Professional Documents
Culture Documents
The Abhidhamma in Practice - N.K.G. Mendis
The Abhidhamma in Practice - N.K.G. Mendis
• ABBREVIATIONS
• PALI PRONUNCIATION
• DOWNLOAD FONTS
By
N.K.G. Mendis
Preface
This book is not a synopsis of the Abhidhamma which, in itself, comprises
seven volumes of the Pali Canon. Here, some aspects of the Abhidhamma have
been related to practice. If this little book helps the reader to appreciate that
the teachings of the Enlightened One are never mere theories but always stand
to reason and can be verified in the crucible of his or her experience, then its
purpose will have been served.
The writer wishes to place on record:
Introduction
Namo Sammasambuddhassa
Namo Saddhammassa
Namo Buddhasanghassa
Homage to the Supremely Enlightened One
Homage to the Sublime Teaching
Homage to the Buddha’s Community of Monks
The Abhidhamma forms the third part of the Pali Canon, the Tipitaka. The
other two parts are the Vinaya Pitaka, the code of discipline for monks and
nuns, and the Sutta Pitaka, which contains the Buddha’s discourses. The word
“Abhidhamma” means the higher teaching because it treats subjects
exclusively in an ultimate sense (paramatthasacca), differing from the Sutta
Pitaka where there is often the use of expressions valid only from the
standpoint of conventional truth (voharasacca). In the Abhidhamma the
philosophical standpoint of the Buddha is given in a pure form without
admixture of personalities, anecdotes, or discussions. It deals with realities in
detail and consists of numerous classifications. These may at first discourage
the prospective student. However, if one perseveres one will be able to derive
much benefit in life-situations from the practical application of the knowledge
gained through study of the Abhidhamma.
Origins
Theravada tradition holds that the Buddha conceived the Abhidhamma in the
fourth week after his enlightenment, while still sitting in the vicinity of the
Bodhi tree. Tradition also has it that he first preached the Abhidhamma to the
assembly of deities in the Tavatimsa heaven; his mother, reborn as a deity,
was present in the assembly. This can be taken to mean that the Buddha, by
intense concentration, transcended the earth-bound mentality and rose
mentally to the world of the deities, a feat made possible by his attainment of
higher powers (abhiñña) through utmost perfection in mental concentration.
Having preached the Abhidhamma to the deities, he returned to earth, that is,
to normal human consciousness, and preached it to the venerable Sariputta,
the Arahant disciple most advanced in wisdom.
From ancient times doubts have been expressed as to whether the
Abhidhamma was really taught by the Buddha. What is important for us is to
experience the realities described in the Abhidhamma. Then one will realise
for oneself that such profound truths can emanate only from a source of
supreme enlightenment, from a Buddha. Much of what is contained in the
Abhidhamma is also found in the Sutta Pitaka and such sermons had never
been heard by anyone until they were uttered by the Buddha. Therefore those
who deny that the source of the Abhidhamma was the Buddha will then have
to say that the discourses also were not uttered by the Buddha. At any rate,
according to the Theravada tradition, the essence of the Abhidhamma, the
fundamentals, the framework, is ascribed to the Buddha. The tabulations and
classifications may have been the work of later scholars. What is important is
the essence; it is this we should try to experience for ourselves.
The question is also raised whether the Abhidhamma is essential for Dhamma
practice. The answer to this will depend on the individual who undertakes the
practice. People vary in their levels of understanding and spiritual
development. Ideally all the different spiritual faculties should be harmonised,
but some people are quite content with devotional practice based on faith,
while others are keen on developing penetrative insight. The Abhidhamma is
most useful to those who want to understand, who want to know the Dhamma
in depth and detail. It aids the development of insight into the three
characteristics of existence—impermanence, unsatisfactoriness, and no-self. It
will be found useful not only during the periods devoted to formal meditation,
but also during the rest of the day when we are engaged in various chores.
When we experience realities then we are deriving benefit from the study of
the Abhidhamma. A comprehensive knowledge of the Abhidhamma is further
useful to those engaged in teaching and explaining the Dhamma to others.
2. Cetasikas, the mental factors that arise and occur along with
the cittas.
4. Nibbana.
Citta, the cetasikas, and rupa are conditioned realities. They arise because of
conditions and disappear when their conditions cease to sustain them.
Therefore they are impermanent. Nibbana is an unconditioned reality. It does
not arise and therefore does not fall away. These four realities can be
experienced regardless of what name we give them. Any other thing—be it
within ourselves or without, past, present, or future, coarse or subtle, low or
lofty, far or near—is a concept and not an ultimate reality.
