Chapter IV (continued)
88. Here, meditation techniques have been raised. Now, in order to clarify the meditation only, the discourse states "there are fourfold." Games (Vitka- áp thougt) means whacked. It has the characteristic of being radial, centered on the object. The task is to whip into the practitioner because of the range . The manifestation of the mind is the induction of a quasi - object that is thought to be elevated ( viccara - sustained thought ). Its characteristic is the continuous emphasis on the object. Its task is to make the dhamma focus on objects. Its appearance is psychologically affixed to the object.
89. Though the mind does not separate, the meaning means the first contact of the mind with the object, such as the sound of a bell. Four are holding the mind in place, like ringing the bell. It is the intervention of consciousness at the beginning of the first consciousness, like a bird with wings when it is about to throw, as the bee rushes to a lotus when it wants to observe the scent of flowers. . As the serpent of the four serenities, consciousness almost did not interfere like a bird after plunging into nothingness, throwing with wide wings, as the bee rushed forward, hovering around the flower.
90. In the second chapter of Angutta N., there is the saying: "The mind is the state of concentrating on an object, as the transport of a large bird flies, catching the air with both wings. pressed down. Because of the rise to the provinces by fusion. Four characteristic a constant pressure, as the movement of birds as it uses the wings for balance of nowhere. Because quartet constantly clung The difference between the four and the four becomes clear in the first and second jhana (if there are five meditations). "
91. Moreover, the range is like a clenched fist, and as a hand rubs, when I hold a metal dish with a rusty metal, while the other rubs it with a piece of oil and chalk. Also, when the potter spins the wheel by hitting the axle to make a plate, his lower hand is like a rifle and his hand moves like a quadruple. Or when we circle a needle fixed in the center like a gun , the needle around the center is called four .
92. So, meditation occurs at one and the same time with fourfold and is called "quaternary as we say a flower and fruit." But in Vibbhanga , the teaching is alluded to man: "He attains to fullness and to all" ( Vbh. 257 ). Meaning is the same.
93. Due to the renunciation of birth : Here renunciation ( vivitti ) is the hermitage, which means the disappearance of the hindrances. Or it means that the dhamma-related dharmas are separated from the hindrances. Due to long distance birth is born from, or in the distance. Hei and optimistic because it makes cool, refreshed ( pirayati ) so called joy (PITI ). It has the characteristics (preferred ) preferred ( sampiyyayana). Its task is to imbue it (my whole body). Its a great joy. But there are five levels from low to high: small, light like flashes, like rain showers, happy to lift up and happy.
94. Little brother can only be the hair in his hair. Lightning flashes from time to time. Smells likefloating rain on the body constantly, like the wave into the shore. Hysteric lifting can cause the body to lose weight and soar.
95. What happened to Maha-Tissa ? Punnavallika. He arrived at the shrine on the full moon. Looking at the light of the moon, He turned to the Anurādhapura, thinking: "At this hour, they are worshiping in the hall." Because of the objects that had been seen there before, he had a great joy when he saw the Blessed One and he went up to nothing like a ball and landed in the main hall.
96. And this also happened to the daughter of the rich man in Vattakàlaka village near theGirikaudaka Monastery , when she was promoted by the joy of thought at the time of the Buddha.When her parents were about to go to the temple to hear that evening, they told her, "My son, I am pregnant, can not go out at this time. And they went away. She wanted to go, but she could not answer her parents. As it was, she stepped out of the house, standing on the balcony looking at the Air Force (Akàsacetiya ) in Girikandaka bright under the moonlight. She saw the ceremony at the main hall and four of them are circumambulating around the face after offering flowers and hear the monks recite.She thought: "Happiness is the other people, are perturbed and heard the dharma." Seeing the shrine as a chrysanthemum and rising up into her large mind, she soared into nothingness and landed on the altar of worship and heard the dharma even before her parents.
97. When they arrived, they saw her and asked, "How do you come?" "You come by now, not by road." - "Baby, the geniuses or the new break in the middle of nowhere, where do you come in?""When I look at the throne in the moonlight, a great joy arises in me, with the Blessed One, and then I do not know whether I am standing or sitting, knowing that I am flying to nothing. With the image you have captured and the child down on the electric field. "
So big can lose weight and make it fly up to nothing.
98. But when the fullness of joy arises , the whole body is absorbed, like a bubble filled with water, like a flooded cave.
99. The five types mentioned above, when made to maturity, will fulfill two kinds of contempt is body contempt, and mind contempt. Compassion is cherished, so that the ripeness will fulfill the two familiar touch and heart. Peanuts are cherished, making ripe will be full of three-dimensional, that is a moment, to approach and determine security.
In the five things mentioned above, I say here is full of joy because it is the basis of concentration and it grows with you.
100. Lac (Sukha) is satisfied, really happy. Or mean that it is completely ( sutthu) voraciously (khadati ) swallow (khanati ) anguish of body and mind. Its characteristic is satisfying. Its use is to increase the intensity of the corresponding method. Its generic is support.
And the joy is linked, the blowing means "pleased that achieve desire" and touch the real experience of what has been achieved. Yes blowing of course optimistic but optimism is not of course with joy . Hanh belongs to the aggregates, the peanut aggregates. When a hungry thirsty man in the desert (Kantàrahinna ) sees or hears a puddle in the edge of the forest, he will have fun , if he goes to the shade to drink that water will be lost.
