Comment on the 52 Concerns in Abhidhamma, Tam - one of the immoral mental states.

Abhidhamma uses the meaning of the language of truth to describe the Buddha's teachings, so it is not like the Law of Bhutan. Abhidhamma, the Abhidhamma, is the sublime, miraculous, wicked teachings of the Buddha. This is the essence of the teachings that Buddha gave. A- INTRODUCTION 1-Content and meaning Abhidhamma sense language used to describe the base teachings A stasis c Buddha, so unlike the Abhidharma Business Law.Abhidhamma, the Abhidhamma, is the sublime, miraculous, and victorious teachings of the Buddha. This is the essence of the teachings that Buddha gave. The Dhamma Sutta Pitaka is a conventional, conventional, formal (vohára desanā) teaching. Abhidhamma is ultimate teaching (paramattha desanā). Can not be changed or transformed, can not be further separated. Others can not scrambling sequence e UO c. The Abhidhamma does not accept a soul as a permanent, unchanging entity.Buddhism teaches a psychology in which there is no permanent soul. Abhidharma learners can fully comprehend the Anatta, the core teaching of Buddhism. This teaching is very important in both aspects: Philosophy and Ethics. The phenomenon of death, the process of rebirth in the various realms without moving from one life to another, the Karma and Rebirth teachings that can be verified by obvious events, all Is fully explained. Scholar Ms Rhys Davids said, Abhidhamma mentions: What we find inside of us, around us, and What we aspire to achieve. " To the wise and discerning, to seek the truth, the Abhidhamma is an essential guide, and an intellectual commentary. Here there is food to nourish the spirit of righteous thinkers as well as the ardent researcher who studies to increase the mind and live the ideal life of Buddhists. The Abhidharma of the Mind, including the Heart and Mind, though very systematic but too diverse and complex, within the scope of the essay, can not delve into all the problems of the mind. Here  the writer sees the importance of an overview of 52 mental states, in which Tam Tam and its forms are extremely important. Should the writer choose the topic:  "The comment on the 52 Concerns in Abhidhamma, Tam - one of the unwholesome mental states". 2- Scope of research topics and methods The subject of research is the Concentration in the Abhidhamma. But e UO c summarized broadly and systematically. Types of Concern (Cetasika) 1) 7 Mental Conduct (Sabbacittasàdhàranà) 2) 6 mental states (Pakinnakacetasika) 3) 14 Negative mental states (Akusalacetasika) 4) 25 Translucent meditation (Sobhanacetasika) Methods of studying the system and reconciling through the Sutra and some of the Commentary on the 52 Concerns, Attitude in the miracle. The author wants to condense succinctly, reminiscent of this elusive abstraction of relative elitism. B- CONTENT 1- Concept 1.1- Abhidhamma meaning Abhidhamma means Noble Truth or Dhamma. Attha means things. - Sangaha means to concentrate. - Dhamma here means doctrine. According to Atthasalini: - Abhi means Atireka, higher, larger or Visittha, in particular, won. - Abhidhamma means to win the law because it helps people liberate themselves, or because it wins over the Sutras and the Vinaya. In the Sutra or Vinaya, the Buddha often uses the term nāma as a person, animal or being. In the Abhidhamma, all dharmas are meticulously divided and abstract like five aggregates, ten Two countries are used. Thus, because the teaching of the Buddha is very special, because it leads to self-liberation, because of its very special analytical method, it is called Abhidhamma. [first] 1.2- Definition of "mind" Mind (citta): means to perceive the existence of objects (cinteti: vijànāti). This does not mean that people think of objects. In the sense of Abhidhamma, Citta should be defined as the presence of an object, because it does not mean having a soul to think. According to the French law essay. The word "mind" here translated from the Pāli language is "citta" and is commented in Pāli as follows: + Cittī karotīti = citta ṃ  (core) makes special beings wrong, called Mind; Or cause different beings called Mind. + Arammana ṃ  cintetīti = citta ṃ : know scene called mind. + Cintanamatta ṃ  = citta ṃ : known as the mind. + Cinteti sapayutta dhammā etenāti = cita ṃ : thanks to the combination of weakties are the legal property of birth sentence. So, mind is aware of the scene, perceive the object or in other words the knowledge, the thought, the awareness, the realization of the object (called object) - citta (also known as Italy or consciousness) . [2]  means when the eyes see the colors and know the color such as blue, yellow, red, purple, white ... called scene; Know  the  Mind , realized scenery is consciousness, or mind consciousness.   1.3- Human beings starting mind: Because mind is a compassionate (sa ṇ khāradhamma), so every kind of mind must be born due to causal conditions, each type of causality corresponding to each type of mind.There are four reasons for this: Asian. Past kamma (atītakamma). B. The scene (ārammana). C. Possession (cetasika). D. There is a garden (vatthu). Of the four human minds, the first three are universal throughout the realm of consciousness, and "the only object" refers to the five aggregates. Also by these four causes that " most idealistic idealism " [3]  (everything created by the mind) does not stand firm. Although the minds of different elements are complex, it is still the object of creation. 1.4. Mind on character (sabhāva): Mind has four characteristics: A- State (lakkha ṇ a): the state has the state of knowing the scene (āramma ṇ a vijjāna lakkha ṇ am). B- The rasa: the function of the mind is the leading (leading) the mind (pubba ṅ gamā rasa ṃ ) c- Achievement (paccuppa TT Hana): the success t Advantages of successive interest is being destroyed (sandahana paccuppa TT Hana). d Personnel needed (human access -  pada TT Hana ) with mentality (namarupa padaTT Hana M ). 