The Abhidhamma in Practice

By

N.K.G. Mendis.
Buddhist Publication Society Kandy Sri Lanka

The Wheel Publication No. 322 323

First published: 1985 Copyright 1985 Buddhist Publication Society Transcription Source: Access To nsight and BPS For !ree distribution" This #or$ %ay be republished& re!or%atted& reprinted and redistributed in any %ediu%" 'o#e(er& any such republication and redistribution is to be %ade a(ailable to the public on a !ree and unrestricted basis and translations and other deri(ati(e #or$s are to be clearly %ar$ed as such and the Buddhist Publication Society is to be ac$no#ledged as the original publisher"

!ontents
Pre!ace""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""") ntroduction""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""5 *rigins"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""5 The +lti%ate ,ealities"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""The Cittas"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""". The Arising o! the Cittas""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""". Association #ith /,oots0""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""8 Association #ith Feeling"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""9 Pro%pted and +npro%pted Cittas""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""9 1ind in its Passi(e and Acti(e For%s"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""12 Bha(a3ga"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""12 The 1ind at the Ti%e o! 4death"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""11 ,ebirth Consciousness"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""15 The 6h7na Cittas"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""18 9o$uttara Cittas""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""1) The Cetasi$as""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""15 Feeling :Vedan;""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""15 Fi(e <inds:""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""15 Si= <inds:""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""1Perception :Sa;""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""1Perception and 1e%ory""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""1Sa3$h7r7""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""1. The +ni(ersal 1ental Factors"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""1. The Particular 1ental Factors"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""1. The +n#holeso%e 1ental Factors""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""18 The Beauti!ul 1ental Factors""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""19 The Abstinence Factors :Virati;""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""52 The lli%itable Factors :Appama;""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""52 The >isdo% Factor :Pa;""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""52 Rpa"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""58 The Four Pri%ary ?le%ents :Cattri Mha Bhtni;"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""58 The Secondary ?le%ents :Updya Rpni;"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""5) The Arising o! 1aterial For% :Samuhna;""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""55 @ecay o! 1aterial For% :Jar;"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""5@eath o! 1aterial For%"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""5-

The Fi(e Aroups :Pacakkhandh;""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""5. 1ateriality and 1editation"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""58 Planes o! ?=istence"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""59 The Sense @esire Sphere :kma loka;""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""82 The Fine 1aterial Sphere :rpa loka;""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""82 The %%aterial or For%less Sphere :arpa loka;"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""81 Causality"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""88 The Batural 9a#s"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""88 @ependent *rigination"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""88 1odes o! Conditioning"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""8A" n ,elation To The Teaching""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""89 First Cause"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""89 gnorance"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""89 Sel!lessness""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""89 Free >ill""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""89 B" Application n Practice"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""")2 Predo%inance Condition"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""")2 @ecisi(eCSupport Condition""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""")2 Bibb7na""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""")1 About the Author""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""")) For Further ,eading on the Abhidha%%a"""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""""))

Pre"ace
This boo$ is not a synopsis o! the Abhidha%%a #hich& in itsel!& co%prises se(en (olu%es o! the Pali Canon" 'ere& so%e aspects o! the Abhidha%%a ha(e been related to practice" ! this little boo$ helps the reader to appreciate that the teachings o! the ?nlightened *ne are ne(er %ere theories but al#ays stand to reason and can be (eri!ied in the crucible o! his or her e=perience& then its purpose #ill ha(e been ser(ed" The #riter #ishes to place on record: 1; The inspiration gained !ro% @ha%%a discussions #ith the Denerable @" Piyananada 1ah7thera and the Denerable '" Aunaratana 1ah7thera& respecti(ely the !or%er and present chie! incu%bents o! the >ashington Buddhist Dih7ra in the +"S"A" The deepest gratitude to the Denerable Bhi$$hu Bodhi o! the sa%e Dih7ra #ho& #ith great patience and co%passion& ga(e instruction and guidance to get the !acts straight and to present the% in a readable style" Arate!ul than$s to 1rs" Bor%a Coo$e #ho& #ith de(otion to the @ha%%a& typed the %anuscript" @r" B"<"A" 1endis saacs 'arbour Bo(a Scotia Canada

5;

8;

#ntroduction
amo Samm!am"uddha!!a amo Saddhamma!!a amo Buddha!an#ha!!a 'o%age to the Supre%ely ?nlightened *ne 'o%age to the Subli%e Teaching 'o%age to the BuddhaEs Co%%unity o! 1on$s

The Abhidha%%a !or%s the third part o! the Pali Canon& the TipiFa$a" The other t#o parts are the Dinaya PiFa$a& the code o! discipline !or %on$s and nuns& and the Sutta PiFa$a& #hich contains the BuddhaEs discourses" The #ord /Abhidha%%a0 %eans the higher teaching because it treats subGects e=clusi(ely in an ulti%ate sense : paramattha!acca;& di!!ering !ro% the Sutta PiFa$a #here there is o!ten the use o! e=pressions (alid only !ro% the standpoint o! con(entional truth :$ohra!acca;" n the Abhidha%%a the philosophical standpoint o! the Buddha is gi(en in a pure !or% #ithout ad%i=ture o! personalities& anecdotes& or discussions" t deals #ith realities in detail and consists o! nu%erous classi!ications" These %ay at !irst discourage the prospecti(e student" 'o#e(er& i! one perse(eres one #ill be able to deri(e %uch bene!it in li!eCsituations !ro% the practical application o! the $no#ledge gained through study o! the Abhidha%%a"

$ri%ins
Thera(7da tradition holds that the Buddha concei(ed the Abhidha%%a in the !ourth #ee$ a!ter his enlighten%ent& #hile still sitting in the (icinity o! the Bodhi tree" Tradition also has it that he !irst preached the Abhidha%%a to the asse%bly o! deities in the T7(atiHsa hea(enI his %other& reborn as a deity& #as present in the asse%bly" This can be ta$en to %ean that the Buddha& by intense concentration& transcended the earthCbound %entality and rose %entally to the #orld o! the deities& a !eat %ade possible by his attain%ent o! higher po#ers : a"hi; through ut%ost per!ection in %ental concentration" 'a(ing preached the Abhidha%%a to the deities& he returned to earth& that is& to nor%al hu%an consciousness& and preached it to the (enerable S7riputta& the Arahant disciple %ost ad(anced in #isdo%" Fro% ancient ti%es doubts ha(e been e=pressed as to #hether the Abhidha%%a #as really taught by the Buddha" >hat is i%portant !or us is to e=perience the realities described in the Abhidha%%a" Then one #ill realise !or onesel! that such pro!ound truths can e%anate only !ro% a source o! supre%e enlighten%ent& !ro% a Buddha" 1uch o! #hat is contained in the Abhidha%%a is also !ound in the Sutta PiFa$a and such ser%ons had ne(er been heard by anyone until they #ere uttered by the Buddha" There!ore those #ho deny that the source o! the Abhidha%%a #as the Buddha #ill then ha(e to say that the discourses also #ere not uttered by the Buddha" At any rate& according to the Thera(7da tradition& the essence o! the Abhidha%%a& the !unda%entals& the !ra%e#or$& is ascribed to the Buddha" The tabulations and classi!ications

%ay ha(e been the #or$ o! later scholars" >hat is i%portant is the essenceI it is this #e should try to e=perience !or oursel(es" The Juestion is also raised #hether the Abhidha%%a is essential !or @ha%%a practice" The ans#er to this #ill depend on the indi(idual #ho underta$es the practice" People (ary in their le(els o! understanding and spiritual de(elop%ent" deally all the di!!erent spiritual !aculties should be har%onised& but so%e people are Juite content #ith de(otional practice based on !aith& #hile others are $een on de(eloping penetrati(e insight" The Abhidha%%a is %ost use!ul to those #ho #ant to understand& #ho #ant to $no# the @ha%%a in depth and detail" t aids the de(elop%ent o! insight into the three characteristics o! e=istenceKi%per%anence& unsatis!actoriness& and noCsel!" t #ill be !ound use!ul not only during the periods de(oted to !or%al %editation& but also during the rest o! the day #hen #e are engaged in (arious chores" >hen #e e=perience realities then #e are deri(ing bene!it !ro% the study o! the Abhidha%%a" A co%prehensi(e $no#ledge o! the Abhidha%%a is !urther use!ul to those engaged in teaching and e=plaining the @ha%%a to others"

The &ltimate 'ealities

The Abhidha%%a deals #ith realities e=isting in an ulti%ate sense& called in Pali paramattha dhamm" There are !our such realities: 1" 5; ); 5; Citta& %ind or consciousness& de!ined as that #hich $no#s or e=periences an obGect" Citta occurs as distinct %o%entary states o! consciousness" Cetasi$as& the %ental !actors that arise and occur along #ith the cittas" ,Lpa& physical pheno%ena& or %aterial !or%" Bibb7na"

Citta& the ceta!ika!& and rpa are conditioned realities" They arise because o! conditions and disappear #hen their conditions cease to sustain the%" There!ore they are i%per%anent" Bibb7na is an unconditioned reality" t does not arise and there!ore does not !all a#ay" These !our realities can be e=perienced regardless o! #hat na%e #e gi(e the%" Any other thingKbe it #ithin oursel(es or #ithout& past& present& or !uture& coarse or subtle& lo# or lo!ty& !ar or nearK is a concept and not an ulti%ate reality" Citta& ceta!ika!& and ni""na are also called nma" The t#o conditioned nma!& citta and ceta!ika!& together #ith rpa %a$e up nma%rpa& the psychoCphysical organis%" ?ach o! us& in the ulti%ate sense& is a nma%rpa& a co%pound o! %ental and %aterial pheno%ena& and nothing %ore" Apart !ro% these three realities that go to !or% the nma%rpa co%pound there is no ego& sel!& or soul" The nma part o! the co%pound is #hat e=periences an obGect" The rpa part does not e=perience anything" >hen the body is inGured it is not the body& #hich is rpa& that !eels the pain& but nma& the %ental side" >hen #e are hungry it is not the sto%ach that !eels the hunger but again the nma" 'o#e(er& nma cannot eat the !ood to ease the hunger" The nma& the %ind and its !actors& %a$es the rpa& the body& ingest the !ood" Thus neither the nma nor the rpa has any e!!icient po#er o! its o#n" *ne is dependent on the otherI one supports the other" Both nma and rpa arise because o! conditions and perish i%%ediately& and this is happening e(ery %o%ent o! our li(es" By studying and e=periencing these realities #e #ill get insight into:

1; 5; 8; );

#hat #e truly areI #hat #e !ind around usI ho# and #hy #e react to #hat is #ithin and around usI and #hat #e should aspire to reach as a spiritual goal"

The Cittas
A#areness is the process o! citta! e=periencing obGects" For a citta to arise it %ust ha(e an obGect :ramma&a;" The obGect %ay be a colour& sound& s%ell& taste& so%ething tangible& or a %ental obGect" These are the si= e=ternal obGects" Strictly spea$ing a %ental obGect can be an internal pheno%enon& such as a !eeling& a thought& or an idea& but as !or%ing the obGecti(e sphere o! e=perience they are all classed as e=ternal" Corresponding to these e=ternal obGects there are si= internal sense !aculties& called /doors0 since they are the portals through #hich the obGects enter the !ield o! cognition" These are the eye& ear& nose& tongue& body and %ind" ?ach o! the !i(e physical sense !aculties can recei(e only its appropriate obGectI the %ind door& ho#e(er& can recei(e both its o#n proper %ental obGects as #ell as the obGects o! the !i(e physical senses" >hen a door recei(es its obGect& there arises a corresponding state o! consciousness& such as eyeC consciousness& earCconsciousness& etc" The union o! the obGect& the door or sense !aculty& and the consciousness is called /contact0 : pha!!a;" There can be no a#areness #ithout contact" For contact to occur all three co%ponents %ust be presentKobGect& door& and consciousness" ! one is %issing there #ill be no contact" The process o! the arising o! consciousness and the subseJuent train o! e(ents is analysed in detail in the Abhidha%%a" A study o! this analysis #ill sho# that only /bare pheno%ena0 are ta$ing place and that there is no /sel!0 in(ol(ed in this process" This is the noCsel! characteristic o! e=istence"

The Arising of the Cittas

1; 5; 8; Citta! are classi!ied in (arious #ays" *ne such classi!ication is according to their nature :'ti;" n this classi!ication #e ha(e: Citta!( #hich are resultant states o! consciousness& $ipka& the e!!ects o! pre(ious kamma" Citta! #hich are causes !or action :kamma; through body& speech& or %ind" >e %ay call these /causati(e citta!"0 A #holeso%e citta :ku!ala citta; #ill issue in #holeso%e action and an un#holeso%e one :aku!ala citta; in un#holeso%e action" Citta! #hich are neither kamma nor its result" These are called kiriya citta!" They are $a%%ically ine!!ecti(e& being %erely !unctional" So%e kiriya citta! per!or% si%ple !unctions in the process o! consciousness& others represent the actions and thoughts o! Arahants& #ho no longer generate !resh kamma"

);

>hen #e see a !or%& hear a sound& s%ell& taste& or touch& it is a $ipka citta& a resultant consciousness& that !unctions as the actual senseCconsciousness" This citta is the result o! so%e pre(ious kamma" Thus& !or e=a%ple& #hen #e hear an unpleasant sound& the earCconsciousness #hich actually hears the sound is the result o! an un#holeso%e deed : kamma; pre(iously done

by that continuu% o! e=perience called a /person0I it is an aku!ala%$ipka citta" ! one sees a pleasant sight it is the result o! a #holeso%e deedI the eyeCconsciousness that sees it is a ku!ala% $ipka citta" This is a /bare pheno%enon0 that is ta$ing place and there is no po#er that can stop the arising o! this resultant citta" 'o#e(er& this resultant citta& ha(ing arisen& perishes in a %o%ent" To be a#are o! the %o%entariness o! this $ipka citta is o! great practical i%portance" ! one does not recognise the disappearance o! this cittaKand this can be done only by the practice o! %ind!ulnessKthen subseJuent cogniti(e processes ha(ing the sa%e obGect as the (ip7$a citta :#hich has already passed; can occur in the %indCdoor& bringing de!ile%ents into play" ! the $ipka citta had an unpleasant obGect& a(ersion can ariseI and i! the $ipka citta had a pleasant obGect& attach%ent can arise" To %a$e spiritual progress one should try to a(oid the arising o! those causati(e citta! associated #ith either a(ersion or attach%ent& #hich are both un#holeso%e %ental !actors building up !urther un#holeso%e kamma" 1ind!ulness o! the instant perishing o! the $ipka citta a!ter it has arisen is o! i%%ense practical (alue" *nly one citta can e=ist at a ti%e" Thus the citta #ith %ind!ulness& occurring through the %indCdoor& ta$ing the perished $ipka citta as its obGect& #ill pre(ent the arising o! causati(e un#holeso%e citta! that lead to !uture su!!ering" >hen the %ind is not e=periencing obGects through the !i(e sense doorsKthe eye& ear& nose& tongue& and bodyKit can still be acti(e through the /%ind door&0 ta$ing as its obGect either so%ething pre(iously e=perienced through the !i(e sense doors& recently or long ago& or so%e idea or i%age peculiar to itsel!" Past e=periences are registered in the li!eCcontinuu% : "ha$a)#a; in a subli%inal !or%& #here !ro% ti%e to ti%e they can sur!ace through the %indCdoor to ser(e as obGects !or the citta" <a%%ically acti(e citta! can !ollo# this %ental acti(ity and here again the practice o! %ind!ulnessKthat is& being a#are that there is thin$ingK#ill pre(ent the arising o! un#holeso%e causati(e citta!" *n the other hand& i! %ind!ulness is absent there can be un#holeso%e %ental acti(ity& such as longing !or things o! the past& #orry& re%orse& regret& grudge& and doubt" Citta! e=hibit certain other interesting !eatures #hich are dealt #ith in the Abhidha%%a" So%e o! these are as !ollo#s:

