Lesson 7
PHYSICAL DISSOLUTION OF MORNING TIME
1 - RELATIONSHIP BETWEEN ANIMAL AND MIND: VARIETY
( vatthu ) is the residence of the consciousness ( viññāṇa ), the double year resides in the five objects accordingly (the label of consciousness resides in the creature's label, the atrial consciousness resides in the object ...) , and Italy ( hadayavatthu ) is the residence of Consciousness.
The five objects are clearly located, not only in Italy, but there is no clear agreement. According to the commentators like Anuruddha, the idea of the object is that some blood in the depths of the heart, so the object named hadayavatthu ( hadaya : means heart). This position is called a latent blood that contains a number of blood in it, this blood is very small and also circulates, then there is another blood filling. According to scientists, identity is the brain.
The Buddha did not clearly identify the character of the object, he only taught that: " Yaṃ rūpaṃ nissayaṃ ... the noble mind, what color is the mind".
In Aung's version of the essay, it is stated : " The Buddha did not say anything about this point, he did not assert the idea of the object which is the heart or the brain. The Dhammasaṅgani (Dharma), the word hadayavattu deliberately did not use it, in the Patthana (University of origin), instead hadayavatthu as excellent Italian plants, Buddha taught simply as " Yam rūpain nissāya ". But even sharpens the heart or brain, there arises the following problem: The location The professor said: "
When the scene is like a scene, for example, through the label, then the tangible line vibrates immediately, " but it is clear that the object ( hadayavattu ) and the eye-mark ( cakhupasāda ) are not close to each other, even there are beings like Heavenly Rāhu is from the eye to the heart a distance of thousands of kilometers, so how is it possible to have such consistency? Indeed, when the scene is clearly visible in the mind of the object, immediately the organic part is immediately shaken. mind that organic section called bhavangacalana (organic component vibration). He Buddhaghosa wrote in Atthasalini as follows:
"Ekekaṃ ārammaṇaṃ dvāresu āpātamāgacchati, rūpārammaṇaṃ hi cakkhupasādaṃ ghaṭṭetvā taṃ khaṇaññeva manodvāre āpātamāgacchati, bhavaṅgacalanassa paccayo hotīti attho".
"When a scene is clear in the subject, as the scene clearly appears in the eye-door, vibrating the moments in the mind-door, due to this apparent clarity, it is called the" Shakyness ".
Although the position between the object and the label is far from each other, but they and the flow of the true part of the dharma ( sabhāvadhamma ) are intimately correlated, these three dharmas have the same origin as the custom of birth and creation, such as the flower fragrance. , the color of flowers and petals are due to flowers. The organic mind that is wavered by the scenery in the eye is obvious.
They use two-way images to illustrate this problem as follows:
On the table, there are two lines of sugar placed far away, one with flies, the other is not, when touching the sugar with no flies, flies in the other member panic. Flies are like tangible lines, flies with sugar like colors of animals, sugar flies without flies such as wrestling labels, fingers touching sugar tablets (without flies) as if the sight is clearly visible on the label.
And this is the sentence that Pāli proves, from Saccasaṅkhepa- atthakatha :
Aññanissitaṃ kampanaṃ.
Ekābandhena hotīti.
Sakkharo pamaya vade".
Birth support for the main label is 49 groups of labels in the Head stage (ṭ hitipatta ), so that it is easy to understand that we identify the 49 labels of the material, taking the milestone as the Mind of the Five Paths ( pañcadvāravajjanacitta ) (because of the rebirth-consciousness. follow the direction of the five disciplines.
As said, "materiality has a life longer than the nomenclature 17 times", that is, the life of rupa is 51-na.
In accordance with the law of rupa, each nun-na has a group born on a group to lose the average number of 51 cohorts. We can understand this through the following example: Having a product factory, the product created will fall on the runway, the 51-meter-long runway, the first product (birth control) falls on the runway, followed by the second product falling on the runway will push the first product forward, the second product is na birth, the first product is the first cylindrical na-na. Just like that until the first product reached the 51st position, when the 52nd product appeared, the first product was dropped from the runway (alluded to), then there was always on the runway. 51 products, when a new product appeared, immediately had a product that fell off the runway and the runway was 51 products.
