Chapter Three: Feeling (Vedanā), Cause (Hetu) & Matter (Kicca).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: Feeling (Vedanā), Cause (Hetu) & Matter (Kicca) Today, we study the third chapter of the CMA Handbook. The first chapter studies the mind – 89 or 121 minds. The second chapter studies the 52 cetasikas and then the combinations of cittas and cetasikas in two ways. The third chapter studies both, Cittas and Cetasikas, in different ways. Six Parts This chapter is divided into six parts. The first part is the "Vedanā Analysis", that is, the analysis of the mind according to sensations. The second part is “Analysis according to Hetu”, that is, according to the cause. The third part is “Kicca Analysis”, i.e. by function (or by function). The fourth part is "Analysis according to Dvāra", that is, according to the subject. The fifth part is “Analysis according to Ārammaṇa”, that is, according to the object (or according to the scene). The sixth part is “Analysis according to Vatthu”, that is, according to things. According to Tho The first part is “Analysis according to Feelings”. You have met sensations in the first chapter and also in the second. There are different divisions of feeling. Sometimes life is said to have five, sometimes three, sometimes two, and sometimes only one. Calculated by their qualitative effect (i.e. by their nature or characteristics), life is said to be three. Sometimes feeling is listed as having three, namely pleasant feeling (Sukha), painful feeling (Dukkha) and feeling relaxed (Upekkhā). The Buddha also taught longevity in the rights. In the seventh chapter you will find 22 rights (see CMA, II, §18, p.273). There are longevity among these 22 rights. There, the Buddha taught the five types of feeling or the five rights of feeling. In the discourse on that right, the year of life is explained. They are pleasant feeling (Sukha), painful feeling (Dukkha), happy feeling (Somanassa), feeling of sorrow (Domanassa) and feeling of equanimity (Upekkhā). You are very familiar with these five or three feelings. When the Buddha said there are three feelings, he meant that pleasant feeling (Sukha) and joyful feeling (Somanassa) are included in Sukha, and painful feeling (Dukkha) and sorrowful feeling (Domanassa) are included in Dukkha. Actually, five life spans and three life spans are the same. When teaching about the three feelings, the Buddha used the word "Sukha". Here, Sukha does not only mean pleasant feeling (Sukha) in the five feelings (Vedanā). Sukha here means both pleasant feeling (Sukha) and joyful feeling (Somanassa). And Dukkha means not only painful feeling (Dukkha), but also painful feeling (Dukkha) and feeling sad (Domanassa). Upekkhā is equanimity (Upekkhā). His intention was that pleasant feeling (Sukha) and pleasant feeling (Somanassa) were included in Sukha, and painful feeling (Dukkha) and unpleasant feeling (Domanassa) were included in Dukkha. Actually, five life spans and three life spans are the same. When teaching about the three feelings, the Buddha used the word "Sukha". Here, Sukha does not only mean pleasant feeling (Sukha) in the five feelings (Vedanā). Sukha here means both pleasant feeling (Sukha) and joyful feeling (Somanassa). And Dukkha means not only painful feeling (Dukkha), but also painful feeling (Dukkha) and feeling sad (Domanassa). Upekkhā is equanimity (Upekkhā). His intention was that pleasant feeling (Sukha) and pleasant feeling (Somanassa) were included in Sukha, and painful feeling (Dukkha) and unpleasant feeling (Domanassa) were included in Dukkha. Actually, five life spans and three life spans are the same. When teaching about the three feelings, the Buddha used the word "Sukha". Here, Sukha does not only mean pleasant feeling (Sukha) in the five feelings (Vedanā). Sukha here means both pleasant feeling (Sukha) and joyful feeling (Somanassa). And Dukkha means not only painful feeling (Dukkha), but also painful feeling (Dukkha) and feeling sad (Domanassa). Upekkhā is equanimity (Upekkhā). Sukha here means both pleasant feeling (Sukha) and joyful feeling (Somanassa). And Dukkha means not only painful feeling (Dukkha), but also painful feeling (Dukkha) and feeling sad (Domanassa). Upekkhā is equanimity (Upekkhā). Sukha here means both pleasant feeling (Sukha) and joyful feeling (Somanassa). And Dukkha means not only painful feeling (Dukkha), but also painful feeling (Dukkha) and feeling sad (Domanassa). Upekkhā is equanimity (Upekkhā). At times, the Buddha said: "Bhikkhus, there are only two feelings." They are Sukha and Dukkha. In this case, Sukha includes both Sukha and Upekkhā if life is counted Vedanā is three, i.e. it includes pleasant feeling (Sukha), joyful feeling (Somanassa) and equanimous feeling (Upekkhā) if life count has five. And Dukkha is only Dukkha of the three feelings, that is, including the painful feeling (Dukkha) and the unpleasant feeling (Domanassa) of the five feelings. Sometimes, the Buddha said that any feeling is Dukkha. That is, there is only one life and that is Dukkha. The Buddha said: "This expression of the Tathagata refers to or is based on the impermanence of practices." Since practices are conditioned, they are impermanent. What is impermanent, is it pleasure (Sukha) or suffering (Dukkha)? It is suffering (Dukkha). Whatever is impermanent is suffering (Dukkha). Therefore, there is only one feeling (Vedanā), that is, feeling of suffering (Dukkha). We find Vedanā mentioned in many ways. In some Suttas, feeling (Vedanā) is said to have more than five. But we don't need to go any further, just know that Vedanā is one feeling, two feelings, three feelings and five feelings. Since, according to the lecture on rights, life spans are five, we should understand the characteristics of each feeling. Feeling has the characteristic of enjoying - actually not really enjoying - experiencing the taste of the object. That is the general characteristic of life. Pleasure (Sukha) has the characteristic of experiencing a desirable touch. We are talking about the year of life (Vedanā); Dukkha is characterized by the experience of non-desired contact. Somanassa has the characteristic of experiencing a desirable object. Domanassa Vedanā is characterized by the experience of an un desired object. Upekkhā Vedanā has the characteristic of experiencing a neutral object. Let's find out which cittas are accompanied follow by any life. If you are familiar with the first chapter, this is not difficult. What Cittas are accompanied by pleasant feeling (Sukha)? How many minds are there? There is only one consciousness (Citta) accompanied by pleasant feeling (Sukha), that is, body-consciousness