(Kankhàvitarana-Visuddhi- Niddesa)
-ooOoo-
1. The mind is established by surpassing the doubt of three times by distinguishing the conditions of nåma, called purity by the passage.
2. The bhikkhu wants to accomplish this task, starting to find the cause and condition of nāma, as well as when the stranger is facing a disease that causes the illness or when the compassionate person sees a child. The child lying on the road, must wonder who his parents are.
3. In order to begin, one considers the following: "First and foremost, this rúpa-rúpa is not inhuman, because if it is inhuman, the result will be the same mentality and identity everywhere, at all times. a master creature, because there is no master creation, etc. (see Ch.XVI, 85). Its consequence is that the rúpa, which they regard as the Creator of the master, will itself be inhuman, therefore, there must be karmic cause and conditions.
4. After directing attention to the cause and condition of nåma, the practitioner first distinguishes the personality and condition of the physical body as follows: "When this body is born, it is not born in a lotus, shiny blue, red or white, etc., or in a jewelery box, but, like a spawn in rotten fish, rotten, rotten, in dirty gutters, in It was born in the middle of a pouch of undigested food and covered with food, which was behind the peritoneum, in front of the spine, surrounded by the heart and intestines, in a stingy place, disgusting and nauseating. When being born that way, its causes are four things: ignorance, love, compassion, and karma, because it is this that produces the birth of the body. Strengthening the body Oh, there are five things to do and cause for the body. And in this year,
5. After distinguishing the coast of such body, the practitioner distinguishes the mind-body as follows;"Due to the eye and the form, the eye is born." ( S. ii, 72 ) When the practitioner has found that the arising of-matter is caused by many conditions to also see that, in the current case, then in the past and the future, too, Danh quality born by many coasts.
When the practitioner sees this, all suspicions are dropped. It is a question of the past: "In the past we were present or not present, what was in the past, how was it in the past? the past? "
And the year or future is as follows: "In the future we will be present or not present, what will be in the future, what will be in the future? future?" And the six types of doubt about the present are as follows: "We are present or not present, what are we? go where?" ( M. and, 8 )
7. Another showed two charming things to list, is the general ( total ), and not common to all ( special); and four qualities for karma are mind, mind, weather, food.
8. Grace for the name of two, general and private. Six bases and six ceiling is the common charm for the name, because all kind of moral good, evil beings are born due to it. But the intention, etc., is not common to all, because as the mind, listening to magic, etc., is the only grace for goodness, while the opposite kind, the grace for evil. Kamma, etc., is the predestination for the divine name, and the component, etc., is the grace of the mind.
Kamma, the mind, the weather, the food, are the conditions for the arising of kamma. Here only when karma has become the past is the condition for karma, karmic consciousness is when it is born, for the mind by birth. The weather and food are their shelter in rainy season due to weather and food. This is a way of distinguishing the boundary of nāma.
10. When he has seen such material-conditioned qualities, he also sees that, as in the present, in the past cetasikas are also conditioned, and in the future, the birth of cetasikas is conditioned . When he saw that, his suspicion of the three times was removed as stated.
11. Another person, when he sees that the elements called rupa and nama are old and disintegrated, he distinguishes the conditions of cetasikas with the opposite cause as follows: Of the elderly, this death is present when the birth, birth is present when the presence, being present when the presence, the hand is present when love is present, love is present when life is present. Life is present when the face is exposed, the face is present when the presence is, and the presence is present when ignorance is present. At that time, the skepticism of the yogi is abandoned in the way said.
12. Another person distinguishes the condition of the citta with dependent origination in the same way as said (Chv. Xvii, 29), as follows: "ignorance, etc." except in the manner stated.
13. Another person distinguishes the conditions of nama and karmic retribution by saying: "In previous life, there is illusion, ie, ignorance, accumulation, instant action, clinging, There are five things in this past life that are the conditions for karmic birth here in the present life.
In the present, there is karmic consciousness, is the consciousness, there is the nama, the nama, there is the six colors, there is the touch, the touch, the feeling, the feeling. Thus, these five objects in the present moment have their charms in the past have done in the past.
In the present, with the maturity of the mind, there is hope, that is ignorance, there is accumulation, instant action, there is clinging, instant love, there is hold, instant, have sex, These five things in the present life are the conditions for karmic birth in the future.
