Capacitor Notes. (Atthasālinī) DREAM ON 'GATE' (or 'GATE') (Dvārakatha) 'GATE' IS FAMILY To explain the various meanings of both kamma and 'doors' [82], the Commentary The Set of Positions has presented an exposition (dhamma) on the 'doors' (or Gates) as follows. In this chapter, the following topics have been classified in the Patterns (table of contents), including: the three types of kamma, the 'Three doors' of action, the five types of consciousness, the five senses, the six types of contact , the 'six doors' of contact, eight (way) of unrestrained, eight 'doors' of unrestrained, eight (way) of restraint, eight 'doors of restraint', ten of unwholesome kamma, ten of wholesome kamma, as arranged in the Title Template (Table of Contents) (Pt.I). Although in that Template (table of contents), there are three operations described first, but we still leave it and discuss it later, and only deploy the three "subjects" of the operation as the arrangement mentioned above. So what is that 'Three "subjects" of work? Yes, that is the 'subject' of karma. The subject of oral profession, and the "subject" of the mind. In the phrase 'physical behavior' or 'body', we divide the physical body into the following four categories: the body is the 'thing' that can be touched, through clinging, the body produced by food, by virtue of self-discipline. , thanks to mind. Of these, there are eight types of materiality produced by Kamma, i.e. those that begin with the clear eye and end with the faculties of life, there are eight rupa that are also produced by Kamma, namely are the four rupa: form, gas, taste, and nutrients that make up the body, just like the rupas that have been acquired by attachment (due to desire, etc. accompanied by kamma we're discussing). These eight types of materiality arise from the food that makes up the body, when from the food that makes up the body; Similarly, eight kinds of materiality arising from precious secretions that make up the body, when generated by heat; and similarly, there is also the mind-forming materiality that makes up the body, which is created by the mind. Of these three 'doors', the 'body-karmic door' is not the body (aspect of) grasped by kamma, nor is it created in any other way. But among the eight types of rupa produced by the mind, there is one that is (ability) to suggest, and it is for this reason that this type of rupa is known as the "door of body-kamma. Regarding this gate, a question arises as follows 'Which form body is called the ability to suggest the body? It is this particular type of rupa that provides information, hints, or connections in a unique way, and it supports, uplifts, or strengthens the human body, with kusala citta, akusala citta, or loss. mentally, move forward, or step backward, looking straight or sideways, flexing or straightening the extremities[1]'. Broadly speaking: When an idea arises such as: 'I will move forward, or step backward', this idea creates the rupa bodies (which come from the mind). Here, among these rupa bodies, are again classified into eight groups: the first four belong to the actions: straightening, conjoining, heat, and mobility, and the remaining four groups depend on factors the following: form, gas, taste, nutriment (ojā). Among these elements, movement reinforces, supports, shakes, moves forward or backward with respect to the present state of the body. At this point, in the process of perceiving simple 'discrimination' (attention), having established seven moments of mind velocity (process - javana), the first six moments produce only [83] movement alone, while able to strengthen and support the state of being in the body, it cannot induce any movement in the body. Although as a consequence of this first six moment action, the seventh moment makes movement possible both to move the body forward or backward and produce the behavior of looking straight or sideways, bending. bend or straighten the limbs. Therefore, those actions result in a back-and-forth behavior, or both; (due to repetition more than a thousand times), helps us to say that a person 'walks a yojana', can also walk ten ten yojanas (yojana). When seven bulls tied to a yoke pull together a cart, the first yoked bull is able to carry the yoke, but it cannot move the wheels. The same goes for the bull tied on the second yoke... and the sixth yoke. But by harnessing the oxen to the seventh yoke, a skillful man seated at the front of the cart took the reins and spurred the oxen forward with the whip, and began from the first child; then, once there is a strong bond that strengthens the yoke, all the oxen can turn the wheel, pulling the cart forward, helping us to say that the cart has traveled all ten or twenty yojanas (yojana). We should therefore understand the holistic nature of this process. Now suppose that the mind creates the body it is certainly not by 'suggestion'. But when established by the mind, there are some strange and unique changes that take place in the essential rupas, as if a condition, by which movement has the power to strengthen, support and move. bodies coexist. This is the 'suggestion'. It is not established by the mind as for the eight types of materiality mentioned above. But the Buddha said: 'Bhikkhus, from the nature of decay and death of things is not stable, etc.. decay and death are both impermanent and have a cause..etc. 2].... Thus, by virtue of the ability to communicate produced by rupa-cittas, it can also be said that the suggestion is produced by the mind. Because it is an ability to communicate, that ability is called 'suggestion'. So what does that ability convey? Sir, it conveys a wish that can be conveyed by an act of the body. If someone stands right in our line of sight, raises hands or feet, shakes head or raises eyebrows, we can see the movements of that person's hands etc.. . However, the suggestion is not as visible, but it can only be known through the mind. Because through the eyes, one sees the outer colors moving due to the change in the position of the hands etc.. But by reflecting on the eyes as a hint, through the mind-door, people perceive the cue as: 'I imagine this person wants me to do this or that behavior'. Because just like during the hot season, where there is water, people tie palm leaves etc. to the top of a tree in the forest and say: 'By this sign people will know that there's water here'; [84] or people hang a flag over the 'gate' of a pub; and when the wind shakes the tree trunk, blows that flag, and when the fish are moving in the water, bubbles appear on the surface of the water; again, just like when a great flood is going on very violently, carried by the grass, the leaves, torn, and so, in the palm leaves, in the flags, in the undulating foliage, in the bubbles on the water, the grass, the torn leaves, although one cannot see the existing goals, through the mind one can still perceive the following: 'It must be that here, the water, the tavern, the tree trunks, the schools of fish in the water have been blown away by the wind. If the storm hit, the flood current must have reached this place', even so, not seeing the hint, but still aware. With the eye, one sees only the color of the object that is moving due to the change of position in the hands etc.. But by thinking about the suggestion, one understands the hint by receiving knowing the will as follows: 'I assume that the person wants me to do this or that behavior'. And people call it suggestion not only because it conveys, but it conveys information. Sign communication is understandable to others, even to lesser animals. Wherever dogs, foxes, crows and livestock gather, and when they see the gesture of attack, with a stick or by throwing a stone, they know 'That person wants to be. attack them', and they fled. Sometimes the suggestion is not expressed, the subject is separated by a wall, fence, etc.. But even though it is not manifest at the time, however, when it is revealed to present objects, it is still called a suggestion. When the body's movement is controlled by the mind, is the body's movement controlled by the other three causes? Together with the body, which is controlled by the mind, The body established by the other three causes moves in the same way, and follows it all the time. Just as when dry sticks, blades of grass etc. fall to the surface of the water while drifting, they also drift away or stop with the current, so we should understand the whole process in this way. Therefore, among the types of materiality established by the mind, we should understand 'suggestion' as the 'door-door' of bodily kamma. By the desire to manifest through that 'door', people have killed their lives, committed theft, committed adultery; or else, one refrains from killing one's own life, etc.. This will is called a bodily karma. There is a heretical view that the body is the 'door', the will manifesting itself in that 'door' is a bodily kamma, which should be classified as either wholesome or unwholesome. But putting this perspective