The scenery and the colors of the eye are all colors, so they have the same life expectancy at the same time. And so they have three opposite ways:
- The neurotransmitters with the same scene, called majjhimāyukacakkhupasāda , so for very large scenes, these two kinds of rupas must be born into the samsara of the mind. HPVQ. For large scenes, they must be born into the first HPVQ bastard. - The neurotic rupa which kills after the sight , is called Amandāyukacakkhupasāda
, so for a very big scene or a big scene, this neurophilic rupture is born at least 1 second closer to the scene, ie the earliest born must also be on the first HPVQ Head, the slowest. It is on the killing of the mind-door of the mind-door, and the suicide-na-birth of the eye-consciousness, that this moment becomes the first cylindrical-naive observation that will support the consciousness of consciousness.
- Identity neurons kill before the scene, called Mandāyukacakkhupasāda , so for a very large scene or a big scene, this neurophilic rupa is born before the sight of at least 1 na-na, ie the slowest birth must also be from kill-na-kill of the mind before the HPVQ mind-na, the earliest is to kill-kill of the mind of the 17th part from the watch-na direction of the previous subject (see chart). Summary:
For any route, first find Majjhimāyukacakkhupasāda. This neurophysiological identity is always born with the sight of the first HPVQ-na (no difference). Nervous rupa What is born after the scene A sharp , na-na, that is Amandāyukacakkhupasāda. Nervous colors Label which is born before a scene of 1-na-na, it is Mandāyukacakkhupasāda. What kind of eye-consciousness colors are born with the eye-consciousness, not to mention the rupa which supports the eye-consciousness. Before the awakening of consciousness is directed to the five disciplines, so we take the mind of the five disciplines as a milestone to find the mentality of the mentality and help the eye.
Three types of neurotic colors labeled Majjhimāyuka - Amandāyuka - Mandāyuka can all support birth consciousness. And the total number of these three types of neurons is 49,
from the milestone Direction of the five subjects before returning to the 15-year-olds with the mind-door of the Five-sense-Minds into 16 great moments (3 x 16) = 48 cottages) and a lingual neurophysical rupa which resides in the citta of the previous organic mind (see figure), thus a total of 49 groups of labels in the Head stage, called ṭhitipattacakkhupasāda. We state two types of sympathetic neurophysiological diagrams according to Vatthupurejātapaccaya ( Precursor money) as typical. The first is the neurochromatic diagram that supports the eye-consciousness in the very big scene . GRAPHIC OF VERY LARGE WARNING ( atimahantārammaṇavīthi )
The Staggered Period ( ṭhitipatta) of the neurotic rupa consists of 49 nephrons .
Figure 1
Big scene has 2 HPVQ. See Figure 2 - The Staggering Stage of the neurotic form:
- Amandāyukacakkhupasāda has 11 colors of characters, calculated from the HPVQ's moments to the killing-mind of the Mind-door.
- Majjhimāyukacakkhupasāda has 1. A total of 49 mental neurons in the Head stage ( ṭhitipatta ).
a) The nature of the scene.
The scene has two types: good scenes ( iṭṭhārammaṇa ) and bad scenes ( aniṭṭhārammaṇa).
Depending on the level of good or bad, the scene is divided into four categories: extremely good scenes, good scenes, bad scenes and very bad scenes.
To determine whether good or bad scenes must be based on five factors:
1 / - Ordinary people .This is the typical class of people, the first factor to identify good or bad.
The high-level people or people often have deep consideration, no matter how much the scene is shaken, or suppresses the environment or is not affected by the scene. Only common people (majjhima puggala) have "biased feelings" for the cognitive scene.
Ordinary people tend to be more emotional than rational, "like it is good, don't like to say bad", white is "virgin" of this person, but is "mourning" for others , multicolored clothes will be beautiful for those who love but frighten with those who don't like it. Quiet scenes are suitable for introverted people, but scary for eager souls ... Therefore, the person enjoying the scene is an indispensable condition in judging good or bad scenes.
