( Brahmavihàra-niddesa)
-ooOoo-
1. The four precepts are meditations of successive topics as meditation (cf. section III, c. 105). These are the Compassionate Hypocrisy. A meditator who wants to cultivate the word of word first, if he is a beginner, must remove the obstacles and learn the subject of meditation. Then, after eating, after a dizzy spell after a meal, he should sit comfortably in a hidden place. To begin, one should contemplate the dangers of anger and the benefits of patience.
2. Why? Because it is necessary to give up the yard, to gain comfort in the cultivation of this meditation subject, he can not give up the dangers without seeing them and can not benefit if he does not know.
Now, the dangers of anger can be seen in the sutras as: "Sutras, when a person is angry, it is the bait for the yard, the mind is haunted by the killing of living beings. . "( A. and, 216 ). And the benefits of security need to be understood in the descriptions in the suttas:
"The Buddhas teach, there is no higher than mortal humility,
" And no higher nirvana than patience "( D. ii, 49; Dh. 184 )."No malice, no
libel, no punishment, no punishment,
" "As a ring for military service,
I call Brahman." ( Dh 399 )"No dharma is greater than humility" ( S. i, 222 ).
3. Then the practitioner should initiate the practice of compassion for the purpose of detaching the mind from the field which has been found to be dangerous, and inducing repentance to be known as beneficial.
But when you start, you need to know that in the beginning the metaphor should be spread to a certain class of people, but not to any class.
4. Since the mind from the beginning should not spread to the following four types of people: the one we hate or have a grudge, the one we love so much, people do not like not hate, and people hate. Nor should the mind be drawn from the particular to the opposite or to the dead.
5. For what reason should not be spread from the above class? For a person to fall into the position of a loved one is tired. Letting a person very close to being a indifferent person is also exhausting; And if a small misfortune happens to him, the practitioner almost wants to cry. For a person indifferent to the status of a respectful, loving person is very tired. If you remember an enemy, you will be angry. For those reasons that initially should not spread to the class of people.
6. And if the practitioner experiences the special word to the opposite sex, the desire arises where he or she is the source of inspiration. There is an elder who often goes to alms-gathering in the house. A lay friend of the son in the family asked the elders, "What kind of heart should a brahmana bear?" The elder replied: "To a loved one." The layperson loved his wife and children. Since practicing from heart to her, he punched the walls all night. After eating the bowl, he locks the room door, sitting on a coordinates to practice mind compassion. Blinded by greed arising from benevolence, he attempted to visit his wife, and because he could not see the door, he hit the wall and escaped, even if it was a wall.( Pm.286 ) Therefore, one should not experience the special word to the opposite sex.
7. If the meditator stretches from the dead to the dead, he or she will not attain any or all attainment.As a young bhikkhu began to spread the word to the teacher is the subject. His metaphor does not progress at all. He went to a bhikkhu monk and said: "Great virtue, I often get meditation through the mind of the word, which now is not purchased, why not? The elder said, "Sage, look for him."(meaning the object of meditation). The bhikkhu goes to find out, and the learned teacher is dead. He continued to cultivate the mind to another object, and determined. Therefore, one should not mind the dead.
8. First, the metaphor should be spread to the sake of the self. It is repeated as follows: "May I be peaceful, free from suffering yoke" or: "May I escape hatred, sorrow, worry and live happily "
9. So, is it inconsistent with what is said in the scriptures? Since there is no place to speak of mindfulness to oneself in the Vibhanga : "And how does a bhikkhu practitioner turn to one side with the mind of the right hand with the word? My dear, too, he drowns all beings with compassion. " ( Vbh. 272 ), and in Patisambhidà it says: "In five ways, from the mind of liberation is fullness is unlimited": "All beings are free from hatred, sorrow, anxiety and to live in happiness. "" Hope that every species has breath ... every species is born ... everyone ... everyone who has a humanity is free from hatred, sorrow, anxiety and life. peace. " ( Sn 145). Is this contradictory with the texts?
