LESSON
2855 Fri 28 Dec 2018
Do Good Be Mindful - Awakened One with Awareness (AOA)
Assignment - Diploma in Buddhist Studies (DTBS)
http://www.buddha-vacana.org/sutta/anguttara/10/an10-060.html
Sutta
— For Girimānanda —
In order to help Girimānanda recovering from a grave illness, the Buddha
gives a great teaching reviewing ten types of very useful perceptions
that can be developped.
Note: info·bubbles on “underdotted” English words
Pāḷi
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English
On one occasion the Blessed One was staying near Savatthi, in Jeta’s Grove, Anathapindika’s monastery. And on that occasion Ven. Girimananda was diseased, in pain, severely ill. Then Ven. Ananda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: – Ananda, if you go to the monk Girimananda and tell him ten perceptions, it’s possible that when he hears the ten perceptions his disease may be allayed. Which ten? The perception of inconstancy, the perception of not-self, the perception of unattractiveness, the perception of drawbacks, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of distaste for every world, the perception of the undesirability of all fabrications, mindfulness of in-&-out breathing. And what is the perception of inconstancy? And what is the perception of not-self? And what is the perception of unattractiveness? There is the case where a monk ponders this very body
And what is the perception of drawbacks? And what is the perception of abandoning? There is the case where a monk does not tolerate an arisen thought of sensuality. He abandons it, destroys it, dispels it, & wipes it out of existence. He does not tolerate an arisen thought of ill-will. He abandons it, destroys it, dispels it, & wipes it out of existence. He does not tolerate an arisen thought of harmfulness. He abandons it, destroys it, dispels it, & wipes it out of existence. He does not tolerate arisen evil, unskillful mental qualities. He abandons them, destroys them, dispels them, & wipes them out of existence. This is called the perception of abandoning. And what is the perception of dispassion? There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — reflects thus: ‘This is peace, this is exquisite — the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, cessation, Unbinding.’ This is called the perception of cessation. And what is the perception of distaste for every world? There is the case where a monk abandoning any attachments, clingings, fixations of awareness, biases, or obsessions with regard to any world, refrains from them and does not get involved. This is called the perception of distaste for every world. And what is the perception of the undesirability of all fabrications? There is the case where a monk feels horrified, humiliated, & disgusted with all fabrications. This is called the perception of the undesirability of all fabrications. And what is mindfulness of in-&-out breathing? There is the case where a monk — having [i] [xiii] Now, Ananda, if you go to the monk Girimananda and tell him these ten perceptions, it’s possible that when he hears these ten perceptions his disease may be allayed. Then Ven. Ananda, having learned these ten perceptions in the Blessed One’s presence, went to Ven. Girimananda and told them to him. As Ven. Girimananda heard these ten perceptions, his disease was allayed. And Ven. Girimananda recovered from his disease. That was how Ven. Girimananda’s disease was abandoned. |
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– Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno. Sādhu, Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, sutvā Katamā c·ānanda, anicca·saññā? Idh·ānanda, bhikkhu arañña·gato vā Katamā c·ānanda, anatta·saññā? Idh·ānanda, bhikkhu arañña·gato vā Katamā c·ānanda, asubha·saññā? Idh·ānanda, bhikkhu imameva kāyaṃ uddhaṃ Katamā c·ānanda, ādīnava·saññā? Idh·ānanda, bhikkhu arañña·gato vā Katamā c·ānanda, pahāna·saññā? Idh·ānanda, bhikkhu uppannaṃ Katamā c·ānanda, virāga·saññā? Idh·ānanda, bhikkhu arañña·gato vā
Katamā c·ānanda, nirodha·saññā? Idh·ānanda, bhikkhu arañña·gato vā Katamā c·ānanda, sabba·loke anabhirata·saññā? Idh·ānanda, bhikkhu ye Katamā c·ānanda, sabba·saṅkhāresu anicchā·saññā? Idh·ānanda, bhikkhu Katamā c·ānanda, ānāpāna·s·sati? Idh·ānanda, bhikkhu arañña·gato vā ‘Pīti·paṭisaṃvedī assasissāmī’ti sikkhati. ‘Pīti·paṭisaṃvedī Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti. Dīghaṃ vā passasanto ‘Pīti·paṭisaṃvedī assasissāmī’ti sikkhati. ‘Pīti·paṭisaṃvedī ‘Citta·paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Citta·paṭisaṃvedī ‘Anicc·ānupassī assasissāmī’ ti sikkhati. ‘Anicc·ānupassī passasissāmī’ Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno imā dasa saññā Atha kho āyasmā ānando bhagavato santike imā dasa saññā uggahetvā
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I’d like to try and categorize the abhidhammic view into either as an
internalist or externalist or know if it’s possible at all, knowing how
the historical Buddha himself even refused to either ultimately deny or
agree with the usual problem that would easily decide this issue.
As far as I understand my main problem is that cetasikas seem to imply
an externalist view (citta comes into contact with something, they also
rise and disappear with citta together) because according to
externalism, for a mind content to arise, it is necessary to be related
to the environment in the right way.
Citta itself seems to be an
intrinsic property though, as far as every agent is capable of knowing
something. This strongly implies an internalist viewpoint (there are
intrinsic and unique properties of agents that mental contents supervene
upon), as our contents are individuated by the properties of our
bodies.
3 EVIL ROOTS: Lobha, Dosa, Moha from a scientific perspective”
Greed and Desire
Buddhism versus Consumerism
It’s fair to say that in Buddhism, greed is not good. Greed is one of
the Three Poisons that lead to evil (akusala) and that bind us to
suffering (dukkha). It also is one of the Five Hindrances to
enlightenment.
Defining Greed
I’ve noticed that many English
translations of the old Pali and Sanskrit texts use the words “greed”
and “desire” interchangeably, and I want to come back to that in a bit.
But first, let’s look at the English words.
The English word
“greed” usually is defined as attempting to possess more than one needs
or deserves, especially at the expense of others. We’re taught from
childhood that we shouldn’t be greedy.
To “desire,” however, is
simply to want something very much. Our culture doesn’t attach a moral
judgment to desire. On the contrary, desire in the romantic sense is
celebrated in music, art and literature.
