THE SUBJECT OF BUDDHISM PACCAYA SANGAHO: THE KEY COLLECTION PART ONE – PATICCASAMUPPADA: PALI VAN CONFIDENCE. – 1) Yesam sankhatadhammānam ye dhammàpaccayà yathà, Tam vibhàgam'ih'edani pavakkhàmi yathàraham. 2) Paticcasamuppàdanayo, patthânanayo ceti paccayasangaho duvidho veditabbo. 3) Tattha tabbhàvabhàvibhà and kàramattopalakkhito paticcasamuppàdanayo. Patthânanayo pana àhaccapaccayatthiti-mārabbha pavuccati. Ubhayam pana vomissit and papancenti Àcariyà. LIKE VAN. - Sankhatadhamma: The conditioned dharmas. Vibhàga: Division. Iha: Here. Idani: Now. Naya: Method, concentration-dhamma. Patthana: Delight, arise, Dependent-system. Upalakkhito: To be distinguished, to split. Tabbhàva-bhàvibhàva: This arises, depending on that. Akàra: Method, condition. Matta: Only. Ahacca: Can be mobile. After the collision. Usage. Arabbha: Begin. Thito: Presence. Vomissit and: Confusion, Papancenti: Presentation, explanation. Acariya: The Abbots. III. VIET VAN. – 1) Now, I will explain here, appropriately, how one dharma is related to another in the conditioned world. 2) That relationship needs to be understood in two ways: Dependent Origination and Conditional Origination. 3) Here, Dependent Origination is the relationship governed by the law "This arises, dependent on that". Conditional-systematic refers to the existence of related conditions. The monks explain these two dharmas interchangeably. MEANING MEANING. – Paticcasamuppàda: Dependent origination. Paticca: Dependent, because, to rely on. Samuppāda: Origin. This refers to the relationship between the 12 dharmas called paccaya and paccayuppanna. Patthânanayo: Dependent dharma. According to the Sri Lankan Sutras, Pa: means nanappakàra (different). Venerable Ledi Sayadaw (Burma) explains the main (padhana). Thana: means Paccaya (Condition), and Upakara-kadhamma, the conditions for addition or support. These main or different causes and conditions are fully described in the Patthana, one of the seven Abhidhamma volumes of the Theravada. The difference between the two theorems above is as follows: i) Due to conditions with A, B arises. Due to conditions with B, C arise. When there is no A, B does not exist. When B isn't there, neither is C. In other words, “This is there, that is there; This is not, that is not (Imasmim sati, idam hoti; Imasmim asati, idam na hoti). That is the Paticcasamuppmada theorem. ii) When we say that A is related to B according to the law of origination or existence, we are talking about dependent-systemic-dhamma. – Tabbhàvabhàvibhà and kàramatta: Bhà and kàramatta: The existence of a dharma. Tabbhàvabhà: Depending on a dharma that has arisen first. PALI VAN. – 4) Tattha avjjàpaccayà sankhārà. Sankhara-paccayà vinnanam. Vinnanapaccayà namarùpam. Nàmarù-papaccayà salayatanam. Salayatanapaccayà phasso. Phassapaccayà vedanà. Vedanà-paccayà tanhà. Tana-paccayà upàdànam. Upadanapaccayà bhavo. Bhava-paccayà jàti. Jàtipaccayà jaràmarana – soka parideva-dukkha-domanassungayà sambhavanti. Evametassa kevalassa dukkhakhandhassa samudayo hotì ti. Ayamettha paticcasamuppādanayo. LIKE VAN. - Avijjà: Ignorance. Sankhāra: Onions. Soka-parideva dukkha-domanassa-upayàsà: Sorrow-bi-suffering-suffering-brain. III. VIET VAN. – 4) In this place, non-intelligence is dependent. Consciousness act. Consciousness of name-and-form. The name and identity of the continent. Lu entered the predestined contact. Touch of fate. Love grace. Charming lover. Predestined lord. Predestined birth. Born with old age-death-sorrow-sorrow-suffering-brain. Thus is the arising of the entire aggregate of suffering. MEANING MEANING. Avjjà: Ignorance, that is, do not know the 4 Truths. Ignorance also means what causes sentient beings to drift in the endless ocean of samsara (Antavirahite samsàre sette javpeti). Paccaya: that is, because of this condition, the result is born. This is for multiplication only. Sankhārà: Action, has many meanings. Here only for the cetanas (volition), wholesome, unwholesome and unmoving (ànenjà), which constitute the Kammas (kamma) that give rise to rebirth. Unwholesome karma is included in the 12 Unwholesome cittas. Good kamma consists of 8 wholesome kammas in the sense world and 5 wholesome kammas in the form world. And the real estate includes 4 good karma in the formless world. Ignorance is present in akusala kamma but latent in kusala kamma. Therefore, both kusala and akusala kamma are dependent on ignorance. Vinnāna (consciousness) is only for the 19 Patisandhi vinnana (linked consciousness), which is mentioned in chapter V. All 32 types of vipàkacitta (Heart-reality-consciousness), experienced in life, also included in this noun. Nàmarùpa: Name-and-form needs to be understood nāma alone, rùpa separately, and both nāma and rpa at once. When it comes to the formless world, only nama arises. When it comes to beings without perception (asanna), only rupas arise. When it comes to the sense-sphere and the rupa-sphere, both nama and rupa arise. The word nāma here refers to the aggregate of feeling, the aggregate of perception and the aggregate of volition, which arise at the same time with the kissana consciousness. The word Rùpa here indicates only 3 ten dharmas: Body 10 dhammas, nature 10 dhammas and mind factor y 10 dharmas (kaya-bhàva vatthu), which arise at the same time with the Kamma-born consciousness