CHAPTER XIII (a)
-ooOoo-
1. Now it is the turn of the paradise. Here and also as in the case of the three remaining types of mind, the meaning of the opening passage "With the calm mind ..." ( D. i, 79 ) should be understood in the manner described in Chapter XII from 13 go; And in each case we talk about something different. (The text is as follows: he leads the mind, the mind to the ego, with the pure superman, he hears both types sounds, tones of gods, and human sounds, far and near. - D. i, 79 )
2. Here, "with the eardrum," the ego means the same as that of the gods; Because the gods have the sensitivity to use as the moral of the god, the feeling is due to the profession, but this is the compassionate, the feeling is not bile, talk, blood and so on. One can recognize an object very far away because it has freed itself from defilement. And it consists in the knowledge (or wisdom) arising from the bhikkhu's diligent perception of the mind, like the feeling of the gods, which is called the atrial.Again, it belongs to the gods because it is derived from the practice of "abiding" and because it has "abiding" as the fulcrum. And it is a " sutta " ( sota-dhàtu ) in the sense of good ( savanaand in the sense of selflessness. Again, it is an "eye" because it is like the ear in the performance of the task of the ear.
The Pure Land is pure, because there is no defilement. "Superman" in listening to sounds, it goes far beyond human pride beyond the human realm.
3. He hears both kinds of sounds. What are these two types? That is the sound of gods and human beings. This is understood to include a part of "Long distances as well as near sounds": it means hearing distant sounds, even in another world, and the sound is near, even the language of beings in the body of the person. This should be understood as covering the whole.
4. But how does this paradise arise? The bhikkhu must enter the meditation of the basic mind to win and then leave. Then with the mind of the preparatory work, he first needs to give attention to the rough sounds that are normally far away in earshot: lions roaring in the jungle, etc., or the sound of a bell , the whistle, the tuition of young monks and the young bhikkhus are reciting in the monastery, their ordinary voice, such as "What, great virtue?", "What, sage? " the birds singing, the wind blowing, the footsteps, the boiling water, the leaves of dried coconut in the sun, the sound of ants, etc. .. So start with the sound completely coarse, he serial Attention to the subtle sound gradually. he must be interested in the general of sound in the east, west, north, southern, middle, west, middle and north. He needs to pay attention to general sound and rough.
These sounds are obvious even to his normal awakening; But they are especially clear to the mind in the preparatory work. (It is called the attainment of the atrium as soon as the mind has just arisen, no need to do anything.) When he is interested in such a sound, (thinking) "Now the primal realm is about to arise," the mind- door - manadvara, the radiant mind ( avajjana ), takes one of these sounds. do object to it when the heart was stopped, then four or five javana happen, three or four center leading belong sexuality and called Preparation ( parakamma ) access operator ( access ), through things (anuloma ) and change ( gotrabhùwhile the fourth or fifth mind is the appanà - absorption consciousness of the four jhana.
6. Here, the mind that arises with the mind is called the ego. After the assertion has just been reached, the eardrum has been absorbed into the ear. When strengthening it, the practitioner needs to widen his / her mind by limiting with one finger: "We will hear the sound in this area." Then two fingers, four fingers, eight fingers, one arm, one ratana (in the length of a finger), inside of a room, out the hallway, the monastery, the begging village, the whole region, etc. to the limit of the world or beyond.This is the way that the practitioner widens the mind of the episodes.
7. A person who has reached the point of victory in that way also hears by gaining knowledge without having to re-enter the basic meditation, hearing any sound coming within the space that is touched by the object of meditation. And while listening to that, even if there is a sound of the jar and the horn, the horn, the echoes, etc. to the Brahma, he can, if he wishes, specify each word as "This is the sound, this is the drum sound."
The explanation for this paradise comes to an end.
