A monk's knowledge.
Section [04.b] (continued)
Puc: Please translate the following 2 chapters:
Vis: The translation of these two verses is:
Puc: According to the rules, the scene after appearing through the five disciples immediately appear through the door that moment. Like when a bird flies over a branch of a tree, its shadow prints to the ground at that moment.But why do the five faculties and the mind door subject to ( Tadanuvattikamanodvaaraviithi ) not arise at the same time, and why not depending on the subject line can not be born before the five disciples?
Vis: By law, there is never a two-minded existence that arises for a time, that is, the moment of death and the birth of another. Therefore, the five faculties and the dependent mind can not arise at the same time.
The mind of subject subject subject is never born in front of the mind of the five disciplines is because on the principle of human beings always have before the fruit never have the opposite. Landscape in the open door is the core, in the subject of the subject is dependent. Apparently the scene at the same time appears in both the five disciplines and the mind; Like light and flame, light can not exist before the flame even in the form of such a turn.Here, the flame is the Energy which is the Light. This example of how the case is on the same, although the scene at the same time is initiated through both the five disciplines and minds, but one must understand that the scene in the five disciples is Human, Of course, you have to reserve. This means that the five disciples must have before.
Puc: They say that when the scene is visible through the eye, then the mind will be affected immediately. But it is clear that the eye and the heart are not close together, for example, for the Raimon's eyes from the eye down to the heart of hundreds of thousands of kilometers, then how to understand that sync?
Vis: Indeed, when the scene is visible through the object's eye, then the elemental heart will be oscillated. We call this consciousness Bhavangacalana , as Buddhaghosa wrote in Atthasaalinii :
Ekeka.m aaramma.na.m dviisu dvaaresu aapaatamaagacchati, ruupaaramma.na.m hi cakkhupasaada.m gha.t.tetvaa ta.m kha.na ~ n ~ neva manodvaare aapaatamaagacchati, bhavangacalanassa paccayo hotiiti attho!
Ta có thể nói rằng tuy về vị trí vật thể thì mắt và tim nằm xa nhau nhưng trên quy tắc sinh hoạt của thực thể pháp (sabhaava) thì ngũ vật và ý vật luôn tương quan nhau một cách mật thiết. Chính vì vậy, việc tâm hữu phần bị dao động cùng lúc với sự tiếp nhận cảnh sắc của nhãn vật trở thành một vấn đề tất nhiên Ta có thể hiểu điều này qua ví dụ 2 cục đường mà các Ngài chú giải Sư đã dùng. Có 2 cục đường nằm trên bàn, một cục bị ruồi bu còn một cục thì không. Khi Ta lấy ngón tay chạm vào cục đường không bị ruồi bu thì con ruồi bên cục đường kia sẽ hoảng lên mà bay đi, dù hai cục đường đó nằm riêng nhau và đây là câu Paali minh dẫn, trích từ Saccasankhepa-atthakathaa:
Puc: Want to know that in an environment of enjoyment of the five desires, of course, want to mention a place full of adaptive scenery that will attract people first and change their minds how? To
Vis: That is also indeterminate, depending on the preferences of each individual. If the person is a tastemaker of the scene, it will ring their attention first, but as he is sound, the scene will attract him first, so understand. And, of course, to note the striking ceiling, a corresponding five-pointed mind would appear. Then next other new relativities are present and each such scene is recorded by a corresponding path. If the person is not a prominent person, one of the most prominent scenes in the scene will invite him, such as a loud noise, a flower too high, or one. strong smell ...
Before we talk about the evolution of mental states at this moment, we must remember that each mind can only know one scene, do one thing, not more. That is, with only one eye, it is impossible to fully note the details of a photograph in front of it, which requires a lot of eye-consciousness to follow one another. To see the general must be a highway, to record every detail of the eyes, ears, nose, mouth ... it must be due to many different paths, even the same mental eye. But because of the speed of the process, the activity of the mind is so quick, it is thought that only a simple view can comprehend a picture in front of.