dominated by past kamma. The second and third dharmas belong to the past and present. The second and fourth dharmas on the contrary arise at the same time. Ta-house: Love has three kàmata-houses (Desire love), Bhavata-house: Friendship, Vibhavata-house: Non-being. Loving-kindness is the craving associated with eternal view. The craving for non-being is the craving for craving associated with the cessation of view. The craving for existence is also known as the craving for form and the craving for non-being is the craving for formlessness. Ai has 6, which corresponds to the 6 sense objects: form, sound, scent, taste, touch, and dharma. Ai becomes 12 if it is divided inside and out. Ai becomes 36 if divided into past, present and future. When multiplied by the above three types of craving, craving becomes 108. Upàdana: Thu from upa + à + dà, meaning giving, ie strong love, perseverance. Taha feels like groping in the dark to steal something. Upadana is the gesture of stealing that thing. Bhava: Being, is interpreted both as Kammabhava (Kamma) for wholesome and unwholesome activities and upapatthibhava (becoming), indicating the realm of rebirth in the future. The difference between sankhara and Kammabhava is that sankhara refers to the past and kammabhava refers to the present. Jati (birth) indicates the arising of the aggregates (Khandhanam pàtubhàvo). PALI VAN. – 5) Tattha tayo addhà, dvadasangàni, visatàkàrà, tisandhi, catusankhepà, tini vattâni, dve blindlani ca veditabbani. 6) Katham? Avijjà-sankhārà atìto addhà. Jàti jaràmaranam anagato addhà. Majjhe attha paccuppanno addhà ti tayo addhà, 7) Avijjà, sankhàrà, vinnanam, namarùpam, sangayatanam, phasso, vedanà, tanhà, upàdànam, bhavo, jàti, jaràmarananti dvadasangàni. Sokadivacanam panettha nissandaphalanidassanam. LIKE VAN. – Addha: Time. Dvadasangani: 12 genera. Visatàkàra: 20 generals. Tisandhi: Three links. Catusankhepà: Four combs, four insects. Tinivattâni: Three rotations, Nissandaphala: Equal flow of results. III. VIET VAN. – 5) Here it is necessary to understand that there are three times, 12 limbs, 20 generals, 3 links, 4 combs, 3 transitions, 2 bases. 6) How? Ignorance, actions of the past, birth and aging, and death of the future, the eight dharmas in the middle are of the present. 7) Ignorance, formations, consciousness, nama-rupa, six-entry, contact, feeling, craving, clinging, becoming, birth, lước there 12 chi. Chữ sầu vv… sei nêu lên as Ðọạng ẫu quả. PĂLI VĂN. – 8) Avijjàsankhàraggahanena panettha tan-hùpàdàna-bhavàpi gahità bhavanti. Tatà tanhùpàdàna – bha – vaggahanena ca avijjàsankhàrà, Jàtijarà-marana-ggahanena ca vinnànàdiphala-pancakameva gahitanti katvà. Atìte hetavo panca, idàni phalapancakam. Idàni hetavo panca, àyatim phalapancakanti. Vîsatàkàrà, tisandhi catusankhepà ca bhavanti. 9) Avijjà-tanhùpàdànà ca kilesavattam; Kamma-bhavasankhato; bhavekadeso sankharà ca kammavattam; upapattibhavasankhàto bhavekadeso avasesà ca vipàkavattam ti ti vattàni. Avijjàtanhàvasena dve mùlàni ca veditabbàni. 10) esameva ca mùlànam nirodhena nirujjhati Jaràmaranamucchàya pìlitànamabhinhaso, Àsavànam samuppàdà avijà ca pavattati. Vattamàbandhamiccevam tedùmakamanàdikam Paticcasamuppàdo ti patthapesi mahàmuni. THÍCH COME. Kilesavattam: Rotating Defilements. Kammabhavasankhàto: Considered as a karmic friend. Bhavekadeso: Part of being. Kammavattam: Rotating Karma. Upapattibhavasankhàto: Considered as being born. Avasesà: Remaining. Vipàkavattam: Continuity of rotation. Nirodhena: With eradication. Nirujjhati: To be eradicated. Jaràmaranamucchay: Rubbed by old age and death. Pilitanamabhinhaso: Always being oppressed. Vattalàbandhamiccevan: Thus being bound to do rotation. Tebhùmakamanādikam: The beginningless three precepts. Patthapesi: Introduction, explanation. Mahāmuni: Great Moni. III. VIET VAN. – 9) Ignorance, craving, and clinging belong to the wheel of afflictions; part of being is called karmic existence and the action belongs to the karmic wheel; the remainder of existence is called the samsaric existence. Such are the three rotations. Ignorance and craving are 2 bases. It should be understood. 10) the eradication of those causes where rotation ceases. Continuity of ignorance, arising from defilements, is always oppressed by aging and death. Such a Mahayana expounds this boundless and beginningless life in the three precepts, in the form of the theorem of Dependent Origination. PART TWO – PATTHANANAPACCAYO: PALI VAN CHARACTERISTICS. – 11) Hetu-paccayo, àrammana-paccayo, adhipati paccayo, anantarapaccayo, samanantara-paccayo, sahajàta paccayo, annamanna – paccayo, nissayapaccayo, upanissayapaccayo, purejàtapaccayo, pacchàyo, à-paccayo à,à-paccayo à jhanapaccayo, maggapaccayo, sampayuttapaccayo, vippayutta-paccayo, atthi-paccayo, natthi-paccayo, vigata-paccayo, avigatapaccayo ti ayamettha patthânanayo. 