(Samādhi-hiddesa)
-ooOoo-
(Imagination of impurities in food)
1. Now, to the presentation of the Unimaginative practice for food, listed in "One Idea" next to the non-origin. (Ch. III, e. 105)
Here, food (àhàra) is something to feed ( àharati : bring, arise). It belongs to four categories: physical food, real food, real life, and real life.
2. But here, what feeds what? The food consists of eight things that nutrients are eighth (see Ch.XVIII, d.5 onwards). Feeding the three sensations. Practically feeding the rebirth of the three types of beings.In the real way of raising nama-rupa at birth.
3. When there is a real group, there is grave clinging (danger)? When there are real food, love, bring danger? When there is a reincarnation, the danger? When there is real rebirth (associated with rebirth) brings danger. To demonstrate how terrible they are, the troupe needs to be clarified with the example of eating offspring, ( S. ii, 98 ), as skinned cows ( S. ii, 99 ), Verbally with the example of a gritty pit (S. ii, 99 ) and realistic with the example of a hundred sticks ( S. ii, 100 ).
4. But about the four types of food, there is only food, drink, chewing, tasting, which is referred to here as "food" in this sense. The sensation arises as the recognition of the impure aspect of this food called "impure food".
5. A person who wishes to cultivate impure food, must study the subject of meditation and be sure that he or she is not suspicious of what one has learned. Then he should go into solitude and observe the ten impure aspects of the true truth about the departure, the search, the use, the secretion, the container, the undigested, the digested, the result , the outflow, the stain.
1. Here, about the departure : Even if one has been ordained in such a great teaching, after reading the scriptures or practicing can be all night, after getting up early The functions in the temple courtyard, or sweeping the yard with the Bodhi tree, taking water and washing water, after personal hygiene, then sit down at the meditation object two dozen times and stand up, it must take the bowl, left behind the deserted mountains and forests of the monastery bring happiness in solitude, where there is shade, clear water, with clean places, cool, loving, of the saints, to go to the village for food, like a wildcat, heading to the cemetery.
7. And when he departs, from stepping down from bed or chair, he must step on a dusty carpet and bird droppings, etc. Then, he must watch the door step, It is more impolite in the room, as it is often dirty because of bat faeces, rat droppings, etc. Next, the lower court is more disgusting than the upper court, as it is filled with feces, pigeons, etc. Next is the land, but it is more disgusting than the courtyard because it is full of hay, leaflets fall out, urine, faeces, phlegm of the sick little monkeys, and in the late afternoon it is dirty with water and mud, And he must see the path to the monastery, even more disgusting than the garden.
8. Then, after paying homage to the Bodhi Tree and the Buddha's Power, when standing where the meditator often stands to think, should the beggar go begging, he begins to think: "Instead of admiring the shrine as a pearl , and contemplate the lovable Enlightenment like this kind of tail, and the beautiful place like the gods' castle, now we have to turn away from such a lonely place to leave for the food. " And on the way to the village, the scene of a road full of thorns, bumpy road because of the whirlpool, waiting for the yogi.
9. Next, after he had dressed in a veil like a veil covered with scabies, he wrapped his belt around his waist, as if he were carrying a piece of clothing, like a man covered with a skeleton, When he approached the gate of the village, he could see a body of elephants, horses, buffalos, humans, snakes, and dogs waiting, and not only Seeing them, you also have to bear the nostrils are attacked by their rotten odor.
Next, when the practitioner stands at the gate of the village, he also has to investigate the village road to avoid the danger of elephants, horses, etc.
10. Thus, the experience of this impurity, starting from the step on the carpet and ending with all kinds of death must see, must smell, yoga practitioners have to undergo for the real. "Ours is indeed a pacifist!"
It is the contemplation of the impure nature of the unity of the departing side.
11. 2. What about search ? When the practitioner has suffered a mental impaired when walking, and has reached the village, wearing a healing pad, he has to wander the village from house to house as a beggar with a fork. hand. And about the rainy season, any trip to where he is flooded with mud and up to his calf. One hand in hand, one in hand. In the hot season, the practitioner must wander with his body dusty, grass litter, ceiling (meaning dust from the wind). When you go to a certain house, you have to see, even to enter the holes, and the ponds are full of flies, and all kinds of worms, a kind of water mixed with fish wash, With rice, spit, saliva, dog excrement, pig excrement, nothing missing, from which fly up and parked on y, bowl, on the head of the practitioner.
12. And when he goes into a house, there is a donkey, who does not give. And when given, someone for rice cooled from yesterday, sliced bread, broth was rotten, etc. Some people do not give, said: "Great virtue go on," someone keep silent, do not see he. Someone avoided. Some people responded with harsh words such as "Go away, go head shaved head". When wandering in such a village to beg as a beggar, he must leave the village.
13. This experience, beginning with the entry into the village and ending with the departure of the village, a disgusting experience caused by dirty water, mud, etc., had to be trampled on, seen, and enduring, That experience must be experienced for the true union: "Oh, the truth is really a disgusting affair!"
That is the abomination (impurity) that needs to be observed in terms of search.
14. 3. What is the use of ? After having made enough food to eat in that way, sitting comfortably in a comfortable place outside the village, as long as the practitioner has not got his hands on it, he can invite a bhikkhu Glass or a decent person, if you meet, to share the food. But when you put your hands on it for hunger, you will be ashamed to invite someone to eat. And when he has crushed his food, sweat dripping down his fingers made all dry foods wet.
15. And when its good appearance is broken by squeezing, making a rounded handle into the mouth, then the lower teeth work as a mortar, the upper teeth like a pestle, tongue like hands. . The food was crushed by a pestle like the food in a dog's feeder, while he swung it around with his tongue. Then the saliva at the tip of the tongue drenches it, the thick saliva behind the tongue soaking it, dirty at the root of the toothless toothpick, also penetrates it
16. When crushed, so contaminated, this particular compound now loses its original color, becomes a complete vomit like dog vomiting in a feeder . Despite the fact that it is so, it can still be swallowed up because it is out of sight.
The above is the impersonal nature should be consistent in terms of use .
4. 4. What is the secretion ? Buddhas, Toxicates, and Switches have only one of the four hidden secretions, bile, sputum and blood. But those who are less virtuous are smuggled all four things. So, when the food came to eat and go inside, and then, where a person who secretes more honey becomes nausea mixed with madhuka oil , where a person talks more, it is like mixed with leaf nalabala , where a person produces a lot of pus, it is like mixed with rotten milk and where one extra blood, it is dyed, completely vomited. This is the impure aspect of smuggling that needs to be addressed.
18. 5. What is the storage area ? When the food is in the abdomen and mixed with one of the above, the place where it comes in is not a gold plate, silver plate or crystal plate. Conversely, if it is swallowed by a ten-year-old, it is found in a hole that contains ten years of decontamination. If it is swallowed by a twenty year old, thirty, forty, fifty, sixty, seventy, eighty, ninety, if it is swallowed by a hundred years old, then it sees itself. housed in a bucket of one hundred years without washing. This is the impure aspect of the container that needs to be observed.
