Buddha Abhidhamma - Ultimate Science - BuddhaNet

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154 b-f In the next five successive vãthis, atità-bhavaïga (Ti) is increased one by one as the object becomes weaker and weaker, and accordingly the cittas in the rear have to be cut off one by one as the total conscious-moments cannot exceed the life-span (i.e., 17 conscious – moments) of the sense-object. Thus at the sixth vãthi, the cognitive series terminates after to voññhapana cittas. The number of voññhapana cittas cannot be reduced further as there must be at least two voññapana cittas in functioning in the place of javana. So there are 6 parittàrammaõa vãthis which all end with voññhapana; they are known as voññhapana-vàra vãthis. As there are no javanas in these vãthis, there is no enjoyment of the taste of the senseobject. The object is not precisely known—it seems to be known very roughly. These vãthis occur in babies whose cakkhu-pasàda is weak; so, even when the sense-object is of great intensity, its appearance is not distinct. 4. The Occurrence of Atiparittà-rammaõa-Vãthi When a visible object of very slight intensity strikes the eyedoor, the object takes 10 to 15 conscious-moments for its full development. Even then, the intensity of the object is so slight that it causes the life-continuum to only vibrate twice without becoming arrested. So no vãthi-cittas arise, and the object is not known at all. However, the following six vãthi-forms can be written to represent the ati-parittà-rammaõa vãthis. A “Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Na–Na–Bha–Bha– ooo ! Bha–Bha–Bha”...
155 B C “Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Na–Na–Bha– Bha–Bha–Bha”... ooo ! “Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Na–Na–Bha– Bha–Bha”... D “Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Na–Na– Bha–Bha”... E “Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Na–Na– Bha”... F “Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Ti–Na– Na” Bha... ooo ! Explanation As usual the sense-object and the cakkhu-pasàda (mind-door) arise together at the arising instant of the first atàta-bhavaïga. The sense-object, being of very slight intensity, takes 10 to 15 conscious moments for its full development. When it is well developed, it appears at the mind-door. But, being very weak, it can cause the life-continuum only to vibrate twice without breaking the stream of the life-continuum. Thus, after two bhavaïga-calàna cittas, only bhavaïga-cittas keep on flowing. The
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Introducing the Higher Teachings of
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Introducing the Higher Teaching of
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his books are widely read by the pu
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Contents Foreword 4 Preface 17 Budd
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Association of each Cetasika with d
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Chapter 5 VäTHIMUT or BHæMI Plane
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Chapter 7 SAMUCCAYA Compendium of U
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Twenty modes (âkàra) ............
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Preface Buddha’s Teachings The te
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19 What is the Mind? Philosophers u
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21 accompanied by upacàra-samàdhi
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23 Path leading to the Cessation of
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Introduction A Fitting Introduction
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27 Pa¤¤attis are the names of liv
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29 Ven. Nagasena remarked, “Is th
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31 The principle of citta, cetasika
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33 Nàma is similar to a man with g
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Chapter 1 CITTA Consciousness Four
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37 2 Dosa-måla cittas (consciousne
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39 7 One consciousness, unprompted,
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41 Type 8 A lady has knowledge of k
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43 2 One consciousness, accompanied
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45 Vipàka citta and kiriya citta a
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47 1 Upekkhà-sahagataü cakkhuviñ
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49 Pañca-dvàràvajjana citta work
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51 5 Upekkhà-sahagataü ¤àõa-sa
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53 Type 3 Type 4 Type 5 Type 6 Type
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55 Råpàvacara vipàka cittas are
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57 Now the five factors of jhàna a
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59 eliminated, the fourth jhàna wh
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61 1 Aråpàvacara kusala cittas -
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63 Aråpàvacara Kusala Cittas (Imm
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65 Lokuttara Cittas (Supramundane C
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67 3 Anàgàmi path-consciousness (
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69 3 Anàgàmi fruit- consciousness
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71 ‘Mahaggata’ literally means
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73 Furthermore the 27 mahaggata cit
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Chapter 2 CETASIKAS Mental Factors
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77 There are 52 cetasikas in all. T
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79 through the senses. Without sa¤
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81 and it cannot be aware of an obj
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83 Vitakka is one of the five jhàn
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85 6 Chanda Chanda has been transla
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87 consequent four characteristics
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89 attachment is compared with the
