Chapter Three: Door (Dvāra).VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Study Guide to Winning the Fa, Volume I Chapter Three: Door (Dvāra) According to Mon When citta arises, it depends on different conditions. There are four conditions for eye consciousness to arise. That is, there must be eyes, there must be sight, there must be light, and there must be attention. So mind depends on different conditions to arise. One of the conditions for the mind to arise is called the door, that is, Dvāra. Thus, eyes, ears and so on are called doors (Dvāra) in Abhidhamma. Here, it is used to mean an ordinary door. The door is where people go in and out. If we want to go out of the house, we have to use the door. We go through the door. If we want to enter the house, we have to go through the door. Eyes, ears, nose, tongue, body and mind are called doors or doors (Dvāra) in Abhidhamma because mind arises through them. To put it figuratively, the mind passes through our eyes, our ears and so on. The object hits the mind through these doors. That is why they are called doors or gates. There are six subjects taught in the Abhidhamma. You already know five subjects. The first subject is ophthalmology. The second subject is the ear. The third subject is billion subjects. The fourth subject is the loss subject. The fifth subject is the body subject. The eye-door means the sensitive part of the eye. It's called the optic nerve. It is not the whole eye. It is the sensitive part of the eye where the sight is affected. It may be located on the retina. There are many particles of matter on it. These are called sensitized nerves. Then the ear-door does not mean the entire ear canal, but the inner part of the ear. It is the tympanic membrane where sound waves strike and make us hear. The bhikkhu-door is also not the entire nostril, but just the sensitive parts of the nose where we experience smell. The palate also means the sensitive parts on the tongue where we experience taste, i.e. the taste-sensing cells. Body is different. The eye-door is only in the eye. The ear-door is only in the ear canal. Billion doors are only in the nostrils. Damage is only on the tongue. But the trunk is present on the whole body except the tips of hair and hair, on nails and dry skin. That is, it is on the whole body. That's why when we are touched anywhere on the body, we feel the touch. Then we have a mind. The subject is different. What is the subject? The CMA Manual says that Bhavaṅga is the mind-door. Unlike the first five, the mind-door is mental, not physical. Label subject belongs to the material. Ear-door, billion-door, loss-door, and body-door are all material things. Mind-door is not of matter. Mind is mentality (Nāma). What is this nama? Here it is Bhavaṅga consciousness. How many Cittas have the function of bhavanga or bhavaga? Nineteen Bhavaṅga-consciousnesses: two observing consciousnesses (Santīraṇa) accompanied by equanimity (Upekkhā), eight wholesome sensual pleasures (Kāmāvacara Sobhana Vipāka), five form-repleteprecepts (Rūpāvacara Vipāka) and four formless fruiting consciousnesses (Arūpāvacara Vipāka). They have the functions of rebirth, maintenance of life, and death. Among them, the mind-door is the bhavanga (bhavaṅga). Therefore, there are nineteen Cittas. When past or future objects affect the mind, it comes through this mind-door. When we think about something in the past, that object comes to our mind at this mind-door. It does not come through the eyes, not through the ears because that object has no existence now. Therefore, we cannot see with our eyes or hear with our ears. But we see and we hear with our mind. When we experience such phenomena, those objects are grasped by this mind-door. The original version of this Manual only says that bhavaga is the mind-door. An Commentary to this Handbook explains that it is the moment after the vibrating Bhavaṅga. That is, Bhavaṅga ends the line. Therefore, we must understand the Bhavaga here as the end-of-line Bhavaṅga. The mind-door is the Bhavaṅga moment ending this line. It will be easy to understand if you remember the mental process. Suppose we have a scene. When the visible object enters the mind, first there is the past Bhavaṅga, then the pulsating Bhavaṅga and then the ending Bhavaga. Bhavaṅga ending means the moment at which Bhavaṅga ceases or stops. The Commentary explains that the end of bhavaga is the moment after which the nature or nature of mindCitta will change. Up to that point, the nature of the mind (Citta) is inactive. And then with the arising of the five-door citta or mind-door citta, the nature of the citta (Citta) changes to be active. That commentator explains that since it is the door through which objects enter or other types of consciousness arise, we must consider the mind-door to be the end-of-life Bhavaṅga. But there are professors who think otherwise. Venerable Leḍī Sayādaw and like other teachers do not think so. According to these teachers, since the Handbook only says Bhavaga but does not explicitly say that Bhavaṅga ends, any Bhavaga mind, without distinction, has can be the mind-door (Mano-dvāra). In the Commentaries of the second volume of the Abhidhamma and also in the Visuddhimagga, there is a saying by Venerable Buddhaghosa that the door or door of the sixth group of consciousnesses is part of the mind base. Manāyatana) i.e. Bhavaṅga (see Visuddhimagga, XV, §10, p.489). Thus, in the second book of the Abhidhamma (Abhidhamma) and in the Visuddhimagga (Visuddhimagga), Mr. Buddhaghosa said only the bhavaga. He didn't say it was the ending Bhavaga or the shaking Bhavaṅga. But in the Ṭīkā, Commentary on the Visuddhimagga, the author explains that, since there cannot be vajjana without a vibrational Bhavaṅga , we must understand that here , it means the vibrating Bhavaṅga and the ending of the stream-linked Bhavaga. So according to this teacher, we can understand that the ending of Bhavaṅga is the mind-door (Mano-dvāra). So we can take whatever we like - ie without any distinction, just take Bhavaṅga as mind-door (Mano-dvāra), or take Bhavaṅga mind-door ) end the line as mind-door (Mano-dvāra). In Buddhism or in the Abhidhamma, mind arises through the six doors. "Through" actually means that the mind "depends on" arises. As you know, the mind is not stored in the eye, is not stored in the object, is not stored anywhere. When the conditions are fully co-occurring, citta will arise. It's like when you put a microscope under the sun. When the rays from the sun converge and when there is fuel, fire will appear. Fire does not have to be stored in fuel, in a microscope or in the rays of the sun. In the same way, consciousness arises when conditions come together. There are four conditions for eye-consciousness. There are also four conditions for ear consciousness. Thus, citta arises dependent on these six doors. There are six senses in Abhidhamma, not just five. The sixth sense in Abhidhamma is different from what is commonly understood as the sixth sense. In common language, sixth sense means something like intuition. But here in Abhidhamma, the sixth sense is the mind-door, that is, Bhavaṅga. Now, we know six subjects. We will find out how many cittas arise at each door. If you remember the mental process, it will be easier (see CMA, IV, Table 4.1, p.155). The mind-process proceeds like this: the past Bhavaṅga, the vibrating Bhavaṅga, the ending of the Bhavaṅga, the five-door orientation (Pañcadvārāvajjana), the eye-consciousness, the receptive mind, the concerned mind. observing, the mind guessing, and then the seven impulsive moments (Javana) and the two sense-moments (Tadārammaṇa). Then Bhavaṅga arises again. That's revealing eye consciousness. Revealing eye-consciousness arises at eye-door. How many Cittas arise at the eye-door? Let's look at the table listed on page 133 in this Handbook (see CMA, III, Table 3.4, p.133). Once you have this chart, there's no need for me to explain it. You already know. How many Cittas arise at the eye-door? First, the mind directs the five doors to arise. You must be able to point out this center right on the table. Thus, we have the mind directed to the five doors and then the eye consciousness. How many labels are there? There are two labels. And then what comes next? The next two consciousnesses come after that. There are two observing consciousnesses accompanied by equanimity (Upekkhā). There is a observing consciousness accompanied by joyful feeling (Somanassa). And then there is a determined mind. Then there are the impulses (Javanas), i.e., the pure sensual pleasures (Kāmāvacara Sobhana Citta). So,Akusala), a child (Hasituppāda), eight wholesome sensual pleasures (Kāmāvacara Kusala) and eight wholesome sensual pleasures (Kāmāvacara Sobhana Kiriya). These 29 cittas are called desire-sphere impulses (Kāmāvacara Javana). And then what? Then there are the resultant consciousnesses, that is, the eight wholesome sensual pleasures (Kāmāvacara Sobhana Vipāka). These Cittas arise at the eye-door. Thus, you have a total of 46 Cittas. Let me show you a brief way to understand this. The answer is the 54 Kāmāvacara Cittas minus eight. Thus, there are also 46 cittas arising at the ear-door. You just replace eye consciousness with ear consciousness. Instead of taking the first two of the five dual consciousnesses, you take the next two. Therefore, there are 46 Cittas arising at the ear-door. Similarly, there are 46 Cittas arising at the billion-door, at the tongue-door and at the body-door. When we say that there are 46 Cittas arising at the ear-door, we do not mean that all beings arise at the same time. Some cittas may not arise at the same time. We will return to this issue later. Let's take the label consciousness as an example. Two eye consciousnesses cannot arise at the same time. If you see a pleasing object, Kusala-vipāka will arise. If you see an unsatisfactory object, Akusala-vipāka will arise. If we count all the Cittas arising at the eye-door, we have 46. But not all these 46 Cittas arise at the same time. If you know this, you will know that in mind process, how many Cittas are represented at each mind-moment. How many Cittas are represented by the five-door citta (Pañcadvārāvajjana)? Only one. How many Cittas act as eye consciousness (Cakkhu-viññāṇa)? There are two minds because the object can be gratifying or unsatisfactory. How many cittas can arise as receptive cittas? There are two minds. The observing mind is represented by how many Cittas? The three cittas (Citta) do the task of observing. How many Cittas act as impulses (Javanas)? The 29 cittas (Cittas) act as impulses (Javanas). How many Cittas act as Tadārammaṇa? Eleven cittas (Citta) do the function na (or register): those are the three observant consciousnesses and the eight good sense-sphere results (Kāmāvacara Sobhana Vipāka). Therefore, there are 46 Cittas at the eye-door. There are 46 Cittas at the billion doors. That is, you replace ear consciousness with rate