Ie for good or very good scene (according to the nature), the result of the result of being born up in the first year of good results, Following good results, Observing good results.
On the contrary, the bad or the bad scene, the mind of the unwholesome result is born up in the order of five unwholesome results, Following the result of akusala, Observing the result of akusala.
We cannot rely on the force to determine whether it is good or bad, there are many cases where the force of the scene is inadequate, the scene is good but the force is unwholesome, like a pagan who sees the Blessed One with 32 beauty, he received that noble image of respect by the goodness of goodness, but the force was the center of the field for example.
Sometimes bad or extremely bad scenes, but the strength is good, as the Male monks practice meditation, the corpse is deadly, but the strength is the good and the good and the good life when there is a seal. General (nimitta). Therefore, we have to rely on the mind of heterosexuals to identify good or bad scenes according to the true nature of law (sabhāvadhamma).
The same scene, for this subject it is good but becomes obnoxious to the other subject, such as locality, when applied to the Bodhisattva, we can feel lost, quite smooth (warm and soft and soft ), but for the eyes or nose it is disgusting.
Thus, it is clear that the mind-body is good, with the label or male subject being bad.
Or a beautiful stone pattern with eyes, but when it touches the body painfully, it becomes bad.
Therefore, the subject also contributes to the identification of the scene.
Or suppose, the person who has the beauty of a beautiful woman, but she always exudes a bad smell ...
So we have to pay attention to the contradictory aspect of the object to identify good or bad scenes.
The wind is a gentle friend in the middle of the summer noon and becomes a cruel man in a cold winter night ...
So if you want to identify good or bad scenes, you have to pay attention to when they appear.
b) Correlation between scene and mind.
In this case, it is not clear which mind of the scene arises first.
Normally when it comes to the evolution of v lộthi-cittas at this time, one must remember: "Each mind knows only one scene at a time" , at the same time " in each moment there is only one mind ". With a scene, a mind exposing the eye-door cannot fully recognize that scene, the full details (such as details of a photo, for example) require a lot of continuity of mind-door to each other to undertake.
Seeing the whole is a highway, recognizing every detail, every contour, dark colors ... due to many different mind-exposing cittas arising (though it is only a basic eye-door). But because the speed of the mind is so fast, I thought: "Just a simple look is to capture an image first . " In the five-sex environment stated, depending on his sexual desire (hobby) for which scene is strong, he will receive that scene first, if he has a taste for the scenery, the scene will call first, biased to sound, the scene is inviting, like the scene will immediately pay attention to the taste, love the fragrance, the smell of welcome, need to be at peace, the seat or seat is attractive to y immediately.
The venerable mind that adapts to that striking sight will first arise, after which the other vistas continue to follow.
If the person is a person who has no special interest, the most striking scene in the five scenes at the scene will grab him, like a loud noise, a colorful petal, an intense scent. ..
In a nutshell, the problem of changing the mind-center in the five-sex environment depends on the individual's passion for the scene more or less, or because the impact of the scene is strong or weak.
The rupa and the rupa which give birth to the eye-consciousness, why the mind of the five-door-consciousness is born first?
The scene is clear where the label has the power to cut the scene, making the mind of the mind impossible to arise. However, the influence of the partiality of the flow of the next being is still ( anantarapaccaya ) because of the part of the Italian right, so the mind which is born remains in the mind.
The scene is reflected in the element, but in Italy it is only a reflection of the scene that exists in the label, but the opening label is not opened yet, so this mind must be at the color of the object towards the eye-door of the eye. At the same time, it is also in charge of opening the highway label, so this mind is also named manasikāracittavīthi (act into the mind).
This mind is capable of turning towards all five disciplines, hence the name pañcadvāravajjanacitta (the mind of the five doors of mind). One more thing, the mind is directed toward the door of the eye-door, which is due to the attraction of the scene that triggers the part of the line-ending. At the mind-door moment, the landscape acts again and again with the power of the right eye (the 25th sub-period of the period) and so the consciousness arises in the eye.