8. On the explanation of the mind, the text as follows: "He leads the mind, mind to mind, with his mind into the mind of other beings, and other people understand them. - There is greed, knowing that the mind is greedy, the mind is greedy, the mind is greedy, The narrow mind knows that the mind is cramped, the mind scattered knows that the mind is scattered, the mind knows that the mind is great, the mind does not know that the mind is not great; The mind is calm, the mind is calm, the mind is not calm, the mind is not calm, the mind is liberated, the mind is liberated, the mind is not free, the mind is not liberated. ( D. i, 79 Here, "going in" means going around (pariyāti ): paricchindati . "Of other people" also means that the previous verse "of other beings" changes for the purpose of the teaching and the literary character of the presentation. (comb)
9. But what is the origin of this cave? It was successful thanks to the celestial vision, doing the preparatory work for it. Therefore, the monk needs to widen the light, and it is necessary to find the mind of another by observing the color of the blood present with the physical heart as its support.Because when a mind is in harmony with the present, the blood is red as the supernatural, when a supreme mind is present, the blood is black; When a mind is pure with the current, the blood is like sesame oil. Therefore, he must find the mind of a person by observing the color of the blood in his physical heart. " This blood is generated by emptiness, which is generated by the good, which arises because ritual discharge "and thus he firmly established his mind.
10. Only when one's mind is strengthened in the same way, he gradually acquires his mind in the form of morality and formlessness, by following the mind of this mind to know other minds without need to see blood in the heart again. As the thesis says:
"When he wants to know the mind in the non-physical world, then who is the physical heart of the observer? There is a change in the color of which one can see. No one The scope of a person with divine power is just this, whatever mind he touches, he knows that mind in the sixteenth sense. the physical heart or humiliation) is for a person who has not practiced before.
11. Concentrate on mind, etc. Eight kinds of consciousness with greed should be understood as attachment. The minds of good and unchanging consciousness remaining in the four realms (lust, rúpa, núpa and supramundane) are non-attachment. The four mental states, which are two verses in favor, one with uncertainty and one with dysplasia, are not included here, although there are some elders who think there is. It is two minds with the good called "mind has the yard." And all kusala and indeterminate states of the four realms are infinite. The remaining ten types of akusala are not included in this, although some elders are still included. There si ... no si. There are only two, that is, the mind with the uncertainty and the right mind with the dangling, is pure si (no duet with two non-friendly base). But the twelve types of akusala can be understood as being si, because si is present in all akusala cittas.
12. "narrow" is the mind that is rigid and sluggish. "Disorientation" is the mind-set. "Monk" is the mind of the sphere of materiality and formlessness. Not great are the remaining mind. There is theupper mind of the three realms. Supreme is the supramundane. There is a "static" that is attainment and determination. "Not static" is not achieved both. "Liberation" is the mind reaches one year of liberation, which is liberated by the alternate legal opposition (thanks to consistent insight - insight), by e alk pressure (the barrier method) (thanks to) by cutting (through the path) (thanks to the fruit), by renunciation (thanks to Nirvana). "No liberation" is the mind that has not attained any of the five freedoms.
Therefore, the bhikkhu attained the mind can know all this kind of mind, that is, the mind has greed, knowing that the mind is greed ... Mind not liberate that mind is not liberated.
13. Regarding the interpretation of "Tuc network" as follows: "He led the mind, mind to Tuc network, he remembered many of his previous life, meaning a lifetime, two generations, three generations, thirty years, ten generations, thirty generations, forty generations, fifty generations, one hundred generations, one thousand generations, one hundred thousand generations, many kinds; (he remembered) here we have such a name, race like that, like that, eat such food, feeling so miserable, life expectancy like that. to be born here, here we have such a name, race like that, general like, eating like that, such longevity.After death in the same place, we were born here. he misses her u past life along with the outline and detail ". ( D. i, 81Here, "Tuc network," the mind recalls the past life. "Past life" means the five aggregates living in past times. "Living" in this case means to be fully alive, to be experienced, arisen and abolished in the subjective continuum of a person. Or, past life, that is, living things in the past, in the preceding lives of a person, and "living" in that case means living in a recognizable, by self, or by others. In the case of remembering the past enlightened beings who have cut off the cycle of samsara, only the Enlightened ones can do it.
14. Many: Many types occur in many ways. (comb).
There are six classes of people who remember the past life, that is the outside, the ordinary disciples, outstanding young disciples, the disciples, the Buddha.
