Abhidhamma Abhidhamma

CourseCourse

By: Mr. Dion Oliver Peoples, M.A.By: Mr. Dion Oliver Peoples, M.A.Ph.D. Candidate – Buddhist StudiesPh.D. Candidate – Buddhist StudiesMahachulalongkornrajavidyalaya UniversityMahachulalongkornrajavidyalaya University

ABHIDHAMMAABHIDHAMMA-PITAKA:-PITAKA:

Wednesdays, Rm. Wednesdays, Rm. 309: 309: 15 November-25 March15 November-25 March

4:45pm – 6:25pm4:45pm – 6:25pm16 Weeks16 Weeks

Perhaps: I might be Perhaps: I might be teaching this class to teaching this class to people who know the people who know the Abhidhamma better Abhidhamma better

than me!than me!If this is the case: If this is the case:

please be co-operative!please be co-operative!

Abhidhamma Course Abhidhamma Course OutlineOutline

Scientific IntroductionScientific Introduction Buddhism and TimeBuddhism and Time Hermeneutics?Hermeneutics? Abhidhamma HistoryAbhidhamma History Texts in the AbhidhammaTexts in the Abhidhamma Mind DevelopmentMind Development PatisambhidamaggaPatisambhidamagga Abhidhammattha-sangahaAbhidhammattha-sangaha The Dhamma TheoryThe Dhamma Theory Section to be fully-knownSection to be fully-known

Lecture NineLecture Nine Lecture TenLecture Ten Lecture ElevenLecture Eleven Lecture TwelveLecture Twelve Lecture ThirteenLecture Thirteen Lecture FourteenLecture Fourteen Lecture FifteenLecture Fifteen Lecture SixteenLecture Sixteen

Abhi [Higher] -Dhammas:Abhi [Higher] -Dhammas: Aggregates [5]Aggregates [5] Bases [12]Bases [12] Elements [18]Elements [18] Truths [4]Truths [4] Controlling faculties [22]Controlling faculties [22] Roots [9]Roots [9] Nutrients [4]Nutrients [4] Contact [7]Contact [7] Feeling [7]Feeling [7] Perception [7]Perception [7] Volition [7]Volition [7] Consciousness [7]Consciousness [7]

Course Readings:Course Readings:I have several chapters of texts I suggest you I have several chapters of texts I suggest you

read:read:Bhikkhu Bodhi’s Introduction to the Bhikkhu Bodhi’s Introduction to the

Abhidhamma-sangaha – and some chartsAbhidhamma-sangaha – and some chartsK.N. Jayatilleke’s 6K.N. Jayatilleke’s 6thth Chapter to “Early Buddhist Chapter to “Early Buddhist

Theory of Knowledge” – about Theory of Knowledge” – about Analysis and Analysis and MeaningMeaning

Excerpts from the Visuddhimagga on human Excerpts from the Visuddhimagga on human characteristicscharacteristics

Vibhanga’s: Analysis of the Heart of the TeachingVibhanga’s: Analysis of the Heart of the TeachingAnd the Lecture-slides: available from the And the Lecture-slides: available from the

office!office!

A Scientific Introduction…A Scientific Introduction…Ref: Ref: http://antwrp.gsfc.nasa.gov/apod/astropix.htmlhttp://antwrp.gsfc.nasa.gov/apod/astropix.html

Scientists understand:

The smallest cells weigh about 10-12 grams – each one is like a miniature factory containing thousands of intricately designed machinery – consisting of billions of atoms, far more complicated than any machinery built by man and without any parallel in the non-living world.

Subatomic particle - From WikipediaSubatomic particle - From Wikipedia A A subatomic particles are subatomic particles are elementary or composite elementary or composite

particles smaller than atoms. Particle physics and nuclear particles smaller than atoms. Particle physics and nuclear physics are concerned with the study of these particles, physics are concerned with the study of these particles, their interactions, and non-atomic matter composed from their interactions, and non-atomic matter composed from them.them.

Subatomic particles include the atomic constituents Subatomic particles include the atomic constituents electrons, protons, and neutrons. Protons and neutrons electrons, protons, and neutrons. Protons and neutrons are composite particles, consisting of quarks. A proton are composite particles, consisting of quarks. A proton contains two up quarks and one down quark, while a contains two up quarks and one down quark, while a neutron consists of one up quark and two down quarks; neutron consists of one up quark and two down quarks; the quarks are held together in the nucleus by gluons. the quarks are held together in the nucleus by gluons. There are six different types of quark in all ('up', 'down', There are six different types of quark in all ('up', 'down', 'bottom', 'top', 'strange', and 'charm'), as well as other 'bottom', 'top', 'strange', and 'charm'), as well as other particles including photons and neutrinos which are particles including photons and neutrinos which are produced copiously in the sun. Most of the particles that produced copiously in the sun. Most of the particles that have been discovered are not encountered under normal have been discovered are not encountered under normal earth conditions but are found in cosmic rays and are earth conditions but are found in cosmic rays and are produced by scattering processes in particle accelerators. produced by scattering processes in particle accelerators. There are dozens of subatomic particles.There are dozens of subatomic particles.

Introduction to particlesIntroduction to particles In particle physics, the conceptual idea of a particle is one of In particle physics, the conceptual idea of a particle is one of

several concepts inherited from classical physics, the world several concepts inherited from classical physics, the world we experience, that are used to describe how matter and we experience, that are used to describe how matter and energy behave at the very molecular scales of quantum energy behave at the very molecular scales of quantum mechanics. As physicists use the term, the meaning of the mechanics. As physicists use the term, the meaning of the word "particle" is one which understands how particles are word "particle" is one which understands how particles are radically different at the quantum-level, and rather different radically different at the quantum-level, and rather different from the common understanding of the term.from the common understanding of the term.

The idea of a particle is one which had to undergo serious The idea of a particle is one which had to undergo serious rethinking in light of experiments which showed that that rethinking in light of experiments which showed that that the smallest particles (of light) could behave just like waves. the smallest particles (of light) could behave just like waves. The difference is indeed vast, and required the new concept The difference is indeed vast, and required the new concept of wave-particle duality to state that quantum-scale of wave-particle duality to state that quantum-scale "particles" are understood to behave in a way which "particles" are understood to behave in a way which resembles both particles and waves. Another new concept, resembles both particles and waves. Another new concept, the uncertainty principle, meant that analyzing particles at the uncertainty principle, meant that analyzing particles at these scales required a statistical approach. All of these these scales required a statistical approach. All of these factors combined such that the very notion of a discrete factors combined such that the very notion of a discrete "particle" has been ultimately replaced by the concept of "particle" has been ultimately replaced by the concept of something like wave-packet of an uncertain boundary, something like wave-packet of an uncertain boundary, whose properties are only known as probabilities, and whose whose properties are only known as probabilities, and whose interactions with other "particles" remain largely a mystery, interactions with other "particles" remain largely a mystery, even 80 years after quantum mechanics was established.even 80 years after quantum mechanics was established.

Dividing an atomDividing an atom Electrons, which are negatively charged, have a mass of Electrons, which are negatively charged, have a mass of

1/1836 of a hydrogen atom, the remainder of the atom's 1/1836 of a hydrogen atom, the remainder of the atom's mass coming from the positively charged proton. The mass coming from the positively charged proton. The atomic number of an element counts the number of atomic number of an element counts the number of protons. Neutrons are neutral particles with a mass almost protons. Neutrons are neutral particles with a mass almost equal to that of the proton. Different isotopes of the same equal to that of the proton. Different isotopes of the same nucleus contain the same number of protons but differing nucleus contain the same number of protons but differing numbers of neutrons. The mass number of a nucleus numbers of neutrons. The mass number of a nucleus counts the total number of nucleons.counts the total number of nucleons.

Chemistry concerns itself with the arrangement of Chemistry concerns itself with the arrangement of electrons in atoms and molecules, and nuclear physics with electrons in atoms and molecules, and nuclear physics with the arrangement of protons and neutrons in a nucleus. The the arrangement of protons and neutrons in a nucleus. The study of subatomic particles, atoms and molecules, their study of subatomic particles, atoms and molecules, their structure and interactions, involves quantum mechanics structure and interactions, involves quantum mechanics and quantum field theory (when dealing with processes and quantum field theory (when dealing with processes that change the number of particles). The study of that change the number of particles). The study of subatomic particles per se is called particle physics. Since subatomic particles per se is called particle physics. Since many particles need to be created in high energy particle many particles need to be created in high energy particle accelerators or cosmic rays, sometimes particle physics is accelerators or cosmic rays, sometimes particle physics is also called high energy physics.also called high energy physics.

Atom smasher makes weird matter Atom smasher makes weird matter [http://www.abc.net.au/science/news/stories/2005/1348510.htm][http://www.abc.net.au/science/news/stories/2005/1348510.htm]

Scientists using a giant atom-smasher say they have created a new state of matter that shows Scientists using a giant atom-smasher say they have created a new state of matter that shows what the early universe once looked like. The scientist said that for a tiny fraction of a second what the early universe once looked like. The scientist said that for a tiny fraction of a second after the “Big Bang” all was in the form of this hot, dense liquid made out of basic atomic after the “Big Bang” all was in the form of this hot, dense liquid made out of basic atomic particles and called a quark-gluon plasma. “We think we are looking at a phenomenon ... in particles and called a quark-gluon plasma. “We think we are looking at a phenomenon ... in the universe 13 billion years ago when free quarks and gluons ... cooled down to the particles the universe 13 billion years ago when free quarks and gluons ... cooled down to the particles that we know today.”that we know today.”

The quark-gluon plasma was made in the Relativistic Heavy Ion Collider, a powerful atom The quark-gluon plasma was made in the Relativistic Heavy Ion Collider, a powerful atom smasher. Unexpectedly, the quark gluon plasma behaved like a perfect liquid of quarks, smasher. Unexpectedly, the quark gluon plasma behaved like a perfect liquid of quarks, instead of a gas, the physicists said. For their experiment, the researchers smashed two gold instead of a gas, the physicists said. For their experiment, the researchers smashed two gold ions together at extremely high speeds, very close to the speed of light. The collision was so ions together at extremely high speeds, very close to the speed of light. The collision was so intense that the strong force that usually binds quarks into protons and neutrons weakened, intense that the strong force that usually binds quarks into protons and neutrons weakened, allowing the quarks to roam freely. Normally quarks, the most basic particles that make up allowing the quarks to roam freely. Normally quarks, the most basic particles that make up matter, are bound together and cannot be measured directly. At temperatures 10,000 times matter, are bound together and cannot be measured directly. At temperatures 10,000 times hotter than those found inside the Sun and with just a few thousand particles, the nuclear hotter than those found inside the Sun and with just a few thousand particles, the nuclear physicists expected the quarks to fly around freely like a gas. Instead, the quarks behaved like physicists expected the quarks to fly around freely like a gas. Instead, the quarks behaved like a perfect liquid, flowing together like a school of fish, without turbulence or random motion. In a perfect liquid, flowing together like a school of fish, without turbulence or random motion. In contrast, a drop of water containing the same number of particles would not behave like a contrast, a drop of water containing the same number of particles would not behave like a liquid at all, but just fly apart. "This is fluid motion that is nearly perfect," says Aronson. liquid at all, but just fly apart. "This is fluid motion that is nearly perfect," says Aronson.

"That the new state of matter created in the collisions of gold ions is more like a liquid than a "That the new state of matter created in the collisions of gold ions is more like a liquid than a gas gives us a profound insight into the earliest moments of the universe," he says. The gas gives us a profound insight into the earliest moments of the universe," he says. The unexpected results have a link to another field of physics, called string theory. String theory unexpected results have a link to another field of physics, called string theory. String theory attempts to explain properties of the universe using 10 dimensions, instead of the three space attempts to explain properties of the universe using 10 dimensions, instead of the three space and one time dimension that humans commonly perceive. The string theory calculation and one time dimension that humans commonly perceive. The string theory calculation describing how gravity behaves near a black hole can also explain how quarks move in a quark describing how gravity behaves near a black hole can also explain how quarks move in a quark gluon plasma, experts say. gluon plasma, experts say.

EnergyEnergy Matter can be austerely denoted in terms of energy – only Matter can be austerely denoted in terms of energy – only

two mechanisms in which energy can be transferred have two mechanisms in which energy can be transferred have been discovered: particles and waves. Light can be been discovered: particles and waves. Light can be expressed as both particles and waves. This paradox is expressed as both particles and waves. This paradox is known as the Duality Paradox.known as the Duality Paradox.

Particles are discrete - their energy is centralized into what Particles are discrete - their energy is centralized into what appears to be a finite space, which possesses absolute appears to be a finite space, which possesses absolute boundaries and its contents are considered to be boundaries and its contents are considered to be homogenous - the same at any point within the particle. homogenous - the same at any point within the particle. Particles subsist at a particular location. If demonstrated on Particles subsist at a particular location. If demonstrated on a 3D graph, they have x, y, and z coordinates. They can a 3D graph, they have x, y, and z coordinates. They can never exist in more than one location at once, and to travel never exist in more than one location at once, and to travel to a different place in space, a particle must move to it under to a different place in space, a particle must move to it under the laws of kinematics, the laws of kinematics, accelerationacceleration, , velocityvelocity and so forth. and so forth.

Interactions between particles have been scrutinized for Interactions between particles have been scrutinized for many centuries, and a few simple laws dictate how particles many centuries, and a few simple laws dictate how particles proceed in collisions and interactions. The most angelic of proceed in collisions and interactions. The most angelic of these are the conservation of energy and momentum which these are the conservation of energy and momentum which help to explain calculations between particle interactions on help to explain calculations between particle interactions on scales of magnitude which diverge between planets and scales of magnitude which diverge between planets and quarks.quarks.

Molecules of Positronium Observed in the Laboratory Molecules of Positronium Observed in the Laboratory for the First Time:for the First Time:

- (http://www.newsroom.ucr.edu/cgi-bin/display.cgi?id=1662 - September 12, 2007):- (http://www.newsroom.ucr.edu/cgi-bin/display.cgi?id=1662 - September 12, 2007):

Physicists at UC Riverside have created molecular Physicists at UC Riverside have created molecular positronium, an entirely new object in the laboratory. positronium, an entirely new object in the laboratory. Briefly stable, each molecule is made up of a pair of Briefly stable, each molecule is made up of a pair of electrons and a pair of their antiparticles, called positrons. electrons and a pair of their antiparticles, called positrons. Positronium atoms, by nature, are extremely short-lived. Positronium atoms, by nature, are extremely short-lived.

When an electron meets a positron, their mutual When an electron meets a positron, their mutual annihilation may ensue or positronium, a briefly stable, annihilation may ensue or positronium, a briefly stable, hydrogen-like atom, may be formed. The stability of a hydrogen-like atom, may be formed. The stability of a positronium atom is threatened again when the atom positronium atom is threatened again when the atom collides with another positronium atom. Such a collision of collides with another positronium atom. Such a collision of two positronium atoms can result in their annihilation, two positronium atoms can result in their annihilation, accompanied by the production of a powerful and energetic accompanied by the production of a powerful and energetic type of electromagnetic radiation called gamma radiation, type of electromagnetic radiation called gamma radiation, or the creation of a molecule of positronium. or the creation of a molecule of positronium.

Matter, the “stuff” that every known object is made Matter, the “stuff” that every known object is made of, and antimatter cannot co-exist close to each other for of, and antimatter cannot co-exist close to each other for more than a very small measure of time because they more than a very small measure of time because they annihilate each other to release enormous amounts of annihilate each other to release enormous amounts of energy in the form of gamma radiation. The apparent energy in the form of gamma radiation. The apparent asymmetry of matter and antimatter in the visible universe asymmetry of matter and antimatter in the visible universe is an unsolved problem in physics.is an unsolved problem in physics.

More about the Positron:More about the Positron: For every type of ordinary-matter particle, a For every type of ordinary-matter particle, a

corresponding ‘anti-particle exists’corresponding ‘anti-particle exists’ A positively-charged proton has a negatively A positively-charged proton has a negatively

charged counterpart, the antiproton. The electron charged counterpart, the antiproton. The electron that is negatively charged, is offset by the that is negatively charged, is offset by the positively-charged positron.positively-charged positron.

In free space, two atoms of positronium In free space, two atoms of positronium cannot combine together, because they have cannot combine together, because they have such excess energy that they simply fly apart such excess energy that they simply fly apart again.again.

Neutrinos Neutrinos [http://abc.net.au/science/news/stories/2007/2031875.htm]:[http://abc.net.au/science/news/stories/2007/2031875.htm]:

Neutrinos are elementary particles of low-energy matter that have no electric Neutrinos are elementary particles of low-energy matter that have no electric charge and very little mass. They are created and emitted in vast numbers by charge and very little mass. They are created and emitted in vast numbers by the thermonuclear reactions that fuel our Sun, and are known to exist in three the thermonuclear reactions that fuel our Sun, and are known to exist in three types, related to three different charged particles — the electron, and its types, related to three different charged particles — the electron, and its lesser known relatives, the muon and the tau. The Sun should only emit lesser known relatives, the muon and the tau. The Sun should only emit electron neutrinos. But previous experiments have found fewer electron electron neutrinos. But previous experiments have found fewer electron neutrinos than scientists expected, based on calculations of how the Sun neutrinos than scientists expected, based on calculations of how the Sun burns. burns. These neutrinos are uncharged elementary particles that are blasted out in These neutrinos are uncharged elementary particles that are blasted out in vast amounts from the sun as a result of thermonuclear fusion, and come in a vast amounts from the sun as a result of thermonuclear fusion, and come in a wide range of energies. Until now, detector technologies were able to spot wide range of energies. Until now, detector technologies were able to spot high-energy neutrinos, particles with a kinetic energy of more than 5 million high-energy neutrinos, particles with a kinetic energy of more than 5 million electron-volts. But detectors were, until now, not sensitive enough for low-electron-volts. But detectors were, until now, not sensitive enough for low-energy neutrinos, which have less than a million electron-volts.energy neutrinos, which have less than a million electron-volts.

The total number of all three types of neutrinos agreed with theoretical The total number of all three types of neutrinos agreed with theoretical calculations, showing that electron neutrinos emitted by the Sun have calculations, showing that electron neutrinos emitted by the Sun have changed to muon or tau neutrinos before they reach Earth. The experiment changed to muon or tau neutrinos before they reach Earth. The experiment was based on the difference between neutrino rates during the day compared was based on the difference between neutrino rates during the day compared to the night. "The oscillation of the neutrinos can be enhanced by passage to the night. "The oscillation of the neutrinos can be enhanced by passage through matter," explained Dr Thornton — in this case, the amount of the through matter," explained Dr Thornton — in this case, the amount of the Earth between the detector, which lies underground, and the Sun. During the Earth between the detector, which lies underground, and the Sun. During the day, with the Sun on the same side of the Earth as the detector, the neutrinos day, with the Sun on the same side of the Earth as the detector, the neutrinos must pass through two kilometers of dirt. At night, the rays must come all the must pass through two kilometers of dirt. At night, the rays must come all the way through the Earth. The Sudbury Neutrino Observatory detects neutrinos way through the Earth. The Sudbury Neutrino Observatory detects neutrinos at a rate of about one per hour. at a rate of about one per hour.

The QuarkThe Quark In particle physics, the quark is one of the two basic In particle physics, the quark is one of the two basic

constituents of matter (the other is the lepton). It is constituents of matter (the other is the lepton). It is quarks that make up protons and neutrons, with there quarks that make up protons and neutrons, with there being exactly three quarks within each kind of particle.being exactly three quarks within each kind of particle.

There are six different types of quark, usually known as There are six different types of quark, usually known as flavors: up, down, charm, strange, top, and bottom. flavors: up, down, charm, strange, top, and bottom. (Their names were chosen arbitrarily based on the need (Their names were chosen arbitrarily based on the need to name them to name them somethingsomething that could be easily that could be easily remembered and used.) The strange, charm, bottom and remembered and used.) The strange, charm, bottom and top varieties are highly unstable and died out within a top varieties are highly unstable and died out within a fraction of a second after the Big Bang; they can be fraction of a second after the Big Bang; they can be recreated and studied by particle physicists. The up and recreated and studied by particle physicists. The up and down varieties survive in profusion, and are down varieties survive in profusion, and are distinguished by (among other things) their electric distinguished by (among other things) their electric charge. It is this which makes the difference when quarks charge. It is this which makes the difference when quarks clump together to form protons or neutrons: a proton is clump together to form protons or neutrons: a proton is made up of two up quarks and one down quark, yielding made up of two up quarks and one down quark, yielding a net charge of +1; while a neutron contains one up a net charge of +1; while a neutron contains one up quark and two down quarks, yielding a net charge of 0.quark and two down quarks, yielding a net charge of 0.

Quarks are the only fundamental particles that interact Quarks are the only fundamental particles that interact through all four of the fundamental forces.through all four of the fundamental forces.

The six flavors of quarks and their most likely decay The six flavors of quarks and their most likely decay modes. Mass decreases moving from right to left.modes. Mass decreases moving from right to left.

Fundamental interaction/forceFundamental interaction/forceA fundamental interaction or fundamental A fundamental interaction or fundamental

force is a mechanism by which particles force is a mechanism by which particles interact with each other, and which interact with each other, and which cannot be explained in terms of another cannot be explained in terms of another interaction. Every observed physical interaction. Every observed physical phenomenon can be explained by these phenomenon can be explained by these interactions. The apparent irreducible interactions. The apparent irreducible nature of these interactions leads nature of these interactions leads physicists to study the properties of these physicists to study the properties of these forces in great detail. In modern physics, forces in great detail. In modern physics, there are four fundamental interactions there are four fundamental interactions (forces): gravitation, electromagnetism, (forces): gravitation, electromagnetism, the weak interaction, and the strong the weak interaction, and the strong interaction. Their magnitude and interaction. Their magnitude and behavior vary greatly.behavior vary greatly.

What does this have to do with What does this have to do with Buddhism?Buddhism?

There are four primary elements in There are four primary elements in Buddhism: Earth, Fire, Water, Air…Buddhism: Earth, Fire, Water, Air…

……and secondary elements like: color, sound, and secondary elements like: color, sound, smell, taste, gender, nutriment… smell, taste, gender, nutriment…

Even further, there are minute, elementary Even further, there are minute, elementary particles: kalapas – forming all animate and particles: kalapas – forming all animate and inanimate material composed phenomenainanimate material composed phenomena

A life-span of a kalapa can last about 17 A life-span of a kalapa can last about 17 mind-momentsmind-moments

Kalapas originate from: kamma, citta, Kalapas originate from: kamma, citta, temperature [fire], and nutriment temperature [fire], and nutriment

Elements as University Subjects:Elements as University Subjects:

Earth: geology, geography…Earth: geology, geography…Fire: fire-fighters, volcanologist…Fire: fire-fighters, volcanologist…Water: hydro-electrical, irrigation, Water: hydro-electrical, irrigation,

oceanography…oceanography…Air: meteorologists…Air: meteorologists…

They examine the fundamental elementsThey examine the fundamental elements

If:If: ……the the kalapakalapa is the smallest unit of material size is the smallest unit of material size ……and the khana is the smallest group of timeand the khana is the smallest group of time ……then recall: moments are the smallest unit of then recall: moments are the smallest unit of

time occurring in a state of consciousness – or the time occurring in a state of consciousness – or the temporary simultaneous mental factors. While temporary simultaneous mental factors. While the measure of moments are defined as time that the measure of moments are defined as time that takes place for the occurrence of a state of takes place for the occurrence of a state of consciousness - the time that takes place for the consciousness - the time that takes place for the occurrence of a state of consciousness is defined occurrence of a state of consciousness is defined as the time during which the simultaneous as the time during which the simultaneous occurrence of the mental factors occurs. Who occurrence of the mental factors occurs. Who uses smaller units of matter/time?uses smaller units of matter/time?

Buddhism and TimeBuddhism and Time

By: Mr. Dion Peoples, M.A.By: Mr. Dion Peoples, M.A.Ph.D. Candidate – Buddhist StudiesPh.D. Candidate – Buddhist Studies

Mahachulalongkornrajavidyalaya UniversityMahachulalongkornrajavidyalaya University30 August 2550/200730 August 2550/2007

Introduction:Introduction:Knowing a little bit about Knowing a little bit about

conceptual time in physics can conceptual time in physics can

assist in comprehending assist in comprehending

profound things in Buddhism or profound things in Buddhism or

other conventional expressions other conventional expressions

– particularly those dhammas – particularly those dhammas

comprising Abhidhamma.comprising Abhidhamma.

Additions from Additions from AbhidhammaAbhidhamma

The Theravada Elders were not The Theravada Elders were not encased into a dogmatic encased into a dogmatic ideological system – but were ideological system – but were motivated towards discovering the motivated towards discovering the real nature of things. Extending real nature of things. Extending and improving their knowledge and and improving their knowledge and wisdom is part of the Buddhist wisdom is part of the Buddhist tradition – even of some of the tradition – even of some of the concepts ‘discovered might have concepts ‘discovered might have been controversial…been controversial…

……AbhidhammaAbhidhamma……the ancient Theras even inquired the ancient Theras even inquired

into natural physical phenomena – into natural physical phenomena – some of which is found in some of which is found in commentary texts: sound travels commentary texts: sound travels more slowly than light, which is more slowly than light, which is observed when one watches a man observed when one watches a man cut down a tree from a distance, cut down a tree from a distance, seeing his body move before the seeing his body move before the sound arrives. sound arrives.

