( Iddhividha - niddesa )
Benefit ( continued )
1. Previously we have talked about the types of worldly triumphs that this practice of "gaining the benefit of the divine powers" (XI, 122). Now, in order to fulfill these kinds of triumphs, the meditator must first obtain the four meditations on earth and so forth, and while doing so, not only would such practices be beneficial, It was meant to be improved. And when he is destined to grow to the point where he is both beneficial and progressive, he will fulfill the practice of wisdom more easily. So we will explain the types of win.
Five Types of Win
2. To present the benefits of the practice for a good samadhi meditator, and to sequentially teach the Buddha, the Buddha describes five types of worldly triumphs. It is (i) that divine energies are described as "When the mind is calm, pure, clear without purity, becomes smooth, easy to use, firm and reaches immobility. He leads the mind, concentrates on various kinds of divine powers, such as the body transforming into many bodies ... "( D. i, 77 ), (2) celestial beings, (3) , (5) birth death (knowledge of life and death of beings).
Types of mental energy.
If a meditator wants to initiate transformation by virtue of divine power such as "one body transforms into many bodies" etc. he must complete eight meditations in every Kasina in eight Kasina , starting with kasina and finally kasina white. You also need to complete the mental submission in four ways:
i. In the order of forward dimension variables
ii. In the order of opposite variables
iii. The opposite direction and vice
versa
iv. In reverse chronological order
vi. Adversely and vice versa
vii. put away the
viii. put off the kasinas
ix tape . put the meditation tape and kasinas
x. change position meditation chi
. displaces object
xii. Changing meditation position and object
xiii. distinguish meditation chi
xiv. Differentiate objects.
3. What is the pros of the Kasinas ... What is the object distinction?
(i) Here a monk meditates on kasina land and then kasina water, sequentially to eight kasinas , doing so a hundred times, even 1,000 times, even hundreds of thousands of times, in every kasina thing . (ii) to do so, but depart from Kasina white, is Kasina counterclockwise. (iii) meditated several times, in the opposite direction, from the kasina to the white kasina and from the whitekasina back to the kasina , called the positive direction and vice versa the kasinas.
4. (iv) Import many times from meditation to non-non-non-perception, called meditation. (v) import from the non-ideal idea of origin to meditation repeatedly called the reverse meditation (vi) evidence in the order in favor, from the beginning of meditation to non-non-perception of non-perception, The country is back to meditation, it is pros and cons of the meditation.
5. (vii) He put the meditation tape without putting the ice as follows: first enter meditation in the land, then enter the meditation in the same place. Then after leaving the country (Ch.6 X) proof is not boundless, then proof of no land. This is the meditation tape. The same with water, etc. (viii) When he removes the distance from the meditation without the meditation in the following way: meditation in kasina soil, he entered meditation on the fire, then turn Made in the red, turn the country, this is called ice change. (ix) When he just put ice and made ice meditation as follows: first meditation home land and meditation turn fire, then not The origin of the land changed after the green, the next, non-possession of the land came from the red land, this is called as ice meditation has just turned ice.
6. (x) In the beginning of meditation in the land of the land and the other that other meditation, so called meditation. (xi) Enter the meditation in the land of origin, then also meditation in the water of the country ... change the white is called change the object. (xii) The change of object and meditation takes place in the following way: He enters meditation in the land of origin, the second jhana in the country, the meditation in the fire, the meditation in the wind, not boundless by the move of green kasina , the unclaimed origin of gold obtained from kasina , non-possession of kasina red non-non-non-non-ideal origin of white kasina . This is called tranquility.
7. (xiii) The discernment of the five jhana by defining the first jhana is the five jhānas; The three meditations are three meditation, three meditation, four meditation, not boundless ... and non-non-ideal non-origin, called meditation. Also, the distinction is just objects, such as "this is kasina land", "this is kasina water" ... "this is kasina white", called object discrimination. Someone adds "Zen and object distinction", but since this is not stated in the Proverbs, it is not an object of cultivation.