Thus, in short, the problem of changing the mind of each person before a ceiling environment always depends on preferences, personal tastes or because of the force of the weak beings. As Buddhaghosa stated in Atthasaalinii :
Can you please post a comment. Your request is to send you a question.
Puc: Why is it the same thing as the dharma, there is the same thing as the dharma, but the dynasty has a shorter existence than the rupa?
Vis: The reason is that they have a short life span because they have a duty to know the scene. In the capture of the mind, the mind is the head ( padhaana ), whose mind is an extremely dhammajati ( dhammajaati ). Every mind has a job for the scene, when it has completed the task, it is gone. The other mind goes on to do his job.When the mind disappeared, the speed of self-possession is equal to the speed at which the action takes place, so the whole conditioned nama has an extremely short duration of existence.
As for the rupas, they take the four elements as the root ( padhaana ), of which the four are a coarse cult, and their duration lasts so long. When the Four Great Elements live long, the Y dynasties also help longevity. This is the reason why the conditioned vocation is shorter than rupa.
Puc: Why do the parts shake and each scene has to reproduce two consecutive moments? At the same time, please translate the following verse, from Saccasankhepa-atthakathaa :
Vis: First of all, talk about the shaking part. When no new scene appears, the stream of thought of beings will proceed with the subjective mind and of course these mind still have the scene but the old scene. When external scenes are present, the subject line is subject to vibration to begin to abandon the old scene. Like a person who is running fast, if you want to stop, you also have to wobble in two or three steps before stopping completely, can not stop immediately. Here too, the presence of two shaking moments is an indispensable transition when a subjective stream of consciousness wants to give way to an objective mind. As Samagalasaami stated in Vibhaavanii.tiikaa :
Now say the problem Na The scene. The reason for this reincarnation is that there are two causes: the power of the mind and the speed of the mind. According to the law, when the objective mind ( viithicitta ) has not arisen , the subjective mind will flow, as a stream of water, that is normal and peaceful, but when the objective mind intervenes, it will be interrupted. This has been said before, but is now repeated to compare with the case of Na Canh. When the seventh center of consciousness has just finished eradicating, instead of the subjective part that continues to reappear, the two consciousnesses of the scene arise because of the force of the strong minds, but they are gone. Enough to make the next closest murderous mind must continue to acknowledge the knowledge that they know. They called these successive minds by the name Tadaalambanacitta (the mind that inherits themantra of the mantle ), can not be called normal heart. And also according to the law of nature ( dhammaniyaama), the impact of the forces only affect the two nearest nail only. This is like a boat running on the river, but the river water flows backward but with the help of the steering wheel, the boat still turn upside down, though a little.The power also allows Na to start the scene.
Again, the speed of mind also contributes to the reason for the two minds of the mind. As for a blink of an eye, an extremely sharp sound is enough for two eyes to see and two ears to hear. It can not be said that the eyes do not hear any ear before, because the sharpness of the two senses is very significant. Here too, when the seven forces have finished, the next two adjacent mind They still have time to record their scene. We can temporarily understand that problem in the example given.
The following is a translation of the verse before the fire material has been mated to each other, there will be natural fire even though it did not have a material before. This, when the pet scene ..., have contacted the object center will also appear.
Puc: Why are there behind the scenes, and for the masters of capturing the scene? Explain why as Brahma does not have mind at the scene, there are sensual pleasures such as consciousness.
Vis: The awakening of the scene does not arise after solid minded minds because only the unwholesome minds or good kamma can play a role in the scene, so that they can only follow the forces of evil. good or good. In addition, the scene can also be connected to the tentacles, the great forces because they are the same sex. As a child when to go anywhere must stick to his parents without parents must also follow his grandparents and uncles, but can not be accompanied by anyone else. The scene is the same, it only follows the same player with the same sex. About this in Vibhaavanii.tiikaa have recorded that:
"The scene of Na is always followed by the unwholesome and karmic forces as if they were their parents, and followed the great agents, like following their kin. Genetic education (taken as Padhaana root ) so the mind Na can not say the end of the solidarity, the scene like baby boy said above.