101. So, (a) this bliss is of meditation, or in the meditation, so this meditation is called bliss and still by divorce . Or (b) can be understood as a linguistic sentence, rather than a "meditation" ... as a divine being "as in (a).
102. Profile Meditation: Will explained in paragraph 119. Certification (upassampajja ) is reached, or if read " upasampadayiva " "makes can enter" means arise, go on, reach, obtain, arrived, touching, perform, enter meditation "( VBH. 257 ). Resident (viharati ): by achieving meditative kind of said, thanks to the police.
103 In the proper posture, he exercises a posture, a way, a continuation, solidity , prolongation, behavior, and staying. "( Vbh.225 )
104. The above (section 79, cf. M i, 284 ): "renounce the five dharmas, the five dharmas": renunciation of the five dharmas is the five hindrances. Because there is no meditation to be born if they have not given up these five dharmas, they are dharmas. Although, at the moment of meditation, other unwholesome things are also abandoned, but only five are special obstacles to meditation.
105. When the mind is subjected to craving, due to the craving for the wrong objects, one can not focus on a single object when the mind is filled with lust. When contamination is balanced with an object, the mind can not arise without interruption. When the kiss is low, the mind is difficult to subdue. When being shy, the mind becomes unsettled. When the doubt arises, the mind can not step on the path to meditation. Therefore, only these French (greed, kissing, strangeness, suspicion) called the law to abandon because they are particularly obstructive meditation.
106 But the range afferent to an object, the quartet keep her mind anchored a spot. As this effort succeeded, blowing arise and refreshed mind because it succeeded not to be scattered because of the hindrances, and optimism arises enhance the level of joy as well because of that. Then the mind is supported by the four dharmas, focusing appropriately on the object. By the "get 5 legal" is the start up, four-fold, peanut and mind.
107. Since when these dharmas arise, we say that meditation arises, so called "there are five dharmas"
108. Although five dharmas also exist in the process of attainment, are stronger in the ordinary consciousness, but at this stage they are more powerful than in attainment and possess the characteristics of morality. Because at this stage, targeting to reach an extremely lucid, quartet , too, applies strongly to objects, joy and optimism permeates throughout the entire body. The sutras say: "There is no place on the body of the meditator without being absorbed by the jhānas." ( D. i, 73 ), and so is the one- heartedness, which arises, in full contact with objects like the lid of a box that touches the bottom of the box.
109. Although the one- pointedness is not mentioned in the saying: "There is a four-sided, blessed by divorce, Zen: that is, four, smith, peanut" (v. 257). Therefore, "one center" is said by the Buddha, as well as in the next presentation.
110. Beauty in three ways has 10 characteristics (paragraph 79): good in three ways: first, middle, and last: the ten characteristics are the characteristics of blocking the middle, the middle, the last.
111. "On meditation, the purification of the path is the blocking of the head: the block of the head has three characteristics, the mind is filtered clean the barrier for meditation, by purification, it prepares for the balance of the middle block, Purification and preparation, so the body to enter that state.
112. "The growth of the discharge is the middle interception": the interlocking of the three characteristics: then the emissary, with the state of exhaustion, the mind has been purified, with discharge, the mind has been prepared for purity, with Discharge, see the appearance of the door.
113. "Consolation is the end of the block": the last block has four characteristics: the idea that there is no transience in the dharmas, because the base has only one task; For the proper effort to be fruitful and satisfactory in the sense of practice, the satisfaction at the end of the meditation, it should be said that "good meditation is at the last block with four characteristics" ( Ps. , 167-8 ).
114. Pure Path is here to approach with the law. Reinforcing the discharge is determined only. Realization is meditation revision. That is the view at Abhatagiri Monastery (Anurādhapura). But the comment states: "The mind attains the ultimate form, can enter the purity of the path, is enhanced by the discharge because it is satisfied by the mind" ( Ps., 167 ) and thus, , that "pure path" is considered to be closer to the "enhancement of discharge" is to look at the attitude of calm and "satisfaction" is the balance of the law (legal not transcended) What does it mean?
115. First of all, in the previous cycle of mindfulness, the mind becomes purified of the group of defilements, the obstacle of meditation, and the end of the obstacle. the balance in the middle block, ie "pure net". And then, it is the locus that arises in a sequential way that is called the prime minister.
116. Then, when the practitioner no longer pays attention to the purification because there is no need to purify what has been purified so he "look at the discharge, the mind paved the way pure." When one is no longer interested in the arising of the "general" return, because the Prime Minister (General) has arisen, saying "he looked at the discharge, the one-pointed prime" has arisen. Hence that enhancement of discharge is intercepted.
117. And finally, when the discharge has been so intensified, the dharmas are called samudhi and arise, appearing parallel to none. And five (credit, tons, thoughts, wisdom, wisdom) also appear with a sense of liberation, by liberation from the defilements. And the proper progression of these meditations is to follow their "do not transcend" and "pure one" (five) and the practice (repetition) of that meditation arises at [ At that time, come close to it kill; When the birth of the last birth, the "repetition" or "practice" arise with the "stay" (Pm.). These four aspects are born naturally, because after the absence of wisdom, the dangers of defilement and the benefits of purification, there is satisfaction, purity, and subsequent clarification. Therefore, "good will" is the manifestation of the completion of the equilibrium. (not transitive) the legal ...