Citta, cetasikas, and nibbana are also called nama. The two conditioned
namas, citta and cetasikas, together with rupa make up nama-rupa, the
psycho-physical organism. Each of us, in the ultimate sense, is a nama-rupa, a
compound of mental and material phenomena, and nothing more. Apart from
these three realities that go to form the nama-rupa compound there is no ego,
self, or soul. The nama part of the compound is what experiences an object.
The rupa part does not experience anything. When the body is injured it is not
the body, which is rupa, that feels the pain, but nama, the mental side. When
we are hungry it is not the stomach that feels the hunger but again the nama.
However, nama cannot eat the food to ease the hunger. The nama, the mind
and its factors, makes the rupa, the body, ingest the food. Thus neither the
nama nor the rupa has any efficient power of its own. One is dependent on
the other; one supports the other. Both nama and rupa arise because of
conditions and perish immediately, and this is happening every moment of
our lives. By studying and experiencing these realities we will get insight into:
3. how and why we react to what is within and around us; and
The Cittas
Awareness is the process of cittas experiencing objects. For a citta to arise it
must have an object (arammana). The object may be a colour, sound, smell,
taste, something tangible, or a mental object. These are the six external
objects. Strictly speaking a mental object can be an internal phenomenon,
such as a feeling, a thought, or an idea, but as forming the objective sphere of
experience they are all classed as external. Corresponding to these external
objects there are six internal sense faculties, called “doors” since they are the
portals through which the objects enter the field of cognition. These are the
eye, ear, nose, tongue, body and mind. Each of the five physical sense faculties
can receive only its appropriate object; the mind door, however, can receive
both its own proper mental objects as well as the objects of the five physical
senses. When a door receives its object, there arises a corresponding state of
consciousness, such as eye-consciousness, ear-consciousness, etc. The union
of the object, the door or sense faculty, and the consciousness is called
“contact” (phassa). There can be no awareness without contact. For contact to
occur all three components must be present—object, door, and consciousness.
If one is missing there will be no contact. The process of the arising of
consciousness and the subsequent train of events is analysed in detail in the
Abhidhamma. A study of this analysis will show that only “bare phenomena”
are taking place and that there is no “self” involved in this process. This is the
no-self characteristic of existence.
3. Cittas which are neither kamma nor its result. These are called
kiriya cittas. They are kammically ineffective, being merely
functional. Some kiriya cittas perform simple functions in the
process of consciousness, others represent the actions and
thoughts of Arahants, who no longer generate fresh kamma.
When we see a form, hear a sound, smell, taste, or touch, it is a vipaka citta, a
resultant consciousness, that functions as the actual sense-consciousness. This
citta is the result of some previous kamma. Thus, for example, when we hear
an unpleasant sound, the ear-consciousness which actually hears the sound is
the result of an unwholesome deed (kamma) previously done by that
continuum of experience called a “person”; it is an akusala-vipaka citta. If
one sees a pleasant sight it is the result of a wholesome deed; the eye-
consciousness that sees it is a kusala-vipaka citta. This is a “bare
phenomenon” that is taking place and there is no power that can stop the
arising of this resultant citta. However, this resultant citta, having arisen,
perishes in a moment.
To be aware of the momentariness of this vipaka citta is of great practical
importance. If one does not recognise the disappearance of this citta—and this
can be done only by the practice of mindfulness—then subsequent cognitive
processes having the same object as the vipaka citta (which has already
passed) can occur in the mind-door, bringing defilements into play. If the
vipaka citta had an unpleasant object, aversion can arise; and if the vipaka
citta had a pleasant object, attachment can arise. To make spiritual progress
one should try to avoid the arising of those causative cittas associated with
either aversion or attachment, which are both unwholesome mental factors
building up further unwholesome kamma. Mindfulness of the instant
perishing of the vipaka citta after it has arisen is of immense practical value.
Only one citta can exist at a time. Thus the citta with mindfulness, occurring
through the mind-door, taking the perished vipaka citta as its object, will
prevent the arising of causative unwholesome cittas that lead to future
suffering.
