THE PHYSICS OF KAMMATTHANA BUDDHIST: Kamma or the object of practice Part One - SAMATHA KAMMATTHANA: ONLY Kamma of Pālān. – 1) Samathavipassananam bhàvanànam ito param, Kammatthânam pavakkhàmi duvidham pi yathàkkamam. 2 – 5) Tattha samatha-sangahe tava, dasa kasinàni, dasa asubhà, dasa anussatiyo, catasso appamannayo, ekà sannà, ekam vavatthânam cattàro àruppà ceti sattavidhena samathakammatthàna-sangaho. Ràgacarito, dosacarito, mohacarito, saddhàcarito, buddhi-carito, vitakkacarito ceti chabbidhena caritasangaho. Parikamma-bhàvanà, Upacàra-bhàvanà, appanàbhàvanà, ceti tisso bhàvanà. Pari-kammanimittam, uggahanimittam, patibhàganimittanceti tini nimittâni ca veditabbani. LIKE VAN. – Samantha: Only. Vipassana: Shop. Itoparam: From here on. Sangaho: Weak episode. Kasina: Turning the origin of contemplation of the Dharma. Asubhà: Impure. Vavathanam: Differentiation (Hue) Kammatthana: Karma base, Action, koan. Ràgaccarito: Greed the practitioner. Dosacarito: Practitioner's Court. Mohacarito: Silly yogi. Saddhacarito: Believer. Buddhicarito: Enlightened practitioner. Vitakkacarito: Seeking yogis. Parikammabhàvanà: Preparatory practice. Upacarabhàvanà: Close practice practice. Appana bhàvanà: An only practice. Uggahanimitta: Prime Minister (or general). Patibhàganimitta: Counter-sign (or general). III. VIET VAN. – 1) From now on I will talk about the two karmic bases of practice, just practice and contemplation. 2-5) Here, in terms of concentration, it is necessary to understand the dharmas as follows: 10 variables of Dharma contemplation, 10 impure dharmas, 10 mindfulness of dharmas, 4 immeasurable dharmas, 1 perceptual dharma, 1 different wisdom dharma. , 4 formless dharma, so only the base of the weak collection of seven types of karma. Practitioners of greed, practitioners of anger, practitioners of delusion, practitioners of faith, practitioners of enlightenment and practitioners of search. Thus there are all six types of practitioners. Preparatory practice, Close practice, practice, An practice just like that, there are all three types of practice. Prepare the sign, the prime minister (or gross sign), and the counter sign (or light sign), so there are all three signs. MEANING MEANING. – There are 5 dharmas that hinder the practice of meditation and contemplation are the 5 hindrances: Kammacchanda: Desire, Vyàpàda: Anger, Thina – middha: sedation, Uddhaccakukkucca: Restlessness, Vicikiccha: Doubt. Due to the influence of the 5 Hindrances, we cannot practice meditation or meditate on the three Dharma seals; suffering, impermanence and no-self. The methods of practice leading to the eradication of the five hindrances are called Samathabhàvanà, they are practiced and attained only when they have attained Formal Meditation and Formless Meditation, and the objects used to perform the above meditations are called Samantha- kammatthàna: Only karma base. A cultivator can only completely eliminate the hindrances in the Supraworld by contemplating the true nature of suffering, impermanence and impermanence of things. The methods of practicing visualization are called Vipassanàbhàvanà (Contemplation of practice) and the objects for practice are called Vipassanà Kammatthànà: Contemplation of the base of karma. PALI VAN. – 6) Pathaví-kasinam, àpo-kasinam, tejokasinam, and yo-kasinam, nìla-kasinam, pita-kasinam, lohitakasinam, odàtakasinam, àkàsa-kasinam, àlokakasinanceti imânidasa kasināni nama. 7) Uddhumàtakam, vinilakam, vipubbakam, vicchiddakam, vikkhayitakam, vikkhittakam, hatavikkhittakam, lohitakam, puluvakam, atthikanceti ime dasa asubhà nama. 8) Buddhànussati, dhammânussati, sanghanussati, sìlànussati, kaganussati, devatânussati, upasamânussati, maranànussati, kayagatàsati, ànàpànasati ceti imà dasa anussatiyo nana. 9) Mettà, karuna, mudità, upekkhà ceti imà catasso appamannayo nama brahmavihàrà ti pi vuccanti. 10) Ahare patikkùlasannà ekà sannà nama, Catudhàtuvavatthânam ekam vavatthânam nama. 11) Àkàsànancngayatanàdayo cattàro àruppànàámati sabbathà pi samathaniddese cattàlìsa kammathânàni bhavanti. LIKE VAN. – Uddhumàtakam: General expansion. Vinilakam: Thanh stag general. Vipubbakam: Warmth general. Vicchiddakam: Destruction of Generals. Vikkhayitakam: Really greedy generals. Vikkhittakam: Distracting generals. Hata - vikkhittakam: Extraction of general dispersal. Lohitakam: Blood of Generals. Puluvakam: General Convergence. Atthikam: Remains of the General Upasamanussati: Tranquility depending on mindfulness. III. VIET VAN. – 6) The Land of Contemplation of the Dharma, the Water of the Contemplation of the Dharma, the Fire of the Land of Contemplation of the Dharma, the Wind of the Origin of the Contemplation of the Dharma, the Thanh of the Origin of the Contemplation of the Dharma, the Huang of the Land of Contemplation of the Dharma, the Blood of the Land of the Contemplation of the Dharma , Do not change the origin of contemplation of the Dharma, Light of the origin of contemplation of the Dharma, thus the ten variables of the origin of contemplation of the Dharma. 7) General expansion, Prime Minister Thanh, General Warmth, The General of Disintegration, the Food of the General, the Dispersion of the General, the Dissolution of the General of the Disintegration of the General, the General of the Blood of the General, the Convergence of the General, the of the General of the Skeleton, the ten impurity of Contemplation. 8) Buddha's Mindfulness, Dharma Mindfulness, Sangha Mindfulness, Precepts, Experimentation, Heavenly Mindfulness, Tranquility Mindfulness, Death Mindfulness, Body Mindfulness, and Mindfulness of Mindfulness. Thus are 10 thoughts, 9) Loving-kindness, Compassion, Joy, and Equanimity, such are the four immeasurable minds or called Pham Tru. 10) Paradoxical thinking about food is called one-pointedness. The four precepts of difference are called the one difference. 11) Boundless space etc… called 4 immaterial dharmas. Thus there are a total of 40 kamma bases in just Practice. MEANING MEANING. – Kammatthàma: Kamma is karma, this is just Zen, or rather the act of practicing meditation. Thàma means base, base or occasion, this refers to the object or practice. Such Kammatthàna means objects for meditation and there are 40 Kammatthànas in all. Samatha: Sam means to subdue, The state of peace is only when the hindrances are conquered. Samatha is synonymous with Samàdhi (Concentration), leading to the practice of Zen (Jhana). With concentration, the defilements are only subdued, not eliminated. Vipassanà: Vi + dis means seeing in many ways, ie the suffering, impermanent and non-self nature of things. The purpose of vipassanà (Contemplation) is to see things as they really are. Carita: Action indicates the innocent nature of man when not being dominated or thinking about anything. There are six natures: the greedy person, the angry person, the delusional person, the believer, the wise person, and the searcher. These types of nature combine into 63 natures and add Ditthacarita to have all 64 natures. Practice has 3 stages. The first stage is called Parikammabhàvanà (Preparatory practice); the second stage, since the object image is created, Temporarily prevent the hindrances until the attainment of gotrabhù (Transforming nature) in the process of the Expression of mind (Javana). This stage is called Upacàrabhàvanà or close practice. The third stage followed by Gotrabhù is called Appanàbhàvanà (Ease of practice), so called because Vitakka, a Zen factor, is still firmly attached to the object of practice. The path of Zen is as follows: Manodvàràvajjana (Mind-door of mind), Parikamma (Preparation of mind), Upacàra (Access to mind), Anuloma (Concentration of mind), Gotrabhù (Transformation of mind), Appana (Concentration of mind) and Bhavanga (Participation). All objects, as Kasina used to practice, are called Parikammanimitta (Preparation of the Sign). The same object, when seen with closed eyes, is called Uggahanimitta (the prime or gross appearance), and the same image, when there is no defect, is called Patibhàganimitta (the counter sign or sign of light), when used as an object of Upacara and Appanà bhàvanà. Kasina means all over, whole. The reason is so called because the