118. Here, "satisfaction" is described as the essence of the mind, called the "last stage", because the mind is marked by the discharge: "He looks with complete emancipation, the mind has been cultivated as At that moment the insight is clear and it is the knowledge that is due to the discharge of the discharge, the mind is released from many defilements, then the insight is clear and that is the wisdom of liberation. this time of only a single task and then knowledge base n? i level is IP based practice direction by a single task. ( Ps. ii. 25 )
119. And thus, he attained first-degree meditation, which is of the origin of the land "(verse 79): Here meditation is called" nama "(first), because it starts the series of numbers and because it comes before first, called Jhàna (meditation na) because it is lit (upanijjhana) object and burned ( jhapana ) legal opposition (Ps, i. 49). the ground plate called Kasina land (pathavi- Kasina) with full meaning The object of meditation is also the name given to the general while using kasina as ground and only meditation is obtained in that kasina general . Thus, this meditation is called " kasina land".
120. When you are meditating, you should carefully observe the way that meditation is achieved, with the attitude of a good marksman or a good cook. Because when a good shooter shoots a strand of hair, at some point it will tighten, he will observe the position of the foot, the position of the bow, the bow, arrow ... for later, is the same and split hair. The meditator should also observe such factors as "I have obtained this meditation after eating such food, so close to such a person, in such a place, in such majesty." When the prime minister is lost, the practitioner repeats the old ways and tries to become familiar with the figure so he can relive it as he wishes.
121. And as a good chef noticed what the boss liked to eat and then gave the owner only the reward.The meditator is also different, differentiating the ways of food. At the moment of meditation and remember to repeat such ways, meditator meditated again lost each time.
122. And the Buddha said: "Monks, like the wise cook, skillful, served a variety of sauce in front of the king or the god, bitter, spicy, sweet, pepper, no pepper, no salt, no salt ... Then observe the master: "Today this sauce is my boss satisfied," or "the boss put this hand" or "he used a lot of this "or" he complimented this "or" this thing has not satisfied my master today "or" you took this sour gravy "or" you used this sour stuff "... Or" this; Then the chef wise, skillfully rewarded with clothes, money, gifts.Why? Because it knows the observation of the master's likeness, too, the monks, a wise and skilful monk, meditates on the body, consciously feeling on the senses. Concentrate on the mind, the law on the French, the heart of mindfulness, mindfulness, leisurely aspirations in life. Because he stays on the body ... The mind is fixed, the defilement is the end. He learned that general. Then the wise, skilful bhikkhu is rewarded with the present place of residence, which is enjoyed with mindfulness of mindfulness. Why? Because the skillful bhikkhus learned the general of his mind "(S. v. 151-2)"
123. And when he repeats the other postures to the form, he is only in the determination, without the card makes the intention to prolong. Concentration lasted when completely purified from the obstacle.
124. When a monk attests to a meditation that was previously not fully absorbed in sexual desire by the danger of sex ... Not completely purified body heat (kàyadutthulla ) - barrier by the yard by calm body hnàh, not completely remove the hypnotic meditation by initiating the need to ... (d. 55) and not completely eliminated by the postmodern general, not completely purified mind The meditator will come back as soon as a bee flies into an unclean nest, like a king going into a dirty flower garden.
125. But when he attains a meditation, once he has completely settled his mind for all the obstacles, he will stay in it for a whole day like a bee flying into a perfectly clean nest, The king goes into a garden that has been completely cleared.
126. Wanting to complete the practice, the practitioner also has to expand the generals were attained.There are two broad generalizations, which are in attainment and indwelling.
127. How to expand the generals as follows. The practitioner should not extend his generals like a clay bowl or a cake, a climbing tree, a stretched fabric, which must first be limited in mind from small to large, like a finger. , two fingers, three, four fingers, and then the general ministry in the prescribed amount, as a farmer limited to the plow, the plow area, the only plow within the specified range. Or, as the monks in the devotional world, first observe the landmarks and then set the boundaries. He should not expand the world if it does not set the amount will expand as much. Once fixed, it can be extended by sequential assignments, with different limits such as: 1 hand, 2 arms, corridors, surrounding voids, monasteries, village and city boundaries. , the county, the king, the king, the globe, or beyond.
128. As the little swans begin to fly, at first they fly only a short distance, then gradually increase to the end to the moon's moon, the bhikkhu expands on the same, limiting gradually as have said, and extend generals to the end of the world or beyond.
129. Then he appeared to him like a cowhide stretched out of 100 wooden stakes on high mounds and ravines, in valleys, rivers, bushes, and bumpy rocks ( cf. ) in any area where the general has been expanded.
When a beginner has meditated with that general, he should enter the jhana many times, but he should not contemplate it very much. Because the jhana meditation only produces a very narrow and weak way for the meditator. Then, therefore, these meditations can not be made for a higher effort that has never been familiar, and while he strives to attain higher meditation, he loses the first meditation without attaining the second jhana.
