CHAPTER XIV (a)
Descriptions of Aggregates (Khandha-Niddesa)
1. Defined under the heading Mind in the shelf:
Nuns who have
mind and mind training (Ch. I, d. 1)
And that mind has been practiced in every aspect by the bhikkhu who has practiced to the point of developing the power to the divine powers (Chapters XII-XIII). But then he must cultivate wisdom. It is not easy to know, in the case of practice, if it is taught too briefly. Therefore, in order to address in detail the method of intellectual learning, there are the following issues:
What is wisdom?
What does knowledge mean?
What are the characteristics, tasks, expressions and the near of wisdom?
How much wisdom?
How are practices developed?
What are the benefits of insight?
2. These are the answers:
Wisdom ( pannà ) has many kinds and many aspects. An answer that explains everything will not accomplish its purpose, but it is difficult to reach the goal, but it will also lead to the scattering.Therefore, we will limit ourselves to the kind of insight we want to refer to here, namely wisdom, which means that mindfulness leads to goodness.
3. What does knowledge mean? This is the act of understanding ( pajànana ) is different from the type of thinking (sanjànana) and knowledge (vijànana) . Because although the state know well present in thought , in knowledge , and in knowledge , but thought just knowing an object, such as green or yellow, it does not provide insight into the profound nature of that object is impermanent, suffering, not self. ConsciousKnow the object is green, yellow, etc. It also produces the insight of nature, but does not arise because of the need, the appearance of the supramundane path. Tue know the object in the way said, just arise deep understanding, which has brought the representation of the superlative direction due diligence.
4. Suppose there are three people, a child who does not know, a countryman, and a money changer, see a coin lying on the changer's leg. painted, decorated, long, square or round, but it is not known that these coins are considered valuable for human use, enjoyment. The villagers know that they are shaped, decorated, valued for the beneficiaries, but do not know the real distinction, this copper, this is half value, etc. And the money changer knows all of this by looking at the money, hearing its sound when it's tapping, smelling, tasting, trying to weigh it in the palm of his hand, and knowing it's made in any village, city, any city, on the mountain or on the river, made by any master.
5. Tri is like a child does not know anything when he thag money, because it only shows the status of the minister? Ng as blue, etc. Trivia is like the countryman who sees the coins know what color it is, and goes further, understanding its characteristics. And knowledge is the same as money changers know the currency, etc. but also go further, reaching the highway show.
That is why this understanding should be understood as "seeing in a special form, separate from the forms of thought and consciousness." This is the meaning that "that is wisdom in the sense behavioral comprehension ".
6. Ignorance, wisdom is not always found where the idea and knowledge .
[Note: In the beginning of the mind there are two, is non-greed, no anger, no insight, intellectual property does not arise. (Pm.432)].
"Just as pleasure is not always accompanied by happiness, imagination and awakening, not always with wisdom, but happiness is always accompanied by pleasure. and knowledge. "(Pm 432) .
But when wisdom is present (in the mind and consciousness) it is not separated from the idea, knowledge. And because it is impossible to separate " this is the idea, this is the consciousness, this is the wisdom," so the difference between them is very delicate recognition. Thus, Nagasena said, "The great king, the Buddha, has done a very difficult task, to distinguish the idols as mind and mental as they arise with a single object, and then proclaim: "This is the feeling, the feeling, the mind, the consciousness." (Miln.87)
7. What are the characteristics, tasks, expressions and the approximation of wisdom ? Wisdom is characterized by going into the nature of things. Its mission is to give up the shadow of the shadow of the self. Wisdom is manifested as silence. By the sentence " A calm mind knows and see right" (A. v, 3), the near of wisdom is determined.
8. How many types of wisdom?
First of all, because there is the characteristic of going into the self-nature of the dharmas, there is only one kind of wisdom.
If we share the wisdom of the world and the appearance, it belongs to two types. Or two types are smuggled, smuggled . Two types, distinguished and distinctive. The two types, the rational and the rational . Two types, intellectual property in the level of knowledge and wisdom at the religious level.
The three types of wisdom are insight by reason (wisdom) by learning (wisdom), and by cultivation (wisdom). Three types, is intellectual property has a finite, great and immeasurable . Three types, the skillful knowledge of gain, skilful on costs reduction and skilful on the facilities . Three types, is the internal intelligence of the body, the external color and both internal and external identity.
Tue belongs to the four types, is the position of the four truths, and four hindrances.
9. Knowledge of a clear meaning.
Tue two types: World wisdom is the wisdom of directing the world, and the wisdom of the world is the wisdom of the superintendent contact.
Tue 10. organic contraband is wisdom as the target for pollution, and knowledge outflow is not as targets for pollution. Smuggling smuggled the same target for pollution, which is synonymous with worldly and exotic.
11. When one wants to initiate insight, the understanding of the discriminating mindless four aggregates is called intellectual discernment , and the understanding of the mind is called insight knowledge, distinguish distinctive .
12. Tue belongs to the two types of good sex education, and intellectual property of the four meditation in the meditation, is happy with the fifth, with the fifth meditation, the rod with the discharge. The route consists of 16 types with 4 of the 5 meditations, is the right hand . Tue two types of sex education, and intellectual property belonging to the four remaining virtues in the five meditation, is the rationale .
[Note: The 16 types are the four directions with the meditation, and with the second, the third, the four meditations.]
13. Tue belongs to the first ( to save ) is the level of knowledge, the wisdom of the other three are the level of practice .
