[PART TWO: ABOUT DOUBLE WAVE.11.
XI- DISCUSSION ON DOUBLE WAVE * ] « Yuganandhakathā »
* yuganandha : nđ tied to pairs
1. [92] 'Like this I heard. There is a walk, venerating Ānanda staying in Kosambi in the Ghosita garden. There, the author said to the monks like this: 'Hey monks and followers' - The monks answered, 'Yes, sir.' Venerable Ānanda said:
'Hey monks, any monks or nuns who declare in front of me have witnessed Arahant, the result is always thanks to four good paths or thanks to one of those four paths. Which four roads?
'Here the monk who practices the true nature has meditation beforehand. * Doing so, the road 2 * opened in him. He repeats, practices and enriches that path. In doing so, his ties were abandoned and the tendencies of underground sleep were extinguished.
* samathapubbaṅgamaṁ vipassanaṁ: MA explains this method as follows: 'Here, the monk attains samadhi or samadhi ; This is stillness. He contemplates realizing that tranquility and the states that depend on that silence are impermanent, ...; This is wisdom that sees real nature. So the silence first occurs, the true nature happens after (MA 1: 112). Read Henepola Gunaratana, The Path of Serenity and Insight , Motilal Banarsidass Publishers [Delhi, 1994] page 149.
2 * According to the legend, this path is the first superhuman path. Read FL Woodward, Gradual Sayings II [PTS, 1995] footnote 1, p. 162.
'Again, the monk who practices tranquility meditation has a restaurant that actually goes first. * Doing so, the path opens in him. He repeats, practices and enriches that path. In doing so, his ties were abandoned and the tendencies of underground sleep were extinguished.
* vipassanāpubbaṅgamaṁ samathaṁ: MA explained this method as follows: 'Here, the monkrealizes that the five assemblies act as the object for clinging to impermanence ... without meditating on tranquility (nearness or enter) as said; This is the true nature. With the completion of that true nature, one-pointedness takes the separation from the states that occur in him as the object; This is stillness. So the real nature of the mind occurs first, the silence occurs later (MA 1: 113). Read Henepola Gunaratana, ibid, page 149. Read more S ii 124.
'Again, the monk practiced meditation calmly and contemplated double waves. * Doing so, the path opens in him. He repeats, practices and enriches that path. In doing so, his ties [93] were abandoned and the tendencies of underground sleep were extinguished.
* Obviously here, the word yuganandha (double wave) means synchronicity ( samasīsa ).The interpretation means' at the moment of the incarnation that makes calm the results of creating fruit; at the moment of calm the behavior of creating fruit, he attests to enter. How? He witnessed the first meditation. Coming out of the first meditation, he calms the deeds of creating fruit and entering the second meditation. Out of the second meditation, he ... just like that ... Read FL Woodward, Gradual Sayings II [PT, 1995], footnote 1, p. 163.
'Again, because of the excessive evaluation of the experiences [manifested in contemplation], the mind of the monk is shaken. [Later], when [1] his mind was calm inside again, stabilized, restored to the state of single-mindedness and concentrated again. [2] Then the path opened in him. He repeats, practices and enriches that path. In doing so, his ties were abandoned and the tendencies of underground sleep were extinguished.
'When any monk or monk proclaims in front of me that he has witnessed Arahant, the result is always thanks to four paths or thanks to one of those four paths.
2. He cultivates the true nature of meditation with tranquility meditation before?
The unity of mind and non-distraction through separation is determined. Quan real nature in the sense of impermanence of the state created in, in the sense of suffering, the states created in, in the sense of the shop is not the state created in. Thus there is silence before and consistent after. So it should be said 'He cultivates the true nature of meditation with tranquility meditation'.
He practiced : there are four types of practice: practicing in the sense that there is no excess between the states that arise in, practice in the sense that the influencing powers are effective (unique), cultivation practice in the effective sense of proper effort, practice in a repeat sense.
The path opens : How does it open? Right understanding in the sense that it is open, righteous thinking in the direction of mind-centeredness is the path of opening, righteous speech in the sense of preserving the word that is the way of opening, acting in the sense that the source of being arises. the road opens, righteousness in the sense of keeping clean is the path that opens, the mind is diligent in the sense that effort is the way of opening, mindfulness in the sense of establishing that the path opens and is right in the sense of not being distracted. the road opens. The way it opens is like that.
