Contact Between Āyatana Leads to Vipāka Viññāna
Introduction
1. Vipāka viññāṇa arise due to kamma vipaka. In the previous post, we introduced the concept that our sensory experiences occur due to six internal rūpā and six external rūpā.
- Those six types of internal types of rūpā are “internal āyatana.” In mundane terms, those are our eyes, ears, nose, tongue, body, and the mind.
- With those, we experience sights, sounds, smells, tastes, body touches, and dhammā (memories, concepts, and our hopes). Those rūpā are external to us, and they are “external āyatana.”
- You may wish to review the previous post, “Buddhist Worldview – Introduction.”
Awareness of Living Things and Living Beings
2. When we look at a tree, for example, that is contact between our internal āyatana (eyes or more correctly cakkhu pasada rupa) and external āyatana (tree in this case). That leads to a mental phenomenon that we call consciousness (in this case cakkhu viññāna). It just means we are “aware of that tree.”
- Humans and animals generate such “awareness” or consciousness when seeing, hearing, smelling, tasting, external rūpā.
- However, we know that plants and trees also seem to be aware of the external world and can even respond in some cases. For example, a plant or a tree can “turn” towards sunlight. Their roots grow towards sources of water, and away from dry soil, etc.
3. There are a couple of “mental factors” (or cetasika) that are not exclusively “mental”. They can arise even without a mind. Those two are vēdanā and saññā.
- Vēdanā comes from (“vē” + “danā”) which means “වීම දැනවීම” in Sinhala. That means to “become aware of something.” When we make contact with an “external āyatana” via our six senses, we become aware of that external rūpā; that is vēdanā. See, “Vedana (Feelings).”
- At the fundamental level, Saññā means “recognition” of an object or a person or a concept, for example. In general, it is the recognition of an “external āyatana” or “external rūpā.” See, “Saññā – What It Really Means.”
- Therefore, plants and trees have a basic form of vēdanā and saññā. A plant can “feel” when sunlight falls on it (vēdanā), and recognize that as sunlight (saññā).
4. However, a plant CANNOT generate saṅkhārā (thoughts) about those vēdanā and saññā. One may ask: “Then how does a plant turn towards sunlight?.”
- Plants are like robots. A moving robot may have sensors that can detect obstacles in the way. That involves vēdanā and saññā in the elementary sense.
- That robot may also have a computer in it which can instruct how to go around an obstacle, for example.
- The working of a plant is very similar. A plant seed has necessary “programs” installed in its cells to deal with the external environment. We discussed this a little bit in my posts on “living cells.” See, the old posts in “Origin of Life.”
- Therefore, some “live things” like plants can generate vēdanā and saññā, but they CANNOT create saṅkhārā and viññāna. We remember that saṅkhārā and viññāna arise via, “avijjā paccayā saṅkhārā” and “saṅkhārā paccayā viññāna.”
Two Types of Viññāṇa of a Living Being
5. A living thing like a tree may have vēdanā and saññā. But only a living being like a human or an animal has a full set of mental phenomena: vēdanā, saññā, saṅkhārā, and viññāna.
- In other words, only living beings have minds with which they can generate saṅkhārā (loosely called thoughts), which in turn leads to viññāna.
- Now we will focus on two types of viññāna that arise in a living being upon a sensory contact between one of its “internalāyatana” and the corresponding “external āyatana.”
- For simplicity, let us consider the contact between cakkhu and vanna rūpā (or rūpā rūpā or simply rūpā). In mundane terms, this means “contact” between eyes and a form or an object (such as a tree).
- However, It is essential to keep in mind that it is the cakkhu pasāda rūpā in the mental body (gandhabba) that “sees” the vanna rūpā or the image captured by the eyes. See, #11 through #14 in the post, “Buddhist Worldview – Introduction.”
Vipāka Viññāṇa – No Strong Kamma Done
All our INITIAL sensory experiences are due to the results of our past kamma, i.e., they are kamma vipāka.