2- Form of Mind According to Abhidhamma, the noun Center (Citta), Italy (Mana), Soul (Vinna n a) no difference in meaning, depending on the site that we have used many different names. For example, for all 12 states, the mind is called mind, and the five aggregates are called consciousness. Atthakathā commented that: The state  of the mind is the scene (Ārammana ṃ Vijāranakkhana ṃ ). The fate  of the Mind is chair and guidance ownership interest (Pubba Mgamarasa m ). The achievements  of the mind is as continuous, connected together kill unbroken (Sandhanapaccupa TT Hana M ). Essential personnel  of the Center of Excellence is the ownership and legal center (pada Rupa nāma TT hana m ). There are four beings: 1. Past kamma  (Atītakamma) is the action of good or evil in the past to create the present. The main ingredient to say is karma. As a person doing the negative karma, when death arises, the fruit of birth leads to the birth of the beast. 2. Ownership Center  (cetasika) are dependent component of the mind. Co-born, co-kill with the mind, take a flat with the mind, and know a scene with the mind.  There can not be a mind without the mind. When looking up at the board, we know immediately that it is a sign, the mind knows that it must have possession of the mind (remember what was encountered to record the present scene) or have a devotion to the scene Mind on the scene (possessed) ... Scene  (Ārammana ṃ ) is the object of the mind, the mind knows the scene, what is known by the mind is the scene. Without the scene there is no mind, there is the mind is the scene. Therefore, call the scene is human mind. 4. Material  (Vatthu) is the Pasak (Pasadarupa), the slab of the mind. As the eye is the refuge of consciousness, the ear is the abode of consciousness .... Therefore, the object is called consciousness. According to Abhidhamma there are all 89 minds (or 121 mental states by meditation) that are categorized according to their dimensions. * If divided by the field (Vacara), the mind has four types: 1.  Kāma vacaracitta: the mind most of the scene (Sắc, Thinh, Gas, Vi).Belonged to the sphere of kamma, there are 54 minds. 2. Mind Lust, Caution  (Rupa vacaracitta): the Zen center, taking material as the object of meditation. Consists of 15 minds. 3. Mind Formless  (Arupa vacaracitta): the Zen Center, not rupa headings taken as an object of meditation. Consists of 12 minds 4. Supramundane  consciousness (Lokuttaracitta): the mind that knows Nirvana; The object of escaping the world, not belonging to the world. There are 8 mind (or 40 mind if calculated by 5 meditation). If the scene is distracted, the mind consists of six types: 1. Eye Consciousness  (Cakkhuviñña ṇ a): is the mind of the eye, the scene, the image. Consists of two minds. 2. Mind binomial  (Sotavinna n a): the shifting center atrium objects, said scene silence. There are two conscious minds. 3. Heart Rate Formula  (Ghanavinna n a): the focus shifting billions of objects, said gas exit (the smell). Consists of two minds. 4. Jivhana- viñña (mindlessness ), consciousness  ( spicy, sour, salty, ...).Consists of two minds. 5. Mind of consciousness  (Kāyaviññā ṇ a): is the refuge of the body, the scene awareness (the collision, hot, cold, ...). Consists of two minds. Consciousness consciousness  (Mana viññā ṇ a): is the mind to capture the legal scene, the situation arises in the mind. There are 111 minds. In the mind (cetasik), in possession of the mind 3.1. Define Letters  cetasika = ceta + s + ika. Ceta is thought, attention. Cetasika (mental state) is: what is associated with mind (mind). Mentality is the components that depend on the mind, the mind to be born. In other words, mental states are always sampayoga with mind. There are pāli verses explaining "coordination" like this: - Cetasi bhava ṃ  = cetasika ṃ : There is with the mind, called mental states (bodhicitta ). - Cetasi niyutta ṃ  = cetasika ṃ : Closer to the heart, called mental states .  (Niyutti is busy, entangled). - Avippayogavasena cetasi = cetasika ṃ : Not far from shelter, called mental possession. Anuruddha (A Na Law) features the four coexistence of mental states, he wants to emphasize that " mental states must have four things in common with the mind . " Of the four above, mainly the same birth, co-kill and co-know the scene, while the refuge is to determine the realm, ie, the five aggregates are five, Co-partner) only. If Dharma (sabhavadhamma) one of the three co-occurrence: co-birth, co-kill, co-awareness scene, this method is not called mental status. It is possible to define the compact mind ( Cetasika) as: (I) What co-arises with the mind, (Ii) What collapses with the same mind, (Iii) What is the same object with the mind, (Iv) What co-existing with one mind. 3.2. The headquarters has four meanings    The mind has: Status (lakkha ṇ a): There is dependence on the mind (cittanissata). - (rasa): do not let go of mind (aviyogupādana). - Achievement (paccupa ṭṭ hāna ): the same scene with mind (ekāra - mma ṇ a). Human close (pada ṭṭ hāna ): there is the existence of the mind. 3.3- Summary of 52 mental states * 7 Tambon action (Sabbacittasàdhàranà)  1. Touching, 2. Feeling, 3. Think, 4. Imagination, 5. Most, 6. Soul, 7. Attention. * 6 Consciousness Center (Pakinnakacetasika)  1. To, 2. To kill, 3. To determine, 4. To be good, 5. To deny, 6. To be strong. * 14  The Immoral Mind (Akusalacetasika) 1. Si, 2. Wonders, 3. Vo, 4. Zoom, 5. Tham, 6. Wrong view, 7. Crossing, 8. Courtyard, 9. Envy, 10. Xan Tham, 11. Lo Europe, 12. Romance, 13. Thuyen, 14. Hoai Nghi. * 25 Clear Wisdom (Sobhanacetasika) +19 Mindfulness  1. Credits, 2. Mindfulness, 3. Functions, 4. Quarterly, 5. Non-Involvement, 6. Non-Patience, 7. Discharge, 8. Center Of Absence, 9. Center Of Absence, 10. Center Of Contempt An, 11. Tam Khinh An, 12. Tam Nhu Thuan, 13. Tam Nhu Thuan, 14. Center of Adaptation, 15. Adaptation, 16. Center of Refining, 17. Refining Center, 18. Mind Department of Chanh Truc, 19. Chanh Truc. + 3  Department of Abstinence Right Speech, 2. Right Action, 3. Right Livelihood. + 2 Center  of the Infinite 1. Bi, 2. Hy. + 1  Intellectual Knowledge Center - Tue. 4 - Meaning of 52 mental states 4.1- 7 Conscious centers of action (Sabbacittasàdhàranà) 1- Apathy (Phassa). Derived from the "phas", contact. To have the recognition or knowledge of the senses there must be three elements: consciousness, sense, and object. For example, with an eye, one sees the naked eye. When an object discovers consciousness, through one of the six faculties, the mental state of "exhilaration" arises. 