(Aruppa - niddesa)
1. About the four non-rituals of the four subcontinent, a person who wants to practice non-boundary origin first, see the danger in raw material ritual through the sticks. etc. by the sentence: "It is because of the materiality of the rod, the sword, the struggles, the fight, the battle, this does not exist in the formless," and with that expectation, onions go to the path of ungodliness towards the material qualities, to the passage of the extinction and the end of materiality. "( M. i, 410 ), and the practitioner also perceives the danger in rupa through the thousand initiations. Therefore, in order to transcend meditational meditation with any kasina in the 9 kasina starting from the kasina soil, remove the space kasina has limited.
Even though one has surpassed the rúpa by virtue of the four meditations of the world, however, he also wants to surpass the kasina because it is similar to the rúpa. How does he do it?
Assume that a shaggy man was snatched from a forest by a snake in the forest, and ran away from the forest and sold his life to death. Anyway, whenever he saw a banana leaf, or a creeping tree, or a rope, or a creak on the ground, that it is afraid of insecurity, and does not want to see it. Again, as if he lived in a village where there was a fugitive petitioner, mistreated him, and when he threatened to beat him, he left to live in another village. Then if it encounters another person with the same facial expressions, voice and gestures, then it is frightened, not sure to look at him.
4. Applying the above example, the time the monk took the coarse object as the time the other was threatened by the snake and the enemy. The time the monk goes beyond the harshness of remembrance is from the meditational meditation, like the one who flees from the forest, and the other goes to the village. The monk's observation and finding that even Kasina 's personality is similar to that of rough, and wanting to surpass even that kasima , is like looking at the tip of a striped leaf and so on. Look at the face of a man like an enemy that does not want to look fear fear.
And here, the parable of the dog being warned, and the ghost of the pisaca with the coward should be understood as well.
5. Therefore, when the meditator becomes bored with the qualities of Kasina , the fourth object of meditation, and wants to stay away from it, he gains the mastery of the five facets . Then, out of the four meditations familiar with the domain of yoga, one sees the dangers in this meditation as follows: "This meditation has the object of material qualities that we are tired of." "It is happy that the enemy is near" it is more coercive than " peaceful liberations" . However, here there is no comparative (coarse) of the jhana (as in the case of the four jhānas), since the jhāna have the same jhana as the jhāna.
6. When one sees the danger in the fourth kind of mantra, and terminates its attachment to it, he refers to the non-boundary as calm. Then when the practitioner has spread Kasina to the limit of the universe or as far as he wants, he removes the kasina by his attention to the space that it touches, sees it as space or "not boundless. "
7. When you give up the kasina, you do not stack it like a roll of a mat, nor pull it away like taking a cake out of the box. It simply means that the practitioner does not pay attention to it, pay attention to it, but only attention to the space that the kasina touches, the "space", the "space", the new is called the yogi. Leave the casino .
8. And when the kasina is dropped, it does not roll up. The claim that the kasina has been abandoned simply because the meditator does not pay attention to it, since attention is now directed to the space, which is conceived as the space left when the kasina is removed . Whether it is called "space" left by the abandonment Kasina or "space by Kasina touch" or "space separate from Kasina", it will imply the same thing.
9. The practitioner is willing to volunteer that space for many times as "space, space", hit it with quadruple. When one puts his mind to it several times, hitting it with range and depth, the hindrances are restrained, the thoughts are settled, and the yogi mind becomes static in the action. The practitioner continues to practice the generals, making full.
When the practitioner continues to engage in such void, pay attention to it continuously in this way, consciousness is not boundless, originating in the meditator in purity with object as nothingness, like consciousness belongs gender identity has arisen in the case of variable origin customary land (Kasina) etc .. And here, too, in the early stages with 3 or 4 of javana of sexuality-related sensations while discharging Express The fourth or fifth consciousness belongs to the infinite. The rest is the same as the land kasina case . (Ch. IV, 74).
11. There is, however, a difference. When the unconditioned consciousness has arisen like that, the monk from before comes to see the kasina plate with the meditation eye, finding himself only looking at the empty space after the general suddenly disappears, The former is "nowhere. He is like a person who used a piece of colored rags inserted into a hole in a sealed car, in a bucket or jar, and was looking at it, then suddenly by a strong wind or other impact, the rag is dropped and the other person finds himself looking out of nowhere.