……an Abhidhamma series an Abhidhamma series of time:of time:

Suppose someone is sleeping…Suppose someone is sleeping………then a series of mental events occur…then a series of mental events occur………from being disturbed by some outside from being disturbed by some outside

element…element………resulting in the identification of the resulting in the identification of the

disturbing object…disturbing object………if the object is of no interest, the person if the object is of no interest, the person

may revert to the neutral, sleeping state…may revert to the neutral, sleeping state………otherwise further mental results occur, otherwise further mental results occur,

some of which may be unwholesome…some of which may be unwholesome…

……more Abhidhamma more Abhidhamma moments:moments:

All of the preceding events are All of the preceding events are known as moments…known as moments…

……thus demonstrating moments thus demonstrating moments as being irreducible atoms in the as being irreducible atoms in the series of time…series of time…

……an atomic process of time with an atomic process of time with reference to thought-series [no reference to thought-series [no being, only the thought-series]being, only the thought-series]

The CITTAVThe CITTAVĪĪTHI [cognitive THI [cognitive process]:process]:According to the Abhidhamma there are 89 types of According to the Abhidhamma there are 89 types of

limited by limited by timetime or descriptions of consciousness – or descriptions of consciousness – classified by their function…classified by their function…

Largely, Largely, our functioning mindour functioning mind operates accordingly: operates accordingly:

•Rebirth-linkingRebirth-linking

•Life-ContinuumLife-Continuum

•AdvertingAdverting

•SensesSenses

•ReceivingReceiving

•InvestigatingInvestigating

•DeterminingDetermining

•Javana Javana [the 7 mind-moment [the 7 mind-moment processes to actively-processes to actively-comprehend phenomena]comprehend phenomena]

•RegistrationRegistration

•DeathDeath

Abhidhammic Abhidhammic Time:Time:SamayaSamaya: time, occasion or a conjunction : time, occasion or a conjunction

of circumstance; duration…of circumstance; duration…SamayoSamayo [in the Chattha Sangayana CD- [in the Chattha Sangayana CD-

Rom]: Agreement, combination; Rom]: Agreement, combination; multitude; season, time; custom, rule, multitude; season, time; custom, rule, religious obligation; order, precept; religious obligation; order, precept; religious belief, doctrinereligious belief, doctrine

The word The word samayesamaye is used 2297 times in is used 2297 times in fourteen Abhidhamma texts – 1612 fourteen Abhidhamma texts – 1612 times inside the Dhammasanganitimes inside the Dhammasangani

SAMAYASAMAYAAtthasalini - Atthasalini - SamayaSamaya as: as:

OccasionOccasionHarmony in antecedentsHarmony in antecedents‘‘there is but one moment, one there is but one moment, one samayasamaya for the for the

practice of the holy life’practice of the holy life’A ‘season’ [fever-season]A ‘season’ [fever-season]““a large a large samayasamaya in the great forest” – in the great forest” – assemblyassemblyAlso can mean:Also can mean: opinions, acquisition opinions, acquisition

Time, Conditions, Occurrences – causal Time, Conditions, Occurrences – causal relations… relations… PatthanaPatthana issues 24 causal- issues 24 causal-relationsrelations

Nine forms of Nine forms of SAMAYASAMAYA: : Time is only a concept derived from this or that phenomena:Time is only a concept derived from this or that phenomena:

1.1. States expressed in such phrases as temporal [aspect of] States expressed in such phrases as temporal [aspect of] of mind/matterof mind/matter

2.2. The phenomena of occurrence – past/futureThe phenomena of occurrence – past/future

3.3. Succession in organisms [germination/conception]Succession in organisms [germination/conception]

4.4. Time of genesis/decayTime of genesis/decay

5.5. Time of feeling/cognizingTime of feeling/cognizing

6.6. Functions – as the time of bathing, drinkingFunctions – as the time of bathing, drinking

7.7. Modes of posture: time of going/stoppingModes of posture: time of going/stopping

8.8. Revolutions: sun, moon; day, night…Revolutions: sun, moon; day, night…

9.9. Groupings of day and night into months, minutesGroupings of day and night into months, minutes All of these are concepts/abstractions – not existing by its All of these are concepts/abstractions – not existing by its

own nature. [a meadow is only a battlefield during war!]own nature. [a meadow is only a battlefield during war!]

Majjhima-nikaya: Anupada Majjhima-nikaya: Anupada Sutta [#111]Sutta [#111]

After the two weeks it took the secluded Sariputta After the two weeks it took the secluded Sariputta to become an Arahant, the Buddha proclaimed to become an Arahant, the Buddha proclaimed Sariputta has: great, wide, joyous, quick, keen, Sariputta has: great, wide, joyous, quick, keen, penetrative wisdom – with insights into states one-penetrative wisdom – with insights into states one-by-one as the occurred. by-one as the occurred.

In the First Jhana, Sariputta determined: applied In the First Jhana, Sariputta determined: applied and sustained thought, rapture, pleasure, and sustained thought, rapture, pleasure, unification of mind, contact, feeling, perception, unification of mind, contact, feeling, perception, volition, mind, zeal, decisions, energy, volition, mind, zeal, decisions, energy, mindfulness, equanimity, attention – all of these mindfulness, equanimity, attention – all of these arising, present, and disappearance – and being arising, present, and disappearance – and being unattracted, unrepelled, independent, detached, unattracted, unrepelled, independent, detached, freed, dissociated, with a mind freed from barriers freed, dissociated, with a mind freed from barriers – he realized an escape beyond and cultivated that – he realized an escape beyond and cultivated that attainment to confirm that there is such [a ‘second’ attainment to confirm that there is such [a ‘second’ jhana level]…jhana level]…

The Perspective of The Perspective of Time:Time:

Time is important to understand from the Time is important to understand from the perspective: not only must immediate perspective: not only must immediate attention be applied to attention be applied to mind/consciousness – but one must mind/consciousness – but one must understand that there is also a sequence understand that there is also a sequence of mental-occasions or events.of mental-occasions or events.

There may be evolutions of thoughts or There may be evolutions of thoughts or evolution of Dhamma, which certainly can evolution of Dhamma, which certainly can be observed from astronomical pictures.be observed from astronomical pictures.

Maybe the Satipatthana Sutta is Maybe the Satipatthana Sutta is wrong:wrong:

First the Satipatthana Sutta asks us to:First the Satipatthana Sutta asks us to:Phase One:Phase One:

Ajjattha:Ajjattha: Contemplate Phenomena as appearing in Contemplate Phenomena as appearing in oneselfoneself

Bahiddha:Bahiddha: Contemplate Phenomena as appearing in Contemplate Phenomena as appearing in othersothers

Ajjattha-bahiddha:Ajjattha-bahiddha: Contemplate Phenomena as a Contemplate Phenomena as a combination of bothcombination of both

Phase Two:Phase Two:Samudaya-dhamma:Samudaya-dhamma: Phenomena viewed as arising Phenomena viewed as arisingVaya-dhamma:Vaya-dhamma: Phenomena viewed as passing Phenomena viewed as passing

awayawaySamudaya-vaya-dhamma:Samudaya-vaya-dhamma: Phenomena viewed as Phenomena viewed as

bothboth

Is the Satipatthana Sutta Is the Satipatthana Sutta wrong?wrong?

The active phenomena occurs micro-The active phenomena occurs micro-moments before identification or moments before identification or registration of the event occursregistration of the event occurs

The light we currently observe originating The light we currently observe originating from stars is billions of years oldfrom stars is billions of years old

Without any conditioning, would anything Without any conditioning, would anything arise?arise?

We need to have ‘knowledge and vision as We need to have ‘knowledge and vision as things really are’ – and therefore, Buddhists things really are’ – and therefore, Buddhists need to seek scientific explanations outside need to seek scientific explanations outside Buddhism because Buddhists seek truthBuddhism because Buddhists seek truth

Attention:Attention:

The following presentation The following presentation contains some material… contains some material…

“cut and pasted” “cut and pasted” from Wikipedia – from Wikipedia –

re-utilized for this lecture.re-utilized for this lecture.

Albert Einstein:Albert Einstein: ““a person who is religiously enlightened a person who is religiously enlightened

appears to me to be one who has, to the best appears to me to be one who has, to the best of his ability, liberated himself from the fetters of his ability, liberated himself from the fetters of his selfish desires and is preoccupied with of his selfish desires and is preoccupied with thoughts, feelings and aspirations to which he thoughts, feelings and aspirations to which he clings because of their super-personal value ... clings because of their super-personal value ... regardless of whether any attempt is made to regardless of whether any attempt is made to unite this content with a Divine Being, for unite this content with a Divine Being, for otherwise it would not be possible to count otherwise it would not be possible to count Buddha and Spinoza as religious people.” Buddha and Spinoza as religious people.”

““science without religion is lame, science without religion is lame, religion without science is blind ... a religion without science is blind ... a legitimate conflict between science legitimate conflict between science and religion cannot exist.”and religion cannot exist.”

Historical Origins:Historical Origins:Edgar Allan PoeEdgar Allan Poe stated in his essay on stated in his essay on

cosmology titled cosmology titled EurekaEureka (1848) (1848) that that "space and duration are one.""space and duration are one." This is the This is the first known instance of suggesting space first known instance of suggesting space and time to be different perceptions of and time to be different perceptions of one thing. one thing. Poe arrived at this conclusion Poe arrived at this conclusion after approximately 90 pages of after approximately 90 pages of reasoning but employed no mathematics.reasoning but employed no mathematics.

The Greeks were wrong, many of our The Greeks were wrong, many of our modern perceptions are still based on modern perceptions are still based on their errorstheir errors

Poe also said:Poe also said: Discarding now the two equivocal terms, "gravitation" Discarding now the two equivocal terms, "gravitation"

and "electricity," let us adopt the more definite and "electricity," let us adopt the more definite expressions, "attraction" and "repulsion." The former expressions, "attraction" and "repulsion." The former is the body; the latter the soul: the one is the material; is the body; the latter the soul: the one is the material; the other the spiritual, principle of the Universe. No the other the spiritual, principle of the Universe. No other principles exist. All phenomena are referable to other principles exist. All phenomena are referable to one, or to the other, or to both combined. So one, or to the other, or to both combined. So rigorously is this the case -- so thoroughly rigorously is this the case -- so thoroughly demonstrable is it that attraction and repulsion are the demonstrable is it that attraction and repulsion are the sole properties through which we perceive the sole properties through which we perceive the Universe -- in other words, by which Matter is Universe -- in other words, by which Matter is manifested to Mind -- that, for all merely manifested to Mind -- that, for all merely argumentative purposes, we are fully justified in argumentative purposes, we are fully justified in assuming that matter exists only as attraction and assuming that matter exists only as attraction and repulsion -- that attraction and repulsion are matter: -- repulsion -- that attraction and repulsion are matter: -- there being no conceivable case in which we may not there being no conceivable case in which we may not employ the term "matter" and the terms "attraction" employ the term "matter" and the terms "attraction" and "repulsion," taken together, as equivalent, and and "repulsion," taken together, as equivalent, and therefore convertible, expressions in Logic. therefore convertible, expressions in Logic.

Time in Physics:Time in Physics: In physics, the treatment of time is a central In physics, the treatment of time is a central

issue.issue.One can measure time and treat it as a One can measure time and treat it as a

geometrical dimension, such as length, and geometrical dimension, such as length, and perform mathematical operations on it. perform mathematical operations on it.

It is a scalar quantity and, like length, mass, It is a scalar quantity and, like length, mass, and charge, is usually listed in most physics and charge, is usually listed in most physics books as a fundamental quantity. books as a fundamental quantity.

Time can be combined mathematically with Time can be combined mathematically with other fundamental quantities to derive other other fundamental quantities to derive other concepts such as motion, energy and fields. concepts such as motion, energy and fields.

Time is largely defined by its measurement in Time is largely defined by its measurement in physics.physics.

Spacetime:Spacetime: In physics, In physics, spacetimespacetime is any mathematical model that is any mathematical model that

combines space and time into a single construct called combines space and time into a single construct called the the space-time continuumspace-time continuum. Spacetime is usually . Spacetime is usually interpreted with space being three-dimensional and time interpreted with space being three-dimensional and time playing the role of the fourth dimension. playing the role of the fourth dimension.

By combining space and time into a single manifold, By combining space and time into a single manifold, physicists have significantly simplified a large amount of physicists have significantly simplified a large amount of physical theory, as well as described in a more uniform physical theory, as well as described in a more uniform way the workings of the universe at both the super-way the workings of the universe at both the super-galactic and sub-atomic levels. In relativistic contexts, galactic and sub-atomic levels. In relativistic contexts, however, time cannot be separated from the three however, time cannot be separated from the three dimensions of space as it depends on an object's velocity dimensions of space as it depends on an object's velocity relative to the speed of light.relative to the speed of light.

The term The term spacetimespacetime has taken on a generalized meaning has taken on a generalized meaning with the advent of higher-dimensional theories. with the advent of higher-dimensional theories. Speculative theories predict 10 or 26 dimensions, but the Speculative theories predict 10 or 26 dimensions, but the existence of more than four dimensions would only existence of more than four dimensions would only appear to make a difference at the sub-atomic level.appear to make a difference at the sub-atomic level.

BASIC CONCEPTS:BASIC CONCEPTS: The basic elements of spacetime are The basic elements of spacetime are eventsevents. .

In any given spacetime, an In any given spacetime, an eventevent is a unique is a unique position at a unique time. position at a unique time.

A space-time is independent of any A space-time is independent of any observer. However, in describing physical observer. However, in describing physical phenomena (which occur at certain moments phenomena (which occur at certain moments of time in a given region of space), each of time in a given region of space), each observer chooses a convenient system of observer chooses a convenient system of interpretation or measurement system.interpretation or measurement system.

The unification of space and time is The unification of space and time is exemplified by the common practice of exemplified by the common practice of expressing distance in units of time, by expressing distance in units of time, by dividing the distance measurement by the dividing the distance measurement by the speed of light.speed of light.

An inertial frame of reference:An inertial frame of reference:

The inertial reference frameThe inertial reference frame is one in is one in which Newton's first and second laws of which Newton's first and second laws of motion are valid.motion are valid.

Hence, within the inertial frame, an object Hence, within the inertial frame, an object or body accelerates only when a physical or body accelerates only when a physical force is applied, and (following Newton's force is applied, and (following Newton's first law of motion), in the absence of a first law of motion), in the absence of a net force, a body at rest will remain at net force, a body at rest will remain at rest and a body in motion will continue to rest and a body in motion will continue to move uniformly—i.e. in a straight line and move uniformly—i.e. in a straight line and at constant speed.at constant speed.

Inertial reference frame equivalents:Inertial reference frame equivalents: In practical terms, this equivalence means that In practical terms, this equivalence means that

scientists living inside an enclosed box moving scientists living inside an enclosed box moving uniformly cannot detect their motion by uniformly cannot detect their motion by anyany experiment done exclusively inside the box.experiment done exclusively inside the box.

By contrast, bodies are subject to so-called By contrast, bodies are subject to so-called fictitious forces in non-inertial reference fictitious forces in non-inertial reference frames; that is, forces that result from the frames; that is, forces that result from the acceleration of the reference frame itself and acceleration of the reference frame itself and not from any physical force acting on the body. not from any physical force acting on the body.

Therefore, scientists living inside a box that is Therefore, scientists living inside a box that is being rotated or otherwise accelerated being rotated or otherwise accelerated cancan measure their acceleration by observing the measure their acceleration by observing the fictitious forces on bodies inside the box.fictitious forces on bodies inside the box.

Arrow of TimeArrow of Time The term originated from the 1928 text-book The term originated from the 1928 text-book The Nature of the Physical The Nature of the Physical

WorldWorld, which helped to popularize the term, the author stated:, which helped to popularize the term, the author stated: ““ Let us draw an arrow arbitrarily. If as we follow the arrow we find more and Let us draw an arrow arbitrarily. If as we follow the arrow we find more and

more of the random element in the state of the world, then the arrow is more of the random element in the state of the world, then the arrow is pointing towards the future; if the random element decreases the arrow pointing towards the future; if the random element decreases the arrow points towards the past. That is the only distinction known to physics. This points towards the past. That is the only distinction known to physics. This follows at once if our fundamental contention is admitted that the follows at once if our fundamental contention is admitted that the introduction of randomness is the only thing which cannot be undone. I shall introduction of randomness is the only thing which cannot be undone. I shall use the phrase ‘time’s arrow’ to express this one-way property of time which use the phrase ‘time’s arrow’ to express this one-way property of time which has no analogue in space.has no analogue in space.”” The author suggests three main points: The author suggests three main points: It is vividly recognized by consciousness. It is vividly recognized by consciousness. It is equally insisted on by our reasoning faculty, which tells us that a It is equally insisted on by our reasoning faculty, which tells us that a

reversal of the arrow would render the external world nonsensical. reversal of the arrow would render the external world nonsensical. It makes no appearance in physical science except in the study of It makes no appearance in physical science except in the study of

organization of a number of individuals. organization of a number of individuals. Here, according to the concept, the arrow indicates the direction of Here, according to the concept, the arrow indicates the direction of

progressive increase of the random element. Following a lengthy argument progressive increase of the random element. Following a lengthy argument into the nature of thermodynamics, the conclusion Is that in so far as into the nature of thermodynamics, the conclusion Is that in so far as physics is concerned time's arrow is a property of entropy alone.physics is concerned time's arrow is a property of entropy alone.

Stephen Hawking’s Stephen Hawking’s Three Arrows of Time:Three Arrows of Time:

Psychological arrow of time - our Psychological arrow of time - our perception of an inexorable flow. perception of an inexorable flow.

Thermodynamic arrow of time - Thermodynamic arrow of time - distinguished by the growth of distinguished by the growth of entropy. entropy.

Cosmological arrow of time - Cosmological arrow of time - distinguished by the expansion of the distinguished by the expansion of the universe. universe.

Time in Cosmology:Time in Cosmology: The equations of general relativity predict a non-The equations of general relativity predict a non-

static universe. However, Einstein accepted only static universe. However, Einstein accepted only a static universe, and modified equations to a static universe, and modified equations to reflect this by adding the cosmological constant, reflect this by adding the cosmological constant, which he later described as the biggest mistake which he later described as the biggest mistake of his life. of his life.

In 1929, Edwin Hubble (1889-1953) announced In 1929, Edwin Hubble (1889-1953) announced his discovery of the expanding universe. The his discovery of the expanding universe. The current generally accepted cosmological model, current generally accepted cosmological model, the Lambda-CDM model, has a positive the Lambda-CDM model, has a positive cosmological constant and thus not only an cosmological constant and thus not only an expanding universe but an accelerating expanding universe but an accelerating expanding universe.expanding universe.

If the universe were expanding, then it must If the universe were expanding, then it must have been much smaller and therefore hotter have been much smaller and therefore hotter and denser in the past. and denser in the past.

Lambda-CDM model:Lambda-CDM model:Lambda-Cold Dark Matter - Lambda-Cold Dark Matter - is is

frequently referred to as the frequently referred to as the concordance modelconcordance model of big bang of big bang cosmology, since it attempts to explain cosmology, since it attempts to explain cosmic microwave background cosmic microwave background observations, as well as large scale observations, as well as large scale structure observations and supernovae structure observations and supernovae observations of the accelerating observations of the accelerating expansion of the universe. It is the expansion of the universe. It is the simplest known model that is in general simplest known model that is in general agreement with observed phenomena.agreement with observed phenomena.

More about the More about the Lambda-CDM model:Lambda-CDM model:

The model assumes a nearly scale-invariant The model assumes a nearly scale-invariant spectrum of primordial perturbations and a spectrum of primordial perturbations and a universe without spatial curvature. It also assumes universe without spatial curvature. It also assumes that it has no observable topology, so that the that it has no observable topology, so that the universe is much larger than the observable universe is much larger than the observable particle horizon. These are predictions of cosmic particle horizon. These are predictions of cosmic inflation. inflation.

These are the simplest assumptions for a These are the simplest assumptions for a consistent, physical model of cosmology. However, consistent, physical model of cosmology. However, LCDM is a LCDM is a modelmodel, and says nothing about the , and says nothing about the fundamental physical origin of dark matter, dark fundamental physical origin of dark matter, dark energy and the nearly scale-invariant spectrum of energy and the nearly scale-invariant spectrum of primordial curvature perturbations: in that sense, it primordial curvature perturbations: in that sense, it is merely a useful parameterization of ignorance.is merely a useful parameterization of ignorance.

Irreversibility:Irreversibility: In thermodynamics, processes that are not reversible In thermodynamics, processes that are not reversible

are termed are termed irreversibleirreversible. From this thermodynamics . From this thermodynamics perspective, all natural processes are irreversible. The perspective, all natural processes are irreversible. The phenomenon of irreversibility results from the fact that phenomenon of irreversibility results from the fact that if a thermodynamic system of interacting molecules is if a thermodynamic system of interacting molecules is brought from one thermodynamic state to another, the brought from one thermodynamic state to another, the configuration or arrangement of the atoms and configuration or arrangement of the atoms and molecules in the system will change as a result. A molecules in the system will change as a result. A certain amount of "transformation energy" will be used certain amount of "transformation energy" will be used as the molecules of the "working body" do work on as the molecules of the "working body" do work on each other when they change from one state to each other when they change from one state to another. During this transformation, there will be a another. During this transformation, there will be a certain amount of heat energy loss or dissipation due certain amount of heat energy loss or dissipation due to intermolecular friction and collisions; energy that to intermolecular friction and collisions; energy that will not be recoverable if the process is reversed.will not be recoverable if the process is reversed.

Scientific Conclusion:Scientific Conclusion:Scientists investigate phenomena and Scientists investigate phenomena and

name observations – to ultimately explain name observations – to ultimately explain the previously unknown or to correct the previously unknown or to correct wrong interpretations of previous wrong interpretations of previous analysis. analysis.

The mind operates similarly to scientific The mind operates similarly to scientific findings – or perhaps this is due to the findings – or perhaps this is due to the limitations of the human mind.limitations of the human mind.

The universe is limited to material The universe is limited to material possibilities while the mind performs possibilities while the mind performs creative ‘physically’ impossible deeds.creative ‘physically’ impossible deeds.

Buddhist ConclusionBuddhist ConclusionBuddhists are definitely concerned with time – as Buddhists are definitely concerned with time – as

one can ascertain that when analyzing our one can ascertain that when analyzing our chanting ceremony: chanting ceremony:

Yo so svakkhato bhagavata dhammoYo so svakkhato bhagavata dhammo - The - The Dhamma well-proclaimed by the Blessed One,Dhamma well-proclaimed by the Blessed One,

Sanditthiko akaliko ehipassikoSanditthiko akaliko ehipassiko - to be seen - to be seen here & now for one’s self, timeless, inviting all to here & now for one’s self, timeless, inviting all to come & seecome & see

Opanayiko paccattam veditabbo viññuhiOpanayiko paccattam veditabbo viññuhi - - Worthy of realizing, directly experienceable by Worthy of realizing, directly experienceable by the wise for themselvesthe wise for themselves

Processes

BREAK FOR CHAPTER ONE

Summary of Week One:• I should summarize the lesson from Week One.

– There are many processes that occur in the world, and as we have seen these processes follow a distinct pattern or order. There is a logic behind order and processes. I wanted to demonstrate this to you all.

– Additionally, if one considers the illustration of the cosmos, humanity comprehends about 5% of what might be known – if what can be known remains static.

– Aggregates [5]; Bases [12]; Elements [18]; Truths [4]; Controlling faculties [22]; Roots [9]; Nutrients [4]; Contact [7]; Feeling [7]; Perception [7]; Volition [7]; Consciousness [7] – should be fully known!

– Time demonstrates processes, and the law of impermanence relates to the theory of time. Every process is subjected to decay – what is born ultimately dies. Something must be learned first…. For this:

Abhidhamma Hermeneutics• Hermeneutics may be described as the development and

study of theories of the interpretation and understanding of texts. In contemporary usage in religious studies, hermeneutics refers to the study of the interpretation of religious texts. It is more broadly used in contemporary philosophy to denote the study of theories and methods of the interpretation of all texts and systems of meaning. The concept of "text" is here extended beyond written documents to any number of objects subject to interpretation, such as experiences. A hermeneutic is defined as a specific system or method for interpretation, or a specific theory of interpretation.

• Practical hermeneutics could happen only when someone , having a thoroughly functional knowledge of the theory and methodology of hermeneutics, applies one’s knowledge towards the actual interpretation of specific texts….

Abhidhamma Hermeneutics• Essentially, hermeneutics involves cultivating the ability to

understand things from somebody else's point of view, and to appreciate the cultural and social forces that may have influenced their outlook. Hermeneutics is the process of applying this understanding to interpreting the meaning of written texts and symbolic artifacts (such as art or sculpture or architecture), which may be either historic or contemporary.

• In the last two centuries, the scope of hermeneutics has expanded to include the investigation and interpretation of textual and artistic works, and a variety of human behavior, including : language/patterns of speech, social institutions, and ritual behaviors (such as religious ceremonies, political rallies, football matches, rock concerts, etc.). Hermeneutics interprets or inquires into the meaning and import of these phenomena, through understanding the point of view and 'inner life‘ of an insider, or the first-person perspective of an engaged participant in these phenomena.

Buddhist Hermeneutics – Buddhist Hermeneutics – setting a method for setting a method for

composing commentaries:composing commentaries:• Petakopadesa – Pitaka DisclosurePetakopadesa – Pitaka Disclosure– Attributed to MahakaccanaAttributed to Mahakaccana– Derived from oral traditionDerived from oral tradition– States the sotapanna does not need to States the sotapanna does not need to

enter into jhanas for path/fruit; anagami enter into jhanas for path/fruit; anagami and arahant must have at least 1and arahant must have at least 1stst Jhana – Jhana – as the meaning foras the meaning for vítarábhúmivítarábhúmi

– Full of errors – PTS has restored the Full of errors – PTS has restored the versionversion

– Ch1: The Display of the Noble TruthsCh1: The Display of the Noble Truths– Ch2: The Pattern of the Dispensation*Ch2: The Pattern of the Dispensation*– Ch3: Terms of Expression in the ThreadCh3: Terms of Expression in the Thread– Ch4: Investigation of ThreadsCh4: Investigation of Threads– Ch5: The 16 Modes of Conveying in Ch5: The 16 Modes of Conveying in

Separate Treatment*Separate Treatment*– Ch6: Compendium of the Thread’s Ch6: Compendium of the Thread’s

MeaningMeaning– Ch7: The 16 Modes of Conveying in Ch7: The 16 Modes of Conveying in

Combined Treatment*Combined Treatment*– Ch8: the Molding of the Guidelines*Ch8: the Molding of the Guidelines*

• Nettippakaranam – The GuideNettippakaranam – The Guide– Attributed to MahakaccanaAttributed to Mahakaccana– Edited/corrected by Acariya Edited/corrected by Acariya

Dhammapala in 6Dhammapala in 6thth CE. CE.– For those who already For those who already

intellectually know the Buddha’s intellectually know the Buddha’s teachings and want to explain teachings and want to explain them – how teachings are them – how teachings are connected to each other as connected to each other as ‘threads’‘threads’

– Ch1: Modes of Conveying in Ch1: Modes of Conveying in Separate TreatmentSeparate Treatment

– Ch2: Modes of Conveying in Ch2: Modes of Conveying in Combined TreatmentCombined Treatment

– Ch3: Molding of the GuidelinesCh3: Molding of the Guidelines– Ch4: Pattern of the DispensationCh4: Pattern of the Dispensation

Nettippakaranam – The Nettippakaranam – The GuideGuide• Dhamma is threaded together through Dhamma is threaded together through

phrasing and meaningphrasing and meaning– Phrasing Terms:Phrasing Terms:

• Letter, term, phrase, linguistic, demonstration, moodLetter, term, phrase, linguistic, demonstration, mood

– Meaning Terms:Meaning Terms:• Explaining, displaying, divulging, analyzing, Explaining, displaying, divulging, analyzing,

exhibiting, describingexhibiting, describing

• The Guide functions as a commentary:The Guide functions as a commentary:– Explains, coordinates, develops, adapts, and brings Explains, coordinates, develops, adapts, and brings

up to date the ideas presented in the texts…up to date the ideas presented in the texts…– Justifies and defends against criticism and attacksJustifies and defends against criticism and attacks– Makes material more readily availableMakes material more readily available

Nettippakaranam – The Guide’s Nettippakaranam – The Guide’s TerminologyTerminology

• Sutta: threadSutta: thread• Attha: aimAttha: aim• ByaBya––janajana: phrasephrase• Pada: termPada: term• Netti: guideNetti: guide• HHŒŒra: ra: [16] modes of conveying: [16] modes of conveying: teaching, investigation, teaching, investigation,

construing, a footing, characteristic, fourfold array, construing, a footing, characteristic, fourfold array, conversion, analysis, reversal, description, ways of entry, conversion, analysis, reversal, description, ways of entry, clearing up, terms of expression, requisites, coordinationclearing up, terms of expression, requisites, coordination

• Naya: guidelineNaya: guideline

HHŒŒra: [16] Modes of ra: [16] Modes of Conveying: Conveying:

• Teaching: Teaching: a doctrinal teaching from the Pitakasa doctrinal teaching from the Pitakas• Investigation: Investigation: how the text was chosen to be inquired intohow the text was chosen to be inquired into• Construing: Construing: as interpreted in other textsas interpreted in other texts• Footing: Footing: is the concept definable from specifics in the textis the concept definable from specifics in the text• Characteristic: Characteristic: a class or class-member according to the texts a class or class-member according to the texts

[concentration][concentration]• Fourfold array: Fourfold array: grammaticalness, purport, circumstance, coherencegrammaticalness, purport, circumstance, coherence• Conversion: Conversion: demonstration, paired with oppositesdemonstration, paired with opposites• Analysis: Analysis: demonstrate expectations to its general validitydemonstrate expectations to its general validity• Reversal: Reversal: demonstration with opposites states in the textdemonstration with opposites states in the text• Description: Description: the appropriate synonymthe appropriate synonym• Ways of entry: Ways of entry: what/how many ideas in words and phrases used to what/how many ideas in words and phrases used to

describedescribe• Clearing up: Clearing up: the questions must be answered satisfactorythe questions must be answered satisfactory• Terms of expression: Terms of expression: as birth, aging, sickness, death describes ‘suffering’as birth, aging, sickness, death describes ‘suffering’• Requisites: Requisites: specifying cause and conditionspecifying cause and condition• Coordination: Coordination: implied by keeping-in-being or abandonedimplied by keeping-in-being or abandoned

Commentaries….Commentaries….• The commentaries seem to borrow material from

various sources [an accepted concept] – and often the great commentators have taken the task of defining specific dhammas through the fourfold device of characteristic, function, manifestation and proximate cause – a device derived from the Petakopadesa and the Nettipakarana.

