• Wrestler's name
• Number of entries in the tournament the sheet represents
• Results based on the matches in the tournament
  • Wins
  • Draws
  • Losses
• Number of tournament wins
• Number of second place finishes
• Total points (done by formula, assigning points values to each of the above columns, excluding losses)

1. A small error on their very first check months ago. I don't process payroll; my direct report does. Neither of us caught it during our audits because we would have had to calculate by hand to find the mistake. It was an error in our payroll system that had never occurred before, so we didn't know to look out for it. We apologized and it was rectified on the next check, and new processes have been implemented to ensure it doesn't happen again to anyone else's first check. (By the way, two checks later the exec told me "they hadn't been paid" and after I spent ten minutes in a heart attack checking things on our end, they said "never mind, it got deposited early so I didn't notice it," in a ha-ha sort of way, no apology for not checking first or anything.)
   
2. In our org hiring managers do their own resume sorting/phone interviews/ interviews, yes, even execs. I understand many companies don't do it this way but we have since long before my time. It's not my decision to change this. To try and go above and beyond, I offered to help this exec with recruitment for a previous role and did phone interviews. (Yes, this is a no good deed thing). I had a decent conversation with one person out of the list of six I was given, but apparently he bombed the panel interview (which we also usually don't do, only at this exec's insistence), and apparently this is my fault because I wasn't right about him. They then said, regarding the current role we're recruiting for, "well if it were me, I'd drive over to the college career center and walk in and ask to post this internship..." implying I wasn't doing enough by calling, emailing, and posting the job online.
   
3. We had an issue with the exec's profile with a vendor, and the vendor requires the person themselves to call to rectify it. The vendor blamed the issue on an incorrect birthdate having been transferred over from the payroll system. Here's the thing though - we do an online onboarding where the new employee enters their personal information themselves. If it was wrong, it was either a file error, the exec entering it wrong themselves, or the vendor making something up to cover their tracks, but the exec will not understand this. They just said "so, don't know how THAT happened..." in my head I'm like well it was either you or the vendor, but obviously you think it's me, or you wouldn't be bringing this up!
   

2.8.5. Sabbe Saṅkhāra Anicca, Dukkha, Anatta:

They arise and cease, that is their nature: They come into being and pass away, Release from them is bliss supreme. — Mahaa-Parinibbaana Sutta (DN 16)[1]

"What is impermanent? The five categories [khandha] are impermanent. In what sense impermanent? Impermanent in the sense of rise and fall [udaya-vaya]" (Ps. Aanaapaanakathaa/vol. i, 230).

• Saṅkhāra is the process of constant rise-and-fall.
• Saṅkhāra are sight, sound, smell, taste, touch and thought. They are constantly rising and falling, from the beginning to end, according to their lifespans.

appamādo amatapadaṃ pamādo maccuno padaṃ appamattā na mīyanti ye pamattā yathā matā

• Sabbe saṅkhāra anicca (all constructs/activities are impermanence).
• Anicca is dukkha (impermanence is suffering).
• Time and again to begin and end is samsara, the cycle of pain.

Two Types of Dukkha

1. Vedayita-dukkha (Pain-feeling ill).
2. Bhayattha-dukkha (Fear producing ill).

• Will for verbal activity or bodily activity is Vedayita-dukkha,
• Sabbe saṅkhāra dukkha: When three sticks are set upright leaning against one another at their upper ends, each of them depends on, and is depended on by, the other two. As long as one of them remains in such an upright position, so long will all remain in the same position. And, if one of them falls, all will fall at the same time. (construct/activity) is thus synonymous with dukkha.
• All kusala and akusala (wholesome and unwholesome) verbal, mental and physical constructs (activities) are dukkha.

Enjoyment:

• Enjoyment is mano-saṅkhāra (mental-construct/activity) supported by a convenient (constructive/desirable) support.
• Enjoyment occurs when craving for enjoyment is provided with a convenience. Underneath the enjoyment are craving and clinging, coexisting together.
• When the convenience is cut off, enjoyment is cut off and disagreement (mano-saṅkhāra) arises, and dukkha arises.
• If craving and clinging are cut off, enjoyment is cut off, too, and dukkha is cut off.
• Enjoyment spends too much physical and mental energies.

Mano-saṅkhāra and Citta

• Mano-saṅkhāra: mental Construct/Activity
• Mind leads every time, but it is conditioned/supported by saṅkhāra (i.e. mano-saṅkhāra)
• Enjoyment (sa
• Mano-saṅkhāra triggers the Vaci-saṅkhāra (verbal construct) and Kaya-saṅkhāra (bodily construct)
• These saṅkhāra are Kamma saṅkhāras (except the saṅkhāras triggered by vāsanā).
  • Vāsanā refers to habitual patterns of thought, speech or action that are imprinted in the mind.
  • The habitual way one speaks, walks, eats, behaves, etc. are saṅkhāras with no intention (kamma) and innocent. For example, when scare-pranked, one screams and jumbs irrationally but predictably and laugh spectacularly. And the people watching the show laugh, too.

Mano-Saṅkhāra: Mental Construct & Construction

The Mind Citta Sutta (SN 1:62)

• Citta-Sutta: The world is led by thought （citta） and plagued by it．S.i.39； cf．A.ii.177.
• Sanā and Saṅkhāra work together. Wrong view leads wrong action (akusala kamma) to wrong destination (dugati / duggati).