19. What is not digested ? After this food came to such a place as its storage, as long as it was not consumed, it remained in place, surrounded by dark shadows, winds streaming into it, tinged with all kinds of odors. completely stinky stinking nausea. And just as an off-season cloud rains down into a drought, the lakes are full of trash and dead bodies, snakes, dogs and so forth. At the gate of a nearby village, it burns in the heat of the sun, Also, what was swallowed up that day and the day before that stayed there together, locked up under the talk, bubbled by the fermentation by the heat of the fire in the body , the food becomes an abomination. This is the impure nature of the indigestion.
20. What is the aspect of what is being digested ? When food is swallowed, it is cooked completely by heat in the body, it does not turn into gold, silver, etc. as the gold ore, silver ore is cooked gold.Instead, it bubbles, bubbles turn into feces, and is filled with food, such as brown clay packed into a tube by a mason, and it becomes filled with urine. optical. This is the impure nature of the food that is to be digested.
21. 8. What is the resultant aspect ? When it is digested, it produces all sorts of dirty things including hair, feathers, nails, teeth, and the rest. When it is not consumed, it produces a hundred diseases that start with itching, measles, smallpox, leukemia, fluid, lung, cough, diarrhea, etc. It is the result of it.This is the impure nature to observe in terms of results.
22. 9. What is the exit aspect ? When it is swallowed, it enters by a door, which then comes out when it comes out with many doors in the way it begins, "from the ear, from the ear" ( Sn 197 ). When swallowed, it is swallowed up with a crowd of people gathered. But when it comes out, when it's turned into faeces, urine and so on, it's only secreted in loneliness. On the first day, people like to eat it, blooming face, full of happiness and joy. On the second day, two nostrils were held to expel it, grimace, grimace and sadness. On the first day, people swallow it with satisfaction, craving, gluttony, passion. But on the second day, after one night, people excrete it with boredom, shame, humiliation and malice. Therefore, Co Duc said:
23.
"Formal dining is assessed great
pet to chew, things soft sipping
All enters by one door
, but by nine gates they spill
Formal dining such a precious
pet to chew, things soft sipping
People like eat only you,
but only excreted in solitude,
precious food how
to chew hard to chew, soft to eat
when you eat high pleasure
when the excitement is silent,
precious food which
pet to chew, sipping soft stuff
Just one night passed well enough
to turn them into a rotten thing tha UE.
This is the impure nature that should be observed on the edge of the mouth .
24. What is the smear aspect? To At the time of its use, the practitioners dirt their hands, lips, tongues, and tongues, and these things become abominable because of food stains. And even when cleaned, it must also be washed several times to make the smell go away. And just like when the rice is boiling, rice husks, rice balls, etc ... float on top and smudge the mouth, the ring, the pots, when you eat, when the food rises while it is cooked and boiled by the fire in the body throughout the body, it turns into a toothpaste to dirty teeth, turned into saliva, phlegm, etc., dirty tongue, tongue, etc. and it turned into the ear, nasal decongestants, urine, eyes, nose, and urinary tract. And when these doors are dirty, they do not become clean or desirable in spite of the daily bathing. There are several of them, after washing it, People have to wash their hands, not with all their disgust, whether they are washed two or three times with clay, cow manure and agarwood. This is the impure inertia of the dirty aspect.
25. When you observe the impurities in the ten aspects as above, hit it with the range and the four, the delegation clearly disgusted him. The practitioner training him many times, develop, make it full.When one does so, the hindrances are overwhelmed, and the mind of the meditator is concentrated at the periphery, but not determined by the profound nature of the troupe as a dharmakaya. But it is clear here that when the mind is impure, that is why the object of this meditation is called the "thought of impure food"
26. When a monk practices the thought of impure food in this group, the mind is back, rebounded before the delicious lobster. He feeds himself without food, only for the sake of crossing the sea of misery, eating with the will of a flesh-eating man to pass through the desert ( S. ii, 98 ). At the same time, he was able to relate to the five desires he understood completely, not difficult, thanks to the understanding of the real. He thoroughly understood the aggregate thanks to completely understand the five merits (five sensual). The practice of mindfulness leads to the fullness of the place through the impure mind in the food. He was in the path consistent with the idea of Impure. And even if he did not attain the goal of immortality in this life, at least he was going to a good deed.
This is a detailed explanation of the impure practice of food.
27. Now, to the presentation of the Four Great Analytical Exercises, listed as the next " An Analysis " of Imaginary Imagery about food.
Here, the analysis ( vavatthàna ) is determined by specifying its individuality. "Attention to four," "meditation subject of four great" or "four great analysis" all say the same.
This analysis is presented in two ways: summary and detail. It is presented according to the Mahasatipatthana, D. ii., 294 , and is detailed in the three Mahāhatthipàdùpamà (Monuments of Mankind) (M. i, 185), Ràhulovàada Rahula (421) and the Dhàtuvibhanga (Gender Difference) (M. iii, 240).
28. It is briefly mentioned in the Monk Mindfulness, for a person who is interested in meditating on the four major categories as follows: "Monks, as a skillful apparition or disciple After the slaughter of an ox, and sitting at the intersection of the butcher, slicing it in pieces, too, the monks, a monk observing this body, no matter what, The use of this is only four: In this body, this is the land, the sea, fire, the great. " ( D. ii, 294 )
29. The meaning is as follows: (comb). Put on how, how to use: is in any majesty any go, standing, lying or sitting.
30. Like the butcher that feeds the cow, bring it to the meat oven, tie it up, and fatten it. When he was killed, he did not lose his "cow" idea until it was broken into pieces. When he had divided the cow, when it sat there, it lost the idea of "cow" and the idea of "flesh" arise. He does not think, "I'm selling cattle" or "They're bringing cows" that he thinks "I'm selling meat" or "They're carrying meat".Similarly, this monk, when he was a fool, whether he was a layman or a Buddhist monk, did not lose the "sentient beings" idea, or the "person" or "self-nature" This, by the way, is composed of four elements, no matter how they are used, is composed solely of four elements. But when the monk analyzes the body as consisting of the four elements, he loses the thought of "being," and that mind rests on four major categories. Thus, the Buddha said: "Monks, as a skilful juggernaut ... so too, a monk observes this body ... is composed of local, hydro, fire, and leprosy. ".
31. In the Mahātthipadūpamà Sutta the detailed analysis of the Four Elements is given in detail to a very insightful person, and his meditation subject is four major categories - Rāhulavada and the Dhātuvibhanga , as follows:
"And this sage, what is the inside?" Anything in the individual's body, coarse, hardened, attached, like hair, feathers, nails, teeth, skin, meat, tendons, bones. myeloma, kidney, heart, liver, kidney, heart, liver, lung, intestinal, intestinal, stomach, feces, and anything else; internal, individual, , this is called the internal boundary. (M., 185)
"And sages, what is water in what is internal, personal, water, liquid, clinging as bile, talk, pus, blood, sweat, fat, tears, fat skin, saliva, nasal discharge, water joints, urine, and anything else attached to the body internally, of individuals, of water, of liquid, were clinging. (so called internal hydrosphere) ( M. i, 187) .