• There are the fourfold hermeneutical categories There are the fourfold hermeneutical categories of:of:– CharacteristicCharacteristic– FunctionFunction– ManifestationManifestation– Footing [proximate cause?]Footing [proximate cause?]

• Pertaining to the Pertaining to the HHŒŒrara - the meaning of a Dhamma- - the meaning of a Dhamma-concept is one – only the phrasing is different, basically. concept is one – only the phrasing is different, basically.

Pertaining to the Omniscience of Pertaining to the Omniscience of BuddhaBuddha• Buddhists, during the life of the Buddha, and after his passing have continued to seek the

truths propagated by the Buddha. Many disciples have emulated the doctrinal attainments. After the Buddha died, his many disciples continued to strive for the supramundane or ultimate truths of conventional existence – in other words: of whatever can be perceived from this-world existence. The Buddha cannot even perceive certain outer-worldly or smaller than atomic-details. The Buddha is not omniscient – and to say such a statement misrepresents what the Buddha’s actually attainment of the three-fold knowledges, namely: the recollection of his past lives; how beings pass into other worlds based on their actions; and his own personal knowledge of the destructions of the defilements that taint the mind.

• This knowledge of the Buddha’s non-omniscience is not widely known, because Bhikkhu Bodhi has written: “the Theravada tradition regards the Abhidhamma as the most perfect expression possible of the Buddha’s unimpeded omniscient knowledge (sabbannuta-nana).” This directly opposes what was mentioned above from the Majjhima-nikaya’s Tevijjavacchagotta Sutta [#71]. The Buddha does not know everything, but can determine the “post-‘life’-state” of beings – as far back as he wishes. All of these determinations are mentally experiencable.

• To further illuminate this controversial perspective, The Path of Discrimination [III. 177] states: “Buddha (Enlightened One): he who is the Blessed One, who is what he is of himself, without teacher in ideas not heard before, who discovered the actualities by himself, reached omniscient knowledge therein and the powers and mastery. …Buddha: in what sense Buddha? He is the discoverer of the actualities, thus he is enlightened (Buddha). He is the awakener of the generation, thus he is enlightened. He is enlightened by omniscience, enlightened by seeing all…” This appears, additionally, to contradict the Tevijjavacchagotta Sutta. The Buddha can only be perceived to be ‘omniscient’ merely because the people of the time, more than 2600 years ago, were never established in this knowledge – and higher knowledge was attributed to the Buddha, vis-à-vis the uneducated/ignorant ancient agricultural/urbanizing society.

Response from Bhikkhu Bodhi:Response from Bhikkhu Bodhi:• Bhikkhu Bodhi presents the Theravada Tradition’s standpoint – not Bhikkhu Bodhi presents the Theravada Tradition’s standpoint – not

his personal viewshis personal views• MN71, MN73, and MN90 should be taken in consideration – MN90, MN71, MN73, and MN90 should be taken in consideration – MN90,

the Buddha does not completely reject the possibility of the Buddha does not completely reject the possibility of omniscience – but only rejects it when it is understood in the sense omniscience – but only rejects it when it is understood in the sense of knowing everything simultaneously. of knowing everything simultaneously.

• The tradition has the other opinion. The tradition has the other opinion. • There are other places in the Tipitaka where the Buddha claims to There are other places in the Tipitaka where the Buddha claims to

have knowledge beyond the Tevijja: the ten powers of a Tathagata – have knowledge beyond the Tevijja: the ten powers of a Tathagata – the last three being the three knowledges of the Tevijja; the AN 4:24 the last three being the three knowledges of the Tevijja; the AN 4:24 says that he knows whatever can be seen, heard, sensed, or says that he knows whatever can be seen, heard, sensed, or cognized – which amounts to a claim of omniscience – because the cognized – which amounts to a claim of omniscience – because the Buddha has never claimed that something is beyond his range of Buddha has never claimed that something is beyond his range of knowledge.knowledge.

• What he did know, was: everything relevant towards the quest of What he did know, was: everything relevant towards the quest of enlightenment and liberation – in relation to his own system. enlightenment and liberation – in relation to his own system. Buddhist texts portray liberation is not available outside of the Buddhist texts portray liberation is not available outside of the Buddha’s teachings – making Buddhism the exclusive system of Buddha’s teachings – making Buddhism the exclusive system of deliverance. deliverance.

• Other religious teachers are always depicted as self-deluded fools….Other religious teachers are always depicted as self-deluded fools….

Buddhist Hermeneutics: Buddhist Hermeneutics: Introduction - by Donald LopezIntroduction - by Donald Lopez

• Lopez seems to be operating under the Mahayana umbrella – and Lopez seems to be operating under the Mahayana umbrella – and therefore, many of his citations are unavailable to the strict therefore, many of his citations are unavailable to the strict student of the Theravada tradition. He is right to state that the student of the Theravada tradition. He is right to state that the teaching is to be the teacher – and asks just ‘how’ should the teaching is to be the teacher – and asks just ‘how’ should the teachings be the teacher. teachings be the teacher.

• I would argue against a dearth of Theravada Hermeneutics – the I would argue against a dearth of Theravada Hermeneutics – the methods might not yet be drawn out currently. methods might not yet be drawn out currently.

• The Buddha did teach different things to different people based The Buddha did teach different things to different people based on their interests, dispositions, capacities and level of intelligence on their interests, dispositions, capacities and level of intelligence – and at times would commentate on his own discourses – but this – and at times would commentate on his own discourses – but this does not necessarily mean there are errors and contradictions. does not necessarily mean there are errors and contradictions. Lopez seems to be falling into the trap of determining which Lopez seems to be falling into the trap of determining which teachings are those of a Buddha, rather than seeking the method teachings are those of a Buddha, rather than seeking the method for students to acquire wisdom from the teacher’s teaching. The for students to acquire wisdom from the teacher’s teaching. The Netti [The Guide] is the teacher’s starting point. Netti [The Guide] is the teacher’s starting point.

Assessment of Textual Assessment of Textual Interpretation… Interpretation…

by Lamotteby Lamotte• Reading this text inspires me to go back and look into how Reading this text inspires me to go back and look into how Sariputta was really given his first Dhamma-lesson. Sariputta was really given his first Dhamma-lesson.

• As I read further - these different textual interpretations As I read further - these different textual interpretations stimulated the creation of different schools of Buddhist stimulated the creation of different schools of Buddhist thought. thought.

• Sarvastivadins preferred to accept that some suttas should Sarvastivadins preferred to accept that some suttas should be taken literally, while others might be left for interpretation be taken literally, while others might be left for interpretation – schools interpreted texts, rather than the individual – schools interpreted texts, rather than the individual student, following the Dhamma-advice from his qualified student, following the Dhamma-advice from his qualified teacher. teacher.

• ……if he does not grasp the rule – he will fall into many if he does not grasp the rule – he will fall into many contradictions through interpretation; if he takes up contradictions through interpretation; if he takes up Abhidhamma – he will fall into nihilism; if he takes up the Abhidhamma – he will fall into nihilism; if he takes up the Suttas – he will sometimes fall into realism or nihilism.Suttas – he will sometimes fall into realism or nihilism.

• Just how should one interpret [hermeneutically] Theravada Just how should one interpret [hermeneutically] Theravada texts – as the writers of hermeneutic articles operate texts – as the writers of hermeneutic articles operate Mahayanically?Mahayanically?

Gradual Path… to the Dhamma – Gradual Path… to the Dhamma – by George Bondby George Bond

• Bond states that the commentaries are the second and final Bond states that the commentaries are the second and final solution to the problem of textual interpretation – and the first solution to the problem of textual interpretation – and the first interpretation can be found in the interpretation can be found in the PetakopadesaPetakopadesa and the and the Nettipakarana. Nettipakarana.

• Bonds says ‘contexts generate texts’ – and if the Theravada Bonds says ‘contexts generate texts’ – and if the Theravada tradition, as he states: ‘Theravada thinking has arisen from the tradition, as he states: ‘Theravada thinking has arisen from the historical and cultural context…’ – then the context for historical and cultural context…’ – then the context for generating the texts should be the concern for preserving the generating the texts should be the concern for preserving the Dhamma. He doesn’t say this, but mentioned ‘frozen Dhamma. He doesn’t say this, but mentioned ‘frozen cosmologies’. cosmologies’.

• If Buddhism is a religion of/for renouncers – hermeneutics should If Buddhism is a religion of/for renouncers – hermeneutics should be reinterpreted to understand textual-analysis to underscore the be reinterpreted to understand textual-analysis to underscore the intention – interpret with intention. intention – interpret with intention.

• The distinctions of lokuttara/lokiya should be emphasized in The distinctions of lokuttara/lokiya should be emphasized in textual analysis or interpretation – as well as different textual analysis or interpretation – as well as different types/categories of suttas might provide a certain perspective…types/categories of suttas might provide a certain perspective…

Future Endeavor: Future Endeavor: • Many instructions in discourse suggest that a Many instructions in discourse suggest that a

person of ‘whatever’ characteristics, through person of ‘whatever’ characteristics, through Jhana-meditation, strive to eliminate their Jhana-meditation, strive to eliminate their defilements, but often retain their character-defilements, but often retain their character-personality temperaments, becoming certain personality temperaments, becoming certain types of noble-disciples – illustrating the further types of noble-disciples – illustrating the further need to investigate the need to investigate the PuggalapaññattiPuggalapaññatti

• The scholar should investigate whether the The scholar should investigate whether the Tipitaka provides the material presented in the Tipitaka provides the material presented in the Disclosure/Guide – or offers a different set of Disclosure/Guide – or offers a different set of guidelines – implying that perhaps the Peta/Netti guidelines – implying that perhaps the Peta/Netti offer only an interpretation [due to their ‘non-offer only an interpretation [due to their ‘non-inclusion’ into the Tipitaka, in some nations]. inclusion’ into the Tipitaka, in some nations].

Demeterio’s Intro to Demeterio’s Intro to Hermeneutics: Hermeneutics:

• Texts from a different time and a different culture – that might be ‘blanketed’ in ideology and false-consciousness: might appear chaotic, incomplete, contradictory and distorted – so interpretation is perceived to be needed to seek the coherence of the examined system.

• Modern scholars seek a methodology of interpretationmethodology of interpretation. Modern scholars have determined to transform a once practical operation once practical operation [comprehending a teaching given by a teacher], into a self-conscious self-conscious procedure. procedure.

• The foundations of hermeneutics was built chaotically – forcing a The foundations of hermeneutics was built chaotically – forcing a more critical and foundational evaluation of interpretationmore critical and foundational evaluation of interpretation

• I ask these ‘former scholars’ whether they fully comprehend the I ask these ‘former scholars’ whether they fully comprehend the practical applications of the Buddhist teachings to begin with – practical applications of the Buddhist teachings to begin with – because there might not be the need to construct such an imposed because there might not be the need to construct such an imposed mental theories – which might bring more suffering to the mental theories – which might bring more suffering to the practitioner. Demeterio writes of validity and possibility – and such practitioner. Demeterio writes of validity and possibility – and such would signify the truths of the Dhamma – as Sariputta experienced would signify the truths of the Dhamma – as Sariputta experienced through his own attainment of Arahantship.through his own attainment of Arahantship.

Demeterio’s Hermeneutics: Demeterio’s Hermeneutics: • ““The fact that hermeneutics evolved from praxis into praxis demonstrates The fact that hermeneutics evolved from praxis into praxis demonstrates

that it is its praxis component which is its important layer of meaning, its that it is its praxis component which is its important layer of meaning, its ultimate aim and its reason for existence. Take away praxis from the picture, ultimate aim and its reason for existence. Take away praxis from the picture, then theory and methodology theory would not make any sense at all.” then theory and methodology theory would not make any sense at all.”

• Pure practice moved into the need for methodologyPure practice moved into the need for methodology• The need for methodology moved into the need for a theoretical evaluationThe need for methodology moved into the need for a theoretical evaluation• The need for a theoretical evaluation moved into scientific praxisThe need for a theoretical evaluation moved into scientific praxis• Scientific praxis may not equate to pure practice!Scientific praxis may not equate to pure practice!

• Illustrated are several categorized examples of hermeneutics [because of Illustrated are several categorized examples of hermeneutics [because of human cognitive weaknesses]: human cognitive weaknesses]: – Romanticist hermeneutics: subjectivity, textuality and truth – through original Romanticist hermeneutics: subjectivity, textuality and truth – through original

historical/cultural contextshistorical/cultural contexts– Phenomenological hermeneutics: the interpreter shapes the truth based from the Phenomenological hermeneutics: the interpreter shapes the truth based from the

text itselftext itself– Dialectical hermeneutics: stresses a textual conversation between the subject and Dialectical hermeneutics: stresses a textual conversation between the subject and

object towards ‘consensus’object towards ‘consensus’– Critical hermeneutics: unveils hidden textual pathology to become freed from Critical hermeneutics: unveils hidden textual pathology to become freed from

ideological distortionsideological distortions– Post-structural hermeneutics: explores relationships between textuality, Post-structural hermeneutics: explores relationships between textuality,

institutional, social, political structure ‘theories’institutional, social, political structure ‘theories’

Determining Buddhist AuthorityDetermining Buddhist Authority**##

AuthorityAuthority Resolve for gain:Resolve for gain: Judging: Judging: Answering questionsAnswering questions

11 Buddha WisdomOne thing to be pursued

Should be answered directly

22 Sangha Truth One thing endured Requires an explanation

33 Elders Relinquishment One thing avoidedRequires a counter-question

44 An Elder TranquilityOne thing suppressed

Put aside

Explanation:Explanation: The authorities have resolved to gain certain characteristics from The authorities have resolved to gain certain characteristics from

judging what should be made known.judging what should be made known.

BREAK FOR CHAPTER TWO

History:History:According to tradition, the essence of the According to tradition, the essence of the

Abhidhamma was formulated by the Buddha during Abhidhamma was formulated by the Buddha during the __________ week after his Enlightenment. the __________ week after his Enlightenment. __________ years later he is said to have spent __________ years later he is said to have spent __________ consecutive months preaching it in its __________ consecutive months preaching it in its entirety in one of the heavenly-deva realms to an entirety in one of the heavenly-deva realms to an audience of _______________ of devas (including his audience of _______________ of devas (including his late mother, the former Queen Maya), each day late mother, the former Queen Maya), each day briefly commuting back to the human realm to briefly commuting back to the human realm to convey to the Venerable Sariputta the essence of convey to the Venerable Sariputta the essence of what he had just taught. The Venerable Sariputta what he had just taught. The Venerable Sariputta mastered the Abhidhamma and codified it into mastered the Abhidhamma and codified it into roughly its present form – from his ______________ roughly its present form – from his ______________ disciples. It was then passed down orally through the disciples. It was then passed down orally through the Sangha until the __________ Buddhist Council (250 Sangha until the __________ Buddhist Council (250 BCE), when it finally joined the ranks of the Vinaya BCE), when it finally joined the ranks of the Vinaya and Sutta, becoming the ___________ and final Pitaka and Sutta, becoming the ___________ and final Pitaka of the Pali canon.of the Pali canon.

How was the Abhidhamma formed?How was the Abhidhamma formed?

Apart from the Buddha and Sariputta’s story Apart from the Buddha and Sariputta’s story – the Abhidhamma was formed in three – the Abhidhamma was formed in three stages:stages:The first stage was developed over technical The first stage was developed over technical

discussions of dhamma – ‘debates’ between discussions of dhamma – ‘debates’ between disciples and sectarians…disciples and sectarians…

The second stage was the necessary elaboration The second stage was the necessary elaboration of doctrine: the Patisambhidamagga is a of doctrine: the Patisambhidamagga is a development from this second stage…development from this second stage…

The third stage involves the formation of the The third stage involves the formation of the Abhidhamma-pitaka as is known to us today…Abhidhamma-pitaka as is known to us today…

Venerable Pa Auk Sayadaw Venerable Pa Auk Sayadaw is the founder and main teacher of the Pa Auk Forest Monastery - Pa-Auk Tawya Meditation Center, in Mawlamyine, Mon state, Myanmar - in southern Burma. He teaches a particularly thoroughgoing, step-by-step tranquility & insight practice to monastics and lay people practicing at the monastery. This includes samatha (deep access concentration and the jhanas) as well as a variety of vipassana techniques. The purpose of these practices is to bring the practitioner towards Liberation as quickly and efficiently as possible.

Inspiration from these Abhidhamma Inspiration from these Abhidhamma Lectures: Lectures:

Venerable Bhikkhu Bodhi Venerable Bhikkhu Bodhi obtained his PhD in philosophy from Claremont Graduate School in 1972. After completing his university studies, he left America and traveled to Sri Lanka, where he received novice ordination in 1972 and full ordination in 1973, both under the late Ven. Ananda Maitreya, the leading Sri Lankan scholar-monk in recent times. He was the editor of the Buddhist Publication Society (in Sri Lanka) in 1984 and its president in 1988. Ven. Bodhi has many important publications to his credit, either as author, translator, or editor: The Middle Length Discourses of the Buddha -- A Translation of the Majjhima Nikaya (co-translated with Ven. Bhikkhu Nanamoli, 1995) and The Connected Discourses of the Buddha -- a New Translation of the Samyutta Nikaya (2000); as well as the editor for the Abhidhammattha Sangaha.

Atthasalini – The ExpositorAtthasalini – The ExpositorCommentary on the Commentary on the

Dhammasangani Dhammasangani ““It behoves the Abhidhamma student who It behoves the Abhidhamma student who

cannot note the method of procedure in the cannot note the method of procedure in the entire Abhidhamma-pitaka, the framing of entire Abhidhamma-pitaka, the framing of queries, and the numerical series in the Great queries, and the numerical series in the Great Book [Patthana], to compare or bring them Book [Patthana], to compare or bring them together from the Commentarial Chapter only.” together from the Commentarial Chapter only.” [p. 519][p. 519]

Therefore:Therefore:

Atthasalini – The ExpositorAtthasalini – The ExpositorCommentary on the Commentary on the

Dhammasangani Dhammasangani

What is known as What is known as Abhidhamma is not the Abhidhamma is not the province or sphere of a province or sphere of a disciple; it is the province or disciple; it is the province or sphere of the Buddhas. sphere of the Buddhas.

Atthasalini:Atthasalini:What states are moral?What states are moral?When a moral thought of the sensuous-When a moral thought of the sensuous-

realm arises… moral consciousness is realm arises… moral consciousness is divided into planes [SEE: divided into planes [SEE: COSMOLOGICAL CHART]…COSMOLOGICAL CHART]…

– – and these are related from the and these are related from the experienceable Jhanas – being five in experienceable Jhanas – being five in number in the Abhidhamma system – number in the Abhidhamma system – versus four from the Sutta system.versus four from the Sutta system.

Four Planes: Sensuous, Material, Four Planes: Sensuous, Material, Immaterial, and Unincluded. Immaterial, and Unincluded.

Atthasalini:Atthasalini:Consciousness has numerous states that are Consciousness has numerous states that are

associated or are accompanying… in the sensuous-associated or are accompanying… in the sensuous-realm:realm: Cognitions relying on the five senses and sense-objects – these are further Cognitions relying on the five senses and sense-objects – these are further

divisible into desires and undesired.divisible into desires and undesired. Two mind-elements: results of good or bad conduct, arise Two mind-elements: results of good or bad conduct, arise

dependent on the dependent on the heart-basisheart-basis – – Question: what do you Question: what do you feel/think is wrong/right?feel/think is wrong/right?

Mind-cognition, having no root condition, resulting from either wholesome or Mind-cognition, having no root condition, resulting from either wholesome or unwholesome, or accompanying neutral states arise from examining the five unwholesome, or accompanying neutral states arise from examining the five sense-doors, and by the way of registration in the six sense-doors. sense-doors, and by the way of registration in the six sense-doors. Preceding by way of rebirth, they have as mental-objects limited kamma, Preceding by way of rebirth, they have as mental-objects limited kamma, kamma-symbol, or tendency-symbol – proceeding into the subconscious kamma-symbol, or tendency-symbol – proceeding into the subconscious continuum, and decease….continuum, and decease….

Inoperative elements of mind-cognition, accompanied by joy, without root Inoperative elements of mind-cognition, accompanied by joy, without root conditions arise in the sense doors concerning limited objects of senses as conditions arise in the sense doors concerning limited objects of senses as are present, and also in the mind-door concerning past and future – making are present, and also in the mind-door concerning past and future – making a mode of happiness for Arahants. a mode of happiness for Arahants.

Atthasalini:Atthasalini:For inasmuch as Fourth For inasmuch as Fourth

Jhana is the vantage point Jhana is the vantage point for insight, super-for insight, super-knowledge, cessation, the knowledge, cessation, the round of rebirth, it is called round of rebirth, it is called everywhere a vantage-point. everywhere a vantage-point. #2, #3 are vantage-points #2, #3 are vantage-points for insight, super-knowledge for insight, super-knowledge and round of rebirth, not for and round of rebirth, not for cessation. #4, #5 are cessation. #4, #5 are vantage-points for insight vantage-points for insight and the round of rebirths, and the round of rebirths, but not for super-knowledge but not for super-knowledge or cessation. or cessation.

Rupa-consciousness:Rupa-consciousness:

1.1.Everywhere a vantage-Everywhere a vantage-pointpoint

2.2.Space-deviceSpace-device

3.3.Light-deviceLight-device

4.4.Divine statesDivine states

5.5.RespirationRespiration

6.6.Varieties of potencyVarieties of potency

7.7.Supernormal hearingSupernormal hearing

8.8.Thought readingThought reading

9.9.Knowledge of destiny Knowledge of destiny according to kammaaccording to kamma

10.10.Supernormal sightSupernormal sight

11.11.Reminiscence of former Reminiscence of former liveslives

12.12.Knowledge of the futureKnowledge of the future

Modes of Potency:Modes of Potency: When one makes the body dependent on the mind, When one makes the body dependent on the mind,

being desirous of going by means of an invisible being desirous of going by means of an invisible body, the potency bends the body by the power of body, the potency bends the body by the power of the mind, inserts, places it in the sublime the mind, inserts, places it in the sublime consciousness; then there is an object of the mind consciousness; then there is an object of the mind obtained by exercise – this there is a limited object, obtained by exercise – this there is a limited object, because the material body is the object. When one because the material body is the object. When one makes mind dependent on the body, being desirous makes mind dependent on the body, being desirous of going by means of a visible body, the potency of going by means of a visible body, the potency bends mind by the power of body, inserts, places the bends mind by the power of body, inserts, places the basic jhana-consciousness in the material body; then basic jhana-consciousness in the material body; then the object of mind is obtained by exercise – thus the object of mind is obtained by exercise – thus from being the object of the sublime consciousness it from being the object of the sublime consciousness it has a sublime object. has a sublime object.

Knowledge of Other’s Knowledge of Other’s ThoughtsThoughts

……has the limited, sublime, immeasurable for has the limited, sublime, immeasurable for object. How? It has a limited object at the time object. How? It has a limited object at the time of one’s knowing the sense-realm thoughts of of one’s knowing the sense-realm thoughts of others, a sublime object at the time of knowing others, a sublime object at the time of knowing thoughts of the Rupa and Arupa realms, and an thoughts of the Rupa and Arupa realms, and an immeasurable object at the time of knowing the immeasurable object at the time of knowing the Path and Fruitation. Path and Fruitation.

An average person cannot know the thoughts of An average person cannot know the thoughts of a stream-winner, a stream-winner cannot know a stream-winner, a stream-winner cannot know the thoughts of a once returner, etc… the the thoughts of a once returner, etc… the Arahant knows the thoughts of all beings. The Arahant knows the thoughts of all beings. The distinctions should be understood. distinctions should be understood.

