A monk's knowledge
Section [04]
WHAT IS NAAMAVIITHI ?
* Viithi is a process or system, then known Naamaviithi means the process or system of nomenclature ie animation consciousness. In the four legal dharmas only nama and rupee have active systems only. Here we are studying the system of nāma , from the Abhidhammatthasangaha in the Pavattisangaha .
When presenting the animation system of nomenclature, he Anuruddha aimed at two times: Pa.tisandhikaala (at renewal) and Pavattikaala (average time to date) based on three aspects: materials, soup.
All of the Super Laws speak only six sets of Chakka :
In Chapter three ( Pariccheda III ) of the AS ( Abhidhammatthasangaha mahaa.tiikaa ) has presented full six sets of this continent; But through the fourth chapter, when he deals with the system of the act of nomenclature, Anuruddha again repeats three sets of records: Vatthuchakka, Dvaarachakka and Aaramma.nachakka . This is because He sees the importance of them to the problem being presented. We should remember that the six modes are due to the presence of objects, objects and scenes. When these three factors are missing, the six senses do not appear.
-ooOoo-
Puc: - What is the Visayappavatti saying? Please tell us the exact number in the objective ( viithicitta ) and subjective ( viithimuttacitta ).
Vis: Visayappavatti is the scene of the scene. Visaya here is synonymous with Aaramma.na. The scene of the subjective mind consists of three: Kammaaramma.na , Kammanimittaaramma.na and Gatinimittaaramma.na .The scene of objective mind is six or eight.
Puc: - What is the way of speaking according to Mon and Awareness?
Vis: The mind speaks according to Môn, there are six: Eye of the eye (cakkhudvaaraviithi) ... (manoviithi) .
There are also six modes of consciousness : consciousness ( cakkhuvi ~ n ~ naa.naviithi ) ..., consciousness (manovi ~ n ~ naa.naviithi ).
Puc: In vi ~ n ~ naa.nachakka , manovi ~ n ~ naa.na just for the mind? Visayappattatti ( pavement ) of the fivepaths ( pa ~ ncadvaara ) include? Tell me?
Vis: In vi ~ n ~ naa.nachakka, manovi ~ n ~ naa.na (consciousness) refers to 79 minds. The scene of the highway has four: huge, large, small, and very small.
Puc: Explain the four types of scenes.
Vis: Great scene is the scene in a mind has 7 full heart. Big scene is a scene in a mind of six kinds of mind. Small scene is the scene of five psychological heart. Very little scene is in the mind of a bhavangacalana .
Puc: Please indicate the duration of the nama - the formula and give a brief statement on this matter (without translation).
Vis: Nomination only exists in one moment and then disappear. Every moment has three sub-na naa : Upaadaakkha.na, .Thitikha.na and Bhangakha.na.
The longevity of the materiality is 17 times longer than the nomenclature, that is, it lasts for 15 minutes. The following is a clever sentence Paali
Puc: What is suicide ( Kha.na )? Let's talk more about the longevity of the name of the difference in the three states.
Vis: Singh is a very short time unit, so short that it can not be understood by example or image. The life of a mind is three times that of the three. Particularly in terms of rupas, the mantra is 49 mts.
Puc: In the time of a thumbs-down, how many minds and fingers are there?
Vis: In each hand extinguisher, the nama kills a ko.ti breast. Rupees are born to kill fifty eight billion eight hundred twenty million (58,820,000,000) times.
Puc: Why do you say that the two virtues ( vi ~ n ~ nattiruupa ) have a life expectancy of less than 17? The scene is revealed in the sub-na in a moment of identity.
Vis: The reason they say that the two forms of the four colors do not exist for the moment of the mind is because the two manifestations of birth and death with the mind (with each mind moment). The followers of Dukamaatikaa and mahantaraduka are Cittasahabhuno dhammaa and Cittaanuparivattino dhammaa ; Four forms, they are not the material rupas, they are only the state of Nipphan identity, so can not count the life as other colors.
The scene is visible through the eyes of a certain subtlety in the 49th mid- point of the scene.
Puc: What is the last life ( atiitabhavanga ) and life-shaking ( bhavangacalana )? The birth of the birth while the scene has but not yet contact with five disciplines, what is the name? When the scene has been in contact with the five discs, what is the mind of the name?