A desire for material
possessions also is encouraged, and not just through advertising. People
who have earned wealth and the possessions that go with it are held up
as role models. The old Calvinist notion that wealth accrues to people
who are worthy of it still clanks about in our collective cultural
psyche and conditions how we think about wealth. Desiring things isn’t
“greedy” if we feel we deserve those things.
From a Buddhist
perspective, however, the distinction between greed and desire is
artificial. To want passionately is a hindrance and a poison, whether
one “deserves” the thing wanted or not.
Sanskrit and Pali
In
Buddhism, more than one Pali or Sanskrit word is translated as “greed”
or “desire.” When we speak of the greed of the Three Poisons, the word
for “greed” is lobha. This is an attraction to something that we think
will gratify us.
As I understand it, lobha is fixating on a thing
we think we need to make us happy. For example, if we see a pair of
shoes we think we must have, even though we have a closet full of
perfectly good shoes, that is lobha. And, of course, if we buy the shoes
we may enjoy them for a time, but soon enough we forget the shoes and
want something else.
The word translated “greed” or “desire” in
the Five Hindrances is kamacchanda (Pali) or abhidya (Sanskrit), which
refers to sensual desire. This kind of desire is a hindrance to the
mental concentration one needs to realize enlightenment.
The
Second Noble Truth teaches that trishna (Sanskrit) or tanha (Pali) –
thirst or craving — is the cause of stress or suffering (dukkha).
Related to greed is upadana, or clinging. More specifically, upadana
are attachments that cause us to remain wandering in samsara, bound to
birth and rebirth. There are four main types of upadana — attachment to
senses, attachment to views, attachment to rites and rituals, and
attachment to a belief in a permanent self.
The Danger of Desire
Because our culture implicitly values desire, we are unprepared for its dangers.
As I write this, the world is reeling from a financial meltdown, and
entire industries are on the edge of collapse. The crisis has many
causes, but a big one is that a great many people made a great many very
bad decisions because they got greedy.
But because our culture
looks to money-makers as heroes — and money makers believe themselves
to be wise and virtuous — we don’t see the destructive force of desire
until it is too late.
The Trap of Consumerism
Much of the
world’s economy is fueled by desire and consumption. Because people buy
things, things must be manufactured and marketed, which gives people
jobs so they have money to buy things. If people stop buying things,
there is less demand, and people are laid off their jobs.
Corporations that make consumer goods spend fortunes developing new
products and persuading consumers through advertising that they must
have these new products. Thus greed grows the economy, but as we see
from the financial crisis, greed also can destroy it.
How does a
lay Buddhist practice Buddhism in a culture fueled by desire? Even if we
are moderate in our own wants, a great many of us depend on other
people buying stuff they don’t need for our jobs. Is this “right
livelihood”?
Manufacturers cut the cost of products by
underpaying and exploiting workers, or by “cutting corners” needed to
protect the environment. A more responsible company may not be able to
compete with an irresponsible one. As consumers, what do we do about
this? It’s not always an easy question to answer.
A Middle Way?
To live is to want. When we are hungry, we want food. When we are
tired, we want rest. We want the company of friends and loved ones.
There is even the paradox of wanting enlightenment. Buddhism doesn’t ask
us to renounce companionship or the things we need to live.
The
challenge is to distinguish between what is wholesome — taking care of
our physical and psychological needs — and what is unwholesome. And
this takes us back to the Three Poisons and the Five Hindrances.
We don’t have to run screaming from all of life’s pleasures. As practice
matures, we learn to distinguish between the wholesome and the
unwholesome — what supports our practice and what hinders it. This in
itself is practice.
Certainly, Buddhism does not teach that there
is anything wrong with working to earn money. Monastics give up
material possession, but laypeople do not. The challenge is to live in a
material culture without getting snared by it.
It isn’t easy, and we all stumble, but with practice, desire loses its power to jerk us around.
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Category
(=minds) are classified in various ways. One such classification is
according to their nature (jāti). In this classification we have:
Cittas, which are resultant states of consciousness, vipāka, the effects
of previous kamma.
Cittas which are causes for action (kamma) through body, speech, or
mind. We may call these “causative cittas.” A wholesome citta (kusala
citta) will issue in wholesome action and an unwholesome one (akusala
citta) in unwholesome action.
Revised November 4, 2017
All ten akusala kamma are done with these 12 akusala citta. There are 8 greed-rooted, 2 hatred-rooted, and 2 delusion-rooted citta. Of course citta (pronounced “chiththä”) are thoughts; any speech or bodily action starts with a thought.
- See, “Conditions for the Four Stages of Nibbana” for a list of 12 akusala citta.
Both greed-rooted and hatred-rooted also have delusion as a root.
| Root | Assoc. with | Feeling | Sasankhārika? | |
| 1 | Greed | Wrong view | Pleasure | No |
| 2 | Greed | Wrong view | Pleasure | Yes |
| 3 | Greed | – | Pleasure | No |
| 4 | Greed | – | Pleasure | Yes |
| 5 | Greed | Wrong view | Equanimity | No |
| 6 | Greed | Wrong view | Equanimity | Yes |
| 7 | Greed | – | Equanimity | No |
| 8 | Greed | – | Equanimity | Yes |
| 9 | Dislike (patigha) | Aversion | Displeasure | No |
| 10 | Dislike (patigha) | Aversion | Displeasure | Yes |
| 11 | Delusion | Vicikicca | Equanimity | – |
| 12 | Delusion | Uddacca | Equanimity | – |
1. The first citta is described
as, ” a thought rooted in greed (and delusion), associated with wrong
views, accompanied by pleasure”. The others can be stated the same way.
- Those citta that are
associated with wrong views are the worst, even though wrong views are
listed as #10 on the ten immoral actions, see, “Ten Immoral Actions (Dasa Akusala)“. - Citta generated with pleasure means one is enthusiastic about it because of one’s habits (gathi)
or one starts liking it. For example, one who likes to go fishing has a
bad habit; he gets a pleasure by just thinking about it; thus it is
stronger than one done with equanimity. - The hateful citta are always
done with displeasure, but that displeasure can arise with ignorance.