light arising from the Prime Minister or the Counter-signature is all-pervasive, unrestricted. Kayagatàsati contemplates the body as contemplating the 32 parts of the body as follows: Hair, hair, nails, toenails, teeth, skin, flesh, tendons, bones, marrow, kidney, heart, liver, diaphragm, spleen, and spleen. splun), lungs, thin membranes, intestines, stomach, feces, bile, mucus, caps, blood, sweat, lymph, tears, fat, saliva, sputum, mucus, and urine. Anapanasati: The book is instant, Ana is breathing in. Apana is exhaling. There are many books that explain the opposite. This method can lead to one-pointedness and ultimately to contemplation and arahantship. This method is clearly explained in the Satipatthânasutta and in the Visuddhimagga. Brahmavihara: Brahma or the four immeasurable minds, Brahma here means noble Vihàra means Absence or an attitude, a way of life. The reason is called immeasurable Appamannà because these thoughts project all sentient beings, without limit. Mettà (Pham Van Maitri): A word is defined as something that makes the heart feel, softens the mind. This is not carnal love or personal affection. Mettà's direct opposite is Hatred. The indirect opposite is personal feeling (pema). Mettà embraces all beings, without limitation, the summit of Mettà is to be one with all sentient beings, that is, to earnestly want all sentient beings to be happy. The character of the word is a peaceful attitude. From the eradication of anger. Karuna: Compassion is what makes a good person's mind flutter when he sees others suffering or what makes others suffer less. The characteristic of compassion is to eliminate the suffering of others. The direct enemy of compassion is himsa (harm) and the indirect enemy is domanassa (adult), compassion covers all suffering beings and eradicates evil. Mudita: Hy, not only feelings but also means joy. The direct enemy is jealousy and the indirect enemy of pleasure, (Pahàsa). The characteristic of Joy is to rejoice at the wealth and success of others. Joy envelops beings of wealth, eradicates resentment (arati) and is a gesture of praise. Upekkhā: equanimity, meaning no greed, no anger. Not a mindless indifference, but a wonderful calmness or a well-balanced mind. It is a calm spiritual state of balance before the successes and failures of life such as praise and criticism, joy and loss, fame and fortune. The direct enemy is craving (ràga) and the indirect enemy is ignorance. Upekkha removes all attachment, anger and hatred. The dispassionate attitude is characteristic of Upakkha. Here, upekkhā is not a feeling of no pleasure or pain, but a supreme quality that means a balance of mind. Equanimity includes good and evil, love, hate, like or dislike. Ahare patikkùlasannà: Contradictory ideas for food when you have to find it, when you eat it, etc. Catudhàtuvavatthânam: The four precepts are different, that is, observing the 4 Elements, Earth, water, fire, and wind about the special characteristics of each Great Race. PALI VAN. – 12) Caritàsu pana dasa asubhà, kaya-gatà satisankhàtà kotthàsabhàvanà ragacaritassa saptayà. Catasso appamannayo, nìlàdìni ca cattàri kasinâni dosacaritassa, ànàpànam mohacaritassa, vitakkacaritassa ca. Buddhànussatiàdayo father saddhàcaritassa, maranùpasama-sannàvavatthâni buddhicaritassa. Sesàni pana sabbàni pi kammatthâni sabbesampi saptayani. Tatthàpi kasinesu puthulam mohacaritassa, khuddakam vitakkacaritasse andti. 13) Bhàvanàsu pana sabbatthàpi parikamnna-bhàvanà labbhateva. Buddhànussati àdisu atthasu, sannavavatthânesu cati dasasu kammatthânesu upacàra-bhàvanà and sampajjati, natthi appana. Sesesu pana samatimsa kammatthânesu appanàbhàvanà pi sampajjati. LIKE VAN. - Kotthasabhàvanà: Visualize the parts of the body. Puthulam: Big. III. VIET VAN. – 12) For temperament, 10 impure contemplation and mindfulness of the body, such as contemplation of the body parts, is suitable for yogis. 4 immeasurable mind and four bases of origin as green, etc… suitable for the meditator's yard. (Because the subject is too deep and vast). Dharma book is suitable for Si yogis and meditators. Six thoughts such as reciting the Buddha's name, etc., are suitable for believers. Death Mindfulness, Tranquility Mindfulness, Contradictory thoughts on food, compatible with Enlightenment practitioners. All the remaining karmic bases are suitable for all temperaments. Here, for the kasina variables, the large is suitable for the practitioner of delusion, and the small is for the practitioner of Seeking. 13) For all kinds of practice (bhàvanà), preparation for practice can be achieved by all dharma bases. In the ten karmas of the Dharma, such as 8 thoughts to start the Buddha's name, etc.. One thought and one difference, can only achieve close practice practice, but cannot witness peace of mind practice (because the object is too coarse and needs a mind to work in order to achieve this). shop). In the remaining dharma-based karma, only practice can be proven. (10 Kasinà + 10 Asubha + 2 Anussati + 4 Appamannà + 4 Aruppà). PALI VAN. – 14) Tatthàpi dasa kasinàni, ànàpànanca pancakajjhànikàni, dasa asubhà, kayagatàsati ca pathamajjhànikà, mettàdayo tayo catukkajjhànikà. Upekkhà pancamajjhànikà ti chabbìsati rùpàvacarajjhànikàni kammatthâni. Cattàro àruppà pana àruppajjhànikàti. VIET VAN. – 14) Here, 10 Variable Origins of contemplation of Dharma and Book of instants help to realize 5 Meditations, 10 Unrefined dharmas and Mindful Body practice helps to realize First Meditation. The first three immeasurable minds such as From, etc.. help to realize the four Meditations. Equanimity helps to realize the fifth Zen. Thus, the 26 Karma bases help to realize Sac Zen. And the Four Formless helps to realize Formless Meditation. III. MEANING MEANING. – The reason why the first three immeasurable minds cannot help to realize the fifth Zen meditation is because Equanimity can only be found in the 5th Zen meditation, and the first four meditations cannot be attained through Equanimity. PALI VAN. – 15 – 19) Nimittesu pana parikammanimittam, uggahanimittana ca sabbathàpi yathàraham pariyayena labbhanteva. Patibhàganimittam pana kasinàsubha-kotthàsàpànesveva labbhati. Tattha hi patibhàganimittalàrabbha upacàrasaámdhi, appanàsaámdhi ca pavattati. Katham? Àdikammikassa hi pathavìmandalàdisu nimittam ugganhantassa tam àlambanam parikammanimittanti pavuccati. He knows that bhàvanà parikammabhàvanà nàma. Yadà pana tannimittam cittena samuggahitam hoti, cakkhunà passantasseva manodvàrassa àpàthamàgatam, tadà tameva àrammanam uggahanimịttam nàma. He knows that bhàvanà samàdhìyati. Tathà samàhitassa panetassa tato param tasmim uggahanimitte parikammasamàdhinà bhàvanamanuyunjantassa yadà tappatibhàgam vatthudhammavimuccitam pannattisankhàtam bhàvanàmayamàlambanam citte sannisinnam samappitam hoti, Tadà patibhàganimittam samuppannanti pavuccati. Tato patthàya patibandhavippahìnà kàmàvacarasamàdhisankhàtà upacàrabhàvanà nipphannà nàma hoti. Tato param tameva patibhàganimittam upacàrasamàdhinà samàsevantassa rupàvacara pathamajjhànamappeti. Tato param tameva pathamajjhànam, àvajjanà samàpajjanà adhitthànà; vutthânà paccavekkhanà ceti imàhi pancahi vasìtàhi vasìbhùtam kat and vitakkàdikamolàrikangam pahànaya, vicàràdisukhumanguppattiyà padahato yathàkkamam dutiyajjhànàdayo yathàrahamappenti. 