Vis: Atiitabhavanga is the passive consciousness that passes in the stage of existence but has not yet touched the Five Noble Truths . Bhavangacalana is an agitated psyche (here it does not want to use vibration) by absorbing the influence of the scene that has been touched by the five senses. The element of birth that arises in the context of existence has yet to come into contact with the five faculties , called atitabhavanga . When the scene has been subjected to the five disciplines, the inner consciousness is called the Bhavangacalana . The Bhavangupaccheda is the "cut off of the lineage". It is called the mind of that part by its name because it is the secondbhavangacalana , and it is also the last in the mind.
Puc: Have the mind acting the last, shake, end in a mind of five levels and subject?
Vis: In the consciousness of the Five Noble Truths , there are 15 minds that play the role of these three mental states, namely, two observation moments ( Upekkha santir ). There are 15 minds acting as the atibhavanga : observing the discharge, the eight fruits and the five mental states . To the mind of the mind is not a part of the past, before the beginning of the mind will have 19 mind to do the task of introduction: two observation discharge, eight fruit and nine fruits
Puc: How many subjective and how many scenes of subjective mind?
Vis: The subjective heart consists of 19 mental states; Its scene is one of three scenes: Kammaaramma.na, Kammanimittaaramma.na and Gatinimittaaramma.na .
The objective mind is the mind that is told in the process of acting ( viithicitta ). The scene of object-oriented or neo-consciousness is the six scenes in addition to the three scenes of the subjective mind.
Puc: I know that the scene of the five-pointed mind is very big, small, very small?
Vis: To know that, let's look at the number of parts in each of them. The mind that has a lasting moment, the mind is called atimahantaaramma.naviithi . Anyway, there are 2 - 3 parts of the past, we call the big scene. Anyway there are 4 - 9 parts ago, we call it a small scene. Anyway from 10 to 16 near the last part, we call it the scene is very small. that's all.
Puc: There are several factors that make the environment of mind and body ( agantukabhavanga ).
Vis: The scene of the big scene, the big scene is due to three factors:
- In terms of guest psychology, the following three factors must be present:
If it is just a big scene or a scene, it is very good ( ti.t.thaaramma.na ) or the scene is pretty good (itthamajjhattaaramma.na ) or the scene is harmless ( ani.t.thaaramma.na ), also can help the guest partake.
Puc: How many subjects are enough to catch the scene. Explain each of the four scenes of the Five Noble Paths, and state the number of the three types of Mandaayukaccakkhapasaada, Amandaayukacakkhapasaada and Majjhimaayukacakkhupasaada in Atimahantaaramma.natadaalambanavaara with Pa.thamamahantaaramma-navithi :
Vis: The subject label must have four elements:
- Urchins:
- Subjects:
- Martyrs:
- Body:
Which scene full of the four factors mentioned above is called the scene is very large. If one of the four defects is called big scene. (Defect here is only "weak", does not mean no). If the defect is much, then the scene is small. If all four elements are too weak, then the scene is very small.
In Atimahantaaramma.natadaalambanavaara there are 37 Mandaayukacakkhupasaada , there are 11 Amandaayukacakkhupasaada , and there is 1 (one) Majjhimaayukacakkhupasaada .
Trong Pa.thamamahantaaramma.navithii có 34 mandaayukacakakupasaada , 14 amandaayukacakakupasaada, và một majjhimaayukacakukupasaada .
Puc: Please explain what is Mandaayukacakkhupasaada, amandaayukacakkhupasaada and majjhimaayukacakkhupasaada of atimahantaaramma.natadaalambanavaara ?
Vis:
a) Mandaayukacakkhupasaada is the nerve- endowment that has less life than that of the last living being. Saying 37 is taking the nama-consciousness at the moment of death of the thirteenth-part consciousness, from the last part of the passage, to the nama-nama, which is born into the death-moment of the consciousness that lies ahead. The last part (ie only the nerve label) that birth and kill before the scene).
b) Amandaayukacakkhupasaada is the nerve that has more longevity than that of the last consciousness . There are 11 that compute nerve fibers from the periphery of the last element of consciousness to the citta of nama.
c) Majjhimaayukacakkhupasaada is the longevity of the nama, which is the same as that of the last consciousness. There is one that indicates only the nama's birth into the birth-born of the last element of the mind (ie the first passage). So Majjhimaayukacakkhupasaada is the neurological label that co-kill with the scene.