feeling pleasant (Sukha-sahagata Kāya- viññāṇa). Which citta is accompanied by painful feeling (Dukkha)? There is also only one, which is the body-consciousness of suffering (Dukkha-sahagata Kāya-viññāṇa). What cittas are accompanied by joyful feeling (Somanassa)? How many minds are there? There are 62 minds. How many cittas are then accompanied by feeling and feeling (Domanassa)? There are only two cittas that are accompanied by feeling and feeling (Domanassa), i.e. two cittas of anger (Dosamūla Citta). Upekkhā arises in how many cittas? There are 55 cittas (Citta) arising with equanimity (Upekkhā). Let's study the details a bit. There are 62 cittas with joyful feeling (Somanassa): four of the unwholesome consciousnesses (Akusala Citta), two of the uncaused consciousnesses (Ahetuka Citta), twelve of the wholesome sensual pleasures (Kāmāvacara Sobhana Citta), twelve more in the material world consciousnesses (Rūpāvacara Citta) and 32 in the supramundane consciousnesses (Lokuttara Citta). Thus, we have all 62 cittas. With regard to equanimity (Upekkhā), we have six of the unwholesome consciousnesses (Akusala), fourteen of the uncaused consciousnesses (Ahetuka), twelve of the wholesome sensual spheres (Kāmāvacara Sobhana), three of the Rūpāvacara, twelve in the immaterial world (Arūpāvacara) and eight in the supramundane consciousnesses (Lokuttara Citta). So there are 55 in all. One mind (Citta) is accompanied by a feeling of suffering (Dukkha). One citta (Citta) is accompanied by pleasant feeling (Sukha). 62 Cittas are accompanied by joyful feeling (Somanassa). Two cittas (Citta) are accompanied by feeling and feeling (Domanassa). And 55 Cittas are accompanied by Equanimity (Upekkhā). That is according to the year of life. Now, if counted in terms of three feelings, how many are accompanied by pleasant feelings (Sukha)? 62 plus one, so we have 63. How much is accompanied by discharge (Upekkhā)? 55 consciousness is accompanied by feeling equanimity (Upekkhā) as before. How much is accompanied by painful feeling (Dukkha)? Two cittas with painful feelings (Domanassa-sagahata Citta) and one with painful bodily sensations (Dukkha) are accompanied by painful feelings (Dukkha). Again, how much is accompanied by pleasant feeling (Sukha)? Here, 63 cittas are accompanied by pleasant feeling (Sukha). How many are accompanied by painful feeling (Dukkha)? The three cittas are accompanied by dukkha. How many are accompanied by equanimity (Upekkhā)? 55 consciousness is accompanied by equanimity feeling (Upekkhā). You can study the table on feelings in the CMA book (see CMA, III, Table 3.1, p.118). I have explained to you why eye consciousness and so on are accompanied by equanimity feeling (Upekkhā) while body consciousness is either pleasant feeling (Sukha) or painful feeling (Dukkha). Do you remember? If not, you can read it in the CMA (see CMA, III, Guide to §4, p.117-119). When the collision is between soft matter, we have equanimity (Upekkhā). When there is a collision between soft and hard, we have a pleasant feeling (Sukha) or a painful feeling (Dukkha). The following example is given: When you put a cotton ball on an anvil and knock it with another cotton ball, there won't be much of an impact. The impact will be soft and weak. So we have equanimity (Upekkhā). But when you hit the ball with a hammer, the hammer will go through the cotton ball and hit the anvil, so there will be a big impact. If the object is desirable, then we have a pleasant feeling (Sukha). If the object is not desired, thenwe have dukkha. If you are familiar with the first two chapters, this analysis is very easy. According to Nhan The next section is “Hetu Analysis”, that is, “Analysis according to the Cause”. How many multipliers are there? There are six cores. They are greed (Lobha), hatred (Dosa), delusion (Moha) and non-greed (Alobha), non-hatred (Adosa), non-delusion (Amoha). You can find all six of these causes in the 52 mental factors (Cetasika). Where do you find lobha? Greed is found in unwholesome cetasikas. Where is the yard (Dosa) found? It is found in unwholesome cetasikas. Where is Si (Moha) found? It is also found in unwholesome cetasikas. Where do you find non-greed (Alobha)? Non-greed is found in the nineteen mental factors that are pure and perfect. Non-hatred (Adosa) is also found in the nineteen mental factors that are pure and good. And non-delusion (Amoha) is separately listed as wisdom (Paññindriya). Greed (Lobha), hatred (Dosa) and delusion (Moha) are unwholesome (Akusala). Non-greed (Alobha), non-hatred (Adosa) and non-delusion (Amoha) are the opposites of greed (Lobha), hatred (Dosa) and delusion (Moha). Are they wholesome (Kusala), unwholesome (Akusala) or something else? Are they only wholesome (Kusala) because sentient beings arise with pure minds (Sobhana Citta)? You should remember that among the pure consciousnesses (Sobhana Citta), there are also fruition consciousnesses (Vipāka Citta) and functional consciousnesses (Kiriya Citta). Greed (Lobha), hatred (Dosa) and delusion (Moha) are unwholesome causes (Akusala). Non-greed (Alobha), non-hatred (Adosa) and non-delusion (Amoha) are wholesome causes Non-greed (Alobha), non-hatred (Adosa) and non-delusion (Amoha) are the opposites of greed (Lobha), hatred (Dosa) and delusion (Moha). Are they wholesome (Kusala), unwholesome (Akusala) or something else? Are they only wholesome (Kusala) because sentient beings arise with pure minds (Sobhana Citta)? You should remember that among the pure consciousnesses (Sobhana Citta), there are also fruition consciousnesses (Vipāka Citta) and functional consciousnesses (Kiriya Citta). Greed (Lobha), hatred (Dosa) and delusion (Moha) are unwholesome causes (Akusala). Non-greed (Alobha), non-hatred (Adosa) and non-delusion (Amoha) are wholesome causes Non-greed (Alobha), non-hatred (Adosa) and non-delusion (Amoha) are the opposites of greed (Lobha), hatred (Dosa) and delusion (Moha). Are they wholesome (Kusala), unwholesome (Akusala) or something else? Are they only wholesome (Kusala) because sentient beings arise with pure minds (Sobhana Citta)? You should remember that among the pure consciousnesses (Sobhana Citta), there are also fruition consciousnesses (Vipāka Citta) and functional consciousnesses (Kiriya Citta). Greed (Lobha), hatred (Dosa) and delusion (Moha) are unwholesome causes (Akusala). Non-greed (Alobha), non-hatred (Adosa) and non-delusion (Amoha) are wholesome causes Akusala or something else? Are they only wholesome (Kusala) because sentient beings arise with pure minds (Sobhana Citta)? You should remember that among the pure consciousnesses (Sobhana Citta), there are