consciousness. There are 46 minds at the door-door. And there are 46 consciousnesses at the body-door. The last parts are relatively easy. Now let's come to the subject. When cittas arise at the mind-door, they do not arise in the other five-doors. This happens when you remember something or when you think about something in the past or in the future and so on. How many Cittas arise at the mind-door? There are 67 Cittas arising at the mind-door. What are the first minds? The two observing consciousnesses with equanimous feeling, then the observing consciousness accompanied by joyful feeling (Samanassa), and then the contemplating citta, the 29 desire-sphere impulses (Kāmāvacara Javana) (i.e. twelve akusala (Akusala), one (Hasituppāda), eight pure wholesome sensual pleasures (Kāmāvacara Sobhana Kusala) and eight fine sensual pleasures (Kāmāvacara Sobhana Kiriya)) arise in the sensual pleasure-door consciousness processes, and then 26 impulsive impulses (Javana).Dao Dai and supramundane arise at the mind-door in the mind-door processes of Dao Dai and supramundane. The Great and Supramundane Javanas are the five wholesome form-factors (Rūpāvacara Kusala), the five form-factors (Rūpāvacara Kiriya), the four immaterial wholesome states (Arūpāvacara Kusala), the four immaterial factors (Arūpāvacara Kiriya) and Lokuttara Citta eight supramundane consciousnesses. So there are 26 minds in all. Note that we will later call these 26 Cittas "Appanā". If we wanted to refer to them as a general group, we would say Appanā Javana, or these 26. And then the last group is the eight wholesome sensual pleasures (Kāmāvacara Sobhana Vipāka). So we have 67 minds in all. Let us look at the diagram of cittas arising at the mind-door (see CMA, III, Table 3.4, p.133). We have already pointed out these cittas. They are the mind that observes feeling and discharge, the mind that observes the feeling of joy, the mind that discerns, the impulses for sensual pleasures (Kāmāvacara Javana), and the solid impulses (Appanā Javana) (i.e., the Great and Great Javana). supramundane), and then the eight good sense-sphere results (Kāmāvacara Sobhana Vipāka). So there are 67 minds in all. These 67 minds arise at the mind-door. Then there are cittas that do not depend on any door. That is, they are not born in any subject. They do not arise at the eye-door, ear-door and so on. Beings do not rely on any subject. Why? Consciousness can arise without any door. There are nineteen cittas (Citta) that have the function of rebirth (Paṭisandhi), bhavanga (Bhavaṅga) and death (Cuti). We said the mind-door is Bhavaṅga. They are the subjects or doors. Therefore, the subject cannot arise at the subject. There are three reasons given in the Commentaries. The first reason given is that, since these Cittas arise at the mind-door, they do not arise at the other five-doors. Since they are subjects themselves, they do not need any other subjects. They do not capture any special objects. They capture scenes brought with them from a previous life. For this, you must understand the kamma sign (Kamma), the kamma sign (Kamma-nimitta) and the animal sign (Gati-nimitta). Since their object was the object of impulse (Javana) in the near-death process of a past life, they do not capture any new objects in this life. Since they do not take any new objects in this life, they do not need the door (Dvāra). Therefore, Cittas that have the function of rebirth (Paṭisandhi), bhavanga (Bhavaṅga) and death (Cuti) are said to be without the door. Having nineteen Cittas is not required. What are those nineteen Cittas? Two observing consciousnesses are accompanied by equanimity feeling (Upekkhā), and then eight fine sensual pleasure-consciousness (Kāmāvacara Sobhana Vipāka), five rupa-consciousnesses (Rūpāvacara Vipāka), four immaterial fruit-consciousness (Arūpāvacara Vipāka) ( ie nine great results (Mahaggata Vipāka)) are the mind (Citta) without subject. Thus, there are nineteen Cittas in all. If you go back to the section on function, you will recall that these nineteen Cittas have the function of rebirth (Paṭisandhi), life (Bhavaṅga) and death (Cuti). there are nineteen Cittas in all. If you go back to the section on function, you will recall that these nineteen Cittas have the function of rebirth (Paṭisandhi), life (Bhavaṅga) and death (Cuti). there are nineteen Cittas in all. If you go back to the section on function, you will recall that these nineteen Cittas have the function of rebirth (Paṭisandhi), life (Bhavaṅga) and death (Cuti). The other part helps this part. That is why I told you to be familiar with the previous chapter and previous sections so that you can easily understand what is taught next. Let's go against the cittas that arise at the eye-door. Not all 46 Cittas will arise at a time. You already know that. Let us take a few examples of these Cittas. First is the label consciousness. If the object is unsatisfactory, Akusala-vipāka will arise. If the object is gratifying, kusala vipāka will arise. So, depending on the quality of the object, these cittas will arise one by one at a time. Again, if the object is unsatisfactory, the receiving mind will be unwholesome fruition (Akusala-vipāka). If the object is gratified, it will be a wholesome result (Kusala-vipāka). We are also observant. With the observing mind it is a little different. If the object is very pleasing, the observing mind will be accompanied by joyful feeling (Somanassa). If the object is just ordinary gratification, the