12) Chaddhà namam tu namsa, pancadhà namarùpinam. Ekadhà puna rùpassa rùpam namassa cekadhà panntti-nàma rupâni namassa duvidhà dvayam Dvayassa navadhà ceti chabbidhà paccayà katham. LIKE VAN. – Hetupaccayo: Predestined. Arammanapaccayo: Department of predestined conditions. Adhipatipaccayo: Increase the predestined condition. Anantarapaccayo: Uninterrupted grace. Samanantara-paccayo: Equal without interruption. Sahajàtapaccayo: Sentences arise. Annamannapaccayo: Mutual Condition. Nissayapaccayo: Y only condition Upanissayapaccayo: Body y condition. Purejàtapaccayo: Pre-born condition. Pacchàjàtapaccayo: Post-birth condition. Asevanapaccayo: Practice predestination. Ahhārapaccayo: Real charm. Sampayuttapaccayo: Matching conditions. Atthipaccayo: Friendship. Natthipaccaya: Unconditional grace. Vigatapaccaya: Separation from the past. Avigatapaccayo: No separation from the past. Pannatti: Pretend, pretend. III. VIET VAN. – 11) The Conditional Condition theorem is as follows: Predestined Condition, Predestined Condition, Increase Upper Predestination, Non-interruption condition, Equal without interruption condition, Sentence of birth condition, Mutual condition, Y only condition, Body medical condition, Pre-birth condition, Post-birth condition, Practice condition, Karma condition, Dependent origination condition, Real condition, Condition condition, Zen predestination, Dao predestination, Matching predestination, Incompatible predestination, Friendship predestination, Non-existential predestination, Separation past predestination, Unseparable past affliction. 12) Danh is related to name in 6 ways. Nama is related to rupa in one way; materiality is related to nama in one way; design and nama-rupa are related to nama in one way; nama-rupa is related to nama-rupa in nine ways. The relationship is thus placed in six categories. How? MEANING MEANING. – Paccayadhamma is a helping dharma, another called Paccayuppanna-dhamma arises. Or the latter is conditioned by the former. The relation between these two is called Paccaya and this Paccaya is named according to the characteristic of Paccaya Dhamma. An example: An ārammana is a Paccaya-dhamma, which is related to the citta and the mental factors that arise from this object. The citta and these mental states are called Paccayuppanna dhamma, for the conditioned dhammas and the relationship between the two are called ārammana paccaya, because Paccaya dhamma in this case works. act like an àrammana of Paccayuppanna-dhamma. Thus, if a believer arouses goodwill upon seeing the image of the Buddha, he can say, "Buddharùpam upàsakassa kusalacittassa àrammana paccayena paccayo hoti". The image of the Buddha (Paccaya dhamma) is related to the good will of the believer (Paccayuppanna-dhamma) by the theorem of Àrammana paccaya (Depends on Condition), because Paccaya dhamma in this case acts as an Ârammana of Paccayuppanna dhamma (Dependent Origination). According to the Patthana, there are 24 such Paccaya theorems in all, named after the related Paccaya dhammas. Hetupaccaya: predestined conditions. Hetu here is used in the sense of root (root). Just as the roots support and nourish the tree, so the Conditioned Dharma sustains and nourishes the Dependent Origination. The Hetu here have six: greed, hatred, delusion, non-greed, non-hatred and non-delusion. Conditioned origination of dharmas are the cittas and mental factors that arise, associated with these causes, and the rupa sets associated with these mental factors. Arammana paccaya: Department of predestined conditions. This is a relationship, where Paccaya-dhamma is an object of Paccayuppanna, which must be a consciousness or mental factor. All mind, mental factors, material phenomena. Nirvana, all conceptions can be Paccaya dhamma in this relation. Truth, there is not a single dharma that cannot become an ārammana for mind and mental factors. àrammana has six, i.e. form, sound, smell, taste, touch and dharma. Adhipatipaccaya: Increases the predestined condition. This is a relationship in which Paccayuppanna has a supreme influence on Paccayupanna. There are two types of Sangha. Ârammnanàdhipati-Paccaya: Favorable increase of the predestined condition and Sahàjàtàdhipatipaccaya: Sentence of rising high condition. a) The predestined condition of the Sangha is a relationship in it. Paccaya dhamma has an uplifting influence on Paccayuppannadhamma. Paccayadhamma here is an ārammana and Dependent Origination is a citta or mental factor. The subject must be a very likable and endearing object. Two angry mind, two delusional mind; The body-consciousness associated with suffering and the cetasikas associated with suffering cannot be the Paccayadhamma of this relationship because such cittas are unlovable. The remaining cittas with the cetasikas associated with cetasikas can be Paccayadhammas, if they are very agreeable. Ledi Sayadaw uses the story of his predecessor Sutasoma to explain this connection. King Porisàda, because of his greed for cannibalism, left the palace and wandered here and there to satisfy his craving. Here human flesh is the Paccayadhamma of the Sangha predestination. The King's mind, based on the faculty of greed, is Paccayuppannadhamma. On the contrary, Sutasoma respected the truth very much, leaving the palace, family and even his life to respect the truth until he gladly surrendered himself to Porisàda. The truth here is that Paccayadhamma and King Sutasoma's goodwill is Paccayuppannadhamma. b) Sentence of rising predestination: Here Paccayadhamma has a superior influence on Paccayuppannadhamma, this dharma arises with the above dharma and can be mind, mental factors or rupa conditioned by higher thoughts. The dharmas arising here, playing the role of Paccayadhamma are 4: Chanda: Desire, Citta: mind, Viriya: effort and Vimansa: Contemplation of wisdom. Anantarapaccaya: Uninterrupted grace. In this relationship, Paccayadhamma goes first, Paccayuppannadhamma follows. In a mental process, the citta that arises and passes away is related to the citta that follows, according to this non-intermittent theorem. Thus, this non-intermittent condition completely governs an individual's life, from beginningless to endless, unless he realizes the fruitless fruit of Nirvana. Samanantarapaccaya: Equal without interruption, as the previous theorem. Sahajàtapaccaya: Sentence of dependent origination. Here, Paccayadhamma is co-born with Paccayuppannadhamma. Both are co-born, co-residence and pass away at the same time. Here. a) Types of mind for the cetasikas that arise. b) The 4 mental aggregates of Patisandhi with the medical facility of the mind (heart). c) 4 Dai to each other. Annamannapaccaya: Mutual Condition. Like a three-legged tree, the three legs are related to each other in this reciprocal condition. Here the sentence of origination and reciprocity are not the same. Just as mind-born rupas have no mutual relation with mind-born. The dharmas of the four great bases are not mutually related to the 4 Great Races. Usually, mind and matter are related according to mutual conditions. Nissayapaccaya: Y only charm. Here Paccayadhamma is a place of medical care, a support for Paccayuppanna to lean on, like a tree growing on the ground, like a drawing based on a canvas. The following dharmas are governed by this relationship. a) Same as numbers 6 and 7 b) 6 senses (eyes, ears, nose, tongue, body, heart) for the 6 consciousnesses arise. Upanissayapaccaya: Body medical conditions. There are three types: a) Arammanùpanissaya: Favored body y, b) Anantarùpanissaya: Uninterrupted body y and Pakatùpanissaya: Natural body y. The condition of the body is the same as the condition of the upper body, and the condition of non-interruption of the body is the same as that of the non-intermittent condition. Natural body medical condition is the relationship in which Paccayadhamma is a natural body medical condition for Paccayuppanna, this dhamma is a present mind with associated mental factors. All past, present, and future cittas, one external with cetasikas associated with cetasikas, all rupa. Nibbāna and Pannatti (opinion) are both natural new conditions, related in many ways according to the case for all present consciousness with cetasikas attached to possession. Purejàta-paccaya: Pre-arising condition. The six senses and the five senses are related to the consciousnesses that arise according to the Pre-arising condition. In other words, eye consciousness etc... cannot arise without the prior existence of the senses and objects. However, when the fetters of consciousness arise, consciousness and cetasikas (heart) arise at the same time. Pacchà-jàtapaccaya: Post-birth condition. In this contact. Paccayadhamma is the mind and cetasika associated with possession, arising after Paccayuppannadhamma, the human body. Here, Paccayadhamma helps Paccayuppanna to arise, but one dharma comes before the other. Like the rain water of the succeeding years, it helps the trees that have grown before to grow and thrive. Asevana-paccaya: Practice the predestination. Here, Paccaya-dhamma, repeated many times, makes Paccayuppanna stronger and more skilled. Like a student understands and remembers a passage more, if read and re-read the passage many times. This practice condition governs one mind-moment to another in the 47 Speeding Minds (Unwholesome Mind 12 + Good Mind 8 + Great Action Mind 9 + Active Mind 18 = 47). Of these cittas, each citta makes the succeeding cittas stronger and more skillful. Kammapaccaya: Karma Condition. In this connection, Paccayadhamma is the Cetanà (Mind of Mind) that guides and regulates actions; and Paccayuppanna are consciousnesses, mental factors and rupa produced by Karma and Mind. Vipàkapaccaya: Dependent conditions. In this connection, Paccayadhamma is the 36 conditioned consciousness and the cetasikas associated with it. The Paccayuppanna dhammas are also those Resultant dhammas when they are interrelated, as are the karmic and citta-born rupas. As it has been said: "The four aggregates of consciousness when they are the Consequences of Consciousness are related to each other according to this Dependent Condition". Just as a cool breeze soothes the heart of a person sitting under a tree, so also the Consequences of Mind relate cittas and rupa conditioned by the relationship of Dependent Origination, because of their pure nature. 15) àhàrapaccaya: Real condition, here, Paccaya dhamma is 4 types of food: food, real food, food (manosancetanà) and food. These foods nourish the cittas and rupa dhammas so that they are maintained, developed, and matured. 16) Indriyapaccaya: This relationship has 3 types: Sentence birth, pre-birth and life-base. In the type of birth sentence, the Paccayadhammas are the 15 roots of birth sentence: the faculty of life, the faculty of mind, the faculty of happiness, the faculty of suffering, the faculty of joy, the faculty of grief, the faculty of equanimity, the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom, the faculty of taste. tri-value tri-factor, tri-factor, tri-factor. And Paccayuppanna are dharmas that give rise to both mind and matter phenomena. In the second, pre-born, Paccayadhamma is the five senses, eyes, ears, nose, tongue and body. The Paccayuppannas are the five consciousnesses with cetasikas associated with possession. In the third type, the life faculty, Paccayadhamma this is the life faculty. Paccayuppanna dhammas are kamma-born rupa, except for the life-sense. 