aside, demoralizing behavior should also be included, thus compounding all three. Here, when the city-gate is located right where it has been built, not even a finger moves back and forth, and one passes through the 'gate, like that, while the 'gate' remains unchanged. place relative to other 'gates', the action appearing at this 'gate' or 'gate' changes. Therefore, the ancients say: The acts that cross the 'disciplines' but the 'disciplines' do not cross other 'disciplines', one can ever clearly distinguish this behavior from the other. that. [85] Among these subjects there is a 'subject' that receives its name from a certain action and vice versa. Because of the places where mind etc. is established, we call it the "door" of the mind, the "door" of contact, the "door" of non-restraint, the "door" of restraint, Thus the place where a physical act occurs is known as the 'door' of the body-karma. And the same goes for the 'doors' of speech and mind karma. When a fairy appears at this or that tree trunk, they are named after the tree that bears the name of that tree, such as the cotton fairy, butea fairy, tree fairy-nimba, or fairy. tree-phandana, so the place where the body kamma appears is called the 'door' of that kamma. And the same goes for verbal and mental karmas. Of these, the body is one thing and the action is another. But when done by the body, this is called bodily karma. Therefore, the Abbots have said that: The action that is caused by the needle is the action of the needle; the needle and the action of the needle are completely different. The action produced by an ax is the action of the ax; the ax and the action of the ax are completely different. Man-made actions are human karma; people and human actions are different things. An action created by the body is body karma; Body and karma are two different things. (One might object that) if so the 'subjects' are not properly defined, nor are the acts. How is that? In the suggestion of the body, there is a saying that: 'Actions that go through the 'doors'...'[3] can also appear a verbal karma; Therefore, it is not correct to define the 'suggestion of the body as just a' 'subject' of body karma. Also, bodily karma may appear in speech suggestions; Therefore, the way to define this as a body karma is not correct. (our answer) – This is true. Why so? That's due to the frequency of occurrence and the great overwhelming superiority (of bodily karma). Because usually a bodily kamma, rather than a verbal or mental kamma, usually appears in the body suggestion; for this reason, gesture suggestion can be called the 'subject' of bodily action. The actions are properly defined as the terms: Brahmin village, mango grove, steel-wood forest have been properly applied. A body-door appears preeminently at the body-door, gently at the 'mouth-door'. Therefore, stemming from the fact that the acts emerge mainly at the 'body-door',[86] the current state of a body-karma (considered to be performed at that 'door'); as we usually call 'woodcutters' who are constantly present in the forest, and (generally) 'vital maidens', in the same way, these behaviors are defined[4] in the same way. At this point, the Commentary on the 'door-door' of the body is concluded.. -ooOoo- 'The subject' of the profession In the theory of the 'oral-door', we can consider speech from three angles: willpower, restraint and sound. For example, the sentence: 'Bhikkhus, to a wise man, speech is endowed with the following four factors: right speech, no wrong speech, no wrong speech, and no reproach. where to enter' –Here, words are self-conscious. 'Avoiding bad speech and refraining from the four evils in speech ... we call right speech[6] -this speech is restrained. 'Speech, voice, pronunciation, utterance, noise, noise, manner of speaking, sound fluency[7]' – are the properties of sound. Here, in what we have just mentioned, The 'door' of oral karma is not a name given to speech by desire or restraint. But there is a hint that accompanies the sound (or speech): - this is the 'subject' of oral karma. In connection with this, a question arises: 'What is called verbal cue? Speaking, voice, pronunciation, utterance, noise, making noise, speech, fluency of a person with a wholesome mind, an unwholesome mind, or an unwholesome mind is called speech. Through words, we get hints, information, ways of communicating; This attribute is verbal prompting [8]. 'I will say this, I will say that' - because a thought in that way appears a sound produced by the communication of the initial application of the mind. We can perceive this not through the ears, but through the mind. This view is published in the Placement Notes. But in the traditional Commentaries on the Suttas, the expression 'the sound produced by the transmission of the initial application of the mind' is explained as the sound that appears to the meditator upon hearing the words. Words, through the transmission of the initial application of the mind, are whispered both in sleep or when fainting. Regarding these words, the person thinks 'So that's what you are thinking; so that's also the mind you're revealing!' and so thoughts tell stories[9] that are interpretive. In the Patthana, there is also this verse 'The sound itself comes from the knowledge concerning the cause with the meaning in the thing heard, through the means as the object'. Therefore, due to the original way of conveying the application of mind, no sound appears without the effect of suggestion, and cannot be perceived by the ear. The thought idea of ​​'I'll say this, I'll say that' produces eight types of Form – extensibility, [87] cohesion, heat, mobility, form, smell, taste and nutriment. . Among them, there appears to be an expansion of the influence produced by the mind, or acting on the rigid precepts of kamma. Sound appears with that effect in the elements. Sound is established by consciousness, not by suggestion. But there is a single change (in the core things established by consciousness) that causes the action of morality, which is grasped by kamma, established on it by the mind. This is a verbal suggestion. This suggestion follows with what has just been said above, i.e. 'This is not produced by the mind, like the eight types of rupa just mentioned' etc.. But here, that is, in the case of the 'door' of speech, or verbal suggestion, if we hear that the sound of another voice is calling our name 'Tissa', 'Datta', or 'Mitta' such as 'Tissa', 'Datta', or 'Mitta'. term, and thinking about the suggestion, we perceive the suggestion as 'In my opinion, that person wants me to do this or that'. Just like in gesture hinting, this is understandable even for lower level animals. When they hear sounds like 'come', 'go', they all perceive, 'in my opinion, that person wants me to do this' and they come or go accordingly. But the alternative saying 'move or don't touch the body caused by the three causes' is not here. Nor is there a reinforcing function (extension, or act of action) produced by the first moment of velocity. It is because of the will done in that 'mouth-door' that we say falsehood, slander, harsh words, frivolous words, or we refrain from all these speeches. This is a profession. From now on, we should understand the whole definition of karma and of 'door' as mentioned above. At this point, End of Commentary on 'subject' of oral karma. -ooOoo- The 'door' of the mind In the Discourse on the 'door' of mind karma, wisdom is considered to be divided into four areas, by means of the realms of life. Of these, the sensual world is divided into fifty-four types; those belonging to the Realm of Form have all 15 types; those belonging to the formless realm have all twelve categories; There are eight kinds of formless realms—the totality of which is eighty-nine types. Of these, we cannot say that the 'so-called' mind is not a 'mind-door', nothing more than that one can say that the will is not kamma. Even as the will associated with the five dual consciousnesses (that is, the five dual consciousnesses) is presented as kamma in the Set of Positions, even so we should not assume that the mind is not is 'mind subject'. Here we can ask a question: what is this kamma of (mind)? Sir it regulates, classifies, coordinates, thinks, stimulates and decides. Thus, the will belongs to the five dual modes of harmonization, classification, [88] what does it combine? Yes, these are factors that co-exist. Because it regulates, classifies, coordinates, thinks, stimulates and determines the co-existing interconnected aggregates. In general, this section is presented by the abstract (the academics). What does this summary mean? The following is the selected answer here: – consciousness has twenty-nine stages, either wholesome or unwholesome, and quite commonly of the three realms, the 'door' of mind karma. Even if that 'subject' is done. Through the will we consider greed and evil, ill-will, wrong views, or non-greed, non-hatred, and right view: - this will is a mind-karma. From now on, we should understand the whole definition of karma and of 'door' as described above. Here ends the Commentary on the 'subject' of mind karma. These are the three 'doors' of karma. -ooOoo- Kamma (KAMMA) ('Three doors' Karma) has been interpreted without regard to the three kamma[11] (Kamma). Now, in explaining these three kammas, we shall begin to study in detail the Template (table of contents) in the rest of the Dharma on the 'doors'. These are the three Kammas: Body Kamma (Kamma), Speech Kamma (Kamma) and Mind Kamma (Kamma). So what are these Kammas? Yes, it was intentional, along with some status quo associated with that intention. The following sutras show that volition is a state of kamma. 