“Why cannot they be in both categories?
– Defilements are what lead to future births. Those defilements ARE the bad types of cetasika (asobhana cetasika).”
The reason why I thought they cannot be in both categories is (i) there is no amoha cetasika (ii) the amoha cetasika is not paññā.
“10. However, amoha does not mean wisdom (paññā)! Amoha is not a cetasika but is a root cause. It is in all kusala citta in the sense that the immoral cetasika of moha is not present at that moment, i.e., the mind is not “covered.””
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But OK. The six hetu and cetasika overlap each other. Now I got it.
So amoha is just an absence of moha. Therefore, according to the law that the sobana cetasika and asobana cetasika cannot be together at the same time, when one do kusala or punna kamma there is no moha in one’s mind, because moha is universal asobana cetasika. Thus there is amoha, because of containing no moha. Right?
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“You are confusing paramatta Dhamma with those present in one’s mind. If all paramatta Dhamma must be with a person, they will never attain Nibbana.”
I don’t get the context why you tell me that. I’ve already known that all paramatta Dhamma cannot be with a person.
The point that I’m actually confused about is “amoha is the lokiya version of paññā. And paññā is the lokkuttara version of amoha.” This comment is in here. In the korean puredhamma forum
I’m confused because lal said “Amoha is not a cetasika but is a root cause.”
So, to sum up, amoha is not only the absence of moha but also the expression of extent of paññā cetasika. Right?