like worms ... fall in the fruit will evolve into small insects in the fruit such as figs.

So from the ignorance the rotation is onion. Being born consciousness, when there are conscious forms of "nāma" color is very small, gradually this identity grew to become noticeable . [11]

" Accepting the land (paṭhaviṃ maññati)"  is to accept that there is a " permanent body" in the soil, that is, accepting land as the birthplace of all things, and that in the land there is a master or acceptance of " Born from the land ".

The phrase  "think of land (or conception of land)"  implies confusion of land through three fields of life, thought and love. That is the three realms, ant, love was present in the mind, this confusion is thought to operate. He thinks the land outside is the master, while the soil inside is: hair, feathers, hoofs, teeth, skin ... is born from the ground outside, or by the sovereign "land" formed.  

The meaning of this passage is:  "After imagining the land as the master of the creation of the world, he always thinks of the land as thinking of the supreme" divine ". From there formed a meditation (scheme) on the land . "

Or refer to the practitioner of the subject of the land (paṭhavī kasina), when the general is born general (uggahanimitta) or optical (paṭibhāganimitta). From these generals, the practitioner has a false perception of the land of seals through the idea of ​​difference, so that leads to chronic or anger. 

"Thought (self) in the land (paṭhaviyā maññāti) ".

Reflects the practitioner in the stage of access.

According to the text, "he imagines having an obstacle for me in the earth" or "there is another self in the earth, this self is a hindrance of self (me)" or " Is a hindrance to both self and self, "as a barrier between self and self, so self can not enter into consciousness.

Ṭīkā explains: The phrase "in the earth"  is an idiom which means "the container  of the self," ie, the earth is a container for self or for self or both. The phrase "(i) in the land" is to say ants, cherish and kind.

To talk to ants  because there is a "self", but this ant in a part of the body (the body in the body) should belong to the body, or accept a permanent self, the sovereign of the world . 

Again, he is misled as saying that  "there is a self in or outside the land ." It is this self that creates obstacles, so that the "self" can not enter the general

To say it  is to assume that the self is different and that the self in the earth is different, or proud of the seal that you have achieved.

Again, when thinking of the land he has achieved, he may fall in love, thinking that the land is "my" land.

But the main meaning of thought " we are in the earth"  is the history of history.

In fact, the thought of "we" is created by tectonic, but chronic and anonymous can not be present, and at the same time have ants (because the comparison is not true).

Again, in this vein,  "(I) is in the earth,"  ie "I" is different, the land is different, so they explain " (I) in the land"  is the mainland [12] .

Here, it is pride or self-promotion of the landmark that he accomplished.

At the same time there is love, because he cling to the seal of the land, it is the state of graffiti.

"I want the land will be like this, will be like that" is the state of the player, clinging to the seal of the land ...

There is the question: "The general of meditation is nåma or rúpa?" A: It is nāma, because it is the color of this thought. , When recalled, this "blue" is in the mind, of course there is no leaf or sea water.But seeing, hearing, smell, taste, touch of sexuality, even the nomenclature as heart, feeling, perception, related to sexuality are pooled in  Education  gender,  like sexuality moral consciousness, immoral .. .

This impressive shifting world born of lust, a seal holding a seal was not let go leave the so-called sexual prime  (kamupadana). 

"Thought (self) is land (paṭhavīto maññāti)".

The only indicator that he was determined. He has the concept (maññati) "himself" or "the other" rooted in the earth, this imagination gives birth to the body, broader than this concept is the ant.

Since the development of the land of kasiṇa meditation is limited, he imagines that the country has a "non-domicile" and that there is another self in that "non-domicile". That is, in this district is the land inside has a self, in addition to this land is "outside land" there is another self.

According to Atthakathā: He accepts the "land" through three imaginations: "another person is earth", "I am earth" and "earth is mine".

The phrase  "(self) is earth"  refers to the viewpoint of clinging to the self, called the self.

During the period of refuge, the meditator remembers the state of identity with the seraphim; he speculates that "the land (meditation) is me, or I is the land (Meditation) ", such as water mixed with milk, milk is water, water is milk, should fall into the eye.

In Paṭisambhidā magga there is also mentioned:

"Here, someone sees the" land title "as falling: " What is the land title , it's me. What am I, that is the subject of the earth, "  he saw the subject of land and fell like the same. Just like a person who sees the flame of a lamp is bright and the same color, so the flame is nothing, it is color. What color is, that is fire. "  [13] .

"Land title" refers to the land of the general.