When the mind is not experiencing objects through the five sense doors—the
eye, ear, nose, tongue, and body—it can still be active through the “mind
door,” taking as its object either something previously experienced through
the five sense doors, recently or long ago, or some idea or image peculiar to
itself. Past experiences are registered in the life-continuum (bhavanga) in a
subliminal form, where from time to time they can surface through the mind-
door to serve as objects for the citta. Kammically active cittas can follow this
mental activity and here again the practice of mindfulness—that is, being
aware that there is thinking—will prevent the arising of unwholesome
causative cittas. On the other hand, if mindfulness is absent there can be
unwholesome mental activity, such as longing for things of the past, worry,
remorse, regret, grudge, and doubt.
Cittas exhibit certain other interesting features which are dealt with in the
Abhidhamma. Some of these are as follows:
Bhavanga
The bhavanga citta, mentioned earlier, is the primary form of mind. It flows
from conception to death except when interrupted by a stimulus through one
of the sense doors. When a stimulus enters, consciousness becomes active,
launching into a thought process (citta vithi). Thought processes have been
analysed in great detail in the Abhidhamma.
A complete thought process, occurring through the physical sense doors, is
made up of seventeen thought moments (citta khana). These are:
1) A bhavanga that flows by in a passive state when one of the five physical
sense organs comes in contact with its object (atita bhavanga).
2) A bhavanga that vibrates for one thought moment (bhavanga calana).
3) A bhavanga that cuts off the flow (bhavanga upaccheda).
4) A citta that turns towards the object through the sense door that has been
stimulated (pañcadvara-vajjana).
5) The appropriate sense consciousness; in the case of the eye, for example,
eye consciousness (cakkhu viññana).
6) Next a thought moment—the sampaticchana citta—which has the function
of receiving the object.
7) When the object has been received another thought moment, called the
santirana citta, arises, performing the function of investigating the object.
8) The act (kamma) itself, especially if it was a weighty one.
9–15) The object having been determined, the most important stage from an
ethical standpoint follows. This stage, called javana, consists of seven
consecutive thought moments all having an identical nature. It is at this stage
that good or evil is done, depending on whether the cittas have wholesome or
unwholesome roots. Therefore, these javana thought moments have roots and
also produce new kamma.
17) Following the seventh javana the registering stage occurs, composed of
two thought moments called tadalambana. When the second registering citta
has perished, the bhavanga follows, flowing on until interrupted by another
thought process.
These thought moments follow one another in extremely rapid succession;
each depends on the previous one and all share the same object. There is no
self or soul directing this process. The process occurs so rapidly that
mindfulness has to be alert and brisk to recognise at least the determining
thought moment—the votthapana—so that one can govern the javana
thought moments by wholesome volition.
When the mind-door receives a mind-object, the sequence of events is a little
different from that occurring through the physical senses. The mind-door-
adverting citta is the same type of citta as the determining moment—the
votthapana—that arises in a sensory process. This mind-door-adverting
thought moment can cognize an object previously seen, heard, smelt, tasted or
touched, thus making memories possible. Since the mind-object here has
already been received and investigated, these functions need not be performed
again and the mind-door-adverting thought moment gives way immediately to
the javanas. These are, again, of great ethical significance. For example,
unpleasant words previously heard can suddenly come to mind and, unless
proper mindfulness (samma sati) is practised, call up javana cittas rooted in
hatred, i.e., unwholesome kamma.
4. If the first three are lacking, some stored up kamma from the
past will ripen. This is called katatta kamma.
7. A sign of the place where the dying person will be reborn (gati
nimitta), a vision of heaven, hell, etc.
This brief account of what will happen to us at death should impress on us the
urgency of avoiding all evil acts by deed, word or thought and of performing
wholesome meritorious acts. If we do not do so now, we cannot do so at the
moment of death, which may come quite unexpectedly. As the Dhammapada
states:
There are no sons for one’s protection, neither father nor even kinsmen. For
one who is overcome by death no protection is to be found among kinsmen.
Realising this fact, let the virtuous and wise person swiftly clear the way that
to Nibbana leads. [1]
Rebirth Consciousness
This is called patisandhi citta, literally “relinking consciousness.” The
patisandhi citta is the act of consciousness which arises at the first moment of
life, the moment of conception. It is determined by the last kammic citta of
the preceding life.
This kammic factor for the arising of a being operates through the patisandhi.
The accumulated tendencies of past lives are carried on to the patisandhi and
so the process of being born, dying and being born again goes on. Each
patisandhi citta is a new one, not the continuation of the old one in the
previous life. Thus there is no place for a soul concept in rebirth. In the course
of one particular life there is only one patisandhi citta. Once the function of
linking two existences has been performed by the patisandhi, consciousness
in the newly formed embryo immediately goes into the bhavanga state. This
flows along in the new existence with infinite interruptions by various stimuli
and ends as the cuti citta of that particular existence.