observing mind will be accompanied by equanimity (Upekkhā). I think I explained this in the first chapter. Let's go to the impulses (Javana). At the Javanas we can have the wholesome (Kusala Javana) or the operative (Kiriya Javana) or the unwholesome (Akusala Javana). Whatever object is gratifying or unsatisfactory, we can have wholesome (Kusala Javana) or unwholesome (Akusala Javana) motivations. Depending on what do we have wholesome (Kusala), productive (Kiriya) or unwholesome (Akusala) citta? This depends on our attitude about things. In Pāḷi it is called skillful attention (Yoniso-manasikāra). If we have the right attention (i.e. if we have the right attitude about things), then we will have good (Kusala) even though the object may be unsatisfactory. Even though we see something bad, even though we see something we don't want to see, impulse moments (Javana) can still be good (Kusala) if we have good intention (Kusala) Yoniso-manasikāra). With the presence of skillful attention (Yoniso-manasikāra) or the absence of skillful attention (Yoniso-manasikāra), the wholesome impulse (Kusala Javana) or the unwholesome impulse (Akusala Javana) will come into being. When these cittas arise in the sense-sphere (Kāmāvacara), the na cảnhvetā (Tadārammaṇa) also arises. In the Rpāvacara and Arūpāvacara, the Tadārammaṇa consciousnesses do not arise. In this case, eye consciousness will arise only in the rupa world (Rūpāvacara) because there is no matter in the formless world (Arūpāvacara), but there will be no na object (Tadārammaṇa) in the mental processes of these beings. . Depending on the quality of the individual, if these Cittas arise in the minds of ordinary people (Puthujjana) and the three lower sages, what Javanas will arise: unwholesome Akusala), good (Kusala) or functional (Kiriya)? The wholesome (Kusala) or the unwholesome (Akusala) impulses will arise. But for the Arahants, when these cittas arise, they will only be operative impulses (Kiriya Javana). Depending on the object, depending on the location (i.e. in which realm, in which realm these cittas arise, and in which beings these cittas arise) and on the presence or absence of skillful attention (Yoniso-manasikāra), whose consciousness arises may be different. Let's go to the mind-door. There are 67 cittas arising at the mind-door. Please remember the functions. The first is the observing consciousness accompanied by equanimity (Upekkhā). With what function does this mind arise at the mind-door? First of all you have to know how many functions this mind has. It has five functions. These are rebirth (Paṭisandhi), bhavaga (Bhavaṅga), death (Cuti), observation (Santīraṇa) and na cảnhvetā (Tadārammaṇa). But when it arises at the mind-door, how many functions does it have? Does it hold the functions of birth (Paṭisandhi), life (Bhavaṅga) and death (Cuti)? Are not. When we say that Upekkhā arises at the mind-door, we mean when it functions as an object. When it functions as the observing mind (Santīraṇa), it arises in the remaining five doors. Let us go to the mind of pure sensuality (Kāmāvacara Sobhana Vipāka). How many functions do Kāmāvacara Sobhana Vipāka Cittas (Kāmāvacara Sobhana Vipāka Citta) have? They have four functions: rebirth (Paṭisandhi), eons (Bhavaṅga), death (Cuti) and state of affairs (Tadārammaṇa). Here too, when these eight Kāmāvacara Cittas function as rebirth (Paṭisandhi), bhavaga (Bhavaṅga) and death (Cuti), they do not arise at the mind-door. Only when there is the function of na scene, will they arise at the mind-door. There are 67 cittas arising at the mind-door, but we must understand them in terms of or through their function. When we say that the mind observes feelings and discharges arising at the mind-door, we mean when they have the function of registration . When they function as the observing mind (Santīraṇa), they arise again at the other five doors. The same is true for the pure sense-sphere fruition consciousnesses (Kāmāvacara Sobhana Vipāka Citta). Now, let's look at cittas that are not subject to the door. The mind that observes equanimity is sometimes independent of the door. When they are independent of the door, they have the function of birth (Paṭisandhi), bhavaga (Bhavaṅga) and death (Cuti). Although the Kāmāvacara Sobhana Vipāka Cittas have four functions, when they are independent of the door, they have the function of birth (Paṭisandhi), life (Bhavaṅga) and death (Cuti). . The citta that observes equanimity and the kammāvacara Sobhana Vipāka Cittas (Kāmāvacara Sobhana Vipāka Citta) must be understood in their function. The last cittas are the nine great fruition consciousnesses. They have only three functions, but they are always subject-independent. The observable Cittas accompanied by Equanimity (Upekkhā) and Kāmāvacara Sobhana Vipāka Cittas are sometimes independent of the door and sometimes they arise at a certain door. . Sometimes beings arise at the mind-door and sometimes not at any. We will now find out which Cittas arise at only one door, which Cittas arise at the five doors, which Cittas arise at the six doors, and which Cittas. which is not born in any subject. The CMA book says the following: “36 minds arise at one door, …” (CMA, III, §15, p.134) Thus, there must be 36 cittas arising in one door. Can you find them? There are 36 minds in all. These 36 cittas arise only at one door. Eye-consciousness arises only at the eye-door. Ear-consciousness arises only at the ear-door and so on. Body-consciousness arises only at