The Process of Dharma Mind

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NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA.

Bow reverently bowed to the Buddha, The First Respect for the Chief Justice

-ooOoo-

CHAPTER I 

Lesson 1

TAM LAM (Cittavīthi).

I. INTRODUCTION 
The Buddha established the framework of the Buddha's religion with three pieces of the precept net   -  Dinh-Dieu , the teachers of the preceptor taught:  "The whole Dharma of the Buddha has eight thousand four aggregates (dhammakkhandha), like eight. I want four thousand nets in the hammock, but there is no net that looks like any net. " 
That is, each dharma aggregation has similarities, and at the same time there is a difference and all of them are closely linked. 
This is a specific point in the Dharma of the Tathagata. 
The Vinaya states clearly about  Gender and Tibetan Sutra, most of which are about  Định and Tibany, which reveal the Wisdom part  . 
The commentary of A Bhikkhu (Abhidhamma ) mostly presents the  dharma  ( paramatthadhamma ), also known as the  supreme Dharma . 
The entire Super-Justice is gathered into six sets of continents, namely:
Father vatthu  (six things) 
Father dvāra  (six subjects) 
Father ārammaṇa  (six scenes) 
Father viññāṇa  (six consciousness) 
Father vīthi  (six processes, or six activities) 
Father visayappavatti  (six movements of the scene).It is because of the presence of Animals, Monks and Scenes. Objects - subjects - scenes are three dharma plays an important role for  Thuc  in the realm of the five aggregates ( pañcakkhandha ), especially the four aggregates ( catutthakkhandha)  , there are only  scenes  and  subjects  . 
The six forms are: consciousness, consciousness, consciousness, consciousness, consciousness and consciousness. 
Six things: artifacts, objects, objects, objects, bodies and objects. 
The six disciplines are: eye-door, mind-door, mind-door, subject-body, mind-door, and mind. 
The six scenes are: scenery, silence, scenes of smell, scenes, scenes and scenes.
Be aware that: except for the object and the idea of ​​different disciplines, the objects - the remaining subjects have the same legal measures, only different in aspect. 
When being a residence for the mind, it is called an  object.  When receiving a scene, it is called a subject. For example, a man is both a husband and a father. 
Legal method:
- Wrestling label - the subject of the dharma is the  mental label  (cakkhupasāda).
- The crest of the animal - the aurora has the dharma is  the atrial nerve (sotapasāda) . 
- Billions of things - billions of subjects that have the dharma are  billion (ghānapasāda).
- Damage - loss of the subject with chi is  nerve damage (jīvhāpasāda) . 
- The body - the body of the subject has a legal  body (kāyapasāda).
- Italy is  the object of the mind (hadayavatthu).
- Italian subjects are 19 consciousness of  birth  (paṭisandhi viññāṇa)  (see later).II. RESOLUTION

1. Definition :

 What is Nāmavīthi ? Nāma  is the nomenclature,  vithi  is a process or system, in other words  vithi  the operation progresses. 
Nāmavīthi  is the act of nomenclature. 
The word  VĪTHI  originating from  VI + base I  is gone,  vīthi  is a path. Here is used in the sense of " one development" . 
Talking about the supreme Dharma is speaking of nama and rupa. There are three nomenclature: mind ( citta ), citta ( cetasika ) and Nibbana ( nibbāna ) (though formulated -  pannatti  - is also nomenclature, but have no real Dharma ( sabhava dhamma), because I borrowed the  dharma  to try to set words with the same meaning). 
Níp-the Table is the vi vi vi ( asaṅkhāradhamma ) without the birth - DISABILITY, of course, can not have the act, and the mind ( cetasika ), though arising depending on the mind but is uncertain due to separate scenes. It is also the mind, but the mind at the time does not, like the mind of the mind, sometimes there is the mind of "jealousy"  (issā)  sometimes not, or as the mind of goodness and education, the mind of the Chief Justice at the time of not being . 
Because the mind does not have a fixed rule, they do not have the act. 
Thus, only  mind  ( cittadhamma ) and  rupa  ( rūpadhamma)) new process of activation, called  cittavīthi  (exposing the mind) and  rūpavīthi  (revealed). 
And this is the study of the system of action of nomenclature in the  Abhidhammatthasaṅgaha  section of  Pavattisaṅgaha . 
2. Summary resolution.

a ) ANIMALS ( vatthu ) : As a place of consciousness, it is also called a stay. When the mind arises, there must be a place of residence, the place where the mind resides is called the object and it is at this place that the mind dies. In a nutshell: "The object is where the mind arises, resides and kills (it is at that place)" , the main object is the kind of material produced by kamma ( kamma ) in the five aggregates.

