Chapter III (continued)

61.  Good knowledge  is someone who has virtues:

Honored Loving 
Speaking and Listening 
Deep Exploitation 
Without Cause ( A. iv, 32 )

He is fully concerned with peace and progress.

62. Because of the saying, "  Ananda , thanks to Me for their good knowledge, sentient beings are born free from death and death" ( S. i, 88 ), we see only the Buddha, All the conditions of a good knowledge. So when he was still alive, only one meditation subject was received before the Blessed One, a well received object. After he enters into nirvana he can receive from a living student. When these persons are no longer, receive from a person who is unclean or a special subject that has four meditations, five meditation has reached the end by growing the wisdom meditation to do the core.

63. But how did a person get smuggled or declared: "I am the smuggler?" Why not? He made that statement when he was sure that his instructions would be enforced. As Elder  Assagutta laid thegroundwork  in the midst of nothingness to teach a subject of meditation to a bhikkhu beginning to practice the subject, knowing that he would follow his teachings.

64. So, if there is a good time to smuggle or good. If not, then please get themes where a Real completed, a Japanese, a project note, an ordinary person but have attained meditation, a person informed of three organ, two organs, an organ, a person informed of the  Nikaya , a  Nikaya  with a prize, or a cautious one. Because a careful teacher knows the scriptures, preserves the Buddha's legacy, preserves the tradition, he will be in the view of the Master rather than his own. Thus, ancient virtues have said three times: "A careful man will preserve the treasure."

65. The above-mentioned people, starting with the smear or smearing, refer only to the path they have reached. But with a polytheist, the teachings and answers are purified by coming to many teachers, and thus, he will explain an insight theme by stating a broad aisle, as a The elephant's big elephant goes through a forest. He will select the sutras, the arguments here and there, to further explain what should follow what not. Therefore, a topic of meditation should be chosen by approaching such a Knowledge, who gives a topic, and when approaching, do the duties of a disciple.

66. If he's in the same monastery, it's good. If not, he should go to where he resides. When a bhikkhu goes to good knowledge, it is not advisable to go with his feet, and wear shoes, and go with him, and have disciples of the fins, and carry with him instruments. He should travel as a bhikkhu traveling, self-yoga bowl, doing all the duties in each temple on the way, very little network and live with high degrees of happiness. When entering the monastery there is a good knowledge of it, the bhikkhu not expect anything, to self-sufficient to a toothpick. He should not enter a room, any house in the monastery, think, we will be there to rest, bathe, put oil on the body, then go to the master.

67. Why? If there are bhikkhus who do not like the monks here, they will ask the purpose of the visit, then denigrate them by saying, "If you come to him then you are alive." These may make the newcomer come, and come back. Therefore, just ask the land and then straight to the master.

68. If the master is a monk, he is not allowed to take his yoga bowl, etc. If he is a monk, then he should stand. When he said, "Sage, put the bowl down" to be placed. When the teacher invited to drink water, if thirsty should drink. When the teacher told him to wash his feet, do not wash immediately, because if the water brought by himself is not allowed. But if he says, "Sage, it is not me that brings me to wash." It is washed, either by sitting in a place with the teacher's eyes, or by the space on the side of the house.

69. If you bring a tube of oil, brace yourself carefully and get hold of both hands. If the bhikkhu does not accept, the other may be surprised to say, this bastard has not hated the same thing? But when finished, the bhikkhus should not apply to the right foot. Because if it is oil to apply the teacher, it is not used to apply his feet. Therefore, bhikkhus should be applied to the head, shoulders ..., but if he said "Sage, this oil to apply to everyone, apply foot", then he should apply a little on the head, then apply foot. Finished, then returned to the teacher said: "Bach virtue, please return the bottle."

70. The bhikkhu should not say: "Great virtue, teach me a subject of meditation" on the new day. But starting from the next day, please do the duty of a servant. If you do not give, you should do it when you have the opportunity. When you do, you have to bring three small, medium and large toothpicks, two mouthwashes as well as shower water, hot and cold. In the first three days, notice what you use in those things, then bring it. If you can use anything, then you will find something.

