Chapter One: Unwholesome Mind (Akusala 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: Unwholesome Mind (Akusala Citta) Lobhamūla Citta Today, we will study the first group, the unwholesome Cittas. How many unwholesome Cittas are there? There are twelve unwholesome Cittas. They are sometimes called unscrupulous or unskilled. I prefer to use the word unwholesome. Why are they called unwholesome? Because these cittas are accompanied by greed (Lobha), hatred (Dosa) and delusion (Moha). Consciousnesses that are accompanied by the opposite of these three causes - i.e. non-greed, non-hatred, non-delusion - are called wholesome cittas, also called pure cittas. Consciousnesses that are accompanied by greed (Lobha), hatred (Dosa) and delusion (Moha) are called unwholesome. Greed (Lobha), hatred (Dosa) and delusion (Moha) are three causes of unwholesome, three causes of sin. Greed (Lobha) is always mentioned first, then hatred (Dosa) and then delusion (Moha). We always have this order: greed (Lobha), hatred (Dosa), delusion (Moha). The Commentary on this Manual explains that the mind accompanied by lobha is mentioned first because in any given lifetime of being, the first Javana arising is always citta accompanied by lobha. When we arise in any life, the first impulse of the mind-stream is to have attachment to that life, to that life. That is why the mind accompanied by lobha is mentioned first. The mind that is accompanied by anger, hatred, anger or something like that is mentioned next. Moha or delusion is present in all twelve Akusala cittas. Because delusion (Moha) is present in all, the first eight cittas are not called lobha-moha, but only lobha - that is only lobha ) is mentioned. In other words, when we say the mind has the cause of greed (Lobha), we must understand that there is also the cause of delusion (Moha) in it. The same is true for the mind with the cause of anger (Dosa). The first Citta is the Lobhamūla Citta – you should read it in Pāḷi (see CMA, I, §4, p.32). “Mūla” means multiplication. So Lobhamūla means human greed. Thus, this is the citta (Citta) with the cause of greed (Lobha), or the mind (Citta) that is accompanied by greed (Lobha). "Lobha" means attachment, greed, desire. All these are Lobha. The first Citta is the mind that is greedy for feeling happy and unsupported (Somanassa-sahagata Diṭṭhigata-sampayutta Asaṅkhārika). "Somanassa" means happy feeling. Somana comes from "Su" and "Mana". “Su” means good and “Mana” means mind. “Somanassa” means the state of a good mind. When you are happy, your mind will be in good condition. "Somanassa" means joyful or joyful feeling. Sahagata: “Saha” means together and “Gata” means becoming or arising. So "Sahagata" means to be born with or with joy feeling (Somanassa). That is, with this happy life. The mixture of mind and joy here is so perfect that it is difficult to distinguish which is which. Like water from two rivers mixing together, you can't tell which one comes from which. This is the way to blend here. Diṭṭhigata-sampayutta: "Diṭṭhi" means opinion or idea. When Diṭṭhi is used without an adjective in front it usually means wrong view. When we want to say right view, we have to say Sammā-diṭṭhi. Sammā-diṭṭhi is one of the eight factors of the Path1. "Gata" here has no special meaning. "Diṭṭhigata" means wrong view. “Sampayutta” means to be associated with. So here to say, is associated with wrong views. "Asaṅkhārika" means unhelpful. I have told you before that the word "Saṅkhāra" has many meanings. It is important that you understand the meaning in the context in which it is mentioned. When you say, Saṅkhārakkhandha, which is the aggregate of formations, you mean the 50 Cetasikas. You will learn this later. But when we say, all Saṅkhāra are impermanent, we are referring to all conditioned phenomena, i.e. all conditioned mental and physical phenomena - not just 50 cetasikas. . Depending on delusion, Saṅkhāra arises. Here "Saṅkhāra" again means the formations of karma (Kamma). So "Saṅkhāra" means 50 mental factors (Cetasika) or five aggregates or just volition (ie just one of the mental factors (Cetasika)). But here in this particular context, "Saṅkhāra" means effort or instigation or impulse or encouragement by oneself or by others. “A” means no. So "Asaṅkhārika" means without Saṅkhāra, i.e. without impulse, without impulse, or spontaneously. Regarding the unaided (Asaṅkhārika), the helpful (Sasaṅkhārika): "The important and multi-meaning word saṅkhāra is used here to express a specific meaning in the Abhidhamma, i.e. the impulse, agitation, instigation (payoga), or the application of a quick method (upāya). This impulse may come from others…” (CMA, I, Guide to §4, p.36) Sometimes a mind arises because others encourage or provoke you. “…or it can come from within oneself; …” (CMA, I, Guide to §4, p.36) Sometimes you are lazy, don't want to do something but then you encourage yourself. “… the means used can be body, speech, or just mind.” (CMA, I, Guide to §4, p.36) For example, you see a person doing something and you want to do it too. Sometimes, others can guide you through examples. Or sometimes, other people may use words to provoke you. But sometimes, you encourage yourself to do it with your own mind. “The mind that arises spontaneously, without impulse or instigation by quick means, is called unaided (Asaṅkhārika). The mind that arises with impulse or instigation by quick means is called sasaṅkhārika.” (CMA, I, Guide to §4, p.36) Actually, the word means with impulse or with help. So this citta is accompanied by joyful feeling, combined with wrong view and unsupported. Wrong view means believing that there is no Kamma (i.e. kamma), no result of kamma, no law of kamma, no existence of this or other existences and the like. self like that. Feelings, wrong views and impulses: these three factors combined with one mind create eight consciousnesses. We will have another feeling, equanimity (Upekkhā), when we speak of the fifth Citta. The first citta is accompanied by joyful feeling, which is associated with wrong view and unsupportiveness. In short, we will say "happy and bad life". Thus, the first citta is accompanied by joyful feeling, joined by wrong views and unsupported. When did this mind arise? You can read it on page 39 of the CMA. “With glee and holding on to the idea that there is no guilt in stealing, a boy automatically steals an apple from the fruit table.” (CMA, I, Guide to §7, p.39) The second citta was accompanied by pleasurable feeling and associated with wrong view, but now there is impetus. That is helpful. We have the following example: "With joy and holding the idea of ​​wrong view as above, the boy stole an apple through the impulse of a friend." (CMA, I, Guide to §7, p.39) His friends ask him to steal the apple or he sometimes encourages himself: “If you take that apple, you will enjoy it. Why not take it?" The boy might say something like that to motivate himself and then steal the apple. In schools case, the boy's mind was accompanied by joyful feelings, mixed with wrong views, and motivated. The third citta arose with delight (pleasure), but without holding wrong views and without being motivated, the boy stole the apple. That is to say, the boy knew that stealing was wrong but still did it. Since the boy knew that stealing was wrong but still did it, his mind was not accompanied by wrong views. The fourth citta is the same except that it is motivated - that is, it has pleasure (pleasure), is not associated with wrong views and is motivated. We have four minds: happy life, evil, no support; happy life, good association, helpful support; happy life, separation evil, no support; happy life, separation from evil, help. If you understand these four cittas, you will understand the other four. Just replace the happy feeling with the equanimity feeling. Sometimes the boy could steal but he didn't take pleasure in doing it. I mean, he's just stealing. How is this described here? "These four consciousnesses are parallel to (the first four) except stealing is done with equanimity." (CMA, I, Guide to §7, p.39) Here, the boy is neither happy nor sad. The boy just casually stole. In that case, one of these four cittas arose in the boy's mind. So in all there are eight consciousnesses accompanied by lobha, that is, accompanied by attachment. The factors that make these Cittas different are feelings, views, impulses or non-motivators. Thus, we have all eight consciousnesses. The four cittas are accompanied by joyful feeling (Somanassa). The remaining four are accompanied by equanimity (Upekkhā). The word "Upekkhā" is translated as calmness or indifference. I think Upekkhā translated as calm is a bit too much in this case. I prefer to use indifferent feeling or neutral feeling. Whenever you see the word "Upekkhā", you must understand what meaning is used. The term Upekkhā is used for both equanimity and the sublime state of serenity1. The meaning here is just equanimity. That is, the feeling is neither pleasant nor unpleasant, just a neutral feeling. When you receive the scene, you are not happy and you are not sad either. You have a calm mind; You just receive the scene. That is Upekkhā here. Dosamla Citta Now let's talk about two Dosamūla Cittas: two cittas with the cause of anger. The word "Dosa" means anger, anger, aversion. The word "Dosa" includes all of these states. Thus, the second