In the future, there is karmic consciousness, there is the nama is the nama, there are six color net, the touch is touch, there is the feeling is feeling; Thus, these five items in their predecessors are predestined to be kamma made in the present. "( Ps.i, 52 )
14. Here, kamma is four: karmic retribution is felt now, felt at birth, feeling in a future life, and karma without news (now, newspaper, post and unannounced).
In these things, (1) the subjective or benevolent mind is the first, the seven mental states of a single mental path, called the karmic retribution, which gives karmic retribution in the same "Tanh" that. But if it does not give such retribution, then call (4) without a newspaper ( ahoskiamma ). (2) The mind of the seventh mind completes its goal, called karma, because it results in the next karmic retribution. If there is no karmic retribution, the so-called karmic retribution is not as described above. (3) The mental self at the fifth speed called the karmic retribution, it gives retribution in the future when the opportunity. And no matter how long the cycle of birth takes place, it never becomes unconditional.
15. A different classification of four types of karma: extreme karma, karma, karma, and karma accumulation.
[Note: Extreme karma is akusala kamma is very reprehensible, or good karma is very sharp, regular karma is what is done according to habits, and repeated several times.Cause of death is what is remembered vividly at the time of death. What we want to say is that what was done at death does not matter. Absolute ripeness ripe first, so it is called so. When extreme karma is not there, what is done many times, will divide. When this karma is not available, then karmic close. When not close to karma, the karma made from previous life, called accumulation of ripe karma. And the next three karmas at birth can be strong or weak. Sometimes, for many reasons, the retribution of one kind of kamma can develop or be replaced by the resultant result of another. This is the understanding of the Tathagata of karma.]
Here, (5) when there is an extreme and non-extreme kamma, the heavier kamma of either good or evil, or karma of karma or karma, prevails when ripe. Also, when there are ordinary and irregular karma, karma more often wins out, whether good or evil, ripening before (7). The death of karma is remembered at the time of death. Because when a person near death can remember when dying.Because when a person near death can recall karma, it is reborn according to it. (8) Kamma does not fall into the three categories that are commonly called karma accumulation. This kamma brings forth karmas when the other karmas have not.
16. Another way to classify karma is karma, karma, karma and karma.
Here, (9) karma is both good and unwholesome. It produces the aggregates of colorlessness in karmic birth as well as in one life. Attachment can not produce karmic retribution, but when karmic retribution is produced in the wake of a karmic birth by another karma, karma can work to strengthen the karmic or suffering that arises and draws it. long. (11) And when karmic retribution is produced by another kamma in the wake of karmic retribution, karma kills obstacles, prevents karmic or suffering from arising, does not allow it to last. (12) The good and the unwholesome, it forcibly eradicates the other weaker kamma, prevents the karmic retribution of this karma, and takes away the opportunity of this kamma to bring its own karmic retribution. But when the opportunity has been provided by another kamma, the resultant result of this karmic retrial is called the arising of karma.
The continuous sequence of kamma and karmic retribution in the 12 kinds of karma is only evident in the true nature of the bundle with the knowledge of the Buddhas about kamma and karma. Such knowledge can not be understood in part by a practitioner of insight. For this reason, this interpretation of karmic retribution only addresses the topics.
This is the way of distinguishing nåms from karma and karmic retrieval.
18. When the practitioner sees this through the circle of karma and karmic retribution, that the name of birth arises because of a condition, he sees that the present is so, the past and the future are also the same. the circle of business and karma. This is karma and karma, karma and karmic retrieval, the arising of karma, and the arising of karma, the continuity of karma and the continuity of karma, actions and results of action.
Karma progresses from karma.
The karmic retribution is the source
of the future being derived from karma
This is the way the world moves
When it is clear, the disciple removes all suspicion, ie the 16 doubt mentioned in paragraph 6.
In all types of beings, mammals, refuges and compassionate beings, only the nama appears, born of the causal link, practitioners do not see people outside the movement. There is no sense of retribution outside of karmic retribution. But he sees with the right wisdom that the ruler says "the doer" when it is done and the "sensible person" when the sensation is, just speak secular. Therefore ancient virtues said:
20.
There are no karma workers
nor karmic retribution.