The answer:
In the eye- opening scene of the great scene of the scene and Pa.thamamahantaaramma.naviithi , the pre-nerve-consciousness is the cause of birth consciousness as they progress to the .thipipatta stage . These nerve labels are called .thitipattaniipa , and there are up to 49 continuous ones. That is, the adjective of the karmic retrieval of the five disciplines to the death of the seventh conscious mind. Any nerve label of the 49 nerve labels can also be a cause for seeing consciousness.
The Elderly Por Por Por ( Por ) says that only the Majjhimaayukacakkhupasaada can provide birth support for consciousness. But according to the Teachings of the Teacher, the arising conditions for the consciousness are c.Buddhist schools should note both of these ideas for study.
Particularly about the three nerve stage labels ( mandaayukacakkhupasaada, amandaayukacakkhupasaada, majjhimaayukacakkhupasaada ) in pathamamahantaaramma.naviithi path should be understood as follows:
- Mandaayukacakkhupasaada in this mind is 34 is the adjective of the karmic termination of the last part of theconsciousness that lasts until the moment of death of the 12th consciousness from the last part of the mind.
- Saying that Amandaayukacakkhupasaada is 14 is the adjective of the mind of the last part of the mind to the moment of death of the mind.
- Saying Majjhimaayukacakkhupasaada is only for the nama-nama who is born with the state of mind into the near-birth of the last-nama-consciousness, and also with that mind-consciousness.
In sum, the Superiologist must always remember the following points:
Puc: Show the process of the four visayappavatti's visual process in a second- degree manner.
Vis:
1) LARGE LARGE LABEL
( CAKKHUDVAA RIKAATIMAHANTAARAMMA.NAVITHII )
In this case, after experiencing a mental compass, the scene becomes clear to the nerve. After that, two mind shakes appear and declare five disciplines, pick up, Deconstruction, Determination will turn up and kill one by one. After that, one of the 29 male spearmen will start and kill seven consecutive men. After the 7 forces will be the two minds of the scene, after two minds on the scene, the part continues to re-start.
Thus, in the mind above there are 17 close-mindedness: 1 past, 2 shakes and 14 remaining mind. At the moment of death, this scene is called the great scene.
2) LARGE LARGE LABELS
Here, after experiencing 2 - 3 parts past, the new scene is clear to the nerve. Therefore, it can not exist until the mind of the scene. In this open road, after seven men came to the right. This scene is called Big Scene.
3) SMALL LABELS
In this case, after experiencing 4- 5 -6-7-9-9, the scene will be visible to the nerve. So there is not enough time for the 7 forces to start. At the center of this, after 2 - 3 decisive momentum, the consciousness arises immediately.The scene here is called the scene.
4) SMALL LIGHTER LABELS (minimum)
In this mind, the scene is only visible to the nerve endings after experiencing 10 to 16 physical moments. Thus, they can not prolong their life until the consciousness, they only live to shake. In short, there is no objective mind at all. The scenery in this highway is called a very small scene.
Puc: Make it clear how the spectacle of eye sighting is so big (max) the scene in the usual form ( saama ~ n ~ na).
Vis: The way of life of the final scene of the scene in the normal form as follows:
The first part is the Last, then the next is shaken, the end of the line, declare the five disciplines, Consciousness, Receive, Decline, Judgment, 7 forces, 2 na scene. Then the part goes on again.
Puc: In the eye of the eye, the last scene in the scene has some objective mind? Out. What kind of mind if you follow the na-na how much? What is the total number?
Vis: In the eye of the ultimate scene, the scene has 7 objectively open minds, five consciousness, perception, investigation, prediction, force and na. On this moment, the 7 consciousness takes place in 14 moments: 1 declaring five, 1 conscious, 1 taking, 1 guessing, 1 guessing, 7 forcing and 2 for the scene. As far as the total number of 7 is the heart is 46 sphere of consciousness (except the four modes).
Puc: Visions of the ultimate scene of the scene can arise in any human class, realms?
Vis: This path can appear in eight human classes and in the 11 realms.
Puc: What is the maximum number of eyesight? At the same time please clarify the problem of the realm of each case.
Vis: There are 2 cases: There are guests ( aagantukabhavanga ) and no guests. There are no personal possessions that arise in the 8 classes of people (26) of the five aggregates. There are only guests in the first class (nhị, trinh, nhị results) in the 7 realms of sex education.
