Chapter VIII (a)
(Anussati Kammatthàna- niddesa)
-ooOoo-
1. Let us now talk about the concept of death (death) listed next to the sixth sense.
Here, death ( marana ) is the disruption of life that is limited to one life. But death as a break, in other words the cessation of samsara, is not something to say here, nor death in a moment, nor death in the common sense "like dead trees," "dead metal," etc.
2. Death refers to two types of death, namely, death on time and death on earth. Here, dead time comes with the blessing or long life or both the blessing and life. Dying is the death that comes from the karmic discontinuity of karma.
3. Here, death by virtue of virtue is a term used to denote the type of death that results only from the consequences of karma resulting in rebirth in the past. The eternal nature of life may be preserved.Death due to life-take a noun to indicate type of death happened due to the termination of life-ordinary people today, only a hundred years because of the wins on the network (as Gods) or on time (as in the beginning of a lifetime) or food (like the Uttarakurù, etc.). Pilot dead time is a noun only the death of those whose lifespan continuum interrupted because we now have the ability to make đoạ (canava) from their location at that moment, as the case Dusi- Mara (see M. i, 337 ). Kàlaburajà (cf. Jà , iii. 39 ), etc. Or just the death of those whose successive lives have been interrupted by armedassault. All these types of death are included under the cessation of the citta of the type described, hence death is the memory of death, in other words, the remembrance of the divine life.
4. A person who wants to practice this craving, should go into solitude and cultivate intellectually: "Death will happen, and life will be interrupted." Or, "Death, death" .
5. If one practices a lack of wisdom when thinking of the death of a loved one, the grief will arise, as one thinks of the death of a loved one, and Happiness comes when one thinks of death as a person hates, such as when the enemy thinks of death, and no sense of urgency arises when one assumes death. The void is not the enemy, as in the case of an eternal being, when one sees death, and the fear arises when it comes to the death of oneself, as often happens to a coward when seeing a killer with sword
6. In the above cases, there is no awareness, no sense of urgency, nor knowledge. Therefore, one should look here and there, those who have been killed or dead, and the death of dead beings that they have seen before. Mindfulness, with a sense of urgency and with knowledge, then one may engage in the manner described above: "Death has happened" to do so, because it practiced intellectual death intellectually. . That is, he cultivates death as a legitimate means.
7. When a practitioner recites this death, their hindrances are subdued, they are meditated with death as the object, and the object of meditation reaches the periphery.
8. Those who realize that death does not go so far, then recite the death in the following eight ways: (1) the appearance of a murderer, (2) the success of the bankruptcy, ( 3) Comparisons, (4) The body is shared with many beings, (5) Fragile life, (6) No generals, (7) The limits of space. na.
9. 1) Here, "like that there is the appearance of a murderer" means he should think like this: "Just as a killer appears with a sword, Then, with the sword on his neck, so did death. " Why? Because death comes with birth and death takes life.
Like mushroom fungus always grows up with dust on the head, the sentient beings are also born with old dead. As their rebirth-related consciousness reaches the age as it was born, it also dissolves with the aggregates associated with it like a rock falling from the top of a cliff. Therefore, the beginning of death is close to birth associated with birth. But death can not be avoided for what is born, therefore
11. The type of death we say here is also associated with birth. So, as the sun goes down to the dusk and never returns for a moment, or as a stream falls from the high mountains, it always flows and continues to flow. Also, these sentient beings travel to death as soon as they are born, never again in a moment. So there is a saying:
"From the moment a person is both
a fetus in a fetus.
It is only water that is forward. First
, there is no one to
turn back." ( Jà. Iv, 494 )
And as it moves forward, the closer it gets to death, the less the flow of the river, the less the ripeness of the summer, the ripening of the fruit, as dew drops dissolve in the sun. So there is a saying:
Days gone by
Lifeless lives
Until the end
As the river gradually dries
As the fruit has ripened
Falling
well So lovely
When born
Radiant fear Scared
Death will come
As the earthen pot
As it molded
Large small
Although burning is not burned
It must be broken.Also the human life
Gradual to the
dew Dewdrop to the grass
Tan under the sun
Also human life
Fragile delusion
So mother,
Do not stop me (Jà, iv. 122)
13. Therefore, this death, accompanied by birth, is like a killer with a sword. And like a murderer with his sword on his neck, death will lose his life and never bring back his life. Thus, death appears as a killer with a ready sword, when it comes to birth and death, death must be thought of as a murderer.