He repeats, practices and enriches that path.
He repeated : How did he repeat it? When he noticed, he repeated. When he knows, he repeats. When he saw clearly, ... observe, ... [94] determination, ... determination with faith, ... diligent effort, ... establishing (building) mindfulness. .. concentration, ... When he understands with wisdom, ... When he witnesses directly know what needs to know directly, ... When he fully understands what needs to be fully understood. .. When he gave up the need to give up, ... When he practiced what should be practiced, ... When he realized what needed to be realized, he repeated. He repeats it like that.
He practices : How does he practice? When he noticed, he practiced. When he knew, he practiced ... [and so on as the above paragraphs] ... When he realized what needed to be realized, he practiced. He practiced like that.
He makes rich: How does he make richness? When he noticed, he made rich. When he knows, he makes rich ... [and so on as the above paragraphs] ... When he realizes what needs to be realized, he makes richness. He made it so rich.
In doing so, his ties were abandoned and the tendencies of underground sleep were extinguished . How are his bindings renounced and how are the sleeping patterns destroyed?
With the path to enter the path: the three bindings are abandoned, that is: the perception of [wrong] about the ego, the doubt, the misinterpretation of the doubt; and two tendencies to fall asleep, that is: the tendency to fall asleep and the tendency to be skeptical of sleeping undermined.
With the path to return once: the two bindings are renounced, that is: the unequivocal cohesion of craving for desires and the coarse imposition of fears; and two tendencies to fall asleep, that is: the gross tendency to sleep secretly about craving for desire, the crude tendency to be afraid of being destroyed.
With the path not returning: the two bindings are renounced, that is: the remaining bond of craving desire and the remaining binding on the objection; [95] and two tendencies to fall asleep, that is: the remaining dormant tendency of craving for desire, the remaining tendency of the fear of extinction.
With the path of arahant: the year of renunciation is abandoned, that is: yearning [to be a living being], the realm of gender identity, yearning for [being a living being], the realm of formlessness, conceit (arrogant), wavering, ignorance. ; and three tendencies to fall asleep (arrogant) to sleep underground, the tendency to desire to exist underground, the tendency of ignorance to sleeplessness is annihilated.
His bindings are abandoned and such sleeping tendencies are destroyed like that.
3. The unity of the mind and the distraction of not being angry ... [repeating. 2].
4-70. ... [repeat again. 2 for each of the following cases: cases against 7 obstacles (I dd. 36)], 4 jhanas, 4 attain enlightenment, 10 meditation subjects kasinas, 10 memorials, 10 impure types and 32 figures contemplating breathing, until] ...
71. The unity of mind and not distracting by breathing out is letting go . Quan real nature ... [and so as in đ. 2 until the end].
He cultivates the practice of true nature with meditation beforehand like that.
72. How does he practice tranquility meditation has a restaurant that really goes first?
Quan real nature in the sense of impermanence, in the sense of suffering, in the sense of the shop is not falling. The unity of the mind and not the disturbance because the states that arise within have let go of as objects for them to be fixed. Thus, there are real wisdom before then there is silence after. So it is said that 'He practiced tranquility meditation has a restaurant that actually goes first'.
He practiced: ... [as in e. 2].
How does the road open? ...
73. Quan real nature in the sense of the object is impermanent, in the sense of the object is suffering, in the sense of the object is not falling. Unity of mind and not distraction because ... [and so on, repeat e. 72] ... [97]
74-272. ... [repeat again. 72 for each case of 201 remaining ideas listed in Luan I d. 5 to] ...
273. Quan realities according to the old cemetery and death is impermanent ... [repeat đ. 72].
He practiced calm meditation with a shop that actually went first as such.
274. How does he practice meditation calmly and how to practice double wave?
He practices meditation calmly and contemplates the true dual wave of sixteen aspects: (1) in the sense of the object, (2) in the sense of the domain, (3) in the sense of renunciation, (4) in the sense of ending , (5) in the upward sense, (6) in the sense of turning away, (7) in the calm sense, (8) in the noble sense, (9) in the sense of liberation, (10) in the sense of not suffering, (11) in the sense of passing, (12) in the sense of unconditional means of birth and death, (13) in the sense of not aspiring, (14) in the sense of emptiness, (15) in the sense of effect (flavor) unique, (16) in the sense of not exceeding and in double wave meaning.