8. "The meditator can not perform miraculous transformation without completing the mental training in these 14 ways." The kasina princi- pal 's job is difficult and only one of them hundred or a thousand people can do. the generals do arise Profile is difficult for a person in the prerequisite Kasina, and only one of the hundred thousand can do. Expanding it when it has arisen and it is only difficult and only one person in one hundred thousand can do. Subduing the mind in fourteen ways after the determination is only difficult and only one in a hundred thousand people do. The miraculous transformation of the mind in fourteen ways is difficult, and in a hundred and thousand, one person can only do one. Reacting quickly becomes difficult and in a hundred, a thousand people only one person.
9. Like the elder Rakkhita after eight years of ordained ordination, one day he was in the midst of thirty thousand bhikkhuni attending Maha-Rohana-Cutta in Therambattala . The elders of the elders described in the passage about kasina ( chapter IV, 135). Seeing this, one elder said: "Chu beat, if Rakkhita not there, then we have been defeated. ( It will be said )," These men do not protect Career Long object ". Therefore we We should travel with capabilities that have been perfected, as well as soldiers who come out with weapons that have been thoroughly cleaned. " Thirty thousand monks listen to the advice of the elders, and reach a speedy response.
10. And to help others after a quick response is difficult and only one person in a hundred, a thousand.As the elder guarded against the fire by turning the earth in the midst of heaven, the ash cloud of the ash was altered during the great sacrifice on the island.
11. Only in the buddhas, monks and omnipresent disciples ... have diligently for many lifetimes, which transform this spirit and other special qualities, such as New fortune is full of thanks to Achievers. laudanum, and there is no need for a sequential process as described.
12. So, just like when a goldsmith wants to make some jewelery. He can only do it after he has worked on the gold, and it is easy to use because of the melting of it, etc. And just as a potter wants to make a container, he can only do it after It makes the clay flexible, easy to use, and so does an apprentice, preparing for the divine powers by manipulating the mind in the fourteen ways, and making the mind easy to use. Just by reaching the fullness of the subject of desire, one's mind, diligence and dharma, and by mastering the mind, etc. But one has the necessary condition for it by practicing the previous life. , just prepare to meditate in the kasinas .
13. The Buddha's way of preparation is as follows: "When the mind has settled down" etc. .. This is the solution, followed by the text (see paragraph 2). Here, " he " just for the monk has been meditation. "Thus, " only meditation, which means that after the fourth jhana begins from meditation. Stable: calmby means of meditation. Mind is the mind.
14. But about the words "pure" etc ... it is pure, thanks to state of mind is made pure by discharge. It is clear because pure, this is pure. It is not fault , because the mistake is greed, etc. .. was eliminated by peanuts, etc. It is eliminated defect because it is not fault, because The mistake of making the mind impure. It becomes softer , because it has been skillfully practiced, which means that it is subject to mastery, because a mind is called mesmerizing mind. It's easy to use , because it's smooth, it's used, it's worth using, it's meaning.
15. For a smooth mind, it is easy to use, just as the gold is merciless; It is both refined and easy to use because it has been practiced well, as the sutras say, "O bhikkhus, I do not see a dharma, when cultivated is trained, becomes easy to use. as the mind "( A. i, 9 ).
16. It is solid because it is solid in purity and other virtues. It reaches immobility because it is solid, meaning it does not move, does not move. Another explanation is that it is firmly anchored in its own character, thanks to its smoothness and ease of use; and it comes to nothing because it is prospered by faith, etc.
17. Since Tam Credit enhancement is not shaken by the lack of faith, when reinforced by Tan , it would not be swayed by laxity; When reinforced by mindfulness, it is not oscillated by forgetfulness;When strengthened by concentration , it is not shaken by dysentery; When strengthened by wisdom, it is not shaken by ignorance; and when illuminated , it is not shaken by the shadow of defilement. So when the mind is strengthened by these six dharmas, it reaches immobility.
Eight minds in this way can be directed to attainment by attaining the dharmas they need to attain.
