A Guide To The Study Of Winning The Dharma Volume I – Chapter One: Mind (Citta).VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Study Guide to Winning the Fa, Volume I Chapter One: Mind (Citta) Definition of Mind (Citta) As you know, Citta is one of the four ultimate truths. I have just told you that Citta is perception of object. In the Abhidhamma, every word is fully defined. Citta is defined as the perception of objects. In defining the terms of Abhidhamma, the ancient Commentaries used three different definitions. This is explained in the CMA on page 27. Here, the terms Abhidhamma are defined as agent, as instrument and as mere or pure activity. Let us take the mind (Citta) as an example. When defining citta, the Commentaries have used three ways as follows: The first definition of citta in the ancient Commentaries is: citta is that which knows the object. That means the mind (Citta) is an object that actively does something. That is the definition of “in the manner of the agent”. In other words, the mind (Citta) is the working object. The second definition is “in the instrumental way”. That means Citta is something with the help of which the cetasikas know the object. Here, the mind (Citta) is a tool. Citta is indispensable in helping the cetasikas know the object or perceive the object. That is by definition as tools. The third definition is “in a purely operational manner”, merely happening. That is, the mind (Citta) is a knowing object. When defined in this way, the Commentaries have used an abstract noun. Thus, each term in the Abhidhamma is well defined That is the definition “in the manner of the agent”. In other words, the mind (Citta) is the working object. The second definition is “in the instrumental way”. That means Citta is something with the help of which the cetasikas know the object. Here, the mind (Citta) is a tool. Citta is indispensable in helping the cetasikas know the object or perceive the object. That is by definition as tools. The third definition is “in a purely operational manner”, merely happening. That is, the mind (Citta) is a knowing object. When defined in this way, the Commentaries have used an abstract noun. Thus, each term in the Abhidhamma is well defined That is the definition “in the manner of the agent”. In other words, the mind (Citta) is the working object. The second definition is “in the instrumental way”. That means Citta is something with the help of which the cetasikas know the object. Here, the mind (Citta) is a tool. Citta is indispensable in helping the cetasikas know the object or perceive the object. That is by definition as tools. The third definition is “in a purely operational manner”, merely happening. That is, the mind (Citta) is a knowing object. When defined in this way, the Commentaries have used an abstract noun. Thus, each term in the Abhidhamma is well defined That means Citta is something with the help of which the cetasikas know the object. Here, the mind (Citta) is a tool. Citta is indispensable in helping the cetasikas know the object or perceive the object. That is by definition as tools. The third definition is “in a purely operational manner”, merely happening. That is, the mind (Citta) is a knowing object. When defined in this way, the Commentaries have used an abstract noun. Thus, each term in the Abhidhamma is well defined That means Citta is something with the help of which the cetasikas know the object. Here, the mind (Citta) is a tool. Citta is indispensable in helping the cetasikas know the object or perceive the object. That is by definition as tools. The third definition is "in the way that it works", merely happening. That is, the mind (Citta) is a knowing object. When defined in this way, the Commentaries have used an abstract noun. Thus, each term in the Abhidhamma is well defined merely happen. That is, the mind (Citta) is a knowing object. When defined in this way, the Commentaries have used an abstract noun. Thus, each term in the Abhidhamma is well defined merely happen. That is, the mind (Citta) is a knowing object. When defined in this way, the Commentaries have used an abstract noun. Thus, each term in the Abhidhamma is well definedexplained in these three ways: as agent, as instrument, or as mere activity, i.e. merely happening. Of the three, the last, defined as mere activity, is the most complete definition of these terms. Why do the Commentaries use the other two ways? The reason is as follows: Buddhists have always been concerned with the denial of the so-called soul. There are many people who think the mind (Citta) is something that knows the object. There is such a thing as an eternal soul, that is, a soul that knows the scene. To refute or eliminate this erroneous view, the Commentaries have given the first definition. It is not the soul (Atman) that knows the object, but the mind (Citta) that knows the object. The denial of the existence of the soul (Atman) is very important for Buddhists. Sometimes people think that when we know something, we know with the help of the soul (Atman). The soul (Atman) helps us to know everything, to know the scene. To refute that erroneous belief, the Commentaries have introduced a second definition. Are not, The soul (Atman) is not the factor that helps the things that arise (ie the mental factors (Cetasika)) know the scene. The new mind (Citta) is the factor