12. And at this point, Luang says, "With complete transcendence, with the disappearance of obstacles that do not disparage the general, know that" "Not boundless" (Vbh.245) .
13. Absolutely , in all respects. Passing through the shades of thought: both the aesthetic meditations are said here under the heading "thought" and (b) the objects of these meditations. For (a) meditation on morality is called "sharpness" in the passages such as "the inner qualities of the external qualities" (M. ii, 12) and (b) "materiality" also refers to the object of meditation. In the passages of the passage, "he sees the good and the bad" (M. ii, 13). Thus, here the word rupa ( sanna ) is used to refer to (a) the so-called meditation under the heading "thought". And it just (b) it has a trademark ( sannà"object" is the object of meditation brand identity is identity. The thing to say here is that "identity" is the name of it. Therefore, it is important to understand that this is also a term for (b) the paraplegia of the kasina, etc. of the object of that meditation.
14. With passage: With the passing away, the passing away. This means that the end of these images, such as meditation, consists of 15, good , unfashionable and functional (both profitable, resultant and functional ) as the object of the thought, including nine with kasina soil, etc. (paragraph 1), the testimony and the non-boundary. Because he can not prove and stay without boundaries if not completely overcome the idea of identity.
15. There is no transcendence of these ideas in the place where a person engages in the objects of those ideas that have not been destroyed; And when these shades are passed, their objects are overcome.Therefore, in Vibhanga, it refers only to the passing of ideas without mentioning the passage of objects. Here, what are the thoughts of rúpa? It is an idea of a person who has attained a meditative testimony of morality or of a person who has been reborn in the rupa or in a magical dwelling in the present life. This is what is called thought. The thoughts of this form are transcendent, transcendent, so to speak "with complete transcendence" ( Vbh.226).). But this interpretation should also be understood as referring to object transcendence, because these meditations must be attained by transcending object, they are not achieved by retaining it as in meditation and the next meditation.
16. With the disappearance of the mind: The thought impulse is thought to arise from the contact with the corresponding ceiling, this is a mere term for objects of visible form (rupa) "Here, what are the obstacles of the General, in regard to form, taste, taste, touch - that is the opposite of thought" (Vbh.226 ). That is, the complete disappearance, the renunciation, the non-arising of the 10 opposites, including the five good and five unwholesome good.
Of course, these ideas are not available in a person who has entered meditation etc., because consciousness does not arise because of the five doors. But the mention of these ideas here should be understood as an introduction to this meditation with the purpose of provoking interest in it, as well as in the case of the Fourth Meditation which mentions the lost and disturbed meditation. Beforehand, and in the case of the third path that mentions an anaphythm etc., has been abandoned before.
18. Or, even though these thoughts are not present in a person who has attained rapture, the absence of them here is not because they have been renounced, does not lead to the cessation of attachment to rúpa, and the arising of these qualities is really dependent on rúpa. But this impersonal practice leads to the attainment of attachment to rúpa. Therefore, it can be said that they are actually abandoned here.
19. In fact, because they were not abandoned before, the Buddha said: Sound is thistle to the person who meditates ( Av135 ). And because they are abandoned here, the immovable belongs to the nocturnal and the state of their peaceful liberation is said ( M. i, 33 ), and Alāra Kālàma does not see 500 chariots passing through it. nor does he hear them while he is in a formless meditation ( D. ii, 130)
20. No idea volition of difference: There are two meanings: Firstly: The idea of the kind of world (mind element ) and gender consciousness ( mind - consciousness element ) where a person has not attained, as Vibhanga said: " What is the difference in thought, perception in a person who has not attained the worldly consciousness or consciousness, this is called "the distinctive generals" ( Vbh.226) - these kinds of thoughts arise There are different objects (all types) are color, bar etc. - Second, because forty-four kinds of thought, eight kinds of good thoughts of sex, twelve kinds of unwholesome thoughts, eleven kinds of heterosexual sex world, two unwholesome vices and eleven kinds of behavior in the sex world - they themselves have different types of different nature.
21. And two things need to be understood: First of all, the absence of the idea of difference is said here in two ways: "to overcome" and "to disappear", because the shades and the opposing thought are not present. Even in the arising of this kind of meditation, at the moment of rebirth there is nothing to say when this jhāna is attained and lived in it, and secondly, in the case of the thought of difference, the "no-intention" to them. say for the twenty-seven kinds of thought-that is, the eight kinds of good-for-good, the nine kinds of functional , and the ten kinds of akusala-are still present in this kind of arising from meditation. Because when he attests and meditates, he does so by not paying attention to them, if they are not attentive to them.
