III- DISCUSSION ON HAPPY

NOTICE OF INTEGRATION

The first three parts (from  i   to  iii)  actually define themselves. Part i  refers to the general state of mind that obviously interferes with samadhi, to the states that help to practice samadhi, and to various aspects of them.

Part ii   addresses the temporary wrong responses of the mind when it comes to practicing breathing to delay practice.

Part III  shows how to avoid these small mistakes and carefully analyze the certification process to achieve complete identification. It ends with a verse praising the witness of Arahant through this practice. After that verse is the commentary referring to the nibbana - the end of the whole practice - to the virtue of the Buddha - to the belief in his omniscient wisdom providing motivation to advance until it is reached. personal empirical experience and until the demand for trust is removed.

These three sections form a general type of survey and introduction before the detailed analysis of actual practice, as discussed in the Sutras, conducted in  Section iv . These sections are based on Group B, and form the most deployed example of that part.

Part iv  - which is the main part of this treatise - initially looks troublesome but when it comes to reviewing the whole treatise it is systematic and tight in all details and in overlapping sections. In order to receive the full value of this part, it is necessary to remember first that the breath is one of the methods of practicing the four Foundations of Mindfulness speaking in the Sutras (D sutta No. 22, M Sutta No. 10), remember that this practice is in the form of continuous practice of contemplation and a clear and thorough understanding is properly navigated. Again, as presented, the 'four-pair' refers to the person who is practicing mindfulness  right now  (like: 'He knows' I breathe in for a long time' ...) and the practitioner is practicing for the achievement. the power, wisdom, path in  the future, but not yet achieved (He practices like this: 'The whole body experience [breath] I  will breathe in ...). Finally, the 'order, wisdom, and pathway' sequence is followed closely and thus provides structural consistency to the entire section.

Having memorized these outline features, the following plan becomes clear.

In the first two Foundations dealing with knowledge at the present moment, we have:

a) analyzing how to know the object of meditation ('take a long breath' ...) (dd 194-195);      

b) only shows that this visualization is also the first Contemplative Practice, which is 'Quan Than' (dd 196-198);      

c) only shows that, after achieving samadhi, contemplating and understanding clearly is practiced at the same time when wisdom is applied (VND 199-202);      

d) the conclusion lists the states of existence while contemplating such things in successive intending layers (đ203-125). This paragraph draws from Doctrine I VND 41-43.      

With the remaining fourteen Platforms referring to the future, the foundation-scale plan of the following is applied throughout this treatise:

i. analyzing how to identify the object of concentration ('He practices like this' The whole body [breath] experience, I will breathe in' ...); this analysis corresponds to (a) above, but differs in detail and content;         

ii. shows only one of the four Contemplative Foundations being practiced; same as (b) above;       

iii. analyze and state what 'practice' means;      

iv. only shows how thoroughly mindful and understanding is applied; same as (c) above;     

v. Conclusion, like (d) above;       

Four sections from  i  to  iv  in the above five paragraphs are repeated exactly in each case in each of the 14 cases, except for some key words that are needed when needed.

In this way, each of the 16 points *  will be discussed separately to attain enlightenment.

* points: 16 points are applied to in-breath and out-breath, we have 32 morphologies listed in dd.183 of this treatise. 

The last six sections, from v to x , only give a brief classification of mental stages of samadhi ( v ), of the initial wisdom ( vi) , of the following types of insight which lead to export. start of the Path ( vii  to ix ) and the Result of the Path ( x ). These sections have been covered in detail in Doctrine I, from chapters V to XII.

The main parts of this treatise are explained in Chapter VIII of the Purification Path ( Visuddhimagga ) (qv).

[III- DISCUSSION ON BREAKING BOOM]

« Anapanassatikath  »

[In brief]

1. [162] When anyone practices meditation by taking breaths  [1]  with 16 bases, there are more than 200 types of positions arising in him:

I. eight types of mindfulness and eight kinds of mind about help,        

II. eighteen types of mind about imperfection,     

III. thirteen types of mind to keep clean,   

IV. thirty-two types of mind in people who practice mindfulness,  

V. twenty-four types of mind,     

VI. seventy-two types of mind by contemplating the true nature,  

VII.

VIII.the type of mind knows about something that corresponds to boredom,

IX. eight types of mind such as calm down,  

X. Twenty-one types of happiness are liberated.     

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[ Part i ]

2. What are the  eight types of minds about obstacles and the eight types of minds about help?

3. The desire for craving is an obstacle for samadhi, separation is a help for samadhi.

Anger is an obstacle ..., not anger is a help ...

Sleepy sleepiness is a hindrance ..., thinking of light is a help ...

Oscillation is an obstacle ..., not scattering is a help ...

Comfort is an obstacle ..., find out the phenomenon is to help ...

Ignorance is an obstacle ..., mind is a help ...

Dullness is an obstacle ..., happy to help ...

Also, all unwholesome states are obstacles for samadhi, all good states are help for samadhi.

These are the eight types of mind obstacles and eight kinds of mind about help.

4. When the mind is directed, cleverly navigated, through these 16 aspects, the mind reinforces the most points and is cleared of obstacles. [163]

What are the most points?

Exporting the cup is the best point, not the anger is the most point, thinking of the light as the most point, not the most disruptive is the point, finding out that the phenomenon is the most point, the mind is the most point, the joy is the best point, the state Beauty is the best.

5. What are these obstacles?

Desire for craving is a barrier for samadhi, anger is an obstacle, sleepy and sleepy is an obstacle, oscillation is an obstacle, suspicion is an obstacle, ignorance is an obstacle, tediousness is an obstacle, states are akusala is an obstacle.

Obstacles  : in what sense?

Obstacles in the sense of terminology of exits

What are those exits?

Exodus is an escape for the saints, the saints are released through the separation: sexual desire to condemn that way of escape, and because people suffer from sexual desire, so they cannot understand the way escape of saints in the form of export.

No anger ..., anger ...

Think of light ..., sleepy ... sleepy ...

No distractions ..., wavering ...

Understand the phenomenon ..., suspected ...

Tri ..., ignorance ...

Happy ..., boring ...

Also, all good states are exits for the saints, the saints are released through all the states of goodness: all unwholesome states of that exit language, and because of you A person who is suffering from all unwholesome states makes it difficult to understand the way of the saint's escape in the form of good state.

[ Part ii ]

6. When a person with a mind is filtered out of these obstacles [164], he practices with the breath through the sixteen points, the following eighteen imperfections arise in him in short bursts. [2]

Any eighteen start up?

(1) When he focuses on the first, middle, and last breath of the in-breath, [3] his  mind is dispersed inside, and thus a barrier for samadhi.

(2) When he focuses on the first, middle, and last breath stages, his mind is dispersed outside, and thus a barrier for samadhi.

(3) The craving acts like hope, attachment, breath in are a barrier for samadhi.

(4) Desire acts like hope, attachment, breath out is a barrier for samadhi.

(5) When tired from breathing in (too long or too short), any exhalation is an obstacle.

(6) When you are tired of exhaling (too long or too short), any anticipation for breathing is a barrier.[4]

7.

Pay attention to the in-breath 
And also watch the breath out 
Inside the distraction will happen 
Outside to fascinate distraction 
Looking forward to exhaling in people 
Tired of breathing in, 
Looking forward to breathing in people 
Too much fatigue for breathing out; 
These six shortcomings of samadhi 
Based on the 
mind of the breath The mind will prevent the mind from being 
distracted by the mind; 
And who does not know about liberation 
Must believe other people.

8. (7) If, when the practitioner  mentally pays attention to the sign, [5] his mind can be moved by the breath, this is an obstacle for samadhi.

(8) If, when the practitioner focuses his attention on the in-breath, his mind may be moved by that sign, this is an obstacle for samadhi.

(9) If, when the practitioner turns his attention to the sign, his mind can be moved by the breath, this is an obstacle for samadhi.

(10) If, when the practitioner focuses his attention on the breath, his mind may be moved, this is a barrier for samadhi.

(11) If, when the practitioner focuses his attention on the in-breath, his mind can be moved by the breath, this is a barrier for samadhi.

(12) If, when the practitioner focuses his attention on the breath, his mind can be moved by the breath, this is a barrier for samadhi.

9. [165]

Pay attention to the sign while the mind is 
still dispersed in the breath; 
Focusing on the in-breath while the mind is 
still dispersed; 
Pay attention to the sign while the mind 
is dispersed; 
Pay attention to the out breath while the 
Heart is dispersed; 
Pay attention to the breath in while the mind is 
still dispersed by the breath; 
Pay attention to the breath while the mind 
is dispersed; 
These six disadvantages of concentration 
Based on the bar of the breath 
Will prevent the mind from escaping from the 
Scattering they create; 
And who does not know about liberation 
Must believe other people.

10. (13) The mind that follows the [breath] of the past  [6]  neglects to win is a barrier for samadhi.

(14) The mind moves because of waiting for the [breath] of the future to be a barrier for samadhi.

(15) The mind of leisure is lazy and is a barrier for samadhi.

(16) Excessive effort, the mind is fluctuated to prevail is a barrier for samadhi.

(17) When being attracted, the mind is overcome by victory is a barrier for samadhi.

(18) When disgusted, the mind is overcome by anger is a barrier for samadhi.

11.

What mind: chasing the past, 
waiting for the future, lazy, 
effort excessive or manipulative, 
Or hate, mind does not specify 
Friday disadvantages of regulations 
based on the breath 
is like when we dirty thought that 
he did not know the Sangha.

12. (1) When watching the first stage, the middle stage of the in-breath, the mind of the practitioner is dispersed inside, both his body and mind are unstable, disturbed and fluctuated. (2) When watching the first stage, the middle of the last breath, the mind of the practitioner is distracted outside, both his body and mind are unstable, disturbed and fluctuated. (3) Breathing in with craving behavior like hope, attachment, both body and mind is unstable, disturbed and fluctuating. (4) Breathe out with longing behavior such as hope, attachment, whole body ... (5) [166] Because he hopes to breathe out when tired from breathing in, [too long or too short ] both body and ... (6) Because he hoped to breathe in when tired from breathing out [too long or too short] both body and ... (7) If, when the practitioner mentally pays attention to the sign, his mind is still wavered by the breath, both the body and the ... (8) If, when the practitioner focuses his attention on the in-breath, his mind is still being wavered, both his body and his body ... (9) If, when the mindful practitioner pays attention to the sign, his mind remains being wavered by the breath, both the body and the ... (10) If, when the minder pays attention to the out breath, his mind is still showing signs of oscillation, both body and ... (11) If, when the practitioner turns his attention to the in-breath, his mind is still wavered by the breath, both the body and the ... (12) If, when the mindful mind is focused on the out-breath, the mind of the person still being touched by the breath, both the body and the ... (13) The mind follows [the breath] of the distracted past to prevail, both the body and the ... (14) The mind is wavering because of the hope Future [breath], both body and ... (15) The mind is lazy so, both the body and the ... (16) Excessive effort, the mind wavered over both the body and the ... (17) When attracted,

13.