2- Tho (Vedanā). Derived from the "vid", feeling. Feeling is the essential characteristic of all types of consciousness. Feeling can be happy, good, or not, mental. Suffering and bliss, belonging to the physical body, are also life expectancy. But suffering or stigma of the body is not of moral importance. 3-Idea (Saññā). "Sa ṁ " + "base", knowledge, awareness (compared to the Latin "cognoscere", understanding. The main characteristic of Sañña is the recognition of an object as a sign on it as blue, etc. Thanks to Sañña, we recognize an object that our consciousness once perceived through perception. 4- Italian (Cetanā) Both nouns, Cetana and Citta, are derived from the "cit", thinking. There is a place where the word Cetanā is translated as "Tu". Here, use the word "can" in the meaning of "want to do" or "will, to motivate action". Ekaggatā "Eka" + "agga" + "tā" = unified, state of mind in one point, resting on one object, or focusing on one object. 6-Jivitindriya "Jivita" = life + "Indriya" = control or rule. Call "jīvita", life or life, as it supports co-occurring mental states. Call "indriya", the ability to control, or root, as it controls the co-occurring mental states. 7- Attention (Manasikara) In the sense of each word, is "done in the mind." Turning your mind towards the object is the chief characteristic of nouns. The attention is like the rudder of a ship, the department can not help but to direct the ship to the place.Mind without attention (manasikāra) as well as ship without rudder. Mind of the Scene (Pakinnakacetasika) 1- Vitakka. "Vi" + "takk", thinking. In the Sutta Pi ṭ aka, the word Vitakka is used in the sense of opinion, opinion, thought, logic, etc. ... In the Abhidhamma Pi ṭ aka, this term is also called Used in a special technical sense, professional. 2-Sát (Vicāra ) "Vi" + "car", go to indeterminate. Vicāra, is the continuous activity of the mind on the object. Anumajjana is an essential characteristic of Vicar. Vitakka is often translated as Enlightenment, and Vicar is Sát, or Quát. Vicāra is also a meditation. This kind of meditation overcomes the doubt (Vicikicchā). 3- Determination (Adhimokkha). "Adhi" + "muc", release. The white meaning of the noun is "release to come". Adhimokkha frees his mind from the doubt to reach the object. Adhimokkha's chief characteristic is the determination, selection, and antithesis of the nouns as doubt, uncertainty. There is a place where this noun word is Thang. There is assertion that "this is true" (imam 'evā'ti sanni ṭṭ hānakara ṇ a ṁ ). 4- Evil (Vīriya) Derived from the root "aj" means go + "īr". "Vī" replaces "aj". Vīra is a diligent worker who constantly completes his work. Viriya is defined as the state, or the action, of the assertive Atthasālini writes that Viriya, the essence, must be seen as the root of all accomplishment. Attendance, effort, effort, diligence are considered the closest words to Viriya. 5-Ly or Hy (Pīti) Pīti: Hype, Pleasure. The word Pí means happy, happy. H Hy's characteristic is to make the mind interested in the subject. Possessing Hy is also called dharma. There are five types of Hy: A) Little Joy (Khuddaka pithi): the joy of making chicken legs. B) Harmony (khanika pithi): The joy of lightning flashes. C) Okkantika pīti: The joy of the wave ascends to the shore. D) Ubbega pīti: Joyfulness, so that the body can rise. E) Hypocrisy (Pharana pithi): The ecstasy that permeates the whole body like flood waters. 6- Do, do-want (Chanda). Derived from the "chad", wish, want. There are three types of Chanda, 1. Kāmachanda, desire, is the aspiration according to the continent, one of the five Hindrances (Nīvara ṇ a). This is a kind of akusala citta. 2. Kattukamyatā Chanda, is just a "wish to do". There is no virtue. 3. Dhammacchanda, the will of righteousness. It is this true intention to urge the Prince Siddhattha to renounce the pleasures of the royal life. Buddhists have the Dhammacchanda, the righteous will, to realize Nirvana. This is not covetousness. 4.3-14 The mind of immoral (Akusalacetasika) 1- Si (Moha) Derived from the "muh", delusion, delusion. The idiom of Moha, si, is Paññā, wisdom.The main characteristic of Moha is the confusion, not the nature of things. Moha is like a cloud of clouds, covering our knowledge concerning the Kamma and the Four Noble Truths. Ahirika Ahirika is an abstract noun formed by "a" + "hirika", which means not to be ashamed.He who is not ashamed of doing evil is ahiriko. The person who has Hiri's mind (shame) will step away, backward, before unwholesome action.  3- Anotapa [4] "Na" + "ava" + "tapp", tense, torn. Ottappa is afraid of doing akusala, ie the fear of the result of akusala. Hiri is born from within, and Ottappa from outside, by external circumstances. Hiri and Ottappa are considered two very important factors in the world. Without these two elements no civilized society can exist. 4- Release (Uddhacca) "U" = on, above + "Dhu" = shake, shake. Uddhutassa bhāvo Uddhucca ṁ  = Uddhacca ṁ  = spraying state. Uddhacca is like the hovering of a pile of ashes when people throw stones at them. This is the state of agitation, and the opposite is the state of mind. When viewed as one of the five hindrances (Nivārana, the mental obstacle), the mind of releasing corresponds to the meditation of "lama". 5- Tham (Lobha) Mind is the scene, greed is desire. Attentive mind is the state of consciousness scene as desire, being attracted by the object of kindness. The Atthakathā declares that: Citta ṃ lubhatiti lobha citta ṃ  = Loving mind is called greed. So we can say that greed is attracted to the object, and the object of greed is the likeness, as well as the characteristic of the magnet is iron, steel, and so on. The magnet is the metal. The mind is divided into eight things, based on three aspects: - Tho: happy life or commune life - Correspondence: Evil or cup Support: Help or support 6-View (Di ṭṭ hi). It should note the difference between Moha, Si, and Di ṭṭ hi, wrong view . Si Me's mind covered, blurring the object like a cloud cover. Di TT hi related to certain views, standing pat obstinate in his ideas 7-  Men (Māna): Being arrogant, self-centered, conceited; Always give yourself more people. The word man: arrogant, self-righteous, or comparable to others. Compare yourself with the so-called Seyyomasmīti ādinā maññatīti: Mano. - The Prime Minister of possession of Self is a way of arrogant, pretentious. - The cause of the possession of the Insane is to make it known. - The achievement of owning a tug-of-war is a tall, arrogant tribute. - The necessary nucleus of the possession of the Self is to have object to compare. 