And the mind of the scene can not follow the forces of sex, but the scene, the scene, the scene is super-like, the child can only follow the family to the appropriate place it. You can not follow your family to work or to places where a kid like you should not.
Because the Brahmanas do not have the mind of the scene, because they do not renew with the mind of the sphere, they only renew with the mind of the Great Result, which can not produce the mind. While the resurgence ofkusala citta is mindful of the Na, the Kaamapa.tisandhicitta is the prime factor - ( Pa.thamabiijabandhu ) to create the mind of the moment in time. for them. Therefore, for the Brahma there is never a Na mind. As in Vibhaavanii.tiikaa recorded:
The mind of the scene can not have the Brahma because of lack of necessary factors. Only the resurgence of consciousness can be a factor in promoting the mind of the mind.
Still, the Brahmanical minds still have the same sense-consciousness consciousness, even though they are also in the sense-sphere ( Kaamavipaaka ) as na scenery, because they arise only to function independently. , has nothing to do with the renewal mind. The only consciousness to see, ear consciousness only to hear ..., that's it.Particularly on the mind of the scene is completely affected by the center of continuity. That is, the one who has the nerve will deal with the scene and thus the consciousness will automatically appear. For the case of consciousness, too. Once there is encounter between the base, the scene and the consciousness, there will be a mind of the five appearances. It is the eternal law of consciousness ( cittaniyaama ). And there is the mind of the five, there will also be collected, think, Then only.
Puc: Analyze the psychological behavior of a fly through the mind, from the moment it is beaten to death.
Vis: If you summarize, when you are beaten like this, the mind of the mind will arise in the fly, then the mind of the body and then a mind of subject subject depending on the five disciplines ( Tadanuvattikamanodvaaraviithi ) up and finally will be the center of mind near death ( Nara.naasannamano- dvaaraviithi ).
If analyzed extensively, when such a beating, the mind can not arise to cut off the current and receive a new scene so at this point the subject must appear to do that, next post The mind is going to be five masters, their sense of being one of three scenes: Kammaaramma.na, kammanimittaaramma.na, gatinimittaarammaa . After this phase of the force, the part of the reappearance, then followed by the mind of the object arise to receive the scene, there are only five forces in the mind. At the end of the year the force is repulsed. Following the path of the body is a path of tadanuvattika (atiitaggaha.naviithi) arises to acknowledge the scene of the past. It also has 5 members.The next will be the near-death consciousness, the scene of which is also one of the three subjective scenes.
Puc: Tell us why they say that the beginning of the dhammas is unchanged, and the beginning of the cittas is uncertain, sometimes changing, or not. clearly explained.
Vis: It is said that cetasika always arises in a fixed pattern that does not change, which means that when a positive mind is captured, it is from the center of consciousness to consciousness. The scene in the mind that is the heart of the Thien; and the Center of the same two scenes in which it must also be happy. If the mind catches the scene relatively well ( itthamajjhattaaramma.na here refers to Sabhaavi.t.thaaramma.na ) from the dormant to the recording, the scene, in the mind that is also psychic good manners; and the Center of Reflection and the two scenes in it are the same. If the scene of the mind is innocent scene [*] ( ani.t.thaar), from the dormant to the recording, Judgment, and Na are all evil mind and all are also equally offspring, because on this reason they say that the mind Always start with a fixed pattern.
As for the conscious mind, they say that they do not follow the fixed pattern because the aspect of feeling the forces does not always correspond to the scene. Say does that mean for ordinary (enough Sa ~ n ~ naavipallaasa, cittavipallaasa, and di.t.thivipallaasa ) with organic Saints School (only sa ~ n ~ naavipallaasa, cittavipallaasa), the Life in dynamics They may not coincide, corresponding to the scene because sometimes instead of starting up the positive force in front of the very good, they start up the yard force, the force of discharge (or good or evil).There are two reasons for that: because of vipallaasa (madness) or by Sattisampaja ~ n ~ na operating.Therefore, they say that the mind does not have a fixed pattern.
