There are three types, Called seeing, focusing, and action, O n the same level as supreme.. They’re entering the first result... Those who are entering a result Abide in it on the sixtee
Trang 16 Those with two distances N ot the
Insatiable, dissatisfied
To crave for more is insatiable;
To want what is not had, dissatisfied
7 The opposite is their antidote
These two are in three realms or stainless Nongreed, the noble family
O f these, three are content by nature
8 The three teach conduct; the last, action
As anti for the arising o f craving
To quell desire for things one grasps
As mine or me, for a time, forever
9 O ne enters that through the repulsive
A nd mindfulness o f in, out breath,
For those with excess desire or thoughts The skeleton for all desirous
10 At first imagine bones that spread
As far as the sea, then narrow down The trained discard bones from the foot
To half the skull Perfect attention
11 H olding the m ind between the eyebrows
Repulsive is nongreed It s on
Ten levels, focusing on the
Appearance o f Desire By humans
12 The mindfulness o f breath is full knowing
It’s on five levels; its sphere is wind Desire realm Outsiders do not
Six types are counting and so forth
13 In and out breath, on those o f the body,
Called beings, are not appropriated They arise from a compatible cause
A nd are not observed by lower m ind
Trang 214 After accomplishing tranquility
Meditate on the founds o f mindfulness
By examining two characteristics
O f body, feeling, m ind, and dharmas
15 Full knowing from listening, et cetera
The others from connection, focus
The order is as they arise,
Four antis for the erroneous
16 It is the foundation o f dharmas
That focuses on them combined
They view them as imperm anent,
And suffering, empty, and selfless
17 The warm th arises out o f that
It has the four truths as its sphere
W ith sixteen aspects O u t o f warm th
Comes peak, which is like that as well
18 Through dharma, they both aim at aspects,
Develop through the others, too
From that, forbearance Two like that
Dharmas develops all of them
19 The object o f the great is suffering
O f Desire realm It is one m om ent
So is supreme dharma They are all
Five aggregates, w ithout attainments
20 The four precursors to realization
M ust be produced by meditation
O n N ot Unable, special, and
The dhyanas Two below, perhaps
21 Support o f Desire realm, and women
Gain supreme dharm a on both supports
The nobles forfeit them when leaving
A level; nonnobles at death
Trang 322 The first two by regressing, too.
The actual sees truth in this
If one regresses, gained anew
Both forfeitures are nonpossession
23 W hen peak is gained, roots can’t be severed;
Forbearance goes not to low realms Two can withdraw from the learners’ family
A nd become buddhas Others, third
24 The Teacher and rhino, all on one
Seat and dhyan’s end until awakening Before that, the precursor to freedom
The swiftest in three lives are freed
23 From listening and contemplation,
Three karmas are propelled by humans From the supreme o f worldly dharmas
Comes undefiled dharm a forbearance
26 O f suffering o f Desire, from which
Arises dharm a knowing of
Just that itself And likewise for
The rest o f suffering arises
The subsequent forbearance, knowing
Three other truths are like that, too
27 Thus clear realization o f the truths
Is sixteen minds There are three types, Called seeing, focusing, and action,
O n the same level as supreme
28 Respectively, forbearance, knowing are
Paths o f no obstacles and liberation From seeing the unseen, fifteen
M om ents of these are the path o f seeing
29 D uring these, sharp and dull faculties
Are followers o f faith and dharma
They’re entering the first result
Trang 430 O r up to five have been destroyed.
The second, till the ninth’s extinguished
O ne who is detached from Desire
O r higher is entering the third
31 Those who are entering a result
Abide in it on the sixteenth
Sharp and dull faculties are then
Convinced through faith, attained through seeing
32 To gain a result is not to gain
The path o f higher progress Thus
Those dwelling in result, not striving
To improve it, are not enterers
33 Each level has nine kinds o f faults,
Likewise nine qualities, because
The lesser and so forth o f lesser,
Middle, and great are separate
34 Those dwelling in result w ithout discarding any
Through meditation, at most seven times
Those freed from three or four, with two or three
More lives, from family to family
35 If they have conquered up to five,
They’re also entering the second,
A nd when the sixth set is extinguished,
At that time, they are a once-returner
36 W hen they have extinguished seven or eight
Classes o f faults, one life, one obstacle
They also are entering the third
W hen ninth has perished, nonreturner
37 They pass into nirvana in between,
O n birth, with effort, w ithout effort, or
They’re bound for higher If they alternate
The dhyanas, they are bound for Below None
Trang 538 They leap, half leap, or die in all
The realms, and others go to the Peak Four other types are bound for Formless Another transcends sorrow here
39 Dividing the three in three more,
N ine bound for Form can be explained, Distinguished by their different
Karma, afflictions, faculties
40 W ithout dividing those bound higher,
There are seven holy wanderers,
They act on holy, not unholy;
They go w ithout return, so holy
41 Nobles who in Desire transform
Their lives don’t go to other realms
Both they and those born higher do not Regress or refine faculties
42 They alternate the fourth dhyan first,
Achieved by alternating m om ents
In order to take birth and dwell,
Also from fear o f the afflictions
43 Because there are five types o f that,
O nly five births in pure abodes
N onreturners who have gained cessation Are called made manifest by body
44 They are entering arhat until
The Peak’s eighth blockage is extinguished,
A nd on ninth’s path o f no obstacles
That is the vajra-like samadhi
45 Attaining its extinction and
Knowing thereof, nonlearner arhat Transworldly brings detachm ent from
The Peak Two kinds detach from others