16. Here, the pagans only remember forty kalpas ago, no more. Why? Because of their weak intellect due to lack of concentration of Mind and Sacred (see Ch. XVIII). Practitioners often remember up to a hundred lives, a thousand lives, because their minds are intense. So are the eight disciples. But the great disciples remember a countless lives and a hundred thousand previous lives. Indigenous Buddha remember two countless lives and a hundred thousand lives. There is no limit to the Buddhas.
17. Furthermore, the heathen only remembers the continuation of the aggregates, they can not remember death and karmic existence, away from the continuity of the aggregates. They are like blind people where they can not land wherever they want, and walk like blind people without letting go of their sticks. Similarly, the pagan remembrance (previous life) without giving up the continuation of the aggregates. The ordinary disciples remember the continuity of the aggregates, the memory of death and karmic birth. The same goes for the eighty great disciples. But the great disciples are not concerned with the continuity of the aggregates. When they see the death of a person, they immediately see the birth and when the death of another person, also see the birth. So they just watch death and karmic birth. Same with the Indians.
18. The Buddhas, on the other hand, do not need to be involved in the continuation of the five aggregates or to watch death and karmic birth, for whatever circumstances you choose among millions of lives or more or less, That case is clearly visible to him. The Buddhas landed like lions wherever they would like, passing through millions of lives as if they were passing a paragraph while reading, and also as an arrow shot by a talented hairdresser, like Sarabhanga ( Jà, v. 129 ) always hit the target not caught in the tree, etc. on the way, too, the Buddha's mind is not trapped in intermediate life but grabbed immediately any case need.
19. Among those who remember the past life, the view of the pagans as fireflies, the discernment of ordinary practitioners like light candles, excellent disciples like the torch, the great disciples as the moon, as the moon, and the Buddha as thousands of rays of the sun in the clear sky.
20. Do not see the past life as the blind man just knocked with a stick. Disciples find a past life like a person on a bridge board, excellent pupils see as a person walking on a walk bridge. Great disciples saw as the people on the bridge for the car, the sense of identity as the person walking on the road, and the Buddhas feel like walking on the boulevard for vehicles.
21. Here, it is to the net of the disciples of the disciples. So he says, "He remembers": He follows the traces of the past through the continuation of the aggregates, or by death and karmic birth.
22. An apprentice bhikkhu wants to remember the past life in the above way, it must go into solitude.When returning, after begging and eating, he must enter the four meditations and produce the four basic meditations of victory. Then he concentrates on his nearest behavior, sitting down (for this purpose), next to the preparation of the seat, the entrance to the place of residence, the arrangement of the bowl, the time to eat, the arrival Upon returning from the village, until the village wandering, came to the village, came from the monastery came out, came to worship the shrine and the tree of enlightenment, until the bowl, until the bowl up, to The things to do from holding the bowl back up to the time of washing your mouth, until the morning work, to the middle work, the head guard, in that way, Both work overnight and day in reverse order.
23. While it is obvious to the practitioner, even to the ordinary mind, it is especially evident in the mind of preparation. But if there is something unclear he must enter the basic meditation, output and direct the mind by doing so, it becomes apparent as a lamp has been lit. And so in the opposite order, the practitioner needs to be mindful of the work that goes on Monday, and the third, fourth, fifth day in ten days, half a month, and far back up to one. last year.
When in this way the meditator who directs to the point of ten years, two years, ten years, etc., returns to the moment of his arising in his present life, he should be mindful of the rupa of birth at the moment died in the previous life, because a bhikkhu who has instant knowledge can kill karmic objects that are nama at death.
25. But kusala in the past have ceased to exist and another nama has arisen, so this case is as if it is closed in the dark, and it is difficult for a person with little knowledge to see it. But he should not leave work, thinking: "I can not kill karmic and take the name of death at the object." In contrast, the meditator should enter the basic meditation several times, and each time the departure should pay attention to the case.
26. Just like when a person has the strength to plant a large tree to sharpen the house, but can not cut with a blade of blunt chop cut branches and leaves, but he still does not give up work. Instead, go to the blacksmith by grinding the ax and then back to work on the trees, when the floods return, go to grind and continue the same work. And as we continue to chop down, we finally fall apart, because each time we do not have to tear down what has been cut and what has not been cut each time cut a little more. Also, when one develops the basic meditation, instead of concentrating on what has been directed, he should only be mindful of karmic rebirth, and ultimately kill karmic force, which causes the rupa to arise at death as the object. for him. And this sense also needs to be clarified by the example of the plant and the cleaver.