'Bhikkhus, I declare that volition is kamma. Having done it intentionally, one acts with body, speech, and mind'[12]. 'O Ananda, When an action of body, speech or mind takes place, suffering and happiness will arise in the person himself, because of the willful reason being able to produce a body, speech, and mind.[ 13] These three volitions, bhikkhus, are capable of producing an action that turns into bodily karma, unwholesome, increases pain, and produces painful results; These four volitions, bhikkhus, are also capable of creating unwholesome verbal karma, etc., Bhikkhus, those three intentions are also capable of creating unwholesome mental actions, etc.[14].. Similarly, the body of karma, good karma of speech and mind, increasing suffering and bringing about a pleasant result.[15] O Ananda, if this useless man, Samiddhi, were questioned, his family would have to answer to the Pātaliputta meditator, 'O bhikkhus, Pātaliputta, any person who performs a deliberate act of pleasure through body, speech, and mind all experience something pleasurable, if that person performs an action that brings suffering... if it is an act... neither pleasure nor pain ....that person You will not experience neither pain nor pleasure.” Then the useless Samiddhi replied immediately to the meditator Pataliputta, saying, Oh, Ananda,[16] - that these are the same Suttas that show that volition is only a kamma in the first place. Kamma) only. And the dhamma associated with volition is also kamma, which has been clearly demonstrated by the four classifications of kamma: 'Bhikkhus, there are four things [89] The Tathagata has himself realized enlightenment, won over knowledge. What are those four things? Monks, 1/ has a kamma type, 2/ is impure and produces all things righteous; This, bhikkhus, 3/ there is kamma that is both pure and unclean, and produces both purity and impurity; Bhikkhus, 4/ there is kamma which is neither impure nor impure, which produces neither the pure nor the impure, and through kamma itself leads to it. destruction of those kammas. And what kamma, bhikkhus, is neither unclean nor pure, producing neither the pure nor the unclean? What is the right kamma, leading to the destruction of other kamma? It can be said that the loss of enlightenment factor: Right Mindfulness, etc.. can also be regarded as non-impure and impure Kamma, which neither produces the pure nor the impure, and leads to the destruction of other Kammas. The same is true for the seven factors of enlightenment[17], which are mentioned in place of the Noble Eightfold Path. Therefore, the four ways of discriminating karma (Kamma) have shown that there are these 15 dharmas of non-hatred, namely the Seven Factors of Enlightenment and the factors of the Eightfold Path. There are twenty-one dharmas, ie these 15 plus six such as: - greed, anger, wrong view, non-hatred, right view - should be understood as the dharma associated with volition. Among them, the supramundane path can be included and classified into three forms of kamma (body karma, speech karma and mind karma). Broadly speaking: when the body is restrained from committing evil deeds, we should understand it as bodily karma; when the speech restrains the transgressions of evil, We should understand it as oral karma. That is why action is bodily karma and right speech is speech. When we have both right speech and right action, we immediately get right livelihood, because this right livelihood includes those two kammas. When the mind restrains evil transgressions, that is will karma. Mind kamma consists of five different aspects: right view, right thought, right effort, right mindfulness, and right concentration. Therefore, if classified, the supramundane Way is classified under three forms of kamma. Up to this point, the topic of Kamma is summed up with the 'subjects'. Although bodily and verbal karmas come from the 'mind-door'- there is still one kamma that has not taken place in its full course. [90] These types of kamma have been grouped under different 'doors'. Here's an example: Someone thinking 'I'm going to hunt deer', immediately readied his bow and arrow, coiled[18] bowstrings, sharpened his spears, ate and drank, arrange clothes – the person is on his way. After wandering in the forest all day long, the person did not catch even a rabbit or a wildcat. So is this due to unwholesome Kamma? Yes not. Why so? It is because that kamma does not reach the full course of action. This kamma should only be understood as an inferior bodily act. The same goes for other actions such as catching fish, etc. In the case of voice 'subjects', the person commands: 'I will go hunting; Please quickly prepare bows and arrows and the rest of the necessary things'. And just like last time, he never caught any prey in the forest. In this case, even though there is verbal karma, the action is no different from the bodily karma, because it does not fully penetrate the course of action. [Therefore, this kamma should also only be understood as an act of inferiority in speech][19]. But in the case of the 'mind-door' we see this difference: Just concealing the intention to kill is already Kamma, and that is just bad intention, not action. real killing. Because unwholesome kamma appears in the 'body-door' and 'speech-door', but not in the 'mind-door' unwholesome speech. But unwholesome mental kamma arises in the three doors. The same goes for wholesome kamma, verbal and mental kamma. How is that? Whoever takes life with his own hands, stealing from others and committing fraud, that is, we have violated Kamma through 'body-door'. So first, unwholesome kamma appears in the 'body-door'. Greed, ill-will, and wrong views coexist with such cittas, all go hand in hand with volition and (as kamma) are insignificant[20] To those who are actually giving orders. to others like: 'Come on, take this person's life, give that person to me, take back this and that', then that person has performed kamma through 'speech- So, unwholesome kamma appears in the 'mouth-door'- But evil greed, ill anger and wrong views coexist with these cittas, along with volition and (as kamma is insignificant. Up to now, the commentators have all agreed with this interpretation. But some members (sects) argue that unwholesome bodily kamma performed can also appear in the 'mind-door'. When pressed to quote any of the Sutras approved by the Three General Assembly to prove this, the member quoted the Kulumpa Sutta: - "Bhikkhus,[91] besides being in this world. There are some people, who live the life of hermits or brahmins, endowed with supernatural powers, and able to control their will, but constantly have bad intentions, have having sex with a certain woman to have children. but don't want that baby to be born safely! This, bhikkhus, is the crime of killing children that Kulumpa has committed'. After quoting this Sutra, the member said 'So, just having an idea, that fetus is considered annihilated like a bunch of bubbles (fish made) floating on the water. At this point, where does the action of body and speech come from? It is at the 'mind-door' that unwholesome kamma arises'. After saying that 'We shall consider the meaning of the Suttas[21] of the bhikkhus', the commentators considered the following: 'The bhikkhus asserted killing through supernatural powers. search power)'.Then there are ten kinds of supernatural powers: (1) decisiveness, (2) transformation, (3) completed by wisdom (4) due to popular wisdom (5) belonging to saints (6). ) has innately brought about karmic results (kamma) (7) meritorious powers (8) skillfully accomplished (9) through insight and knowledge (10) does this and that through technological processes[22] 'Which of the above-listed, bhikkhus, do you mean by supernatural powers?' 'It is the supernatural power that comes from understanding. ' 'What? Is there a supernatural act of killing by means of knowledge?'. 