Association (ith )'oots*

Citta! %ay be associated #ith certain %ental !actors called /roots0 : hetu& mla;& or they %ay be dissociated !ro% roots" The !or%er $inds o! citta! are called !ahetuka citta!& the latter ahetuka citta!I these are& respecti(ely& rooted and rootless states o! consciousness" The roots are particular %ental !actors :ceta!ika!; that arise together #ith the citta& o!ten gi(ing it a deter%inate ethical Juality" Because the citta and its constituent !actors& the ceta!ika!& arise together and because both ha(e the sa%e obGect and base& it is di!!icult to appreciate the subtle di!!erences in their characteristics unless oneEs %ind!ulness and insight are (ery sharp" There are si= roots" Three are $a%%ically un#holeso%e : aku!ala;I the other three %ay be either $a%%ically #holeso%e :ku!ala; or indeter%inate :a"ykata;& depending on the type o! consciousness they arise in" The un#holeso%e roots are greed : lo"ha;& hatred :do!a;& and delusion :moha;" The three roots #hich are #holeso%e in so%e citta! and indeter%inate in others are greedlessness :alo"ha;& hatelessness :ado!a;& and undeludedness :amoha;" Though these last three roots are e=pressed negati(ely they ha(e positi(e %ani!estations" Areedlessness

%ani!ests as generosity and renunciation& hatelessness as lo(ing $indness& and undeludedness as #isdo% or understanding" n the ordinary unenlightened #orldling these si= roots can occur in (arious co%binations" >hen one enters the path leading to enlighten%ent& the un#holeso%e roots are eradicated in stages until !inal e%ancipation is achie(ed" For the Arahant& the liberated one& the citta! that arise in hi% can no longer be associated #ith any un#holeso%e roots" The citta! that the Arahant e=periences are neither #holeso%e nor un#holeso%e& as he does not generate any !urther kammaI his citta! are e=clusi(ely indeter%inate" These indeter%inate citta! can be !unctional :kiriya;& as on occasions #hen he is %entally acti(e& or resultants : $ipka; #hen he is e=periencing the e!!ects o! past kamma or abiding in the %editati(e attain%ent o! !ruition" For spiritual progress it is i%portant to be a#are o! the roots associated #ith the citta that #e are e=periencing at any particular %o%ent" This is possible only by the practice o! %ind!ulness as e=pounded in the 1ah7 SatipaFFh7na Sutta" This a#areness helps us get rid o! the un#holeso%e roots and culti(ate the #holeso%e roots" This practice #ill enable one to puri!y %oral (irtue& to de(elop concentration& and to achie(e insight"

Association (ith +eelin%

Citta! di!!er according to the !eeling associated #ith the%" ?(ery citta has a conco%itant !eeling& but the Juality o! this !eeling di!!ers !ro% citta to citta" So%e citta! are acco%panied by a pleasant !eeling :!ukh $edan;& so%e by a pain!ul !eeling :dukkh $edan;& so%e by an indi!!erent !eeling :upekkh $edan;" t is i%portant to recognise the !eeling that acco%panies each citta& !or !eelings ser(e as a condition !or de!ile%ents to arise" The %indEs natural tendency is to de(elop attach%ent to a pleasant !eeling and a(ersion to an unpleasant one" Any attach%ent #ill e(entually cause su!!eringI !or e(erything #ithin and around us is i%per%anent& so #hen ine(itable separation ta$es place& i! there is attach%ent the result #ill be sorro#& la%entation& and despair" A(ersion& apart !ro% gi(ing !urther nourish%ent to the un#holeso%e roots& is a totally !utile response" >e cannot change the essentially unsatis!actory nature o! !a*!ra& but #e can alter our reactions to our e=periences in !a*!ra" There!ore& the sanest attitude #ould be neither to get attached to anything pleasant nor to react #ith a(ersion to anything displeasing" This #ould be an attitude o! indi!!erence" ndi!!erence& ho#e(er& is o! t#o $inds" *ne is the callous indi!!erence #hich is a total disregard !or oneEs o#n #ellCbeing and that o! others" This type o! indi!!erence is born o! the un#holeso%e roots and ob(iously should not be culti(ated by the spiritual see$er" The other type o! indi!!erence is a highly re!ined %ental state #hich %ight be better re!erred to as eJuani%ity" This attitude& born o! #isdo% pertaining to the real nature o! pheno%ena& is an attitude o! %ental cal%ness a%idst all the (icissitudes o! li!e" This is the $ind o! indi!!erence that #e %ust try to culti(ate"

Prom,ted and &n,rom,ted !ittas

A pro%pted citta :!a!a)khrika citta; is an act o! consciousness that arises either as a result o! deliberation and pre%editation on oneEs o#n part or through the induce%ent o! another" ! it is an un#holeso%e citta resulting in un#holeso%e action& then the result o! such action #ill rebound on the agent in proportion to the degree o! deliberation in(ol(edI !or the one #ho induced it& his un#holeso%e citta! #ill also rebound on hi%& causing hi% !uture su!!ering"

There!ore it is i%portant not only that one should re!rain !ro% un#holeso%e deeds onesel!& but that one also re!rain !ro% inciting others to per!or% such deeds" ! the pro%pted citta is a #holeso%e one resulting !ro% oneEs o#n #ise consideration& the actions issuing !ro% such a citta #ill bear good results !or the doerI i! it #as induced by one #ith good intentions& his #holeso%e citta! #ill bring good results !or hi%" There!ore& #hene(er possible& #e should not only !oster our o#n #el!are by per!or%ing #holeso%e deeds but #hene(er possible should also try to bring out the goodness in others" An unpro%pted citta :a!a)khrika%citta; is one #hich arises spontaneously& #ithout deliberation or pre%editation on our o#n part and #ithout induce%ent by others" These unpro%pted citta!& too& %ay be un#holeso%e or #holeso%e" There are so%e people in #ho% greed and hate are so strong that the citta! that arise in the% need no pro%pting !ro% #ithin or #ithout" They spontaneously cling to #hat they thin$ they possess and try to enhance their belongings by e=ploiting others" They do not $no# #hat generosity is& they are Juic$ to criticise othersI i! they get a chance they #ill destroy e(erything that stands in the #ay o! their atte%pts to boost their o#n ego" *n the other hand& there are others #ho gi(e #illingly and Goy!ully& #ho do not hesitate to help their needy !ello# beings& and #ho #ill e(en ris$ their o#n li(es to sa(e those in distress" These di(ers charactersKthe %isers& tyrants& %urderers& heroes& and bene!actorsKare #hat they are because o! their past tendencies built up in pre(ious li(es" 'o#e(er& the la# o! kamma and its !ruit pre(ails at all ti%es at all ti%es and a change can occur !or the better or #orse& as in the cases o! A3guli%7la and @e(adatta" The !or%er started o!! as a (icious %urderer but later beca%e an enlightened saintI the latter& the BuddhaEs cousin& entered the *rder as a %on$ but later atte%pted to $ill the Buddha and ta$e control o! the Sangha hi%sel!"

Mind in its passive and active forms

The %ind occurs in both passi(e and acti(e %odes" The passi(e gi(es #ay to the acti(e #hen a sti%ulus is recei(ed through one o! the sense doors" The passi(e state o! %ind is called "ha$a)#a& cuti& or pai!andhi& according to the occasion"

Bha-a.%a
The "ha$a)#a citta& %entioned earlier& is the pri%ary !or% o! %ind" t !lo#s !ro% conception to death e=cept #hen interrupted by a sti%ulus through one o! the sense doors" >hen a sti%ulus enters& consciousness beco%es acti(e& launching into a thought process : citta $+thi;" Thought processes ha(e been analysed in great detail in the Abhidha%%a" A co%plete thought process& occurring through the physical sense doors& is %ade up o! se(enteen thought %o%ents :citta kha&a;" These are: 1; 5; 8; A "ha$a)#a that !lo#s by in a passi(e state #hen one o! the !i(e physical sense organs co%es in contact #ith its obGect :at+ta "ha$a)#a;" A bha(a3ga that (ibrates !or one thought %o%ent :"ha$a)#a calana;" A bha(a3ga that cuts o!! the !lo# :"ha$a)#a upaccheda;"

12

); 5; -; .; 8;

A citta that turns to#ards the obGect through the sense door that has been sti%ulated :pacad$ra%$a''ana;" The appropriate sense consciousnessI in the case o! the eye& !or e=a%ple& eye consciousness :cakkhu $i&a;" Be=t a thought %o%entKthe sa%paFicchana cittaK#hich has the !unction o! recei(ing the obGect" >hen the obGect has been recei(ed another thought %o%ent& called the santMraNa citta& arises& per!or%ing the !unction o! in(estigating the obGect" The act :kamma; itsel!& especially i! it #as a #eighty one"

9O15; The obGect ha(ing been deter%ined& the %ost i%portant stage !ro% an ethical standpoint !ollo#s" This stage& called Ga(ana& consists o! se(en consecuti(e thought %o%ents all ha(ing an identical nature" t is at this stage that good or e(il is done& depending on #hether the cittas ha(e #holeso%e or un#holeso%e roots" There!ore& these Ga(ana thought %o%ents ha(e roots and also produce ne# $a%%a" 1.; Follo#ing the se(enth 'a$ana the registering stage occurs& co%posed o! t#o thought %o%ents called tadlam"ana" >hen the second registering citta has perished& the "ha$a)#a !ollo#s& !lo#ing on until interrupted by another thought process"

These thought %o%ents !ollo# one another in e=tre%ely rapid successionI each depends on the pre(ious one and all share the sa%e obGect" There is no sel! or soul directing this process" The process occurs so rapidly that %ind!ulness has to be alert and bris$ to recognise at least the deter%ining thought %o%entKthe $otthapanaKso that one can go(ern the 'a$ana thought %o%ents by #holeso%e (olition" >hen the %indCdoor recei(es a %indCobGect& the seJuence o! e(ents is a little di!!erent !ro% that occurring through the physical senses" The %indCdoorCad(erting citta is the sa%e type o! citta as the deter%ining %o%entKthe $otthapanaKthat arises in a sensory process" This %indC doorCad(erting thought %o%ent can cogniPe an obGect pre(iously seen& heard& s%elt& tasted or touched& thus %a$ing %e%ories possible" Since the %indCobGect here has already been recei(ed and in(estigated& these !unctions need not be per!or%ed again and the %indCdoorCad(erting thought %o%ent gi(es #ay i%%ediately to the 'a$ana!" These are& again& o! great ethical signi!icance" For e=a%ple& unpleasant #ords pre(iously heard can suddenly co%e to %ind and& unless proper %ind!ulness :!amm !ati; is practised& call up 'a$ana citta! rooted in hatred& i"e"& un#holeso%e kamma"

The Mind at the Time of Death

>hen a person is about to die the "ha$a)#a is interrupted& (ibrates !or one %o%ent and passes a#ay" The interruption is caused by an obGect #hich presents itsel! to the %indCdoor" As a result o! this a %indCdoorCad(erting citta arises" This is !ollo#ed by !i(e 'a$ana thought %o%ents #hich are #ea$& lac$ reproducti(e po#er& and ser(e only to deter%ine the nature o! rebirth consciousness" The 'a$ana! %ay or %ay not be !ollo#ed by t#o registering thought %o%ents :tadlam"ana;" A!ter this co%es the death consciousness : cuti citta;& #hich is identical in constitution and obGect to the "ha$a)#a citta" The cuti citta %erely ser(es the !unction o!

11

signalling the end o! li!e" t is i%portant to appreciate the di!!erence bet#een the cuti citta and the 'a$ana! that precede it" The cuti citta is the end o! the "ha$a)#a !lo# o! an e=istence and does not deter%ine the nature o! rebirth" The 'a$ana! that occur Gust be!ore the cuti citta arises !or% a kammic process and deter%ine the nature o! the rebirth consciousness" The obGect that presents itsel! to the %indCdoor Gust be!ore death is deter%ined by kamma on a priority basis as !ollo#s: 1; So%e #eighty action per!or%ed earlier by the dying person" This %ay be %eritorious such as a Gh7nic ecstasy& or it %ay be de%eritorious& so%e heinous cri%e" ?ither o! these #ould be so po#er!ul as to eclipse all other $a%%as in deter%ining rebirth" This is called garu$a $a%%a" ! there is no such #eighty action& #hat has been done habituallyKeither good or bad K#ill ripen" This is called 7ciNNa $a%%a" ! habitual $a%%a does not ripen #hat is called deathCpro=i%ate $a%%a !ructi!ies" n this case the thought that #as e=perienced at the ti%e o! a good or bad action in the recent past recurs at the ti%e o! death" This is re!erred to as 7sanna $a%%a" ! the !irst three are lac$ing& so%e stored up kamma !ro% the past #ill ripen" This is called kaatta kamma"

5; 8;

);

@ependent on one o! the abo(e %entioned !our types o! kamma& the obGect that presents itsel! to the %indCdoor could be one o! three $inds: 1; 5; The act :kamma; itsel!& especially i! it #as a #eighty one" So%e sign o! the act :kammanimitta;I !or e=a%ple& a butcher %ay see a $ni!e& a hunter %ay see a gun or the slain ani%al& a pious de(otee %ay see !lo#ers at a shrine or the gi(ing o! al%s to a %on$" A sign o! the place #here the dying person #ill be reborn :#ati nimitta;& a (ision o! hea(en& hell& etc"

8;

This brie! account o! #hat #ill happen to us at death should i%press on us the urgency o! a(oiding all e(il acts by deed& #ord or thought and o! per!or%ing #holeso%e %eritorious acts" ! #e do not do so no#& #e cannot do so at the %o%ent o! death& #hich %ay co%e Juite une=pectedly" As the @ha%%apada states: There are no sons !or oneEs protection& neither !ather nor e(en $ins%en" For one #ho is o(erco%e by death no protection is to be !ound a%ong $ins%en" ,ealising this !act& let the (irtuous and #ise person s#i!tly clear the #ay that to Bibb7na leads"10

