Wednesday, October 10, 2018

Chapter XX  (a)
(Maggamagga - Nanadassana - Visuddhi - Niddesa)
-ooOoo-
1. Tri was founded by the knowledge of religion and trajectory as follows: "This is the direct, this is the path," called the purified by the direction of the air.
2. One who wants to accomplish this first needs to focus on inductive wisdom called "group understanding." Why? The path of knowledge appears to be associated with the appearance of obhàsa , etc. (see Ch. XX, 105) where one begins to have insight. After the light, etc., appears in the person who begins to have insight, in which the path of enlightenment appears. And group understanding is the beginning of insight, so it is next to the doubt. In addition, the path of enlightenment is born when complete insight, called attainment arises, and this attainment comes to the full understanding of what is known. That is why a person who wants to purify himself by virtue of religion must first focus on group inquiry.
3. The following is the presentation. There are three kinds of worldly wisdom, namely intellectual property, intellectual property as wisdom, and intellectual property as abandonment. This point is said as follows: "Wisdom as direct-knowledge is knowledge in the sense of knowledge, knowledge as wisdom, wisdom in the sense of thinking. glass". ( Ps 87 )
Here, the wisdom arising from the observation of the general as follows: "Sacred characteristics of the brain, the feeling is characterized by feeling," called intellectual property. Tue as the general general appearance, arise when the general assigned to the dharma such as "Sac is impermanent, life is impermanent," called intellectual understanding. Tue took the characteristics (General) as objects, arise as the usual abandonment, etc. in those dharmas, called intellectual abandonment.
4. Here, the first type of insight consists of the Precepts of the Precepts (Ch. XVIII), to distinguish the Precepts (Ch. XIX). The second type of insight (attainment) consists of group understanding to mind arising out of consciousness (Ch. XXI, n. 3) because in this period, the penetration of the general prevails. The third intellectual level (renunciation) consists of disintegration (cf. XXI, 10), since from here onwards, seven ways of renouncing the common sense, etc., are as follows: "( (1) Awareness of impermanence, that he often abandoned the idea (2) The shop is suffering, he abandoned the thought (3) Consciousness, he abandoned enjoyment. (5) Consoling him to abandon greed. (6) Consciousness, he abandons birth. (7) Detachment, he gave up clinging. Ps.i, 58 )
[Note: "impermanence" is the practice of impermanence. "Thoughtful" is a false belief that they are immortal. The types of mind that correspond to the wrong view to be considered are included under the heading "thought". "Worried shop" is to see the activities with the attitude of non-sense of impermanence and so on. "Interest" is to share with the owner. "Consciousness" is the way to get greed (ràga) for the non-arising, causing the light (vinaffana). "Quan kill" is the way out so that the only action is to kill without returning in the future through a new being. "Renunciation" is the way that he does not cling to the action; or he will abandon them as usual, etc. - Pm. 780]
5. Thus in these three types of knowledge, meditators have only attained wisdom as knowledge, the other two must also attest. Thus, the above says that "In addition, the path of knowledge arise when wisdom as attainment of birth," and intellectual succession to next knowledge knowledge. That is why a person who wants to achieve purity through the path of enlightenment must first focus on group study.
6. Literature: "How intellectual differentiate the past, future and present laws by synthesizing, is the general?
"Any matter of the present past, internal or external, coarse, or subtle, or distant, far or near, defines all colors as impermanent: this is a kind of general. It is a kind of general, who defines it as an ego, a kind of general, whatever it is, whatever it is, whatever it is. Whatever it is, he defines it as impermanent, selfless: this is a kind of general. "
7. The type of general knowledge is as follows; "The identity of the past, the future, or the present, is impermanent for perdition, suffering because it is terrible, is not self, without the core," is the general. " . eyes ... old dead, present past future ... (as above): this is the general.
"Tue distinguishes the general as follows:" The present past tense is impermanent, conditioned, decayed, fallen, end: that is general. Tears of discrimination, the eyes, ... old dead, qki present future is impermanent, conditioned, charming, decay, fall, ending, is general.
8. Tue distinguish "Due to birth, old dead, if there is no birth, no old dead, that is general knowledge. old dead, if there is no birth, no dead, that is the general general. Tue distinguish: "Due to the charm of being ... By the coast of ignorance, there is no ignorance of grace, there is no action, that is the general. If ignorance ignorance is new, if there is no ignorance do not have action, that is the general.