'Yes, sir' (Some commentators say that each action can be performed only once. For example, when a person wants to cause pain to another person, he throws at him or her a pitcher of water, the vase broke and the water flowed out, so that, due to the supernatural powers of knowledge, the act of killing can only be performed once. (Since then, that action has disappeared. Through this, after declaring that supernatural powers are realized through knowledge, the act of killing is performed not once or twice, the commentators questioned those bhikkhus. on the concepts 'Is the supernatural power realized by re-understanding the characteristic of wholesome, unwholesome, or unwholesome, associated with a pleasant feeling, a painful feeling, or an equanimous feeling; Does it have to do with the realms of existence, and is it related to the realms of the realms of non-appearance, and is it not related to the realms of the realms of desire, form, and formlessness as well?'. A member who knows the answer will respond as follows: 'The supernatural powers performed through knowledge are neither good nor indeterminable, but only compatible with equanimity, without any relation. with volition or volition, and experienced only in the realm of form (we should ask) 'What kind of moral value does the intention to kill include?'. If one understands the matter, he will answer, 'The intention to kill is only an unwholesome action, and is related only to the feeling of suffering, which occurs only with volition and volition and is experienced only through the mind. only the world of Desire'. The answer to this question is 'If that's the case, then your explanation is not in harmony with the three problems of goodness,[92] the three problems of life, The three problems of the right and the right of the four, are also not in harmony with the view of the universe'. 'What! Then why is the Great Canon so useless?'. The official answer is 'It's not useless, but the bhikkhus don't know the meaning of this Sutra'. To explain: - here, the expression 'endowed with supernatural powers, and attained control of one's will' does not refer to the miracles exercised by means of Meditation, but to the miracles explained in the Atharvaveda [23] (Atharvaveda) only. In this section of the Sutra, indeed, that person has attained supernormal powers. And it is impossible to acquire supernormal powers without resorting to senses and voices or other 'doors'. Because those who aspire to this village god Atharva must cultivate an ascetic lifestyle for seven days, such as eating flat food (without salt), and lying on dabba grass spread on the ground, and within seven days, have to go through some sequence of actions in a cemetery standing still, after taking the seven steps and turning the hand while repeating certain spells there; Only then will they get the job done. Thus, it is not possible to attain this supernormal power without going through the 'body-doors' and the mouth-doors. At this point, we can conclude that kamma does not appear at the 'mind-door'. The action of the person who says the wrong thing, etc., by gesturing with his hand is also a verbal kamma, but that 'door' is a bodily kamma. Therefore, unwholesome verbal kamma also appears at the 'body-door'. But covetousness, ill will, and wrong views coexist with the cittas associated with volition and (as bodily kamma) are insignificant. But one person's actions are saying the wrong thing etc. is a profession, and 'subject' is also 'mouth-door'. Hence, unwholesome verbal kamma appears in the 'mouth-door'. But covetousness, ill will, and wrong views coexist with the cittas associated with volition and (as verbal kammas), are insignificant. At this point, the monks all agreed. But that member said 'An unwholesome verbal kamma also occurs in the 'mind-door'- When asked to quote a Sutra that was adopted at the third congress, the member quoted from the Uposathakkhandha:- If, bhikkhus, if, after being summoned to confess three times, that bhikkhu still does not recall and cannot admit to anything he has actually violated, then that person is knowingly[24] lied'. While quoting this Sutra, the person said. 'Because he did not confess the offense he had committed, but remained silent, that bhikkhu committed another offence. Here, Why is there bodily and verbal karma in that bhikkhu? Sir, this unwholesome verbal karma emerges from the mind-door. The answer was: - 'How about here? Does your scripture quote imply, or carry any direct meaning?' 'My scriptures carry direct meaning.' We should remind them, 'Don't say such things; we will consider carefully the meaning of this Sutra' and we should ask those bhikkhus, 'It is a crime for anyone to intentionally lie?'. An informed opponent would answer that it is a dukkata (wretched) offense, to intentionally lie. Then we should say to that member[93]: 'Body and speech are the two roots of the precepts. Because all kinds of sins declared by the Supreme Buddha are related to these two 'doors'. There is no law on wrongdoing that alludes to 'mind-door'. The bhikkhus were so familiar with the nature of the Dhamma that it was the bhikkhus who made the rules for serious transgressions, not the Buddha. The bhikkhus denounced the omniscient Buddha (as not fully enlightened), they delivered a blow to the realm of the Conqueror's authority'. After uttering these words to bring down the Blessed One, we should further question the person on the following question: 'Did that intentional wrong arise out of error or omission?' If there is Insight, that person will say, 'Sir, it comes from forgetting'. The person will then have to confront the question 'Who wouldn't admit his guilt, did he really act like that?'. Once this person does not witness any concrete action with his own eyes, this person will surely get worried. So, one should convince him of the meaning contained in this sutra. The meaning of this Sutra is what will be said: Through transgressions, what did the Buddha say about intentional transgressions? In other words, what kind of offense is that? It is the offense of wrongdoing (dukkata), and rightly so, not by virtue of false speech, but by the words of the Buddha, we should understand this as transgression appearing missing word in 'mouth-door'. And there is a saying: If you don't converse with anyone, Don't let others take advantage of your words, Then you have committed a mistake in words, not in actions: - That person can judge here as a warning [26]. So the correct conclusion here is: unwholesome verbal kamma does not come from the 'mind-door'. But by swinging arms and legs, when the mind is accompanied by lust, whoever grabs a woman's hand, etc., holds a staff with malice, etc. with wrong views, that person pays respect, greets, respects, prepares to give alms in front of the altar The Buddha, while saying that 'Khandha[27], Siva or other (devas) are all great monks, then action is mind kamma and 'door' is body door. Hence, an unwholesome mental kamma comes from the 'body-door', but here it cannot be called a bodily kamma (indeed, this action is insignificant). Once those voice organs vibrate with the mind accompanied by greed, someone lusts after other people's property and thinks: "If only the things that belong to others were mine. too!'; with malice he declared, 'Let those people be killed, imprisoned, torn to pieces, or cease to exist; with wrong views, that person also says 'Giving alms, giving will not bring any benefit.[28] etc.. then that behavior becomes the mind-karma and the 'subject' is the 'mouth-door'. Hence, an unwholesome verbal kamma occurs at the 'mouth-door' - but here, intentionality is not called (literally insignificant) verbal kamma. But when we don't move our legs, move our hands or speak at all, and we just sit in a secluded place, harboring thoughts that are accompanied by greed, ill will, and wrong views, that action is mind-karma and 'door'. ' is also 'mind subject'. But here, volition and its accompanying dhammas appear at the 'mind-door'. Therefore, we should understand that an unwholesome mental kamma occurs at all three 'doors'. And with what has been said above, the same is true of bodily, verbal, and mental kamma.' This is exactly the method to apply: For whatever reason, once one only uses the hand to signal, because one is incapable of speaking, one receives such learnings as: - 'I abstain from killing, not stealing, not engaging in sexual misconduct', that action is body and 'subject' are just 'body-subject' only. Therefore, a friendly kamma appears at the 'body-door'. And the altruism, loving-kindness, and right view that accompanies those cittas, associated with volition, are not called volitions of mind. But when this person receives all three of these learnings with words that come out of his mouth, that kamma is body karma, but 'door' is 'mouth-door'. Thus, a friendly kamma appears at the 'mouth-door'. And the disinterestedness etc.. that accompanies those cittas, which are associated with volition, but are not called mental kamma. But when such lessons are given, and when we receive them, but without moving his limbs or speaking any language, that person mentally repeats: - I abstain from killing, not stealing, not engaging in sexual misconduct, then that karma is body karma, and 'door' can only be is only 'mind subject'. Thus, a friendly kamma appears at the 'mind-door'. And the disinterestedness, etc. that accompanies those cittas, is