III-Non materiality

In the subtle matter there are 12 issues: four meditative meditation, knowledge, office, office, knowledge, identity, difference, all and Nip-table.

III.1) About No Origin .

After referring to false gods (beings in the realm of Imagination), followed by the Blessed One speaks of the Unmanaged Land.

According to commentaries, the reason he walked away in the Pure Land Sale disasters ( suddhavasa ), because he aimed at the rotation of beings in existence, the Pure Land Sale disasters was reserved for saints Any hybrid and A Laughter The duration of these holy gods is only a few thousand kappa, such as the A Na Hàm Thuong Bang Bang In the Pure Land, there are only 31 thousand earthly lives. During the teachings of the Buddha Chief. [first]

Sometimes, when an A rising earth does not have any emancipated princes, then the Pure Land is empty.

Again, there are the saints who are born in the Pure Land, there is only one life, in which they attained Arhatship and died, or when they were reborn in the Pure Land, On the jaw, there are only four rebirths (the upstart states are irretrievable when they are reborn in the realm of the Unmanageable), unlike ordinary mortal beings who have to move many kappas in the organic beings.

On the other hand, the aña-jhāñña when he is reborn in the Pure Land, there is no going back to the other realms except the five realms of the Pure Land. In other words, they only exist in the Fourth realm for the saint, not in common with mortals, so the Blessed One only addresses mortal realms and suffers many mortal beings.

Literature :

He is not boundless not boundless is not boundless. Because the thought of non- boundless origin is not infinite, he accepts no infinite origin  (ākāsānañcāyatanaṃ maññati),  thinking of (self) in non-boundary  (ākāsānañcāyatanasmiṃ maññati),  thinking of (self) as He is not  boundless (ākāsānañcāyatano maññati),  he thinks "No    boundless country is mine " (ākāsānañcāyatanaṃ - me ti maññati),  joy in No  boundless country (ākāsānañcāyatanaṃ abhinandati),  for whom? (Taṃ kissa hetu)  I say he does not understand No boundless origin  (apariññātaṃ tassāti vadāmi). "

"Accept no boundless origin (ākānañcāyatana maññati)".

This acceptance is due to the meditator who has achieved the Noble Truth of non-infinite origin.

No boundless origin (also known as  Unbound boundless origin) , is the first meditation stage.

Practitioner headings Kasina reach the charity wants to meditate Immaterial Sphere of Infinite Space, to enter Charity to one of 9 headings Kasina (excluding headings Nowhere) [2] , one pass Shades, hindrances, thought of the difference of meditation, attained the first Noble Meditation class called No boundless origin.

Called not infinite " because birth border and destroy its borders are not known, the space remaining after the abandon Kasina, called Nowhere" [3] .

" Because there is no boundary (anta), it is called boundless (ananta) " [4] .

Called  Origin  (khandha, ayatana)  "in the sense it is an abode for meditation nature contact it, like celestial origin  is the abode for gods" [5] .

The paragraph on the slightly obscure, will not cleverly misunderstand that "this is just a name for the mental state at a high level, called the  land  is only for the state of mind in that scene, not a realm Any other ".

If we analyze, we will see that "the practitioner has a state of mind at that high level, this state is good or bad?". For mortals or Saints, the correct answer is good.

The mind of meditating will result in mindfulness of meditation which is obvious, but when does this type of mind arise? In the daily life of the yogi attaining this state, no meditation result appears, so it can only appear during birth, or does not appear. If it does not arise for any cause, then it falls into the ineffable form (wrong view), and due to the meditator meditated, the meditating mind can not follow. physical.

In case the meditator does not lose meditation, it will appear in the time of birth, to be reborn in the corresponding realms, and this realm is designated as the non-immaterial realm of samatha.

It is noted in the sutras: Asita, after seeing the general of the Siddhattha Bodhisattva, he knew that he became the Chief of the Enlightenment when he considered his own life. , Do  not have the charm   of the Chief Justice, Asita burst into tears.

"When he thinks
of his
Fate , Fate is not good.  
He shed tears ..."  [6] .

Why did Asita (Asita) shed tears? Because he attained the Noble Truth, when the common plane was reborn in the domain of the Infinite Realm, it was impossible to hear the sound of the Chief.

Called the realm of Uncircumcision because the realm is completely without matter, Asiatic Therapists, if not reborn in the realms of the Matrix, must of course be reborn in the realm and of course he hears the dharma Sense later. However, "crying" proved his back in the realms of the Void.

And the non-boundless realms only have aggregates (feeling, perception, volition, consciousness), not aggregates.

Acceptance There   are two things:

- Accept self in the non-boundary. To accept the realm of no-origin, when this destiny of the self is reborn in that realm.

Accept the cessation of the self when attaining the meditation without boundless origin, ie not accept the realm of non-boundless.

The acceptance of a self in non-boundless origin is:

"A self no identity, no idea ill after death"  [7] .

In this sutta the "acceptance of non-boundless origin" is the acceptance of a self in non-boundless meditation.

"Thought (self) in the non-boundless".

This is the stage of the subject in the subject of non-boundless. He thinks that there is a self when approaching the viscount (paṭibhāganimitta) of meditation, because there is an obstacle so the self does not enter into consciousness. The self he imagines is one of the four aggregates: feeling, perception, volition, and aggregates. In addition to the four aggregates of that person, there are four other aggregates, that is, the self (imagined by him) outside this meditation, which is an obstacle to this self.

Thus, the imagination has a self within the general meditation. The Attitude of the Transcendental Meditation states arises because there is a comparison of the self with the prime minister.

On the other hand, when accepting a self, it is the body which has formed during the "acceptance" stage.

"Think (self) as non-boundless".

The stage of accomplishment is determined not boundless, the mind can be fully integrated into the general.

At this stage, the body is stronger, stronger than the acceptance phase.

Think not as boundless as mine.

Meditation is the stage of yoga meditation, meditation of meditation of the Indigo is only two types are meditation and meditation, but the four jhana meditation also have two meditation is more equanimity, but they are different. Publicity: Lust is the use of the Prime Minister is the color, and the Prime Minister Meditation is Infinite.

For example, it is also a person, when he or she is grateful for real things, when it is too funny to not feel hungry. Also, both the discharge and concentration when becoming meditation, there are two ways to receive the seal in the form of imagination (ie, thanks to the real thing), receive the seal with the Immaculate (such as when the fun should be full).