Avijjā-Paccaya Saṅkhāra

• Ignorance conditions/supports the re-construction (rebirth) of the various mental, verbal and physical activities;

Avijjāya tveva asesa viraga-nirodha, saṅkhāra-nirodho (When such ignorance ceases, it cannot condition the re-construction)

• Avijjā: heedlessness, recklessness, carelessness, lack of attention, ignorance, misperceiving, misunderstanding, taking a wrong view,
  • View is kamma (mono-kamma or mano saṅkhāra).
  • Wrong View (micchaditthi) basically means misperception or with reference to sakkāyadiṭṭhi—I am, he is, she is, it is, beautiful.
  • Our actions are usually led by sakkāyadiṭṭhi, which makes us to be ego-centric and discriminatory.

Anusaya Kilesas (latent tendency): How Does Saṅkhāra Occur?

Verse 1: manopubbangama dhamma [Dhammapada Verse 1 Cakkhupalatthera Vatthu]
Verse 2: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him. [Dhammapada Verse 2 Matthakundali Vatthu]

• Citta (vinnāna/consciousness) leads the thought (kamma saṅkhāra: intentional activity). Kamma is intention. This intentional thought (kamma vaci-saṅkhāra) becomes the subject on which the next vinnāna to occur as the rebirth of new consciousness—saṅkhāra-paccāya vinnānam.
  • When a unit of vinnāna (consciousness) ceases, another unit of vinnāna is born right away. Every new vinnāna is based on saṅkhāra—saṅkhāra-paccāya vinnānam. This process will go on as the samsarā of the three saṅkhata dhātu (citta, cetasika, rūpa).
  • Saṅkhāra is cetasika, either wholesome or unwholesome.
  • Cetasika and vinnāna (citta) co-arise—Aññamañña paccayo (explained above).

These two verses from Dhammapada echo the Paticcasamuppada teaching that vinnana is conditioned by sankhara. For the verses say that happiness or misery arises from kamma sankhara, and in fact sukha or dukkha occurs together with vinnana. Again, vinnana implies the associated mental factors and its physical basis viz., rupa. Hence, the teaching that vinnana conditions nama rupa. [A Discourse on Paticcasamuppada (Mahasi Sayadaw):]

• In the rebirth process, saṅkhāra-paccāya vinnānam (mano-saṅkhāra conditions/causes/supports the consciousness)
• Mano-saṅkhāra includes rebirth vision (gati nimitta, which is the vision of the abodes or plane of existence he will be reborn in (Ven. Janakabhivamsa)).

"If, O monks, there is lust for the nutriment sense-impression... volitional thought [vaci-saṅkhāra/mano-kamma]... consciousness [vinnāna], if there is pleasure in it and craving for it, then consciousness takes a hold therein and grows. Where consciousness takes a hold and grows, there will be occurrence of mind-and-body [nāma-rūpa]. Where there is occurrence of mind-and-body, there is growth of kamma-formations [kamma saṅkhāra]. Where there is growth of kamma-formations, there is a future arising of renewed existence. Where there is a future arising of renewed existence, there is future birth, decay and death. This, I say, O monks, is laden with sorrow, burdened with anguish and despair.

• kamma saṅkhāra: volitional saṅkhāra
• Vaci-saṅkhāra/mano-kamma: Thought is considered as vaci-saṅkhāra, but as it occurs in the mind, it is mano-kamma. Vaci-kamma is speech through the mouth.

[The Concept of Existence (Bhava) in Early Buddhism, iafor (Pranab Barua):]

• Cetasika (mental concomitance): vedanā, saññā, and saṅkhāra (feeling, perception and mental formation and emotion)
• Cetasika is led by citta. However, citta and cetasika occur simuteneously.
• Citta is immediately followed by vedanā, saññā, and then saṅkhāra and replaced by another citta
• Saṅkhāra can continue as thought, as the saññā feeds the information (memory)

Dependent on feeling [vedana] arises craving (taṇhā). Craving results in grasping (upadana). Grasping is the cause of kamma (bhava) which in its turn, conditions future birth (jati). Birth is the inevitable cause of old age and death (jara-marana). [Buddhism in a Nutshell: Dependent Arising (Paticca Samuppada) (Narada Thera)]

• Taṇhā(lobha) is a kilesa (akusala cetasika).
• Perceiving a construct as a cat, a car, a woman, a dog, a hand ... is a wrong view. Delusion (avijja or moha) causes this view. A construct should be understood as it is. There is no cat but nāma-rūpa. There is no car but rupa. There is no woman but nāma-rūpa.
• Perceiving is kamma saṅkhāra (volitional saṅkhāra) that leads to Kammabhava.

[Mahasi Sayadaw:] Kammabhava means the kamma that leads to rebirth.

• consciousness takes a hold therein and grows: that is Ārammaṇa paccayo:

(7)All dhammas are related to mindconscious-ness-element and its associated states by object condition.
(8)Grasping any dhamma as object, these dhammas arise: consciousness and mental factors. The former dhamma is related to the latter dhammas by object condition.

The Law of Dependent Arising

• Dependent on Ignorance (5 ) arise Conditioning Activities (6).
• Dependent on Conditioning Activities arises (Rebirth) Consciousness (7).
• Dependent on (Rebirth) Consciousness arise Mind and Matter (8).
• Dependent on Mind and Matter arise the six (Sense) Bases (9).
• Dependent on the six (sense) Bases arises contact (10).
• Dependent on Contact arises Feeling (11).
• Dependent on Feeling arises Craving (12).
• Dependent on Craving arises Grasping (13).
• Dependent on Grasping arises Action or Becoming (14)
• Dependent on Action arises Birth (15).
• Dependent on Birth arise Decay, Death, Sorrow, Lamentation, Pain, Grief, and Despair. Thus arises the whole mass of suffering.
• Thus arises the whole mass of suffering.
• Herein this is the Law of the Dependent Arising.

