CHAPTER XXI (a)
(Patipadà - nanadassana - visuddhi - niddesa)
-ooOoo-
1. Wisdom reaches its highest point with the eight positions and with the ninth place of wisdom, these positions are called the Pure Path of Wisdom.
Eight minds need to understand as follows: (1) The destruction of mind, with unconstrained wisdom firmly brushed in its path. (5) intellectual disposition, (6) mental retardation, (7) intellectual thinking, (8) mental disposition.
[Birth defects are familiar, should be understood as the knowledge of lavas as to give up. The practice of the killings called kill. Those who see the true nature of them is decay, terrible, should call the Father. The mind grabs the scary general of the action when it appears, which is called the Overblood. He wants to liberate that state in the aspect of the mind called the mind. Born in the form of "thinking hybrid" called Thinking. Born as the view of the mind with discharge, called the discharge of mind - Pm. 822-3]
The trick is to follow the truth as the ninth is Consciousness.
Thus, a person who wants to consolidate this mind must revise these kinds of minds as his own work, beginning with karmic destruction, excluding the vagabonds.
2. But why do you still pursue the path of birth? Is to stick to three characteristics. Extermination is mentioned before, because of the inability of 10 defilements, so can not be consistent three characteristics as they actually are. But when it is out of defilement, then the practitioner needs to pursue that mind again, to recognize the three characteristics.
3. Characteristics are not evident when an object is not noticeable, so there is something hidden behind it. What's that?
First of all, the characteristic of impermanence does not become apparent, because, when birth and death are not paid attention, that characteristic is obscured by continuity. The nature of suffering is not apparent because when impermanence is uninterrupted, this characteristic is obscured by majestic postures. The characteristic of anatta is not apparent, for when analysis is not arbitrary, this characteristic is obscured by intangibility.
But when continuity is interrupted by the distinction of birth and death, the characteristic of impermanence becomes apparent in its essence. When conditioned postures are constantly oppressed, the characteristic of suffering is manifest in its essence. When the distinction of the precepts is made with respect to the integrity, the characteristic of selflessness arises in its essence.
[Note: In Particle Discrimination, the summary is as follows: "Impermanence is pronounced, when a plate falls apart ... the characteristic of it is obvious, when a cancer appears on the body. The nature of anatta is not clear. Whether the Buddhas appear or not, the characteristics of impermanence and suffering are known, without the birth of the Buddhas, there is no selflessness proclaimed. " Again, in the Commentary on the Central Sutta 22: "After existence it becomes not, so it is impermanent. It is impermanent for four reasons: for birth, for change, for temporal nature, And because there is no permanent matter, it is suffering from impermanence, in four sense, burning, uneasiness, the basis of suffering, and the opposite of being lost. which affects it, and for the four empty reasons, does not possess the master, does not create the master, and is against the self. "The discourse on this passage in the Visuddhimagga says," When continuity is interrupted, "that is, when the continuity of the dhammas, when they are connected, arise. The impermanence becomes apparent to a bhikkhu who passes away, but through their interruption. "When the majesty is exposed" means, when suffering in the majesty of the road Because when the pain arises, another majesty is applied to the pain, and so it seems to be filled with suffering, but when it is known that suffering in every majesty Moving by substituting another majesty, the hiddenness of the latent latent in the majesty is manifested, for it is clear that continuous actions are overwhelmed by suffering. " n "is divided into hydro sites ... or other contact, others. "When analysis into gender has been made" is when the seeming intact as a unit or as a single task has been analyzed. Because when dharmas arise, reinforce each other, like nåma and rúpa, then we misunderstand that there is an unbroken mass because of imperceptible imperfections. Likewise, we mistakenly assume that there is only one object, while each has its own object. When analyzed in such circles, they scatter as? compressed under the hand. They are just the dharmas of many conditions, empty. In this way, the characteristic of selflessness becomes clear. - Pm.824]. like mind and matter, then we misunderstand that there is an unbroken mass of impermanent imperfections. Likewise, we mistakenly assume that there is only one object, while each has its own object. When analyzed in such circles, they scatter as?compressed under the hand. They are just the dharmas of many conditions, empty. In this way, the characteristic of selflessness becomes clear. - Pm. 824]. like mind and matter, then we misunderstand that there is an unbroken mass of impermanent imperfections. Likewise, we mistakenly assume that there is only one object, while each has its own object. When analyzed in such circles, they scatter as? compressed under the hand. They are just the dharmas of many conditions, empty. In this way, the characteristic of selflessness becomes clear. - Pm. 824].