Whoever practices the breathing 
Without being trained, not perfect, 
Seeing the disturbance in the body of the 
mind is like that, 
Then he is wavering in the body 
. 
Whoever practices the breath 
Being trained, perfected, 
It is not disturbed in the body of the 
mind like that, 
then he is not wavered in the body 
.

14. When the mind is cleared of these obstacles [mentioned in part I.] practitioners practice by breathing through the sixteen points, these eighteen imperfections arise in him in short bursts.

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[ Part iii ]

15. What are the thirteen types of minds about keeping clean?

(1) The mind follows the dispersed of the past: by avoiding this the monk concentrates on one place, so the mind is not dispersed.

(2) The mind longing for the [breath] of the future can be moved: [167] by avoiding this, the monk calmly rests his mind in one place, so the mind is not dispersed.

(3) The mind of dissatisfaction is lazy: by trying to do it, he renounces laziness, thus the mind is not dispersed.

(4) Excessive effort, the mind is fluctuated: by overcoming, he renounces the oscillation, thus the mind is not dispersed.

(5) When attracted, the mind is overcome: by knowing it clearly, the Bhikkhu renounces it, so the mind is not dispersed.

(6) When disgusted, the mind is angry: by knowing it clearly, the bhikkhu renounces anger, so the mind is not dispersed.

The mind is clean, bright and attains the most points through these six aspects.

16. What are the best points?

(7) most points in the form of establishing a willingness to give up [when giving alms],

(8) most points in the form of establishing the symbol of silence [while defining],

(9) most points in the form of establishing the character of extermination ( vaya ) [in the real nature of the mind],

(10) most points in the form of a kill section [ nirodha ] [in the path].

17. The most points in the form of establishing the will to give up the gift of the person who decided to give up. Most points in the form of establishing the symbol of the tranquility of the people who are devoted to the Monk Sangha Most points in the form of establishing the characteristics of annihilation of those who practice the true nature. Most points in the form of establishing the capital removal section of the Saints.

18. In four cases the most achieved this point, the mind

(11) go into the purification process of the path  [7]

(12) be calmly reinforced,

(13) satisfied.

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19. What is the first and middle paragraph, the end of the meditation session?

The process of purification of the path is the beginning, strengthening calmness is the middle part and satisfying *  is the end of the meditation.

* here, though using  encouragement  , but in Vism IV e. 113, Bhikkhu  Ñāṇamoli  has successfully corrected  satisfaction . Therefore, I choose letters  satisfaction  to translate to fit this change and to unify with satisfaction recently said in e. 18 (13). This upcoming paragraph 22 refers to this characteristic at the end of meditation.

20.  The process of purification of the path is the first part of the meditation:  the first few features?

The first paragraph has three characteristics:

i. the mind is purified from the obstacles of that [meditation realm];         

ii. because it is purified, the mind comes to the section between [equilibrium, which is] a sign of silence;       

iii. because it has come, the mind goes into that state of equilibrium.      

And because the mind has been purified of the obstacles of meditation, and because it is purified, the mind comes to the middle between [balance, which is] the sign of silence, and because it has come, should be going into that state of equilibrium, [168] the process of purification of the path is the first part of meditation. These are the three characteristics of the beginning. So it should be said that meditation is good at the beginning with [three] characteristics.

21.  Enhancing calmness is the middle part of meditation: what's  the characteristic in the middle?

The middle part has three characteristics: the monk

iv. mindless mind has been purified with calmness;     

v. unconsciously, the mind has come to silence with calmness;       

vi. Can not see the most established point with calmness.     

And because the Bhikkhu [now] could not see the mind that has been purified with the calmness and the unconsciousness of the mind, it has come to peace with the calmness and unmindfulness, the most established point with calmness, increase that calmness is the middle part of meditation. These are the three characteristics of the middle paragraph. So it should be said that a good meditation in the middle has [three] characteristics.

22.  Satisfaction is the end of meditation:  how many characteristics do the last paragraph have?

The last paragraph has four properties:

vii. satisfied in the sense that there is no excess between the states that arise in it;    

viii. satisfied in the sense that effective influences (flavor) are unique;  

ix. satisfied in the sense that proper effort is effective;     

x. satisfied in the repeat sense;       

is satisfied at the end of meditation. These are the four characteristics of the end. So it should be said that good meditation at the end has [four] characteristics.

23. The mind has reached the cycle of the three stages [beginning, middle and end] and is good according to those three modes and there are 10 such characteristics also [the five elements of the meditation realm] which are mind-centered, consider the object, bliss, bliss and determination as well as [the year of influence and the five forces] of the mindfulness and wisdom.

24. What is the first and middle paragraph, the end of the second meditation?

The process of purification of the path is the first part of the second meditation, increasing calmness as the middle part and satisfying as the end.

25-28. The process of purification of the path is the first part of the second meditation : the first part has some characteristics?

The first paragraph has three ... [repeating sections 20 to 23, replacing the  meditative  word with thesecond meditation word  ] [169]

29-33. What is the beginning, middle, end of the meditation? ... [repeating passages 19 to 23]

34-38. What is the first and the middle part of the fourth meditation? ...

39-58. ... [repeating with the same five sections with each part of the four attainable forms] ...

59-148. ... [repeating the same five passages with each part of the 18 Main Realities of Wisdom] ...

149-168. ... [repeating the same five sections with each part of the 4 paths] ... [170]

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[ Proportion of Saw Blade ]

169.

Signs, breathing in, breathing out are not the object 
of a single mind; 
He does not know these three things 
. [171] 
Signs, breathing in, breathing out are not the object 
of a single mind; 
Who knows these three things 
can increase.

170. What is to say that these three things are not the object of a single mind?, Although they are not known ?, the mind is not dispersed, the monk expresses the effort, the duty and get special results?

Suppose there is a tree placed on a flat ground, a user saws it. His mindfulness is established by the jagged contact with the trunk without paying attention to the back and forth of the serrated teeth, even though the serrations are not not known to the saw when the teeth move back and forth; and sawers show their efforts, do their part and achieve special results.

When the tree trunk is placed on the ground level, the sign of forced contemplation  [8]  is the same.How the jagged, in and out breaths are. Because the mindfulness of the person is established by the serrated contact with the trunk without paying attention to the movement of the serrated teeth, even if the serrations are not not known to the saw when those serrations move back and forth; and so the sawman demonstrates his efforts, does his part and achieves special results, too, so the monk sits, after establishing the mindfulness of the top of the nose or the upper lip, not paying attention to the movement in and out. of in-breath and out-breath, even if those breaths are not known to the monks when the breaths come in and out; and thus he demonstrates his efforts, duties and special results.

 What is the effort ? The mind and body of the diligent become easy to control: this is an effort.

 What is the duty ? The imperfections need to be renounced in the diligent, and the mind towards the object of him has been calmed: this is the duty.

What is the special result  ? In diligent people, bindings come to a state of abandonment, and his sleeping patterns tend to be eradicated: this is a special result.

Thus, these three things are not the object of a single mind, [172] although they are not unknown, the mind is not dispersed, and he demonstrates the effort, the duty and the end Special fruit.

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171.

Contemplate the in-breath and 
out-breath of someone who 
is perfect, skillful to practice, 
And bring it to growth 
In accordance with the Buddha's teaching, 
He illuminates this world 
Like a full moon without clouds. [9]

172.  Breathing in  ( āna ) is the breath going in ( assāsa ); Breathing  ( apāna ) is the outgoing breath ( passāsa ) * . [10]  Setting (foundation) through in-breathing is  mindfulness;  set up (foundation) by breathing out is  reciting . When breathing in the  mind  is established (laying the foundation) in him;When breathing out  reciting  is established (laying the foundation) in him.

* in Vism VIII đ. 164 is written:  assāsa  is the wind that comes out; passāsa  is the wind that enters as said by the commentary of the Vinaya. 

173.  Perfect:  perfect in the sense of distinct distinction *  [Zen realms, wisdom and path]; perfect in the sense of [linked states then] equipping [interchangeably]; perfect in the perfect sense.

* pariggaha . Please read the comment on this term in Luan I d. 23. 

174.  Miserable practice:  There are four types of practice:

i. practice in the sense that there is no excess between the states which arise in it; (Commentary I 135)         

ii. practice in the sense of the unique (flavor) effect of influential abilities (Luan I 134)       

iii. practice in an effective way because of appropriate effort;      

iv. practice in a repeat sense;     

These four types of practice have been mastered, formed the foundation, strengthened, mastered and brought about unity. *

* Sentence: 'has been mastered ... uniformly' found in D ii 103; S ii 274 ff. Perhaps because of the comparison between  samaṁ  and  susamaṁ  in the coming passage, the bhikkhu  Ñāṇamoli translated  susamāraddhā  is  brought to very sameness:  'bring in unity'. Maurice Walshe translated this word  properly properly  (LDB page 246); Bhikkhu Bodhi  fully perfect it   (CDB I pages 707-8). 

'Being mature': In any place, if you want, he is mastered, has power and is completely confident, *  the states of [stillness and true nature] are ready to be directed by him, available ready for him to use at will, ready to pay attention to him, ready for him to start. 'Being mature' is said for that reason.

* vesārajja:  completely confident

'Formation of foundation': his mindfulness is firmly established (firmly placed) on whatever foundation his mind is based on. His mind relies on any foundation where his mindfulness is firmly established (firmly set). 'Forming platform' is said for that reason.

'Consolidation', his mindfulness rotates in parallel with whatever he is interested in. He cares for whatever his mindfulness circulates in parallel with. 'Consolidation' is said for that reason.

'To be mastered': being skillful in the sense of maintaining, being skilled in the sense of being, is skillful in the perfect sense. When monks hold contemplation, he overcame evil and unwholesome states. 'Being skilled' is said for that reason.

'Bring homogeneity' ( susamāraddhā ): There are four types of 'bring in unity': to bring in unity in the sense that there is no excess between the states which arise; bring identification to the effect (flavor) of the influential abilities; bring identification in an effective sense because of appropriate effort; bring homogeneity for righteous destruction ( susamugghātattā ) *  gonorrhea which contrasts with this state.

* The version of VRI written is  susamūhatattā.

' Homogeneous ' ( susamaṁ ):  [11] The  most possible ( samaṁ ) and the unity ( susamaṁ ). What is the most? Which states arise which are not error-prone and possess enlightened characteristics: this is unitary What is 'uniformity'? Objects for states such as cessation, nibbana: this is 'unity'. This unity and this identity are known, visible, realized, realized, experienced with wisdom; The tireless effort is brought to perfection ( araddha ), the mindfulness has been established (laying the foundation) without decline, the body is calm, cool ( asāraddha ), * the  mind determines the most points. 'Bring homogeneity' ( susamāraddhā ) is said for that reason.