For example, someone who has wrong views may generate displeasure
towards a moral person merely because of one’s wrong views. I have
encountered some people who got upset with me when I pointed out
that rebirth has evidence for it. - Sasankhārika means with less javana power.
- See, the notes at the end of the post “Conditions for the Four Stages of Nibbana” for details.
2. Since vicikicca is also due to wrong views, those five cittas marked in red are the strongest akusala citta done with “wrong views” or “ditthi“. Those five cittas stop arising in the mind of a Sōtapanna.
They can condition one’s mind to a “gathi” suitable for birth in the apāyas; see, “What is in a Thought? Why Gathi are so Important?“.
- The vyāpada or the strong hate — that makes one eligible for birth in the apāyas –actually arises from the first four types of lōbha citta. It is also called “dvesa” or “dvesha” which means “second manifestation” or (“dvi +”vesa“) of lobha. When one is burdened with extreme greed, it can turn to the second manifestation of extreme hate for anyone in the way.
- Upon attaining the Sōtapanna stage, such habits or “gathi” are removed, and thus no adverse kamma vipāka come to the mind at the dying moment, as we point out below. The “pati+ichcha sama+uppāda”
or what is born is similar to what is grasped, is at play at the dying
moment. One automatically grasps things one has a habit of liking; they
automatically come to the forefront of the mind at the dying moment.
3. The other 7 akusala citta are stopped from arising in stages as a Sōtapanna cultivates the Path further.
- The two dislike (patigha)-rooted cittas (together with some potency of the remaining 4 greed-based citta, i.e., kāma rāga) are reduced at the Sakadāgami stage.
- Those two dislike-rooted citta are stopped from arising at the Anāgāmi stage. Also, potency of the remaining 4 greed-based citta, i.e., kāma rāga are reduced to just kāma level.
- Finally, the remaining 4 greed-based citta and the uddacca citta are removed at the Arahant stage. Thus an Arahant will never experience an akusala citta.
4. These 12 types of citta lead to 7 types of vipāka (resultant) citta.
- None of the vipāka citta
has any unwholesome roots (greed, hate, delusion); of course they also
do not have the wholesome roots. Thus they are called rootless (ahētuka) citta.
5. Five of these akusala vipāka citta
are the ones that lead to (undesirable) sense events through the five
physical senses. Thus they are responsible for eye consciousness (cakkhu viññāna), ear consciousness (sota viññāna), nose consciousness (ghāna viññāna), taste consciousness (jivhā viññāna), and body consciousness (kāya viññāna).
- Except for the body consciousness which is accompanied by pain, the other four are accompanied by equanimity; see,”Avyākata Paticca Samuppāda for Vipāka Viññāna” and “How Are Paticca Samuppāda Cycles Initiated?“
- Thus any feelings of displeasure etc due to what is seen, heard,
smelled, or tasted, are in the thoughts that follow this “event”
experienced through one of the physical senses. We will discuss this in
detail in the Abhidhamma section.
6. The sixth akusala vipāka citta is called receiving consciousness accompanied by equanimity (upekkha-sahagata sampaticcana citta). This is a citta that accepts the sense impression to the mind (we will discuss in Abhidhamma section).
7. The seventh akusala vipāka citta is called the investigating consciousness accompanied by equanimity (upekkha-sahagata santirana citta). This is the citta that is responsible for the birth in the apāyas (lowest four realms), i.e, it acts as the patisandhi citta for the birth in the apāyas.
8. One may wonder how a Sōtapanna avoids the apāyas, because he/she is still capable of generating the 7 cittas that are not associated with ditthi (see the Table above), and thus it is possible to generate this apāyagami-patisandhi citta.
- The point is that after becoming a Sōtapanna, such vipāka thoughts do not come to the mind at the last thought processes; only the good kamma vipāka come to the forefront of the mind close to the dying moment because he/she no longer has the “gathi” suitable for a birth in the apāyas.
9. It is hard to give up one’s bad habits (“gathi“), mainly because one does not fully comprehend the true nature of the world, i.e., anicca, dukkha, anatta,
and thus has wrong views about this world with 31 realms. One needs to
comprehend that one’s actions have consequences not only in this life,
but (mainly) in the future lives; also, whatever one gains by such
harmful actions is just temporary, AND do not leave one with a peace
mind.
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There are eighteen types of ahetuka citta, cittas arising without hetu
(root). Fifteen types of ahetuka cittas are vipāka. As we have seen, ten
of these fifteen cittas are dvi-pañca-viññāṇas (five pairs). They are
the pairs of:
- seeing-consciousness
- hearing-consciousness
- smelling-consciousness
- tasting-consciousness
- body-consciousness
Each of these is a pair of which one is akusala vipāka and one kusala
vipāka.
Seeing-consciousness is the result of kamma. When it is the result of an
ill deed, seeing-consciousness is akusala vipākacitta which experiences
an unpleasant object; when it is the result of a good deed, it is kusala
vipākacitta which experiences a pleasant object. The function of
seeing-consciousness is experiencing visible object.
Kamma which produces the vipākacitta which is seeing-consciousness does
not only produce that type of vipākacitta, it also produces two other
types of vipākacitta which succeed seeing-consciousness.
Seeing-consciousness is succeeded by another vipākacitta which receives
the object. This citta, which still has the same object as
seeing-consciousness, is called the receiving-consciousness,
sampaṭicchana-citta. Visible object which is experienced by
seeing-consciousness does not fall away when seeing-consciousness falls
away, because it is rūpa; rūpa does not fall away as rapidly as nāma.
When an object is experienced through one of the six doors, there is not
merely one citta experiencing that object, but there is a series or
process of cittas succeeding one another, which share the same object.
If the seeing-consciousness is akusala vipāka, the sampaṭicchana-citta
(receiving-consciousness) is also akusala vipāka; if the
seeing-consciousness is kusala vipāka, the sampaṭicchana-citta is also
kusala vipāka. Thus, there are two types of sampaṭicchana-citta: one is
akusala vipāka and one is kusala vipāka. Sampaṭicchana-citta is ahetuka
vipāka; there are no akusala hetus (unwholesome roots) or sobhana hetus
(beautiful roots) arising with this type of citta. Sampaṭicchana-citta
succeeds seeing-consciousness; seeing-consciousness is a condition for
the arising of sampaṭicchana-citta. Likewise, when there is
hearing-consciousness which hears sound, sampaṭicchana-citta succeeds
hearing-consciousness. It is the same with regard to the other
sense-doors.