5. And here, the following differences need to be understood: impermanence and the characteristic of impermanence, suffering and the character of dukkha, no-self and the nature of anattå.
6. Five aggregates are impermanent. Why? Because beings kill, mutate or because they are not. The birth of the deviant is a characteristic of impermanence. The change of tone as being and non-existence is called the characteristic of impermanence.
The five aggregates are suffering because what is impermanent is suffering ( S. iii, 22 ). Why? For constant urgency. Man's constant urge is a characteristic of suffering.
The five aggregates are not self because suffering is not self. Why? Because there is no ability to influence it. Being conditioned not by the action of a capacity is the characteristic of selflessness.
9. The meditator observes all this in its essence by bodhicitta, by means of insight that has escaped the defilements and is steadily advancing on its path.
The practitioner continues to observe, test, attain the dharmas and dhammas in this way, to see that they are impermanent, suffering, not self. At that time, if your mind is active, the actions become clear.When the mind is sharp, the practitioners quickly reveal the truth, the practitioner no longer minds in the birth or the resurrection, the rise or the similarity of them, but focus only on the destruction, as the destruction, fall out, dissolve them.
[Note: Birth is the process of birth, generation. Breeding is reaching the foothills, that is, fake times. initiation is the arising of the clinging. Generosity is the appearance of the onion, the appearance looks like entities that can be held, due to the integrity, etc. and due to the differentiation of functions. Killing is like destruction, etc. is killing kill .- Pm 826]
11. When mindfulness arises in the practitioner in that way, making him see the practitioners and kill, then called the killer at that stage. In this position, Luan said: "The knowledge of the break up, after thinking on an object - what is this knowledge is called knowledge ( knowledge of insight, insight knowledge )
Mind with material object as object, start and kill. After thinking about the object, the practitioner contemplates the disappearance of that mind.
"How does he stand?" It is impermanent, not permanent, it is suffering, not happy, it is not self, not fall. He becomes ungrateful, uninterested, makes lame, does not let it flare, he compresses the killing without causing birth. He is discharged, not grasp. Consciousness, he often abandoned the idea, indifferent, he abandoned the thought, the self, he abandoned the idea. Because of ungratefulness, he gives up pleasure. Making greed, he gave up greed. Cause the kill, he gave birth. Commune, he gave up clinging.
"Eight with life as an object ... with the idea of object .. with the object .. as the object ... with the eye as the object .. (see Ch. XX, 9) ... with old dead as object, discharged, he then discarded clinging.
The replacement object
moving (Property) located in another
capacity of these intentions
is wisdom ( insight ) after thinking.
Seeing both the same
through deduction from one object that is
attentive to death is insight
in the sign of falling.
After thinking on subjects
meditator disintegration
then every minister is empty -
this is called wisdom of the higher wisdom
skilful of the three bars
and four skill
skillful about three PM,
then what is accepted do not shake it.
" Knowledge is to say in the sense of knowledge, and understanding is in the sense of knowing it." Thus, knowledge of the disintegration, after thinking on an object, called knowledge of insight ( Ps. i, 57 ).
12. "After Thinking on an Object" is after seeing it must be decayed. Tue belongs to the dissolving shop is the insight of the dissolution of the mind arising after thought on the object, that it is rancid, then called the mind of the shop.