also fruition consciousnesses (Vipāka Citta) and functional consciousnesses (Kiriya Citta). Greed (Lobha), hatred (Dosa) and delusion (Moha) are unwholesome causes (Akusala). Non-greed (Alobha), non-hatred (Adosa) and non-delusion (Amoha) are wholesome causes Akusala or something else? Are they only wholesome (Kusala) because sentient beings arise with pure minds (Sobhana Citta)? You should remember that among the pure consciousnesses (Sobhana Citta), there are also fruition consciousnesses (Vipāka Citta) and functional consciousnesses (Kiriya Citta). Greed (Lobha), hatred (Dosa) and delusion (Moha) are unwholesome causes (Akusala). Non-greed (Alobha), non-hatred (Adosa) and non-delusion (Amoha) are wholesome causes(Kusala) and also cause and effect (Vipāka) and function (Kiriya). The fruit (Vipāka) and the effect (Kiriya) are collectively called the signless (Abyākata). This is a term of Abhidhamma. Abyākata literally means no sign – that is, not declaring or not claiming to be wholesome (Kusala) or unwholesome (Akusala). If it is neither wholesome (Kusala) nor unwholesome (Akusala), it must be fruit (Vipāka) or functional (Kiriya). Fruit (Vipāka) and effect (Kiriya) are called insignificance (Abyākata). Rūpa (form) is also called insignificance (Abyākata). The first three causes are unwholesome (Akusala). The following three causes are wholesome (Kusala) and indeterminate (Abyākata). Means wholesome (Kusala), fruition (Vipāka) and productive (Kiriya). The first three are the bad ones. The last three are good causes. The word "Hetu" in Pāḷi usually means condition, reason or cause. In Abhidhamma, Hetu has a special meaning. Hetu refers to these six Cetasikas alone and is compared to the roots. When there are roots, the tree will be strong, the tree will be stable, the tree will be strong. Trees without roots will fall very easily. So, when a tree has no roots, it is said to be weak, unstable. When cittas are accompanied by causes, they are said to be solid. They are said to be strong. That is why Ahetuka Cittas are considered weak because they have no cause. Now, we will find out how many Cittas are accompanied by how many causes. There is a table stated in the CMA. I have not made my own stated table yet. Take a look at that table (see CMA, III, Table 3.2, p.121). These tables and charts are very helpful. You can understand it very easily with justhow to look at them. Let me ask you about Akusala Cittas. How many causes (Hetu) accompanies the eight lobha-cittas (Lobhamūla Citta)? Two causes, greed (Lobha) and delusion (Moha), accompany the cittas of greed (Lobhamūla Citta). How many causes accompanies ill-will (Dosamūla Citta)? Two causes, anger (Dosa) and delusion (Moha), are accompanied by ill-will (Dosamūla Citta). And how many causes accompany delusions (Mohamūla Citta)? There is only one cause accompanied by two delusions (Mohamūla Citta). What is a multiplier? That is delusion (Moha). The eight greed (Lobhamūla Citta) are accompanied by greed (Lobha) and delusion (Moha). Two minds of anger (Dosamūla Citta) are accompanied by anger (Dosa) and delusion (Moha). The last two Akusala Cittas are accompanied by delusion (Moha). We don't need to be concerned with the next eighteen Cittas because they are uncaused. They are uncaused consciousnesses (Ahetuka). Of the 24 Kāmāvacara Sobhana Cittas, let's call the first eight kusala cittas, and the first two are accompanied by how many causes (Hetu)? Is there non-greed (Alobha)? Yes, there is non-greed (Alobha). Have you entered the yard (Adosa)? Yes, there is the yard (Adosa). Is there non-delusion (Amoha)? Yes, there is non-delusion (Amoha). Non-delusion (Amoha) is wisdom (Paññā). The first and second Cittas are accompanied by wisdom (Ñāṇa-sampayutta). The first two cittas are accompanied by three causes. The third and fourth cittas are accompanied by only two causes. There is no non-delusion (Amoha). The fifth and sixth cittas are accompanied by three causes – non-greed (Alobha), non-hatred (Adosa) and non-delusion (Amoha). The seventh and eighth cittas are accompanied by two causes - non-greed (Alobha) and non-hatred (Adosa). Eight conditioned consciousnesses (Sahetuka Kāmāvacara Vipāka .)Citta) is the same. The first and second cittas are accompanied by three causes. The third and fourth cittas are accompanied by two causes. The fifth and sixth cittas are accompanied by how many causes? They are accompanied by three cores. The seventh and eighth cittas are accompanied by how many causes? They are accompanied by two cores. The same is true for conditioned desire-consciousnesses (Sahetuka Kāmāvacara Kiriya). That is, the first and second cittas have three causes. The third and fourth cittas have two causes. The fifth and sixth cittas have three roots. The seventh and eighth cittas have two causes. Very good. The remaining cittas - rupa (Rūpāvacara), formless (Arūpāvacara) and supramundane (Lokuttara) - are accompanied by how many causes? They are accompanied by three cores. There is no Citta that has only two causes among the rupa-consciousness (Rūpāvacara), the immaterial consciousness (Arūpāvacara) and the supramundane consciousness (Lokuttara Citta). All of them are three-rooted Cittas. You can look at the table shown (Table 3.2) on page 121 of the CMA. The causes are greed, hatred, delusion, non-greed, non-hatred, non-delusion. Thus, there are six multipliers. Cittas are listed as cittas with the cause of greed. That is the mind of greed (Lobhamūla Citta). The cittas with the cause of anger are the cittas of hatred (Dosamūla Citta). The cittas with the cause of delusion are the cittas of delusion (Mohamūla Citta). The uncaused cittas are the Ahetuka Cittas. The cittas that are pure and perfect with wisdom are the first, second, fifth, and sixth minds. The mind that is pure, good, and detached is the third, fourth, seventh, and eighth mind. They have a total of twelve, four each. Sublime or sublime here means Mahaggata, that is, the material world (Rūpāvacara) and the formless (Arūpāvacara) together. They include 27 cittas (Citta). Super(Lokuttara) is eight here, so there are eight supramundane consciousnesses. At the bottom of the table in the book, you see the numbers two, two and so on. What does two mean? They are accompanied by two cores. Three means accompanied by three cores. How many Cittas are accompanied by a cause? Two delusions (Mohamūla Citta) are accompanied by one cause. How much consciousness is accompanied by two causes? The eight lust-consciousnesses (Lobhamūla Citta), the two minds of hatred (Dosamūla Citta) and the twelve celibacy-consciousnesses (Kāmāvacara Sobhana Citta) of detachment are accompanied by two causes. Thus, there are 22 in all. So, there are 22 cittas accompanied by two causes. What are those two? You have to differentiate here. As for greed (Lobhamūla), they are greed (Lobha) and delusion (Moha). As for anger (Dosamūla), they are anger (Dosa) and delusion (Moha). As for the wholesome sensual pleasures (Kāmāvacara Sobhana), they are non-greed (Alobha) and non-hatred (Adosa). How many cittas are accompanied by three causes? There are twelve plus 27 plus eight which is 47. 