2.4.6. Saṅkhāra and Rebirth

"Do you regard the Tathagata as that which is without form, without feeling, without perception, without fabrications, without consciousness?"

When you feel a pleasant feeling what will arise? Attachment...

Every moment, the mental state is either attachment or aversion. This is how we constantly experience dukkha (suffering).

• Vedayita-dukkha (Pain-feeling ill)—from the presence of the undesirable, and from the lack of the desirable (essential);
• Bhayattha-dukkha (Fear producing ill)—fear of the presence of the undesirable, and fear of the lack of the desirable (essential);

Saññā is the enemy:

Saṅkhāra is an enemy, too:

• Saṅkhāra is mental activity, thought especially.
• If the mind has something else to do or think, it does not focus on vipassana. One needs strong samādhi and commitment.
• Avijjā-paccāya saṅkhāra ;
  • Avijjā is heedlessness, caused by the lack of mindfulness (samādhi).
• Saṅkhāra-paccāya vinnānam (Construct/activity conditions/supports consciousness);
  • Saṅkhāra sends the mind outside (out of meditation) to attend on various sense objects
  • Saṅkhāra causes the mind to be attending on unimportant subjects.
  • Saṅkhāra bends the mind, while Saññā deceives it (provides the mind with misperception).
• Saṅkhāra-nirodha vinnāna-nirodho;
• In the Dhammapada, the Story of Sāmāvati, the Buddha uttered verse 21:

appamādo amatapadaṃ pamādo maccuno padaṃ
Heedfulness is the Deathless path, heedlessness, the path to death.

Pabhassara Sutta

• In the Pabhassara Sutta (Luminous), the Buddha clarifies the effect of saññā and sankhāra on vinnāna:

"Luminous, monks, is the mind. And it is freed from incoming defilements. The well-instructed disciple of the noble ones discerns that as it actually is present, which is why I tell you that — for the well-instructed disciple of the noble ones — there is development of the mind." {I,vi,2}

• Defilements are ten kilesā, which associates with saññā and saṅkhāra that condition the vinnāna.
• Saṅkhāra, which is not associated with kilesā, can condition the vinnāna, too.
• Saṅkhāra-nirodha vinnāna-nirodho;

The Restraint of the Faculties (Indriya-Saṃvara-Sīla)

Nibbana is a Pali word and it derives from nirvana which composes of ni and vana. Ni means nikkhanta or liberated from vana or binding effect. Vana is the dhammas that bind various different lives in the samsara. So nibbana means liberated from binding in the samsara. this binding is tanha. [Htoo Naing. Patthana Dhamma: Chapter 6 - Ārammana paccayo (or object condition)].

While the Brahmaviharas are natural human capacities, they may be underdeveloped and unavailable when they are most needed. [The Four Faces of Love: The Brahma Viharas (Gil Fronsdal)]

After receiving the Buddha’s discourse with delight, Sakka put the next question:
“Venerable Sir, how does a bhikkhu practise so as to keep his faculties well guarded?”
[The Great Chronicle of Buddhas (Ven. Mingun Sayadaw)]

Deeper understanding of atta is attained with Nāmarūpapariccheda ñana.

"Bhikkhus, form [rūpa] is not-self. Were form self, then this form would not lead to affliction, and one could have it of form: 'Let my form be thus, let my form be not thus.' And since form is not-self, so it leads to affliction, and none can have it of form: 'Let my form be thus, let my form be not thus.'

• Form (rūpa) is the five aggregates of clinging.
• Nāma is the collective term of consciousness (vinnāna), feeling (vedanā), memory-perception (saññā), and mental activities (Saṅkhāra)

Right View, Right Understanding:

• kammassakata samma-ditthi--Right View or Understanding that in the case of beings only two things, wholesome and unwholesome actions performed by them, are their own properties that always accompany them wherever they may wander in many a becoming or world-cycle;
• dasavatthuka samma-ditthi-- Right Understanding of the ten kinds of subjects;
• catu-sacca samma- ditthi--Right Understanding of the four Realities or the Four Truths.
• Kammayoni: Only the wholesome and unwholesome actions of beings are the origin of their wanderings in many a becoming or world-cycle.

Sotapanna's Right View

a person born blind [...] is cured of the cataract and gains sight. From the moment the cataract disappears, the view of the earth, the mountains, the sky with sun, moon and stars, etc, is opened to him and remains so throughout his life. Similarly, the noble stream-enterers (sotāpanna-ariya) gain the view of the three characteristics of existence (ti-lakkhaṇa) and of the Four Noble Truths, and do not lose it. This is how the path factor “right view” is firmly established.

1. there is no soul,
2. there is no self,
3. there is no control over our body processes. [End quote]

a yogi ... should first fortify his knowledge by learning and questioning about the soil. After he has perfected Sīla and samādhi that are the roots. Then he can develop the five purifications (of view) that are the trunk. [The quote is modified.]

A word of warning; until one attains to the Path-Knowledge as the first stage (sotapatti magga ̣ñāna), there is no stability and security for a worldling or puthujjana whether he happens to be a great monarch of men, or of devas, or of Brahmas. Only sotappatti magga provides real security. For a sotāpanna, one who ‘enters the stream’ of the Path, is one who realizes Nibbāna and has been precluded from falling into the four miserable states or apāya; and is also firmly put on the Path until one is released from the hazards of samsāra, the round of births, ageing and death. That is why the Buddha, out of great compassion for all sentient beings, urged for the teaching of the Truth. [The Elder Revata. 2491 Sāsanā Era. Catusacca Daḷhī Kamma Kathā.]