Rebirth Consciousness
This is called pai!andhi citta& literally /relin$ing consciousness"0 The pai!andhi citta is the act o! consciousness #hich arises at the !irst %o%ent o! li!e& the %o%ent o! conception" t is deter%ined by the last kammic citta o! the preceding li!e" This $a%%ic !actor !or the arising o! a being operates through the pai!andhi" The
1

@hp 588C589"

15

accu%ulated tendencies o! past li(es are carried on to the pai!andhi and so the process o! being born& dying and being born again goes on" ?ach pai!andhi citta is a ne# one& not the continuation o! the old one in the pre(ious li!e" Thus there is no place !or a soul concept in rebirth" n the course o! one particular li!e there is only one pai!andhi citta" *nce the !unction o! lin$ing t#o e=istences has been per!or%ed by the pai!andhi& consciousness in the ne#ly !or%ed e%bryo i%%ediately goes into the "ha$a)#a state" This !lo#s along in the ne# e=istence #ith in!inite interruptions by (arious sti%uli and ends as the cuti citta o! that particular e=istence" The practice o! chanting Buddhist scriptures in the presence o! a dying person is intended to e(o$e ku!ala kamma citta! in hi% so that the last thought process #ill be a #holeso%e one and lead to a !a(ourable rebirth" ,egardless o! the conditions into #hich hu%ans are born& be they handicapped or !a(oured in (arious #ays& birth in the hu%an plane is the result o! ku!ala kamma" t is only in the hu%an plane that one can %a$e a start to end all su!!ering" The Buddha has told us that& ha(ing le!t this hu%an e=istence& not %any #ill return to it !or a long& long ti%e" There!ore& it is up to us to %a$e the %ost o! this opportunity #e ha(e as hu%an beings"

The Jhna Cittas

The citta! that occur through the !i(e physical sense doors& and the %indCdoor citta! ta$ing sense obGects& belong to the sensuous plane o! consciousness" They are called km$acara citta!" The 'hna citta! are %editati(e states o! consciousness" Their obGect is not a sense i%pression but a %editation obGect e=perienced through the %indCdoor" The 'hna citta %ay depend on subtle %ateriality :rp$acara citta; or& i! %ore re!ined& %ay be independent o! %ateriality :arp$acara citta;" There are !i(e stages o! rpa 'hna and !our o! arpa 'hna" Bo atte%pt #ill be %ade to analyse these stages e=cept to state that each is %ore re!ined than its predecessor" t is e=tre%ely di!!icult to attain e(en the !irst stage o! 'hna" To do so one has to be #ell established in (irtue :!+la; and eli%inate the !i(e %ental hindrances& at least te%porarily" These !i(e hindrances are: Sense desire :kmacchanda;& ill #ill :$ypda;& sloth and torpor :th+na and middha;& restlessness and #orry :uddhacca and kukkucca;& and doubt :$icikicch;" Though di!!icult& it is #ell #orth atte%pting to attain 'hna by regular and ardent practice o! !amatha "h$an& i"e"& concentrationC%editation" ?(en i! #e do not reach the !irst stage o! 'hna& e(en a brie! eli%ination o! the !i(e %ental hindrances #ill gi(e us a taste o! a happiness #hich !ar surpasses that deri(ed !ro% the senses" >hen restlessness& an=iety and #orry try to o(er#hel% us in our daily li(es #e #ill bene!it by sitting !or a period and de(eloping concentration" >e #ill realise that nothing is %ore satis!ying than the ability to $eep a chec$ on the !ri(olous& !ic$le %ind"

o!uttara Cittas
The #ord lokuttara is deri(ed !ro% loka and uttara" n this conte=t loka re!ers to the !i(e aggregatesI uttara %eans beyond" Thus lokuttara applies to those states o! consciousness that transcend the #orld o! %ind and body& i"e"& they are supra%undane"

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These states o! supraC%undane consciousness are possessed by those #ho ha(e de(eloped insight into the three aspects o! e=istenceKi%per%anence& unsatis!actoriness& and noCsel!" As a result o! this insight& such a person passes beyond the le(el o! a #orldling : puthu''ana; and beco%es a Boble *ne :ariya pu##ala;" >ith this trans!or%ation there is a radical change in the personEs li!e and nature because a deter%inate nu%ber o! de!ile%ents are totally eradicated& ne(er to arise again" These de!ile%ents go to !or% the ten !etters : !a*yo'an; that bind a person do#n to the #heel o! e=istence" They are eradicated in stages as one beco%es& in succession& a strea%C#inner :!otpanna;& onceCreturner :!akad#mi;& nonCreturner :an#mi; and Arahant" >e shall re!er to these states o! supraC%undane consciousness again #hen #e discuss Bibb7na"

1)

The Cetasi!as
The second reality or para%attha dha%%a is the ceta!ika!" The ceta!ika! are the %ental !actors or conco%itants that arise and perish together #ith consciousness : citta;& sharing its obGect and basis" The Abhidha%%a lists 55 $inds o! ceta!ika!" *ne is !eeling : $edan;& another is perception :!a;" The re%aining 52 are grouped together under the ter% !a)khr"

"ee#ing /0edan12
n the Abhidha%%a conte=t the #ord /!eeling0 signi!ies the a!!ecti(e e=perience o! an obGectI it does not i%ply e%otion& #hich co%es under a di!!erent heading" Feeling is associated #ith e(ery type o! consciousness" 9i$e the citta itsel! it is o! %o%entary duration& arising and perishing in an instant" This arising and perishing occur in rapid succession& so %uch so that they create an illusion o! co%pactness and stability obscuring the %o%entariness" But the %o%entariness can be e=perienced through the practice o! %ind!ulness" t #ill then be realised that there is no sel! or agent that e=periences the !eeling" There is only the arising and disappearing o! an i%personal process" As long as #e do not see ho# this i%personal process occurs #e #ill be led to belie(e that !eeling is the sel!& or the sel! possesses !eeling& or !eeling is in the sel!& or the sel! is in !eeling" These belie!s $eep us bound to su!!eringKto sorro#& la%entation& pain& grie!& and despair" Feelings are co%%only classi!ied into three types: Pleasant& unpleasant& and neutral" Pleasant !eeling& in the absence o! #ise consideration : yoni!o mana!ikra;& leads to attach%ent& unpleasant !eeling to repugnance& and neutral !eeling to ignorance" A pleasant !eeling is pleasant #hile it lasts but #hen it changes& as it %ust& it yields to displeasureKi"e"& an unpleasant !eeling" An unpleasant !eeling is unpleasant #hile it lasts& but #hen it passes a shallo# satis!action arises #hich %isleads the a(erage person into thin$ing: /Bo#& a% all right"0 A neutral !eeling& in the absence o! #ise attention& can !oster ignorance and a callous indi!!erence to oneEs o#n and othersE #el!are" !& ho#e(er& one has de(eloped #holeso%e a#areness based on insight& #hen a neutral !eeling arises the %ind re%ains in eJuani%ity& undisturbed in all circu%stances" This balanced state o! %ind is one o! the highest !or%s o! happiness" ,ele(ant to the Abhidha%%a& t#o other classi!ications o! $edan %ust be %entioned"

+i-e Kinds3
1; 5; 8; ); 5; bodily agreeable !eelingKkyik !ukh $edan :!ukha; bodily disagreeable !eelingKkyik dukkh $edan :dukkha; %entally agreeable !eelingKceta!ik !ukh $edan :!omana!!a; %entally disagreeable !eelingKceta!ik dukkh $edan :domana!!a; indi!!erent or neutral !eelingKadukkham%a!ukh $edan :upekkh;

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Si4 Kinds3
1; 5; 8; ); 5; -; Feeling born o! eyeCcontact" Feeling born o! earCcontact" Feeling born o! noseCcontact" Feeling born o! tongueCcontact" Feeling born o! bodyCcontact" Feeling born o! %indCcontact"

$erception /Sa5512
Perception is a#areness o! an obGectEs distincti(e !eatures" t beco%es si=C!old in relation to the !i(e physical sense obGects :colour& sound& s%ell& taste& touch;& and %ental obGects" t is !a that enables us to recognise an obGect pre(iously percei(ed" As in the case o! !eeling& perception is an i%personal process #hich arises and perishes in a %o%ent" ! the %o%entariness and i%personal nature o! perception are not appreciated by insight& here again& #rong conceptions #ill result that perception is the sel!& or the sel! possesses perception& or perception is in the sel!& or the sel! is in perception" There are !our per(ersions :$ipall!a; that distort perceptionKthe per(ersions o! regarding: 1; 5; 8; ); >hat is i%per%anent :anicca; as per%anent :nicca; >hat is unsatis!actory :dukkha; as pleasant or happinessCyielding :!ukha; >hat is #ithout sel! :anatt; as sel! :att; >hat is i%pure :a!u"ha; as pure :!u"ha;

These distortions& born o! ignorance& increase cra(ing& grasping& and su!!ering" *nly by the practice o! %ind!ulness can one see through these per(ersions and a(oid the%"

$erception and Memor%

1e%ory occurs not through a single !actor but through a co%ple= process in #hich perception plays the %ost i%portant role" >hen the %ind !irst cogniPes an obGect through the senses& perception /pic$s out0 the obGectEs distincti(e %ar$" >hen the sa%e obGect is %et #ith on a subseJuent occasion& perception again notices that its distincti(e %ar$ is identical #ith the pre(ious one" t /grasps0 the identity o! the distincti(e %ar$s" This /grasping0 is a co%ple= series o! thought processes& one o! #hich connects the present obGect #ith the pre(ious one and another attaches to the present obGect the pre(ious oneEs na%e" 1e%ory #ill be good i! this /grasping0 !unctions #ell& and /grasping0 #ill !unction #ell i! the initial /pic$ing out0 o! the obGectEs distincti(e %ar$s #as clear& not obscured by irrele(ant thoughts" Clear perception co%es through attention" As the Buddha says: / n #hat is seen there %ust be Gust the seen& in #hat is heard there %ust be Gust the heard& in #hat is sensed there %ust be Gust the sensed& in #hat is thought there %ust be Gust the thought"0 :B7hiya Sutta& +d7na;

1-

&a'!hr
Sa)khr is a collecti(e ter% !or the other !i!ty ceta!ika!" These !all into !our groups: 1; 5; 8; ); +ni(ersal %ental !actors :!a""a citta !dhran;" Particular %ental !actors :paki&&ak;" +n#holeso%e %ental !actors :aku!al;" Beauti!ul %ental !actors :!o"han;"

The (niversa# Menta# "actors

There are se(en %ental !actors #hich are called uni(ersals because they are co%%on to e(ery state o! consciousness" T#o are !eeling and perception %entioned abo(e" The order in #hich the other !i(e are gi(en has no seJuential signi!icance as they all coCe=ist in any state o! consciousness" They are: 1; 5; 8; ); 5; Contact :pha!!a;& the co%ing together o! the sense organ& obGect& and appropriate consciousness" Concentration :eka##at;& the %ental !ocus on one obGect to the e=clusion o! all other obGects" Attention :mana!ikra;& the %indEs spontaneous turning to the obGect #hich binds the associated %ental !actors to it" Psychic li!e :'+$itindriya;& the (ital !orce supporting and %aintaining the other %ental !actors" Dolition :cetan;& the act o! #illing" Fro% a psychological standpoint& (olition deter%ines the acti(ities o! the associated statesI !ro% an ethical standpoint it deter%ines its ine(itable conseJuences" Dolition leads to action by body& speech and %ind and thus beco%es the principal !actor behind kamma" There!ore the Buddha said: /Cetanha* "hikkha$e kamma* $admi 0K/Dolition& * %on$s& is kamma& declare"0 Thus #holeso%e or un#holeso%e acts& #ill!ully done& are !ollo#ed at so%e ti%e by their appropriate conseJuences" But i! one unintentionally steps on an insect and $ills it& such an act has no %oral or $a%%ic signi!icance as (olition is absent" The BuddhaEs position here contrasts #ith that o! his conte%porary& BigaNFha B7taputta& the !ounder o! 6ainis%" B7taputta taught that e(en in(oluntary actions constitute kamma& thus release !ro% !a*!ra :the round o! rebirths; can be achie(ed only by abstaining !ro% all acti(ities"

The $articu#ar Menta# "actors.

Si= %ental !actors are called particulars !or& unli$e the uni(ersals& they need not e=ist in e(ery citta" The si= are: 1; nitial application :$itakka;& #hich applies the other %ental !actors to the obGect #hen 1.

attention has brought it into range" 5; 8; ); 5; -; Continued application :$icra;& #hich %a$es the %ental !actors d#ell on the obGect" ,esolution :adhimokka;& #hich pre(ents the %ental !actors !ro% #a(ering and %a$es a decision" ?!!ort :$iriya;& #hich energises the %ental !actors and opposes idleness" 6oy :p+ti;& #hich creates an interest in the obGect& gi(ing the %ind buoyancy" >ishCtoCdo :chanda;& the desire to act& the #ish to achie(e an ai%"

The uni(ersals and particulars are& in the%sel(es& ethically indeter%inate but beco%e #holeso%e& un#holeso%e& or neither& depending on the state o! consciousness in #hich they occur"

The &n(holesome 6ental +actors

There are !ourteen un#holeso%e %ental !actors" The !irst !our listed belo# are present in all un#holeso%e states o! consciousness" The others are (ariable" 1; 5; 8; ); 5; -; @elusion :moha; is synony%ous #ith ignorance regarding the Four Boble Truths" Sha%elessness o! e(il :ahirika; is lac$ o! conscience& not as a %ysterious inner (oice& but as an abhorrence to#ards e(il" Fearlessness o! e(il :anottappa; is %oral rec$lessness resulting !ro% ignorance about the %oral la#" ,estlessness :uddhacca; is a state o! e=cite%ent that characterises all un#holeso%e acts& contrasting #ith the peace that acco%panies #holeso%e acts" Attach%ent :lo"ha;& synony%ous #ith cra(ing& is one o! the three un#holeso%e roots& occurring in both gross and subtle !or%s" False (ie# :dihi; is seeing things in a distorted #ay" There are se(eral $inds o! !alse (ie#s: i" ii" iii" .; 8; 9; 12; the (ie# o! a truly e=istent sel! :!akkya dihi;I eternalis% :!a!!ata dihi; or nihilis% :uccheda dihi;I the (ie# denying the e!!icacy or !ruits o! kamma :natthi dihi;& causality :ahetuka dihi;& and the %oral la# :ahiriya dihi;"