b)  HORN ( drāra ):  As the door, the entrance - exit. 
The mind being born by the four causes is:
Do the past karma. 
Due to the scene. 
Because of the mind. 
Due to the burial objects.The subject is the entrance door of the scene, from which the consciousness arises.
The scenery is led by the eye-door. 
The scene is caused by the auditorium. 
The smell is led by the monks. 
The scene is due to the subject's damage. 
The emotions are led by the subject body.And these five subjects are also five things. 
Particularly, the legal scene is diverse when the rupa does the scene, sometimes the name of the dharma is the scene. 
According to the law, the rupa is weaker than the name of the dharma, when the name of the dharma serves as the scene for the mind, the materiality of the material (hadayavatthu) is not strong enough to lead the dharma sight into the stream of consciousness, so the meaning cannot be the mind-door or the mind is a new name that is capable of receiving the dharma (both nama and rupa). 
The main subject is 19 mind to keep ( pa sinhisandhiviññāṇa ), so there are 5 rupas and one subject. 
From this basis, the víthi- citta ( cittavīthi ) is divided into two patterns: the mind- door of the five doors ( pañcadvāracittavīthi ) and the mind of the mind- door ( manodvāracittavīthi ). 
c)  FORM ( viññāṇa ): Strictly say "Awakening is knowing the scene". Five pairs of consciousness: label, atrial, male, physical and body-consciousness only catch the five scenes of the scene according to each corresponding type (ie the eye-consciousness only catches the scene, the ear-consciousness only catches the scene ...) without mistake scenes together, the remaining minds are called Consciousness. 
In total there are 89 minds (or 121 minds), except for the five pairs of consciousness, the rest are 79 minds (or 111 minds) of consciousness. 
In 79 minds (or 111 minds) belong to consciousness again divided into two categories: 19 mind as part of the continuation ( paṭisandhikiccaṃ ) is called the  Mind of mind  ( mūlabhavaṅgacitta : The mind is the basic part). 
Tam Chu is a kind of mind who does not receive any other scenes but one of three scenes: karma ( kammārammaṇa ), and the karma scene (kammanimittārammaṇa ) and the scene of animal generals ( gatinimittārammaṇa ). 
One of these three scenes appears when sentient beings are about to die in a previous life, creating conditions for the birth-giving mind to arise, starting a new life. 
In the life in the next life, when this mind (ie, the mind of birth) arises for the second time, it is then called the bhavaṅgacitta and only takes one of the three scenes. 
The mind takes the scene apart from the three scenes above, called the  mind of the mind ( vimūlacitta ). 
It should be noted that: In 19 Mind Owners, there are only 9 minds of the Tathagata being born in the Realm of Realms and the Realm of Unconsciousness is pure nature, which is the five vipākacitta and 4 Dhamma-Sutra-cittas.
And the remaining 10 minds are the two mind-observation and discharge- consciousness and the eight vipākacittas ( sahetuvipāka kāmaviññāṇa ) sometimes catch the scene apart from the three Master scenes, so they become the Visitor's mind at that time. 
d)  WARNING (ā rammaṇa ):  As the object of the mind knows, there are six scenes in brief, with five scenes of sight (scene, tranquility, scene of smell, sight, emotions) and dharma scenes. 
But when speaking according to the action of the scene ( visayappavatti) then the scene is presented in two models: the scene of the owner (which is the kind of scene that starts up to help the mind of the being arises) starts up without any stimulus but the power of the near-death karma in the previous life to form, that is to say to three scenes: the scene of kamma, the scene of kamma and the scene of animal generals, this is the kind of scene dedicated to the basic part of the mind ( bhavaṅgacitta ). 
The second model is the scene of the customer or the external scene, which is the kind of scene that arises due to the support of external forces from within or outside, such as when thinking of an enemy who arises the mind (the enemy is the scene which arises from inside), or see gold "floating blood" (gold is an external scene). 
Bonded scenes have six types in two patterns: starting up from the outside and starting up from the inside. 
Starting from outside  there are three scenes:
Very big scene ( atimahantārammaṇa ) 
Big scene ( mahantārammaṇa ) 
Small scene ( parittārammanṇa ).These are the three scenes of the Pentecostal mind. 
Starting from the inside  there are three scenes
Very clear scene ( ativibhūtārammaṇa ) 
Clear scene ( vibhūtārāmmaṇa ) Unknown
scene ( avibhūtārammaṇa )These are the three scenes of the mind-door of the mind-door.

If you add the two scenes of the mind- door, the mind is a very small scene ( atiparittārammaṇa ) of the Five-door path and the ambiguous scene ( Ati-avibhūtāramma môna ) of the Italian door, making eight scenes in all. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.30/12/2018.