19. Another method: It is fixed by the four meditations. It is purified by the separation of the hind limbs. It is clear through passing, etc. It is not guilty because there is no mortal sin from the attainment of meditation (as one would like to let others know that he can practice meditation). It is eliminated from defilement because of the disappearance of the defilements of the mind, including lobha, etc. Both of these are to be understood according to the Sàmin ( Māhāvā kinha, Sutta 5 ) and Verse ( M. i, 7 ). become a masterpiece of mastery. It is easy to use due to the condition of the path leading to divine mind (d.50). It is solid and reaches immobility By reaching the subtlety of the practice of fullness, it means that because it reaches immobility, it is solid. And the mind has eight factors in the above way, can be directed to the attainment of the dharma need to be realized by virtue, because it is the foundation, is close to them.
20. He leads the mind to the divine powers ( iddhi-vidha : all kinds of success), where success is iddhi, which means to be born or to be achieved. For what is born, acquired is called success: "as a wishful man, if his desire is fulfilled," or saying: Successful renunciation (ijjhati), that is An iddhi ... It's a lust for greed, so it's a change ... Arhatship succeeds, so it's a success ... It transforms all the defilements. , so it is a revelation (Ps. ii, 229)
21. Another method: Success ( iddhi ) in the following sense is a valid noun of the means; The effect comes next with the resultant result. As Siddhartha has a virtue, if he vowed "I wish that the next life would be my turn", his wish would be successful, since it was a pure aspiration ( S. iv, 303 ).
22. Another way of understanding: Sentient beings through its means succeed, so called success.
There are ten types of success: what is ten? "Success is determined by success, by success, by success, by success, by intervention, by success, by intervention." Successful people have merit, success by knowledge, success by the right effort. " ( Ps. Ii, 205 )
23. (i) Here, success is determined by the decisive meaning as, "Normally only one body, the mind turns into a hundred, a thousand, a hundred thousand bodies, after deliberate, he decides with the mind. Let us turn many more. "( Ps. ii, 207 )
24. (ii) Success is by modification such as: "After giving up his normal form, he is made up of a boy or a serpent ... or a warrior." ( Ps. ii, 210 ) this is due to abandonment and change of normal shape.
25. (iii) The verse is said as follows: "Here a monk produces from that body a sharp body, by thought" ( Ps. Ii, 20 ) , because it occurs as the invention of another body by thought in the body.
26. (iv) A special state arising from the influence of mind before the arising mind, or after the arising mind, or while the mind has arisen, is called successful by the mind's intervention; Because this is said: "The purpose of renunciation is often successful, thanks to impermanence, that is called success by the intervention of mind ... The purpose of giving up all defilements is successful thanks to Arhats This is achieved through the intervention of the mind, which is achieved through the intervention of the mind in the case of the great Bakkula, succeeded by the intervention of mind in Sankicca great virtue . the great Bhaktapala . " ( Ps. Ii, 211 )
27. Here, when the great Bakkula was a baby, was bathed in the river on the good day, he fell into the water due to the carelessness of the breast. A fish swallows into the belly and eventually goes to the bath in Beenares . There the fish was caught by a fisherman and sold to the wife of a chief. She liked the fish she wanted to cook herself and cut it. When she did, she saw the child as a golden statue in the fish's stomach. "I finally got a son," she said happily. So the survival of the great Bakkula in the fish's belly in his last existence, is called: "Success by the intervention of the mind," because it arises because of the influence of the path of the arahant. he will attain in that life. (The story is detailed in MA. Iv, 190)
28. Mother of Great Sankicca died when the great virtue was in the fetus. At the time of her cremation, she was stabbed with a sharp spike, to be placed on the stingrays. The child was injured at the corner of the eye by a sharp pin, and uttered a voice. Then he thought that the child was still alive, they took the corpse and cut the belly, and brought the baby to his grandmother. Under the care of her baby grew up, and finally came to attain the Arahant. So, the survival of the great Sankicca on the fire called "Success by the intervention of the mind."
29. The younger brother of Bhtapalala is a poor man in Rajasthan. He went to the forest with a car to collect firewood. One day when it was back to the gates, it was dark. The dragons slipped off the yoke and escaped into the city. He let the baby sit in the car and go into the city to find a pair of cows. He did not come back, the gate was closed. The survivor of the child through a night outside the gates of the beast and the devil is called success through the intervention of the mind.