Only the phenomenon of fluidity
is not trueAnd when karmas and newspapers
maintain the cycle of karmic retribution ,
like seeds and trees, one
can not point to the origin
of birth and death in the future,
nor can they say that they are not born.Not knowing this,
that the heathen does not achieve autonomy,
we accept the self
Seeing it as often or paragraph,
Clinging 62 wrong
policy opposed mutual
Field craving swept Phang they
become entangled in nets is his approval,
and when caught up in lines like,
they are not free from sufferingA Buddhist monk,
when he has won this position,
Can penetrate charming
, empty and subtle charm .
There are no karmas in the
newspapers
, although they "do not" each other,
but there are no karmas without karma.As the fire does not exist
in the sun, the jade, the cow dung,
but also outside of them,
is generated by these factors.Also, the result can not be found
in kamma or outside of kamma
. It does not exist
in the result that it results in
empty kamma. The result
is not in kamma,
but it is born of karma,
totally dependent on it.Since there is no Brahma, the
master of the cycle of rebirth,
only phenomena flowing,
due to conditions and other conditions.
When one has distinguished the conditions of the citta by the rotation of karma and karma, and has renounced doubts or three times, past, present, and present dharmas are well understood by the dharma. with death and karmic birth. It is the "knowing of the known" of him. (see Ch. XX, 3)
22. He understands: "The aggregates that have been born in the past due to karmic relationship have ended there, but the other aggregates have also been born in this being, with the karmic past, although there is no one. Things that go from the past to the present are present, and the aggregates born in this life from karmic descent will cease, and in the future the other aggregates will be born, although no one will go from being. now come to the future.
Again, as when the recitation reads from the mouth of the teacher does not enter the mouth of the student, but not so that reading recitation does not occur in the mouth of the student; or when the water is administered by a proxy , not to the stomach of the patient, but not so that can not cure the disease;or as if the jewelry does not come into the mirror reflected in the mirror, but not so that they do not appear in the mirror; or like a lamp that does not move from the wick heart to another wick heart but not so without the other tops ... Also, nothing moves from the past to the present, or from the present In the future life, the aggregates and worlds are still born here (this life) with the aggregates of the world in the past, or future birth with the aggregates of the present world as grace.
23.
As the next consciousness follows the world,
this consciousness, though not from the mind,
can not be born after that.Also, in karmic consciousness, the
stream of consciousness occurs, the
mind before the end of
consciousness,
between the two without the gap
without the gap between the two.
Although there is no passing, the
arising of karmic existence
24. When all the dharmas are understood in accordance with death and karmic birth, the distinction of the conditions of nāma becomes clear in all respects, and the 16 kinds of discernment are utterly discarded. than. And not only that, he removes the doubt about the teacher, etc. ( A. iii, 248 ) and removes 62 wrong views ( D. i )
25. The mind is free from the skepticism of three times, by distinguishing the conditions of cetasikas according to different methods, namely the purity of the dharmas, or the knowledge of the dhamma and of the mind. right view
26. Because of this it is said: "Wisdom distinguishes the following conditions:" Ignorance is conditioned, conditioned by causality, and both conditions arise, "that knowledge is known as the causal correlation between the dhamma " ( Ps. I, 501 ) and "When he deals with impermanence, what is he that seeks to be right, what is right? Where the skepticism is abandoned? When he is willing to suffer ... When he volunteered not self, then what is the correct way to find him right? ... Where skeptical words revoke?
"When he is impermanent, he is right, he is right, he is right, he is right, he is right, he is right, he is right. When he is willing to suffer, then he is right and know the true arising. Therefore, the right view is said ... When he volunteered not self, then see the true and that, all seen. It is anatta. Here, the skepticism is abandoned.
"To be right and to know the right and to suspect that these events are literal are different, or different from the synonyms? Seeing the right and the right and the wrong, these things are one in meaning, only in literature." ( Ps. Ii, 62 )
27. When a wise man reaches this position, finds peace in the Buddha's teachings, sees a place of footing, is sure of his destiny, he is called a retreat.
So, a bhikkhu should surpass the doubt
and always be aware of mindfulness,
or to discriminate the boundaries
of nåma and rúpa ultimately.
This chapter, "The Purification of Pure Mind," in the Comment on the Practice of Wisdom, is composed to rejoice the good deeds.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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