14. Knowledge is not due to hear the other is called wisdom (intellectual property by reason) because it is generated by its own reasoning. Property has been due to hear the others called cultural wisdom . Tue has reached the point, was born through meditation, called wisdom. And this is said: "Here, what is wisdom in reasoning?" In areas of work invented by intelligence, or in areas of technology invented by intelligence, or in the Science is invented by intelligence, any preference for opinion, choice, conception, judgment, preference for thinking about things that are related to the possession of kamma (action) with the truth, or personalities fit theorem "is impermanent," or "feeling, perception, volition, consciousness is impermanent", which one is not by listening to others, called on from property or intellectual property by reason.
"In the spheres (as above) that people get by listening to others, that is called wisdom ." And all the wisdom in one who has meditated, called wisdom due to practice or wisdom. "(Vbh. 324)
Therefore, the wisdom of the first three categories is wisdom, wisdom and wisdom .
15. Wisdom related to the legal education is intellectual property with limited objects . Property contact legal arise gender identity or gender formless object has a higher h publication only . That is the world view (intelligence knowledge). Fertility initiated contact Nirvana, the so-called wisdom has an immeasurable object . This is the place of origin. So wisdom is the wisdom of three second type have an object finite, contemporary h publication only and immeasurable .
16. The better is called gain . There are two: the harm and the gain. Genius of gain is skillful in these things, such as Luan said: "What is the skill of the benefits? When a person is interested in these things, the unwholesome things have not produced birth, has been abandoned in his place, or when he is interested in these things, the unborn gift is born, the good deeds have grown, grow, grow, fullness in that. Whatever is intellectual property, intellectual property, ... (see Dhs 16 ) ... under the delusion, under the law, right view, called skill of the benefits. (Vbh. 325-6)
17. No benefit is called a decrease , there are two: reduce the benefit that causes harm. Skillful of harm reduction is skillful on two things, like Luan said "What is skillful in harm reduction? When one intention of this procedure, the dhamma not born not born, etc". ( VBH. 326 )
18. But in any of the above cases, the skillful means of generating such dharmas, the skill that arises at that time, arises at that moment, called skillfulness of the means , as it is said: "And all the wisdom of the means of generating wisdom is called skillful means." (Vbh. 326)
Wisdom of the three types is skillful in gaining, skill in reducing, and skill in the means.
19. About knowledge of the three, fourth: wisdom arising from the observation of the five aggregates in itself called internal wisdom , because of the observation of the other five aggregates or the external material does not relate to the root ( body is called the intellectual property of foreign identity, by the two are called intellectual property internal and external identity.
About wisdom of the four types, first is related to the truth about suffering called suffering, related to the origin of suffering is suffering , related to the cessation of suffering is mental destruction , related to the path to kill suffering is suffering the wisdom.
21. The fourth group of four types: four related to meaning, and so on. called four agents (patisambhidà) . The statement says: "Mind in the sense, called the means of meaning (attha-patisambhidà) . Knowledge of the law is called dhamma-patisambhida knowledge of the language of speech and legal means. the eloquence of words (nirutti-Patisambhida) . Tri know about the types of speaking about the place called place (patibhana- Patisambhida - VBH. 293)
22. "Meaning" is a noun the result of a person ( hetu ). According to the cause, it is reached, served (ariyati) should be called meaning or purpose (attha) . But especially five things: one is conditioned, two nirvana, the three meanings of what is said, the four karmas and five, the mind of action - that is to be understood as meaning . When one observes this meaning, any of his knowledge belongs to the category that relates to meaning, called the sense of meaning.
23. France is a noun, a condition or condition ( paccaya ). As a condition, one needs another ( dahati) to cause it to arise, so it is called dhamma . But in particular five things, one of which produces fruit, two saints, three what is said, four things good, five, what is immoral, this year need to understand is French . When one observes the dharma, any of his knowledge of the dharma is called the dharma.
24. The same meaning is stated in Abhidhamma with the following analysis:
"Tri said speaking about the suffering that means .Tri know of suffering is set launch of legal eloquence. Tri know about suffering Removal is speaking about that . Tri know about religion cessation of suffering is speaking about the law ...
"Knowing the human is a defense of the law.
"Tr know of anything that is born, becomes, leads to arising, emancipation, fullness, making what is called the legal counsel.
"Knowing old age is a cure in meaning, knowing the origin of old death is a matter of legal knowledge.
"Trí know about the way to end the old dead is a lawyer about the legal knowledge of the birth ... the human ... the ... love ... life ... exposure ... six countries ... name identity ... consciousness of the mind is the justification of the meaning.Know of the origin of the mind is the law of the law, knowledge of the termination of the mind is a justification of meaning. to love ... life ... exposure ... 6 countries ... the identity ... the knowledge of the lawyer is the means of understanding. The knowledge of the killing of the lawyer is about the means to know.
"Here, a bhikkhu knows the dhamma - sutras, sutras, the doctrine, the shade, the dhamma, the dharma, the dharma, the dharma, the dharma." What is the meaning of the word?