8-yard  (Dosa): Dus's words: rage, not content. When there is a scene contrary to the contrary, the heart of the yard or arise. If greed is the accumulation, the embrace, the object is contrary to the heart is the ejection, destruction, destruction of objects. The evil, malicious ... called the yard (Saya meva dussatīti: doso). Courtyard is one of the three fundamental defilements. - The Prime Minister of the Court yard is hot, rough way. - The possession of the yard is to make our minds and hearts hot. - The accomplishment of possession of the yard is vandalism. - The necessary virtue of possession of the yard is a scene of unintentional (intentionally wrong). 9- Envy (Issā). Derives from "i" + "su", jealousy, jealousy, jealousy. Issā's character is jealous of the success and prosperity of others. Thus objectively, derived from the outside of the subject. 10- Xan Tham (Macchariya). Macchariyassa bhāvo is the state of stingy people. The characteristic of Macchariya is to cover up, to hide its prosperity. In contrast to Issā, Macchariya is subjective, rooted in the subject. Both, Issā and Macchariya are all friends of Dosa, because every time Issa and Machariya arise, there is Dosa. 11-Lo Au (Kukkucca). Kukatassa bhāvo = kukkuccaṁ = the state of anxiety, remorse for wrongdoing. Kukkucca is one of the five hindrances (Nivāraṇa) and goes with Uddhacca (Zoom).Kukkucca only relates to the past. According to Vinaya, Kukkucca is the pure cynical mind of the Vinaya. On the contrary, Kukkucca is regret, making the mind uneasy, and so should be avoided. 12- Thirty. Derived from "the", shrinking + "na". Thena = thāna = thīna. Thina is the state of contraction, retrogression, like chicken feathers in front of the fire.Thīna (Dark Ages) is opposed to Viriya. Thina is explained as Citta-gelaññaṁ, a sickly state of sickness. Thus, Thīna is opposed to Cittakammaññā, the state of the mind of the mind, one of the Beautiful Concerns (Sobhana cetasika, Pure Land, or Pure Land). 13-Dive, or Middha. Derived from the "middh", inactivity, no reaction, no ability. This is the state of sluggish, weak, dandy, mental state. Both-Tina and Middha are always together - one of the Five Hindrances. Vitakka meditation (Trim) overcome this Obstacle. Middha (Thais) is also opposed to Viriya. Where there are Thina and Middha there is no Viriya. Middha is explained as Kāya-gelañña, the weakened state of the "spiritual body". 14- Hoai Nghi (Vicikicchā). Is suspicion, do not believe the truth. The word Vici is to learn, Kicchati is depressed, tired; Huaiyi is discouraged in understanding (because there are no results). Or Vi: no;Cikicchā: antidote. Vicikichā means the end of medicine. The cure here is Tri Tranh. Pāli commented, "Vicikicchātīti = hesitation is skeptical." - Chai's general possession of the Hoai Nghi is suspicious. - The case of Huaiyi's possession is worrying, wondering. - The accomplishment of Huaiyi's possession is indecisive. - The necessary nucleus of the possession of Huaiyi is not clever mind. When a Vicikicchà is not a suspicion of Buddha, Dharma, Sangha etc. 4.4 -  25 Clear Light Concentration (Sobhanacetasika) Center of goodness 1- Trust (Saddhā). "Saṁ", nice + "dah", set up, put up, to on. The term Saṁskrt Sraddhā includes "Srat", the faith + "dhā", set. According to Pāli, Saddha is a firm established belief in the Buddha, Dhamma and Sangha. Saddhà (faith) here is not blind faith, but trust, trust, based on understanding. 2- Mindfulness (Sati) Due to the "sar", remember. Sati is not exactly equivalent to the notion of Western memory. The state of mindfulness is close to Sati. Attention, or Mindfulness, needs to be cultivated and developed. Satipaṭṭhāna Sutta, a description of Satipatthāna Sutta, contains detailed descriptions of various methods for the development of this mindfulness of mindfulness.When you develop Sati to the highest level, you can attain the ability to remember many past lives. It is Sati who is considered one of the eight limbs of the Noble Eightfold Path. 3- Ham (Hiri) It is the mind that knows how to be shameless when making mistakes, the opposite of mindlessness. 4- quarter (Ottappa). . Shy with people This is contrary to the Noble Mind. 5- Non-Tham (Alobha). Alobha is opposed to Lobha (Tham). Alobha (sense of non-attachment) implies Dana meaning, generosity, alms. Alobha is a positive virtue related to altruism. Alobha is one of the three. Like a drop of water on a lotus leaf, it drifts away without attachment, the main characteristic of Alobha is to let go, refuse, do not cling. 6-No-Court (Adosa). Adosa is Dosa's antagonist. Adosa is not just a lack of anger or unsatisfactoriness, but a positive virtue. Adosa is synonymous with Mettà, one of the four noble qualities of immeasurable immensity, the Four Infinite Minds. Adosa is also one of the three roots. Like a good friend, Adosa has an unquenchable, no-caia personality. 7 - Equanimity, center of balance (Tatramajjhattatā) According to the root, "tatra" = there, the object. "Majjhattatā" = in the middle, ie neutral to neutral, balanced. The main characteristic of Tatramajjhattatā is that the object is impartial, unbiased.Tatramajjhattatā is like a driver, looking evenly at a well-trained pair of horses. Tatramajjhattatā is considered Upekkhā in both aspects, intellectual and moral. 8- mind calm (Kāya Passaddhi). Passaddhi consists of "pa" + "sambh" to calm and calm. Passaddhi is a state of calm, quiet, self-contained. The main characteristic of Passaddhi is the suppression, or the calming of the burning state of desire (Kilesādaratha-vūpasama). Passaddhi is like the cool shade of a tree for burned sunburned passers. Passaddhi is diametrically opposed to Uddhacca, his discharge, his agitated state of mind. When developed to the highest degree Passaddhi became one of the Bojjhaṅga. 