22. And here it should be briefly understood that the renunciation of hermeneutics is alluded to by the phrase "with the passing of the colors" and the renunciation, "with the disappearance of the opposition, not interested in the idea of difference."
23. Unbound boundary is so called because the boundary of birth and the border of its disappearance is unknown, the space left after the removal of kasina is called "nowhere." And here, the "boundlessness" should be understood as alluding to vibes , so Vibhanga says: "He places, in that space, the mind that is unlimited, so called "nowhere is boundless" ( Vbh.262 )
24. He witnessed and stayed without boundaries: It has no boundary ( anta ) so called boundless (ananta ). What is not bound in space (à kāsamanantam ) is called boundless. Uncommon is a "land" (àyatana ) in the sense that it is a place for meditation that is essentially related to it, such as "paradise" as a place for gods. He is the proof and the place where the immeasurable immeasurability after reaching the land, that is not boundless, after making it arise, practitioners stay with the residence (composed of four majesty) in accordance with it.
This is a detailed explanation of non-boundless origins as a meditation subject.
25. When one wants to cultivate the uncircumcised, first it is necessary to attain mastery in five ways, in meditation of non-boundary. Then you need to see the danger of non-boundary as follows: "This meditation meditation is near enemy, and it is not calm as the boundless Consciousness." Therefore, after terminating the attachment of the practitioner to the non-boundless realm, he becomes aware of the infinite origin as a more calm, multi-faceted mind. "Consciousness, consciousness with the realization of space as the object The practitioner should vow, observe it, act on it with the scope and the four, but not only in this way "boundless, boundless" (ie, or "boundless"
26. When meditators meditate so many times on such generals, the hindrances are abandoned, the thoughts are settled and the mind becomes static in the periphery. Practitioner he generals many times, make full. When he does so, the consciousness of boundless consciousness arises in the mind, with the perplexing satanic consciousness as the object as well as the unconditioned consciousness that has arisen with space as the object. The method of explaining the process here should be understood in the manner described.
27. At this point, the sutras say: "Absolutely overcome without boundless knowledge, knowing that" consciousness is boundless, "he witnessed and stayed" the boundless knowledge "( Vbh.245).
28. Here, "completely": As explained. Beyond Infinite Origin: This meditation is called non-infinite as described in paragraph 24, and its object is also called. Because the object is also infinite, bound in the way it is said (v. 24), and because it is the object of the first formless meditation. The "transcendence of infinite origin" includes both meditation and its object, because the infinite boundary is only attained and lived by passage, by no-intention, making no arising, both meditation and object-free. boundless.
29. Consciousness: The thing is to say, the practitioner's intentions are as follows: "Consciousness is boundless" for the consciousness that has started to become saturated as object, is not boundless. Or, "boundless" refers to the attention. Because when the practitioners pay close attention to the consciousness that has no object, then the attention of the yogi toward that is also "boundless."
30. Since this is said in Vibhanga , "Consciousness is infinite": the meditator of voidness is transformed by consciousness, he becomes infinitely limitless, so to speak, "Consciousness is boundless" . ( Vbh.262 ). But in the passage of Tam yevakakamnarnnanaana phutam (by the verynature of it), the use of "by way" must be understood in the accusative sense , because that is the way the Masters explained. The thing that I want to say in the sentence "He is infinitely limitless" is, he is interested in the Consciousness has vanished nowhere.
31. Confirmation and Consciousness Consciousness: This knowledge is "origin" because it is the basis for meditation that is essentially related to it. What remains as well as the explanation in the previous section.
This is a detailed explanation of the boundless Consciousness.
32. When one wants to cultivate the non-possession of the land , first of all, it is necessary to attain the skill (mastery) of the five ways in meditating on Consciousness . Then the practitioner should see danger in the infinite consciousness as follows: "This meditation has non-boundary as its nearest enemy and it is not calm as non-possessed country." After having to abandon the boundless attachment to the land, he should volition Unknown Origin owns considered calm. The practitioner should pay attention to the non-existence (emptiness) of the emptiness, the teleportation aspect of the very Consciousness (past) belonging to the non-infinite, which becomes the object of the unconditioned consciousness. Origin . How do you do this?