There is the following example to illustrate this problem: a person standing in the house, having an outside noise, he turns his eyes to that side, sees you waving, he walks out to you. The person standing in the house, such as the tangible part, the house is like the Italian character, the sound such as the part of the trembling is activated, bringing the eyes to that side, such as the mind of the five doors, the friend is like the scene, waving the wallet as affected by the right eye, step outside and continue to look like the consciousness arising at the eye.
On the other hand, although the scenery, the light and the eyes have full power, the consciousness is still hindered ( palibodha ), so it cannot be born yet, that is:
Do things.
The conscious consciousness is only born in the eyes of the eye and is only responsible for the humble task of being alone, the remaining mind processing the landscape lies in the object of the character, between the object and the object, far away, leaving the label The birth of the animal must have a "bridge". Like the flame of a burning lamp, a piece of paper above, so that the tip of the lamp appears on the piece of paper, there must be heat from the flame of the lamp that accumulates in the piece of paper, the heat is the "bridge" between the two flames , it is the mind and the mind-door is the bridge between the mind and the mind.
Do subject.
Although the scenery is clear, but the "entrance" is closed, it is necessary to open the door to receive the scenery, arising the mind. Taking charge of this role, in addition to the mind of the five doors (with respect to enlightenment), there is no other mind, so it must be born first in the heart of the mind.
There is the following example: The room has a beautiful picture, but the room is closed, a group of 7 people comes, the first one opens the door, the second one quickly walks into the room, the other five stand by outside, watching the picture.
The first one is like the Mind of the Five-sense, the second is like the eye-consciousness, the other five are like the five types of mind-consciousness that arise next to the eye-consciousness, the room is like the label of the object, the outer position is like the material of the mind. , picture is like a scene.
Due to human life.
Three human beings: the sight, the eye and the light have, but the manasikara (attention to the scene) is not yet clear, so the eye-consciousness is not able to arise. In 4 humanitarian births, the manasikāra (the intention) is mainly because it is the type of nama which corresponds to the conscious consciousness.
The intention is nomenclature, want to get the idea must start from the name of the law, such as those who want to have precious wood to find in the forest, want to have beautiful jewelry to go to the jeweler shop.
According to the law: the mind which gives birth first will support the mind that is born after Anantarapaccaya , thus, the intention to give birth to the eye consciousness is the Mind in the mind before the mind-consciousness. The scene that vibrates the part is due to the power of the right eye, but the manasikāra in the end of the line is still black, not yet strong enough to give birth to the consciousness, the right to continue to influence the next mind (immediate Direction of the five subjects, then the Italy where the Mind Orientation has enough power to give birth to the label. On the other hand, the Mindfulness of the Five-Minded Path is directed towards the eye-seeing, so it is easier to give birth to this being than the mind-blowing part.
In short, the mind-minded direction of the five doors of consciousness must be born before the eye-consciousness is because:
- Due to the need to open the highway label to give birth to the mind of the mind-door (this part must be done first).
- When this mind is directed toward the eye-door, the will has enough power to help the consciousness of consciousness arise easily.
Education and vipākacitta for the scene of the five realities ( sabhāvapañcārammaṇa ) have a fixed process of:
- For real-world scenes, which are relatively good, they are also the goodness and compassion of the precepts as above, but all are longevity.
- For the real nature of the immortality ( sabhāvaniṭṭhārammaṇa ), the Five Consciousness, Continuing, Observing and Na-scenes are all kusala vipākacitta .
As for the javanacitta, the Teachers of the Church say: "They arise indefinitely ". There are three types of sexual force: the unwholesome force, the good force and the good force ( kriyājavanacitta). Only the force of Hanh of the Arhats arises in a certain pattern, for they have attained fullness of mindfulness ( satisampajaññā ), they have been practicing the mind to be pure, no longer under sight. good or bad disturbs the mind. For example, a good horse has skillful training, a smooth green path with velvet grass or rough and rough stone, also does not cause obstacles to the wind horse. The Arhat when receiving a good scene, the happy force of the happy family (
somanassasahagata kriyājavana citta ) arises , if you receive a good scene or an unwholesome scene, then the force of Hanh's discharge ( upekkhāsahagata kriyājavana citta ) arises . This is a fixed rule that embodies the happy force of the Holy Saint.