"And sages, what is internal fire?" What is internal, individual, fire, hot substance, clinging, that is, what causes the body to heat up, mutilate , what makes things eat, drink, taste, be clever, or all other things of the body, personal, under fire, hot substance, clinging - this is called internal fire "( M. i, 188).
What is internal, individual, wind, belonged to nature, clinging, wind blowing, wind blowing, wind in the belly, the wind in the bowels, the wind blowing through the limbs, breathing in, breathing out, or anything else in the body, personal, wind, belonging, clinging - this is called " ( M., 188 )
32. This is an explanation of the unknown nouns. "Intramural, personal": Both indicate what belongs to oneself, for what belongs to oneself arises in the self ( attani jātam ). That is to be included in one's continuous stream. It is called "internal" because it arises in the self, as in the world of the story of women together called "the story of women." (comb)
33. Hardness: stiffness, roughness: rough. Attempted: caught in a tight way (by karma). It means being clenched, hugged, closely linked as "me" and "me".
34. (brain) Here the brain needs to be added, because the boundary should be understood to be composed of twenty elements.
35. Water ( àpo ) is a flowing ( appoti ) flowing, ( pappoti ) to a place where it becomes a state of flow.The liquid ( àpogata ) is what goes ( gata ) in the water ( àpo ) like water by the karmic retribution, etc. It is the coherent nature of the water.
36. Fire is warming up. The hot stuff is something that goes in the kind of fire, which has the characteristic of heat. What causes the body to heat up: that is, when it is agitated, it is as hot as a fever, a day, and so on. Vulnerable: it gets old, reaches the decay of the body, the health, the skin. the hair is reddish-brown, etc. The burning: it causes the body to heat up, causing people to cry: "too hot, too hot" want to bathe a hundred strolls, want to oil gesìsa etc ... and want the cool breeze of a fan.What is eaten, tasted, completely digested: by the fire of the inner world, what we eat and drink is peppered, which means being pressed out of water. And here, the first three types of fire of the world, that is, "warmed up" "mutilated" "burned" of all four sources (see Ch.XX, 27) and the last "digested" Occupation.
37. Wind is defined as blowing. Nature is what goes into the winds, with the characteristics of the wind, as the wind blows: the winds (energy) bring up the cause of vomiting, belching, etc. Blowing down: Go down the drain and stool. Wind in the abdomen: energies outside the intestines. Intestinal winds: energies inside the intestines. The wind goes through the limbs: the energy that produces the stretching, and is distributed through the limbs and the whole body by the nervous system. Breathless: The wind from the nose goes in. Breath out: Wind from the nose. And here, the first five winds belong to all four sources. Breathlessness is caused by the mind.
In each case, the sentence "and anything else", including water, fire, or gender, is in the other three (for example, "the boundary is in the radiance and the world." ).
38. Therefore, all four sexes are described in details as 42, 20, 11, 4, and 6.
39. With regard to the method of practice here, the four distinctions in detail such as "Hair is the locality, hair is the locality" (or territory) seems to confuse a monk. The object of meditation becomes clear to him if he is interested in it as follows: "What has the characteristic of hardness is the local, has the characteristic sticky is water, has the characteristic of ripening is fire, maintainability is good ". But when a person does not understand very well the subject matter in this way, it is blurry and not visible to him. It only becomes obvious to him if he approaches it the way it was before. Why?
40. For example, two bhikkhus are reading a prayer book with many duplicates of the book ... then the savior will fill the vacant space (the duplicate place has been removed) once or twice, then he Continue to read the sutras, just say two duplicates at the beginning and the end, and the slower the rest must repeat all the duplicate place was empty. "What kind of man do you read?" "You do not have to have the time of your lips, if you read this, how can you be familiar with the canon? "This guy, what kind of chant? Do not let people go to the end of the sutta? If reading that type, when will people read the full text of this sutta? "Therefore, the detailed analysis of four major hair, hair, etc. for those who understand the seemingly redundant,
41. Therefore, first of all, the wise person wants to cultivate this object of meditation, so that he can become a monk. Then he should pay attention to his physical body, and distinguish the short one as follows: "In this body, what is hard, rough is the earth (gender), what stick and flow is water, what makes the nine or hot is the fire, what is maintained or moved is the great. " And the practitioner should pay attention, or pay attention to it, repeatedly observed, is "land, water," ie, contemplating this body as the four elements, not a being, not self .
42. When he attempts that way, he soon arrives at that place, which is strengthened by the enlightenment of the classification of the great races, and this is just the attainment of the doctrine. It has specific characteristics.
43. Or, there are four parts of this section spoken by the Chief of the Order (Sariputta), with the purpose of proving that there is no fall in the four major categories: "When there is a space surrounded by bones, ribs, meat and the skin has a good word "( M. i, 190 ). And one should analyze each of these things into a separate entity, separate them from the hands of knowledge, and then distinguish them in the way they say, "In these things, what is hard, rough is the place. And the practitioner should pay attention to it many times, paying attention, observing it as "only the locality", not a being, not a self.
44. When he attempts in that way, soon to arise in that place, he is strengthened by wisdom, enlightening the classification of the four major religions, , because it has individual characteristics as the object.
This is the method of cultivation when the general analysis is presented briefly.
45. The detailed methodology should be understood as follows. A meditator who is not very sensitive to insight, who wants to cultivate this meditation subject, learns the details in detail from the 42 aspects, from a master, and lives in a proper place of residence. of the type described. Then, when he has accomplished the duties, he should go into solitude and cultivate the meditation subject in four ways: (i) with elements, in theory, (ii) with elements of the theory, (iii) with characteristics, theories, (iv) with characteristics, theories.
(i) With components, the theory
46. Here, how do you cultivate this subject "with the ingredients of the theory". That is when he analyzed the following: "In 20 parts, what is hardened form is the boundary," he analyzed the following: "In 12 parts, the fluid called water, , is a mesmerizing water, "and he analyzed as follows:" In 4 parts, what is cooked is fire ", and he defined as follows:" In 6 parts, what is the form of maintenance? When one analyzes them in such a way, they become clear to him. When he attentively observes them, observes them repeatedly, watches them, regulations.
(ii) with the components of the plot.
47. However, if your meditation subject does not succeed in cultivating the above, then you should practice it with the elements by way of the meditation. How? The bhikkhuni must first carry out the instructions mentioned in the thirty-two articles under the description of the Body of Mind as a meditation subject (Ch.8, 48-78), that is, seven In learning, ten skillful attention. And he needs to start by memorizing, in order of the downstream and upside, the five groups of "hair, feathers, nails, teeth, skin" does not give up a dish. The only difference is that in the body of mind, after the mind of the hair, etc., in color, shape, direction, residence and limitation, The mind is determined by the four branches. So at the end of each section, after the hair, etc.
48. These are called hairs that grow on the skin in the skull. Here, as the kuntha grows on an ants nest, the apex of the ancestor does not know that "the kuntha grass is growing on me", the kuntha grass does not know "I am growing on an ant nest"; "Hair grows on me," the hair does not know. "Hair grows on the skin of the skull." They do not have the same concern or observation. Thus, the so-called hair is a special component of this body; it has no thoughts, no uncertainty, no emptiness, no self, just boundaries.