14. 2) As success goes bankrupt: the success of the brilliance fails to win over it. But there is no success that can last without fail. So:
The king is happy to give a hundred million
After conquering the whole world
Until the end
of his kingdom only
Value is not equal to half a grain of beads
But when the merit exhausted
The last breath
King Asoka dubbed Innumerable advantages
Just to see sorrow when confronted death ".
15. Moreover, all health terminates with illness, every young person ends with age, all life ends with death. All existence on earth is due to birth, old haunting, sudden illness and death.
Like a huge rock Mountain
wide to high winds
coming from all sides
Crush all living crushed
old crushes Het Bald
, Ba-la-
technology Technician Merchants
and junk scraps
Nobody but the
statue military, military,
or military.
Although the property is
not killed. ( S. i, 102 )
This is the way to think of death: "like all business failures" by defining death as the ultimate bankruptcy of all success in life.
16) By comparison, you compare yourself with others. Here, death should be thought of by comparison in seven categories: compared to people with great fame, great merit, great power, great divine power, great wisdom, with the sense and the Buddhas. Compare how?
17. Although such persons as Mahasambata, Mandhatu, Mahasudassa, Dakasenki, Nisi, etc. are so famous, they are huge, their fortune is huge, and in the end, death also catches them inescapable. How did the last death not catch up with me?
Death should be so memorialized, by self-portraiture to those with great fame.
18. What is the comparison with people with great merit?
Jotika, Jotila, Ugga
Nandaka, and Punnaka
Together with Others
The world says that
they have a lot of merit.
They die
too.
That is to think of death by comparison with those who have great merit.
19. What is by comparison to people with strength?
And sudava, Baladeva,
Bhasasonaonaona, Yuddhitthila.
And the Handkerchiefs are
under the power of death
They are famous all over the world
Because of their mighty power
But they go to death
Like people like me?
Death should be so memorialized compared to those who have strength.
20. What is comparable to those with divine powers?
The second of the great disciples
The most powerful deity
One with the big toe
Get the whole vojayanta
Even the one
With the power of magic
Still falling dead jaw
Like the deer into the lion's
mouth Come to I?
Death should be commemorated in such a way as compared to those who have great divine powers.
21. What is it compared to the great intellectual?
The first of the two great disciples
Super intellectual pants
that except the Honor
No one in the sixteenth.
But as great wisdom
as the relics of the sublime,
he must also fall into the
power of death.
Say something like me?
Death should be commemorated by comparison with those who have great wisdom as above.
22. What is by comparison with the Aedes? Even by the power of self-knowledge and self-delusion, it destroys all the defilements of defilement and enlightens oneself, those who can stand alone like the horn of rhinoceros, still does not escape from death. So how can we escape?
23. What is it compared to the omniscient Buddha? Even the Buddha, whose body is decorated by thirty two great generals and eight minor generals (see M. Kinh No. 91 , and D. Kinh 30 ), whose Dharma is full of the aggregates, Aggregate, intellectual aggregates, liberation of aggregates, liberation of knowledge aggregates, pure in all respects, transcendent in name, in virtue, in strength, in spirit, in intellect, who no one. equal to those who are unborn, unrequited, the fullness of enlightenment - even to him suddenly suddenly extinguished by the torrent of death, like a great fire extinguished by a floods.
24. When you commemorate death by yourself, others with great names, etc. In the light of the universality of death, think that "death will come to me as it will to those special people ", then the subject of the practitioner's approach to the law.
It is a way of commemorating death by comparison.