130. Hence, the Buddha said, "Monks, for example, have a stupid mountain cow who knows nothing about the delta and does not work well on the bumpy mountain road, thinking:" Let's go ahead. Have not you ever gnawed, never gnawed, never drink, see what? "Then did not cleverly put the front legs to hold it up with his two legs up, so it can not go in the direction not yet. , gnawing on the grass, not drinking or drinking water, can not return to the place where it is safe, why? Because the mountain cow is stupid, he knows nothing about the plain. bhikkhus there are some foolish bhikkhus who do not know anything about the plain, do not have the perfect skill, The monk was not repeated many times,Do not practice to fill his generals or abide it properly that he thinks: "Try to see how if the fourth, I testify and meditate second with joy by birth. It can not be meditated again, but it can not be meditated again, and it is called the one who lost foot in the middle of two meditations, like a stupid mountain cow. " TheA. iv. 418, comb)
131. Therefore, he needs to master, in five ways, for meditation: attentiveness, determination of time, meditation, and observation. meditation. "The meditator who meditates at any place, at any time, as long as he wants, is called master of mind. about attaining. ( Ps. I. 100 ) Other things to be cited in detail (Ch. XXIII, paragraph 27).
132. Explain as follows. When one emanates from the meditation, first the mind enters the mind, then, following the mind, begins to stop the flow, the part that has four or five mental states of mind. Then twice the mind is initiated and extinguished. Next is the attention to the four as objects, followed by the speed of mind as said. When one is able to lengthen the path of the mind without interruption to all five meditations, it is called mastering the mind. Only the world has this mastery to the end of the two gods (He sprayed water, just fire at the same time on the body). For others, it must be the same way, not faster.
133. Moggallana can enter the meditation as quickly as in the Nandopananda , the so-called "master of attainment."
134. The ability to stay in meditation for a moment is like a flutter or a 10-stringed "call to decision-making" (how long?). Ability to export quickly, with that type, called "master the origin".
135. The story of the elder Buddharakkhi , can be told to prove these last two cases. Eight years after he joined the sangha, the elders were sitting among them. 30,000 brahmanical monks were gathering to visit the elder Nahà-Rohanagutta in Therambattala . He saw a supernatural demon swooping down from the air, aiming to catch a royal ducal when he was taking porridge for the elder. Meanwhile, the elder Buddharakkhita turns out to be a rock niche and catches the demon inside. King Supanna hits a rock and disappears. The elder said, "If there is no Rakkhita here, we are all cursed by the demon."The story is meant to show how fast the temporal leader is going to control its temporal element and the condition necessary to make it, the cave, hinted that everyone else is too slow) .
136. The "mastery of contemplation" as well as the mastery of adverting because of the attentive states of mind are the attentions of the mind closest to the centripetal phase (v 132)
137. When you have mastered the above five factors, the moment you depart from the jhana now becomes familiar, you can observe the following defects: "This jhana is threatened by the near hindrances and meditations are weak due to the fact that they are rough, and they can be thought of as a more tranquil meditation, and thus ending the attachment to the meditation which begins to do what is necessary to attain duality
138. When the first meditation, meditation, meditation for the practitioner is now rough, when he observes the jhana with mindfulness, in joy and one-pointed mind seems calm. When he returns to the mind in the "earth, earth" repeatedly for the purpose of giving up the jhāna meditation and attaining the jhānas, knowing that the second jhāna will arise in the mind, Immediately arise "mind-door mind, he immediately arise" mind-door mind " (manodvàra: mind-door , àvàjjana : mind-door adverting ) with the same time a kasina land object, discontinue Later, four, five expressions of consciousness start on the same object, the latter end of the bhikkhus, and the remaining minds of the sex.
139. At this point, "purification of the meditation and meditation, the practice of meditation and meditation, meditation, meditation, meditation, meditation, meditation, meditation, meditation ..." (Vbh.224 ) to meditate, to renounce the two dharmas, to have three dharmas, to be good in three aspects, to have ten characteristics and to change the origin of the land.
140. "With the meditation of four," means to settle down, beyond the range, four, these two meditation is not present in the second jhana. Although there is no dharma meditation existing in the second jhāna, for meditation, sensation, perception, purity, sensation, triumph, diligence, satiation, ( M. iii, 25) in other meditation in However, it is important to note that the phrase "with the net of the fourfoldness" is said to show that the attainment of other meditations (from low to high) is due to the renunciation of coarseness in every case.
141. Internal : derived from self-interest.
142. Stillness : ( confidence ) is belief. Meditation can trust, because it relates to faith or because the mind in peace with the belief that meditation achieved and peace by depositing fluctuations due to Games and quartet ( Legend of the translator: if understand sentences Pàli: sampasàdanam cetaso ekodibhàvam "in the way cetaso of mind - go with sampasdanam instead of going with ekodibhàvam . This word is translated by the Most Venerable Thich Minh Chau.
143. If you understand cetaso with the ekodibhàvam , it means the following: Eka it (udeti) should be called the most, ekodi means that it arises as good, best, because it has no games. , quartet. This word samadhi . The second meditation brings bhàveti , the growth of the "only" element (ekodibhàva) . And, the only thing that belongs to the mind, nothing else, so called cetasoekodibhàvam, the whole mind.
144. One may ask: But does Zen have the best faith and concentration? Why only in the second jhana has the belief and the mind?