The practice of chanting Buddhist scriptures in the presence of a dying person
is intended to evoke kusala kamma cittas in him so that the last thought
process will be a wholesome one and lead to a favourable rebirth.
Regardless of the conditions into which humans are born, be they
handicapped or favoured in various ways, birth in the human plane is the
result of kusala kamma. It is only in the human plane that one can make a
start to end all suffering. The Buddha has told us that, having left this human
existence, not many will return to it for a long, long time. Therefore, it is up to
us to make the most of this opportunity we have as human beings.
Lokuttara Cittas
The word lokuttara is derived from loka and uttara. In this context loka refers
to the five aggregates; uttara means beyond. Thus lokuttara applies to those
states of consciousness that transcend the world of mind and body, i.e., they
are supramundane.
These states of supra-mundane consciousness are possessed by those who
have developed insight into the three aspects of existence—impermanence,
unsatisfactoriness, and no-self. As a result of this insight, such a person passes
beyond the level of a worldling (puthujjana) and becomes a Noble One (ariya
puggala). With this transformation there is a radical change in the person’s
life and nature because a determinate number of defilements are totally
eradicated, never to arise again. These defilements go to form the ten fetters
(samyojana) that bind a person down to the wheel of existence. They are
eradicated in stages as one becomes, in succession, a stream-winner
(sotapanna), once-returner (sakadagami), non-returner (anagami) and
Arahant. We shall refer to these states of supra-mundane consciousness again
when we discuss Nibbana.
The Cetasikas
The second reality or paramattha dhamma is the cetasikas. The cetasikas are
the mental factors or concomitants that arise and perish together with
consciousness (citta), sharing its object and basis.
The Abhidhamma lists 52 kinds of cetasikas. One is feeling (vedana), another
is perception (sañña). The remaining 50 are grouped together under the term
sankhara.
Feeling (Vedana)
In the Abhidhamma context the word “feeling” signifies the affective
experience of an object; it does not imply emotion, which comes under a
different heading. Feeling is associated with every type of consciousness. Like
the citta itself it is of momentary duration, arising and perishing in an instant.
This arising and perishing occur in rapid succession, so much so that they
create an illusion of compactness and stability obscuring the momentariness.
But the momentariness can be experienced through the practice of
mindfulness. It will then be realised that there is no self or agent that
experiences the feeling. There is only the arising and disappearing of an
impersonal process. As long as we do not see how this impersonal process
occurs we will be led to believe that feeling is the self, or the self possesses
feeling, or feeling is in the self, or the self is in feeling. These beliefs keep us
bound to suffering—to sorrow, lamentation, pain, grief, and despair.
Feelings are commonly classified into three types: Pleasant, unpleasant, and
neutral. Pleasant feeling, in the absence of wise consideration (yoniso
manasikara), leads to attachment, unpleasant feeling to repugnance, and
neutral feeling to ignorance. A pleasant feeling is pleasant while it lasts but
when it changes, as it must, it yields to displeasure—i.e., an unpleasant
feeling. An unpleasant feeling is unpleasant while it lasts, but when it passes a
shallow satisfaction arises which misleads the average person into thinking:
“Now, I am all right.” A neutral feeling, in the absence of wise attention, can
foster ignorance and a callous indifference to one’s own and others’ welfare. If,
however, one has developed wholesome awareness based on insight, when a
neutral feeling arises the mind remains in equanimity, undisturbed in all
circumstances. This balanced state of mind is one of the highest forms of
happiness.
Relevant to the Abhidhamma, two other classifications of vedana must be
mentioned.
Five Kinds:
1. bodily agreeable feeling—kayika sukha vedana (sukha)
Six Kinds:
1. Feeling born of eye-contact.
Perception (Sañña)
Perception is awareness of an object’s distinctive features. It becomes six-fold
in relation to the five physical sense objects (colour, sound, smell, taste,
touch), and mental objects. It is sañña that enables us to recognise an object
previously perceived.
As in the case of feeling, perception is an impersonal process which arises and
perishes in a moment. If the momentariness and impersonal nature of
perception are not appreciated by insight, here again, wrong conceptions will
result that perception is the self, or the self possesses perception, or
perception is in the self, or the self is in perception.
There are four perversions (vipallasa) that distort perception—the
perversions of regarding:
Sankhara
Sankhara is a collective term for the other fifty cetasikas. These fall into four
groups:
<OL<
Universal mental factors (sabba citta sadharana).