"What are good deeds?" When good kusala cittas arise, cetasikas, cittas, cittas, cittas, cittas, cittas, (see Dhs.) ... there is no agitation, then those things are good, Tri know about them is a lawyer in France, know their results are about the meaning " (Vbh. 293-5)
25. The wisdom of the linguistic communication refers to the meaning and the dharma (v. 21) : There is a language of "self-nature", ie, its use is no exception, only refers to that meaning. Any thing in the category that relates to that language, uttered it, speaks it, refers to the basic language of all species, the Magadha language itself, in other words, the language of the dharma, Any knowing, - as soon as the language is spoken - that this is a self-contained language, this is not a language of self-esteem - so called language bargaining. A person who has reached a language barrier (from fearlessness) , when heard the word phasso, vedanà will immediately know that it is a language of self ( true), and when listening to phassa, vedano, know that not the language is self ( false ).
26. Knowledge of types of mind ( d. 21 ): When one revises and takes any of these categories, as objects of his knowledge, any understanding of the position If the object is the location is called the wisdom of the mind.
27. And the four categories above eloquence can put in two aspects: organic school and uneducated .The four disciples of the great disciples and of the excellent disciples are uneducated . The court of Ananda , home of Citta, lay Dhammika , home of Upali , believers Khujjuttara ... on the subject of learning.
28. Although they are twofold, they can be distinguished by five aspects: achievement, mastery of the scriptures, listening, asking, and effort. Here, accomplishment means attaining Arahant. Master classics are skilful of the teachings of the Buddha. Listening is studying the Dharma intently. Ask to discuss the chatter and the explanations in the text. Effort is to cultivate in the teachings of the buddhas before reaching the stage of passing and passing on a person who has practiced alms and returned with a meditation subject.
29. Others say:
Efforts, great minds
Know language, classics,
learning and achievement
Serving a master
Success of friends
These are conditions
.
30. Here, the effort is as stated. The trick is to be skilful about a particular subject or technology area. Language is 101 dialects, especially the voice of Magadha . The scriptures are the teachings of the Buddha, even the teachings of the Dhammapada, chapter Example (Product Song for). Asking about the definition of a single verse. Achievement is the result to Arhat. Serving a master is the residence of wise masters. Success with friends is to have smart friends.
31. The Buddhas and monks come to the counsel of virtue through money and effort. Disciples of the pulpit reached the resolution by all means. And there is no special way to cultivate a meditation subject to attain sageification. But to the learned beings, the attainment of the means of succession results in the liberation of the learned, and to the uneducated, it results in the consequent liberation of the learned. For the sake of success in the saints by virtue of sainthood, as well as the ten forces for the Buddhas.
They are alluded to when paragraph 8 above says: "It belongs to four categories ... four of them."
32. How is wisdom practiced ? Dhamma is classified into aggregates, origin, world, base, solitude, dependent origination. is the land of this insight, and the first two bar is Pure and pure net , the root of wisdom, while the other net, the net, the net, direct knowledge and net knowledge, net knowledge, the trunk. Therefore, one who wants to perfect these things first needs to strengthen one's mind by learning about the doings of wisdom after having fulfilled the other two are the body of wisdom. That is the summary. Details are as follows.
Aggregates
33. When it is said that "dharmas are classified as aggregates, origin, precepts, roots, origination, etc., are the earth" for wisdom, the aggregates are the aggregates of mind, feeling, perception, consciousness and consciousness.
34. Any dhamma has the characteristic of being disturbed ( ruppana ) by hot cold, etc. are included in the aggregate. Sacred is the only one that deals with "harassing" characteristics. It falls into two categories when divided into major varieties (bhùta) and the establishment of grasping due to upādàya .
35. Here, seminarians identity is composed of four types of locations world aquatic world fire world and style world. The characteristic function of their manifestation is mentioned in the Fourth Definitions in Chapter XI, chapters 87 and 93. But in terms of the nearness, each of the three has the other.
36. The department has 24 kinds of eyes, ears, nose, tongue, body, color, bar, incense, taste, base, , bodily, bodily, abiding, old, impermanent, and real.
37. The nature of the eye is the sensitivity of the four elements to the collision with the material form, or the sensitivity of the four arising from karma derived from desire. The task is to choose one of the qualities. It is represented as the land of consciousness. Its nearness is the four great kammic origins derived from the desire to see.
38. Ear-ear characteristic is the sensibility of the four elements before the contact with the sound, or the sensitivity of the four, from the karma originating in the desire to hear. The task is to select an object between the sound. It is represented as a place for ear consciousness. Nearly it is the four great beings from karma, karma derived from desire hear.
39. The nature of the nose is the sensitivity of the four elements to the touch of the nose, or the sensitivity of the four elements arising from the desire to smell. The task is to select an object between the odors. It is expressed by the basis of the ratio. By its nearness it is the four great monks from karma who want to smell it.
40. The characteristics of the tongue are the sensitivity of the four elements to taste. Or the characteristics of the tongue are the sensitivity of the four great arises of karma to taste. The task is to pick an object between them. It is manifested as the basis for consciousness. Its nearness is that the four elements arise from the kamma to taste.
41. The nature of the body is the sensitivity of the four elements to touching the touched objects. Or it is the sensitivity of the four arising from karma.
42. However, some people say that the eye is the emotion of the four elements of fire, the nostrils are the emotions of the four elements, the ear is the feeling of the four elements are prosperous, the tongue is emotional four. Virtue, and the body is the feeling of all four great equilibria.
[Note: "some people" refer to the Mahasanghika sect, because Vasudhamma of this sect says: "In the eyes, fire, in the ear, in the nostrils of the navel, on the tongue of thistle, in the body. four equal. "- Pm. 444]
Others say that the eye is the sensibility of people with increased arthritis, while the edema of the nose is the sensitivity of those who have no air, sea, air. Those who advocate this deserve to be quoted. They certainly did not find a sutra.