Answer: Because the meditation has not completely believed, due to the fluctuation of the range, quadruple, like waves rolling on the water. Therefore, although in meditation there is still faith that has not been called the internal faith and concentration is not completely because of lack of full faith, so the place is also not called the "heart". But in the second jhana, the strong belief in the absence of obstacles is the range , the four and the determination is also marked by strong faith as you.
145. Vibhanga : "Sampasādanam " (faith) is faith, trust, trust, complete trust. Concentration (ekodibhàvam ) is the stability of the mind ... the right concentration "( Vbh. 258 ).
146. No games , not four : According to the momentum of these two elements gradually removed until the end.
147. Why have you said "make net and just four ..." and then repeat "no games, not four." Previously, we have said: "net to net, Only that the attainment of other meditations from the above jhāna is to renounce the dhamma in every case "(verse 140).
In addition, this faith arises with pure net action, so that "purification" is to say the core of the mind and mind (internal consciousness). Again, this meditation does not have the fourfold dimension, not as in the third and fourth meditation, or in the consciousness. There is only the absent-mindedness, but here the second meditation is the act of purifying the fourfoldness. . Thus, it refers to the humanity of non-existence, not only refers to the absence of the four. The absenteeism is stated in clause 2: No range, so the need to repeat.
148. Due to birth : birth from the beginning of meditation or birth of the corresponding. Although meditation originates from the same meditation, only the new jhana is called "meditated" because of its total belief and because it is absolutely immobile because of the absence of quagmire. By this second jhana is called "by birth".
149. To renounce the two dharmas, there are three dharmas : renunciation of the two dharmas.But while the hindrances are abandoned at the jhāna of the jhāna, the fourfoldness is not abandoned in the dualistic jhāna, but in the real world they are renounced. So, that said, the fourth is the practice of renunciation in the second jhana.
150. "There are three dharmas" is bliss, the mind and the mind. When Vibhanga says, "Meditation: faith, joy, perfection , mind" ( vbh.225 ) this verse implies dual meditation with its equipment. But except for "trust," this meditation, said closely, has three dharmas as attainment of the characteristic of light (see v. 119). What remains as well as say in meditation.
151. When the second jhana has been attained that way and the yogi mastered the five aspects mentioned above, when he is out of the second jhana, he can observe his shortcomings as follows: threatened by close range, the four blessed in the rough. The meditator may think of the meditation meditation more calmly, so stop clinging to the second jhana and start doing what is needed to attain the meditation.
152. When one is exposed to meditation, he sees that it is coarse when he contemplates the jhānas, with mindfulness of mindfulness and touch, the mind is calm. Then he initiated that general back many times in the mind "land, land" with the purpose of abandoning the crude method, reaching the truth and knowing the mind will begin meditation. At that time, " mind-door adverting " arises , the same object is the earth, stopping (interrupting) the part. Next, four or five speeding initiates the mind with the same object, the final speed of the mind is meditative. What is left as mentioned in paragraph 74.
Three Meditations
153. Here comes the "joy, refreshment, mindfulness of mindfulness, samsaric feeling, samsara and meditation, a state that the saints have proclaimed:" Those who have equanimity, and mindfulness , he stayed in peace "( Vbh 245 ) and so he came to meditation, renunciation of a dharma, two dharmas, good in three aspects , ten characteristics and earth .
154. Divine joy ( pìtiyya ca viràggà ): is overcome, dropping the mind "hỉ" in the second meditation.The word " ca " said: always shed tears, after losing all the time, after shedding (renounce) Games, quarters or net, just four.
155. The Four Noble Truths have been purified only in the second jhāna, but here again, it is to emphasize: the path to meditation is essentially to stop the fourfold. Just as the body ... Not to abandon into the meditation, (though in meditation), however, meditation is still referred to as "the lower half of the fetter" ( A. i, 232 ) to awakening the diligence of the meditator who is trying to reach this third path, also, "purification of the four directions, mentioned here, Therefore, the meaning to be understood here is: "With the pass and the net just pure, four."
156. Resident discharge : upkkha (discharge) means seeing things as they happen (Upapattito Ikkhati) , things happen like they did look at it like that, that is looked calmly, without additions not biased. The person who attained the meditation is a person who is "indulgent" because his mind is clear, abundant and strong.
Discharge of 10 things: discharged under 6 units, discharged under the 4 categories (magnetic, bi, flush, discharge), discharge as a sense of chi, discharge on the effort, discharge on the aggregate, discharge on aggregate, , such as neutral neutrality, discharge in the meditation, and discharge as pure.
157. Discharge of 6 units is the discharge of a place has been smuggled. It is the state of not leaving the pure nature of nature. When the object is worthy or bored, 6 bodhisattvas go to the attention of the six as they say: "A bhikkhu has been smuggled or is not happy nor sad to see a rupa with eyes: he dwells , mindfulness awareness "( A. iii, 279 )
158. It is an attitude of equanimity for all sentient beings, such as the sutras: "He abides in one direction with the right and right mind" ( D. i, 251 ).
159. Dissent as a limb: the neutral state is described as follows: "he cultivates the sense that is related to renunciation" ( M. i, 11 ).