17) Jhāna-paccaya: Meditation conditions. The word Jhāna is understood in a broad sense, not just of the material world, formless world and super world. Paccayadhamma here is the 7 factors of meditation - Search, Fourth, Joy, Pleasure (Somanassa), grief, equanimity, and one-pointedness. And Paccayuppanna is all consciousness, except for the five consciousnesses, the cetasikas associated with the cetasikas, and the rupas arising with the 7 jhāna factors. 18) Maggapaccaya: Path Condition. The main path leading to Nirvana. The unrighteous path leads to hell. The 12 Path factors are the Paccaya Dhamma in this regard. Paccayuppanna dhammas are cittas and mental factors governed by Hetu (causes) and all rupa arising with Sahetuka-consciousnesses. 19) Sampayuttapaccaya: Corresponding Condition. All cittas are related to cetasikas according to this Conditional Correspondence theorem. 20) Vippayutta-paccaya: Non-corresponding condition. Here Paccaya dhamma is not compatible with Paccayuppanna. As cittas are related to rupa dhammas according to this theorem. 21 – 22) Atthipaccaya – natthipaccaya – vigatapaccaya. Avigatapaccaya: Predestined, non-determined, Separating past predestined, Unseparated past predestined. Atthipaccaya is similar to Avigatapaccaya. Natthipaccaya is similar to Vigatapaccaya. In the first relationship, Paccayadhamma is present in the presence of Paccayuppanna. In the second relationship, Paccayadhamma must be absent when Paccayuppanna is present. PALI TEXT: 13) Anantara – niruddhà cittacetasikà dhamma paccuppannànam cittacetasikànam dhammānam anantara-samanantara-natthi-vigatavasena, purimàni javanàni pacchimanam javanànam àsevanavasanna cithina cithamativāna, samantahajàtā cithamātāna citha 14) Hetu-jhananga-maggangàni sahajàtânam namarùpànam hetàdivasena. Sahajàtà cetanà sahajàtânam namarùpànam, nanàkkhanikà cetanà kamámbhinibbattânam namarùpànam kammavasena. Vipakakkhandha annanamannann, sahajàtànam rùpànam vipàkavaseneti ca pancadhà namam namarùpànam paccayo hoti. 15) Pacchà-jàtà cittacetasikadham that purejàtassa imassa kayaassa pacchàjàtavaseneti ekadhà and namam rupassa paccayo hoti. LIKE VAN. - Purimani: before. Nākkhanikā: Different moment. III. VIET VAN. – 13) The name is related to the name in 6 ways: The mind and the mental factors that have just been destroyed are related to the current mind and mental factors according to the condition of Non-interruption, the condition of equality without interruption, the condition of non-being, the condition of separation from the past. The first mental speed is related to the following mental speed according to the Practice Condition. The mind and the mind with possession are related to each other according to Mutual Condition. 14) Name is related to nama-rupa in five ways: Human, Zen, and Dao-chi are related to nama and rupa which are associated with Cause and Effect, Zen Condition and Dao Condition. Cetanà is related to the associated nama and rupa and the hetero momentary relationship is related to kamma and kamma-born nama and rupa. The Aggregates of Consequences (mind dhammas) are related to each other, and to the material phenomena that arise according to the Condition of Dependent Origination. 15) Name is related to Rupa in only one way: Mind and mental factors are born after the body has arisen, related to that body according to the Post-arising condition. MEANING MEANING. - Different moment of thought: (Nànàkkhanikà cetanà) is a mental factor that does not have the same time as the result, that is, the time when Cetanà arises is different from the time when the results arise. PALI VAN. – 16) Father vatthùni pavattiyam sattannam vinnaadhàtùnam, pancàrammanani ca pancavinnàna – becausethiyà purejàtavaseneti ekadhà and rùpam namassa paccayo hoti. 17) Àrammanavasena upanissayaavaseneti dvidhà pannattinàma-rùpâni namasseva paccayà hoti. Tattha rupàdivasena chabbidham hoti àrammanam. 18) Upanissayo pana tvdho hoti. Arammanùpanissayo anantarùpanissayo, pakatùpanissayo ceti. 19). Tattha àrammanameva garukatam àrammanùpanissayo anantaraniruddhà cittacetasikà dhamma anantarùpanissayà. Ràgàdayo pana dhamma, saddhàdayo ca, sukham dukkham, puggalo, bhojanam, utu, senàsanam ca yathàraham ajjhatam ca bahiddhà ca kusalàdidhammanam, kammam vipà kànam ti ca bahudhà hoti pakatùpanissayo. LIKE VAN. – Pannatti: Poetry, concept, impersonation, hypothetical solution. Pakatùpanissayo: Nature of his body. III. VIET VAN. – 16) Rupa is related to nama in only one way: the 6 dharma bases during the transition, related to the seven consciousness elements, and the five dharma dependent factors, related to the five pathways of consciousness according to the pre-arising condition. 17) Concepts, nama and rupa are related to nama in two ways, i.e. Condition and Body condition, here there are 6, form, sound, etc. 18) But body condition has three types. Department of predestined body and medical condition, No cockroaches body and natural body medical condition. 