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91 8 Dosa Dosa is translated as ‘
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93 Sobhaõa Cetasikas (Beautiful Me
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95 As moha is the leader of the imm
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97 characteristic of alobha. As wat
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99 of kàya-lahutà, suppressing th
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101 2 Sammà-kammanta The right act
Page 103 and 104: 103 Pa¤¤indriya Pa¤¤a is wisdom
Page 105 and 106: 105 broad total with the exception
Page 107 and 108: 107 5 The first lobha-måla sasaïk
Page 109 and 110: 109 associated with the asaïkhàri
Page 111 and 112: 111 1 The 3 first-jhàna mahaggata
Page 113 and 114: 113 Issà arises only when one envi
Page 115 and 116: 115 a¤¤asamàna cetasikas (pãti
Page 117 and 118: 117 ultimate realities known as par
Page 119 and 120: Chapter 3 PAKIööAKA Miscellaneous
Page 121 and 122: 121 5 Upekkhà vedanà is associate
Page 123 and 124: 123 1 Pañisandhi-kicca - rebirth f
Page 125 and 126: 125 13 There are 11 cittas which pe
Page 127 and 128: 127 The first five dvàras are råp
Page 129 and 130: 129 19 cuti-cittas are called dvàr
Page 131 and 132: 131 2. The 3 mano-dhàtu (panca-dv
Page 133 and 134: 133 Now the eye-organ, i.e., cakkhu
Page 135: 135 3 There are 42 cittas which som
Page 138 and 139: 138 So the life-time of a citta is
Page 140 and 141: 140 6 Mano-dvàra-vãthi = Mano-vi
Page 142 and 143: 142 Six Types of Visayappavatti ‘
Page 144 and 145: 144 ‘somanassa-sahagataü ¤àõa
Page 146 and 147: 146 Three types of Bhavaïga Cittas
Page 148 and 149: 148 Bha- “Ti-Na-Da-Pa-Ca-Sam-Na-V
Page 150 and 151: 150 2 The Occurrence of Mahantà-ra
Page 152 and 153: 152 Thus there are two mahantà-ram
Page 156 and 157: 156 sense-object and the cakkhu-pas
Page 158 and 159: 158 “Pa¤ca-dvàràvajjana, pa¤c
Page 160 and 161: 160 santàraõa is borne by the had
Page 162 and 163: 162 This vãthi is known as “ativ
Page 164 and 165: 164 Thus, after a pa¤ca-dvàra vã
Page 166 and 167: 166 If a person, who is not yet an
Page 168 and 169: 168 2 When one enters the meditativ
Page 170 and 171: 170 object of meditation. On realiz
Page 172 and 173: 172 Abhi¤¤à Appanà Vãthis Thos
Page 174 and 175: 174 Magga Appanà Vãthis Those, wh
Page 176 and 177: 176 4 If the anàgam undertakes ins
Page 178 and 179: 178 Then bhavaïga cittas sink into
Page 180 and 181: 180 Vipàka Niyàma ‘Niyàma’ m
Page 182 and 183: 182 Procedure of Tadàlambaõa Tad
Page 184 and 185: 184 Puthujjana 1 Duggati-ahetuka-pu
Page 187 and 188: Chapter 5 VäTHIMUT or BHæMI Plane
Page 189 and 190: 189 ii Vi¤¤àna¤càyatana-bhåmi
Page 191 and 192: 191 i ii iii iv The 3 planes of fir
Page 193 and 194: 193 Four Modes of Rebirth (Pañisan
Page 195 and 196: 195 v Asa¤¤àsatta brahmas are bo
Page 197 and 198: 197 grown-up person about 16 years
Page 199 and 200: 199 belong to the catumahàràjikà
Page 201 and 202: 201 TABLE 5.3 Life-spans of Brahmas
Page 203 and 204: 203 and opposite reaction”. Thus
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205 As an example of the operation
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207 The old monk calmed down, paid
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209 majestically to the door and co
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211 D Pàkathàna-kamma Catukka Wit
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213 Ten Akusala-kamma-pathas ‘Kam
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215 2 Sãla - morality; observing f
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217 To acquire this type of kamma,
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219 Of the four sub-groups, (i) is
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221 jhàna kusala-kamma give birth
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223 1 âyukkhaya-maraõa Death due
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225 for two conscious moments (Na-D
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227 nimitta. Moreover, all bhavaïg
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Chapter 6 RæPA Compendium of Matte
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231 Four Mahàbhåtas (Four Great E
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233 Pathavã, àpo, tejo, and vàyo
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235 Notes: a The names in brackets
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237 2 Vacã-vi¤¤atti - movement o
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239 Because they should be contempl
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241 ‘Olàrika’ means ‘gross o
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243 Fire in Water and Water in Fire
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245 Hasituppàda and 4 somanassa-ma
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247 6 Cittaja-råpas (15) 2 cittaja
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249 7 Pumbhàva-dasaka (male-decad)
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251 Now in the external (bahiddha)
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253 So at the arising instant of th
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255 One shall observe with samàdhi
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257 four Paths, kammic force ceases
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259 3 Asaïkhataü - It is not cond
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262 All these 72 are subjective and
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264 of four yogas, cannot get away
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266 Especially the first five nivà
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268 5 Diññhànusaya - false views
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270 1500 Kilesàs One citta, 52 cet
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272 Guide to reading Table 7.1 a Re
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274 2 Sammà-saïkappa - Right Thou
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276 the secondary characters of sex
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278 1 Chandàdhipati - intention or
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280 Sri Lanka commentary defines
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282 arisen in the long saüsàra, o