"Wisdom is to say in the sense of what is known, and insight is in the sense of knowingly conduct." Thus  Patisambhidà says: "Wisdom distinguishes current past tantric  practices by induction, the general." Ps. I, 53 ).
9. The brief statement above "eyes, etc. old dead" should be considered representative of the following:
The laws are born in the mind, the same door and object
13. The six worlds
2. Five Aggregates
14. Dressing ( Kasina) ;
3. Six bases.
15. 32 aspects of the body;
Sixth ceiling 16.
16. 12 countries;
5. Six consciousness.
17. gender;
6. Six shovels 18.
18. 22;
7. Sixth Life 19.
Three worlds;
8. Six ideas
Twenty nine;
9. Six
21. 4 meditation;
10. love
22. four immeasurable;
11. Six Games
23. four colors;
12. Six quarters
24. 12 conditions
10. Since this is said in  Patisambhidà , in the description of the dharmas it is necessary to triumph: "O bhikkhus, what should be triumphed?
(first). Eyes, colors, eyes, ... the label ... feeling by the label of the three types of contact, suffering, not lost no suffering, the law should be tri.
11.
(2). Matter of thought. 
(3). Eyes, ears, nose, tongue, body, mind. 
(4). Colors of touch and image in the mind. 
(5). Consciousness, consciousness, consciousness, consciousness, body consciousness, consciousness. 
(6). Brand exposure to the contact. 
(7). Feeling (sensation) by the label, ... exposure. 
(8). Appearance about color, bar, incense, taste, exposure, legal. 
(9). The six types of (private) colors, bar ... legal. [Note: This is different from the idea, because here the auto objects arise in the mind, as in the moment of sitting still.] (10). Desire for identity, bar ... 
(11). Thinking about six objects. 
(twelfth). Fourth (deep thinking) about six objects.
(13). The world, water, fire, gender, gender, gender, gender. 
(14). The country of fire, etc. 
(15). Hairy hair ... urine. 
(16). Originals ... of the country. 
(17). The world of awareness. 
(18). The base .... 
(19). Gender, gender, colorless. 
(20). Righteousness, rupa, rupa, rupa, non-existent, non-ideal non-existent, organic aggregates, four aggregates and five aggregates. 
(21). Meditation, dharma, tam, meditation. 
(22). From mind liberation, Bi, Hỉ, Discharge liberation. 
(23). Not boundless country, Consciousness boundless country, Unmanaged land, Non-ideal non-ideal country. 
(24). Ignorance must be triumphed, ... old and dead must be triumphed. "( Ps. 5 )
12. Since all of this information has been mentioned here, just talk. But what the combs consist of the supramundane mind. At this stage the supernatural dharma should not be discussed, because it can not be understood. For what can be understood, one should begin with the most obvious and distinctly distinguishable ones.
13. This is the application of the instructions to the aggregates: "Any color, (1-3 :) past, present or future, (4-5 :) internal or external, (6-7: ) or rough, (10-11 :) far or near, he determines all colors are impermanent: this is a general, he defined it as Suffering: This is a general who defines it as suffering: This is a general, who determines it is not self: this is a general. " (6) At this point, the bhikkhu gathering all the individuities is described without distinction, by the word "whatever", and after the delimitation of the rúpas in 11 cases as above, he Defining "all colors are impermanent". How imperfect?
14. It is "all past or present past, impermanent, in the sense of passing away" because it has been destroyed in the past, not going to the right. And the color of the future is impermanent in the sense of decay, because it is born in the next and destructive, and not go to the next. The present form is impermanent in the sense of cessation, because it is destroyed here and does not go beyond that, and it is impermanent in the sense of decay, because it is destroyed as internal matter. go to the status of color. He is foreign identity ... rough ... the ... far ... near ... paralyzed ... the victory ... is impermanent in the sense of decay "because it was destroyed there, Thus, in this way, there is a generalized type, but is analyzed in 11 ways.
15. And all of it is suffering in the terrible sense. Terrible, for what is impermanent brings fear, as itscatters in the  Sihopanna . Thus, identity is suffering in the terrible sense. Thus, there is a general general in this way, but analyzed in eleven aspects.