160. Concerning diligence: the state is not too cautious nor too lazy, as the saying: "Sometimes he is interested in the discharge" ( A. i, 257 )
161. Discharge of the aggregates is the attitude of knowing the reactions and the state of the hinds, etc. As the comment says: "How much discharge of the aggregates is arising through wisdom? the impulses, 10 kinds of discharge for the action through wisdom "( Ps i, 64 )
162. Dissatisfaction as the aggregate of feeling : is the state of non-suffering: "When a citta consciousness arises with righteous thoughts " ( Dhs 156 )
163. Discharge of wisdom : Being neutral to attainment, as follows: What is, what has become, he renounces (discharges) and is discharged.
164. Described as special neutrality : one of the four types of "legal" type: education, decision, volition and discharge.
165. Rationale of meditation: the impartiality of equanimity (unconditional love) for the supreme being, as "he abides dispossessing " ( Vbh. 245 ).
166. The purification of meditation is the discharge of meditation through pure meditation, described as follows: "The fourth jhana, meditation is pure meditation through the discharge (discharge pure thought) ( Vbh. 245 )
167. The discharges belong to the six senses, the discharge as a sense of limb, discharge as special neutrality, discharge of meditation and discharge of pure thought are synonymous with special neutrality. But they differ in location as the difference in a single human being from a boy to a teenager, a young man, a general, a king, etc. So, This type of discharge, it should be understood that, when the discharge of the six are present, there are no other type of discharge, the remaining discharge also. Similarly, the discharge of the aggregates of mental aggregates and the discharge of insight also have only one meaning, since they are only inseparable from the two.
168. For example, when a person sees a child crawling into the house at night, using a pointed stick to hunt, and seeing it in the granary, find out if it is actually a snake. Because of the three points, he has no doubt, therefore, in him, there is for the investigation "is solid or not." Likewise, when one is free of knowledge, and with wisdom, one sees the three characteristics of the actions, then one is free of the other. This discharge is called discharge of wisdom
169. But when he caught the serpent with a pointed rod, he thought, "How can we get rid of this serpent without hurting it, nor do we bite it?" then, while he only sought to drive away the serpent, in him, there was the discharge of the snake, the pursuit of the game, etc. Also, when a person, thanks to see the Three characteristics (in ordinary, etc., see the three realms as burning, where he is discharged with the holding of the action, and that is the discharge of the action .
170. Therefore, when discharge of insight is released, the discharge of the action is also safe. But it is divided according to the above, depending on the task, that is, depending on the discharge for concentration (3 characteristics) or discharge for capture (3 characteristics). The discharge of the essence and discharge of the aggregates, and also different from the other.
171. So, in the above mentioned discharges, the discharge is said to be the discharge of meditation.This qualification is neutral. Its mission is not to interfere. It is manifested by sexual desire. Its nearness is the renunciation.
Here people ask: is not this discharge just mean special kind of neutral (neutral)? And it is also present in the meditation and second jhana, so the sentence "he stays indoors" should also apply to the first two meditations, why not? Answer: Because in the first two meditations, the task of discharge is not clear, because it is obscured by the range, the four. But the discharge appears here with a completely distinct nature, such as raising the head up, because it is not obscured by the range, the four and the blues.Thus, the discharge is said in this third meditation.
172. Mindfulness : he recalls ( sarati ) so called sati ( sata ); There is complete awareness, so called awareness ( Sampajàna ). Mindfulness has the characteristic of recalling. Its mission is not to forget.Its manifestation is preservation. Sensory awareness is not calculated disorder, the task is to investigate the range, the expression is the probe.
173. Although this mindfulness and awareness are also present in the first two meditations - for a forgetful person, not fully aware of mindfulness, can not attain the goal of perfection. The two meditations are relatively rough so the mind is easy to travel as a person on the ground. Therefore, the task of mindfulness awareness in the first two meditations is unclear. But in the third jhana, mindfulness of mindfulness is said because of the coarse measures that have been abandoned, and the subtle nature of the three meditation requires the mind to be mindful of mindfulness, such as the person walking on the blade.
174. Again, like a calf following her, she always returns to her mother if she is not kept, and if she is taken away from her mother; Also, when the meditation is removed from the jhāna, it will return with joy if it is not held by mindfulness awareness, and it will follow. In addition, sentient beings are often disturbed, and this type of sweetness is extremely sweet. There is no greater contact here, but here meditation there is non-attachment to the touch due to the influence of mindfulness. , for no other reason.
175. "That person feels good." Here even though a person who actually attained Zen does not care about feeling lost, he feels lost touching the heart, and after meditation is still lost, because the body is affected by the substance. The miraculous arising from the relation to the formless body (in the form of mind-born beings, see Chapter XX, note 30 onwards).
176. Now, let's say the meaning of the sentence: "In this meditation, the saintly people declare: One who has equanimity and mindfulness, he who dwells." The saints are the Enlightened ones, etc. Italians say the saints praise the one who has meditated. Why? Because, he dwells in peanuts with equanimity and with mindfulness. He is the third witness and meditator. "The sentence should be understood as such.
177. But why did the verses praise? Since he has a discharge for the third meditation, even though this meditation has magical powers and reached the fullness of the peanut, he is not drawn to this meditation by the pleasures of peanuts. and he is mindful, with the mindfulness that has been dwelt in order to prevent emancipation and that from the mind-born feeling - undefiled feeling that the devotees love and make full. He is praised, the saint praises with the words "he is sedentary when there is equanimity and equanimity," which speaks of special qualities worth praise.