20) Iccevam patha because kasinàdisu d and becausesati kammatthânesu patibhàganimittamupalabbhati. Avasesesu pana appamannà sattapannattiyam pavattanti. LIKE VAN. – Ádikammika: Beginner. Pariyyena: According to the means. Patibhàganimittàrabbha: Based on the counter sign. Cittena samuggahitam: Accepted by the mind. Cakkhuña passantasseva: Like being seen by the eye. Bhàvanamanuyunjantassa: For those who are practicing. Vatthudhammavimuccitam: Liberation from blemish. Pannatti: Poetry, concept, pseudo-name, pseudo-dharma, Bhāvanāmayamālambanam: an object by means of concentration. Sannissinnam: Skillfully abiding. Samappitam: skillful concentration. Nipphanna: Made, made. Samàsevati: Good communication, skillful practice. A-vajjanà: Diversion. Samàpajjanà: Concentration. Aditthà: The abiding Vutthà: The emergence of concentration. Paccavekkhana: Contemplation. Pancavasità: 5 dharmas of freedom. Padahati: Try, accept, face. Sattapannatti. Take the concept of sentient beings. III. VIET VAN. – 15 – 19) Of the three generals, prepare a champion, the prime minister can testify in any case, depending on the object. But the counter sign can only be realized with the variable bases of contemplation of the dharma, the impure dharma, the dharma body, and the dhamma. It is thanks to the counter sign that access concentration and concentration concentration are done like? Regardless of which object of the dharma-contemplation variables such as the ground-variety-base, etc., which a novice uses, that object is called the preparatory sign. That practice is called preparation for practice. When that sign is received by the mind and enters the mind-door, as seen by the eye, That general is called the prime minister (uggahanimittam). That practice became quite steady. In the same way, when a counter sign, born of concentration, free from primordial defects, is accepted as a concept; skillfully settled and concentrated in the mind of a person who is skillful in samadhi, who practices meditation on the prime minister by preparing samadhi, then it can be said that the counter sign has arisen. Then, access to concentration, free from attachments, of the sense-sphere arises. Then the cultivator of the counter sign with access to concentration, attained the first jhāna of the precepts. Starting here, by placing this First Jhana under his control by means of the five dhammas of freedom--turning, entering concentration, staying samadhi, emerging from concentration, observing--he cultivates diligently, due to the abandoning of gross dhammas. such as games, etc.. and by the development of dharmas such as four etc.., are attained, according to the class, depending on the case, the second meditation and the successive meditations. 20) Thus, with 22 karma base (or practice) such as the land etc., witness the counter-sign. But in the remaining 18 karmic bases, the immeasurables use the concept of living beings as the object of practice. MEANING MEANING. - Kammatthana is the base of karma, practice or koan. This term is used here in the technical sense of Kamma: action, this refers to the practice of meditation, Thana: is the base, this refers to the object of practice. Kammatthàna only for 40 objects of practice. Samatha: pointing, from the original Sam, to subdue, calm, by subduing the hindrances. With samadhi or concentration, the defilements are subdued only temporarily. Vipassanà: Contemplating, the root word vi + dis, seeing means seeing things as impermanent, suffering and not-self. The purpose of contemplation is to see things in accordance with their true nature so that they can be liberated. Carita: Conduct means an individual's innate nature, spontaneously revealed, without any worries. Human nature is different because everyone's actions are different. Some people have heavy greed (Ràgacarita), some people have strong anger (dosacarita), some people have heavy delusion (mohacarita) - Vitakkacarita is a volatile person. Saddhacarita is a man of great faith, and Buddhacarita is a man of intelligence. Thus there are 6 types of nature, combined with each other up to 63 natures, plus ditthicarita, practitioners, there are 64 in all. The preliminary stages in training are called Parikammabhàvanà, preparation for practice. From the attainment of the counter sign and the temporary subduing of the hindrances to the Gotrabhù (transformation of nature) in the Jhana Javana (Expressive Meditation) process is called Upacàrabhàvanà or Approach practice. The mind-moment immediately following the transformation is called Appanà or Peace of Mind, because of the vitakka, the first jhāna factor that dwells strongly and firmly on the object. The path to meditate the mind is as follows: Mind-door directing the mind - preparing the mind - Approaching the mind - Favoring the mind - Changing the nature of the mind - Calming the mind - Being part. All objects of practice such as Kasina, used to prepare for practice, are called Parikammanimitta (preparation of signs). The same object, when the mind sees with eyes closed, is called Uggahanimitta (Prime Minister). The imaginary image of that object, free from all blemish, is called Patibhàganimitta (the counter sign), when used to practice for the practice of Access and for the practice of Consciousness. Kasina: Vipassana contemplation of the dharma, which means complete, complete, all-pervasive, so called because the light emanating from the counter sign shines throughout all without limitation. The comprehensive progression in the practice of Samatha from the beginning to the fruition of the first jhāna is briefly described as follows: The practitioner chooses an object (Kammatthàna) according to his or her character, and if possible, should consult the Zen master. The meditator then abstains from all wandering thoughts and concentrates on the object which is professionally named Parikammanimitta (Preparation of the Sign). He looks at the object with steady eyes and gives his full attention to it. When he gives such full attention, an image of the object appears, even though his eyes are still closed. This is the first fruit of the practice. This image has all the flaws of the subject and is called Uggahanimitta or Prime Minister. The cultivator feels that his mind has been arranged, and his mind is joyfully focused on the prime minister. After continuing to practice, the prime minister's flaws were eliminated and became a very clear circle. This image is called Patibhàganimitta or counter sign. This is also another important achievement of the monk. But it should be remembered that the counter sign can only arise when practicing with 22 Kammatthana or kamma bases, i.e. 10 kasinas (variable foundations of Dharma contemplation), 10 impure contemplations, kayagatasati (body contemplation) and ānāpānasatis ). Prepare the Prime Minister and Prime Minister can be proved with all Kammatthâna (karmic origin). When the counter sign appears, the access concentration concentration becomes very strong and all hindrances are eliminated and the 5 jhāna factors: application, volition, joy, bliss, and one-pointedness are manifested, the first jhāna is attained and an absorption is reached. (Appana). At this point, the cautious practitioner does not want to witness the higher meditative realms, before training, the new meditative realm can be mastered. There are 5 methods of training for the meditative state to be mastered: i) the practitioner must be able to attain the meditative state at any time and anywhere. This is called avajjanàvasì or free diversion. ii) Practitioners must be able to enter meditation anytime and anywhere. This is called Samàpajjanà vasì or free meditation. iii) Cultivators must be able to abide in the meditative state at any time and place, and as long or as short as they wish. That is called Adhitthânà vasì or self-abiding. iv) Practitioners must be able to emerge from samadhi at any time and anywhere. That is called Utthana vasì or free concentration. v) The cultivator must be able to contemplate again the meditative state at any time and in any place, as quickly as he wants. This is called Paccavekkhanà vasì or contemplation of self. How to do Pathavikasina (Location of Origin) is as follows. Make a circle, a cast of four fingers in diameter, spread with sunrise pink clay, press down to flatten. If there is not enough pink clay, can use other clay placed below. That circle is called the Kasina mandala or pari-kammanimitta (Preparation of the sign). The monk places the circle about 2 1/2 cubits away from himself (18 to 22 inches – 1 inch = 2.54 centimeters), then focuses on that object, whispering Pathavi etc. In practice, the practitioner can close his eyes but still see the object. That object is called Uggahanimitta or prime minister. Then he pays attention to the prime minister until he realizes the counter sign, free of the old stains. That sign is called Patibhàganimitta or Counter-sign. When a cultivator always focuses on the counter sign, he attains access concentration. At this point, the five hindrances were subdued and finally attained An's