the body-door. And 26 great and supramundane Javanas arise only at the mind-door. They are Cittas that arise only at one door. Although the door is different for each citta, beings arise at only one - the eye-door, the ear-door and so on. How many Cittas arise at a door? There are 36 Cittas arising in one door. How many cittas arise at the two doors? There is no mind. How many cittas arise at the three doors? There is no mind. At four subjects? No mind either. How many Cittas arise at the five doors? Only three consciousnesses arise at the five doors. What are these three minds? They are the five-door citta and the two receptive cittas. These three consciousnesses arise at the five doors. If only we had learned about the mind-door process of mind, things would have been clearer. In the mind-door process of consciousness, there is no five-door orientation (Pañcadvārāvajjana) and no receptive mind (Sampaṭicchana) (see CMA, IV, Table 4.3, p.166). Therefore, there are three consciousnesses arising at the five doors. The five doors here mean the eye, ear, billion, tongue, and body doors. These three consciousnesses are five-door orientation (Pañcadvārāvajjana) and two receptive consciousnesses (Sampaṭicchana). These three consciousnesses are collectively known as the mind element (Mano-dhātu). Please take note of this. Later, we can use this term to refer to these three cittas. When we say mind-element (Mano-dhātu), understand that it is these three consciousnesses - the five-door volition (Pañcadvārāvajjana Citta) and the two receiving consciousnesses (Sampaṭicchana Citta). Then there are cittas arising at the six doors. Here we will distinguish those cittas that always arise at the six doors and those that arise only occasionally at the six doors. The CMA book says the following: "36 consciousnesses arise in one door, three consciousnesses arise in five doors, 31 consciousnesses arise in six doors, ..." (CMA, III, 15, p.134) That is 31 mind (Citta) always arise in six subjects. The mind that observes the feeling of joy, the mind that determines the concentration, and the twenty-nine sensual impulses (Kāmāvacara Javana) always arise at the six doors. These 31 Cittas always arise at the six doors. Then how many Cittas sometimes arise at the six doors? That is, sometimes beings arise in six subjects and sometimes they are independent of any subject. The wholesome sensual pleasures (Kāmāvacara Sobhana Vipāka Citta) and the Upekkhā Santīraṇa Cittas sometimes arise at the six doors. How many Cittas arise regardless of any door? Again, here we have to distinguish between sometimes and always. How many cittas sometimes arise? There are ten minds. They are the two consciousnesses that observe the feeling of equanimity (Upekkhā Santīraṇa) and the eight cittas that observe the pure sense world (Kāmāvacara Sobhana Vipāka). How many Cittas are there that are always independent of the door? There are nine Cittas, which are the nine Great Fruition Consciousnesses, i.e., rupa-consciousnesses (Rūpāvacara Vipāka) and formless fruit-consciousnesses (Arūpāvacara Vipāka). We will review it again. How many Cittas arise at only one door? There are 36 Cittas arising at only one door. How many Cittas arise at the five doors? There are three Cittas arising at the five doors. How many Cittas always arise at the six doors? 31 Cittas always arise in the six doors. How many Cittas sometimes arise at the six doors? There are ten Cittas. How many Cittas are there that are always independent of any door? There are nine cittas (Cittas). How many Cittas are there sometimes regardless of any door? There are ten Cittas. Let's look at the contemplative mind. At how many subjects arise in the mind of determination? It arises at all six doors. What is the citta (citta) of contemplation? It is the mind-door mind-door. How many functions does it have? It has two functions: centripetal and predictive. When it has the function of citta, it arises at the mind-door. That's the difference. Although we say that it arises at all six doors, it has a difference in function. When it arises in the remaining five doors (eye-door, ear-door, billion-door, tongue-door, body-door), it has the function of diagnosing. When it arises at the mind-door, it has the function of celibacy, that is, it assumes the responsibility of the five-door adverting consciousness (Pañcadvārāvajjana). In the mind-door process of consciousness, we do not have the five-door-centred consciousness (Pañcadvārāvajjana). Instead we have Manodvārāvajjana, that is, mind-door directing. Good. There are 36 Cittas arising in one door. Can you find them? The eye-consciousness, the ear-consciousness, the tongue-consciousness, the tongue-consciousness, the body-consciousness, and then the solid impulses (Appanā Javana) - that is, the Great and Supramundane Javanas - are the Cittas that arise at a single point in time. subject. Thus, there are a total of 36 Cittas arising in one door. That is, five dual consciousnesses (Dvipañcaviññāṇa) and 26 solid impulses (Appanā Javana). Only three Cittas arise at the five doors. They are the five sense-doors (Pañcadvārāvajjana) and the two receptive consciousnesses (Sampaṭicchana). There are 31 Cittas that always arise at the six doors. That is the mind that observes the feeling of joy, the mind-door oriented mind (Manodvārāvajjana) and the 29 sensual impulses (Kāmāvacana Javana). There are ten cittas that sometimes arise at the six doors - two cittas that observe feelings of