Conceit :mna; is sel!Ce(aluation #hich arises !ro% co%paring onesel! #ith another as better& eJual or in!erior" 'atred :do!a;& another un#holeso%e root& is a negati(e response to the obGect ranging !ro% a slight a(ersion to destructi(e rage" ?n(y :i!!; is the inability to endure the prosperity o! othersI this is associated #ith hate" Sel!ishness :macchariya; is the #ish to e=clude others !ro% oneEs o#n prosperityI this too is associated #ith hate"

18

11; 15; 18;

>orry :kukkucca; is re%orse& brooding& and repenting o(er e(il acts done in the past or good acts le!t undone" and 18; Sloth :th+na; and torpor :middha;: This pair indicates laPiness or boredo%& a !reJuent hindrance to spiritual progress" @oubt :$icikicch; is the undecided !ra%e o! %ind"

The )eautifu# Menta# "actors

There are t#entyC!i(e beauti!ul !actors" Bineteen are co%%on to all beauti!ul thoughts& si= are (ariable" The latter are the three /abstinence !actors&0 t#o /illi%itables&0 and the #isdo% !actor" The co%%on beauti!ul !actors :!o"han !dhra&; are as !ollo#s: 1; Con!idence :!addh;& also called !aith& #hich !or a Buddhist %eans trust in the Three 6e#elsKthe Buddha& @ha%%a& and Sangha& and in the principles o! the BuddhaEs teachings" 1ind!ulness :!ati;: This is alertness& #hich %a$es us a#are o! #hat is happening to us& !ro% %o%ent to %o%ent& through the !i(e physical senses and the %ind" 1ind!ulness is essential to insight %editation& #hen it %ust be conGoined #ith a clear co%prehension o! the suitability& purpose& and con!or%ity #ith reality o! any action" Then it is called right %ind!ulness :!amm !ati;" +sually the a(erage person acts #ithout any !or% o! %ind!ulnessI his acts are pro%pted by !orce o! habit" ,ight %ind!ulness has t#o !unctions: one is to increase the po#er o! recollection and the other is to e(aluate #hat is #holeso%e and #hat is un#holeso%e" ,ight %ind!ulness is a spiritual !aculty that %aintains a proper balance o! the other !acultiesK!aith& energy& concentration and #isdo%" Q )" Sha%e o! e(il :hiri; and !ear o! e(il :ottappa; are the opposites o! the second and third un#holeso%e %ental !actors& already discussed" BonCattach%ent :alo"ha; restrains attach%ent and !osters generosity" AoodC#ill :ado!a; is synony%ous #ith lo(ing $indness :mett;" t $eeps a person !ree !ro% resent%ent and anger" ?Juani%ity :tatrama''hattat( upekkh; is balance o! %ind& a Juality o! neutrality !ree !ro% attach%ent and repulsion" to 19; The other t#el(e co%%on beauti!ul !actors !all into si= pairs& one %e%ber a!!ecting the /body0 o! %ental !actors : kya;& the other a!!ecting consciousness as a #hole :citta;" The si= are as !ollo#s& the ter%s the%sel(es indicating their nature: i" ii" iii" i(" (" co%posure :pa!!addhi; o! the %ental !actors and consciousness buoyancy :lahut; o! the %ental !actors and consciousness pliancy :mudut; o! the %ental !actors and consciousness e!!iciency :kammaat; o! the %ental !actors and consciousness pro!iciency :p#uat; o! the %ental !actors and consciousness

5;

8; 5; ); 5; -;

19

(i"

rectitude :u'ukat; o! the %ental !actors and consciousness

The Abstinence "actors /0irati2

These restrain a person !ro% co%%itting e(il acts" These are three in nu%ber: 1; 5; 8; ,ight speech :!amm $c; is abstinence !ro% lying& slandering& abusi(e language& and idle tal$" ,ight action :!amm kammant; is abstinence !ro% $illing& ta$ing #hat is not gi(en& and #rong conduct #ith regard to sense pleasures" ,ight li(elihood :!amm '+$a; is abstinence !ro% any li(elihood that brings har% to other li(ing beings"

The *##imitab#e "actors /A,,ama5512

These are co%passion and sy%pathetic GoyI they are called illi%itable because they are boundless and e=tend to all li(ing beings" 1; Co%passion :karu&; has the nature o! being %o(ed by the su!!ering o! others" The sadness #e %ight e=perience o(er the su!!ering or loss o! a lo(ed one is not true co%passion" Such sadness is senti%ental& a %ani!estation o! grie!" ,eal co%passion arises #hen the %ind& detached !ro% sel!Cre!erential concerns& is stirred by the su!!ering o! others& !eeling the su!!ering as its o#n" Sy%pathetic Goy :mudit; has the nature o! reGoicing in otherEs happiness" +sually people reGoice at the success o! so%eone #ho is near and dear to the%& but it is rare !or the% to reGoice #hen success and prosperity are enGoyed by so%eone un$no#n& not to spea$ o! an ad(ersary" 1udit7 e%braces all beings and cannot coe=ist #ith the un#holeso%e %ental !actor o! Gealousy"

5;

Co%passion and sy%pathetic Goy& together #ith good#ill and eJuani%ity& !or% the Four Subli%e Abodes :"rahma $ihra;" Aood#ill and eJuani%ity #ere %entioned under the co%%on beauti!ul !actors"

The +isdom "actor /Pa5512

This !actor enables one to see things as they truly are& that is& in the light o! i%per%anence& unsatis!actoriness and sel!lessness" t is i%portant to $no# the un#holeso%e and #holeso%e %ental !actors that operate in our %inds" ! #e do not $no# the% !or #hat they are #e #ill not be able to recognise the% #hen they arise" But #hen our insight de(elops& #e can understand that it is not a /sel!0 that co%%its un#holeso%e and #holeso%e acts but Gust these %ental !actors" n @ha%%a practice our ai% should be to get rid o! the un#holeso%e !actors and culti(ate the #holeso%e ones" This has been outlined by the Buddha under ,ight ?!!ort : !amm $yma;& the !i!th !actor o! the Boble ?ight!old Path& in ter%s o! !our practices" The disciple rouses his

52

#ill& %a$es an e!!ort& stirs up energy& e=erts the %ind& and stri(es to: 1; 5; 8; ); pre(ent the arising o! unarisen e(il& un#holeso%e thoughtsI abandon e(il& un#holeso%e thoughts that ha(e arisenI produce #holeso%e thoughts that ha(e not yet arisenI %aintain the #holeso%e !actors that ha(e arisen and not let the% disappear& but bring the% to gro#th& %aturity and !ull per!ection o! de(elop%ent"

,egarding the un#holeso%e thoughts& to pre(ent the% !ro% arising or to abandon the% as soon as they ha(e arisen& #e ha(e to be %ind!ul o! the state o! the %ind& i"e"& #hether the %ind is #ith greed& hate and delusion or not" By the constant practice o! %ind!ulness #e can learn to catch the un#holeso%e %ental !actors as soon as they arise" This %ere recognition is o!ten enough to pre(ent the% !ro% gaining ground& !ro% leading to action by deed& #ord or thought" ! this is done on a regular basis& these un#holeso%e thoughts can beco%e attenuated and e(entually cease" So%eti%es& ho#e(er& un#holeso%e thoughts $eep recurring and %ere obser(ation o! the state o! the %ind %ay not be enough to deal #ith the%" n such situations there are !i(e %ethods proposed by the Buddha& described in the 52 th 1iddle 9ength @iscourse"5 These are& brie!ly& as !ollo#s: 1; 5; 8; ); 5; to gi(e oneEs attention to a di!!erent obGect o! a #holeso%e natureI to re!lect on the danger in those un#holeso%e thoughtsI to try not to gi(e any attention to the%I to gi(e attention to the re%o(al o! the source o! those thoughtsI to clench the teeth& press the tongue against the palate and restrain& subdue& and suppress the %ind #ith the %ind"

1editation is an i%portant aspect o! Buddhist practice" There are !orty subGects o! !amdhi %editation to suit di!!erent indi(idual te%pera%ents and also %any types o! insight %editation" To select a suitable subGect o! %editation it is best to see$ the help o! a co%petent teacher" ! such a teacher is not a(ailable& then one has to %a$e a sincere and honest search o! oneEs te%pera%ent and character and !ind guidance in a standard boo$ on %editation" A !e# e=a%ples are gi(en belo#: 1; The !our subli%e abodesKlo(ing $indness !or those #ith ill #illI co%passion !or those #ith a strea$ o! crueltyI sy%pathetic Goy !or those #ith en(y& Gealousy& a(ersion& and boredo%I eJuani%ity !or those #ith lust and greed" For the conceited: 1editation on the absence o! an abiding sel! in all bodily and %ental pheno%ena o! e=istence" For those #ith se=ual obsession: 1editation on the unattracti(e nature o! the body" For those #ith #a(ering con!idence: 1editation on the Buddha& the @ha%%a& and the Sangha"

5; 8; );

The ulti%ate ai% should be to de(elop #isdo% : paa;" This is achie(ed by insight %editation
5

Ma''hima

ikya 52"

51

:$ipa!!an "h$an;& #hich leads to !ully co%prehending by direct e=perience the three characteristics o! e=istenceKi%per%anence& unsatis!actoriness& and sel!lessness"

55

R,pa
The third reality or paramattha dhamma is rpa& %atter or %aterial !or%" n its analysis o! %atter the Abhidha%%a recognises t#entyCeight $inds o! %aterial pheno%ena" Four o! these are called pri%ary& t#entyC!our secondary" The secondary $inds are dependent on the pri%ary"

The "our $rimar% -#ements /!att1ri 61ha Bh7t1ni2

These are %etaphorically re!erred to under their ancient na%es but signi!y distinct properties o! %atter: 1; 5; 8; ); The ?arth ele%ent o! solidity :paha$i dhtu;" The >ater ele%ent o! adhesion :po dhtu;" The Fire ele%ent o! heat :te'o dhtu;" The >ind ele%ent o! %otion :$yo dhtu;"

There is no unit o! %atter that does not contain these !our ele%ents in (arying proportions" The preponderance o! one ele%ent o(er the other three gi(es the %aterial obGect its %ain characteristic" The solid ele%ent gi(es consistency to %atter (arying !ro% hardness to so!tness" The %ore predo%inant the solid ele%ent& the !ir%er the obGect" This is also the ele%ent o! e=tension by (irtue o! #hich obGects occupy space" t has the !unction o! supporting the other %aterial pheno%ena" The adhesion ele%ent has a cohesi(e !unction" t holds the particles o! %atter together and pre(ents the% !ro% scattering" t predo%inates in liJuids because& unli$e solids& liJuids unite #hen brought together" This adhesion ele%ent is intangible" The heat ele%ent accounts !or an obGectEs te%perature" An obGect is hot or cold depending on the a%ount o! heat ele%ent" This ele%ent has the !unction o! %aturing or (italiPing" t accounts !or preser(ation and decay" The %otion ele%ent i%parts %otion and causes e=pansion and contraction" n the Mah Rhulo$da Sutta the Buddha e=plains these !our ele%ents in concrete ter%s to his son& the Denerable ,7hula" 'e says: /The earth ele%ent %ay be internal :i"e"& re!erable to an indi(idual; or it %ay be e=ternal" ,egarding the internal& #hate(er is hard& solid& or deri(ed there!ro%& such as hair o! the head& hair o! the body& nails& teeth& s$in& !lesh& sine#s& bones& and (arious organs& is the earth ele%ent" >hate(er is an internal earth ele%ent and #hate(er is an e=ternal earth ele%ent is Gust earth ele%ent" /The #ater ele%ent %ay be internal or e=ternal" ,egarding the internal& #hate(er is liJuid and deri(ed there!ro%& such as bile& phleg%& pus& and blood is the #ater ele%ent" >hate(er is an internal #ater ele%ent and #hate(er is an e=ternal #ater ele%ent is Gust #ater ele%ent" /The !ire ele%ent %ay be internal or e=ternal" ,egarding the internal& #hate(er is heat&

58

#ar%th& and deri(ed there!ro%& such as that by #hich one is (italiPed& consu%ed& or burnt up& and that by #hich the ingested !ood is digested& this is the !ire ele%ent" >hate(er is an internal !ire ele%ent and #hate(er is an e=ternal !ire ele%ent is Gust !ire ele%ent" /The #ind ele%ent %ay be internal or e=ternal" ,egarding the internal& #hate(er is %otion& #ind& and deri(ed there!ro%& such as the #inds going up and do#n& #inds in the belly& #inds that shoot across the li%bs& inbreathing and outbreathing& is the #ind ele%ent" >hate(er is an internal #ind ele%ent and #hate(er is an e=ternal #ind ele%ent are Gust #ind ele%ent" 80 n this sutta the Buddha also describes the space ele%ent : k!a dhtu; #hich& he says& %ay li$e#ise be internal or e=ternal: /,egarding the internal& #hate(er is space& spacious and deri(ed there!ro%& such as the di!!erent ori!ices and ca(ities in the body& is the space ele%ent" >hate(er is the internal space ele%ent and #hate(er is the e=ternal space ele%ent is Gust space ele%ent"0 t #ill be noted that in each instance the Buddha pointed out a !unda%ental identity bet#een the internal and the e=ternal ele%ents" The signi!icance o! this #ill be discussed later"

The &econdar% -#ements /&,1d1ya '7,1ni2

The t#entyC!our secondary ele%ents are di(ided into t#o groups" 9i$e the !our pri%ary ele%ents& !ourteen are directly caused : nipphanna;" These are essentially particles o! %atter" The other ten are indirectly caused : anipphanna;" These are only the properties o! the directly caused ele%ents and are not particles o! %atter" There!ore& this classi!ication co(ers both the physical and !unctional aspects o! %atter" @irectly caused secondary ele%ents co%prise the !ollo#ing: 1; 5; Fi(e sensory receptors :pa!da rpni;: The sensory %atter o! the eye :cakkhu pa!da;& ear :!ota pa!da;& nose :#hna pa!da;& tongue :'i$h pa!da;& and body :kya pa!da;" Four sti%ulation ele%ents :#ocara rpni;: Colour :$a&&a;& sound :!adda;& odour :#andha;& and taste :ra!a;" Tactile sensation is not %entioned in this group because& unli$e the others& tactile sense is not a uniJue sensory ele%ent but three o! the !our pri%ary ele%entsKsolidity& heat and %otionK#hich account !or the obGectEs pressure& te=ture& heat and resistance" The e=ception is the ele%ent o! adhesion #hich is !ar too subtle to create any tactile i%pression" >hereas tactile sti%uli e(o$e either pain or pleasure& the other !our sti%uli arouse only a neutral !eeling" T#o se= ele%ents :"h$a rpni;: The %ale :puri!a "h$a; or the !e%ale :itthi "h$a;& #hich co%es into being at the %o%ent o! conception deter%ining the personEs se=" This se= deter%ination is related to kamma" The heart or %indCbase ele%ent :hadaya $atthu;: n the BuddhaEs ti%e the (ie# #as held that the heart !or%s the seat o! consciousness" The Buddha ne(er accepted or reGected this theory" 'e re!erred to the basis o! consciousness indirectly as: ,a* rpa* ni!!yaK/that %aterial thing depending on #hich %indCele%ent and %indC consciousnessCele%ent arise"0 Since %ind and %atter are interCdependent& it is reasonable to conclude that by the phrase /that %aterial thing0 the Buddha intended