Also good to read:

• Dr Mehm Tin Mon: Introducing the Higher Teachings of the Buddha: Buddha Abhidhamma: Ultimate Science

His ultimate teaching, known as Abhidhamma, describes in detail the natures of the ultimate realities that really exist in nature but are unknown to scientists. His method of verification is superior to scientific methods which depend on instruments. He used His divine-eye to penetrate the coverings that hide the true nature of all things. He also taught others how to develop concentration and how to observe with their mind-eyes the true nature of all things and finally the four Noble Truths which can enlighten one to achieve one’s liberation from all miseries for ever.

• N.K.G. Mendis: The Abhidhamma in Practice, The Wheel Publication No. 322/323

First Cause: Buddhism does not postulate a first cause. The world is beginningless, a continuous arising and passing away of phenomena dependent on conditions.

• Ledi Sayādaw Mahāthera: The Manual of Insight Vipassanā Dīpanī; The Wheel Publication No: 031/032

Lokuttara, or supramundane consciousness, is the noble mind (ariya-citta) which has become free from the threefold desire, and has transcended the three planes, kāma, rūpa, and arūpa. It is of two kinds, thus: noble consciousness in the path (of stream-entry, etc.) and noble consciousness in the fruition (of stream-entry, etc.).

• Saṅkhāra (Pali Kanon): Saṅkhāra

Manual of Buddhist Terms and Doctrines: This term has, according to its context, different shades of meaning, which should be carefully distinguished. (I) To its most frequent usages (s. foll. 1-4) the general term 'formation' may be applied, with the qualifications required by the context. This term may refer either to the act of 'forming or to the passive state of 'having been formed' or to both.

• Bhikkhu Bodhi: Saṅkhāras in Dependent Origination

Saṅkhāra is virtually synonymous with kamma, a word to which it is etymologically akin.

Milindapanha: Saṅkhāra and Anatta

2.8. Saṅkhāra:

Saṅkhāra (Theravada glossary):
Formation, compound, fashioning, fabrication - the forces and factors that fashion things (physical or mental), the process of fashioning, and the fashioned things that result. Sankhara can refer to anything formed or fashioned by conditions, or, more specifically, (as one of the five khandhas) thought formations within the mind.

• Saṅkhāra: sight, sound, smell, taste, touch and mental activities
• Saṅkhāra is construct. Construct is activity.
• Sight is a construct. Sight occurs as an activity composed of looking, seeing, light/image incoming, brain and mind functioning, etc.
• Sound is a construct. Sound occurs as an activity composed of listening, hearing, sound waves incoming, brain and mind functioning, etc.
• Smell...
• Taste...
• Touch...
• Thought is a construct. Thought occurs as an acivity composed of recalling memory, composing ideas, brain and mind functioning, etc.

Paramattha & Saṅkhāra

The Four Noble Truths

The Buddha had to acquire the ten perfection (pāramis) over four asankheyyas and a hundred thousand kappas; a paccekabuddha, over two asankheyyas and a hundred thousand kappas; a Chief Disciple or Mahāsāvaka, over one asankheyyas and a hundred thousand kappas. To what end? To attain to the Four Noble Truths. Why? Because it is only knowledge of the Four Noble Truths that leads to the realization of Nibbana, which makes one secure against the hazards of repeated (birth), ageing, disease and death and the natural tendency of all worldlings to fall into the four miserable states (apāya). One should therefore follow the example of those Noble Ones who have entered Nibbana and strive for the knowledge of the Truth.

1. The paramattha-sacca (the ultimate truth, or reality that really exists in nature);
2. The samuti-sacca (the conventional truth, or the conventions and beliefs that really exist among us);

TATHĀGATĀ
the Buddha uses to address himself. He is “thus come” (tathā āgata) in the sense that he is neither an emissary of any divine being (God, etc) nor prophets, but arises as the most highly evolved being amongst us as the natural process of spiritual evolution and awakening. He is “thus gone” (tathā gata) in the sense that, just like the truth he proclaims, he dies, thus authenticating the reality that he and we commonly are. (Sacca) Tathāgatā Sutta (Piya Tan)

Nāma and Rūpa

• Nāma is the collective term for saṅkhata dhamma: citta (viññāṇa) and cetāsika (vedanā, saññā, saṅkhāra). Thus, nāma is the four mental componets (vedanā, saññā, saṅkhāra and viññāṇa). Citta is also known as mano and viññāṇa. Citta (mind) and cetasika (mental factors) rise and fall together.
• Rūpa is the four mahābhūta (solid, liquid, gas and heat) and space. Space is the gaps between the particles (mahābhūta). Thus, rūpa is the corporeal body. Rūpa is often translated as form; i.e. the biological body.
• A being is a nāma-rūpa complex or a metaphysical being.