9- Center of calm (Citta Passaddhi). Part 8 10 - Kāya Lahutā, The gentle state of the mental state and the gentle state of the mind. Derived from "Laghu", meaning lightweight, faster. (Saṅskrt Laghutā). Lahuta is a gentle, relaxed state. Eliminating the heavy state of mind and mental state is the chief characteristic of Lahuta. Lahuta, for example, puts down the burden, contrasted with Thīna and Middha, with deep affection and affection, making mental and mental rigor. 11 - Citta Lahutā. Same as section 9. 12 - Kāya Mudutā. The soft state of mind and mind. The main characteristic of Mudutā is the elimination of rough and resistant states.Mudutā loses its coarseness and makes the mind become flexible, receptive to receive objects. Mudutā is like a skin with oil and water, and it is soft and can be used easily. Mudutā is opposed to wrong view and conceit (Diṭṭhi and Māna). These two mental states make the mind rough, not flexible, difficult to use. 13 - Mind of Consciousness (Citta Mudutā). Same as section 12. 14. Hobby Center  cholestasis ng (Kaya-Kammannata). The state of adaptation of the mental state and the state of adaptation of the mind. "Kamma" + "nya" + "tā" = Kammanyatā = Kammaññatā. The root of the noun, is an easy to use state, or condition that can be used. The principal characteristic of Kammaññatā is the elimination of the useless, unmanifested state of mind and mind. Kammaññatā like the metal has been heated, want to mold anyhow. Kammaññatā is diametrically opposed to all remaining mental obstacles (craving, hatred and skepticism).   15- Citta-Kammaññatā. Same as section 14. 16 - Refining Center (Kāya-Pāguñatā). The state of refining mental state and refined state of mind. This is a state of refined, mature. Its principal characteristic is to eliminate the sickness of the mind and mental states. Contradictions of Paguññā are aspirations such as lack of faith, etc. 17 - Refining Center (Citta-Pāguññā). Part 16 18- Chief of the Chief Operating (Kayayjukatā). The upright state of the mental state and the upright state of the mind. This is the state of righteousness, straight, opposite the state of crooked, crooked, dumb, tricky, wary, the main feature of this state is straight. 19 - Cittujjukatā. 4.4.2- 3 Viratian Consciousness [5] "Vi" + "ram", delight in. Virati is abstinence, delight in abstinence. According to Atthasālini there are three types of Virati: Sampatta-Virati, Samādāna-Virati, and Samuccheda-Virati. Sampatta-Virati is to abstain from unwholesome thoughts of apostolate, age, education, etc. Samādāna-Virati is to abstain from doing bad things because it is a violation of the precepts that you have volunteered to maintain. For example, Buddhists abstain from killing, stealing, etc. to keep the five precepts. 1-Right Speech (Sammavaca) Do not lie, do not speak double-edged, do not speak evil words and do not speak a language 2-Right-wing (Samma ajivo) Avoid the five possible networks: Do not sell poison, do not sell alcohol, do not sell weapons, do not sell slaves, do not sell animals to kill. 3-Chief business (Samma kammanto) Do not kill, do not steal and do not commit sexual misconduct. 4.4.3- 2 Immaculate Concentration (Appamaññā) Because there are so many countless objects, this mental state is called Infinite, Appamaññā, without limits (Saṅskrt Aprāmānya). Also called Brahma Vihara, the Noble Way of Life. Mettā, Karuṇa (Bi), Muditā (Hy), and Upekkhā (Equanimity) are four of them. As explained above, Mettà is included in Adosa, and Upekkhà in Tatramajjhattatā. So here only two mental states are recorded. 1-Bi (Karuṇā). Align "Kar", make, fabricate + "uaa". What shakes the heart of the benevolent benevolent towards the sorrow of others is Karuṇa. What dissipates the suffering of others is Karuṇa (Bi). The main characteristic of Karuṇā (Bi) is the desire to dispel the suffering of others.Karu Ka's immediate enemies are Hōsā (Hunger Force), and the indirect enemy is Domanassa (Anus). Karuṇa consists of suffering beings. Karuṇa eliminates violent thoughts. 2-Hy (Mudita). Derived from the "mud", happy, satisfied. Muditā (Hy), is not a friendly sympathy, but a happy state of praise, joy of praise. The direct enemy of the mind of Hy is jealousy, and the indirect enemy is the joy of confusion (Pahāsa). The chief characteristic of Mudita is the joy of acknowledging the prosperity of others (Anumodanā). Hy heart consists of beings, is the attitude of praise. Hy rid of hatred (Arati). 4.4.4- 1 Center of intellectual root * Wisdom (Paññindriya) "Pa" = righteous, right; "To", understanding. Paññā is the true understanding, know right. The main characteristic of Paññā is the comprehension of reality, or the thorough knowledge, penetration (Yathāsabhāva-patṭivedho and akkhalita-paṭivedho). Because Paññā stands out and occupies a great deal of understanding of the true nature, and because Paññā overcame ignorance, it is called control (Indriya). In the Abhidhamma the terms Ñāa, pañña and amoha are commonly used as synonyms. In the types of mind associated with knowledge (Ñāaa-sampayutta), the word "knowledge" or āāana means wisdom (Paññā). In the Iddhipāda, Paññā is called Vīmaṁsā (strictly speaking, observant). When purified by Samadhi, Paññā assumes the role of honor of Abhiññā (sublime, sublime, or supernatural). To further develop, Pañña is elevated to the state of a Bojjhaṅga-Dhamma-Vicaya, and to the Maggaṅga-Sammā Diṭṭhi, the Right View of the Noble Eightfold Path. In the sense of the noun, Paññā is to see things as they really are, to see the reality of things, to see things under the light of Anicca, Dukkha, and Anattā. 5 - The Department of Immoral (akusalacitta) The mind is harmony (samyutta) with akusala citta, the mind is called akusala citta. Mind immoral is not good heart, not good, bad mind, mind disturbing, low mind, mental depression, Mind immoral have three: lobhacitta, mind pitch (dosacitta), mind si (mohacitta). [6] Of the three akusala cittas, we call it a triune, the message is limited to the mind of the yard. * Five main causes of unconsciousness: 1- Inappropriate (ayonisomanasikāra). 2- In place is not worthy of (appaṭirūpadesāvā). 3- Close to the evil person (asappurisaruupa nissaya). 4-ago life did not create (many blessings) (pubbe akata-puññatā). 5 Attitudeschāpanidhi. 