8;

);

1B -5"

5)

any tissue in the body that can !unction as a basis !or consciousness& e=cept those ser(ing as the basis !or sensory consciousness" >e can understand it as the li(ing ner(e cell" 5; The li!e ele%ent :'+$itindriya;: 6ust as the psychic li!e !aculty& one o! the uni(ersal %ental !actors& (italiPes the %ind and its !actors& the physical li!e !aculty (italiPes the organic %atter o! the body" Born o! kamma& it is reproduced !ro% %o%ent to %o%ent" Both psychic li!e and physical li!e cease #ith death" The nutri%ent ele%ent :hra rpa;: s the nutriti(e essence #hich sustains the body" The space ele%ent :k!a dhtu;: This is #hat $eeps the %aterial units apart and pre(ents their !usion" t is not an obGecti(e reality but a concept that results !ro% the co%ing into being o! the %aterial units"

-; 1;

ndirectly caused secondary ele%ents are:

T#o inti%ating ele%ents :$iatti;: These are bodily inti%ation :kya $iatti; and (erbal inti%ation :$ac+ $iatti;& responsible respecti(ely !or bodily co%%unication and (erbal co%%unication" They are called /inti%ation0 because they %a$e possible co%%unication bet#een beings" These t#o ele%ents occur se(enteen ti%es %ore rapidly than the other physical ele%ents& being eJual in duration to a thought unit" n physiological ter%s they probably correspond to ner(e i%pulses" Three alterable ele%ents :$ikra rpni;: 1; 5; 8; buoyancy :lahut; pliancy :mudut; e!!iciency :kammaat;

These ele%ents are responsible !or health& (igour and acti(ity o! the body" They are brought about by #holeso%e thought& %oderation in eating habits and !a(ourable cli%ate" Four phase ele%ents :lakkha&a rpni;: 1; 5; 8; ); initial arising :upacaya; subseJuent genesis :!antati; decay :'arat; ceasing :aniccat;

These are stages in the li!e duration o! an ele%ent in a continual process o! change"

The Arising of Materia# "orm /Samu88h1na2

The %aterial ele%ents ne(er occur in isolation but in groups or clusters called kalpa!" A kalpa can contain !ro% eight to thirteen %aterial ele%ents" There is no cluster o! %atter #ithout at least eight ele%ents& the !our pri%ary ele%ents and !our secondary ele%entsKna%ely colour& taste& s%ell& and nutri%ent" A unit containing only these is called a pure octad" 1aterial pheno%ena arise through !our causes: -amma& consciousness& heat& and nutri%ent"

55

1;

-amma conditions the physical organis% at conception" At the %o%ent o! conception three kalpa! are generated through kammaKthe decads o! se=& body& and the %indC base" The se= decad :"h$a da!aka; has the essential octad plus the se= ele%ent& either %ale or !e%ale& and the li!e ele%ent" The body decad :kya da!aka; is %ade up o! the essential octad plus the ele%ent o! bodily sensiti(ity and the li!e ele%ent" The %indC base decad :$atthu da!aka; is %ade up o! the essential octad plus the %indCbase ele%ent and the li!e ele%ent" A!ter the e%bryo has been !or%ed through these three decads& !ro% about the ele(enth #ee$ o! gestation on#ards& the decads o! the other !our sense organs begin to !or%" -amma causes and sustains these %aterial pheno%ena through the #hole course o! li!e" Consciousness :citta;" The %ind can not only in!luence %atter but also produce %aterial pheno%ena" Psychoso%atic illnesses li$e duodenal ulcers& high blood pressure& and asth%a indicate such operations" *ther e=a%ples are le(itation& tele$inesis& and !ireC#al$ing" n the nor%al course o! e(ents consciousness is responsible !or (olitional bodily action and speech& the postures& respiration& production o! s#eat and tears& and the three alterable ele%entsKbuoyancy& pliancy& and e!!iciency" 'eat :utu;" The heat ele%ent :te'o;& one o! the !our pri%aries present in all clusters o! %atter& can itsel! cause di!!erent $inds o! %atter to arise& both si%ple octads and %ore co%ple= !or%ations" Butri%ent :hra;" The nutri%ent ele%ent :o';& present in all clusters& #hen supported by e=ternal nutri%ent& has the capacity to produce di!!erent $inds o! %aterial pheno%ena #hich in turn ha(e reproducti(e po#er" These begin to arise !ro% the ti%e the %otherEs nutri%ent circulates in the !oetus" This nutriti(e ele%ent is one o! the causes o! long li!e"

5;

8;

);

Deca% of Materia# "orm /9ar12

The pro=i%ate cause o! ageing or decay is the %aturing o! %atter& #hich occurs through the continuing action o! the heat ele%ent on the kalpa! generated at (arious ti%es" There are t#o !or%s o! decay" *ne& #hich is in(isible& occurs continuously in each cluster !ro% its arising to its ceasing" The other& #hich is (isible& %ani!ests itsel! as decrepitude& bro$enness o! the teeth& grey hair& #rin$led s$in& etc" 1aterial decay is paralleled by a !ailing o! the sense !aculties and the d#indling o! the li!e span as the Buddha points out in the suttas"

Death of Materia# "orm

9i$e decay& death too has t#o !or%s" *ne is the continual dissolution o! %atter #hich is in(isibleI the other is the (isible !or% o! death : mara&a;& characterised by the (anishing o! the li!e ele%ent& the heat ele%ent and consciousness" Physical death %ay be due to one o! the !ollo#ing !our causes: 1; ?=haustion o! the reproducti(e $ar%ic energy :kammakkhaya;" The reproducti(e 'anaka kamma is responsible !or the arising and continuation o! the %aterial pheno%ena

5-

essential to li!e" >hen the reproducti(e kamma is e=hausted& the production o! these (ital pheno%ena ceases and death results" 5; ?=piration o! the li!e span :yukkhaya;" 9i!e in di!!erent planes o! e=istence has its o#n %a=i%u% duration" >hen this %a=i%u% is reached& death occurs e(en i! the reproducti(e $ar%ic !orce is not e=hausted" Any reproducti(e kamma le!t une=pended #ill reC%aterialise a ne# li!e in the sa%e plane" Si%ultaneous e=haustion o! the reproducti(e $ar%ic energy and the e=piration o! the li!e span :u"hayakkhaya;" The inter!erence o! a stronger opposing kamma :upacchedaka kamma;& #hich obstructs the !lo# o! the reproducti(e kamma& causing death be!ore the li!e ter% e=pires" This cause accounts !or sudden /unti%ely0 deaths& seen especially in children"

8; );

The !irst three causes are responsible !or /ti%ely0 deaths : kla mara&a;& the !ourth !or /unti%ely0 deaths :kla mara&a;" The !our %ay be illustrated by the e=tinguishing o! an oil la%p& #hich %ay be due to any o! !our causes: ?=haustion o! the #ic$& e=haustion o! the oil& si%ultaneous e=haustion o! both #ic$ and oil& or so%e e=traneous cause li$e a gust o! #ind"

The "ive Groups /Pa5cakkhandh12

The #ord khandha %eans group& %ass& or aggregate" The Buddha o!ten described a /person0 as a co%posite o! the !i(e groups o! e=istence" 'e Juali!ied the description #ith the ter% updna& %eaning /grasping0 or /clinging"0 So #e ha(e the ter% pacupadnakkhandh& translated as /the !i(e groups o! e=istence #hich !or% the obGects o! clinging"0 The !i(e are: 1; 5; 8; ); 5; Corporeality group :rpakkhandha; Feeling group :$edankkhandha; Perception group :!akkhandha; 1ental !or%ation group :!a)khrakkhandha; Consciousness group :$i&akkhandha;

The Buddha described each group as being connected #ith the !a$a!" An !a$a is a can$er& taint& corruption& into=icant& or bias" There are !our !a$a!& na%ely that o! sense desire :km!a$;& desire !or e=istence :"ha$!a$;& #rong (ie#s :dih!a$a;& and ignorance :a$i''!a$;" t %ust be e%phasised that these !i(e groups do not e=ist in their totality si%ultaneously" They !or% a classi!icatory sche%e !illed only by single %e%bers that are e(anescent and occur in (arious co%binations at any particular ti%e" The Buddha illustrated the e%ptiness and insubstantial nature o! each group by co%paring corporeality to a lu%p o! !roth& !eeling to a bubble& perception to a %irage& %ental !or%ations to a coreless plantain ste% and consciousness to a conGuring tric$")

SB 55"95"

5.

Materia#it% and Meditation

?arlier #e sa# that the Buddha stressed the uni!or%ity o! the !our great pri%ary ele%ents by stating that the internal and e=ternal both share the sa%e nature" 'e then said: /By %eans o! per!ect intuiti(e #isdo% it should be seen as it really is& thus: RThis is not %ine& this a% not& this is not %y sel!"E0 This instruction sho#s that there is nothing special about this body #e are accusto%ed to thin$ o! as /%ine0 and so%eti%es belie(e to be a special creation" t is& in essence& the sa%e as the outer %aterial #orld" The Denerable S7riputta& one o! the BuddhaEs t#o chie! disciples& %a$es the sa%e point in a di!!erent #ay"5 'a(ing described the !our great pri%ary ele%ents as the Buddha did& he then declares that there co%es a ti%e #hen each o! the e=ternal ele%ents gets agitated and destroyed& so /#hat o! this short li(ed body deri(ed !ro% cra(ingS0 >hen the solid ele%ent in the body gets agitated all $inds o! gro#ths !or%& !ro% a #art to a cancerous tu%our" >hen the !luid ele%ent is agitated dropsy resultsKs#elling due to an accu%ulation o! !luid" The heat ele%ent causes !e(er& !rostbite& etc"I the #ind ele%ent !latulence and colic" The geologist tries to !ind the reasons !or physical disturbances and the %edical researcher the causes !or bodily disorders" But& #here(er the !our pri%ary ele%ents are !ound& agitation is& too& and the result is disCeaseKa state o! disorder" ,egarding the space ele%ent& the Denerable S7riputta said: /6ust as& dependent on sta$es& creepers& grass and clay& space is enclosed and the designation Ra d#ellingE is used& in the sa%e #ay& dependent on bones& sine#s& !lesh& and s$in& space is enclosed and the designation R%aterial !or%E :body; is used"0 The parts o! the body also ser(e as a subGect o! %editation" Such %editation gi(es understanding o! the bodyEs nature #ithout %orbidity or !ascination" The conte%plation o! the body %entions thirtyCt#o partsKnone o! #hich& considered separately& is the least bit attracti(e& not e(en the hair& s$in& nails& and teeth& #hich are generally tended !or personal beauti!ication" Though a %an considers a #o%an to be beauti!ul on account o! her /lo(ely hair&0 i! he should !ind one o! her hairs in his brea$!ast cereal& he #ill !ind it repulsi(e rather than attracti(e" Since none o! these parts has beauty o! its o#n& it is i%possible that they can %a$e an attracti(e #hole" The %editation on the parts o! the body ai%s to dispel the co%%on per(erted perception :!aa $ipall!a; o! seeing the unattracti(e as attracti(e" t is practised not to repress desires or to build up an e%otional re(ulsion but solely to help us understand the bodyEs nature" Another %editation& the analysis o! the body into the !our pri%ary ele%ents& helps to dispel the delusion o! the bodyEs co%pactness" The 1ah7satipaFFh7na Sutta gi(es a si%ile o! a butcher #ho& ha(ing slaughtered a co# and cut it into (arious parts& sits at the Gunction o! !our high roads" The butcher& the co%%entary e=plains& thin$s in ter%s o! a /co#0 e(en a!ter the ani%al has been slaughtered& as long as he sees the carcass on the !loor" But #hen he cuts up the carcass& di(ides it into parts& and sits at the cross roads& the /co# percept0 disappears and the perception /%eat0 arises" 'e does not thin$ he is selling /co#0 but /%eat"0 n the sa%e #ay& i! one re!lects on the body by #ay o! the ele%ents& the /personCpercept0 #ill disappear& replaced by the perception o! the ele%ents"
The Areater @iscourse on the Si%ile o! the ?lephantEs Foot Print :1B 58;" Translated in /.he /heel0 Bo" 121"
5

58

*nce an elderly householder na%ed Ba$ulapit7 approached the Buddha and said: /Denerable Sir& a% an old %an& !arCgone in years& ha(e reached li!eEs end& a% sic$ and al#ays ailing"0 'e #anted the Buddha to instruct and ad(ise hi%" The Buddha said: /So it is& householder& so it is& householderT Uour body is sic$ and cu%beredT 'ouseholder& he #ho& carrying this body around& #ould consider that it is healthy e(en !or a %o%ent& #hat else is he but a !oolS There!ore& householder& this is ho# you %ust train yoursel!: R1y body %ay be sic$ but %y %ind shall not be sic$"E Thus& householder& should you train yoursel!"0 Pondering on these incontro(ertible truths about the body #ill help us: 1; 5; 8; ); To get rid o! co%ple=es& #hether superior or in!erior& relating to the body" To adopt a sensible attitude to#ards it& neither pa%pering it nor %olesting it" To regard its !ateKdecay& disease& and deathK#ith realis% and detach%ent" To gain insight into the noCsel! :anatt; aspect o! all pheno%ena"

$#anes of -.istence
According to the Abhidha%%a there are thirtyCone planes o! e=istence& only t#o o! #hich are co%%only (isible to us: The ani%al and hu%an planes" n order to understand the nature o! the other planes o! e=istence it is necessary to: 1; 5; 8; ); 5; dispel the notion that there is so%ething special in hu%an beings that is not !ound in other !or%s o! sentient li!eI dispel the delusion that there e=ists e(en a %inute degree o! stability or co%pactness in the psychoCphysical co%ple= re!erred to as a /being0I accept that a hu%an being is a group o! !i(e aggregates each o! #hich is e(anescent and de(oid o! any substantialityI realise that in certain planes o! e=istence one or %ore o! the aggregates %ay not be %ani!estI and realise that these planes do not e=ist at di!!erent physical heights& !ro% an abys%al purgatory to a hea(en in the s$y& but appear in response to our kamma" 1ost do not appear to us because o! (ariations in spatial di%ensions& relati(ity o! the ti%e !actor& and di!!erent le(els o! consciousness"

The thirtyCone planes o! e=istence go to !or% !a*!ra& the /perpetual #andering0 through the round o! birth and death #e ha(e been caught in #ith no concei(able beginning" These planes !all into three %ain spheres: 1; 5; 8; The sense desire sphere :kma loka;" The !ine %aterial sphere :rpa loka;" The i%%aterial or !or%less sphere :arpa loka;"