25. 4) On the sharing of the body with many beings: This body is inhabited by many beings. First of all, it is shared with 80 insect families. In this body, there are living beings that cling to the outer layer of the skin, the outer skin as food, there are living beings clinging to the inner skin, the skin in the food, the living beings cling to the meat, take meat for food, living creatures attached to tendons, veins for food, living beings clinging to bones, food for bones, living beings clinging to the marrow, taking marrow for food. And at that moment the sentient beings are old, dead, and their bodies are the birthplace, their nursing home, their cemetery, their bowels, their urinals. The body can also go to death because of a rebellion of these insects. Not only were these bodies shared with eighty families of worms,
26. As a target set up at the crossroads, the pointed spear, the spindle, the stone, etc. .. Fly from all sides and hit it, so also all the accidents on the body, and it can go to death due to these accidents.Thus, the Buddha said: "Here, the bhikkhus, when the night is over, a bhikkhu thinks like this: We can fall into death in many ways. a scorpion or centipede can burn us, we can die for that reason, or we can stumble, or we can die for food, because the bile is turned upside down, because the talk is upside down, because The room is upside down, drying our joints like sharp knives. " ( A. iii, 306 )
It is a way of commemorating death by thinking that the body is the dwelling place of many living beings.
27. 5) On the fragility of life: this life is powerless and fragile. And human life is attached to the breath, attached to the majestic sits sitting, attached to the cold and hot, attached to the four elements, attached to the food.
28. Life happens only when the in and out breathing is regular. But when the wind in the nostril went out without coming back, and when it came in without coming out, then a man was said to have died.
Life is also there, when four majesty is reconciled, when one of the four majors dominates the other three, life is interrupted.
Life is only when the temperature is hot and cold. When it is too hot or too cold, people can not live.
Life happens only when the four regulators. But with the turmoil of the land, even a strong person can die if the body becomes dull, or is disturbed by one of the four great initiations from the water, if the body becomes soft and rotten by the flesh. flow, etc. Or if the body has a raging fever, or if it is severed joints (see Chapters XI, 102)
And life only happens in a person who gets the right food, if he does not eat, he will live.
This is the way to die in the fragility of life.
29. Non-Prime Minister: means unspecified (unspecified). It means that death is unpredictable. With all beings:
Life, illness, time, place
This body is set down to fate;
The world has never known these things.
There is no sign of warning of these events.
30. Here, the first life without the Prime Minister can not determine the following: to live up to that time, not more. For the moment of dying, in the period of calamity, at the time of abbuda, pessi, and ghana , one month, two months, three months, four months, five months, ten month, and at the time of the mother's womb. Then either die before age 50 or after age 50.
31. The disease has no general because it can not be determined as follows: the only deaths due to this disease, do not die from any other disease. Birth defects often occur from a variety of illnesses, including eye diseases, earaches (see A. v. 110 ).
32. Time has no generals because it is impossible to determine that one must die at this moment, not at another time. Because the beings can die at any time, morning or noon, etc.
33. The place where the body is to be placed shall also not have a general, because it can not be determined that, when people die, they must let their bodies lie down here, nowhere else. Because people born in the village can die to see outside the village, people born in the village, can die to see in the village. Likewise, some of those who were born in the water died to die on the earth, and those who were born on the earth, died to the body of the water. Same as many ways.
34. Fate is also unreasonable because it can not be assumed that a dead person must be born here.Since there are people who die from the heavens and reincarnate in the human realm, there are people dying in the human world that are reborn in the heavens, etc. And with that, the world rotates, the beings turn around in the five realms. The cow is attached to a machine.
This is the idea of death without form
35. 7. Limitations of Human Life: Human realm is short-lived. One who lives long lives just under a hundred years old. Thus, the Buddha said: "O bhikkhus, life is short, there must be a new life, there must be good deeds to be done, there must be a virtuous life to live. Someone who lives long lives just under a hundred years.
Short-lived man
Must be anxious
Fire head, live
Death must come ( S. i. 108 )
The Buddha said: "O bhikkhu, there was once a guru named Araka ..." ( A. iv. 136 ). The entire sūtrashould be taken with seven examples.