275. (1) How does he practice meditation calmly and contemplating double waves in the sense of the object?
When he leaves the oscillation, the unity of the mind and his distraction is the intention of having the cessation as an object. When he gave up ignorance, then the wisdom of the true nature of that person in the sense of contemplation had the cessation of the object for it. So meditation is quiet and consistent in the sense that the object has the effect (taste) only one wave at a time, and does not exceed each other. So it is said that 'he practices meditation calmly and contemplates true dual waves in the sense of the object.'
He practices: There are four types of practice: ... [repeat as in e. 2].
That is how he practiced meditation calmly and contemplated double waves in the sense of the object.
276. (2) How does he practice meditation calmly and contemplating double waves in the field sense?
When he leaves the oscillation, the unity of mind and his distraction is the intention of having the cessation of its realm. When he abandons ignorance, then his wisdom and mindfulness are in the sense of contemplation which has the cessation of its realm. So meditation is quiet and it is really in the sense that the field has a unique (flavor) effect, [98] waves are mutually exclusive, and do not exceed each other. So it is said that 'he practices meditation calmly and contemplates true duality in the sense of the field.'
He practiced: ...
277. (3) How does he practice meditative tranquility and how to practice double wave in the sense of renunciation?
When he renounces gonorrhea associated with oscillation and abandons the aggregates [as a result of gonorrhea], then the unity of the mind and his distraction is the intention of having the cessation as its domain. . When he renounces gonorrhea associated with ignorance and renounces the aggregates [as a result of gonorrhea], then the wisdom of his true nature in the sense of contemplation has the cessation of its realm. So meditation is quiet and consistent in the sense of giving up the only effect (flavor), waves of each other, and not exceeding each other. So it is said that 'he practices meditation calmly and contemplates the double wave in the sense of renunciation.'
He practiced: ...
278. (4) How does he practice meditative tranquility and how to practice double wave?
When he removes the gonorrhea associated with oscillation and removes the aggregates [as a result of gonorrhea], then the unity of the mind and its distraction is the intention of having the cessation as its domain. . When he abolished gonorrhea associated with ignorance and abolished the aggregates [as a result of gonorrhea], then the wisdom of the true nature of the person ... there was the cessation of its realm. So meditation is quiet and contemplation really follows the meaning of eliminating the effect (flavor) only, the waves are equal, and not exceeding each other. So it is said that 'he practiced meditation calmly and contemplated the double wave in the sense of giving up.'
He practiced: ...
279. (5) How does he practice meditation calmly and contemplate the double wave in the sense of meaning?
When he rises from gonorrhea associated with oscillation and emerges from the aggregates [as a result of gonorrhea], the unity of the mind and his distraction is the intention of having the cessation of the field. its. When he rises from gonorrhea associated with ignorance and emerges from the aggregates [as a result of gonorrhea], then the wisdom of his true nature in the sense of contemplation has the cessation of its realm. So calm meditation and contemplation actually follow the meaning of the rising up, having the effect (flavor) only, the waves of each other, and not exceeding each other. So it is said that 'he practiced tranquility meditation and contemplated the true sense of double wave.'
He practiced: ...
280. (6) Does he practice meditation calmly and how does the double wave in the meaning turn?
When he goes away from gonorrhea associated with oscillation and turns away from the aggregates [as a result of gonorrhea], then the unity of the mind and his distraction is the intention of having the cessation of the field. its. When he turns away from gonorrhea associated with ignorance and turns away from assemblies [as a result of gonorrhea], then his mind-door insight knowledge in the sense of contemplation has the cessation of its realm. So calm meditation and contemplation actually mean turning around to have a unique effect (flavor), waves, and not exceeding each other. So it is said that 'he practices meditation calmly and contemplates the double wave in the sense of turning away.'
He practiced: ...
281. (7) How does he practice meditative tranquility and how to practice double wave in a calm sense?
When he abandons the vibration, then the unity of his mind and distraction is the tranquility of the mind which destroys it as its field. When he gave up ignorance, [99] the wisdom of the true nature of that person in the sense of contemplation is calm, there is the cessation of its realm. So meditating calmly and contemplating in the quiet sense ... So it says 'he practices meditation calmly and contemplates the double wave in the calm sense.'
He practiced: ...
282. (8) How does he practice meditative tranquility and double-mindedness in the noble sense?