33. No longer mindful of this consciousness, the practitioner must now pay attention to the following times: "There is nothing" or "No, no" and observes it, acting on it with fourfoldness.
34. When the meditator concentrates on such generals, the hindrances are overwhelmed, the thoughts are settled, and the meditator concentrates in the periphery. When doing so, consciousness of non-possession arises in the samadhi, its object is the state of non-being, the non-existence, the path of consciousness has changed. Satisfaction before nothing, as well as the consciousness of the boundless Consciousness has taken the Consciousness of Satisfying nothingness, (In short, not boundless is the object is not boundless, Consciousness has no boundaries. The object is the Consciousness of the boundless, and the non-possession of the object is the non-empty, the empty of the Consciousness is not consistent.
And here too, the method of interpretation is as it was said before.
35. But there is a difference. If a person sees a rising group meeting them in a meeting room, they are gone and gone. After the meeting, when they had risen up, the other man came back, and when he stood in the doorway looking back at the meeting room, he saw only a space, only to see it empty, not thinking "How much? That's right, he just saw "This is empty, empty" - also, after the meditation eye belongs to Consciousness boundless, he has stayed and the Consciousness has arisen for nowhere, now when that Consciousness has disappeared because of his will "Nothing" in advance in preparatory work, its non-existence, that is, the departure of that consciousness, when consciousness belongs to the non-existence of the origin which arises in concentration.
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36. And at this point, the sutta says: "It is completely transcendent of the Unconformity , knowing that" Nothing, "he attests and abides in the Outer Realm " ( Vbh. 245 ).
37. " Completely " was explained. " Beyond Boundless Circumcision ": Here too, this meditation is called "origin" in the way that is solved, and the object of that meditation is also called. Because the object is also "boundless" in the way it is said, and since it is the object of the second jhāna, its "origin" in the sense of shelter, as the "land god" is the dwelling place of gods, therefore, is a place of immortality. Also, it is "boundless," and because it is a meditation nucleus of that kind, it is the base of this meditation in the sense of place of origin, as Kambojà is the base or dwelling of the horse. "Base" with the same boundless Consciousness. Therefore, it must be understood that "complete transcendence of the infinite wisdom" is to include both meditation and its object, since this "base", this land, included in non-possession, must be witnessed and abiding by transcendence, non-being, non-attachment to meditation without boundaries, both meditation and object.
38. "Nothing at all" (nakhi kinci ): To say here, the practitioner is volitional as follows: "There is nothing." He makes it selfless to make it absent, disappears, finds that nothing, so to speak, is void (Vbh.226 ) is expressed in the same way as understanding (easy to comprehend) the nature ofpassability . However, the meaning should be understood in the manner described above. Because the sentence "He makes it become non-existent, makes it absent, makes it disappear" is to say about a person who does not consciously consciously he does not pay attention, observes it, but only observes its non-existence, its emptiness, its distraction; This sentence has no other meaning (cf Ch.XXI, e. 17).
39. He does not possess possession of land: "this country" does not have ( kincana ) so calledakinncana . Refraining only the disappearance of consciousness belongs to not boundless. This possession is "origin" in the sense that it is the basis for that meditation. Left as before.
The above is a detailed explanation of the non-possession of the land.
40. When the practitioner wants to cultivate the non-ideal idea of origin, first of all, it must be skillful in five ways, about the realization of non-existence of the land. Then he must see danger in the non-possession of the land and benefit in something higher as follows: "This meditation has infinite Consciousness is its closest enemy, and it is not as calm as the Phi phi phi or "Think like disease, like lumps, like arrows ... this is calm, noble, it is non-ideal non-ideal origin." ( M. ii, 231 ): So after abandoning clinging to non-existence of the land, he should consider the non-ideal idea of non-ideal view of calm. The practitioner should meditate repeatedly to meditating on the non-existence of the arising state, taking the non-object as the object of that meditation, to refer to it as "tranquility", and the meditator should pay attention to it. , contemplate it, affect it with its range and its origin.
41. When the meditator concentrates to him in the above manner, the hindrides are overwhelmed, the thoughts are settled, and the meditator becomes concentrated in the perfection of the law. The practitioner who practices it generates many times to make it prosperous. When one cultivates in such a way, the non-perception of the non-perception originates, the four aggregates that make up the meditation of the non-existence of the object as its object, of consciousness before it as an object. And here too, the method of interpretation is to be interpreted in the manner stated.