10. Not contradictory. Why not? Because, the above is talking about. And this initial practice, spreading the word from one to the other, is to speak for ourselves as an example. Because of the practice of the word for up to a hundred years or a thousand years in the style of "I am happy happiness", etc., it is never decided. But if one practices the mind as follows: "I have peace, as I want peace and fear of suffering, as I want to live, do not want to die, so are other beings." When we take ourselves as an example, the wish for other beings to be happily blissful arises in the practitioner. And this method was alluded to by the Blessed One when he said:
"Our mind wanders,
all the earth,
nor found,
one body over ego,
ego for everyone,
so cordially so.
So who love self,
not to harm self persons ( S ii, 75 )
11. Therefore, he should first take himself as an example, spreading from the heart to himself. Next, in order to carry out the practice easily, the meditator can think of gifts, good words, etc., loving, loving, virtuous, a teacher or fellow teacher, a medical teacher or medical assistant. The heart from him to the starting way is: "Hope that gentle man is happy happiness, escape all suffering yoke." With such a person as the object, of course he is determined.
12. But if the bhikkhu not only satisfied with it, but wants to break the fence, then he should spread the word to a very loving friend, then to a person indifferent as human very love, then an enemy is considered no hatred. And while doing so, the practitioner needs to make his / her mind easy to use in every case before the next case.
13. But if you do not have an enemy, or if you are in the line of the great one, do not look at the person who is the enemy, even if that person harms you, then you should not mind the matter. Feelings and thoughts: "Now that my mind has become easy for a indifferent person, I should spread the word to an enemy." For a person who really has an enemy, he should spread his heart to him as if he were an innocent person.
14. If the consciousness arises from the practitioner's practice of practicing mindfulness to an enemy because he thinks back to the evil that he has played, he should repel the anger by continually entering meditation from The mind of any person is mentioned before, and after each of these meditation initiations, the mind is addressed to the person.
15. But if hatred still smiles in the mind despite all efforts of the meditator, then
Remember the saw
with the same image
And keep trying, try hard to keep
away the hatred far away.
"The one who is floating in the courtyard, the Blessed One did not teach him," said the monk, even though the violent thugs cut off all his limbs with a double saw "He who is angry with me is not one who practices my teachings." ( Mi, 129 ). And:
Take the yard to report the yard
Bad than the front yard
Do not bring the yard of the yard
Victory battle hard to win
Who knows the other yard
Still keep the peace of mind
That benefits the
person and himself "( S. i, 162)
And "bhikkhus, seven things happen to one person, making his enemies satisfied, benefiting." What are these seven monks, an expectant adversary to him? he fears: "Hope it is ugly. Why? Because an enemy is not interested in the beauty of the enemy. But when a man makes his own bait for the yard, the yard is conquered, whether it is bathed clean, oiled smoothly, his smooth beard, his clothes are ugly, it is also ugly when angry . This is the first thing that comes to a pitcher whether he is a man or a woman, making his enemies satisfied. Again, a predator desires the following for its enemy: "May it lie in misery ... Hope that it is not luck ... Hope it has no property ... Hope that It has no name ... Hope it does not have friends ... Hopefully, after the body is not reincarnated, there is no reincarnation into heavenly pleasures. "Why? An enemy never wants to let the enemy go. the yard, the courtyard is conquered, it makes the evil body, the evil action, the evil idea of doing the evil on the body, speech like that. After the body of the same network reborn in the beast, land, hell, as bait for the yard. "TheA. iv,94)
"Like a log from a fire, it burns both ends and breaks in the middle, and does not make firewood with it in the village or in the forest." ( A. ii, 95 ). Now if you hate anger you do not practice the Buddha's teachings. Take the yard of the yard, you will be worse than the previous pitcher and you will not win the battle hard to win; You will make yourself good for the enemy, and you will be like a log on the fire! "
16. If the anger calm down when the practitioner effort as above is good. If not, one should eliminate that anger by recalling some of the strengths of the other, which evoke faith when it is remembered.
17. Because one is controlled in the body with his domination, everyone knows, although his speech and his mind are not tamed. Then ignore the following two things and just remember to control the body in that place.
18. Another person can be controlled in the language, and his domination is well known - he can be a polite, kind-hearted, easy-to-talk, intimate, open-minded person. , in tongues, can speak fluent French, explaining the Dharma with full meaning, although his body and mind are not tamed. In that case, ignore the following two and remember the language of that person.