16. And not only all colors are dukkha but also "no-self", in the sense that none of its centers is seen as a self, a dweller, a worker, a sensation, For what is impermanent is suffering, can not escape impermanence, birth, death, imperialism, so how can there be a state of work, etc.? So say: "O bhikkhus, if rúpa is self, it does not bring grief." ( S. iii, 66 ) So, identity is also anatta in the sense that there is no core or center. There are also generals in this way, analyzed in 11 ways.
The same method applies to life, etc.
17. But what is impermanent is naturally classified, etc., so that, in order to raise the meaning of impermanence, in order to show that the impermanence is done in different ways, The text says: "Lust, whether of the future or the present, is impermanent, conditioned, conditioned, decayed, must fall, must be destroyed, must be terminated." The same method applies to life, etc.
18. When the Blessed One instructed him ( anuloma ), he asked, "What are the 40 faculties he attains in favor of the mind? What?
[ Note: "Liking that is in conformity" is a preference for the positive mind. It is called the ring (khanti) because it is patience (khamati), it is difficult to analyze, go deep into the nature of the object. "The certainty of rightness," because the path of the path is called initiation from right understanding, and is called deciding the nature, because it can not be reversed.)
To answer, he gave an understanding of impermanence, etc., in an analytical way: "Seeing the five aggregates is impermanent suffering, like disease, lump, like arrows, pain, sorrow, terrorism, threatening, shady, unstable, unstable, no shelter, no shelter, no shelf, empty, no, no, no self, dangerous there is no core, the root of the catastrophe, the killer, it must go to the destruction, the corporeal, the corporeal, the prey, the ghost, the birth, the old, the sick, the dead, the sorrow The five aggregates are impermanent, they have a favorable preference, and when they see that the cessation of the five aggregates is Nirvana, they can enter into the decisive mind. " ( Ps. Ii, 238 ) Thus, in order to strengthen the understanding of impermanent suffering in the five aggregates, the meditator has to observe the five aggregates in the above way.
19. How does he do this? By meditating on impermanence, etc., it is said in detail that the person who practices the aggregates is  impermanent  because it is not infinite, it has to begin and end, suffering from being crushed by emancipation, and grounds for suffering; It is a disease that must be maintained, and is the root of the disease: the ulcer arising from the sting of suffering, boiling with the defilement of afflictions, swelling due to birth, ripening from old, bursting because of rash. It's like an arrow because it creates pressures, because it sticks to the inside because it's hard to spit. It's like  a catastrophe  because it damages, and because it's the basis for disaster. It is distressing because it restricts freedom, and is the foundation of the disaster. It is strange because it can not master it, and because of its intractability . It Disintegrated  because of collapse with old, sick, dead. It was like  a pandemic  because it brought all kinds of bankruptcy. It's like the  yoke  because it brings in many invisible rivals, and is the basis for all yoke. It is  terror  because it is a storehouse of all kinds of terror, and because it is contrary to the ultimate peace called the purity of suffering. It is  threatening  because it is attached to all sorts of opposites, because it is threatened by all kinds of diseases, and because it is not welcome. It is  ephemeral  for not guaranteeing before aging, sickness, death, and worldly dharmas such as profit, failure, destruction, projection, glory, humiliation, suffering, joy. It  likely damaged because nature is being destroyed by nature or by violence. It is  not strong Because it can sip on any occasion, and for lack of solidity. It  was unprotected  because of lack of security. It has  no shelter because it can not accommodate shelter; can not afford to refuse, because it does not destroy the fear of those who depend on it; empty  because it is not normal, lost, as it seems, it is  not  due to the nature of empty; or because of its triviality, because the world of trivial things is trivial; It is  not because  there is no master, the resident, the doer, the sensible person, the leader. It is  not self  , it is  dangerous because of suffering in the course of existence, and danger in suffering, or, it is dangerous because it is like suffering, proceeding to suffering; it It  changes in two ways, aging and death. It  has no core because of weakness, sooner or later. It is like the  root of every yoke because it is the root  of the yoke. It's  killing  for damaging the faith, as the enemy pretends to be friendly; it  must be destroyed because of disappearance, non-manifest. It  is smuggled  because it is the near of the pirate or, because of the cause and condition; The ghost's bait is a primordial ghost and deadly ghost; he was  born, old, sick, dead , because of his nature; grief, brain, brain as the cause of cerebral brain; Defined as the operating environment for defilements such as lust, wrong view, misconduct.