Only the active force ( kiriyaajavana ) operates in a fixed pattern. That is, when the Arhat is aware of the good state, then the Kamma ( Samanassakiriyaajavana ) will arise, when you know the good scene (itthamajjhattaaramma.na ) or rogue ( ani.t.tha. ) then upekkhaakriyaajavana will arise. It is a fixed pattern for the initiation of the Arhat forces.
From this it can be deduced that when the Buddha or the Arhat saw some kind of mischievous ghost, they could still smile, but did they use the positive force of action to record the image. image of the ghost? This we must understand that when they see the hungry ghost, they only start up the force of discharge; After that, the contemplation of the akusala kamma has been reconsidered and its present state of tranquility in the present moment with regard to the problem of samsara and death as well as the legal nature of oneself. are so that they are smiling, this is the right way to be active in life. In this case we should know that the speed of the mind is extremely rapid, the objective mind knows the scene "ghost" with the mind objectively know that the "legal nature" closely follow each other.
Puc: Let's take the case of charismatic beings have feelings that do not correspond to the scene.
Vis: There are all ten cases of akusala citta that do not correspond to the scene:
Puc: Let's refer to the case of the force of good life that does not correspond to the scene.
Vis:
Puc: Where do you say it is good ( itthaaramma.na ), bad scene ( ani.t.thaaramma.na )?
Vis: To determine what is good, what is bad scene must be based on five aspects: Majjhimapuggala, vipaakacitta, dvaara aaramma.na and kaala . The following is the explanation component:
Puc: Are there any positive ways of solidarity? What is their scene, their vaara ?
Vis: There are seven solid minds:
The scene of these paths is only two cases are very clear or clear. And they are the last of the forces ( javanavaara).
Puc: Please lead the following way of performing the following paths:
Vis:
a) Aadikammikajhaanaviithi of the human body:
When the practitioner meditates (in thirty subjects) near to the moment of determination, a pa ~ n ~ nattipa.tibhaaganimitta ( Optional Prime Minister) in the 30 selected items, will arise through the subject. At this point, the end of the line appears, then the next is to open the subject, arise up to receive him. After thediscernment will be the Upacaarasamaadhijavana phase of 4 great virtuous or cooperative forces, each of the forces here are named separately: Parikamma, upacaara, anuloma, gotrabhuu . Subsequently, the meditation center or meditation institute will initiate a moment to recognize pa ~ nattibhaaganimitta . We call this Zen meditation is appanaasamaadhijavana . Then, subjective content appears.
Then the continuation of that period of possession will be a mind-door that has the power of good or good kammawill arise to do meditation work meditation, we call this mind is Paccavekka.naviithi . After reappearing many times, in an adaptive way, this mind will also disappear.
b) Jhaanasamaapattiviithi : ( Path of Intention )
The meditator ( jhaanalaabhii) wants to enter into the vow: "I hope that the mind ... (meditation ..., the five meditations) that I have provoked in my place all the time ... (How long "Then he concentrated his mind on the subject of Patibhaaganimitta that he had meditated on it, and recite: tejo! tejo! (or aapo, pa.thavii ... or sabbe sattaa, paa.naa averaa hontu! ...).
Before the meditation arises, the shaking, the end of the line will be present and then discern the discipline, three or four forces of good or good factor (personality) arise to receive pa.tibhaaganimitta as parikamma , upaacaara, anuloma, gotrabhuu (if the person is not a parikamma ). At the end of the period ( Gotrabhuu has just finished), the mind of meditation arises continuously indefinitely, until the end of the time that he has vowed.The last meditation center has just finished the property and then intervened again to make room for the rebellious mind ( paccavekkha.naviithi ).