19) Here, the strong condition belongs to the body and health condition, the newly destroyed consciousnesses and mental factors belong to the endless body and health condition. And naturally, there are many kinds of conditions such as the dharmas of greed, etc.. Trust, etc., happiness, suffering, people, food, weather, accommodation, etc. - internal and external dharmas depending on the case, etc. good dharmas etc. Karma is also related to Karma. PALI VAN. – 20) Adhipati-sahajàta-annamannanissay-àhàrindriya-vippayutta-atthi – avigatavaseneti yathàraham navadhà namarùpàni namarùpànam paccayà bhavanti. 21) Tattha garukatalàrammanam àrammanàdhi-pativasena nam, sahajàtàdhipati cattubbidho pi sahajàtavasena sahajàtânam namarùpànam ti ca duvidho hoti adhipatipaccayo. 22) Cittacetasikà dhamma annamannam sahajàtarùpànamca, mahàbhùtà annamannam upàdàrùpànanca, patisandhikkhane vatthuvipàkà annamannam ti ca tvdho hoti sahajàtapaccayo. 23) Cittacetasikà dhamma annamannam, mahàbhùtà annamannam patisandhik khane vatthu-vipàkà annamannam ti ca tvdho hoti annamanna-accayo. LIKE VAN. - Upàdàrùpa: Department of creating color. Vatthuvipàka: Department of medicine and real estate. Patisandhikkhane: The moment of birth. III. VIET VAN. – 20) Name-and-form is related to Name-and-form in the following 9 ways: Sangha-upper-condition, sentence-birth-condition, tiger-mutual-condition, y-indicative-condition, real-life condition, root-condition, incompatible y-condition, predestined relationship, non-separation from the past grace. 21) Here, there are two types of Sangha: Strong conditions related to the Name according to the Higher Condition; 4 sentences of higher birth (Sex, mind, effort, contemplation, (Chanda, Citta, Viriya, Vimamsa) related to nama-rupa, sentence of arising according to the sentence of rising-upper condition. and mental factors related to each other and to the material phenomena that arise; 4 Major races related to each other and with the establishment of materiality (Upàdà-rùpa); In the moment of birth and birth, the mind of medical facilities and the mind of the Residency are related to each other according to the sentence of birth and condition. 23) There are three types of tiger interdependence: The mind and mental factors are related to each other; 4 Major races related to each other; in the moment of birth, the center of medical facilities (Hadayavatthu) and the Residency mind are related to each other according to mutual conditions. MEANING MEANING. - These 4 higher birth sentences are only for: Desire, mind, effort and contemplation of wisdom. 4 The great races are earth, water, fire, and wind. PALI VAN. – 24) Cittacetasìkà dhamma annamannam sahajàtarùpànam ca, mahabhùtà annamannam upàdàrùpànam ca, cha vatthùni sattannam vinnàna-dhàtùnam ti ca tvdho hoti nissayapaccayo. 25) Kabalíkàro àhàro imassa kayasa, arùpino àhàrà sahajàtânam namarùpànam ti ca duvidho hoti àhàrapaccayo. 26) Panca pasàdà pancannam vinnànanam, rùpajìvitindriyam upàdinnarùpanam, arùpino indriyà sahajàtânam nama-rùpànam ti ca tvdho hoti indriyapaccayo. III. VIET VAN. – 24) Y only has three kinds of conditions: The mind and mental factors related to each other and with the arrangement of the dharma; The four Great Races are related to each other and to the material formations, and the six mental factors are related to the seven elements of consciousness according to their conditions. 25) There are two types of real conditions: Real food is related to this body, real immaterial things (real sensations, real thoughts and real consciousness) are related to the green mental and physical phenomena according to the condition. 26) There are three kinds of conditions: the five pure rupa roots are related to the five consciousnesses, the life-form attachment is related to the feeling-rupa attachment, and the immaterial roots are related to the nama-rupa that arises according to the condition. PALI VAN. – 27) Okkantikkhane vatthu vipàkànam, cittacetasikà dhamma sahajàtarùpànam sahajàtavasena; pacchàjàtà cittacetasikà dhamma purejàtassa imassa kýassa pacehà-jàtavasena; cha vatthùni pavattiyam sattannam vinnana-dhàtùnam purejàtavaseneti ca tvdho hoti vippayuttapaccayo. 28) Sahajàtam purejàtam pacchàjàtam ca sabbatà. Kabalikàro àhàro rùpajìvitamiccayanti. Pancavidho hoti atthi-paccayo avigatapaccayo ca. LIKE VAN. – Okkantikkhane: Enter the moment of pregnancy. III. VIET VAN. – 27) There are three kinds of conditions of non-conformity: In the moment of conception, the mental factors are related to the cetasikas, and the cittas and mental factors are related to the material phenomena that arise according to the conditions of non-corresponding birth. The post-birth consciousnesses and mental factors associated with this pre-birth body follow the post-birth non-corresponding condition; The six bases of y while turning are related to the seven precepts according to the pre-born non-corresponding condition. 28) There are 5 kinds of conditions of existence and non-separation: birth, pre-birth, post-birth, real union and life-base in every way belong to this condition and Non-separation from this condition. PALI VAN. – 29) Àrammanùpanissaya-kammatthipaccayesuca sabbe pi paccayà samodhanam gacchanti. 30) Sahajàtarùpam ti panettha sabbathà pi pavatte cittasamutthânam, patisandhiyam katattàrùpànam ca vasena duvidham hoti veditabbam. 