36. And he also teaches: "There is a monk, when a monk practice recitation as follows: Hope that we live day and night to the teachings of the world so we have done much. Another one: "May I live all day thinking of the teachings of the Buddha, so I have done much." Another one: "Hopefully, during a meal, we will live with the teachings of the Buddha, so we have done much." And one more practice of death is as follows: "I hope that we live in chewing time and swallowing four years, the attention to the teachings of the Buddhist religion, so we did a lot." These are the brazen abstinence, the practice of death recitation to destroy the illegal or.
37 "And bhikkhus, when a bhikkhu practitioner recite death as follows: Expect that we live chewing time eating a piece of food, attention to the teachings of the religious, so we have done much. When a billion monks practice the concept of death as follows: "I hope that we live out the breath period, or in the period of exhalation, the attention to the teachings of the Exalted, so we have done much" . This is called the bhikkhu dwelling within the crystal, sharpened to death reckoning to destroy the smuggled or "( A. iii. 305-6 ).
38. Life is so short that it is unlikely that it will last long enough to chew four or five pieces.
This is the concept of death by thought to the moment.
39. 8) About short-lived nature in the moment: After all, living beings are extremely brief in only one thought. Like a wheel, when rolling just rolls over a point and while resting just resting on a point (point adjacent to the ground), so too, the life of beings only lasts for about a thought. As they pass away, they are considered to have ceased, as in the following quote: "In a past thought it lived, then it was not present, nor was it in the future. In a future concept it will live, then say no present or past, and in the present concept it is alive, it is not present in the past or future.
"The human life, optimistic suffering,
only these
meetings in an anniversary transient
These aggregates were killed by those
who were dead or alive
are the same, a go no return
no world born
If consciousness born
When consciousness is present,
Then the world exists
when consciousness disintegrate,
world die
According absolute meaning
is the same. "
The above is the concept of death in the sense of short-lived in na na.
Conclude
40. When one meditates in one of the eight ways, he attains mindfulness of dwelling with death as the object, the overwhelming hindrances, and the jhana emanates.
But because the object here is a state of individual character and will raise the sense of urgency, this meditation does not reach the point of concentration, but only the goal. Now, with special practice, meditation and the second and fourth formless meditations can be attained even with individual states of mind. Because meditation is attainable by meditating gradually, the pure meditations are attainable by passing the object (see Chapter X) because here, in the two meditations, there is only object passing. Meditation has reached maturity. But here, in the idea of death belongs to the world, not both of the above because it only needs to work. And it is called "thought" because it is derived from that method.
41. One billion nostalgic thoughts are always diligent. He is non-attachment to any kind of existence.He conquered the clinging to life. He is in charge of evil and avoids hoarding. He is not defiled by greed four elements. Unconsciousness gradually develops in that mind, and then it is thought of suffering and non-self. While those who have not cultivated their minds are often the victims of fear, dread, embarrassment at the moment of death, as if suddenly beastly, possessed of ghosts, snakes, bandits or murderers , the practitioner recite the death of the opposite died deadly unconscious thoughts, careless, do not fall into any of the above conditions. And even if he does not attain immortality in the present, at least he is directed to a good plane when the body is in general.
The person who really has the mind The
regular work
The memorial of death
There is extraordinary power
The above is a paragraph about death with detailed explanation.
Body of Mindfulness
42. Now, to the description of the practice of the body of thought as a meditation subject, a practice has never been published before the Great Enlightened, beyond the field of paganism. It has been praised by the Buddha in many ways, in many sutras such as: "bhikkhus, this is a dharma, is cultivated, made fullness to great inspiration, great benefits, security From the suffering yoke, mindfulness awareness, leading to attainment, brought to the present place of residence, lead to enlightenment and liberation. (A, 43). And: "O bhikkhus, who enjoy the body of the person tasted immortal, who does not enjoy the body of the person is not tasted immortal." In the past, those who have tasted immortality have enjoyed the body of mind. Those who have been ordained by the dharma find themselves immortal. "( A. i, 45 ) This is described in the 14 chapters of the following sutras:" O bhikkhus, is the body of meditation is cultivated, is made full of great retribution, great benefit? Here, monks, the bhikkhu goes to the forest ... "( M. iii, 89 ). The fourteen chapters are chapters on breath, sitting, about types of awareness, impure, omnipresence, and the nine jurisprudence on the cemetery.