* Service: not crazy. Read Peter Masefield,  The Itivuttaka , PTS [Oxford, 2000], page 110. 

175.  Gradually bring growth:  growth prepares in advance and then brings growth through long in-breath growth, pre-prepared growth and then growth through long exhalation, ... [ and so with 32 modalities, read e. 183 below, until] ... pre-prepared growth and then growth through long-term out-breath growth. All kinds of breathing concepts with 16 points are also prepared for growth and bring growth depending on each other. 'Bring it to growth' is said for that reason.

176.  As true as:  'As true as' there are ten meanings, that is, the meaning of 'as true as' is the meaning of autonomy, the meaning of 'according to' is the meaning of calm in the mind, ... is the meaning of completely quenching the defilements in the mind, is the meaning of the direct mind, ... the meaning of the complete understanding, ... the meaning of renunciation, ... the meaning of practice, ... [174] is the meaning of realization, ... is the meaning of simultaneous realization, ... the meaning of 'according to' is the meaning of consolidation.

177.  Buddha  ( Buddha ): is World Religion, is a self-reliance on himself * , no teacher only teaches knowledge that he has never heard before, [12]  who discover himself ( abhisambujjhati ) to truth , attain full enlightenment in the four bases, forces and mastery.

* sayambhū:  rely on yourself, don't expect anyone else. This is the quality of a Buddha (Read PED, page 697; read R. C Childers,  A Dictionary of the Pali Language,  [Cosmo Publications, New Delhi, 1979] page 471). Sayambhunā , the self-understanding of Dharma, does not learn from anyone else. Read TW Rhys Davids, F. Max M  ü ller edited,  The Questions of Milinda , Vol. II, [Low Price Publications, Delhi, 1996] footnote 6, page 6.

Buddha: Buddha  in what sense? He was the discoverer ( bujjhitar ) of truth, so he was enlightened (buddha ). He is the awhetar of this life, so he is enlightened. He was enlightened by full understanding, enlightened by knowing everything, enlightenment was not based on someone's instructions, enlightened by power,  [13]  he was enlightened by virtue of eradicating gonorrhea, being enlightened by virtue  frees from the inevitable characteristics of existence . * He was completely absent, so he was enlightened; He was completely lost, so he was enlightened; He was completely lost, so he was enlightened; He was completely free from pollution, so he was enlightened; He went on the path of liberation only one way, so he was enlightened; He alone discovered the full enlightenment of supremacy, so he was enlightened. He is enlightened for destroying ignorance and attaining enlightenment.

*  Nirupadhi:  liberating from the inevitable characteristics of existence , the inevitable of being in its broadest sense (narrow meaning: no longer in love). Read  Ñāṇamoli ,  The Guide , PTS [Oxford, 1977], footnote 164/12, page 49. Please read Luan I d. 18 lists the 15 essential basic characteristics of this existence.

Buddha:   this is not the name given by the mother, set by the father, set by him, set by her, set by her friends and companions, set by her relatives and relatives, by the monk and brahmans set forth, given by the gods: this is the title (taken) from the final liberation of the Enlightenment, the Exalted, along with the attainment of the omniscient mind in the Enlightenment tree, the name The effect of 'Enlightenment (Buddha)' is one (concept) that is based on enlightenment.

178. Teached  :  As the Buddha taught, the meaning of 'as true as' is the meaning of autonomy, the meaning of 'according to' is the meaning of calm in the mind, ... [and so on. d 176 to the meaning of 'follow as it is' is the meaning of consolidation.

179.  That  person : that person is a lay person or a monk, living without a family.

180.  The world:  the gathering world, ... [repeating Argument I, 580 to] Eighteen worlds: Eighteen elements.

181.  Enlightenment:  After finding the meaning of 'according to' as the meaning of autonomy, [175] he is a star that illuminates and illuminates this world. After finding the meaning of 'as true as' is the meaning of calm in the mind, ... [and so on as in d 176 to] ... After finding the meaning of 'according to' is the meaning of reinforcing the cessation, he is the star that enlightens and illuminates this world.

182.  Like the full moon without clouds:  The pollution is like a cloud, the mind of the saint is like the moon. The bhikkhu is like a son of a Brahma who is the owner of a full moon. When there is no cloud, no fog, no dust and smoke due to the power of the Lunar Spirit of  Rhuhu  , the moon illuminates, dazzles and bright, the Bhikkhu when liberated from pollution also illuminates, Bright and shining like that. 'Like a full moon without clouds' is said for that reason.

These are thirteen types of purification mind.

TERMINAL SIGNALS SIGNED.

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[ Part iv ]

183. What are the thirty-two types of minds of people working with mindfulness *  ?

* satokārissa:  people who work with contemplation 

[ Summary of Sutra: 4 groups, 16 bases, 32 forms ]

Here, a monk goes to the forest or goes to a tree or to an empty place, sitting down; After sitting cross-legged, straightening the body, establishing contemplation in front of him, always keeping the mind contemplating his position, always keeping the mind contemplating his breath.

(1) Breathing in for a long time, he knows 'I breathe in a bit long'; (2) or breathing out for a long time, he knows 'I exhaled a bit long'; (3) Breathing in slightly short, he knows 'I breathe in a little short'; (4) or breathing out a little short, he knows 'I breathe a little short'. (5) He practices like this: 'The whole body experience [breath], I will breathe in'; (6) He practices like this: 'The whole body experience [breath], I will breathe out'; (7) He practices like this: 'To calm down the behavior of the body, I will breathe in'; *  (8) He practices like this: 'To calm down the behavior of the body, I will breathe out'.

* ' body's behavior ' is the in-breath and the out-breath (M 301). Although it originates from the mind ( cittasamuṭṭhāna ), but the breath is still considered 'the behavior of the body' because its existence is closely related to the body created by kamma and the breath being made should take the body means (Pm 263). Read e. 266. 

(9) He does this: 'Experiencing joy, I will breathe in'; (10) He practices like this: 'Experiencing joy, I will breathe out'; (11) He practices like this, 'Experience peace, I will breathe in'; (12) He practiced like this, "Experience peace, I will breathe out." (13) He practiced like this [176] 'Experience of the mind's behavior, * I will breathe in'; (14) He practiced like this, 'Experience the mind's behavior, I will breathe out'. (15) He practiced like this, 'To calm down the behavior of the mind, I will breathe in'; (16) He practiced like this, 'Relaxing the behavior of the mind, I will breathe out'.

* Phẩm  Cūḷavedalla  in the Sutra of Sutra says: 'Consciousness and feeling belong to the mind, these are states closely related to the mind; that's why feeling and perception are ' mind 's behavior  ' (M 301). Annotation MA states that the behavior of the mind, the behavior of the body  is closely related to the mind and body  in the sense  of  mind,  created by the  body  .Read  Ñāṇamoli  and Bhikkhu Bodhi,  The Middle Length Discourses of the Buddha , Wisdom Publications, [Boston, 1995], footnote 466, page 1240.

(17) He practiced like this, "Mind experience, *  I will breathe in"; (18) He practiced like this, "Mind experience, I will breathe out." (19) He practiced like this, 'As the mind rejoices, I will breathe in' 2 * ;(20) He practiced like this, 'As the mind rejoices, I will breathe out'. (21) He practiced like this, 'Do mind, I will breathe in' 3 * ; (22) He practiced like this, 'Do your mind, I will breathe out'. (23) He practiced like this, 'Solve mind, I will breathe in' 4 * ; (24) He practiced like this, "Good to escape the mind, I will breathe out."

* ' mind experience ' [ cittapaṭisaṁvedī ] is understood according to four  jhānas . 

2 *  'making the mind happy ' ( abhippamodayaṁcittaṁ ) is explained as or whether the two realms of meditation are good or when they are able to enter the realms of meditation with wisdom which lead to the cessation of arising ...

3 * ' making the mind ' ( samādahaṁcittaṁ ) to show the realm of meditation or the brief concentration that arises with wisdom. 

4 * ' liberation of mind ' ( vimocayaṁcittaṁ ) means liberating the mind from the obstacles and the raw meditation elements by concentrating on the increasing level, and getting rid of the deviations in perception by wisdom. Read  Ñāṇamoli and Bhikkhu Bodhi, ibid  , footnote 1120, page 1325.

(25) He practiced this like 'impermanence, I will breathe in'; (26) He practiced like this, 'Quan impermanence, I will breathe out'. (27) He practiced this as 'Out of desire, I will breathe in'; (28) He practiced like this, "Out of desire, I will breathe out." (29) He practiced like this, 'The cessation stage, I will breathe in'; (30) He practiced like this. (31) He practiced like this, 'Quan renounces, I will breathe in'; (32) He practiced like this, 'Quan renounces, I will breathe out'. (Vin iii 70 f ; M iii 83; S v 311 f ; A v 111).



[ Note on the text of the introduction ] 

184.  Here:  in this sense, in this choice, in this selection, in this Dharma, in this Precept (vinaya), in this area of ​​Dharma and Vinaya, in religion This reason, in this life of Phạm Hạnh, in this Master's Teaching. 'Here' is said for that reason.

185.  A bhikkhu:  A monk is a secular or generous layman or an Arahant who has a state that cannot be attacked.

186.  Forests:  after it has gone too far, all are forest.

187.  Tree stump:  the seat of the monk is prepared, the bed, the chair, the cushion, the mat, the piece of skin or the grass, leaves, bushes of the monk spread out, where he goes, stands, sits or lies.

188.  Emptiness:  where a layman or a Taoist is less likely to pass.

189.  Place:  house, attic, mansion, mansion, cave.

190.  Sit down;  After sitting cross-legged:  he sat down, after he was sitting cross-legged .

191.  Keep your body straight: your  body is straight, set [firmly], put it in place.

192.  Establish contemplation in front of  him ( parimukhaṁ upiṭṭhapetvā ):  pari  means to maintain; mukhaṁ  ( nđ : mouth) means a way out; satiṁ  (recitation) means the establishment (foundation). 'Parimukhaṁ satiṁ upaṭṭhapetvā'  (contemplation established before him) is said for that reason. [14]

193.  Always keep the mind contemplating the position he breathes in, always keeping the mind contemplating him breathing out:  [177] he is the one who works with contemplation in 32 aspects:

(1) When he knows the mind best and does not chatter through a long breath, reciting is established (creating a foundation) in him; thanks to that mindfulness and that mind, he is the one who has contemplation. (2) When he knows the mind best and does not chatter through a long exhalation ... (32) When he knows the mind best and does not disrupt it through exhalation, renunciation, mindfulness is established (creating a background platform) in him; thanks to that mindfulness and that mind, he is the one who has contemplation.