When he abandons the vibration, then the unity of mind and his distraction is the nobility which has the cessation of its realm. When he abandons ignorance, then the wisdom of the true nature of the person in the sense of visualization is noble, there is the cessation of its realm. So meditation is quiet and the mind is in the noble sense ... So it is said that 'he practices meditation calmly and contemplates true dual waves in the noble sense.'
He practiced: ...
283. (9) How does he practice meditative tranquility and how to practice double wave in the sense of liberation?
When he abandons the vibration, then the union of mind and his non-distraction is the liberation which is liberated in its own domain. When he gave up ignorance, then the wisdom of the true nature of that person in the sense of contemplation was liberated, there was the cessation of its realm. So meditation is quiet and consistent in the sense of liberation ... So it is said that 'he practices meditation calmly and contemplates the double wave in the sense of liberation.'
He practiced: ...
284. (10) Does he practice meditation calmly and contemplate the true double wave in the sense of not suffering?
When he abandons the vibration, then the unity of the mind and his distraction is determined to be free from the defilements of sensory pleasure and the cessation of its realm. When he renounces ignorance, then the wisdom of the true nature of the person in the sense of contemplating is free from the defilements of ignorance, has the cessation of its realm. So meditating meditation and contemplating the real meaning from the defilements ... So saying 'he practices meditation calmly and contemplates true dual waves in the sense of not suffering.'
He practiced: ...
285. (11) How does he practice meditative tranquility and double wave realization in the sense of passing?
When he passes the gonorrhea associated with oscillation and overcomes the set [as a result of gonorrhea], then the unity of his mind and distraction is the intention of having the cessation as its domain. . When he passes the gonorrhea associated with ignorance and passes through the aggregates [as a result of gonorrhea], then the wisdom of his true nature in the sense of contemplation has the cessation of its realm. So meditation is quiet and it is true in the sense of passing ... So it is said that 'he practices meditation calmly and contemplates the true duality in the sense of passing.'
He practiced: ...
286. (12) Does he practice meditation calmly and contemplatively do double waves in the sense that there is no condition for a birth and death ? [100]
When he abandons fluctuations, then the union of mind and non-distraction of his position is to set himself free from all conditions so that the birth and death are the cessation of its realm. When he abandons ignorance, then the wisdom of the true nature of him according to the meaning of being free from all the conditions for the birth and death, there is the cessation of its realm. So meditation is quiet and consistent in the sense that there is no condition to remain samsara ... So it is said that 'he practices meditation calmly and contemplates the true double wave in the sense that there is no condition for the birth and death. . '
He practiced: ...
287. (13) How does he practice meditative tranquility and how to practice double wave in the sense of not wanting ?
When he abandons the vibration, then the unity of the mind and his distraction is to set himself free from all the aspirations that have the cessation of its realm. When he renounces ignorance, then the wisdom of his true nature in the sense of being free from all wishes, has the cessation of its realm. So meditation is quiet and consistent in the sense of not wanting ... So it is said that 'he practices meditation calmly and contemplates true dual waves in the sense of not wanting.'
He practiced: ...
288. (14) Does he practice meditation calmly and contemplating double waves in the sense of not ?
When he abandons the vibration, then the unity of his mind and distraction is the intention of not having all misinterpreted interpretations of the annihilation as its domain. When he abandons ignorance, then the wisdom of the true nature of the person according to the sense of the mind is that there is no misinterpretation, there is the cessation of its realm. So meditating meditation and contemplation really do not mean ... So it is said that 'he practices meditation calmly and contemplates true dual waves in the sense.'
289. How is the mind of the monk wavered because of an overestimation of the experiences [displayed during visualization]?
While he is mindful of impermanence, the light emits in him. He focused on the light like this [101] 'light is the experience [of the saints]. Distract because the event is oscillation. When his mind is wavered because of excessive evaluation, he does not understand exactly as the manifestation is impermanent, he does not understand as true as suffering, he does not understand exactly expression is not self. So it is said that the mind of the monk is wavered because of the excessive evaluation of experiences [displayed during visualization]. [Later], when a mind of this person is calm inside again, stabilize, restore the state of single-mindedness and be focused again. Then the road opened in him ...
How did it open? ... [repeating as in e. 2] ... The path opens like that.
... [repeat as shown in e. 2]...