designation. For the water variable base (apokasina), a basin full of colorless water can be used, it is better to rain water and concentrate on that object and say "àpo, àpo" silently, until one-pointedness is attained. If you want to make a fire of tejokasina, light it up and then sit and look at it through a circular hole, on a rug, a piece of leather or cloth about a foot and four in diameter, and whisper "tejo, tejo" ". If you want to practice the Vāyokasina, focus your attention on the wind blowing through a window or a hole in the wall and say “Vayo, Vayyo” silently. In order to make the origin of rupa (Rùpakasina), one uses a circle of the correct size and then paints it with blue, yellow, red or white, and pays attention to that color and silently recites the name of the color one is using to practice. People use blue, yellow, and red flowers to practice. The base of light (alokakasina) can use the moon or the light of a lamp without vibration or on a ring of light shining on the wall by the moon or the sun shining through the hole in the wall, etc., and whispering "aloka etc..." Akàsakasina , non-variable can use a hole, an arm and 4 fingers in diameter, in a closed house, or a piece of skin or a wall etc... and whisper "akàsa, akasa". Ànāpānasati (Book of News) is mindfulness on the breath, a method of practice that is very popular now. āna means to breathe in, apana means to breathe out, which can be interpreted as the opposite. Here are a few brief instructions on this practice. After choosing a suitable sitting position, exhale and close your mouth. Then breathe in slowly and gently through the nostrils and count one. Then exhale and count two, paying attention to the in-and-out breath. So count to 10, always focusing on the breath. At first, it is easy to get distracted, so forgetting to count often happens. There is nothing to worry about, take the time to count again and pay close attention to the breath. Gradually the number can be increased, many times 10 numbers. Then you may not need to count when you have mastered it. Some people like to count, some people don't, depending on the basis. The point is to pay attention, not count. After practicing this method, my heart feels light and peaceful, like floating in the air. This method can make people realize the impermanence of things, because the body depends on the breath. When the breath stops, the body dies. PALI VAN. – 21) Àkàsavajjitakasinesu pana yam kinci kasinamugghàtetand laddhamākàsam anantavasena parikammam karontassa pathamaruppamappeti. Tameva pathamaruppavinnanam anantavasena parikammam karontassa dutiyàruppamappeti. Tameva pathamaruppavinnànabhàvam pana natthi kinci ti parikammam karontassa tatiyàruppamappeti. Tatiyàruppam santametam panitametanti parikammam karontassa catutthà-ruppamappeti. 22) Avasesesu ca dasasu kammatthânesu buddhagunàdi-kamlambanamuarabbha parikammam kat and tasmim nimute sàdhukamuggahite tatth'eva parikammam ca samaydhiyati, upacàro ca sampajjati. LIKE VAN. – Ugghateti: to open, to exclude. Bhava: existence. Buddhagunà: the qualities of the Buddha. Sàdhukamuggahite: well-held. III. PALI VAN. – 21) Now, for a meditator who takes space as an object, excluding all dharma-bases except space, and thinking 'space is boundless', the first formless jhāna arises. . For a meditator who takes the first formless jhāna as an object, the thought 'Consciousness is boundless' arises in the second immaterial jhāna. For the meditator who takes the absence of the first formless jhāna as his object, and thinks "there is nothing at all", the third formless jhāna arises. For the cultivator, taking the third immaterial jhāna as an object and thinking "this mind is peaceful, this mind is noble", the fourth immaterial jhāna arises. 22) In the remaining 10 kamma bases (objects of practice), when the preparation for practice is directed towards objects such as the qualities of the Buddha, etc., and when that sign is firmly grasped, then the practitioner stabilized, and access concentration is achieved. MEANING MEANING. - Brahmavihara: or 4 immeasurable mind, Compassion, Compassion, Joy, Equanimity. Brahma: Brahma, refers to noble positions. Vihàra: Abiding, method, way of life. Also use the noun Appamanà or immeasurable mind. The reason is so called because this mind is open to all sentient beings. i) Mettà, (sanskrit: Maitri): The word, defined to soften the heart. This is not carnal love or particular love. The direct enemy of Word is anger (kodha), the indirect enemy is pema (love). Words embrace all sentient beings, without exception. The culmination of Love is the individual integration with all sentient beings, earnestly wishing all sentient beings to be happy. Compassionate attitude is Tu's main gesture. ii) Karuna: Compassion, defined as something that makes the mind vibrate when seeing others suffering or makes others suffer less. The main characteristic is the desire for others to be free from suffering. The direct enemy of compassion is cruelty (hinsà) and the indirect enemy is grief (domanassa). Covering all suffering beings and eliminating evil. iii) Mudita: Joy. This is not a mere feeling, but a joy to see others succeed or rich. The direct enemy is jealousy and the indirect enemy is Pahàsa (joy). The characteristic of Hy is the joy of seeing others rich and successful. Joy covers sentient beings to be rich. Joy destroys arati (non-joy) and is the appreciative attitude of people. iv) Upekkhà (Exhausting) is to watch impartially, neither liking nor hating. It is not indifference, but it is a balanced mind, a balanced attitude between the successes and failures of life, between praise and criticism, pain and pleasure, success and failure, fame and no name. The direct enemy is àga (greed) and the indirect enemy is the ferocious, ruthless heart. Equanimity destroys attachment and aversion. The dispassionate attitude is characteristic of equanimity. Equanimity is not a neutral feeling but a good quality. 10 Kamma base only gives 8 thoughts + 1 sanna + 1 vavatthana. With this 10 karma base, not certified An designated. PALI VAN. – 23 – 24) Abhinnàvasena pavattamanam pana rùpàvacarapancamajjhanam abhinnàpàdakapancamajjhànà vutthahitand adhittheyyàdikamvajjetand parikammam karontassa rùpàdisu àlambanesu yathàrahamppeti. Abhinna ca nama Iddhividham dibbasotam paracittavijànana, Pubbeni and sanussati dibbacakkhu ti pancadhà. LIKE VAN. – Abhinnà pàdakapancamajjhànà: The spiritual power of the fifth meditation. Adhittheyyàdikamavajjetand: After directing the mind to the vows, etc… Iddhividham: Divine power. Dibbasotam: Heavenly ear. Paracittavijanana: Forgiveness of mind. Pubbeni and Sanussati: Tuc network communication. Dibbacakkhu: Celestial clairvoyance. III. VIET VAN. – 23 – 24) Breaking out of the fifth jhāna (used as) the basis for superior knowledge, and directing the mind towards aspiration, etc.. when the practitioner practices meditation with rupa dhammas etc…, the fifth jhāna is in form. precepts will arise, as the case may be, causes the triumphs to manifest. The five dharmas of victory are: divine ability, heavenly hearing, other mind communication, good life communication, and heavenly eye knowledge. MEANING MEANING. - At this point, the cultivator can witness the victory or supernatural powers. Having used any object suitable for attaining the fifth jhāna, he arises from this jhāna, makes all the necessary vows to attain any particular superior knowledge, attains jhāna on that object, and then practices victory. wisdom (magic). Here, the type of meditation that a practitioner attains before making a vow is called Pàdaka pancama jhāna, or the fifth jhāna as the basis for the supreme knowledge; and meditating while doing miracles is called Abhínnà jhāna (Victory meditation). Wanting to do something magical, a practitioner from Padakapancamajhana arose, made the necessary vows and attained the victory of meditation. Than tuc communication means flying in the air, walking on water, burrowing, creating images, etc. Thien ear communication: hearing sounds in the distance, hearing the sounds of animals. Forgiveness means knowing the mind of another. To be successful in life is to remember