194.  How is (1) breathing in a little long, he knows 'I breathe in a bit long'; (2) or sighing slightly, he knows 'I exhaled a bit long'?

[ Analyzing the Position of Contemplative Objects ]

195. (a) He breathes in a long breath, measured by distance. (b) He breathed out a long breath measured by distance. (c) He breathed in and exhaled in and out long breaths measured by distance.When he breathes in and exhales long and slightly outward breaths measured by distance, ardently arises. * (d) With enthusiasm, he breathes in slightly more subtle than before by distance. (e) With enthusiasm, he exhaled slightly longer than before, measured by distance. (f) With enthusiasm, he breathes in and exhales more subtle, long-lasting in and out breaths measured by distance. When, with enthusiasm, he breathes in and breathes out more subtle, long-lasting in and out breaths measured by distance, rejoicing. (g) With joy, he breathes in slightly more subtle than before, measured by distance.(h) With joy, he exhales slightly longer than before, measured by distance. (i) With joy, he breathes in and exhales more subtle, long-lasting in and out breaths measured by distance. With joy, when he breathes in and breathes out more long, subtle, inward and outward breaths measured by distance, his mind turns away from the long and inward breaths, and is calmly set.[15]

*  chando uppajjati:  chanda  here means the will to do, the will arises because the result is achieved when meditation progresses. So I translated it as 'energetically arisen'. Read  Ñāṇamoli,  The Path of Purification  [BPS, 1991], footnote 46, page 783.

[ Foundation of mindfulness ]

196. Long in and out breaths according to these nine aspects are the body. [16]  'Setting' (foundation) is contemplation. Quan is mind. The body is set, but it is not contemplation. Contemplation is both a setting (a foundation) and a mindfulness. Thanks to mindfulness and thanks to mind, he contemplates the body. That is why saying 'Practicing the foundation (establishing) contemplation in the form of body contemplation is like the body. [17]  [178]

197. He  tastes  : [18] What  does he taste like? He tastes that body impermanently, not longevity;contemplation is miserable but not happy; The shop is not a fall, but a restaurant is a self; he stabbed out boring, out of interest; he makes the greed fade away, does not arouse it; he makes the cessation, no longer arises; he let go, did not hold. When contemplating impermanence, he renounces the perception that is eternal; when contemplating suffering, he renounces awareness to be happy; when the shop is not a self, he renounces awareness as a self; when he becomes bored, he is out of interest;when his greed fades, he gives up; when making the kill, he renounces being reborn; When you let go, he no longer holds. He tastes like that.

198.  Practice:  there are four types of practice: practicing in the sense that there is no excess between the states which arise in it; practice in the sense of the unique (flavor) effect of influencing abilities;practice in the effective way of proper effort and practice in a repeat sense.

[ Exercise of Mindfulness and Understanding of the Endless Wall  * ] [19]

199. When he knows 2 *  of conscience and does not dissipate through long and long breaths, his experience is well known when he or she arises, clearly recognized when they appear. (set up), well recognized when they disappear; 3 *  his awareness is well known when he or she arises, is clearly identified when they appear (established), is clearly recognized when they disappear; the mindfulness of his object is well known when he or she arises, is well known when they appear (established), well known when they die.

* sampajāna: thorough understanding of  characteristics is not ambiguous. Its mission is to learn (judge). Its manifestation is scrutiny (Vism IV e. 172). 

2 * viditā; 3 * abbhatthaṁ  

200.  How is his experience clearly recognized when he or she arises, is well known when they appear (established), well recognized when they disappear ?

The arising of experience is clearly recognized in the meaning of being arisen with this condition: With the arising of ignorance, there should be the arising of experience. The arising of experience is clearly recognized in the sense of being arisen with this condition: With the arising of desire, there should be the arising of experience ... The arising of the experience is well known according to The meaning of arising arises is like this: With the arising of the act of creating fruit, there should be the arising of experience. The arising of experience is clearly recognized in the sense of being arisen with this condition: With the arising of contact, there should be the arising of experience. Also, when he sees the characteristic of arising, he knows the arising of experience. The arising of experience is realized like that. (compared with I đ 288).

What is the appearance (established) of the well-known experience? When he considers [experience] to be impermanent, the appearance (setting) of destruction is clearly realized; when he considers the experience of suffering as suffering, the appearance (setting) of fear is well known; when he considers the experience not the self, the appearance (setting) of emptiness is not well known. The appearance (established) of the experience is so well known.

What is the disappearance of the experience being recognized? The disappearance of experience is clearly recognized in this sense of extermination with such conditions: With the cessation of ignorance, there should be the cessation of experience. The disappearance of experience is well known in this exterminated meaning: With the cessation of desire, there is the cessation of experience ... [179] With the cessation of creation fruit, there should be the cessation of experience. The disappearance of experience is clearly recognized in this sense of extermination with such conditions: With the cessation of contact, there should be the cessation of experience. Also, when he sees the characteristic of transformation, he realizes the disappearance of experience. The disappearance of the experience is well known as that.

His experience is well known when he or she arises, is clearly identified when they appear (established), well recognized when they disappear like that.

201. How is  awareness perceived when they arise, well recognized when they appear (established), well recognized when they disappear?

The arising of awareness is realized in the sense of being arisen with this condition: With the arising of ignorance, there should be the arising of awareness ... With the arising of desire ... With the arising of contact ... [and so on as in e. 200 until the end].

202. How do you  focus on objects that are well known when they arise, are well known when they appear (established), well recognized when they disappear?

The arising of the mind-door on the object is clearly recognized in this sense of arising and having conditions like this: With the arising of ignorance, there should be the arising of the mind-door on the object ... With the arising of longing ... With the arising of the act of creating fruit ... With the arising of awareness ... [and so on as in e. 200 until the end] ... [180]  [20]

Mindful of objects that are well known when they arise, are well known when they appear (set up), are well known when they disappear like that.

[ Summary of Influence Capabilities ... ]

203. When he knows the unanimous and does not chatter through the long breath and the long exhalation, he synthesizes the forces that influence, understand their realm, can enter the most meaning. as; *  he synthesized forces ...; he summarizes the elements that make enlightenment ...; he synthesized the path ...; [21]  he synthesized [other] states, understood their realms, could enter the meaning of the most like. *

* samatthañcapaṭivijjhati : can enter the meaning of the most like.

204.  He synthesized the influential capacities: How  does he sum up the influential powers? He synthesized the capacity to influence the credit in the sense of its determination, he synthesized the capacity to influence the effort in the sense of its effort, he synthesized the capacity to influence the concept in the sense set up (its foundation), he synthesizes the capacity to influence the concentration in its non-disruptive sense, he synthesizes the capacity to influence the wisdom in its obvious sense.This person synthesizes these influences on this subject. 'He synthesized influential powers' is said for that reason.

205.  He understands their area:  his object is his realm; his area is his object. He understands well, so he is a person; Acts of knowledge are wisdom. [22]

Most like:  the appearance of the object is the most like, the mind is not scattered as best as the pure mind is the most like.

Meaning:  meaning without error, meaning no gonorrhea, meaning to keep clean, ultimate meaning.

Incarnate:   he can enter the appearance (setting) of the object, he can enter the non-distracting meaning of the mind, he can enter the determination of the mind, he can enter the mind-keeping clean.'Being able to enter the meaning of the most like' is said for that reason.

206.  He synthesized the forces: How  did he synthesize the forces? He synthesized credit in an unshakable sense because of its unbelief. He synthesized tons of force in the unshakable sense of its laziness. He synthesized mindfulness in the unshakable sense because of its distraction. He synthesized concentration in an unshakable sense because of its fluctuations. He synthesized wisdom and power in an unshakable sense because of its ignorance. This person synthesizes these forces on this object. 'He summarizes forces' is said for that reason.

207.  He understands their realm:  ... [etc ... as in e. 205 until the end]. [181]

208.  He summarizes the elements that make up enlightenment: how   does he sum up the elements that make up enlightenment? He synthesizes the element that makes enlightenment of mindfulness in the sense of its establishment (foundation). He summed up the element of enlightenment of seeking truth in its sense of inquiry. He summed up the element of enlightenment of effort in the sense of its effort.He synthesized the elements that make up the enlightenment of the purity of its meaning. He synthesizes the elements that make up the enlightenment of tranquility in its peaceful sense. He summed up the element of enlightenment of samadhi in its non-scattered sense. He summarizes the elements that make up the enlightenment of calm  in the sense of thinking * its. This person synthesizes these elements of enlightenment on this object. 'He synthesizes elements that make enlightenment' said for that reason.

* paṭisaṅkhānaṭṭhena:   in the sense of thinking.

209.  He understands their realm:  ... [etc ... as in e. 205 until the end].

210.  He synthesized the path: How  did he synthesize the path? He synthesized right view in its clear sense. He synthesized righteous thinking in the direction of its mind. He synthesized speech  in the sense of preserving his words  . *  He synthesizes the executive in the sense of its source arises. He synthesizes the righteousness in its pure sense. He synthesized the main effort in the sense of its effort.He synthesizes mindfulness in its established (fundamental) sense. He synthesized righteousness in the sense of not scattered. This person synthesizes that path on this object. 'He synthesizes the path' is said for that reason.

* pariggahaṭṭhena:  in the sense of preserving speech. 

211.  He understands their realm:  ... [etc ... as in e. 205 until the end].

212.  He synthesizes the [other ] states : How  does he synthesize the [other] states? He summed up the influential powers according to their superior meaning. He summed up the forces in their unshakable sense. He synthesizes elements that make enlightenment in the sense of their escape. He synthesizes the path according to their cause. He synthesizes the foundations (set up) of contemplation according to their established (foundation). He synthesized the main effort in the sense of their efforts. He synthesizes the foundation of divine powers (the path to power) in the sense of their achievement. He synthesizes facts according to his true meaning as (reality).

213. He synthesized calmly in its non-scattered sense. The position he synthesized the shop in the sense of visualization. He synthesizes tranquility and consistency according to their unique meaning (taste). He synthesizes the combination in the sense of not exceeding it.

214. He synthesized the process of gender purification according to its dominance. He synthesized the process of mind purification in its non-scattered sense. He synthesized the process of purifying views in its obvious sense. He synthesized liberation in its sense of self-reliance. [182] He synthesized intelligence in the sense of understanding. He synthesized the self-reliance in its abandonment. He summed up the position of destruction in the sense of its severity. He synthesizes the mind of not arising in the sense of its calmness.

215. He synthesized  enthusiastically  in the sense of its origin. He summarizes the  mind in terms of its source of arising. He summed up  contact  in its meeting sense. He synthesized  the  sense of its pioneers. He synthesized the  concept  in the sense of its victory. He synthesized  wisdom  in the highest sense of all. He synthesized  the current knife in  its core meaning. He synthesized  Nibbana , which entered with immortality, in the sense of its end. This person synthesizes that path on this object.'He summarizes the [other] states that are said for that reason.