Being proud of meditation has been achieved, again, because thinking that "these thoughts, this feeling, this perception" is the subject of the "self (the earth)", the mind He fell in love. But "thinking of self is land" is created by tombs. [14]

"The thought of the land is mine (paṭhavīm 'me ti mañāti) . "

When he develops immeasurable land, he thinks "the land is mine  ",  this is imagination in the way of love. Because he has matured in a determined dwelling, he has widened the seal of his choice.

Solution:

In the above text, the Buddha pointed out each stage of meditation, the practitioner went from close to personal, determined and matured in the process of entering, at every stage of false thinking, every stage is born. Ant.

Every Dharma (Charm - Charm) flourishes in each stage, so the Buddha blamed it in each stage, as the general solution above.

At the stage of approach, the sloppy follow the idea of ​​being born, in the period of determination, the queen of thought is born, in the period of refuge,

Ordinary, when achieving something that few people achieve will arise arrogant or happy. Also, in the early stages of the practice, the meditator is born, the prime minister, Uggahanimitta, and then Paṭibhāganimitta, when he first attained the rank of general, The mind is very happy to enjoy, if there is no understanding of the Dharma or through this human dharma will satisfy itself, leading to the idea of ​​the Prime Minister has been achieved, then the kingdom has been born.

If a practitioner has a view of attachment to a self or a fallen self in the earth, then in the near-term this reinforces the false view, then there will be a comparison of self with another self. Three ways: one more, one equals or one less.

In the determined stage, when the mind enters into consciousness, the mind merges into the seraphim, the meditator will say: "It is the self that is self (self) or I is the prime minister," this is evil. Ants are superior to chastity and love. Because the impression that he lost (in the moment of not entering meditation), "self" is not? If the Prime Minister is self, when the Prime Minister killed, the self must also kill.  

The phrase   "think land is mine"  is an allusion, chao.

Through ants, for that "there is a self in the land."

By his side, he is proud of himself for mastering certain parts of the body, such as the accent of meat, nails, teeth, bones. "Or the master of the land is a kasina land.

Through the love that he always cling to the seal, he is considered as his subject matter. But why is this inference?

Because he has achieved the dharma meditation in meditation and expanded the patriarch (paṭibhāganimitta). The meditative year of meditation is:

1- In the meditation meditation (āvajjanavasī).

As the master of meditation, meditation on where, when, how long as you want.

First of all, the practitioner focuses on the vitakka, the initial state of consciousness (javanacitta) consciousness, the next is the concentration of the four factors (vicāra), the fourth arises as the object for Mind power ... turn like that to the mind. " Only the Blessed One has this mastery of the destination of the two powers (sprayed with water splashing at once on the body), others have to say the way, can not be faster. [15]

That is: yogis who mastered meditation when they want to enter or when the protest is determined to be the intention.

2- Premonition in samat (samāpajjanavasī).

The meditator meditates anywhere, at all times. As Uppalavaana abides in the spot when he was hurt by Nanda youths, or as Moggallāna, he quickly entered meditation to conquer the Nandopananda.

3- The meditation in meditation (adhiṭṭhānavasī).

The practitioner stays within the limit as long as he wants.

4-Master in the delivery (vuṭṭhānavasī).

The ability to export as fast as you like.

5- Premonition in the observation (paccavekkhaṇavasī).

To meditate on any meditation, that meditation will appear as the scene for the meditator to consider.By mastering the contemplation, the practitioner clearly see the defect of the jhānas he attained, leaving those defects, the meditator advanced to meditation. The meditator considers that this Zen is very fragile, can be easily damaged, the defect of the Zen is due to the range, this quadruple is the obstacle of the second jhana and diligent practitioners progress. (Bhāvanā) to exclude the four-fold, the second certificate of meditation.

The practitioner reconsidered, "The second jhāna easily retreats, falls to the jhāna because the defect is pīti, joy is the hindrance of the Three meditations." Practitioners diligently progress to eliminate the sense of meditation meditation ...

Buddhaghosa said, "To obtain the  fullness of the practice, the practitioner has to enlarge the vision (paṭibhāganimitta). There are two aspects to expand the impression, which is the only access to operating and safety regulations " [16] .

It is because of the achievements in the settlement, so he said " (General) land is mine .

Thus, "think land is mine", love is superior to ants and cherries.

" Rejoice in the soil (pathavim abhinandati) ".

This is the imagination of the land in the way of joy.