27. Here arises an object location is the period from the last time to sit down for this purpose, closed back rebirth-linking is not called sufficient network location, but it is called the prepared mind"parikamma" , Some people call it " atìtamsanàna " , but it is not suitable for morality .
However, when the bhikkhu goes back to the birth of karmic origin, he begins to place in his "mind-oriented mind" object is the rupa of birth was born at death. And when this mind has stopped, then there are four or five mental states of mind as well. The first is the mind in preparation, etc., in the way stated (in paragraph 5), is the sphere. The last moment of defilement is to determine only the four meditations, rupa. It begins at that person at the same time with this mind (called this) called "Tri recalls the previous life." It is the thought associated with that mind that he "remembers the past life, as a lifetime. , two generations ... with outlines and details " (D. i, 81) .
28. Here, "one life" is the continuity of the aggregates in the one arising from birth to death. With two generations, too.
But in the case of "many lives, etc.", it is necessary to understand that karma is life and death.
29. Here, the time of the end of life is included in the end of life, and so the time of substitution into life is told in life. Therefore, it includes what is said: "bhikkhus there are four countless kalpa. It is the partiality of the bhikkhu, which replaces life, replaces it into life and replaces it into life" (A. ii, 142 ) .
30. There are three kinds of miscarriage: sabotage due to water, fire and wind ( M. i, 28 ). There are three boundaries for the Brahmanic realm Abhassara , Subhakinha and Vehapphala . When the fire caused by the fire, all that is under the sun is destroyed. When all life under the Pure Land is destroyed, water is disintegrated. When the wind is ravaged by wind, all are destroyed by the wind and come to the heaven.
31. On a large scale, there is always one of the three Buddhas destroyed. There are three types of Buddha realm: the domain of birth, the scope of authority, and the extent of his knowledge. Here the domain of birth is limited by the ten thousand worlds of vibration on the day the omnipotent being is born. The scope of authority is limited to a hundred thousand million worlds where the followingparitta ( safeguards ) are effective: Ratana Sutta (Sn. 39), Khandhaparitta (Vin. ii, 09) , Dhajagga (S. i, 218) , Anātiya Paritta ( D. iii, 194) and Moraparitta ( Jāi ii, 33) . The extent to which His mind knows is infinite, immeasurable. The Sutra says: "As far as He wills" (A. i, 228) The omniscient knows of anything anywhere He wants to know. So one of the three Buddha realms, that is the realm, is destroyed. But when this realm is destroyed, the realm of the land is also consumed. And it happened at the same time, and when that world was re-established, it was founded simultaneously.
32. Now, it should be understood that destruction and re-occurrence are as follows: In the fiery rage of the fire, first a large cloud of karma emerges, million worlds. People love to bring out all the seeds to sow. But as soon as the germ is ready for the cow to eat, no more rain falls, and from then on the rain is off. This is what the Exalted One says when He teaches: "O bhikkhus, there is a time of many years, hundreds of years, many thousand years, hundreds of thousands of years without rain" (A. iv, 100). Those who live by the fruit also.
33. When this is so long, dry water, this place, where tortoises die and is reborn in the heavens of Satan, beings in hell too. Some people say that the living beings in hell die right there at the same time the seventh sun rises.
Now the problem is that there is no reincarnation in Brahmanical realm, and that some beings are obsessed with lack of food so they can not attain the meditation, how can they be reborn there? It is because of the means of meditation attained in the Sense world.
34. For when the karmic gods called the loka-byuha know that at the end of a hundred thousand years there will be an eardrum, the gods will travel everywhere, ear hair limp, her face tragic, hand wiped tears, dress frumpy, take notice as follows: "Dear people gambling, last time one hundred thousand years from now will arise lives ear. the This world will be destroyed, even the oceans will dry up, and this great earth, including the emperor, will also be destroyed, and the destruction of the world will spread to the Brahmanical realm. Please take care of your father, take care of your mother, and respect your chiefs. "
35. When men and beasts of the earth hear these words, most are filled with a sense of urgency. They come up with kindness and do merit with words, compassion, joy, discharge, etc. and thus be reborn in heaven. Here they eat deva food, and do preparation work on Kasina , vanity and meditation.However, there are people who are reborn in the heavenly realm by karmic retribution. Since there is no sentient being in samsara, there is no karmic retribution. These people also meditate that way. All, finally, reborn in Brahmanism through meditation in a sex realm in that way.