"Third," is in numerical order, and since this meditation is attested to the third row.
178. "To give up one dhamma, two dharmas" (153). To give up a practice is to give up. But he was only given up at the moment of concentration, as well as being abandoned at the moment of bhikkhu.Therefore, blow -called legal waiver in triangle meditation.
179. "There are two dharmas" is incarnation and one-pointedness . So when Vibhanga says, "Meditation: exhaustion, mindfulness, awareness, mindfulness" (260) is meant to refer to the third meditation device. But, with the exception of flush and mindfulness, this meditation actually has only two attainments of the "light" characteristic (cf. 119). What remains as in the meditation said.
180. When the meditator has reached and mastered the three meditations in five ways, the meditator may become familiar with the following meditations: "This meditation is threatened by the near death, whatever in this meditation is coarse is still rough "( D. i, 37 ) and its meditations are weakened by the coarseness of the peanut, which can direct the meditation to the fourth jhana as tranquility. In addition to clinging to the three meditation and start doing what is needed to reach the fourth jhana.
181. When one meditates, or in other words, the "mind", it seems rough when one observes the jhānas with mindful awareness, while the rhythms are like the feeling and the mind . tranquility Then, when he put the minister of land back many times "land, land" with the purpose of abandoning the crude law reached the subtle Dharma, calm, know, "now the fourth meditation will start" The same object is the land of the land, the partial disruption. After that, four or five mental states start on the same object, the last of which is the fourth jhāna in the form. What is left as well (74).
182. But there is this difference: Pleasure is not a condition, such as practicing grace, for the sorrow and longing, and the preparation of the four meditations need to be awakened by unhappiness. These preparatory centers are correspondingly unhappy, and they are dissolved here, because the mind corresponds to the discharge.
183. At this point, "With the renunciation of hardship, with the disappearance of the past and the great, he attests and meditates on the four meditations without suffering, there is the purity of mindfulness by the discharge" ( Vbh. ). Thus, meditators meditated, abandoned a French, there are two legal, good in three aspects, there are 10 characteristics and the land.
184. "With the loss of peanuts and suffering" is to renounce the misery, the suffering of the body."From before" is not in the new meditation stage. "The disappearance of joy and goodness, with the joy and the goodness that has vanished before, means renouncing the joy and suffering of the mind.
185. But when does the renunciation of these things occur? Determination of all 4 meditation. As the bliss of the mind is only abandoned to the attainment of the four meditations, the suffering of the body, the good of the mind and the mind of the body in turn are abandoned in the immediate vicinity of the meditation, the second jhana, and the third jhana. Thus although the renunciation order is not mentioned, the renunciation of suffering, suffering, and supremacy is said here in the order summarized in Indriva Vibhanga , 122.
186. But if these things are only abandoned to the paths of the attainment of all four meditations, why is their cessation in the new meditation occurring as the passage: "And Where the suffering has started to eradicate without endangered? Monks, completely liberated, the ungodly glass, a bhikkhu witness and meditation ... There is no remnant, there is no residue in the second meditation, where the gonorrhea is eradicated, there is no residue in the meditation meditation where there is no end, there is no residue here, this monks, with the loss of happiness and suffering, and with the disappearance of the past, the good, a monk witness and the four meditation, there is pure meditation by discharge, it is here, ( S. v, 2 13-5 )
The text says so to emphasize the element of "cessation" because in the meditation, etc. .. It is the killing of them, not only kill. In the process of walking.
187. In the definitive stage, only cessation, not cessation, occurs. Because of meditation, there are all kinds of things, so can rise to the body of contact with mosquitoes flies ... Or by inconvenient seats, although the root has ended. But in the security is not possible. Or, suffering ceases in the path of attainment, but does not cease completely because it is not completely overcome by the opposition, but in "the only", the whole body is imbued with the pleasures of fullness and suffering. Ending in a person who lost contact with the whole body because then suffering suffered by the opposition.
188. Ỏ approaching the duality of meditation, too, because of the various types of attention should also be able to resume the superiority has been eliminated, because prosperity will arise when the tiredness of the body and frustration of mind by range, . But do not start when the range, quarters are not present. Advantages only start when there are quadratic and quadruple has not been abandoned in the second bhikkhu meditation. But at the first moment of meditation is not, because in the second jhana, the conditions for grace, favor has been abandoned.
189. Also, in the course of the practice of the three meditations, there can still be the rebirth of the lost consciousness, because the body is imbued with the highest arising from the citta. But in the third jhāna it is not, because in the third jhāna, dhāna is the condition of the relationship which is completely ended. Similarly, in the Four Noble Truths, there is the possibility of rebirth, since it is near, and because it has not been fully subdued with the strongest discharge. But not in the fourth jhàna. That is why the words "without end" are spoken in the school environment (para. 186).