19. Another person can be mastered in his mind and control while worshiping in the mosque, etc. Everyone can see clearly. Because when a person is not ruled at the temple or worshiping at the Enlightenment or worshiping the elders, he is not careful to sit in the lecture hall, the mind goes to sleep or fall asleep; while a person who controls the mind, he deliberately and deliberately performs diligently, attentively listening to the dharma, remembering and expressing his trust through his body and words. It may be that the person only controls the mind, although the body and speech are not controlled. In that case they should ignore their bodies and words, and recall their control over their mind.
20. But there may also be people who can not control the three things. When he is wandering in the human world, however, after a series of days he will find himself in one of the eight great hells and sixteen places. hellish purgatory. Because anger is lowered by compassion. Again, in another person, the three body language, mind, and onions are subjected. Then one can recall any kind of person, the kind of activity that one likes, because it is easy for one to experience such a person.
21. And to clarify this meaning, the following passage from the Anguttara Nikaya , the chapter of the Five Dharmas , should be quoted in full: "O monks, there are five ways of eliminating hatred so that when hatred arises in bhikkhu, can be completely eliminated ( A. iii, 186-90 ).
22. But if the anger arises in the practitioner, in spite of these efforts, he should blame himself as follows:
"Though you are harmed by the enemy
with what it can do,
do not harm your mind. It is
not in its power.From the cut body aí renunciation
Why not abandon the anger always?
The mind is at the root of all the
world you have cultivatedIt's so stupid to be
angry When you're angry at another person's mistakes
You show that you're imitating
the wrong person's actionsIf the other wants to touch your brain
And do many abusive behaviors
Then you yourself are giving it up
for angerThe anger is not going to hurt anyone,
but it certainly
hurts
the most.If you are the aggressor
Causing the other to retaliate against you
Then let's kill the anger
That you made a mistakeThe only time that lasts The
object has ended
Who also hug angry heart?
Who harmed, who is harmed?
23. If hatred does not decrease, one should consider the fact that he or she is the owner of karma. First of all, one should consider this in self: What are the benefits of such anger? Is not this kamma only brought to you harm? Because you are the owner of karma, the heir of karma, karma is karma, shelter,You will be the heir of any business you have done (cf. A. iii, 186) And this is not the kind of career that will lead you to full enlightenment, to enlightenment that has not been proclaimed, or to the status of the pulpit, or to any place such as the Brahma, the Absolute, or the throne of a karmic shift or of a king, etc., on the contrary, this is the kind that kills you to fall from the doctrine, to take you to the place of the excess, and so on, You are like a handkerchief in hot red coal or feces to hit people, not yourself have burned and smelly.
24. After that, he should think: What is that person angry for you? Does that only lead to harm to itself? Because he is the owner of the business, the inheritance of karma ... he will inherit whatever industry he has created. And this is not the way to bring him to full enlightenment, to enlightenment has never been declared, to the pulpit or to any position as the Brahma, the Right, the Dhammapada or the king. God; Rather, this is the kind of karma that leads him to the cessation of doctrine, or to the place of the excesses ... and to the many miseries of the hells, etc. He is like a People want to back up the wind to dust the others, eventually only make themselves dust.
As the Buddha said:
"Harm people not evil,
the purity of the unclean.
Crime to fools,
like the wind back to dust." ( Dh 125 )
25. But if the hatred still not calm down in the meditator, when judging the above, then should be consistent with the special characteristics of the Exalted Past, in his behavior.
26. How to read the following. Now that you have left the family do not remember that: your master as a Bodhisattva, conduct the parami for four countless lives and a hundred thousand lives, He did not let the yard do Are you willing to risk your life?
27. For example, in the birth of Sìlavant ( Jà i i, 261 ). When his friends stood up to defend the kingdom being possessed by the king of the enemy, due to the instigation of a spirit of hatred for him (and this hatred was caused by the king himself him) - then he would not let them lift up a weapon.Also, when he was buried alive with a thousand people, flooded his neck, in a hole in the graveyard, he did not have a hateful mind. And after escaping death with a heroic effort and with the help of a dead man to kill him, he returns to the bedroom led by a helpless man, and sees the enemy lying down. On his bed, he was not angry, but treated like you, made a connection, and said,
"He always hopes,
the mind is not depressed,
I see the self
as I have desired." ( Jà. I, 267 )
28. And in the Birth of Khanti-idin , when King Kaisi , stupidly asked him: "What is your religion , what do you teach?" He replied: "I am the teacher of patience." When the king sent him to punish him with thorns and cut off his hands and feet, he still did not have a recitation of the anger. ( Jà.iii, 39 )
29. It may not be strange if a senior man has done so, but Bodhisattva did so when he was a child. In the birth of Chola Dhammapala , his limbs were chopped according to his father's orders as four young bamboo shoots, and his mother mourned:
"My arms are cut off.