c) Mind of the attainment of the path of the benefit:
Before a practitioner cultivates their virtue, the triple virtue is in the right way, the Rise, the line to arise to terminate the stream of subjectivity, then the mind opens the subject to the awareness. One of the four great virtuous minds will arise three times (three mails) as a way of approaching, Thuc Thuc, transgender (or Vietnamese) Gotrabhuu . Commitment, good things know the real identity calculated, the Transitional know the scene Níp-table, also acts as a guide ( Aavajjana) for the mind, the function of converting the race is the end of the race. Continuing the transcendent is a close-up of the First Path, it arises to know Níp-Tables also to remove the ants and suspects. After the Holy Path is the first three results appear to know Níp-table scene. The mind is destroyed and the ingredients are mixed then the next one will be the mind of the mind has the power of good agreement. This is called Paccavekkha.naviithi , its task is to examine Níp-desk, paths, defilements have been removed and afflictions remain. Paccavekkha.naviithi will recreate many times, in a way adapted to each case.This is the process of attaining the fruit of the good.
d) Mind of the Path of the Path:
In the moment of the higher level of evangelism is going to start, first of all there will be shaking, then the line and then next, the discourse to arise to receive the real identity. After the subject of the subject to four players in good order (1 in 4 but born 4 busy). Each of the forces in this area has its own name: Parikamma, upacaara, anuloma and vodaana . The top three still know the scene, but the vodanaa know Níp-table as the entrance ( aavajjana)) of the three upper levels. Vodanaa has just finished killing one of the three high-level religious (Saka, Arahant) will initiate a murder to know Nip-tables and the eradication of negativity. Continuing the chanting path will be 2 close-up of the Fruit also known Nip-tables. The two martial arts destroyed, the part of the intercession and then give way to the mind of resistance ( paccavekkha.naaviithi ) arise to judge the fruit, Níp-desk, defilements are gone and now. After many birth to kill, (re-occur many times), this new mind stopped.
e) Phalasamaapattiviithi of the person who bases and gains:
The saintly people want to enjoy freedom ( vimuttisukha ), then pray that "what supramundane supramundane that I have achieved then arise and the legal scene ( sankhatadhammaaramma.naLet's leave the whole time ... (How long will you like?) Then the new monk attaches to the four mindfulness to recognize the rupa in the body before the holy heart arises, shakes and ends Always appear first and then follow, declare the subject is present to recognize the real identity of the identity.After the opening of the subject is four or three members of the good or good idea of the good. At this point, there are up to four members of the armed forces, but only three are available to the one who is gaining power. Holy fruit arises immediately, and so on until the end of the period of vow, the holy fruit fruit and then kill, kill and continue to produce, the number of uncertainty. Just after the kill, then the tangle and then the reaction (Super world with the disturbance) arise.
Puc: How many jhaanaviithi ? How many paccevekkha.naviithi derived from jhaanaviithii ?
Vis: There are 72 jhaanaviithi minds : 36 the aadikammikajhaana-viithi and 36 the samaapajjanjanithi .
Say aadikammikajhaanaviithi there are 36 psychic pathway is taking 9 meditation ( kusalajhaana ) plus 9 meditation ( kriyaajhaana ) and multiplied by two basic gains. The 36 Samaapajjanaviithi minds also count that way.
* There are a total of 1536 meditations that follow the meditating path of meditation (jhaanaviithi ). Here is how to calculate that number: ï
First of all, about the first level of meditation, we take the first and second meditations of Aadikammikajhaana and samaapajjana-jhaana, respectively . The number is multiplied by two types: 8. We take this number eight times the meditation that it responds to, 40. Of this 40, we split up 2: 20 meditation good, 20 meditation. Take 20 first-person meditators with 8 good kamma that they use to protest and then take 20 meditators with 8 large elements that they used to protest and then take 20 meditation with 8 elements that they used to protest So the good has 160 mind, the element also has 160 mind. Plus the two sides we will immediately see that there are 320 minds that follow the mind of the entrance of meditation.
- The way to calculate in accordance with the second level of meditation is the same as before that is multiplied by the number of people to get the number 8, we take this number 8 multiplied by 4 meditation into 32. In 32 this way we take The 16th jhana meditator with 8 good deeds (used during the protest), taking 16 second meditation with eight factors (used to protest), there are up to 128 mental retardation meditation 128 mental retina . So the total number of the two sides is 256. I say: There are 256 mind centers of contradictions that follow the mind of the two nama.