associated with volition, but which are not called volitions of mind. A virtuous verbal karma of someone who always relies on four things to abstain from doing sinful things, etc. with their own body etc.. by the way described above should be understood as coming from the three 'doors' ' should be understood as rebelling in the three 'doors'. Here altruism etc. is associated with intentionality, but not called will karma. But the act of a single limb movement is conditioned by the mind with unselfishness and performing such acts as sweeping the hall and honoring it by offering incense and flowers. Is a mind-door and the main subject is the body-door. Thus a wholesome kamma-consciousness appearing in the 'body-door' but volition here is not called a mental kamma. There is also someone who, while using the mind voice organ, comes with disinterest, etc., says: 'What belongs to others does not belong to me'; but who, with a mind accompanied by loving-kindness, thinks, '[95] May all sentient beings be free from all enmity, all ill will, free from all suffering; if only they could keep themselves happy'; or he may think from the right view that 'giving will bring many benefits etc.. then that kamma is will kamma, but 'subject' is 'oral-subject'. Thus, a wholesome kamma-mind occurs at the 'mouth-door', but here volition is not called a karmic mind-that is, insignificant. But when he doesn't move his limbs or speak at all, he just sits alone, cherishing the mind accompanied by disinterest, etc., then action is mind-karma, and 'door' is 'mind-door'. . Hence, a wholesome karmic mind appears at the 'mind-door'. But at this place, volition and its accompanying dhammas appear only at the 'mind-door'. At this point, when someone says that by inciting command, the kamma of killing, of stealing are bodily karmas, and that the door which is dependent on that kamma is 'the body-door that preserves that kamma but breaks it down. get that career. Therefore, with the intention of protecting karma we should not 'break' the 'door', nor should we 'destroy' karma for the purpose of 'maintaining' the 'door'. Karma and 'door' should be understood as mentioned above on the body, and because of that 'door', action is a bodily kamma, which 'protects' the 'door', but 'breaks' the action. Therefore, with the intention of 'protecting' the action, one should not 'break' the 'subject'; should not be for the intention of 'protecting' the 'subject', but 'breaking' the action. So we should understand action and 'subject' as mentioned. Therefore, verbally, one should not destroy both karma and 'doors'. Here ends the Lecture on Kamma. -ooOoo- NEGATIVE AGREEMENT We now examine the terms: (a) 'Five sense bases, (b) 'five 'base-doors'-, the term (a) refers to eye-consciousness, ear-consciousness, rate-consciousness, tongue-consciousness and body-consciousness; and the term (b) refers to the 'doors' (i.e. the gates) through which the five eye-doors, ear-doors, billion-doors, tongue-doors and body-doors are manifested. One should understand the intentional arising through these five 'doors' as an action that is not of the body and of speech, but the 'door' of the mind. The 'contact' of the eyes, ears, nostrils, tongue, body and mind are called the six senses. There are six 'doors' of contact which are the 'doors' of the relationships we make with eye contact, ear contact, tongue contact, tongue contact, and body contact. there are eight "unrestrained" things that are unrestrained eyes, ears, nostrils, tongue, sensitive body, body-movement, speech and mind In terms of content, eight things are not controlled. This discipline is reduced to five dharmas, namely: non-discipline, lack of mindfulness, lack of wisdom, impatience, and laziness. None of these [96] appear in the five 'doors' in the cognitive process, after they have been clearly identified. These dhammas appear only at the very beginning of the perceptual process. The mind of the state of 'unrestraint' that arises in the very process of mental acceleration is called 'non-restraint in the five doors'. The co-existing contact with eye-consciousness is called eye-contact and volition is a mental kamma. And that consciousness (that is, eye consciousness) is called the 'door' of a karmic mind. In eye-consciousness, there are no five "unrestrained" things; the co-existence contact (moment) 'receptive mind' is citta contact, and volition is a mental kamma. And that same mind (that is, the receiving mind) is the 'door' of a mental kamma. Here, too, there are no five “non-restraints.” The same goes for the case of 'observe' and 'predict[31]'. The co-existence of contact with the velocity of the mind is a citta; volition is the mind kamma and speed of mind is the 'door' of that volition. Here, “unrestraint” means unrestrained eye-consciousness, and likewise the method to be applied in the ear-door, the billion-door loss subject and body subject. But when the 'mind-door' consciousness arises, with the object being one of the sense-objects or another, affecting the movement (of the body), which is simply called the body' door-door' (i.e. even without the aid of 'mouth-door' (speech-door), the co-existing contact with mind velocity is mind contact.Detention is an act that leads to karma. But mental speed is not often referred to[32] as 'mind-door'. 'non-restraint' is non-restraint of body and karma. When that speed of mind occurs, affects the 'oral-door' (speech) movements, pure and simple, without '' body-door', then that co-existing contact with the mind is mind contact. But speed of mind is not usually called 'mind-door'. Because of the appearance of movements (of the organ of voice), this appearance is not called 'mind-door'. Here, non-restraint is non-restriction of speech. But when that mental velocity occurs, without the aid of limbs and voice, as pure 'mind-door', that co-existing contact with mind is mind-contact. Will is a will karma; That mind is the 'door' of that karmic mind. Here, non-restraint is the work of not controlling the mind. The unrestrained 'doors' of eye, ear, nose, tongue, body-sensation, body-movement-, speech, and mind, due to these eight unrestrained states, should be understood as eight ' subject' no-restraint. The eight states of unrestrainedness are unrestrained eye, ear, nose, tongue, body, body movement, speech, and mind. In the absolute sense, These are the five principles, which means: discipline, mindfulness, wisdom, patience, and diligence. [97] None of these eight principles appeared in the mind processes until the last definite moment appeared. Although appearing with mental speed, this restraint refers to the 'doors'. We should understand that all these restraints appear to be the same as the method in the case of 'unrestraint': 'Co-existence contact with eye-consciousness is eye-contact, etc.. Therefore, through the eight We should understand that 'repression of the eye-door' is the same as the eight 'doors' of restraint. The ten unwholesome deeds of the path are: killing, stealing, sexual misconduct, false speech, double-truth, bad speech, selfish speech, evil greed, evil anger, and wrong views. In the above actions, 'killing' means to slaughter or kill living things. 'Life' is generally a being (literally referring to anything that has breath) understood in the absolute sense, that is, a being[33] (life). And the term 'killing' is applied both in 'mouth-door' and 'body-door' where anyone knows that being is a 'living being', but deliberately cuts off life in living beings. there. Among harmful [unhelpful (guna)] beings, killing is a somewhat bad action in the case of killing small creatures, and in the case of large beings killing is a very bad act. extremely evil. Why so? Well that depends on the amount of effort put in and the sheer size of the place where the subject is killed, even though the effort put in can be the same. Among those (perpetrating killing) etc.. most likely virtuous people, killing small living beings does little harm to their virtue, but if they are large beings, the damage done to their virtue will be even greater. We should understand that when the benefits of Rupa are equal, the sin is lighter or more severe depending on how much harm is done and how much effort (of the offender) expended. There are five factors that make up the severity of the offense of killing, which must be: - a living being, knowing clearly that it is a living being, intentionally killing, efforts and consequences caused by the death of that being. And there are also six means to make the effort (killing) which are: - by the hands of (the killer), who is the mastermind, the means (killing), the long-term plan (the intention). length, method and effort (performing killing). Since a detailed explanation of the above points would be very lengthy, we have omitted this section, as well as the other explanations. Those who want to know the full details, please read the Commentary on the Sāmantapāsādikā on the Vinaya. 