49. Hair on the skin in the body wrap. Here as well as when the dabba grows on a park in an empty village, the park can not know "The dabba grass grows on me," but the dabba does not know "I grow on a park in an empty village." Also, the inner skin of the body does not know "Hair grows on me", hair does not know "I grow on my skin to cover my body". They do not care about each other. Thus, the so-called hair is a part of this body, without thought, indeterminate, empty, not self, just a hardened boundary.
50. Nails grow on the toes of the toes. Here, just as the children playing the game punctured the seeds of the madhuka with the pointed spears , the spikes do not know "The maduka seeds are on me" that the madhuka seeds do not know " pierced with a pointed tree ". Also, the toe fingers do not know "The nails that grow on my head" the nail also do not know "We are growing on the toes of the toes."They do not care about each other, do not observe each other. Therefore, the so-called hoof is only a special part of the body, without thought, indeterminate, empty, not self, just hardened.
51. The teeth grow in the jaw. Here, as well as when the pillars are placed in the potholes and cemented by the potholes, the pillar does not know that the "Pillar is in us", the pillar does not know "We are placed in stone hole ". Also, the jaw does not know "teeth grow in me", teeth do not know "I grow in the jaw bone". These things do not bother each other, do not observe each other. Thus, what is called the tooth is only a special part of the body, without thought, indeterminate, empty, not self, just hardened.
52. The skin is found covering the body. Here, as well as a gong covered with a damp cowskin, the bras do not know "I'm wrapped with wet cowhide", but the cow does not know "A girder is covered".Likewise, the body does not know "I'm wrapped in leather", nor does the skin know "A body is covered". These things do not bother each other not to observe each other. Therefore, the so-called "skin" is only a special part of the body, without thought, indeterminate, empty, not self, just hardened.
53. Flesh is found throughout the skeleton. Here, as well as when a wall is plastered with solid clay, the wall does not know "I'm plastered with clay," but clay does not know "I'm plastered on the wall."Also, the skeleton does not know "I have been plastered with flesh" (which is nine hundred pieces), but the meat does not know "A skeleton is plastered with me. called meat is only one component of this body, no thought, indeterminate, empty, not self, just hardened.
54. The tendon is found in the body that connects the bones together. Here, just as the rattan and wood are bundled together with creepers, clouds and wood do not know "We are wrapped together with vines," the climber did not know. "Clouds and wood are wrapped. together with us ". Likewise, the bones do not know "We are bundled together by ribs," nor do they know "The bones are bundled together with us." These things do not bother each other, do not observe each other. Therefore, the so-called tendon is a special component of this body, without thought, indeterminate, empty, not self, just hardened.
55. Bones are found in the toes of the toes, bone in the bones of the legs, bones in the bones of the bones, in the bones of the hip, in the bones of the bones, The neck bone is found to support the skull.The skull lies on the neck bone, the bones on the spine, the spine on the hip, the hip on the bone, the bones on the femur, the femur on the bones, and the bones on the heel bone. .
56. Here, just as when the brick, wood or dry cow dung is erected, overlapping, the underside does not know "Each of us holds the child above," and the ones above are not. "Each of us lies on the bottom."Also, the heel bone does not know "I'm holding the fish bone," do not know the bone "I'm supporting the femur," the femur does not know "I'm supporting the bone", the bone does not know " hip bone, "hip bone does not know" I'm supporting the spine, "the spine does not know" I support the neck bone ", the neck bone does not know" I support the skull " neck bone does not know "I'm on the spine", the spine does not know "I'm on hip", hip bone does not know "
57. The pulp is found in all kinds of bones. Here, as well as when boiled shoots are placed in bamboo shoots, etc., bamboo shoots do not know "shoots are placed in me" and bamboo shoots do not know "We are in bamboo shoots". Also, the bone does not know "my spinal cord is in me", the bone marrow does not know "I am in bone". These things do not bother each other, do not observe each other.Therefore, the so-called marrow is only a special part of this body ... there is no thought, uncertainty, emptiness, no self, just solidarity.
58. The kidneys are located on either side of the heart, which is bound by the largest vein that comes from the nape of the neck with a single corner, but turns two after running a short line. Here, just as, when two mangoes are tied together with their stalks, the stalk does not know "A pair of mangoes are tied together by me", the mango pair did not know "We tied together with the stem. " Also, the big vein does not know "The two kidneys are tied together by me", the kidneys also do not know "I was tied with a large tendon." Therefore, the so-called kidney is just a special part of the body, no thought, uncertainty, emptiness, not a self. fall, just hardened.
59. The heart is found inside the body, near the ribs. Here, as when a piece of meat is placed near an old chassis, the car does not know "A piece of meat is placed near my middle," and the piece of meat is also unknown. "We are near the middle of the inside an old car frame ". Also, inside the ribs do not know "A heart near my middle," the heart also do not know "I am near the middle of the ribs inside."These things do not bother each other, do not observe each other. Thus, the so-called heart is only a special component of the body, no mind, no uncertainty, no emptiness, no self, only a solid boundary.
60. The liver is found in the body, near the right hip between the breasts. Here, as well as when two lumps of meat are attached side by side a pot, the pot hips do not know "A lump of twin meat is attached to me", lump meat also do not know "I was mounted on the pot". Also, the hips must be between the breasts do not know "Liver is next to me", liver also do not know "I am next to the right hip between the breast". These things do not bother each other, do not observe each other. Therefore, the so-called liver is only a special part of the body, no thought, indeterminate, empty, not a self, just hardened.
61. Regarding histopathology , histopathologic findings are found in the surrounding of the heart and kidneys, while histopathologically uncovered tissue is found covering the skin under the skin throughout the body. Here, just as when the meat is wrapped in rags, the meat does not know "I'm wrapped in a rag," the rag does not know "The meat is wrapped in me". Likewise, the heart and the kidneys, and the flesh throughout the body, are unaware that "I am wrapped in diaphragm," nor can the tissue be known. "The heart, kidney, and flesh in the body are covered." They do not care about each other, do not observe each other. Thus, what is called the diaphragm is only a special part of this body, without thought, uncertainty, emptiness, not self, just solidarity.
62. The spleen is found near the upper abdomen, on the left side of the heart. Here, just as a cow dung is near the top of a barn, the top of the barn does not know "A cow lying next to us," the cow dung does not know. "We are on top of one. barn". Also, the upper abdomen does not know "The spleen next to me", the spleen also do not know "I am next to the upper abdomen." These things do not bother each other, do not observe each other. Thus the so-called "spleen" is only a special part of the body, no thought, indeterminate, empty, not self, just hardened.
63. The lungs are found inside the body, between the chest hanging from the heart and liver, and obscuring it. Here, just like when a bird's nest hangs in an old rice bowl, it does not know inside the old paddy. "A bird's nest in me," the bird's nest did not know. "I'm hanging in a pot. old rice ". Also, inside the body do not know "Lungs are hanging in me", the lungs also do not know "I'm hanging inside a body". They do not care about each other, do not observe each other. Therefore, the so-called "lung" is only a special part of this body, no thought, indeterminate, empty, not self, just hardened.