71. Why say so much? For all that must be done, as the Buddha taught in the  khandhakas (khandhakas) as the duties  of the disciple: "O bhikkhus, a disciple must perform his duties properly. Here, the proper execution of the duty is as follows: Disciple should get up early, remove the repair slippers, toothpick and mouthwash, spread the instrument to the teacher. If there is porridge, wash the plate and bring the porridge " . ( Vin. I, 61 )

72. Disciples should go to safety in the afternoon, if you say back, retreat. If the teacher asks what to do, should say the reason. If you do not ask, and do the duties, then after ten days or more months, find a lingering occasion after you say back, and present your reasons. Or go to a teacher at an unusual time, waiting for the teacher asked what to do, please show the reason.

73. If you come back tomorrow, speak. But if at that time have a stomach ache or any other illness, you should know and recommend another hour suitable for you. Because if a meditation subject is explained at an inconvenient time, then one can not listen carefully. The above is the explanation of "approaching good intellectual, who gives a subject of meditation."

74.  A theme that fits with personality  (paragraph 28): There are six types of personality, one of which is serious about greed, hatred, delusion, belief, and thought. There are up to 14 personality figures, by combining these characters. But if you accept this way there will be more personality types, so just understand that there are 6 personality types. According to that, there are only six classes of people, many of them, many of them, many of them.

75. Here, the category of faith goes hand in hand with the heaviness of greed, since the character of faith is very close to that of greed. Because of the evil aspect, emotional attachment, not the same, the good side is faith heavy emotional. Asking for sensual pleasures, believing in the merits of the world as well as volunteering, etc. Do not give up anything harmful, but faith does not give up anything beneficial.

76. An intellectual is often associated with anger, because of wisdom when good kamma arises in a person of many anger, because of the characteristic of intellectual property close to the characteristics of the yard. Because, in the evil aspect, the emotionless field does not cling to its object, in terms of good as well, intellect neither emotional nor clinging. Tu tuanh only find out the error is not true, while wisdom only find the real error. And it arises in the way of condemning sentient beings, while wisdom arises by condemning the action.

77. A person prone to thinking coupled with emptiness and delusion, because obstacles  Vision  arises where a lot of ignorance when it tried to generate unborn friendly France. The characteristics of the game is close to the character of si, because as well as si not be embarrassed, the same level, not security is due to many thoughts. And because of the shallow shifting, the range is also moving as it is easily guessed.

78. There are people who say that there are three other types, namely sex, chastity and ants. In this, sex is just greed and friendship is also involved. Therefore, sex and chess are not out of greed. The  ants (accept) are derived from si, so the deviant nature is derived from tanh si.

79. What is the origin of these characteristics? And how do you know what kind of person? What kind of training is suitable for?

80. As some ( Upatissa  elders  in  Vimutimagga ) say, the first three are traits originated in the air before, and due to the nature of the current unity. Perhaps a former greedy person has done much of the work that they enjoy, or they have reincarnated in this realm after their destiny in a heavenly realm.And a lot of people, in the past, might have had piercing, brutal tortures, or rebirth in this realm after their common destiny in a sea of ​​hell or snake dragon. There is a lot of si, perhaps before drinking a lot of alcohol, little attention to education, or reincarnation after death in the animal. That is the origin of past lives, people say.

81. And a person is tanh because there are two great prosperity, fire and the local. People have many yards because of the water and the rise of wealth. But the greedy one is for the four great equals. About the temperament of the people are talking, the heavy people on the red room. Or heavy on the talk, heavy duty. So the origin of character is also four and temperament, they say.

82. We can argue that not all people who have ever had pleasant things, or have been reborn from the heavens, have charisma. Two characters, the same si. And there is no law about the rise of such great powers (see Chapters XIV, 43 ...) that the law of the gases mentioned above has only two references and si, the river contradicts itself, and Not to mention the source of many faiths. Therefore, this definition is not necessarily true.

83. The following is a statement from the viewpoint of the commentators who explained the increase.The fact that these beings have prospered, is due to the origin of life. When one is in a state of accumulation (karma of reincarnation), there is strong courage, indivisibility, immaturity, anger and weakness, But because of infinite inimitable can surf the yard, si so that at the regeneration he is craving, fun, no anger, and wisdom. I know as lightning.