36. However, after a long period of time after the depletion of rain water a second sun appears. And this is described by the Buddha as follows: "Monks, there is a time when ..." (A. iv, 100) , and Sattasuriya should be fully quoted. Now when that happens, it is no longer possible to distinguish between night and day. When a sun is quiet, another sun appears. The world is burned incessantly by the suns. But there is no sun god in the sultry sun as in the naked sun. When the sun is often present, the clouds bring lightning and the horse-shaped streams pass through the sky, while the sun is present, the sky is white as a mirror, and not slightly. Initially small rivers, the water in the rivers gradually dried up, except for five large rivers ( Ganges, Jumma-Yamunà, Sarabha, Sarassatì and Mahi ).
37. Then, at the end of a long time, a third sun appears, and when it appears, the great rivers also dry up.
38. At the end of a long time later, a fourth sun appears. As it appears, seven large lakes in theHimalayan Himalayas , sources of large rivers, dry land: these are the Sihapapatas, Hamsapatana, Kannamudaka, Rathakāra, Anotatta, Chaddanta, Kunāla.
39. Then, at the end of a long time, a fifth sun appeared, and when it appeared, finally in the big sea there was not enough water to soak a finger.
40. Then, at the end of a long time, a sixth sun appears, and when it appears, the whole world is full of heat, all the dampness has evaporated. And one hundred thousand million worlds are like this world.
41. Then at the end of a long time, a seventh sun appears, and when it appears, this world, along with another hundred thousand millions of other worlds, is fiery. Even more than one hundred monuments Mount collapsed and turned into nothing. Fire to high heaven to the heavenly heaven. When it burned down all the golden and golden palaces there, it invaded the three heavenly realms. And so the fire burns up to the meditative realm. When it burned down all three heavenly Brahmas below, the fire stopped at the Sunnah. As long as there exists a viharmic existence even with a mote, the fire is not extinguished, it only extinguishes when all conditioned things have consumed . And like the fire burning oil and butter, it does not leave ashes.
42. Now the space in the superstructure and the infrastructure is in an overcast darkness. Then at the end of a long time a large cloud appeared and when the sky was raining, then the rain grew, like a lotus, like a whip, like a pest, like the coconuts, growing. And so it goes down in all the places that were burned in a hundred thousand million worlds until they disappeared. Then the winds in the bottom and around the water lift up, making the water a block, and covering the water, like the water on the lotus leaf. How does the wind soak up so huge a pile of water? By creating space, because the wind creates spaces there and there.
43. Being squeezed by the wind, clustered together, shrinking, water gradually lowered. When it descends, the lowest Brahminical world reappears in its former place, the divine worlds reappear as the four upper realms of the Sense world. But when it came down to the ground level, there were strong winds rising up to stop the water and keeping it fixed, like the water in the pot when the drainage hole was sealed. When the cool water was absorbed, the soil first appeared on it. It has the same color and taste as the board on the side of the rice cooker.
44. Then the beings who were first reborn in the Brahmanical plane of the Sunnah, now fall from the heavens, have died, and the merit is exhausted, and they are born again in this place. They all luminescence and travel in vain. When ingested in the primordial soil, as is said in the Aggamma Sutta( cf. vv . 85 ), they are subdued, and anxious to eat the land in pieces. Then their light vanished, and the sky darkened. They are scared to see the dark.
45. Then to fear and courage for them, the sun appeared in all fifty measures. They enjoyed the sun, thinking, "The sun has appeared to make us less afraid and courageous" ( Srabrabana ). So call it Suriya , the sun. So they named it the sun. When the sun has given such light a day, it dives. They stabbed fear the same way, thinking "we have lost the light we have been", and think it is good if we have another light.