Meditation and meditation meditation are different as follows: Meditation when you go to higher levels of meditation, such as: meditation meditation is full of meditation: four, four, joy, peanut and concentration. The three-pointed meditation (four elements) is composed of three parts: Hy and pean and concentration. The meditation meditation is only lost and only. The fourth meditation lost contact, so that is spent discharge.

Zen meditation as Zen meditation is still the same, only change the subject of colorless. However, the meditation of the Infinite is different in nature is: low meditation meditation is less severe meditation than higher meditation. For example, the refined oil is coarser than coarse refined oil, the third time, the last refined oil is excellent.

Why Zen can not replace meditation meditation?

A. Any mind must have all three aggregates namely: feeling, perception and action.

The meditation of chi: the four, the four, the joy (pīti) and the concentration of the aggregate, can reduce the range, four, happy without affecting the structure of the nomenclature, but can not neglect, because it is intended. The major part of meditation is the simultaneity of a mental state (in all mental states).

Similarly, feeling is also a mental state of change, which in life expectancy is the most subtle, rough is pleasant feeling, average pleasant feeling. Hy often catch the scene outside (so called joy), while the peanuts capture the scene inside, so the meditation layer is not happy life, only (life).

The higher the meditation stage, the more subtle it is to adapt, until the discharges appear to replace the pleasant feeling there is no more subtlety to replace it. Therefore, the non-material meditation stage has only one kind of pleasant feeling.  

Practitioners for master seated with meditation read more so that "meditation is not boundless land belongs to the self" that is born in the grass, ie sticking closely to meditation without infinite origin.

"Happy in non-boundless country."

This is the birth of love for non-boundless origin,

No part of the country.

*

III.2) Concerning the innermost consciousness (viññāṇañcāyatana).

There are practitioners after meditation meditation without infinite origin, there is contemplation that "this meditation is called boundless, but actually can not be called  boundless , because the  " space "   is large, but Still  awake .

"At this point, the Sutra says," Absolutely surpasses no boundless origin, knowing that "consciousness is boundless," he attests and dwells boundless knowledge. " [8]

On the other hand, the practitioner sees the danger of non-boundless meditation, that  "this meditation has meditation as the nearest enemy, and it is not as tranquil as the infinite wisdom." [9]

Calling consciousness is  boundless  because one accepts the knowledge that "the infinite space" is the object. That is, the "infinite space" is another, knowing that space is different. Like a person wearing a garment, another person does not care about the clothes, only to look at that person. Likewise, the meditator does not attach importance to the general of non-boundless beings, only to the "knowledge of infinite space". This knowledge is called boundless because it knows the boundless (space).

The remaining meaning in the text is like the interpretation of non-boundless origin.

III.3) On the Origin of Origin (ākiñcaññāyatana).

Practitioners after contemplating the dangers of the meditative consciousness of infinite origin, the near enemy is not infinite, easy to fall not boundless, should arise non-intrusive. It means that he is, where there is shelter when it is wrecked like the moonlight in the moon, when the moon is no longer lost light. On the other hand, if this mode is not mediated by the meditation power, it will be permanent, unstoppable. The first Bodhisattva teacher, the Venerable Ālara Kālāma, reached this stage.

Buddhaghosa explained the subject of "non-existence" as follows:

"The meditator is no longer interested in this (non-immaterial) consciousness. He intends" there is nothing (natthikiñci) "or" no no (ākiññā) "many times and contemplate it with a range and" [10] .

When it has been squeezed from the quadruple of times in this subject, another mode of birth, taking up the state of "non-existence" as the scene, When he fulfills that pleasurable state he attains the indomitable state of origin.

The title "no natthikiñci" is given by Buddhaghosa for example:

"As if the monk saw them grouped up in the meeting room, seeing that he was gone from there. After the meeting, the monks disbanded, returned to the meeting room, saw the emptiness. "(Sdd).

Absence in the meeting room is no one like, so the subject of non-possession is likewise like, because in this subject has nothing, not even the innumerable.

In other words, the practitioner acquires the state of extermination of Boundless Knowledge as the object of cultivation, this state is empty, nothing, so it is called Indigenous Knowledge.

The remaining meanings of the text are similar to "not boundless".

III.4) On the "non-ideal non-ideal origin" (nevasaññasunañatatana).

This is the highest meditation stage of Immaculate Conception, Uddaka Rāmaputta, the second teacher of the Bodhisattva, attained this level of meditation.

The meditator, after mastering the meditations of the Unmanaged Origin, thinks  "this is like a disease, like a lump, like an arrow ... this is great peace, it is non-ideal non-ideal origin" Sdd).   Or he thinks, "Meditated Indigenous possession of this country has infinite Consciousness is the enemy nearby, it is not as calm as the Non-ideal idea of ​​the land."

Is there a difference between "utopian" and "idiot"?

When called "utopian" is a definite positive thought. It is not unreasonable to call the "mindlessness" but because of the tranquility of this jhana, which seems to be unlikely, "all thoughts seem unspectacular. In other words, a very subtle idea, it can not fulfill the function so called non-thought, the word "phi phi idea" follows to clarify this meaning, that is, the meditation is very calm.

But no question that "Why can not look back  to know  peace?".

Buddhaghosa explains, for example: "The king saw the skill of a skilled craftsman, and the king praised his ingenuity, but he did not mind." I will leave my place to learn the ingenuity of the wise. this person". Also, although the practitioner "knows the tranquility" but does not have the attention or attention "we will meditate on this."

The non-perception of mindfulness is to pay attention to the residual deeds   in the Indo-jhānas, not to the minds of the Indigenous Meditations. Just as the king only paid attention to the craftsmanship of the workman rather than the craftsman, when no longer the master of the king only remembers the subtle dexterity remaining. Likewise, when the Indigenous mind is lost, one only remembers the remaining actions of the Indigenous mind meditation, but does not fully remember the actions, thus appearing to recall. It does not seem to "resemble", but he  knows it .

The remaining meaning is the same as the interpretation of meditation without boundless origin.

These four meditations belong to the Infinite realm, but they are called the realm, but only an infinite vacuum, the world of the invisible.

" Luan monk Anuruddha had deliberately used the word  bhumi  when talking about the four stages of meditation Immaterial" to refute the notion that "a metaphysical world such realms can not be called"[11] .

But how do we know that the four stages of meditation lead to rebirth in the four non-material realms?