- On the third floor, we also take the basic 8 (good, good, enter, x 2 class) to multiply the three branches of anti-anti-reaction into 24. Of this 24, we get 12 meditation meditation with 8 good, taking 12 meditation meditation with 8 major factors. Therefore, the good side has 96 psychic, the element also has 96 psychic paths are the total number of mental retardation of the mental pathway to enter the meditation there are 192 all.
- Now meditate through meditation. First of all, take the number 8 basic to multiply with two branches of meditation, we have 16. In this number 16, we get 8 quadrant meditation personality with 8 good, 8 four meditation multiplication 8. . So, the good side has 64 mind, the same side as we say: Heart of the mind to follow the mind of the four meditation entrance is all 128.
- Finally, to the level of meditation I took 40 (10 meditation meditation power of two people multiplied by two meditation into 80). In this 80, we take 40 five meditations of good with 8 good, 40 meditate multiplied by 8, and both of them have 640. I say: The sum of the minds of the successors The meditational mind of meditation is 640. Let's now sum up:
Puc: Before entering meditation, enter (meditation), Determine how long life and chemistry. And can we call a deep sleep, bhavangasamaapatti ?
Vis:
* What to do before entering meditation.
The meditator who wants to enter into meditation, will pray that: "The first meditation (or any meditative stage, whatever beauty I want) that I have attained will arise in me all the time. I like it. " Then he recalls the eyes of the court (which he was meditation that) and recited that " Pathavii Pathavii! " Or "Aapo! Aapo!"
* Before entering the result:
To enter meditation, the saint must pray: "The supernatural that I have attained will arise in me during the time ... and during that time please let the lawful beings be absent." Finished then the four mindfulness of the country to recognize the identity of the body.
* Before entering meditation:
If you want to enter the life of the jhāna, you must first enter meditation, after initiating meditation, Second, do the same. In order to reach the level of the Indigenous Origin, after leaving the non-possessed country, there is no need to consider the three generals of that meditation mind, but must perform the following 3 princes (pubbakicca ), leaving only the Satthu pakkosana :
If the person who wants to enter the devil is Arhat, when they consider that they do not live for another week, they must volunteer to give birth before the day of death, so that there is time from the fake or the church co-resident.
In these three preconditions, the first two things can not be vowed, but for the last one it is obligatory to do so if the person who entered the world lives in the human realm. On the realm of Brahmanism, then do not do any pubbakicca, if only do the last thing ( addhaanapariccheda ). After the pubbakicca was finished , the saint entered the non- novitiate . Unconscious non-thinking non-non-thought arise continuously 2-na-na from then on the title of the same mind is completely absent; At that time, it was only a career, sharp colors and real objects. At that time, the unconscious is said to have entered the Devil.
* Before chemo:
The meditator who wants to show the power of God, must first enter the paadakajhaana by reciting that "the five meditations which I have attained arise in me", and then he focuses on kasi.na ( The process of appearing of this five jhana is as follows: Shaky, end of line, preparation preparation, approaching, favor, transfer, one after another, during a star or a second ( vinaadii , naadii ). This is meditation.
When you leave the five meditation, you immediately want what you want to show up, as if wanting to aerial, for example, the vow that "please let my body fly into the air" or if you want to see the hell realm "Please show me the way to work under the hell" ... In general want to do something then wish it. The path of progressing in the desire to be called parikammaviithi , its process is as follows: Shaking, ending line, clearing, 7 forces and return subjective part, according to this pattern Parikammaviithi reproduced countless times.
After the aspiration is complete, the moment the Parikammaviithi terminates, the meditator enters meditation again. The progress of this meditating mind is the same as the meditation of the first meditation as it was before. The second meditation is the open mind that appears ( Abhi ~ n ~ naaviithi ), at the same time what the meditator has aspired now is accomplished. The manifestation of the mind is revealed as follows: Quake, end of line, declaration, preparation, action, favor, transfer, a pine (only one) and a re-start.