From this pattern, we deduce the smile of the Arhat.
The smile of the Holy God The pirate of
the Buddha or Arhat when seeing a bad scene like the Buddha sees the scene of Suppabuddha king will be withdrawn after 7 days, or Mogallāna (Section of Lien Lien) sees the hungry ghost at Gijjhakūṭa mountain ( Ky Leaps and Feet) You can still smile. Is it true that they used Hanh's strength to record the ugly and ugly images above?
In fact, when they saw the unfortunate scene, they started Hanh's life force and spent hundreds of thousands of such paths, after which they considered the karma that has been practiced by the hungry ghosts. discharge life with hundreds of thousands of shops.
Next he contemplated his absolute peace of mind, no longer subject to the law of birth and death, dominated by Upper Dharma Tanh, which has been attentive, hundreds of thousands of contemplation is also Hanh's life force. . When you realize that the Upper Dharma has been full, they are happy to smile, then the new force is happy.
Because the speed of mind being destroyed so quickly, the mind revealed the hungry ghost scene, the mind exposes the vocation of the hungry ghost, the mind exposes the state of peacefulness and knows the scene of the Dharma of the tail-like nature that arises continuously. Therefore, there is a mistake that the Thanh Lau Saint admits to the unfortunate situation of Dong Hanh.
The scene of the Dharma is a very good scene that only arises Dong Hanh's happy life, from which arises the smile of the Unincorporated Saint, and the ghost scenes ... are caused by the force of Hanh and his behavior.
Dong force good, how unwholesome force is uncertain?
For the contingent, the good force and the unwholesome force are uncertain.
There are many cases where the scene is very good or good, but the force is not good, as someone who sees others organize the Great Testament, begetting the mind of discontent (the king's great minister) Pasenadi is not happy to see the King holding the Unrivaled Great Testament, or seeing the beautiful and beautiful castle giving birth to the unwholesome mind, such as Prince Ajātasattu (A soap World) who wants to usurp the castle of Jotika . On the contrary, when you see a bad scene that arises a kusala citta, such as seeing a poor beggar, a body full of compassion, arousing compassion ... In general, regardless of whether the scene is good or bad, if you start up in a bad mood. good is due to the incapacity ( ayoni so manasikāra ), also kicked up the force of good, because of the good work ( yoni so manasikāra
), the mind of predestination is mainly in this period, ie right into the mind-na Guessing, if it works well, then the force will be born, if it is not good, then the force of real goodness will arise. .
The idea is cleverly obtained by the practice of mindfulness - awakening ( satisampajaññā), and the work is not good because often close to the French crazy island ( vipallāsa dhamma ).
The mind of predestination in the enlightenment is the mind of the mind ( manodvāravajjana citta ). Because of opening the door for the force to arise, the mind of the mind-door is also called manasikārajavanavīthi (the intention to become a force).
Predictive mind for the same force as the chef for the boss, if he arranges good food (clever work), the owner will use useful food (good force), if he arranges The type of harmful object (the unkind intention), the owner who uses the real object will become sick (unwholesome force) and the owner will only use the real thing arranged by him (referring to the mind of force only arises when the mind Focuses on the previous subject.
3- RELATIONSHIP BETWEEN POLICE AND THOSE.
According to the idea of No-self, the mind of the mind ( cetanācetasika ) is the creator, the mind of Tho ( vedanācetasika ) is the beneficiary.
Although it does not correspond to the past scene, it is good or unwholesome, but the scene here is the role of Tho ( vedanā ).
For very good scenes, arises the life ( somanassavedanā ) (whether the force is good or unwholesome).
For good or bad scenes, arising discharge life ( upekkhāvadanā ) (whether the force is good or unwholesome).
For the extreme scene arises the life ( domanassavedanā ).
The way to receive the object of life is thus called the corresponding scene through the aspect of Life.
And the incompatibility for the scene in terms of life is:
- For good or bad scenes instead of discharging life, it is joy.