The explanation, there are two ways are:

- Due to network network.

" At the time recall the  aggregates  in gender identity or gender formless, it is an object of  great practitioner  (mahaggata)" [12]

It means that there is an Infinite Brahma, after the universal destiny from the plane of life, reborn human beings. Because of the need to practice meditation to attain the status of the network, remember the past life before (only one previous life), see that there is a realm of aggregates, not aggregates.

- Do mind the mind.

The one who is free of the mind can know the mind of other beings:  "At the moment of the mind of the mind or  mind of the other, it has a great object." [13]

Consciousness innuendence includes: mindlessness, unconditioned, unconditioned and unconditioned.

Tychy's position often leads to past arguments, either to Agnosticism, or to accepting inferiority (another aspect of the Commentary).

Remembering many previous lives, accepting a self unalterable, when the body passes away, the self goes to be reborn as another living body, but this "soul" does not pass away. This is common sense.

Because of his past life, the Brahma of Immaculate Conception, when he is reborn as human being, by virtue of meditation he attained Tuc network, remembering previous life, found that "no" but can not remember life before becoming The Unconscious, now find themselves "present" should accept the infidelity, that "random beings born".

Buddha taught: "Countless people about the past arises because 2 reasons: Due to recall past lives are formless, by the inference" [14]

The Noble Path of Wisdom has six categories of people recalling the past:

A- The mortal can only remember as many as forty kalpas (kappa) before, not later than, and only remember the continuation of the aggregates can not remember death and death. Permanent birth.Recalling the past lives of ordinary people such as blind people have to rely on the walking stick to go, too, the memory of 40 lives of people must trace the aggregates can remember this number. If weak intellect loses traces of the aggregates then it seems that the memory of that existence is exhausted.

There are subjects, Brahmins only remember the same previous life, as in the school (Dīgha nikāya) the Brahmajālasutta sutra mentioned four cases remember the past as follows:

"He remembered many past lives as a life, two lives ... countless hundreds of thousands of lives" [15] .

This is the remembrance of the dread or the memory of the human who has not been released from the cycle of samsara, that is, he most remember only one earth.

"He remembered many past lives as a life septic life, two lives into lives septic septic life ... ten lifetimes" [16] .

This is the memory of the ordinary bodhisattva Bodhisattva, he remember most of only 10 earthly lives only.

"He remembers many past lives, such as 10  lifetimes, 20 lifetimes, 30 lifetimes, 40 lifetimes, [17] (dasa pi saṭvaṭta-vivaṭṭāni, vīsatim pi saṭvaṭta-vivaṭṭāni Tiṃsam pi saṭvaṭta-vivaṭṭāni, cattārīsam pi saṭṭvaṭṭa-vivaṭṭāni) [18] .

The Bodhisattva Sutra remembered from 10 to 20 earthly lives. The Bodhisattva Supreme Bodhisattva and the Bodhisatta Monocle remember from 20 to 30 lives of the earth. Chief Bodhisattva remember from 30 to 40 lives of the earth.

"... When the mind enters the mind, he remembers that past life  (Ns),  not the memory of that life ..."[19] .

Recalling only one previous life, there are many reasons as follows:

Due to the blessings, as the heavenly beings born in heaven, remember in the past life has created good karma like this ... like this. Through this kusala we are reborn in heaven.

- Due to poor Tuc Tung, only remember a previous life.

- The previous life is longer than 40 earthly lives, such as the life of the Three meditations (Celestial Disappearance) is 64 earthly lives, the heavenly realms are 500 earthly realms, the realm of infinite realms is 20.who lives, Realm of innumerable mysteries of 40,000 earth lives, the realm of the land of 60,000 lifetimes, the non-idealist realm of non-existent land 84,000 lives of the earth. [20]  This person can not remember the whole of his existence.

B - The saintly disciples (here referring to the ordinary Arhat) remember 100 to 1,000 kappa, he recalled the birth and death, but also to follow the signs. Aggregate to remember the reverse forward.

Mahā Kassapa, Revata, Ānanda ... (80 great disciples) remember 100 thousand earthly lives, and remember both the birth and death, but also to the slope Into aggregates but easier than ordinary Arahanta.

The memory of human beings such as the blind must follow the road stick, the memory of Arhat is often like a sighted person, but on a wooden bridge to the bridge, the memory of the Great Disciple For example, a person walking on a bumpy road must lean on a cane to stay steady.

D - The Sumerian satirists such as Sāriputta, Moggallāna remember 1-asaṅkheyya and 100 thousand earthly lives. Monks do not need to trace the aggregates, they see death immediately see the rebirth immediately. Just as people are on a flat road, they just need to watch death or rebirth. How is this?

Meaning that the Great Arahant is constantly monitoring the aggregates, this tracking is very easy compared to the ordinary Arhat who reads Pāli more readily than the Pāli. When they saw the death of beings, immediately see the birth of beings.

The saints alone do not need to trace "every page", they only need to monitor death or birth is to know immediately the continuation of the continuation of the old life and new life. For example, a person who knows the contents of chapter 1, just find out one chapter is immediately known to chapter two, the second chapter is immediately known to chapter three ... Or, Chapter 1, Chapter 3 started, she knew she had terminated 2 chapters.

E - Pacceka buddha memorized 2 Arahants and 100 thousand earthly lives, just as the Sighs of the Throne, the Noble Truth of the Buddha saw death and the reincarnation of the aggregates. past.

F - The mind of the Righteous One is not limited, but at the same time, when he wants to remember his existence, it is immediately manifested in his mind. For example, people walking on boulevards, the memory of the Chief of the Giac Party is not wasted.

III.5) On prejudice (diṭṭhato).

Literature:

He thinks of the idea (diṃhaṭṭ diṭṭhato sañjānāti), Because the idea of ​​antediluvian ant should accept the view (diṃhaṭṭ diṭṭhato sañatvā diṭṭham maññati). Thought (diṭṭhasmiṃ maññati), thinking (self), is an antedate (diṭṭhato maññati), thinking "the antecedent is mine" (diṃhaṃ-me ti maññati) rejoice in the seeing (diṃhaṃ abhinandadi) ). For whom? I say he does not understand the idea . "

Solution:

Ants  (diṭṭhato): that is what is seen.

There are three types of seeing: seeing with the naked eye, seeing with the eye of the eye, and seeing with wisdom.