The Sense :esire S,here /!ma #o!a2

co%prises ele(en planes as !ollo#s:

59

A" Four planes o! %isery: 1; 5; 8; ); BirayaKhell" Asura yoniKde%ons" Peta yoniKhere the beings ha(e de!or%ed bodies and are usually consu%ed by hunger and thirst" Tiracch7na yoniKthe #orld o! ani%als"

,ebirth into these planes ta$es place on account o! un#holeso%e kamma" Beings reborn there ha(e no %oral sense and generally cannot create good kamma" 'o#e(er& #hen the un#holeso%e kamma that brought the% to these planes is e=hausted& so%e stored up good kamma can bring the% rebirth in so%e other plane" *nly strea%Centerers and other Ariya! can be sure they #ill ne(er again be born in these planes o! %isery" B" :'u%nas; 5; The hu%an planeKbirth in this plane results !ro% good kamma o! %iddling Juality" This is the real% o! %oral choice #here destiny can be guided" Ctummahr'ikaKdeities o! the !our Juarters" T7(atiHsaKreal% o! the 88 de(as" U7%aK,eal% o! U7%a de(as" TusitaKreal% o! delight" Bi%%7naratiKdeities #ho enGoy their creations" Parani%%itaC(asaC(attiKdeities controlling the creations o! others"

C" Si= hea(enly planes: -; .; 8; 9; 12; 11;

Birth into these hea(enly planes ta$es place through #holeso%e kamma" These de(as enGoy aesthetic pleasures& long li!e& beauty& and certain po#ers" The hea(enly planes are not reser(ed only !or good Buddhists" Anyone #ho has led a #holeso%e li!e can be born in the%" People #ho belie(e in an /eternal hea(en0 %ay carry their belie! to the de(a plane and ta$e the long li!e span there to be an eternal e=istence" *nly those #ho ha(e $no#n the @ha%%a #ill realise that& as these planes are i%per%anent& so%e day these sentient beings #ill !all a#ay !ro% the% and be reborn else#here" The de$a! can help people by inclining their %inds to #holeso%e acts& and people can help the de(as by in(iting the% to reGoice in their %eritorious deeds"

The +ine 6aterial S,here /r,pa #o!a2

consists o! si=teen planes" Beings ta$e rebirth into these planes as a result o! attaining the 'hna!" They ha(e bodies %ade o! !ine %atter" The si=teen planes correspond to the attain%ent o! the !our 'hna! as !ollo#s: @" Three as a result o! attaining the !irst 'hna: 15; 18; Brah%aparisaGG7Kreal% o! Brah%aEs retinue" Brah%apurohit7Kreal% o! Brah%aEs %inisters"

82

1); 15; 1-; 1.; 18; 19; 52; 51; 55;

1ah7brah%7Kreal% o! great Brah%7" Paritt7bh7Kreal% o! %inor lustre" Appa%7N7bh7Kreal% o! in!inite lustre" Vbhassar7Kreal% o! radiant lustre" Paritta subh7Kreal% o! %inor aura" Appa%7Nasubh7Kreal% o! in!inite aura" Subha$iNh7Kreal% o! steady aura" Dehapphal7Kreal% o! great re#ard" AsaWWasatt7Kreal% o! %indless beings #ho ha(e only bodies #ithout consciousness" ,ebirth into this plane results !ro% a %editati(e practice ai%ed at the suppression o! consciousness" Those #ho ta$e up this practice assu%e release !ro% su!!ering can be achie(ed by attaining unconsciousness" 'o#e(er& #hen the li!e span in this real% ends& the beings pass a#ay and are born in other planes #here consciousness returns" :55;

?" Three as a result o! attaining the second 'hna:

F" Three as a result o! attaining the third 'hna:

A" T#o as a result o! attaining the !ourth 'hna:

'" Fi(e as a result o! attaining the !ruit o! nonCreturning :an#miphala;& the third le(el o! sanctity: 58; 5); 55; 5-; 5.; A(ih7 brah%7Kthe durable real%" Atapp7 brah%7Kthe serene real%" Sudass7 brah%7Kthe beauti!ul real%" SudassM brah%7Kthe clearCsighted real%" A$aniFFh7 brah%7Kthe highest real%"

These !i(e real%s& called !uddh$! or Pure Abodes& are accessible only to those #ho ha(e destroyed the lo#er !i(e !ettersKsel!C(ie#& sceptical doubt& clinging to rites and cere%onies& sense desires& and ill #ill" They #ill destroy their re%aining !ettersKcra(ing !or !ine %aterial e=istence& cra(ing !or i%%aterial e=istence& conceit& restlessness and ignoranceKduring their e=istence in the Pure Abodes" Those #ho ta$e rebirth here are called /nonCreturners0 because they do not return !ro% that #orld& but attain !inal Bibb7na there #ithout co%ing bac$"

The #mmaterial $r +ormless S,here /ar,pa #o!a2

includes !our planes into #hich beings are born as a result o! attaining the !or%less %editations: 58; 59; 82; 0k!nacyatanaKsphere o! in!inity o! space" Vi&acyatanaKsphere o! in!inity o! consciousness" 0kicayatanaKsphere o! nothingness" 81

81;

e$a!an!ayatanaKsphere o! neither perception or nonCperception"

1any %ay doubt the e=istence o! these planes& but this is not surprising" Such doubt #as $no#n e(en in the BuddhaEs ti%e" The SaHyutta Bi$7ya : & 55)I SB 19"1; records that once& #hen the (enerable 9a$$haNa and the (enerable 1ah7 1oggall7na #ere descending DultureEs Pea$ 'ill& the latter s%iled at a certain place" The (enerable 9a$$haNa as$ed the reason !or the s%ile but the (enerable 1ah7 1oggall7na told hi% it #as not the right ti%e to as$ and suggested he repeat the Juestion in the BuddhaEs presence" 9ater #hen they ca%e to the Buddha& the (enerable 9a$$haNna as$ed again" The (enerable 1ah7 1oggall7na said: /At the ti%e s%iled sa# a s$eleton going through the air" Dultures& cro#s and ha#$s !ollo#ed it and pluc$ed at it bet#een the ribs #hile it uttered cries o! pain" t occurred to %e: R'o# strange and astonishing& that a being can ha(e such a shape& that the indi(iduality can ha(e such a shapeTE0 The Buddha then said: / too had seen that being but did not spea$ about it because others #ould not ha(e belie(ed %e" That being used to be a cattle butcher in ,aGagaha"0 The Juestion %ay be as$ed ho# #e can de(elop supernor%al hearing and superCnor%al (ision so as to percei(e sounds and sights beyond nor%al range" To understand ho#& #e %ust consider three !actors: Spatial di%ensions& the relati(ity o! ti%e& and the le(els o! consciousness" ?(ery obGect in our plane o! e=istence %ust possess at least !our di%ensions" The !irst three are length& #idth& and depth" t is as i! a point #ere to !irst trace a line gi(ing length& then turn o!! at a le(el angle gi(ing area& then turn o!! at a (ertical angle gi(ing (olu%e" ?ach de(iation !ro% course brings not only a change o! direction but also a ne# di%ension #ith ne# attributes" But these three di%ensions are not e=hausti(e& !or no obGect is totally static" ?(en an obGect apparently still #ill re(eal& at an ato%ic le(el& a turbulent %ass o! acti(ity" There!ore& a !ourth di%ension is necessaryKti%e" The di%ension o! ti%e turns /being0 into /beco%ing0Ka passage through the phases o! past& present& and !uture" *ur sense o! the passage o! ti%e does not depend on /cloc$ ti%e&0 but results !ro% the acti(ity o! the senses and the %ind" The incessant arising and passing o! thoughts is su!!icient to gi(e a cue to ti%eEs %o(e%ent" ?(en in the absence o! sensory sti%ulation the !lo# o! thoughts #ould create the sense o! ti%e and $eep us geared to this plane o! e=istence" But i! thoughts could be stilled& as they are in the higher 'hna!& the sense o! ti%e #ould cease to e=ist" A di!!erent $ind o! a#areness #ould replace itKa le(el o! a#areness e=panded !ar beyond the one #e are tied to under ordinary conditions" This ne# a#areness can be called the !i!th di%ension" As in the case o! the other !our di%ensions& this ne# one #ould add a ne# di%ension& a ne# direction& and ne# attributes" For such an e=panded a#areness sounds and sights #ould be percei(ed& un$no#n and inaccessible to us loc$ed up in our li%ited sense o! ti%e"-

See ?"'" Shatoc$& XAn 12periment in Mind3ulne!!&X Chapter 8"

85

!ausality
The Abhidha%%a teaches us that: 1; 5; 8; there are natural la#s #hich go(ern the uni(erse :niyma dhamm;I our %ental and physical states arise dependent on causesKdependent origination :paicca !amuppda;I and conditioning and in!luencing relationships e=ist bet#een these e!!ects and their causes :paccaya;"

The Natura# a/s

The Buddhist te=ts recognise !i(e la#s holding s#ay o(er the natural order" 1; Phy!ical inor#anic la4 :utuniyma;" This la# go(erns inorganic processes& #or$ing through (ariations in heat to bring about changes in the body and the outer #orld" n the body it go(erns decay and illness& in the outer #orld #ind and rain& the regular seJuence o! seasons& di!!erences o! cli%ate& etc" Phy!ical or#anic la4 :"+'aniyma;" This la# operates in both the ani%al and (egetable $ingdo%s to account !or heredity& genetics& and the tendency o! li$e to beget li$e" 5a4 o3 kamma :kammaniyma;" -amma is (olitional action& bodily& (erbal& or %ental" Such action produces a result appropriate to itsel!" The result is not a re#ard or punish%ent %eted out by so%e o(erseer but an inherent conseJuence o! the action itsel!" Aood actions bring happiness& bad actions bring su!!ering" 5a4 o3 the mind :cittaniyma; go(erns the order o! consciousness and %ental processes and also %a$es possible such !eats as telepathy& tele$inesis& clair(oyance& clairaudience& and recollection o! past li(es" 5a4 o3 the dhamma :dhammaniyma; accounts !or the pheno%ena that occur at the last birth o! a Bodhisatta and also the happenings during the li!e and at the death o! the Buddhas"

5; 8;

);

5;

Dependent 0rigination
The doctrine o! dependent origination sho#s that the sentient being is nothing but a !lo# o! %ental and physical pheno%ena #hich arises and continues in dependence on conditions" The layout o! these conditions brings to light the cause o! su!!ering and sho#s ho# su!!ering can be ended" The doctrine is based on the !ollo#ing principle: >hen thi! is present& there is that& >ith the arising o! thi!( that arises" >hen thi! is not present& there isnEt that&

88

>ith the cessation o! thi!( that ceases" @ependent origination is set !orth in a series o! relations: 1; 5; 8; ); 5; -; .; 8; 9; 12; 11; @ependent on ignorance there are acti(ities :a$i''%paccay !a)khr;I @ependent on acti(ities there is consciousness :!a)khra%paccay $i&a*;I @ependent on consciousness there is %entalityC%ateriality : $i&a%paccay nma% rpa*;I @ependent on %entalityC%ateriality there are the si= bases :nmarpa%paccay !a6yatana*;I @ependent on the si= bases there is contact :!a6yatana%paccay pha!!o;I @ependent on contact there is !eeling :pha!!a%paccay $edan;I @ependent on !eeling there is cra(ing :$edan%paccay ta&h;I @ependent on cra(ing there is clinging :ta&h%paccay updna*;I @ependent on clinging there is beco%ing :updna%paccay "ha$o;I @ependent on beco%ing there is birth :"ha$a%paccay 'ti;I @ependent on birth there is old age and death :'ti%paccay 'ar mara&a*;"

The seJuence o! e(ents co(ered by the doctrine !alls into three e=istencesKthe i%%ediately past& the present& and the !uture one" The !irst t#o !actors in the seJuence re!er to the past li!e& the last t#o to the !uture li!e& and the rest to this present e=istence" 'o#e(er& these e(ents intersect& so the !actors assigned to the past and !uture e=istences also can be !ound in the present" The doctrine indicates ho# and #hy #e ca%e into this present e=istence and #here #e ca%e !ro%& con!uting t#o erroneous interpretations o! our nature and destiny: 1; 5; that there is a soul& either uncreated or o! di(ine origin& lasting eternally into the !utureI and that #e ca%e into e=istence !ro% no#here and !ace nothing but annihilation at death"

7ependent on i#norance there are acti$itie! " Fro% an inconcei(able beginning #e ha(e per!or%ed acti(ities o! body& speech& and %ind do%inated by ignorance" gnorance is lac$ o! insight into the Four Boble Truths" Any (olitional action per!or%ed through ignorance beco%es kamma #ith a potential to react& to bring about rebirth& and other conseJuences in accordance #ith the kammic la#" *nly the Arahant& #ho has ended ignorance& can per!or% (olitional acts #ithout !or%ing kamma" 7ependent on acti$itie! there i! con!ciou!ne!!" A!ter death the !i(e aggregates disintegrate but kamma re%ains #ith its potential intact" This residual kamma helps !or% the e%bryo in the ne# e=istence" t is responsible !or the rebirth consciousness& the !irst citta o! the ne# li!e" The o(u% and the sper% constitute the body o! the e%bryoI kamma contributes the %ind and %ental !unctions" A kamma !or%ation o! the pre(ious e=istence %ani!ests itsel! as the passi(e consciousness #hich& !ro% the (ery !irst %o%ent o! conception& recei(es all the potentialities resulting !ro% past (olitional actions" Bo consciousness passes o(er !ro% one e=istence to the ne=t but the strea% o! consciousness goes on& a !lu=& constantly beco%ing" 7ependent on con!ciou!ne!! there i! mentality%materiality " The union o! the o(u%& sper% and 8)