Sampaṭicchana-citta always arises with upekkhā (indifferent feeling), no
matter whether the sampaṭicchana-citta is akusala vipāka or kusala
vipāka.
After the sampaṭicchana-citta has arisen and fallen away, the process of
cittas experiencing an object is not yet over. The sampaṭicchana-citta
is succeeded by another ahetuka vipākacitta which is still the result of
kamma. This type of citta is called investigating-consciousness,
santīraṇa-citta. Santīraṇa-citta investigates or considers the object
which was experienced by one of the dvi-pañca-viññāṇas (“the five
pairs”), and which was “received” by the sampaṭicchana-citta.
Santīraṇa-citta succeeds sampaṭicchana-citta in a process of cittas
experiencing an object through one of the five sense-doors;
sampaṭicchana-citta is a condition for the arising of santīraṇa-citta.
When seeing has arisen, sampaṭicchana-citta succeeds the
seeing-consciousness, and santīraṇa-citta succeeds the
sampaṭicchana-citta in the process of cittas which experience visible
object. It is the same with the santīraṇa-citta which arises in the
process of cittas experiencing an object through one of the other
sense-doors; it succeeds the sampaṭicchana-citta. We cannot choose
whether santīraṇa-citta should arise or not; cittas arise because of
conditions, they are beyond control.
Santīraṇa-citta is also an ahetuka vipākacitta. When the object is
unpleasant, the santīraṇa-citta is akusala vipāka and it is accompanied
by upekkhā (indifferent feeling). As regards santīraṇa-citta which is
kusala vipāka, there are two kinds. When the object is pleasant but not
extraordinarily pleasant, santīraṇa-citta is accompanied by upekkhā.
When the object is extraordinarily pleasant, the santīraṇa-citta is
accompanied by somanassa, pleasant feeling. Thus, there are three kinds
of santīraṇa-citta in all. It depends on conditions which kind of
santīraṇa-citta arises.
Thus, there are fifteen types of ahetuka citta which are vipāka.
Summarising them, they are:
- 10 cittas which are dvi-pañca-viññāṇa (five pairs)
- 1 sampaṭicchana-citta (receiving-consciousness) which is akusala
vipāka - 1 sampaṭicchana-citta which is kusala vipāka
- 1 santīraṇa-citta (investigating-consciousness) which is akusala
vipāka, accompanied by upekkhā (indifferent feeling) - 1 santīraṇa-citta which is kusala vipāka, accompanied by upekkhā
- 1 santīraṇa-citta which is kusala vipāka, accompanied by somanassa
(pleasant feeling)
Seven types of the ahetuka vipākacittas are akusala vipāka and eight
types are kusala vipāka, since there are two types of santīraṇa-citta
which are kusala vipāka.
There are altogether eighteen ahetuka cittas. Of these eighteen ahetuka
cittas fifteen are vipākacittas and three are kiriyacittas.
Kiriyacittas are different from akusala cittas and kusala cittas and
from vipākacittas. Akusala cittas and kusala cittas are cittas which are
cause; they can motivate ill deeds and good deeds which are capable of
producing their appropriate results. Vipākacittas are cittas which are
the result of akusala kamma and kusala kamma. Kiriyacittas are cittas
which are neither cause nor result.
One type of ahetuka kiriyacitta is the
five-door-adverting-
(32). When an object impinges on one of the five senses,
there has to be a citta which adverts or turns towards the object
through that sense-door. When visible object impinges on the eyesense,
there has to be the adverting-consciousness which adverts to visible
object through the eye-door, the eye-door-adverting-
(cakkhu-dvārāvajjana-citta; “cakkhu” means “eye”), before there can be
seeing-consciousness (cakkhu-viññāṇa). When sound impinges on the
earsense, the ear-door-adverting-
sota-dvārāvajjana-citta; “sota” means “ear”) has to advert to the sound
through the ear-door before there can be hearing-consciousness
(sota-viññāṇa). The pañca-dvārāvajjana-citta merely turns towards the
object which impinges on one of the five senses. It turns, for example,
towards the visible object or sound which impinges on the corresponding
sense-organ, but it does not see or hear. The pañca-dvārāvajjana-citta
is an ahetuka kiriyacitta, it arises without hetu (root); there is not
yet like or dislike when this citta arises. The pañca-dvārāvajjana-citta
is succeeded by one of the dvi-pañca-viññāṇas, which is vipākacitta.
Each citta which arises in the process of cittas experiencing an object
has its own function.
The cittas which experience an object through one of the sense-doors do
not know anything else but that object. When one, for example, is
reading, the citta which sees experiences only visible object and it
does not know the meaning of the letters. After the eye-door process has
been completed visible object is experienced through the mind-door and
then there can be other mind-door processes of cittas which know the
meaning of what has been written and which think about it. Thus, there
are processes of cittas which experience an object through one of the
senses and processes of cittas which experience an object through the
mind-door.
Another type of ahetuka kiriyacitta is the
mind-door-adverting-
This type of citta arises both in the sense-door process and in the
mind-door process but it performs two different functions according as
it arises in each of those two kinds of processes, as we will see.
When an object contacts one of the sense-doors, the
pañca-dvārāvajjana-citta (five-sense-door-adverting consciousness) turns
towards the object, one of the dvi-pañca-viññāṇas experiences it,
sampaṭicchana-citta receives the object and santīraṇa-citta investigates
it. The process of cittas experiencing the object through that
sense-door is, however, not yet over. The santīraṇa-citta is succeeded
by an ahetuka kiriyacitta which experiences the object through that
sense-door and “determines” that object, the determining-consciousness,
in Pāli: votthapana-citta (33). It is actually the same type
of citta as the mano-dvārāvajjana-citta
(mind-door-adverting-
process), but when it arises in a sense-door process it can be called
votthapana-citta, since it performs the function of votthapana,
determining the object, in the sense-door process. The votthapana-citta,
after it has determined the object, is followed by akusala cittas or by
kusala cittas (34). The votthapana-citta itself is neither
akusala citta nor kusala citta; it is kiriyacitta. This citta which
determines the object is anattā, non-self. There is no self who can
determine whether there will be akusala cittas or kusala cittas. The
akusala cittas or kusala cittas which succeed the votthapana-citta are
non-self either; it depends on one’s accumulations of akusala and kusala
whether the votthapana-citta will be succeeded by akusala cittas or by
kusala cittas.