one's own and other's previous lives. Celestial clairvoyance, seeing things that the human eye cannot see. Cutupapàtanana: The knowledge of birth and death is the same as the divine eye. Anàgatamsanana: Knowing about the future Yathàkammùpaganana: Depending on the interesting karma. These two types of knowledge are similar to divine clairvoyance. These 5 types of knowledge belong to worldly knowledge. Ásavakkhayanana: Out-of-the-world knowledge. PART TWO – VIPASSANA KAMMATTHANA: The karmic base of meditation or the objects of practice of contemplation. PALI VAN. – 25 – 29) Vipassanākammatthâne pana sìlavisuddhi, cittavisuddhi, ditthivisuddhi, kankhàvitaranavisuddhi, maggàmagganàdassanavisuddhi, patipadànadassanavisuddhi, nàdassanavisuddhi ceti sattavidhena visuddhisangaho. Aniccalakkhanam, dukkhalakkhanam, anattalakkhananceti tìni lakkhanàni. Anicànupassanà, dukkhànupassanà, anattànupassanà ceti tisso anupassànà, dukkhànupassanà. anattànupassanà ceti tisso anupassànà. Sammassananànam, udayabbayanànambhanganànam, bhayanànam, àdìnavanànam, muncitukammyatà nànam, patisankhànànam, sankhàrupekkhaà nànam, anulomanàanceti dasa vipassanà nànàni. Sunnato vimokkho, animitto vimokkho appanihito vimokkho ceti tayo vimokkhà. Sunnatànupassanà, animitànupassanà, appanihitanupassanà ceti tìni vimokkhamukkhàni ca veditabbàni. THÍCH COME. – Kankhavitaranavisuddhi: Ðoạn nghi thanh tịnh. Maggàmagganànavisuddhi: Ðạo phi dạo tri ảnh thanh tịnh. Patipadànà dassanavisuddhi: Hành dạo tri ảnh thanh tịnh. Anicànúpassanà: Irregular depending on the shop. Sammasananan: Intellectual thinking. Udayabbayananam: Birth and death knowledge. Bhangananam: Ruined wisdom. Bhayananam: Dispatch. Adinavananam: Too elusive. Nibbidananam. Separation overalls. Muncitukammyatà nanam: The desire to escape from the mind. Patisankhànam: Simplicity. Sankhàrupekkhà nanam: The act of disengagement. Anulomananam: Convenient position. Sunnato vimokkho: Emptiness of liberation. Appanihitavimokkha: Unwilling liberation. Vimokkhamukha: The door of liberation. III. VIET VAN. – 25 – 29) Among the karmic bases for contemplation, there are seven pure dharmas: pure morality, pure mind, pure view, pure doubt, pure non-religious path, pure knowledge and pure spiritual practice. , pure knowledge. There are three signs: the sign of impermanence, the sign of suffering, and the sign of not-self. There are three contemplations: Contemplation of Impermanence, Contemplation of Suffering, and Contemplation of Not-Self. There are 10 types: intellectual thinking, birth and death knowledge, destruction, arrangement, Too eunuch mind, Bib dissociation, Escape from education, Simplicity trich, Action discharge mind, Thuan position. There are three methods of liberation. Emptiness is liberated, No sign is liberated, No wish is liberated. There are three emancipation doors: Contemplation of emptiness, contemplation of no sign, and volition depending on contemplation. – MEANING. Vipassanà: Contemplation is the third and final stage on the path to fruition. The main purpose of the shop is to see things as they really are. Sammasananan: Wisdom thinking is thinking about the aggregates made up of many elements. Knowledge of arising and passing away: Contemplation one stage arises while another passes away. Destruction: Thinking things towards the place of corruption. Dispatch: The world is scary. Too eccentric: The world is full of tribulations and dangers. Separation of wisdom: In life, there are many things to be dissociated. Lust for escapism: The world needs to be freed. Simplify: Get the mind to analyze things to get free. Discharge knowledge: Attitude of joy and discharge towards conditioned things, not greedy, not angry. Favorable position: By practicing and witnessing the above 9 positions, there should be this position. The reason it is called is because this position is subject to 37 assistants and leads to enlightenment and liberation. Emptiness of liberation: By contemplating not-self, one should be liberated. Signless liberation: Thanks to the contemplation of impermanence, we do not accept the permanent signs. No wish for liberation: Because of contemplation of suffering, there is no desire to indulge in anything. PALI VAN. – 30) Pàtimokkhasamvarasìlam, indriyasamvarasìlam àjìvapàrisuddhisilam, paccayasannissitasìlanceti catupàrisuddhi sìlam, sìlavisuddhi nana. 31) Upacàrasaámdhi appanàsaámdhi ceti duvidho pi saámdhi cittavisuddhi nana. 32) Lakkhana-rasa-paccupatthâna-padatthâna vasena nana-rùpapariggaho ditthivisuddhi nana. 33) Tesameva ca namarùpànam paccaya-pariggaho kankhàvitarana-visuddhi nana. LIKE VAN. – Pàtimokkhasamvarasìlam: Special liberation from the law of doubt. Indriyasamvarasìlam: The law of precepts. Ajìvapàrisuddhisilam: The net of purity of precepts. Paccayasannissitasilam: Instruments of medicine only. Rasa: Taste, effect. Paccupatthàna: Present, present state. Padatthàna: Direct multiplication. Pariggaho: To hold, to accept, to hold fully. Paccaya: Condition, help condition. III. VIET VAN. – 30) Pure precepts include four types of purity of precepts: Special liberation of the precepts of the precepts, of the precepts of the precepts of the precepts, of the pure net of the precepts of the precepts, and of the medical instruments of the precepts. 31) Pure mind consists of two types of concentration: Access concentration and An indication. 32) Pure view means the complete understanding of the signs, effects, arising and direct causes of material and mental phenomena. 33) Purity of doubt means complete understanding of the helpers of those material and mental dharmas. MEANING MEANING. - Pàtimokkhasamvara silam, Pàtimokkha means something that helps the follower from falling into evil beasts. Pa means Buddha's teaching. Atipamokkha: means very related. Pàtimokkha means basic teaching. Because this precept is kept from doing unwholesome actions, it is called Samvara (Protection). That sìla means the chief (Samādhāna), balance, and concentration. Also means Upadharana, support, help. It is so called because precepts have the ability to harmonize thoughts, words, and deeds and act as a help and protection for other precepts. Indriyasamvarasìla refers to the subjugation of the senses. The net precepts of purity refer to the life of a bhikkhu, nourished by righteous deeds. Pure doubt is the elimination of doubts about cause and effect, past, present and future. The reason is called purity because of the elimination of wrong views such as natural birth, non-human birth, etc. In order to witness this purity, the practitioner thinks about the causes that create the current physical and mental dharmas and the present the cause of maintaining them in the present, he understands that when feeling arises, the present mind and matter-objects depend on ignorance, craving, clinging and past kamma, while in life, rupa-rupa depends on kamma, mind , the weather and the real union, while the mind of the Dharma depends on the bases and the equivalent ceilings. Thus, the practitioner understands the second of the 4 Truths and eliminates Doubt. PALI VAN. – 34) Tato param pana tathàpariggahitesu sappaccayesu te bhùmakasankhàresu atìtàdibhedabhinnesu khandhàdinayamuarabbha kalàpavasena sankhipitand, aniccam trayatthena, dukkham bhayatthena, anattà asàrakatthena, addhantativasena ti khanavasena and sammasananannana lakkhanattayam sammasantassa, tesveva paccayavasena khanavasena ca udayabbayanânena udayabbayam samanupassantassa ca. Obhàso piti passaddhi adhimokkho ca paggaho sukham nanamupatthânamupekkha ca nikanti ceti. Obhàsàdivipassanupakkilesa paribandhapariggahavasena maggàmaggalakkhana-Vavatthânam maggàmagganànadassanavisuddhi nana. LIKE VAN. – Tebhùmakasankhàresu: In the conditioned dharmas of the three worlds. Atìtabhedabhinna: Only divided by time like the past, etc... Sappaccayesu: Originated by causes and conditions. Khandhādinayamārabbha: According to the aggregate method etc… Sankhipitand: After summarizing, shorten. Kalàpa: Practice, Asaraka: Unrealistic. Sammasati: Holding, touching, understanding, meditation, practice. Paggaha: Necessary. Upatthana: Near residence, mindfulness. Nikanti: Desire, hymn. Pariggaha: Attachment, attachment. Upakkilesa: Depends on the affliction. Vavatthâna: Determine, decide. III. VIET VAN. – 34) The cultivator then meditates on the mental and physical dhammas – these have been grasped with understanding of causes and conditions in the aforementioned manner, consisting of conditioned dhammas of the three precepts, belonging to the three precepts. about the past, etc., according to the classification according to the aggregates, etc. The cultivator contemplates the dharmas as impermanent because they are always changing, as suffering because of fear and fear, as not-self because of their lack of reality. Then he contemplates the three characteristics of things, in terms of time, continuity and moment. For the one who contemplates the arising and passing away of dharmas with arising and passing away knowledge, aura, joy, peace, victory, diligence, joy, knowledge, mindfulness, equanimity, and delight (for that state) will arise. go up. The non-path, the pure knowledge, means the determination of the characteristics of the non-path through the understanding of phenomena such as aura v. v ... are the bonds depending on the afflictions for meditation. MEANING MEANING. - The non-religious path of pure knowledge: This is the fifth pure dharma. Cultivators, after removing doubts, practice contemplation to thoroughly understand impermanence, suffering, and not-self. He understands that life is always flowing, never stopping, happiness is only temporary and leads to disappointment or suffering. What is impermanent is suffering, and already is suffering, then there is no such thing as a real self. The arising and passing away of dhammas becomes all too obvious. When a cultivator concentrates on visualization, an aura is emitted by himself due to his practice. He feels joy, peace, contempt. The monk becomes diligent and equanimous. Religious faith is stronger (winning), mindfulness (sati) stronger, and wisdom becomes mature. Misunderstanding thinking that he has attained Sainthood, because he has aura, the cultivator earnestly aspires (nikanti) that state. But then, this person understood, that desire is depending on the afflictions (upakkilesa) that prevent the fruition and actually he has not yet attained the Holy fruit. Therefore, the practitioner tries to distinguish between the right path and the wrong path (maggàmagga). The reason is called purity, because it makes clear what is the right path. He understands this is the right path, that is the wrong way. PALI VAN. – 35) Tathà paribandhavimuttassa passa tassà udayabbayananato patthhaya yà andnuloma tilakkhanam vipassanàparamparaya patipajjantassa nava vipassanà-nànani patipadànanadassanavisuddhi. 36) Tassevam patipajjantassa pana vipassanà paripàkaámgamma idâni appanà uppajjissatìti bhavangam vocchijjitand-uppanna-manodandrà andvajjanànantaram dve tini vipassanacittâni yam kinci aniccàdilakkhanacàrabbha parikaulopamanàrabbha parikaulvatamanàrabbha Yà sikhàppattà sa sànulomà sankhàrupekkhà vutthànagamìnì vipassanà ti pavuccati. Tato param gotrabhùcittam nibbànamàlambitvà putthujjanagottamabhibhavantam ariyagottamabhisambhontanca pavattati. Tassànatarameva ca maggo dukkhasaccam parijànanto samudayasaccam pajahanto nirodhasaccam sacchikaronto, maggasaccam bhàvanàsena appanàvìthimotarati. Tato param dve tìni phalacittàni pavattitvà nirujjhanti. Tato param bhavangapāto hoti. Puna bhavangam vochinditvà paccavekkhanànànàni pavattanti. Maggam phalanca nibbànam paccavekkhati pandito Hìne kilese sese ca paccavekkhati và na và Chabbisuddhikkamenevam bhàvetabbo catubbidho, Nànadassanavisuddhi nàma maggo pavuccati. THÍCH COME. – Udayabbayanànato patthàya yàvànulomà: Bết tửu tạch sanh ọnọ trí đến tại ọ trí. Paramparà: Trẻyền đếnh, đến đến. Patipajjati: Step into one with sugar, follow a method. Paripaka: Mastery. Reached the top. Vocchijjitand: After segment, interrupt. Sikhhappattà: Vutthânugàminì vipassanà: Departure for the contemplation. Abhibhavati: Conquest, victory. Abhisambhonta: Accomplishment, achievement. Otarati: Go down. III. VIET VAN. – 35) After getting rid of the obstacles mentioned before, the practitioner contemplates the three dharma seals, and attains 9 contemplations of dharma knowledge, starting from birth and death to wisdom. This is called the practice of pure knowledge. 36) After having practiced contemplation like this, due to the maturity of the practice of contemplation, the cultivator thinks: "Now, samadhi will arise". Then the bhavanga stops, the mind-door adverting-consciousness arises, followed by two or three contemplations of the mind, which take the dharma seals as impermanence etc... as their object. They are called the preparation, the approach, and the mind. That disengagement with respect to conditioned dharmas along with the position of knowledge when it is mature is also known as arising out of contemplation. Then change the nature of mind, take Nirvana as the object of arising, rise above the worldly nature and reach the sage and holy nature. Immediately following that mind is (Save-flow), the Way, knowing the Truth of Suffering, eliminating the Truth of Suffering, realizing the Truth of Cessation, cultivating the Truth of the Way, and entering the path of Mindfulness. Next, two or three vipakacittas arise and then pass away into the bhavanga. Then the pratyekabuddha stops and contemplates knowledge arising. The wise contemplate the Way, its fruition, and Nirvana. It is possible to observe or not to observe the eliminated afflictions and other afflictions. Thus the Fourfold Path should be developed sequentially by the six pure dharmas. That path is called Pure Knowledge. MEANING MEANING. - Practicing the path of pure knowledge is the sixth purity. This is a common noun that applies to 9 types of knowledge, starting from arising and passing away from knowledge to favorable position. This favorable position arises immediately before the change of mind. Vutthânugàminìvipassanà: Origin of contemplation is a common noun for Sankhàrupekkhàna (Action to discharge knowledge) and Anulomanana (Consensus position). It is so called because this contemplation makes people free from evil pleasures and from the characteristics of conditioned dharmas. Gotrabhù: Transforming nature means getting rid of ordinary people. The object of this mind and Nirvana, but the realization of Nibbāna through the eradication of defilements really begins from the Path moment that follows. This special moment of mind in the three higher Saints is called Vodàna (Pure) because the practitioner has now become a Saint. The path-consciousness that arises after the transformation of the main mind is in this Dao-mind, the cultivator understands the Truth of Suffering, except for the Noble Truth, really attained Nirvana for the first time in his life. The Noble Eightfold Path is fully accomplished at this stage. This moment of consciousness is called the Path of Stream-Winning (Sotàpatti-magga). Sota is the sage, the sage stream. Apatti: on the first time. The reason is called Magga, because when this mind arises, the defilements are eliminated. Maggacitta arises only once in a person's life, then is followed by two or three results, before falling into Bhavanga. That is why Dhamma is called Akāliko which means immediate effect. Paccavekkhananana: Contemplation of knowledge. As is customary, after each stage of the Four Noble Truths, the cultivator contemplates the newly attained Path and Fruit, the newly attained Nibbāna, the newly eradicated afflictions, and in the case of The first three holy fruits, contemplating the afflictions will have to be eradicated. An Arahant who has eliminated all defilements knows that he is liberated. There are a total of 19 types of such knowledge contemplation, 15 belong to the above three noble results, 4 belong to the last noble fruit. Pāli sentence "n'àparam itthatthaya": There is no such thing anymore, that is, only for this process of contemplation. Nànadassanavisuddhi: Pure knowledge is only for contemplation of wisdom, an enlightened psychological state found in the Dao Mind. It is called purity because it is free from all defilements and afflictions, because it has attained the 4 Holy Fruits. PALI VAN. – 37 – 38) Tattha