30. (v) A special situation arising from the influence of net just before or after attainment, or at the appointed time, is called "Success by intervention of Concentration", as stated: "The goal of abandoning the hinds to success through meditation is the success of the intervention of the mind ... The goal of renunciation of non-possession of the land succeeded by non-ideal non-perception, so called The success of the intervention of the sutra in Sariputta ... religious Sànjìva ... religious fetish- Kondànnà ... believers Uttara ... believers Sàmàvati "( Ps. ii, 211-12 )
31. Here, while Sariputta was staying with Mogul Mogadishu in Kapotakandara , he was sitting in the open space on a moonlit night with his new head shaved. Then a devil, despite being warned by his friend, came to a fistful of thunderous thunder. At the time of the blow, the devil was entering, so he was not hurt. This is the success of the intervention of the author, the story is told in Udàna 39 .
32. When Elder Sànjìva was in the Savior's house, he thought he was dead. They brought grass, dry wood, cow dung and burned up. This is the success of the intervention of the devotional, the influence of concentration occurs only when he entered and produced eight consecutive meditations before the death. The story is told in M. i, 333 .
33. Kondanna-Kondanna is distinguished by the attainment of meditations. One night he sat in a forest. Five hundred thieves passed by with stolen objects. Because they think no one is pursuing, and need rest, they put down the other things, and because the elder thought is a tree ( khànuka) they piled up on him. He arrived at the scheduled time, just as the rest of the robbers were about to leave. At that moment, the bandit first dropped the burglar on him and is now taking to leave. When they saw him move, panic screamed. The elder said, "Do not be afraid of lay people, I am a monk." The robbers came to pay homage to him, and asked to leave home, eventually gaining Arahantship with the fearless. Here the elder was not harmed by the five hundred packages on him, the success of his intervention.
34. The female of Uttarà is the daughter of a chief, Punnaka . A woman named Sirimà jealous of her, should pour a barrel of oil on her head. At that time Uttarà was meditating on the heart, so oil flowed from the believer as water poured lotus leaf. This is due to the intervention of the Powers in her. (The story is detailed in Dha. Iii, 310 ).
35. Queen Udena's name is Sàmàvati . Brahmin Magazin , hoping for his daughter to become queen, should leave a serpent in the serpent of Sàmàvati and say to the king: "Your Majesty, Sàmàvati want to assassinate you. She brought a poisonous snake in her instrument. "When the king found the serpent, he stormed off, attempting to kill her with a poisoned arrow. He stood trembling, unable to shoot the arrow, nor did he put it away. "Then the queen asked," What is your Majesty? "Tired, tired?" - "Yes, I'm tired." - "So let's go down the bow." The bow fell to the king's feet, and the queen said, Thus, the fact that the king did not dare to shoot the arrow was a success due to the intervention of the samotvatas. (See Dha. I, 216 )
36. (vi) What abstains from the abomination of the abominable, is called the success of the saint, as the sutras say: "What is the saint's success? A monk wishes: "May I abide not disgusting with abominable things." He is not disgusted with it. He abides with equanimity for that object, mindfulness and complete awareness. " Ps. Ii, 212 ). This is called the success of the saints, "since it was only born in the saints who attained mastery.
37. For if a monk with a pirated or destroyed destiny has achieved this success, then when he encounters an abomination, he practically turns his attention to it, or as it refers to it. is the four elements, he is satisfied with the mind is not abhorrent (or dislike the object), and when encountering a loving object, he aborts chronically or impersonates him or her. is impermanent, abiding with the idea of disgusting (boring). Also, in the case of the bored encounter, having encountered the unreasonable, he practiced such a metaphorically with his mettà, or heeded it as a fourfold, he dwelt with no boredom. And in the case of the non-abomination and the disgust, he practices as it does with the impure thoughts or mindfulness of it as impermanent, he abides disgustingly. But when he practiced the practice of six components, he said:Ps. ii, 213 ), then, then abandoning both the idea of boredom and not worth boring, yogis stay indulgent, mindfulness, full awareness.
38. For this meaning is presented in the Patisambhidà : "What is he who rests in not being worthy of boredness ? it's like the four elements. " (Ps. Ii, 212 ). Thus called "the success of the saint", since it was born in the saint has reached the mind of self.