43. But some argue that it is because these senses are mutually supported by material things. as the properties of fire and so on.
[Note: supported by phenomena such as the illumination of the heat, by sound as the count of leprosy, by smell as the calculation of geography, because the narrator as the count of water called saliva, it is It can be adjusted in accordance with the second theory, because these emotions need help from the characteristics of the four elements, meaning they need help to see the identity, etc. . This theory holds that the main characteristic is the ability of the eye to illuminate the material things, etc. Only when related dependencies such as light, etc., and space required for the eyeball. Space is not told as fire because it is the absence of four. Or when others imply that gaps are a property of four, such as form, then the properties of the four can be analyzed in the following order: assisted by rupa and light as count of fire, For example, the bar of the void is called void, because the odor of the room, as described by the calculation of water, by shifting as the soil .-- Pm. 445]
Ask them again: "Who says that rupa is a characteristic of fire, etc., because it can not be said of the four, which is always inseparable, that this is the characteristic of greatness? that... "
44. Then they may say, "As you say, because of the greatness of the great race in these other undertakings, the supporting tasks, etc. of the place, etc., Also, because of the "visible nature" etc. in the state of prosperity in the place of fire, one may think that materiality, etc., is characteristic of this great. " Say to them, "We can give it if there is more smell in cotton than in yeast, in yeast, and if the color of the cold water is weaker than the color of the water. hot, the fire. "
45. But since there is no such thing in both of these examples, then let's leave aside the guessing that the difference is due to the Four Elements as the foundation for support. Just as the essence of material things. It is different though there is no difference between the major races making up a group, so the sensitivity in the eyes, etc. Not the same though there is no cause for their difference. This is the way to understand.
But then what is not in all the senses of the five bases? The main business is the reason for making the difference that, not four great, because if there is a difference of four elements, sentiment will not born, as saying: "Thank counted as of the balance, not of unbalanced people. "
46. In the feelings that are different from the karma, the eyes and ears perceive objects that are not close to them, because consciousness arises even though the four elements serve as the basis for the nakedness. As background for the base. The tongue and body are aware of the objects adjacent to them, because consciousness only arises if the four principalities of the ceiling are associated with the four great faculties.
47. There is a world called the eye. It is like a green lotus petal surrounded by black eyelashes, with two dark, bright circles. The true eye, the eagle , is found in the middle of a black circle surrounded by a white circle, in the eagle's eye (pupil or pupil) appears the image of the person standing before it. It permeates the seven layers of the eye just like the oil on seven layers of fabric. It is supported by four major supportive lifelines, bathing, dressing and fanning. It is reinforced by the weather, the mind, the real. It is maintained by the net, provided color, odor, taste, and so on. (see Ch. XVIII, para. 5), it is only with the head of the louse, which is both a physical and an open door to the eye consciousness and the remaining minds of the mental path.
48. This is said by the general in charge of the dharma: "The insignia by which people see the form is very small and subtle, no larger than the head of the louse."
49. Turkey crystals (sentiment ear) was found inside the ear shape of the parts of it, where the shape of the tipped fingers, was surrounded by colored woolly subsidized nau.No Assisted by the four elements, as reinforced by the weather, the mind and the unity, maintained by the rectum, equipped with color, etc. and it is both the physical basis for both consciousness and the remaining mind in the mental path.
50. The specimen is found inside the shape of the nostril with its accessories, in the shape of a goat's nail. It is supported, strengthened, and maintained in the way it is said, and it is both a physical basis and a gateway for perfection.
51. The genie was found in the middle of the tongue with its accessories, in place of the head shape of a lotus leaf. It is assisted, consolidated and maintained in the way it is said, both as the physical basis and the gateway to consciousness and the mind remaining in the mind of the road.
52. Crystals are found everywhere as water-absorbent cotton, in this physical body, where the material is grasped. It is helped to maintain and maintain the way it is said, both as a physical basis and as a gateway to the body and mind in the mind path.
53. Like snakes, crocodiles, birds, dogs, ferrets in the direction of the places they usually visit, the ant colony, crocodile, bird, village ( dog), cemetery (wild mink), the same, eyes ... the direction of their own practice is sharp ...
54. Lust has the characteristic of beating the eye. The task is to make the object known to the eye.Expression ( Minister ) of origin label it is operating near its thuc.Nhan are four great chung.Va all create excellent facilities next (sound, smell, taste ...) are like here, except for seats Difference will be said. It has many colors like green and yellow.
55. The bar has the characteristic of beating the ear. The task is to be the object of consciousness. It is manifested as the seat of consciousness. There are many types of drum beats such as large drums, small drums ...
56. The odor is characterized by the smashing of the nose, the task of which is to subject the object to the ratio. It is expressed as the function of the ratio. The smell of many kinds, such as root odor, woody smell ...
57. The characteristic is the smashing of the tongue. It is the object of consciousness, the manifestation of consciousness. It has many kinds, such as the taste of the roots, the stem.
58. A female character is a female character, whose duty is to indicate "this is a woman". It is expressed as the basis for the characteristics, general condition, work and behavior of the female.female. The male characteristic is male. The mission is to point out "this is a male." It is expressed as the reason for the characteristics, general, work, and behavior of the male. The last two are co-existent with the whole body, as well as the body. But not so that can be said "they are in the space where the body is in" or "they are in the space where the body is not." As the nature of identity, etc. These things are not mixed up.
