Buddha Abhidhamma - Ultimate Science - BuddhaNet

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352 vi Eye-base is related to eye-consciousness and its concomitants by presence condition. vii Ear-base is related to ear-consciousness and its concomitants by presence condition. viii Nose-base is related to nose-consciousness and its concomitants by presence condition. ix Tongue-base is related to tongue-consciousness and its concomitants by presence condition. x Body-base is related to body-consciousness and its concomitants by presence condition. xi Visible object is related to eye-consciousness and its concomitants by presence condition. xii Sound is related to ear-consciousness… (as above) xiii Smell is related to nose-consciousness… (as above) xiv Taste is related to tongue-consciousness… (as above) xv Tangible object is related to body-consciousness… (as above) xvi Visible object, sound, smell, taste and tangible object are related to mind-elements (pa¤cadvàràvajjana and sampañicchana-dvi) and their concomitants by presence condition. xvii Depending on this corporeality (i.e. heart-base) mindelement and mind-consciousness element (i.e. mano-dhàtu and mano-vi¤¤àõa dhàtu) arise; that corporeality is related to the mind-element, the mind-consciousness element and their concomitants by presence condition. 22 Absence Condition (Natthi Paccaya) Consciousness and its concomitants, which have just ceased in contiguity, are related to the present consciousness and its concomitants, which have arisen in a similar manner, by absence condition.
353 23 Disappearance Condition (Vigata Paccaya) Consciousness and its concomitants, which have just disappeared in contiguity, are related to the present consciousness and its concomitants, which have arisen in a similar manner, by disappearance condition. 24 Non-disappearance Condition (Avigata Paccaya) The causal relations are the same as in presence condition. ‘Nondisappearance’ and ‘presence’ refer to similar conditions. Summary of Causal Relations 1 Mind is related to mind in six ways – viz., anantara, samanantara, àsevana, sampayutta, natthi and vigata. (Here ‘mind’ stands for ‘nàma’ which is a combination of citta and cetasikas.) How is mind related to mind in six ways? Citta and cetasikas which have just ceased are related to the present citta and cetasikas by way of anantara (contiguity), sammanantara (immediacy), natthi (absence) and vigata (disappearance) conditions. Preceding javanas are related to subsequent javanas by way of àsevana (repetition) condition. Co-nascent citta and cetasikas are mutually related by way of sampayutta (association) condition. 2 Mind is related to mind and matter in five ways – viz., hetu, jhàna, magga, kamma and vipàka. How is mind related to mind and matter in five ways? Hetus (roots), jhànaïgas (jhàna-factors) and maggaïgas (path-constituents) are related to co-nascent mind and matter by way of hetu (root), jhàna (absorption) and magga (path) conditions.
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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
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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
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 314 and 315: 314 We should note that, although P
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
Page 324 and 325: 324 In physical and psychical pheno
Page 326 and 327: 326 In cognition processes we have
Page 328 and 329: 328 path-constituents similarly for
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
Page 344 and 345: 344 v the corporeality produced by
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 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
Page 365 and 366: Chapter 9 KAMMAòòHâNA Meditation
Page 367 and 368: 367 Buddha has prescribed 40 object
Page 369 and 370: 369 We are, as a rule, very strongl
Page 371 and 372: 371 of the Noble Ones. One may refl
Page 373 and 374: 373 death may come at any moment, o
Page 375 and 376: 375 ‘sublime state of living’.
Page 377 and 378: 377 To practise mettà, one extends
Page 379 and 380: 379 lavatory. As the excrement is v
Page 381 and 382: 381 Six Caritas (Six Types of Tempe
Page 383 and 384: 383 ‘Parikamma-samàdhi’ is ‘
Page 385 and 386: 385 Notes: 1 There are 25 kammaññ
Page 387 and 388: 387 Practical Coupling of Bhàvanà
Page 389 and 390: 389 He is now at the stage of pañi
Page 391 and 392: 391 The pañibhàga-nimitta will be
Page 393 and 394: 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
Page 399 and 400: 399 2 Animitta-vimokkha - emancipat
Page 401 and 402: 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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