Puc: Please specify the number of measures in the two directions: the last scene in the scene in the case of the field force and the visual field of the extreme Peak Force (yard).
Vis: The amount of the first route:
- Of the second route:
Puc: How many eyeglasses are there? What is the highway?
Vis: There are 4 cases of sight luggage: 2 routes have passenger and 2 passengers do not have guests. In these four cases, there are two past lives, when there are three past lives, and they are the last.
Puc: For the roads with big scenes, is it possible to set up four busy last part or not? Please explain clearly.
Vis: The above case can also happen because sometimes the power is only 6. Thus, even if there are four busy, the past has not lost anyone's time and so open fire retained the 17th time. To this highway, the scene also will disappear into the killing of the sixth consciousness.
Puc: The maximum number of subjects is the possession of the guests with the highway scene with a large audience different guests? How different?
Vis: For the highest level of customer care, the scene must be extremely good ( atitthaaramma.na ). Thanks to this, new visitors can be created.
As for the expansive scene with a lot of guests, the scene is not important. Ani.t.thaaramma.na (bad scene), itthamajjhattaaramma.na (relatively good scene) or very good can help the guests to be born both. So the difference between these two routes is on the scene problem.
Puc: Do you have the most endless scenery of the power of non-existent guests arise for the realm of sex?Please explain.
Vis: This path can arise in the place of the karmapa ( Kaamapuggala ) through the categories of suffering people, lost people, human beings and gods resurrected by the fruit in case they catch good ( ati .thaaramma.na ) but there is discontent or fear. At that time, if there are scenes, it must be a happy scene ( somanassatadaalambana ). But because the happy scene can not be followed by the force of the yard, then the next moment of the momentary force, the muulabhavanga will arise in succession, without the need of a survivor .
Puc: The maximum number of subjects and exposing the five largest objects can guests arise in the class of people in the realm of sex?
Vis: two highway may arise in five categories of people Education World: The Second Human, a third, a Stream, Best hybrid that renewed by sympathetic joy Life and Career Jhana ( jhaanalaabhii ) which had been damaged in meditation. With them, two ways of this Guest can start.
Puc: How many cases of eyeglasses ( pabheda )? What are they? And who can arise in whom?
Vis: There are 6 cases of the last 4 shares, there are 5 recent share, the last 6 shares, the last 7 share, the last 8 share, the last 9 share.
All 6 cases are prediction ( vo.t. thapana ). They can arise in eight categories in the five aggregates.
Puc: How many scenarios are there? Why is this type of mental path in Moghavaara (previously without any objective mind) still classified in the mental system and called atiparittaaramma.naviithi ?
Vis: This type of psychic has 7 cases: last 10, past 11, past 12, past 13, past 14, past 15, past 16. The last two to three moments will shake. Then basic element ( Muula Bhavanga ) reborn.
It is still called a Moghavaara mind, for the reason that here mind-body is also subject to vibration when confronted with the mind, not as a fundamental component.
Puc: Please describe in detail the following paths of the eye:
Vis: The last scene of the scene is as follows:
When the scene has appeared, the last part of the mind - taking the karma, the idol, the object of the scene - will arise a moment. When the scene is directly related to the nerve, the last conscious mind changes into a state of vibration for two consecutive moments. At this point they are called partial shake and end element. Then the new objectively mind starts in the second class:
* Visions of the last scene of the power of the guests have the following changes:
To those who renewed themselves with joyful mind, when they saw the very good scene, they began to feel angry, disgusted, afraid, then their minds are revealed by the process of this:
* Vision of the last scene of the force without a guest:
To the resurrection with the mind of the discharge of life, when the scene is very good, but start the heart of grievances or fear, the mind at that time progress as follows:
* Pa.thamamahantaaramma.naviithi has the following guest:
To the person who renews with joyful mind, when the good scene ( itthaaramma.na ) or defilement (ani.t.thaaramma.na ) that has a heart of discontent or fear, then the mind at that time proceed as follows:
- This basic cause arises many times - correspondingly - and this open mind starts up with hundreds of thousands of occupations until the foreign object is no more.