13. Next, how does that arise? v. was told. Here,? birth and death. After thinking on the object is to see that it must be destroyed, fall. He is aware of the disintegration of the mind that, with the next mind, he discerns the disintegration of the mind itself that has to be decayed. Thus, ancient virtues said: "He sees with wisdom, both the object known (knowledge) and the knowledge (energy).
14. He ( anupassati ) impermanent, etc. is always seen so, see again ( anu anu passati ) in many different ways, impermanence v .. v
15. Here dissolution is the culmination of impermanence, and therefore the meditator who attains perfection will contemplate all the impermanent, not ordinary.
[Note: The impermanence here is not in the sense of deconstructing "impermanent in the sense of disintegration" as a group practitioner of the group (Ch. XX), nor by the loss of notice given by birth. (cf. Genesis 20). But rather, after birth and cessation, it becomes apparent as a true experience, because of the effect of giving birth, the yogi now leaves aside the birth, and They are impermanent by seeing only their disappearance. When there is such a thing, there is nothing permanent .-- Pm. 827]
Then, because of the suffering nature of impermanence, and the non-self nature of suffering, he comprehends the whole of suffering, unhappiness, not self, not self.
16. But what is impermanent, suffering, not self is not something that is interesting, and what is not interesting is not a suggestion of prostitution. Therefore, when all the fields of the action are seen as impermanent, suffering, non-self, according to the attainment of cessation, the practitioner becomes ungrateful, disinterested, lust, do not make greed. When one does not engage in such ignorance, he causes the devastation (lobha), which does not cause its birth. This happens first of all because the worldly position means that he does not create birth.
[Note: "causing the disappearance" means that he causes craving to stop by suppressing it, so it is called temporal purity. With the world, or religion - the mind, there is no need to squash.
17. Or, after having made lobha and causing the disappearance of the practices seen, he also causes the disappearance of the invisible inferences, not the arising of the action. He refers only to the cessation of it, not to its birth.
18. Continuing so, the practitioner let go, not clinging. What does it mean? That is, impermanence, etc.This is just called discharge as discharge and discharge as the penetration. Because, by substituting the opposite virtues, this way renounces the defilements and the practices that produce the aggregates, and because, due to the illusory nature of the conditioned things, Go in, towards Nirvana, the opposite of being. Therefore, the bhikkhu who has this practice, the renunciation is defiled and the world entered Nirvana as said. He does not cling to defilements by causing reincarnation, nor does he cling to a conditioned object because of its unrepresentative nature. So say: "He's discharged, not accept."
19. Now, to clarify the dhamma that is abandoned by these three types of mind. Commentary: "Conscious impermanence, he often abandoned the idea ..." Here, enjoyment means to join with him.What is left is as said.
20. As for the verses: "Replace the object ..." is: After seeing the disintegration of the material, there is the substitution of a first object, by clearly seeing the dissolution of the mind seeing the tan. decay of identity - the transfer of wisdom is from the birth, dedicated to kill. The ability to pay attention is the ability of the mind to dissolve the mind as the object, the mind follows the mind, the mind stops after thinking about an object. (see verse 11)
21. It is clear that both are the same by reasoning from the same object, that is, by interpretation, deduction from the objects seen by the experience of the false practice, which determines both the present and the future. Invisible, they both have the following characteristics: The range of disbanded actions in the past, will disintegrate in the future, just as it is disintegrating in the present. That ancient virtue:
With prejudices against current practices.
He speculates that the past and the future are the same,
he deduces that all the work is gone.
Like dew drops when the sun rises.
22. Concentration on cessation: After defining both the presence and absence of the existing actions and the actions that have passed or gone, are the same in the vain, Existence of the action, that is to the death. This is called insight into the killing characteristic.
23. After thinking about the object is after knowing the object color.v .. v The store is broken up: After seeing the disintegration of the object, the disciple contemplating the disintegration of the mind took the That dissociation is the object.
24. At that time the general is empty: While the meditator insults in such a way, he succeeds in making the following seem empty: "Only the disintegration, the disintegration of them. is dead, besides nothing else ".