Saṅkhāra as the three built environments:

• Satta-loka is lifeforms and their systems/activities—Avijja-paccaya sankhara (delusion conditions/supports constructs/activities).
• Okāsa-loka is large objects like plants, rivers, mountains, seas, oceans, rocks, galaxies, stars, planets, moons, etc. and their systems/activities. Okāsa-loka houses lifeforms.
• Saṅkhāra-loka is the particals (mahābhūta) and their systems/activities. Saṅkhāra-loka is of particle physics and chemistry existing inside and outside the biological beings (Satta-loka).
• The Satta-loka is made of the five aggregates. Okāsa-loka and Saṅkhāra-loka are made of matters (rūpa or mahābhūta).
• Everything in the three worlds (Satta-loka, Okāsa-loka, Saṅkhāra-loka) is saṅkhāra or a form of sight, sound, smell, taste, touch or thought.
• See Sabba Sutta (The All are these six senses only, no more.)
• Nibbāna is thus the other shore, relief from the burden of the natural activities (birth, aging, death) and intention (kamma saṅkhāra). Nibbāna is thus relief from the nāma-rūpa complex (the natural and intentional activities).

2.8.1. Three types of saṅkhāra:

• Mano-saṅkhāra (mental construct/formation/activity)
• Vaci-saṅkhāra (verbal...): words, comversation, cry, etc.;
• Kāya-saṅkhāra (bodily...): physical action and reaction (all physical activities, which are not vaci);
• These saṅkhāra can be natural or intentional.
• Kamma saṅkhāra (intentional activities) are led by the mind (viññāṇa and mano-saṅkhāra).

Kamma Saṅkhāra (Intentional Activity)

• Intention is kamma (mano-kamma).
• A mental activity with intention is mano-kamma.
• A verbal activity with intention is vaci-kamma.
• A bodily activity with intention is kaya-kamma.
• Intention forms in the mind, so it is a mano-saṅkhāra (mental construct).
• Intention is based on wholesome and unwholesome cetasika (mental factors)

In Samyutta Nikaya Sutta 12.25 the Buddha said “With ignorance as condition, either by oneself, Ananda, one wills bodily intentions (kāya Saṅkhāra), following which arises internally pleasure and pain; or, because of others one wills bodily intentions, following which arises internally, pleasure and pain.” [CONDITIONED ARISING OF SUFFERING (Ven. Dhammavuddho Mahāthera)]

• 'Bodily intention' (kaya-saṅkhāra): intention to act bodily;
  • Kāya: body, bodily;
  • Intention: mano-saṅkhāra
• Mental pain and pleasure; as intention is inside the mind, pleasure and pain are internal (inside the mind).

• Kamma is volition, intentional action, which can be subtle or gross.
• The Buddha said, "Kamma is intention."

Saṅkhāra Examples:

• Beauty is saṅkhāra (natural and with intent). Beauty exists because it is supported by other saṅkhāra-s, including but not limited to fashion, makecup, good health, young age, exercise, nutrition, perception, culture, cleanliness, and genetic conditions. Being propped up by various suitable supports, beauty exists. When suitable things come together, they create beauty. When these supports are affected, beauty is affected.

2.8.2. Cetasikas (Mental Factors):

• saṅkhārakkhandha (m.) the aggregate of mental coefficients

Sankharakkhandha (the fifty cetasikas which are not vedana or sanna) is real; it can be experienced. When there are beautiful mental factors (sobhana cetasikas) such as generosity and compassion, or when there are unwholesome mental factors such as anger and stinginess, we can experience sankharakkhandha. All these phenomena arise and fall away: sankharakkhandha is impermanent. [Nina Van Gorkom. Chapter 2 - The five khandas]

• Cetasika are vedanā, saññā and saṅkhāra (feeling, memory/perception, and construct/activity)
• 14 kusala cetasika (wholesome) and 14 akusala cetasikas (unwholesome mental factors) associate with saṅkhāra and Kamma Saṅkhāra.
• Viññāṇa (consciousness) is citta, one of the four paramatthas. Citta and cetasika occur together and stated as Aññamañña paccayo (explained below);

Aññamañña Paccayo (PAṬṬHĀNA)

• Citta and cetasika (saṅkhāra and vedana/ayatana) arise together or mutually supportive. Details can be read in Pa-Auk Sayadaw's Sampayutta Dhammayatana.
  • Ayatana: sense
  • Vedanā: feeling
  • saṅkhāra: construct
  • Avijjā-paccaya saṅkhāra
• No matter how one is well-behaved, these Anusaya Kilesās will not die out. Either kusala or akusala cetasika (wholesome or unwholesome mental factors) will arise when consciousness (citta) comes in contact with a convenience. Our problems are the unwholesome mental factors.

[Ledi Sayadaw] Lokuttara, or supramundane consciousness, is the noble mind (ariya-citta) which has become free from the threefold desire, and has transcended the three planes, kāma, rūpa, and arūpa. It is of two kinds, thus: noble consciousness in the path (of stream-entry, etc.) and noble consciousness in the fruition (of stream-entry, etc.). [Ledi Sayādaw Mahāthera. The Manual of Insight Vipassanā Dīpanī; The Wheel Publication No: 031/032]

• By means of practicing vipassanā, one can separate citta from akusala cetasika. When akusala cetasika are eradicated from the mind, ariya-citta arises.
• Anupàdisesa-Nibbànadhàtu is the final cessation of the five aggregates of clinging (Upādānakkhandha).
• Nibbànadhàtu: Santisukha (the ultimate-peace element); Nibbàna is an element (paramattha).

