(Ditthivisuddhi-niddesa)
-ooOoo-
1. In a previous chapter (Ch.4, v. 32), he said: "He should first of all increase the knowledge by learning about what is after the completion of the two pure things are pure gender and pure heart, is called the root . on the roots, the purity of the world is completely pure about about all four parts, ie the tame to tame of the monastic rule etc .. were subject For the details of the precepts of the Precepts (Ch. I - II), the pure mind is the eight meditations with the intention of approaching, also detailed in the description of Concentration (Chapters III to XIII). Under the heading of mind in the introduction to the two. This bar should be understood in detail.
2. But the above mentioned (v. 32, Ch. XIV) in the net bar consists of pure bar, the pure suspense, the path of pure knowledge, pure knowledge and pure knowledge, called pure knowledge are the stems. "Here, Pure Bar is the right view of identity-identity.
[Note: This name should be seen as the four aggregates of feeling, perception, consciousness, consciousness of all three levels, not abstain from consciousness as in the case of "Causality, cetasikas, and excluding The supramundane union corresponds to Nibbana .-- Pm 744).
1. Ground Four
3. A person who wants to accomplish this, first of all, if he follows the mere passage, delineate it from any form of meditational or non-ritual meditation,
[Note: people who start doing this work often find it difficult to distinguish the highest form of existence, ie non-ideal non-ideal origin "- P 744. Such reason is so reduced to the level of esteem. (see M. iii, 28)] and he should distinguish according to the characteristics, tasks, etc., meditation, meditation, etc., and the corresponding Dharma (ie, feeling, thought, etc.). When he has done so, all of these things need to be defined as nama according to the namana definition, because it is tilted toward the object. meaning that there is no initiation without an object or the naming of the object - Pm. 744)].
4. Then, as a man, as he traces a snake that has been found in the house, finds its lair, so too, he examines it, finding its arising in it. What, and find that, it is on the quality of the heart. Later, he distinguishes the "colors" of the major races as a place for the heart, and other kinds of creative centers have the four elements as support. He defines all that is rupa because it is disturbed ( ruppana ) by cold heat. He then briefly defines a nāma citta with a characteristic that is tilted on, and the rúpa has the characteristic of being disturbed.
5. But one of the superpowers, the pure-minded chariot, or the just-named follower, distinguishes four brief and detailed, in one of the many ways described in the chapter on Gender Divergence (Ch. XI, e. 27). When the precepts are clear in their precise properties, first of all, in the case of hair due to karma, there are ten types of cetasikas, four colors, smells, tastes, and body-color-identity. And because the Decalogue is also present there, there are ten more rupas (ie nine more before the nature instead of pure body). And because the three groups of eight dharmas (with the eighth element, that is, the four elements, colors, smells, tastes and elements) are born, birth and mind are present, there are also 24 other qualities. Thus there are all 44 qualities in each of the 24 parts of the body because of all four sources of birth (karma, mind, time, reality). There are four things: sweat, tears, sputum, nasal discharge due to birth and mind, there are 16 phenomena in two groups of eight (the eighth element in each group). Four items of food (including food), feces, pus, and urine, due to birth, are only eight rites (the eighth factor) due to birth. Land is the method, in the case of 32 aspects of the body.
6. But there are ten other aspects that become apparent when these 32 aspects are clear. What is heated, destroyed, burned, digested, and 6 majors: wind (or energy) move up, down wind, wind in the belly, wind in the bowels , wind in the extremities, breathing] . And about these things, first and foremost, the nine material qualities of mindfulness (the eight with the eighth factor, the extra network) are also evident in the fire produced by karmic retribution, eating the food being eaten, etc. It is also clear that the eight groups of sounds, in addition to the sound, are composed of mind-body, breath, and 33 materialities, including karmic- eight, in each case the rest of the eight (parts) of the four origins.
7. When these phenomena have become apparent in the 42-sided meaning, 32 body parts, 4 types of fire, and 6 types of leprosy), the other 60 faculties became clear. with the mind-body or the base, and the five doors every 10th: eyes, ears, etc. Collected all under the characteristic "suffering the brain," he considers them as identity.
When he discerned such materiality, dhammas became distinct in the sense-door, ie: - 81 types of world centers consisting of two sets of five (34-38 and 50-54 see graph) , three types of worlds (39, 55 and 70), and 68 sense-consciousnesses; and seven mental states: sensation, perception, perception, reality (7), one-pointedness (8) and volition (30). These seven minds are always accompanied by the eighty types. But the supramundane types can not be known by an intellectual practitioner or a pure meditator, since these minds are beyond their reach. Putting all of this inferiority under the characteristic of "leaning toward," the meditator views them as nāma.