43. Here, the three paragraphs talk about the world of sitting, about four types of awareness and about the four, wisdom. Nine paragraphs refer to the special stage of insight called the dangerous shop. And any meditation on the corporeal body, etc. Included here, is explained in the Impure Quan (Chapter VI). Then only two paragraphs are the paragraph about the breath and the mind to abstain (impure). In these two passages the breath passage is a separate meditation subject, called the Mindfulness of Breathing .
Literature
44. What I want to say about the body of mind is the 32 elements. This is called the devotion to the abomination of the body: "Again, the bhikkhus, a bhikkhu contemplating this body, from below the foot up to the top of the hair, enveloped by In this body, this is the hair, hair, nails, teeth, skin, meat, tendons, bones, kidneys, marrow, heart, liver, diaphragm, spleen, lungs, intestines, intestinal membranes, feces, bile, sputum, mucus, blood, sweat, tear fluid, tallow, saliva, nasal, water in joints, urine. ( M. iii, 90 ). The drug is contained in the marrow, so we only see 31 objects.
45. The following describes the gradual practice of a commentary on the sutta.
Explanation of the word
This body is the body made of the four genera. Down from the feet upwards : from the heels upwards. Up to the top of the hair down ; from the top of the hair down. Covered by leather : the whole around is finished with leather. Contained with various impurities : he contemplates this body full of impurities of all kinds starting hair. How is it? "In this body, hair, hair, urine."
46. Here, means to be found there. In this body , it is expressed as: "From the foot upwards, upward from the top of the hair downward, and surrounded by the skin, is filled with different impurities." Body : "The corpse. The body is called the body ( kàaya ) because it is the place to gather the defilements, the kucchita like hair, etc. .. And the initial disease is eye disease, are caused by the body as the source ( AYA ). hair, fur : These items starting with the hair, feathers called 32 unclean animals. Sentences here should be understood as follows: "in this body hair, in this body has hair".
47. All the more than one meter, from the heels upward from the top of the hair downwards, and from all over the skin, no one has ever found anything of beauty, even of dust, boys, jade, mixed up, far away, on the contrary, only find all kinds of foul disgusting impure hair, hair ... urine.
The above is the interpretation of the text.
Practice
48. A good samadhi who wants to cultivate this meditation subject must go to the good knowledge described (Chapter III, paragraphs 61-73) to learn the method. And the master who teaches him how to cultivate it needs seven skills in learning and ten good things in the attention.
Seven Theory in Learning
Here, seven skills in the study should be clarified as follows: (1) memorized words, (2) heart in mind, (3) know the color, (4) shape, (5) orientation (6) localization (7) limit.
49. 1) This item focuses on the aspect of disgust. Although the practitioner is the Magi Tripitaka, the word retention must still be learned when beginning to pay attention to the subject. It only became apparent to him by memorization , as for the two monks studying this subject with the elder Mahadeeva in the hill country ( Malaya ). When these two asked the Elder to meditate, the Elder gave the text 32 deceased, saying: "Study this one for four months." Although these two people are informed by two organs, the organs of the organs, but four months later they witnessed the flow of reading through reading and understanding the text. Therefore, the master when teaching the subject of meditation should teach the disciples to recite read before.
50. When learning, should be divided into groups of five "hair, hair." And after reading "hair, hair, nails, teeth, skin". Read back "skin, teeth, nails, hair, hair".
51. Next to the next year, after reading "meat, veins, bones, and marrow", he must read "kidney, bone marrow, ribs, meat".
52. Next, with the group of five "lungs, etc. .. After reading the heart, liver, diaphragm, spleen, lung," he must read back "Lungs, spleen, diaphragm, liver, heart kidneys, marrow, bone, ribs, meat, skin, teeth, nails, hair, hair.