25. As the category of wisdom: ie thinking about the object, contingency kill, general empty, all three called the shop of wisdom.
26. The tricks in three bars: A bhikkhu is capable of three impermanent, suffering, non-self. And in the four insights from the Sage, the skilfulness of the three generals: is easy to perish, terrible and empty.The wrong views do not shake: he is not shaken about the types of comments as usual, paragraph, etc.
27. When the practitioner is no longer shaken and so always remember that the attainable will not dissolve, the soles will dissolve, he does not include the birth, staying, starting and the general of all actions, Disintegrated as pottery shattered when hit, like scattered dust, like roasted sesame, and yogis only see their disintegration. Like a bright-eyed man standing on the banks of a river under heavy rain, the bubbles on the river surface appear and then melt away, so too, the practitioners always see the rash, and the Buddha teaches about a The meditator is:
Look like bubbles,
look like illusory,
look like life,
death do not encounter death. (Dhp.170)
28. When one sees that the action is always disintegrating, the voidness increases in that place, bringing about the following benefits: Abolishing the wrong view of being, clinging to life, always I have no life, no fear, no fear, have the courage and love, to be bored and happy. Therefore ancient virtues said:
When seeing these eight virtues,
he always looks
at the disintegration to reach the immortal,
as the master saw the scarf is burning. (S. v, 440)
Disposition to this is an end.
29. When the practitioner is practicing, making fullness of the above, the insolence disappears, the object of this shop is to kill, ie the disintegration, fall, dispersion of the act, then all the work is distributed. According to the beings, birth, animals, stay and sex are all visible to the practitioner in the form of a great horror as lions, tigers, leopards, ghosts, lasciviouss, oxen, evil dogs, elephants crazy, poisonous venomous snake, lightning bolt, battlefield, coal pit, etc. It appears in front of a coward when he wants to live peacefully. When the practitioners see how quickly they kill in the past, the current actions are also eliminated, the future actions will disappear, the positioning fatherhood in that place.
30. Example: The three sons of a woman who has committed a crime, was ordered by the king to be beheaded. She followed her children to the execution site. When the baby's head was cut off, people started beheading the second child. When the baby was beheaded, the baby was being crushed, she ran out of hope for the youngest, and thought, "It will be like his brothers." The same is true for the practitioner, as the mothers of the past have seen that their offspring have broken their heads. See the current action is killing, as I see the baby is beheaded. Seeing the disappearance of hybrid acts, like the mother's hope for the youngest child, thinking: "Hybrid behavior will also disappear like that." When you see that, the lieutenant is the place where the practitioner.
31. Another example. A woman with a poisonous uterus gave birth to 10 of them, nine of whom died and one was dying. There was another child in her stomach. When the nine were dead, the 10th was dying, and she ran out of hope for her baby, thinking, "Then it will be like this." Here too, the meditator sees the past passages disappear, like the woman who remembered the nine dead children.The practitioner sees that the current actions are passing away, as the mother sees her dying hand. You will find that the hybrid behavior will disappear like the mother's hope with the pregnant child. When you see that, the place where the father comes from.
32. But that captain's mind, is it fear, or fear? It is not afraid. Because there is only the judgment that the past is gone, that the present is passing away, the future will cease. Just like a man with three eyes in the city sewer, but not afraid, because he just set the judgment that anyone who falls into it will suffer. Or as if a man with three eyes looking at a pile of stakes, a pile of mustaches, an iron pile, and a pile of gold, he is not afraid, but just imagine that those who fall on it will suffer. little. Likewise, the lieutenant himself is not afraid, but merely judges that in the three types of existence, such as the three "pit of glory and three stakes, will kill.
33. But it is called the "scary general" because all beings are terrified and terrified, because they are forced to perish and thus they are scary.