cause is anger. The mind that is accompanied by aversion (Dosa) is called "Dosamūla Citta" in Pāḷi (mind with the cause of anger). "Cause" really means to be accompanied by a cause, not born of this cause and not the result of this cause. In the CMA on page 28, the author used the cause of greed, the cause of hatred, and the cause of delusion (see CMA, I, Table 1.1, p.28). The first mind is the feeling of unsupported happiness (Domanassa-sahagata Paṭigha-sampayutta Asaṅkhārika). The second mind is the feeling of affliction and support (Domanassa-sahagata Paṭigha-sampayutta Sasaṅkhārika). What is Domanassa? Dissatisfied or dissatisfied. Domanassa is made up of two words "Du" and "Mana". "Du" means bad. “Mana” means mind. So we talk about a bad state of mind or a bad mental state. That is Domanassa, a bad feeling or an unpleasant feeling. "Sahagata" means the same thing - that is, together with the feeling of displeasure (Domanassa). And then Paṭigha-sampayutta: "Paṭigha" means Dosa. Paṭigha literally translates to attack, i.e. to attack something. When you are angry, you feel like you want to attack someone or your mind is attacked by anger. That is why it is called the unsupported union (Paṭigha-sampayutta Asaṅkhārika). There is a difference between feeling and grief (Domanassa) and aversion (Dosa or Paṭigha). Here, Dosa and Paṭigha are the same. But Domanassa is different. Domanassa is feeling. Dosa and Paṭigha are not feelings. Dosa (or Paṭigha) is a mental factor. Of the five aggregates, Domanassa belongs to the aggregate of feeling and Dosa belongs to the aggregate of formations (Saṅkhārakkhandha). That is the difference. Although the two arise together and empirically, although they are different in nature, they are very difficult to distinguish. Again, Domanassa is feeling (Vedanā). While Dosa or Paṭigha is not a feeling, but a mental factor. But when is there a good life?(Domanassa) has yard (Paṭigha). Whenever there is anger (Paṭigha), there is grief (Domanassa). So here we don't have "chalk" (Paṭigha-vippayutta) but only "mixed powder" (Paṭigha-sampayutta). "Vippayutta" means not to associate with. Aversion (Paṭigha) and grief (Domanassa) are always associated with each other. There cannot be sorrow (Domanassa) without anger (Paṭigha). That is why there are no cups of chalk (Paṭigha- vippayutta). Whenever a citta is accompanied by feeling and feeling (Domanassa), it is always associated with anger (Dosa). Aversion (Dosa) and grief (Domanassa) always go together. Sometimes you get angry spontaneously without any impulse. Sometimes you become angry because you are motivated. So there are two minds. “Due to hatred, one person kills another in a spontaneous rage.” (CMA, I, Guide to §7, p.39) This is the first Dosamūla Citta. “Due to hatred, one person kills another after pondering.” (CMA, I, Guide to §7, p.39) After encouraging himself or being encouraged or provoked by another, he kills one. In this case, this anger (Dosa) mind is helpful (Sasaṅkhārika). When you are sad, you are sad with one of these two minds (Citta); when you are depressed, one of these two Cittas arises; When you are angry, one of these two Cittas arises. Likewise, when you are afraid or afraid, one of these two Cittas arises. In the Abhidhamma, fear is included in the yard (Dosa). Fear is described as passive Dosa. Anger is active Dosa or we can say active Dosa. Anger is positive. Fear is passive. Both are called yard (Dosa). When you are afraid or afraid of someone or something, your fear is one of these two Cittas. The Mind of Delusion (Mohamūla Citta) Now let's talk about delusions (Mohamūla Citta). Moha is translated as delusion. It deceives your mind or dulls your mind. Si (Moha) has the characteristic of covering or concealing the true nature of things. Because of this delusion (Moha), we don't see things as they really are. We don't see impermanence, suffering and so on. These two Cittas are accompanied by only one cause of delusion (Moha). The first eight are accompanied by greed (Lobha) and delusion (Moha). Two minds of anger (Dosamūla Citta) are accompanied by anger (Dosa) and delusion (Moha). These last two are accompanied by delusion (Moha) alone. Although delusion (Moha) is present in the other Cittas, its function is not as prominent as in these two. In other words, among those Cittas, greed (Lobha) or hatred (Dosa) is more powerful than delusion (Moha), so delusion (Moha) is not very prominent. But in these last two Cittas, delusion (Moha) stands out because there is no greed (Lobha) and hatred (Dosa). The first delusion (Mohamūla Citta) is the feeling of distrust (Upekkhā-sahagata Vicikicchā-sampayutta). You already know Upekkhā, which is neutral