31) Iti tekàlikà dhamma kàlamuttà ca sambha and Ajjhattam ca bahiddhà ca sankhatàsankhàtà tathà. Pannatti-nàma-rùpànam vasena tvdhà thità Paccayà nama patthône catuvísati sabbatà. LIKE VAN. – Samodhanam gacchanti: All included. Katattàrùpanam: Karma creates form. Tekālikà: Three times. Kàlammuttà: Beyond time. Sambhava: The arising. III. VIET VAN. – 29) All possible causes and conditions include Dependent Condition, Body Condition Condition, Karma Condition and Conditional Condition. 30) Here, the sentence arising materiality needs to be understood in two ways: In the course of life, it should be understood as mind-born rupas; and during rebirth should be understood as rupas produced by past kamma. 31) Thus the dhammas that arise of the three times or beyond the time, internal and external, conditioned and unconditioned, are divided into three types. The concept of name and form. All in all, there are 24 conditions in the Destiny. PALI VAN. – 32) Tattha rupadhamma rupakkhandho va. Cittacetasika-sankhatà cattàro arùpino khandhà, nibbanam ceti pancavidhampi arùpam ti ca namam ti ca pavuccati. Tato avasesà pannatti pana pannàpiyattà pannatti, pannàpanato pannatti ti ca duvidha hoti. 33) Katham? Tam-tam – bhùta – viparinàmàkàramupàdàya tathà tathà pannattà bhùmipabbatàdikà, sambhàra-sannivesà-kàramupàdàya geha-ratha-sakatàdikà, khandhapancakamupàdàya purisapuggalàdikà, candavattanàdikamupàdàya disàkà-làdikà, asamphutthàkàramupàdàya kùpa-guhàdikà, tam tam bhùtanimittam bhàvanàvisesam ca upàdàya. Kasinanimittàdikà ceti evaámdippabhedà pana paramatthato avjjamànàpi atthacchayàkàrena cittuppàdanalàrammanabhùtà tam tam upàdngaya upanidhhaya kàranam katand tathà tathà parikappiyamànàìtinàvotaria samannati Ayam pannatti pannapiyattà pannatti nama. LIKE VAN. – Pannàpiyattà: A concept to be understood. Pannàpanato: A noun expressing that concept. Tam tam bhùta-viparinàlàkàramupàdngaya: Rise because of the changing form of the great races. Tatha tatha pannattà: Presented, worthy of such a name. Sambhàra-sannivesàkàramupàdngaya: Arise because of the combination of objects (causes). Geha-ratha-sakatàdika: House, horse-drawn carriage, ox-cart, etc. Candavattanàdikamupàdngaya: Awakened by the movement of the moon etc... Disàkàlàdikà: Direction, time, etc... Asamphutthàkàramupàdngaya: Awakened by the non-contact form. Kùpaguhàdikà: Wells, caves, etc. Tam tam bhutanimittam: According to the difference of the great races. Bhàvanàvisesam: The difference of practice. Kasināmittadikà: Turning into a general, etc.. Evamādippabhedà: Such divisions. Avijjamanà: Not happening. Atthacchayàkàrena: Under the shadow form of things. Cittuppàdanalàrammanabhùtà: Becoming the object of mind. Upàdaya: Clinging. Upanidhāya: Compare with. Karanamkat and: To do duty, to be responsible Parikappiyamà: To be prepared, to be intentional. Sankhayati: Think critically. Samannayati: Understood. Vohariyati: Presented, expressed. Pannāpiyati: To be understood. III. VIET VAN. – 32) Here, rupa is the aggregate of form. Mind, mental dharmas, is included in the four immaterial aggregates, and Nirvana is the five immaterial dharmas, and is also called nama. In addition, the remaining dharmas are called Pannatti (concepts) including 2 parts: To be known, to be known is called a concept; or the name makes known to be called a concept. 33) How? There are nouns such as Earth, mountain, etc., so called because of the mode of movement of the elements; nouns such as house, vehicle, etc., are so called because of the way the items are combined; nouns such as people, sentient beings, are so called because of the five aggregates; nouns such as direction, time etc.. are so called because of the mode of transportation of the moon etc…; nouns such as wells, caves etc... are so called because the form is not touched, etc.. great race. All such distinctions, according to the First Truth, really do not exist but become objects of mind in the form of shadows of things. They are called "concepts" because they are thought, cognized, understood, expressed, for reason, for cause, because for one form or another. Concepts are so called because they are known, (understood) as such. MEANING MEANING. – There are two types of Pannatti (concept): Atthapannatti: Conceptual meaning, and Nàmapannatti: Conceptual name. The conceptual meaning is to make known, that is, the object, the object expressed by the concept. Conceptual names are to make known, that is, names given to objects or objects. Earth, mountains, etc... are called Santhânà-pannatti, Conceptual Forms, because they express the appearance of things. Vehicles, villages, houses, are called Samùha-pannatti: Conceptual synthesis, because they express the synthesis of several things. East, West etc... are called Disà-pannatti, Conceptual Direction because they express locality. Morning, noon etc. v… are called kàlapannatti: Conceptual time because they express time. Wells, caves, etc... are called Àkàsapannatti: Conceptual Void because they describe space. The imaginary, conceptual images are called nimitta-pannatti: Conceptual appearances because they express the appearances attained by meditation practice. PALI VAN. – 34) Pannàpanato pannatti pana namanamakamma-dinàmena paridìpità. Sà vijjamâna-pannatti, avijjamàna-pannatti, vijjamânena avijjamana-pannatti, avijjamânena vijjamànapannatti, vijjamàneva vijjaámana-pannatti, avijjamânena avijjamana-pannatti ceti chabbidhà hoti. 35) Tattha yadà pana paramatthato vijjamanam rùpa-vedanàdim ettaya pannàpenti, tadngayam vijjamànapannatti. Yadà pana paramatthato avijjaámnam bhùmipabbatàdim ettaya pannapenti, tadngayam avijjamana-pannatti pavuccati. Ubhinnam pana vomissakavasena sesà yathàkkamam chalabhinno, itthisaddo, cakkhu-vinnànam rajaputto ti ca veditabba. 