The cittas arising in a sense-door process which experience a sense
object such as colour or sound, arise and fall away, succeeding one
another. When the sense-door process of cittas is finished, the sense
object experienced by those cittas has also fallen away. Cittas arise
and fall away extremely rapidly and very shortly after the sense-door
process is finished, a mind-door process of cittas starts, which
experience the sense object which has just fallen away. Although it has
fallen away, it can be object of cittas arising in a mind-door process.
The mano-dvārāvajjana-citta is the first citta of the mind-door process,
it adverts through the mind-door to the object which has just fallen
away. In the sense-door process the pañca-dvārāvajjana-citta adverts to
the object which has not fallen away yet. For example, it adverts to
visible object or sound which is still impinging on the appropriate
sense-door. The mano-dvārāvajjana-citta which arises in the mind-door
process, however, can experience an object which has fallen away
already. It adverts, for example, to visible object which has been
experienced through the eye-door or to sound which has been experienced
through the ear-door. After the mano-dvārāvajjana-citta has adverted to
the object it is succeeded by either kusala cittas or akusala cittas (in
the case of non-arahats), which experience that same object. The
mano-dvārāvajjana-citta is neither akusala citta nor kusala citta; it is
kiriyacitta. It depends on one’s accumulations by which types of cittas
the mano-dvārāvajjana-citta is succeeded: by akusala cittas or by kusala
cittas. All cittas arise because of their own conditions; they are
anattā, not a person, not self.
The ahetuka kiriyacitta which is classified as mano-dvārāvajjana-citta
can perform two functions: in the mind-door process it performs the
function of āvajjana or adverting, it adverts to the object through the
mind-door; in the sense-door process this citta performs the function of
votthapana or determining the object. The citta which determines the
object in the sense-door process can be called, after its function, the
votthapana-citta (35).
When sound impinges on the earsense it can be experienced by cittas
arising in the ear-door process and after that it is experienced by
cittas arising in a mind-door process. Processes of cittas which
experience an object through one of the five senses and through the
mind-door succeed one another time and again.
How can there be akusala cittas or kusala cittas in the process of
cittas which experience an object through one of the sense-doors, when
one does not even know yet what is experienced? There can be akusala
cittas or kusala cittas before one knows what it is. One can compare
this situation with the case of a child who likes a brightly coloured
object such as a balloon before it knows that the object is a balloon.
We can have like or dislike of an object before we know what it is.
Another ahetuka kiriyacitta is the hasituppāda-citta, the
smile-producing-consciousness of the arahat. Only arahats have this type
of citta. When they smile the hasituppāda-citta may arise at that
moment. Smiling can be motivated by different types of cittas. When
people who are not arahats smile, it may be motivated by lobha or by
kusala citta. Arahats do not have any defilements; they do not have
akusala cittas. Neither do they have kusala cittas; they do not
accumulate any more kamma. Instead of kusala cittas they have
kiriyacittas accompanied by sobhana (beautiful) roots, sobhana
kiriyacittas. Arahats do not laugh aloud, because they have no
accumulations for laughing; they only smile. When they smile the smiling
may be motivated by sobhana kiriyacitta or by the ahetuka kiriyacitta
which is called hasituppāda-citta.
Thus, of the eighteen ahetuka cittas, fifteen are ahetuka vipākacittas
and three are ahetuka kiriyacittas. The three ahetuka kiriyacittas are:
- 1 Pañca-dvārāvajjana-citta ( five-door-adverting-
consciousness). - 2 Mano-dvārāvajjana-citta ( mind-door-adverting-
consciousness),
which performs the function of adverting to the object through the
mind-door when it arises in the mind-door process and which performs
the function of votthapana (determining the object) when it arises
in the sense-door process. - 3 Hasituppāda-citta ( smile-producing-consciousness)
.
Those who are not arahats can have only seventeen of the eighteen types
of ahetuka citta. These seventeen types of ahetuka citta arise in our
daily life. When an object impinges on one of the five senses, the
pañca-dvārāvajjana-citta (the five-door-adverting-
towards the object through that sense-door. This citta is followed by
pañca-viññāṇa (one of the ten cittas which are the “five pairs”) which
experiences the object, by sampaṭicchana-citta which receives it, by
santīraṇa-citta which investigates it and by votthapana-citta which
determines the object and then by akusala cittas or kusala cittas. When
the cittas of the sense-door process have fallen away the object is
experienced through the mind-door. The mano-dvārāvajjana-citta adverts
to the object through the mind-door and is then followed by akusala
cittas or kusala cittas. There is “unwise attention” (ayoniso
manasikāra) to the object which is experienced if akusala cittas arise,
and there is “wise attention” (yoniso manasikāra) to the object if
kusala cittas arise. For example, when we see insects there may be
dislike and then there are dosa-mūla-cittas, cittas rooted in aversion.
Thus there is unwise attention. The dosa may be so strong that one wants
to kill the insects; then there is akusala kamma. If one realizes that
killing is akusala and one abstains from killing, there are kusala
cittas and thus there is wise attention. If one studies the Dhamma and
develops vipassanā, insight, it is a condition for wise attention to
arise more often. When we are mindful of the nāma or rūpa which appears
through one of the sense-doors or through the mind-door, there is wise
attention at that moment.
When there are two people in the same situation, one person may have
unwise attention and the other may have wise attention, depending on
their accumulations. We read in the Kindred Sayings (IV,
Saḷāyatana-vagga, Kindred Sayings on Sense, Fourth Fifty, chapter V,
paragraph 202, Lustful) about the monk, who, after he has experienced an
object through one of the six doors, has unwise attention, and about the
monk who has wise attention. We read that Mahā-Moggallāna said to the
monks:
Friends, I will teach you the way of lusting and also of not
lusting…And how, friends, is one lustful?