The arms have been bathed in silt.
My son, the heir of the whole earth:
Oh, I suffocate!" (I , iii, 181 )
At that time King Mahaparinpa was not yet satisfied and ordered his beheading. But he did not show any resentment, for it was decided: "This is the time to control the mind, Dhammapala , be mindless to all these four, both your father is guarding his head. you, the executioner, the mother who is crying to you, and to you.
30. And it's probably not strange that a person is born to act like that. But the animal bodhisattva is the same. Because when he was a Chaddanta, he was poked with a poisoned stick, but he did not let anger start to hurt the hunter because he did not want to infect the mind with anger. As the saying says:
"Elephant being hit by a stick"
asked the hunter
Tam not anger!
What kill the body? ( Jàv, 51 )
When answered: "Queen Kaisi sent to his tusks," elephants cut off the brilliant ivory given to him.
31. And when He made a lion king, whom He had delivered out of a niche,
"This is also the food
Like the wild beef
Why are we hungry
Do not kill it and eat it
We'll go everywhere
monkeys do food
I'll go through the desert
Live this food." ( Jàv, 71 )
So he took a stone on the head of the monkey. The monkey looked at him with a pair of tears and said,
"Oh, do not do that,
because you will reap the
consequences of evil
as all others
worked like you." ( Jàv, 71 )
And with no mind, despite the pain, the monkey took the other to the destination safely.
32. And while he was still a Vedridatta , while he was keeping his eight boys at Uposatha , he was lying on an ant colony , though he was caught, and he was tormented by something like a fire in his lifetime. and he was left in a box of charcoal for all Jampudìpa . He had no resentment against the Brahmin.
33. When Campeyya the same king , he did not let the yard arise in the mind although being snatched by snake captives.
"On the occasion of the Slapping
While the boys
were arrested by the snake,
Made in the capital,
The green and yellow color changed
as he wished,
turning the dry land into water , turning the
water into dry land,
If we were angry,
crushed it the ash
If we incontinence
Then instructions were broken to
him who presented negligent
not reach the ultimate destination. " ( Cf. 85 )
34. Again, when he was King Sankhapala , sixteen children in the village carried him on a stick after injuring him with eight injuries and stuffing his spines into the wound cavities. They pierced a large rope through his nostrils, causing him severe pain while dragging his body on the ground. Although it is only necessary to glorify one He can turn all sixteen into ashes He does not reveal a bit of anger, as the sutras say:
"On the fourteenth day of the full moon
we hold the male gender.
Sixteen village children
carry the rope together with the three
arrows and
dragged us to dragging and pounding
despite severe pain.
We do not let hatred
disturb the boy's day . , 172 )
35. And He has done many other miracles, as mentioned in the Birth of Mātuposaka (Jà. Iv, 90 ). So, it is not appropriate, not worthy of you to start the idea of anger, because you want to be like the master Buddha, who has reached the All-Knowing, the one whose patience is unmatched. in the whole world including Brahma.
36. However, if we think that the special virtues of the Exalted One are not calm, because he has been familiar with slavery for afflictions, then he should read the scriptures that refer to the cycle of birth and death. Endless as "bhikkhus, it is not easy to find a sentient being who has never been your mother ... your father ... your brother ... your sister ... your son ... your daughter " ( S.ii, 189). Therefore, one should think of the other as follows: "This man, while still a mother, in the past has been carrying me throughout the ten months in the belly, and hand wash the feces, pepper, I do not care about me, I care about my pillow, I raise my arms on my arm, And my father in the past, He has gone the way of the goats go, the roads are bumpy To work as a merchant, because I risked my life in the battlefield, on ships that floated off the high seas, and doing other hard things, and made all kinds of money to feed me. When I made him, my son, my daughter in the past, has helped me, so it is not worth it to embrace that hatred.