53. Next, with the group of five "brain ..." after reading "the small intestine, large intestine, intestinal membrane, feces, brain". Dumbledore, hair".
54. Next to the group of six "fat .." after reading: "bile, talk, pus, blood, sweat, fat" he read the opposite way: "fat, sweat, blood, pus, feces, intestines, intestines, intestines, spleen lungs, diaphragm, liver, heart, kidney, marrow, bone, ribs, meat, skin, teeth, nails, hair, hair.
55. Next, with the group of six: "urine ..." after reading: "tears, nasal decongestants, foam, pus, joints, urine." The reader reads the opposite "urine, joints, saliva, saliva, nasal discharge, tears, fat, sweat, blood, pus, mucus, brain, feces, intestinal membrane, large intestine, liver, heart, kidney, marrow, bone, ribs, meat, skin, teeth, nails hair.
56. You must recite such a hundred times, a thousand times, or hundreds of thousands of times. It is through reading this that the subject of meditation becomes familiar, the mind dissipates, the parts become as distinct as the fingers or as the fence piles.
57. 2) Mental reading is necessary as well, as good reading is a prerequisite for mental retention and mindfulness is a condition for penetrating the impure nature. .
58. 3) Color: Hair color etc ... should be specified.
4) About the shape: the shape of the same thing, need to specify.
5) Direction: In this body, from the navel upward called the upper, from the navel downward called the lower. Thus the direction is defined as follows: "This part is in this direction".
6) Location: certain accommodation of the body of this section or other should be defined as follows: this section is located in this place.
59. 7) Limitations: There are two ways of limiting, by limiting the part by specifying it is limited to, around by this. Or set by another with it like: hair is not hairy, and hair is not hair.
60. When teaching skill in such seven-way learning, the teacher should know in which sutras the meditated subject is explained in the impure view, and in which sutras are explained in four perspectives. . Because in the Sutta ( D. 22 ) the parts are presented in the impure aspect. In the Sutra (M. 28 ), the Rahula ( M. 62 ) and the Discourse ( M. 140 ) are presented under the Four Elements.However, in the Sutta ( 119 ), the four meditations are explained in relation to a person whose meditation subject has appeared to him as a kasina color (see Chapter III). Here when the topic of this chapter is fourfold, it is meditation and when the teaching is impure then it is an object of purification.So here discuss it as a subject.
The Ten Factors of Concern
61. After teaching seven good deeds in learning, the teacher should talk about the following ten skills in attending (1) in order, (2) not too fast, (3) not too slow (4) Concentration, (5) Overcoming the Concept, (6) Continuous Abstinence, (7) Concentration, (8-10) on the Three Sutras.
62. 1) Here, in order : from the beginning of the memoir, care must be taken to keep in mind the order of non-observance. When a person is not good at climbing a ladder of thirty-two steps, he or she will be tired and fall down before reaching the top. omitted, the mind will be tired and not complete the practice, because he does not achieve the satisfaction to be achieved through successful practice.
63. 2) When focusing on this meditation topic by following the order of each group, one should not do too fast . As well as the one who started the trip three miles, though he had gone a hundred times quickly, if he did not notice the bends to be avoided or followed, he still had to ask how. to reach the destination. Likewise, when the meditator focuses on the subject, the subject remains unmistakable or subtle. Therefore, one should not focus too fast on the subject.
64. 3) On the contrary, not too slow . Like a person who wants to go on a three-mile journey a day, along the way, he walks wandering in the woods, rock hollows, ponds, etc. He can not finish the journey. Also, if you focus too long on the subject, he or she does not reach the destination, and can not make the subject clear.
65. 4) Avoid distraction : You must avoid going out to the meditation subject and let the mind be dispersed in the external objects. Because just as a person walking on a steep stretch of the foot, without looking at every step without notice, one could fall into the depths of a hundred feet below. So when the meditator is concentrating on the subject, the meditation is rotten.