20. Now, there are 50 types of impermanence here, by taking the following 10 in the case of each aggregate: impermanence, decay, fate, irreversible, unstable, transformed, must kill, be micro, die.There are 25 categories of selflessness by following the following five dharmas in the case of each aggregate: strange, empty, tasteless, no, no self. There are 125 types of suffering, by taking the remaining 25 dharmas for each aggregate.
Thus, when one of the five aggregates is impermanent ... in the above 200 aspects, his or her impermanence, suffering, and non-self is enhanced. These are instructions to conform to the classics.
While concentrating on such inductive wisdom, if one fails, one should sharpen the basics (creed, etc.) in nine ways: 1. Only seeing the passing of the born mind. Make sure you do it carefully. 3. Patience.4. Properly. 5. See the prime minister. 6. Balance the sense organs. 7. Not including the body.Overcome suffering through renunciation. 9. Do not stop halfway. You should avoid the seven inadequacies described in the Book of Mormon (Chapter IV, 55) and cultivate the seven proper things, and be consistent in this time, formless in another.
22. While contemplating, one should learn how the quality of beings, ie, the color of the four causes: karma, mind, weather, food that is born. When identity is born in a being, first of all it is born of kamma. Because at the moment of actual birth of a baby in the womb, the first 30 kinds of rúpas are born in three consecutive cetasikas, namely the mind-body, mind and nature; And these three rituals born at the moment of true birth arise. And just as in the birth, at the same time and so.
23. The disappearance of colors is slow and heavily transformed, while the cessation of mind is fast and subtle. So the Sutra says: "O bhikkhus, I do not see a quick change of mind." ( A. and, 10 )
24. Because the mentality of kamma begins and kills 16 times, while a material form exists. With the mind, three times: birth, homicidal, equal, while with rúpa, only time and birth as fast as the mind, while its residence lasts for up to 16 mind-centered 16 times the birth of the mind.
25. The second element arises with premeditated mind as the fulcrum (this mind has reached its place, and arises in the "birth" of the citta). The third part arises with the rúpa (or mind) of birth as the place where the rupa has attained its place and it is born with the second mental element. The arising of consciousness in that way throughout life. But where one is confronted with death, there are 16 sentient beings, depending only on the single premeditated rupa while this form has reached its place.
26. Birth in the "birth" of the karmic consciousness also kill the 16th consciousness after the birth of consciousness. Being born in the time of rebellion kill consciousness, the same time as the 17th birth.Being born in the time of "cessation" of karmic consciousness also ceases when the seventeenth consciousness reaches its temporal. It goes on like that as long as the line of birth and death continues.Again, there are 70 rupas born in the same way with seven continuum, starting from the dharma of the arising nature.
27. The analysis should be understood as follows: (1) karma, (2) karma, (3) karma, (4) karma, eating birth, karmic career, (6) due to weather, have career karmic. (Ch. XV, 111-115).
28. Here,
(1) karma is good and akusala citta. 
(2) Karma is produced by the heterogeneous aggregates and the seventh from the eyes of the dharma. 
(3) due to karmic conditions like (2), because karma is the body for the cause of karma.
29.
(4) by mind-born, karmic grace is the quality of the mind. 
(5) due to the fact that karmic retribution is due to the attainment of occupation in the qualities due to karma, another eighth generation is born, with the eighth element, and the element here The temporary arrival of another group 8, so it links 4 or 5 the origin of the group 8. 
(6) due to the birth, karmic conditions, so called because of artery fire, when you have achieved residence, re-birth of a group of 8 with the eighth factor, due to weather, and temperature in That brings up another group of 8, with the eighth factor. And so it links 4 or 5 births to groups of 8.
This is the birth of materiality produced by karma.
30. Regarding the types of consciousness, the analysis should be understood as follows: (1) the mind, (2) by the mind of the mind, (3) by the mind, (4) by the mind, At the time of birth, there is a center for grace.