This is the way a meditator discerns matter and matter in detail, through the method of distinguishing four great religions.
2. Concentration of 18 principles
9. Another person distinguished by 18 gender. How? Here, a bhikkhu contemplating the world as follows: "In this person is the eye of the ... this is the sense of gender." Rather than accepting the patchy flesh with black circles, white, longitudinal, attached to the eye hole with the tendon, which the world calls "an eye," he defines " "the net-color part of the type described in the department of formulas in the section dealing with Aggregates. (Ch. XIV, e. 47).
10. But he does not define the "rational world" of the remaining rulings of 53 all, ie, nine sages are four major categories for him, colors, smells, tastes, The 20 births are also there, is the cognizance of the dharma and the decree; and 24 non-attachments are three groups of eight (with the eighth element) being born, and so on. The same method applies to the occult and so on. But in the case of the physical body, the remaining phenomena include 43 all, some say 45, and two more attainments.
11. This year, the five distinct colors are the same as the corresponding external colors, which are the colors of the senses, made up of the 10 material qualities, or the ten precepts of the eighteen precepts.The remaining material qualities are the dharmas.
The mind is made up of the eyes that make up the y, and depending on a material form, is called consciousness. Same with ears, etc. In this way the two sets of five are the five senses, the three types of mind (39, 55 and 70) are the only mind; The 68 types of gender consciousness are consciousness.All 81 world centers make up the seven types of consciousness; and contact, etc. is the legal world.
Then the eleventh hour is the color and the seven and a half gender is the name. This is the definition of mind-matter through 18 worlds.
3. Concentration Basics 12 countries
12. Another person defines mind-matter in twelve states as follows. He defines the "label of origin" as pure, only to get out of the remaining 53 rituals, in the way he said about the precepts. It also defines the ear, nose, tongue, body as "atrium origin, billion, origin, home," as said in the sense. He defines five areas of their subject as "color, flavor, taste, touch the country." He defines seven worldly consciousness as "mindfulness." Suffering, etc., corresponds to them, and the remaining phenomena, the "legal". Then ten and a half of the land are the colors and one and a half of the land. This is how the meditator defines mind and matter according to the twelve.
4. Defining the Five Aggregates
13. Another person defines mind and matter briefly according to the five aggregates, as follows. Here, the bhikkhu defines the "material aggregate" of the following 27 colors, which are the 17 material qualities of the four primary races of the four origins in the body, color, smell, taste, dependence, eyes, nose, and tongue, the nature of the mind, the nature, the net, the root, and the rod of both origins.Seventeen qualities are easy to understand because they are produced, and are material qualities. And the ten other rituals are dharmas, dharmas, dhammas, dharmas, dharmas, dharmas, dharmas, dharmas.These hermeneutics are difficult to comprehend because they are merely cognitive, divergent, they are neither arising nor distinct, but are rúpas, because they change the shades and limit the shades. different qualities. So, He defines these 27 qualities as "material aggregates". He defines the arising of the 81 types of mind as "feeling aggregates," thought to correspond with them as "aggregate perception", corresponding actions as "aggregates", and mind as "aggregate consciousness".
Thus, by defining c aggregates as rúpas and four aggregates, citta is citta.
5. Definitions Shortcut Four Great
14. Another person distinguishes "sharp" in a person as briefly as follows: "Any kind of identity is composed of four great and originating from the four great." (M. and, 222 ). In the same way, he discerns the mind and part of the realm as nama. Then he distinguishes mentality-briefly as follows: "This name, and this color, called rupa-material."
15. When one discerns the form of one of the above ways, the formlessness is not clear due to its subtle nature, he should not give up but rather seek out, discern, discriminate, and only clearly defined only. Because the better the identity is, the clearer, the brighter the color, the colorless law, the object as sharp, also becomes clear.
16. Just like when a person looks for his face in a dirty mirror but does not see it, he does not throw the mirror away, but polishes the mirror several times, and then the mirror Natural shade is visible when the mirror is clean. Or, like a sesame oilman, pour it into a wet pan, squeeze it twice, and then the oil does not come out, and he will not throw it away, add hot water and squeeze it, and when done, the oil will appear. Likewise, the bhikkhu should not give up, but should continue to learn, to see, to distinguish, to define the identity.
17. Since the better the identity becomes, the more clearly the clues become, the more obvious to the practitioner, the impurities will subside, the mind becomes transparent as the water settles, the colorless Dhamma has the other object will naturally clear. And this sense can also be clarified by other examples, such as sugar cane squashing, torture, buffalos, milking for butter ...