Akusala Cetasikas (unwholesome mental factors)

• Factor 1 - Moha (delusion)
• Factor 2 - Ahirika (moral shamelessness)
• Factor 3 - Anottappa (moral fearlessness)
• Factor 4 - Uddhacca (distraction, restlessness, wavering)
• Factor 5 - Lobha (greed)
• Factor 6 - Ditthi (wrong view)
• Factor 7 - Mana (conceit)
• Factor 8 - Dosa (hatred)

• Factor 12-13 - Thina and middha (sloth and torpor)
• Factor 14 - Vicikiccha (doubt, scepticism)

Hetu paccayo

Lobha, dosa, and moha are called akusala hetus and alobha, adosa, and amoha are called kusala hetus. These latter 3 hetus if they arise with abyakata dhamma they are called abyakata hetus. Lobha is also known as tanha, upadana, samudaya and so on. Moha is sometimes called avijja. Alobha is sometimes refered to dana or offering but it is non attachment. Adosa is metta or loving kindness. Amoha is pannindriya cetasika and simply called panna and is sometimes called vijja. Htoo Naing. Patthana Dhamma: Chapter 5 - Hetu paccayo (or root condition). Htoo Naing. Patthana Dhamma (a different book): Hetu paccayo (page 15)

1/ anusaya-kilesa: low level, latent, like sediments waiting to be stirred up. 2/ pariyuttana-kilesa: medium level arising only in the mind due to causes and conditions. 3/ vitikkakama-kilesa: coarse level, manifesting in unwolesome speech or action, breaking precepts. [Defilements (kilesā) (Thanh Huynh - Honolulu Dhamma Community)]

Anusaya Kilesas (latent tendency):

If you don’t remove or destroy [latent tendency or defilements (anusaya kilesā)] with Path Knowledge, the khandhas and samudaya (i.e., taṇhā) are always sticking together. [Buddhavada (Mogok Sayadaw); also see 4.2. ANUSAYA]

• Cetasikas are embeded in the formation of a being, including the arupa-brahmas.
• When something convenient (sight, sound, smell, taste, touch, or thought) is present to consciousness (Viññāṇa), anusaya kilesā (the latent tendency) grows like seeds.
• At the contact with the convenience, Viññāṇa and the cetasika co-arise simultaneously according to Aññamañña paccayo (Mutuality or Reciprocity Condition)
  • To think, one must be conscious; and to continue thinking, one must be conscious.
  • To see a sight, one must be conscious...
  • To smell a smell...

• Anusaya kilesās are not based on discrimination and erroneous reasoning (Lanka)
• Anusaya kilesās are not in the Ālaya-vijñāna (the Universal Mind, storehouse consciousness), nor are related to the buddha-nature (Buddha-dhàtu, Buddha-svabhāva). The Mahayanist Ālaya-vijñāna and Buddha-svabhāva are neither citta nor cetasika known to the Vibhajjavadis.

2.8.3. The Role of Saññā

The chance for a being in a hell to be reborn as a human is less than that of a blind turtle, surfacing once a century, to happen to put its head through a ring moved by the winds across the surface of the sea. Even if a human rebirth is attained, the person will be poor, ugly and ill, and will tend to do evil actions which will send him or her back to hell (M. iii.169; Bca. iv.20)

“Monks, that’s how rare it is to get reborn as a human being. That’s how rare it is for a fully enlightened Buddha to be born into the world. That’s how rare it is for the Dhamma and training taught by a Buddha to shine in the world. Now, monks, you have been reborn as a human being. A fully enlightened Buddha has been born into the world. The Dhamma and training taught by a Buddha shine in the world.

Iddhipāda

iddhiyā pādo iddhipādo, i.e., root or basis of attaining completion or perfection (success or potency). [79] [The Venerable Ledi Sayādaw. The Requisites of Enlightenment (Bodhipakkhiya Dīpanī), Buddhist Publication Society, Kandy • Sri Lanka, The Wheel Publicaton No. 171/172/173/174.]
4. Iddhipāda Sutta.-The path mentioned above should be practised, accompanied by concentration and effort, compounded with desire, energy, idea and investigation. S.iv.365.

Indriya

1. Faculty of faith (saddh’- indriya) [Nyanatiloka Mahāthera. Guide through the Abhidhamma Piþaka, Page 18]

• Avijjā and saññā condition the saṅkhārā. Avijjā is a type of kilesā cetasika (mental defilement). Avijjā exists in two forms: Delusion or the lack of right view; Heedlessness or the lack of mindfulness. Both forms of avijjā are always present in saññā (i.e. wrong view).

Saṅkhāra is construct and construction.

• percept. noun. : an impression of an object obtained by use of the senses : SENSE-DATUM (Merriam-Webster)
• Percept: a mental concept that is developed as a consequence of the process of perception [Google/Oxford Languages].
• [percept:] Perception usually combines several sensations into one thought or percept. The percept, of course, is a mental state corresponding with its outside object. A Percept is the product of Perception, or in other words, our idea gained through Perception

Saññā and Vipassanā

The sense-datum is an object immediately present in experience. It has the qualities it appears to have.
A controversial issue is whether sense-data have real, concrete existence. Depending upon the version of the sense-data theory adopted, sense-data may or may not be identical with aspects of external physical objects; they may or may not be entities that exist privately in the subject’s mind. Usually, however, sense-data are interpreted to be distinct from the external physical objects we perceive. The leading view, in so far as the notion is appealed to in current philosophy, is that an awareness of (or acquaintance with) sense-data somehow mediates the subject’s perception of mind-independent physical objects. The sense-datum is the bearer of the phenomenal qualities that the subject is immediately aware of. [Sense-Data (Internet Encyclopedia of Philosophy)]