36) Vacì-ghosànusàrena sotavinnàna-becausethiyà Pavattánantruppannamanodandrassa gocarà, Atthà yassanusàrena vinnnayanti tato param, Sayam pannatti vinneyyà lokasanketanimmità. LIKE VAN. – Pannàpanato: Make it known. Paridìpità: To clarify, to explain. Vijjamana-pannatti: The concept of reality is Avijjamana-pannatti: The concept of not being real. Vijjamànena avijjamana-pannatti: The concept of an unreal thing with a real thing. Vomissakavasena: By confusing the two. Vacìghosànusàrena: Do according to the voice. Sotavinna- because thiyà. Due to the path of the ear consciousness. Pavattà-nantaruppannamanod andrassa gocarà: By means of means the concepts that arise through the mind-door continue to arise. Gocara: Pilgrimage, pilgrimage. Attha vinnayanti: The meaning is understood. Lokasanketanimmità: As was conceived by secular. III. VIET VAN. – 34) Because of making known, it is called Pannatti (concept), which is explained as Danh or made by Danh. There are six types of conceptual names: 1) The concept of a real thing, 2) The concept of an unreal thing, 3) The concept of an unreal thing with a real thing, 4) The concept of a real thing with a real thing. an unreal thing, 5) The concept of a real thing with a real thing, 6) The concept of an unreal thing with an unreal thing. 35) Here, when using nouns to refer to materiality, feeling, etc., real things have, so it is called the concept of a real thing. When using nouns to refer to land, mountains, etc., things are not real, so it is called the concept of an unreal thing. The remaining concepts need to be understood in combination with the two, such as a witness of the six supreme wisdom, the voice of a woman, eye consciousness, a prince, etc. v… 36) When a voice is spoken, processes of ear-consciousness are aroused for each voice, and from there arise concepts across the mind-door and whereby meanings are understood. These concepts need to be understood as conceived by the secular. MEANING MEANING. - 6 types of mental concepts are presented as follows: Form, feeling, etc.... real according to the truth. 2.Land, mountains are not real according to the base. 3. Witness 6 wins. People don't really follow the truth, but the six superior wisdoms are real. 4. "Woman's voice", the voice is real, but the woman is not. 5. Awareness of both eyes and consciousness is real. 6. Son of King: Both are not real in the true sense. and from there arise concepts through the mind-door and whereby meanings are understood. These concepts need to be understood as conceived by the secular. MEANING MEANING. - 6 types of mental concepts are presented as follows: Form, feeling, etc.... real according to the truth. 2.Land, mountains are not real according to the base. 3. Witness 6 wins. People don't really follow the truth, but the six superior wisdoms are real. 4. "Woman's voice", the voice is real, but the woman is not. 5. Awareness of both eyes and consciousness is real. 6. Son of King: Both are not real in the true sense. and from there arise concepts through the mind-door and whereby meanings are understood. These concepts need to be understood as conceived by the secular. MEANING MEANING. - 6 types of mental concepts are presented as follows: Form, feeling, etc.... real according to the truth. 2.Land, mountains are not real according to the base. 3. Witness 6 wins. People don't really follow the truth, but the six superior wisdoms are real. 4. "Woman's voice", the voice is real, but the woman is not. 5. Awareness of both eyes and consciousness is real. 6. Son of King: Both are not real in the true sense. - 6 types of mental concepts are presented as follows: Form, feeling, etc.... real according to the truth. 2.Land, mountains are not real according to the base. 3. Witness 6 wins. People don't really follow the truth, but the six superior wisdoms are real. 4. "Woman's voice", the voice is real, but the woman is not. 5. Awareness of both eyes and consciousness is real. 6. Son of King: Both are not real in the true sense. - 6 types of mental concepts are presented as follows: Form, feeling, etc.... real according to the truth. 2.Land, mountains are not real according to the base. 3. Witness 6 wins. People don't really follow the truth, but the six superior wisdoms are real. 4. "Woman's voice", the voice is real, but the woman is not. 5. Awareness of both eyes and consciousness is real. 6. Son of King: Both are not real in the true sense.Consciousness both the eye and consciousness are real. 6. Son of King: Both are not real in the true sense. Consciousness both the eye and consciousness are real. 6. Son of King: Both are not real in the true sense.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN ZEN BUDDHIST MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE Sakya CLAN CHAN TANH.AUSTRALIA,SYDNEY.10/4/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.