31.
(1)  Mind is 89 kinds of mind. Inside:
thirty-two minds, 
six and nineteen 
are told to give birth, 
majesty and body; 
It is considered not to give birth to anything.
About 32 degrees of sexual desire, ie, eight good karma (1-8), 12 kusala (22-33), 10 kusala (71-80), and two kusala and kusala colors, majesty and body. 26 mind-centered phenomena (9-13), (81-85) and eight modes of mindlessness (14-17), (86-89) eliminate mind in both cases, supernatural (18-21), (66-69), born sharp, majestic, but not birth. The mind consists of 10 mental components in sex (41-49), (56), five mental states (57-61), three worlds (39, 55, 70) friendship with (40), only beautiful, not majestic or expression. The six kinds, ie the five sets of mind (34-38), (50-54) the arising consciousness of all sentient beings, the death of those who have eliminated, or the four senses of samatha (62) -65) not sharp, majestic or expression. And the minds in here that are sharp,
32.
(2)  The mind is born of three formless beings, and the rúpa consists of 17 things, namely, dhamma, dhamma, language, voidness, vivacity, nourishment, dukkha, growth and continuity.
(3)  The mind is conditioned by the four qualities as saying: "The sonic and postnatal mental condition is born-born to this birth body." ( Ptn1, 5 )
33.
(4)  Due to the fact that the mental state of being produces birth, the mental state of mental qualities has reached its place in the mental states of birth, giving birth to another group of eight with the eighth element. Thus connects the two three births of the 8th.
34.
(5)  Due to the time of birth, the mind is conditioned: the weather is attained by the arising of rebirth, the birth of another group of eight by the eighth element, and thus the two. That is the way of birth of mind by birth.
35. Also, in regard to the kinds of food produced, it is necessary to analyze the following: (1) Confucianism, (2) by the fact of being, (3) (5) due to the season, the real coast.
36.
(1)  Food is physical food.
(2)  By virtue of being real beings are 14 colors, ie group 8 with the eighth element, was born by the factor has reached the position of virtue by virtue of the nature of Karma, on him; Add more not the world, contempt, the hedonism, tolerance, growth and continuity.
[Note: Due to the attachment of the grasping nature of karmic retribution means that the external non-grasping factor does not function to nourish the identity. And "he goes on", that is, it has a charm and it is supported by the qualification of birth. And "possessing clinging" is specifically said to eliminate the question of "there is a karmic method," a method of bringing forth the kind of mind produced by karmic consciousness. Just because it happens to have roots in karma, there is no such method.
(3)  The real group of grace is the color of four charms, as follows: "The truth is a charm, as the real conditions, for this body." (Ptn1, 5)
37.
(4)  By the fact that the fact that the element has reached its place in identity by the fact that it was born, the birth of a group of 8 with the eighth element, and the element in this group, Other 8 groups, associate the 8th birth group so ten or twelve times. Food in one day can sustain seven days. But the divine factor can last up to a month or two. The food eaten by the mother is produced by penetration into the baby's body during pregnancy. Likewise the food on the body is also born. The element of Karma produced by the karmas is a real name. It is also beautiful when it comes to the spotlight. And the element in it produces another group of 8. Thus, the 8th group was born four times.
38.
(5)  Due to weather, there is a real destiny: the fires committed by the union have reached the place of birth, re-birth of a group of 8 with the eighth factor was born due to such weather. Here, the real group is a predestination for the real-born, the real union is the birth of this identity. With regard to the remaining, the real group is grace, only real, graceful, and free from the coast.
This is the way of birth of beings by union, should be understood.
39. Again, in terms of the colors of birth, the analysis is as follows. (1) the weather, (2) by the time of birth, (3) the weather conditions, (4) by the time, the coast, (5) the delegation.
40. (1) The "weather" here is sparked by four origins, but two things are hot and cold. (2) "by birth" means that the weather  [Note: body-heat]  belongs to the four origins, which have reached the abode of the abiding abode in the rupa. This ritual has 15 aspects of the law, no space, contempt, such as rope, kham, growth, continuity. (3) "Weather has charms": the weather is a condition for the birth and extermination of matter by the four origins.