'Theft' (adinnādāna) means 'taking away what is not given'; taking something that is someone else's property, stealing, or being a thief. Here, 'not given' refers to the property that is owned by someone else. A property is said to be owned by another, which means that the owner of that property can do whatever they like with the property, without punishment or reprimand. The intention to steal, to try to take something, with the mind knowing that the object [98] belongs to someone else's possession, the foregoing is called 'theft'. And this conduct causes a minor offense, if the thing in the possession of another person is of a trivial type, and a grave offense, if the thing in the possession of another person is of a high quality. Why so? Yes, it is due to the quality characteristics of the object. If they are of equal value, then it is more sinful to steal things belonging to people of virtue, than to steal things belonging to people of less (or less) virtue. There are five factors that create (the crime of theft): - someone else's property, knowing that it has an owner, having the mind to steal, attempting to steal, and the consequences caused. – and there are six means of making “theft”: - stealing with your own hands etc.. One of these means can be done depending on the circumstances, in stealing with such tools such as: balance false measure, by force, by forgery, by conspiracy or by impersonation. This is an outline report of theft. A detailed report can be found in the Commentary to the Sāmantapāsādikā. (The Vinaya) In the phrase 'fornication, 'lustful' means 'in matters of sexual intercourse'; 'vicious conduct' means 'basic and truly reprehensible character'. The characteristic of 'wrong conduct' is intentionally appearing at 'body-door', through illegitimate intentions, through infringing upon a person that one has no right to do so. Here, the people that we have no right to infringe on are: (a) ten classes of unmarried women: - a woman who is still under the guardianship (1) of the mother, (2) of the father, (3) of both parents, (4) of a brother, (5) of a sister, (6) of a relative, (7) of a clan, (8) of a spirit guide, (9) of a person engaged woman, (10) woman serving sentence; and (b) ten classes of married women, that is: (1) a woman who is paid for it, (2) a woman who voluntarily becomes a wife to a certain man, or (3) because lust for his possessions, or (4) the desire to have beautiful clothes, (5) the woman legally given by her parents to marry, after the ceremony of dipping the couple's hands in a bowl of water, (6) the woman is released. out of poverty, (7) a wife-slave, (8) a wife-of-servant, (9) a wife who was a prisoner of war (captured during the war), (10) a lover. Among these women, the engaged woman and the woman in prison, along with women in category (b): - men cannot come close to these ten women. And the crime is more or less serious, depending on whether the forbidden woman has more or less virtue, namely the observance of the Dharma. There are four factors that make up this crime: intentional enjoyment of the forbidden object, efforts to achieve that enjoyment, tricks to achieve and take over that woman. And there is only one means: personal experience. 'Victory' is applied in bodily and verbal karma, to a liar, to harm another's property. The intention to put forth one's own efforts and words to deceive, with the intention of deceiving others, [99] is called 'evil.' Another definition: - 'Lie' applies to something that is not true or does not exist, and 'Speak' means to use words to present it as true and existing. The characteristic of 'lie' or 'wrong talk' or 'wrong manners' is a person's willful desire to present to others something that is not true as the real thing, which gives to a corresponding suggestion. This offense is heavy or light, depending on whether the pleasure damaged is greater or smaller by the 'lying'. Or in other words: This is only a slight mistake in the case of ordinary people, if they say something that is not true: -'I don't have that' – because they don't want to give away something of themselves; and it is a serious error if, as a witness, they give false statements for the purpose of causing damage (to others). For those who live far away from everyone, it is a slight mistake if, by jokingly asking for some butter or oil, the person says: - 'In my opinion, today there is a river full of water. oil flows in the village'. However, it's a huge mistake for those who say they've seen something they didn't. There are four factors that contribute to this offense: untruth, fraudulent intent, corresponding effort, and communicating the problem to others. There is only one means there: the behavior of the individual; and we should understand this behavior as the act of deceiving others physically, or somehow involving the body[35], or verbally. If by that action, other people realize the meaning of that action, then intentionally creating that action is associated with the act of lying. The same goes for a person who deceives another by act, in some way associated with the act, or by word of mouth; the same goes for someone who incites others to 'Tell him', or places a leaf with inscriptions in front of another person, or writes a fixed line of words on the walls, etc. .. for the purpose of 'We should understand this meaning that way', thus also deceiving others. It is, therefore, reasonable to assert that these incitements, Communication and fixation are also related to this form of unwholesomeness. But where commentaries do not acknowledge this, they should only be approved after critical consideration. 'Double-truth' means a statement that, when saying something to another person, damages the love and respect of the person being slandered, or the person who said the slander is harmed himself. for a third character. Malicious speech[36] makes the speaker himself become rude, or makes others rude, the speech itself is harsh, not easy to hear, and does not collect human heart. Such a statement is called 'evil speech'. 'Ỷ language' is to say meaningless, useless things. It is understood here that the intention lies deep within all speech of this kind and is called slanderous speech etc. With a corrupt mind, a person who keeps trying to use words and attitude to cause discord among others, or to make others like him, that is called willful slander. [100] This fault is more or less severe, depending on whether the person divided is more or less virtuous. There are four factors that make up this sin: (1) Dividing others; (2) has a purpose: 'they will be divided', or wishes for oneself to be liked by others; (3) corresponding efforts; (4) convey information. But when it doesn't cause a break-up, transgression is ultimately not an adequate solution; only when there is a break-off, is it really a transgression. 'Malignant speech[37]' means, with a completely callous intention, to attempt to use words and attitudes to cause suffering to others with a fatal wound[38]. The following story is an illustration: A boy, disobeying his mother, went into the forest. Unable to stop her son, she said: 'If only a buffalo chased him!' . And a buffalo appeared according to her wishes. The boy affirms the fact that 'I hope what my mother said does not happen; If only my mother had what's on her mind!'. The buffalo stood there as if terrified[39] there'. Therefore, although her verbal effort was extremely hurtful, her words were not actually malicious, however, because her heart was kind. Because sometimes parents say this to their children 'If only the robbers would cut us to pieces!' However, they do not expect even a lotus leaf to fall on their children. From time to time, teachers and spiritual guides also say to their students 'What should we do for these brazen, reckless students? Just kick them out! ' But nevertheless, they still want their students to succeed and complete their studies. But because if they have a kind heart, words can't become harsh, so are they not gentle people just because of their lack of gentleness. The words of a murderous man: 'Let him sleep in peace!' there is no lack of gentleness; because with harsh thoughts, words must be rude. Harsh words are proportionate to the conduct of someone who speaks harsh words. The three factors that make up this derogatory speech are: The person being insulted, the angry thought, and the insult. Intentionally unwholesome creating words and attitudes that convey useless things is called 'frivolous talk'. Whether this offense is serious or light depends on whether the same offense is committed repeatedly or not. The two factors that contribute to this offense are: the tendency to say useless things - such as stories about the battle of the Bharatas and the abduction of Sita[40] etc., and the narration of these subjects. But the error does not take place throughout the course of the action, if others [101] do not accept the story; Only when they accept it, is there really a mistake. 