rebirth consciousness brings the %entalC%aterial co%pound into being" 1entality : nma; signi!ies the %ental !actors conascent #ith passi(e consciousnessK!eeling : $edan;& perception :!a;& (olition :cetan;& contact :pha!!a;& and attention :mana!ikra;" 1ateriality :rpa; co%prises the !our pri%ary ele%ents o! %atter and their deri(ati(es& described earlier" t %ust be noted that kamma plays a role in the arising o! %ateriality too" At the %o%ent o! conception kamma generates three units o! %atter: The decads o! se=& body& and the %ind basis" n the course o! li!e kamma causes and sustains the !unctioning o! the senses and (itality" ,ebirth consciousness is a conascent condition !or the arising o! %ateriality" Therea!ter& consciousness conditions %ateriality (ia a nu%ber o! relationships& to be gi(en in the section on conditioning relationships belo#" Thus %entality and %ateriality are %utually dependent" 7ependent on mentality%materiality there are the !i2 "a!e! " *nce generated and nourished by the %other& the e%bryo starts to gro#" As it gro#s it acJuires !our other physical sense basesKthe eye& ear& nose& and tongue" The body base appeared at conception as did the si=th sense organ& the %indCbase :a collecti(e ter% !or all !or%s o! consciousness;" 7ependent on the !i2 !en!e "a!e! there i! contact " ?ach physical sense base can be sti%ulated only by its appropriate sense obGect& i"e"& eyeCbase by !or%s& earCbase by sounds& noseCbase by s%ells& tongue base by tastes& and the tactileCbase by touch" The %indCbase can be sti%ulated by any thought or idea #hether past& present& !uture& or ti%eless& #hether real or i%aginary& sensuous or abstract" >hen the sense base is sti%ulated& conditions are present !or the appropriate consciousness to arise" The co%bination o! the threeKbase& obGect& and consciousnessKis called /contact"0 7ependent on contact there i! 3eelin# " >hen contact is %ade #ith an obGect through the senses& !eeling %ust also arise" Contact is a conascent condition o! !eeling" The !eeling %ay be agreeable& disagreeable& or neither" t is through !eeling that #e reap the results o! pre(ious kamma" Since kamma resultants di!!er !ro% one person to another #e each e=perience di!!erent !eelings" 7ependent on 3eelin# there i! cra$in#" Cra(ing is o! three $indsKcra(ing !or sense pleasures :kmata&h;& cra(ing !or e=istence :"ha$ata&h;& and cra(ing !or nonCe=istence :$i"ha$ata&h;" >e cra(e pleasant sensations e=perienced through the senses" >hen one pleasant obGect passes& as it %ust& #e see$ another& thirsting !or a ne# pleasant sensation to replace the old" So the search goes on as cra(ing $no#s no satiation" Besides pleasures& #e also cra(e e=istence" n our ignorance #e belie(e there is an abiding sel! #ithin" Thence #e stri(e and struggle to preser(e this sel! and to pro(ide it #ith the best conditions" But& at ti%es& #e also cra(e nonCe=istence& as #hen in a %ood o! deGection #e #ish !or annihilation& thin$ing death to be the end" ?(en i! this cra(ing does not beco%e so drastic& it still springs up as the desire to destroy the causes o! our distress" 7ependent on cra$in# there i! clin#in# " Clinging is an intensi!ied !or% o! cra(ing" t has the nature o! grasping and ta$es on !our !or%s: 1; 5; 8; ); clinging to sense pleasures :kmupdna;I clinging to #rong (ie#s& principally eternalis% and nihilis% :dihupdna;I clinging to rites and rituals :!+la""atupdna;I and clinging to a doctrine o! sel! :atta$dupdna;" This is the %ost tenacious !or% o! clinging& abandoned only #hen the stage o! strea%Centry is attained" 85

7ependent on clin#in# there i! "ecomin#" Clinging conditions (olitional acti(ities& un#holeso%e and #holeso%e& #hich set the stage !or a ne# e=istence #here they can ripen" 7ependent on "ecomin# there i! "irth " The une=hausted $a%%ic acti(ities o! this li!e bring about birth into a ne# e=istence& !inding appropriate conditions to %ani!est the%sel(es" 7ependent on "irth there i! old a#e and death" *nce a person is born& decay and death ine(itably !ollo#& bringing in their trail sorro#& la%entation& pain& grie!& and despair" n order to cure any disease its cause %ust be $no#n and re%o(ed" All other treat%ents are sy%pto%atic" The Buddha taught dependent origination to point out the cause o! su!!ering and to sho# ho# it can be uprooted" To end su!!ering& the cycle o! causal origination %ust be bro$en at the right lin$" >e cannot end su!!ering by destroying the psychoCphysical organis% #e inherited as a result o! past kammaI this is not the ans#er to the proble%" >e cannot pre(ent the contact o! the senses #ith their obGects& nor the arising o! !eeling !ro% contact" But our reactions to the !eelings #e e=perience& that is di!!erent& that is so%ething #e can control" >e can control the% through #isdo%" ! #e understand the !eelings that arise to be %o%entary and #ithout a sel!& #e #ill not react to the% #ith cra(ing" Thus the right lin$ in the seJuence that can be bro$en is the lin$ bet#een !eeling and cra(ing" Su!!ering ends #ith the destruction o! cra(ing" The co%plete destruction o! cra(ing is a !or%idable tas$" But& though di!!icult& it can be approached by degrees" Cra(ing can be gradually #ea$ened and this #ill start us on the path to#ards the ideal" The less #e cra(e& the !e#er the disappoint%entsI the less the su!!ering& the greater the peace" n the Four Boble Truths the Buddha teaches us all #e need to $no#: The cause o! su!!ering is cra(ingI the #ay to achie(e this is to !ollo# the Boble ?ight!old Path"

Modes of Conditioning
Buddhis% teaches that all pheno%ena& %ental and physical& arise through conditions" n the Abhidha%%a the %odes o! conditionality are analysed into t#entyC!our types o! relationship& each representing a tie bet#een a condition and the pheno%ena it conditions" A brie! account o! these is as !ollo#s: 1; Root condition :hetu paccaya;" The three un#holeso%e rootsKgreed& hate& and delusion Kare root conditions !or their associated un#holeso%e %ental states and the %aterial !or% they originate" 9i$e#ise& !or the #holeso%e and indeter%inate statesK greedlessness& hatelessness& and undeludedness" 8"'ect condition :ramma&a paccaya;" Any state that is an obGect !or consciousness and its !actors is an obGect condition" Consciousness is o! si= $inds by #ay o! eye& ear& nose& tongue& body& and %indI each can arise only #ith its appropriate obGect" Predominance condition :adhipati paccaya;" This assists in the %anner o! being !ore%ost& thereby e=ercising a do%inating role o(er the other %ental states" t %ay be a conascent %ental state or it %ay be an obGect #hich is gi(en special i%portance by the %ind" and 5" Pro2imity and Conti#uity condition! :anantara paccaya( !amanantara paccaya;" n our analysis o! a thought process #e sa# that se(enteen thought %o%ents !ollo#

5;

8;

);

8-

each other in rapid succession" ?ach thought %o%ent& #ith its !actors& stands to the ne=t thought %o%ent and its !actors in the relation o! pro=i%ity condition and contiguity condition" These t#o %odes o! conditioning are di!!erent only in na%e but not in essence" -; Cona!cence condition :!aha'ta paccaya;" >hen a nu%ber o! pheno%ena arise si%ultaneously& each #ill !unction as a conascent condition !or the others" For e=a%ple& !eeling arises as a conascent condition !or its conco%itantsKperception& %ental !or%ations and consciousnessKand each o! these !or the other three" The !our pri%ary ele%ents are conascent conditions !or each other and secondary %atter" So too are %ind and %atter at the %o%ent o! conception" Mutuality condition :aamaa paccaya;" 6ust as each leg o! a tripod helps support the other t#o& %entality and %ateriality help each other at the %o%ent o! birth" At all ti%es the conco%itant %ental states are %utuality conditions !or each other& as are the coCe=istent pri%ary %aterial ele%ents" Support condition :ni!!aya paccaya;" This ser(es as a base or !oundation !or the arising o! so%e other state" All conascent conditions are also support conditions but& !urther& any sense organ is a support condition !or the appropriate consciousness and its %ental !actors" 7eci!i$e !upport condition :upani!!aya paccaya;" This gi(es stronger support than the pre(ious type o! condition& one that acts as a decisi(e induce%ent" Pre%na!cence condition :pure 'ta paccaya;" This re!ers to a state that has already arisen and& #hile still present& ser(es as a condition !or so%ething else that arises later" A particular sense consciousness arises because the preCarisen sense organ and obGect are already present" Thus the organ and obGect are prenascent conditions !or consciousness" Po!t%na!cence condition :pacch'ta paccaya;" This signi!ies a subseJuently arisen state that sustains so%ething already in e=istence" 'unger& !or e=a%ple& is a postCnascence condition !or the preser(ation o! the body as it results in !ood inta$e" Repetition condition :!e$ana paccaya;" ?ach 'a$ana thought %o%entK#holeso%e& un#holeso%e& or indeter%inateKconditions and strengthens the subseJuent ones" Thus each is a repetition condition !or its successor" By analogy& the recitation o! a (erse beco%es easier the %ore !reJuently it is repeated" -amma condition :kamma paccaya;" This re!ers to a (olition that conditions other states" t is o! t#o $inds" *ne is #holeso%e or un#holeso%e (olition that conditions the resultant %ental states and %aterial !or% produced by kamma" The other is conascent (olition that conditions its conco%itant %ental states and %aterial !or% originated by that (olition" Thus kamma condition %ay be prior to or si%ultaneous #ith the states it conditions" -amma re!ult condition :$ipka paccaya;" Any %ental pheno%enon& citta or ceta!ika& that results !ro% kamma is a kamma result condition !or its associated %ental pheno%ena and the $inds o! %aterial !or% it originates" utriment condition :hra paccaya;" Four $inds o! pheno%ena are called nutri%ents in

5;

-;

.; 8;

9;

12;

11;

15;

18;

8.

the sense that they are strong conditions !or other pheno%ena: i" ii" iii" i(" 1); %aterial !ood sustains the physical bodyI contact conditions !eelingI (olition conditions rebirth consciousnessI and rebirth consciousness ser(es as a nutri%ent !or %ind and %ateriality"

9aculty condition :indriya paccaya;" There are t#entyCt#o !aculties: Si= sense bases& t#o se=es& the li!e !aculty& !i(e !eelings& !i(e !eelings& !i(e spiritual !aculties& and three supraC%undane !aculties" ?=cept !or the t#o se=es& the other t#enty can e=ercise control in their respecti(e spheres on the coCe=istent %ental states and the %aterial pheno%ena they originate" For e=a%ple& %ind!ulnessKone o! the !i(e spiritual !acultiesKhas a controlling in!luence on the other !our coCadGuncts during %editation" Jhna condition :'hna paccaya;" This re!ers to the se(en 'hna !actorsKinitial thin$ing& discursi(e thin$ing& rapture& happiness& sadness& eJuani%ity& and concentrationKthat condition their associated %ental pheno%ena and the %aterial pheno%ena they originate" Path condition :ma##a paccaya;" This co%prises t#el(e !actors" Four that lead to #oe!ul statesKthe #rong pathKare: >rong (ie#s& #rong aspiration& #rong e!!ort and #rong concentration" ?ight that lead to bliss!ul statesKthe right pathKare: ,ight understanding& right aspiration& right speech& right action& right li(elihood& right e!!ort& right %ind!ulness& and right concentration" These eight %a$e up the Boble ?ight!old Path" A!!ociated condition :!ampayutta paccaya;" The !our %ental groupsK!eeling& perception& %ental !or%ations and consciousnessKthat aid each other because they arise and perish together and ha(e an identical obGect and base& are association conditions !or each other" 7i!!ociation condition :$ippayutta paccaya;" This re!ers to one pheno%enon that aids another by not %i=ing #ith it& by being separate !ro% it" Thus %ental and %aterial pheno%ena are dissociation conditions !or one another as they aid each otherEs genesis by re%aining distinct" Pre!ence condition :atthi paccaya;: This re!ers to pheno%ena that condition other pheno%ena only in their presence either as conascent& prenascent& or postnascent conditions" To gi(e an analogy& obGects can be seen only i! there is light" A"!ence condition :natthi paccaya;" This re!ers to one pheno%enon #hich can condition the arising o! another only #hen it has ceased" Speci!ically it re!ers to the citta! and %ental !actors #hich ha(e to cease !or their successors to arise" By analogy& light %ust disappear !or dar$ness to pre(ail" @isappearance condition :$i#ata paccaya;" This is identical #ith 55" BonCdisappearance condition :a$i#ata paccaya;" This is identical #ith 51"

15;

1-;

1.;

18;

19;

52;

51; 55;

The doctrine o! dependent origination :paicca !amuppda; teaches us that our %ental and physical co%ponents are e!!ects resulting !ro% causes" The conditions : paccaya!; sho# that a

88

(ariety o! speci!ic relationships obtain bet#een these e!!ects and their causes" A !e# e=a%ples #ill be gi(en to illustrate ho# this $no#ledge helps us to understand the BuddhaEs teaching and to put it into practice"

A. *n re#ation to the teaching

+irst !ause
Buddhis% does not postulate a !irst cause" The #orld is beginningless& a continuous arising and passing a#ay o! pheno%ena dependent on conditions" The assu%ption that the #orld %ust ha(e had a beginning is due to our li%ited understanding" Buddhis% teaches that the #orld consists o! a countless nu%ber o! #orldCsyste%s arising& e(ol(ing& and disintegrating in accordance #ith natural la#s" To this cos%ic process there is no !irst point or outside cause" As the Buddha says: / nconcei(able& * %on$s& is this !a*!ra" Bot to be disco(ered is any !irst beginning o! beings& #ho obstructed by ignorance and ensnared by cra(ing& are hurrying and hastening through this round o! rebirths"0 n !act& it is our ignorance& resulting in cra(ing& that creates us o(er and o(er again"

#%norance
Though in the doctrine o! dependent origination ignorance #as gi(en as the !irst lin$& it %ust not be ta$en as a !irst cause" The co%%entator& Denerable Buddhaghosa& states in the Vi!uddhi Ma##a :translated by Bhi$$hu Y7Na%oli;: RBor !ro% a single cause arise *ne !ruit or %any& nor one !ruit !ro% %anyI ETis help!ul& though& to utilise *ne cause and one !ruit as representati(e"E The t#entyC!our conditions are so intricately related that nothing can stand by itsel! as a su!!icient cause" ?(en ignorance arises and continues through conditions such as #rong co%panionship and #rong (ie#s" t is placed !irst& not because it is te%porally !irst& but because it is the %ost !unda%ental condition !or su!!ering"

Sel"lessness
n a doctrine that teaches all pheno%ena to be conditionally arisen there is no place !or any !or% o! abiding personality" +ntil& by insight %editation& one penetrates this truth& the delusion o! a sel! #ill persist& obscuring the Four Boble Truths"

+ree Will
So%eone %ight say: / ! all pheno%ena are conditionally arisen& then Buddhis% is a !or% o! !atalis%& !or #e ha(e no !ree #ill to control our destiny"0 Such a state%ent #ould not be correct" >ill is (olition :cetan;& a %ental state& deter%ined ethically by its root condition : hetu paccaya;" ! the root is un#holeso%e& #e can either restrain or indulge the (olitionI i! the root is #holeso%e& #e can encourage it or neglect it" n this e=ercise o! #ill lies our !reedo% to guide our destiny"