feeling. "Vicikicchā" means doubt. Doubt (Vicikicchā) is defined in two ways: 'annoying due to confused thinking' and 'lack of cure with understanding'. The annoyance of jumbled thinking means you can't decide which is which. You hesitate. When you try to figure out which is which, you become agitated and confused. This condition is sometimes called anarchy. Therefore, this is the nuisance caused by disordered thinking and is called Vicikicchā. In fact, it is hesitation, indecision. You can't decide between one and the other. It can be wrong view or right view. Here, you can't decide which one. The second explanation is that there is no cure for that, or the lack of a cure with understanding. Where there is doubt, there is no right understanding. There can be no knowledge there. That is why it is called lack of cure with understanding. If knowledge really arises, doubt will disappear. In other words, if there is doubt, knowledge cannot arise. Therefore, it is said to lack the cure with understanding. This is just a pun. The first meaning is based on the division into "Vici" and "Kicchā". “Vici” means investigation. “Kicchā” means anarchy. The second meaning is based on the division into "Vi" and "Cikicchā". “Cikicchā” means maintenance, cure or medicine. “Vi” means no. This analysis gives us the meaning: there is no cure, no medicine or no maintenance. In essence, it is doubt: doubt about the Buddha, doubt about the Dhamma, doubt about the Sangha, doubt about the holy life, doubt about the Four Noble Truths or doubt about Dependent Origination. These things are called skepticism. With doubt and with indifference (feeling equanimity), the first delusion (Mohamūla) arises. With doubt, there can only be a feeling of indifference (that is, a feeling of equanimity). Here there can be neither pleasant feeling (i.e. joyful feeling) nor unpleasant feeling (i.e. sad feeling) but only neutral feeling (i.e. equanimity feeling). In other words, there is only feeling of equanimity (Upekkhā-sahagata) but no feeling of joy (Somanassa) or feeling of sadness (Domanassa). Cittas accompanied by delusion (Moha) alone are not as strong as Cittas accompanied by greed (Lobha) or hatred (Dosa). These are dull minds. Since they are dull cittas, they do not enjoy the taste of the object as fully as the other cittas. Therefore, they are always accompanied by a neutral feeling (Upekkhā) and not by a pleasant or unpleasant feeling. This example is given in the CMA on page 40: "A person, out of delusion, doubts the Buddha's enlightenment or doubts the liberating efficacy of the Dharma." (CMA, I, Guide to §7, p.40) When you make such a statement, this doubt (Vicikicchā) exists in your mind. Sometimes while meditating you may have these doubts. You may be thinking, “Is it really true that just by noting the belly movement or noting the breath, I can discover the true nature of things? Is doing this really useful?” When there is doubt, you cannot continue to meditate because that is one of the mental hindrances that hinder concentration. The next citta is equanimity (Upekkhā-sahagata), but it is associated with restlessness (Uddhacca). Uddhacca is actually a mental factor. Doubt (Vicikicchā) is also a mental factor. There are many centers here. You will study mental factors in the second chapter. “Uddhacca” means trembling on the scene. That is the literal meaning. “Ud” means above. “Dhacca” means swaying or shaking. Trembling on the scene means you can't capture the scene clearly. Your mind is neither on one scene nor on another. You can't stay on the scene firmly. You fluctuate. If you think about it differently, that's a different story. So here comes the impotence, not being able to know the scene fully. Sometimes when you meditate, you don't see the scene clearly. You can notice the breath in and out, in and out, or rising and falling, but you can't see clearly. At that time, you may be distracted (Uddhacca) (Here, you have to try to pay more attention to be able to see the scene more clearly). That is the union of distraction (Uddhacca-sampayutta). In fact, restlessness (Uddhacca) is present in all twelve minds. That is, restlessness (Uddhacca) is present not only in this last citta but also in the eleven mentioned earlier. But only this last citta is described as compounded of distraction (Uddhacca-sampayutta), that is, accompanied by distraction (Uddhacca). The reason is that in the previous Cittas, there are other mental states that are more active so it cannot manifest clearly. Here there is no greed (Lobha) and hatred (Dosa). In this Citta, restlessness (Uddhacca) becomes supreme. Therefore, this last Citta is described as Uddhacca-sampayutta, because Uddhacca