Seeing through the divine eye, this seeing by virtue of association with thought, that is, refers to the dibbacakkhu, also known as cut'upapāta, is to see sentient beings die from this realm. Birth to another realm, or see sentient beings die from another realm realm again.

Seeing from the wisdom of the label is seen with mindless thoughts interwoven, this is the view of the saint when the eradication of afflictions, the Nibbana.

"Bhikkhus, what is the dharma that needs to be attained through the eyes? Birth and birth  of the birth, the bhikkhu, need to realize with the eyes.

O bhikkhus, what is the dharma that should be enlightened by wisdom? The destruction of the cankers, brethren need enlightened by wisdom " [21] .

It is precisely the attainment of wisdom, leading to arguments about the future, there are two kinds of labels:

Because of the power of blessings as the celestial beings in the higher realms, because without obstacles by bile, talk, blood ... so can see the subtle colors or distant as people see a posterior object. Wall shield.

- Due diligence to practice, achieve victory. 

It is this insight that leads to accept or accept in the future:

* - A person who has attained omnipotence, if only see death without seeing the next birth, or not seeing the reincarnation of the Arahant, will accept the death.

* - A witness who is blessed with birth, seeing only rebirth without seeing death before will lead to "inhumanity", that "natural beings are born," or leads to common sense, "There is a permanent self (without death)".   

* - A person who sees both death and rebirth leaves the two wrong and wrong views. 

But even the strong celestial sphere can not see the rebirth of the astral plane, because the celestial sphere is dependent on its origin. And facility here is just  excellent Origin  (rupayatana).

Seeing the death of sentient beings is the deconcentration of the power of dissolution along with the rituals, which no longer arise in beings. Seeing that rebirth is the realization of the right or the right to be born of a new being.

"Acceptance of views (diṃhaṃ maññati)"

Acceptance This ant has three ways:

- By reasoning.

Because of the divine nature, seeing the beings and then losing, or seeing the birth, should accept a "self" through the see. Even if he accepts the Doctrine, then there is also the attachment to "self".

- Do hear from those who have the spirit of Paradise. It is the people who have this mind is thought to be dominant, the disputes arise usually or paragraphs, their students accept the views of his teacher.

This insight leads to views on selfishness or worldly views, such as "The world is endowed, the world is boundless, the world is both endless and boundless ...."

Venerable Mahācunda asked the Blessed One, "The Blessed One, there are these kinds of prejudices that  arise in the world, or are related to self, or related to the world. The Blessed One, for the bhikkhu, has the righteous thoughts from the beginning, when can the abstinence be eliminated, may be the dissolution of the opinion or not? "

"Hey, Cunda, these kind of prejudices ... where these prejudices are hidden, where these prejudices are, just how  real  they are   with the intellect:  " This is not of Me, i'm not this. This is not my self, " there is such time the facility is rid of him, with the detachment of the facility is that," [22] .

The reason why the idea led to the world is because he extended the origin. According to the Sumaṅgalavilāsinī Book of Brahmajālasutta,

-  Enclose the world is boundless:  because he can only expand the country into a circle, can not expand anymore. Or extend the origin to the border of sa (cakkavana) but can not overcome that limit.

According to ancient archaeologists, this world (for only our 31 realms) is surrounded by a belt, called cakkavana, and the name cakkavāḷaloka (the sāñana world) refers to For this world

-  Enclosing the world is boundless:  for he enlarges the manifold in all directions, but yet to the end of the sage world, it is supposed to be "the boundless world."

- The  world is both right and wrong boundless:  because he expanded to the top to see the bottom of the world (the world), but when widening the peninsula is not wide. The Sa-dynasty, it should be said that "the world has both boundary (upper and lower) and boundless (horizontal)".

The Book of Visuddhism has the divine wisdom as follows [23]

The divine vision arises with four objects (ārammmaṇa - scene): finite object, present object, inner object, external object.

- Because the intellect has the object as the object, the finite source should say that  the object is finite object is finite.

- Because the divine mind only sees the present, only the celestial mind has  the object of the present.

- Because the divine mind sees the object within it, it says there is  an inner object  (such as Moggallāna sees the evil coming into his belly - the Mausoleum).

- Because the divine vision sees the external qualities, there should be  external objects .

So, what about the past colors? Why can vision see the colors of the past?

To say that  "perception"  is the color of the past, it is not the "existence", but the color that was destroyed by the thought of redrawing it, called the "color", that is nama, not color France. Like a skilled painter, see the beautiful scene he tried to remember, then draw a picture or a photo like a person at the age of 3, when looking back, the photo is the present color, the baby The other three are just "old images" now no longer. Likewise, by recollecting the material qualities that have been experienced, it is known to "redraw" the mind, the knowledge, the image that is the nama (nama), not the rupa and the object of the divine mind. Is sharp not a name. Thus, the knowledge of past is the mind of the past , not the mind.

"Thought (self) in the view (diṭṭhasmiṃ maññati)."

This seeing gives birth to a different idea, from the idea of ​​this re-birth (māna).

The implication is the "seeing" and the "seen", the "seeing" is all that falls into the control of the nama-label (cakkhupasāda), identified as rūpāyatana, god The label of contact with the Origin produces consciousness (the knowledge of seeing). The abstract person can not comprehend this point, so "think that there is  TA  see," this is the ordinary view with the eyes of meat.

The Buddha taught:

"Bāyaya, in seeing is only seeing, there is no see.
In hearing is just hearing, there is no listener.
In the idea of ​​tri-tri, there is no idea.
In the knowledge only knowledge, there is no knowledge.
In the tri-willow only trifles, there are no willow tri. " [24]

In the case of celestial vision, it is not seen by the naked eye, but by the mind with the thought (saññā), then the mind supports the thought of accomplishing the "decision-making", realizing the full power. Have his, to complete the work. Trí however existed but lost the ability to "enlighten the real essence," so the ideal led to the consolation that "the very  TA  (atta)" at high level, see things that others do not see, the What others do not know. And proud of this miracle, has been born.

Again, when accepting an opinion as "heard from the victorious ones", if it is achieved as a result of hearing, will begin to compare that "I am on par with him". Not achieved, think "I am less of them."

"Thought (self) is an object (diṭṭhato maññati)."