66. 5) On conceptual transcendence : The concept of nouns, beginning with "hair, hair" needs to be overcome, and consciousness needs to be dwarfed by its "ugly" impure aspect. Because as one finds out the water hole in the forest in the drought season, there is something to mark as a coconut boat, so that people come to bathe, drink water by the direction of the sign. But when the road has become too clear by frequent travel, no need to sign anymore, people come to drink and bathe when needed.Likewise, the disgusting personality has become so clear to the meditator as he concentrates on the object by means of the word "hair and hair", in the end he must go beyond that concept, I was only concentrating on the real impure aspect.
67. 6) On the turn away : While attentive, the practitioner should end up leaving out the parts that are not visible. When a new practitioner focuses on the hair, his attention continues to the other parts until the end of urine stops there, and when he focuses on the urine, the attention of the He continued until he returned to his hair and stopped there. While he continues to focus on this, some parts are clear and some unknown. The practitioner should continue to focus on the visible parts until the most clear, and evoke the determination by paying attention to the same part clearly.
68. For example, a hunter is catching a monkey living in a forest block of thirty-two coconut trees, and he shoots an arrow through the coconut tree of the first tree and screams out loud, The tree goes through another tree until it reaches the last tree, and when the hunter also shoots the name, it goes back to the first tree. After so many monitors, the monkey finally jumps. Cradle the coconut tree in the middle of the tree, and do not jump again despite being shot. Here too.
69. Thirty two things in the body like 32 coconut trees. The monkey for the mind. You are like a hunter. The mind of the uncle on the subject of the 32 parts as well as the residence of the monkey in the forest with thirty two coconut trees. The focus of the practitioner on each continuity like the monkey jumping from tree to tree until late and back. While focusing on those parts, some clearly show some unknown. The practitioner continually directs the attention to the visible parts and leaves the unknown, as the monkey at the chase jumps up from the scream. Finally, the meditator focused on the best part of the two remaining parts, and so determined, as the last monkey stopped on a coconut boat, clutched it and did not jump again despite being shot.
70. And here is another example. For example, there was a beggar who went to live near a village of 32 houses, and when he was given two alms in the first house, he left home nearby, and the next day, when he was three At the first home, he left the next two houses, and on the third day he begged to be filled in the first home, and went to the cafeteria to eat.
71. 32 houses as well as the village has 32 houses. The practitioner is like a beggar. His early attention was to the sage who came to live near the village. He continued to notice the last two sections clearly, leaving aside the unknown, like the two-parted beggars in the first home, leaving out one home, and the next day he was three servings at First home, put out two houses. The stimulation is determined by continuous attention on the most visible object of the other two, just as the beggars ask for the bowl at their first home on the third day, and then comes home to eat.
72. 7) Determination: Partial determination. Here to say, must be understood as intended to arise in each part.
For the three sutras: the suttas (meditation only), the coolness, and the kusala in the sense-organs, their purpose is mental connection and force
74. 8) Here, this sutta should be understood as referring to the supreme bhikkhu: "O bhikkhus, a bhikkhu, If you are a monk, do not give up. bhikkhu monks up the higher heart that only the general effort, then the mind is easy to go to the wrong. If a bhikkhu monks higher up the mind but only the general discharge, the mind can not. Proper concentration to eradicate smuggled or. But bhikkhus, when the bhikkhu want to cultivate the upper center which occasionally deliberate, occasionallyGenerous effort, the province of the general mood of discharge, the mind becomes smooth, easy to use, clear in not easy to break,
75. "The bhikkhus, like a skillful goldsmith or a goldsmith's disciple, prepare the furnace, burn the furnace and pour the raw gold into it, then he sometimes recedes, occasionally pours water, If the goldsmith has only one surface for the pedestal, then the gold will cool down, and if you just look at it, gold will not be properly worked out, but if he occasionally dives, occasionally pouring water, occasionally sitting in watch, gold becomes smooth, easy to use, light is not brittle, and gold becomes malleable, want to make jewelry like necklace, necklace can do.
76 Also, this bhikkhu, there are three generals that bhikkhuni training to increase the center of the heart need to occasionally. Then the mind becomes so easy to use and focused properly to eradicate smuggled or. He goes to the possibility of attaining any state that can be attained by direct knowledgehe desires "( A. i. 256 ).
