Higher Knowledge of Dhamma or
Abhidhamma
Introduction
to Abhidhamma
Abhidhamma is colossal and any attempt
at simplifying it is difficult, simply because of the fact that
Abhidhamma in Buddhist terminology is an attempt to finely describe
the working of the Mind.
It is a conceptual framework of
“phenomena of existence” of physical and mental formations; i.e;
analysis of mental phenomena and their conditioning.
This
analysis is the basis for expounding the very nature of existence of
the being (Bhava) conditioned by Anitta (impermanence), Dukka
(unsatisfactoriness based on impermanence) and hence Anatma
(selflessness).
The expression of this at fine mental formation
is Upppada (beginning), Thithi (rising to a peak) and Bhanga
(dissolution) of one thought moment to another with similar
beginning, crescendo and dissolution; i.e; in other words “a state
of flux” of mental formation and dissolution.
This formation
does not end at physical death but extends into the next round of
existence in Bhava.
The
mental process is described as a stream (Bhavanga Sota) which
invariably accompany the being.
One experiences only one thought
moment at any particular time. No two thought moments coexist.
Each
thought moment hangs onto some kind of object.
No
consciousness arises without an object either physical or
mental.
When a person is fast asleep and is in a dreamless state
he experiences a kind of consciousness which is more passive than
active (note no mention about subconsciousness in Abhidhamma akin to
Freudian analysis).
It
is similar to consciousness at the time of conception and at the
final moment of death.
This type of consciousness in Abhidhamma
term is Bhavanga.
Like
any other consciousness it consists of genesis (Uppada) steady state
or static (Thiti) and cessation (Bhanga). Arising and perishing it
flows on like a stream not remaining the same for two consecutive
thought moments.
According
to Abhidhamma, two types of (conscious and subconscious) of
consciousness does not exist.
Bhavanga is not a sub-plane
but a continuous stream of existence.
In Abhidhamma the word
that aptly describe the state of the mind is Javana (running, no
exact English rendering).
This
Javana thought moment lasts seven thought moments or at times of
death five thought moments. Javana state is arrested by Thadarammana
when an object (physical or mental) of attention is registered by the
thought process and consists of two thought moments.
The death
occurs immediately after the Cuti consciousness.
Cuti
and Patisandhi are continuous, within the same thought moment and
there is NO room for Untharbhava in Abhidhamma!
It
lapses into Bhavanga sota of enormity (of Samsara) which each one
owns of his own, with neither beginning nor end.
A
super being cannot pardon actions (Kusala or Akusala) of a being or
arrest this process.
Though,
with death, the physical body disintegrates and the flow of
consciousness temporarily ceases yet the stream is not annihilated as
the Kammic force that propels it remains.
Death is only a
prelude to rebirth.
As Patisandhi (relinking) is the initial
thought moment of life so Cuti the final thought moment. They are the
entrance and exist of a particular life. Cuti occurs between Javana
and Patisandhi, Thadarammana and Patisandhi and Bhananga and
Patisandhi.
So the Samsara is the conditional existence (sort of
cause and effect process) of beings, all inclusive (not only human
but Deva and Preta included) and the goal of Buddhist Practice is to
strive for Unconditional Existence of the Mental Culture (not a zero
sum game or state) of Bliss without attachment (Tanha).
Way to
achieve this is by one’s own effort of Meditation (not just
meditation) with clear understanding of the above premises of Anitta,
Dukka and Anatma.
Mind’s response to sense organ’s
perception of an impulse as part of an object (Kaya/Rupa) of
attention sets in a chain reaction.
1. Impulse has to be above
the threshold value.
2. That causes to arise sensation from the
sense object.
3. Perception of that sensation as agreeable,
disagreeable or neutral.
4.Volitional (Cetana) attachment
(Tanha) to that Citta (i.e; awakening of the life stream (Bhavanga
sota) of continuity).
5. Momentary focus of attention to that
state of Mind.
6. Brings to life the mental phenomenon
associated with that state of mind (within the Mind or arise from
sense organ).
7. Attention to the same until another (Citta)
thought process begins.
Upppda, Thiti and Bhanga process recurs
in an undulating form in each thought moment of the present.
In
terms of the life process, Patisandhi, Bhavanga and Cuti operate, in
the ever recurring Samsara Cycle.
Javana is the most important
of all where the free will operates and the action (good or bad)
falls into either Kusala or Akusala Kamma. One owns or inherits the
merits or demerits of his or her action or deed.
Thought
process has 17 thought moments and Javana has 7 thought moments and
Tadarammana has two thought moments and the rest of the eight thought
moments are given separate names starting from Atita Bhavanga to
Votthappana ending in Javana and Tadarammana.
This in essence
embodies the basic tenets of Abhidhamma but does not include all the
finer classifications.