5.1-The effect of creating the fruit of the akusala citta Of the 12 unwholesome minds, when creating the negative karma, the following will be slightly heavier Hy heart has more fruit than the heart of the Commune. Consciousness is heavier than the spirit. Free Help Center is more fruitful than Help Center. Because  now  (Kamma) or action set fruit,  mostly of the deliberate, intentional  (or ownership Justice - Cetana - Spokesperson: " Cetananam Bhikkhavekammam vadami  = Behold the Bhikkhu,  Karma is Property Investment "). Therefore, if strong intentions give rise to weight and vice versa. Minds doing evil with pleasure (feeling happy), of course, will have a stronger will than the action mind with normal feeling (feeling Commune); Or false minds (Hop Ta), more deliberate mind than the mind does not insist (Ly Tà); The fast-rising mind (will aid) will have more intentional, stronger minds than those that arise through the help of many times (Friendship) because of the need for motivation, Steady in mind this very weak mind. 5.2- Human beings of akusala citta A)  Inappropriate mind (Ayoniso mānasikāra): the inept mind or the awkward in thinking, for example: before misfortune, suffering, a clever mind will think "This is A chance to practice patience, "then he welcomed the adversity. On the other hand, the person who does not intentionally will lament, develops melancholy. Therefore, it can be said that not being smart is an evil cause. B) In the country should not stay  (Appatirāpadanevada): is shelter in places where many afflictions arise, causing mental damage, causing constant mental agitation, such as places where there are often war, places near the place to eat. ..., are the places should not be because of proverb saying "In the round, the tube is long", in addition to the nature and habits in past lives, humans are easily affected by the environment Around me Therefore, it can be said, living in places where should not be a cause of evil beings. C)  Asappurisapanissaya: Non-friendly people are evil, evil and evil; Those who lack moral virtue. When dealing with these people, we are susceptible to ("near ink is black!"), So non-friendly contact is also a cause of akusala. D) Previous life does not have the habit of creating blessings  (Pubbe akata puññata): It can be said that the afflictions of beings like grass, the good of beings like rice;The rice is difficult to plant, but the grass is not planted but it is difficult to kill. In other words, akusala citta is a common instinct of beings ("human nature, charity!"). Therefore, a person who does not have the habit of creating blessings is very malignant. E)  Attamingchapanidhi: It is a tendency to act evil, wrongful raising, wrong attitude.Like a person who wants to be a thug; Want to become the bandits ... By the practice of these nefarious intentions, he creates unwholesome deeds. 5.3- Mindfulness (dosacitta), one of the akusala cittas 5.3.1- Concept and type of mind Aversion  (Dosamula Citta): Golf is an unpleasant, unwanted, negative heart, unsatisfactory. The mind of the yard is the knowledge of the scene as hot, discontent, not satisfied. The characteristic of the center of the yard is to destroy the object, not to accept the object  (as opposed to greed is to preserve, to hold the object). The scene of the mind of the yard is the abominable objects, as well as the burning of the nature. The mind of the yard usually arises for many reasons, such as the familiarity of the yard, the habit of meeting the wrong idea also arise anger, or the nature of the deep, lack of deep consideration is also a factor of mind. Yard kicked off; Or for the lack of learning, rude behavior is also a cause for the mind to play; And the main reason to say is the encounter is not good, abominable.  Anger is one thing that all human beings must have more or less. Sometimes we are irritated, uncomfortable, irritated. We are angry or furious with one person or another for one reason or another. There are many things, the situation makes us angry, uncomfortable, often make us angry rage when things do not happen in their own way. "Let evil work begin from the anger Is the cause of the miserable suffering.  But what is the yard, what is the danger? We can feel but insufficient about it. So with the dharmas, we will understand, and the mind which is in harmony with the anger, is called the mind. Dosa is the word of Dus meaning the state of anger, resentment, irritability, discontent, sorrow, dissatisfaction. Dosa is sometimes synonymous with paṭigha (cruelty, hatred, anger).The paṭigha is analyzed as paṭi + gha; The prefix " påi" means to resist, " gha " means to touch, touch, touch. Paṭigha is the state against which touches the mind, so the mind is only one kind of feeling is domanassa vedanā, or unpleasant life without feeling. Having the type of mind when encountering the scene immediately, as soon as the person who met the dead are angry immediately, called asaṅkhārika. There is a need for new trigrams, such as thinking repeatedly of the new indignation on the heart of indignation (thinking repeatedly is self-help, called support (sasaṅkharika). There are two things in the mind: - Center of life with the powder. (Dosacitta Domanassasahagataṭ paṭighasampayuttaṃ asaṅkhārikaṃ). - Center of life with the benefit of support. (Dosacitta Domanassasahagataṭ paṭighasampayuttaṃ sasaṅkhārikaṃ). Mindfulness Longevity Precious Powder:  Uncomfortable, inadvertent, inconsistent, arise quickly without any motivation to motivate. For example, a person who is familiar with the yard, who touches a little bit is angry, so when the scene is not as the center of the angry. That yard is the heart of support. For example:  As one person was said by someone else weighed an hour, the heart was heated. The hot is the heart of Charm suit. Just heard heavy words bothered to help. * Courtship Promise Friendship:  is anger, sorrow, born of repeated impulses. For example: a person or fun drawing, meet a user curse words, the mind did not react at first, after listening to many times angry. That anger is helpful. For example:  As one person is rude to others by the word barking. At first hear not angry, but when listening to many times Tam Tam (hear many times the mind is a support center). 