Advice from Advice from Satipatthana Sutta:Satipatthana Sutta:

Synthetical Phase Synthetical Phase One:One:Ajjhatta: Ajjhatta: the the

contemplation of contemplation of phenomena as phenomena as appearing in oneselfappearing in oneself

Bahiddha: Bahiddha: phenomena appearing phenomena appearing in othersin others

Ajjhatta-bahiddhaAjjhatta-bahiddha: : the combination of the combination of bothboth

Analytical Phase Analytical Phase Two:Two:SamudayadhammSamudayadhamm

a: a: phenomena phenomena viewed as arisingviewed as arising

Vayadhamma: Vayadhamma: phenomena viewed phenomena viewed as passing awayas passing away

Samudaya-Samudaya-vayadhamma: vayadhamma: the the combination of bothcombination of both

Advice from Advice from Satipatthana Sutta:Satipatthana Sutta:

Following insight [Following insight [vipassanavipassana] – one should:] – one should:Analyze the corporeal [Analyze the corporeal [ruparupa]]Analyze the mental [Analyze the mental [namanama]]Contemplate both [Contemplate both [nama-rupanama-rupa]]View both as conditions View both as conditions [sappaccaya[sappaccaya]]Apply the three characteristics to mind-and-Apply the three characteristics to mind-and-

body and their conditions.body and their conditions.Only the application of both methods – the Only the application of both methods – the

analytical and synthetical - can produce a analytical and synthetical - can produce a full and correct understanding of full and correct understanding of anatta/sunnataanatta/sunnata of all phenomena of all phenomena

The Anupada Sutta:The Anupada Sutta: After the two weeks it took the secluded Sariputta toAfter the two weeks it took the secluded Sariputta to become an become an

Arahant, the Buddha proclaimed in the Anupada Sutta: Arahant, the Buddha proclaimed in the Anupada Sutta: SariputtaSariputta has great, wide, joyous, quick, keen, penetrative has great, wide, joyous, quick, keen, penetrative wisdomwisdom – with insights into states one-by-one as the occurred.– with insights into states one-by-one as the occurred. There definitely is a systematic representation of the effort There definitely is a systematic representation of the effort exerted above and in the explanation of the details pertaining exerted above and in the explanation of the details pertaining to Sariputta’s accomplishments. The discourse moves to Sariputta’s accomplishments. The discourse moves immediately into a very detailed explanation of the Four Jhāna’s immediately into a very detailed explanation of the Four Jhāna’s – the details are perhaps better written than many modern – the details are perhaps better written than many modern academic texts attempting to introduce the reader to Jhāna academic texts attempting to introduce the reader to Jhāna levels. Nyanaponika Thera, in his Abhidhamma Studies – levels. Nyanaponika Thera, in his Abhidhamma Studies – Researches in Buddhist Psychology explores Researches in Buddhist Psychology explores a controversy in a controversy in this overlooked discourse, to which one might reply: there this overlooked discourse, to which one might reply: there seems to reason to question the authenticity of this discourse seems to reason to question the authenticity of this discourse as originating from the Buddha. When one reads the text, it as originating from the Buddha. When one reads the text, it seems like the discourse might be an early teaching purposely seems like the discourse might be an early teaching purposely legitimizing Sariputta as skillful for the disciples of the Buddha legitimizing Sariputta as skillful for the disciples of the Buddha and further details the primary mediation technique and further details the primary mediation technique promulgated by the Buddha.promulgated by the Buddha. Sariputta’s confirmation of the Sariputta’s confirmation of the Buddha’s teaching not only benefits the Chief Disciple, but Buddha’s teaching not only benefits the Chief Disciple, but additionally demonstrates the truths of the Buddha’s additionally demonstrates the truths of the Buddha’s Enlightenment and both men’s Arahant attainments.Enlightenment and both men’s Arahant attainments.

Concerning the Abhidhamma - in the First Jhāna, Sariputta Concerning the Abhidhamma - in the First Jhāna, Sariputta determined: determined: applied andapplied and sustained thought, rapture, sustained thought, rapture, pleasure, unification ofpleasure, unification of mind, contact, feeling, perception, mind, contact, feeling, perception, volition, mind, zeal,volition, mind, zeal, decisions, energy, mindfulness, decisions, energy, mindfulness, equanimity, attention –equanimity, attention – all of these arising, present, and all of these arising, present, and disappearance – anddisappearance – and being unattracted, unrepelled, being unattracted, unrepelled, independent, detached,independent, detached, freed, dissociated, with a mind freed, dissociated, with a mind freed from barriers – hefreed from barriers – he realized an escape beyond and realized an escape beyond and cultivated thatcultivated that attainment to confirm that there is such [a attainment to confirm that there is such [a ‘second’‘second’ jhāna level]…jhāna level]…Sariputta ‘in fact’ confirmed all Sariputta ‘in fact’ confirmed all of the Buddha’s jhāna-attainments through his own of the Buddha’s jhāna-attainments through his own ‘escape beyond’ ‘escape beyond’ experience as recollected by Ānanda. experience as recollected by Ānanda. Whether or not Venerable Buddhaghosa read this Whether or not Venerable Buddhaghosa read this discourse or not should not warrant much ink. The discourse or not should not warrant much ink. The perception of the reader, as the discourse nears perception of the reader, as the discourse nears conclusion is: perhaps someone in the Sangha was conclusion is: perhaps someone in the Sangha was doubting Sariputta’s abilities or attainments [having only doubting Sariputta’s abilities or attainments [having only been ordained for two weeks]; the Anupada Sutta puts the been ordained for two weeks]; the Anupada Sutta puts the question to rest.question to rest.

Although the Sangīti Sutta is not Although the Sangīti Sutta is not arranged as an Abhidhamma treatise, arranged as an Abhidhamma treatise, any effort to categorize the dhammas any effort to categorize the dhammas can lead one to justify the Sangīti can lead one to justify the Sangīti Sutta as perhaps, the most important Sutta as perhaps, the most important or significant discourse found in the or significant discourse found in the Tipitaka in terms of content alone. Tipitaka in terms of content alone. The effort to comprehend the The effort to comprehend the dhamma-sets solely rests with the dhamma-sets solely rests with the student – no explanations are found in student – no explanations are found in the text of the discourse. Certainly, the text of the discourse. Certainly, the Sangīti Sutta can be used as an the Sangīti Sutta can be used as an Abhidhamma text:Abhidhamma text:

The Abhidhamma of the Sangīti Sutta versus Abhidhammattha Sangaha - The Abhidhamma of the Sangīti Sutta versus Abhidhammattha Sangaha - Chapter/TopicsChapter/Topics

Consciousness:Consciousness:

Triple GemsTriple Gems

Conventional and ultimate realities [NOT EXPLICITLY FOUND IN SANGITI SUTTA]Conventional and ultimate realities [NOT EXPLICITLY FOUND IN SANGITI SUTTA]

Fourfold Ultimate Reality: consciousness, mental factors, matter, NibbānaFourfold Ultimate Reality: consciousness, mental factors, matter, Nibbāna

Five AggregatesFive Aggregates

Four Classes of Consciousness [Mundane and Supramundane]Four Classes of Consciousness [Mundane and Supramundane]

Wholesome or unwholesomeWholesome or unwholesome

Rooted in greed, hatred or delusion; or Rootless [from senses]Rooted in greed, hatred or delusion; or Rootless [from senses]

Jhāna’s and Noble AttainmentsJhāna’s and Noble Attainments

Mental FactorsMental Factors Mental FactorsMental Factors

MiscellaneousMiscellaneous Feelings, roots, functions, doors, objects, basesFeelings, roots, functions, doors, objects, bases

Cognitive Cognitive ProcessProcess

Six Senses; processes, presentations, modes, great/slight objects, absorption, registration, attainment processes, Six Senses; processes, presentations, modes, great/slight objects, absorption, registration, attainment processes, planesplanes

Process-FreedProcess-Freed Planes of existence, rebirth-linking, kamma, advent of death [mental-cosmology]Planes of existence, rebirth-linking, kamma, advent of death [mental-cosmology]

MatterMatter Elements, Concretely produced matter [senses], Non-concrete matter [characteristics], origination of matter, Elements, Concretely produced matter [senses], Non-concrete matter [characteristics], origination of matter, smiling, occurrence of matter, Nibbānasmiling, occurrence of matter, Nibbāna

CategoriesCategories

Unwholesome: taints, floods, bodily knots, clingings, hindrances, latent dispositions, fetters, defilements; mixed: Unwholesome: taints, floods, bodily knots, clingings, hindrances, latent dispositions, fetters, defilements; mixed: roots, jhāna factors, path factors, faculties, powers, predominants, nutriments; requisites of Enlightenment: roots, jhāna factors, path factors, faculties, powers, predominants, nutriments; requisites of Enlightenment: four foundations of mindfulness, four supreme efforts, four means to accomplishment, five faculties, five four foundations of mindfulness, four supreme efforts, four means to accomplishment, five faculties, five powers, seven factors of Enlightenment, eight path factors, states and occurrences; the whole: five powers, seven factors of Enlightenment, eight path factors, states and occurrences; the whole: five aggregates, twelve sense bases, eighteen elements, four noble truthsaggregates, twelve sense bases, eighteen elements, four noble truths

ConditionalityConditionality Method of dependent arising [12 links], method of conditional relations [24 conditions]; analysis of conceptsMethod of dependent arising [12 links], method of conditional relations [24 conditions]; analysis of concepts

Meditation Meditation SubjectsSubjects

Calm; 40 Meditation Subjects; Analysis of Development; Analysis of Terrain; Attainment of Jhāna; Insight; Calm; 40 Meditation Subjects; Analysis of Development; Analysis of Terrain; Attainment of Jhāna; Insight; Purification; Emancipation; Individuals; AttainmentsPurification; Emancipation; Individuals; Attainments

The Seven Sarvastivadin Texts:The Seven Sarvastivadin Texts:Sangitiparyaya ('Discourses on Gathering Sangitiparyaya ('Discourses on Gathering

Together') Together') Dharmaskandha ('Aggregation of Dharmas') Dharmaskandha ('Aggregation of Dharmas') Prajnaptisastra ('Treatise on Designations') Prajnaptisastra ('Treatise on Designations') Dhatukaya ('Body of Elements') Dhatukaya ('Body of Elements') Vijnanakaya ('Body of Consciousness') Vijnanakaya ('Body of Consciousness') Prakaranapada ('Exposition') Prakaranapada ('Exposition') Jnanaprasthana ('Foundation of Knowledge') Jnanaprasthana ('Foundation of Knowledge')

http://en.wikipedia.org/wiki/Sarvastivada - – accessed on 7 October 2550/2007] - – accessed on 7 October 2550/2007]

SangitiparyayaSangitiparyaya (‘Discourses on Gathering (‘Discourses on Gathering Together’)Together’)

Sangitiparyaya (Sangitiparyaya ("recitation together") is one of the seven "recitation together") is one of the seven Sarvastivada Abhidharma Buddhist scriptures. It was composed by Sarvastivada Abhidharma Buddhist scriptures. It was composed by Mahakausthila (according to the Sanskrit and Tibetan sources) or Mahakausthila (according to the Sanskrit and Tibetan sources) or Sariputra (according to the Chinese sources).Sariputra (according to the Chinese sources).

Structurally, the Samgiti-paryaya is similar to the Dharma-skandha, Structurally, the Samgiti-paryaya is similar to the Dharma-skandha, though earlier, as the latter is mentioned in the former. It is basically though earlier, as the latter is mentioned in the former. It is basically a matika on the early teachings, arranged in groups of dhammas by a matika on the early teachings, arranged in groups of dhammas by number, similar to the Ekottarikagama.number, similar to the Ekottarikagama.

This text is basically a commentary on the Sangiti-sutta (D #33) – an This text is basically a commentary on the Sangiti-sutta (D #33) – an assemblage of the Buddha's Dhamma rather than an actual assemblage of the Buddha's Dhamma rather than an actual discourse/discussion. The background to the first recital of the discourse/discussion. The background to the first recital of the Sangiti-sutta, as the Jains fell into disarray after the death of Sangiti-sutta, as the Jains fell into disarray after the death of Mahavira, and the Buddhist Sangha gathered together to recite the Mahavira, and the Buddhist Sangha gathered together to recite the core teachings of the Dhamma to prevent such a split in their own core teachings of the Dhamma to prevent such a split in their own religion, perhaps indicates the fear of present or impending schism religion, perhaps indicates the fear of present or impending schism arising in the Sangha on the part of those who compiled this work. arising in the Sangha on the part of those who compiled this work. The Sangiti-sutta is also the basis of a commentarial work, in the The Sangiti-sutta is also the basis of a commentarial work, in the later Yogacara-bhumi-sastra, some several hundred years later.later Yogacara-bhumi-sastra, some several hundred years later.

Dharmaskandha ('Aggregation of Dharmas‘)Dharmaskandha ('Aggregation of Dharmas‘) DharmaskandhaDharmaskandha is one of the seven Sarvastivada Abhidharma is one of the seven Sarvastivada Abhidharma

Buddhist scriptures. Dharmaskandha means "collection of Buddhist scriptures. Dharmaskandha means "collection of dharmas". It was composed by Sariputra (according to the dharmas". It was composed by Sariputra (according to the Sanskrit and Tibetan sources) or Maudgalyayana (according to Sanskrit and Tibetan sources) or Maudgalyayana (according to Chinese sources). Chinese sources).

It begins with a matika as a summary of the topics, showing its It begins with a matika as a summary of the topics, showing its antiquity, as these were supposedly only assigned by the Buddha antiquity, as these were supposedly only assigned by the Buddha himself. It presents 21 subjects, the first 15 of which concern the himself. It presents 21 subjects, the first 15 of which concern the practice of the spiritual path, and the realization of its fruits. The practice of the spiritual path, and the realization of its fruits. The 16th deals with "various issues". Subjects 17 to 20 deal with the 16th deals with "various issues". Subjects 17 to 20 deal with the enumeration of the ayatanas, dhatus and skandhas as enumeration of the ayatanas, dhatus and skandhas as encompassing "all dhammas". The 21st is regards dependent encompassing "all dhammas". The 21st is regards dependent origination.origination.

The Dhatuskandha is from a period before then split between the The Dhatuskandha is from a period before then split between the Sanskrit and Pāli Abhidhamma traditions, based on its correlation Sanskrit and Pāli Abhidhamma traditions, based on its correlation with the Pāli with the Pāli Vibhanga – Vibhanga – so this must be a pre-Asoka type of so this must be a pre-Asoka type of Buddhism. Buddhism.

Prajnaptisastra Prajnaptisastra (‘Treatise on Designations’)(‘Treatise on Designations’)

PrajnaptisastraPrajnaptisastra is one of the seven Sarvastivada is one of the seven Sarvastivada Abhidharma Buddhist scriptures. The word Abhidharma Buddhist scriptures. The word Prajnaptisastra, Prajnaptisastra, means "designation" (of dhammas). means "designation" (of dhammas). It was composed by Maudgalyayana (according to It was composed by Maudgalyayana (according to the Sanskrit and Tibetan) or Mahakatyayana .the Sanskrit and Tibetan) or Mahakatyayana .

This text is very important based on commentary-This text is very important based on commentary-references in Sarvastivadin sources. The format is references in Sarvastivadin sources. The format is of matika, followed by question and answer of matika, followed by question and answer explanations, with references to the suttas for explanations, with references to the suttas for orthodoxy.orthodoxy.

Deals with conventional designations of things, Deals with conventional designations of things, contrasted with what they are in reality. contrasted with what they are in reality.

Dhatukaya ('Body of Elements‘)Dhatukaya ('Body of Elements‘) Dhatukaya Dhatukaya is one of the seven Sarvastivada Abhidharma is one of the seven Sarvastivada Abhidharma

Buddhist scriptures.Buddhist scriptures. DhatukayaDhatukaya means "group of elements". It was written by means "group of elements". It was written by

Purna (according to Sanskrit and Tibetan sources), or Purna (according to Sanskrit and Tibetan sources), or Vasumitra (according to Chinese sources). Vasumitra (according to Chinese sources).

This comparatively short text bears similarities with the This comparatively short text bears similarities with the Theravada text, the Dhatu-katha, in style and format, though Theravada text, the Dhatu-katha, in style and format, though it uses a different matika. It also bears a close connection it uses a different matika. It also bears a close connection with the Prakaranapada, through several items common to with the Prakaranapada, through several items common to both. In its sevenfold division of dhammas in particular, it both. In its sevenfold division of dhammas in particular, it does provide, a closer look at the various divisions of does provide, a closer look at the various divisions of dhammas, in particular citta and cetasika, with its conjoined dhammas, in particular citta and cetasika, with its conjoined and non-conjoined aspects. As it is not mentioned in the and non-conjoined aspects. As it is not mentioned in the Mahavibhasa, this also suggests it is either a later text, or Mahavibhasa, this also suggests it is either a later text, or originally a fragment removed from an earlier text.originally a fragment removed from an earlier text.

Vijnanakaya Vijnanakaya ('Body of Consciousness‘)('Body of Consciousness‘) Vijnanakaya Vijnanakaya is one of the seven Sarvastivada Abhidhamma Buddhist is one of the seven Sarvastivada Abhidhamma Buddhist

scriptures. "Vijnanakaya" means "group of consciousness". It was scriptures. "Vijnanakaya" means "group of consciousness". It was composed 100 years after the Buddha's death, and was influenced by the composed 100 years after the Buddha's death, and was influenced by the Jnanaprasthana, and is also similar to the Prakaranapada, which holds a Jnanaprasthana, and is also similar to the Prakaranapada, which holds a different position inside the Sarvastivada doctrine.different position inside the Sarvastivada doctrine.

This text was highly esteemed because it upheld Sarvastivadin doctrine This text was highly esteemed because it upheld Sarvastivadin doctrine against Vibhajyavada objections. It is here that the theory of Sarvastivada - against Vibhajyavada objections. It is here that the theory of Sarvastivada - the existence of all dhammas through past, present and future, is first the existence of all dhammas through past, present and future, is first presented. Interestingly, the issue is only brought up when Moggaliputta-presented. Interestingly, the issue is only brought up when Moggaliputta-tissa makes the standard claim of the Vibhajyavada, "past and future tissa makes the standard claim of the Vibhajyavada, "past and future (dhammas) do not exist, (only) present and unconditioned (dhammas) do (dhammas) do not exist, (only) present and unconditioned (dhammas) do exist". The Vijnana-kaya has four main theses to refute this:exist". The Vijnana-kaya has four main theses to refute this:

The impossibility of two simultaneous cittas The impossibility of two simultaneous cittas The impossibility of karma and vipaka being simultaneous The impossibility of karma and vipaka being simultaneous That vijnana only arises with an object That vijnana only arises with an object Attainments are not necessarily present. Attainments are not necessarily present. The text refutes views of several schools: the Vibhajyavada, and the The text refutes views of several schools: the Vibhajyavada, and the

Vatsiputriya Pudgalavadas.Vatsiputriya Pudgalavadas.

Prakaranapada (‘Exposition’)Prakaranapada (‘Exposition’) Prakaranapada Prakaranapada is the major text of the central Abhidhamma period. It is the major text of the central Abhidhamma period. It

influenced other non-Sarvastivada schools, though not in the polarizing manner influenced other non-Sarvastivada schools, though not in the polarizing manner that the later Jnanaprasthana and Vibhasa texts did. Its format for dhamma-that the later Jnanaprasthana and Vibhasa texts did. Its format for dhamma-analysis is used in a few other texts.analysis is used in a few other texts.

This seems to indicate that before the later formalization of Sarvastivada This seems to indicate that before the later formalization of Sarvastivada doctrines, the Vijnana-kaya and Prakaranapada were perhaps representative of doctrines, the Vijnana-kaya and Prakaranapada were perhaps representative of several differing lines of thought, though were only later over-shadowed by the several differing lines of thought, though were only later over-shadowed by the Vibhasa and its orthodoxy. Vibhasa and its orthodoxy.

Classifies all existence into five categories; describes ten mental factors present Classifies all existence into five categories; describes ten mental factors present in all states of wholesome consciousness; discusses ninety-eight evil propensities, in all states of wholesome consciousness; discusses ninety-eight evil propensities, ten kinds of knowledge, one thousand questions concerning doctrinal categories... ten kinds of knowledge, one thousand questions concerning doctrinal categories...

Prakaranapada contains two systems of dhamma classification, one five-fold, the Prakaranapada contains two systems of dhamma classification, one five-fold, the other seven-fold. It was the former fivefold system that later became the other seven-fold. It was the former fivefold system that later became the standard format, and was important for the establishment of the respective standard format, and was important for the establishment of the respective characteristics, nature and functions of the various dhammas, especially the characteristics, nature and functions of the various dhammas, especially the cetasika and citta-viprayukta-dharmas. The sevenfold system bears some cetasika and citta-viprayukta-dharmas. The sevenfold system bears some similarities to Pāli Abhidhamma, and seems to be made of categories of dhammas similarities to Pāli Abhidhamma, and seems to be made of categories of dhammas that are all sutta based. that are all sutta based.

It also expands on the traditional fourfold theory of conditionality, by introducing It also expands on the traditional fourfold theory of conditionality, by introducing some 20 types of condition, in paired dhammas. Although these are not the later some 20 types of condition, in paired dhammas. Although these are not the later six-fold classification, this may have opened the door for later innovation.six-fold classification, this may have opened the door for later innovation.

Jnanaprasthana Jnanaprasthana ('Foundation of Knowledge‘)('Foundation of Knowledge‘) JnanaprasthanaJnanaprasthana means "establishment of knowledge“. The tradition of the Mahavibhasa means "establishment of knowledge“. The tradition of the Mahavibhasa

states that it was taught by the Buddha himself, and that a 100 years after the Buddha's states that it was taught by the Buddha himself, and that a 100 years after the Buddha's demise, there would be doctrinal disputes among the great masters to give rise to distinctly demise, there would be doctrinal disputes among the great masters to give rise to distinctly named schools. A Chinese source states that it was written some three centuries after the named schools. A Chinese source states that it was written some three centuries after the Buddha. Buddha.

The orthodox Vibhāṣa takes this as the ‘root’ Abhidhamma, though references are The orthodox Vibhāṣa takes this as the ‘root’ Abhidhamma, though references are sometimes made to the Prakaraṇapāda in the same terms. It became known as the ‘body’ sometimes made to the Prakaraṇapāda in the same terms. It became known as the ‘body’ of the Abhidhamma, with the six remaining texts of the early period known as the ‘legs’ or of the Abhidhamma, with the six remaining texts of the early period known as the ‘legs’ or ‘supports’. ‘supports’.

The outline of the text more closely approximates the earliest of models, the Sariputta-The outline of the text more closely approximates the earliest of models, the Sariputta-Abhidhamma, than those specifically Sarvastivada treatises. Encyclopedic in content, and Abhidhamma, than those specifically Sarvastivada treatises. Encyclopedic in content, and unsystematic in form – it has eight sections dealing with: miscellaneous topics, the fetters, unsystematic in form – it has eight sections dealing with: miscellaneous topics, the fetters, knowledge, intentional acts, the four material elements, the controlling faculties, knowledge, intentional acts, the four material elements, the controlling faculties, meditation, and views. This is evident in its use of the samyojanas, prajna, karma, indriya, meditation, and views. This is evident in its use of the samyojanas, prajna, karma, indriya, mahabhuta, dhyana and drsti as main divisions. mahabhuta, dhyana and drsti as main divisions.

Analysis of the suttas themselves – in order to find the actual underlying principle, rather Analysis of the suttas themselves – in order to find the actual underlying principle, rather than acceptance of the content at face value - could lead to apparent contradictions. There than acceptance of the content at face value - could lead to apparent contradictions. There is the analysis of the nature, or characteristics, of individual dhammas - rather than the use is the analysis of the nature, or characteristics, of individual dhammas - rather than the use of sūtta categories pertaining to spiritual praxis, the tendency here is to group by type. of sūtta categories pertaining to spiritual praxis, the tendency here is to group by type. Thus, dhammas are assigned as either rūpa, citta, cetasika or citta-viprayukta – the Thus, dhammas are assigned as either rūpa, citta, cetasika or citta-viprayukta – the conditioned dhammas, and also the unconditioned dhammas. Specifics as to each type are conditioned dhammas, and also the unconditioned dhammas. Specifics as to each type are given, as well as detailed discussions of related dhammas. These are then again given, as well as detailed discussions of related dhammas. These are then again categorized according to their being with or without outflows; visible or non-visible; past, categorized according to their being with or without outflows; visible or non-visible; past, present or future; as to realm; and so forth. present or future; as to realm; and so forth.

The Seven Theravada The Seven Theravada Texts:Texts:DhammasanganiDhammasangani - - Enumeration of Enumeration of

PhenomenaPhenomenaVibhangaVibhanga - The Book of Analysis/Treatises - The Book of Analysis/TreatisesDhatukathaDhatukatha - - Discussion with Reference to Discussion with Reference to

the Elementsthe ElementsPuggalapaññattiPuggalapaññatti - - Description of Description of

IndividualsIndividualsKathavatthuKathavatthu - - Points of ControversyPoints of ControversyYamakaYamaka - The Book of Pairs - The Book of PairsPatthanaPatthana - The Book of Relations - The Book of Relations

Dhammasangani: Dhammasangani: Enumeration of PhenomenaEnumeration of Phenomena

This book enumerates all the This book enumerates all the paramattha dhammaparamattha dhamma (ultimate realities – perfections of what is found in (ultimate realities – perfections of what is found in the mental/material world/universe). Many of the the mental/material world/universe). Many of the concepts overlap, but according to one such concepts overlap, but according to one such enumeration, these amount to: enumeration, these amount to: 52 52 cetasikascetasikas (mental factors), which, arising (mental factors), which, arising

together in various combination, give rise to any together in various combination, give rise to any one of...one of...

...89 different possible ...89 different possible cittascittas (states of (states of consciousness)consciousness)

4 primary physical elements, and 23 physical 4 primary physical elements, and 23 physical phenomena derived from themphenomena derived from them

NibbanaNibbana

RupasangahavibhangaRupasangahavibhangaRupa comprises one of the ultimate realities: Rupa comprises one of the ultimate realities:

mattermatterKinds of material phenomenaKinds of material phenomenaPrinciples by which they are classifiedPrinciples by which they are classifiedTheir cause or means of originationTheir cause or means of originationTheir organization into groupsTheir organization into groupsModes of occurrencesModes of occurrences

Rupa: to be deformed; knocked about; oppressed; broken – Rupa: to be deformed; knocked about; oppressed; broken – matter is expressed like this because it undergoes and matter is expressed like this because it undergoes and imposes alteration owing to cold, heat, hunger, thirst, insects, imposes alteration owing to cold, heat, hunger, thirst, insects, water, wind, sunburn, etc…water, wind, sunburn, etc…

RupasangahavibhangaRupasangahavibhanga Matter Matter – originates from kamma, consciousness, temperature, – originates from kamma, consciousness, temperature,

and nutriment:and nutriment:The fundamental/inseparable Four Great Essentials – The fundamental/inseparable Four Great Essentials –

existing in various combinations, from minute to massiveexisting in various combinations, from minute to massiveEarthEarthWaterWaterFireFireAirAir

Material Phenomena derived from the Four Great Material Phenomena derived from the Four Great EssentialsEssentialsConcretely producedConcretely producedNon-concretely [non-real] produced, attributes not Non-concretely [non-real] produced, attributes not

included into the ultimate realitiesincluded into the ultimate realities

RupasangahavibhangaRupasangahavibhanga Eighteen Types of Concretely Produced MatterEighteen Types of Concretely Produced Matter

Earth ElementsEarth Elements Water ElementWater Element Fire ElementFire Element Air ElementAir Element Eye SensitivityEye Sensitivity Ear SensitivityEar Sensitivity Nose SensitivityNose Sensitivity Tongue SensitivityTongue Sensitivity Body SensitivityBody Sensitivity Visible FormVisible Form SoundSound SmellSmell TasteTaste FemininityFemininity MasculinityMasculinity Heart-baseHeart-base Life-facultyLife-faculty NutrimentNutriment

Great EssentialsGreat Essentials

Sensitive PhenomenaSensitive Phenomena

Objective PhenomenaObjective Phenomena – tangibility: earth, fire, – tangibility: earth, fire, airair

Sexual PhenomenaSexual Phenomena

Life PhenomenaLife PhenomenaHeart PhenomenaHeart Phenomena

Nutritional Nutritional PhenomenaPhenomena

RupasangahavibhangaRupasangahavibhanga Non-Concrete Matter:Non-Concrete Matter:

Limited Phenomena:Limited Phenomena: Space Element: void regions separating objects/displaying boundaries Space Element: void regions separating objects/displaying boundaries

of kalapasof kalapas Communicating Phenomena: Communicating Phenomena:

[proximate cause: air and earth element born of consciousness] [proximate cause: air and earth element born of consciousness] – – displays intentiondisplays intention Body Intimation: body movementBody Intimation: body movement Vocal Intimation: vocal expressionsVocal Intimation: vocal expressions

Mutable Phenomena: Mutable Phenomena: [plus above two intimations][plus above two intimations] Lightness: non-sluggish, dispels heaviness in matter, transformabilityLightness: non-sluggish, dispels heaviness in matter, transformability Malleability: non-rigidity, non-opposition to any kinds of action, Malleability: non-rigidity, non-opposition to any kinds of action,

malleablemalleable Wieldiness: favorable to body action, non-weaknessWieldiness: favorable to body action, non-weakness

Characteristics of Matter:Characteristics of Matter: Production:Production: Continuity:Continuity: Decay: Decay: maturing or aging – loss of newness leading towards maturing or aging – loss of newness leading towards

terminationtermination ImpermanenceImpermanence: complete breaking up of phenomena: complete breaking up of phenomena

Both are terms for genesis, arising, or birth of matter: production is the Both are terms for genesis, arising, or birth of matter: production is the first/initial arising/launching of a material process; continuity is the repeated first/initial arising/launching of a material process; continuity is the repeated genesis of materiality in the same material process. Conception is production, genesis of materiality in the same material process. Conception is production, subsequent actions are life-continuity.subsequent actions are life-continuity.