47 cittas are accompanied by three causes. How many cittas are not accompanied by any cause? Eighteen Ahetuka Cittas are impersonal. We must understand that there are eighteen cittas with no cause, there are two cittas with one cause, there are 22 cittas with two roots, and there are 47 cittas with three roots. This will be very easy if you are familiar with the Citta-Cetasika combination presented in the second chapter. Today we learn the very easy parts. Parts one and two are not difficult if you are familiar with the first and second chapters and if you are familiar with the combinations of mind and mental factors (Citta-Cetasika). The first part deals with longevity. Part two deals with the so-called We must understand that there are eighteen cittas with no cause, there are two cittas with one cause, there are 22 cittas with two roots, and there are 47 cittas with three roots. This will be very easy if you are familiar with the Citta-Cetasika combination presented in the second chapter. Today we learn the very easy parts. Parts one and two are not difficult if you are familiar with the first and second chapters and if you are familiar with the combinations of mind and mental factors (Citta-Cetasika). The first part deals with longevity. Part two deals with the so-called We must understand that there are eighteen cittas with no cause, there are two cittas with one cause, there are 22 cittas with two roots, and there are 47 cittas with three roots. This will be very easy if you are familiar with the Citta-Cetasika combination presented in the second chapter. Today we learn the very easy parts. Parts one and two are not difficult if you are familiar with the first and second chapters and if you are familiar with the combinations of mind and mental factors (Citta-Cetasika). The first part deals with longevity. Part two deals with the so-called Parts one and two are not difficult if you are familiar with the first and second chapters and if you are familiar with the combinations of mind and mental factors (Citta-Cetasika). The first part deals with longevity. Part two deals with the so-called Parts one and two are not difficult if you are familiar with the first and second chapters and if you are familiar with the combinations of mind and mental factors (Citta-Cetasika). The first part deals with longevity. Part two deals with the so-calledhuman, ie Hetu. By Function (The) Let's go to the next part. The next section will study the function. Each of the 89 or 121 Cittas has a function of its own. When they arise, beings arise and perform their functions and then disappear. How many functions are there in all? There are fourteen functions. All 89 Cittas function according to at least one of these fourteen functions. The first function is regeneration or connection. The term Pāḷi is Paṭisandhi. “Paṭisandhi” means union or connection. To understand this, you must first understand the Citta in one life. Let's talk about humanity. For a human being, life begins with fertilization. Fertilization here is called rebirth. At the moment of fertilization, i.e. at the moment of rebirth as a human being, a kind of consciousness arises, which is vipāka consciousness. Along with this consciousness, cetasikas also arise. With citta (citta) and mental factors (cetasika), some kamma-born rupa also arise. What we call rebirth is a group of these three factors: rebirth-consciousness, mental factors (Cetasika) and a bit of rupa (Rūpa)1. The rebirth consciousness is always a resultant consciousness (Vipāka Citta). It can be the resultant consciousness of the world of consciousness (Sahetuka Kāmāvacara Vipāka); it can be the mind of the material world (Rūpāvacara Vipāka); it can be the formless fruit citta (Arūpāvacara Vipāka) or it can be the result (Vipāka) of the uncaused consciousnesses (Ahetuka ) – not all the uncaused consciousnesses (Ahetuka ), but just two Upekkhā Santīraṇa, i.e. two Upekkhā Santīraṇa. are two consciousnesses that observe life and equanimity. In a certain life, this Vipāka consciousness arises first. Then actually this mind repeats many times during that lifetime. This Vipāka is the result of Kamma. Kamma is very powerful. It can give this result during that lifetime, not just once. At the time of rebirth, it is called rebirth consciousness. Later, in life, it was called by another name. And when a person dies, his death mind is also this same mind. Thus, in one life, the rebirth-consciousness, the "whole life" mind, and the dying mind are one and the same type. When it arises at the first moment of a life, its function is to link two lives together. That is why it is called union or connection, i.e. Paṭisandhi. Although it is called "connection", the rebirth consciousness (Paṭisandhi) belongs to the next life. When we say something is a joint, we usually think that it does not belong to the former nor to the latter. It's right in the middle. Here, although we call it a link, it belongs to the next life. This mind, when it arises again and again in life, is called by a different name. In the meantime, its function is to sustain life. If it does not arise again, then our life will end immediately after rebirth. Because this citta arises again and again, our life continues until death. In fact, one life is followed by another. Thus, in one life, this mind arises again and again. When it arises during life, it is called existencepart, i.e. a part of life or reason of life. In Pāḷi it is called Bhavaṅga. When that Vipāka consciousness arises again and again throughout life, it performs the function of Bhavaṅga, that is, sustaining life. It is the same mind as Paṭisandhi, but it has a different function. This Bhavaṅga goes on throughout our lives when no active consciousness arises. Dynamic mind means that when we see something for example, the eye consciousness and the whole mind process arise. When we hear something, the ear consciousness and the whole mental process arise. When such mental processes arise, the Bhavaṅga stream stops. These dynamic consciousnesses will take the place of Bhavaṅga consciousness. After seventeen mind-moments (in the five-door process) or ten