216.  He understands their realm:  ... [and so on ... as in VND 20 5 *  until the end].

* Full text: đđ 106-7. In Argument III, these two sections do not carry the same content to repeat. I corrected it correctly (as in. 205). 

(ii)

217.  How is (3) breathing in a short breath, he knows 'I breathe in a little short'; (4) breathing out a short breath, did he know 'I breathed a little short' ?

[ Analyzing the Contemplative Subject ]

218. (a) He breathes in a short breath, measured for a brief moment. (b) He breathes out a short breath measured in a short moment. (c) He breathes in and breathes in short breaths and short exhalations measured in a brief moment. When he breathes in and breathes in short breaths and short exhalations measured in a brief moment, diligence arises. (d) With enthusiasm, he breathes in the subtly shorter breaths measured in a brief moment. (e) ... [and so on as in paragraph d. 195 until the end, replace thelong letter   with short letters   and replace the distance letter   with  a short moment ].

[ Foundation of Mindfulness ]

219. Breaths in and short breaths in nine aspects are the body. Setting up (foundation) is contemplation. Quan is mind. The body is called setting, but it is not contemplation. Contemplation is both a setting (foundation) [183] ​​and a contemplation. Thanks to mindfulness and thanks to mind, he contemplates the body. That is why saying 'Practicing the foundation (establishing) contemplation in the form of body contemplation is like the body'.

220. He tastes  : ... [repeating. 197].

221.  Practice : ... [repeat again. 198].

[ Exercise of Mindfulness and Understanding of the Great Wall ]

222-225. When he knows the unity and does not disperse through long and long breaths, his experience is well known when he or she arises, ... [and so on as at 199 199- 202 until the end].

[ Summary of Influence Capabilities ... ]

226-238. When he knows the unity and does not disperse through long in-breaths and long out-breaths, he synthesizes the forces that influence, understand their realm, can enter the meaning of the most like ; he synthesized the forces, ... [and so on in Đđ 199-202 until the end].

(iii)

239.  How is it (5) He practices like this: 'The whole body experience [breath ] , I will breathe in'; (6) Does he practice like this: 'The whole body experience [breath ] , I will breathe out '?

[ Analyzing the Contemplative Subject ]

240.  Body : there are two types of bodies: body of mind and body.

What is body and mind? The feeling, awareness, intention, contact, mindfulness, mind-  body * are the body of the mind, and so is the mind's behavior: these are the body of the mind.

* mind nature ( nāma  = mentality: habit, way of thinking) 

What is the body? The four main elements and elements drawn from these key elements, the in-breath and the out-breath, the forced sign [mindfulness], and what is called the behavior of the body are the same: this is the body can.

241. How does he experience these bodies? When he knows the unity and does not disperse through long in-breaths, his mindfulness is established (laying the foundation). Thanks to that mindfulness and thanks to that mind, he experiences these bodies. When he knows the unanimous and disperses through long exhalations, ... through short in-breaths, ... through short exhalations, ... his mindfulness is established. (laying ground). Thanks to that mindfulness and thanks to that mind, he experiences these bodies.

242. When he is looking forward, he experiences these bodies. When he knows, he experiences these bodies. When he saw it clearly, ... review, ... his mind, ... determined by faith, ... diligent effort, ... to establish (lay the foundation) of mindfulness , ... concentration, ... When he knows with wisdom, ... When he directly knows what he needs to know directly, ... When he fully understands what needs to be understood know fully, ... [184] When he gives up the need to give up, ... When he practices what needs to be practiced, ... when he realizes what needs to be realized, you he experienced these bodies.These bodies are experienced like that.

[ Foundation of Mindfulness ]

243. Breaths and out breaths while experiencing the whole body [breath] is a body. Setting up (foundation) is contemplation. Quan is mind. That body is called setting, but it is not contemplation.Contemplation is both a setting (a foundation) and a mindfulness. Thanks to mindfulness and thanks to that mind, he contemplated that body. That is why saying 'Practicing the foundation (establishing) contemplation in the form of body contemplation is like the body'.

244.  Her taste : ... [repeating đ. 197].

245.  Practice : ... [repeat again. 198].

[ Practice ]

246. Breathing in and out breaths while experiencing the whole body [breath] is the Process of Purification of Gender in the sense of subjugation; those in and out breaths are the Purification Process in the sense of non-dispersion; those in and out breaths are the Process of Purification of Perspective in the sense of seeing. The meaning of tame in it is to practice about the Precepts and Monks; the meaning of non-dispersion in it is the practice of the Sangha; The meaning of seeing in it is the practice of Tue-Tang Thuong.

247. When you pay attention to these three types of practice, you practice, when you know them, you practice, when you see clearly, ... [and so on as in e. 242 until] ... when he realized what needed to be realized, he practiced.

[ Exercise of Mindfulness and Understanding of the Great Wall ]

248-251. When he is certain of one-pointedness and does not chatter through long and long breaths, while his whole body [breath] experiences, his experience is well known when they arise,. .. [and so on in ĐĐ 199-202 until the end].

[ Summary of Influence Capabilities ... ]

252-264. When he is certain of one-pointedness and does not chatter through long and long breaths, while the whole body [breath] experience, he synthesizes the forces that influence, understand the field of them, can enter the meaning of the most like; he summed up the forces ... [and so on as at 203-215 until the end].

(iv)

265.  How is it (7) He practices like this: 'To calm down the behavior of the body, I will breathe in'; (8) Does he practice like this: 'Relaxing the behavior of the body, will I breathe out' ?

[ Analyzing the Contemplative Subject ]

266.  What  is the body's behavior ? Long in-breaths are the body; These breaths are closely related to the body, the behavior of the body, [23]  he practices to calm down, to stop, to silence the actions of this body. Long out-breaths belong to the body ... ... Short breaths belong to the body ... ... Short out-breaths belong to the body; ... Breathes in while the whole body experiences [breath] body breaths; ... breaths out while the whole body [breath] experience belongs to the body; These breaths are closely related to the body, the behavior of the body, he practices to calm down, to stop, to silence the actions of this body.

When there are such actions of the body because the body is tilted behind, back and forth, in all directions, leaning forward, vibrating, agitating, moving, moving, [185] he practices like this. calming the body's behavior, I will breathe out '. When there are such actions of the body because the body is not inclined behind, back and forth, in all directions, leaning forward, moving, changing, moving, moving, quiet and subtle, he practices like this 'calm down the behavior of the body, I will breathe in.'

Then this monk practices like this, "Soothe the behavior of the body, I will breathe in." The monk practices like this, "Soothe the behavior of the body, I will exhale." experience the wind, and do not create out-breaths and in-breaths, and do not create the breath, and do not create samadhi through the breath, and the result is that the mind does not penetrate and does not export start from that achievement.

Then the monk practiced like this, 'To calm down the behavior of the body, I will breathe in,' the monk practices like this. to experience the breath, and to create out-breaths and in-breaths, and to create the breath, and to create concentration through the breath, and the result is the mind penetrating and coming out of the city That achievement. Like what? Like knocking a gong. At first, the rough sound came out and [the mind took place] because the symbol of this sound was clearly recognized, attentive, carefully observed; and when this crude sound stops, then the faint sounds occur and [the heart takes place] because of the symbol  [24]. of this faint sound is well known, attentive, carefully observed; and when this weak sound stops, then the mind happens because it has signs of these weak sounds as an object - so too, at first the in-breath and the raw exhalation occur and [the heart not disturbed] because the sign of the in-breath and the raw exhalation is well known, attentive, carefully observed; and when these in-breath and out-breaths stop, and then the in-breaths [186] and the weak exhalation occur and [the mind is not dispersed] because of the symbol of in-and-breath This weak exhalation is well known, attentive, carefully observed; and when these in-and-out breaths stop, then the mind happens because it has signs of these weak in-breaths and out-breaths as its object. Thanks to that, there is a wind and wind experience,

[ Foundation of Mindfulness ]

267. The in and out breaths calm the body's behavior as a body. Setting up (foundation) is contemplation. Quan is mind. The body is called setting, but it is not contemplation. Contemplation is both a setting (a foundation) and a mindfulness. Thanks to mindfulness and thanks to the mind, he contemplated that body. That is why saying 'Practicing the foundation (establishing) contemplation in the form of body contemplation is like the body'.

268. He tastes  :  ... [repeating rep 197].

269.  Practice:  ... [repeat e 198].

[ Practice ]

270-271. In-breath and out-breath while full-body experience [breath] is the Process of Purification of the World in the sense of dominance; ... [repeat the rest of VND 246-247 until the end].

[ Exercise of Mindfulness and Understanding of the Great Wall ]

272-275. When he knows the unity and does not disperse through long in-breaths and long out-breaths calm his body's behavior, his experience is well known when they arise, ... [and as in đđ 199-202 until the end].

[ Summary of Influence Capabilities ... ]

276-288. When he knows the unanimous and dispersing through the long in-breath and the long exhalation calms the body's behavior, he synthesizes the forces that influence, understand their realm, understand get the most meaning like; he summed up the forces ... [and so on as at 203-196 until the end].

[ Conclusion of the First Four Sentences ]

289. Eight types of mindfulness, and eight kinds of settings (foundations) of mindfulness.

The four foundations from Kinh refer to the visualization of the body as the body.

TERMINAL SIGNALS SIGNED.

(v)

290.  (9) How is he doing this: 'Feeling joyful, I will breathe in'; (10) he practiced like this: 'I feel like I will breathe out' ?

[ Analyzing the Contemplative Subject ]

291.  Hei  is what? When he knows the unity and does not disperse through long in-breaths, he should rejoice in him ... When he knows the unity and does not disperse through the long out breaths , ... through short in-breath ... through short exhalations, through in-breaths while full-bodied [187] experience [breath], ... through out-breaths during periods whole body [breath] through breaths in to calm the behavior of the body, through long exhalations, to calm down the behavior of the body, so joyful joy arises in him. Whatever joy, joy, joyful act, joy, joy, joy, satisfaction, poetry, peace of mind, is bliss. [25]

292. How does he experience experiences? When he knows the unity and does not disperse through long in-breaths, his mindfulness is established (laying the foundation). Thanks to that mindfulness and thanks to that mind, he experienced that experience. When he is certain of one-pointedness and does not disperse through long exhalations, ... through short in-breaths, ... through short breaths, ... through in-breaths while the sutra whole-body experience [breath], ... through out-breaths while experiencing the whole body [breath], through in-breaths, calms the behavior of the body, through out breaths, calms behavior of his body, his mindfulness is established (laying the foundation). Thanks to that mindfulness and thanks to that mind, he experienced that experience.