This is a misconception that gives rise to wrong viewpoints, which in turn means that it is the knowledge that is "I", "I" is the knowledge that sees. For example, one sees his shadow in the mirror, saying that "the shadow in the mirror is mine, we are also in the mirror." Also, with the celestial see the object inside , he can not see the "self" Which, besides "seeing," should assume that "seeing is reflecting" the self "

That is, he attaches to the aggregate, to the aggregate of self.

"Thought (self) is ours (diṃhaṃ-ti ti maññati)".

This is a misconception that gives rise to the birth, because he thinks that "I master this view, this view is up to me", when "we" decide the paradise appears, when we do not decide. There is no paradise.And he clings to that antics.

Happy in the view (diṭthaṃ abhinandati).

This is a joy to look at.

III.6) About the Department (sutato).

Literature:

" He thought tri office program is the basis of documents (sutam sutato sanjanati), because thinking Still, administrative offices (sutam sutato sannatva), should accept office program (mutam mannati), he thought of (self) in The office of literature (mutasmiṃ maññati), think (the self) as the text (mutato maññati), he thinks the text is ours (muta meme ti maññati), joy in the literature (mutaṃ abhinandati). For any reason? I say he does not understand the text. 

The text  (sutato) is listening.

There are two ways of listening: listening in the ordinary way and hearing through the attainment of the dàbasota.

Ordinary listening is mostly about listening to "lore," which leads to "accepting a view." That view may be "true" or "false," so the Buddha taught:

"Paçca warehouse ime āvuso Nigaṇṭha, dhammadiṭṭhe va dhamme dvidhā vipākā. Katame pañca? - Saddhā ruci anusavo ākāraparivitakko diṭṭhimijjhākhanti.

Nigaṇṭha, there are five dhammas, right now there are two retribution. What year is it? Tin, rejoice,  customize documents [25] , evaluation of reason, patience acceptance wrong life. "

 Depending on the text - anusavo - is listening, there are two retribution  : heard the truth and heard the truth.

The Buddha taught:

"Bhaddiya, do not believe in listening  to the legend , do not believe in  hearing people say ...

But this Bhaddiya, when you  yourself  know as follows: "These dhammas are akusala, these dhammas are sinful. These dharma people are criticized, these if done and accepted to bring misfortune, suffering, this Bhaddiya, you give up. " [26]

And in the Kesaputta town of Kālāmā people, the Buddha also taught:

Do not believe in it because you listen to the legend (anussavena), do not believe  because in tradition (paramparāya), do not believe because it is said (itikirāya) ...

But these Kālāmā, when you  yourself  know as follows: "These dhamma is akusala, these dhammas are sinful. These dharma people are criticized, if these practices and accepted to bring misfortune, suffering, this Bhaddiya, you give up. "  [27]

By the ear, he can hear the sounds of the beholder and believe in the words of the beholder. But the hearing of the celestial being is not quite right, it can lead to false ideas, in the wrong view. The story of the goddess at the threshold of Anāthapiṇḍika (Analectica) is typical.

Chief Sudatta is a generous, generous man who often helps the poor, so he is called by her awe-inspiring rank. His father is Sumana. His wife is Puṇṇalakkhanā. He has a son Kāla, three daughters Mahāsubhaddā, Cūlasubhaddā, and Sumanā. His bride (Kāla's wife) is Sujātā, the son of Dhanañjaya, the sister of Visākhā. 

According to the Aṅguttara - atthakathā, every day, the chief of the deity serves 500 monks, while in the Dhammapada, there are 1,000 monks per day, not to mention the new arrivals. With the miserable ones.

Due to the practice of generosity so, after his inheritance kham exhausted, the goddess living in the threshold of the house advised him "do not give any more."

It is known that "when the Buddha and the monks came to the master's residence, the fairy could not stay high, had to step back down, so she was dissatisfied with the jealousy with the donation of the chief Pseudolition class.

When he heard the advice of the goddess, the Master rebuked her and kicked her out of the house.Later, by following the teachings of the heavenly king, she was forgiven by the Master and returned to live in his home.

Similar to the divine mind, the divine mind takes sound as the object, so there are also four objects as divine mind, ie:  there is a finite object  (because sound is material -  There is an object that existsbecause the sounds that make an object known to the mind must exist, that  there is an inner object, that it is the sound of the body, that  there is an external object  that hears the sound. Outside the body.

It should also be noted that the attainer of celestial evidence does not attain the ear, but the sutras of the Sunnahatta, who do not attest to the atrium, have in the past damaged the eardrum. Buddha alone.

Here, the Department of literature (sutato) refers to the place (saddāyatana).

The rest of the explanation is similar to the biased section.

III.7) About the Department of exposure (mutato).

The word muta is: the knowledge of the nose, the tongue, the body.

Rhys Davids is defined in the Pāli - English Dictionary,  which  means that the object can be felt by touch, which is the three senses: the nose, the tongue, the body.

The nose directly touches the smell, the tongue directly touching the scene, the body in direct contact with the scene, all called the  sampatta . While the eye or ear does not need to touch the scene or scene, these two types of eyes are distant to the eyes, ears, so called asampatta. 

Ñānamoli, the translator of the Visuddhi Magga from the original Pāli to English, has the  muta meaning literally as touching. [28]

Here, the Department refers to the gandhāyatana, the country of origin (rasāyatana) and contact the country (phoabababyatana).

Recognize the subtle origin of the divine wisdom, subtle subtle awareness of the ego, perceiving the three states: qi, taste, and subtle exposures by the iddhividhi.

The miraculous attorney can use the hand to touch the sun, the moon (the remote country), making the sea become narrow as ditches, creeks ... can make water become a lake The water in the water) ... Although not clear the origin of the lake, but implicitly referred to in the lake.

In the Pure Land, Chapter XII: Good Thought - the Power of the Spirit, clarifies these, "the water of the Ganges into a lake," this miracle done by the Elder Cūla Samudda on the island. Ceylon, at the time of hunger arises. [29]

There are seven types of divine objects;

- Finite object . When one is transformed into other body parts, this object is limited.

- Great object  (mahaggata). When one wants to go to the bodhicitta realms with the body, that person must conform to the path of attainment that he wants to go to, this is the great object.

- Objects of the past . It is when the practitioner recreates the past image, as Māra emanates the Buddha in the third set of Buddhist times, or Long forms the body to become a monk in this Dhamma.[30]

-  The object is the present,  as Pilate-old Pilindavaccha made King of King Ping Sa king became gold.[30]

- The object is futuristic, as in the case of Ānanda he prayed for his relics split into two falls on the banks of the river Rohinī for the neighboring homosexual side.