Particular mental factors (pakinnaka).
Unwholesome mental factors (akusala).
Beautiful mental factors (sobhana).
6. False view (ditthi) is seeing things in a distorted way. There are several
kinds of false views:
i. the view of a truly existent self (sakkaya ditthi);
12. and 13) Sloth (thina) and torpor (middha): This pair indicates
laziness or boredom, a frequent hindrance to spiritual
progress.
3. & 4. Shame of evil (hiri) and fear of evil (ottappa) are the
opposites of the second and third unwholesome mental
factors, already discussed.
8. to 19) The other twelve common beautiful factors fall into six pairs, one
member affecting the “body” of mental factors (kaya), the other
affecting consciousness as a whole (citta). The six are as follows, the
terms themselves indicating their nature:
I. composure (passaddhi) of the mental factors and
consciousness
4. maintain the wholesome factors that have arisen and not let
them disappear, but bring them to growth, maturity and full
perfection of development.
5. to clench the teeth, press the tongue against the palate and
restrain, subdue, and suppress the mind with the mind.
Rupa
The third reality or paramattha dhamma is rupa, matter or material form. In
its analysis of matter the Abhidhamma recognises twenty-eight kinds of
material phenomena. Four of these are called primary, twenty-four secondary.
The secondary kinds are dependent on the primary.
There is no unit of matter that does not contain these four elements in varying
proportions. The preponderance of one element over the other three gives the
material object its main characteristic.
The solid element gives consistency to matter varying from hardness to
softness. The more predominant the solid element, the firmer the object. This
is also the element of extension by virtue of which objects occupy space. It has
the function of supporting the other material phenomena.
The adhesion element has a cohesive function. It holds the particles of matter
together and prevents them from scattering. It predominates in liquids
because, unlike solids, liquids unite when brought together. This adhesion
element is intangible.
The heat element accounts for an object’s temperature. An object is hot or cold
depending on the amount of heat element. This element has the function of
maturing or vitalizing. It accounts for preservation and decay.
The motion element imparts motion and causes expansion and contraction.
In the Maha Rahulovada Sutta the Buddha explains these four elements in
concrete terms to his son, the Venerable Rahula. He says:
“The earth element may be internal (i.e., referable to an individual) or it may
be external. Regarding the internal, whatever is hard, solid, or derived
therefrom, such as hair of the head, hair of the body, nails, teeth, skin, flesh,
sinews, bones, and various organs, is the earth element. Whatever is an
internal earth element and whatever is an external earth element is just earth
element.
“The water element may be internal or external. Regarding the internal,
whatever is liquid and derived therefrom, such as bile, phlegm, pus, and blood
is the water element. Whatever is an internal water element and whatever is
an external water element is just water element.
“The fire element may be internal or external. Regarding the internal,
whatever is heat, warmth, and derived therefrom, such as that by which one is
vitalized, consumed, or burnt up, and that by which the ingested food is
digested, this is the fire element. Whatever is an internal fire element and
whatever is an external fire element is just fire element.
“The wind element may be internal or external. Regarding the internal,
whatever is motion, wind, and derived therefrom, such as the winds going up
and down, winds in the belly, winds that shoot across the limbs, inbreathing
and outbreathing, is the wind element. Whatever is an internal wind element
and whatever is an external wind element are just wind element.” [3]
In this sutta the Buddha also describes the space element (akasa dhatu)
which, he says, may likewise be internal or external: “Regarding the internal,
whatever is space, spacious and derived therefrom, such as the different
orifices and cavities in the body, is the space element. Whatever is the internal
space element and whatever is the external space element is just space
element.”
It will be noted that in each instance the Buddha pointed out a fundamental
identity between the internal and the external elements. The significance of
this will be discussed later.
2. pliancy (muduta)
3. efficiency (kammaññata)
These elements are responsible for health, vigour and activity of the body.
They are brought about by wholesome thought, moderation in eating habits
and favourable climate.
Four phase elements (lakkhana rupani):
3. decay (jarata)
4. ceasing (aniccata)
3. Heat (utu). The heat element (tejo), one of the four primaries
present in all clusters of matter, can itself cause different
kinds of matter to arise, both simple octads and more complex
formations.
The first three causes are responsible for “timely” deaths (kala marana), the
fourth for “untimely” deaths (akala marana). The four may be illustrated by
the extinguishing of an oil lamp, which may be due to any of four causes:
Exhaustion of the wick, exhaustion of the oil, simultaneous exhaustion of both
wick and oil, or some extraneous cause like a gust of wind.