Summary;
1. Bhavanga sota
2.
Bhavanga uppaccheda
3. Bhavanga calana
4. Avarjana (focus
of attention)
5. Tadarammana (focus of attachment)
6.
Javana (there is no proper English rendering of this word)
7.
Kusala and Akusala (or Kriya of the Arhaths)
Uppada, Thiti and
Banga of the thought moment or process ensues with extreme
rapidity.
8. Bhavanga sota.
Glimpse
of Mind in Abhidhamma
Abhidhamma is colossal and any
attempt at simplifying it is difficult, simply because of the fact
that Abhidhamma in Buddhist terminology is an attempt to finely
describe the working of the Mind.
It is a conceptual framework
of “phenomena of existence” of physical and mental formations;
i.e; analysis of mental phenomena and their conditioning.
This
analysis is the basis for expounding the very nature of existence of
the being (Bhava) conditioned by Anitta (impermanence), Dukka
(unsatisfactoriness based on impermanence) and hence Anatma
(selflessness).
The
expression of this at fine mental formation is Upppada (beginning),
Thithi (rising to a peak) and Bhanga (dissolution) of one thought
moment to another with similar beginning, crescendo and dissolution;
i.e; in other words “a state of flux” of mental formation and
dissolution.
This
formation does not end at physical death but extends into the next
round of existence in Bhava. The mental process is described as a
stream (Bhavanga Sota) which invariably accompany the being.
One
experiences only one thought moment at any particular time. No two
thought moments coexist. Each thought moment hangs onto some kind of
object. No consciousness arises without an object either physical or
mental.
When
a person is fast asleep and is in a dreamless state he experiences a
kind of consciousness which is more passive than active (note no
mention about subconsciousness in Abhidhamma akin to Freudian
analysis). It is similar to consciousness at the time of conception
and at the final moment of death.
This
type of consciousness in Abhidhamma term is Bhavanga. Like any other
consciousness it consists of genesis (Uppada) steady state or static
(Thiti) and cessation (Bhanga). Arising and perishing it flows on
like a stream not remaining the same for two consecutive thought
moments. According to Abhidhamma no two type of (conscious and
subconscious) of consciousness exist.
Bhavanga is not a
sub-plane but a continuous stream of existence.
In
Abhidhamma the word that aptly describe the state of the mind is
Javana (running). This Javana thought moment lasts seven thought
moments or at times of death five thought moments. Javana state is
arrested by Thadarammana when an object (physical or mental) of
attention is registered by the thought process and consists of two
thought moments.
The death occurs immediately after the Cuti
consciousness. Though, with death, the physical body disintegrates
and the flow of consciousness temporarily ceases yet the stream is
not annihilated as the Kammic force that propels it remains.
Death
is only a prelude to rebirth.
As
Patisandhi (relinking) is the initial thought moment of life so Cuti
the final thought moment. They are the entrance and exist of a
particular life. Cuti occurs between Javana and Patisandhi,
Thadarammana and Patisandhi and Bhananga and Patisandhi.
So
the Samsara is the conditional existence (sort of cause and effect
process) of beings, all inclusive (not only human but Deva and Preta
included) and the goal of Buddhist Practice is to strive for
Unconditional Existence of the Mental Culture (not a zero sum game or
state) of Bliss without attachment (Tanha).
Way
to achieve this is by one’s own effort of Meditation (not just
meditation) with clear understanding of the above premises of Anitta,
Dukka and Anatma.
Mind’s
response to sense organ’s perception of an impulse as part of an
object (Kaya/Rupa) of attention sets in a chain reaction.
1.
Impulse has to be above the threshold value.
2.
That causes to arise sensation from the sense object.
3.
Perception of that sensation as agreeable, disagreeable or neutral.
4.Volitional
(Cetana) attachment (Tanha) to that Citta (i.e; awakening of the life
stream (Bhavanga sota) of continuity).
5.
Momentary focus of attention to that state of Mind.
6.
Brings to life the mental phenomenon associated with that state of
mind (within the Mind or arise from sense organ).
7.
Attention to the same until another (Citta) thought process begins.
Upppda,
Thiti and Bhanga process recurs in an undulating form in each thought
moment of the present.
In
terms of the life process, Patisandhi, Bhavanga and Cuti operate, in
the ever recurring Samsara Cycle.
Javana
is the most important of all where the free will operates and the
action (good or bad) falls into either Kusala or Akusala Kamma. One
owns or inherits the merits or demerits of his or her action or deed.
Thought process has 17 thought moments and Javana has 7 thought
moments and Tadarammana has two thought moments and the rest of the
eight thought moments are given separate names starting from Atita
Bhavanga to Votthappana ending in Javana and Tadarammana.
This
in essence embodies the basic tenets of Abhidhamma but does not
include all the finer classifications.