84. "When, at the accumulation time of another, strong courtesy, in the weak court, but weak and weak, as in the way said, he has greed, As old as  Datta Abhaya  When, at the accumulation of a person, greed, anger and strength, as the way he said, he is greedy, but funny, not angry, Lord  Bahula". "Also, if at the accumulation time, all the three greed, anger and delusion are strong, the other weak he is both ignorant and foolish"

85. When, at the accumulation of time, the greed of the anger and the weak, the other weak, he is not greedy hatred, the character is happy but slow to understand. "Also, if the accumulation of time, the greed, the pitch and the strong, the other weak, he does not greed, intellectual but the yard, easy to fly.""Also, if at the moment of accumulation of all three non-strong qualities, all other things are weak, then one is not greedy, no greedy, but wise , like the elder  Mahà Sangharakkhita .

86. Here, when one says, "there is much greed" means that one is greedy. Same with yard and si. There is wisdom that is intellectual property. The person who does not attend the courtyard is of the devotional nature, because these people are naturally easy to believe, or just as a person born of karma with invisible wisdom, faithfulness A reincarnation of karma with thoughts, thought, and a person reborn by Karma with greed and so on. So, karma leads to rebirth, attachment by one element of greed, etc. It should be understood that the origin of character.

87. But if you ask how do you know a person? Reply:

Do the walk, action, 
Do the way, the view ... 
Because the state of being 
Tanh identity is recognized.

88.  Due to walking:  the greed, when walking naturally, take a careful step, slowly lowering the feet, gently pulling the legs to the pregnancy, walking as spring springs.

The person walking the steps as if digging the land with the toes, feet down very quickly, lift up fast, go dragging.

The delicate figure, hesitatingly lowering his feet, lifted up hesitantly as he stepped down.

89. The gait of a greedy, rhythmic, greedy, stiff person, the si is confused. And so does a person who spends his bed leisurely, without hurry, slowly put his back down, set his limbs right, and sleep peacefully. When waking up, instead of standing up, this person reacts slowly, as if there is still doubt.People rushed the bed hurriedly, how well done, sowed himself to sleep with a face wrinkled. When you get up, stand up quickly and answer people as if they are very upset. The si spread out of bed and most of it sleeps face down, the body of the cow extends. When you get up, slowly rise, "lobster" one.

90. For those who belong to faith etc. go to greed, etc. So the qualities are the same as described. The above is how to recognize the nature of the posture.

91.  Through action : In the sweep of the yard, the broom holder firmly, swept regularly, not hurried, not tossed sandy soil, looks like sprinkling flowers. The pitch is tight, sweeping not clean, irregular, causing noises, steep sand on the two sides. The loosely held broom, sweeping not clean also irregular, mixed sand scattering spread out.

92. Just like sweeping, everything else, like laundry, dyeing, etc. Participants work in a clever, steady manner, careful. The person who works in a stressful, uneven way. The person is clumsy, as if confused, irregular, and unresolved. The wearer is not too tight, not too loose, carefully neat, wrapped around him. The yard wears too tight, and does not repair the body. The si is wearing loose, and confused. Believers, etc. It should be understood in the way described, because these characteristics are in harmony with greed, etc.

The above is how to recognize the character through action.

93.  By eating : people love to eat sweet, fatty food. When eating, they eat not too large pieces, and eat not in a hurry, enjoy the delicious taste. It's delicious. The people love to eat long and sour. When eating, it makes every mouthful of it, and feeds on impatiently to not taste the food. It is sad to eat something that is not delicious. The si have no choice. When eating, it makes the food into small pieces that are not round, and dropping the food scraps on the plate, making the face, the adventurous mind thinking all the way to the other. People who are religious, etc. Also, like greed, etc.

94.  Through the eyes, etc.:  When a participant sees, even if the material is a bit like, consider it for a long time, as if to marvel at the minutiae, without defects. When the word fake, it goes a regret, as do not want to leave. When a person sees a material that is a little difficult, it also avoids looking long, as if bored, distracting small defects, ignoring the true virtues. When it comes from a fake, it leaves no regrets, as if to go away. When a person looks at any material form, he imitates the attitude of others: if he obeys a man, he obeys it, he is praised, he is praised, but he is calm in his heart, calm of the mindless. To sound the same.

Believers, etc. As well as greed, etc. through the same view.