41. (4) Due to the time of birth, the fire of the birthplace has been reached, the birth of a group of eight with the eighth element, and the weather in that group produces another group. Thus the color of birth has continued to be born for a long time, while maintaining itself in the non-attachment-player  [Note: the frog is the hair nail teeth, the skin on the skin, etc. separate from meat in a living body.
42. (5) due to the fact that the element of birth is reborn, the birth of another 8 with the eighth element, and the element in this group produces another group of 8, followed by 10 or 12 births of eight groups.Here, this weather is a predestination for the color of birth, as the chief. With the remaining colors, the weather is just grace, grace, and freedom from the past. This is the way of birth due to the weather.One sees that the birth of such a thing is called "complete understanding" at one time (cf. v.21).
[Note: When seeing the arising of rupa, its disintegration, it is called "one complete", by the shortness of dhamma. Not only the birth but also the birth and death, it is called understanding. The birth of life, thought, action, the same. - Pm. 795]
44. In the process of existence, the eye consciousness, together with the corresponding dharmas, is supported by light and by the intention of doing the cause, is born because the eye is intact because the object has entered the world. Indeed, when a material form has reached its place, it acts on the eye at the time of the purification of the eye. When it acts like this, the original is destroyed twice, and the next one is dealing with the same object, fulfilling the task of intention. Next is the result of good or bad kamma, see the same material. Next, the unconscious mind is aware of the material world. Next, the unconscious manipulation of consciousness, the defilement of the material. Next, it is born as one of eight good kusala (kusala), or kusala (kusala), or kusala (kusala), or akusala (71, 73, 80) (71), or 5 or 7 speed heart. Next, In the case of the sex world, it is born as any of the eleven mental states associated with one object with mental states. Similarly, with the remaining subjects. But in the case of the mind-door, the higher consciousness also arises. This is the formless way, in the case of six subjects. One sees the birth of such a colorlessness, called "mindlessness at another time" (verse 21).
45. The above is how a meditator completes the insight, in sequence, by the previous equanimity, after the nama, giving them three characteristics.
Another person obeys the actions by assigning three attributes to them through mediation. The seven measures and the seven measures.
46. ​​The practitioner assigns the three characteristics in the following seven ways, called meditation.The seven dharmas are: (1) taken up and down, (2) the disappearance of old things through each period, (3) by the union of beings, (4) born of birth, (6) due to mind-born, and (7) natural color.
47. (1) Take up the karmic, put down is dead. Thus, the practitioner assigns 100 years to this set-up, and assigns three characteristics to the actions. How? All the action between these two limits is impermanent, because of birth, change, temporary, not permanent. But because they are born, they are affected by aging. They are destined to disintegrate, so they are suffering because of their constant urge and discomfort. suffering, for the exclusion of peanuts. And because no one can do anything for the birth, for example, make them not to go to the shelter, or make the old do not stay old, or make the old man do not die. Absolute no power can be exercised against them, so they are not self by emptiness, without possessor, unable to govern the power, and eliminate a self.
48. (2a) After assigning three properties to the hundred-year diminution for such a derivation, the next, he assigns three properties according to the disappearance of the stages, Only for the disappearance of the old colors at each stage of life. He assigns these three characteristics by means of the following.
49. He divided 100 years into three periods, beginning, middle and last: the first 33 years, the middle 34 years, and the last 33 years. Divided into three stages, he assigns the three characteristics as follows: "Birth in the first stage ends there, do not go to the middle stage, so it is impermanent, what is impermanent, Likewise, in the midst of the end, the quality of life comes to an end, so it is also impermanent, suffering, not self. The last stage to be able to extend beyond death, because it is also impermanent, suffering, not self. This is the way to assign three characteristics.
50. (2b) After assigning three characteristics according to the "disappearance of the old and the three" 33 years, he attributed three attributes in ten decades: sports decade, aesthetic decade, power decade, wisdom decade, declining decade, bent decade, decade bent back, blooming decade and long lie.