- For bad scenes instead of favoring life expectancy or longevity.
French crazy is the basis of the realization of mindlessness , mindfulness ( satisampajaññā), which is the basis of the arising of kusala cittas, because of that, life is also good or unwholesome.
The crazy idea of oppressing the mind ( ñā choa ) supports the ant ( diṭṭhi ) strong, the crazy ant contrasting with the mind, helping the mind to be strong and strong, these three dharma help Ai ( taṅhā ) and Si ( moha ) arise.
In 3 crazy French island, Chiang crazy island has a great influence on real life.
1 / -
Life is unwholesome for the scene, There are 10 cases of life do not correspond to the scene as follows: 5 cases by French crazy (vipallāsa dhamma), 3 cases by Si, 1 by Man (māna), 1 do The yard.
Five cases of legal evils:
b) Due to the crazy island ( vipallāsadhamma) governed start up discharge real good against the very good scene, as in the case of Buddhist followers, not interested in the elite of Buddhist studies such as learning Super Ly, Minh Minh. They think it is vague, vague, not practical, so distracted in learning and practice.
When encountering these scenes, they initiate a calm, calm mind, or a kind of mind that is skeptical, or deluded. And they enjoy being passionate about running outside.
For good scene. c) Due to the crazy island dominance, start up joyful realms for good scenes, like gluttonous people are hungry, encountering relatively good food, he was happy to face.
For very bad scenes .d) Due to the crazy island dominance, start up the real good life with a very bad scene, like rejoicing at the enemy's bloody corpse, or amused by the grisly grisly scene of sinners being executed.
e) Due to the crazy island dominance, starting up discharging life in a bad scene, as the executioner clumsily choked the head of death, or the monk casually killed the dead.
Three cases due to Si:
g) Because Si acts up and discharges the unwholesome life for a very good scene, like someone who has never seen precious jewels, accidentally met the pearl for a beautiful pebble, born a kind of gentle mind, he picked it up play house.
h) Do Si only governs start up or discharge life without good or bad scenes or scenes that are relatively bad, as in the case of a kid playing with him, or because he does not know the bandits, he casually joins them.
A case by Man:
A case by the Yard:
Regardless of the scene, the good life arises always based on mindfulness - awareness. There are three cases as follows:
b) Because Tin (saddhā) intensifies or recites - the feeling of consciousness arises in good feeling in the scene is relatively good. As a person who is rich in faith, sees the monks, relates to the Buddha and the ancient monks, developed joy and joy, or rejoiced with others' pilots.
c) Do Niem - the feeling of consciousness arises in good or bad life or in front of a very bad scene. As the Male monk of the Order on the subject of THI THI, will be happy to meet the dead body or casually observe the dead body.
The mind of the mind belongs to the vipākacitta , they must arise corresponding to the real essence ( sabhārammaṇa ), ie:
- Good scene, Na scene is the result of good and peaceful life.
- Immortal scene, Na scene is the mind of any goodness and discharge.
- Good scenes and unsatisfactory scenes have a strong heart and soul, there will be no Na scene, and the mind of Na discharge will have a mind when the mind will discharge, or enjoy.
- A good scene, a mind of Na scene is one of the five vipākacittas of life.
- The scene of aesthetics, the mind of the mind is the mind Observing the unwholesome life.
The vipākacitta is the result of akusala vipākacitta or akusala kamma, kusala vipākacitta always receives a good scene, whereas akusala vipākacitta always receives a bad scene. This is the law of karma ( kamavipākaniyāma ).
When the scene is very good, even if there is a strong heart to take part in joy and joy, the mind is still one of the five kusala vipākacittas. In this moment, the good or unwholesome nature of the force does not affect the mind of the Na-scene, the mind of the Na-scene is only affected by the dominant force.
Similar to the good scene, even if the mind is unwholesome, it is good or sad, or the mind is good and good, the mind is still one of the five positive effects.
For extreme bad or bad scenes, even if there is good force and good life, Na mind is still a mind of observing the discharge of akusala. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.30/12/2018.
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