'Evil greed' means greed: a process that aims to appropriate another's property in the face of it. Greed has characteristic thinking signs such as 'A! If only that item belonged to me!'. This violation is serious or mild depending on the circumstances of the theft that occurred afterwards. The two factors that cause this offense are: Property owned by others and self-inclination. Although there is greed for property that belongs to others, but still not discerning the full course of action, as long as one is not inclined to say 'A! If only that item belonged to me!'. YÙù who wants to harm prosperity or happiness is called 'Evil Yard. This intention is characterized by a mental offense, causing harm to others. The extent of the offense depends on the case of the malicious speech. The two factors that cause this offense are: Other people and intentional harm. Only being angry with others does not yet reach the stage of discriminating the course of action[41], as long as there is no intention of harm, such as 'May he die suddenly and be destroyed. !'. 'Wrong view' means seeing in a wrong way, by not accepting right view. Characterized by wrong views are erroneous views, such as 'A gift has no (benefit) at all'. And whether the offense is serious or light depends on the case of such frivolous speech, or on whether the wrong view is temporary or permanent. The two factors that make up this offense are: the deviation of how an object is viewed and the way this deviation is expressed depends on the wrong view contrary to this view. The following is the view of reaching the stage of discerning the course of action: (1) there is no result (in a wholesome kamma); (2) there is no cause (where things happen); (3) no action (wholesome), and not due to other views. With the ten unwholesome paths of karma, we can come to decisions regarding them in five respects, i.e.: (1) as basic psychological factors (2) as group, (3) as objects, (4) as sensation, (5) as origin[42] (sense). (1) In the order of the karmic paths, the first seven factors are only volitions; The three processes that begin with greed are the factors associated with will. (2) the first seven groups and wrong views– these eight are the paths of karma, not the source. But both greed and hatred are karma paths and sources. As the source, evil greed is the source of Unwholesome greed, as a source, evil hatred is the source of Unwholesome hatred. (3) The act of killing has a conditioned thing as an object, because this act of killing has life as an object. The act of stealing has sentient beings or things as an object. Fornication has the thing as its condition and object, or, as some say, it is caused by contact with a living being. Expectations also have a sentient being or a predestined thing as an object. The same is true of duality. Evil speech only objects are sentient beings. Ỷ speech has both sentient beings and conditioned things as objects, by seeing, hearing, feeling and mind. The same goes for greed. Evil hatred has the object of being sentient beings and wrong view has the object of cause and effect in the three realms. (4) The act of killing is related to suffering. Because even as a king, when he sees a thief, he can still say with a smile, 'Come on, kill him!', intention is only associated with suffering. The act of stealing can be associated with three types of longevity. When he sees property owned by someone else, the thief is ready to grab it with pleasure; if he steals this property out of fear, then he has a miserable life; he had the same feeling, if he stole while thinking about the consequences. If he steals nonchalantly, it is a feeling of equanimity. Adultery associated with two types of life pleasure or life discharge; but in the decisive idea, there is no equanimity. Vanity has all three types of life like theft; duality is the same. Evil speech is associated with suffering; There are all three kinds of feeling in the language. To illustrate: - When the narrator recounts the story of Sita's abduction, or the Bharatas battle etc.. have a pleasant and pleasant life. Later, when a person who used to reward comes forward and says 'Tell us from the beginning', the narrator is not satisfied with this suggestion and thinks, 'Did I say something? Is it valid and ridiculous?'. In such a case, painful sensations during story-telling will appear; If the narrator feels uninspired while telling the story, a feeling of equanimity will occur. Greed has two feelings, happiness and discharge; The same goes for wrong views. Evil anger will create a painful feeling. (5) The act of killing has two causes, due to anger and delusion; theft also comes from two roots, due to anger and delusion, or due to greed with delusion; adultery also has two causes, due to greed and delusion; also, false statements are caused by anger and delusion, or by greed and delusion; The same is true for dualism and bias. Evil speech due to anger and delusion, and evil greed due to deception, have only one cause; The same goes for the evil yard. Wrong view has two causes, greed and delusion. Here, the end of the Unskillful Karma Path. -ooOoo- Chapter VI PROFESSIONAL DAO There are ten good karmas: - reducing killing acts etc... non-greed, non-hatred and right view. Among these acts, killing etc[43]... have been explained above. Through 'abstinence, one abstains from killing, etc.. or self-restraint; Or it's just abstinence. In the passage there is a sentence: 'At that time, abstaining from or abstaining from killing in one abstaining from killing[44] – abstinence associated with kusala citta had three aspects: (1) (regardless of ) chance of being achieved, (2) due to compliance, (3) due to eradication. (1) When they do not proceed to follow any special instruction, but who is thinking about his own date of birth, age, experience etc.. and speaks up saying 'Do one thing such evil does not suit us at all,'then they are not guilty of an object they have actually encountered, abstinence must be taken as 'any case', like the abstinence of Cakkana, a disciple in the island nation of Ceylon. The story goes that when the disciple was young, his mother suffered from illness caused by illness, and doctors recommend eating hare meat. After that, Cakkana's brother told his brother, 'Dear brother, go, and walk around the fields' and then the younger brother was sent. The younger brother went there, at that time a hare ran by and was enjoying the tops of the saplings. Upon seeing him, the hare ran as fast as he could, and getting caught in the nearby vines, it cried out kiri! kiri! Hearing the cry, Cakkana ran to catch the rabbit and thought 'I will make medicine for my mother to drink'. Once again, he thought, 'If it's just for the sake of saving my mother's life, that's not right, I should save another's life'. Then he released the rabbit, and said, 'Let's go, Rabbit, enjoy the grass and water with the other rabbits in the forest', and when the older brother asked 'Which rabbit did you catch? not yet?', My brother told me what happened. Therefore, the older brother rebuked the younger brother severely. But he went to stand in front of the mother and confirmed the fact 'Since I was born, I declare that I have not intentionally killed any creature'. And immediately, the mother was recovered. (2) Those who have observed the precepts but also practice abstinence, both inside and out for a certain period of time, who have committed no offense against any object, even when subjected to pain. to death, must be regarded as 'coming forth from the observance of abstinence', like that of the adept disciple residing in the mountains of Uttaravaddhamāna. The story recounts that, after receiving the learning in the presence of thera Pingalabuddharakkhita, who was residing at Ambariya monastery, the friend went to plow his field. But his cow was lost. While looking for cows, the friend went down the mountain of Uttaravaddhamana, where he was entangled by a giant python. The disciple thought 'Shall I cut off the head of the snake with this sharp ax?. Again, that disciple thought 'I have received lessons from the Master, if I violate this teaching, it is not correct'. And the third time the disciple thought 'I'll have to sacrifice my life, but I can't violate the precepts', then the disciple threw away the sharp ax with the spear on his shoulder. . Immediately, the python wrapped around him released him and ran away. [104] (3) Abstinence 'by eradication' should be understood as association with the Noble Path. When the Noble Path appeared once, even the thought 'we will kill a creature' does not appear in the minds of the saints anymore. Now, together with the unwholesome state as well as the kusala state, the five aspects according to which the relevant decisions can be reached – i.e. (1) as basic psychological factors, ( 2) as groups, (3) as objects, (4) as sensations, (5) and as causes. (1) Of the ten factors, it is fitting to call the first seven intentional, as well as moderation; and the following three factors are those associated with intention. (2) The first seven groups are