64. The small intestine is found inside the body, extending from the stalk to the stool. Here, just as when the body of a large snake rips its head to a bloody trough, the trough does not know "A serpent has been placed in me," the serpent also does not know "I stay in a red trough. " Also, inside the body does not know "A gut inside me", intestines also do not know "I am in a body". These things do not bother each other, do not observe each other. Therefore, what is called the small intestine is only a special part of this body, without thought, uncertainty, emptiness, not a self, just hardened.
65. The large intestine is found in the middle of the twenty-one rolls of the small intestine, connecting them together. Here, just like when the ropes sew together into a rope loop to clean the legs, the rope without the rope does not know "The ropes join together into me", the ropes do not know "I am Stitch together into a loop with strings. " Also, the small intestine does not know "the large intestine bundles together", the large intestine also do not know "We bundle the small intestine together." These things do not bother each other, do not observe each other. Therefore, what is called the large intestine is only a special part of this body, no thought, indeterminate, empty is not self, is just hardened.
66. The dead was what was eaten, drink, chew, tasted, lying in the belly. Here, like a dog in a dog trough, the dog does not know "the dog is in me", the dog does not know "I am in a feeding trough".Also, the stomach does not know "the food is in me", the food does not know "I'm in the stomach".These things do not bother each other, do not observe each other. Thus, the so-called stomach is only a special part of the body, no thought, indeterminate, empty, not self, just hardened.
67. Feces are found at the end of the intestine, like burning eight-finger bamboo and are called digestive tracts. Here, just as soft brown clay is buried in a bamboo burner, burning does not know "brown clay inside me", brown clay does not know "I'm in the bamboo tube"; Also, the stools do not know "the feces are in us", nor do they know "we are in the stool". These things do not bother each other, do not observe each other. Therefore, the so-called fecundation is a special component of this body, no thought , no emptiness, no emptiness, no self-assertion
68. The brain is found inside the skull. Here as well as when a lump of dough is placed in a dry gourd, the gourd does not know "a dough is in me", the dough does not know "we are in the dry pack".Also, the inner skull does not know "the brain is in us", the brain does not know "we are in the skull".These things do not bother each other, do not observe each other. Thus, the so-called brain is only a special component of this body, without thought, indeterminate, empty, not self, just hardened.
69. About the Secret, the circulation, attached to the net root is imbued with the body. While bile is found in the gallbladder. Here, just as when the oil seeps into a cake, the cake does not know "Oil permeates me", nor does it know "I sat on the cake". Likewise, the body does not know "the passage is permeable within us", the passage also does not know "I penetrate one body". And like, a bubble of vines that do not know "Rain in me", rain water does not know "I'm in vines bubbles." Also, the gallbladder does not know "Honey is in me". You do not know "I'm in the gall." These things do not bother each other, do not observe each other. Thus, the so-called bile is a special part of this body, without thought, indeterminate, empty, not a self,
70. Dam is found on the stomach and about a cup full. Here, just as when a fecal pile has bubbled on the face, the fecal pits do not know "On me there is a layer of effervescent foam", facial foam also do not know "I'm on the feces hole". Also, the surface of the stomach does not know "Damping on us", nor do we know "I am on the stomach". These things do not bother each other, do not observe each other. In the same way, the so-called "talk" is only a special part of the body, without thought, uncertainty, emptiness, not self, just water under stickiness.
71. Pus does not have permanent residence. It is found wherever the blood is deposited, broken, at the injured part of the thimble, thorn, fire or where the pimples appear. Here, just as when a tree is axed with a hammer, it will drain, when the chunks are not known. "The pus in me," the sap does not know "I'm in a cut." Similarly, the wounded body does not know "Pus in me", pus does not know "I am in that place". These things do not bother each other, do not observe each other. Thus, the so-called pus is only a special part of the body, empty of thought, indeterminate, empty, not a self, just a mere form of attachment.
72. About Blood blood flow is found throughout the body as honey. Storage blood is found to fill the lower part of the liver with a volume of about one cup full, soaking up the kidneys, heart, liver and lungs. Here, blood flows as well as the circulation. But the stored water is the same as when the rain enters an old rin soaked the soil, the bottom of the tree, the clods of this tree do not know "I'm soaked in rain", rain water also do not know " I wet the soil and the tree ". Likewise, the underside of the liver or kidney etc. does not know "Blood is in me", or "I'm wet", the blood does not know "I fill the liver under the liver, soak the kidney, etc." . These things do not bother each other, do not observe each other. Therefore, the so-called blood is only a special component of this body, without thought, uncertainty,
73. Sweat is found filling pores, hair roots when there is heat from fire etc. and it drips out of those holes. Here, just as when the lotus seeds are pulled out of the water, holes in the lotus are not known. "Water leaks out of me," and water dripping out does not know "I leak from the the lotus flower, lily flower ". Also, the hair roots, the pores do not know "Sweat dripping from me", sweat also do not know "I leak from the hair roots of hair roots." These things do not bother each other, do not observe each other. Thus, the so-called sweat is only a special component of this body, without any thought, indeterminate, empty, not self, just watery in solid form.
74. Fat is a thick oil found throughout the body of a fat man, and on the left leg, etc. of a lean person.Here it is like when a pile of meat is covered with a yellow rag, piles of meat do not know "Yellow rag next to me", yellow rag does not know "I am next to a pile of meat." Also, the meat on the body or on the left foot etc. do not know "The fat is next to us", fat also do not know "I'm on the meat side of the body or on the calf, etc.". These things do not bother each other, do not observe each other. Thus, the so-called fat is a special component of this body, empty of thought, of uncertainty, of emptiness, not of self, only of condensed form.
75. When tears arise, they are seen overflowing with two eyes. Here, just as the young children are filled with water, the indescribable remains of the "water in me", the water in the palm of my hand, does not know "I am in the calves". Also, the eye hole does not know "Tears in me", tears also do not know "I am in the eye hole". These things do not bother each other, do not observe each other. Thus, the so-called tear is a special part of this body, without thought, impure, empty, not self, just water in sticky form.
76. Fat countries are oil soluble substance is found on the back of the hands and palms, in heels and back paws, nose and forehead and on the top of the shoulder on the knob, as hot as fire vv.O here, Just as when the oil pan falls, the pan does not know "The oil is on me", though I do not know "I was sprayed on the pan". Also, the palms, etc., do not know "the fat is spreading on us", the fat does not know "I'm spreading on the palms" etc. These things do not bother each other. Therefore, the so-called water fat is a special part of the body, no thought, indeterminate, empty, not self, just watery in sticky form.
77. Seaweed is found on the tongue after it has come down from the inside of the cheeks, when conditions permit saliva. This is like when a riverbank is often runny, the surface does not know "water above us", the water does not know "I'm on the surface". Likewise, the tongue does not know "saliva from the sides of my cheeks lying on me", saliva does not know "I descended from the sides of the cheeks lying on the tongue." These things do not bother each other, do not observe each other.Therefore, the so-called salty dahlia is a special component of this body, empty of thought, indeterminate, empty, not a self, just a form of stickiness.
