Abhidhamma View : Formations,Vism. p. 472 - 475

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Abhidhamma View : Formations,Vism. p. 472 - 475

Postby yawares » Sat Oct 20, 2012 12:04 pm

Dear Members,

:candle: Abhidhamma View : Formations,Vism. p. 472 - 475 :candle:
[Presented by Dr.Tep Sastri @ sariputtadhamma/JTN/Triplegem]

Vism. p. 472 - 475 (excerpt) :

150. (xxviii) Zeal (desire) is a term for desire to act. So that zeal has the characteristic of desire to act. Its function is scanning for an object. It is manifested as need for an object. That same [object] is its proximate cause. It should be regarded as the extending of the mental hand in the apprehending of an object.

151. (xxix) The act of resolving is resolution. It has the characteristic of conviction. Its function is not to grope. It is manifested as decisiveness. Its proximate cause is a thing to be convinced about. It should be regarded as like a boundary-post owing to its immovableness with respect to the object.

152. (xxx) It is the maker of what is to be made, it is the maker in the mind (manamhi kaaro), thus it is attention (bringing-to-mind --manasikaara). It makes the mind different from the previous [life-continuum] mind, thus it is attention. It has three ways of doing this: as the controller of the object, as the controller of the cognitive series, and as the controller of impulsions. Herein, the controller of the object is the maker in the mind, thus it is attention. That has the characteristic of conducting (saara.na). Its function is to yoke associated states to the object. It is manifested as confrontation with an object. Its proximate cause is an object. It should be regarded as the conductor (saarathi) of associated states by controlling the object, itself being included in the formations aggregate. Controller of the cognitive series is a term for five-door adverting (70). Controller of impulsions is a term for mind-door adverting (71). These last two are not included here.

153. (xxxi) Specific neutrality (tatra-majjhattataa --lit. “neutrality in regard thereto”) is neutrality (majjhattataa) in regard to those states [of consciousness and consciousness-concomitants arisen in association with it]. It has the characteristic of conveying consciousness and consciousness-concomitants evenly. Its function is to prevent deficiency and excess, or its function is to inhibit partiality. It is manifested as neutrality. It should be regarded as like a conductor (driver) who looks with equanimity on thoroughbreds progressing evenly.

154. (xxxii)-(xxxiii) Compassion and gladness should be understood as given in the Description of the Divine Abodes (IX.§92, 94, 95), except that those are of the fine-material sphere and have attained to absorption, while these are of the sense sphere. This is the only difference. Some, however, want to include among the inconstant both loving-kindness and equanimity. That cannot be accepted for, as to meaning, non-hate itself is loving-kindness, and specific neutrality is equanimity.

155. (xxxiv)-(xxxvi) Abstinence from bodily misconduct: the compound kaayaduccaritavirati resolves as kaayaduccaritato virati; so also with the other two. But as regards characteristic, etc., these three have the characteristic of nontransgression in the respective fields of bodily conduct, etc.; they have the characteristic of not treading there, is what is said. Their function is to draw back from the fields of bodily misconduct, and so on. They are manifested as the not doing of these things. Their proximate causes are the special qualities of faith, conscience, shame, fewness of wishes, and so on. They should be regarded as the mind’s averseness from evil-doing.

156. So these are the thirty-six formations that should be understood to come into association with the first profitable consciousness of the sense sphere (1). And as with the first, so with the second (2), the only difference here being promptedness. (3)-(4) Those associated with the third (3) should be understood as all the foregoing except non-delusion (xv). Likewise with the fourth (4), the only difference here being promptedness. (5)-(6) All those stated in the first instance, except happiness (v), come into association with the fifth (5). Likewise with the sixth (6), the only difference here being promptedness. (7)-(8) [Those associated] with the seventh (7) should be understood as [the last] except non-delusion (xv). Likewise with the eighth (8), the only difference here being promptedness.

157. (9)-(13) All those stated in the first instance, except the three abstinences (xxxiv-xxxvi), come into association with the first of the fine-material profitable [kinds of consciousness] (9). With the second (10) applied thought (iii) is also lacking. With the third (11) sustained thought (iv) is also lacking. With the fourth (12) happiness (v) is also lacking. With the fifth (13) compassion (xxxii) and gladness (xxxiii), among the inconstant, are also lacking. (14)-(17) In the case of the four kinds of immaterial [profitable consciousness] these are the same as the last-mentioned, for it is only the immaterialness that is the difference here.

158. (18)-(21) As regards the supramundane, firstly, in the case of the path consciousness having the first jhaana they should be understood to be as stated in the case of the first fine-material-sphere consciousness (9). The paths classed as belonging to the second jhaana, etc., should be understood to be as stated in the cases [respectively] of the second fine-material-sphere jhaana, and so on (10)- (13). But the difference here is absence of compassion (xxxii) and gladness (xxxiii), constancy of the abstinences (xxxiv-xxxvi), and supramundaneness.

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