equanimity and eight cittas of pure sensuality (Kāmāvacara Sobhana Vipāka). There are nine cittas that always arise regardless of any door. They are the five rupa consciousnesses (Rūpāvacara Vipāka) and the four immaterial fruition consciousnesses (Arūpāvacara Vipāka). There are ten cittas that sometimes arise regardless of any door. They are the two cittas that observe the feeling of equanimity and the eight cittas that observe the pure sensual pleasures (Kāmāvacara Sobhana Vipāka). Thus, we have enumerated all the Cittas with their respective doors (Dvāra). These are the ways the mind (Citta) is analyzed by the door (Dvāra). By Subject (Scene) Now let's analyze by object. Subject analysis is not difficult. It's not very complicated. It is very easy if you remember what you have learned. It is important for you to remember what you have learned. In the analysis of the subject, we must repeat and refer to the functions. That is, to understand disciplinary analysis, we must be familiar with the functions. If we know the functions then the subject part becomes very easy. The next section is about the object or scene. Analyzing by object or by scene is complicated. The object or scene is called Ārammaṇa or Ālambana. These two words have the same meaning and mean object. You can see the word “Ārammaṇa” in the CMA Handbook. Ārammaṇa means the place where Cittas and Cetasikas rejoice or rejoice. When there is an object, Citta always arises. Citta cannot be without an object. Since the Citta cannot live without an object, it is called having joy or pleasure in objects. Another word is Ālambana. It means grasping or clinging to. Without an object Citta cannot arise because Citta is defined as the perception of object. Since it is object perception, it cannot arise without object. Since it needs an object to cling to in order to arise, in Pāḷi the object is called "Ālambana". It is compared to an old man's walking stick. If you can't walk quickly, you have to use a cane to help you. Or is it compared to a rope connecting two places. For a blind person or someone who has difficulty walking, he or she can grab a rope and walk. So, objects are things that the mind (Citta) and mental factors (Cetasika) grasp. Therefore, they are called Ālambana. Both of these wordsused in Abhidhamma documents. According to Abhidhamma, there are six objects. You already know the first five. What are the first five categories? They are sight, sound, air (or scent), taste, and touch. Scenery is a kind of rupa. There are a total of 28 rupa that are described in the sixth chapter. Scenery is a kind of rupa. The sound scene is a kind of rupa. Scene gas (or incense) is a type of materiality. Taste is a kind of rupa. The emotional scene is different. The sense object is considered to include the three elements of the Four Elements. The Four Greats are earth, water, fire, and wind. In the Four Elements, water cannot be touched. You cannot touch the water element. What we call tangible objects, which we can touch, are only the combination of the remaining three elements: earth, fire, and wind. Whenever we say touch, whenever we say touch, then we mean about these three factors. These three factors are called the basic factors or the essential factors. The remaining material phenomena (besides the Four Great Elements) are called Upādā-rūpa, i.e. the great-born rupa, i.e. thecolor additives belonging . Therefore, visual objects, sound objects, air objects (or scents) and taste objects are dependent rupas. In other words, they belong to the 24 great-born robes. But the emotional scene is a combination of three basic elements. And according to Abhidhamma, the water element cannot be touched. “…according to Abhidhamma, (the water element) cannot be experienced as an element of tangible object but can only be perceived through the mind-door.” (CMA, III, Guide to §16, p.136) The property of the water element is to melt or bind. We cannot touch that melting or cohesion. When we put our hands in the water, we feel the touch of the water. That is not the water element but the combination of the remaining three elements of the Four Elements. We perceive the water as hot or cold. That is the element of fire. But we cannot touch the element of cohesion. This element can only be understood by the mind. Thus, we now have visual objects, sound objects, air objects, taste objects, and tactile objects. These five objects are only rupa. The sixth object is called "dhamma". In this CMA handbook, it is translated as “spiritual scene”. That's not exact, but I think we can use it if we define "mental scene" here as something other than the five objects mentioned before. In that case, we can still use the mental scene. But I like to leave it untranslated and just call it Dhamma. The dhamma (Dhamma) is not just one. How many dhammas are there? There are six dhammas (Dhamma). The first type is called nerve color. The eye-door is the nerve color. Ophthalmology means optic nerve. Thus, we have the optic nerve, the atrial nerve, the female nerve, the lingual nerve, and the trunk nerve. They are called dhammas. The optic nerve and so on cannot be seen with the eye. We can only experience them through the mind. Then the second type of object (Dhamma) is subtle materiality. Out of the 28 rupa, twelve are called gross and sixteen are called subtle. One of them is the water element. The water element is called subtlety. Male pigment, female pigment, animal pigment, and nutritive pigment are also