Now discussing the issue of "deep sleep can be called the Bhavangasamaapatti of determinism - or not?" It is certainly impossible, we can only call sleep Bhavangapatti or Bhavangapaata , because sleep in sleep most people enjoy each other on Samaapattisukha (not lost) who wants Enjoyment is also, concentration is not the ordinary happiness to all beings. Just a noun to call it enough to understand that. Samaapatti means participating in what engages in superiority.
Puc: Please describe the dynamics ( appanaajavana ) successors of the good correspondence of peaceful mind - discharge (each side 2) and the force of persistence succession of minds correspond to the position of happy life discharge life. At the same time citing a Paali testimony.
Vis:
- There are 32 solid force successors 2 successive good mind happy life correspondence mind 4 good virtue beauty, 16 Holy Dreams happy 12 holy fruit.
- There are 12 successive strengths of the succession of two minds of good life discharge: 5 five meditation, 4 Zen Buddhist discipline 3 sage semantics learning meditation.
- There are 8 fortunate force successors born 2 mental well-suited factors: 4 beautiful color of life, 4 Arhat happy life.
- There are 6 successive strengths to succession 2 major discharge factors corresponding positions: 5 meditation and Arhat meditation.
This is Paali's proof:
Puc: Please translate the following verse:
Vis: There are 44 solidists who can succeed in the four virtuous virtues of the common man of the Three Noble Truths, and only 14 of them can attain the four noble successors of the stage. Luhan.
* In the first case we have to understand that if we say that there are 44 fortified forces, there may be two successors corresponding to the positions of the three saints and the three classes of holiness. Take the number 44 into four small cases:
* For the second case, we must understand that the 14 fixed forces can be successors of the four major factors corresponding to the position of the Arhat is 9, and the four four centers, and these are schools. The other fourteen successors of four are the same as the rank of Arhat.
Puc: How many psychic paths Paccavekkha.naviithi ( antidote ) born successor Maggaviithi (mind directed)?At the same time, clearly define the mind and the scene.
Vis:
- There are all 368 centers of rejection born successive mind paths: 92 Paths of succession paths, 92 paths of succession, two paths of the Holy Dao after each floor are also There are 92 mind-blowing successors.
- Now assigning 11 minds to the scene according to the scene: Mind of mindfulness discharge negative effects known to 6 bad scene ( ani.t.thaaramma.na ), ie 6 scenes in the form of immoral. Mindfulness discharge good results and four great results to know the six ( kaamadhammaaramma.na ) relatively good ( itthamajjharamma.na); mindfulness of good-natured and good-natured results.
3 heart of the scene of human beings ( Ahetukatadaa ) are 8 class people (except 4 religious); 4 heart of the scene where the human body is incompatible with the position of 7 people (except suffering); 4 minds of the same person in mind can be born in five classes (except suffering people, strangers and bipeds).
Comment:
92. The mind of the reborn mind, the mind of the path leading to the path, is calculated as follows: First, take the Path, Fruit, Níp-table combined into 3 (three) and then multiplied by 4 into 12. Then get 10 afflicted (collect the negativity has killed and not destroyed) to multiply with eight good mind into 80. We take this 80 plus 12, so get the child number 92 The way of calculation of the next two stages of the holy follow the same pattern.
Now counting through the mind 92, the next birth, the mind of the Fourfold Path, we first get the Path, the Fruit, the Níp-table combined into 3 and then multiplied by four Great Affirmation position to get 12 We get ten afflictions Has multiplied by 8 multiplications into 80, taking 80 this multiplied by 12, we get 92 exponent.
Puc: Tell us which forces are born once, twice, four times, five times, six times, seven times, eight times in a single mind, and at the same time let's name the paths.