The word abhinandati is the ultimate pleasure, it is the pleasures of lobha at the time when the mind is in a state of excitement, laughter, that is the chronicle.According to Abhidharma, chore and join together when There is no wrong view.

Sarmitta teaches: " Peace is synonymous with greed, unpleasantness is synonymous with greed, feelingequanimity means silence  . " Satisfaction is a reference to greed for this case.

The root of Chao, ant, love comes from the idea of ​​land is like that, so these lead to the greed of "to the land."

The Blessed One points out the dangers of rejoicing in the thought of difference, the joy that will entice these beings to suffer. Because: Those who think the earth, think "(I) in the land (meditation)", "(me) is land", "land is mine", he will not be able to give up, .

"Bhikkhus! Who happy region, he is happy. Ai happy, I say he does not free suffering. " [17]

It is also important to understand the meaning of  "happy"  in the shade of "Ai happy regions."This is the joy of misunderstanding the subject. Meaning: the wrong idea leads to chastity, anger and love. Chronic, ant and love lead to joy with the opponent (scene - ārammaṇa).

Thus thinking leads to the idea of ​​difference, in the end happy with what is created by different ideas are different. He should identify and analyze so clearly.

"For whom? (Taṃ kissa hetu) " .

It is the acceptance of land by imagination in any way, such as understanding the land by thinking, understanding the land by thinking differently, understanding the land by reason, by love, charity, joy.

"I say he does not understand the land (apariññātaṃ tassāti vadāmi)" .

The Buddha said "understand the land through thought, across the board, through ants. Through loving or blessed with greed, he does not understand the land. " That is, human beings only understand the land through regulations, do not understand the land in accordance with the truth.

What is the land?

People understand the land is understood by fullness (pariññā), there are three types of wisdom:

1-Full text : He knows the soil element through learning:

This is the land in the body, this is the land outside the body, this is rough land, this is subtle land, this is fine land, this is bad land, this is the land of the past, this is the present land, this is the land. The land of the future .... This is the state of the land, this is the task of the land, this is the achievement of the land, this is necessary to cause earth to arise. Understanding the earth through four meanings is to understand the real world, but this understanding is not really understood about the land, only understand through the text only.

Land has four meanings:

Status (lakkhaṇā): hard (kakkhalata) or soft (muduka).
- The incident (rasa): preserving (patthana rasā).
- Achievement (paccupaṭṭhāna): contains (sampaticchana).
- Access (padaṭṭhāna): There are three out (avasesadhātutaya). [18]

Perfectionism : It is the observation, thinking about the earth by impermanence, suffering, not self, sickness ... This understanding is not really understand the land, although can be aware of the general Often, suffering, selflessness of the land but can not enter the three generals.

3. Tantalizing mind : It is after the reflection of clear observation, he can enter the general, impermanent or non - self, the attainment of the Dao, renounce sexual desire to the land.

People who understand the land will understand through all three kinds of this, because human beings have not achieved intellectual property, so do not understand the land, from which there is the joy of soil in the body as rosy cheeks, beautiful long hair, white teeth as Young corn ... or outside the body like gold, jade, gem ...

There is a question: "The method is ineptitude, of course they are often unstable changes, and at the same time, they are not self, because we can not order them to be like this. But they have no consciousness, how can they suffer? "

To say that "Suffering is not suffering here, but articulating the cause of suffering that is attached to the mind, whether or not it exists due to attachment (paccaya), the mind attaches to them as they Change makes the mind uneasy, leading to suffering. As when the cakkhindriya touches the nakedness that arises in sensuality ... the material sense or the material sense is material, but it is the causation, the arising of the name, clinging to them as they disappear. Fall into melancholy, the present suffering.

Again, rupas formed by four kinds: due to karma, due to mind, due to food, due to weather.

- Sacred due to creation is: label, atrium, billion, damage, body base (kāyindriya), feminine color, color, material identity, identity network. These qualities arise depending on karma (karmic result), when bad karma enters the reward, then these qualities can lead to suffering. But in the case of the Cakkhupāla, blindness due to past karmic retribution, to ordinary people who may have infinite suffering or as Soreyya because of the thought of harassment with Arahats Mahāya Kaccāyana, from the man's body becomes the female lead to misery. [19]  Likewise, when the ear-base, base rate, root damage, bodysense necrotic.

The form of mind created by the mind is pavattanakaayaviññatti, the idiomatic expression (vacīvikāro vacīviññatti), lahutārūpa, mudutārūpa, kammaññatārūpa. In which the three special qualities are silence, desire and love is perfect, the presentation of the body as well as fine, if one of these three colors (or not), the body, speech when displayed. clumsy. As a person with a hoarse voice, hugging or walking heavy, not gentle comfort ...

