Buddha Abhidhamma - Ultimate Science - BuddhaNet

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314 We should note that, although Pañiccasamuppàda states one cause for one effect, and the effect becomes the cause to give rise to another effect, actually many causes take part at the same time to give rise to many effects in real life. The twenty modes discussed above may be illustrated as in Table 8.1 to show the relationship of dependence between three successive lives. TABLE 8.1 Causal Relations Between Three Successive Lives Past 1 Avijjà (Ignorance) Kamma-bhava 2 Saïkhàra (Kamma-process) (Kamma-formations) 5 Causes: 1,2, 8, 9, 10 Present 3 Vi¤¤àõa (Conciousness) 4 Nàma-råpa (Corporeality Upapatti-bhava -Mentality) (Rebirth-process) 5 Saëàyatana (6 Bases) 5 Effects: 3, 4, 6 Phassa (Contact) 5, 6, 7 7 Vedanà (Feeling) 8 Taõhà (Craving) Kamma-bhava 9 Upàdàna (Grasping) (Kamma-process) 10 Kamma-bhava (5 Causes : 1, 2 (Kamma-formations) 8, 9, 10 Future 11 Jàti (Rebirth) Upapatti-bhava 12 Jarà-maraõa (Rebirth-Process) (Old age and Death) 5 Effects: 3, 4, 5, 6, 7
315 4 Four Abridgments (Saïkhepa) The Five past Causes constitute an abridgment. The Five Present Effects constitute an abridgment. The Five present Causes constitute an abridgment. The five Future Effects constitute an abridgment. 5 Three Connections (Sandhi) In Table 8.1 it will be seen that the connection between saïkhàra and vi¤¤àõa constitutes the connection between the Past Causes and the Present Effects; the connection between vedanà and taõhà constitutes the connection between the Present Effects and the Present Causes; and the connection between kamma-bhava and jàti represents the connection between the Present Causes and the Future Effects. At present we are concerned with the middle link, that is the connection between vedanà and taõhà. If we are mindful at the six doors to note seeing as just seeing, hearing as just hearing, and so on and not to let vedanà develop into taõhà, then we are reconstituting the link as ‘vedanà-pa¤¤à’ instead of ‘vedanà-taõhà’. This means that we are stopping the wheel of Pañiccasamuppàda momentarily and trying to cut the link with mindfulness. 6 Three Rounds (Vañña) ‘Vañña’ means going round and round like the rotation of a wheel. The wheel of Pañiccasamuppàda may be divided into three segments called ‘three rounds’ or ‘three vaññas’. 1 Kilesa-vañña (Round of Defilements) – avijjà, taõhà, upàdàna 2 Kamma-vañña (Round of Kamma) – kamma-bhava, saïkhàra 3 Vipàka-vañña (Round of Resultants) – upapatti-bhava, vi¤¤àõa, nàma-råpa, saëàyatana, phassa, vedanà, jàti, jaràmaraõa.
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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
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103 Pa¤¤indriya Pa¤¤a is wisdom
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105 broad total with the exception
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107 5 The first lobha-måla sasaïk
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109 associated with the asaïkhàri
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111 1 The 3 first-jhàna mahaggata
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113 Issà arises only when one envi
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115 a¤¤asamàna cetasikas (pãti
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117 ultimate realities known as par
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Chapter 3 PAKIööAKA Miscellaneous
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121 5 Upekkhà vedanà is associate
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123 1 Pañisandhi-kicca - rebirth f
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125 13 There are 11 cittas which pe
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127 The first five dvàras are råp
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129 19 cuti-cittas are called dvàr
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131 2. The 3 mano-dhàtu (panca-dv
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133 Now the eye-organ, i.e., cakkhu
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135 3 There are 42 cittas which som
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138 So the life-time of a citta is
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140 6 Mano-dvàra-vãthi = Mano-vi
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142 Six Types of Visayappavatti ‘
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144 ‘somanassa-sahagataü ¤àõa
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146 Three types of Bhavaïga Cittas
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148 Bha- “Ti-Na-Da-Pa-Ca-Sam-Na-V
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150 2 The Occurrence of Mahantà-ra
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152 Thus there are two mahantà-ram
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154 b-f In the next five successive
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156 sense-object and the cakkhu-pas
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158 “Pa¤ca-dvàràvajjana, pa¤c
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160 santàraõa is borne by the had
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162 This vãthi is known as “ativ
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164 Thus, after a pa¤ca-dvàra vã