• Avijjā (ignorance) is saññā (as memory, misperception or wrong view).
• Saṅkhāra (as activity) is misunderstanding/misperceiving nama-rūpa complex as an I-being, I am, he is, she is, it is, they are... Misperceiving the nama-rūpa complexes as individuals or as beings (I-beings).
• Saññā and saṅkhāra are always together as one's problems.
• Saṅkhāra-paccāya vinnānam: when saṅkhāra (e.g. idea) is present, consciousness arises. One begins to know the construct. Saññā-Saṅkhāra are the subject to know (be conscious about).
• Saṅkhāra-paccāya vinnānam: Saṅkhāra bridges between saññā and viññāṇa—perceiving is made of saññā, saṅkhāra and viññāṇa.
• Sabbe saṅkhāra anicca—all constructs are impermanence;
• Construction: Saṅkhāra as activity (intentional or unintentional):
  • sankhara-paccaya vinnanam (Dependent on reaction (conditioning), consciousness arises);
  • Mano-saṅkhāra (Citta-Saṅkhāra), vaci-saṅkhāra, kaya-saṅkhāra—mental, verbal and bodily construct/activity which a being performs intentionally or unintentionally;
  • Cetana is also intention (volition).

• In vipassanā, one puts effort to block the reminder reaching the memory (saññā)—like a responsible person kills the fire before it reaches the gunpowder. Once a sense reminder (ayatana) reaches saññā, they give birth to kamma sankhāras. The sense reminder (ayatana) is too fast for the untrained minds to block. So one does not block it but avoid it. One must develop the mind to have this avoiding ability and skill through a gradual training which comprises the indriya-samvara-sila and vipassanā. Basically, it means to prevent mano-saṅkhāra (thought) because it leads vaci-saṅkhāra and kaya-saṅkhāra.
• As the kilesā are not fed or fertilised, they will become weak and suitable for jhāna development; however, they will remain as Anusaya Kilesās. Only the vipassanā-ñana can totally eradicate Anusaya Kilesās.

Indriya-samvara-sila and Vipassanā

"In seeing there is merely seeing. In hearing there is merely hearing. In sensing there is merely sensing. In cognizing there is merely cognizing. In this way you should train yourself. "Bāhiya, when there is only seeing in seeing, hearing in hearing, sensing in sensing, cognizing in cognizing, then you will not be 'with that.' When you are not 'with that,' you will not be 'in that.' When you are not 'in that,' you will be neither here nor beyond nor in between the two. Just this is the end of suffering." [The Bāhiya Sutta (Douglas C. B. Kraft)]

Four Types of Capacity for Path Attainment

It is stated in the Puggalapaññatti (the “Book of Classification of Individuals,” (p. 160) and in the Aṅguttara Nikāya (AN 4:133) that, of the beings who encounter the Sāsana, i.e., the Teaching of the Buddha, four classes can be distinguished, viz.:
A padaparama is an individual who [...] cannot obtain release from worldly ills during this lifetime. If he dies while practising samatha (tranquillity) or vipassanā (insight) and attains rebirth either as a human being or a deva in his next existence, he can attain release from worldly ills in that existence within the present Buddha Sāsana.
niyata : one who has obtained a sure prediction made by a Buddha.
aniyata : one who has not obtained a sure prediction made by a Buddha.
aniyata neyya individuals can attain release from worldly ills in this life only if they put forth sufficient effort [...] within the present Buddha Sāsana.

2.8.4. Our concern:

• Sakkāyadiṭṭhi: clinging to nāma-rūpa as I am—i.e. this body is me, mine; the major wrong view (mano-saṅkhāra)
  • Nāma: the four mental khandas (vedanā, saññā, saṅkhāra and viññāṇa).
  • Rūpa: the corporeal body or the four mahābhūta.

• Sakkāyadiṭṭhi is ego, egocentric and a very heavy burden to carry and climb uphill.
• Sakkāyadiṭṭhi extends beyond one's five aggregates.
• Sakkāyadiṭṭhi extends to others' five aggregates as well. So we can hear people say, this is mine, and that is also mine.
• Sakkāyadiṭṭhi only helps one to fall downhill.
• A chance of getting relief from this burden is rare.
• A chance to know true dana, sila, bhavanā is very rare.
• One day this body will be thrown away or buried somewhere; and that body, too.
• Truth is painful as long as one is clinging to the five aggregates.
• Thus, our true concerns are our own mental, verbal and bodily activities.

The Buddha warns us to reflect the following:

"The five facts that one should reflect on often, whether one is a woman or a man, lay or ordained..."
'I am subject to aging, have not gone beyond aging.'
'I am subject to illness, have not gone beyond illness.'
'I am subject to death, have not gone beyond death.'
'I will grow different, separate from all that is dear and appealing to me.'
'I am the owner of my actions,[1] heir to my actions, born of my actions, related through my actions, and have my actions as my arbitrator. Whatever I do, for good or for evil, to that will I fall heir.'

Upādāna (clinging) manifests as mano-saṅkhāra (mental activity/construct):

We take the body for self; thus we cling to rupakkhandha. We take mentality for self; thus we cling to vedanakkhandha, to sannakkhandha, to sankharakkhandha and to vinnanakkhandha. If we cling to the khandhas and if we do not see them as they are, we will have sorrow.

• Saṅkhāra among the five aggregates is mano-saṅkhāra. Saṅkhārakkhandha is also designated as upādānakkhandha as there is clinging.
• The upādānakkhandha rises from sakkāyadiṭṭhi (clinging to self and the five aggregates).
• Most beings cling to all these five. Some cling to either rūpa or nāma and are reborn in the arūpa-brahma worlds.
• Will is the intention to get a desired object. To will means to get something one desires. One wills, and as one is willing, one acts. In this process, will and dukkha (suffering) rise together spontaneously.