37. But if you do not extinguish the anger by the way here, then consider the benefits of the heart as follows: "You, who left home from family, live without family, It is not the Blessed One who teaches: "The bhikkhus, when they come from the mind of liberation, are cultivated, made abundant, made into wheels, foundations, resided, strengthened, and Properly trained, there will be eleven benefits. What is that? He sleeps in peace, awake in peace, not dreaming nightmares, he is loved by others, loved by the loving human, the guardian gods; fire, weapons, and noxious substances; his mind is easy; facial expression; He will die without any disturbance, and if he does not attain good results, he will be reborn into Brahma ( Av. 342).). If you do not stop these thoughts of hatred, you will not get those benefits.
38. But if that way, you can not get rid of anger, then analyze the factors. How? (He thinks): You who have left the family, living without the family, when you are angry with the other, what in him makes you angry? Hairy? or hairy? or nails ... or urine. Or, are you angered in the hair, etc. .. or hydro? or fire? or great? you angry? Or among the five aggregates, the twelve, the eighteenth, by which the healer is called by that name, what is he angry? Are you angry with aggregates, or aggregates, or aggregates, or aggregates? Are you angry with the label or the origin? ... Italy or the country? Angry anger, gender, eye-awareness world ... ... world, legal world? Or is your consciousness angry? Because when one tries to analyze such factors,
39. If you do not do the analysis, try to give a gift. A gift can be either given by one to the other, or by the other. But if he has a life of no purity, and his objects are not worth the use, the gift should be donated by the practitioner. And when one does, the regrets in it are completely subsided. And in the place where the other, even though they have been united from a previous life, then resentment is spent. As was the case with the elder, he received a bowl from where the supreme beggar was at theCittapabbata monastery , who had three times left the elders to leave the residence, now offering the elder the bowl with "Great virtue, this bowl is worth eight ducats, is my mother for me, she is a woman, and this bowl is obtained by legal means. May she be blessed. "So, the act of giving generosity is very effective, and this has been said:
"A gift of subjection to the unforgiven
A gift of all good things
Thanks to the gifts that lessen the bargain
And bear down to say good words."
( Breaking barrier - Chess )
40. When the hatred for the enemy has subsided, the meditator can spread the heart to him or her, as well as to a close relative, a good person and a despised person. Then one should break the barriers with the practice of lovingkindness always, achieving equality for all four, that is, oneself, relatives and enemies.
41. The nature of this equality is as follows. Assuming that he was sitting at one place with a loved one, one dead and one enemy, with him four, then the robbers came to him, saying, "Great virtue, give us one. bastard. " And when asked what to do, they replied: "To cut off the blood for the sacrifice of the gods." At that time, if he thinks: "Let them carry this person or this person." So he has not left the barrier. And if he thinks, "Let them take me, do not bring those people" is not breaking the barrier.Why? Because he seeks to harm himself when he wants to let people go, and only to find peace for others. So, only if he does not see one of those four worthy of the robber,
42. Therefore ancient virtue says: (Repeat verse above)
43. At the same time, with the breaking of the barrier, the general and the servant begin to rise to the bhikkhu. But when the breaking of the barrier has reached the result of the yogi will be determined in the way described in the kasina land is not difficult thanks to training, practice, make it generous.
At this point, the meditator has attained first-degree meditation, renouncing the five elements, obtaining five elements, being good in three aspects with ten characteristics, and being with the word.And when this meditation has been achieved, by the practice, training, generous generals, meditators meditation meditation, meditation in the system of four meditation, and second, third, fourth meditation in the system of meditation .
(Literature and Commentary)
44. Then, it is with the meditators from the first meditation, that the bhikkhu is "An abiding mutually satisfying one with the mind of the right hand with the word, so also the second, so the third, the same way The same, all over the world equality, he resides with the mind with the sentence with the words, chan, high, boundless, no hatred, no brain. ( D i., 250 ). This generalization only arises in the place where a mentally minded person has attained the first stage of meditation and the remaining meditations.
45. With the right mind with the word: mind has words. One of the directions in which one sees the first being, and the other (the metaphor) that reaches the beings in that way. Consummation: touches his object. Uptake: gives rise to a residence, (a continuation of the four majesty) for the abode.