77. 9) This sutra refers to the coolness: "O bhikkhus, when a bhikkhu has six dharmas, it is possible to reach the ultimate cool. When the mind needs to be strengthened, he is diligent, when the mind needs to be encouraged, he encourages, when the mind needs to be looked at with the discharge, he seeks the mind. with the discharge, he decides to attain the highest level of mind, he is devoid of nirvana, there are six dharmas, a bhikkhu can attain the ultimate coolness. " ( A. iii, 435 )
78. 10) The tricks of the divine limb are described in the skilful explanation of concentration (Chapters IV, 51-57) in the beginning: "O bhikkhus, when the mind is pacified, It's time to practice contemplation of peace ... "( Sv, 113 )
79. Thus the meditator should understand these seven skills in learning and the ten skillful ways in which to focus on studying the subject of meditation appropriately.
Starting up the practice
80. If the learner can stay in the same monastery with the master, he or she does not need to ask for detailed explanation, but after he or she has mastered the subject and begins to practice, one until it reaches the distinction . Someone who wants to go elsewhere to practice is different. He must ask for detailed explanation of the item as mentioned above, and must turn over the island many times, solve all the questions. He must give up a place of ineligibility as described in the part of the land, to live in a proper place of residence, and then he must give up the small obstacles (Chapter IV, paragraph 20) and Starting work preparing for the attention to the impure general.
32 Elements: Details
81. When you start, you should first hold the general in the hair object. How? Colors need to be determined first by spitting out a pair of hairs on the palm. He can also look at the hair in the barber or in a bowl of water or porridge. If the hair is black, while in the see, remember in the mind is "black" if the white is "white", if color is mixed, remember the most popular color. And just as in the case of hair, all five things starting with hair need to be grasped with the same look.
82. After learning such a general, and (a) defining all other body parts in terms of color, shape, orientation, localization, limits, Its disgustingness is in five ways, its color, shape, origin and habitat.
83. The following is an explanation of all the parts in order.
Hair
(a) First of all, normal hair is black, the color of aritthaka fresh. In shape, long tube. In directions, they are at the top. As far as they are concerned, they are in the skin of the skin covering the skull, bounded by two ears, forehead with the forehead, and back with the nape. On how to delimit it, the hair on the bottom is the surface of the hair itself, attached to the head by the depth of the grain into the skin to cover the skull. The hairs on the upper boundary are nowhere, about the hair, no two hairs in the same place. This is the limit of hair by hair. Hair is not hairy, hair is not hair, so hair does not have to confuse with the rest 31 in the body, the hair is a separate part. This is how the boundary is defined by comparison with other parts. So called hair definition in terms of color etc ...
84. (b) Defining the hair in terms of impurity, abomination, in six ways ie by color, etc. As follows.The hair is disgusting in color as well as in shape, smell as well as its origin and place.
85. Because when you see the color of a hair in a bowl of rice, people get upset and say, "This rice has hair! Therefore, it is abominable in color . Also when people eat rice in the dark at night, people also cough if the feeling of eating a hair, so the hair is more disgusting shape .
86. The smell of hair, if not perfume, perfume, etc., is even more disgusting, especially when burning burns. Although hair is not directly disgusting in terms of color and shape, its smell is disgusting directly. As the child's stools are yellowish like turmeric, the shape of the turmeric, its color and shape is not disgusting, so it is not disgusting to say that the color of the stool is disgusting. direct way.
87. But as vegetables grow in the dirt ... In a village for a civilized city is abominable and can not use, hair is also disgusting because it grows on the skin of pus, blood, cottage, bile, talk etc. This is a disgusting aspect of the origin of the hair.
88. And the hair that grows on the pile of 31 things is like the mushroom growing from a pile of dung.Because they grow in a dirty place, the hair is absolutely hard to smell as well as the vegetables grow on the cemetery, on the heap, etc. As the lotus grows in the hole. This is a disgusting aspect of origin.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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