The Buddha described each group as being connected with the asavas. An
asava is a canker, taint, corruption, intoxicant, or bias. There are four asavas,
namely that of sense desire (kamasava), desire for existence (bhavasava),
wrong views (ditthasava), and ignorance (avijjasava).
It must be emphasised that these five groups do not exist in their totality
simultaneously. They form a classificatory scheme filled only by single
members that are evanescent and occur in various combinations at any
particular time. The Buddha illustrated the emptiness and insubstantial
nature of each group by comparing corporeality to a lump of froth, feeling to a
bubble, perception to a mirage, mental formations to a coreless plantain stem
and consciousness to a conjuring trick. [4]
Planes of Existence
According to the Abhidhamma there are thirty-one planes of existence, only
two of which are commonly visible to us: The animal and human planes. In
order to understand the nature of the other planes of existence it is necessary
to:
9. Tusita—realm of delight.
Many may doubt the existence of these planes, but this is not surprising. Such
doubt was known even in the Buddha’s time. The Samyutta Nikaya (II, 254;
SN 19.1) records that once, when the venerable Lakkhana and the venerable
Maha Moggallana were descending Vulture’s Peak Hill, the latter smiled at a
certain place. The venerable Lakkhana asked the reason for the smile but the
venerable Maha Moggallana told him it was not the right time to ask and
suggested he repeat the question in the Buddha’s presence. Later when they
came to the Buddha, the venerable Lakkhanna asked again. The venerable
Maha Moggallana said:
“At the time I smiled I saw a skeleton going through the air. Vultures, crows
and hawks followed it and plucked at it between the ribs while it uttered cries
of pain. It occurred to me: ’How strange and astonishing, that a being can
have such a shape, that the individuality can have such a shape!’”
The Buddha then said: “I too had seen that being but I did not speak about it
because others would not have believed me. That being used to be a cattle
butcher in Rajagaha.”
The question may be asked how we can develop supernormal hearing and
super-normal vision so as to perceive sounds and sights beyond normal range.
To understand how, we must consider three factors: Spatial dimensions, the
relativity of time, and the levels of consciousness. Every object in our plane of
existence must possess at least four dimensions. The first three are length,
width, and depth. It is as if a point were to first trace a line giving length, then
turn off at a level angle giving area, then turn off at a vertical angle giving
volume. Each deviation from course brings not only a change of direction but
also a new dimension with new attributes. But these three dimensions are not
exhaustive, for no object is totally static. Even an object apparently still will
reveal, at an atomic level, a turbulent mass of activity. Therefore, a fourth
dimension is necessary—time. The dimension of time turns “being” into
“becoming”—a passage through the phases of past, present, and future. Our
sense of the passage of time does not depend on “clock time,” but results from
the activity of the senses and the mind. The incessant arising and passing of
thoughts is sufficient to give a cue to time’s movement. Even in the absence of
sensory stimulation the flow of thoughts would create the sense of time and
keep us geared to this plane of existence. But if thoughts could be stilled, as
they are in the higher jhanas, the sense of time would cease to exist. A
different kind of awareness would replace it—a level of awareness expanded
far beyond the one we are tied to under ordinary conditions. This new
awareness can be called the fifth dimension. As in the case of the other four
dimensions, this new one would add a new dimension, a new direction, and
new attributes. For such an expanded awareness sounds and sights would be
perceived, unknown and inaccessible to us locked up in our limited sense of
time. [6]
Causality
The Abhidhamma teaches us that:
Dependent Origination
The doctrine of dependent origination shows that the sentient being is nothing
but a flow of mental and physical phenomena which arises and continues in
dependence on conditions. The layout of these conditions brings to light the
cause of suffering and shows how suffering can be ended.
The doctrine is based on the following principle:
When this is present, there is that,
With the arising of this, that arises.
When this is not present, there isn’t that,
With the cessation of this, that ceases.
Dependent origination is set forth in a series of relations:
The sequence of events covered by the doctrine falls into three existences—the
immediately past, the present, and the future one. The first two factors in the
sequence refer to the past life, the last two to the future life, and the rest to
this present existence. However, these events intersect, so the factors assigned
to the past and future existences also can be found in the present. The
doctrine indicates how and why we came into this present existence and
where we came from, confuting two erroneous interpretations of our nature
and destiny:
• that there is a soul, either uncreated or of divine origin, lasting
eternally into the future; and
Modes of Conditioning
Buddhism teaches that all phenomena, mental and physical, arise through
conditions. In the Abhidhamma the modes of conditionality are analysed into
twenty-four types of relationship, each representing a tie between a condition
and the phenomena it conditions. A brief account of these is as follows:
First Cause
Buddhism does not postulate a first cause. The world is beginningless, a
continuous arising and passing away of phenomena dependent on conditions.