The text relates to this as follows: "When the practitioner has an idea of impermanence, what seems terrible?" When the practitioner asks suffering, what seems terrible? What seems horrible? When he volunteered impermanence, the general seemed horrified, when he acted wickedly, being very horrible, when the will of selflessness, generals and births seemed terrible. ( Ps. Ii, 63 )
34. Here, the general is the general of the action. This is the noun term for the past, present and future.You only see the death of the mind when the mind is impermanent and therefore the appearance of that monk is terrible. Birth is born in the form of color and colorless. He sees the birth - although it is often thought to be fun - only as a constant state of oppression, when he means that they are suffering, because the birth to him seems terrible. When they are not self, the practitioner sees the general and the birth being empty, tasteless, no masters, no scouting, as empty villages, as illusions, as demonic v .. v .. And so, the general and the birth to him seems terrible.
Lieutenant position here to terminate.
35. When practicing, make up the lieutenant, he does not see a place to stay, where there is no place, no place to go, no place to hide in the kind of birth, birth, animals, shelter and compassionate. In all types of beings, there is no one who can hope and cling to it. The three kinds of the time for the practitioners are the pit of burning coal, four such as scattered poison. ( Iv iv, 174 ), the five aggregates as the murderers are plucking up ( S. iv, 174 ), the six domes as empty villages, six outsiders as bandits looting ( S. , 174 - 5 ), seven abstinence and nine compassionate as burning, burning, burning with 11 flames ( S. iv, 19), and all onions seem to be a huge mass of dangerous, unhealthy things, such as ulcers, like illness, like arrows, like calamities, like sorrows. (see M. i, 436 ). How?
36. They are like a jungle with a nice, but fun-filled scene, a cave full of leopards, a demonic water pool, an enemy robbing the sword, like poisoned food, like a child. The road is full of bandits, like a pit of lamentation, like the battlefield of the enemy paying each other ... to the coward who wants to live peacefully. And just as he was frightened by horror, his hair was upside down, when he encountered a forest with many fiends, etc. Also, when you see that the activities are terrible because of the break up, they find that they are completely non-existent, not pure, dangerous.
37. The understanding of dangerous generals is called overblown.
(la) Tears about the terrible generals "as follows:" Birth is horrible "is too grotesque Tue about the terrible generals as follows:" Run is terrible "( occurence ) Terrible is terrible ... Killing is terrible ...Destiny is terrible ... Generation is terrible ... Re -arising is Terrible .. Sanh .. Old ... Disease ... death is terrible .. Sorrow is terrible ... Tue about the terrible generals as follows: "Bi is terrible" is too generous. Horrible as follows: "Brain is terrible" is too pernicious.
(1b) Tri knows the state of security is: "No birth is safe ... not start is safe ... etc. The state of peace is:" No brain is safe. "
(1c) Tri knows the state of security is: "Birth is terrible, not birth is safe." Tri know the state of security is: "Run is terrible, not start is safe" .. "Brain is terrible, brain is safe"
(2a) Tears about the terrible generals: "Birth is suffering," is too eccentric ... "Brain is suffering," too pernicious.
(2b) The knowedge of the state of security is: "No birth is lost", etc. "No brain is lost."
(2c) Tri knows the state of security is: "Birth is suffering, not birth is lost" etc. "Brain is suffering, not brain is lost."
(3a) Wisdom is terrible generals such as: "Birth is the world", is too grotesque. "Brain is the world" is too pernicious.
(3b) Tri know the state of security is: "not born is the emergence" .. "no brain is the output"
(3c) Tri knows the state of security is: "Birth is the world, not birth is the world" ... "The brain is the world, no brain is the world."
(4a) Tears about the terrible generals: "Birth is the action" is too euphemistic ... "Brain is the action" is too pernicious.
(4b) Tri know the state of security is: "No birth is Nirvana" ... Tri state of security is: "No brain is Nirvana."
(4c) Knowing the state of security is: "Birth is the action, not birth is Nirvana" ... "Brain is the brain, not brain is Nirvana."
"He discerned is suffering
the birth, launch and general
accumulation, rebirth-linking.
And this is the fire place.
He discerned optimistic, Professor unproductive
not start, utopia
is not cumulative, no fetters of birth.