39. (vii) The divine omnipotence in traveling between the air like flying birds, etc., is called successful by karmic retribution such as saying: "What is success of karmic retribution? All winged birds, among all the gods, among some, among the living beings of the land, are called successful karmic retribution. " ( Ps. Ii, 213 ). Because here, the ability to fly in the air of all winged birds, no need for meditation or insight, called the success of karmic retribution; Also, in all the gods, and some human beings at the beginning of a lifetime; Also successful in some sentient beings, like the mother of Piyankara (see SA ), and Uttara 's mother , etc.
40. (viii) Success consists in traveling in space, etc. In the case of the transfer of kings, etc. called success of those who have merit, such as saying: "What is success? Of the people who have merit, King Turtles travel in the air with four armies, including servants and troops keep the Shepherd Jokita family has the success of people with merit.The owners Jakilaka, Ghosita, Mendaka have the success of those who have merit, the success of the five great virtues called the success of those who have merit etc. ( cf. ii, 213 ). Of success when the merit accumulated is ripe, then called the success of those who have merit.
41. A crystal castle with 64 cedars split the ground and jumped in front of Jotika's master . That is the merit of success, in the case of this householder ( Dha. Iv, 207 ). An eighty-high golden mountain was shown to Jatilaka (Dha. I, 216 ). Ghosita 's secure survival when he has the power to kill him in seven places is the success of those who have merit ( Dha. I, 174 ). The appearance of male sheep made of seven treasures at a single- plunged place for Mendaka's master , called the success of the merit- makers . ( Dha, iii, 364 )
42. The five virtuous men were Mendaka , his wife Candapadumasira , his son Dhananjaya , the son-in-law of Sumahadevi , and his uncle Punna . When Mendaka shampooed his hair and looked up into the sky, twelve thousand five hundred paddy fell on him with a piece of red rice. When his wife took a Nali rice out, the rice was brought to the broth does not end and the son they took out a purse containing a thousand ducas , then the flow refers was brought to all island residents Jambudvipa (Jampudìpa ) also remains. When his daughter-in-law removes a tumba Rice to give all the residents of Yan disease, it still does not end. When the slave plowed with only a slice of plow, there were fourteen furrows, each with seven beds. ( Vin. I, 240; Dha. I, 384 ). This is the success of those who have merit.
43. (ix) Success begins with the passing of time in the case of masters of scholarship, which is called academic success. For example, in Patisambhidà , "What is academic success?" The masters of scholarship, after uttering spells, can fly through nothing, showing an elephant in the sky ... and they have to present the battle between the void "( Ps. ii, 213 ).
44. (x) But success in this and that, with the right effort, is called success by applying the right effort, as this is said: That is successful with the sense of success by applying the right effort ... "The goal of abandoning all pollution is through Arahantship, which is successful in the sense of success by applying force righteousness "( Ps. ii, 213)). And this is similar to the previous one in the clarification of the right effort, in other words, the path. But in the commentary it says: "Anything that belongs to the practice of making a car, etc., any medical work, the study of the three vedic, The excellence that arises from doing all these things is called success by applying the right effort in this or that situation.
45. Thus, in the ten successes mentioned above, only successful decision-making, transformation and introspective thought are actually implied in the phrase "divine powers."
46. (i) To all kinds of miracles (see verse 20): to the elements, psychic powers. He mind, lead the mind! When the bhikkhus' mind became the basis for victory in the way he said, he radiated his prudent work with the goal of attaining the supernormal powers, Lead the mind away from the kasina as its object before it. Towards: making the mind directed, toward which the miracle must prove.
47. He is a monk who has done the same kind of meditation. Different types of divine powers:
48. Now, in order to present the various qualities of the above, the Sutta says: "He is one body, one body, one body, one body. The wall of the cliffs, through the hollows, is unobstructed, as it passes through the air, and then ascends to the ground as if it were in water. He sits in the lotus position, walking on nothing like a bird, with his hand touching the moon, the sun, the things that are so powerful. Beat the world. "( D. i, 77 )
Here, one body is normal, he is just one before performing miracle. Turned into a lot: because want to go together, read the same chanting, with many people, he turned into a hundred or thousands. But how did he do that? He completed (1) four realms (2) four basic (path). (3) eight steps and (4) the sixteen divine powers, then (5) decide with the mind.