5.3.2. The four causes of "mind" are: 1. Tanh multi yard (dosajjhāsayatā) 2. Do not think high (agambhirapakatitā) 3. Lack of learning (appasuttatā) 4. Frequent encounter scene (bad scene) (aniṭṭhārammaṇasamāyogo). - Called multi-yard nature is the unwholesome people are not satisfied with the scene or contact object, touch. Tanh is often due to the accumulation of accumulation, as the indulgent people are indulgent, so every little thing is scowling, uncomfortable to be soothing, gradually he became multi-yard. In general, multi-yardness is due to excessive love or fall in love (love our own). In  Aṅguttara Nikāya , the Buddha taught that: "There are three classes of people: people like poison, people like diamonds, Class poison is only for people who have multiple characters such as cancers when touched will pain, leak out. Likewise, the multi-terrier when faced with the scene will indignantly indignant immediately - Called not thinking high, is not recognized promptly, lacking in subtle thinking, not thinking according to reason, not judge this is internal or external, acting instinctively. - Call is the lack of learning to understand, is due at listening, less learned, do not understand the issues that need to know, such as cause and effect, karma, Four ... left to find out what is not worth learning as: Staff ch uo c To harm people, to pay remuneration, or topics intended to encourage others to fall into craving, anger, the topic of the nature of harm. - Called the common bad scene is often encountered horror scenes such as fighting, war cruelty, or encountered scenes such as: failure in the career, being depressed property, reputation damage, hair… In Aṅguttara nikāya it is stated that: There are two causes for the arising of the arisen path. These are: bad asubhanimitta and unhelpful conduct. [7] 5.3.3-The Field Center 5.3.3.1. Definition and content. Dosa (yard) derived from the root language is uncomfortable, sad. In the usual sense, "yard" is the way of "temper" of the mind. In fact, the "indignant" or "impatient" only the state gross of concomitants field, state the average of concomitants pitch is  sorrow  (soka),  crying  (parideva),  discomfort (domanassa)  bodily pain  (dukkha) and the status of mental states subtle pitch was " not satisfied ", " not peace ," " not interested ", " no joy ". The words just concomitants pitch is:  himsa  (murder),  palasa  (malice or hatred), kodha  (indignant),  soka  (grief),  parideva  (lament - lament, cry), domanassa  ( Unpleasant,  dukkha  (suffering). -  Murder  (hiṃsa) is the upset to the extreme, completely dissatisfied with the object, at this stage the heart does not hesitate to destroy the object. Because the object can not tolerate, the object is overpowered, when the object is destroyed, the mind as escape the overpowering, should express the state of satisfaction, delight when the "obstacle" is no longer . That is why one person killed an enemy, he likes to laugh or extremely satisfied. -  Malice  (palasa),  indignation  (kodha) is also state of extreme discomfort at the sight, but the mind can tolerate. Regretting or resentment if not controlled, will lead to murder. Restrained by malice, outrage, is considered good. Buddha taught: "Who can stop the wrath? Like stopping cars are rolling. I call the driver. The other, holding a dash. " Shout on the Buddha taught, multiplying story: A monk cut trees to make a loss, the tree of a female celestial. The bhikkhu accidentally injured her daughter, the goddess arises indignation, attempt to kill the monk, but she timely control, and go to submit the story to the Buddha. -  Fear  (bhaya),  fright  (bhavaava) is another form of mind. Both reflect the mood is not satisfied with the scene. Fear comes from the inside, as thieves feel scared when thinking of the king's punishment. Terror comes from the outside, as one sees the torture, the torture of sinners. Or as alone in the forest, feeling fear and terror. There are fears (frightened) that arise from good deeds, such as feeling fear for the four miseries or the punishment of the king, should avoid sin, do good deeds. On the contrary, there are fears (frightened) that the unwholesome being is growing up, such as being too scared to see life or property threatened, he becomes reckless, To destroy the object threatening y (fear of overdosing). These are illustrations of the fear that begets good deeds. [8] * Tam mental yard has four meanings: -  Status : Making the gross body and mind (candikka lakkhana). The word caikka = caaa = ikka, which is rude, gruff, violent. Ikka is derived from accha, accha is "bright, brilliant, not covered." Caṇḍikka is "not cover the rude", "brilliant rudeness" ... Courts are courteous way to dissatisfaction, discomfort with the object (scene) should use the term, the object to destroy the object. Rude or rude expression is one of the states of the mental field, in addition to mind: The mind becomes coarse, solid. It is easy to see that: When the mind is strong, the person who defies morality (solid mind), or when there is discomfort to one, can not have love with that person. It should be noted that: "When the anger arises, there can be no love, but without love it is not the heart, the one who does not love the stranger but is not quite upset with the person. -  incumbent : Incineration (ruined) scene (nissāya Daha Raso). The nissaya word is  "refuge" , the arising of the mind by incline into the scene, burn (dāha) (refuge) is to burn the scene, or destroy the object. Mental Instinct When born, there is always dissatisfaction object and just want to destroy what (scene) that it is not satisfied. Because:  mental instinct is not clinging to the scene , it does not have feelings, mental instability only see the defects of the object, should arise "dissatisfied" with the object. Therefore, "destruction of the scene" is a part of the mental yard, such as the person who saw the new clothes, but found a little dirty though not wearing it. -  Achievement : Committing the crime (or creating evil deed of evil - dussanapaccup-panhan). The practitioner observes the body language, sees its crudeness and sees the body become evil, evil speech. The knowledgeable practitioner is the attainment of the mental state. Body offense: killing, stealing. Speech violated: lie, say two words (puncture), say evil ... That is the achievement of mental court. -  Human need : lack of understanding (or lack of reason) (upaṭṭhānakārapaccu- paṭṭhānā). The word upaṭṭhānakāra = upa (above) + ṭhāna (reason) + akāra (do not do). Upa + ṭhāna = upaṭṭhāna (understanding). Should upaṭṭhānakāra be translated as "ignorance" or "no action". Innocence The field that arisen due to lack of temperament (santa), lack of calm is the expression of ignorance or ignorance. Often lack of consideration, easily arise uncomfortable when touching the obstacle (paṭighanimitta). Buddha taught: "If the wound is pus (duṭṭhāruka), if the rod or kaṭhakā (right) hit the right, more pus.Also, here are the monks, here are the indignant people, many anger, even a little talk, as well as indifference (abhisajjati), indignity (kuppati), anger (uyāpajjati), horny (patthihati) Expressing anger and anger (appaccayati) ". [9] And the Buddha calls this person a mind like a wound (arukūpama-citta). It is because the mind is not calm, leading to lack of (or not) thinking, causing the mind is always disturbing, disagreeable. This is the essence of the mind. "The mind calm. The word security is also. Right mind, feet free. The sun is his. " [10] 5.3.3.2- Causes of mental incarnation. Ground Court yard is the "fall down" and fell in love (love my thing). From these two things, the nine manifestations or nine things that lead to the arising mental state are: 1. By thinking he has harmed me. 2. By thinking he is harming me. By thinking that he will harm me. 4. By thinking that he has harmed my relatives. 5. By thinking he is harming my relatives. By thinking that he will harm my relatives. By thinking that he has benefited my enemy. 8. By thinking he is benefiting my enemy. 9. By thinking he will benefit my enemies. In addition, there are other causes such as: "sad sorrow", "pity for the body", "sadness loss of relatives" ... Particularly  "touched"  may be good, may be akusala. As "touched before the suffering of others," "touched" before the patience of the Buddha's precepts, the holy writings are good, is the mental bi (karunçcetasika). It is moved to tears when away from the person who is attached to charity is not good. Buddhaghosa explained: The mind and the yard have the same thing: - In appearance: yard and position seem rough outside. - About characteristics: yard and mind all have the same "non-affectionate nature, do not cling to object." [11] The difference is: - The court found the error is not true. The problem is finding the error. - The place of birth to accuse beings, birth arises accusations of action (saṅkhāra). Thus, the "emotional" cases belong to the indeterminate form, which may be the citta, which may be citta. Buddha taught: "Domanassa pa'haṃ devānaṃ inda duvidhana vadāmi, jevitabham pi asevitabbaṃ pi". I say there are two types of supremacy: one should be close, one should stay away. And: what  kind of excellence can be known "when I am close to this advantage, unwholesome decline, good growth," the time should be close. Here, the kind of prosperity can know  " when I am close to this good, the good deeds decline, the bad luck growth," the favor should stay away. ". What kind of advantage should be shunned? What kind of favor to close? - What kind of good is associated with falling down, ego fall is the need to shun. Image Ānanda tears tears when the Master passed away the virtue should be shunned. - What kind of advantage does not related to love, ego fall is the kind of close, such as evil, boring dhamma practice, empathy before birth, aging, illness, death ... 5.3.3.3 According to Buddhist school, HT. Thich Thien Hoa has seduced the yard has all four: hot, angry, sad, sad. The object of this mind is also four dharmas are: Forbearance, fasting, stopping. We have a lot of anger that we have gathered in many lifetimes. When we meet predestined relationships, we commit sinful deeds, we can not perceive that we are doing it.When they know anger is evil, we seek to eliminate hatred.   Wanting to show good deeds to others, we can not exclude the tendency of dormant anger, but at least in these moments we do not have much greater anger. The Buddha has encouraged us to practice the metta. Structure: Resentment to hatred resentment Resentment not exhausted from the pepper Get love to love Waves up to a tidal tops immediately. Hatred can not quench the hatred, no hatred to calm the hatred Mindfulness is the first and most effective protector against anger along with mental instability. What is mindfulness? It is the presence of the mind, consciousness, knowing what is happening at the time of onset. Therefore, the moment of anger arises, one must apply mindfulness. -Because of the response, reacting to the anger, we quietly observe it, monitor the angry emotions. And in the process of observation, anger fades. At first, it weakened and slowly dissolved. Thich Thai Achachal who said: " When someone makes you angry e yeahng look at who made us angry, but let's look at our anger." As always gi ữ  mindfulness, exasperation nowhere e stasis ng. It is blocked, and if we keep observing, it will settle down, eventually disappearing.    C- BACKGROUND Abhidhamma mentions both nåma and rúpa, the two spiritual and physical components that make up the complex machine of man, are meticulously separated. Major developments related to the process of birth and death are well explained. The complex and confusing points in the Dhamma is illuminated thorough, specify the e UO ng go to full liberation.  Abhidhamma (Abhidhamma) is weakened Tripitaka, e stasis ng about the stem base to portray all forms of mind clearly, meticulous, precise, logical and scientific. Only a specific mind, an elusive category, is difficult to visualize and is difficult to understand. This article aims to revise some basic issues, a small part of the Abhidhamma is the mind and express the behavior of the mind-one of the evil mind. Through which we can understand an overview of Tam Tam basis and form of the field, understanding e UO c it can we transform it. Because Mind aversion is immoral establishments should grandparents used to say: " The fire burned forest heart of e stasis c ". We create so many years that only a flame of the rises up hurting others, the work of the catechists is as bubbling in water. Should have the teacher said: " Complete the word  forbearance ,  Nirvana  not far away . END=NAM MO SHAKYAMOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.26/6/2017.