- The inner object,  when one is transformed into another image, like Devadatta bhikkhu, becomes the young man who appears before the prince Ajātasattu. mine.

- The object outside,   is when the false into the wrong things outside the wrong city such as river water into the lake ...

The rest of the explanation is similar to the He-section.

III.8) About the tri (viññatato) .

Virtue (viññatatana) is what is perceived by consciousness, where knowledge is referred to domestically (dhammāyatana).

This knowledge can be brought to the consciousness by the five senses, ie, by observing form, tone, smell, taste, The road of consciousness follows the five doors. Or direct recognition from within, that is, through reflection.

The Abhidharma commentary on the composition of the Dharma consists of: 16 subtle qualities, cetasika and Nippa.

According to the Abhidhamma, there are 28 types of rupas, namely: paṭhavī, tejo, vāyo, pasādarūpa(also known as five senses)  Cakkhu, sota, ghana, jīvhā, kāya,  and four gocararūpa, including rūpa, sadda, (Gandha) and the scene (rasa)). These twelve colors are called rough colors, the other 16 colors are called colors.

Knowing the sacrifice is by wisdom.

Knowing the mind is free from the mind (cetopariññana).

Tha mind is also the kind of mind associated with thought, the mind attainable mind can with the mind know the mind of others.

The remaining meaning of the subject is similar to the subject headings.

So the four headings: the antics, the text, contacts and knowledge, referring to six foreign (color, sound, smell, taste, contact and the country) against six domestic (label, Damage, body and mind), and say the year of victory.

The idea is that the label comes in contact with the origin, the birth of the label, leading to the label, and then the birth of love .... Similarly for the text, office, knowledge. All that is due to thought, but ordinary people do not understand clearly should be thought siege, can not escape the influence of the idea should not be free, get Níp-table.

Once Ānanda went to visit Sāriputta, after sitting down to the right place, Ānanda whispered to Svariputta:

Sāriputta sage, by virtue of what, by what conditions, here are some beings in the present do not have Parinibbāyanti surplus?

- Ānanda sage, beings are not  as true mind :  "These thoughts are part of the rotten  (hanabhagiya)."

There is no  such thing as mindfulness :  " These thoughts take place in the retreat (ṭhīti)".

There is no  such thing as mindfulness :  "These thoughts take part in the victory (visesa)" .

There is no  such thing as mindfulness :  " These thoughts are part of the nibbedha."

This sage Ānanda, this is the personality, this is the charm, so here the class of beings in the present, not enter Níp-table. [32]

The above verse shows us that Sriratakutta emphasizes "truthfulness," ie, the satei (sññā) of its real nature, the mind not affected by the dominant thought.

III.9) About Unification (ekatta).

Literature:

Unified (ekattaṃ ekattano sañjānāti), because of ecstatic unification (ekattaṃ ekattato saññatvā), accepts the Unification (ekattaṃ maññati), thinks (self) in the Unification (ekattasmi,) Maññati, thought (self) is identical (ekattaṃ maññati), thought of Uniform "is my self" (ekattaṃ-me ti maññati) - joy in unification (ekattaṃ abhinandati). For whom (kissa hetu)? I say he does not understand the Unification (apariññātaṃ tassāti vadāmi). "

Think of identity (ekattaṃ maññati).

According to the Brahmanical Rig Veda, the "Creator" is the creator of every creature, every organism has a "soul" (Ätman) created by the Creator, Time is changed by the imagination of the Brahmins, and the Brahman is the Brahman.

Before the five Upanisads appeared, Ātman was different from Brahman, ātman was the object, and Brahman was the subject. But as knowledge progresses, with the liberating thought appearing, the Apostle is founded as a "revelation," the concept of "Ātman is Brahman" Unified "or" primitive "was born.

The German scholar HW Schumann, in his study of Indian philosophy, cites the evidence of the intellectual development of the Veda system, noted as follows:

"In the Austrian suits, the identity between Brahman and Ätman is emphasized many times; " In fact, the great Ātman of the unborn, immortal, immortal, indestructible, undefiled is Brahman. For example, the pale skin of a decayed snake is thrown away, it may lie on an ant's nest, so the body lies down after death. But Ātman, immaterial ego, this non-physical body, composed of all knowledge, is Btahman still exist. "( BAU 4.4.7)" Ātman is Brahman "  (Ch.U 3-14.4) [33]

From there, let us say: "At the time of the Buddha, the knowledge of the ancient Indians had advanced, although there were schools with different doctrines, but the idea of" ego often clears " There exists, even the two teachers, Álára Kālāma, Uddaka Rāmaputta, who have knowledge of the two-tiered meditation stage or the non-perception of the mind.

This "homogeneous" acceptance is by thought (saññā) .

"Thought (self) in homogeneous"

Commentaries (Atthakatha) said: "from homogeneous (ekatta), Exalted show  people reached " behind the (tika) may explain wide  "people reached"  only for Jhana identity or meditation No color."Because meditation arises specifically on a single object, it should be called" homogeneous ". The arising meditation Fruit (phalasamadhi) may also be included in the  person reaches " [34] .

The person who attained Zen called "homogeneity" because then the mind and the general were only one (eka + atta).

The other passage of the Noble Prize states: "Another meaning of identity  is that of  the one who accepts that" one of the four aggregates is self, "so when meditation is achieved, all four are just one. Homogeneous ".

So it is clear, he previously had the concept "one of the four aggregates is self, when the meditation, the four aggregates are only one, so that this self" in the uniform (identity) , Because the  serachant belongs to  the self, but the self is self, the self is different, because the generalization is created, the general is the subject of the self, such as the puppet Cocoon and then stay in that cocoon.

This is the birth of the idea of ​​this difference.

"Thought (self) is homogeneous."

This is another concept of him when meditative meditation, he overcomes the colors, residing in the Prime Minister Vo identity. With the concept of accepting the self, he thinks that "the seal with the self is just one, it is the same." This is an idea arising from the idea of ​​difference.

"The same thought is mine."

He is the master of the general or meditation, should assume that the Prime Minister (identity) is due to self-sufficiency. This is his love interest.

" Rejoice in homogeneity". This is the joy arising from craving for "the most".

III.10) About difference (nanatta). 

