The Process of Dharma Mind

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Lesson 2

PUBLIC MIND (Pañcadvāracittavīthi)

" Beings there is now the womb " 
In  c oi five aggregates, due to karma compel artifact, which beings possess some material by forming now, now called color ( kammaja rupa ). In that group of kamma, some have the power to capture the five tranquility scenes (form, smell, smell, taste and touch) to help the mind arise, and the five types of kamma which do this are called the five senses: eyes, ears , nose, tongue and body (is a creature, an object, an object, an object and a body). 
Each neurotic form captures only one corresponding scene and acts as the shelter for the corresponding kind of mind (such as the mental eye that only recognizes the scene and makes shelter for the consciousness, the atria only receive the scene and make shelter. for the atrium, likewise for male, physical and mental nerves).
When the neurotic rupture captures the ceiling and takes it to the inside, the neurotic rupa becomes the subject ( dvāra ), when the mind arises on any refuge, what is called rupa ( vatthu) . 
The activity of the mind goes through the five disciplines (label, atrium, billion, and mind), collectively called the mind-door of the mind-door. 
When presented in the animation of nomenclature ( namavithi ), his teacher Professor Anuruddha (author of Abhidhammatthasangaha - win approach set weak argument) mentions two times ( kāla ) is  peacetime  renovation ( pavattikala ) and  time Birth  ( paṭisandhikāla ), between these two periods is  near death  (upamaraṇakāla) .
First, present the mind of the mind  during the day . 
LOCATION OF THE MOMENT OF THE NORTHERN TIME 
I. DEFINITIONS. 
First talk about  time  (kāla ) ie time, usually three times is the past ( atītākāla ), the future time ( anāgatakāla ) and the present time ( paccupannākāla ). 
But according to the supreme Dharma, the  time  is defined as the life of a being, that is, to refer to the life of those beings. 
The unit is extremely small without a comparable example, called the na-na ( khaṇa ), when the first moment arises for a new life, known as the time of birth. ( paṭisandhikāla khaṇa) or also known as the bhana -na ( jātikhaṇa ), the last bhavanga ends one life, called the na-moment ( maraṇakālakhaṇa ) or the close-door Prince (maraṇakhaṇa). From the next second-na after the birth -na until the na-na before suicide-na, called  the day of peace  ( pavattikāla) . 
It should be noted that the moment is the unit of life of a mind, a mind that arises and passes away in a very short time, that time is called the na-na ( khaṇa ). 
Each close-na is divided into three close-na ( cūlakkhaṇa ) equal, called  uppādakhaṇa (sub-na-na-na),  ṭhitikhaṇa  (na-na) and  bhaṇgakhaṇa (kill-na-kill), the idea refers to the three periods of birth - Head - Kill of the mind are equal. 
The mind of the five-day mind-door is the process of the mind's movement through the five disciplines in the normal time. 
II. DATA OF CENTER HIGHWAY Mon 
1. The five-door delivery route. 
The mind-door of the mind-door is common when the mind accepts the year of the year as a scene, in fact  "in one moment only one mind arises and in a moment the mind only recognizes one scene" . 
That is, at the same time there cannot be two cittas arising, nor can there be a mindful field at the same time knowing two scenes. 
A clearer analysis is that all five mental states receive the year of the year as a scene, that is:
Revealing the eye-catching vision to take the scene 
The aphrodisiac received a silent scene. 
Highway billion received the smell. 
Reveal the subject to take the scene. 
Exhilarating subjects take the scene.And the five pairs of consciousness arise according to the corresponding path, the mind in addition is uncertain. 
The eye-door route has four human beings:
Cakkhupasāda : Essential label (also called nerve or eyeball). 
Rūpāramaṇa : there is a specific scene in front of you. 
Āloka:  There is enough light needed. 
Manasikara : there is attention to the scene.The four-way pathway has four human beings:
Sotapasāda : Atrium (also called atrial nerve). 
Saddārammaṇa : There is a clear sight. 
Ākāsa:  There is a gap, ie no sound insulation. 
Manasikara : There is attention to silence.The ratio of the subject with four human beings is:
Ghānapasāda : Tinh billion (also known as the male nerve). 
Gandhārammaṇa : There is a scene of smell present. 
Vya : there must be the movement of the wind. 
Manasikara : There must be attention to the smell.There are four human beings in this path:
Jhāpasāda : Pure (also called nerve damage). 
Rasārammaṇa : There is a scene showing 
Āpo:  There must be water to absorb the taste. 
Manasikara : There must be attention.The body of the subject has four causes:
Kāyapasāda : Body (also known as mental nerve). 