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284 6 Seven Bojjhaïgas (Seven Cons
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286 Sammà-saïkappa and sammà-di
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288 3 Sa¤¤akkhandha - perception
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290 Nibbàna is Khandha-vimutti In
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292 sound strikes the ear-base, sot
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294 5 Four Ariya-saccas (Four Noble
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296 5 The Noble Truth of Suffering
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298 how each individual is involved
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300 sacca, (5) the past khandha- an
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302 hearing consciousness, etc., th
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304 5 Saëàyatana-paccayà Phasso
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306 the odour), rasa-taõhà (cravi
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308 the five aggregates of existenc
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310 11 Jàti-paccayà jarà-maraõa
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312 In the past, because a person
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314 We should note that, although P
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316 Explanation Avijjà, taõhà, u
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318 We can cut off the two main roo
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320 and when we have completed the
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322 and the cetasikas associated wi
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324 In physical and psychical pheno
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326 In cognition processes we have
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328 path-constituents similarly for
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330 Such a phenomenon - either pren
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332 adhipatipaccayena paccayo, vima
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334 tarapaccayena paccayo, manodhà
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336 cakkhàyatanaü cakkhuvi¤¤à
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338 taüsampayuttakàna¤ca dhammà
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340 20 vippayuttapaccayoti - råpin
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342 paccayena paccayo. kàyàyatana
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344 v the corporeality produced by
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346 vi Material phenomena are somet
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348 viii Preceding indeterminate dh
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350 ii. Volition (cetanà) is relat
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352 vi Eye-base is related to eye-c
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354 Co-nascent cetanà (sahajàta-k
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356 ii iii The four great essential
Page 358 and 359:
358 A Generalised Summary All the 2
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360 5 Disà-pa¤¤atti Such terms a
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362 Six kinds of Sadda-pa¤¤atti 1
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Chapter 9 KAMMAòòHâNA Meditation
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367 Buddha has prescribed 40 object
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369 We are, as a rule, very strongl
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371 of the Noble Ones. One may refl
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373 death may come at any moment, o
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375 ‘sublime state of living’.
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377 To practise mettà, one extends
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379 lavatory. As the excrement is v
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381 Six Caritas (Six Types of Tempe
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383 ‘Parikamma-samàdhi’ is ‘
Page 385 and 386:
385 Notes: 1 There are 25 kammaññ
Page 387 and 388:
387 Practical Coupling of Bhàvanà
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389 He is now at the stage of pañi
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391 The pañibhàga-nimitta will be
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393 So we may say there are seven l
Page 395 and 396:
395 Ti-lakkhaõa (Three Characteris
Page 397 and 398:
397 In anattànupassana, one concen
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399 2 Animitta-vimokkha - emancipat
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401 1 Sãla-sikkhà - training in m
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403 4 Paccayasannissita-sãla - con
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405 paññhàna), and the immediate
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407 i Am I? ii Or, am I not? iii Wh
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409 future life which will be forme
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411 The landmark of this stage of p
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413 methods for investigating the t
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415 moment. Because of its dissolut
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417 very distinct, and so they repr
Page 419 and 420:
419 Udayabbaya-¤àõa After attain
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421 There is a good example here. A
Page 423 and 424:
423 Here again there is a good illu
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425 (It is absent in tikkha-pa¤¤
Page 427 and 428:
427 ¥àõadassana-visuddhi compris
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429 Again an anàgàmi may undertak
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431 There are six kinds of sakadàg
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433 Because he has uprooted all dos
Page 435 and 436:
435 Moreover it is only Buddha Abhi
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437 In 1957 he went to the United S
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