95.  Through moods : where a participant, often in the mood of cheating, cheating, arrogance, malice, polygamy, dissatisfaction, humiliation, boasting. In the yard, there are often angry feelings of hatred, libel, domination, jealousy, fraud. In an si person, there are usually moods such as dullness, hesitation, hesitation, anxiety, uncertainty, clinging, refusing to let go.

In a believer: there are often broad moods, the desire to meet the saints, the desire to hear the dharmas, cheerful, innocent, mature, trust what inspires faith. In the wisdom person, there are moods such as easy to say (with), have good friends, know enough in the food, mindfulness awareness, enjoy the awakening, serious sense of what evokes consciousness serious, effort in the right direction. Where people think, often have the mood as much talk, easy to mix, dislike the sacrifice for good, not complete the work done; "nighttime spraying of the day" ( M. i, 144 ) - means cherishing night plans, and executing the next day. The Mind Runs Around ( Ud 47 )

96. However, the above indications of identity are not fully transcribed in the suttas or commentaries, but are only expressed in the views of the masters, therefore, they can not be considered complete. Because even a person with an anger can manifest the gait and so on, which is attributed to greed, if one needs to try. Besides, gait, etc., never arises with the distinct characteristics of a human being with a mixed personality. There are only indications for the character that is written in the book, which is considered true, because it says: "A master has attained penetration into the mind, will know the nature, and explain An appropriate meditation subject, but one who can not penetrate into the heart of the person should ask the right person, so by going into the mind, or by interviewing the person,

97.  What is appropriate for each type of calculation? A place suitable for a participant, which is a house with an uncluttered sill, a horizontal ground, which may be a hanging stone without a gully (Ch. II), a grass hut, a leaf house, etc. It must be full of rubbish and dirty, tattered, too high, or too low, an isolated, deserted area, threatened by tigers, etc., with a bumpy trail, right The bed, and the chair are also full of beetles, shelter, ugly, nothing beautiful, look is hateful. Clothing suitable for him is the tear, the heart just like a bird's nest, the fabric is rough, dirty, heavy and difficult to wear. The proper bowl is a terra cotta dish of ugly shape, with patches, hooks, or a heavy iron bowl that is unattractive, not suggestive of anything, like a human skull. The proper way to go for alms is an unpleasant road, No villages near, and not flat. The village that is suitable for him is alms, a place where people go out of their way to pay attention to him, a place where, when he is about to leave, because he does not ask for anything, people will call He went back into the room to give and said "Hey great virtue" and then rice porridge, which is like a cow to put a cow in the cows. The proper people to be near him are the slaves, the unfit workers, the unhappy, filthy clothes, foul smells, nausea, who donated rice porridge that like throwing him rude. The porridge and rice are suitable, such as rice, lentils, porridge, curry, or anything to fill the belly. In four majesty, majesty is appropriate to stand or walk. The appropriate object is any color that is green but not pure. and not flat. The village that is suitable for him is alms, a place where people go out of their way to pay attention to him, a place where, when he is about to leave, because he does not ask for anything, people will call He went back into the room to give and said "Hey great virtue" and then rice porridge, which is like a cow to put a cow in the cows. The proper people to be near him are the slaves, the unfit workers, the unhappy, filthy clothes, foul smells, nausea, who donated rice porridge that like throwing him rude. The porridge and rice are suitable, such as rice, lentils, porridge, curry, or anything to fill the belly. In four majesty, majesty is appropriate to stand or walk. The appropriate object is any color that is green but not pure. and not flat. The village that is suitable for him is alms, a place where people go out of their way to pay attention to him, a place where, when he is about to leave, because he does not ask for anything, people will call He went back into the room to give and said "Hey great virtue" and then rice porridge, which is like a cow to put a cow in the cows. The proper people to be near him are the slaves, the unfit workers, the unhappy, filthy clothes, foul smells, nausea, who donated rice porridge that like throwing him rude. The porridge and rice are suitable, such as rice, lentils, porridge, curry, or anything to fill the belly. In four majesty, majesty is appropriate to stand or walk. The appropriate object is any color that is green but not pure.The village that is suitable for him is alms, a place where people go out of their way to pay attention to him, a place where, when he is about to leave, because he does not ask for anything, people will call He went back into the room to give and said "Hey great virtue" and then rice porridge, which is like a cow to put a cow in the cows. The proper people to be near him are the slaves, the unfit workers, the unhappy, filthy clothes, foul smells, nausea, who donated rice porridge that like throwing him rude.The porridge and rice are suitable, such as rice, lentils, porridge, curry, or anything to fill the belly. In four majesty, majesty is appropriate to stand or walk. The appropriate object is any color that is green but not pure. The village that is suitable for him is alms, a place where people go out of their way to pay attention to him, a place where, when he is about to leave, because he does not ask for anything, people will call He went back into the room to give and said "Hey great virtue" and then rice porridge, which is like a cow to put a cow in the cows. The proper people to be near him are the slaves, the unfit workers, the unhappy, filthy clothes, foul smells, nausea, who donated rice porridge that like throwing him rude. The porridge and rice are suitable, such as rice, lentils, porridge, curry, or anything to fill the belly. In four majesty, majesty is appropriate to stand or walk. The appropriate object is any color that is green but not pure. When he is about to leave, he will call him back into the room and give him the "great virtue" and rice porridge, which is like a cow in a cow . The proper people to be near him are the slaves, the unfit workers, the unhappy, filthy clothes, foul smells, nausea, who donated rice porridge that like throwing him rude. The porridge and rice are suitable, such as rice, lentils, porridge, curry, or anything to fill the belly. In four majesty, majesty is appropriate to stand or walk. The appropriate object is any color that is green but not pure. When he is about to leave, he will call him back into the room and give him the "great virtue" and rice porridge, which is like a cow in a cow . The proper people to be near him are the slaves, the unfit workers, the unhappy, filthy clothes, foul smells, nausea, who donated rice porridge that like throwing him rude. The porridge and rice are suitable, such as rice, lentils, porridge, curry, or anything to fill the belly. In four majesty, majesty is appropriate to stand or walk. The appropriate object is any color that is green but not pure. The proper people to be near him are the slaves, the unfit workers, the unhappy, filthy clothes, foul smells, nausea, who donated rice porridge that like throwing him rude. The porridge and rice are suitable, such as rice, lentils, porridge, curry, or anything to fill the belly. In four majesty, majesty is appropriate to stand or walk. The appropriate object is any color that is green but not pure. The proper people to be near him are the slaves, the unfit workers, the unhappy, filthy clothes, foul smells, nausea, who donated rice porridge that like throwing him rude. The porridge and rice are suitable, such as rice, lentils, porridge, curry, or anything to fill the belly. In four majesty, majesty is appropriate to stand or walk. The appropriate object is any color that is green but not pure.