[Note of the translator: HH Somanassindriya; joy faculty - the joy of the mind, brought to you: pity;happiness - mind; Hinh led to contempt, the security brought to the touch of the body]
190. Here, one might ask, if these sensations are abandoned in perjury, why are they repeated here?The answer is that, in order to easily grasp them. Because the feeling of "unhappiness" (discharge) is subtle, difficult to recognize, difficult to grasp. Because as a cowboy wants to catch a stubborn bull, it's hard to get close to catching it, and then have to pack all the herds into a cage and get each one out.Then it can easily catch it. Also, the Blessed One has captured all these five kinds of sensations, so that we can grasp them easily, for when we raise each and every sensation within the group, what is not lost or suffering or joy? It can be grasped: "This is a feeling not miserable not lost".
191. In addition, this refers to the condition that leads to liberation without suffering. For the renunciation of dukkha, etc. It is the condition for the liberation of mind, as it teaches: "Sage, there are four conditions (conditions) to reach liberated mind not miserable: here sage, renunciation, happiness, pain, with the disappearance of previous joy and offers, a monk residence certificate discharge jhana ... pure thoughts (which are pure thoughts through discharge) "( M. i. 296 ).
192. Or it may be explained: Similarly, although the ants, etc., have been abandoned at previous periods, they are mentioned again, describing the path leading to the three meditations for the purpose Also, the types of sensations are mentioned here with the purpose of introducing the four meditations.Or to prove that greed and greed are far away because of the condition for them to arise, because in these sensations sukha is the cause for greed; (relative) size is predestined for pros (suffering of the mind) is predestined for golf pros. Therefore, with the abandonment of peanuts, etc. .. Greed and courtyard become distant, because they have been abandoned with the charms to create them.
193. Not suffering not lost : not suffering because of absence of suffering, not lost due to the absence of friendship. In this verse, the thesis raises the third kind of feeling in contrast to suffering and misery, not just the absence of suffering and misery. This third type of feeling is "non-suffering" or "discharge". It is characterized by the opposite of both "worthy" and "unworthy" (or boring).Essentially it is neutral. Its generic is hard to see. Its nearness is the cessation of touch.
194. There is the purity of mindfulness through exhaustion: there is the purity of thought arising from emancipation. As the meditations in this meditation are completely pure, and its purity is obtained by the discharge, not by anything else. So this meditation is called "the purity of mind by discharge." Vibhanga also said: "This pure purity of mind, clarified by the discharge" ( Vbh.261 ). And discharge by which the concept of pure, is the discharge means "special neutral". And it is not only the thought of purification by the discharge, that all the same.
195. Here, this discharge also exists in the first three Zen, but also in the day at the crescent moon but not clear in the sun due to the dazzling lack of darkness allied with gentle tiger characteristics. support for the moon. Likewise, the crescent moon as "neutralizing as neutral" is also present in the meditation, etc. But it is not pure because it is obscured by the light of opposites: quadruple, etc. And because of lack of night "discharge as sensation" as an ally, and because it is not pure, but the concept of birth and other dharmas are not pure, such as the pure light of the crescent moon during the day. Therefore, there is no meditation in the first three meditations called "there is the purity of meditation through the discharge, because it is not pure, but thoughts of birth and other dharmas are not pure, like the crescent moon's light in the daytime. Therefore, there is no meditation in the first three meditations called "the purity of meditation through the discharge."
196. Fourth : is the numerical order, and by this meditation is attested to the fourth line.
197. To renounce a dharma, to have two dharmas: (d. But it was actually abandoned in the first mental paths of the same citta-path (citta-so-cognitive series, p . 185), so it is called dharma renunciation in the fourth jhana. "There are two dharmas" is the feeling of sensation, and one-pointedness. What remains as well as mentioned in meditation. The above is based on the calculation of 4 meditation.
198. If you practice the five meditations, when you are familiar with meditation, you may find it as follows: this meditation is threatened by the hindrances and the meditators are weakened by the roughness of the mind. center. He meditates on the second jhana to be calm, to stop clinging to meditation, and to do what is necessary to attain the meditation.
199. Now, he comes out with mindfulness, completely awakened, and sees only the harshness of contemplating the jhānas, the fourfruits, etc. He seems calm. When he put the general "land, land" up the mind with the intention to abandon the crude method, reaching the truth, the second jhana arise in the way said. Dhamma renunciation in the second jhana is just Games. The four meditations: words, joy, touch, one-pointedness is what this meditation has achieved. What's left as well?
200. When meditating, mastering the five dharmas, at the second stage of meditation, he sees the following defects: he is threatened by the four, and the meditators are weakened by the roughness of the four. The meditator may be mindful of the three meditations as being calm, and thus, with all attachment to the meditation, begin to do what is necessary to attain the three meditations.
201. Practitioner second meditation with mindfulness of mindfulness, meditation meditation and see the four are rough, but happy, peanut, one-mind seems calm. He brought the general "land, land" to mind several times with the purpose of abandoning the crude method, reached the subtle Dharma, and the Three meditations arise in the way said. The factor (renunciation) here is only quartet . Three goodwill joy , optimism and most attention is the approach that this meditation can be as subtle meditation in 4 meditation system. What's left as said.
202. Thus, the second of the four meditations becomes the second and third meditations of the five meditations by dividing the two meditations. And the third meditation of the four meditations becomes the fourth meditation in the meditation, the fourth meditation in the meditation meditation in five meditation. Meditation is still a meditation on both systems. 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.
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