46. As if to know their thoughts, the moon appears forty-nine transversely. When they see it, they are more happy and say, "It has appeared, it seems to know our desire ( chanda ), so call it Chanda , the moon, so they give it the name. is canda , the moon.
47. After the sun, the moon appears so, the stars appear in the sky. From that day and night are known, and gradually, month, half month, season and year.
48. On the day the moon and sun appear, Mount Meru, the mountains of the earth and the Himalayas also appear. And they appear on the full moon day of the month of Phagguna , not before noon .How? As when cereals and bubbles are sprouting, the fields, high places, gaps, flats, the mountains in the high places, the sea in the hollows, and the inland flat.
49. Then, when the sentient beings first used that soil, gradually some became beautiful, some ugly.Beautiful people despise bad people. Because of this scorn, the essence is gone and the grass grows from the ground. Then the grass also disappears, and the climbing tree badàlata appears. This plant also dissolves, and the rice without rice bran, cooked without needing to plow, appear, for a sweet rice fragrant clean.
50. Then the tools for storage appear. They put the rice in the containers, placed on the rocks. A flame emerges naturally and cooks that rice. The cooked rice looks like cotton. It does not need soy sauce or curd, as it has anything that they like to taste.
51. As soon as they eat the raw food, urine and feces appear in them. The holes like the wound spread out in the flesh, so that these things pour out. Venus appears in the men, and the female appears in the women. Then the woman is thoughtful about men, men who meditate on women for a long time. Due to this long period of meditation the sensual fever arises. Then they have sex.
52. Because of this publicity they are criticized and punished by the people, and so they build houses for the purpose of covering bad things. When they live in the house, they finally agree with the idlers, storing food. As soon as they do this, the rice becomes surrounded by red bran and rice husks, and does not grow up as it was before in the places where they were harvested. They gathered to complain about the incident. "Evil has certainly appeared among sentient beings, because in the old days we were created by the mind ..." (D. iii, 90) and all this should be cited as fully described. in Aggamma.
53. After that, they set the boundaries. Then there are sentient beings who take the part given to others.It was criticized twice until the third time they went to the fists, fists, clods, clubs etc. When stealing, criticizing, lying, picking up sticks etc. came into being They came together and thought, "Well, let us choose one to blame the one who is blameworthy, to criticize those who are worthy of criticism, to expel those who are worthy of expulsion, and to give him one. rice portion? (D. iii, 92)
54. When people come to a treaty that way in this life, first is the Buddha, then it is a Bodhisattva (a sentient beings will be enlightened) is the most handsome, calendar The most respectable, most intelligent person can and does make the effort of self-restraint. They approached him and asked him and recruited him. Because he was recognized (sammata) by the majority ( mahà - jana : mass) he was called Mahà - Sammata . Because he is a tribal (khetta) . He was called Khettiya, or nobleman.Because he benefits him righteously and equitably, he is called a king (ràjà). This is why He is known by these names. It is the Bodhisattva who is the first to pay attention to any wonderful renewal in the world. So after the samsara was established by bodhisattvas in that way, the Brahmins and the other classes were formed sequentially.
55. Here, the time from when the great cloud signals the collapse until the fire ceases is countless lives, and that is the end of life. The time from the halt of fire to the moment when the great cloud of the resurrection rains down over a hundred thousand million worlds, is an infinite number of second lives, and this is called "the next of mourning" . The time from the great cloud resurrection until the moon's moon appears is countless third births, and that is called "into life". The time when the sun of the moon emerges until the resurrection of the great cloud signals the existence of countless fourth births, and that is called the next birth. These four countless lives are a great tribulation. It is here first of all that destruction by fire and resurrection should be understood.
56. The time of a water-related affair should be similarly interpreted as "First a great cloud appears before the time of trouble ..." (verse 32).
57. However, there is a difference. In the first case, a second sun appears, in this case a large cloud of rising water appears. At first it was light rain, but the gradual rain grew into a hundred thousand million world-class falls. Just as the rain hits the earth's supporting water, the land, mountains, and so forth, all around the water are lifted by the wind. The water rises to take possession of everything from the ground to the second realm of meditation. When the water has disintegrated all three realms of Brahma, the water stopped in the realm of natural tranquility ... As long as there is a living entity, Suddenly, it disappears and disappears when all of the dharmas have been swept away by the water.Everything starts with the "superstructure and the space infrastructure enveloped in a vast darkness ..." (e.