98. A suitable place for an athlete is not too high or low, has shade and water available, has well-balanced walls, columns and leveling, bright carvings with many paintings, smooth flooring, smooth Soft, decorated with flowers, on a cover of multi-colored cloth as the sky blue sky. Beds with clean mattresses are beautiful, fragrant with flowers, making people look happy enough.

99. The type of sugar that is appropriate for him to go to shelter, should be a path without any danger, clean and flat ground was prepared. The house should not be too much furniture and bedstead, so as not to hide the insects, beetles, snakes, only one bed should be a seat. The fabric suitable for this is to dress in and out, is the best, such as China,  Somalilandsilk, thin cloth, thin fabric, one or two layers of light, pure color suitable for the monk. The bowl is made of iron, the shape is as delicate as a ball of water, as turquoise, no blemish, pure color suitable for hermit. The road to get alms must avoid all hazards, flat, pleasant, not too close to the village not too far. The village is suitable for almsgiving, where everyone prepares seats, flowers, clean, think: "Our great virtue is coming." And came out to meet him, took his bowl to put into the house, invited to sit on the place prepared, and self-service.

100. Those who are suitable for him to be handsome, easy to clean, bathing, oil smeared with perfume, jewelery dyed colorful and clean beautiful. He worked very carefully, the rice porridge suitable, for him to be sharp enough, incense, nutritious, worthy, superior in all aspects, and enough for his needs.Proper accommodation is lying or sitting. The object is any color from blue, the color must be pure.

101. The suitable accommodation for a si is spacious, unobstructed, so that he can see all four when sitting there. As for the postures, the walk is appropriate. The proper object is a small object, that is, the size of the basket, or casserole, since the mind becomes confused if it is confined to a small space.What remains as well as for the yard?