mind-moments (in the mind-door process), they will pass away or cease. After they have passed away, the Bhavaṅga stream continues. Bhavaṅga life-moments unfold in our life between these active mind-moments, between these active mind-processes. I call bhavaṅga cittas the buffer zone between active mind-moments. It goes on like that. The arising of bhavanga cittas (bhavaṅga cittas) is very evident when we are fast asleep without dreams. When we sleep, there are only Bhavaṅga mind-moments going on - there are no active mind-moments. Bhavaṅga life-moments unfold in our life between these active mind-moments, between these active mind-processes. I call Bhavaṅga cittas the buffer zone between active mind-moments. It goes on like that. The arising of Bhavaṅga Cittas is very evident when we are fast asleep without dreaming. When we sleep, there are only Bhavaṅga mind-moments going on - there are no active mind-moments. Bhavaṅga life-moments unfold in our life between these active mind-moments, between these active mind-processes. I call Bhavaṅga cittas the buffer zone between active mind-moments. It goes on like that. The arising of Bhavaṅga Cittas is very evident when we are fast asleep without dreaming. When we sleep, there are only Bhavaṅga mind-moments going on - there are no active mind-moments. Thus, the first Citta in our life has the function of rebirth or connecting two lives, that is, Paṭisandhi. When it arises for the first time in our life, it performs the function of rebirth. When it arises later during life, it has the function of Bhavaṅga, i.e. life-sustaining. When we die, it is born and does the job of dying. Up to this point, we have discussed the three functions of the mind (Citta) – rebirth (Paṭisandhi), life sustaining (Bhavaṅga) and death (Cuti). To understand the rest of the functions, you need to understand the mind process. I think you are familiar with the mental process. I have been teaching you about the process of mind as we learn the uncaused consciousnesses (Ahetuka Citta) - seeing, receiving, observing and so on. When the object (scene) appears to the senses, this phenomenon is called impact. For example, when a visible object falls into the grasping area of ​​the eye, it affects the eye and also affects the Bhavaṅga stream. When that object falls into the grasping area of ​​the eye, the Bhavaṅga stream is stirred. The life-stream (Bhavaṅga) vibrates for a single moment. Then after arising for another moment, it stops. It is immediately followed by another type of consciousness. This mind directs the mind to the object. This orientation of the mind is one of the remaining functions of the mind. Through which Citta is this function performed? Actually, it is done through two cittas (Citta): Pañcadvārāvajjana (five-door oriented) and Manodvārāvajjana (mind-door oriented). So we have this centripetal function. From that moment on, the mind is focused on the object. Also, it is called directing attention, because the active mind-moments that arise begin with that mind-moment. Bhavaṅga moments are inactive moments. After the Bhavaṅga stream ceases, the mind-moment directed towards the object arises. A change in the stream of consciousness occurs with this mind. That is, consciousness becomes active. This radial function is performed by two centers. We will learn about them later. In Pañcadvārāvajjana (five-door orientation) and Manodvārāvajjana (mind-door orientation). So we have this centripetal function. From that moment on, the mind is focused on the object. Also, it is called directing attention, because the active mind-moments that arise begin with that mind-moment. Bhavaṅga moments are inactive moments. After the Bhavaṅga stream ceases, the mind-moment directed towards the object arises. A change in the stream of consciousness occurs with this mind. That is, consciousness becomes active. This radial function is performed by two centers. We will learn about them later. In Pañcadvārāvajjana (five-door orientation) and Manodvārāvajjana (mind-door orientation). So we have this centripetal function. From that moment on, the mind is focused on the object. Also, it is called directing attention, because the active mind-moments that arise begin with that mind-moment. Bhavaṅga moments are inactive moments. After the Bhavaṅga stream stops, the mind-moment directed towards the object of birth arises. A change in the stream of consciousness occurs with this mind. That is, consciousness becomes active. This radial function is performed by two centers. We will learn about them later. In because active mind-moments arise begin with that mind-moment. Bhavaṅga moments are inactive moments. After the Bhavaṅga stream stops, the mind-moment directed towards the object of birth arises. A change in the stream of consciousness occurs with this mind. That is, consciousness becomes active. This radial function is performed by two centers. We will learn about them later. In because active mind-moments arise begin with that mind-moment. Bhavaṅga moments are inactive moments. After the Bhavaṅga stream ceases, the mind-moment directed towards the object arises. A change in the stream of consciousness occurs with this mind. That is, consciousness becomes active. This radial function is performed by two centers. We will learn about them later. InPāḷi, this function is called Āvajjana, i.e. paying attention or turning the mind towards. You have that word in the Pañcadvārāvajjana and the Manodvārāvajjana. It is a function, the radial function (Āvajjana). After the mind is directed to the object, we have seeing or hearing or smelling or tasting or touching. These cittas have their respective functions. Therefore, eye consciousness has the function of seeing. The ear consciousness has the function of hearing. Percentage has the function of smell. The sense organs have the function of tasting. Body consciousness has the function of touching. Thus, we have five more functions: seeing, hearing, smelling, tasting and touching. What arises after seeing in the mind process? If you have a diagram of the mind-process, you can look at it. Do you remember the example of the mango fruit? After seeing the mango, the man picked it up – received it. After receiving, there is observation. And then there's the guess. After seeing, there is reception. It's a function; ie, object reception is a function. And then observing the object is another function. Defining the object is another function. What follows judgment? Javana (motivation) follows judgment. Here, Venerable Bhikkhu Bodhi said, "Javana is a term of Abhidhamma which is best left untranslated." (CMA, III, Guide to §8, p.124) So