78. Nose water is found filling the nostrils or flowing down. Here, as if one was filled with rotten milk, the one that did not know "I was full of rotten milk," the rotten milk does not know "I'm in a trap". Also, the nose does not know "The nose is in me" and the nose does not know "I'm in my nostrils". These things do not bother each other, do not observe each other. Thus, the so-called water nose is a part of this body, with no thought, indeterminate, empty, not self, just water in sticky form.
79. Bone Joints are found in one hundred and eighty joints that lubricate them. Here, just as when an axle is removed from the oil, the shaft does not know "oil polish" even though it does not know "I polish a shaft". In the same way, one hundred eighty bones of the bones do not know "Water in the joints makes us smooth," the joints do not know "I smoothed one hundred eighty joints." These things do not bother each other, do not observe each other. Therefore, the so-called water in the joint is a special part of the body, no thought, indeterminate, empty, ... not self, just water in sticky form.
80. Urine is found in the bladder (bubbles). Here, just as when a large hole rises upside down in a fecal hole, many gaps do not think "The fecal penetrates into us," the water seep from the stool into the jar does not think "I'm in the ghetto " Also, the bubble does not know "Urine is in me", urine does not know "I'm in the bubble". These things do not bother each other, do not observe each other. Therefore, the so-called urine is a special component of this body, with no thought, uncertainty, emptiness, not self, just water in sticky form.
81. When the practitioner has intentionally followed the way to the feathers, etc., he needs to take the four components of the fire as follows: What is it that people are made to heat, this is a special component of the body There is no thought, uncertainty, emptiness, not self, just fire in the form of ripening.
What is it that people change (old)?
Something because that people heat up
What is so that what is eaten, drunk, chewed, tasted, becomes completely digested, this is a special component of this body, without thought, indeterminate, not self, Just a fire in the form of ripening.
82. Next, after finding the wind going up (wind here means energy) is going up, the wind going down is going down, the wind in the belly is in the belly, the wind in the bowels is in the bowels, the wind goes Throughout the four extremities, the wind goes through the extremities, and the inward breath is breathless, exhaling. The practitioner should consider the six components of this greatness as follows: The so-called wind (energy) Upward is a special part of this body, with no thought, uncertainty, emptiness, not self, that is, in the form of expansion.
What is called the wind goes down ...
What is called the wind in the belly ...
What is called wind in the gut ...
What is called the wind passing through the limbs.
What is called exhaled breath is a special part of this body, empty of thought, indeterminate, not self, that is, in the form of expansion.
83. When one observes the above-mentioned way, the four major categories become distinct with the practitioner. When he is willing to pay attention to them many times, the law begins to arise in place in the way he said.
84. But if your meditator's item does not go to success when he or she approaches it, then he or she should focus on that item with detailed information. How? In the twenty components of hardness, the distinction should be made of the locality, the cohesive nature of the water, the nature of ripening, the nature of expansion, and the nature of the expansion. In the twelve components , the cohesive nature should be defined as the water, the ripeness in it, the fire, the nature of expansion, also in it, the temperament, The cohesive is the water. Of the six components (six types of wind), the expansionism should be defined as the greatness, the rigidity in it, the locality, the coherence, and the maturity of the fire.
When they define them as such, the four major categories become distinct with him. When he paid attention to them and repeatedly tried, the inauguration arisen in him in the way he spoke.
(iv) With broad character
85. But if his meditation subject does not go to great success when he approaches it like this, he should practice with the characteristics of analysis. How? After distinguishing the hair, etc., in the manner described, the hardness of the hair should be defined as the locus, its coherence, its maturation, and its expansion. the great. All four need to be defined in that way with each part. (32 parts)
When defining them in the above manner, the genera become apparent to the practitioner. When he refers to them many times, the arrogance of the practitioner arises as he said.
86. In addition, attention to the four major categories needs to be addressed in the following ways: (1) In terms of nouns, (2) In groups, (3) By microns, (4) counting, etc. (5) As a result, (6) On the side of the heterogeneous, (7) On the indivisibility and indivisibility. (8) On the seed and other. (10) On the inclusion, (11) On the condition, (12) On the lack of mental response, (13) On the analysis of conditions.
87. Here, one has four meanings in terms of meaning in two ways: Talking about the general is called pathavi because it spreads out ( patthata ), called water (àpo) because it flows ( appoti ), surfing ( apiyati ) satisfying ( appayati ), called the fire ( Tojo ) as it is heated ( tejati ), called wind ( vàyo ) because it blew ( vayati ). But the minister said the total, they are presented ( dhatu ) for carrying (dharapa ) own nature, because embrace ( Adana ) suffering, because look out ( adhana ) miserable (see Chapter XV, 19).
88. Group : A geography is presented under twenty facets, beginning with hair, feathers, and mahogany, under twelve aspects beginning with spaghetti. Now, about these things:
Colors, smells, tastes, tastes,
and four great
combinations of these eight
are called hair.
Separation of these eight things is
no longer called hair.
Therefore, the hair is only a group of eight, the hair and the rest are the same. Adding two factors to the occupation, there are ten groups: the base and male or female basis. But depending on the character than the hard or sticky nature, which is called local or hydro.
The above is a group discussion.
89. 3. By microscopic : in this body, including local college as small dust endorsed and ingredients such as mote, then there may be a number average dona , great locations that are linked together by hydro with an equal amount of anurakkhita , that is, keeping the geography from falling into a wet, slippery state by water, whose nature is dripping ( Pm.361). ), and the expansion (or bulging) of the great cause makes it not dispersed. Instead of dispersed disintegration, it goes to different states such as male, female, etc., and manifests itself as small, large, long, short, hard, solid, etc.
90. Moral means attachment, restoration of the place, maintenance of the fire, and expansion by the great, so that it does not rust or flow. Instead of leaking, it brings about continuous innovation. "This is referring to water as a substance that helps growth" ( Pm.361 ).
91. And here, the great fire serves to digest (cook) what has been eaten, drinked, and so on. And the warmth of the nature, by the sea, expansion through the great. This shaman maintains its body and guarantees its own appearance. And this body, thanks to the fire maintained, it does not smell foul.
92. The great-great-great-great-great-great-great-grandfather passed through the four limbs and was characterized by mobility and peace on the land, agglomerated by the sea, and maintained by the fire, causing the body to expand without collapsing. Stand firm and thanks to the great mobility that it flexes, stretches, moves the limbs in the four majesty, standing, lying, sitting. Thus, this four-dimensional mechanism proceeds as a magic trick, deceiving fools with the male nature, female nature.
The above is the attention to four major categories as microcosm
93. 4. Characteristics . Etc.: You should consider the four major varieties in the following way: "Geometry - what is the task characteristic, its form?". Granology is characterized by hardness. Its mission is to be the foundation. It is expressed by acceptance. The mucus has the characteristic of leaking ... The task it is intensifying. It manifests itself by sticking together. The fire element is hot. Its mission is to make nine. It is expressed by the continuity of softness. Feng has the characteristic of expansion. The task is to generate motion. It manifests itself by carriage. This is a calculated intention, etc.