becomes strong and prominent. That is why this last Citta is described as Uddhacca-sampayutta. These last two Cittas are called delusion-cittas (Mohamūla Cittas), i.e. citta with the cause of delusion or citta accompanied by delusion. In short, there are three unwholesome causes. These three causes accompany these twelve consciousnesses in different ways. The first eight cittas are accompanied by how many causes? They are accompanied by two cores. Which two? Those two causes are greed (Lobha) and delusion (Moha). Then the second group of two consciousnesses is also accompanied by two causes. What are they? Hate (Dosa) and delusion (Moha). The last two cittas are accompanied by only one cause, which is delusion (Moha). The eight cittas are accompanied by greed (Lobha) and delusion (Moha). The two cittas are accompanied by anger (Dosa) and delusion (Moha). Two more consciousnesses are accompanied only by delusion (Moha). Thus we have all twelve akusala cittas. Definition Of The Word “Akusala” Why are these cittas called akusala or Akusala? They are called unwholesome (Akusala) because they are reprehensible and bring about or cause painful results. The character of akusala or kusala depends on whether these cittas are blameworthy or blameless, causing painful results or happy results. On page 31 of the CMA, it says the following: “Based on its nature, the mind is divided into four categories: unwholesome, wholesome, fruitful, and functional. Unwholesome consciousness (akusalacitta) is citta accompanied by one of the three unwholesome causes: greed, hatred, and delusion. That mind is called unwholesome because it is mentally unhealthy, morally reprehensible, …” (CMA, I, Guide to §3, p.31) Here's the important thing: To be morally reproachable is to be reproached by the Supreme Beings. “…and produce painful results.” (CMA, I, Guide to §3, p.31) Unwholesome mind brings painful results. Kindness is the opposite of this. I repeat, akusala citta is called unwholesome because it is morally reprehensible and produces painful results. That is why these cittas are called akusala cittas or Akusala. Akusala is also translated as unskilled or immoral, but I don't think these translations convey enough meaning as "unwholesome". For example, we say, you are enjoying food at home. If you eat with attachment, then that eating is unwholesome, but we cannot say or call the action immoral. You are eating and enjoying your food. So there is nothing morally reprehensible anywhere. But eating with that attachment is still unwholesome. Your mind is really accompanied by attachment. Sometimes you get angry because you don't like something in your food. It is the yard (Dosa). The word "immoral" used for the word Pāḷi "Akusala" is not as good as the word "unwholesome". Therefore, we will use the word "unwholesome". There are twelve akusala cittas. The eight consciousnesses are accompanied by greed (Lobha). The two cittas are accompanied by anger (Dosa). And the two cittas are accompanied by only delusion (Moha). Akusala (Akusala) When we talk about akusala, people are very afraid of unwholesome mental states. But sometimes in some cases, the unwholesome mental state is not so bad. In the Aṅguttara Nikāya, we have the following teaching: "Not all desires are bad." “This body is said to come into being through desire; and desire (sex) is said to be abandoned based on desire (sex).” (Aṅguttara Nikāya, I, 100, translated into English by Venerable Nyanaponika Thera) Here, we are talking about the desire for enlightenment. You want results from your practice. It is a kind of desire, a kind of attachment. That's why I tell you at meditation sessions not to have any expectations. Expectation is a kind of greed, a kind of attachment. Because you have desire, attachment to results, you practice. And the result of practice is that you can give up that desire. Based on desire, you meditate and then you give up desire. This type of desire is described as “acceptable or achievable”. The Pāḷi word is Sevitabbā, which means to havepursueable. In other words, it's allowed. Having such desire or attachment is not to be blamed. If you don't have the slightest desire for attainment or for results, you won't practice. If you don't practice, you won't get results. You will not be liberated from defilements. So the Buddha said that sometimes there are acceptable types of desires. Those kinds of desires are allowed. The Commentary explains that, "Based on the present desire (i.e. the desire to become an Arahant), the meditator renounces the past desire which is the origin (i.e. the origin). is the source or cause) of (the practitioner's participation in) samsara." That is to say, based on