The assumption that the world must have had a beginning is due to our
limited understanding. Buddhism teaches that the world consists of a
countless number of world-systems arising, evolving, and disintegrating in
accordance with natural laws. To this cosmic process there is no first point or
outside cause. As the Buddha says: “Inconceivable, O monks, is this samsara.
Not to be discovered is any first beginning of beings, who obstructed by
ignorance and ensnared by craving, are hurrying and hastening through this
round of rebirths.” In fact, it is our ignorance, resulting in craving, that creates
us over and over again.
Ignorance
Though in the doctrine of dependent origination ignorance was given as the
first link, it must not be taken as a first cause. The commentator, Venerable
Buddhaghosa, states in the Visuddhi Magga (translated by Bhikkhu
Ñanamoli):
’Nor from a single cause arise
One fruit or many, nor one fruit from many;
’Tis helpful, though, to utilise
One cause and one fruit as representative.’
The twenty-four conditions are so intricately related that nothing can stand by
itself as a sufficient cause. Even ignorance arises and continues through
conditions such as wrong companionship and wrong views. It is placed first,
not because it is temporally first, but because it is the most fundamental
condition for suffering.
Selflessness
In a doctrine that teaches all phenomena to be conditionally arisen there is no
place for any form of abiding personality. Until, by insight meditation, one
penetrates this truth, the delusion of a self will persist, obscuring the Four
Noble Truths.
Free Will
Someone might say: “If all phenomena are conditionally arisen, then
Buddhism is a form of fatalism, for we have no free will to control our
destiny.” Such a statement would not be correct. Will is volition (cetana), a
mental state, determined ethically by its root condition (hetu paccaya). If the
root is unwholesome, we can either restrain or indulge the volition; if the root
is wholesome, we can encourage it or neglect it. In this exercise of will lies our
freedom to guide our destiny.
B. Application in practice
Root condition. Buddhist training is directed towards eliminating the
defilements (kilesa). The foremost defilements are the three unwholesome
roots—greed, hate, and delusion. From these spring others: Conceit (mana),
speculative views (ditthi), sceptical doubt (vicikiccha), mental torpor (thina),
restlessness (uddhacca), shamelessness (ahirika), lack of moral fear or
conscience (anottappa). These defilements function at three levels:
Predominance condition
This is of two kinds, a mental state or an object.
Decisive-support condition
This acts by virtue of its cogency. It is of three kinds:
Nibbana
Nibbana is the fourth ultimate reality (paramattha dhamma). Whereas the
other three realities—consciousness (citta), mental formations (cetasika), and
material phenomena (rupa)—are conditioned, Nibbana is not. It is neither
created nor formed.
When the wanderer Jambukhadaka asked his uncle, the Venerable Sariputta,
what the word “Nibbana” means, the Venerable Sariputta replied that
Nibbana is the extinction of greed, hate, and delusion. But Nibbana is not the
mere extinction of these defilements. It is a state to be attained in this very
existence by the extinction of greed, hate, and delusion.
Nibbana is the summum bonum of Buddhist practice, to be achieved only by
following the Noble Eightfold Path. For most of us the journey along the Path
will be long and arduous, but there are sign-posts on the way that will indicate
we are going in the right direction. We will recognise these sign-posts when
the fetters that bind us are broken in succession. When the first three fetters—
personality view, doubt, and clinging to mere rules and rituals—are broken
one becomes a “stream enterer” (Sotapanna), one who has entered the stream
to Nibbana. The fetters, once broken, will never bind such a person again. This
is the truth he knows without uncertainty. The stream-enterer will not be
reborn in the four lower planes of existence. He will take rebirth seven times
at the most, either in the human or heavenly planes.
When the next two fetters—sensuous craving and ill—will are attenuated, one
becomes a “once-returner” (Sakadagami), due to return only once to the
sense sphere world and then attain Nibbana.
When all the lower five fetters are eradicated, the disciple becomes a “non-
returner” (anagami), who will never return to the sense sphere world but,
after death, will be reborn in a pure divine abode and attain Nibbana there.
One who takes the next major step and eradicates the five higher fetters—
desire for existence in fine material planes, desire for existence in the
immaterial planes, conceit, restlessness, and ignorance—reaches the final
goal. He is the arahat, free from all future becoming.