49. 1- Here, the four realms to be understood mean four meditations ; For this was said by the general Sutirututta : "What are the four realms of the supernatural? It is the meditative realms arising from the dualism, the dual meditations of the joy and the bliss, the three meditations of the discharge The four realms of victory lead to the attainment of divine powers, to the attainment of divine powers, to the transformation of the divine, to the power of divine power, to the master of divine powers, to the ineptitude of divine powers. " ( Ps. Ii, 205). And he reached the miracle by becoming light, easy to use the body after dipping into the thought and thought "light" by imbibe, turn happy and lost. That is why the first three meditations need to be understood as the path of attainment, because they lead to the attainment of divine power in that way. But the fourth jhana is the natural level for the attainment of spiritual power.
50. 2. Four basic (road) should be interpreted as four foundation for success, brought to power path (Kabbalah), as this is to say: "What are the four basic ( PADA - road ) success ( iddhi - power)? here, a monk practicing basic (path) to success both on by sex and should gender ( Endeavor - Padhàna ); he practiced religion route to success both on by crystal tons ( energy - viriya ) and to men; he practiced the path to success had to due to the natural purity of the mind and to the world he practiced The path to success is determined by the dharma (Vamyamsà ) and broadcasting gender needs; This four successful path leading to the attainment of Kabbalah ... thanks to the fearless spirit. "( Ps. I, 205 )
51. And here, Concentration, or kusala ( chanda - zeal ), as the prominent factor, is called concentration. This is the term that is achieved by giving preference to sex. in the sense of wanting to act. Volition (action) as the effort is called the need to play; This is the noun term for the four essential tasks (see 53). Obtained: Equipped with sexual orientation and (4) effort (sex).
52. Path to Success (Foundation for Success): This means that the whole of mind and ego remains (except for concentration and desire), making the path (the basis for) leading to concentration and development. They need to be connected to the mind, which later is called "success" in the sense of "give birth" (d.20) or "next" (d.21) or in the sense of " It is said, "The basis for success (the Path to Miracles): that is, the aggregate, the aggregate, the aggregate and the aggregate in one person. ( Vbh. 217 ).
53. Or it means: it is reached by means of it, so called path ( Pàda- text), meaning it is reached. "Iddhipda"(sutra) is a mere term for sex, etc., as the sutra says," O bhikkhus, if a bhikkhu is intended, there is one-pointedness, supported by sex, which is called sexual desire. V? He initiates the uprising for the non-arising of the evil that gave birth to effort, effort, need, strive. He initiates the uprising for the arising of the unborn virtues ... He initiates the education for the maintenance, the non-disappearance, the growth, growth, development and fullness of good France has made, try to effort, strive. These are the four cases of gender discrimination. Therefore this sex and sexuality and the four precepts are called pathways to the capacity (fundamental success) of the path to sexual maturity and diligence "( Sv, 268 ). Understand this in the case of other successful bases.
54. 3- Eight steps should be understood as eight beginning from sex; Because this is said: "What are the eight steps?" If a bhikkhu is intended, one-pointedly, supported by sex, then sex is not intended, not sex, sex, other. kheo ... supported by diligence ... supported by the natural purity of the mind, supported by the inquiry ( ...) is not determined by the law, not the law; , otherwise. Eight steps led to this power led to the attainment of Kabbalah ... fearless thanks to Kabbalah (success). ( Ps. ii, 205). Because here it is sexual desire in the desire to arise (successful), it is coordinated with the mind and desire that leads to the acquisition of spiritual powers. Similar to the case of diligence etc. This should be understood as the reason they are called "eight steps".