the present desire to become an Arahant, one gives up the desire which is the source of this life, that is, the source of existence. "Now one might ask, is such present desire (i.e., attaining the path of arahantship) wholesome (Kusala) or unwholesome (Akusala)?" When you talk about Abhidhamma, you have to tell the truth. You cannot make excuses. If something is unwholesome (Akusala), we must say it is unwholesome (Akusala). So here, the Teacher says that that desire is unwholesome. That is, the desire or desire to become an Arahant is unwholesome because it is attachment. So it falls into the category of unwholesome. “So should we pursue this desire? The answer is to pursue.” Because having such desire is good. Although it is unwholesome, this is good. Then you may be afraid and think, “Am I going to get the painful results of this desire? Does it pull sentient beings into rebirth?” No, this desire does not draw beings into rebirth. It will not lead you to be reborn as an animal or as a human. To be more specific, it can never lead you to rebirth again. That is why this desire is allowed to pursue. It is good to have such a desire or desire: the desire to meditate, the desire to do good, the desire to become an Arahant. "Such Sevitabbā will be abandoned when its object is attained." When you become an Arahant, you will give up this desire, this longing. Therefore, such desire is not bad. In short, not all desires are bad. The next question was "Which is more sinful?", King Milinda asked Nāgasena: "Who is more guilty: one who does evil knowingly or one who does evil without knowing it?" The answer was quite unexpected: "Your Majesty, it is more sinful to do evil deeds without knowing it." Do you accept that? And then King Milinda asked again: "Well then, Venerable Nāgasena, shall we punish our royal son or minister twice for it or did he do evil without knowing it? " In secular law, you will not severely punish those who break the law without knowing it. Nāgasena's reasoning was as follows: "What do you think about this? If one ignorant person has to grasp a red hot, glowing, burning stone and another has to grasp the stone but knows it, who will get more serious burns?” If you don't know you'll get burned, you'll hold onto it; As a result, you will get more burns. If you know it's going to burn, but you have to hold it or want to grab it, you'll be very careful not to burn yourself too much. In that case, the person who does evil without knowing it is more guilty than the person who does evil without knowing it. King Milinda replied, "Those who hold it without knowing it, sir, will suffer more severe burns." Nāgasena said: "And so, sire, it is more sinful for those who do sin without knowing it." The king said, “You are very clever.”1 Sometimes you break the law, break the convention or break the precept without knowing it. Maybe you don't know that precept and have broken the precept. In that case, it's not that bad. But when you break a known convention, the knowing violation here implies that you have no respect for the law or for the person who invented those conventions. Suppose I break a convention or break a law for monks. You must know that the precepts for monks are established by the Buddha. If I break a rule for monks, I not only break the precepts, but I also disrespect the Buddha. In this case, it is more sinful to break the law knowing it, i.e. more unwholesome (Akusala) than to break the law without knowing it. But Nāgasena's answer here is, you know it's unwholesome (Akusala), but you can't avoid it, you can't do it any other way. So, to avoid being more guilty when doing it, you do it carefully. And so you commit less crime. I think breaking the law knowing or not knowing is different. If a monk is known to break the Vinaya, I think he is committing a more serious crime because not only did he break the law, but he also despised the Buddha. The Causes of Happiness (Somanassa-sahagata) Let's look at the causes for happy feeling (Somanassa-sahagata) and so on. I'll go over it pretty quickly. You won't find these in the Handbook. What causes a mind to be accompanied by pleasant feeling (Somanassa-diṭṭthigata) and so on? What makes you feel happy (Somanassa), or feel angry (Domanassa), or have wrong view (Diṭṭthi)? These causes have been presented in the Commentaries. I think these causes are beneficial for psychologists or psychiatrists. What causes happy feeling (Somanassa)? An object of desire causes pleasant feeling. When you see a desirable scene or a pleasant scene, you will feel happy. Therefore, the desired object is the condition (or condition) for the arising of joyful feeling. The second cause is due to the rebirth