Literature:

" He thought the difference was the difference tri (nanattam nanatto sanjanati) ... I say who does not understand the difference."

Nānatta  is different things.

Accept the difference (nānattaṃ maññati).

On the historical side of the process of developing knowledge in India. In the seventh century BC, unlike the West Indies and Middle Indians, the Brahman was strong, the Brahmin class was considered the highest class. But in East India, the "ideological movement" emerged, bombarding Brahmanical ideology.

In this East, what is central to the ritual and morality of the Brahmanas, such as catechesis, dogmas, and the strict demarcation of the four classes, were attacked and destroyed. " [35]

In the East India Class of Brahman no longer dominate, the Brahmins were considered only ordinary monks, instead the ruling class was khattiya.

Apart from the ideas contradicted by Brahmanical teachings, "there are also materialistic sects, sects of doubt, saints ..." (pdd, p. 127)

And at that time, there were two ideologies:

- "Astika"  is the Brahminical ideology, accepting the Creator.

- "no (nastika)"  is the ideology that denies "God or the Creator".

Representing the group "accepting the cosmic creator is Brahman" there are six schools:

- School of philosophy Samkhya.
- Nyaya School of Philosophy.
- Vaisesika school of philosophy.
- School of Yoga philosophy.
- School of Vedanta philosophy.
- Jaina School of Philosophy

Representing the ideology "not accepting the Creator" is:

The atheistic philosophical schools of the new movement of freedom of thought in the East Indies called the "pagan patriarch," the most prominent of which was the Lokayata school of philosophy, or Charvaka. -Ns).

- Buddhism. [36]

(In the first mention of Buddhism, but according to the order of appearance, I (Ns) ranked Buddhism on Tuesday, because the Buddha's Dhamma appeared later in the schools, and the Buddha considered The youngest monk of the day).

These schools, in addition to the commonality of "being" or "immeasurable", still contend with each other in terms of different ideas.

Therefore, we see in the passage: "The Buddha preached the title" homogeneous "first, followed by the title of" difference ", referring to the homogeneous brahmanic ideology that was divided. In many ways. This is due to the thought (saññatvā) created. According to "the" like that, how about "the" how?

"Accepting the difference" is the acceptance of a self in the self, or accepting a self, but without self, other than "self" is for self is also great self.

The original version called "nānatta (difference) is" the person has not reached " . There are two categories of " people not reached ":

Ordinary people do not practice meditation or meditation, but only reach the stage of penetration, not reaching the period of staying indoors.

That is, there is a distinction between the mind and the meditation scene, the meditation scene is shining. Therefore, "I" is different, "imagination" is different. In this way similar to the distinction between self and ego, the meditator who has not attained meditation is listed in the "thought of difference" section.

Again, the  difference  is to mention the person who has not attained the Noble Truth, because the obstacle is the imagination, the difference, the thought.

The League also said that "people have five aggregates are different", beings are not "identity".

"Thought (self) in the difference (nannattasmiṃ maññati)"

For those who do not practice meditation, that the self is bound to the self, the self is different, the obstacles are different.

The person who practices meditation, reaches the attainment, thinks that "other leaf self", meditation meditation is different.

The person who has not attained the Noble Truth is said: This self is also colored, thought to be an obstacle.

In general, all three of these are their own, as they compare self with obstacles.

"Thought (self) is the difference" (nānatto maññati) ".

This is the case where he stayed in meditation, thinking that "self can enter into meditation (the difference is due to the original thought). This is his wrong view, that the self is the difference, this is now the self.

"Different thinking is ours (nānattaṃ - me ti maññati)".

 The meditator has mastered the method of staying indoors and the way of purifying, so that "this self is the history of the difference, the difference is no longer the obstacle," we " " This is his love.

"Joy in difference (nānattaṃ abhinandati)".

This is his pleasures in difference.

III.11) about "all is all (sabba sabbato)".

Literature:

" He thinks all is all (sabbaṃ sabbato sañjānāti) ... I say he does not understand all". 

After pointing out two parts: homogeneous - differential. The Blessed One gathered together the words " all (sabba) ".

"Accept all (sabbaṃ maññati)".

There are schools that accept all contemporary doctrines, such as those of the patriarch Sañjaya Belatthiputta, whose policy is to avoid questioning by bending, such as,  "If you ask if there is another world? . If I think "There is another world," I can answer him "There is another world." But I do not say that (because I never thought "there is another world" - Ns love). I do not say that (because I never thought "maybe there is another world" - note Ns). I'm not saying that otherwise, I'm not saying it's not so, I'm not saying it's  not . " [37]

The Buddha called this doctrine as an antisemitism, a way of slipping like an eel.

Or the doctrine " all  dukkha or pleasure are produced by past kamma." This is the doctrine of Nigantha Nātaputta and the Buddha refutes this notion. [38]

Or the  doctrines of the passage:  "all actions have no retribution" or the inferiority of Pūrana Kassapa, the inhumanity of Pakudha Kaccayana  "all beings or the natural world of birth Out of 7 factors: earth, water, fire, wind, suffering, peanuts and soul (jiva) have the capacity: self-created, self-activating, converting, self-dispersing. [39]

"Hey King, there are seven bodies  not made, not made, not creative, not creative, unproductive, often like the top of the mountain, standing straight as a stone pillars.  They are immovable, not invasive.They do not affect peanuts or misery or peanut or misery. What are these seven bodies? Friendly place, water body, reincarnation, friendly style, size, and Saturday's communications network (Jiva) ... " [40]

Thus, "accepting all" is to accept a contemporary view. That doctrine can be right or wrong. But here implies "accepting a wrong view, this view is the same as the belief created.

"Thought (self) is in all (sabbasmiṃ maññati)"

He thinks that the self is different, what is self-realization is different, as the one who accepts the doctrine of Nigantha Nāapaputta, for example: "To assume self or to suffer or to suffer or to lose is not The self that past kamma created before, so the self is different, all life is different. Or the person who accepts the "sloping" doctrine is selfish, the problems that arise are different, these problems are always unmanageable, such as the eel in its hands still crawling out From the hand ...

With the acceptance of "annihilation theory": this self is different, all but the self is different. This self does not exist while what apart from this self exists ....

This is the arising from wrong view, wrong view.

In other words, this is his side, which is born from the attachment to a false view (diṭṭhupādāna) thought with belief in creation.