89

). App#ication in $ractice
Root condition" Buddhist training is directed to#ards eli%inating the de!ile%ents : kile!;" The !ore%ost de!ile%ents are the three un#holeso%e rootsKgreed& hate& and delusion" Fro% these spring others: Conceit :mna;& speculati(e (ie#s :dihi;& sceptical doubt :$icikicch;& %ental torpor :th+na;& restlessness :uddhacca;& sha%elessness :ahirika;& lac$ o! %oral !ear or conscience :anottappa;" These de!ile%ents !unction at three le(els: 1; 5; 8; Transgression :$+tikkama; leading to e(il bodily and (erbal acts" This is chec$ed by the practice o! %orality& obser(ing the !i(e precepts" *bsession :pariyuhna; #hen the de!ile%ents co%e to the conscious le(el and threaten to lead to transgression i! not restrained by the practice o! %ind!ulness" 9atency :anu!aya; #here they re%ain as tendencies ready to sur!ace through the i%pact o! sensory sti%uli" Security !ro% the de!ile%ents can be obtained only by destroying the three rootsKgreed& hate and delusionKat the le(el o! latency" This reJuires insightC#isdo% :$ipa!!an%pa;& the decisi(e liberating !actor in Buddhis%"

Predominance !ondition
This is o! t#o $inds& a %ental state or an obGect" 1; A %ental state: Zeal :chanda;& energy :$iriya;& purity o! consciousness :citta;& or in(estigation o! pheno%ena :$+ma*!; can& as a conascent %ental state& do%inate other %ental states and the %aterial pheno%ena they originate" *nly one o! these !our can predo%inate at a ti%e" >e %ay illustrate ho# these !our& in seJuence& are applicable in practice" A %editator resol(es to /achie(e that #hich has not been achie(ed so !ar"0 At that ti%e Peal beco%es the predo%inant %ental !actor" Then energy do%inates to bring !orth right e!!ort to suppress the %ental hindrances" Free !ro% the hindrances the puri!ied %ind is do%inant" >hen the %ind is pure and uni!ied& the in(estigating !actor ta$es o(er to gain insight into the three characteristics o! e=istenceKi%per%anence& unsatis!actoriness and sel!lessness" An obGect: A Buddhist (enerates an i%age o! the Buddha& recollecting the supre%e Jualities o! the ?nlightened *ne& and aspires to acJuire si%ilar (irtues" At that ti%e !aith :!addh; in the Buddha& the @ha%%a& and the Sangha beco%es the predo%inant %ental state" This !aith& reasoned and rooted in understanding& inspires the %ind #ith con!idence and deter%ination to pursue the practice" This is the principle behind the (eneration o! the Buddha i%age& #hich the unin!or%ed call /idol #orship"0

5;

:ecisi-e;Su,,ort !ondition
This acts by (irtue o! its cogency" t is o! three $inds: 1; By #ay o! an obGect :ramma&a upani!!aya paccaya;" The i%age o! the Buddha& at the ti%e o! (eneration& !or%s an obGect decisi(e support condition !or the establish%ent o! !aith by #ay o! con(iction" Pro=i%ate decisi(e support :anantara upani!!aya paccaya;" >hen one thought gi(es #ay to the ne=t& the con(iction in one stands as a decisi(e support !or the thought that

5;

)2

!ollo#s" 8; Batural decisi(e support :pakati upani!!aya paccaya;" Faith& (irtue& generosity& and learning& by #ay o! cogency& stand as natural decisi(e supports !or the repeated arising o! these #holeso%e !actors" A good en(iron%ent and co%panionship #ith the #ise are natural decisi(e supports !or #holeso%e %ental states"

These three types o! decisi(e support conditions ha(e a bearing on our practice i! #e #ish to !ul!il the !our preli%inary conditions to strea% entry :!otpattiya)#a;" These are: 1; 5; 8; ); Co%panionship #ith those o! %erit and good character : !appuri!a !a*!e$a;I hearing the @ha%%a :saddha%%a sa(ana;I #ise re!lection :yoni!o mana!ikra;I and li(ing in con!or%ity #ith the @ha%%a :dhammnudhammapaipatti;"

Nibb1na
Bibb7na is the !ourth ulti%ate reality :paramattha dhamma;" >hereas the other three realitiesK consciousness :citta;& %ental !or%ations :ceta!ik;& and %aterial pheno%ena :rpa;Kare conditioned& Bibb7na is not" t is neither created nor !or%ed" >hen the #anderer 6a%bu$h7da$a as$ed his uncle& the Denerable S7riputta& #hat the #ord /Bibb7na0 %eans& the Denerable S7riputta replied that Bibb7na is the e=tinction o! greed& hate& and delusion" But Bibb7na is not the %ere e=tinction o! these de!ile%ents" t is a state to be attained in this (ery e=istence by the e=tinction o! greed& hate& and delusion" Bibb7na is the !ummum "onum o! Buddhist practice& to be achie(ed only by !ollo#ing the Boble ?ight!old Path" For %ost o! us the Gourney along the Path #ill be long and arduous& but there are signCposts on the #ay that #ill indicate #e are going in the right direction" >e #ill recognise these signCposts #hen the !etters that bind us are bro$en in succession" >hen the !irst three !ettersKpersonality (ie#& doubt& and clinging to %ere rules and ritualsKare bro$en one beco%es a /strea% enterer0 : Sotpanna;& one #ho has entered the strea% to Bibb7na" The !etters& once bro$en& #ill ne(er bind such a person again" This is the truth he $no#s #ithout uncertainty" The strea%Centerer #ill not be reborn in the !our lo#er planes o! e=istence" 'e #ill ta$e rebirth se(en ti%es at the %ost& either in the hu%an or hea(enly planes" >hen the ne=t t#o !ettersKsensuous cra(ing and illK#ill are attenuated& one beco%es a /onceCreturner0 :Sakad#m+;& due to return only once to the sense sphere #orld and then attain Bibb7na" >hen all the lo#er !i(e !etters are eradicated& the disciple beco%es a /nonCreturner0 :an#mi;& #ho #ill ne(er return to the sense sphere #orld but& a!ter death& #ill be reborn in a pure di(ine abode and attain Bibb7na there" *ne #ho ta$es the ne=t %aGor step and eradicates the !i(e higher !ettersKdesire !or e=istence in !ine %aterial planes& desire !or e=istence in the i%%aterial planes& conceit& restlessness& and ignoranceKreaches the !inal goal" 'e is the arahat& !ree !ro% all !uture beco%ing" ?ach o! these !our supra%undane stages in(ol(es t#o phases" *ne is the /path0 : ma##a; that

)1

eradicates the !etters& the other is the /!ruit0 : phala;& %o%ents o! supra%undane consciousness that result !ro% the path& %ade possible by the pathEs #or$ o! eradication" The !ruit is the enGoy%ent %ade a(ailable by the #or$ o! the path" The !ruit can be entered and enGoyed %any ti%es a!ter the appropriate path has been reached" The noble disciple deter%ines to enter the !ruit& and then de(elops insight until he does so" The highest !ruit is the !ruit o! Arahantship" The Arahant $no#s #ith certainty that his %ind is de(oid o! de!ile%ents" 'e has penetrated the Four Boble Truths" 'e beco%es neither despondent nor elated through contact #ith the eight #orldly conditionsKgain and loss& honour and dishonour& happiness and %isery& praise and bla%e" 'e is !ree !ro% sorro#& stainless& and sa!e" /Free !ro% sorro#0 because he no %ore #eeps and la%entsI /stainless0 because he has no %ore de!ile%entsI /sa!e0 because there is no %ore birth !or hi%" Though the %ind o! the Arahant is !ree !ro% de!ile%ents& his body is still subGect to decay& disease and inGury& to pain and disco%!ort" 'e can o(erco%e these by inducing supra%undane consciousness& #hich is al#ays at his disposal& but it #ould be i%practicable !or hi% to do so !or any length o! ti%e" There!ore& during li!e& the Arahant can enGoy only an inter%ittent release !ro% su!!ering" This is called !a%updi%!e!a%ni""na& Bibb7na #ith the groups o! e=istence still re%aining& since he still e=ists as an indi(idualised personality subGect to the results o! residual kamma" Thus& the Buddha %et a !oot inGury #hen @e(adatta hurled a roc$ at hi%& the Denerable 1ah7 1oggall7na #as battered to death by pro!essional cri%inals& and the Denerable A3guli%7la #as hit by stic$s and stones #hile on his al%s round" >hen the Arahant dies he attains anupdi!e!a%ni""na& Bibb7na #ithout the aggregates re%aining" 'e #ill not be reborn any#here" ?arlier he se(ered the chain o! dependent origination at the lin$ #here !eeling is !ollo#ed by cra(ing" Bo# he se(ers it at the lin$ #here beco%ing leads to ne# birth" There has been %uch speculation as to #hat happens to the Arahant a!ter deathK#hether he e=ists& or does not e=ist& or both& or neither" This con!usion arises !ro% thin$ing in ter%s o! an abiding entity that passes !ro% li!e to li!e" The Buddha taught that such an abiding entity does not e=ist" t is an illusion" 9i!e is a process o! beco%ing& perishing at e(ery %o%ent& generated by kamma" Since there is no egoCentity& there is nothing to be annihilated and nothing to enter a state o! eternal e=istence" >hen the Arahant dies& the physioC%ental process co%es to an end !or lac$ o! the /!uel0 needed to $eep it going" This !uel is cra(ing : ta&h;& #hich leads to grasping& #hich in turn leads to !urther beco%ing" ! cra(ing is totally e=tinguished& there can be no !urther beco%ing" >hen the body dies at the e=piration o! the li!e span& no ne# rebirth ta$es place" ! there is no rebirth in any plane& then there is no decay& disease& and deathI there is no sorro#& la%entation& pain& grie!& or despair" This is the end o! su!!ering" To conclude #e shall recall those !our e=istential aspects %entioned at the outset: /hat are 4eS ?ach o! us is a %indCbody co%bination #hose constituent parts arise and perish !ro% %o%ent to %o%ent& depending on conditions" There is no abiding entity !ound in this process o! beco%ing" The %ind and the body are reciprocal" >ith death& the body disintegrates into the !our pri%ary ele%ents but the !lo# o! consciousness goes on !inding a %aterial base in another e=istence in accordance #ith kamma" >e are o#ners o! our kamma& heirs to our kamma& kamma is the #o%b !ro% #hich #e are born& kamma is our !riend& our re!uge" The present %indC body co%bination #ill last as long as the reproducti(e kamma supports it& but this could be cut o!! at any ti%e by a strong opposing kamma" n spite o! the transient happiness #e enGoy& there is

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no %eans by #hich #e can a(oid decay& illChealth& association #ith the unpleasant& dissociation !ro% the pleasant& and not getting #hat #e desire" /hat do 4e 3ind around u!S Around us are sentient and nonCsentient obGects #hich pro(ide sti%uli !or our senses and %inds" The %aterial nature o! our bodies is the sa%e as that o! the obGects around us& all %ade up o! the !our pri%ary ele%ents and their deri(ati(es" ;o4 and 4hy do 4e react to 4hat i! 4ithin and around u! S >e react in response to the si= $inds o! sti%uli that #e %a$e contact #ith through the eyes& ears& nose& tongue& body& and %ind" The nature o! our reaction depends on our de!ile%ents #hich %ani!est as cra(ing and grasping" /hat !hould 4e a!pire to reach a! a !piritual #oal S >e should aspire to eli%inate cra(ing and thereby end this process o! repeated beco%ing& al#ays !raught #ith su!!ering" This is the attain%ent o! ni""na" The #ay is the Boble ?ight!old Path" The Arahant ,aFFhap7la told <ing <ora(ya #hy he #ent !orth !ro% the ho%e li!e into ho%elessness" 'e said that li!e in any #orld: 1; 5; 8; ); is unstable and is s#ept a#ayI has no shelter and no protectorI has nothing o! its o#n& it has to lea(e e(erything and pass onI and is inco%plete& insatiate& and the sla(e o! cra(ing"

Facts are stubborn& o!ten unpalatable" Bo purpose is ser(ed by beha(ing li$e the pro(erbial ostrich or by s#eetening the true taste o! e=istence #ith a sprin$ling o! a%brosia" But there is no need to be despondent" Peace and happiness are possible& al#ays a(ailable to us& i! #e %a$e the e!!ort to !ind the%" To !ind the% #e ha(e to get to $no# /things as they really are"0 /Things as they really are0 is the subGect dealt #ith in the Abhidha%%a" By studying the Abhidha%%a and turning these studies into personal e=perience by %editation& #e can reach the liberating $no#ledge that gi(es peace"

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About the Author

@r" B"<"A" 1endis graduated !ro% the 1edical Faculty o! the +ni(ersity o! Sri 9an$a in 19)and did his postCgraduate training in ndia and the +"<" 'e is a Fello# o! the ,oyal College o! Surgeons o! ?dinburgh and o! the ,oyal College o! Surgeons o! ?ngland" 'e specialised in thoracic surgery and practised in Sri 9an$a& ?ngland and Ahana" Since 19.5 he has been in general practice in Bo(a Scotia& Canada" 'e ac$no#ledges that& though born to de(out Buddhist parents& he has been de(oted to @ha%%a practice only since 19.5& #hen the circu%stances o! his li!e led hi% to see$ re!uge in the Triple Ae%" 'e is a supporter o! the Buddhist Dih7ras in >ashington @"C" and Toronto& and is the author o! >heel Bos" 5-8 and 5.9"

"or "urther Reading on the Abhidhamma1

Manual o3 A"hidhammaKB7rada 1ah7thera <uide throu#h the A"hidhamma PiakaKByanatilo$a 1ah7thera A"hidhamma Studie!KByanaponi$a 1ah7thera Aid! to A"hidhamma Philo!ophyKC"B" @har%asena :>heel -8[-); P!ycholo#ical A!pect! o3 Buddhi!mKPiyadassi Thera :>heel 1.9; .he P!ycholo#y o3 1motion! in Buddhi!t Per!pecti$e KPad%asiri de Sil(a :>heel 58.;

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The Buddhist Publication Society

The BPS is an appro(ed charity dedicated to %a$ing $no#n the Teaching o! the Buddha& #hich has a (ital %essage !or all people" Founded in 1958& the BPS has published a #ide (ariety o! boo$s and boo$lets co(ering a great range o! topics" ts publications include accurate annotated translations o! the Buddha\s discourses& standard re!erence #or$s& as #ell as original conte%porary e=positions o! Buddhist thought and practice" These #or$s present Buddhis% as it truly isKa dyna%ic !orce #hich has in!luenced recepti(e %inds !or the past 5522 years and is still as rele(ant today as it #as #hen it !irst arose" For %ore in!or%ation about the BPS and our publications& please (isit our #ebsite& or contact: The Ad%inistrati(e Secretary Buddhist Publication Society P"*" Bo= -1 5) SangharaGa 1a#atha <andy& Sri 9an$a ?C%ail: bps]bps"l$ >eb site: http:[[###"bps"l$ Tel: 229) 81 558 .588 Fa=: 229) 81 555 8-.9