94.5. About the origin of the forty-two initial elements of hair is presented in a detailed account of the locality. Four things, stomach, food, faeces, pus, urine, birth and birth, four tears, sweat, saliva, nasal discharge, birth and birth, firewood to feed the food is a student, all four (food). This is the way of thinking about the origin of birth (karma, mind, weather).
95. 6. On the difference and identity : There is a difference in the characteristics of the four, because characteristics (or), tasks (generals) and generals of the localities are different from the characteristics, etc. of water, etc. But there is a uniformity of four in materiality, the great race, French, impermanence, etc.
96. All these genera are rūpāni because they do not go beyond the characteristic of "being disturbed" (ruppana ). They are "big race" ( mahà-bhùta ) due to the great expression, etc. That is, they are called the great race for the following reasons: (a) great manifestation, (b) (c) major maintenance, (d) major changes.
97. (a) great manifestation: they are manifested in two forms, namely the continuum of non-attachment (karma) and continuity of attachment. The great manifestation of the four elements in an unbroken continuity is described in the description of the Buddha's name as follows:
"Two times a hundred thousand
and four na nautical ( nahutas ): this earth
" The bearer of all the property "
Such a thickness, as they say. (Ch. IV, 41)
and the great race is shown to have great stature in a clutched continuum, as in the bodies of turtles, devas, devils, Danaas , etc. Because the Sutra says: "Monks, there are creatures There are hundreds in the great sea "( A. iv, 207 ), etc.
98. (b) Like the great magician: "A great race ( Mahàhhta ) as a magician turns water into crystal, turns the earth into gold, and presents them, or turns themselves into ghosts or into Birds, too, are not themselves black and yellow, and the great races turn out to be blue, black, and white, and they are presented, so they are large ( mahà-bhùta ) because of the illusion of witch.
99. And just as any person who is possessed by great beings such as Yaksa, these beings are neither in nor out of him, nor independent of him. Likewise, these genera are not in each other, neither apart nor apart. Because they are universal because they are like the great beings ( mahabhùta ), etc. In that they have no place (relative to one another) that one can think.
100. And just as their female screams look scary under the colors and shapes to deceive sentient beings, too, these great things conceal their character and task as coarse, etc. with a pleasant skin color of the body of men and women, etc .. the pleasant shape of the limbs and the pleasant manner of the finger toes, eye, they deceive the fool by masking Their character and task are coarse, and so on, and not to their own nature or to their appearance. Therefore, they are a great race because they are equal to the great beings, ie the devils, in that they are great deities.
101. (c) Major change: Because these four major groups must be sustained by great necessities. They have become (bhùta), born, by means of food, clothing, etc. are of great importance, as they need to be made daily.
102. (d) Major change: The great unclassified and clinging are the foundation of great change. Here the great transformation of the great race that is not grasped is the rising of the ear (cf. Ch. XIII, 34), and the change of the clan is clashed with the four elements in the body. Because there is a sentence:
The Great Fire Rises
From the High Ground
to the Brahma World
When the World Burns, The
Whole World System
One hundred thousand million souls
Flooded by a
drowning drowning
One hundred thousand million
souls are melting apart
as the world this system
collapsed because the wind
solid wood mouth bite
How stiff body
sites stimulated great
that it can be caught
by a snake so.
Sedentary decay can
cause the rotten body to get rid
of the stimulated water that
can be caught
by the snake.
Fire-biting fire
causes the body to burst with fire. It
is excited that
it can be caught
by such a snake.
Snake bites
a bite to the body to burst out
the excited stimulus
it can be snatched
by the snake.
Therefore, they are a great race because they have become the base for the masses of dissatisfaction.
103. (e) Since they are higher and because they are organic : college because they need higher effort new momentum distinguish them well, and organic ( Bhuta : into existence) because they exist.
The above is to say how four great are called great - races due to large manifestations (generals), etc.
104. Again, we are presented ( dhatu ) for possession, transportation ( Dharana ) their own characteristics, so embrace, clinging ( Adana ) suffering and look out ( adhana ) suffering (see Ch.XV , 19) and because none escapes the nature of gender. They are legal ( dhamma ) by bringing keep (Dharana ) our own nature, and by bringing such hold period belongs to them. (This refers to the period in which rupa is present, which is said to be seventeen times the period of existence of the mind.) (Vib.A.25). They are impermanent in the sense of being corrupted, they are suffering in the sense of causing terrorism, they are not self in the sense of not having the center of gravity (usually etc.). Thus, there is one in them because all are rupas, all are universal, all are worlds, all are dhammas, are impermanent, etc.
This is how they need to be concerned about the difference and uniformity.
105. 7. In terms of indivisibility and inseparability: the four are indivisible because they always coincide with each other in a very small group of phenomena consisting of only eight dhammas (colors, smells, taste, nutrients, and other things, but they are indivisible because they can be separated by character. This is the way of thinking the four genera in terms of indivisibility and indivisibility.
106. 8. In terms of breed and other: And although they are not indistinguishable, they are the same in terms of severity, as are the two things that are the same in lightness. And because of that two big heads the other two, the next two other big head. This is the four way of thinking in terms of breed and other.
107. 9. On external distinction : the inner (material) is the material support for the physical bases of consciousness, for the "manifestation" (intimation), and for the material bases. They are associated with four majesty, and are of four origins. But the outside world is the opposite. This is the way to pay attention to them in terms of the distinction of the outside.
108. 10. Regarding the inclusion: The locality by the occupation is composed of the same sexes as the other, because there is no difference in the birth of them. Likewise, the paths of life are composed together. That is how they affect the way they are.
109. 11. In terms of conditions : The geosynthesis retained by water, maintained by fire and spread by leprosy, is a condition for the other three races by laying the foundations for them. Aquaspora, established on the earth, maintained by fire and expanded by the wind, is a condition for the other three by acting as the way they are attached. Potholes are set up on the ground, held together by water and expanded by wind, which is a condition for the other three by acting as their sustenance. Fengshui is built on the ground, held together by water maintained by fire, is a condition for the other three by acting as the expansion of them. This is the way the four minorities are treated in terms of conditions.
110. 12. On the lack of a sense response : Here too, the locality does not know "I am the boundary" or "I am a predestined relationship by acting as the foundation for the other three." And the other three did not know "geography is a condition for us by our foundation." Same in each case. This is the way of thinking to four in terms of no sense of reaction.
111. 13. On the conditional analysis : There are four conditions for the four major categories : karma, consciousness, nutrient and temperature (weather).