51. First, the first ten years of a 100-year life expectancy, called the decade of childhood, for then it was an unstable child. The next decade is called the sports decade, because it is the age that sports. The next ten years are the aesthetic decade because the human form in this period reaches its peak. The next ten years are called the decade of strength, because this period of strength and power reach the maximum. The next ten years are the intellectual years because of that understanding has matured.Even the mentally ill, at this age (from 40 to 50 years old), seem to have little knowledge. The next decade is the decade of decline, because sports, beauty, health and intelligence begin to decline. The next decade is the decade that bows down because people of this age are bent forward. The next decade is the decade of the back, since the shape of this age is like a plow. The next ten years are murmuring or babbling. The last ten years are long years and people over 100 spend most of their time lying down.
52. To assign the three characteristics according to the "disappearance of old things through the stages" by means of the decade, the practitioner should read as follows: "Birth in the first decade ends there not to decade After that, it is impermanent, suffering, not self. Ending there does not go to the next person: so it is indomitable, suffering, not fall. That is how he assigns three characteristics.
53. (2c) After assigning three characteristics according to "the disappearance of the old and the passing of each stage" by means of such a decade, the practitioner assigns three characteristics according to "the disappearance of old things through each stage "by dividing 100 years into twenty-five years one by one.
54. He states: "Birth in the first five years ends there, not the next five years: so it is impermanent, miserable, not fall. Born in the second five years ... Third ... the nineteenth ending there does not go to the fifth year of the twentieth, and no matter of birth in the last twenty years can go beyond death, so it is impermanent, miserable must fall ".
55. (2d) After assigning the three characteristics in each of the five-year periods as above, he assigns three properties in phases of four years; (2e) three years; (2f) two years; Next, he assigns three characteristics according to the "disappearance of the old and the passing of each stage" by means of three seasons, nine years in three parts, as follows.
56. Birth in the four months of the rainy season ended not to go to winter, the four-year anniversary ended there do not go to the summer. Born in the four months of the end of the end there does not go to the rainy season: so it is impermanent, suffering, not fall.
57. (2i) He divided one year into six parts and assigned three characteristics ... as follows: "Birth in two months of rain ends there not to fall, the quality of autumn ... In the winter season ... the summer season ends there do not go to the Rain: so it is impermanent, suffering, not fall.
58. (2j) Next, he assigns three characteristics by means of every half-moon and half-moon (moon) as follows: "Birth in the half months of the moon ends there not to half a morning; The birth in the half months of the morning ends there do not go to half a month: so it is impermanent, suffering, not fall.
59. (2k) Next, he assigns three characteristics a day, one night as follows: "The birth in the night ends there, not going to day, the quality of the day ends there do not go to night: So it is impermanent, suffering, not self.
Next, he assigns three characteristics by dividing the sixth day as follows: "The birth of the morning ends there not going to noon, the noon noon ends there do not go to. afternoon, the color of the afternoon ends there does not go to the middle of the soup, the middle-class soup ends there do not go to the last soup, the last color that ends there do not go to the next morning: so it is not suffering, suffering, not falling ".
61. (2m) After assigning the three characteristics in this way, the practitioner reiterates these three qualities in the identity through the moving back and forth, looking back, moving, stretching ... as follows: "Birth in The movement to terminate there does not go to the back movement, the quality of the withdrawal movement there is not going to move, the color in co-looking back to stop there do not go to the rotation. the color of the contraction of the movement stopped there is not going to the stretching: so it is impermanent, suffering, not fall.
62. (2n) Next, he divides his steps into six parts: lift, bring, bring to the side, lower, put down, get in.
63. Lift is to lift the foot off the ground, to bring the foot forward, to the side is to move the foot aside to avoid the thorn root, etc. low ha is to bring down the foot, put down the table set feet on the ground;To press the foot to the ground, while the other foot is in the air.
64. Here, in the "lift up" movement, the two worlds and the sea are slow, the other two main and strong. The same goes in the move and goes to the side. In the action "lowered", fire, gender is secondary, slow the other two major and fast, "put" and "get" moves. He assigns three qualities to the identity according to "the disappearance of the old and the passing of each stage" by the six parts of the footsteps as follows.

65. He states: "The precepts and the origin of the birth of the" foot lift "movement, are terminated there, not to the" move ", so they are impermanent, suffering, not fall. In the same way, the qualities of "passing", "lowering", "putting down", etc. ceases at that point. Sesame seeds explode when placed in hot pan, where the birth is kill right there, each period, each period, each time not to next time, so they are impermanent, suffering, not fall.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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