Herein, friends, a monk, seeing an object with the eye, feels
attachment for objects that charm, feels aversion from objects that
displease, abides without having established mindfulness of the body,
and his thoughts are mean. He realizes not, in its true nature, that
emancipation of heart, that emancipation of wisdom, wherein those
evil, unprofitable states that have arisen cease without remainder.This monk, friends, is called “lustful after objects cognizable by the
eye, nose, tongue …objects cognizable by the mind.” When a monk so
abides, friends, if Māra (36) come upon him by way of the
eye, Māra gets an opportunity. If Māra come upon him by way of the
tongue …by way of the mind, Māra gets access, gets opportunity…So dwelling, friends, objects overcome a monk, a monk overcomes not
objects. Sounds overcome a monk, a monk overcomes not sounds. Scents,
savours, tangibles and mind-states overcome a monk, a monk overcomes
not sounds, scents, savours, tangibles and mind-states. This monk,
friends, is called “conquered by objects, sounds, scents, savours,
tangibles and mind-states, not conqueror of them.” Evil, unprofitable
states, passion-fraught, leading to rebirth overcome him, states
unhappy, whose fruit is pain, whose future is rebirth, decay and
death. Thus, friends, one is lustful.And how, friends, is one free from lust?
Herein, friends, a monk, seeing an object with the eye, is not
attached to objects that charm, nor averse from objects that
displease…Tasting a savour with the tongue …with mind cognizing a mind-state, he
is not attached to mind-states that charm, nor is he averse from
mind-states that displease, but dwells, having established mindfulness
of the body and his thought is boundless. So that he realizes in its
true nature that emancipation of heart, that emancipation of wisdom,
wherein those evil, unprofitable states that have arisen come to cease
without remainder.This monk, friends, is called “not lustful after objects cognizable by
the eye …not lustful after mind-states cognizable by the mind.” Thus
dwelling, friends, if Māra come upon him by way of the eye, of the
tongue, of the mind …Māra gets no access, gets no opportunity…Moreover, friends, so dwelling a monk conquers objects, objects do not
conquer him. He conquers sounds, scents, savours, tangibles,
mind-states. They do not conquer him. Such a monk, friends, is called,
“conqueror of objects, sounds, scents, savours, tangibles and
mind-states.” He is conqueror, not conquered. He conquers those evil,
unprofitable states, passion-fraught, inciting to lust, leading to
rebirth, states unhappy, whose fruit is pain, rebirth, decay and
death. Thus, friends, is one free from lust.
Questions
- What is kiriyacitta?
- When we smile, is it always motivated by lobha, attachment?
- Can akusala cittas and kusala cittas arise in a sense-door process?
Kamavacara Citta; 2 Definition(s)
Introduction
Introduction
In Buddhism
Abhidhamma
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Comments
Kamavacara Citta means something in Buddhism, Pali. If you want to know
the exact meaning, history, etymology or English translation of this
term then check out the descriptions on this page. Add your comment or
reference to a book if you want to contribute to this summary article.
In Buddhism
Abhidhamma
Part of Lokiya Cittas.
Kamavacara cittas are
30 asobhana cittas or non beautiful consciousness, and
24 sobhana cittas or beautiful cittas.
In summary, kamavacara cittas are 54.
30 are asobhana cittas or non beautiful consciousness.
(12 are akusala cittas and they are ugly cittas.18 ahetuka cittas are not beautiful because they lack beautiful cetasika.)
And 24 cittas are kamasobhana cittas.
(Source): Journey to Nibbana: Patthana Dhama
cittas of the sense-sphere;
In the case of the kamavacara cittas, piti arises with the cittas which are accompanied by pleasant feeling (somanassa).
(Source): Dhamma Study: Cetasikas
Abhidhamma book cover
context information
Abhidhamma (अभिधम्म) usually refers to the last section (piṭaka) of the
Pali canon and includes schematic classifications of scholastic
literature dealing with Theravāda Buddhism. Primary topics include
psychology, philosophy, methodology and metaphysics which are rendered
into exhaustive enumerations and commentaries.
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Search found 652 related definition(s) that might help you understand
this better. Below you will find the 15 most relevant articles:
Citta Citta (चित्त, “mind”) or Cittavaśitā refers to the “mastery of mind” and represents one of the …
Cittanupassana Cittānupassanā:—the critique of heart, adj. °ânupassin D.II, 299; III, 221, 281; …
Bodhicitta Bodhichitta Skt., lit., “awakened mind”; the mind of enlightenment, one of the central no&sh…
Kamavacara sensuous plane; sense-sphere;
Cittagara Cittāgāra—a painted house, i.e. furnished with pictures; a picture gallery Vin.IV, 29…
Cittakathika Cittakathika—=°kathin A.I, 24; Th.2, 449 (+bahussuta), expld at ThA.281 by cittad…
Citta Ja Citta Samutthana Rupa ‘mind-produced corporeality’; s. samutthāna.
Cittasantapa Cittasantāpa—“heart-burn, ” sorrow PvA.18 (=soka);
Cittapassaddhi Cittapassaddhi—calm of h., serenity of mind (cp. kāya°) S.V, 66; Dhs.62;
Cittakamma Cittakamma—decoration, ornamentation, painting J.IV, 408; VI, 333; Miln.278; Vism.3…
Cittakara Cittakāra—a painter, a decorator (cp. rajaka) S.II, 101=III, 152; Th.2, 256; J.VI, 3…
Cittapatali Cittapāṭalī—Name of a plant (the “pied” trumpet-flower) in the world of Asuras J.I, 20…
Cittamuduta Cittamudutā—plasticity of mind (or thought) Dhs.62, 277, 325;
Cittasala Cittasālā—a painted room or picture gallery DA.I, 253;
Cittakkhepa Cittakkhepa—derangement of the mind, madness Vin.V, 189=193 (ummāda+); A.III, 219 (um…
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Abhidhamma in Daily Life (by Nina Van Gorkom)
Chapter 24 - Enlightenment
Chapter 19 - The Sobhana Cittas In Our Life
Chapter 14 - The Function Of Javana
+ 4 more chapters / show preview
Cetasikas (by Nina van Gorkom)
Chapter 6 - Concentration < [Part I - The Universals]
show preview
Abhidhamma And Practice (by Nina van Gorkom)
Appendix
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Conditions (by Nina van Gorkom)
Chapter 10 - Repetition-condition
show preview
Mental Development in Daily Life (by Nina van Gorkom)
Part 3 - Tranquil Meditation
Introduction
In Buddhism
Abhidhamma
Relevant definitions
Relevant text
Comments
Kamavacara Citta means something in Buddhism, Pali. If you want to know
the exact meaning, history, etymology or English translation of this
term then check out the descriptions on this page. Add your comment or
reference to a book if you want to contribute to this summary article.