don't try to translate Javana terminology. You won't get a satisfying translation. It is translated as impulse. But we don't know what motivation is. So it's best to let it be don't translate. The literal meaning of the word "Javana" is to rush through with force or impact. After the judgment phase is the Javana phase. At this stage, the mind fully experiences the object. So I call it the full experience of the scene. I don't mean "enjoying" the scene because if the object is unsatisfactory you won't enjoy it. The full experience of the object is possible only at the Javana stage. Before the Javana phase, there are the functions of radiating, receiving, observing, and judging. These functions are performed by non-rooted consciousnesses (Ahetuka Citta). They are very weak. They are not strong Cittas. Their experience of the scene is not as strong as the stage of impulse (Javana). Only at the impulsive stage (Javana) are there wholesome (Kusala) and unwholesome (Akusala). You see an object. At the stages of adverting, seeing, receiving, observing, and contemplating, these are vipāka cittas (Vipāka citta), except for the five sense-doors (Pañcadvārāvajjana) and contemplation (Voṭṭhabbana) which are functionary consciousnesses (Kiriya) Citta). Only at impulse moments (Javana)1 is the object fully experienced. That is why wholesome (Kusala) or unwholesome (Akusala) arise at impulsive moments (Javana). If you have the right attitude about things, motivational moments (Javanas) will be wholesome (Kusala). If you have a wrong attitude about things, then the impulse (Javana) will be unwholesome (Akusala). Javana is a function, i.e. experiencing the scene fully. This function is performed by some mind (Citta). We will learn about themau. Following the full experience of the scene is The two moments of the thing are called registration or registration. The Pāḷi word is Tadārammaṇa. Two Tadārammaṇa (na scene) moments can follow the impulses (Javanas). The literal meaning of Tadārammaṇa is to have that object. “Tad” means that. “Ārammaṇa” means object. “Tad” and “Ārammaṇa” combine and it means something that has that object. “That object” means the object captured by impulse (Javana). The two object-moments (Tadārammaṇa) capture the same object as the impulses (Javanas). Tadārammaṇa, i.e. the function of noting or registering, is compared to the water at the back of a boat. You row the boat and the water follows the boat behind. It is something like that. It is also called residual flavor (na scene). Do you remember the mango example? The man swallowed the mango and the saliva and so on. How many functions do you have in all? We have rebirth, eons (Bhavaṅga), death, and then directing the mind, seeing, hearing, smelling, tasting, touching, receiving, observing, contemplating, impulsiveness (Javana), registration (Tadārammaṇa). So we have fourteen functions. These fourteen functions are performed by 89 or 121 consciousnesses. There is a difference between functions and so-called stages. "Phases" actually means the site of the function, that is, where these functions arise. Although there are fourteen functions, the places where these functions are performed are only ten. After the centripetal is seeing. While thereseeing, there cannot be hearing and so on. Seeing is followed immediately by reception. Between aspiration and receptivity are the functions of seeing, hearing, smelling, tasting, and touching. So, for these five functions, there is only one place, that is, one stage. If we divide the functions by the place of birth, we have only ten. There are ten stages of function or ten places of function. The Pāḷi term is Ṭhāna, which means a place. In CMA, it is translated as period (CMA, III, Guide to §8, p.124). In short, there are ten stages or ten locations, but there are fourteen functions. Now we will find out which function is performed by which mind. In the CMA there is a table listed on page 127 (see CMA, III, Table 3.3, p.127). These tables are actually mine but here they are not in Pāḷi. I want you to learn these terms in Pāḷi as well as in the native language. Fourteen functions are listed from top to bottom. We have rebirth, bhavaga, and death, and then direct the mind, see, hear, smell, taste, touch, receive, observe, judge, impulsively (Javana), and register. Here are fourteen functions. Then there are Cittas - unwholesome Cittas, eye consciousness and so on. The functions of rebirth, bhavaga, and death are performed by cittas that observe feeling and equanimity1, cittas of pure sensuality (Kāmāvacara Sobhana Vipāka). – that is, conditioned desire-consciousnesses (Kāmāvacara Sahetuka Vipāka) ) – how many in all? There are eight. And then the nine Mahaggata Vipāka results are also real perform the functions of birth (Paṭisandhi), life (Bhavaṅga) and death (Cuti). So, eight plus nine plus two, that is, there are nineteen cittas (Citta) performing the functions of rebirth, bhavaga (bhavaṅga) and death. If your rebirth consciousness is the first Kāmāvacara Sobhana Vipāka, then your Bhavaṅga will always be the first Kāmāvacara Sobhana Vipāka. . Your death-consciousness will also be the first Kāmāvacara Sobhana Vipāka (Kāmāvacara Sobhana Vipāka). These nineteen Cittas have these three functions. When one of these nineteen Cittas arises as the function of rebirth, it will also perform the function of bhavaga and death. Thus, there are nineteen cittas that have the function of rebirth, bhavaga, and death. I want you to look at this chart. Which mind has the function of rebirth, bhavaga and death? The two consciousnesses observing feeling and equanimity (Upekkhā Santīraṇa), the eight pure desire-consciousnesses (Kāmāvacara Sobhana Vipāka), the five form-consciousnesses (Rūpāvacara Vipāka) and the four immaterial fruit-consciousnesses (Arūpāvacara Vipāka) have the function of rebirth and protection. life (Bhavaṅga) and death. You need to understand the sequence of Cittas that arise in the mind-process and also know which Cittas may arise at each moment in the mind-process. You must see this to understand clearly. Therefore, again, there are two observing consciousnesses (Santīraṇa), feeling equanimity (Upekkhā), eight pure sensual pleasure-consciousnesses (Kāmāvacara Sobhana Vipāka), five rupa-consciousnesses (Rūpāvacara Vipāka) and four immaterial fruit-consciousnesses (Rūpāvacara Vipāka). Arūpāvacara Vipāka). Four plus five plus eight plus two is nineteen. Thus, there are a total of nineteen cittas that function as rebirth (Paṭisandhi), bhavaga (Bhavaṅga) and death (Cuti). The next stage or place in the mental process is aspiration. The five-door mind or the mind-door mind