According to the Handbook: He "imagines himself in all things," that is, "he who initiates the mind,"this self is great , imagine the whole world as the prop for the self. " [41]

Later, the winner (Ṭīkā) also explained: " He thinks (self) is in all"  is the imagination like this: "I am in all, all my obstacle," or "there Another self is in all, it is self that is a barrier. The reason for this imagination is that he is in the stage of meditation, or in the stage of meditative meditation, can not overcome the imagination.

Or he: He imagines "all created by past kamma, all created by God, all born without cause, not by grace" (ibid). And this "me" is a part of "all". That is, he compares "me" to "all".

In this way, rather it is his wrong view, but because the "I" is accepted first, then the comparison of "me" with "all" bouncing. That is "wrong view" as the foundation before, then born.

"Thought (self) is all (sabbato maññati)".

According to the version of the award: Tertiary level has acquired the eight stages of meditation or attain the form of meditation.

In the stage of attaining the eight stages of meditation, he imagines "me" as everything, for he has reached the ultimate level of meditation. This is his wrong view.

"All thinking is mine (sabbaṃ -me ti maññati)".

He thought: "all created by his" self ". This imagination arises when he attains miracles, what he wants becomes reality. This is his love interest.

"Happy with all (sabbaṃ abhinandati)"

This is the greed arising from love ego.

III.12) About Níp-Tables.

Literature:

He thought Níp-Ban is Níp-table .... I say he does not understand Níp-Ban.

"Accept Nibbana (nibbānaṃ maññati)".

Before and during the Buddha's time, with the diverse and diverse spiritual life, the ancient Indians of any school recognized the suffering that dominated human beings and the thought of "liberating suffering". When it comes to liberating all the suffering of life, it is Nip-table.

The  nivarna  ( níp -table) is the  ni + varna  meaning that it is no longer bonded, meaning that it is no longer bound.

And each school proposes a Nip-Ban according to their conception.

"Accepting Nibbana"  is to accept the "liberation" of a certain school in the Buddha's time.

In the Buddha's time, there were five doctrines of the Nibbana that the Buddha called "Nip-tables present", why? Because these doctrines attach to a self, the five types of Nibbana are as follows:

1-Nuc-table is the touch.  It is the policy that:  "When this ego fulfills the five sensual pleasures, so it reaches its present supreme Nibbana." [42]

2- Initially Zen is Nip-Tables.

This doctrine is that "the sensual impermanence should have good, bad, and when the ego is lustful, evil is not good, abides in the first meditation, then the ego has reached the highest Níp-Tables "(sdd).

3- Second Meditation is Nip-Tables.

This theory that: "Initially meditation has a range, four is crude, ever this self-isolation, four retreat in the second meditation is not four. Then this ego reaches the supreme Nibbana. "(Ibid.).

4- The third meditation is Níp-Tables.

This doctrine that: "Second meditation is happy is rough, when the ego is no longer happy, stay in the Three meditation. Then this ego reaches the supreme Nibbana. "(Ibid.).

The fourth jhana is nip-table.

This doctrine says: "Ever since this ego has left the misery, the pre-occupation, the meditation, the ego has reached the ultimate Nibbana" (ibid.).

The scriptures do not specifically specify the schools that "accept Nibbana", but we can also find some typical features for Nip-Tables such as:

"Níp-Ban is a pleasurable,"   the doctrine of the Lokayata school (or Charvaka), which Buddhism calls " Or "destiny theory". The sect during the Buddha's time included: Makkhali Gosala, Pakudha Kaccayana, Ajita Kesakambali, Pūrana Kassapa.

They say that you have to give up the pleasures of life just because they are attached to suffering; But is it wise to throw away the ground grain that contains the fine grain just because it is wrapped in a hard shell? " That is the thought of hedonism in the moral point of Charvakas schools " [43] .

The Nip-Tables are for the Monk, Brahman outside of Buddhism to attain the meditation stage.

The scripture also notes the dialogue between Nigantha Nātaputta and the author of Citta summarized as follows:

Once Nigantha Nātaputta went to Macchikāsanda with his congregation, and the owner of Citta and his congregation visited Nigantha Nātaputta. After the inquiries, Nigantha Nāapapta asked the host Citta;

- The owner, do people  believe  in this teaching of Gotama: "There is a plan is not free range, there is a breakthrough game and four"?

Citta homeowners expressed "no  put  faith  in the Buddha," in this issue. It is Citta who says, "I have no faith but to testify," but misunderstanding Citta's words, Nigantha Nātaputta praised the owner of Citta for being honest, incorruptible. Nigantha Nātaputta said, "Who thinks that the range, the quadruple, can think of the wind in the net, can use his fist to stop the Ganges."

But when he heard the owner, Citta said: "If he wants to pure net, evidence and dwelling meditation".That is his belief is no longer a blank message that attested the status of non-airless as the Buddha taught, so heard, Nigantha Nātaputta indignant with the owner Citta.

Homeowner Citta raised 10 questions but Nigantha Nätaputta could not answer and Citta landlord had left with his congregation. [44]

Nigantha Nātaputta himself claims to have "comprehensive knowledge" [45] , but by the abovescripture, it is not attainable . This is the typical case of attachment to the Nine- You.

There is a question: Why are there eight stages of meditation, but the Nibbana policy has only four stages of meditation?

A: Because of this type of Nip-table y on the idea of ​​companion, the Four meditations and Zen meditation of the same kind. Therefore, not to mention the four meditational meditations.

Again, the very attainment of the Vajrayana meditation is often the purest hermit, residing in the forest, so four types of Zen meditation are not widely spread. It is difficult to achieve so it does not become a doctrine.

" Think (the self) in Nip-Tables."

First of all, wrong view is the acceptance of a self. This self is enjoying the peace of the Nibbana that he accepts from the beginning, one step further is the arising from the The wrong view holds.

Or, with the acceptance of "Níp-Ban is the first, the second, the third, the fourth", "think (self) in the Níp-Ban" only for the stage of access Nip-tables, then there The comparison with Nip-Tables.

"Think (the self) is Nip-Tables .  " It is his wrong view, thinking that this "self" will become immortal, permanent. Nibbana is thought to be a realm of this self, as the first stage of meditation, the dual realm of meditation.

"Think Nip-Tables is mine". This is his love.

"Happy to Nip-tables".  This is his greed.

The remaining meaning is similar to the above.

End of the Phu Phu. 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.