This method when the change leads to dukkha as mentioned. The Buddha taught a lot in the Sutra:

"Brothers, what do you think? Is lust common or impermanent?

White Lord, is impermanent.

"O bhikkhu, what is impermanent, is it suffering or straying?

Lord, is suffering.

- What is impermanent, suffering, subject to the transformation. If you do not cling to that, the time can   arise (evil) as follows: "It is self. That is the world. After death it will be permanent, permanent, permanent, permanent?

"Sir," said the Buddha. [20]

Break the ground .

*

I.2) Water issue.

Literature:

" He was a great prophet water water (APAM apato sanjanati), because thinking is only water (APAM apato sannatva), should accept water (APAM mannati) ... I did not understand those who say country."

"Accept the water" .

According to the conception of the Brahmin religion, the water is due to the god of the Rain (Prajanya) in collaboration with the god of water (Apas), the god of the Rain that carries the water of the gods. Water springs deep into the ground as a good herb, .

"Along with the water god worshiped powerful Apas, they worshiped storm god Rudra called toxic Wind specializes causing diseases" [21] .

Here, because of accepting the "Apas spirit", he thinks that "there is a body in the water".

The word āpo (the word) means "ap" means to, or "ā + root" is to grow up or mature. According to Buddhism, this element itself binds different elements of material form. " [22]

The cold state is not water, the state of the water is flowing out or coming back. As the water flows out to soften the other sharp particles, making them lucrative but at the same time more fragile, we see that much water makes the soil dissolve more easily. Clusters, thicker, more difficult but also coarse, more expensive. Like a tree core, perennial bark compared to young bark etc. 

People who understand water will understand the following four meanings: [23]

Status (lakkhaṇa): flowing out (paggharaṇa) or back again (ābandana).
- rasa: make evolution (byūhana).
- Achievement (paccupathana): Confession (saṅgaha).
Necessary (padaṭṭhāna): There are three out (avasesa dhātutaya).

I.3) Fire issue.

Literature:

He thinks of fire as fire (tejaṃ tejato sañjānāti), because he thinks of fire as fire (tejaṃ tejato saññatvā), accepts fire (tejaṃ maññati) ... I say he does not understand fire clearly .

"Accept fire"  is to accept a permanent entity, which is "fire god - Agni".

According to the ancient Indian conception of the Vedic period:  'The god of governance is the god of fire (Agni), the god who controls the air is the god of wind (the serpent) and the god who governs the heaven is the god of the sun (surya) or Also known as Mithra. Three gods that are considered components of Veda dark trinity (Trimurti) " [24] .

Because of the acceptance of the Brahmanical viewpoint, this person believed that "there is a body in fire - the fire god," from this false insight leads to cholera, anger and the like as in the ground .

Fire (tejo). It is explained that a dhātu is "hot or cold". The term tejo derives from the root word "tij" which is to make the development  ripe [25] .

In fact, understanding the fire by the real thing is to understand fire through:

- The state (lakkhanā): hot or cold (uñhatta - sīta).
- The rasa: Make nine (paripaccana).
- Achievement (paccupaṭṭhāna): soft (maddavānuppādana).
- Near (padaṭṭhāna): There are three out (avasesa dhātutaya).

People who understand fire will understand this meaning.

I.4) Wind problem (vāyo).

Literature:

He thinks the wind is the wind (vāyaṃ vāyato sañjānāti), because he thinks the wind is wind (vāyaṃ vāyato saññatvā), accept the wind (vāyaṃ maññati) ... I say he does not understand the wind. "

"Accept the wind".  Is accepting a body in the wind, is the wind (the fin). According to the conception of La la Mon, the wind in the middle of the air. "Is considered to be the breath of fire", "Spirit purifies wind tasked with moving fire god gifts that people make offerings in the ritual to the gods" [26] .

Vāyo (wind) is the word  "base",  meaning mobile, moving.

Understanding the wind is understood in the following sense:

Status (lakkhaṇā): Laying (samīrana) or stretching (vitthammbhana).
- The rasa: Make the voice (samudīrana).
- Achievements (paccupaṭṭhāna): Error (abhinīhāra).
Necessary (padaṭṭhāna): There are three out (avasesa dhātutaya).

The rest of the explanation as in the land.

Extract the solution. END=NAM MO CAKYA MOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.10/4/2017.