anattânupassanà attàbhinivesam muncantì sunnatânupassanà nama vimokkhamukham hoti. Aniccanupassanà vipallàsanimittam muncantì, animittânupassanà nama vimokkhamukham, dukkhànupassanà taNhãpanidhim muncantì appanihitânupassanà nama vimokkhamukham hoti. Tasma yadi vutthanagàminì vipassanà anattato vipassati, sunnato vimokkho nama hoti maggo. Yadi aniccato vipassati, animitto vimokkho nama. This yadi dukkhato vipassati,appanihito vimokkhothat ti ca maggo vipassanàgamanavasena,tini mamani labhati. Tatha phalanca maggagàmanabhàvanàvasena maggavíthiyam. Phalasaámpattivíthiyam pana yathàvuttanayena vipassantanam yathàsakam phalamup-pajjamànampi vipassanàgamanavasena and sunnatàdivimokkhoti ca vuccati. Àlambanavasena pana sarasavasena ca namattayam sabbatha sabbesam pi samameva. LIKE VAN. – Attàbhinivesam: Self-grasping. Vipallàsa nimittam: Crazy generals. Panidhi: Desire, longing. Vipassanàgamanavasena: Depending on the practice. Maggàgamanabhàvanàvasena: Depends on the practice of any religion. Phalasamapatti: Concentration, fruition. Yathàvuttanayena: In the manner mentioned before. Yathasakam: Each by itself. Sarasavasena: Depends on the effect. Samam: Alike. III. VIET VAN. -37-38) In this place, the Selflessness of Contemplation, the eradication of self-grasping, becomes a door of liberation called Chon not depending on contemplation. Impermanence depending on the contemplation destroys the madness, becoming a liberated door called Signless depending on the contemplation. Suffering depends on contemplation, the cessation of craving becomes a door of liberation, called Voluntary Contemplation. Therefore, if, with the Supreme Contemplation of Origin, one practices contemplation of not-self, that Right Path is called the true emptiness of liberation. If contemplating impermanence, time is called signless liberation. If you contemplate suffering, it is called Unwilling to be liberated. Thus, the righteous path has three names according to the conduct of contemplation. In the same way, the Right Fruition arising in the Path is named by these three, depending on the practice of the Path. However, in the process of witnessing results, for those who practice contemplation in the way mentioned before, The results arise according to the righteous path, only called Chon not liberated etc... depending on the contemplation. But with respect to object and effect, all three names apply equally to all (Path and Fruit), in all cases. MEANING MEANING. – Attàbhinivesa: Clinging to self, like clinging to someone who acts, someone reaps results, this is my soul, my self. Vipallàsanimittam: Crazy generals. There are three inversions of generals: Sannàvipallàsa: The idea is crazy, Cittavipallàsa: The mind is crazy. Ditthivipallàsa: Crazy ants. These three perversions are eradicated by contemplating impermanence. Tahāpanidhi: Cravings like this are mine, this is happiness, etc… PALI VAN. – 39 – 42) Ettha pana sotàpattimaggam bhàvet and ditthivicikicchàpahanena pahìnàpayagamano sattakkhattuparamo sotàpanno nama hoti. Sakadàgàmimaggam bhàvetandàgadosa-mohanam tanuttà sakadàgàmàmà hoti noodles, sakideva imam lokam agantà. Anàgàmimaggam bhàvet and kàmaràgavyàpàdànam anavasesappahànena anàgamì nama hoti, anàganttaithattam. Arahattamaggam bhàvetand anavasesakilesappahànena arahà nama hoti, khinàsavo loke aggadakkhineyyo. LIKE VAN. – Pahìnàpayagamano: Do ​​not fall into the evil beast. Sattakkhattuparamo: Seven times at most. Tanuttà: To lessen. Aggadakkhineyyo: Worthy of the supreme offering. Khinàsavo: The contraband or annihilation. III. VIET VAN. – 39 – 42) Here, practice the Stream-winner, eliminate wrong views and doubts, avoid falling into evil beasts, become a Stream-winner, must be born in this life at most seven times, Practice the First-Returning Path, Alleviating greed, anger, and delusion, the practitioner becomes a First-Returner, only to be reborn in this life again. Practicing the non-returning path, completely eliminating desire and aversion, the practitioner becomes a non-returner and does not return to this life again. Practicing the Arahantship, completely eliminating all afflictions, the practitioner becomes an Arahant, eradicates the defilements, and deserves the ultimate offering in this world. MEANING MEANING. – Sotàpanno: The one who entered the stream leading to Nirvana first. There are three classes of Stream-Winning: i) Those that will have to be born, at most, seven times in the heavenly or human world. Before being reborn for the 8th time, these people attained Arahantship. ii) The class is reborn into the noble family, two or three times before the results of Arahantship (Kolamkola: Gia Gia). iii) The classes only have to be reborn once, before attaining Arahantship. (Ekabìja: Single race). A stream-entry believes in the Three Jewels very strongly, never breaking the 5 precepts or committing the 5 transgressions. From falling into evil beasts, they will be enlightened anyway. Sakadàgàmi: One-returners, those who are only reborn as human beings again. After attaining the fruit of the One-Returner in this life, they can be reborn in the heavenly world or attain arahantship while living in the human world. There are 5 classes of First-Returners: i) Those who have attained the fruit of the First-Return and enter Nirvana right at this realm. ii) Those who have attained the fruit of One-Return at the Heavenly Realm and entered Nirvana there. iii) Those who have attained the fruit of the One-Returner in this realm and enter Nirvana in the heavenly realm. iv) Those who have attained the fruit of the First-Returner in the heavenly world, and entered Nirvana in the human world. v) Those who have attained the fruit of the First-Returner in the present realm, and, after being reborn in the heavenly realm, wish to be reborn in the human world and enter Nirvana in this realm. Anàgàmi: Non-returner, no longer born in the human world. They will be born in the Suddhāvāsa realm and stay there until they reach Arhatship. There are 5 classes of Non-returner: i) Those who witness Nirvana in the money part of their lives in Tinh Cu Thien. (Antaraparinibbay: Intermediate Bat Nirvana). ii) Those who witnessed Nirvana in the latter part of their lives in Pure Land (upahacca parinibbayi: Born in Nirvana, damaged in Bat Nirvana). iii) Those who realize Nirvana, need to be diligent (sasankhāraparinibhayi: Pratyekabuddha). iv) Those who realize Nirvana, do not need to be diligent (asankhà-raparinibbai: No practice of Bat Nirvana). v) Those who pass from this Brahma world to another higher Brahma to attain Nirvana in the highest Brahma world. Uddhamsota akanittha-gami: Upper class save the celestial yogis. When the meditations are developed, the mind becomes clear like a shining mirror, illuminating things. But the akusala cittas are not completely eradicated, because with meditation the conditioned defilements are only temporarily subdued and can arise unexpectedly. The precept regulates speech and action, If the mind is determined to subdue the mind, only wisdom, the third and final stage, can realize Sainthood and eradicate the defilements that have been temporarily subdued. At first, cultivators practice Pure View in order to see things as they really are. With one-pointedness, he analyzes the so-called human being, and sees himself as merely a synthesis of mental and physical phenomena, ever-changing. Having obtained a correct view of the true nature of so-called man, after having been freed from false notions of self, the cultivator seeks to find out the cause of that self. He knows that all things in the world are made up of many causes and conditions, either past or present, and that the existence of the present life is due to past ignorance (avijjà) and craving (tahā). grasping (upàdàna), karma (kamma) and real union (àhàra) of the present. Due to these five causes and conditions, The so-called human being is born, and since the past cause governs the present, the present cause will also govern the future result. Reflecting in this way, the monk transcends all doubts about the past, present, and future. Then the monk reflects on the impermanence, suffering, and non-self of all conditioned dharmas. Wherever