46. (comb) Four sides : mediations. Allow the practitioner to keep the spirit from spreading in all directions as a horse in the race. Up to this point, the cultivation of the mind from the mind indicates the individual direction.
47. Around the world, etc. Only the turning of the word from unlimited. Equality: is for all, lower class, middle class, friends, enemies, people, etc. as with yourself. Or it means that with all your soul (literally: sabbattayaa: with all of yourself, with all your strength ) there is nothing left left without the instillation of the mind.
48. Turn to the metta: Repeat here for the following synonyms: generous, etc. Or, it is repeated because there are no two "same" words as in the case of a definite change. previous direction. Or repeat to make conclusions. Chan contains, overflowing, in the fullness. The noble is just about the level, from the level of sex that turns the heart from up to morality. Quantity : due to the familiarity (in the change) and by countless beings as objects. No hatred for the renunciation of evil and anger, no brain is due to abandon sad sorrow.
49. And just as this generosity is only successful with a person whose mind has been determined, the broad character spoken in Patisambhidā should be understood as successful only in one who has attained.
50. "From the mind of liberation to practice is not limited to five ways, it is: expect all beings to escape from hatred and happy living happy that all species have breath ... all beings ... all people ... all have a personality, are free from hatred, brainwashing and happy living. " ( Ps. Ii, 130 ).
51. From the heart of liberation is practiced with the complete transformation of each type in seven ways: "May all women escape from hatred, cerebral and happy life. saint ... all saints ... all gods ... all human beings ... all beings in the abodes are free from enmity and live happily. " (Ps. Ii, 131) .
52. From the heart of liberation, there are ten ways in which one can progress in the direction of happiness: May all beings in the east be free from hatred, cerebral abstinence, and live happily. I wish that they were in the west ... the north ... the south ... the middle east ... the middle west ... the middle man ... the middle man north. ... the upper ... escape from hatred and live happy life. I hope that all Oriental breathing ... Hope that all Oriental beings ... Wish that all the people in the east ... Hope that all there is personality in the east ... (etc) ... in the upper world are freed from hatred, brainpower and live happily. I hope that all the women in the east ... Hope all the men in the east ... May all the holy men of the east ... May all the gods in the east ...Ps. Ii, 131 ).
53. Here, all is not left behind. Beings or beings : translated from satta , retained, or caught (visatta) by sex and involvement with the five aggregates, the beginning is rúpa, so called satta . For the Blessed One teaches the following: " Rādha , any sexuality with regard to rúpa, craving for rúpa, any pleasure in it, any craving for it, holds it ( satta ), grabs it ( visatta ), that is the reason a being (satta ) is called. "( S. iii, 190 ). But in ordinary language, nouns are also used to refer to non-participants, (comb).
54. The object of breathing ( pàna) is so called because their existence depends on the breath-breath-out. Friendship (bhùta ) because of existence ( bhùtatta: becoming) becomes ( sambhùtatta ) is born ( abhinibbattatta ) Person ( Puggala) "pum" is the name hell. This means that they go to hell(galanti ), so called puggala . The self ( attabhàva ) is the name of the physical body; or the five aggregates, because that is just a concept that comes from the five aggregates (though in the ultimate sense, the self is not altogether).
55. And all other nouns should be understood as synonymous with "all beings" in common language.Of course, there are many other synonyms, but for clear clarity the mind of liberation is practiced by the unrestricted transformation of the five modes of speaking, and only the five are mentioned (ie satta , pan, bhùta, puggala, and attabhàva.)
56. Those who say that there is not only the difference in language between the "beings" that have the breath ... but also the real difference in meaning, will see the passage referring to the complete Uncategorized, infinite, has the opposite conviction. Therefore, instead of understanding in that way the limitless liberation from the liberating mind is realized in any of the five ways.
And here, " wish that all beings be free from enmity " is a given absorption (Absorption, appana ) escape advantages ( abyabajjha ) is a defensive only, and exit the brain is a security only, " hoping that we happy living "is an indicator. Hence, one should cultivate the change from the mind with any sentence in it that he thinks is clear. So with the four types in every way of the five ways, there are all 20 things in the practice of unlimited maturity.
57. In the subtle variation, with four assertions in each of the seven ways, there are 28 absorption. And here, men and women are speaking according to gender; holy, holy is holy and ordinary; gods, humans and sentient beings are said to be reborn.