59. Base Network It is characterized by the maintenance of the bodhisattva types. The task is to make those qualities. It is manifested as the refuge of identity. It has close relatives that the major generations must maintain. And although it is capable of sustaining, it only maintains the bodhisattva at the dwelling, as the water maintains the lotus. Although the origins depend on the conditions, the network maintains them, as the nurse maintains a baby. The root cause is the birth of the law, as a sailor; It does not cause birth after death, because it itself is absent, but what needs to be done for birth is absent. It does not prolong residence at the moment of extermination, because it is perishing, like the lamp of a lamp when the wick and the oil have run out. But it should not be viewed as having no capacity to sustain, to give birth, to dwell, because indeed it has these powers at the time of speaking.
60. The mind is a characteristic material for the mind and the mind. The task is to make it a means for them. It is displayed as carrying them. It is found to depend on the blood, which is in the body (ch. VIII) within the heart. It is assisted by four greats with supporting tasks, and so on. It is strengthened by the weather, the mind, and the real body, maintained by the network, and it is the physical basis for the mind and the mind and the related things.
61. The body is the form of adaptation and the change of shape in the mind-body, which causes the movement back and forth. This form of transformation and transformation is a condition for the rigidity, support and movement of the living body. Its mission is to express intent. It is manifested as the core of the agitated stimulus. Nearly it is a mind-born mind. But it called itself expression (kayavinnatti) because it is the intention of the logo through the movement of the body. Moving back and forth, etc. should be interpreted as arising from the motion of the material by birth, etc. Associated with the types of mind due to the mind born, maneuvered by the body.
62. The syllabus is a form of adaptation and transformation of the shape within the boundaries created by the mind. This adaptation and transformation is a condition for knocking together the grasping material. Its mission is to express intent. It is expressed as the nucleus for the voice. Its nearness is the boundary of the mind that is born. But it is called the semantics because it is the core of the symbolic intent that transcends speech, in other words, through the sound of words. As if seeing a skull crawling on a forest tree, the sign implies "there is water", so too, when we see the body shaking, or hearing the sound of words, we know they refer to something.
63. The precepts have the characteristic of limiting rúpa. The task is to lay out the boundaries of identity. It is expressed as the limits of rúpa, or manifestation of inability to touch, by the state of the gaps and the openings. Its proximity is the finite identity. And thanks to it people You can talk about rupas as "one above, below, or around the other."
64. The orgasm of qualities is not slow. The task is to dispel the gravity of matter. It is manifested as easy to change. It has close proximity to light matter (color of pleasure) .
The tendency of identity is not rigid. The task is to dispel the rigidity of identity. It is expressed by the non-opposition to any kind of activity. Its nearness is sharpness.
Abundance of identity is easy to use for the convenience of the body. It has the task of dispelling the difficulty of using. It is manifested as non-weakness. Nearly it is easy to use.
65. These last three characteristics, however, are not separate. But the difference between them can be understood as follows. Reflection is the change of form as a gentle state in a healthy body, a non-sluggish state, a changeable state in things, thanks to conditions that prevent the disorder from leading to laziness. Slowly sharp. The essence of rúpa is the change of form as any soft state in rúpas, as in a skilful leather, any pliability, easy to use in every work. Impulse arising from situations that prevent the disturbance of the four elements can cause the rigidity of identity. Kham of rúpa is the change of form as any easy-to-use state of materiality, such as skillful gold. It is convenient for the work of the body, thanks to the condition of preventing the disturbance of the four elements causing inconvenience to the work.
66. The birth of rúpa is characteristic of creation. The task is to make the material things first. It is manifested as the launch, the beginning, or the finished state. Nearly it is the quality of birth.
The continuity of materiality is characteristic of arising. The task is to anchor. It is displayed in unbroken fashion. Near to it is the material that needs to be anchored. Both these terms are marked at birth, but due to the different forms and different religions, the teachings in Uddesa and in Dhammasangani say "birth and continuity". But since there is no difference in meaning here, in theniddesa of these voices, "The formation of the roots is the birth of rúpa, and the birth of rúpa is the continuation of rúpa. it".
67. And in the comment, after saying, "The very origin is called formation, and growth is called birth, which arises called continuity," there is an example: "Formation is like filling water into a hole digging along the river, growth is like the time of water full of holes, is the time when the water overflows, "and the end of the example said:" So what do you say? Formation is the foundation, the basis for the formation " . The very first birth of material form is called establishment , the birth of other things in addition to this color is called growth , the birth of the following dharma is continuous , as it appears in the anchor aspect. That is something to understand.
68. The old characteristic is to ripen the rupa. Its mission is to continue to lead to an end. It is manifested as a loss of personality without loss of self, like the old rice. Near to it is ripe fruit. This is referring to the type of aging that is noticeable by changes in teeth, etc. like broken, fallen. But the old of the rulers there are no such significant changes, called the insidious old. And the old in the land, stone, moon, sky ... called non-stop.
69. Impermanence of rúpa is characterized by complete disintegration. The task is to let the material body sink. It is manifested by the decay of fallen fall, nearing it the complete decay of identity.
70. The delegation carried with characteristic nourishment. The task is to nourish the material. It is manifested by solidification. Nearly it is a body that needs to be nourished by a real body. It is a nourishing nourishment through which life can live.