arises here. In Pāḷi they are called Pañcadvārāvajjana and Manodvārāvajjana. These two Cittas belong to the third group of non-caused consciousnesses (Ahetuka Cittas), i.e. the three causeless operative consciousnesses (Kiriya Ahetuka Citta). The five-door adverting mind (Pañcadvārāvajjana) and the mind-door adverting mind (Manodvārāvajjana) do this Āvajjana function. Which Cittas do the seeing function? The two eye consciousnesses (among the non-caused consciousnesses (Ahetuka Citta)) function as seeing. Which Cittas do the function of hearing? The two ear consciousnesses do the listening function. What about smell? Two billion consciousnesses do the function of smell. How about tasting? The two senses do the tasting function. What about touching? The two body-consciousnesses do the touching function. After one of the five dual consciousness consciousnesses (Dvipañcaviññāṇa Citta) arises, the receiving consciousness (Sampaṭicchana) immediately follows. There are two Cittas that can receive an object, one is the resultant consciousness of wholesome Kamma and the other is the resultant consciousness of unwholesome Kamma. What mind then arises? The observing mind arises next. How many observing minds are there? There are three observing consciousnesses (Santīraṇa Citta) as the function of observing, one associated with pleasant feeling and two with equanimity feeling. The contemplation mind follows the observing mind in the mind process. The function of judgment is performed by the mind-door adverting mind. And then followed by impulses (Javana). There are 55 minds in all. The Javana function is performed by kusala (Kusala), akusala (Akusala), Path (Magga), Fruition (Phala) and kiriya (all kiriya) volitions, except two. centripetal consciousness (Āvajjana)). Again, what cittas function as Javana? The kusala (kusala), the Akusala (Akusala), the Path (Magga), the Phala (Phala) and the Kiriya (Kiriya) fruition cittas, with the exception of the two mind-door volitions (Ahetuka Upekkhā Kiriya). Manodvārāvajjana) and the five-door direction (Pañcadvārāvajjana). Specifically, twelve akusala cittas (Akusala citta), one wretched citta (Hasituppāda citta), eight lustful cittas (Kāmāvacara Kusala), eight conditioned sensuous cetasikas (Sahetuka Kāmāvacara Kiriya), five wholesome cittas the rupa world (Rūpāvacara Kusala), the five materialistic consciousnesses (Rūpāvacara Kiriya), four immaterial kusala cittas (Arūpāvacara Kusala), four immaterial operative consciousnesses (Arūpāvacara Kiriya), four Path consciousnesses (Magga Citta) (they are wholesome (Kusala)) and four Fruitive cittas (Phala Citta). (Therefore, all eight supramundane consciousnesses (Lokuttara Citta)). Please follow me. Don't add them up. Did you add them already? How many minds are there? There are 55 centers. You can go on saying 55. But you have to know what the 55 cittas are. You must know that the impulses (Javanas) are wholesome (Kusala), unwholesome (Akusala), Path (Magga), Fruitful (Phala) and productive (Kiriya) except for the two mind-door volitions (Manodvārāvajjana) and fivefold volition. subject (Pañcadvārāvajjana). If you remember that, then you can count the impulses (Javana). Thus there are twelve akusala cittas (Akusala Citta), one wretched mind (Hasituppāda Citta), eight kusala cittas (Kāmāvacara Kusala Citta),Rūpāvacara Kiriya Citta), four immaterial kusala cittas (Arūpāvacara Kusala Citta), four immaterial operative consciousnesses (Arūpāvacara Kiriya Citta), four Path consciousnesses (Magga Citta) and four Fruition consciousnesses (Phala Citta). So in all there are 55 cittas. These 55 cittas do the impulsive function (Javana). Now, we go to the register, record or scene function (see CMA, III, Table 3.3, p.127). The cittas that function with the function of registration are observing feeling equanimity (Santīraṇa Upekkhā), observing joyful feeling (Santīraṇa Somanassa) and then the eight pure sense-sphere fruition consciousnesses (Kāmāvacara Sobhana Vipāka). There are two consciousnesses that observe feeling and equanimity (Santīraṇa Upekkhā), one that observes feeling happy (Santīraṇa Somanassa) and then eight consciousnesses that watch for the fruition of pure sensuality (Kāmāvacara Sobhana Vipāka). Therefore, there are eleven cittas in all that function as registration, noting or na object (Tadārammaṇa). Now, we want to understand this from another angle. We want to know which Cittas have one function, which Cittas have two functions and so on. You can refer to the function number of each citta (Citta) one by one in this CMA book (see CMA, III, Table 3.3, p.127). There, you see one, one, five, two and so on. If we want to find out how many Cittas have a function, then we have to add the numbers in the last row below the numbers one – twelve plus two plus two and so on. So how many? There are quite a few. There are 68 minds that have a function. Right. We can know this as noted in the Handbook. “It is noted that the total number of cittas performing a function is 68; …” (CMA, III, §11, p.129) This is on page 129. So look no further. There are two minds that have two functions. Please check back with the book. Then there are nine cittas having three functions. There are eight consciousnesses that have four functions. There are two minds with five functions. That's all. Good. Thus, there are 68 Cittas that have a function. There are two Cittas that have two functions. There are nine Cittas that have three functions. There are eight Cittas that have four functions. There are two Cittas that have five functions. Let us consider Cittas having five functions. What are the five-function Cittas? They are two consciousnesses that observe feeling and equanimity (Upekkhā Santīraṇa Citta). What are those five functions? These are birth (Paṭisandhi), life (Bhavaṅga), death (Cuti), observation and registration (or na scene). The observing mind (Santīraṇa) accompanied by equanimity (Upekkhā) has these five functions. It does not perform these five functions at the same time. It performs different functions at different times. At the time of rebirth, it does the function of rebirth and so on. In the mind process, it does the function of observing and navigating. Now, Cittas have four functions which are the eight wholesome sensual pleasures (Kāmāvacara Sobhana Vipāka Cittas). What are those four functions? They are birth (Paṭisandhi), eon (Bhavaṅga), death (Cuti) and registration (or na scene). The Cittas have the three functions of the nine Great Fruition consciousnesses. That is, five form-consciousness results (Rūpāvacara Vipāka Citta) and four formless fruit-consciousnesses (Arūpāvacara Vipāka