58. In the metamorphosis by the way, with 20 in each direction, there are 200 things; and with 28 things in each of them, there are 280 things that make up 480. Therefore, all the meanings mentioned in Patisambhidà up to 528 things.
59. Therefore, when the meditator cultivates liberation from any of them, there will be 11 benefits mentioned in paragraph 37, beginning with sleep in peace .
60. Here, drowsiness means that instead of sleeping sleepily, turning around and snoring like normal people do, he sleeps comfortably, goes to sleep as if going into meditation.
61. Consciousness in peace : Instead of waking up irritably, grumbling, yawning and turning back like other people he wakes up peacefully, without wincing, like a lotus blossom.
62. He does not dream nightmare : when lying on his dream only good, such as the Buddha worship, worship offerings, hear the law. He does not see the dream as ordinary people, as seen in the enemy, threatened by the beast or fall into the deep pool. (see Ch.14, đ.45)
63. He is loved by people : he is loved by the likes of necklaces, necklaces, jewelry on his head.
64. He is loved by the non-human: he is not human, he is not loved as human love. As the elder Visakha . "He was originally a patriarch living in Pātaliputta (Patna ) while he was here, and he heard rumors that the Tambapanni (Sri Lanka) was decorated with a chanting shrine and Buddha image. y, where people can sit or lie down as you like, comfortable climate, comfortable accommodation, pleasant people and all that pleasant things can be easily reached there. "
65. He handed over the property to his wife and children and only brought a "ducat" garment crossed the garment left home. He stopped at the beach for a month to wait for the train, during which time, with good business, he made 1000 dong.
66. Finally, he went to the throne at Anurādhapura , and asked to be ordained. When he was brought to the assembly house to meditate , the bag contained a thousand golden coins falling from his lumbar.When asked, "What's that?", He replied, "Well, that's a thousand dollars." They told him: "Layers, after the ordination, can not distribute them anymore. Please distribute now." He said: "Do not let anyone go to Visakha's house of ordination with empty hands." Then he opened the bag in the middle of the temple courtyard and gave all the money. , and ordained.
67. After being ordained for five years, familiar with the two laws (Ch. III, 31), he performed the feast at the end of the season (in the rainy season), asking for a proper meditation subject and initiation Each trip, at every four-month monastery, did all the chores in the pagoda the same as the permanent ones at each place. While in such a voyage, the great one stopped in a forest to reconsider the path traveled;He uttered the following verse saying that it was so good:
"From the moment of complete life
to the stop here.
Do not blame
suicide Happily this."
68. On his way to Citta- pabbata , he met a fork and stood there not knowing which way to turn. Then a god living in a cave gave him a way to walk.
69. He went to Cittapabbata Monastery . After staying there for four months, he thought, "Tomorrow I will go." Then a deity lived in a manila tree at the end of the path, sitting on a platform that cried.The elders asked, "Who?" - "Here I am, Maniliyà , great virtue" - "Why are you crying?" "Because you are going away" - "What am I doing here for you?" "Whenever you go, the natives here treat each other kindly." Now that he's gone, they will start stirring and saying things. The great virtue says, "If my life makes you happy, then good." And he stayed for another four months, and thought about leaving again. The god weeping as before. So he continued living there,
A bhikkhu retreats from loving non-loving people like that.
70. Devotees maintain that position : as parents protect children.
71. Fire, poison and weapons do not harm him : he does not penetrate the body of a person who resides in the heart, as a fire to the believers of Uttarà (Ch.12,34), as poison to the Elder Clala -Sava the chant of the Sutra, like a knife in the case of Sankicca.
72. There is another story about a breastfeeding mother. One hunter thought, I would shoot it, and throw a long stick on it. It touches the body of the cow, but leaves like a leaf. It is not by calming or approaching the cow, but by its heart to the calf. Magical words such great power.
73. The mind is easy to concentrate : the heart of a person's mental retardation is determined, without solace.
74. The face of contempt : the face shows peace.
75. He died not scattered : for the people who dwell from the heart, die not delirious, as to go to sleep.
76. If he does not penetrate something higher : if he can not reach a higher level (mental retardation) to attain Arahantship, he will be reborn in this lifetime. It's like waking up from a sleep.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.10/10/2018.
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