When the practitioner has completed the distinction of form, the material form becomes visible through one of the three means of touching, feeling and awakening. How?
19.1.a. When he discriminates on the basis of the way: "The place has a characteristic of hardness" (Ch. XI, 93), the contact became apparent to him as the first stage. The corresponding feeling is the aggregate, private and contact is the aggregate, and the corresponding is the aggregate.
b. Similarly, the disciple distinguishes himself as follows: "In the hair, the very boundary is rigid ... In the inward breath, the boundary is rigid." (Ch. XI, 31), the contact becomes clear as the first stage, and the corresponding feeling is the aggregate, thought ... correspondence is the aggregate.
This is the way to make the material form become visible through contact.
20.2.a. For another person to distinguish four genera in the way: "The hard place is solid," it has the object as its object, and its stimulus (pleasant problem, etc.), becomes The aggregate of the aggregates, the corresponding thought is the aggregate, the contact and the corresponding are the aggregates, and the corresponding form is the aggregate.
b. Similarly, with one person distinguishing them as follows: "In the hair, the very boundary is solid" ... In the invisible breath, the terrain is characterized by hardness, The appearance and sense of excitation of the boundary become distinct as the aggregate feeling, and consciousness is the aggregate of consciousness.
This is the way in which the material form becomes apparent through feeling.
21.3.a. For another person to distinguish the four major categories as follows: "The hard place is solid," the consciousness that recognizes the object becomes manifest as the aggregate, the corresponding feeling as the aggregate, corresponding to the aggregate of mind. And the corresponding is the aggregate.
b. The same goes for the person who distinguishes them as follows: "In the hair, the very locality is rigid ... In the outward breath, the great has the hardness," recognizing the object becomes manifest as consciousness. The corresponding and the corresponding is the aggregate, the corresponding is the aggregate.
This is the formless becoming clear form.
22. In distinguishing sharpness from 42 facets of hair (see paragraph 6), or distinguish in the same way, or by the method: "In hair due to karmic cause, it is the boundary of hardness", as well as in the way of distinguishing rúpa into eyes, etc. (18), thanks to the four major categories of each item, the explanation should be made by outlining all the differences in each method.
23. Only when one has fully mastered the distinction of form in that way, the formlessness manifests itself in three aspects. Therefore, he should only embark upon an anonymous formulation when it is complete in terms of material distinction, in no other way. If he leaves the distinction of materiality when only one or two material qualities are visible, in order to start the distinctive form, he or she will fall out of the meditation subject, as the cow has said in the description of the land. Ch. IV, 130). But if one begins to distinguish the formless after having fully asserted the distinction of form, then the object of meditation will go to the place of accomplishment, growth, and fullness.
The practitioner distinguishes the four immaterial aggregates that have become apparent through contact, etc., as their name, and their object, that is, the four great and the great. Thus, as a knife-opener, as one who separates a double-blade, he distinguishes all the dharmas of the three realms: the 18 worlds, the 12 states, the five aggregates in the two paths of nåma and rúpa, and concludes that mentality, there is no such thing as a self, a human, a god or a Brahman.
25. After distinguishing the mantra in its true nature, the practitioner, in order to give up the secular conception of the self, thoroughly multiplies it, to overcome the confusion of sentient beings, and to secure concentrating on the level not dull, the practitioner to make sure that the meaning "only the mere-identity, no self," the results are classics proof. Since this is said in the Sutta:
As the convergence unit The
name "car" is said.
Also, the aggregate aggregates
called "beings" (S. i, 135)
26. Again, this is said: "Just as a space surrounded by wood, vines, grass, clay, there is the word" home ", so also when a space is Closed with bone, ribs, meat, skin, the word "sharp" ( M. i, 190 )
27. Saying again;
Only
suffering exists suffering, suffering
beyond suffering, nothing in
addition to suffering, not nothing kill. (S., 135)
28. Thus, in the hundreds of sutras, there are only mundane beings, not a self. So, as when components such as axes, wheels, frames, frames ... are arranged in some way, then the common noun is "xe", but in the absolute sense, when each section Death is considered, there is no "car". Also, when there are five aggregates as clinging objects, there is a common noun "being", but in the absolute sense, when each element is considered, there is no self Which is the basis for the hypothesis "I" or "I'm". In the ultimate sense, only the nama-rupa. The viewer's view is called right understanding.
