Nina,

Regarding "The lobhamuulacitta citta with conceit is always
without wrong view, di.t.thigata vippayutta."

In the Suttas, we often read of moha = avijjaa as the root cause of
suffering.
In that case, isn't moha at the root of all unawakened states?

That is to say, moha is also at the root of dosa and of lobha. For example,
if I were to get angry, but later I realized it was based on a delusion that
A
not done his work, when he actually had.

Or, is moha only an aspect of avijjaa, then? I don't think the Suttas
distinguish them.

SECONDLY, concerning "Wrong vew and conceit have different objects, they
never go toigether."

Please give a few examples. Isn't conceit rooted in wrong view, one of the
three
primary unwholesome roots.

Thanks again for your time. I hope you are having a good summer in the
Nederland.

Be well and happy always,

Piya Tan

On 6/30/07, Nina van Gorkom <vangorko@...> wrote:
>
> Dear Piya,
> Desire for self advertisement. This is an expression concerning the
> citta. The word self in self advertisement is not to be seen as wrong
> view of self. The lobhamuulacitta citta with conceit is always
> without wrong view, di.t.thigata vippayutta. Wrong vew and conceit
> have different objects, they never go toigether.
> Citta is translated here as heart, we can think of the Thai
> expression cai.
> Nina.
>
> Op 30-jun-2007, om 10:09 heeft Piya Tan het volgende geschreven:
>
> > The Dhammasangani Atthakatha on the conceit (maana), in explaining
> > KETU,KAMYATAA CITTASSA say that it is:
> >
> > "saa pana cittassa na attano"
> >
> > which Pe Maung Tin (ed CAF Rhys Davids) translates as "And that is of
> > the heart, not of a real self."
> > The translation is on page 479 of DhsA.
> > Often in the Suttas and Buddhism in generally, the Buddhist usage of
> > "atta" would have the same meaning as "citta",
> > or used in a self-reflexive sense, but here it is rather enigmatic.
>
> [Non-text portions of this message have been removed]
>
>
>



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