he looks, he can clearly see that these three seals govern all things, life is just a flowing stream, governed by internal and external conditions. Nowhere does he feel happy because everything changes. As we meditate on the true nature of life by ourselves and are always deeply immersed in our visualizations, one day our bodies emit light (obhàsa) to our own amazement. The cultivator feels joy, peace, and serenity. He practices more diligently, thinks more intensely, his mind is at peace, his mindfulness is strong, and his wisdom becomes mature. Misunderstanding these complications as Sainthood, especially seeing that their body has an aura, the cultivator feels fond of this state. But then understanding that the above symptoms are obstacles on the way to practice, this person directs his mind to practice the Path without the path of pure knowledge. Realizing the right path, he cultivates again, directing his mind to the knowledge of arising (udayanana) and knowledge of cessation (vayanana) of all conditioned phenomena, especially about the cessation of knowledge more because change is subject to clear perception. than birth. Therefore, he directs his mind to the cessation of knowledge (bhanganana) and perceives both mind and material phenomena aggregated into the five aggregates that are ever-changing, never the same for two moments, and the practitioner feels everything All things are feared (bhayanana). The whole world appeared like a pit of fire, the source of all dangers. Next, he directs his mind to contemplation of eunuchs (àdìnavanana) seeing clearly the danger of a world of illusion and feeling bored (nibbidàna), followed by a will to escape from this temporary world (muncitukàmyatàna). . For this purpose, the monk continues to meditate on the three seals (patisankhàna), and thereafter, has an attitude of renunciation with all conditioned phenomena - no greed, no hatred towards things (upekkhàna: equanimity). . When reaching this level of liberation, the monk chooses one of the three dharma seals as a special object to practice and fervently meditates until one day, attains Nirvana. When a practitioner attains Nirvana for the first time, this vi is called Sotàpanna, because he has entered the stream leading to Nirvana. This stream shows only the Eightfold Path, and the Stream-winner is no longer an ordinary person (puthujjana) but becomes a Noble One (ariya). When the fruit-preservation is proven, the monk eradicated the 3 fetters (samyojāna): Body view, doubt and precepts forbidding. Sakkayaditthi: Body view: Sati + kaya + ditthi, that is, the wrong view that a group exists. Kaya: collective only for 5 aggregates of materiality, feeling, perception, formations, consciousness aggregates, or in other words mind dharma and rupa dhamma. The view that there is a permanent self, when it is really just a combination of mind and matter, is called sakkaya ditthi (body view). Vicikiccha: Doubts about Buddha, Dharma, Sangha, Study precepts (Sikkha), past, future, both past and future, and Dependent Origination. Sìlabbataparàlàsa: Precepts forbidding, clinging to a few precepts and rituals can make people pure. In order to eliminate the remaining 7 fetters, the Stream-winner is reborn only 7 times at most. The more this person believes in the three jewels, never breaks the five precepts, does not fall into evil beasts, so he will be liberated anyway. With renewed confidence because he has glimpsed the dharma of Nirvana, the practitioner practices diligently and attains the first return, with the reduction of the two fetters of kàmaràga: craving and Patigha: hatred. When these two fetters are completely eliminated, the practitioner attains Nirvana of Non-returner and is no longer reborn in this world nor in any other heavenly world, because all craving has been eliminated. After his death, he was reborn in the Pure Land of Heaven, a realm reserved for non-returners and Arhats. A layperson can realize Non-returner if he leads a celibate life. The Non-Returner, after having eliminated the remaining five fetters, Rùparàga (Love for form), arùparàga (Love for formless love), manna (arrogance), uddhacca (Excitement), and avijjà (Ignorance), attained Arahantship. . The stream-entry, the first-returner, and the non-returner are called Sekha, because they still have to practice. The Arhat is called Asekha (Unlearned) because there is nothing left to practice. An Arahant is no longer reborn, because he no longer creates new kammas, and the seed that creates rupa is also destroyed. The Arahant realizes that what needs to be done has been done, a burden has been laid down, all forms of craving and all shadows of ignorance have been eliminated. The happy worshiper, standing at the top of the heavens, is free from all karma and fetters in the world. PALI VAN. – 43 – 45) Phalasamapattiyo panettha sabbesam pi yathàsakaphalavasena sàdhàranà va. Nirodhasaámpattisaámpajjanam pana anàgàmìnanceva arahantananca labbhati. Tattha yathàkkamam pathamajjhànàdi-mahaggatasaámpattim saámpajjit and vutthhaya tatthagate sankhàradhamme tattha tatthteva vipassanto yàva àkincanthisatanam gant and tato param adhitteyyàdikam pubbakiccam kathāmajjnatiatasannam Tassa dvinnam appanàjaandannam parato vocchijjati cittasantatì. Tato param nirodhasamapanno nama hoti. Vutthânakàle pana anàgàmino anàgàmiphalacittam, arahato arahattaphalacittam eka andrame and pavattit and bhavangapàto hoti. Tato param paccavekkhanananam pavattati. LIKE VAN. – Sàdhāranà: Common to all. Samàpajjana: Enter, pass by. Nirodhasamapatti: The cessation of concentration. Parato: after. Ekavaram: Once. Pubbakiccam: Payroll. III. VIET VAN. – 43 – 45) Here, attainment is common to all, according to their respective results. But the cessation of samadhi can only be witnessed by the Non-Returners and the Arhats. In this case, one continues to realize the results of the great formations such as the first jhāna, etc., and then from these jhānas arise contemplating the conditioned dhammas in each of these jhānas. Thus, this person continues to realize non-possessive meditation ground. Then, after completing the pre-work such as vows, etc., he attained neither perception nor non-perception. After these two cittas, the continuum of the mind is stopped. Next, this position is at the end of cessation. When this samadhi arises, if it is a non-returner, then the non-returner's fruition - if it is an arhat, the virtuous mind arises only once and then sinks to the nether part. Then observe the arising of knowledge. MEANING MEANING. - Nirodhasamapatti: The cessation of concentration. It is so called because in this stage, the mind-continuum temporarily stops flowing, the mind stops, but life continues. Only the Non-Returner or Arahant who has witnessed the Formless Meditation Realms and the Formless Zen Realms can realize the End of Concentration. When a cultivator wants to attain cessation of concentration, he attains the first jhāna, and from this jhāna arises, he contemplates the impermanent, unsatisfactory, and non-self nature of conditioned dharmas in this jhāna. Likewise, he realizes the rest of the jhānas and meditates in the same way up to the base of nothingness in the formless world. From this meditation arose, he made four vows as follows: i) His four offerings would not be destroyed, ii) Out of samadhi by himself when the church needed him, iii) By himself, when the Buddha gave him permission. call iv) Should we live more than seven days from the moment of samadhi. He must think of his life span, because this cessation of concentration usually lasts up to seven days. After making a vow, the monk witnessed to the land of neither perception nor non-perception, the highest formless realm and then live in this concentration for two instants of mind. Thereafter, complete cessation is attained when the mind-stream continuously ceases. After seven days, the cultivator emerges from this samadhi, and realizes for a moment the fruit of non-returner if he is a non-returner, or an arhat of fruition if he is an arhat. Then the bhavanga-citta arises. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.10/4/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.