Abhidhamma Study:Adverting (aavajjana)

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Abhidhamma Study:Adverting (aavajjana)

Postby yawares » Sun Jul 08, 2012 12:01 pm

Dear Members,

:candle: Abhidhamma Study:Adverting (aavajjana) :candle:
[Presented by Dr.Tep Sastri @ SariputtaDhamma/JTN/Mult]


The term 'aavajjana' means turning to, paying attention, apprehending; adverting the mind.

Adverting is of extreme importance since it enables a cognitive process at any of the sense doors by turning the consciousness to cognize an object.

[CMA Guide to I, 10:]

"When an external sense object impinges on one of the five physical sense organs, before the appropriate sense consciousness can arise ... another consciousness must have arisen first. This consciousness is the five sense-door adverting consciousness. ... It simply turns to the object, thereby enabling the sense consciousness to arise in immediate succession.

"In a mind-door process ... this same type of consciousness ... is to advert to the object appearing at the mind door."

Below is a collection from the Path of Discrimination (Ptsm) about mind-door adverting.

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Ptsm I, 459. Mastery : there are five kinds of mastery.

There is mastery in adverting,
in attaining,
in steadiness (resolving on duration),
in emerging,
in reviewing.

He adverts to the first jhana where, when, and for aslong as, he wishes, thus it is mastery in adverting.

He has no difficulty in attaining, thus it is mastery in attaining.
He is steady in (resolves upon the duration of) the first jhana where, when, and for as long as, he wishes, he has no difficulty in steadiness (resolving), thus it is mastery in steadiness (resolving).
He emerges from the first jhana where, when, and for as long as, he wishes, he has no difficulty in emerging, thus it is mastery in emerging.
He reviews the first jhana where, when, and for as long as, he wishes, he has no difficulty in reviewing, thus it is mastery in reviewing.

He adverts to the second jhana ...
He adverts to the third jhana ...
He adverts to the fourth jhana ...
He adverts to the attainment of the base consisting of boundless space ...
He adverts to the attainment of the base consisting of boundless consciousness ...
He adverts to the attainment of the base consisting of nothingness ...
He adverts to the attainment of the base consisting of neither perception nor non-perception where, ...
he has no difficulty in reviewing, thus it is mastery in reviewing.
These are the five kinds of mastery.


Pathamam jhaanam yatthicchakam yadicchakam
yaavaticchakam aavajjati, aavajjanaaya dandhaayitattam
natthiiti aavajjanavasii.
Pathamam jhaanam yatthicchakam yadicchakam
yaavaticchakam samaapajjati, samaapajjanaaya
dandhaayitattam natthiiti samaapajjanavasii.
Pathamam jhaanam yatthicchakam yadicchakam
yaavaticchakam adhitthaati, adhitthaane dandhayitattam
natthiiti adhitthaanavasii.
Pathamam jhaanam yatthicchakam yadicchakam
yaavaticchakam vutthaati, vutthaane dandhaayitattam
natthiiti vutthaanavasii.
Pathamam jhaanam yatthicchakam yadicchakam
yaavaticchakam paccavekkhati, paccavekkhanaaya
dandhaayatattam natthiiti paccavekkhanavasii.

Dutiyam jhaanam -pe-
nevasa~n~naanaasa~n~naayatanasamaapattim yatthicchakam
yadicchakam yaavaticchakam aavajjati, aavajjanaaya
dandhayitattam natthiiti aavajjanavasii,
nevasa~n~naanaasa~n~naayatanasamaapattim yatthicchakam
yadicchakam yaavaticchakam samaapajjati –pe –
adhitthaati, vutthaati, paccavekkhati,
paccavekkhanaaya dandhaayitattam natthiiti
paccavekkhanavasii.
Imaa pa~nca vasiyo.
--------------------

Ptsm. IV, 10. In what forty aspects is there origin of the five faculties (Indriya: saddha, viriya, sati, samaadhi, pa~n~naa)? In what forty aspects does he understand the origin of the five faculties?

The origin of adverting [cognizance] with the purpose of resolution is the origin of the faith faculty. The origin of zeal through the influence of resolution is the origin of the faith faculty. The origin of attention through the influence of resolution is the origin of the faith faculty. The establishment in unity through the influence of the faith faculty is the origin of the faith faculty.

The origin of adverting with the purpose of exertion is the origin of the energy faculty. The origin of zeal through the influence of the exertion is the origin of the energy faculty. The origin of attention through the influence of the exertion is the origin of the energy faculty. The establishment in unity through the influence of the energy faculty is the origin of the energy faculty.

The origin of adverting with the purpose of establishing is the origin of the mindfulness faculty. The origin of zeal through the influence of the establishing is the origin of the mindfulness faculty. The origin of attention through the influence of the establishing is the origin of the mindfulness faculty. The establishment in unity through the influence of the mindfulness faculty is the origin of the mindfulness faculty.

The origin of adverting with the purpose of non-distraction is the origin of the concentration faculty. The origin of zeal through the influence of the non-distraction is the origin of the concentration faculty. The origin of attention through the influence of the non-distraction is the origin of the concentration faculty. The establishment in unity through the influence of the non-distraction faculty is the origin of the concentration faculty.

The origin of adverting with the purpose of seeing is the origin of the understanding faculty. The origin of zeal through the influence of the seeing is the origin of the understanding faculty. The origin of attention through the influence of the seeing is the origin of the understanding faculty. The establishment in unity through the influence of the understanding faculty is the origin of the understanding faculty.