RupasangahavibhangaRupasangahavibhangaSinglefold Matter is rootless [roots are associated Singlefold Matter is rootless [roots are associated

with mental phenomena] – not associated with with mental phenomena] – not associated with wholesome/unwholesomeness/indeterminate; wholesome/unwholesomeness/indeterminate; subjected to taints; conditioned; mundane; subjected to taints; conditioned; mundane; pertaining to the sense-sphere; objectless; not to pertaining to the sense-sphere; objectless; not to be abandoned – and is conceivable as internal be abandoned – and is conceivable as internal and external – or manifold.and external – or manifold.

Manifold Matter, can be internal, external, sense-Manifold Matter, can be internal, external, sense-bases, sense-doors, faculties, has three-fold bases, sense-doors, faculties, has three-fold [gross, proximate, impinging] phenomena, clung-[gross, proximate, impinging] phenomena, clung-to, not reaching [eye/ear] their object, takes on to, not reaching [eye/ear] their object, takes on objects, and inseparability.objects, and inseparability.

RupasangahavibhangaRupasangahavibhanga

Originating from:Originating from:Kamma: nine type – five sensitivities, two sexes, Kamma: nine type – five sensitivities, two sexes,

life, heart, & spacelife, heart, & spaceConsciousness: from life-continuum and as arisingConsciousness: from life-continuum and as arisingTemperature: Temperature: Nutriment: Nutriment:

Dhammasangani: Dhammasangani: Enumeration of PhenomenaEnumeration of Phenomena

Abhidhamma:Abhidhamma: Section of TripletsSection of Triplets Section of Moral Rot GroupSection of Moral Rot Group Section of Short Intermediate Sets of PairsSection of Short Intermediate Sets of Pairs Section of the Asava GroupSection of the Asava Group Section of the FettersSection of the Fetters Section of the TiesSection of the Ties Section of PerversionsSection of Perversions Section of the Great Intermediate Sets of PairsSection of the Great Intermediate Sets of Pairs Section of the Grasping Section of the Grasping Section of VicesSection of Vices Section Supplementary Set of PairsSection Supplementary Set of Pairs

Suttanta:Suttanta: … …

Dhammasangani: Dhammasangani: Enumeration of PhenomenaEnumeration of Phenomena

The matika of the text has two main sections:The matika of the text has two main sections:The tikamatika: twenty-two groups of three-fold The tikamatika: twenty-two groups of three-fold

designationsdesignationsThe dukamatika: one-hundred groups of two-fold The dukamatika: one-hundred groups of two-fold

designationsdesignations

And another group known as the suttanta-dukamatika: And another group known as the suttanta-dukamatika: forty-two groups of two-fold designations – but only the forty-two groups of two-fold designations – but only the above 122 groups are considered for the dominant above 122 groups are considered for the dominant basis of Abhidhamma analysis!basis of Abhidhamma analysis!

Dhammasangani: Dhammasangani: Enumeration of PhenomenaEnumeration of Phenomena

Largely determines what is:Largely determines what is:Wholesome [virtuous, skillful, productive]Wholesome [virtuous, skillful, productive]UnwholesomeUnwholesomeIndeterminateIndeterminate

Largely accompanied by numerous footnotes Largely accompanied by numerous footnotes in the Pali Text Society’s English translation in the Pali Text Society’s English translation

Dhammasangani: Dhammasangani: Enumeration of PhenomenaEnumeration of PhenomenaRupa [matter] – physical principles:Rupa [matter] – physical principles:

Earth, water, heat, airEarth, water, heat, airSight, hearing, smelling, taste, touchSight, hearing, smelling, taste, touchFemininity, masculinity, life [jivita]Femininity, masculinity, life [jivita]Gestures, speech, spaceGestures, speech, spaceVisible objects, sound, scents, taste object, Visible objects, sound, scents, taste object,

tangibles, weight, suppleness, malleability, tangibles, weight, suppleness, malleability, accumulation, extension, aging, accumulation, extension, aging, impermanenceimpermanence

Material food Material food

Dhammasangani: Dhammasangani: Enumeration of PhenomenaEnumeration of PhenomenaVedana [feeling/experience]:Vedana [feeling/experience]:

HappinessHappinessElationElationUnhappinessUnhappinessDepressionDepressionEquanimityEquanimity

Dhammasangani: Dhammasangani: Enumeration of PhenomenaEnumeration of PhenomenaSanna [perception]:Sanna [perception]:

Only perception as the only category in this Only perception as the only category in this groupgroup

Dhammasangani: Dhammasangani: Enumeration of PhenomenaEnumeration of Phenomena

Sankhara [Forces/Mental Formations]:Sankhara [Forces/Mental Formations]:

ContactContact

VolitionVolition

ReasoningReasoning

ReflectionReflection

JoyJoy

ConcentrationConcentration

EnergyEnergy

ConfidenceConfidence

Self-possessionSelf-possession

UnderstandingUnderstanding

[above: five faculties][above: five faculties]

Dhammasangani: Dhammasangani: Enumeration of PhenomenaEnumeration of Phenomena

Other Sankhara/Forces: Other Sankhara/Forces: life, right speech, right life, right speech, right action, wrong theory, wrong intentions, self-action, wrong theory, wrong intentions, self-respect, fear of blame, lack of self-respect, lack of respect, fear of blame, lack of self-respect, lack of fear-of-blame, desire, aversion, delusion, non-fear-of-blame, desire, aversion, delusion, non-desire, non-aversion, non-delusion, vanity, desire, non-aversion, non-delusion, vanity, uncertainty, assurance, lightness, suppleness, uncertainty, assurance, lightness, suppleness, malleability, effiency, straightness, being malleability, effiency, straightness, being conscious, calming, insight, intention to find out conscious, calming, insight, intention to find out something, four influences [opinion reduces something, four influences [opinion reduces delusion and ignorance; pleasure reduces desire delusion and ignorance; pleasure reduces desire which desires existence to form], and other which desires existence to form], and other reducible factorsreducible factors

Dhammasangani: Dhammasangani: Enumeration of PhenomenaEnumeration of Phenomena

Vinnana Vinnana [consciousness]: [consciousness]: Thought [citta]Thought [citta]Mind [base but reduced to a thought]Mind [base but reduced to a thought]SightSightHearingHearingSmellingSmellingTasteTasteTouchTouchMind [thought of the previous moment]Mind [thought of the previous moment]

Dhammasangani: Dhammasangani: Enumeration of PhenomenaEnumeration of Phenomena

Unsynthesized base:Unsynthesized base:Extinction: Nibbana – because it cannot be Extinction: Nibbana – because it cannot be

classified under any groupsclassified under any groups

The Dhammas are largely classified under The Dhammas are largely classified under the following principles: the following principles: wholesome/good; wholesome/good; unwholesome/bad; and neither/indeterminateunwholesome/bad; and neither/indeterminate

Dhammasangani: Dhammasangani: Enumeration of PhenomenaEnumeration of Phenomena

The outline operates first as a means of The outline operates first as a means of exploring fully all those states and qualities exploring fully all those states and qualities inherent in experience, mental and material. inherent in experience, mental and material. Secondly, it acts as a focal point at which the Secondly, it acts as a focal point at which the ultimate values of any state may be assessed. ultimate values of any state may be assessed. Thirdly, it provides the structure upon which Thirdly, it provides the structure upon which the relationship between states may be the relationship between states may be realized, not statically as isolated factors, but in realized, not statically as isolated factors, but in their normal process of coming into being and their normal process of coming into being and passing away – demonstrating the paramount passing away – demonstrating the paramount importance of the material contained within.importance of the material contained within.

Dhammasangani Commentary Dhammasangani Commentary – – The AtthasaliniThe Atthasalini::

The Venerable Buddhagosa is the author of The Venerable Buddhagosa is the author of this commentary work.this commentary work.

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

This book continues the analysis of the This book continues the analysis of the

Dhammasangani, here in the form of a Dhammasangani, here in the form of a

catechism – or through largely three main catechism – or through largely three main

sections: Analysis According to the sections: Analysis According to the

Discourses; Analysis according to the Discourses; Analysis according to the

Abhidhamma; and Interrogation. Abhidhamma; and Interrogation.

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of the AggregatesAnalysis of the Aggregates: According to the : According to the teachings from the Buddha – beings, in teachings from the Buddha – beings, in whatever plane of existence that they reside whatever plane of existence that they reside in are not possessed of any permanent in are not possessed of any permanent identity, individuality, self, soul or spirit – but identity, individuality, self, soul or spirit – but are only temporary arrangements of are only temporary arrangements of aggregates undergoing changes through a aggregates undergoing changes through a process of continuity. No quality or feature is process of continuity. No quality or feature is outside of the five-fold classification of outside of the five-fold classification of aggregates.aggregates.

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of the Bases:Analysis of the Bases: - A base is that which is - A base is that which is derived from the four great essentials, but derived from the four great essentials, but possesses the special attribute of acting as a possesses the special attribute of acting as a support, a foundation, a basis, a requisite support, a foundation, a basis, a requisite condition for the unique quality or element condition for the unique quality or element [dhatu] characteristic of that particular grouping [dhatu] characteristic of that particular grouping – and are of two kinds: those that are imposed – and are of two kinds: those that are imposed upon by a stimulus [six-senses]; and the sense-upon by a stimulus [six-senses]; and the sense-bases [not the sense-organ] – just the pure bases [not the sense-organ] – just the pure activity of where stimulation ends and the activity of where stimulation ends and the consciousness of the stimulation begins.consciousness of the stimulation begins.

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of the ElementsAnalysis of the Elements: in connection : in connection to the senses – an element is the to the senses – an element is the support for something, what arises as a support for something, what arises as a result, and the essential nature…result, and the essential nature…The six-elements are the elements of: The six-elements are the elements of: extension, extension,

cohesion, heat, motion, space and consciousness.cohesion, heat, motion, space and consciousness.Another set of six-elements, of: Another set of six-elements, of: pleasure/pain of body, pleasure/pain of body,

mental pleasure/pain, indifference, and ignorance.mental pleasure/pain, indifference, and ignorance.Yet another set of six: Yet another set of six: desire, ill-will, cruelty, desire, ill-will, cruelty,

renunciation, absence of ill-will, absence of cruelty.renunciation, absence of ill-will, absence of cruelty. Note: above according to discourses – apart from sensesNote: above according to discourses – apart from senses

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of the Truths:Analysis of the Truths: Basically, a detailed Basically, a detailed analysis of the Four Noble Truths – but analysis of the Four Noble Truths – but stresses that suffering is a major factor in stresses that suffering is a major factor in conditioned states. Suffering is defined as:conditioned states. Suffering is defined as:Birth, aging, sorrow, lamentation, physical and Birth, aging, sorrow, lamentation, physical and

mental pain and despair, association with the mental pain and despair, association with the disliked and separation from the like, and death.disliked and separation from the like, and death.

Each is given a clear and individual explanation.Each is given a clear and individual explanation.Also, a clear analysis of the Eightfold Noble Path.Also, a clear analysis of the Eightfold Noble Path.

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of the Controlling Faculties:Analysis of the Controlling Faculties: the the ‘indriyas’ ‘indriyas’ possess the nature of ruling or possess the nature of ruling or control. control. Indriyas rule because they are the direct path for Indriyas rule because they are the direct path for

the direct arising of kamma:the direct arising of kamma:Masculinity, femininity, life-principle, confidence, Masculinity, femininity, life-principle, confidence,

mindfulness, energy, concentration… for example, are mindfulness, energy, concentration… for example, are all controlled by faculties – and each can all controlled by faculties – and each can increase/decrease the affectivity of future statesincrease/decrease the affectivity of future states

By body, speech and mind – kamma is createdBy body, speech and mind – kamma is created

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of Dependent OriginationAnalysis of Dependent Origination: the : the complete twelve-fold system is given with a complete twelve-fold system is given with a definition for each term as to the way in definition for each term as to the way in which it manifests itself and as to how it is to which it manifests itself and as to how it is to be applied to the course of existence of be applied to the course of existence of beings as a whole. The twelve-fold system is beings as a whole. The twelve-fold system is divided into divided into three possible groups…three possible groups…

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of the Foundation of MindfulnessAnalysis of the Foundation of Mindfulness: : Mindfulness of the body: know the parts, the relationships, Mindfulness of the body: know the parts, the relationships,

separateness, lack of permanence, and lack of entity, lack of separateness, lack of permanence, and lack of entity, lack of beauty – not me, not mine, not-self, impermanent and has the beauty – not me, not mine, not-self, impermanent and has the nature of sufferingnature of suffering

Mindfulness of feeling: to know at all times when there arises any Mindfulness of feeling: to know at all times when there arises any feeling – bodily or mental; painful/pleasant; changing, etcfeeling – bodily or mental; painful/pleasant; changing, etc

Mindfulness of consciousness: scrutinize the mind for traces of Mindfulness of consciousness: scrutinize the mind for traces of greed, hatred, delusion – subjected to the three characteristics…greed, hatred, delusion – subjected to the three characteristics…

Mindfulness of mental states: a close, constant and precise Mindfulness of mental states: a close, constant and precise knowledge of the arising and passing away of those states, those knowledge of the arising and passing away of those states, those mental factors, those defilements, doubts, fetters, bonds, ties, and mental factors, those defilements, doubts, fetters, bonds, ties, and so on with a continuously changing associated and disassociated so on with a continuously changing associated and disassociated wholesome or unwholesome states of consciousness – etc…wholesome or unwholesome states of consciousness – etc…

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of Right StrivingAnalysis of Right Striving: the first actual : the first actual practical steps towards undertaking the path practical steps towards undertaking the path of ultimate realization/liberation – stressing of ultimate realization/liberation – stressing action:action:To make an intention, to make the effort, to To make an intention, to make the effort, to

arouse energy, and to exert the mind – why?arouse energy, and to exert the mind – why?For the non-arising of bad-states not yet arisenFor the non-arising of bad-states not yet arisenFor the abandoning of bad states which have arisenFor the abandoning of bad states which have arisenFor the arising of good states not yet arisenFor the arising of good states not yet arisenFor the maintaining, etc., of good states which have For the maintaining, etc., of good states which have

arisenarisen

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of the Bases of AccomplishmentAnalysis of the Bases of Accomplishment: no : no state or condition comes to be spontaneously state or condition comes to be spontaneously – there is always some other state or – there is always some other state or condition which must precede it – this stage condition which must precede it – this stage of gain eliminates bad and fosters good of gain eliminates bad and fosters good states respectively… backed by the previous states respectively… backed by the previous striving-intention. striving-intention.

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of the Enlightenment FactorsAnalysis of the Enlightenment Factors: the : the student makes a stronger and more secure student makes a stronger and more secure bases of Wish, Energy, Consciousness and bases of Wish, Energy, Consciousness and Reason – by further and more energetic Reason – by further and more energetic practice. practice. The condition of dominance develops The condition of dominance develops [adhipatipaccaya][adhipatipaccaya]

Seven factors are detailed in the VibhangaSeven factors are detailed in the VibhangaWith practical action as the cause, further states With practical action as the cause, further states

become apparent towards advanced stagesbecome apparent towards advanced stages

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of the Path ConstituentsAnalysis of the Path Constituents: [not called : [not called the Eightfold Noble Path because the term the Eightfold Noble Path because the term implies implies atthavidhaatthavidha – the impression leaving – the impression leaving one that there are eight branches or ways to one that there are eight branches or ways to follow.follow.

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of JhanaAnalysis of Jhana: certain qualities prevent the : certain qualities prevent the attainment of quality meditations: defilements attainment of quality meditations: defilements [asava], [asava], fetters fetters [samyojana], [samyojana], the ties the ties [gantha][gantha], , floods floods [ogha][ogha],, bonds bonds [yoga][yoga],, corruptions corruptions [kilesa][kilesa],, attachments attachments [upadana][upadana],, latent tendencies latent tendencies [anusaya][anusaya],, and hindrances and hindrances [nivarana: [nivarana: sense-desires, sense-desires, ill-will, sloth and torpor, distraction and remorse, ill-will, sloth and torpor, distraction and remorse, and doubtand doubt]]

Jhana’s should be undertaken Jhana’s should be undertaken with a master – one with a master – one that can determine the student’s temperament. that can determine the student’s temperament. Note: seven hindrances are grouped into five to Note: seven hindrances are grouped into five to

associate with the five fettersassociate with the five fetters

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of the IllimitablesAnalysis of the Illimitables: the four brahma-: the four brahma-viharas:viharas:

Metta – Metta – loving-kindness/friendlinessloving-kindness/friendlinessKaruna - Karuna - compassioncompassionMudita – Mudita – sympathetic joysympathetic joyUpekkha – Upekkha – equanimityequanimity

Each is considered separately and can be Each is considered separately and can be extended through concentration – Infinitely…extended through concentration – Infinitely…

These four preclude more strenuous practicesThese four preclude more strenuous practicesVibhanga has all four brahma-viharas pervading Vibhanga has all four brahma-viharas pervading

in the four levels of jhana.in the four levels of jhana.

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of the Precepts:Analysis of the Precepts:

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of Analytical InsightAnalysis of Analytical Insight: : [patisambhida-[patisambhida-vibhanga]vibhanga] – four types of analytical insight: – four types of analytical insight: Analytical insight of consequence Analytical insight of consequence – knowledge of – knowledge of

sufferingsuffering Analytical insight of origin Analytical insight of origin – knowledge of the cause of – knowledge of the cause of

sufferingsuffering Analytical insight of philology Analytical insight of philology – studying, thinking and – studying, thinking and

listening – to get the meaning of what is saidlistening – to get the meaning of what is said Analytical insight of knowledgeAnalytical insight of knowledge

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of KnowledgeAnalysis of Knowledge: : clearly demonstrates clearly demonstrates the wide basis of special knowledge upon which the wide basis of special knowledge upon which the unique qualities of a Buddha understands – the unique qualities of a Buddha understands – as it really is: as it really is: cause; resultant; the outcome cause; resultant; the outcome either for rise/fall; the elements conditioning all either for rise/fall; the elements conditioning all things; disposition and qualities inherent in things; disposition and qualities inherent in beings; the nature of controlling faculties and beings; the nature of controlling faculties and latent tendencies; the nature and practice of latent tendencies; the nature and practice of Jhana; knowledge of previous existence; and the Jhana; knowledge of previous existence; and the total destruction of defilements.total destruction of defilements.

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of Small ThingsAnalysis of Small Things: an analysis of : an analysis of

unwholesome states of pride, greed, hatred unwholesome states of pride, greed, hatred

and delusion, craving, wrong views – slight and delusion, craving, wrong views – slight

faults… [follows a numerically rising-faults… [follows a numerically rising-

sequential sets of dhammas, like the Sangīti sequential sets of dhammas, like the Sangīti

Sutta].Sutta].

VibhangaVibhanga: : The Book of Analysis/TreatisesThe Book of Analysis/Treatises

Analysis of the Heart of the TeachingAnalysis of the Heart of the Teaching: concerns : concerns itself with a statement, exposition, details of itself with a statement, exposition, details of occurrence, properties and analysis – concerning occurrence, properties and analysis – concerning the most technical aspects of the Buddha’s the most technical aspects of the Buddha’s teachings: the aggregates, bases, elements, teachings: the aggregates, bases, elements, truths, controlling faculties, roots, nutrients, truths, controlling faculties, roots, nutrients, contact, feeling, perception, volition and contact, feeling, perception, volition and consciousness.consciousness.

Deals with cosmological levels as well - Deals with cosmological levels as well - starting starting from the moment of conceptionfrom the moment of conception

……AND COVERS A SECTION OVER WHAT SHOULD BE FULLY KNOWN!AND COVERS A SECTION OVER WHAT SHOULD BE FULLY KNOWN!

Vibhanga Commentary: the Vibhanga Commentary: the SammohavinodaniSammohavinodani

Most material is said to be duplicated in the Most material is said to be duplicated in the VisuddhimaggaVisuddhimagga

Gives a great ‘more ancient/earlier’ account Gives a great ‘more ancient/earlier’ account of Dependent Origination than what can be of Dependent Origination than what can be found in the Visuddhimagga. found in the Visuddhimagga.

Dhatukatha: Dhatukatha: Discussion with Reference to the ElementsDiscussion with Reference to the Elements

Very similar to the Very similar to the

Vibhanga, but in the form Vibhanga, but in the form

of questions and answers.of questions and answers.

Puggalapaññatti:Puggalapaññatti:Description of IndividualsDescription of Individuals

Allegedly ‘out of place’ in the Abhidhamma Pitaka – Allegedly ‘out of place’ in the Abhidhamma Pitaka –

contains descriptions of personality-types.contains descriptions of personality-types.

The only Abhidhamma text that is not written in The only Abhidhamma text that is not written in

terms of ultimate realities. terms of ultimate realities.

Defines ‘persons’ in states or stages in the Defines ‘persons’ in states or stages in the

sequence of conditions/consciousnesses, etc…sequence of conditions/consciousnesses, etc…

Kathavatthu:Kathavatthu:Points of ControversyPoints of Controversy

Contains the questions and answers that were Contains the questions and answers that were compiled by Moggaliputta Tissa in the 3rd century compiled by Moggaliputta Tissa in the 3rd century BCE, in order to clarify points of controversy that BCE, in order to clarify points of controversy that existed between the various “Theravada” schools of existed between the various “Theravada” schools of Buddhism at the time.Buddhism at the time.

The text utilizes indirect logic during questioning:The text utilizes indirect logic during questioning: Is A, B?Is A, B? If A is B, then C is DIf A is B, then C is D If D is denied of C, then B should be denied of AIf D is denied of C, then B should be denied of A If C is not D, then A is not BIf C is not D, then A is not B

But sometimes there is ill-logic which is refuted alsoBut sometimes there is ill-logic which is refuted also

Kathavatthu: Kathavatthu: - - Points of ControversyPoints of Controversy

Logical techniques found:Logical techniques found:DefinitionsDefinitionsDistribution of termsDistribution of termsClassificationClassificationRelations between propositions as bi-conditionals Relations between propositions as bi-conditionals

or ‘ponentials’, quantifications, and the use of or ‘ponentials’, quantifications, and the use of logical words to give a standard formal logical words to give a standard formal presentation of all the arguments, etc…presentation of all the arguments, etc…

[Please recall: the Buddha insists on the [Please recall: the Buddha insists on the empirical verification of his teachings – See empirical verification of his teachings – See the Anguttara-nikaya’s Kesaputta Sutta]the Anguttara-nikaya’s Kesaputta Sutta]

YamakaYamaka - The Book of Pairs - The Book of Pairs

This book is a logical analysis of many This book is a logical analysis of many concepts presented in the earlier books. concepts presented in the earlier books. It is also called the ‘Clarification of It is also called the ‘Clarification of Expressions’. The Yamaka is for Expressions’. The Yamaka is for advanced students who already advanced students who already comprehend the Abhidhamma system – comprehend the Abhidhamma system – and endeavor to become completely and endeavor to become completely competnent in order to defeat or not fail competnent in order to defeat or not fail in debates against opponents. in debates against opponents.

YamakaYamaka - The Book of Pairs - The Book of Pairs

Buddhagosa’s Introduction to the Buddhagosa’s Introduction to the Atthasalini states that this text is divided Atthasalini states that this text is divided into ten parts:into ten parts:Roots, aggregates, sense-organs, elements, Roots, aggregates, sense-organs, elements,

truths, coefficients [body, speech and mind], truths, coefficients [body, speech and mind], latent biases, consciousness, doctrine and latent biases, consciousness, doctrine and controlling faculties.controlling faculties.

PatthanaPatthana: The Book of Relations: The Book of Relations

The largest single volume in the Tipitaka The largest single volume in the Tipitaka – – [over 6,000 pages in the Thai version] [English Version – Pali [over 6,000 pages in the Thai version] [English Version – Pali Text Society, Two Volumes, over 1000 Pages- not fully Text Society, Two Volumes, over 1000 Pages- not fully

translated due to redundancies in analysis] – translated due to redundancies in analysis] – describing describing the 24 paccayas or laws of conditionality - the 24 paccayas or laws of conditionality - through which dhammas interact. These through which dhammas interact. These laws when applied variously, describe every laws when applied variously, describe every possibility of the possibility of the dhammasdhammas described in the described in the Dhammasangani – demonstrating the Dhammasangani – demonstrating the complete knowable experience.complete knowable experience.