293. When he was looking forward, he experienced that experience. When he knows well, he can experience ... [and so on. 242 to come ... ... When he realized what needed to be realized, he experienced that. That experience is like that.

[ Foundation of Mindfulness ]

294. Through in-breath and out-breath while full-body experience [breath] feels. Setting up (foundation) is contemplation. Quan is mind. Feeling is the establishment, but it is not contemplation.Contemplation is both a setting (a foundation) and a mindfulness. Thanks to mindfulness and thanks to mind, he admires that feeling. That is why saying 'Practicing the foundation (establishing) contemplation in the form of consistent feeling feels like'.

295.  Her taste:  ... [repeating. 197].

296.  Practice:  ... [repeat again. 19 8 ] .

[Practice ]

297-298. In-breath and out-breath while experience is the Purification Process in the sense of dominance; ... [repeating the remaining passages of the 246-247 until the end].

[ Exercise of Mindfulness and Understanding of the Great Wall ]

299-302. When he knows the one-pointedness and does not disperse through the in-breath and the out-breath while experiencing the experience, his or her experience is well known when he or she arises, ... [and so on. 199-202 until the end].

[ Summary of Influence Capabilities ... ]

303-315. When he knows the one-pointedness and does not disperse through the in-breath and the out-breath during his experience, he synthesizes the forces that influence, understand their realm, can enter the meaning of most like; he summed up the forces ... [and so on as at 203-215 until the end].

(we)

316.  (11) How is he practicing like this: 'I feel lost, I will breathe in; (12) did he practice like this: 'Lost experience, will I breathe out'?

[ Analyzing the Contemplative Subject ]

317.   What is peanut ? Lac has two types: Lost in the body and lost in the mind.

What is a personal relationship? Any body health, pleasant body, healthy body and pleasant birth by contact with the body, welcoming the pleasant feeling of being touched by the body, is lost in the body.[26]

What is mindfulness? Whatever your mental health, pleasant mind, your mind is strong and pleasant to be born by contact with the mind, welcome the pleasant feeling of being born from contact with the mind, being lost in the mind.

318. The taste of that experience is like? When he knows the unanimous and disperses through long in-breaths, ... through long exhalations, ... through short in-breaths ... through short exhalations, through breath in while experiencing the whole body [breath], ... out of breaths while experiencing the whole body [breath], ... through long in-breaths to calm down the behavior of the body, through long exhalations calming the behavior of the body, through the in-breaths during the lost experience, ... through the out-breaths during the lost experience ... his mindfulness is established ( set foundation).Thanks to that mindfulness and thanks to that mind, he lost that experience.

319. When he directed the mind, he experienced that experience. When he knows, ... [and so as in e 242 for] ... When he realizes what needs to be realized, he experiences that. That experience is like that.

[ Foundation of Mindfulness ]

320. Through in-breath and out-breath while experience is lost, there is experience. Setting up (foundation) is contemplation. Quan is mind. Experience is a setting, but it is not contemplation.Contemplation is both a setting (a foundation) and a mindfulness. Thanks to mindfulness and thanks to mind, he felt that experience. That is why saying 'Practicing the foundation (establishing) contemplation in the form of consistent feeling feels like'.

321.  Her taste:  ... [repeating rep 197].

322.  Practice:  ... [repeat e 198].

[ Practice ]

323-324. The in-breath and out-breath while the lost experience is the Purification Process of the world in the sense of dominance; ... [repeating the rest of the 246-247 until the end].

[ Exercise of Mindfulness and Understanding of the Great Wall ]

325-328. When he knows the one-pointedness and does not disperse through the in-breath and the out-breath while the experience is lost, his or her experience is well known when he or she arises, ... [and so on like that 199-202 until the end].

[ Summary of Influence Capabilities ... ]

329-341. When he knows the one-pointedness and does not disperse through the in-breath and the out-breath while the experience is lost, he synthesizes the powers that influence, understand their realm, can enter the meaning of most like; he summed up the forces, ... [and so on as at 203-215 until the end].

(vii)

342.  (13) How is he practicing like this: 'Experience the mind's behavior, I will breathe in'; (14) he practices like this: 'Experience of mind,  will I breathe out ?

[ Analyzing the Contemplative Subject ]

343. What is the behavior of mind  ? Consciousness and feeling for long in-breaths are of the mind;These things are closely related to the mind, which are the actions of the mind. ²³  Awareness and feeling for long exhalations, ... short in breaths ... short breaths ... in-breaths while experiencing the whole body [breath], ... out-breaths while experiencing the whole body [breath], ... long in-breaths calm the behavior of the body, long exhalations calm down the behavior of the body, the breaths out while lost experience, ... breaths in while the experience is lost, ... the breaths out while the experience of touch is the mind; These things are closely related to the mind, which are the actions of the mind.This is the behavior of the mind.

344. How did he experience that lost experience? When he is certain of one-pointedness and does not chatter through long in-breaths, ... long out-breaths, ... short in-breaths ... short breaths, in-breaths when experiencing the whole body [breath], ... the breaths out while experiencing the whole body [breath], ... the long inward breaths calm the behavior of the body, the long out breaths do calming down the behavior of the body, the breaths in while experiencing the joy, ... the breaths out while experiencing the ... breaths in while the experience is lost, ... the breaths in when experience lost ... his mindfulness was established (laying the foundation). Thanks to that mindfulness and thanks to that mind, the actions of that mind are experienced.

345. When he is interested, the actions of that mind are experienced. When he knows, it is experienced ... [and so as in e 242 for] ... When he realizes what needs to be realized, the actions of that mind are experienced. Such behavior of mind is experienced like that.

[ Foundation of Mindfulness ]

346. Through the in-breath and the out-breath while experiencing that mind's behavior should be experienced. Setting up (foundation) is contemplation. Quan is mind. Experience is a setting, but it is not contemplation. Contemplation is both a setting (a foundation) and a mindfulness. Thanks to mindfulness and thanks to mind, he felt that experience. That is why saying 'Practicing the foundation (establishing) contemplation in the form of consistent feeling feels like'.

347. He tastes  :  ... [repeating rep 197].

348.  Practice:  ... [repeat e 198].

[ Practice ]

349-350. The in and out breaths while experiencing the mind's behavior are the Purification Process in the sense of dominance; ... [repeating the remaining passages of the 246-247 until the end].

[ Exercise of Mindfulness and Understanding of the Great Wall ]

351-354. When he knows the unity and does not disperse through the in-breath and the out-breath while experiencing the behavior of the mind, his or her experiences are well known when they arise, ... [and go on as in VND 199-202 until the end].

[ Summary of Influence Capabilities ... ]

355-367. When he knows the unity and does not disperse through the in-breath and the out-breath while experiencing the behavior of the mind, he synthesizes the forces that influence, understand their realm, see clearly the meaning of the most like; he summed up the forces ... [and so on as at 203-215 until the end].

(viii)

368.  (15) How is he practicing like this: 'Calming the behavior of the mind, I will breathe in'; (16) did he practice like this: 'Calming the behavior of the mind, will I breathe out'?

[ Analyzing the Contemplative Subject ]

369.  What is the behavior of mind  ? Consciousness and feeling for long in-breaths ... long out-breaths ... short in-breaths ... short out-breaths ... in-breaths while experiencing the whole body [slightly breathing], ... breaths out while experiencing the whole body [breath], in-breaths calm the behavior of the body, the out-breaths calm the behavior of the body, the breaths in and out when experiencing bliss, ... breaths in while experiencing bliss, ... out-breaths during the lost experience, ... breaths in while the experience is lost, ... the breaths out while experiencing the behavior of the mind, ... the breaths in while experiencing the behavior of the mind

is of the mind; these things are closely related to the mind, which are the actions of the mind; he practiced to calm down, to stop, to silence the behavior of this mind.

[ Foundation of Mindfulness ]

370. Through the in-breath and the out-breath while experiencing that mind's behavior should be experienced. Set up (foundation) ... That is why saying 'Practicing the foundation (establishing) contemplation in the form of consistent feeling like feeling'.

371. He tastes  :  ... [repeating rep 197].

372.  Practice:  ... [repeat e 198].

[ Practice ]

373-374. The in and out breaths calm the behavior of the mind as the Purification Process in the sense of subjugation ...  « repeat the remaining passages of the 246-247 until the end » . *

* POD version does not contain the words in  this " « double quotation  . I continue the previous paragraphs so that your line of thought is not broken.

[ Exercise of Mindfulness and Understanding of the Great Wall ]

375-378. When calming the behavior of the mind through in-breath and out-breath, he knows the unity and non-dispersion, his experiences are well known when they arise ...  « and go on as in đđ 199-202 until the end » .

[ Summary of Influence Capabilities ... ]

379-391. When he knows the unity and distraction through the in-breath and the out-breath quiets the mind's behavior, he synthesizes the forces that influence ...  « and so on as at 203- 215 to the end » .

[ Conclusion of the Second Four Sentences ]

392. Eight types of mindfulness, and eight kinds of settings (foundations) of mindfulness. Four foundations from Kinh refer to consistent feeling like feeling.

(ix)

393.  (17) How is he practicing like this: 'The mind experience, I will breathe in; (18) did he practice like this: 'Mind experience, will I breathe out'?

[ Analyzing the Contemplative Subject ]

394. Mind  which  is what? Having the mind is awake because of the long in-breaths; ... Having the mind is awake by short in-breaths; ... [and so on with all other forms until] ... Having the mind is awake out breaths silence the body's behavior; whatever consciousness, mindfulness, creation of mind, mind, transparency, [190] intention, intention, influence, awakening, collective consciousness, <conscious element created by the said elements out>, is mind. [27] * 

* Reading Nature,  Analysis , 184 talk about the element of mind and consciousness.

395. How does he experience that mind? When he knows the unity and distraction through the long inward breaths, ... [and so on with all other forms until] ... When he knows for sure the unity and distraction spread through the in-breath and the out breath calms the behavior of the mind, his mindfulness is established (grounded). Thanks to that mindfulness and thanks to that mind he experienced that mind.

396. When he is interested, the actions of that mind are experienced. When he knows, ... [and so as in e 242 for] ... When he realizes what needs to be realized, he experiences the behavior of that mind. He experienced that mind's behavior like that.

[ Foundation of Mindfulness ]

397. Through the in-breath and the out-breath while experiencing the mind, there is mind. Setting up (foundation) is contemplation. Quan is mind. Mind of consciousness is the establishment, but it is not contemplation. Contemplation is both a setting (a foundation) and a mindfulness. Thanks to that mindfulness and thanks to that mind, he contemplated doing that. That is why saying 'Practicing the foundation (establishing) mindfulness in the form of mindfulness is like mind'.