The origin of adverting with the purpose of resolution is the origin of the faith faculty. The origin of adverting with the purpose of exertion is the origin of the energy faculty. The origin of adverting with the purpose of establishing is the origin of the mindfulness faculty. The origin of adverting with the purpose of non-distraction is the origin of the concentration faculty. The origin of adverting with the purpose of seeing is the origin of the understanding faculty.

The origin of zeal through the influence of resolution is the origin of the faith faculty. The origin of zeal through the influence of exertion is the origin of the energy faculty. The origin of zeal through the influence of establishing is the origin of the mindfulness faculty. The origin of zeal through the influence of non-distraction is the origin of the concentration faculty. The origin of zeal through the influence of seeing is the origin of the understanding faculty.

The origin of attention through the influence of resolution is the origin of the faith faculty. The origin of attention through the influence of exertion is the origin of the energy faculty. The origin of attention through the influence of establishing is the origin of the mindfulness faculty. The origin of attention through the influence of non-distraction is the origin of the concentration faculty. The origin of attention through the influence of seeing is the origin of the understanding faculty.

Establishment in unity through the influence of the faith faculty is the origin of the faith faculty. Establishment in unity through the influence of the energy faculty is the origin of the energy faculty. Establishment in unity through the influence of the mindfulness faculty is the origin of the mindfulness faculty. Establishment in unity through the influence of the non-distraction faculty is the origin of the concentration faculty. Establishment in unity through the influence of the understanding faculty is the origin of the understanding faculty.

There is the origin of the five faculties in these forty aspects. He understands the origin of the five faculties in these forty aspects.

--------------------

Ptsm I, 265. Five Kinds of Virtue

In the case of killing living things abandoning is virtue, abstention is virtue, volition is virtue, restraint is virtue, non-transgression is virtue. Such virtues lead to non-remorse cognizance, to gladness, to happiness, to tranquillity, to joy, to repetition, to development, to making much of, to embellishment, to the requisite [for concentration], to the equipment [of concentration], to perfection, to complete dispassion, to fading away of greed, to cessation, to peace, to direct knowledge, to enlightenment, to nibbana: the purification consisting in restraint in such virtues is the higher virtue. Cognizance established in the purification consisting in restraint does not become distracted; the purification consisting in non-distraction is the higher cognizance. He sees the purification consisting in restraint correctly, and he sees the purification in non-distraction correctly; the purification consisting in seeing is the higher understanding.

The meaning of restraint therein is training in the higher virtue, the meaning of non-distraction therein is training in higher cognizance, the meaning of seeing therein is training in the higher understanding.

He trains by adverting to these three kinds of training, he trains by knowing them, by seeing them, by reviewing them, by steadying [cognizance] upon them, by resolving with faith upon them, by exerting energy upon them, by establishing mindfulness upon them, by concentrating cognizance upon them, by understanding them with understanding, by directly knowing what is to be directly known, by fully understanding what is to be fully understood, by abandoning what is to be abandoned, by realizing what is to be realized, he trains by developing what should be developed [and so on with the rest of the ten courses of unprofitable action: the 'dasa akusala kammapatha'].


Ptsm III, 9:

Adverting to the sign the while the mind
Is still distracted by in-breath;
Adverting to in-breath while cognizance
Can still be shaken by the sign;
Adverting to the sign the while the mind
Is still distracted by out-breath;
Adverting to out-breath while cognizance
Can still be shaken by the sign;
Adverting to in-breath the while the mind
Is still distracted by out-breath;
Adverting to out-breath while cognizance
Can still be shaken by in-breath;
These six defects in concentration
Based on mindfulness of breathing
Are such as will prevent release
Of cognizance that they can shake;
And those who know not liberation
Perforce must trust in others' words.

--------------------

Ptsm III, 239. How is that (5) he trains thus 'I shall breathe in acquainted with the whole body [of breaths]'; (6) he trains thus 'I shall breathe out acquainted the whole body [of breaths]'?

[Analysis of the Object of Contemplatation]

240. 'Body' : there are two bodies: the mental body and the material body. Feeling, perception, volition, contact, attention, and mentality are the mental body, and also what are called cognizance formations(citta sankhara); these are the mental body.
What is the material body? The four great entities(mahaabhuuta) and the materiality(ruupa) derived by clinging from the four great entities, in-breath and out-breath and the sign for anchoring[mindfulness]. and also what are called body formations(kaya-sankhara): this is the material body.

241. How is he acquainted with these bodies? When he understands unification of cognizance and non-distraction through long in-breaths, his mindfulness is established(founded). By means of that mindfulness and that knowledge(nana) he is acquainted with those bodies. When he understands unification of cognizance and non-distraction through long out-breaths, ... through short in-breathss, ... through short out-breaths, his mindfulness is established(founded). By means of that mindfulness and that knowledge he is acquainted with those bodies.

242. When he adverts, he is acquainted with those bodies(aavajjato te kaayaa patividitaa honti). When he knows, he is acquainted with those bodies. When he sees, ... reviews, ... establishes (founds) mindfulness, ... concentrates cognizance, ... When he understands with understanding, ... When he directly knows what is to be directly known, ... When he understands what is to be understood, ... When he abandons what is to be abandoned, ... When he develops what is to be developed, ... When he realizes what is to be realized, he is acquainted with those bodies(sacchikaatabbam sacchikaroto te kaayaa patividitaa honti). That is how those bodies are experienced.


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