that helps the things that arise to know the scene. The mind (Citta) is the means to help those who arise to know the scene. If they wanted to define it fully without paying attention to these other ideas, they would simply say that Citta is knowing object. In summary, there are always three types of such definitions. Whatever. Mind (Citta) is what knows the scene; mind (Citta) is that which, with its help, arises together (ie mental factors) know the object; or Citta is merely knowing the object. If they wanted to define it fully without paying attention to these other ideas, they would simply say that Citta is knowing object. In summary, there are always three types of such definitions. Whatever. Mind (Citta) is what knows the scene; mind (Citta) is that which, with its help, arises together (ie mental factors) know the object; or Citta is merely knowing the object. If they wanted to define it fully without paying attention to these other ideas, they would simply say that Citta is knowing object. In summary, there are always three types of such definitions. Whatever. The mind (Citta) is what knows the scene; mind (Citta) is that which, with its help, arises together (ie mental factors) know the object; or Citta is merely knowing the object. Awareness What is perception here? Perception here is just perception - not knowing something is real, something is good, something is bad, not that kind of knowledge. Here, awareness is simply awareness, pure awareness, not even the mere attention we use in the meditation instructions. This mere perception of the object is called citta. Because it is defined as the perception of object, Citta can never arise without object. Whenever there is citta, there must be its object. Sometimes the scene can be animated. The scene can be blurry at times. But there must always be a scene for Citta to arise. In other words, Citta depends on object to arise. The Classifications of Mind (Citta) Citta is analyzed in the Abhidhamma in different ways. In the Dhammasaṅgaṇī, the mind (Citta) is classified according to its nature (we call it type). It is a classification based on whether the citta (citta) is wholesome, unwholesome or indeterminate. This is the order as presented in the first book of the Abhidhamma. Here, in this Handbook, the arrangement is a little different. In it, the arrangement is based on the realms. To understand such division, you must first understand what realms are. These are covered in the fifth chapter of this Handbook (see CMA, V, Table 5.1, p.186). In short, there are 31 realms. Eleven realms belong to the sensual world. The sixteen realms belong to the form realm. The four realms belong to the formless realm. All in all, there are 31 realms. Humans and lower gods belong to the eleven realms of desire. The citta that often appears in these realms is called the sensual world consciousness, i.e. Kāmāvacara in Pāḷi. This does not mean that these cittas do not arise in other realms. They do arise in other realms, but the sensual realms are the primary places for beings to ascend. They are also called Cittas in relation to the sense world. There are other consciousnesses called Jhāna cittas, which arise mainly in the fifteen material realms. At first I said sixteen. Now I say fifteen again. Of the sixteen realms of form, there is one that is inhabited by non-perceptive beings. The scriptures record that nama does not exist in that realm. We are studying the mind, that is, of nama. Therefore, that realm must be subtracted. The types of consciousness that arise mainly in these fifteen realms are classified as rupa-consciousness. We will use Pāḷi terms later. There are higher types of consciousness mainly appearing or belonging to the four immaterial realms. Thus, we have three groups: the first belongs to the sense-sphere, the second belongs to the form-sphere, and the third belongs to the formless-sphere. There is another kingdom called supramundane. This precept is beyond the other three. In this Handbook, Cittas are classified according to planes. We call these classifications the realms of consciousness. You will find the word “world of consciousness” in this manual (see also CMA, I, Guide to §3, p.29). How many minds are there in all? There are 89 or 121. You can skim through all 89 or 121 cittas on page 28 of the CMA book (see CMA, Table 1.1, p.28). You will see first the 81 mundane Cittas. Then, if you go to the bottom of the page, you will see 8 or 40 supramundane Cittas. This is the first division. Citta is in fact only one, according to the characteristic of object-perceiving. But because it is accompanied by different mental factors, the Cittas become so many. First, Citta is divided into mundane and supramundane. Then the mundane Cittas are subdivided into the sensual world Cittas: how many are there? 54. Next, there are the mind (Citta) material world: fifteen. Then the formless Cittas: twelve. The sensual world Cittas are further subdivided into subgroups. The unwholesome Cittas: twelve, the non-human Cittas: eighteen, and the wholesome sex-world Cittas: 24. So we have a total of 81 worldly Cittas. Then the supramundane Cittas are divided into two. First there are Supramundane good Cittas: four or 20. Next are Supramundane Cittas: four or 20. So there are 89 or 121 minds in all.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.17/10/2021.