6. When eyes (or more correctly cakkhu pasāda rūpa) and vanna rūpā come into contact, cakkhu viññāna arises. Cakkhu viññāna is “seeing.”
- Cakkhu viññāna arises due to kamma vipāka. In the same way, sōta, ghāna, jivhā, and kāya viññāna are ALL “vipāka viññāna.”
- Some manō viññāna are vipāka viññāna. For example, when we recall a past event that is a manō viññāna that cannot generate strong kamma.
- There is no strong kamma done by vipāka viññāna. By “strong kamma,” I mean kamma that can lead to future rebirths. Only manō saṅkhārā are involved in vipāka viññāna. I will discuss that in an upcoming post.
- What is essential at this point is to remember that only manō viññāna can be either vipāka viññāna or kamma viññāna (we discuss below the second category). The other five types of viññāna (cakkhu, sōta, ghāna, jivhā, and kāya viññāna) are only vipāka viññāna.
7. “Chachakka Sutta (MN 148)” describes the arising of such vipāka viññāna: “Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, sōtañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, jivhāñca paṭicca rase ca uppajjati jivhāviññāṇaṃ, kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ.”
- For example, cakkhu viññāna arises when a rūpa makes contact (paticca) with cakkhu pasāda rūpā. As we discussed in #12 of the previous post “Buddhist Worldview – Introduction,” cakkhu here DOES NOT mean “eyes”; it means “cakkhu pasāda rūpa.”
- When the eyes capture an image of a tree, that image is processed by the brain and then passed along to the cakkhu pasāda rūpa that is in the mental body or manōmaya kāya. In the case of a human or an animal, manōmaya kāya is the same as gandhabba.
- Vipāka viññāna do not generate strong kamma. For example, cakkhu viññāna means just “seeing,” sōta viññāna means only “hearing,” etc. Just because one sees or hears, one does not do any strong kamma.
Vipaka Viññāna Could be “Consciousness”?
8. Therefore, vipāka viññāna DO NOT arise due to Paticca Samuppāda. They occur when our sense faculties come to contact with external rūpā, as described in #7 above. Those rupā can be six types: vanna rūpā, sadda, gandha, rasa, potthabba, and dhammā.
- The contact of an internal āyatana with an external āyatana leads to the “awareness” of that external rūpā.
- Therefore, vipāka viññāna could be the closest to the English word, “consciousness.” Even then, there are some manō saṅkhārāthat arise with a vipāka viññāna. Therefore, it is better not to refer to even vipāka viññāna as just consciousness.
- That is why the Buddha described viññāna as a magician. But this “magic show nature” is easier to see with kamma viññāna that we discuss below.
The mind on its own creates kamma viññāna.
9. When we become conscious of an external āyatana (or an external rūpā), we may get interested in it. (We need to remember that external rūpā include visible objects, sounds, smells, tastes, bodily touches, or memories),
- That is when we start generating NEW KAMMA. That will happen IF we get attached to that sensory experience via greed or anger, for example.
- Those CONSCIOUS thoughts (called saṅkhārā) lead to a new type of manō viññāna. Those viññāna arise via “avijjā paccayā saṅkhārā” followed by “saṅkhārā paccayā viññāna.” Such viññāna are kamma viññāna.
- Such kamma viññāna MAY arise as the next step following the generation of any of the six types of vipāka viññāna. That happens ONLY IF we get attached to the initial vipāka viññāna.
Kamma Viññāna – How We Create New Kamma
10. We do kamma when we start generating conscious thoughts (vaci and kāya saṅkhārā) with INTENTION. The Buddha said, “Cetanāhaṃ, bhikkhave, kammaṃ vadāmi” or, “bhikkhus, I say that kamma is one’s intention.” (Nibbedhika Sutta – AN 6.63.) When we think, speak, and act with specific INTENTION (good or bad) that leads to the generation of kamma (good or bad).
- However, those initial manō saṅkhārā (associated with vipāka viññāna) arise AUTOMATICALLY due to our gati. Since the intention is involved indirectly, those manō saṅkhārā cannot bring about rebirth.