102. For believers, all instructions for the right person are appropriate. On the subject of contemplation, one can contemplate the six concepts. With the wisdom, there is nothing inappropriate about accommodation, etc.

With a mindset, a well-landscaped garden, where gardens, fields, ponds, lakes, beautiful scenery, landscapes, villages, towns and countryside are seen when sitting there. , such a scene is not suitable because it allows the thought of him to run around everywhere.

Therefore, he should live in a place like a dense jungle, such as the Hatthkucchiphabara , or the cave of  Mahinda . Likewise, a large audience is not suitable for this, as it makes the mindset of running around. A small object appropriate. Other factors as well as with the participants.

103. However, the theme of contemplation with character is not discussed in every detail. This will be obvious when the table is as follows. As mentioned above, "And he should choose in 40 headings, which suits his personality" ( D. 28 ). Here, the presentation of the subject of contemplation must first be understood in the following 10 ways: (1) the number, (2) the one that gives attainment; (3) types of meditation; (4) on the pass, (5) on the spread, not spread, (6) on the object. (7) the planes, (8) the understanding, (9) the conditions, (10) the personality.

104.  1). In quantity : 40 items as follows: Ten variables, ten impurities, ten memorial places, four pervades, four non-virtuous, an idea, an analysis.

105.  Ten variables  are land, water, fire, air, green, yellow, red, white, light, space is limited. The ten impurities  are: egg whites, blue beetles, food specimens, decomposed stools, loose, bleeding, perforation, skeletons. Ten memorial  is: reciting Buddha, Dharma, Sang, Thí, Thiên, death concept, meditation, mind breathing, death. The four subcategories are  word, compassion, joy, equanimity. Four colorless : is not boundless, knowledge boundless, non-possession, non-ideal thinking. One idea  is to think of food impure. An analysis is the analysis of the four elements.

106.  2) Which brings forth  upacàra ,  which brings about  appanà? The 10 memoirs, except for the body of mindfulness and mindfulness of breathing, the impure dining table, and the four elements analysis, are the ten items that only bring forth the action, and the other bring about peace.

107.  3) Regarding the types of meditation : In the practice of bringing peace, 10  Kasinas  with the concept of breathing bring all four meditation; 10 impudent and the body of thought brings meditation.The first three categories (word, bi, hỉ), bring the first three meditation in 4; The fourth category (ritual) and the four rituals bring forth meditation.

108.  4) About transcendence: There  are two things to overcome: pass meditation, and through object. There are transcendental meditations in the objects that bring forth the three meditations, the four meditations, the two meditations, etc. They must be attained in the same object, by passing meditation, range, and word. Similarly, in the fourth case, it is necessary to attain equanimity by passing through the same object as the metaphor, etc. But in the case of the four forms, there is the passage of the object, because Not boundless country must be reached by crossing the country of origin, and the boundless Consciousness must reach by way of non-boundless country, etc. .. For the rest there is no crossing.

109.  5) On Broad and Non-Broad : Only 10 variants need to be enlarged, because only within the same space of the intended variable, one can hear the voice, sharp with the celestial eye, and know the mind of beings with their mind

110. The body and 10 impure not need to say wide, why? Because these things have a certain locality, and because it is not useful to extend them. The particular character of the place will become more pronounced when explaining the method of practice (Chapter VIII, pp. 83-138, and chapter VI, pp. 41-79). If the impure mind is enlarged, only a handful of bodies are spread, so it is not useful. And this is said to answer Sopàka 's question  :  "The Blessed One, in terms of sharpness, thought about the skeleton is not clear." Here the idea of ​​identity is called "clarity" in the sense of "thought to be widened, while the idea of ​​bone is" unknown ", meaning that the general does not expand.

111. But the following statement "We focus on this world with the idea of ​​a skeleton" ( Thag 18 ) is about the appearance of generals to the person who has reached the idea of ​​the bone, As in the time of King  Dhammasaoka , the Karavìka bird  swayed  softly as it saw its shadow in the mirrors on the four walls, and saw in all directions Karavìka birds  .

112. If so then when the innumerable call of the object was born in the impure bar is a contradictory speech? It is not contradictory. For some people see the impure general in a body or a large skeleton, people see the general in a small body. In this book, the meditation of the first person has a finite object, the second one is infinite. Or "with an infinite object" is to talk about an object of contemplation that broadens the viewer because there is no harm in doing so. But it does not need to be extended, because it does not bring benefits.