42. And at this point, the sutras say: "By passing completely non-possession of the land, the testimony and the refuge of non-thinking non-origin." ( Vbh, 245 )
43. "Absolutely" as explained. "Passing the Non-possession of land" refers to both meditation and "non-possession"
44. Non-perception of origin: At that moment in the meditator, there is the idea that, in its presence, this meditation is called "non-ideal non-ideal origin" and in Vibhanga , a person who is first determined to be unbelievable or unimaginable, "said:" he refers to the same non-possessed object as tranquility, The so-called "people do not imagine nor think". ( Vbh. 263 )
45. Here, "he is willing ... is calm" means, he is interested in this meditation is calm because of the calm nature of the object as follows: "meditation is really peaceful , because it can make even non-organic into its object, which still exists. "
If one considers it as "tranquility," how can one overcome? Because no desire really wants to reach it.Because, although he refers to it as "tranquility," but where he does not have the interest or reaction or inclination as "I will meditate on this" or "I will attain this meditation. "or" I will decide on its length "or" I will leave it "or" I will observe it "Why not? Because non-ideal states are non-existent and better than non-possessive.
46. For example, a king is going through a street with a king's guard, riding on a wooden elephant, and he is looking at the workers wearing a bag and a scarf, They are making handicrafts like ivory carving, etc. Their hands and feet are covered with dust of ivory powder. Then, while the king was satisfied with their skill and thought, "The artisans This is very skillful. They have trained well. " But the king did not think, "Oh, I wish I could give up my place and become a craftsman like that, because of the great benefits of the throne of the king. Likewise, this meditator, although meditative, is meditated, but where he has no interest, response or attention, such as "
47. When one mediates this meditation as "tranquility" in the way he speaks, he attains the supreme supreme perception of that thought, which he is called " and about him, we say "he meditates this meditation with the remnant action."
"Meditating on the overwhelmed minds" is the fourth inseparable meditation in which the attainments reach an extremely subtle level.
48. Now to specify the type of great significance have reached, so this idea that meditation is called non-ideal non origin idea, Vibhanga said: "Africa is the land of great ideal non mental states or mental states boston reached where a non-ideal non ideal origin or where a person was born in it, or where a non-ideal non resident great optimism in this life. " ( Vibhanga 263 ). What you want to say here is the state of mind and mental state in which one has attained.
49. noun meaning here is that meditation, with its connection state, no ideas nor non-ideal due to the rough idea of absence and presence of subtle thoughts, so-called "non non-ideal thinking. It is "non-thoughtless" and is a "land" because it is composed of mind and state.
50. Or: Thought here is not great, because it can not make decisions of a great task, but it is not non-ideal, since it is present in a subtle state, as a leftover practice , so it is "non-ideal non idea", is a country with the means cornerstone for other states, it is "non-ideal non ideal origin".
And here is not only the new idea is so, but life is also non-life non-life, consciousness is also unconscious, contact is also non-contact non-contact, and so on the related law rest.
51. And should clarify this with the initial examples of oil on the bowl. A small pet bowl filled the bowl and then flattened it. At the drink porridge, a sage said to bring the bowl. He said: "White germ oil in the bowl." But when the tibetan said: "Hey urin, bring oil here to me to pour into the oil pipe."He replied: "Bach virtue without oil". Here, as is the case with oil in the oiled bowl, it can not be poured into porridge, and no oil is meant to be poured into the oil pipe. Likewise, this idea is not unthinkable because it can not do the decisive task of thought, and it is not unthinkable because it is present in a subtle form as a remnant.
52. But what is the task of thought here? This is the recognition of the object, and the arising of the object as the object of wisdom. But it can not make the cognitive task determinative, as the warmth in the warm water can not do the job of boiling and it can not produce lust by the object of wisdom in the way that This can be done in the case of other meditations.
53. Indeed, no bhikkhu can attain liberation through the five aggregates associated with non-perception of non-perfection if he has not yet done analysis for other aggregates (see Chapter XX, paragraph 2 and next). And even more so, though Sariputta or a very intelligent person and intellectual gifts like him, can do that, it must be done by teamwork: "So, This does not exist now, and after its existence they disappear. " ( M. iii, 28 ), not the real direct knowledge of each dharmas when they arise, that is the subtle level that meditation attains.