- To generate strong kamma, we must CONSCIOUSLY and DELIBERATELY create saṅkhārā.
- Such “strong saṅkhārā” are vaci and kāya saṅkhārā. As we have discussed before, vaci saṅkhāra involves “talking to oneself” and also speech. Kaya saṅkhāra leads to bodily actions.
- In other words, we do vaci kamma and kāya kamma with those vaci saṅkhārā and kāya saṅkhārā. Of course, vaci kammāare lying, gossiping, etc., and kāya kammā are stealing, killing, etc.
- Stated yet another way, we generate speech and actions that can lead to future rebirths only via vaci and kāya saṅkhārā.
11. For those who are familiar with Abhidhamma (others can skip this and move on to #12): A sensory event discussed in #7 starts a pancadvāra citta vithi with 17 cittā. The vipāka viññāna occurs at the beginning of the citta vithi. For example, in a “seeing event,” it is a cakkhu viññāna.
- Then, the mind accepts that sensory input with sampaticcana and santirana citta. It is in the next citta of votthapana that our minds MAKE decisions on how to respond to that sense input BASED ON our gati (character qualities).
- Then based on that determination, seven javana cittā run consecutively. It is with javana cittā that we respond (think, speak, and act).
- That is a very brief summary. More details at “Citta Vithi – Processing of Sense Inputs.”: https://puredhamma.net/abhidhamma/essen ... se-inputs/
Kamma Viññāna Are Those That Arise Due to Sankhāra
12. Suppose one sees an appealing object and gets attached to it. One may then start thinking, speaking, and even taking action on trying to enjoy that sight again and again. That leads to the generation of kamma via manō viññāna (generated via vaci and kāya saṅkhārā.)
- The same happens if one gets annoyed or angry about what one saw. Then one would be generating angry thoughts, speech, action. Those are also manō viññāna. Such manō viññāna are “kamma viññāna.”
- Of course, both those cases arise due to avijjā. We get attached (tanhā) to a given sensory input because we get attracted to it or repulsed by it. Both happen due to avijjā, not knowing the “true nature.” One comprehends the true nature when one attains “yathābhūta ñāṇa.”
13. We can sort out the difference by seeing that all kamma viññāna have saṅkhārā as precursors. They arise when we think, speak, act based on greed, anger, and ignorance. I will explain just the case of attachment (tanhā) via greed.
- For example, when we first see something attractive, we AUTOMATICALLY get the perception of “liking it.” Those INITIAL and AUTOMATIC thoughts are manō saṅkhārā. These arise due to our gati.
- If we start pursuing such thoughts CONSCIOUSLY AND WILLFULLY, then we are generating vitakka and vicara (which means consciously thinking about it). Those are vaci saṅkhārā. We may also speak out with such vitakka/vicara, and vaci saṅkhārā are also responsible for speech.
- If our mind gets firmly attached, we may take actions using the body. Those bodily actions are due to kāya saṅkhārā generated in mind.
14. Now, we can see the difference between vipāka viññāna and kamma viññāna. Vipāka viññāna do not have saṅkhārā involved.
- On the other hand, kamma viññāna ALWAYS arise due to saṅkhārā generated via avijjā. Those are the viññāna that can lead to future vipāka (and even rebirth) via akusala-mula Paticca Samuppāda.
- In other words, kamma viññāna are the viññāna arising via “avijjā paccayā saṅkhārā” followed by “saṅkhārā paccayā viññāna.”
- That process continues with “viññāna paccayā nāmarupa,” etc. and ends up in “bhava paccayā jāti, “jāti paccayā jarā, marana,” and “the whole mass of suffering.”
- That is why those created with saṅkhārā are kamma viññāna.
Summary
15. To summarize what we discussed in this post:
- Cakkhu, sōta, ghāna, jivhā, and kāya viññāna are ONLY vipāka viññāna. They cannot lead to new rebirths.
- Kamma viññāna are those viññāna that COULD lead to future rebirths.
- Manō viññāna can be “vipāka viññāna” or “kamma viññāna.”