karmic paths, not causes; the last three groups are the karmic paths and the causes. As the root, non-greed, non-hatred, and right view, as the cause, will also become wholesome roots: These are the opposites of greed, hatred and delusion. (3) These objects are similar to the acts of killing, etc.. Because abstaining from (the offense against) the object has been committed. Likewise the Noble Path with Nirvana, as the object of the Noble Path, has eradicated defilements. In the same way, when having the life-sense of life, as an object, these actions have eliminated that defilement, etc. (4) All are pleasant feelings, and are free, because together with thec attaining kusala dhamma, there is no longer suffering. (5) The seven (first) causes include three causes, ie non-greed, loving-kindness, intelligence, where a person is in moderation, with a mind associated with wisdom; there are two causes, where one is in moderation, with the uncorrelated mind of wisdom. Non-greed has two roots, where a person is in moderation, with mind associated with wisdom, and there is a characteristic, when mind is not compatible with wisdom. Non-corruption in itself is not its own cause. So is the evil yard. Right view also has two causes, like non-greed and loving-kindness. Those are the ten virtuous deeds. -ooOoo- CONCLUSION With the discussion just presented above, it should be supplemented with a study of the karmic paths associated with self-restraint etc... The will to self-restraint emerges through the five 'doors' ' contact is an unwholesome mental kamma. What behavior emerges through the mind, then the 'door' of inner contact has three aspects where it is active. Because when the movement is attained in the 'body-door'-, it is an unwholesome bodily kamma; when the 'mouth-door' movement is achieved- it is an unwholesome verbal kamma. When the movement of both 'doors' is not attained, it is an unwholesome mental kamma. The will to self-restraint appearing through the five 'doors' is also just an Unwholesome bodily kamma; The unrestrained will that emerges through the five 'body-doors' is not active as well as unwholesome bodily karma; The will to self-restraint that appears through the five 'speech-doors' or through the 'mind-doors' are only unwholesome verbal and mental kamma[105] of speech or mind respectively[45]. The three unwholesome qualities of the body are just unwholesome bodily karma; The four verbal Unwholesome qualities are also an Unwholesome verbal kamma, and the three mental Unwholesome qualities are just an Unwholesome mental kamma. The self-restraint that emerges through the five external 'doors' is merely a wholesome karmic intention; if this self-restraint comes about through the mind-contact 'door', then there arise three kamma like the case of non-restraint we developed above. the self-restraint that emerges through the five 'doors' is merely a wholesome karmic intention; if this self-restraint occurs through the active 'body-door', or through the 'speech-door', or through the 'mind-door', then it is just friendly karma, oral karma, or mind-door respective industry. The three good moral qualities of the body are also just friendly karma; four good moral qualities of speech are just a good karma; The three good qualities are also just a good karma. An unwholesome bodily kamma does not appear through the five contact 'doors', but only through the ginger 'doors'; the same goes for an unwholesome speech door. But an unwholesome mental kamma arises through the six 'doors' of contact. If this is the result of action in the body-door and mouth-door, it is an Unwholesome bodily and verbal kamma; when it is not reached in these kammas, it is unwholesome mental kamma. Because it does not arise through the contact 'doors', not a single unwholesome body-kamma occurs through the five unrestrained 'doors'. But if they appear through 'body-door' and 'mouth-door'[46] unrestrained movement; it does not appear through unrestrained mind-doors. When unrestrained, there is not a single unwholesome verbal kamma appearing through the five 'doors'; it appears through the 'body-door' in motion when unrestrained, and the mouth-door in motion; it does not come about through unrestrained 'mind-door'. An unwholesome mental kamma even occurs through the eight unrestrained 'doors'; and the same way continues to appear in friendly kammas etc... but with the following difference: - unwholesome 'body-door' and 'speech-door' do not appear through 'mind-door' subjects' unrestrained, but these karmas are not like that. When there are no physical actions and words, they appear in the unrestrained 'mind-door' in the person receiving the learnings. In such a case, the kusala kusala citta arises through the three karmic 'doors', and not through the five 'doors'. There is such a feeling through the six 'doors' of contact, but when there is no restraint, this feeling does not go through those eight 'doors'; it does not appear through the ten unwholesome paths of karma; but appear through the ten good karmas. Therefore, although this citta (the first major type of kusala citta) has arisen through the 'doors' of the three kamma, or through the six 'doors' of contact, or through the eight 'doors' not restraint, or the ten wholesome kamma-paths, we still consider them to be related to all kinds of lust-consciousness, because 'the kusala-consciousness that appears has already had a relation of sight or sound, etc.. or an idea as an object for them. but when not restrained, this feeling does not pass through those eight 'doors'; it does not appear through the ten unwholesome paths of karma; but appear through the ten good karmas. Therefore, although this citta (the first major type of kusala citta) has arisen through the 'doors' of the three kamma, or through the six 'doors' of contact, or through the eight 'doors' not restraint, or the ten wholesome kamma-paths, we still consider them to be related to all kinds of lust-consciousness, because 'the kusala-consciousness that appears has already had a relation of sight or sound, etc.. or an idea as an object for them. but when not restrained, this feeling does not pass through those eight 'doors'; it does not appear through the ten unwholesome paths of karma; but appear through the ten good karmas. Therefore, although this citta (the first major type of kusala citta) has arisen through the 'doors' of the three kamma, or through the six 'doors' of contact, or through the eight 'doors' not restraint, or the ten wholesome kamma-paths, we still consider them to be related to all kinds of lust-consciousness, because 'the kusala-consciousness that appears has already had a relation of sight or sound, etc.. or an idea as an object for them. then this feeling does not pass through those eight 'subjects'; it does not appear through the ten unwholesome paths of karma; but appear through the ten good karmas. Therefore, although this citta (the first major type of kusala citta) has arisen through the 'doors' of the three kamma, or through the six 'doors' of contact, or through the eight 'doors' not restraint, or the ten wholesome kamma-paths, we still consider them to be related to all kinds of lust-consciousness, because 'the kusala-consciousness that appears has already had a relation of sight or sound, etc.. or an idea as an object for them. then this feeling does not pass through those eight 'subjects'; it does not appear through the ten unwholesome paths of karma; but appear through the ten good karmas. Therefore, although this citta (the first major type of kusala citta) has arisen through the 'doors' of the three kamma, or through the six 'doors' of contact, or through the eight 'doors' not restraint, or the ten wholesome kamma-paths, we still consider them to be related to all kinds of lust-consciousness, because 'the kusala-consciousness that appears has already had a relation of sight or sound, etc.. or an idea as an object for them. but appear through the ten good karmas. Therefore, although this citta (the first major type of kusala citta) has arisen through the 'doors' of the three kamma, or through the six 'doors' of contact, or through the eight 'doors' not restraint, or the ten wholesome kamma-paths, we still consider them to be related to all kinds of lust-consciousness, because 'the kusala-consciousness that appears has already had a relation of sight or sound, etc.. or an idea as an object for them.but appear through the ten good karmas. Therefore, although this citta (the first major type of kusala citta) has arisen through the 'doors' of the three kamma, or through the six 'doors' of contact, or through the eight 'doors' not restraint, or the ten wholesome kamma-paths, we still consider them to be related to all kinds of lust-consciousness, because 'the kusala-consciousness that appears has already had a relation of sight or sound, etc.. or an idea as an object for them.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.7/4/2022.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.