54. And this meaning should be clarified by the example of water on the road, as well as the example of oil on the bowl. A little uncle is walking in front of a great virtuoso while traveling.He saw a little water and said: "White virtue has water, great virtue to remove sandals." Then the great virtue said, "If there is water, then bring your bathing suit to bathe." But he said: "Great virtue, no." Here, "there is water" is in the sense that it makes wet shoes. And "no water" is in the water meaning to bathe.Likewise, this idea is "illusory" because it can not do certain things of thought, and it is also not "thoughtless" because it is present in a subtle form as a remnant action.
55. And this meaning should be clarified not only with these examples, but also with other adaptive examples.
"Certificate" and "stay" have been explained.
The above is a detailed explanation of the non-perception of non-perception as a meditation subject.
[Generality]
56. Thus,
The unparalleled Savior said: The
four realms of the mind
know these general things.
Will not be in vain.
57.
Because of the jhāna jhānas The
object of passage of the object
is composed of four
minds which do not receive the passing of jhānas.
58. In the four formless beings, the first form is to pass through the generals of material form, the second form of color is to pass through the air, the third form is to overcome the arising with the object, and the fourth formlessness is due to overcome the disappearance of the awareness of the object. Therefore, they need to be understood to be four in number, with the passage of objects in each case. But the rúpa does not accept a passage of the jhānas, because in the four jhāna jhānas there is no passing of the jhānas as in the case of the jhānas. This formless meditation has only two jhānas that are exhaust and one centered.
59.
So, they gradually subside.
Each meditation is more subtle than meditation before it.
There are two illuminating images.
That is the length of the cloth, and the floor.
60. For example, there is a four-storey castle, on the first floor there are five kinds of sex in the form of subtle beauty such as celestial, celestial and celestial music, food flowers, bed mattress and so on and on the floor. Secondly, these are more subtle, the third is more subtle and the fourth is subtle, yet they are still floors and there is no difference between them in terms of nature. The subtle sequence of five pleasures that this floor is more subtle than it. Again, such as one-layer, two-layer, three-layer, four-layer fabrics, weave with coarse, more fine, and more subtle textures than a woman, all four of which are the same size, although the numbers are four, they differ only in subtle and subtle temperament. So even though there are only two jhānas in the four formless ones, namely the equanimity and the equanimity,
And about the fact that each meditation is more subtle than meditation before it has the following image.
62. There is a hut on a dirty place. A man came to the place, so that he was impure, and laid his hands on the tent. A second person leaned against him. The third came and thought, neither of them was good, for if the tent fell, they would surely fall. Then we stand outside. So instead of leaning on the second person, he stood outside. Then a fourth man came to him, and because of the unstable nature of the first two, thinking that the outsider was stronger, he leaned against him.
63. The space from which kasina has been removed, such as the tent building site. Consciousness is not boundless, taking space as an object, because of the dislike of subtle colors, is like the first to cling to the tent because of abusive damage. Consciousness of boundless origin, whose birth depends on not boundless, is like a leaning on the tent. Consciousness belongs to the non-possession of the land, instead of taking the unconditioned consciousness as the object, taking the non-existence of it as the object, such as the third, after considering the unrest in the first two, on the second, but standing outside. Consciousness of the non-perception of non-perception, incarnate in the unconditioned state of consciousness, the consciousness out, that is, in the non-existence of the former consciousness - such as the person standing on the third person, after consideration I felt unsettled in the first two, and thought the outsider was smart.
64.
And while this is so,
this consciousness takes it as an object.
Because there is no good as
well as a refuge on the king to live
.
65. For though the consciousness of the non-perception of non-perception originates as follows: "This meditation has infinite wisdom as an enemy, though it is still an object because it does not. There are others, just as people, because of their lives, must depend on a king whose faults they perceive. see its faults, and the reason for this is that no better objects are found.
66.
As a high ladder
Flying into the fulcrum
Like a mountain
rider Rebounding to the top of a mountain
Like a man standing on
a knee In two knees
Every meditation based on meditation The
same way.
The ten chapters called "Descriptions of the Formless Meditations" in the Commentary on the Purification of Pure Land Meditation, were drafted for the purpose of making good people happy.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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