Phohabbārammaṇa : There must be a situation (hot, cold, soft, smooth ...) 
Pathavī : There is solid ( thadda ) of the earth. 
Manasikāra : there is an incident to the scene.Thus, exposing the five senses being born by 20 causes, it should also be noted that: 4 human beings revealed the main eye-door are 4 human-consciousness-consciousness, 4 human beings who are exposed to the eye-door are the four human-consciousness-consciousnesses…. The reason is called the mind of the mind-door because the five-year-minded consciousness basically makes the mind reveal the five sense of mind for the five naked scenes. 
2. The scene of exposing the five subjects. 
Of course, for the mind of the five doorways, the year of the year is the scene, but depending on the power of the human mind, the scene is different. 
According to the Super-Law of the  chavisayappavatti  (the act of six scenes), the scene of exposing the five senses with three or four types is dependent on the human being.
- When the four beings have the corresponding strength, the scene has a great power, called a very big scene ( atimahantārammaṇa ). 
- If one of the four human beings is born weak, called the big scene ( mahantārammaṇa ). 
- If there are many weak supporters, this scene is called a small scene ( parittārammaṇa ). 
- If all four are in weak condition, this scene is called a very small scene ( atiparittārammaṇa ).In these four types of scenes, mainly the  scene is very big and the scene is big , because these two scenes are born of the javanacitta . 
It is these energetic minds that create good karma or unwholesome karma and save the seed ( bīja ) for fruit in the future. 
Customer Center in the five disciplines  is merely the mind of sex  ( kāmavacaracitta ), so the mind which is the main force of the sex world includes: 8 cittas, 2 cittas, 2 mental states (collectively referred to as 12 akusala cittas). , 8 the mind of the sex education, 8 the mind of the Human being (or the mind of the element), the sex and the mind of birth, a total of 29 cittas (the mind of the Arahant is the mind of the Arhat).
And in the 29 minds of the Power of Sex, except for the eight minds of the Mind and the Mind of Life, the other 20 minds and minds save the element of the race to create the vipākacitta . This is the general paradigm of Ngu (the common name for the five scenes). 
Next is the nature of the five scenes. 
Each scene has two types: Good and Bad, depending on the good level - bad, is divided into four categories as follows:  Very good scene  ( atiṭṭhārammaṇa),  good scene  ( iṭṭhārammaṇa) , bad scene and very bad scene (these two scenes) ) collectively referred to as the  scene of Dissatisfaction  ( aniṭṭhārammaṇa ). 
These three types of scenes multiplied by two major (very large - large) scenes into six scenes.
If the width is multiplied by three (adding a small scene) to 9 scenes, the "very small" scene is too small to show the Good or the Bad, so it is called an outlier. 
Dictionary  Visayappavatti  is the evolution of the situation,  visaya  here means ā rammana  (sight). 
The explanatory texts that define this noun are: 
Visayānaṃ dvāresu:  " The discovery of the preceding scene"  : 
Visayesu ca cittānaṃ pavatti : " The arising of the mind before the scene (is) discovered" . 
Here use the first meaning.
Why is the bad scene and the bad scene gathering as one? Because for good scenes or very good scenes, there arises the kusala vipākacitta, but if the scene is very good, it can initiate the mind. Discharge of unwholesome results, so it is the same as one. 
In the Map ( visayappavatti ) the progress of the mind according to the model: The scene is very large, the scene is big, the scene is small and the scene is very small. 
3. The amount of mind exposes the subject of the day of peace. 
Based on the map ( visayappatti ), there are 75 roads starting up through five subjects, the calculation is as follows:
Very big scene: 1 highway, 7 kinds of guests. 
Big scene: 2 roads, 6 types of guests. 
Small scene: 6 highway, there are 5 types of guests. 
The scene is very small: 6 highway, there is no visitor's mind, only the mind is shaken. 
Total: there are 15 routes with 5 subjects to 75 roads.If he goes on the mind-na to arise in the mind, there are 100 paths as follows:
Very big scene: 3 highways 
Big scene: 4 roads 
Small scene: 6 lanes 
Very small scene: 7 roads 
Total: 20 roads multiplied by five subjects to 100 roads. (see later).
The mind- door said according to the subject , it is called exposing the eye-door ( cakkhudvāravīthi ), the auroral path ( sotadvāravīthi ) ... The mind- door ( manodvāravīthi). If called according to the formula , the name is revealed to be consciousness ( cakkhuviññāṇavīthi ), exposing the consciousness (sotaviññāṇavīthi) ... Highway consciousness ( manoviññāṇavīthi ).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.