71. The above are the material qualities that have been transmitted through the scriptures. But in the Proverbs, there are other dharmas which have been added as follows: Mankind as Mankind, Mankind as Birth, Mankind as Birth, and Mankind as Mankind, and some more, Mankind like the kiss. First, the "fairy tale" was dismissed by saying, "Surely when you are the enlightened one, there is no hindrance in you." The rest, the "color of disease" is included in aging and impermanence, "birth as arising" in growth and continuity, "identity as reproduction" in water, and "form as capacity" in the world. So every single legal solution is not a real one in here. This is the agreed point. Then the department of color in 24 of the above, and the fourth color varieties, all the 28 into not less than no.
72. And all the material qualities of the twenty-eight are of the same kind as inhuman, inhuman, detached, conditional, worldly, illicit, etc. It is of two types, internal and external, subtle, far-fetched, non-fabricated, pure color, non-sharp colors, non-attachment clinging non-clinging property.
73. In the fifth eye, the inner ear is called the inner body because it is born as part of the whole human being, and the other is external because it is outside of the human body. Five minutes on nine minutes, plus excellent flavor bar, and three world style fire place, make a sharp 12 th is considered crude because of the exposure, the rest are international because of the opposite. What is called prosperity because it is difficult to go deep, rough is approachable because it is easy. Eighteen things are four, the real and the 13th from the eye, called pure because they are conditions to recognize the dhamma, etc., because they are as bright as the mirror. The remaining is pure color because opposite the pure color. Pure color, male, female base and network called Excellent base for prominence, the rest are non-base color as opposed to root identity. The things mentioned below, such as karma, called organic attachment , the remaining is non-clinging .
74. Again, all colors fall into three categories according to the triad of visions, and so forth. the three karmas of birth, etc. Here, in crude form, an object can be seen as the materiality, the object , and the left is the opinion, the object . All inferiority is innocent .
75. According to the three karmas and so on. the color of the birth of the call to the birth of the birth , by any other coast called the birth of non-birth , not by what is called birth, non-business birth .Sacred by the birth of the mind called mind, born outside the mind called non-center of birth , not by what in the mind outside the mind called non-centered non-mental birth .
The birth of food called birth , in addition to food is non-real , not belonging to these two types called non-real, non-real .
The birth of weather is called birth , in addition to weather is non-time , the third type is non-time, non-time
76. Again the identity of the four types of knowledge is the sense; is color, diminutive gender identity, color change, general identity; is the color, the color, the color, color non-object. Qualities are seen as objects of seeing. Thanh is heard because it is the object of hearing (writing); The taste is known (sense) because it is a sensory object. The rest is perception (tri) because it is the object of the mind.
77. Department of color known as color , is not gender is the limit of gender . Lust from the body to the state of mind called the color of change , the old death is the nature of identity .
78. The so-called virtue of humiliation of mind is the identity, non-form , the identity is the subject, non-material . Pure color is both the subject and the subject. The rest is non-subjective.
79. Class of five types are born from a French, from 2, 3, 4 French, and not from any French. From a law is only due to karma or only by the mind. As the color of the base, the same mind, is only due to karma . The two manifestations are due only to the arising of the mind . What is due to the weather, when born by the mind, called birth from two dharmas . This is for the bar. Births from the weather, mind and the elements, called birth of three things : three things from the pleasure. Birth of four legal (karma, mind, time, reality) called birth of the four dharmas, only for all types of identity except the general.
80. But the Prime Minister is called nothing . Why? Because there is no arising of birth, the old and the dying are only the ripening and disintegration of the born. Although there is the phrase: "Lust, bar, incense, taste, exposure, do not, hydrology, contempt, hindrances, abstinence, birth , continuity, true color: these are by the mind " In this passage ( Dhs. 667 ), there is the moment in which the qualities of beings are doing their duty.
The above is a detailed explanation of aggregates.
81. In the remaining aggregates, what is characteristic of feeling should be understood as feeling .What is cognitive property, it should be understood as aggregate aggregates , have the characteristicof the aggregates is the aggregate , the distinctive characteristic is aggregates . Since other things will become understandable when we understand the aggregates, here we will discuss the aggregates first.
82. "Anything that is known, is generally called consciousness," the above said. And what is characterized by? It is the consciousness. The nouns consciousness , mind and mind all have the same meaning.
This consciousness, though only one of its nature, is characterized by awareness, but there are three kinds of good, akusala and uncertain.
83. Consciousness consists of four types according to the plane namely sex, color, colorless and supramundane.
Eightfold consciousness is classified according to joy, disposition , mentality , and reminder, that is:
(1) When it comes to the mind, mind or mind, it should be reminded or
(2) not to remind.
(3) the organic blowing, is not the appropriate place, should prompt protection
(4) the organic blowing, is not the appropriate place, without prompting security
(5) the organic discharge, corresponds to position, should prompt protection
(6) the existence Discharge, like mind, do not need to remind
(7) sentences of rattan, do not correlate ideas, need to remind
(8)
84.
(1) When a person is happy to find the perfect gift for a gift, or to meet a recipient, etc. Or a similar cause to arise, and set up right view, as thinking that "generous merit," he does not hesitate, do not remind when doing the merit, The mind is the right hand with the same, do not need to remind.
(2) When a happy person is satisfied as above, and also sets the right view, but with hesitation because the mind is not broad, or needs to be reminded by others, it is of the second type. "Prompt" is an effort of the person or person.
85. (3) When babies have a natural habit of imitating adults, when they meet bhikkhus, offering anything in their hands, or bowing, it is the third type of mind.
