Buddha Abhidhamma - Ultimate Science - BuddhaNet

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406 Note: The characterization of cittas, cetasikas and råpas by means of lakkhaõa, rasa, paccupaññhàna and padaññhàna is systematically carried out in Pa-auk Tawya Meditation Centres. 4 Kaïkhà-vitaraõa-visuddhi (Purity by Transcending Doubt) ‘Kaïkhà’ means ‘doubt’, it may be either intellectual or ethical double, i.e. methodical doubt or sceptical doubt. Only the sceptical doubt, which is identical with vicikicchà, is rejectable and kammically unwholesome, as it hinders the inner development of man. The 16 doubts enumerated in the Suttas, such as the second Sutta in Majjhima Nikàya, are as follows. a Five doubts concerning the past: i Have I been in the past? ii Or, have not been in the past? iii What have I been in the past? iv How have I been in the past? v From what state into what state did I change in the past? b c Five doubts concerning the future: i Shall I be in the future? ii Or, shall I not be in the future? iii What shall I be in the future? iv How shall I be in the future? v Form what state into what state shall I change in the future? Six doubts concerning the present:
407 i Am I? ii Or, am I not? iii What am I? iv How am I? v Whence has this being come? vi Whether will it go? ‘Kaïkhà-vitarana-visuddhi’ means ‘purity by transcending doubt’ or ‘purification by overcoming doubt’. Thus in order to reach this stage of purity, one need to transcend or overcome the 16 doubts mentioned above as well as the 8 types of vicikicchà described in <strong>Abhidhamma</strong> (See Chapter 2, p.58). So one need to know one’s past lives as well as one’s future lives and how the past, the present and the future are inter-related by the Law of Dependent Origination. It is stated clearly in Visuddhi Magga (II, 221 Myanmar) and <strong>Abhidhamma</strong>-aññhakathà (II, 189 Myanmar) that there is no one, even in dreams, who became enlightened without seeing the causal relations of Dependent Origination with his own wisdomeye. In order to correlate the past mental and corporeal phenomena with those of the present, one must know the mental and corporeal groups of the past lives as well as those of the present life. Again to correlate the present with the future, one should also know the mental and corporeal groups of the future lives. How can one know the past mental and corporeal phenomena which have already dissolved and the future phenomena which do not come into existence yet? Well, the ability of the samàdhi-mind is marvellous. We have learnt about pubbenivàsànussati-abhi¤¤à which can remember
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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
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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
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
Page 403 and 404: 403 4 Paccayasannissita-sãla - con
Page 405: 405 paññhàna), and the immediate
Page 409 and 410: 409 future life which will be forme
Page 411 and 412: 411 The landmark of this stage of p
Page 413 and 414: 413 methods for investigating the t
Page 415 and 416: 415 moment. Because of its dissolut
Page 417 and 418: 417 very distinct, and so they repr
Page 419 and 420: 419 Udayabbaya-¤àõa After attain
Page 421 and 422: 421 There is a good example here. A
Page 423 and 424: 423 Here again there is a good illu
Page 425 and 426: 425 (It is absent in tikkha-pa¤¤
Page 427 and 428: 427 ¥àõadassana-visuddhi compris
Page 429 and 430: 429 Again an anàgàmi may undertak
Page 431 and 432: 431 There are six kinds of sakadàg
Page 433 and 434: 433 Because he has uprooted all dos
Page 435 and 436: 435 Moreover it is only Buddha Abhi
Page 437 and 438: 437 In 1957 he went to the United S
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