398. He tastes  :  ...  « repeats it 197 » .

399.  Practice:  ...  « repeat đ 198 » .

[ Practice ]

400-402. The in and out breaths while experiencing the mind are the Process of Purification of the World in the sense of subjugation; ...  « repeating the remaining passages of 246-247 until the end » .

[ Exercise of Mindfulness and Understanding of the Great Wall ]

402-405. When he knows the unity and does not disperse through the in-breath and the out-breath while experiencing the mind, his or her experiences are well known when they arise, ...  « and so on. VND 199-202 until the end » .

[ Summary of Influence Capabilities ... ]

406-418. When he knows the unity and does not disperse through the in-breath and the out-breath while experiencing the mind, he synthesizes the forces that influence, ...  « understands their realm, can enter get the most meaning like; he summed up the forces ... and so on as at 203-215 until the end » .

(x)

419.  (19) How is he practicing like this: 'As the mind rejoices, I will breathe in'; (20) did he practice like this: 'To be happy, I will breathe out' ?

[ Analyzing the Contemplative Subject ]

420.  What is the joy of the mind  ? When he knows the unity and distraction through the in-breath, ... [and so on with all other forms until] ... When he knows the unity and distraction through the breath out while experiencing the mind, the act of joyful heart arises in him. Any act of rejoicing, joy, joy, joy, satisfaction, poetry, any kind of pure mind, are acts of joy.

[ Foundation of Mindfulness ]

421. Through the in-breath and the out-breath, the mind rejoices and the mind is awake. Setting (foundation) is contemplation ...  « Quan is mind. Mind of consciousness is the establishment, but it is not contemplation. Contemplation is both a setting (a foundation) and a mindfulness. Thanks to that mindfulness and thanks to that mind, he contemplated doing that mind » . That is why saying 'Practicing the foundation (establishing) mindfulness in the form of mindfulness is like mind'.

422. He tastes  :  ...  « repeating 197 » .

423.  Practice:  ...  « repeat đ 198 » .

[ Practice ]

424-425. The in and out breaths while experiencing the mind are the Process of Purification of the World in the sense of subjugation; ...  « repeating the remaining passages of 246-247 until the end » .

[ Exercise of Mindfulness and Understanding of the Great Wall ]

426-429. When he knows the unity and does not disperse through the in-breath and the out-breath as the joyful heart, his experiences are well known when they arise, ...  « and so on. 199-202 until the end» .

[ Summary of Influence Capabilities ... ]

430-442. When he knows the unity and does not disperse through the in-breath and the out-breath as a joyful heart, he summarizes the forces of influence, ...  « understands their field, understands clearly the meaning of the most like; he summed up the forces ... and so on as at 203-215 until the end » .

(xi)

443.  (21) How is he practicing like this: 'To be mindful, I will breathe in'; (22) he practiced like this: 'Do mind, I will breathe out' .? [191]

[ Analyzing the Contemplative Subject ]

444.  What is samadhi  ? Unity and non-dispersion for long in-breaths is samadhi ... [and so on with all other forms until] ... Unity and non-dispersion because of the out-breaths are samadhi; any stability, firmness, mindfulness, non-clinging, non-distraction, mindlessness, tranquility, power of influence, concentration, concentration, and concentration . [28] * 

* Reading Nature,  Analysis , 436, page 322. 

[ Foundation of Mindfulness ]

445. Through the in-breath and the out-breath, the mind should be mindful. Setting (foundation) is contemplation ...  « Quan is mind. Mind of consciousness is the establishment, but it is not contemplation. Contemplation is both a setting (a foundation) and a mindfulness. Thanks to that mindfulness and thanks to that mind, he contemplated doing that mind » . That is why saying 'Practicing the foundation (establishing) mindfulness in the form of mindfulness is like mind'.

446. He tastes  : ...  « repeat it 197 » .

447.  Practice : ...  « repeat dd 198 » .

[ Practice ]

448-449. The in-breath and out-breath make the mind to be the Purification Process in the sense of conquering; ...  « repeat the remaining passages of the 246-247 until the end » .

[ Exercise of Mindfulness and Understanding of the Great Wall ]

450-453. When he knows the unity and does not disperse through the in-breath and the out-breath as the mind, his experiences are well known when they arise, ...  « and so on as in 199. -202 until the end» .

[ Summary of Influence Capabilities ... ]

454-466. When he knows the unity and does not disperse through the in-breath and the out-breath as the mind, « he summarizes the forces of influence, ... understands their field, can enter the mind most meaning like; he summed up the forces ... and so on as at 203-215 until the end » .

(xii)

467.  (23) How is he practicing like this: 'To liberate the mind, I will breathe in'; (22) he practices like this: 'Solve mind, I will breathe out'?

[ Analyzing the Contemplative Subject ]

468. He practiced like this, 'Freeing the mind from greed, I would breathe in', he practiced like this, 'Solving the mind from greed, I would breathe out'; he practiced like this 'Good liberation from the field, I will breathe in', he practiced like 'Good liberation from the yard, I will breathe out'; he practiced like this, 'Good to get out of my mind, I will breathe in', he practiced like this, 'Let go of the mind, I will breathe out'; he practiced like this, 'Freeing the mind from the ego (pride), I will breathe in', ... he practices like this, 'Solving mind from the wrong point of view, I will breathe in.' .. he practiced like this, 'Good to escape from doubt, I will breathe in', ... he practiced like this, 'Good to escape from being lazy, I will breathe in', ... he If you like this, "Let go of your mind from wavering, I will breathe in," ... he practiced like this, "Good to get rid of your shamelessness, I will breathe in," ...

[ Foundation of Mindfulness ]

469. Through the in-breath and the out-breathing of the mind, the mind is awake. Setting (foundation) is contemplation ...  « Quan is mind. Mind of consciousness is the establishment, but it is not contemplation. Contemplation is both a setting (a foundation) and a mindfulness. Thanks to that mindfulness and thanks to that mind, he contemplated doing that mind » . That is why saying 'Practicing the foundation (establishing) mindfulness in the form of mindfulness is like mind'.

470.  He repeated : ...  « repeating 197 » .

471.  Practice: ...  « repeat dd 198 » .

[ Practice ]

472-473. In-breath and out-breath breaths are the Process of Purification of the World in the sense of overpowering; ...  « repeating the remaining passages of the 246-247 until the end » .

[ Exercise of Mindfulness and Understanding of the Great Wall ]

474-475. When he knows the one-pointedness and does not disperse through the in-breath and the breath comes out of the mind, his experiences are well known when they arise, ...  « and so on as in 199. -202 until the end » .

[ Summary of Influence Capabilities ... ]

476-490. When he knows the unity and distraction through the in-breath and the out-breath breaths out the mind, he synthesizes the forces that influence, ...  « understands their field, can enter the mind most meaning like; he summed up the forces ... and so on like 203-215 until the end » .

[ Conclusion of Third Paragraph Four ]

491. Eight types of mindfulness, and eight kinds of settings (foundations) of mindfulness.

The four foundations from Kinh refer to mindfulness as mind.

(xiii)

492.  (25) How is he doing this: 'Quan impermanence, I will breathe in'; (26) he did this: 'Quan impermanence, I will breathe out'?

[ Analyzing the Contemplative Subject ]

493.  Impermanence:  What is impermanence? Five sets are impermanent.

Impermanence in what sense? Impermanence in the sense of being and falling away.

494. Who sees the arising of the five aggregates see how many characteristics? Who sees the exhaustion of the five aggregates see how many characteristics? Who sees the disappearance of the five aggregates see how many characteristics? [192]

He sees the arising of the five aggregates seeing twenty-five characteristics. He sees the cessation of the five aggregates seeing twenty-five characteristics. He sees the arising and passing away of the five assemblies which see fifty characteristics. [29]

495. He practices like this: 'The impermanence in the object, I will breathe in'; he practices like this: 'The impermanence in the object, I will breathe out'; he practiced like this: 'Quan impermanence in experience, I will breathe in'; ... [and so with 201 remaining states listed in Comment I e 5 to] ... he practices like this: 'Quan is often in old age and dead, I will breathe out'.

[ Foundation of Mindfulness ]

496. Through the in-breath and mind-out breathing, there are objects of mind. Setting up (foundation) is contemplation. Quan is mind. The  objects of mind are set, but they are not contemplative.Contemplation is both a setting (a foundation) and a mindfulness. Thanks to that mindfulness and thanks to that mind, he admires the objects of that mind. That is why saying 'Practicing the foundation (establishing) contemplation in the form of consistent objects of mind is like the objects of the mind'.

497. He tastes  : ...  « repeating 197 » .

498.  Practice : ...  « repeat dd 198 » .

[ Practice ]

499-500. In-breath and out-breath breaths are the Process of Purification of the World in the sense of overpowering; ...  « repeating the remaining passages of the 246-247 until the end » .

[ Exercise of Mindfulness and Understanding of the Great Wall ]

501-504. When he knows the unity and does not disperse through the in-breath and the breath out of impermanence, his experiences are well known when they arise, ...  « and so on as in 199. -202 until the end » .

[ Summary of Influence Capabilities ... ]

505-517. When he knows the unity and distraction through the in-breath and the breath out of impermanence, he synthesizes the forces that influence, ...  « understands their field, can enter the mind most meaning like; he summed up the forces ... and so on as at 203-215 until the end » .

(xiv)

518.  (27) How is he practicing like this: 'Out of desire, I will breathe in'; (28) he practices like this: 'Out of desire, will I breathe out'?

[ Analyzing the Contemplative Subject ]

519. Seeing the danger in the object, he has the will to make the desire of the object fade, he has the determined faith and the mind of him from then on; he practices like this: 'Out of desire for objects, I will breathe in'; he practiced like this: 'Out of desire for objects, I will breathe out'. Seeing the danger in experience ... [and so on with the remaining 201 ideas listed in Comment I e 5 to] ... Seeing clearly the danger in old and dying, he tried to make old desire and death fade, he has a determination in his faith and mind since then decisively; he practiced like this: 'Out of old desire and death, I will breathe in'; he practiced like this: 'Go out of old desires and die, I will breathe out' ... he does this: 'Quan is often in old age and dies, I will breathe out'.

[ Foundation of Mindfulness ]

520. Through the in-breath and the out-breath of the desire, there are objects of the mind. This setting (foundation) is  « mindfulness. Quan is mind. The objects of mind are set, but they are not contemplative. Contemplation is both a setting (a foundation) and a mindfulness. Thanks to that mindfulness and thanks to that mind, he admires the objects of that mind » . That is why saying 'Practicing the foundation (establishing) contemplation in the form of consistent objects of mind is like the objects of the mind'.

[ Practice ]

521-522. The in-breath and out-breath breaths out the desire to be « Purification Process  » in the sense of dominance; ... repeat the remaining passages of the 246-247 until the end » .