Each of these four supramundane stages involves two phases. One is the
“path” (magga) that eradicates the fetters, the other is the “fruit” (phala),
moments of supramundane consciousness that result from the path, made
possible by the path’s work of eradication. The fruit is the enjoyment made
available by the work of the path. The fruit can be entered and enjoyed many
times after the appropriate path has been reached. The noble disciple
determines to enter the fruit, and then develops insight until he does so. The
highest fruit is the fruit of Arahantship. The Arahant knows with certainty that
his mind is devoid of defilements. He has penetrated the Four Noble Truths.
He becomes neither despondent nor elated through contact with the eight
worldly conditions—gain and loss, honour and dishonour, happiness and
misery, praise and blame. He is free from sorrow, stainless, and safe. “Free
from sorrow” because he no more weeps and laments; “stainless” because he
has no more defilements; “safe” because there is no more birth for him.
Though the mind of the Arahant is free from defilements, his body is still
subject to decay, disease and injury, to pain and discomfort. He can overcome
these by inducing supramundane consciousness, which is always at his
disposal, but it would be impracticable for him to do so for any length of time.
Therefore, during life, the Arahant can enjoy only an intermittent release from
suffering. This is called sa-upadi-sesa-nibbana, Nibbana with the groups of
existence still remaining, since he still exists as an individualised personality
subject to the results of residual kamma. Thus, the Buddha met a foot injury
when Devadatta hurled a rock at him, the Venerable Maha Moggallana was
battered to death by professional criminals, and the Venerable Angulimala
was hit by sticks and stones while on his alms round.
When the Arahant dies he attains anupadisesa-nibbana, Nibbana without the
aggregates remaining. He will not be reborn anywhere. Earlier he severed the
chain of dependent origination at the link where feeling is followed by craving.
Now he severs it at the link where becoming leads to new birth.
There has been much speculation as to what happens to the Arahant after
death—whether he exists, or does not exist, or both, or neither. This confusion
arises from thinking in terms of an abiding entity that passes from life to life.
The Buddha taught that such an abiding entity does not exist. It is an illusion.
Life is a process of becoming, perishing at every moment, generated by
kamma. Since there is no ego-entity, there is nothing to be annihilated and
nothing to enter a state of eternal existence. When the Arahant dies, the
physio-mental process comes to an end for lack of the “fuel” needed to keep it
going. This fuel is craving (tanha), which leads to grasping, which in turn
leads to further becoming. If craving is totally extinguished, there can be no
further becoming. When the body dies at the expiration of the life span, no
new rebirth takes place. If there is no rebirth in any plane, then there is no
decay, disease, and death; there is no sorrow, lamentation, pain, grief, or
despair. This is the end of suffering.
To conclude we shall recall those four existential aspects mentioned at the
outset:
What are we? Each of us is a mind-body combination whose constituent parts
arise and perish from moment to moment, depending on conditions. There is
no abiding entity found in this process of becoming. The mind and the body
are reciprocal. With death, the body disintegrates into the four primary
elements but the flow of consciousness goes on finding a material base in
another existence in accordance with kamma. We are owners of our kamma,
heirs to our kamma, kamma is the womb from which we are born, kamma is
our friend, our refuge. The present mind-body combination will last as long as
the reproductive kamma supports it, but this could be cut off at any time by a
strong opposing kamma. In spite of the transient happiness we enjoy, there is
no means by which we can avoid decay, ill-health, association with the
unpleasant, dissociation from the pleasant, and not getting what we desire.
What do we find around us? Around us are sentient and non-sentient objects
which provide stimuli for our senses and minds. The material nature of our
bodies is the same as that of the objects around us, all made up of the four
primary elements and their derivatives.
How and why do we react to what is within and around us? We react in
response to the six kinds of stimuli that we make contact with through the
eyes, ears, nose, tongue, body, and mind. The nature of our reaction depends
on our defilements which manifest as craving and grasping.
What should we aspire to reach as a spiritual goal? We should aspire to
eliminate craving and thereby end this process of repeated becoming, always
fraught with suffering. This is the attainment of nibbana. The way is the Noble
Eightfold Path.
The Arahant Ratthapala told King Koravya why he went forth from the home
life into homelessness. He said that life in any world:
3. has nothing of its own, it has to leave everything and pass on;
and
Notes
1. Dhp 288-289. [Back]
3. MN 62. [Back]
4. SN 22.95. [Back]