His bindings are abandoned and such sleeping tendencies are destroyed like that.
290. While he is mindful of impermanent considerations, the position arises in him.
291. While he was interested in contemplating impermanence, joyfully kicked up ...
292. While he is mindful of impermanence, peace arises ...
293. While he is mindful of impermanence, perfect happiness arises ...
294. While he focused on judging impermanence, both decided to start up ...
295. While he is mindful of impermanence, the effort arises ...
296. While he was paying attention ... resting up ... calmly starting up ...
297. While he is mindful of impermanence, attachment * arises in him. He focuses on it like this. 'The attachment is the experience [of the saints]. Distract because the event is oscillation. When his mind is wavered because of excessive evaluation, he does not understand exactly as the manifestation is impermanent, he does not understand exactly as it really is suffering, he does not understand as true expression is not self. So it is said that the mind of the monk is wavered because of the excessive evaluation of experiences [displayed during visualization]. [Later], when this person's mind is calm inside again, stabilize, restore the state of single-mindedness and be focused again. Then the road opened in him ...
* Glamor ( nikanti ) emitted due to the wisdom of real nature. When the insight is realizing the light, the mind, the joy, ... (as mentioned at 289-295), the decoration is magnificent, and the delicate look of attachment arises in him. Attachment depends on the wisdom of real nature, this person cannot recognize the attachment as gonorrhea, and is miserable that he has witnessed the result; what is not virtue, is not the result, it is said to be virtue, and the result is that the process of reflection is broken. This imperfection may arise. Read Vism. XX 124, đ. 122-124. Read more notes 2 * in the next paragraph 5743.
How did it open? ... The path opened like that.
...
His bindings are abandoned and such sleeping tendencies are destroyed like that.
298-306. While he is focused on contemplating suffering, ... [repeating 289-297, replacing impermanence with suffering ...
307-315. While he focused consideration is not self ... [repeat dd 289-297, rather impermanent by not falling ... [102] ...
His bindings are abandoned and such sleeping tendencies are destroyed like that.
316-342. While he is attentive to considering objects that are impermanent, ... is suffering, ... is not falling ...
343-5714. While he is interested in considering the experience is impermanent, ... is suffering, ... is not falling ... [and so with each case of 201 ideas listed in Comment I đ . 5 to] ...
5715-5742. While he is mindful of old and dead considerations are impermanent, ... is suffering, ... is not falling ...
His bindings are abandoned and such sleeping tendencies are destroyed like that.
The bhikkhu's mind is wavered because of the excessive amount of experiences [displayed during visualization] is like that.
5743.
Agitated for light
For pleasure, for rejoicing,
Because of the relief, comfort
Therefore, the mind is confused;
Agitated for both decisions,
Effort, and firmness,
Calm in mindfulness *
And calm, and attached.
But when looking carefully and
Understand the ten experimental 2 * This
He treated the treatment skillfully like that
No longer bewildered.
The practice of mind falls back; [103]
And if distracted and contaminated,
The practice decreases.
If purified and not contaminated,
The practice does not decrease;
If not distracted and not contaminated,
Practice will not fall back.
So that mind is not dispersed
Since ten experimental 2 * was
Can understand in four ways
This dispersal dispersion of the mind.
* The intention associated with the mind-door of the mind-door is called 'calmness in the mind-door' because it occurs when the mind is focused on the unmoving look [ ajjhupekkhana ] (Pm 819). Read Ñāṇamoli , The Path of Purification , BPS [Kandy, 1991], footnote 37 chapter XXI, page 845.
2 * nđ: state « arises » . If it is not true, these imperfect experiences become disastrous as snakes on the tail. Because: · misdemeanor (light has arisen in us), · conceit (really pleasant when the light arises), · craving (enjoying the light, attachment to the light), · watching light that morning (mine, me, is my ego) (M 135). Let's understand the same way with 9 remaining experiments. If judgment is: · impermanent: in the sense after it arises, it ceases: The light has arisen, but it is not durable, is formed, arises according to conditions, must be destroyed, faded, failure, end; ·it is not self in the sense that no power can influence it, · not worthy in the sense of being oppressed; · He considers that light (not mine, not me, not my ego). Let's understand the same way with 9 remaining experiments. Read more Vism. ch. XX VND. 125-127.
DISCUSSION ABOUT DOUBLE WAVE. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.3/1/2019.
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