In Samyutta Nikaya Sutta 12.25 the Buddha said “With ignorance as condition, either by oneself, Ananda, one wills bodily intentions (kāya Saṅkhāra), following which arises internally pleasure and pain; or, because of others one wills bodily intentions, following which arises internally, pleasure and pain.” [CONDITIONED ARISING OF SUFFERING (Ven. Dhammavuddho Mahāthera)]

• 'Bodily intention' (kaya-saṅkhāra): intention to act bodily;
• Kāya: body, bodily;
• Intention: mano-saṅkhāra
• Mental pain and pleasure; as intention is inside the mind, pleasure and pain are internal (inside the mind).

Anusaya Kilesas: Bhava-Taṇhă to Bhava-Saṅkhāra

'Wherever in the world, there are delightful and pleasurable things, there this taṇhă (craving) arises and takes root.' [...] By 'taking root' is meant that, failing to contemplate on the impermanent nature of pleasurable things, craving for them lies dormant, taking root to arise when favourable circumstances permit. This latent craving, lying dormant in sense-objects which escape being contemplated on, is known as ărammananusaya. [U Ko Lay. Discose on the Wheel of Dhamma - Part 5: Maha Satipatthăna Sutta. SukhiHotu Dhamma Publication,1998)]

The Effect of Anusaya Kilesās: Kāmataṇhā and Kāma-loka:

1. ... It was endowed with colour, smell and taste. It was the colour of fine ghee or butter, and it was very sweet, like pure wild honey. [Aggañña Sutta (DN27 On Knowledge of Beginnings) (Pali Canon Online)]

All things must come to an end one day. This is the impermanent nature of everything, anicca. So also the world [...] During the destruction of the world, all living beings become Brahmas and dwell in Brahma which is not affected by [the destruction.] [Ashin Janakabhivamsa. Part 2 - How The World Came To An End.]

1. I get 1-2 point classes, ClassPass gets my monthly membership fee for 13 points a month, and the friendly studio gets at least something (admittedly small) for my attendance compared to no one there.

1. Though I’ve never attended another studio, I see another local yoga studio, one closer to our main city, also has mostly 1 and 2 point classes.
   
2. Spoiled by 1 point classes, I might drop my membership if they only had 5-point classes (even though that is a good deal compared to drop in prices).
   
3. Though this hardly news, the points fluctuate day to day, and even within a day. I consider this a playful game, to find 1 point classes. It is a little thrill.
   
4. I intend to get a full monthly unlimited membership through the studio as soon as my finances turn around. In the meantime, I see ClassPass as a method of increasing access to fitness/wellness, so long as all parties know what the economics are.
   

Region is NA.

If you have my wishlist games, pm me anytime. Only accept trades of games of your own.

My REPs: 200+ successful trades, stopped tracking after 202.

My steam games for trade (wishlist in the end of this post):

Added recently:

Steam games:

My Wishlist: (prefer gift links)

other humble choice title games

Note: for some games from humble I might ask for gift links. There is a rumor 3 years ago that humble bans users due to making gift links only. I make gift links every week, never have any issues. I have no idea why humble would ever ban its customers for using a feature it provides to its custimers.

Here is a guide how to make gift links from support.Humblebundle.com: https://support.humblebundle.com/hc/en-us/articles/202712460-Purchasing-and-Sending-Gifts

I do not believe humble teaches you how to make gift links, so it can ban you, lol

Region is NA.

If you have my wishlist games, pm me anytime. Only accept trades of games of your own.

My REPs: 200+ successful trades, stopped tracking after 202.

My steam games for trade (wishlist in the end of this post):

Added recently:

Steam games:

My Wishlist: (prefer gift links)

other humble choice title games

Note: for some games from humble I might ask for gift links. There is a rumor 3 years ago that humble bans users due to making gift links only. I make gift links every week, never have any issues. I have no idea why humble would ever ban its customers for using a feature it provides to its custimers.

Here is a guide how to make gift links from support.Humblebundle.com: https://support.humblebundle.com/hc/en-us/articles/202712460-Purchasing-and-Sending-Gifts

I do not believe humble teaches you how to make gift links, so it can ban you, lol

Region is NA.

If you have my wishlist games, pm me anytime. Only accept trades of games of your own.

My REPs: 200+ successful trades, stopped tracking after 202.

My steam games for trade (wishlist in the end of this post):

Added recently:

Steam games:

My Wishlist: (prefer gift links)

other humble choice title games

Note: for some games from humble I might ask for gift links. There is a rumor 3 years ago that humble bans users due to making gift links only. I make gift links every week, never have any issues. I have no idea why humble would ever ban its customers for using a feature it provides to its custimers.

Here is a guide how to make gift links from support.Humblebundle.com: https://support.humblebundle.com/hc/en-us/articles/202712460-Purchasing-and-Sending-Gifts

I do not believe humble teaches you how to make gift links, so it can ban you, lol

1. Paramount Studio - I'm going to include the studio it's Real Estate and it's IP, conservatively let's value this at a fire sale price of $20B. It could be worth far more with the IP and the Real Estate fully unlocked.

1. CBS - All the assets of CBS news and sports - It's Affiliates, IP and sports rights and lets also throw in the New York Office building

1. Viacom Legacy Cable Networks - Fire sale discounted prices of Showtime, Nickelodeon, Comedy Central, MTV, BET, Paramount Networks, and some smaller channels which some are sub stations of the larger networks of Showtime and MTV and Paramount.