PatthanaPatthana: The Book of Relations: The Book of Relations Cause [root]Cause [root] Support [object]Support [object] Dominant [predominance]Dominant [predominance] Immediate [proximity]Immediate [proximity] Quite-immediate [conascence]Quite-immediate [conascence] Simultaneous origin [mutuality]Simultaneous origin [mutuality] Reciprocal [dependence]Reciprocal [dependence] Dependence [strong-dependence]Dependence [strong-dependence] Immediate dependence [prenascence]Immediate dependence [prenascence] Produced before [postnascence]Produced before [postnascence] Habit [repetition]Habit [repetition]

Action [kamma]Action [kamma] Result [resultant]Result [resultant] Food [nutriment]Food [nutriment] Faculty Faculty Meditation [Jhana]Meditation [Jhana] The way [Path]The way [Path] Conjoined with [association]Conjoined with [association] Disjoined from [dissociation]Disjoined from [dissociation] Existing [presence]Existing [presence] Not existing [absence]Not existing [absence] Without [disappearance]Without [disappearance] Not without [non-disappearance]Not without [non-disappearance]

And analysis based from wholesome, unwholesome, neither, conditions, common, classifications, enumerations, couplets, triplets, faultless, corrupt, combinations, etc…

PatthanaPatthana: Conditional Relations: Conditional Relations HetupaccayoHetupaccayo ArammanapaccayoArammanapaccayo AdhipatipaccayoAdhipatipaccayo AnantarapaccayoAnantarapaccayo SamanantarapaccayoSamanantarapaccayo SahajatapaccayoSahajatapaccayo AnnamannapaccayoAnnamannapaccayo NissayapaccayoNissayapaccayo UpanissayapaccayoUpanissayapaccayo PurejatapaccayoPurejatapaccayo PacchajatapaccayoPacchajatapaccayo AsevanapaccayoAsevanapaccayo

KammapaccayoKammapaccayo VipakapaccayoVipakapaccayo AharapaccayoAharapaccayo IndriyapaccayoIndriyapaccayo JhanapaccayoJhanapaccayo MaggapaccayoMaggapaccayo SampayuttapaccayoSampayuttapaccayo VippayuttapaccayoVippayuttapaccayo AtthipaccayoAtthipaccayo NatthipaccayoNatthipaccayo VigatapaccayoVigatapaccayo AvigatapaccayoAvigatapaccayo

A.K. Warder: Indian BuddhismA.K. Warder: Indian BuddhismMontilal Banardisass – 3Montilal Banardisass – 3rdrd Edition/Reprint 2004 Edition/Reprint 2004

Reciting matikas seems to be the method of Reciting matikas seems to be the method of learning and disseminating the Abhidhamma learning and disseminating the Abhidhamma in early times. in early times.

Different schools of Buddhism developed Different schools of Buddhism developed their own unique forms of Abhidhamma-their own unique forms of Abhidhamma-pitakas.pitakas.

A.K. Warder: Indian BuddhismA.K. Warder: Indian BuddhismMontilal Banardisass – 3Montilal Banardisass – 3rdrd Edition/Reprint 2004 Edition/Reprint 2004

Warder claims that the 37 Enlightenment factors serve as the Warder claims that the 37 Enlightenment factors serve as the foundation for the Abhidhamma [p. 82] – namely [See the foundation for the Abhidhamma [p. 82] – namely [See the Mahasatipatthana Sutta for below detailsMahasatipatthana Sutta for below details; and ; and Mahanidana SuttaMahanidana Sutta for for dependent origination details; and the dependent origination details; and the Samyutta-nikayaSamyutta-nikaya for other for other aspects on dependent origination]:aspects on dependent origination]: Four Foundations of Mindfulness [called: ‘self-possession’]Four Foundations of Mindfulness [called: ‘self-possession’] Four Right EffortsFour Right Efforts Four Roads to PowerFour Roads to Power Five Spiritual FacultiesFive Spiritual Faculties Five Mental PowersFive Mental Powers Seven Enlightenment FactorsSeven Enlightenment Factors Eightfold Noble Path [to include the Four Noble Truths]Eightfold Noble Path [to include the Four Noble Truths]

Why: “Monks, for this reason those matters that I have discovered Why: “Monks, for this reason those matters that I have discovered and proclaimed should be thoroughly learnt by you, practiced, and proclaimed should be thoroughly learnt by you, practiced, developed and cultivated, so that this holy life may endure for a developed and cultivated, so that this holy life may endure for a long time… And now, monks, I declare to you – all conditioned long time… And now, monks, I declare to you – all conditioned things are of a nature to decay – strive on untiringly…”things are of a nature to decay – strive on untiringly…”

But the Buddha gives later or additional teachings [the above is not But the Buddha gives later or additional teachings [the above is not the final sermon!] found throughout the sutta.the final sermon!] found throughout the sutta.

All of these ‘criteria’ are All of these ‘criteria’ are in the Sangiti Sutta.in the Sangiti Sutta.

Eightfold Noble Path [to include the Four Noble Truths]Eightfold Noble Path [to include the Four Noble Truths]

The Truth of Suffering (that it exists)The Truth of Suffering (that it exists)The Truth of the Cause of Suffering (that suffering originates from somewhere)The Truth of the Cause of Suffering (that suffering originates from somewhere)The Truth of the Cessation of Suffering (suffering can cease)The Truth of the Cessation of Suffering (suffering can cease)The Truth of the The Truth of the Eightfold Noble PathEightfold Noble Path leading to the Cessation of Suffering (the way out): leading to the Cessation of Suffering (the way out):

1) Right View 1) Right View 2) Right Thought2) Right Thought ||Wisdom: (Wisdom: (Study DhammaStudy Dhamma)-Speech)-Speech

-From reflection-From reflection-From study-From study-From mental development/practice-From mental development/practice

3) Right Speech 3) Right Speech 4) Right Action4) Right Action ||Morality: (Morality: (Practice VinayaPractice Vinaya) – ) –

Body/ActionBody/Action 5) Right Livelihood 5) Right Livelihood -No Killing-No Killing

-No Stealing-No Stealing-No Sexual misconduct-No Sexual misconduct-No False speech-No False speech-No Intoxicating substances-No Intoxicating substances

6) Right Effort 6) Right Effort 7) Right Mindfulness 7) Right Mindfulness ||Contemplation:Contemplation: (Doing Meditation) (Doing Meditation)

– Mind– Mind 8) Right Concentration8) Right Concentration -Concentration leading to happiness-Concentration leading to happiness [8N] Path bears fruit as:[8N] Path bears fruit as: -Concentration leading to knowledge-Concentration leading to knowledge Ariya-puggalaAriya-puggala -Concentration leading to mindfulness-Concentration leading to mindfulness

-Concentration leading to purity of mind-Concentration leading to purity of mind

Lesson Break

Analysis of the Kathavatthu:Analysis of the Kathavatthu:Points of Controversy:Points of Controversy:

Shwe Zan Aung and Mrs. Rhys Davids suggest that Shwe Zan Aung and Mrs. Rhys Davids suggest that this is the third text in the Abhidhamma-pitaka – a this is the third text in the Abhidhamma-pitaka – a conclusion they make after checking the sources conclusion they make after checking the sources referenced inside the text, and after looking at referenced inside the text, and after looking at several words used in certain contexts.several words used in certain contexts.

I decided to lecture on this book first because it sets I decided to lecture on this book first because it sets the Theravada doctrine down against the beliefs of the Theravada doctrine down against the beliefs of the other schools… and the Theravada tradition can the other schools… and the Theravada tradition can continue from here to utilize all the texts ‘we’ have continue from here to utilize all the texts ‘we’ have in our tradition.in our tradition.

It is not relevant to this ‘scholar’ which book came It is not relevant to this ‘scholar’ which book came first or last – but the content, alone, signifies the first or last – but the content, alone, signifies the importance of the texts.importance of the texts.

Analysis of the Kathavatthu:Analysis of the Kathavatthu:Points of Controversy: [time]Points of Controversy: [time]

For instance: last semester I read a special lecture For instance: last semester I read a special lecture that I prepared concerning Time – and had I looked that I prepared concerning Time – and had I looked into this text for deeper answers, I could have into this text for deeper answers, I could have included answers to the following questions:included answers to the following questions:

A past object is without an object [past and future A past object is without an object [past and future mental objects are not actually existing, therefore mental objects are not actually existing, therefore mind recalling a past object is mind without objectmind recalling a past object is mind without object

Is there not adverting of mind, ideation, co-Is there not adverting of mind, ideation, co-ordinated application, attention, volition, ordinated application, attention, volition, anticipation, aim, concerning the past [or future]?anticipation, aim, concerning the past [or future]?

……and after a series of admissions: but you admit and after a series of admissions: but you admit that a ‘past object’ does not exist [at the present that a ‘past object’ does not exist [at the present mind moment]? Surely then, a mind occupied with mind moment]? Surely then, a mind occupied with past object is occupied with a non-existent objectpast object is occupied with a non-existent object

Analysis of the Kathavatthu:Analysis of the Kathavatthu:Points of Controversy: [time]Points of Controversy: [time]

Point: Duration [addhPoint: Duration [addhā] ā] is predetermined...is predetermined... [Commentary answer]: The argument seeks to [Commentary answer]: The argument seeks to

show that no interval whatever is predetermined, show that no interval whatever is predetermined, except as mere time-notion. But matter, etc., except as mere time-notion. But matter, etc., when meaning the five aggregates (bodily and when meaning the five aggregates (bodily and mental) is predetermined.mental) is predetermined.

……Because the Buddha stated in the Anguttara-Because the Buddha stated in the Anguttara-nikaya: nikaya: One may talk about past time: this was in One may talk about past time: this was in times past; Or about future time: Thus it will be in times past; Or about future time: Thus it will be in future times; Or about the present: Thus is it now future times; Or about the present: Thus is it now at present…at present… So: duration is predetermined. So: duration is predetermined.

……and momentary conscious units are and momentary conscious units are impermanent and do not endure for a single mind impermanent and do not endure for a single mind momentmoment

Analysis of the Kathavatthu:Analysis of the Kathavatthu:Points of Controversy: [time]Points of Controversy: [time]

From the special section of notes, the From the special section of notes, the translators state: translators state: Time is a concept by which terms of life are Time is a concept by which terms of life are

counted or reckonedcounted or reckonedTime is that ‘passing by’ reckoned as ‘so much Time is that ‘passing by’ reckoned as ‘so much

has passed’ [impermanence]has passed’ [impermanence]Time is eventuation or happening – there being Time is eventuation or happening – there being

no such thing as being exempt from events no such thing as being exempt from events [perpetual becoming][perpetual becoming]

Analysis of the Kathavatthu:Analysis of the Kathavatthu:Points of Controversy: [time]Points of Controversy: [time]

Time distinctions have no objective existence of Time distinctions have no objective existence of their own, and that reality is confined to the their own, and that reality is confined to the present. The past reality has already perished; the present. The past reality has already perished; the future reality has not yet become – Buddhist future reality has not yet become – Buddhist doctrine states that reality is present. When it gives doctrine states that reality is present. When it gives up its reality, it gives up its presence; when it gives up its reality, it gives up its presence; when it gives up its presence, it ceases to be real. up its presence, it ceases to be real.

Humans are obscured because we have a notion of Humans are obscured because we have a notion of continuitycontinuity

What time is to life, space is to matter; Space, like What time is to life, space is to matter; Space, like time, is a permanent concept or mental time, is a permanent concept or mental construction, which constitutes a sufficing condition construction, which constitutes a sufficing condition for the movement of bodies. It is void, for the movement of bodies. It is void, unperceivable, without objective reality. unperceivable, without objective reality.

Chapter Break

Mind Mind DevelopmentDevelopment

Original Text by Ven. Phra TepvisuddhikaviOriginal Text by Ven. Phra Tepvisuddhikavi

Lecture by Mr. Dion Oliver PeoplesLecture by Mr. Dion Oliver Peoples

Book Contents:Book Contents:1.1. IntroductionIntroduction2.2. Living a Noble LifeLiving a Noble Life3.3. Themes for Mind DevelopmentThemes for Mind Development4.4. Preliminaries for the Practice of MeditationPreliminaries for the Practice of Meditation5.5. Development of Mindfulness of BreathingDevelopment of Mindfulness of Breathing6.6. Recollection on Repulsiveness of the BodyRecollection on Repulsiveness of the Body7.7. Cultivation of Divine Abodes of MindCultivation of Divine Abodes of Mind8.8. Psychic ExperiencePsychic Experience

1. Introduction1. Introduction Brain: Cannot be Brain: Cannot be

equated with each equated with each other. The brain is other. The brain is an organ of the body an organ of the body and an instrument of and an instrument of the mind.the mind.

Mind: With a Mind: With a workable body but a workable body but a defective brain – the defective brain – the mind, without a mind, without a proper instrument, proper instrument, will not become will not become recognizable.recognizable.

The body is like a car body; the brain is the engine, and the mind is The body is like a car body; the brain is the engine, and the mind is the driver. We know that if the car body is in good condition, the the driver. We know that if the car body is in good condition, the engine is perfect and the driver is there and ready to drive – the car engine is perfect and the driver is there and ready to drive – the car is sure to move to the destination. But if the care is in good is sure to move to the destination. But if the care is in good condition but there is engine trouble, the car cannot move, although condition but there is engine trouble, the car cannot move, although the driver is there and ready. In the same way, without a driver, the driver is there and ready. In the same way, without a driver, even though the car and engine are perfect – the car cannot move – even though the car and engine are perfect – the car cannot move – or if there is a defect with the driver – a crash results. Humans are or if there is a defect with the driver – a crash results. Humans are like this.like this.

Definition of Definition of Development:Development:

To growTo growTo increaseTo increaseTo make prosperousTo make prosperousTo expandTo expandTo advanceTo advanceTo improveTo improveTo enlargeTo enlargeTo matureTo mature

Citta-BhCitta-BhāāvanvanāāCitta: Citta:

MindMindHas the nature of Has the nature of

thinking or responding thinking or responding to stimulito stimuli

Has the nature of Has the nature of cetasikas – to be aware cetasikas – to be aware of what comes from of what comes from the sense-doorsthe sense-doors

Has the nature of Has the nature of diversification and diversification and refinementrefinement

BhBhāāvanvanā:ā:CultivateCultivateProsperProsperTrainTrainPracticePractice

Mahasaccakasutta Mahasaccakasutta [about citta-[about citta-bhavana]:bhavana]:

How is one undeveloped in body and How is one undeveloped in body and undeveloped in mind? Pleasant feelings arise undeveloped in mind? Pleasant feelings arise in an untaught ordinary person. Touched by in an untaught ordinary person. Touched by that pleasant feeling, he lusts after pleasure that pleasant feeling, he lusts after pleasure and continues to lust after pleasure. That and continues to lust after pleasure. That pleasant feeling of his ceases. With the pleasant feeling of his ceases. With the cessation of the pleasant feeling, painful cessation of the pleasant feeling, painful feeling arises. Touched by that painful feeling arises. Touched by that painful feeling, he sorrows, grieves and laments… - feeling, he sorrows, grieves and laments… - because body and mind are not developed.because body and mind are not developed.

Mahasaccakasutta Mahasaccakasutta [about citta-bhavana]:[about citta-bhavana]:

How is one developed? Here, pleasant How is one developed? Here, pleasant feeling arises… touched by that pleasant feeling arises… touched by that pleasant feeling, he does not lust after pleasure or feeling, he does not lust after pleasure or continue to lust after pleasure – the pleasant continue to lust after pleasure – the pleasant feeling ceases – touched by this this painful feeling ceases – touched by this this painful feeling, he does not sorrow or grieve… - it feeling, he does not sorrow or grieve… - it does not invade the mind. [with withdrawn does not invade the mind. [with withdrawn body and mind – withdraw from sensual body and mind – withdraw from sensual pleasures, with sensual desires, secluded pleasures, with sensual desires, secluded from unwholesome states – one can enter from unwholesome states – one can enter into the first jhinto the first jhāāna – etc…]na – etc…]

Advantages of Mind Development:Advantages of Mind Development:

1.1. Advantage gained in the present life:Advantage gained in the present life: Enables people to be free from worldly, Enables people to be free from worldly,

economic problems – conducive to social economic problems – conducive to social peacepeace

2.2. Advantage gained in the future life:Advantage gained in the future life: Implies a progressive state in the next life – Implies a progressive state in the next life –

and prevents a retrogression in ‘spiritual’ and prevents a retrogression in ‘spiritual’ evolution - the mind gains higher qualitiesevolution - the mind gains higher qualities

3.3. Advantage gained towards the highest, Advantage gained towards the highest, supramundane levels:supramundane levels:

Four Stages of the Path and Fruitations – and Four Stages of the Path and Fruitations – and NibbanaNibbana

Cittavagga - DhammapadaCittavagga - Dhammapada

RestlessRestless Always running wild in search of the anchor on which it Always running wild in search of the anchor on which it

may rest – pleasant sights, sounds, smells, tastes, touchmay rest – pleasant sights, sounds, smells, tastes, touch VacillatingVacillating

Unable to remain in any condition for a long timeUnable to remain in any condition for a long time Difficult to ControlDifficult to Control

Difficult for a person to make the mind obedient to the Difficult for a person to make the mind obedient to the willwill

Difficult to DesistDifficult to Desist Difficult for a person to prevent the mind from falling Difficult for a person to prevent the mind from falling

into a useless or unwanted thoughtinto a useless or unwanted thought

AsarAsarīīraraṁṁ

The mind is formless, colorless, shapeless, The mind is formless, colorless, shapeless, abstract, not material, imperceptible abstract, not material, imperceptible through the senses, no material instrument through the senses, no material instrument can take hold or measure the mind [only can take hold or measure the mind [only behavior/reactions can be measured]behavior/reactions can be measured]

Communication can be done through mind-Communication can be done through mind-to-mind communicationto-mind communication

The mind can record and store kamma and The mind can record and store kamma and kilesa – and become trained to be a great kilesa – and become trained to be a great benefit of the one undertaking trainingbenefit of the one undertaking training

GuhGuhāsayamāsayamThe mind has the body as The mind has the body as its cave/abode – but no its cave/abode – but no special indication as to the special indication as to the specific location – although specific location – although there might be outlets, there might be outlets, known as the sense known as the sense doors…doors…

2. Living a Noble Life2. Living a Noble Life

The life of chastityThe life of chastityLeads to social peace and prosperityLeads to social peace and prosperity

The best way to testifyThe best way to testifyMorality, Concentration and WisdomMorality, Concentration and Wisdom

Attainable goalAttainable goalBlistful achievementBlistful achievement

Sediment defilements - KilesaSediment defilements - KilesaKnowable existence of defilements Knowable existence of defilements [crude, mild and subtle][crude, mild and subtle]

Simile of a country’s developmentSimile of a country’s developmentSelf-defence, police force, development planSelf-defence, police force, development plan

Kilesa:Kilesa:Crude [Vītikkama]: the most obvious kind Crude [Vītikkama]: the most obvious kind

manifested through words and deedsmanifested through words and deeds

Subtle [PariyutthSubtle [Pariyutthāna]: refers to the five āna]: refers to the five

hindrances hindrances

Mild [Anusaya]: the tendencies for Mild [Anusaya]: the tendencies for

lust/greed, aversion, delusion/ignorance – lust/greed, aversion, delusion/ignorance –

the most difficult to root out.the most difficult to root out.

3. Themes for Mind Development3. Themes for Mind Development

Modern Buddhist texts largely mention:Modern Buddhist texts largely mention: Samatha Kammatthana/Samatha BhavanaSamatha Kammatthana/Samatha Bhavana

[Samatha: [Samatha: can be used negatively: through ‘Black Magic’ – to hurt can be used negatively: through ‘Black Magic’ – to hurt or kill people – never recommended by the Buddha because it is or kill people – never recommended by the Buddha because it is conducive to disaster and destructionconducive to disaster and destruction.].]

[Samatha: [Samatha: can be used positively: through ‘White Magic’ – can be used positively: through ‘White Magic’ – constructively assist others from disaster or danger by stilling the constructively assist others from disaster or danger by stilling the mind and the abolition of spiritual pollutionsmind and the abolition of spiritual pollutions.].]

Vipassana Kammatthana/Vipassana BhavanaVipassana Kammatthana/Vipassana Bhavana

Ancient Buddhist scriptures additionally mention:Ancient Buddhist scriptures additionally mention: Jhana meditationsJhana meditations

Levels of Meditation:Levels of Meditation:

UpacUpacāra: to approach the attainment levelāra: to approach the attainment level Appanā: Attainment meditation – beyond the Appanā: Attainment meditation – beyond the

distractive power of the five hindrancesdistractive power of the five hindrances

An ‘aspirant’ is free to choose any of the 40 An ‘aspirant’ is free to choose any of the 40 types of meditation agreeable to one’s types of meditation agreeable to one’s disposition – but in Thailand, ‘mindfulness on disposition – but in Thailand, ‘mindfulness on breathing’ is the most popular meditation breathing’ is the most popular meditation themetheme

Inclinations or Dispositions:Inclinations or Dispositions:

1.1. RRāgacaritaāgacarita – bent on lust for sights, sounds… – bent on lust for sights, sounds…

2.2. DosacaritaDosacarita – bent on anger – flying into rage – bent on anger – flying into rage at the least provocationat the least provocation

3.3. MohacaritaMohacarita – bent on delusion – being gullible – bent on delusion – being gullible

4.4. SaddhācaritaSaddhācarita – bent on faith – being highly – bent on faith – being highly receptivereceptive

5.5. BuddhicaritaBuddhicarita – being highly intellectual – – being highly intellectual – endowed with discretion and self-importanceendowed with discretion and self-importance

6.6. VitakkacaritaVitakkacarita – is discursive or worries – is discursive or worries

The Five Hindrances:The Five Hindrances:

Sensual Lust or DelightSensual Lust or Delight

Hatred or AngerHatred or Anger

Torpor and DrowsinessTorpor and Drowsiness

Distraction and IrritationDistraction and Irritation

Doubt or HesitationDoubt or Hesitation

4. Preliminaries for Meditation4. Preliminaries for Meditation

A dwelling placeA dwelling place FamilyFamily GainsGains SocietySociety WorkWork

TravelingTraveling RelativesRelatives IllnessIllness EducationEducation PowerPower

Causes of concern that inhibit meditation Causes of concern that inhibit meditation attainments – these are lesser in importance attainments – these are lesser in importance to meditation attainments:to meditation attainments:

5. Development of Mindfulness of Breathing5. Development of Mindfulness of Breathing

The most widely practiced theme in The most widely practiced theme in ThailandThailand

The mind must have an anchor – one of the The mind must have an anchor – one of the forty-themes for the mind to hold onto in forty-themes for the mind to hold onto in the present moment during actual practicethe present moment during actual practice

Jhana-levels – factors of Jhana:Jhana-levels – factors of Jhana: Initiated Thought Initiated Thought [counteracts drowsiness][counteracts drowsiness]Sustained Thought Sustained Thought [counteracts doubt][counteracts doubt]Ecstasy Ecstasy [counteracts hatred][counteracts hatred]Bliss Bliss [counteracts distraction][counteracts distraction]Equanimity Equanimity [counteracts sensual delight][counteracts sensual delight]

Jhana Fluency or Experience:Jhana Fluency or Experience: Fluency in ThinkingFluency in Thinking

Can direct the mind at willCan direct the mind at will Fluency in EnteringFluency in Entering

Can withdraw the mind at willCan withdraw the mind at will Fluency in Dwelling or PreservingFluency in Dwelling or Preserving

Can make a decision to dwell at will for any durationCan make a decision to dwell at will for any duration Fluency in EmergingFluency in Emerging

Can withdraw the mind from lofty conditions at willCan withdraw the mind from lofty conditions at will Fluency in ContemplatingFluency in Contemplating

Has the ability to survey the existence of jhana-Has the ability to survey the existence of jhana-levels at any momentlevels at any moment

6. Recollection on Repulsiveness of the 6. Recollection on Repulsiveness of the BodyBody

Group of breathsGroup of breaths

Group of posturesGroup of postures

Group of self-possession in four posturesGroup of self-possession in four postures

Group of repulsivenessGroup of repulsiveness

Group of the four elementsGroup of the four elements

Groups of corpsesGroups of corpses

7. Cultivation of Divine Abodes of Mind7. Cultivation of Divine Abodes of MindBrahma-viharas:Brahma-viharas:

Loving-kindnessLoving-kindness – the wish to see others – the wish to see others happy [meditatively extend to all]happy [meditatively extend to all]

CompassionCompassion – the wish to help others out of – the wish to help others out of misery [characteristic of great people]misery [characteristic of great people]

SympathySympathy – the capacity for understanding – the capacity for understanding and appreciating or sharing the happiness of and appreciating or sharing the happiness of others [ an act of merit]others [ an act of merit]

EquanimityEquanimity – the feeling of an understanding – the feeling of an understanding calmness of mind – when the previous three calmness of mind – when the previous three are inappropriate [a virtue of perfection]are inappropriate [a virtue of perfection]

8. Psychic Experience8. Psychic ExperienceNimittas – signs or visions:Nimittas – signs or visions:

Inner Vision: created by one’s own mind Inner Vision: created by one’s own mind Outer Vision: by those who have cultivated Outer Vision: by those who have cultivated

clairvoyant powers or minds that are profoundly clairvoyant powers or minds that are profoundly tranquil – bringing celestial realms into viewtranquil – bringing celestial realms into view

Yugaladhamma [Pairs]:Yugaladhamma [Pairs]:• Tranquility of the body and mindTranquility of the body and mind

• Lightness of the body and mindLightness of the body and mind

• Suppleness of the body and mindSuppleness of the body and mind

• Maneuverability of the body and mindManeuverability of the body and mind

• Agility of the body and mindAgility of the body and mind

• Straightness of the body and mindStraightness of the body and mind

Abhinna – Psychic Powers:Abhinna – Psychic Powers:Direct Knowledge - after emerging from jhana Direct Knowledge - after emerging from jhana

and averting to the resolution from and averting to the resolution from

preliminary work, thus:preliminary work, thus:

Psychic featsPsychic feats

ClairaudienceClairaudience

Telepathy or mind-readingTelepathy or mind-reading

Recollection of former livesRecollection of former lives

ClairvoyanceClairvoyance

Knowledge of the destruction of the taints from insightKnowledge of the destruction of the taints from insight

Chapter Break

Patisambhidamagga – The Patisambhidamagga – The Path of Discrimination Path of Discrimination

[Comprehension]:[Comprehension]:

……because the text was originally ‘Abhidhamma’ [because the text was originally ‘Abhidhamma’ [p. xlp. xl] – I examine it!] – I examine it!

The introduction states that the term The introduction states that the term ‘patisambhida’ does not appear in the Digha, ‘patisambhida’ does not appear in the Digha, Majjhima, Samyutta nikayas… but appears Majjhima, Samyutta nikayas… but appears several times in the Anguttara Nikaya – and several times in the Anguttara Nikaya – and appears in the Abhidhamma and other later texts. appears in the Abhidhamma and other later texts.

Believed to be attributed to the Venerable Believed to be attributed to the Venerable Sariputta – Sariputta – under the concept that if the Buddha under the concept that if the Buddha went into a retreat somewhere, he might have went into a retreat somewhere, he might have produced this sort of text. produced this sort of text.