* Pa.thamamahantaaramma.naviithi has no guest. Regarding the resurrection with the mind of the discharge of life, when encountering the good or unpleasant beauty that the mind has discontent, fear, the stream of consciousness occurs as follows:
- First of all, the resurrection of mindfulness will arise in the last part of the role of partial shaking, the partial end of the stream - minds that are one of the three kinds of kammaara kammanimittaara, gatinimittaara that the previous-near-death force had captured. Then it is declaring the five conscious eye, to collect, guess, guess, the yard power (7 consecutive continuous). Then the renunciation mind will arise many more in the role of part.When a long piece of interspersed part is appropriate, this line of thought re-awakens and disappears - a hundred times as many times as long as the object is not there anymore.
- When the eye sees the good or the bad, it can take place in the following way: Through two or three parts, the scene is clear where the nerve is ..., and The force here is a psychic in addition to the yard, this road also has no guest. After the force, the basic element immediately.
Puc: How many mind in the mind of the five? How to know that the narrow is 75 degrees out of the wide subject, there are 100 highway five subjects?
Vis: There are only 54 attitudes in the five disciplines. The narrow way to exit the 75 is to take a (very large) scene, 2 (highway) scene, 6 (Highway) scene 6 small (highway) scene is very small together and multiplied by five subjects into 75 right - (1 + 2 + 6 + 6 x 5 = 75). The scaling method for obtaining 100 exposures is to take three very large (maximum) scenes, four large scenes, six small scenes, seven very small scenes plus one and then multiplied by five subjects - (3 + 4 + 6 7 x 5). = 100)
Puc: Please translate the following shelf:
Vis: "In every mind, there are only seven objects of objectivity: (1 object, 1 subject, 1 reason, 1 guess, 1 force, 1 na) In each mind there are 14 objective minds (or 14 objective-centered minds), one close-up of the five disciples, one subject of the consciousness, one momentary reading, one examination , 1 predicted murder, 7 murderers and 2 murderers per scene. If you say the total number, there is a mind in the center of the five (54 sex sex).
Puc: How much Visayappavatti ( pathway ) of the doorway ? - Tell Abhidhammattha sangaha , and Atthakathaa, Tiikaa . Please also specify the contact details.
Vis: The scene of the mind door subject to Abhidhammattha sangaha , there are two: Vibhuutaaramma.na (clear view) and avibhuutaarammana (scene unknown). As Atthakathaa says , and Tiikaa there are four: Ativibhuutaaramma.na, vibhuutaaramma.na, avibhuutaaramma.na, atyavibhuutaaramma.na (accavibhuutaaramma.na).
There are 14 elements that support the scene:
The scene of such exhilaration is due to the mind-door ( manodvaara ) that is very strong minded. Particularly about the scene is just rupas. According to the law, rupas are weaker than nomenclature, so the legal name is very diverse, complex.
Puc: Why is it that the path of the five disciples must always have the last, but for the door of the subject is not fixed.
VIS: This is centered on the scene of the two types of mind. The five classes are different than the Paccuppannanipphannaruupa (the ultimate form or the attainment of the present). As for the pathway of themind, it can capture all six scenes according to the truth and the rules of the three times and the external (kaalavimutti ). So when caught 6 scenes that are not Pac. Nip. ruupa then the subject is not required to share the past.
Puc: How many scenes are very clear scene scene? Follow Atthakathaa and .Tikakaa .
Vis: According to Atthakathaa and .Tikakaa , there are 6 definite passages in the scene : The passage of 1 - 2 - 3 - 4 - 5 is recent and the sixth route is not present.
Puc: How many exposures are the most obvious scene?
Vis: The scene is very clear, there are 16 cases in 16 cases:
Puc: The scene of the scene of the scene is very clear on the scene of the last part of the scene and the very last scene of the last scene is not a last?
Vis: The scene of the scene is very clear scene on the last scene is the last part of paccuppannanipphannaniipa .The scene of the scene is very clear scene on the last scene is not atiitanipphannaniipa, anaagatanipphannaniipa, and legal scene - is the legal sex education, anipphannaruupa in all three.
Puc: Please describe the scene of the eight most obvious scene of the fire without the possession of the guests and of the 8 most obvious scene of the power of the guests.
Vis: First of all, about the 7 most obvious subjects of the past but last but not the visitors and 7 revealed the most obvious scene is the last component of the force there are also three guests. The view of these 14 intersections is quite complex. Because of the existence of the above guest only in the 7 realms of sexual pleasure, the paths of non-possession may be present in all 11 sex realms. The scene of this route 14 (in the realm of life) is 6 scenes of paccupannanipphannaruupa extremely good. In addition, 7 revealed the most obvious scene of the force has a last but not a member of the possession may be in 15 realms (except the realms of fantasy); In that case their scene is scene, scene, scene that paccuppannanipphannaruupa good or bad ( ni.t.thaaramma.na) it is OK.