Vis:
a) There are 26 forces that have only one occurrence in one mind: 9 good and 9 great in Aadikammikajhaanaviithi, 4 in Maggaviithi , 2 in Abhi ~ n ~ naaviithi , the Three Truths and the Four Noble Truths in the Exiting of Meditation,
b) There are 6 minds that appear only two times in one mind:
c) There are twelve minds of the joyful force which is beginning in three moments in a mind:
d) There are eight happy minds that are present for four moments in a mind:
e) There are 29 forces that are only present in 5 radars in a single path:
f) There are 29 forces that are present for six miles in one path, namely the 29 sphere of the Kaamajavana in the Mahantaaramma.naviithi and vibhuutaaramma.naviithi at the usual time ( pakativelaa ).
g) The 29 sphere martial forces are also present in the same path as in Atimahantaaramma.naviithi, mahantaaramma-navithi, ativibhuutaaramma.naviithi, vibhuutaaramma.naviithi at regular intervals .
(h) There are 22 forces present at 8 or more in a median that are 22 fixed forces (except Magajavana and Abhi ~ n ~ naajavana ) while entering meditation ( jhaanasamaapatti viithi ), Assumption ( Phalasamaapatti viithi ).
- Two minds and good samadhi sense meditation in Paadakajhaanaviithi are also present on 8 mails .
Puc: Why is it that for the most solid, if only lightning occurs, there is only one moment, as many appear as countless? While the good and the good, if the lightning occurs, it must be 3 minutes, and the maximum duration of replay is only 7 minutes. And please tell us why the evil forces can not be present in less than 5 minutes in any mind?
Vis: The strength of solids in the presence of lightning is only one minute because in such cases, as long as they are present, they are able to fulfill their function without having to. last longer time. For example, in the meditative mind ( Aadikammikajhaana ), the meditating mind only needs to initiate a killing moment enough to stop the Kaamagotta and move to the Great One or Maggaviithi just one -The Holy Way, enough to overcome the strain, go to the Sacred. In the mind of the mind, the mind justifies a moment enough for the meditator to complete the task in such a short time, so sometimes they appear only in a moment. mind only.
But once they appear in the maximum case, the fortified forces will arise in innumerable moments, by the will power of the meditator or the saint, how much they will arise, they will arise. .
Particularly for the great and good kamma, it arises at the minimum level of 3 nautical miles, up to a maximum of 7 mesons, because they are the sphere of power, the only one that they can. It starts at the lowest level of consciousness in the mind of the good and because of the inability to capture the scene continuously over the long term, they are only present at as much as 7 moments in a mind. That means that the power ( Aanubhaava ) of the sphere of power is weaker than solidarity. As if the seed is small, no matter where the sowing, where to grow as much as it can not be as big as other big trees.
As for the unwholesome forces, they are not able to manifest themselves in less than five moments in a mind because never the appanaajavana succeed in evil forces. never been in a Paccavekkha.naviithi path , how could it be under 5?
Puc: Why in the mind of the five disciplines of the mind ( viithicitta ) there are seven things: Opening the subject ..., Na scene. While in the mind of the subject, there are only three: Open mind, force, na scenery? Determine the Mind Center on Man and the Mind.
Vis: The reason is within the five disciplines, objectively mind there are seven things that the mind of the mind is only three because of the strength. The subject is weaker than the subject. That is because the five disciplines are good, the mind is the course of course five subjects how strong by the subject. Again, the center of objectivity on the mind of the five disciplines must be based on the new scene can arise, the mind on the side of the five disciplines must be thanks to the objective minds received, carefully screened new scene. The objective mind ( vii thicittaIn the mind of the mind, there is no need to swing the great scene. If one is in the state of mind, the mind is stronger than the mind, so the forces do not have to resort to the mind. Objectively, the new object can arise, but only to reveal the subject to initiate the separation of the old scene, welcome to the new scene, the force was able to appear.
* The following are 55 forces divided by the number of people and each realm:
* 55 units are distributed in 12 classes:
Puc: How many mara.naasannaviithi are in the five sense- doors ?
Vis:
a) There are all 20 paths Pa ~ ncadvaaramara.naasannaviithi cakkhu- dvaaramara.naasannaviithi has four cases:
There are four such cases, so we say: There are 20 psychic exposing the five disciples.
Note: The Three Steps and Fourfruits are never destined together with the mind near the five disciples.
b) Manodvaaramara.naa sannaviithi is divided into two major cases:
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