The Path of DiscriminationThe Path of Discrimination

The discriminations are: The discriminations are: Attha – meaningsAttha – meaningsVyanjana – expressionsVyanjana – expressionsDhamma – principles/ideas [Dhamma – principles/ideas [hetuhetu: causes]: causes]Nirutti – languageNirutti – languagePubbāpara – contextPubbāpara – context

MahMahāāniddesa states: possessing intuition: three niddesa states: possessing intuition: three kinds – in learning [simply], in inquiry [into kinds – in learning [simply], in inquiry [into meanings, definitions, causes, etc], and in meanings, definitions, causes, etc], and in acquisition [the 37 Enlightenment Factors, etc.]acquisition [the 37 Enlightenment Factors, etc.]

The Path of DiscriminationThe Path of Discrimination The Parivāra states that a monk should not be The Parivāra states that a monk should not be

elected to a committee if he is not skilled in:elected to a committee if he is not skilled in: Meanings, Principles. Language, ContextMeanings, Principles. Language, Context

The Patisambhidāmagga: tries to show exactly how The Patisambhidāmagga: tries to show exactly how understanding takes place in a practical sense, not understanding takes place in a practical sense, not simply in theory – although the theory is simply in theory – although the theory is importantly necessary for the development of importantly necessary for the development of insight.insight.

Fundamentally:Fundamentally: Theravada doctrine states that Theravada doctrine states that there is really only two categorially laws: reality there is really only two categorially laws: reality [dhammas and nibbana] and concepts [words]. [dhammas and nibbana] and concepts [words]. Dhammas are only momentarily real [p. xviii].Dhammas are only momentarily real [p. xviii].

The Path of DiscriminationThe Path of DiscriminationTeaches: the five aggregates have the three Teaches: the five aggregates have the three

characteristicscharacteristics

The introduction states that the Dasuttara The introduction states that the Dasuttara Sutta of the Digha-nikaya serves as the Sutta of the Digha-nikaya serves as the starting point for the Patisambhidstarting point for the Patisambhidāāmagga:magga:

[see my chart to discuss this point][see my chart to discuss this point]

Intro suggests to see the Potthapada Sutta Intro suggests to see the Potthapada Sutta – where a – where a leading wander states: leading wander states: “…the ascetic Gotama teaches a true and “…the ascetic Gotama teaches a true and real way of practice which is consonant with Dhamma and real way of practice which is consonant with Dhamma and grounded in Dhamma. And why should not a man… express grounded in Dhamma. And why should not a man… express approval of such true and real practice, so well taught by the approval of such true and real practice, so well taught by the ascetic Gotama.”ascetic Gotama.”

Key statements from the Key statements from the Potthapada Sutta:Potthapada Sutta:

One’s perceptions arise and cease owing to a cause and One’s perceptions arise and cease owing to a cause and conditions. Some perceptions arise through training, and conditions. Some perceptions arise through training, and some pass away through [moral] training.some pass away through [moral] training.

Whenever the gross acquired self is present, we do not at Whenever the gross acquired self is present, we do not at that time speak of a mind-made acquired self, we do not that time speak of a mind-made acquired self, we do not speak of a formless acquired self. We speak only of a speak of a formless acquired self. We speak only of a gross acquired self [this very one that you can see!].gross acquired self [this very one that you can see!].

Citta states: “My past acquired self was at the time, my Citta states: “My past acquired self was at the time, my only true one, the future and present ones were false. My only true one, the future and present ones were false. My future acquired self will then be the only true one, the future acquired self will then be the only true one, the past and present ones were false. My present acquired past and present ones were false. My present acquired self is not the only true one, the past and future ones are self is not the only true one, the past and future ones are false. false. [other self’s: mind-made acquired self/formless acquired self][other self’s: mind-made acquired self/formless acquired self]

The Path of DiscriminationThe Path of Discrimination[p. xxiii-xxiv] - The Patisambhid[p. xxiii-xxiv] - The Patisambhidāāmagga as magga as

the Sastra [textbook] of Theravthe Sastra [textbook] of Theravāāda: da: Composed during the period of the great Composed during the period of the great

schisms, and is a positive counterpart to the schisms, and is a positive counterpart to the Kathavātthu. Whereas the Points of Controversy Kathavātthu. Whereas the Points of Controversy refute the doctrines of others, the Path of refute the doctrines of others, the Path of Discrimination illustrates the accepted Discrimination illustrates the accepted Theravada Doctrine.Theravada Doctrine.

A student of Theravada doctrine and the A student of Theravada doctrine and the Visuddhimagga may not notice anything Visuddhimagga may not notice anything controversial – being practical and controversial – being practical and straightforwardly outlining the truths of straightforwardly outlining the truths of Buddhism. Buddhism.

The Path of DiscriminationThe Path of Discrimination Impermanence, or the momentariness, of all Impermanence, or the momentariness, of all

dhammas is one of the main themes of the dhammas is one of the main themes of the text – again, stressing impermanence and text – again, stressing impermanence and emptiness.emptiness.

ChapterBreak

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

Everyone needs a field of action or a Everyone needs a field of action or a workplace to perform or attainworkplace to perform or attain

For a Buddhist ‘yogi’ there are two For a Buddhist ‘yogi’ there are two recognized systems of meditation: calm recognized systems of meditation: calm and insightand insight

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhagaSamatha is rendered as the single-Samatha is rendered as the single-

pointedness of the mind – through eight pointedness of the mind – through eight meditative attainments:meditative attainments:The four fine-material-sphere jhanasThe four fine-material-sphere jhanasThe four immaterial-sphere-jhanasThe four immaterial-sphere-jhanas

Mental instability comes to an end Mental instability comes to an end through these attainmentsthrough these attainments

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

Vipassana assists in seeing diverse ways or Vipassana assists in seeing diverse ways or different perceptions of phenomena – THE different perceptions of phenomena – THE THREE CHARACTERISTICS: THREE CHARACTERISTICS: AniccaAnicca: the rise and fall of change: the rise and fall of changeDukkhaDukkha: continually oppressed by rise and fall: continually oppressed by rise and fallAnattaAnatta: one cannot exercise complete control : one cannot exercise complete control

over the phenomena of mind and matterover the phenomena of mind and matter

It is a function of the mental-factor [cetasika] It is a function of the mental-factor [cetasika] of wisdom directed to uncover the true nature of wisdom directed to uncover the true nature of things or phenomenaof things or phenomena

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

1.1. RRāgacaritaāgacarita and and SaddhācaritaSaddhācarita are are

paired [lustful/faithful]paired [lustful/faithful]

2.2. DosacaritaDosacarita and and BuddhicaritaBuddhicarita are are

paired [hateful/intellectual]paired [hateful/intellectual]

3.3. MohacaritaMohacarita and and VitakkacaritaVitakkacarita are are

paired [deluded/discursive]paired [deluded/discursive]

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

1.1. RRāgacarita: āgacarita: ten kinds of foulness and mindfulness of the body – ten kinds of foulness and mindfulness of the body –

the 32 partsthe 32 parts

2.2. SaddhācaritaSaddhācarita – six recollections of the Buddha, etc… – six recollections of the Buddha, etc…

3.3. DosacaritaDosacarita – the brahma-viharas and color-kasinas – the brahma-viharas and color-kasinas

4.4. BuddhicaritaBuddhicarita – death, peace, loathsomeness of food, and four – death, peace, loathsomeness of food, and four

elementselements

5.5. MohacaritaMohacarita – mindfulness of breath, large space – mindfulness of breath, large space

6.6. VitakkacaritaVitakkacarita – mindfulness of breath, small space – mindfulness of breath, small space

ALL TYPES:ALL TYPES: element-kasinas, space, light, immaterial-spheres element-kasinas, space, light, immaterial-spheres

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga Stages of mental development:Stages of mental development:

Preliminary development – Preliminary development – from the time the meditation from the time the meditation is taken up until the five hindrances are suppressed and is taken up until the five hindrances are suppressed and a countersign emerges – attainable in the 40 types of a countersign emerges – attainable in the 40 types of mediationmediation

Access Development – Access Development – from the suppression of the five from the suppression of the five hindrances and the emergence of the countersign until hindrances and the emergence of the countersign until the change-of-lineage citta in the cognitive process the change-of-lineage citta in the cognitive process leading to jhana – for access: recollections, perception of leading to jhana – for access: recollections, perception of food, four elements food, four elements

Absorption Development – Absorption Development – occurs at the level of the occurs at the level of the fine-material-sphere jhanas or the immaterial-sphere fine-material-sphere jhanas or the immaterial-sphere jhanasjhanas

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

Nimittas – Signs: Nimittas – Signs: Preliminary Sign – the original object of Preliminary Sign – the original object of

concentration – found in relation to every subjectconcentration – found in relation to every subjectLearning Sign – mental replica of the object Learning Sign – mental replica of the object

perceived in the mind as it appears to the physical perceived in the mind as it appears to the physical eye – found in relation to every subjecteye – found in relation to every subject

Counterpart Sign – purified from defects and is Counterpart Sign – purified from defects and is hundreds of times more brilliant – as the moon hundreds of times more brilliant – as the moon emerges from the nighttime clouds [as a concept] – emerges from the nighttime clouds [as a concept] – found only in the kasinas, foulness, parts of the found only in the kasinas, foulness, parts of the body, and mindfulness of breathingbody, and mindfulness of breathing

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

Attainment of Jhana:Attainment of Jhana:After access development is accomplished – After access development is accomplished –

from concentration on the sense-sphere in which from concentration on the sense-sphere in which obstacles are abandoned and the counterpart obstacles are abandoned and the counterpart sign is cultivated then one can enter into the sign is cultivated then one can enter into the first jhanafirst jhana

One may master the first jhana through five One may master the first jhana through five kinds of mastery:kinds of mastery:Adverting, attainment, resolution, emergence and Adverting, attainment, resolution, emergence and

reviewing – and then from striving to abandon the reviewing – and then from striving to abandon the successive gross jhana factors [initial application] successive gross jhana factors [initial application] then sustained application, etc – in accordance to then sustained application, etc – in accordance to one’s ability and desire/wishone’s ability and desire/wish

PlanePlane RealmRealm

4 Immaterial Sphere 4 Immaterial Sphere PlanesPlanes

30. Nothingness30. Nothingness 31. Neither Perception nor Non-31. Neither Perception nor Non-perception perception

28. Infinite Space28. Infinite Space 29. Infinite Consciousness29. Infinite Consciousness

16 Fine-16 Fine-material material Sphere Sphere PlanesPlanes

55thth Jhana Plane Jhana Plane[23-27 are [23-27 are

Pure Abodes]Pure Abodes]

27. Highest/Peerless Pure Abode27. Highest/Peerless Pure Abode

25. Clearly Visible/Beautiful Pure 25. Clearly Visible/Beautiful Pure AbodeAbode 26. Clear-sighted Pure Abode26. Clear-sighted Pure Abode

24. Unworried/Serene Pure 24. Unworried/Serene Pure AbodeAbode 23. Aviha/Durable Pure Abode23. Aviha/Durable Pure Abode

21. Great Reward21. Great Reward 22. Unconscious/Non-percipient 22. Unconscious/Non-percipient RealmRealm

44thth Jhana Plane Jhana Plane20. Steady Aura20. Steady Aura

18. Minor Aura18. Minor Aura 19. Infinite Aura19. Infinite Aura

22ndnd & 3 & 3rdrd Jhana Jhana PlanesPlanes

17. Radiant Luster17. Radiant Luster

15. Minor Luster15. Minor Luster 16. Infinite Luster16. Infinite Luster

11stst Jhana Plane Jhana Plane14. Maha Brahma14. Maha Brahma

12. Brahma’s Retinue12. Brahma’s Retinue 13. Brahma’s Ministers13. Brahma’s Ministers

11 Sense-11 Sense-Sphere Sphere PlanesPlanes

Sensuous-Sensuous-Blissful PlaneBlissful Plane[rebirth here [rebirth here

due to due to generosity]generosity]

11. Paranimmitavasavatti – Controlling Creations11. Paranimmitavasavatti – Controlling Creations

9. Tusita – Delightful Realm of 9. Tusita – Delightful Realm of BodhisattaBodhisatta

10. Nimmanarati – Gods with Creation 10. Nimmanarati – Gods with Creation PowerPower

8. Yama – Realm of Great 8. Yama – Realm of Great HappinessHappiness

7. Tavatimsa – Realm of 33 Gods 7. Tavatimsa – Realm of 33 Gods [Indra][Indra]

5. Human5. Human 6. Catummaharajika – Four Great 6. Catummaharajika – Four Great KingsKings

Woeful PlaneWoeful Plane[apaya][apaya]

4. Asura [due to torments] 3. Peta [due to greed]

1. Hell [due to evil deeds] 2. Animal [due to negative kamma]

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

[MN24 – The Relay of the Chariots] - [MN24 – The Relay of the Chariots] - Seven Stages of Purification:Seven Stages of Purification: Of virtue [sila] [Of virtue [sila] [mundanemundane]] Of mind [samadhi] [Of mind [samadhi] [mundanemundane]] Of view [panna] [Of view [panna] [mundanemundane]] By overcoming doubt [panna] [By overcoming doubt [panna] [mundanemundane]] By knowledge and vision of path and not path [panna] By knowledge and vision of path and not path [panna]

[[mundanemundane]] By knowledge and vision of the way [panna] [By knowledge and vision of the way [panna] [mundanemundane]]

---[change of lineage]------[change of lineage]--- By knowledge and vision [panna] [By knowledge and vision [panna] [supramundanesupramundane]]

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

Virtue For Monks - Analysis of Purification:Virtue For Monks - Analysis of Purification:Restraint through the Patimokkha/preceptsRestraint through the Patimokkha/preceptsRestraint through the sense-faculties/doorsRestraint through the sense-faculties/doorsPurity in terms of livelihoodPurity in terms of livelihoodPurity in connection to the four requisitesPurity in connection to the four requisites

Lay people can adopt these practices as well!Lay people can adopt these practices as well!

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

Purification of the mindPurification of the mind – after the ten – after the ten impediments - impediments - [dwellings, family, gain, a class, [dwellings, family, gain, a class, building, a journey, relatives, illness, books, building, a journey, relatives, illness, books, supernormal powers] [and five hindrances]:supernormal powers] [and five hindrances]:SamathaySamathayānikaānika: attains access concentration or : attains access concentration or

higher jhanas then develops or applies the three higher jhanas then develops or applies the three characteristics to mentality-materiality – to purify characteristics to mentality-materiality – to purify the mindthe mind

VipassanāyānikaVipassanāyānika: purifies the mind through : purifies the mind through morality and the personal momentary mentality-morality and the personal momentary mentality-materiality process in the immediate present materiality process in the immediate present moment – for mental stabilization/purificationmoment – for mental stabilization/purification

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

Purification of view:Purification of view:Discerning mind and matter in respect to the Discerning mind and matter in respect to the

three characteristics, functions, manifestations, three characteristics, functions, manifestations, and proximate causes – need to eradicate and proximate causes – need to eradicate sakksakkāāyaditthi: 20 personality forms; and sixteen yaditthi: 20 personality forms; and sixteen kinds of knowledgekinds of knowledge

Purifications of doubt:Purifications of doubt:Through applying Through applying dependent originationdependent origination

through the three time periods to understand through the three time periods to understand the current mind-and-matter compound – that it the current mind-and-matter compound – that it has not arisen from chance, a soul, a creator has not arisen from chance, a soul, a creator god, etc. – but has arisen from previous god, etc. – but has arisen from previous ignorance, craving, clinging and kamma.ignorance, craving, clinging and kamma.

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

Purifications of doubt:Purifications of doubt:Through applying Through applying dependent originationdependent origination

through the three time periods to understand through the three time periods to understand the current mind-and-matter compound – that it the current mind-and-matter compound – that it has not arisen from chance, a soul, a creator has not arisen from chance, a soul, a creator god, etc. – but has arisen from previous god, etc. – but has arisen from previous ignorance, craving, clinging and kamma. ignorance, craving, clinging and kamma.

Understanding:Understanding: Cycle of defilements: ignorance, craving, speculative views, Cycle of defilements: ignorance, craving, speculative views,

graspinggrasping Cycle of action: wholesome/unwholesome mass of actionCycle of action: wholesome/unwholesome mass of action Cycle of results: pleasant/unpleasant results of those actionsCycle of results: pleasant/unpleasant results of those actions

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

Purification of what is Path and Not-Path:Purification of what is Path and Not-Path: Collected into groups: demonstrates preparation knowledge of Collected into groups: demonstrates preparation knowledge of

comprehension – the exploration of mentality-materiality with comprehension – the exploration of mentality-materiality with the three characteristics/times, etc…the three characteristics/times, etc…

Knowledge by comprehension: three characteristics/times to the Knowledge by comprehension: three characteristics/times to the five aggregatesfive aggregates

By way of extended durations, continuity and moments – until By way of extended durations, continuity and moments – until one recognizes the three characteristicsone recognizes the three characteristics

Knowledge of rise [generation, production, arising] and fall Knowledge of rise [generation, production, arising] and fall [change, destruction, dissolution] – by ways of conditions[change, destruction, dissolution] – by ways of conditions

Ten imperfections of insightTen imperfections of insight: illumination, zest/delight, : illumination, zest/delight, tranquility/calm, happiness/bliss, increase in resolution/faith, tranquility/calm, happiness/bliss, increase in resolution/faith, exertion/energy, knowledge, awareness/assurance, equanimity, exertion/energy, knowledge, awareness/assurance, equanimity, subtle attachmentsubtle attachment

Path and Not-Path: misconceptions can arise as to the Path and Not-Path: misconceptions can arise as to the supramundane paths and fruits – drops insight to delight in the supramundane paths and fruits – drops insight to delight in the experience, unaware of this clinging – rather than maturing experience, unaware of this clinging – rather than maturing insight with the three characteristicsinsight with the three characteristics

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

Purification of the WayPurification of the Way [nine insight knowledges]:[nine insight knowledges]:

1.1. Knowledge of rise and fallKnowledge of rise and fall

2.2. Knowledge of dissolutionKnowledge of dissolution

3.3. Knowledge of fearfulKnowledge of fearful

4.4. Knowledge of dangerKnowledge of danger

5.5. Knowledge of disenchantmentKnowledge of disenchantment

6.6. Knowledge of desire for deliveranceKnowledge of desire for deliverance

7.7. Knowledge of reflective contemplationKnowledge of reflective contemplation

8.8. Knowledge of equanimity towards formationsKnowledge of equanimity towards formations

9.9. Knowledge of conformityKnowledge of conformity

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

Purification by knowledge and vision of the way:Purification by knowledge and vision of the way:Knowledge of contemplation of arising and passing Knowledge of contemplation of arising and passing

awayawayKnowledge of contemplation of dissolutionKnowledge of contemplation of dissolutionKnowledge of appearance of terrorKnowledge of appearance of terrorKnowledge of contemplation of dangerKnowledge of contemplation of dangerKnowledge of contemplation of disenchantmentKnowledge of contemplation of disenchantmentKnowledge of desire for deliveranceKnowledge of desire for deliveranceKnowledge of contemplation of reflectionKnowledge of contemplation of reflectionKnowledge of equanimity about formationsKnowledge of equanimity about formations* and knowledge in conformity with truth or * and knowledge in conformity with truth or

conformity knowledgeconformity knowledge

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

Purification by knowledge and vision:Purification by knowledge and vision:Full understanding as the knownFull understanding as the knownFull understanding as investigatingFull understanding as investigatingFull understanding as abandoningFull understanding as abandoningMind-door advertingMind-door advertingInsight leading to emergenceInsight leading to emergenceChange of lineage consciousnessChange of lineage consciousnessThe Paths/FruitsThe Paths/FruitsReviewing knowledgeReviewing knowledge

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:KammatthanasangahavibhagaKammatthanasangahavibhaga

ANALYSIS of EMANCIPATION ANALYSIS of EMANCIPATION [Vimokkhabheda]:[Vimokkhabheda]:

1.1. The contemplation of The contemplation of not-selfnot-self, which discards the clinging to a , which discards the clinging to a self, becomes the door to emancipation termed self, becomes the door to emancipation termed contemplation of the contemplation of the voidvoid – by one with wisdom faculties – by one with wisdom faculties [sees formations as void][sees formations as void]

2.2. The contemplation of The contemplation of impermanenceimpermanence, which discards the sign , which discards the sign of perversion, becomes the door to emancipation termed of perversion, becomes the door to emancipation termed contemplation of the contemplation of the signlesssignless - by one with faith faculties - by one with faith faculties [abandons deceptive appearances][abandons deceptive appearances]

3.3. The contemplation of The contemplation of sufferingsuffering, which discards desire through , which discards desire through craving, becomes the door to emancipation termed craving, becomes the door to emancipation termed contemplation of the contemplation of the desirelessdesireless – by one with concentration – by one with concentration facilities [abandons false perceptions of pleasure]facilities [abandons false perceptions of pleasure]

CHAPTER BREAK

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:PaccayasangahavibhPaccayasangahavibhāāgaga

[Compendium of Conditionality][Compendium of Conditionality]

Conditioned states are phenomena that Conditioned states are phenomena that arise in dependence on conditions: cittas, arise in dependence on conditions: cittas, cetasikas, and material phenomena [except cetasikas, and material phenomena [except for kamma, consciousness, temperature, for kamma, consciousness, temperature, nutriment]. nutriment]. There is the method of dependent arising There is the method of dependent arising

[paticcasamuppada][paticcasamuppada]There is the method of conditional relations as There is the method of conditional relations as

found in the Patthana as part of the found in the Patthana as part of the Abhidhamma. Abhidhamma. [see Visuddhimagga XVII][see Visuddhimagga XVII]

[Visuddhimagga XVII]:[Visuddhimagga XVII]:pages 525-604: The Soil of Understanding – pages 525-604: The Soil of Understanding –

PANNABHUMINIDDESA...PANNABHUMINIDDESA...Dependent Origination:Dependent Origination:

1…1… 2…2… 3…3… 4…4… 5…5… 6…6… 7…7… 8…8… 9…9… 10…10… 11…11… 12…12…

[Visuddhimagga XVII]:[Visuddhimagga XVII]:……consequently, it should be understood that consequently, it should be understood that dependent origination has the characteristics of dependent origination has the characteristics of being conditions for the states beginning with aging being conditions for the states beginning with aging and death. Its function is to continue the process of and death. Its function is to continue the process of suffering. It is manifested as the wrong path. suffering. It is manifested as the wrong path.

SEE THE NEXT SEE THE NEXT PresentationPresentation::

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:PaccayasangahavibhPaccayasangahavibhāāgaga

Here is a combination of all the versions I have seen:Here is a combination of all the versions I have seen:1.1. Ignorance/Delusion/Kammic ForcesIgnorance/Delusion/Kammic Forces2.2. Five Aggregates/Six-SensesFive Aggregates/Six-Senses3.3. Craving (for six-sense pleasures, existence, non-Craving (for six-sense pleasures, existence, non-

existence)existence)4.4. Clinging (to sensuality, views, rules/rituals, ego-Clinging (to sensuality, views, rules/rituals, ego-

belief)belief)5.5. Discipline/Faith/Non-RemorseDiscipline/Faith/Non-Remorse6.6. Happiness/JoyHappiness/Joy7.7. Tranquility/ConcentrationTranquility/Concentration8.8. Dispassion/Disenchantment/RepulsionDispassion/Disenchantment/Repulsion9.9. Becoming/Existence/Birth Becoming/Existence/Birth 10.10.Aging, Decay, Destruction, DeathAging, Decay, Destruction, Death11.11.Correct Knowledge/Destruction & Vision of Correct Knowledge/Destruction & Vision of

Deliverance through non-clingingDeliverance through non-clinging

ABHIDHAMMATTHA SANGAHA:ABHIDHAMMATTHA SANGAHA:PaccayasangahavibhPaccayasangahavibhāāgaga

Dependent Arising/Origination:Dependent Arising/Origination:1.1. Dependent on ignorance arise kammic formationsDependent on ignorance arise kammic formations2.2. Dependent on kammic formations arises consciousnessDependent on kammic formations arises consciousness3.3. Dependent on consciousness arises mind-and-matterDependent on consciousness arises mind-and-matter4.4. Dependent on mind-and-matter arise the six-sensesDependent on mind-and-matter arise the six-senses5.5. Dependent on the six-senses arise contactDependent on the six-senses arise contact6.6. Dependent on contact arises feelingDependent on contact arises feeling7.7. Dependent on feeling arises cravingDependent on feeling arises craving8.8. Dependent on craving arises clingingDependent on craving arises clinging9.9. Dependent on clinging arises existenceDependent on clinging arises existence10.10.Dependent on existence arises birthDependent on existence arises birth11.11.Dependent on birth arise decay-and-death, sorrow, pain, Dependent on birth arise decay-and-death, sorrow, pain,

etc…etc… Thus arises this whole mass of sufferingThus arises this whole mass of suffering

Dependent on ignorance arise kammic formationsDependent on ignorance arise kammic formations

Because of ignorance (Because of ignorance (avijjaavijja) – defined as non-) – defined as non-knowledge of the Four Noble Truths – a person knowledge of the Four Noble Truths – a person engages in volitional actions or kamma, which may engages in volitional actions or kamma, which may be bodily, verbal, or mental – either wholesome or be bodily, verbal, or mental – either wholesome or unwholesome. unwholesome.

No single cause can produce an effect, nor does No single cause can produce an effect, nor does only one effect arise from a given causeonly one effect arise from a given cause

Ignorance is the cetasika: delusion – obscuring Ignorance is the cetasika: delusion – obscuring perceptions of the true nature of thingsperceptions of the true nature of things

IgnoranceIgnorance is non-knowledge of the Four Noble is non-knowledge of the Four Noble Truths, pre-natal past, post-mortem future, the Truths, pre-natal past, post-mortem future, the past and future together, and dependent arising.past and future together, and dependent arising.

Dependent on kammic formations arises Dependent on kammic formations arises consciousnessconsciousness

a person engages in volitional actions or kamma, which a person engages in volitional actions or kamma, which may be bodily, verbal, or mental – either wholesome or may be bodily, verbal, or mental – either wholesome or unwholesome. These kammic actions are the formations unwholesome. These kammic actions are the formations ((sankarasankara), and they ripen in states of consciousness ), and they ripen in states of consciousness ((vinnanavinnana) – first as the rebirth consciousness at the ) – first as the rebirth consciousness at the moment of conception and thereafter as the passive moment of conception and thereafter as the passive states of consciousness resulting from kamma that states of consciousness resulting from kamma that matures in the course of one’s lifetime. matures in the course of one’s lifetime.

Kammic formationsKammic formations are the twenty-nine volitions are the twenty-nine volitions associated with mundane wholesome and unwholesome associated with mundane wholesome and unwholesome cittas – and these are the conditions for the arising of cittas – and these are the conditions for the arising of thirty-two kinds of resultant thirty-two kinds of resultant consciousnessconsciousness

Dependent on consciousness arises mind-Dependent on consciousness arises mind-and-matterand-matter

of thirty-two kinds of resultant of thirty-two kinds of resultant consciousnessconsciousness, , which stimulate the five aggregates of mind and which stimulate the five aggregates of mind and matter, feeling, perception, and mental formations matter, feeling, perception, and mental formations and consciousness. and consciousness.