Here one kamma is conditioned for what is produced by kamma, not consciousness or what is left. And the awakening, etc., is conditioned by what is awakened, not by others. And karma is the arising of karmic retribution [1] for what is due to karmic retribution, it is the karmic condition for the rest. [2]
[1] "Nāma" refers to human origination, though it is actually a condition for kamma as a condition. This condition is said to be the "good and the unwholesome" of the mind as a condition, such as the karmic condition, the karmic retribution and the karmic retribution (cf. 368)"For the rest" is due to birth, etc. It is the body of attachment because in Patthàna, the body of attachment is said only to the rúpas so that there is no karmic relation to matter. However, because of the verses "With a narrator such as the body and" With a forest "as the body in the coast," body health "can be understood indirectly according to business is meant" absent if do not have'.
Consciousness is born for what is "due to birth," it is the conditional birth, the coast, the coast of the rest of the remaining. Food is the cause for what is born of food, it is the predestined relationship, the predestined relationship, the sprit of the other things. Temperature is the cause for what is due to temperature, is the coast, the coast of the rest of the rest. A major race produced by Karma is a predestined for a major trainee and also for things caused by egoism, etc. Also similar to the major race caused by food. A great race by age is the predestination for a great age, and also for the sake of the sinner, etc. (cf. Chapters XX, 27).
112. Here, the racial origin of karmas is a condition for the great race produced by other karmas, such as the conditional karmic retribution, yoga, mantra, for the foundation, but not counted as being born (for the great race by that career). It is a condition for the other three generations of the three continuities (cf. Chapters XX, 22) as conditioned, just, unbroken, but not as foundation or predestined.And here, water is a condition for the other three as mentioned as the condition of birth and so on, and as grace coast, but not as the condition that arises. And to other great beings in the three continuities, it is a conditioned, only, unbroken, but not compatible or predestined. And the fire here is a condition for the other three as well as the birth of charm, etc. .. is a charm to maintain, but not like birth. And to the other three of the three continuity, it is a predestined relationship, predestined relationship, which is not predestined for maintenance or arising. And here is a condition for the other three as the birth sentence, etc. as the condition of expansion, without arising. And for the other three of the three continuum, it is only predestined, predestined, non-destructive, but not condition for expansion or arising.
The same method also applies to the place of birth due to birth, and the temperature of birth, and the rest.
113. And when these great generations were born due to the influence of the conditions of birth and so on.
With three depending on one in four ways
Same with a great depends on three
With two depends on two in six ways
Thus the four are born
114. Get out of a great, starting with the great, there are three other great that their birth is due to this great, so with three depends on a great, their occurrence occurs in four ways. Likewise, every great, starting from the beginning, is born according to the other three, so, with a dependence of three, their arising occurs in four ways. But with two fins depending on the two heads, with two heads depending on the two ends, with the second second fourth depending on the third one, the third depends on the second, fourth, second, third One, four, and with one, four depending on two, three, they occur in six ways, with two depending on the other two.
115. At the moment of moving forward ( M. i, 57 ), the four of these represent a condition for compression. This stronghold supported by the sea is a condition for the liberation on a foundation.But hydropower by geography is a condition for lowering. Python is a condition of elevation. The great help from the fire is a condition for moving forward and moving to both sides (Ch. XX, 62).
The above is the intention of four in terms of analysis conditions (coast).
116. When one considers them in terms of meaning, noun, etc., in the manner mentioned above, the major categories become distinct to him under each heading. When he is willing to pay attention to them, the attentive manner arises in the way he speaks. And this is also called "defining the four great race" because it arises in a person who analyzes the four major races due to the influence of knowledge.
117. The monk specializing in analyzing the four great Buddhas immersed in No and abandoned the idea of sentient beings. Because he does not keep false thoughts about ghosts, ghosts etc. because he has abandoned them, he is afraid to be terrified, burdened and bored, he is not happy or sad , ugly , nigghàta -tiu, neither found in the PTS) before the matter or unpleasant, and as a person with great wisdom, he or Nirvana to live right now, or to be led to one.
Analyze the four major categories (gender discrimination).
Always the place of the
wise man. The holy lion
will take this great subject as a game.
Above is the description of the fourfold analysis practice (also known as gender distinction ).
118. It is here that it completes in every description of the meaning of the word "how it is supposed to be practiced" in the series of "What is meant to be," which is set out to indicate the method of cultivation set out in full detail (see Ch. III, 1).
119. There are two things to be said in the here and now. Here, the one-pointedness in the case of the ten meditation subjects and in the foregoing mind (in the case of the remaining objects) is called the peripatetic one. Concentration in other meditation subjects is called concentration. Therefore, the practice is to be in two forms, with the cultivation of these meditations. So the above says "complete in every detail" and so on.
120. There are five benefits that are present, and so forth. Since the practice of bringing the present is pleasurable for the arahants who have destroyed the gambles or when setting up, stay one whole day ".Thus, the Buddha said: But this Cunda , it is not the so-called telepathy in the holy law, which is called the present abiding in the holy law of the law "( M. i, 40 ).
121. When ordinary people learn to practice, they think: "After the renunciation , we will cultivate the Wisdom with calm mind," the absolution concentration gives them benefits. the wisdom of being close to wisdom, and also of access concentration, is a way of reaching the open world in fraught circumstances.
[1] See Mi, 179, etc. "The process of being in samsara rebirth, a very cramped place, is filled with the defilements of greed and so on.
So the Buddha said:
"Bhikkhus, please practice,
because a fixed Bhikkhu know the right." ( Iii, 13 )
122. But when they have given rise to eight victories and the desire for the divine qualities is described as: "He is one body that turns many bodies" (Ch.12, 2), they give rise to This type of meditation by meditation as the base for divine powers, and then out of that meditation, so the practice of insight only gives the practitioner the benefit of all kinds of supernormal powers, as it becomes closer. for the miracle when the opportunity. The Buddha then teaches: "He attains the ability to realize enlightenment, to which he attains, when there is a chance" ( M. ii, 96 ).
(*) Welfare is another name of divine power.
123. When ordinary people do not lose their meditation, they want to reincarnate into the Brahma realm as follows: "Let us reborn in Brahmanical world" or even if he does not actually express his desire, Assimilation also gives him the benefits of a good deed, because the assurance is just that. So the Buddha said: "Where do they reincarnate after a limited meditation practice? They reborn together with gods in the heavens." ( Vbh.442 ) . The attainment of attainment also guarantees a better form of rebirth in the enjoyment of sex.
124. But when the sages attained the eight freedoms with the thought of "I will enter into the destructive mind, and do not mind for seven days, I will be present at the place of residence, means nirvana ". And then the practice of peace only gives them the benefit of the kill. Therefore Patisambhida said: "Wisdom matter as the master, so ... sixteen kinds of knowledge ( the behavior of knowledge ) and nine types of ( behavior of concentration ) is the place of killing" ( Ps. I, 97 ; Ch. XXIII, Paragraph 18 et seq.).
125. This is the benefit of the practice of five things, the present day, etc.
Therefore, the mind does not forget to conscientiously pursue the practice:
It purifies the defilements of the defilements
and brings about unpredictable consequences
126. And here, in the Pure Land, is taught under the subject of gender, concentration and wisdom, in the verse "Mindfulness, mind and wisdom ...", was fully explained. .
This eleventh chapter concludes the "Description of Concentration" in the Pure Land, compiled 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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