subtle colors. There are sixteen subtle rupas and twelve gross rupa. Here, the second type of object (Dhamma) is the subtle rupas. And then mind (Citta), all citta (Citta), is one object (Dhamma). The different kinds of rupa, whether mental or economic or gross, are always the object or the object. They cannot capture the object because they are the object themselves and they have no cognitive ability. But Citta is different. The mind (Citta) can capture the object and can also be the object. Here, citta is included in the dhammas. Since you are all meditators, I don't need to explain in detail. You practice meditation and you try to be mindful of your thoughts running here and there. Therefore, one Citta is the object of another Citta. And you take note. It is a Citta, that is, a noting Citta. And then Citta is noted as another Citta. So, Citta can be both the agent and the object, but of course not at the same time. A Citta cannot be both the agent and the object at the same time. Thus, citta is included in the dhamma objects because it is not included in the five material objects (i.e. visual object, sound object, air object, taste object, tangible object). Cetasikas can also be citta objects. When they are accompanied by the noting citta, they belong to the agent. When they belong to the noted Citta, they are also the object. When you practice meditation, you are aware of your attachment or anger, or you notice certain emotions or feelings. At that time, the mental factors (Cetasika) become the object of your mind (Citta). Cetasikas can also be experienced at the mind-door. The next type of object (Dhamma) is Nibbāna. Nibbāna can only be perceived at the mind-door. It is also a dhamma (Dhamma). The next type of dhamma are concepts. That is, institutional truths such as man, woman, house, car and so on. All these are called concepts. These concepts are also experienced or perceived at the mind-door, not the eye-door. This is a bit strange. I see this and I don't see this. I don't see the microphone or I see the microphone: which is correct? Both are correct. In the institutional sense, I do see the microphone. But in the absolute sense there are no microphones at all but just particles of matter. The microphone is just a concept. Concepts can only be understood through the mind-door, not the eye-door. To see something, you need many mental processes. You need the five mind revelations. The first two paths take ultimate truth as their object. The remaining three paths take concepts as objects. Only after this five path or only at the time of the fifth do you know: I see a microphone; I see a car; I see a man. The concepts of man, woman, car, or microphone are known through the mind-door, not through the eye-door, ear-door or so on. These six types are called dhammas. If you want to call them mental scenes, that's fine, as long as you understand what the mental scene consists of. Again, how many dhammas are there? There are six dhammas (Dhamma). They are mental form, subtle matter, mind (Citta), mental factor (Cetasika), Nibbāna (Nibbāna) and concepts. Let's stop here. There are six objects. Please understand these six objects. The first object is the scene. You know them. The second object is the sound scene. That is clear. And then there's the air scene, the taste, the touch scene. They are very easy to understand. Then the dhammas (dhammas) are mental rupa, subtle matter, citta, cetasika, nibbāna and concepts. Next week we will learn which Cittas capture which objects. Sadhu! Sadhu! Sadhu! Student: We have nineteen cittas (Cittas) that perform the functions of birth (Paṭisandhi), bhavaga (Bhavaṅga) and death (Cuti). We have eight perfect sensual pleasures (Kāmāvacara Sobhana Vipāka Citta), four wisdom and four dissociation. Do the Commentaries say more about what happens when we have wise rebirth (Paṭisandhi) or rational rebirth (Paṭisandhi)? Furthermore, we have two consciousnesses observing feeling and equanimity (Upekkhā), one with wholesome (Kusala) and the other with unwholesome (Akusala), we can say when a person has rebirth (Paṭisandhi) with kusala. Kusala) or rebirth (Paṭisandhi) with unwholesome (Akusala)? Do the Commentaries give more details? Sayādaw: Can you wait? If you can't wait, you should read the fifth chapter. It is explained there. If a being is born in the four suffering states, then that being's Paṭisandhi mind will be the mind that observes unwholesome feelings and results (Akusala-vipāka Upekkhā Santīraṇa). If a being is born as a human but is born blind or deaf or something like that, that being's Paṭisandhi mind can be Kusala-vipāka Upekkhā Santīraṇa. . These are all explained in that chapter. Student: When a person has a memory and he sees it in his mind, he doesn't see it at the eye door, does he? But if we're seeing it - I don't understand. Sayadaw: Right. Because you don't see it with your eyes. Even when you close your eyes, you can still see that image in your mind. That is, you cannot see with your eyes. Student: So which of the six scenes is that person seeing? Sayādaw: It can be any scene. You may recall in your mind something that you have seen or heard. Someone said something, and now you hear it not in your ears but in your mind. In fact, there is no object that cannot be experienced at the mind-door, except the present visible object and so on. They can be experienced at the five senses and also at the mind-door. Student: [Can't hear clearly]. Sayādaw: These five objects belong to