Citta). They have three functions: birth (Paṭisandhi), life (Bhavaṅga) and death (Cuti). Citta has two functions: the observing mind (Santīraṇa) accompanied by joyful feeling (Somanassa). It has the function of observing and registering (or na scene). Then there is another citta which also has two functions: the mind-door adverting citta. What are those two functions? It is centripetal and predictive. When the mind-door volition (Manodvārāvajjana) arises in the five senses, it has the function of discernment. When it arises at the mind-door, it has the function of directing the mind. Next are the Cittas which have a function. What is the function of Akusala Cittas? It has a motivation function (Javana). What is the function of the label? It has the function of seeing. What is the function of the ear consciousness? It has a listening function. What is the function of the ratio? It has the function of smell. What is the function of consciousness? It has a taste function. What is the function of body consciousness? It has touch function. What is the function of the receiving mind? It has a reception function. What is the function of the five-door mind? It has radial function. And then what is the function of Hasituppāda? It has a motivation function (Javana). And then what is the function of Kāmāvacara Kusala citta? It has a motivation function (Javana). Then what is the function of the conditioned desire-consciousnesses (Sahetuka Kāmāvacara Kiriya Citta)? They have a motivational function (Javana). And then what is this? What is the function of the kusala kusala cittas, i.e., the kusala kusala and the immaterial kusala (Rūpāvacara and Arūpāvacara Kusala Citta)? They have a motivational function (Javana). What is the function of the cittas that maintain the Dao element, i.e., the material world and the formless world (Rūpāvacara and Arūpāvacara Kiriya)? They have the function of motivation (Javana). What is the function of the eight supramundane consciousnesses (Lokuttara Citta)? They have a motivational function (Javana). Now we know what different functions are performed What is the function of the eight supramundane consciousnesses (Lokuttara Citta)? They have a motivational function (Javana). Now we know what different functions are performed What is the function of the eight supramundane consciousnesses (Lokuttara Citta)? They have a motivational function (Javana). Now we know what different functions are performedrepresented by different cittas. They have their own functions to perform. This is like the employees in the office. Different people do different functions. People type. People keep books and so on. In the same way, these 89 or 121 cittas perform different functions. They have their own function. How many cittas do the functions of birth, bhavanga (bhavaṅga) and death (cuti)? There are nineteen. What mind are they? They are the consciousness that observes feeling equanimity (Santīraṇa Upekkhā), the resultant consciousness of pure sensuality (Kāmāvacara Sobhana Vipāka), the resultant consciousness of the form element (Rūpāvacara Vipāka) and the resultant consciousness of the formless world (Arūpāvacara Vipāka). These nineteen consciousnesses perform the functions of birth (Paṭisandhi), bhavaga (Bhavaṅga) and death (Cuti). And then the radial function is performed by how many Cittas? Two cittas perform the function of mind-door adverting, that is, the five-door citta and the mind-door citta. The function of seeing is performed by two minds. Hearing, smelling, tasting, and touching are also performed by two cittas each function. The receptive function is also performed by the two cittas (Citta). The function of observation is performed by three centers. The function of discernment is performed by one mind, which is the mind-door volition (Manodvārāvajjana). The Javana function is performed by 55 Cittas. The function of registration (or na scene) is performed by eleven minds. I want you to be able to speak out about these functions. Again, the akusala cittas (Akusala Citta) have the function of impulsive force (Javana). Then the eyes of mindconsciousness (Cakkhu-viññāṇa Citta) has the function of seeing. Ear consciousness (Sota-viññāṇa) has the function of hearing. Consciousness (Ghāna-viññāṇa) has the function of smell. Jivhā-viññāṇa has the function of tasting. Body consciousness (Kāya-viññāṇa) has the function of touch. Sampaṭicchana Cittas have the function of receiving. Somanassa Santīraṇa has two functions: observing and registering (or noting or navigating). Upekkhā Santīraṇa has five functions. What are those five functions? They are rebirth (Paṭisandhi), bhavaga (Bhavaṅga), death (Cuti), observation (Santīraṇa) and na cảnhvetā (Tadārammaṇa). The five-door oriented mind (Pañcadvārāvajjana) has the function of directing the mind. The mind-door adverting mind (Manodvārāvajjana) has the function of directing the mind (Āvajjana) and determining concentration (Voṭṭhabbana). Hasituppāda has the function of motivation (Javana). Very good. The eight kusala kusala cittas (Kāmāvacara Sobhana Kusala Citta) have the function of motivation (Javana). The conditioned desire-sphere fruition consciousnesses (Sahetuka Kāmāvacara Vipāka) have four functions: rebirth (Paṭisandhi), life (Bhavaṅga), death (Cuti) and registration. Then the kammavacara Sobhana Kiriya Cittas have the function of impulse (Javana). The kusala kusala cittas (Rūpāvacara Kusala Citta) have one function, which is impulsive force (Javana). Rūpāvacara Vipāka Cittas have three functions. What are they? The kusala kusala cittas (Rūpāvacara Kusala Citta) have one function, which is impulsive force (Javana). Rūpāvacara Vipāka Cittas have three functions. What are they? The kusala kusala cittas (Rūpāvacara Kusala Citta) have one function, which is impulsive force (Javana). Rūpāvacara Vipāka Cittas have three functions. What are they? Students: Birth (Paṭisandhi), eons (Bhavaṅga) and death (Cuti). Sayādaw: Very good. And then the rupa-reactive consciousnesses (Rūpāvacara Kiriya Citta) have the function of impulse (Javana). Then what is the function of the immaterial kusala cittas (Arūpāvacara Kusala Citta)? They have a motivational function (Javana). And then the formless resultant consciousnesses (Arūpāvacara Vipāka Citta) have three functions. Since they are fruit (Vipāka), they have the function of birth (Paṭisandhi), eon (Bhavaṅga) and death (Cuti). The formless functional cittas (Arūpāvacara Kiriya Citta) have the function of impulsive force (Javana). All the supramundane consciousnesses (Lokuttara Citta) have the function of impulse (Javana).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.