58. Here, the time has begun to be a large cloud of life-threatening tidings until the flood waters of mourning, an infinite number of lives. The time from the flood waters until the great cloud signaled the resurrection, is a myriad of second lives. The time from the resurrection cloud ... These four countless lives make a great lifetime. This is to say that the fate of water and the resurrection need to be understood.
59. The time of the wind must also be understood in the same way as "first of all, a great cloud of death ..." (verse 32)
60. But there is a difference. While in the first case there is a second sun, there is a rising wind in order to sabotage it. First it unloads on the flue ( raw flue ), small chimney, then fine sand, rough sand, gravel etc. until it unloaded on the rock as big tales, and large trees standing tilted. They are swept straight from the earth to the sky and instead of falling down, they break apart and end their existence.
61. And finally the wind rose from the great earth and overturned the earth, throwing it into nothingness. The land breaks through hundreds of kilograms, two, three, four, five hundred, and they are thrown out of nowhere, where they disintegrate and stop. The mountains of the earth and Mount Meru were thrown into nothingness, where they collided until they broke into dust and disappeared. So the wind destroyed the palaces built on land and on empty, destroyed the six heavenly realms, and one hundred thousand million worlds. Then the earth touches Earth, Mount Hy is touched with Hy ma, Tu di with the diaspora, until they shattered and disappear.
62. The wind occupies everything from earth to the third. There, after destroying the Three Realms, it stops at the Fruit of the Universe. When it has destroyed all conditioned things it is also exhausted.Then everything happened as described above. "The upper floors as well as the air infrastructure are enveloped in an immense darkness ..." (verse 41). But here the world begins to appear in the Pure Land realm. And the sentient beings in the heavenly realm are reborn in the beginning places of the celestial realm.
63. Here, the period from the time when the great cloud signals a life until the wind of the end of life is an infinite number of lives. The period from the time the wind stops until the great cloud signals the resurrection is a countless number of second lives ... The four countless lives are a great past. This is the way the wind and the resurrection are understood.
64. For what reason is there such a life? The three unwholesome is the reason. When any of the three akusala are prominent, the world is destroyed in that way. Attempting to break the world is ruined by fire. When the world's most outstanding stadium was ruined by water - although some say that the world is out of fire when the stadium is prominent, and because the water is prominent - and when the si is prominent, it is ravaged by the wind.
65. Even though it was destroyed, it was destroyed seven times in fire and eight times in water, then seven times in fire, eight times in water, and after it was destroyed seven By the time it reaches the eighth round, it is destroyed seven times by fire. So sixty-three great lives passed. And now the winds of the winds overwhelm the destruction of water, and in the destruction of the world, it destroys the realm of destabilizing reality, where the life of life is sixty-four.
66. Now, when a bhikkhu can remember the great past as he remembered his previous life, then in such a great life, he remembered much nirvana, many lives, many life and life. How miss? Like "There, there I ...".
"There, I": In that life, I live in any species, any time, birth any animal, etc.
67. Such a name is the usual name. Race like that: the family name. If he wants to remember his appearance at that time, or his life is difficult or leisurely, suffering more or more fun, long or short life, he can remember. So the saying: "With such generals ... life is like that."
68. Here, the general means white or black. Such food: eat white rice with meat for food, or take fruits by the wind to eat and eat. Such " feeling of distress " is sufficiently experienced in the colors of suffering and misery to be said of the world or not of the world, etc. " Life is like that" : with a hundred years of life Or life of eighty four thousand lives.
69. And after death here, we are reincarnated in another place : After death from that realm, that beast, that beast, that beast (station - consciousness, vinnànatthiti ), this habitual residence (sattàvàsa) or that kind of love.
70. Again, the phrase "I have here ..." implies a remembrance of a person who can remember how far back they are, and the sentence "I die in that place" refers to the remember to return to the old (comb)
71. "With outlines and details": Details, like the name and lineage, outlines the skin color, etc. (comb).
The explanation of Network Attendance is here. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MOANSTERY=AUSTRALIA,SYDNEY.10/10/2018.
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