Along with consciousness there arises mentality-Along with consciousness there arises mentality-materiality (materiality (nama-rupanama-rupa), the psycho-physical ), the psycho-physical organism, which is equipped with the six-fold base organism, which is equipped with the six-fold base ((salayatanasalayatana))

Here, often associations are made to previous Here, often associations are made to previous lives: name denoting cetasikas associated with lives: name denoting cetasikas associated with resultant consciousness; matter denoting material resultant consciousness; matter denoting material phenomena produced by kamma – both are found phenomena produced by kamma – both are found in realms where the five aggregates collect in realms where the five aggregates collect togethertogether

Dependent on mind-and-matter arise Dependent on mind-and-matter arise the six-sensesthe six-senses

Mind and matterMind and matter is dependent on is dependent on consciousness, which contributes to the consciousness, which contributes to the six-six-sense basessense bases: eye, ear, nose, tongue, body, : eye, ear, nose, tongue, body, and mind…and mind…

Along with consciousness there arises Along with consciousness there arises mentality-materiality (mentality-materiality (nama-rupanama-rupa), the ), the psycho-physical organism, which is psycho-physical organism, which is equipped with the six-fold base equipped with the six-fold base ((salayatanasalayatana), the five physical sense ), the five physical sense faculties and the mind as the faculty of the faculties and the mind as the faculty of the higher cognitive functions.higher cognitive functions.

Dependent on the six-senses arise Dependent on the six-senses arise contactcontact

ContactContact is the reception from the six- is the reception from the six-senses. Contact is determined to the senses. Contact is determined to the coming together of consciousness and coming together of consciousness and mental factors with an object at one or mental factors with an object at one or another of the six-senses. another of the six-senses.

Via the sense faculties, contact (Via the sense faculties, contact (phassaphassa) ) takes place between consciousness and its takes place between consciousness and its object, and contact conditions feelings object, and contact conditions feelings ((vedanavedana). ).

Dependent on contact arises feelingDependent on contact arises feeling

FeelingsFeelings arise from the contact with the arise from the contact with the stimulus. These feelings may be: stimulus. These feelings may be: pleasurable, painful, or neutral. pleasurable, painful, or neutral.

The links from consciousness through feeling The links from consciousness through feeling are the products of past kamma, of the are the products of past kamma, of the causal phase represented by ignorance and causal phase represented by ignorance and formations. With the next link, the formations. With the next link, the kammically active phase of the present life kammically active phase of the present life begins, productive of a new existence in the begins, productive of a new existence in the future. Conditioned by feeling, craving future. Conditioned by feeling, craving ((tanhatanha) arises, this being the ) arises, this being the secondsecond Noble Noble Truth. Truth.

Dependent on feeling arises cravingDependent on feeling arises craving

CravingsCravings arise from feelings. If the feeling is arise from feelings. If the feeling is pleasurable, one wishes to hold onto that pleasurable, one wishes to hold onto that experience; but if the feeling is painful, one experience; but if the feeling is painful, one wishes to be freed from the pain. Neutral wishes to be freed from the pain. Neutral feelings can be peaceful and become an feelings can be peaceful and become an object of craving as well. object of craving as well.

Conditioned by feeling, craving (Conditioned by feeling, craving (tanhatanha) ) arises arises

Dependent on craving arises clingingDependent on craving arises clinging

ClingingClinging is four-fold: clinging to sense- is four-fold: clinging to sense-pleasures is an intensive form of greed; pleasures is an intensive form of greed; attachment to wrong views; clinging to rites attachment to wrong views; clinging to rites and ceremonies; and clinging to a doctrine of and ceremonies; and clinging to a doctrine of self. The arising of self. The arising of existenceexistence is dependent is dependent on clinging. on clinging.

When craving intensifies, it gives rise to When craving intensifies, it gives rise to clinging (clinging (upadanaupadana), through which one again ), through which one again engages in volitional actions ‘pregnant’ with engages in volitional actions ‘pregnant’ with a renewal of existence (a renewal of existence (bhavabhava). ).

Dependent on clinging arises existenceDependent on clinging arises existence

The arising of The arising of existenceexistence is dependent on clinging. There is dependent on clinging. There are two types of existence: kammically active process of are two types of existence: kammically active process of existence (existence (kammabhavakammabhava) and the passive or resultant ) and the passive or resultant process of existence (process of existence (upapattibhavaupapattibhava). There are, in an ). There are, in an active existence, twenty-nine types of wholesome or active existence, twenty-nine types of wholesome or unwholesome types of kamma leading to a new existence. unwholesome types of kamma leading to a new existence. The new existence thirty-two kinds of consciousness and The new existence thirty-two kinds of consciousness and mental factors as well as other material phenomenon from mental factors as well as other material phenomenon from kamma. Clinging is a condition for active existence, kamma. Clinging is a condition for active existence, because under the influence of clinging, one engages in because under the influence of clinging, one engages in action that is accumulated as kamma. Clinging is a action that is accumulated as kamma. Clinging is a condition for resultant existence because the same condition for resultant existence because the same clinging leads one back into the round of rebirth, in a state clinging leads one back into the round of rebirth, in a state determined by one’s kamma. determined by one’s kamma.

……through which one again engages in volitional actions through which one again engages in volitional actions ‘pregnant’ with a renewal of existence (‘pregnant’ with a renewal of existence (bhavabhava). The new ). The new existence begins with birth (existence begins with birth (jatijati), which inevitably leads to ), which inevitably leads to ageing and death (ageing and death (jaramaranajaramarana). ).

Dependent on existence arises birthDependent on existence arises birth

BirthBirth arises from existence, from arises from existence, from consciousness, mental factors and kamma. consciousness, mental factors and kamma. Once there is birth, there is the resultant Once there is birth, there is the resultant effect of effect of aging, decay, or deathaging, decay, or death. .

The new existence begins with birth (The new existence begins with birth (jatijati), ), which inevitably leads to ageing and death which inevitably leads to ageing and death ((jaramaranajaramarana).).

Dependent on birth arise decay-and-Dependent on birth arise decay-and-death, sorrow, pain, etc…death, sorrow, pain, etc…

This teaching of dependent origination also This teaching of dependent origination also shows how the round of existence can be shows how the round of existence can be broken: with the arising of true knowledge, full broken: with the arising of true knowledge, full penetration of the Four Noble Truths, ignorance penetration of the Four Noble Truths, ignorance is eradicated. Consequently, the mind no longer is eradicated. Consequently, the mind no longer indulges in craving and clinging; action loses its indulges in craving and clinging; action loses its potential to generate rebirth, and deprived of its potential to generate rebirth, and deprived of its fuel, the round comes to an end. This is the fuel, the round comes to an end. This is the third third Noble Truth – Noble Truth – the cessation of sufferingthe cessation of suffering..

Suffering Suffering arises between birth and death. All arises between birth and death. All suffering is rooted in birth. suffering is rooted in birth. The whole mass of The whole mass of suffering arises from the interdependent suffering arises from the interdependent conditioning and conditioned statesconditioning and conditioned states. .

More from the More from the Visuddhimagga: Visuddhimagga: TemprementsTemprements1.1. GreedyGreedy

2.2. FaithfulFaithful

3.3. HatingHating

4.4. IntelligentIntelligent

5.5. DeludedDeluded

6.6. SpeculativeSpeculative Some say others based on combinations of Some say others based on combinations of

factors – really just six, based on personal factors – really just six, based on personal naturenature

How is the person’s temperament to be How is the person’s temperament to be known?known?

Temperaments are recognized through:Temperaments are recognized through:The walking, sitting and sleeping posturesThe walking, sitting and sleeping posturesThe action performedThe action performedThe consumption of food-types and eating methodsThe consumption of food-types and eating methodsThe way of seeing/determining an objectThe way of seeing/determining an objectThe kinds of states occurring, such as: The kinds of states occurring, such as: deceit, fraud, deceit, fraud,

pride, evilness of wishes, greatness of wishes, discontent, pride, evilness of wishes, greatness of wishes, discontent, vanity; anger, enmity, disparaging, domineering, envy, vanity; anger, enmity, disparaging, domineering, envy, avarice; stiffness, torpor, agitation, worry, uncertainty, and avarice; stiffness, torpor, agitation, worry, uncertainty, and holding on tenaciously with refusal to relinquish; holding on tenaciously with refusal to relinquish; generosity, honesty, mindfulness, talkativeness, generosity, honesty, mindfulness, talkativeness, boredom… etc.boredom… etc.

States are recognized by the penetrative mind!States are recognized by the penetrative mind!

Greedy – versus - FaithfulGreedy – versus - FaithfulThese two are parallel, because faith is These two are parallel, because faith is

strong when profitable kamma occurs in one strong when profitable kamma occurs in one of greedy temperament, owing to its special of greedy temperament, owing to its special qualities being near to those of greed. For qualities being near to those of greed. For in an unprofitable way, greed is affectionate in an unprofitable way, greed is affectionate and not over-austere, and so, in a profitable and not over-austere, and so, in a profitable way is faith. Greed seeks out sense desires way is faith. Greed seeks out sense desires as object, while faith seeks out special as object, while faith seeks out special qualities of virtue… Greed does not give up qualities of virtue… Greed does not give up what is harmful while faith does not give up what is harmful while faith does not give up what is beneficial.what is beneficial.

Hating – versus - IntelligentHating – versus - IntelligentOne of intelligent temperament is parallel to one One of intelligent temperament is parallel to one

of hating temperament because understanding of hating temperament because understanding is strong when profitable kamma occurs in one is strong when profitable kamma occurs in one of hating temperament, owing to its special of hating temperament, owing to its special qualities being near to those of hate. For, in an qualities being near to those of hate. For, in an unprofitable way, hate is disaffected and does unprofitable way, hate is disaffected and does not hold to its object, and so, in a profitable way, not hold to its object, and so, in a profitable way, is understanding. Hate seeks out only unreal is understanding. Hate seeks out only unreal faults, while understanding seeks out only real faults, while understanding seeks out only real faults. Hate occurs in the mode of condemning faults. Hate occurs in the mode of condemning living beings, while understanding occurs in the living beings, while understanding occurs in the mode of condemning formations.mode of condemning formations.

Deluded – versus - SpeculativeDeluded – versus - Speculative

One of speculative temperament is parallel to One of speculative temperament is parallel to one of deluded temperament because one of deluded temperament because obstructive applied thoughts arise often in one obstructive applied thoughts arise often in one of deluded temperament who is striving to of deluded temperament who is striving to arouse unarisen profitable states, owing to arouse unarisen profitable states, owing to their special qualities being near to those of their special qualities being near to those of delusion. For just as delusion is restless owing delusion. For just as delusion is restless owing to perplexity, so are applied thoughts that are to perplexity, so are applied thoughts that are due to thinking over various aspects. And just due to thinking over various aspects. And just as delusion vacillates owing to superficiality, as delusion vacillates owing to superficiality, so do applied thoughts that are due to facile so do applied thoughts that are due to facile conjecturing.conjecturing.

Towards these Towards these inclinations:inclinations:

Non-greed: seeing fault in greedNon-greed: seeing fault in greedNon-hate: seeing fault in hateNon-hate: seeing fault in hateNon-delusion: seeing fault in delusionNon-delusion: seeing fault in delusionRenunciation: seeing fault in house-lifeRenunciation: seeing fault in house-lifeSeclusion: seeing fault in societySeclusion: seeing fault in societyRelinquishment: seeing fault in all becomings Relinquishment: seeing fault in all becomings

and destinyand destiny

Apprehend the Sign!Apprehend the Sign!You must be able to connect each aspect:You must be able to connect each aspect:

This is the preceding causeThis is the preceding causeThis is the subsequent causeThis is the subsequent causeThis is the meaningThis is the meaningThis is the intentionThis is the intentionThis is the simileThis is the simile

When one listens attentively, apprehending When one listens attentively, apprehending the sign in this way, his meditation subject is the sign in this way, his meditation subject is well apprehended. Then, because of that, he well apprehended. Then, because of that, he successfully attains distinction…successfully attains distinction…

Homework!Homework!

Analyze your methods of action Analyze your methods of action according to the text to according to the text to

determine your character-type!determine your character-type!

CHAPTCHAPTERER

BREAKBREAK

Y. Karunadasa:Y. Karunadasa: The Dhamma TheoryThe Dhamma Theory Philosophical Cornerstone of the AbhidhammaPhilosophical Cornerstone of the Abhidhamma

[Lectured by Mr. Dion Oliver Peoples][Lectured by Mr. Dion Oliver Peoples]

The Early Version of the The Early Version of the Dhamma TheoryDhamma Theory

Systemized from the death to two centuries after Systemized from the death to two centuries after the Parinibbthe Parinibbāāna. A commentarial tradition. na. A commentarial tradition.

Several Buddhist Schools developed their own Several Buddhist Schools developed their own unique Abhidhamma-pitaka, but few survived.unique Abhidhamma-pitaka, but few survived.

All phenomena of empirical existence are made up All phenomena of empirical existence are made up of a number of elementary constituents, the of a number of elementary constituents, the ultimate realities behind the manifest phenomena – ultimate realities behind the manifest phenomena – called dhammas.called dhammas.

The theory arose to make sense of meditative The theory arose to make sense of meditative insights – with the goal to see bare phenomena insights – with the goal to see bare phenomena [suddhadhamm[suddhadhammā] – ā] – and then to relate this and then to relate this experience to the common understanding.experience to the common understanding.

On The Dhamma Theory:On The Dhamma Theory:“…“…maintains that ultimate reality consists of maintains that ultimate reality consists of

a multiplicity of elementary constituents a multiplicity of elementary constituents called dhammas. The dhammas are not called dhammas. The dhammas are not noumena hidden behind phenomena, not noumena hidden behind phenomena, not ‘things in themselves’ as opposed to ‘mere ‘things in themselves’ as opposed to ‘mere appearances’, but the fundamental appearances’, but the fundamental components of actuality. The dhammas fall components of actuality. The dhammas fall into two broad classes: the unconditioned into two broad classes: the unconditioned dhamma, which is solely Nibbana, and the dhamma, which is solely Nibbana, and the conditioned dhammas, which are the conditioned dhammas, which are the momentary mental and material phenomena momentary mental and material phenomena that constitute the process of experience….that constitute the process of experience….

On The Dhamma Theory, On The Dhamma Theory, continued:continued:

……The familiar world of substantial objects and The familiar world of substantial objects and enduring persons is, according to the dhamma enduring persons is, according to the dhamma theory, a conceptual construct fashioned by theory, a conceptual construct fashioned by the mind out of raw data provided by the the mind out of raw data provided by the dhammas. The entities of our everyday frame dhammas. The entities of our everyday frame of reference possess merely a consensual of reference possess merely a consensual reality derivative upon the foundational reality derivative upon the foundational stratum of the dhammas. It is the dhammas stratum of the dhammas. It is the dhammas alone that possess ultimate reality: alone that possess ultimate reality: determinate existence ‘from their own side’ determinate existence ‘from their own side’ (sarūpato) independent of the mind’s (sarūpato) independent of the mind’s conceptual processing of the data.” conceptual processing of the data.” {Bodhi, AS, p. {Bodhi, AS, p. 3}3}

Bhikkhu Bodhi suggests:Bhikkhu Bodhi suggests:……to attain the wisdom that knows things ‘as to attain the wisdom that knows things ‘as

they really are’, a distinction must be made they really are’, a distinction must be made between those types of entities that possess between those types of entities that possess ontological ontological [the branch of metaphysics that studies the [the branch of metaphysics that studies the

nature of existence] nature of existence] ultimacy, that is, the ultimacy, that is, the dhammas and those types of entities that exist dhammas and those types of entities that exist only as conceptual constructs but are only as conceptual constructs but are mistakenly grasped as ultimately real. …On the mistakenly grasped as ultimately real. …On the basis of definitions found in the Suttas, the basis of definitions found in the Suttas, the dhamma-theory exhaustively classifies the dhamma-theory exhaustively classifies the dhammas into a net of predetermined dhammas into a net of predetermined categories and modes of relatedness… categories and modes of relatedness… {Bodhi, AS, {Bodhi, AS, p. 4}p. 4}

Bhikkhu Bodhi further Bhikkhu Bodhi further suggests:suggests:

Classical Western science proceeds from the standpoint of a Classical Western science proceeds from the standpoint of a neutral observer looking outwards towards the external neutral observer looking outwards towards the external world. The primary concern of the Abhidhamma is to: world. The primary concern of the Abhidhamma is to: Understand the nature of experience, and thus the reality on Understand the nature of experience, and thus the reality on which it focuses is conscious reality, the world as given in which it focuses is conscious reality, the world as given in experience, comprising both knowledge and the known in experience, comprising both knowledge and the known in the widest sense. For the above reason, the philosophical the widest sense. For the above reason, the philosophical enterprise of the Abhidhamma shades off into a enterprise of the Abhidhamma shades off into a phenomenological psychology. To facilitate the phenomenological psychology. To facilitate the understanding of experienced reality, the Abhidhamma understanding of experienced reality, the Abhidhamma embarks upon an elaborate analysis of the mind as it embarks upon an elaborate analysis of the mind as it presents itself to introspective meditation. It classifies presents itself to introspective meditation. It classifies consciousness into a variety of types, specifies the factors consciousness into a variety of types, specifies the factors and functions of each type, correlates them with their and functions of each type, correlates them with their objects and physiological bases, and shows how the objects and physiological bases, and shows how the different types of consciousness link up with each other and different types of consciousness link up with each other and with material phenomena to constitute the ongoing process with material phenomena to constitute the ongoing process of experience. -- Aimed to eliminate suffering! of experience. -- Aimed to eliminate suffering! {Bodhi, AS, p. 4}{Bodhi, AS, p. 4}

Ontological Survey:Ontological Survey: The ontological survey of dhammas stems from the The ontological survey of dhammas stems from the

Buddha’s injunction that the noble truth of suffering, Buddha’s injunction that the noble truth of suffering, identified with the world of conditioned phenomena identified with the world of conditioned phenomena as a whole, must be fully understood. The as a whole, must be fully understood. The prominence of mental defilements and requisites of prominence of mental defilements and requisites of enlightenment in its schemes and categories, enlightenment in its schemes and categories, indicative of its psychological and ethical concerns, indicative of its psychological and ethical concerns, connects the Abhidhamma to the second and fourth connects the Abhidhamma to the second and fourth noble truths, the origin of suffering and the way noble truths, the origin of suffering and the way leading to its end. The entire taxonomy of dhammas leading to its end. The entire taxonomy of dhammas elaborated by the system reaches it consummation elaborated by the system reaches it consummation in the ‘unconditioned element’, which is Nibbana – in the ‘unconditioned element’, which is Nibbana – the third noble truth, that of the cessation of the third noble truth, that of the cessation of suffering. suffering. {Bodhi, AS, p. 5}{Bodhi, AS, p. 5}

Five Versions of Analysis:Five Versions of Analysis:

Each analysis ‘set’ is a lesser subset in Each analysis ‘set’ is a lesser subset in the following set [thus related]:the following set [thus related]:Analysis into nAnalysis into nāāma and rma and rūūpapaAnalysis into the five aggregatesAnalysis into the five aggregatesAnalysis into the six dhAnalysis into the six dhātus [elements]ātus [elements]Analysis into the twelve āyatanas [avenues of Analysis into the twelve āyatanas [avenues of

sense-perception and mental cognitionsense-perception and mental cognitionAnalysis into the eighteen dAnalysis into the eighteen dhhātusātus

……allowing for further analysis of the allowing for further analysis of the experienced worldexperienced world

The Abhidhamma resorts to two complementary The Abhidhamma resorts to two complementary methods of bringing out the nature of dhammas:methods of bringing out the nature of dhammas:That of analysis [bheda]: this method is found in That of analysis [bheda]: this method is found in

the Dhammasanganithe DhammasanganiThat of synthesis [sangaha]: this method is found That of synthesis [sangaha]: this method is found

in the Patthanain the PatthanaCombining these two methods into the whole Combining these two methods into the whole

methodological processes of the Abhidhamma methodological processes of the Abhidhamma demonstrate the need to describe something demonstrate the need to describe something and the relationship with other things…and the relationship with other things…

……Plurality is an important factor to demonstrate Plurality is an important factor to demonstrate interconnectedness that no concept dwells in interconnectedness that no concept dwells in isolation – it is only necessary to isolate terms isolation – it is only necessary to isolate terms for clearly defining descriptions. for clearly defining descriptions.

CHAPTERCHAPTERBREAKBREAK

Abhi [Higher] -Dhammas:Abhi [Higher] -Dhammas: AggregatesAggregates BasesBases ElementsElements TruthsTruths Controlling facultiesControlling faculties RootsRoots NutrientsNutrients ContactContact FeelingFeeling PerceptionPerception VolitionVolition ConsciousnessConsciousness

Five AggregatesFive AggregatesThe Aggregate of Material QualityThe Aggregate of Material QualityThe Aggregate of FeelingThe Aggregate of FeelingThe Aggregate of PerceptionThe Aggregate of PerceptionThe Aggregate of Mental The Aggregate of Mental ConcomitantsConcomitants

[occurring along with something else][occurring along with something else]

The Aggregate of ConsciousnessThe Aggregate of Consciousness

Rupa – All Form is that which is:Rupa – All Form is that which is: Not root conditionNot root condition Not the related to a root condition Not the related to a root condition Disconnected with root-conditionDisconnected with root-condition Causally relatedCausally related ConditionedConditioned Endowed with formEndowed with form MundaneMundane Co-intoxicantCo-intoxicant

Of the fettersOf the fetters Of the tiesOf the ties Of the floodsOf the floods Of the bondsOf the bonds Of the hindrancesOf the hindrances

InfectedInfected Of the graspingsOf the graspings Belonging to the vicesBelonging to the vices IndeterminateIndeterminate Void of mental objectsVoid of mental objects Not a mental propertyNot a mental property Disconnected with thoughtDisconnected with thought Neither moral result nor productive of itNeither moral result nor productive of it Not vicious yet belonging to the vicesNot vicious yet belonging to the vices Not applied and sustained thinkingNot applied and sustained thinking

Not applied but only sustained thinkingNot applied but only sustained thinking Neither applied nor sustained thinkingNeither applied nor sustained thinking Not accompanied by zestNot accompanied by zest Not accompanied by easeNot accompanied by ease Not accompanied by indifferenceNot accompanied by indifference Not something capable of being got rid of either by insight Not something capable of being got rid of either by insight

or by cultivationor by cultivation Not that the cause of which may be got rid of either by Not that the cause of which may be got rid of either by

insight or cultivationinsight or cultivation Neither tending to, nor away from, the accumulation Neither tending to, nor away from, the accumulation

involving rebirthinvolving rebirth Belonging neither to studentship nor to that which is Belonging neither to studentship nor to that which is

beyond studentshipbeyond studentship Of small accountOf small account Related to the universe of senseRelated to the universe of sense Not related to the universe of formNot related to the universe of form Nor to that of the formlessNor to that of the formless Included/not of the un-included [mental consciousness]Included/not of the un-included [mental consciousness] Not something entailing fixed retributionNot something entailing fixed retribution Unavailing for ethical guidanceUnavailing for ethical guidance ApparentApparent Cognizable by the six modes of cognitionCognizable by the six modes of cognition ImpermanentImpermanent Subject to decaySubject to decay

With sense With sense ‘contact’:‘contact’:

There is:There is:FeelingFeelingPerceptionPerceptionVolitionVolitionCognitionCognition

TTwelve welve BBasesasesEye baseEye baseEar baseEar baseNose baseNose baseTongue baseTongue baseBody baseBody baseMind baseMind base

Visible baseVisible baseAudible baseAudible baseOdorous baseOdorous baseSapid baseSapid baseTangible baseTangible baseIdeational Ideational

basebase

Eighteen ElementsEighteen ElementsEye elementEye element

Ear elementEar element

Nose elementNose element

Tongue elementTongue element

Body elementBody element

Mind elementMind element

Visible elementVisible element

Audible elementAudible element

Odorous elementOdorous element

Sapid elementSapid element

Tangible elementTangible element

Ideational elementIdeational element

Eye-Eye-consciousness-consciousness-elementelement

Ear-Ear-consciousness-consciousness-elementelement

Nose-Nose-consciousness-consciousness-elementelement

Tongue-Tongue-consciousness-consciousness-elementelement

Body-Body-consciousness-consciousness-elementelement

Mind-Mind-consciousness-consciousness-elementelement

The Four TruthsThe Four TruthsThe truth of sufferingThe truth of suffering

The truth of the The truth of the causecause

The truth of cessationThe truth of cessation

The truth of the pathThe truth of the path

Twenty-two controlling Twenty-two controlling facultiesfaculties

EyeEye EarEar NoseNose TongueTongue BodyBody MindMind FemininityFemininity MasculinityMasculinity Vital principleVital principle Physical pleasurePhysical pleasure Physical painPhysical pain

Mental pleasureMental pleasure Mental painMental pain IndifferenceIndifference ConfidenceConfidence EnergyEnergy MindfulnessMindfulness ConcentrationConcentration WisdomWisdom Initial EnlightenmentInitial Enlightenment Intermediate Intermediate

EnlightenmentEnlightenment Final EnlightenmentFinal Enlightenment

Nine RootsNine RootsThree good roots, three bad roots Three good roots, three bad roots

and three neither-good-nor-bad and three neither-good-nor-bad rootsroots

Good: Good: absence of greed, hatred and absence of greed, hatred and dullnessdullness

Bad: Bad: greed, hatred, dullnessgreed, hatred, dullnessIndeterminate: Indeterminate: the absence of the absence of greed, hatred, dullness in the greed, hatred, dullness in the resultants of good states and in resultants of good states and in inoperative indeterminable states.inoperative indeterminable states.

Four Nutrients:Four Nutrients:Nutriment factors of:Nutriment factors of:

FoodFoodContactContactKamma/volitionKamma/volitionConsciousnessConsciousness

Seven types ofSeven types ofContact/Feeling/Perception/Contact/Feeling/Perception/

Volition/Consciousness:Volition/Consciousness:

Eye ContactEye ContactEar ContactEar ContactNose ContactNose ContactTongue ContactTongue ContactBody ContactBody ContactMind –Element ContactMind –Element ContactMind-Consciousness-Element Mind-Consciousness-Element

ContactContact

Other interesting Dhammas Other interesting Dhammas from the Vibhanga: from the Vibhanga:

Three types of Devas: Three types of Devas: Conventional Devas:Conventional Devas:

Kings, queens, and their childrenKings, queens, and their childrenDevas by Birth:Devas by Birth:

Commencing with Catumaharajika DevasCommencing with Catumaharajika DevasDevas by Purification:Devas by Purification:

Noble OnesNoble Ones

Having given offerings, practiced morality, taken upon eight-Having given offerings, practiced morality, taken upon eight-precepts , where are beings born? ...into the company of precepts , where are beings born? ...into the company of those with great wealth... {p. 540}those with great wealth... {p. 540}

This This Concludes the Concludes the Section to be Section to be Fully KnownFully Known

Thank You!Thank You!