55. FourteenThe immobility of the mind needs to be understood in sixteen ways: What is the sixteenth goal of success? not be shaken by the miserable, so it is immobilized, the mind is not attracted, it is not moved by greed, so it is immobile, the mind is not disgusted, it is not shaken by malice, so it The independent mind is not shaken by wrong view, so it is immobilized, the mind is not entangled, it does not move because of greed, so it is immobilized. It is not connected (to defile) is not moved because of defilement, so it is immobilized, the mind is no longer barrier, not moved by the barrier eating defilements, so it is immobile. The most specialized mind is not shaken by the defecation of the difference, so it's immobile. The mind strengthened with faith is not shaken by unbelief, so it is immobile. The mind reinforced by the ton is not moved by the solution, so it is immobile. The mind strengthened by thought is not moved by mindfulness, so it is immobile. The mind strengthened with concentration and did not move because of the discharge, so it was immobile. The mind strengthened by wisdom is not shaken by ignorance, so it is immobile. The illuminated mind is not shaken by ignorance, so it is immobile. The sixteen roots of this success lead to the attainment of miracles (success) ... to the insignificant through divine power. "( The mind strengthened with concentration and did not move because of the discharge, so it was immobile. The mind strengthened by wisdom is not shaken by ignorance, so it is immobile. The illuminated mind is not shaken by ignorance, so it is immobile. The sixteen roots of this success lead to the attainment of miracles (success) ... to the insignificant through divine power. "( The mind strengthened with concentration and did not move because of the discharge, so it was immobile. The mind strengthened by wisdom is not shaken by ignorance, so it is immobile. The illuminated mind is not shaken by ignorance, so it is immobile. The sixteen roots of this success lead to the attainment of miracles (success) ... to the insignificant through divine power. "(Ps. Ii, 206 )
56. Of course, this meaning has been set free by saying, "When his mind is calm," etc. But it is said to indicate that meditation, etc., is threefold, three paths, three steps, three roots of the divine powers.And the method is said first, is the method presented in the sutras, here is how it is presented in Patisalbhidà . So it was said to avoid confusion in each case of two cases.
57. 5- He decides with mind (passage 48): "When he has accomplished works of the level, the basis, the path, the roots of success, Zen is the basis for victory and meditation. Then if he wants to turn into a hundred, he is doing the prerequisite as follows: "Let's turn out a hundred, let's turn out a hundred" then again meditation, as the basis for victory, re-export, and decision-making.He turns into a hundred people at the same time the mind decides.A same method also applies to the case of a thousand, etc. If not Successfully doing so, you should do a second job, enter meditation, output and decide again, because the Prophet said it could be done once or twice.
58. Here, the intention in the basic meditation is to be the object for it, but the minds in the first task have a hundred or a thousand as the object for them. And later subjects are real generals, not concepts.The mind is the same, there are a hundred or a thousand objects for it. This meditation only occurs one after the other , as in the case of defining justification (Chapters IV, 78), and it is in the meditative state of the four meditations.
59. In Patisambhava it is said: "Ordinarily one, he intends to turn himself into many, or one hundred, one thousand, one hundred thousand, after his mind decides with his mind: and he turns out much, as in the case of the Venerable Clala-Panthaka "( Ps. ii, 207)). Here he is willing, only for the first job.After the intention, he decided with the mind to speak to the mind of victory. Therefore, he is interested in many. Then he is determined with the last mind of the prerequisite. After leaving the meditation, he would say: "Let's turn into more", then he decides with the only mind in the mind of the supernatural, this mind has the next three or four. has started, and it is called "decided" because it makes a decision. This is the meaning to be understood here.
60. Just as the Venerable Claa-Panthaka is said to indicate a subjective case of this state of affairs.The story is as follows: There are two brothers named Panthaka (path) because they were born in the middle of the road. His name is Maha-Panthaka , the result of Arahant fruit with four negroes award.When he attained Arahantship, he made his brother to be ordained, and gave him a verse:
Like the fragrant coconut Kokanada
Blossom out in the morning with the smell of perturbation
Look at the bright
and radiant One with the sunlight shining in the sky ( A. iii, 239 )
Four months have elapsed and my brother is not in the shelf. Then the elder said, "You are useless in this teaching." And he chased me out of the temple.