29. But when one denies this right view, that there is a self that exists, then one must conclude that the self will pass away, or will not pass away. If he concludes that it does not go to extinction, it falls into the ordinary. If he concludes, he falls to the destruction, then falls to the ant. Why? That assertion eliminates all sequential transformations such as the transformation of milk into milk. Whether he or she is inadequate, it is concluded that the fall is often, or too, that the conclusion is that the fall is.
30. Therefore the Buddha said: "There are two kinds of attachments, the bhikkhus, and when the gods and humans are obsessed with them, some inadequacies are too many. have eyes to see.How are gods and human beings interested in, enjoy in the possession, love ... when France is taught to terminate their mind, the mind does not penetrate Some are ashamed, disheartened, insulted because of this, they are concerned about non-existence as follows: "Sages, when, together with the disintegration of this body, self, cut off, cut off, not born again after death, then it is happy victory, true." And what is nPeople see clearly with the eyes? Here, a bastard seeks to possess, after seeing so, he went to the glass of corruption, the death of the property. It is clear to the eye." (Iti. 43; Ps. i, 159)
31. Therefore, just as a human being is emptiness, not self-contained, without curiosity, standing by the wood and twitching, but seems curious, interested; Also, this rúpa is emptiness, not falling, not curious, and while it is walking only by the combination of both rúpas and rúpas, it seems to have curiosity, interest. This is the way of observing. Therefore ancient virtues said:
Manifestation and authenticity are here,
but there is no human being.
Because it is empty and created as a human being, it
is just as pale, like grass and stems.
but there is no human being.
Because it is empty and created as a human being, it
is just as pale, like grass and stems.
32. And this should be explained not only by the peculiar example, but also by the "bundle" metaphor, and so on. Just as two clusters lean against each other, this clusters firmly anchor the other clusters, and when this clusters fall apart, the other clusters together, so in the five realms, the cetasikas arise from each other, this slash and strengthen the other, and when part falls from death, the other collapses.So say:
The nama and the duality of
this one support the other
when a disintegration
both dissolves
due to the mutual affinity of nature.
33. And also when the birth of the place where y is the drum beat, the other drum, do not mix; empty voices, not empty voices, also when the mind has birthplace is the color is called body-base, yoga and subjects, then, the name is a rúpa, There is no identity, no identity, no identity. But the name (mind) born by virtue, like the birth of the drum. So ancient virtue:
The year of y in the contact does not come from the eye,
or from the rúpa, or something in the middle,
Because of a cause it was born, formed,
like the birth of the beaten.
Year of Medicine on contact does not come from the ear.
Or from the word, or from the middle.
Due to a cause ...The y in the nose does not come from the nostrils
or from the odor, or something in the middle of
a cause. The yth
year on the heel does not come from the tongue
or the taste, or what in the middle
. .The y in the contact does not come from the body
or from the shovel, or what in the middle, for
a cause ...When it is created, it is not due to the origin
of the country,
because of a cause, it was born and formed
as well as the sound from the drums beaten.
34. Again, the name does not have effective power, can not be born. He does not eat, talk, walk, sit.And rúpa also does not have the capacity to be effective, can not be born, because it does not have the will to eat, drink, say walk and sit. But when he is in the rupa, the mind is born, y on the mind, the quality of birth. When the name is intended to eat, drink, say, walk, sit, then do it properly.
35. For example, a blind man from birth, and a lame person, wants to go somewhere, he said blindly: "Hey, I can work with my legs, but have no eyes to see the way." "I can work with my eyes, but I have no legs to go," he laments. The blind man happily told him to lick his shoulders. Sitting on the back of the blind, he lick incense: "Left, right, left, turn left ..."
36. Thus says:
They are not born of self-reliance
or self-sustaining.
But they depend on other dharmas
- dhammas are as weak as
they are.
They are born of other qualities (y tha)
Being aroused by another as the object,
They arise from the object and condition.
And each is born of something different from it.
For example, the person who falls on the
boat to cross the sea,
Also, the body-mind (body)
Need to sharp-body to be born;
Such as the dependence of people
To cross the sea
The physical
body depends on the psychological body for birth.
They depend on each other,
- boats and seafarers,
also name and color,
two interdependent.
37. The seeing of such a true identity and form, a view that has been established on the unconditioned passage of the mind, after the distinction of nama-rupa by the above-mentioned methods, Pure bar, also known as the distinction of identity, is also called the disciplinary boundaries.
Chapter 18 describes the Pure Land, in the Discourse on the Practice of Wisdom, of the Pure Land, which was drafted for the purpose of rejoicing the good. 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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