In Buddhism
Abhidhamma
24 sobhana cittas or beautiful cittas.
(12 are akusala cittas and they are ugly cittas.18 ahetuka cittas are not beautiful because they lack beautiful cetasika.)
And 24 cittas are kamasobhana cittas.
(Source): Dhamma Study: Cetasikas
Abhidhamma book cover
context information
Abhidhamma (अभिधम्म) usually refers to the last section (piṭaka) of the
Pali canon and includes schematic classifications of scholastic
literature dealing with Theravāda Buddhism. Primary topics include
psychology, philosophy, methodology and metaphysics which are rendered
into exhaustive enumerations and commentaries.
Relevant definitions
Search found 652 related definition(s) that might help you understand
this better. Below you will find the 15 most relevant articles:
Cittanupassana Cittānupassanā:—the critique of heart, adj. °ânupassin D.II, 299; III, 221, 281; …
Bodhicitta Bodhichitta Skt., lit., “awakened mind”; the mind of enlightenment, one of the central no&sh…
Kamavacara sensuous plane; sense-sphere;
Cittagara Cittāgāra—a painted house, i.e. furnished with pictures; a picture gallery Vin.IV, 29…
Cittakathika Cittakathika—=°kathin A.I, 24; Th.2, 449 (+bahussuta), expld at ThA.281 by cittad…
Citta Ja Citta Samutthana Rupa ‘mind-produced corporeality’; s. samutthāna.
Cittasantapa Cittasantāpa—“heart-burn, ” sorrow PvA.18 (=soka);
Cittapassaddhi Cittapassaddhi—calm of h., serenity of mind (cp. kāya°) S.V, 66; Dhs.62;
Cittakamma Cittakamma—decoration, ornamentation, painting J.IV, 408; VI, 333; Miln.278; Vism.3…
Cittakara Cittakāra—a painter, a decorator (cp. rajaka) S.II, 101=III, 152; Th.2, 256; J.VI, 3…
Cittapatali Cittapāṭalī—Name of a plant (the “pied” trumpet-flower) in the world of Asuras J.I, 20…
Cittamuduta Cittamudutā—plasticity of mind (or thought) Dhs.62, 277, 325;
Cittasala Cittasālā—a painted room or picture gallery DA.I, 253;
Cittakkhepa Cittakkhepa—derangement of the mind, madness Vin.V, 189=193 (ummāda+); A.III, 219 (um…
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Search found 5 books and stories containing Kamavacara Citta. You can
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Abhidhamma Questions By Topic
XI TEN BASES OF MERITORIOUS ACTION DASA PUNA KIRIYA VATTHU
CONTENTS
1. Unwholesome and Wholesome Roots (Akusala Kusala Hetu)
2. Meritorious Action (Punna-kiriya)
3. Ten Bases of Meritorious Action (Dasa Punna-kiriya Vatthu)
4. Types of Wholesome Kamma
5. Classification of Individuals (Puggala-bheda)
6. References
6. References
1) The Roots of Good and Evil by the Venerable Nyanaponika Thera, The Wheel No. 251/253.
2) The Essence of Buddha Abhidhamma by Dr. Mehm Tin Mon.
Category
List and explain Rupavacara kusala citta (10 M)
List and explain Rupavacara kiria citta (10 M)
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English (Roman),
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Gurmukhi,
42) Classical Haitian Creole-Klasik kreyòl,
43) Classical Hausa-Hausa Hausa,
44) Classical Hawaiian-Hawaiian Hawaiian,
45) Classical Hebrew- עברית קלאסית
46) Classical Hindi-45) शास्त्रीय हिंदी,
47) Classical Hmong- Lus Hmoob,
48) Classical Hungarian-Klasszikus magyar,
49) Classical Icelandic-Klassísk íslensku,
50) Classical Igbo,
51) Classical Indonesian-Bahasa Indonesia Klasik,
52) Classical Irish-Indinéisis Clasaiceach,
53) Classical Italian-Italiano classico,
54) Classical Japanese-古典的なイタリア語,
55) Classical Javanese-Klasik Jawa,
56) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
57) Classical Kazakh-Классикалық қазақ,
58) Classical Khmer- ខ្មែរបុរាណ,
59) Classical Korean-고전 한국어,
60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
61) Classical Kyrgyz-Классикалык Кыргыз,
62) Classical Lao-ຄລາສສິກລາວ,
63) Classical Latin-LXII) Classical Latin,
64) Classical Latvian-Klasiskā latviešu valoda,
65) Classical Lithuanian-Klasikinė lietuvių kalba,
66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
67) Classical Macedonian-Класичен македонски,
68) Classical Malagasy,
69) Classical Malay-Melayu Klasik,
70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
71) Classical Maltese-Klassiku Malti,
72) Classical Maori-Maori Maori,
73) Classical Marathi-क्लासिकल माओरी,
74) Classical Mongolian-Сонгодог Монгол,
75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
77) Classical Norwegian-Klassisk norsk,
78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,
85) Classical Samoan-Samoan Samoa,
86) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
87) Classical Serbian-Класични српски,
88) Classical Sesotho-Seserbia ea boholo-holo,
89) Classical Shona-Shona Shona,
90) Classical Sindhi,
91) Classical Sinhala-සම්භාව්ය සිංහල,
92) Classical Slovak-Klasický slovenský,
93) Classical Slovenian-Klasična slovenska,
94) Classical Somali-Soomaali qowmiyadeed,
95) Classical Spanish-Español clásico,
96) Classical Sundanese-Sunda Klasik,
97) Classical Swahili,
98) Classical Swedish-Klassisk svensk,
99) Classical Tajik-тоҷикӣ классикӣ,
100) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
101) Classical Telugu- క్లాసికల్ తెలుగు,
102) Classical Thai-ภาษาไทยคลาสสิก,
103) Classical Tibetan
104) Classical Turkish-Klasik Türk,
105) Classical Ukrainian-Класичний український,
106) Classical Urdu- کلاسیکی اردو
107) Classical Uzbek-Klassik o’zbek,
108) Classical Vietnamese-Tiếng Việt cổ điển,
109) Classical Welsh-Cymraeg Clasurol,
109) Classical Xhosa-IsiXhosa zesiXhosa,
110) Classical Yiddish- קלאסישע ייִדיש
111) Classical Yoruba-Yoruba Yoruba,
112) Classical Zulu-I-Classical Zulu