The following is a talk about the subject of extreme clarity of the last part of the force has no last but not a part of guests. If born in the 11 realms of the world, the scene of this road is 6 scenes of atiitanipphannaruupa, anaagatanipphannaruupa and legal context is citta ( citta and cetasika ); anipphannaruupa is very good in three periods ( tekaalika ), Nip-tables and arrangements ( exile scene - Kaalavimutti ). If the birth in 19 realms Brahma (15 +14), the scene of the highway is the scene, scene, scene (including atiitaanipphannaruupa anaagatanipphannaruupa and nama - mind, possession), very good anipphannaruupa , regulations ( For the astral plane, except for the scenes of the Fa.)
Finally, talk about the obvious scene of the last scene of the force has no last but not the last part of the guest, this road only in the 7 realms of sex. Its six scenes are atiitanipphannaruupa, anaagatanipphannaruupa , the dharma ( lokiyacittacetasika ), the very good anipphannaruupa - in all three, the same regime.
Puc: In any human, the following mental paths may appear:
Vis:
Puc: Are there any obvious sightings? The scene of the scene clearly does not have a guest and what is the guest?
Vis: There are 16 clear sightings:
* The scene of the scene of the scene is clear last and no possession of guests and guest elements are 6 scenes in the form paccuppannanipphannaruupa .
* The scene of the scene of the scene is clear no last part but no guest part is atiitanipphannaruupa, anaagatanipphan-naruupa , all mind and mental possession, anipphannaruupa , in three times, Nip-tables, regulations.
The scene of the scene of the scene is clear no last but last but six guest in the form of atiitanipphannaruupa, anaagatanipphannaruupa , all mind and possessed unity, anipphannaruupa in three times and regulations.
Puc: - The subject of the scene is clearly visible to guests and non-part of guests can show in whichever realms?
Vis: - The subject of the scene is clear from 1 to 7 last part without the presence of guests in 8 people in the five aggregates.
- Clear passage of the scene has no recent possession, nor has a visitor, can be born in eight categories in the quaternary realms and five aggregates.
- The subject of the scene of the last scene is from 1 to 7 last part of the body and also guests, can appear in four classes of people in the seven worlds sphere fun (except suffering, and Arhat.
Puc: There are some minds that the subject of the scene is unclear and extremely unknown? Are they starting at the moment ( kha.na )? Who can see the realms?
Vis: Unclean scene revealed two cases; 2 students are required to declare the subject and get three questions.Also revealed that the scene is extremely vague, only one case is three parts shaken.
- Explanation of the unknown scene only appears when people remember six scenes vague, superficial - This scene may be the base or the institution - the mind still indifferent or while the person we dream, sudden dreams suddenly come too short, in the sleep, flicker.
And the mind of an extremely vague scene often awakens in sleep, and the scene here is just a hint of nimitta in the stream of consciousness that flows just enough to make the shaking part rise. . So the sleeping person was almost unaware of the fluctuations of thought and knowledge that at that time was akin to sleep.
If the two passages occur in a dream, they can only manifest in seven human classes (excluding the Han) in the human realm and the three states (except hell). As well as the two above, but not in the sleep can appear in eight categories in the quaternary, five aggregates.
Puc: They say that there are two types of Karma ( kaamajavanamanodvaaraviithi ), Suddhammanodvaaraviithi and tadanuvattikamanodvaaraviithi . Explain the two types of mind. And let's say there are all roads of Suddhamanodvaaraviithi , without naming each one?
Vis: Suddhamanodvaaraviithi are the pure mind of the mind, independence, individual birth two cases of this type of mind. The first case specializes in catching paccupannanipphannaruupa . The second case is the scene of atiitanipphannaruupa , anaagatanipphannaruupa , all-citta, anipphannaruupa in Níp-era times and regulations.
Also tadanuvattikamanodvaaraviithi was revealed the mind-door consciousness derived from five-door route center, the transition from five-door route center.
There are 41 paths that belong to Suddhamanodvaaraviithi : 22 exposures, 16 exposures, 2 unknown exposures, an extremely vague path.