three times: past, present and future. The present scene is the scene of the eye-door mental process, the ear-door consciousness process and so on. Past or future objects, for example, are objects of the mind-door. You see or hear the object at the mind-door. When these scenes are captured at the mind-door, they are mostly past or future. But if you have supernatural powers (Abhiññā), then you can see distant images with your mind or you can hear distant sounds with your mind. In that case, what you see and what you hear is also the present. Sometimes the objects are past or future, and sometimes they are present. Student: Venerable Sir, we are not like we were seven years ago. From the Buddhist point of view, we change differently. Our thoughts may or may not be correct. Every one of us here when we see him knows that this is Venerable U Sīlānanda. What has given us the identification that this is Venerable U Sīlānanda? Sayādaw: That is perception (Saññā). Perception (Saññā) is recognized as a factor in later understanding. That is, you make signs in your mind. With this perception (Saññā), you recognize it as soon as you see it again later. You see me and you make a sign that this face, this face belongs to U Sīlānanda. This perception (Saññā) is transmitted in your mind progression. When you see me again or when you recall me in your mind, you realize that this is U Sīlānanda. This is actually the work of perception (Saññā). Student: Let me put it this way. Suppose I see something and I have wrong perception (Saññā). Something was a rope, but I thought it was a snake. That is, I have wrong perception (Saññā). But my friend had the right perception (Saññā). We cannot say that it is only due to perception (Saññā). There must be something about the object for us to recognize it. My question is, what is it in the object, and not just perception (Saññā) because perception (Saññā) can be wrong or right? Regardless of how we perceive the object, it is still the same thing. We know the thing has changed and is not the same as before. How can we recognize that object because now it is different, not the same as before? Sayādaw: That thing is just a thing. But our perception (Saññā) is different. This is a card, but I'm thinking of it as a leaf. My perception (Saññā) makes me think that it is a leaf and not a card. When I recall this thing in my mind, I will understand it as a leaf. I have created something in my mind that is a leaf. This false perception (Saññā) causes us to recall things wrongly. Student: Did that Vipāka make our perception (Saññā) wrong? Sayādaw: That has nothing to do with fruit (Vipāka). It is our response to the object. We react the wrong way. Although it is a card, we treat it like a leaf. That reaction is what is caused by perception (Saññā) here. The image that was engraved in my mind was a leaf. So, when I think about it later, the same image pops up in me and the same idea comes back to me. So I don't think the cause is the object, because the object is always the same regardless of whether your perception (Saññā) is right or wrong. The image we make in our mind is what goes with us. That image depends on our perception (Saññā). Student: Venerable Sir, I don't understand the mind (Citta) in terms of being wholesome (Kusala) or unwholesome (Akusala). Let me give an example. There is a piece of music that a person listens to often. For a moment he was interested and wanted to listen. But another time he didn't like to listen; because he doesn't like to listen, so the music creates a feeling of displeasure. It's still the same music. These are called satisfied and dissatisfied objects, but we have different reactions to the same object. Sayādaw: The quality or quality of the object is determined first of all by the average person. But some people may think that a moderately satisfied subject is dissatisfied or think that a dissatisfied subject is satisfied. It depends on our response. Right now I like it. But other times I hate it and don't like it. So now it is gratifying and I react with greed (Lobha). But other times I don't like it, so I react with aversion. Therefore, at different times, different Cittaseach other can arise. I can also have skillful volition (Yoniso-manasikāra). The quality of the scene may vary from person to person and to type of being. Some subjects are satisfied with animals but dissatisfied with humans. The object is satisfied or dissatisfied mostly depends on the individual. The Commentary says that the quality of the scene is determined by the average person. Student: What determines my behavior? Will my past mental states determine that kusala citta will arise instead of akusala citta? Sayadaw:Skillful volition (Yoniso-manasikāra) will determine whether the impulses (Javana) are wholesome (Kusala) or unwholesome (Akusala). This is a gratifying item. It is gratifying as defined by the average person. But I may not like it or I may not like it. I have an eye-consciousness route. Moments of eye-consciousness, absorption and observation and so on will depend on the quality of the scene, i.e. the actual quality of the scene or the average quality of the scene. My (Javana) impulses will not depend on the actual quality of the scene, but on my reaction to the scene. In winter, warmth is satisfied. In the summer, warmth is unsatisfactory—maybe in San Francisco, but really unsatisfactory in our countries. So it also depends on time.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.