And this is Recreational peace of him.
the eunuchs tri this
there are five origins
Tri peace also in origin.
he wisdom ( understands ) 10 place
When skillful on both this location
Then the wrong kinds inflexible he was "
Tri is said in the sense of known (knowledge), and intellectual property is the knowledge (tri). Thus says: "Terror of the terrible generals is exceeding horn" ( Ps. 59 )
38. Here, birth is the appearance in this realm, with karmic affinities. The beginning is the arising of what has been born in that way. Chess is the general of all actions. Accumulation is the cause of karmic future. Killing is the future appearance. Player is the realm (heaven, animal ...) in which birth occurs. Birth type ( generation ) is the delivery of aggregates. Reappearing is the arising of the dharma, said as follows:
"Where one has reached or reborn there" ( Dhs. 1282 ). Birth is born by virtue, and this birth is a condition for aging. Old, dead disease ... clear.
39. And here, there are only five things that arise from birth, spoken of as real objects that are so overbearing. Others are synonymous with them. Because "birth" and "birth" are synonymous with "initiation and karmic birth." The two words "hand" and "repetition" (or reborn) are synonymous with being born, the Old, etc. synonymous with "general". So say:
Practitioners are suffering
Birth, initiation and
accumulation and karmic birth.
And this is too pernicious.
This
ego , there are five sources (see d. 37)
40. "The state of security is:" No birth is safe, etc. It is said to indicate the opposite kind of anger. Or, when it is said, that there is peace and tranquility, that is to comfort those who are mentally distracted by the danger of the terrible generals. Or, at birth, etc. are marked as horrific generals, the mind of the practitioner is inclined toward the opposites of them, so that the mind of security is said to indicate the benefits in the mind of the anarch. Terrible.
41. And here, (1a) what is terrible of course (2a) suffering, what suffering is purely (3a) world because it does not escape the secularity of the rebirths, the world and of afflictions.
[Note: Pm. Defining the three worldly spheres (àmisa) as follows: the world of the circle of rotation, ie, the three current past, the world of the world, ie 5, grace, fall, because they can lead to defilement, the world of affliction is the defilements itself (Pm 836)]
And what is the world is just (4a) the action, so to say: (2a) Tears about the terrible generals "birth is suffering, called too euphemistic" .. v..v. And yet, there is a difference to be understood here about the way they are born, because there is a difference in their form: the form of horror, the form of suffering, and the form of secularism.
42. He knows wisdom in ten: one who understands too much will understand, penetrates, the ten types of mind are five bases based on birth, etc. and 5 bases on non-birth, etc. When skillful In regard to these two, that is, the mind of danger and the mind of security, all kinds of wrong view do not move him, he is not agitated because of the arguments such as: "ultimate nirvana is in here and now ". What remains is clear.
This is too pernicious.
43. When one sees that the actions are dangerous, the practitioner becomes ungrateful to all kinds of all-object, all-encompassing, and inhuman behavior. He is not satisfied, interested in it. Just as the golden goose loves the foot of the mountain, he does not like the lagoon pond at the gate of the village, but only likes the region of the lake (see Ch. XIII, 38). All sorts of things are clearly seen as dangerous, but only in the seven senses, because they are interested in gathering. And like the lion king of the beast, who does not like to dwell in the golden firewood, but loves the hills of the Himalayas, three thousand miles away, the lion does not like the three gods, sex, the realm of natural beauty, and the colorless] that just like the three. And like the six- tailed elephant Chaddanta The king of the elephant, who has the power to go in the middle of nowhere, does not like the city, but loves the lake and the snow-covered mountains. Also, this meditator does not find amusement in any of his affairs, only love. The state of security is as follows: "No birth is safe," and the mind is directed toward that.
Neglected here came to an end.