[ Exercise of Mindfulness and Understanding of the Great Wall ]

523-526. When he knows the one-pointedness and does not disperse through the in-breath and the breath out of desire, his experiences are well known when they arise, ...  « and so on. 199-202 until the end » .

[ Summary of Influence Capabilities ... ]

527-539. When he knows the unity and does not disperse through the in-breath and the breathing of the greed fades, he synthesizes the forces that influence, ...  « understands their field, can enter get the most meaning like; he summed up the forces ... and so on as at 203-215 until the end » .

(xv)

540.  (29) How is he practicing like this: 'Kill the end, I will breathe in'; (30) he practiced like this: 'Exterminate, I will breathe out'?

[ Analyzing the Contemplative Subject ]

541. Seeing the danger in the object, he has the will to destroy the object completely, he has the determined faith and the mind of him from then definitely; he practiced like this: 'Kill the object completely, I will breathe in'; He practiced like this: 'Kill the object completely, I will breathe out'.Seeing the danger in experience ... [and so with 201 remaining ideas listed in Luan I dd 5 to] ... Seeing clearly the danger in old and dying, he has the will to destroy old and dead, he has a determined belief and his mind has since been definitive; he practiced like this: 'Kill the end of the old and die, I will breathe in'; he practiced like this: 'Kill the end of the old and die, I will breathe out' ... he practices like this: 'Kill the end of the old and die, I will breathe out'.

542. Are there dangers in  ignorance  according to how many aspects? Ignorance kill according to many aspects?

There is danger in ignorance by five aspects. Ignorance kills in eight aspects.

Is there any danger in ignorance according to which five aspects?

There is danger in ignorance in the sense of impermanence; there is danger in ignorance in the sense of suffering, in the sense that it is not self ... in the sense of burning (suffering), ... there is danger in ignorance in the sense of transformation. There is danger in ignorance according to these five aspects.

Ignorance kill in eight aspects?

Ignorance cessation with the cessation of origin, ignorance and cessation of the cessation of source arising, ... with the cessation of birth, ... with the cessation of birth, ... with the cessation the end of the cause, ... with the cessation of conditions, ... ignorance of death with the arising of mind, ignorance and death with the appearance of the cessation. Ignorance kills in these eight aspects.

After seeing the danger of ignorance according to these five aspects, he has the will to make the ignorance of ignorance, he has the decisive belief and mind of him since then; he practices like this: 'Considering the cessation of ignorance, I will breathe in'; he does this: 'Considering the cessation of ignorance, I will breathe out'.

543. In the act of creating fruit, is there danger in many respects? How many ... [and so on as 542 until] ... he does this: 'Considering the cessation of the act of creating fruit, I will breathe out'.

544. Is there any danger in the way of how many aspects?

545. ... dangerous in mind-objects ...?

546. ... dangerous in the six senses ...?

547. ... dangerous in contact ...?

548. ... dangerous in feeling ...?

549. ... dangerous in lust ...?

550. ... dangerous in clinging ...?

551. ... dangerous in becoming ...?

552. ... dangerous in birth ...?

553. How dangerous are there in old age and death? Old and dead according to how many aspects?

There is danger in old age and death in five aspects. Old age and death ... [194]

... 'I will breathe out the contemplation of the cessation of old age and death'

[ Foundation of Mindfulness ]

554. Through the in-breath and out-of-breath breathing, there are objects of mind. This setting (foundation) is  «  mindfulness. Quan is mind. The objects of mind are set, but they are not contemplative. Contemplation is both a setting (a foundation) and a mindfulness. Thanks to that mindfulness and thanks to that mind, he admires the objects of that mind » . That is why saying 'Practicing the foundation (establishing) contemplation in the form of consistent objects of mind is like the objects of the mind'.

[ Practice ]

555-556. In-breath and out-breath breaths kill as the Purification Process of  «« in the sense of dominance; ... repeat the remaining sections of VND 246-247 until the end » .

[ Exercise of Mindfulness and Understanding of the Great Wall ]

557-560. When he knows the one-pointedness and does not disperse through the in-breath and the breath comes out and passes through, his experiences are clearly realized when they arise, ...  « and so on as 199-202 until the end » .

[ Summary of Influence Capabilities ... ]

561-573. When he knows the unity and does not disperse through the in-breath and the out-breath breaths out, he synthesizes the forces that influence, ...  « understands their field, comprehends the mind most meaning like; he summed up the forces ... and so on as at 203-215 until the end » .

(xvi)

574.  (31) How is he doing this: 'Quan let go, I will breathe in; (32) he practices like this: 'Quan let go, I will breathe out'?

[ Analyzing the Contemplative Subject ]

575.  Let go  away : there are two types of letting go: letting go and letting go is get rid of that goes on (working on).

576. Abandon the object, so let go is to give up; the mind enters (rushes in) the cessation of the object, nibbana, thus letting go of it as the entry (rushing in); he practices like this: 'Quan let go of the object, I will breathe in', he practices like this: 'The Quan let go of the object, I will breathe out'. Abolish the experience, ... [and so on with the remaining 201 ideas listed in Doctrine I e 5 to] ... 'Quan let go of old and die, I will breathe out'.

[ Foundation of Mindfulness ]

577. Through the in-breath and out-breath, let go of the objects of the mind. This setting (foundation) is  « mindfulness. Quan is mind. The objects of mind are set, but they are not contemplative.Contemplation is both a setting (a foundation) and a mindfulness. Thanks to that mindfulness and thanks to that mind, he admires the objects of that mind » . That is why saying 'Practicing the foundation (establishing) contemplation in the form of consistent objects of mind is like the objects of the mind'.

[ Practice ]

578-579. The in and out breaths let go are the Process of Purification of the Precepts  « in the sense of dominance; ... repeat the remaining sections of VND 246-247 until the end » .

[ Exercise of Mindfulness and Understanding of the Great Wall ]

580-583. When he knows the unity and does not disperse through the in-breath and the out-breath breaths away, his or her experiences are well known when they arise, ...  « and so on as in e. 199 -202 until the end » .

[ Summary of Influence Capabilities ... ]

584-596. When he knows the unity and does not disperse through the in-breath and the out-breath breaths away, he synthesizes the forces that influence, ...  « understands their field, can enter the mind most meaning like; he summed up the forces ... and so on as at 203-215 until the end » .

[ Conclusion of Fourth Fourth Sentences ]

597. Eight types of mindfulness, and eight kinds of settings (foundations) of mindfulness.

The four foundations of the Sutta refer to the contemplation of the object of the mind as the object of the mind.

This is thirty-two types of mind among those who work with contemplation.



(v)

598. What are the twenty-four types of samadhi  ?

599. Consistency and non-dispersion through long in-breaths is determined. One-mindedness and non-dispersion through long exhalations is samadhi ... [and so on with all twenty-four forms in the first four four verses to come] ... Unity and non-dispersion The long breaths liberating the mind are samadhi.This is twenty-four types of mind.



(we)

600. What are the  seventy-two types of mind by virtue of true wisdom? [195]?

601. Because of the long breath in  [30]  there is wisdom in the realm of impermanence, there is wisdom in the nature of suffering, there is wisdom in the nature of the mind that is not falling. For the long out breath ... [and so on with all twenty-four forms in the first four verses for the fourth coming] ... Because the long out-breath breaths out the mind, there is insight in the mind of impermanence , there is wisdom in the nature of suffering according to the nature of suffering, there is wisdom in the nature of the mind, not the self.

This is seventy-two types of mind thanks to insight.



(vii)

602. What are the  eight types of boring things?

603. When the shop is impermanent, the practitioner knows and sees the in-breath as true, so there is a mind about boredom. When the shop is impermanent, the practitioner knows and sees the exhalation as true, ... when he finishes all desire, the practitioner knows and sees the breath in ... the exhalation is just as true, ... when contemplating the passage kill, the practitioner knows and sees the breath in ... the breath comes out exactly as it is, ... When the mind lets go, the practitioner knows and sees the breath in as it really is, so there is a mind about boredom. When the cafe lets go, the practitioner knows and sees the exhalation as true, so there is a mind about boredom.

These are eight types of mind about boring.

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(viii)

604. What are the  eight types of boring interactions?

605. Wisdom about the terrifying expression caused by breathing in the person who is contemplating is often the position of reciprocity with boredom. Wisdom about the terrifying expression caused by the breath in the person who is contemplating is often the position that corresponds to boredom. Wisdom about the terrifying manifestation of breathing in the person is contemplating desire ... [and so with the remaining eight forms of the fourth four-sentence passage] ... Wisdom of the terrifying expression due to the breath breathing out in the person who is giving up is the position that corresponds to boredom.

These are the eight types of positions that correspond to boredom.



(ix)

606. What are the  eight types of mind-set, such as making it quiet?

607. Wisdom and calmness due to breathing in the innermost person is usually like a boring calm.Wisdom ... [and so on with the remaining eight forms of the fourth fourth verse to come] ... Wisdom and calmness due to the breath in the innermost person is usually mindful as a calm relief .

These are eight types of mind, such as boring.



(x)

608. What is the  twenty-one kind of mind about perfect happiness of liberation  *  ?  (cf. I 355 ff. )

* vimuttisukha:  perfect happiness of liberation 

609. With the path of entering the path, the position of perfect happiness of liberation arises due to renunciation and severing:

1) the [false] viewpoint has an ego,      

2) skeptical,      

3) misunderstandings about gender and rituals,      

4) the tendency of the [false] sleeping position,      

5) a tendency to be skeptical of sleeping underground.      

610. With the path to return once, the mind of perfect happiness of liberation arises due to renunciation and severing:

6) coarse and unrelated binding of craving for senses,      

7) to coerce illegally to oppose,      

8) the tendency to fall asleep to the coarse binding of craving for sensual pleasure,      

9) the tendency to fall asleep to coarse binding on opposition. [196]      

611. With the path not returning, the mind of perfect happiness of liberation arises due to renunciation and severing:

10) remnants of the attachment to craving sensory pleasure,  

11) remnants of opposing ties,  

12) the tendency to fall asleep to the remnants of the attachment to craving sensory pleasure,  

13) the tendency of underground sleeping of the remnants of the resistance to opposition.  

612. With the path of Arahant, the mind of perfect happiness of liberation arises due to renunciation and severity:

14) desire to exist in the realm of gender identity,  

15) desire to exist in the formless world,  

16) conceit (proud),  

17) wavering,  

18) ignorance,  

19) tend to fall asleep (proud) sleeping underground,  

20) the tendency to exist in the underground,  

21) the tendency to fall asleep underground.  

This is the twenty-one kind of mind about the perfect happiness of liberation.

This is on the two hundred types of mind arising in the practice of mindfulness through breathing meditation with sixteen platforms.

TERMINATING THE DISCUSSION OF THE BREATHING HIM.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.2/1/2019.