of happiness (Somanassa) - that is, sometimes we meet someone who is almost always happy or someone who has a habit of living happily. The reason is because that person is born with happy feeling (Somanassa). One's rebirth consciousness must be accompanied by joyful feeling (Somanassa). Those who have a rebirth with a happy feeling (Somanassa) or in other words, those who are reborn with a happy feeling (Somanassa) tend to have a happy feeling (Somanassa) throughout most of their lives. The third cause is due to its shallow nature. According to this view, if you are a cheerful person, then you will have a shallow nature. The reason is that those who have a deep nature do not love life as much. Once, I visited an area in Northern California and had a conversation with a man. During the conversation, I was friendly and smiling. Then my companion asked him, "Have you ever met a Buddhist monk?" He replied, "No." My friend said, "You're talking to a Buddhist monk." Then he said, “Is this man a Buddhist monk? I don't think a Buddhist monk laughs." Therefore, perhaps I have a shallow nature. Why does one have wrong views or tend to hold wrong views? A person who is reborn again and again with wrong views tends to become a receptacle for wrong views. Therefore, that person has a tendency to have wrong views. Another cause is association with people with wrong views. This is very real. You will become like the person you associate with. Asaṅkhārika is when the mind is unsupported. Some people have unsupported rebirth (Asaṅkhārika). When you are reborn, your rebirth mind is bound to be unsupported. The mind of rebirth is a mind of fruit. If your rebirth-consciousness is unhelpful, then you tend to have an unhelpful mind throughout your life. Then good health – when you are in good health, you don't need to be provoked or encouraged by others to do something, because when you are healthy you just automatically do it. stop. Don't care about hot or cold - you don't care if it's hot or cold. Such a person usually works spontaneously. If you are sensitive to cold and the weather is cold, then you must be encouraged or motivated by yourself or by others to be able to do something. If you don't care if it's hot or cold, then you work spontaneously, with a non-supportive mind. Belief and expectation in the results of diligence if you believe that you will get results from doing something, then you will do it right away without being provoked by others. Expertise in doing – when you are familiar with your work or familiar with some activity, you will do it spontaneously without impulse. The right climate and food – That's right. With a good climate, our mind is clear and joyful. We tend to work spontaneously. And if we have good food, we also have a good feeling, so we work without being pushed. Good food and the right climate – there could be other causes as well, but these are the ones mentioned in these Commentaries. What about help (Sasaṅkhārika)? It is the opposite of what has been stated above. And then the neutral feeling (Upekkhā-sahagata), or neutral feeling – the first cause is the neutral object. Scenes that are neither desired nor undesirable are neutral scenes. When you encounter neutral objects, you have equanimity. The second cause is the rebirth of discharge (Upekkhā). Your rebirth mind is certainly accompanied by equanimity (Upekkhā). The third reason is that you have a profound nature. You are always thinking carefully, so there is not often comfort. You have this Upekkhā. Causes for Feeling and Pleasure (Domanassa-sahagata) And Associated With Aversion (Paṭigha-sampayutta) The causes mentioned below are for both, having grief (Domanassa-sahagata) and associated with anger (Paṭigha-sampayutta). The first is that the scene is not desired – when the scene is not desired, you tend to be angry. If you don't like something, you become angry. Therefore, undesired object is a possible cause for the citta (citta) to be accompanied by unpleasant feeling. And then there is one of the nine bases of anger or the nine bases of hatred. The nine foundations of anger (Dosa) are the causes for the arising of ill will (Dosamūla Cittas). There are nine causes for anger (Dosa) to arise. It was: “He did me harm.” Thinking like that, you become angry with that person. “He is hurting me,” or “He is going to hurt me,” if you think like that, you will become angry with that person. And then, “He harmed my loved ones.” And also, “He is harming my loved one,” and “He is going to hurt my loved one.” The following causes are related to a person you do not like or hate. Sometimes, we don't want good things to happen to people we hate. So here, “He is benefiting someone