44. Too much ego as well as the last two meanings. Thus, ancient virtue said: "There is only one father but three different names, he found the onions are terrible, so called" lieutenant. "It arouses the prime minister in these dangerous, Again, the Sutra says: "The terrible generals, the lieutenants, and the ignorant, these three are just one in the sense of the word" ( Pm, 63 )
45. When the mind of the unconditioned child becomes ungrateful to any kind of arising, conditioned, inhabited and compassionate, unsatisfied, interested in it, the mind is no longer clinging. is bound to them, and he wants to release all the escapes from them. How?
46. As a fish in the net, toad in solids, trapped animals, deer fall through, a snake in hands snakes, elephants mired, god naga mouth Supanna moon in mouth Rabu ( all beings are eager to be free, so too, the mind of the practitioner wants to free all the actions, to get rid of them. When he no longer relies on any kind of activity, but desire to liberate all activities, the desire to arise in that position.
The education here is exhausted.
VII . Tu Duy Tri
47. When one wants to be free from all actions, all beings, beings, animals, dwellers and compassionate beings, they must analyze them, assigning them three characteristics by mind.
48. He sees that the actions are impermanent, because they are not continuous, transient, limited by birth and death, dispersed, fleeting, destructive, unstable, subject to change, without core. caste, property, death, etc.
He sees the deeds as suffering, because: they are continually pressed, uncomfortable, the basis for suffering, illness, ulcers, nose, disaster, suffering, epidemic, yoke, terrible, threatening, inexhaustible, not shelter, not a place to swallow, a danger, the basis of the pain, murder, ghosts, ghosts, birth, old brain disease, mental defilements, etc.
He sees the actions as ugly ugly - the essence of suffering characteristics, because: they are objectionable, smelly, disgusting, hideous, even camouflage is useless, because they are deformed, etc
He sees all actions as non-self, because they are unfamiliar, empty, tasteless, no master, no creative master, no ability to compete on them, etc.
When seeing such actions, they are considered to distinguish the actions by assigning them four properties.
49. But why do you distinguish them that way? To pursue the means of liberation. Here is an example: One thinks of catching a fish. He took a net into the water. He put his hand into the net in the water, and grasped the neck of a snake. Hesitantly, he thought, "I caught a fish." With the conviction of catching a big fish, he looked up. When he saw three spots, he realized it was a snake and panicked.Perceived danger, he felt exhausted, reversed what he had just caught, and want to escape it. Escaping, he removes the solids from his hand, starting from his tail. Then, raising his hand, after exhausting the snake by turning two three rounds of his head, he tossed it away, shouting: "Get out, demon." He crawled to the ground dry, standing looking back, thinking: "Oh,
50. Here, the time when one is happy to fall, is the other person happy to grasp the neck of the snake.He sees three characteristics in the onions, after analyzing the whole mass in four, as if the other saw three spots when he pulled the snake's head out of the mouth of the net. He knows terrible generals as when the other is afraid. Too much ego is like the other sees the danger. Neglected is the opposite of the object he catches. Sex education is like the other escape the snake. Assigning the three characteristics to the actions by thinking, the other finding the way out of the snake. Just as the other exhausts the snake by spinning it, keeping it far away, making it unstoppable, so that he can escape, he also weakens the onions by shaking them with shakes. Three characteristics, that they no longer appear again in the form of common fall, and thus the practitioner is liberated. Hence the above says: "He distinguishes the practices in that way in order to pursue the means of liberation.
51. At this point, mindset arises in him. In this mind, it is said as follows: "When he meditates on impermanence, where does he arise after thinking about what? When the practitioner is suffering ... no self, When the practitioner's volition is impermanent, the place of thought arises after the thinking of the general. When the practitioner volunteers not to fall, then the place of thought arises after thinking about the prime and birth ( Ps .
52. Here, after thinking about the General, after knowing the General of the actions, due to the impermanence, is unstable, temporary. Of course, it is not known before, after the new mind, that it is said according to the secular, as the saying: "By grace and mind, and sense consciousness" ( M. i, 112 ) etc. Or it can be understood that it is expressed by the Uniform method by identifying the former with the latter. The meaning of birth, general and birth also need to understand that. 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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