61. At that time the elders in charge of distributing them increased the reality of the Vietnamese congregation. Jìvaka went to the eldest monk : " Grandfather I wish to please the Buddha with five hundred Bhikkhu living in my home." The Great Admirer said, "I accept that all will go except Cela-Panthaka ." Klala-Panthaka stood crying at the monastery entrance. The Blessed One saw him go to him: "Why are you crying?" He asked and heard what had happened.
62. The Buddha said, "No one in my dharma is considered worthless just because it is not in a verse. Do not be sorrowful, monk." Then he took his hand and went to the infirmary. He used a force to turn a cloth to him, saying, "Bhikkhus, rub this and continue to say the dustbin, the dustbin." When doing the teachings, the rags turned black. The monk goes to the realization as follows: "The cloth is clean, nothing is stirred in it. He uses this position to consummate the five aggregates, and by virtue of wisdom he attains the position of position and position of change.
63. Then the Buddha uttered the verse as enlightening as follows:
It is greed, not dust, we call defilement
is a main word for
this greed, the place of abandonment, and the residence
of the Dharma.
It is the courtyard, not the dust, called defile
... Also the si, not the dust, called the defilement
And defilement is a noun only shows the si
Si level of abandonment and
resilience Hold Theorem of the Implicit Step ( Nd1, 505 )
When the cessation of the Culla-panthaka virtue reaches nine supramundane states along with four hindrances and six kinds of triumvirate .
64. The next day the Master went to the Jazava house with the Sangha . Then, after the ritual offering water (to wash hands before offering food), when the porridge is distributed, the Buddha's bowl. Jìakaasked, "What is wrong with him?" "There is a monk in the monastery." The host sent a family member to say: "Hurry up and return to the great virtue."
65. When the Blessed One left the monastery,
"Then turn yourself into
a thousand, Panthaka
Sit in the mango forest
until the weather is announced" ( Thag 563 )
66. When the other man arrives and sees the monastery glowing with a yellowish color, he returns and says, "Great Deity, the monastery is full of monks, I do not know you." Then the Blessed One said, "Come and take the cross of the first man you see, tell him:" The Master called him - and brought him here. "He went and took hold of him. Suddenly the evildoers disappear, and the great man tells the other, "Go ahead." And after washing his face, he went to the other and sat down. available.
67.- The number of people created here is exactly the same as the divine, because they were created without distinction. Then whatever he has done, stand, sit, speak, im, etc. They also do the same. But if he wants to make them different in appearance, some are young, some middle aged, some are old or some have long hair, some shaved halfway through, some shave their hair, some hair Some of them are dyed with a dye, some are dyed with dye, are teaching, are chanting, are asking, are dying, dying, washing, etc., or practitioners want to create In other words, he must go out of the basic meditation, doing the initial work in the beginning way: "Show how many young monks, etc., and he must enter meditation, meditation Once again, they decide, they will turn out to be what they want,
The same explanation also applies to the sentence: "Many, he made one"; But there is this difference.After the bhikkhu has created such a state of affairs, he thinks: "I only practice as one person, as one, I will recite the sutras, ask questions," or, , he thought: "This monastery is a little monk. If anyone comes, they will be surprised: -" Where are all the monks like this mold from? Surely this is the miracle of a great virtue. "-" And so he will want to know about me. "Meanwhile, with the wish:" Let's go back one only. "He must enter. Basic meditation and emancipation Then, after doing the prerequisite work: "Let's be one," he returns one at the same time with the decisive mind, but if he does not do so,
69. He appears and disappears: that is, the appearance, and disappears. On this point, Patisambhidā said: "He appears: It means that he is not obscured by anything hidden, and that he is clearly visible." , hidden, closed, hidden ( Ps. ii, 207 )
When the supernatural person wants to transform, he transforms the darkness into light, or reveals the hidden one, or makes the non-visible one visible at eye level. How?
70. If he wants to do it himself or someone else, whether he is in obscure or distant places, can be seen, he goes out of his basic meditation and follows: This is dark, turn to light "or" This is obscured to appear "or" This is not in the world, appear in the world. " He then works as a prerequisite, and decides as described. And it becomes as decisive, concurrent with decisive mind. Then others see the practitioner even though he is far away and he sees it, if he wants to. 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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