113. What's left, too, does not need to be extended. Because when a person expands his breath, only a certain amount of breath is spread, and it has a distinctly nasal form. Therefore, it does not need to be enlarged, because of the disadvantage, and because of the certainty of the place (nose tip). And the subjugation has the object as the object, When one broadens the general of these objects, only the amount of affinity is extended, and doing so is not intended. Therefore, this does not need to be extended.

114. When he says, "He is transformed in one direction with the mind of the sphere with the word," it is said for the covering of the mind, and when one develops the mind that extends gradually from the encompassing of sentient beings in one direction with a house, with two houses, etc., then we call that person a "turnaround one", not when he widens the general, nor has the general here to widen.Likewise, the state of having a finite or infinite object here can be understood as "covering" or transforming.

115. On objects of the formless realms, space does not need to be extended, because it is only the removal of materiality, because vainness can only be contemplated as the disappearance of material things. If the pattern is widened, nothing else happens. And the mind does not need to expand, because it is a state that is a "self" and can not extend a self. The disappearance of consciousness does not need to be extended, because it is only the non-existence of consciousness, and the non-perception of nonconsciousness does not need to be expanded because it is also a self.

116. The rest do not need to expand because they have no general, because only one outside can expand. The object of the recitation of the Buddha, etc. It is not that the General is outside, so there is no need for expansion here.

117.  6) About the objectIn the 42 meditation subjects, there are 22 subjects outside the genitals that are 10 variants, 10 impurities of the corpse, the concept of breath and body of thought. On the other hand, the 12 objects have self as objects, which are 8 out of 10 memories, except for the concept of breath and the body of thought. Unhappiness, analysis of the four elements, the world is boundless, Non-ideal non-ideal country; (22 external figures as objects are: 10 variables ... body of the body) 6 remaining objects can not be classified as such. On the other hand, the eight subjects were initially immobile, although they were only fixed objects: bubbling, bleeding, biting of the worm, mindfulness of breath, turning of water, fire and in the case of light change, the object consists of a ring of sunlight, etc. The remaining items are subjected to immobility. This is about the object.

118.  7) About the realm : 12 headings: 10 headings of impurities, body of mind, and impurities in the group, 12 items not in the heavens, 12 items, No breathing in Brahma. But in the formless plane, there is no? Any item except 4 no matter. In the human realm, there are all kinds of objects.

119.  8) Understanding : The presentation should be understood as seeing, touching and hearing; 19 items (10 impurities, 9 variables except space) are the items to understand with eyes. This means that in the early stages of these titles they must be understood by looking with the eye, persistently. In the body of the mind, the top five "hair, hair, nails, teeth, skin" should be understood with the eyes see, the rest is understood by hearing. Thus, the object of dharmakaya is understood by seeing and hearing.Mindfulness of breath is understood by touch, turning the "wind" by sight and touch, the other 18 by hearing. Residing in the four subcontinent, and four non-disciplinary, the primer can not understand, but the remaining 35 are.

120.  9) Regarding the condition : In these items, nine variants except the origin of nothingness are the conditions (conditions) to prove the origin. 10 is the predestination of the type of victory (god). The first three are the conditions for a seminary. Each subordinate level is the condition for the colorlessness on it. Non-ideal thinking is not a condition for death. All are conditions for life in bliss, for wisdom, and for good beasts.

121.  10) Appropriateness : The 10 impurities of the dead body, and the body of the mind are 11 items suitable for the heavy desire. The four types and four colors are 8 items suitable for one person, and the person thinking. Sixty of the first 10 memorable moments for the faithful. Mindfulness of death, annihilation, analysis of four great, thought of the real impure are four items suitable for the intellectual. The remaining variables and the colorlessness suitable for all species. And any change should have the virtue for a person thinking and infinite for the human beings.

122. All of the above are said in a direct and proper manner, but in reality, there is no practice without abolition of greed, etc. Support of the Sangha etc. The  Meghiya Sutta  says: "In addition, we need to cultivate the following four things: the impure mind to exclude greed, compassion to abandon the yard, mindfulness of breathing to eliminate thinking, to think of impermanence to give up" ( A iv. 358 ).Also, in doing  Rahula  paragraph "Just practice from, this  Rahula  ( M. i, 424 ), with 7 titles visualization is designed for a single character.