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166 If a person, who is not yet an
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168 2 When one enters the meditativ
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170 object of meditation. On realiz
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172 Abhi¤¤à Appanà Vãthis Thos
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174 Magga Appanà Vãthis Those, wh
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176 4 If the anàgam undertakes ins
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178 Then bhavaïga cittas sink into
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180 Vipàka Niyàma ‘Niyàma’ m
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182 Procedure of Tadàlambaõa Tad
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184 Puthujjana 1 Duggati-ahetuka-pu
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Chapter 5 VäTHIMUT or BHæMI Plane
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189 ii Vi¤¤àna¤càyatana-bhåmi
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191 i ii iii iv The 3 planes of fir
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193 Four Modes of Rebirth (Pañisan
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195 v Asa¤¤àsatta brahmas are bo
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197 grown-up person about 16 years
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199 belong to the catumahàràjikà
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201 TABLE 5.3 Life-spans of Brahmas
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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
Page 264 and 265: 264 of four yogas, cannot get away
Page 266 and 267: 266 Especially the first five nivà
Page 268 and 269: 268 5 Diññhànusaya - false views
Page 270 and 271: 270 1500 Kilesàs One citta, 52 cet
Page 272 and 273: 272 Guide to reading Table 7.1 a Re
Page 274 and 275: 274 2 Sammà-saïkappa - Right Thou
Page 276 and 277: 276 the secondary characters of sex
Page 278 and 279: 278 1 Chandàdhipati - intention or
Page 280 and 281: 280 Sri Lanka commentary defines
Page 282 and 283: 282 arisen in the long saüsàra, o
Page 284 and 285: 284 6 Seven Bojjhaïgas (Seven Cons
Page 286 and 287: 286 Sammà-saïkappa and sammà-di
Page 288 and 289: 288 3 Sa¤¤akkhandha - perception
Page 290 and 291: 290 Nibbàna is Khandha-vimutti In
Page 292 and 293: 292 sound strikes the ear-base, sot
Page 294 and 295: 294 5 Four Ariya-saccas (Four Noble
Page 296 and 297: 296 5 The Noble Truth of Suffering
Page 298 and 299: 298 how each individual is involved
Page 300 and 301: 300 sacca, (5) the past khandha- an
Page 302 and 303: 302 hearing consciousness, etc., th
Page 304 and 305: 304 5 Saëàyatana-paccayà Phasso
Page 306 and 307: 306 the odour), rasa-taõhà (cravi
Page 308 and 309: 308 the five aggregates of existenc
Page 310 and 311: 310 11 Jàti-paccayà jarà-maraõa
Page 312 and 313: 312 In the past, because a person
Page 316 and 317: 316 Explanation Avijjà, taõhà, u
Page 318 and 319: 318 We can cut off the two main roo
Page 320 and 321: 320 and when we have completed the
Page 322 and 323: 322 and the cetasikas associated wi
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Page 326 and 327: 326 In cognition processes we have
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Page 330 and 331: 330 Such a phenomenon - either pren
Page 332 and 333: 332 adhipatipaccayena paccayo, vima
Page 334 and 335: 334 tarapaccayena paccayo, manodhà
Page 336 and 337: 336 cakkhàyatanaü cakkhuvi¤¤à
Page 338 and 339: 338 taüsampayuttakàna¤ca dhammà
Page 340 and 341: 340 20 vippayuttapaccayoti - råpin
Page 342 and 343: 342 paccayena paccayo. kàyàyatana
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Page 346 and 347: 346 vi Material phenomena are somet
Page 348 and 349: 348 viii Preceding indeterminate dh
Page 350 and 351: 350 ii. Volition (cetanà) is relat
Page 352 and 353: 352 vi Eye-base is related to eye-c
Page 354 and 355: 354 Co-nascent cetanà (sahajàta-k
Page 356 and 357: 356 ii iii The four great essential
Page 358 and 359: 358 A Generalised Summary All the 2
Page 360 and 361: 360 5 Disà-pa¤¤atti Such terms a
Page 362 and 363: 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 ‘
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385 Notes: 1 There are 25 kammaññ
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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
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395 Ti-lakkhaõa (Three Characteris
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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
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419 Udayabbaya-¤àõa After attain
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421 There is a good example here. A
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423 Here again there is a good illu
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425 (It is absent in tikkha-pa¤¤
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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
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435 Moreover it is only Buddha Abhi
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437 In 1957 he went to the United S
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