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112 CLASSICAL LANGUAGES
Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
anto 112 Seṭṭhaganthāyatta Bhāsā
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English (Roman),
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Gurmukhi,
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Deva Nagari,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English (Roman),
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Gurmukhi,
42) Classical Haitian Creole-Klasik kreyòl,
43) Classical Hausa-Hausa Hausa,
44) Classical Hawaiian-Hawaiian Hawaiian,
45) Classical Hebrew- עברית קלאסית
46) Classical Hindi-45) शास्त्रीय हिंदी,
47) Classical Hmong- Lus Hmoob,
48) Classical Hungarian-Klasszikus magyar,
49) Classical Icelandic-Klassísk íslensku,
50) Classical Igbo,
51) Classical Indonesian-Bahasa Indonesia Klasik,
52) Classical Irish-Indinéisis Clasaiceach,
53) Classical Italian-Italiano classico,
54) Classical Japanese-古典的なイタリア語,
55) Classical Javanese-Klasik Jawa,
56) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
57) Classical Kazakh-Классикалық қазақ,
58) Classical Khmer- ខ្មែរបុរាណ,
59) Classical Korean-고전 한국어,
60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
61) Classical Kyrgyz-Классикалык Кыргыз,
62) Classical Lao-ຄລາສສິກລາວ,
63) Classical Latin-LXII) Classical Latin,
64) Classical Latvian-Klasiskā latviešu valoda,
65) Classical Lithuanian-Klasikinė lietuvių kalba,
66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
67) Classical Macedonian-Класичен македонски,
68) Classical Malagasy,
69) Classical Malay-Melayu Klasik,
70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
71) Classical Maltese-Klassiku Malti,
72) Classical Maori-Maori Maori,
73) Classical Marathi-क्लासिकल माओरी,
74) Classical Mongolian-Сонгодог Монгол,
75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
77) Classical Norwegian-Klassisk norsk,
78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,
85) Classical Samoan-Samoan Samoa,
86) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
87) Classical Serbian-Класични српски,
88) Classical Sesotho-Seserbia ea boholo-holo,
89) Classical Shona-Shona Shona,
90) Classical Sindhi,
91) Classical Sinhala-සම්භාව්ය සිංහල,
92) Classical Slovak-Klasický slovenský,
93) Classical Slovenian-Klasična slovenska,
94) Classical Somali-Soomaali qowmiyadeed,
95) Classical Spanish-Español clásico,
96) Classical Sundanese-Sunda Klasik,
97) Classical Swahili,
98) Classical Swedish-Klassisk svensk,
99) Classical Tajik-тоҷикӣ классикӣ,
100) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
101) Classical Telugu- క్లాసికల్ తెలుగు,
102) Classical Thai-ภาษาไทยคลาสสิก,
103) Classical Tibetan
104) Classical Turkish-Klasik Türk,
105) Classical Ukrainian-Класичний український,
106) Classical Urdu- کلاسیکی اردو
107) Classical Uzbek-Klassik o’zbek,
108) Classical Vietnamese-Tiếng Việt cổ điển,
109) Classical Welsh-Cymraeg Clasurol,
109) Classical Xhosa-IsiXhosa zesiXhosa,
110) Classical Yiddish- קלאסישע ייִדיש
111) Classical Yoruba-Yoruba Yoruba,
112) Classical Zulu-I-Classical Zulu
from
Analytic Insight Net -
Online Tipiṭaka Research and Practice University and related NEWS through
http://sarvajan.ambedkar.org
in
112 CLASSICAL LANGUAGES
Paṭisambhidā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
anto 112 Seṭṭhaganthāyatta Bhāsā
Jāla-Abaddha Paripanti Tipiṭaka Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
anto 112 Seṭṭhaganthāyatta Bhāsā
an Online GOOD NEWS CHANNEL FOR WELFARE, HAPPINESS AND PEACE FOR ALL
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is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio Transformation and Economic Emancipation Movement followed by millions of people all over the world.
Rendering
exact translation as a lesson of this University in one’s mother tongue
to this Google Translation and propagation entitles to become a Stream
Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal.
Awakeness Practices
All 84,000 Khandas As Found in the Pali Suttas
Traditionally the are 84,000 Dharma Doors - 84,000 ways to get
Awakeness. Maybe so; certainly the Buddha taught a large number of
practices that lead to Awakeness. This web page attempts to catalogue
those found in the Pali Suttas (DN, MN, SN, AN, Ud & Sn 1). There
are 3 sections:
The discourses of Buddha are divided into 84,000, as to separate
addresses. The division includes all that was spoken by Buddha.”I
received from Buddha,” said Ananda, “82,000 Khandas, and from the
priests 2000; these are 84,000 Khandas maintained by me.” They are
divided into 275,250, as to the stanzas of the original text, and into
361,550, as to the stanzas of the commentary. All the discourses
including both those of Buddha and those of the commentator, are divided into 2,547 banawaras,
containing 737,000 stanzas, and 29,368,000 separate letters.
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WELFARE, HAPPINESS AND PEACE
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You yourself, as much as anybody in the entire universe, deserve your love and affection.”
– Buddha
of candles can be lit from a single candle, and the life of the candle
will not be shortened. Happiness never decreases by being shared.”
– Buddha
that we are is the result of what we have thought. If a man speaks or
acts with an evil thought, pain follows him. If a man speaks or acts
with a pure thought, happiness follows him, like a shadow that never
leaves him. “
– Buddha