Puc: How many of the paths of Tadanuvattikamanodvaaraviithi originate from the pathway, eye-opening ?Show the class of the way of life of those minds.
Vis: The mind of Tadanuvatti kamanodvaaraviithi originates from the path of consciousness. There are fourpaths :
- Tadanuvatti kamanodvaaraviithi originates from ear consciousness with 4 or 3 directions . There are four: atiitaggaha.naviithi, samuuhaggaha.naviithi, naamaggaha.naviithi, atthaggaha.naviithi . There are three except for samuuhag-gaha.naviithi .
The following is the way of the four manifestations of consciousness:
Now it is said that the four paths Tadanuvattikamanodvaaraviithi originate from the ear consciousness:
1) ATTHAGGAHA.NAVITHII:
After the mental continuation of the consciousness has ceased, the sound of the past tense continues to infiltrate the stream of consciousness, here it must be stated that only the sounds have "inherited" sounds like chanting the mind, the engine ... at that moment the mind of the atii taggaha.naviithi will arise and it will start to shake, end the line and then will be the subject, 7 players, 2 na scenes and parts replay , if it is very clear; As the scene is clear, after 7 forces, the part will re-start immediately.
2) SAMUUHAGGAHA.NAVITHII:
Next atiitaggaha.navithii is always samuuhaggaha.naviithi , the mind is responsible for collecting the sound of the scene. Its process is as follows: shaking, ending line, disclaimer (subject), 7 forces - if the scene is very clear, there is Na scene, if only the scene is not clear.
3) NAAMAGGAHA.NAVITHII:
After revealing Samuuhaggaha.na has completed the task of collecting the past scene, the Naamaggaha.naviithiroad will appear to identify the scene. The details of this process are the same as in Samuuhaggaha.naviithi , the only difference being that it does not have a scene because it captures the scene ( Naapa ~ n ~ natti ).
4) ATTHAGGAHA.NAVITHII:
Follow Naamaggaha.na route will be atthaggaha.naviithi . This path is to identify the scene atthapa ~ n ~ natti. The path of this path is exactly the same as that of the previous road, as it also knows the scene.
It is said that the paths of the Tadanuvattikamanodvaaraviithi originate from the ear of the rash , which is only three cases, except for Samuuhaggaha.naviithi , that is, for brief scenes that are too short to receive them. Samuuhaggaha.naviithi has no reason to arise.
Puc: Please tell the mind that occurs during:
Vis:
* In case of I, the following six paths appear:
* In case II, there are 7 steps:
In 7 of these minds, the first three can have Na scenery, the other 4 can not have Na scenery.
Puc: In the process of receiving the scene is always Samuuhaggaha.na viithi also present? Why?
Vis: This problem is uncertain, meaning that when the scene is only a short time, it is not necessary to take it to Samuuhaggaha . Only when the scene has two or more sounds to be recompiled for it and as much as the sound is how much this has occurred, so for scenes with too much sound. There are also many samuuhaggaha.navithii , even impossible to count.
Puc: Heart Highway dream ( supinaviithi ) can arise for someone (in time)? How many cases of dream mind?How many people in 12 categories? And how many realms?
Vis: For a person who is normally awake, the mind of the dream can not arise, that is of course, but for the person who sleeps so well. That is, the dream of dreams can only arise in the moment of interruption, of sleep. There are 12 cases (12 roads):
All this dream mind can only arise in 4 mortals + 3 parts in the human realm, 3 death (except hell).
Lecture:
Being in the hell realm is not dreaming because under that fire burned all night. As for the gods, it is impossible to dream because their kammajaruupa is too subtle, yet in the heavenly world there is never one of the four dreamers: Cittaavara.na, devasa.mhara .na , due to karmic effects and allergens.
It should be remembered that the dreamed minds of the past have only arose when the scene is Paccuppannanipphannaruupa . As the case of sleeping people call to lay, if only at the ear, the body and atii taggaha.naviithi arise without the other mind, so they became dream road and because By the call and touch, allPaccuppannanipphannaruupa , these new paths have a lasting element. END=NAM MO BON SU THICH CA MAU NI PHAT.( 3 LAN ).TINH THAT KIM LIEN.THICH NU CHAN TANH.GIAC TAM.AUSTRALIA,SYDNEY.15/9/2018.
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