I don't like or hate,” or “He is doing or will benefit someone I don't like.” Thinking like this, we have anger (Dosa) or grief (Domanassa). These are called the nine foundations of anger or the nine foundations of hatred. They are mentioned in the Dīgha Nikāya and also in the Abhidhamma. There is another cause that I did not find in the Commentaries. It is anger without a foundation, anger without a cause or without a rational cause. When it's too hot, you get angry. When it's too cold, you get angry. Such things. You can bump into something and then you get angry and kick it. This is called unfounded anger. You shouldn't be angry about something like that, but people are still angry. Pleasure feeling, sad feeling, wrong view and so on arise also by these causes. When we know the causes that cause these things to arise, we can do something to change us. How to Study and Research First memorize these twelve akusala cittas in your native language because Pāḷi may be a little difficult for you at the moment. But don't ignore Pāḷi completely because we will use the words Pāḷi again and again. Once you are familiar with the Pāḷi words, you will enjoy using them. Then you will just want to use Pāḷi, because when you use Pāḷi, there will be no more cases of misunderstandings or misinterpretations. When we use transliteration, these translations are sometimes incorrect and can lead to misunderstandings. Even when I use translations, I will refer back to Pāḷi. The Pāḷi words will be defined first so that we can always use them later. What are these first eight Cittas accompanied by? They are accompanied by greed (Lobha). What are these two ninth and tenth Cittas accompanied by? They are accompanied by the yard (Dosa). What are these last two Cittas (i.e. the eleventh and the twelfth) accompanied by what? They are accompanied by delusion (Moha). Of the eight Lobhamūla Cittas, four (i.e., from the first to the fourth) are accompanied by joyful feelings. The remaining four cittas (i.e., from the fifth to the eighth) are accompanied by equanimity. Of these, the first two (i.e. the first and the second) are associated with wrong views. The next two consciousnesses (i.e. the third and the fourth) are not associated with wrong views. Again, of the four cittas accompanied by equanimity, the first two (i.e. the fifth and sixth) are associated with wrong views. The next two consciousnesses (i.e. the seventh and the eighth) are not associated with wrong views. In CMA, the word “disassociated” is used (see CMA, I, Guide to §4, p.34). I'm not sure if this word is correct. What does the word “separate from” mean? What is the difference between the words “disassociated” and “unassociated”? The word “separate” means that, first two things come together and then one thing separates. This is not the appropriate meaning in this case. I prefer the word “unassociated” (unassociated or non-associated). It is here to say that these two cittas are not associated with Diṭṭhi, that is, not associated with wrong views. The next two consciousnesses (i.e. the ninth and the tenth) are accompanied by what feeling? They are accompanied by anger or dissatisfaction (longevity). And the next two cittas (i.e. the eleventh citta and the twelfth citta) are accompanied by a feeling of indifference (feeling of equanimity). The first Citta is with joy (pleasure), with wrong view (wholesome association) and unsupportive. The second Citta is with joy, with wrong views, and with help. The third Citta is with joy, free from wrong views (separation) and unsupportive. The fourth Citta is with joy, free from wrong views and helpful. The fifth Citta is with indifference, with wrong views and unsupportiveness. The sixth Citta is with indifference, with wrong views, and with help. The seventh Citta is with indifference, free from wrong views and unsupportive. The eighth Citta is with indifference, free from wrong views and helpful. The ninth Citta is Dosa, discontent, with anger and helplessness1. The tenth Citta is with displeasure, with anger, and with help. Then the last two minds (i.e. the eleventh and the twelfth): the first is with indifference and with doubt. There is no difference between helping or not helping here, i.e. there is no help and no help. The last mind is with indifference and with distraction. You practice like this at home. You can cover the book. Try to describe each Citta one by one. For example, the first Citta is with greed, with joy, with wrong views and with no help. Then if you don't remember, you can open the book and look at the answer. In this way, you can memorize these twelve minds before next week's lecture.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.