(4) When they just behave like that because adults say "worship, worship," it is the fourth type of mind.
(5) - (8) In the absence of the four above, these citta are called rational.
86. Mind center has five, ranked by meditation. That is
(9) corresponds to the whole year of meditation (mind meditation)
(10) corresponds to four, one, one.
(11) corresponds to one-way, one-pointedness
(12) corresponds to one-pointedness.
(13) corresponds to discharge and one-pointedness, since the peanut has settled.
(10) corresponds to four, one, one.
(11) corresponds to one-way, one-pointedness
(12) corresponds to one-pointedness.
(13) corresponds to discharge and one-pointedness, since the peanut has settled.
87. Mindless matter has four, corresponding to four colors
(14) The mind is compatible with the non-boundary
(15) - (17) corresponds to infinite Consciousness, Non-possession of land, Non-ideal non-ideal.
88. Supramundane consciousness has four, namely:
(18-21) correspond to the four directions.
There are 21 kinds of goodness.
89. Charity is a kind of benevolence , because only the sex. There are three types of beings, namely greed, anger, delusion.
90. The akusala citta is due to 8 kinds of craving, samsara, ritual, wrong view and reminder. These are:
(22) The existence of truth, which corresponds to wrong view, does not need to be told
(23).
(24) Questions about friendship, not corresponding with wrong view,
(25) Questions about friendship, not corresponding with wrong view, need to remind.
(26) with righteousness with equanimity, without needing to remind
(27) with righteousness with equanimity, it is necessary to remind
(28) that righteousness with equanimity, without correlation, security
(29) the discharge friendly, incompatible viewpoints need reminded.
(23).
(24) Questions about friendship, not corresponding with wrong view,
(25) Questions about friendship, not corresponding with wrong view, need to remind.
(26) with righteousness with equanimity, without needing to remind
(27) with righteousness with equanimity, it is necessary to remind
(28) that righteousness with equanimity, without correlation, security
(29) the discharge friendly, incompatible viewpoints need reminded.
91. When a person is happy, place the wrong view on the top line, as if saying, "No danger, no fear," and enjoy sex without warning, or believe in signs. . This is the first type of mind (22). When doing so with a weak mind it is necessary to be reminded that it is the second type of mind (23). But when a person is happy, without leading the wrong view, enjoying the sensuality or good fortune of the person, theft of the person with unconcerned mind, then it is the third type of mind ( 24). When doing so with laziness, it is necessary to say that it is the fourth type of mind (25). When the mind is no joy comes in all four cases mentioned above, so do not see anything well in pleasure, or lack the personnel to evoke rejoicing, the four types of consciousness sentences organic discharge arises.
So akusala citta is a craving, consists of eight kinds as above.
92. The human mind has the field fall into two categories:
(30) sentences with good, corresponding with hate, should remind
(31) sentences with good, corresponding with hate, not remind. This is the kind of mind that arises when killing sentient beings, etc. with mind agility (no need to remind) or sluggish (need to remind).
(31) sentences with good, corresponding with hate, not remind. This is the kind of mind that arises when killing sentient beings, etc. with mind agility (no need to remind) or sluggish (need to remind).
93. The human mind has delusion fall into two categories:
(32) with equanimity, with equanimity, and
(33) with equanimity, with equanimity. It is the kind of mind that arises at unsettled times or distractions. Thus, akusala citta consists of 12 types as above.
(33) with equanimity, with equanimity. It is the kind of mind that arises at unsettled times or distractions. Thus, akusala citta consists of 12 types as above.
94. There are two types of uncertainty , dandruff and mastery. There are four types of divination according to the realm, sex, gender, colorless and supramundane.
The mind of the sex education is two kinds of good and heterosexual heterosexual.
There are two kinds of dharmas which are inhuman and deity.
95. Ignorance is the mind is no hedonism, etc. do the multiplication effect. There are eight types, is
(34) - (38) consciousness, atrium, billion, body, body.
(39) mind with the task of receiving life.
(40) - (41) two sense-consciousness with the task of attaining, etc.
(39) mind with the task of receiving life.
(40) - (41) two sense-consciousness with the task of attaining, etc.
96. Eye-consciousness (34) is characterized by the support of the eye, and the recognition of the material. The task is that there is only rupa as the object. It is manifested as the interest in rupa. Near the end of it is the departure of the world of activity (70) to obtain material object. The ears, nose, tongue, and body (35-38) have features that help the ears, nose, tongue, and body, and recognize objects, sounds, odors, taste. They are responsible for the language, smell, taste, exposure. Their manifestation is the interest in these objects, and their proximity is the departure of the mind-movement (70) whose object is bar, incense, taste, exposure.
97. Consciousness of the world (39) is characterized by sharp awareness, etc. the next eye-consciousness, etc. It is the recognition of identity, etc. It is manifested by the acquisition of identity, etc. Nearness is the departure of consciousness, etc. The task is to recognize identity, etc. It is represented by the acquisition of identity, etc. Nearness is the departure of consciousness, etc.
The unconscious consciousness (40-41), with the task of speculation too, is characterized by the awareness of the six types of objects. The task it is to attain, it is expressed as the state of attainment equivalent to the task. Nearly it is the center of gravity.