123. Now, the sentence "And he should understand" is explained as follows. After coming closer to the kind that has been said to explain the phrase "then comes knowledge, the one who gives an insight" (verse 28) and meditation need to serve the Exalted One, the Enlightened One , or a master, and should request a visualization item with a sincere, decisive mind.

124. He should serve the Blessed One, the Enlightened One with the following way: "Lord, I would give up this body of mine to serve Him." Because if you do not submit all the body When living in a remote place, he can not be strong when he encounters a frightening thing and he can return to a village, communicate with the world, unprofitable and go to ruin. But when one has surrendered to the whole of life, then no fear arises in him, if a terrible object appears. Indeed, there is pleasure that arises in the mind of the meditator when he thinks: "Did we not submit to all life in the world?"

125. Suppose a person has a fine cloth of Kaisi silk  , it will be sad if the cloth is mice or cockroaches.But if it is offered to a bhikkhu who needs it, it will feel good to see him tearing the cloth to patch it.

126. When submitting to the virtues of a master, he should say: "Great virtue, I will submit to the virtues of virtue." Because a person is not submissive, he or she does not change, is difficult to teach, does not listen to counsel, go wherever he wants, without asking the teacher. Therefore, the teacher does not help him with the grants or meditation, not training it for meditation. Since it can not find two things to help, it has no standing position in the teachings, and soon it will come down to the point of harassing or degrading. But if it has subsisted, it will not be immobilized by instruction, without going where it pleases, becomes easy to teach, and only depends on the teacher. It is supported by two things from the teacher, and is grown, grown and attained in the Dhamma, as the disciples of the Elder  Cale- Pindapattha-Tissa.

127. There are three bhikkhus to the elders, one said: "Great virtue, I am ready to climb up a rock as high as one hundred people overlap, if the great virtue." Another game said: "Great virtue, you are ready to crush this body on the rock if you want." The third person said: "Great virtue, ready to breathe and die if you need." The elders thought, "These people can surely advance in the teachings, and explain to them a meditation subject, according to the teachings, that all three attain Arahantship. Therefore, the above says: "For the life of the Buddha," the Enlightenment or a teacher.

128.  With a sincere mind, the decision : (para. 123): The mind of the meditator must sincerely follow the six paths of non-attachment. For one sincere person in these six ways, one attains one of the three types of insight as saying: "There are six ways to lead the enlightenment of the bodhisattva. With the intention of infinite, the Bodhisattva see mistakes in anger, With the sense of ignorance, the Bodhisattva see mistakes in ignorance. In the direction of renunciation, the Bodhisattva sees fault in all rebirths and gives birth to beasts. "For the Exalted, the One, the Unmanifested, the A and all past, present and future omniscients, all of whom have attained the status of these intentions.

129. You must make one's mind about it.

That is, to decide on meditation, respect for meditation, the tendency for meditation; Deciding on nirvana, respect for nirvana, tendency towards nirvana.

130. When, with the sincerity of such intention and determination, the aspirant asks for an item, the master, who delves into the mind of others, can know the personality of the practitioner, approach y. If you have not forgiven, then you may ask. "What is the character of the person?" or "What does a person like to think about?" or "What subject he likes?" to know, once he has learned, the teacher can explain an object of meditation that is relevant to his or her emotive personality. You can do this in three ways: the subject can be given by telling the student to read it again two times, if he or she has learned the subject, or when he or she comes to the same place. Those who want to learn the subject and go elsewhere, can not be too short or too long.

131. First, when talking about the land of change, there are nine aspects to explain. That is: 4 mistakes of the origin, how to make  Kasina  , how to cultivate the country after the completion, two kinds of thought, two types, seven things appropriate and inappropriate, 10 skills of security , regularity of balance, and indications of concentration. On other topics, each topic should explain the suspicion. All this will be mentioned in the instructions. When the subject is explained, he should grab the  Chess while listening.

132. Understanding  Chess  is he must link the following aspects: "This is the first clause, this is the following clause, this is the meaning, this is the intention, this is the example." When he listens attentively, understands the general, the subject becomes clear. Thus, one attains straight ( visesa ) well, in no other way. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.6/10/2018.