98. But it is classified according to whether or not it is flushed, and according to it it is divided into two or five positions. For in these two inhuman cittas, a mind (40) is correlated with joy, present when there are completely desirable objects, and there are two positions in the mental path: arising in five mental states (mind-centered mind) called santirana, the beginning of the mind is called tad-àrammana . The other center (41) corresponds to the discharge because it is present when there are neutral and neutral objects, and there are five positions: mind attentive, co-dependent, karmic, partial and innate.
99. The eight ecclesiastical centers mentioned above are of two types, depending on whether they are invariant or constant. It falls into three categories according to the kind of bliss, joy, and equanimity.Five minds from (34) to (38) each have an immutable object. Other minds, from (39) to (41), have a constant constellation, since mind (39) arises in correspondence with all five objects (rúpa, etc.) and two sense genders (40) , (41), there are two places as mentioned above, corresponding to the blow and discharge.
Thus, there are eight types of kusala cittas.
100. Human nature:
(42) to (49) are the corresponding hindrances in the infinite field to do the multiplication effect. It belongs to the eight types because it is composed of joy, equanimity, mentality and reminder, just as kindness (1) to (8). But it does not initialize six objects (six objects classified as finite, etc., past, so forth, etc., -Pm.474) through generosity, etc. like kusala, because it only arises in the same way as the six objects contained in finite minds, such as karmic, partial, innate and co-conscious. But the mind needs to remind and not to remind here is the origin of where it came from.
[NOTE: "where it originated from" refers to its origin and condition. In the opinion of some teachers, the results of good deeds do not need to be reminded of the need to remind, there should be a reminder of the need to remind. As the motion of the shadow reflected in the mirror on the face of the mobile, it should say "from where the origin came from." But in view of some other, the mind does not prompt arise when prosperity , and the mind needs to be reminded that due to weak karma, it should be said "due to its condition". - Pm. 474]
And while there are no differences in sympathetic states, "inferiority" should be understood as passive, as in the mirror, and "good" as active as the face.
101. Homosexuals are only helpless, consisting of seven types:
(50) consciousness
(51) - (54) atrium, loss of consciousness.
(55) mind with the task of receiving
(56) gender awareness with the task of attaining, etc. and there are five positions. About characteristics, etc. Similarly, good and evil, (34-41).
(51) - (54) atrium, loss of consciousness.
(55) mind with the task of receiving
(56) gender awareness with the task of attaining, etc. and there are five positions. About characteristics, etc. Similarly, good and evil, (34-41).
102. But the good and the bad are only those who are contentious or neutral, while the unwholesome ones are only those who are unwilling or unwilling to meditate. There are three kinds of dutsu, which are arranged according to discharge, bliss and bliss, and non-blissful ones. There are two types, classified according to the body of suffering and discharge. Because here only the body is the body with dukkha, other ways to hold with. And the discharge of these inferior form, not as strong as suffering, while in good spirits, higher discharge and not sharp as strong.
Thus, with these seven kinds of gratuitous ignorance and 16 good qualities, there are 23 types of samatha.
103. Beauty center of the five types;
(57) - (61) Like meditation (9-13), but meditation arises in a mental pathway with mental states as meditation, while the mind arises in one being in the physical world Such as karmic, elemental and mortal.
104. And also as mind-centered as mind meditation in the world, mindless formless world also has four:
(62) - (65) is the center of non-boundary origin, etc. as (14-17). Its origins are also classified as having regard to the physical mind.
105. Supernatural Mind has four:
(66-69), which is the fruit of the corresponding four directions, (18-21). It arises in two ways, as the result in the path of the path, and as the result (cf. Ps. 22). Thus, the mind in all four ranges consists of 36 types.
106. The mind of the three types of follow the realms: sex, gender, colorless. The sphere consists of two types, the sinner and the person. An indifferent is a mind without any hedonism, etc. do the multiplication effect. There are two types of mind and consciousness.
107.
(70) Italy is a forerunner of visual consciousness, etc. and recognize the objects of the bar. Its task is to orient itself to rupa, etc. It is expressed as the contact with the objects. Its approximation is the continuity of the continuum of continuum. It only corresponds to discharge.
108. But there are two types of consciousness , general and non-communal:
(71) Match is consciousness- only property with the inhuman sentence discharged . It has the property of recognizing six types of objects. The task is to define the five faculties and the mind in the mind. It is expressed by the determinant state and the radial state. Near to it is the departure of the inhuman senses (40-41) in the first case, or of one of the latter in the latter case. (72) It is not commonsense to manipulate innocent people. It has the property of recognizing six types of objects. The task is to give birth to a smile in the Arhat about nothing super tall. It is represented by the state corresponding to that task. Nearly it is the center of gravity.
So, there are three types of kammic-citta.
109. Mindfulness of mankind in sex has eight kinds:
(73) - (80): Like good kusala citta (1-8) are arranged according to dukkha, etc. But while goodness arises only in the physical world, the mind of man's action only arises in Arahant. That's the difference.
Thus, there are 11 types of mind.
There are five types of ritual practice:
There are four types
(86) and (89), both of which are akin to mind-centered and non-rational meditation, but the mind of action only arises in the arahant .
(86) and (89), both of which are akin to mind-centered and non-rational meditation, but the mind of action only arises in the arahant .
In short, the mind acts in all three of the 20 realms.
110. Thus, 21 types of kusala, 12 kusala, 36 hymns and 20 sutras add up to 89 types of mind. All this consciousness is born of the following fourteen types: karmic consciousness, partial consciousness, mindfulness, seeing, hearing, smelling, tasting, touching, experiencing, determining, and death. 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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