16. We will discuss more details in the next post. I am proceeding slowly to emphasize these fundamental ideas. It is crucial to be able to understand what is MEANT by a given critical key Pāli word. Then we can use that Pāli word, without having to explain its meaning again.
- I hope by now you can appreciate why it is not correct to translate viññāna as just “consciousness’.
- In the same way, tanhā is NOT just greed. Tanhā includes getting attached via anger too; see, “Tanhā – How We Attach Via Greed, Hate, and Ignorance.” Also, see #12 above.
- There are several keywords like that, including anicca and anatta.
- It is critical to understand the meanings of such key Pāli words since there are no equivalent English words.
The teachings of Ven. Waharaka Abhayaratanalankara Thero
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
How Do Sense Faculties Become Internal Āyatana?
Introduction
1. Sense faculties are a key concept in Buddha Dhamma. In mundane usage, we are used to identifying sense faculties as eyes, ears, nose, tongue, and the body.
- However, in Buddha Dhamma, there are two different Pāli words depending on the usage of those sense faculties.
- The sense faculties of a normal human are “internal āyatana“. With those, an average person experiences the outside world AND forms attachments to them.
- Then those external rūpā become “external āyatana“ (for example, “my house”, “my friend”, etc); see the previous post “Contact Between Āyatana Leads to Vipāka Viññāna.” Therefore, external āyatana are the external rūpā that one gets attached to.
2. An Arahant has removed all greed, anger, and ignorance from the mind. The sense faculties of an Arahant are indriya. With his sensory faculties, an Arahant experiences “external rūpā“ such as “a house”, “a person”, etc. without any attachment. That house may be an elegant house where he lived some time back. But now it is just a house. That person could have been a “close friend” at that time, but now just another human being. Of course, the Arahant will recognize the house to be the one he lived in as a child and that the person was his friend.
- In brief, a sense faculty is an indriya if there is no “attachment”. It becomes an internal āyatana if one is attracted to it or repulsed by it. In the same way, an external rūpa becomes an external āyatana if one becomes attached to it.
- The Pāli word for attachment is “tanhā“. It is critical to realize that one can get attached via greed, anger, revulsion, or ignorance. When one gets attached, one just keeps thinking about it (i.e., start generating sankhāra; see below). Also, see “Tanhā – How We Attach Via Greed, Hate, and Ignorance“.https://puredhamma.net/key-hidden-dhamm ... ignorance/
How Do Indriya Become Internal Āyatana?
3. First, let us further clarify the difference between an internal āyatana and an indriya.
- We have six sense faculties, not just the five mentioned above. They are eyes (cakkhu), ears (sōta), nose (ghāna), tongue (jivhā), body (kāya), and the mind (manō).
- Our initial sense inputs (what we see, hear, etc) are due to kamma vipāka. At the moment we experience them, we are using our sense faculties as indriya. For example, when we see an attractive person while on the road, that is just “seeing the event” with the cakkhu indriya.
- However, based on those initial sense experience, we may INTENTIONALLY use those indriya to enjoy that sensory experience again and again. Then those indriya become āyatana. In the above example, if we get attached to that attractive person and keep looking at that person, then we are using our eyes as cakkāyatana (cakkhu āyatana rhymes as cakkāyatana.)
- Therefore, an initial sensory event is captured by an indriya. But just after receiving that sensory input, we tend to use that sense faculty as an internal āyatana. That happens if we get attached or form “tanhā“; see #2 above.
- There is no equivalent English word for āyatana, so we will keep using indriya and āyatana from now on.
4. Let us take the example of two people eating a delicious cake. Here the sense faculty is taste (jivhā). Let us say X is an average human and Y is an Arahant.
- Both X and Y will generate the same kind of jivhā viññāna when they first taste it. That is just the taste of the cake. If the sensory elements in the tongue and the brain are working normally, both will be likely to find that cake “tasty”. That “good taste” is a kamma vipāka. (By the way, there is an infinite number of kamma vipāka waiting to bear fruit, including such a “small vipāka” as tasting a piece of cake.)
- The difference becomes apparent just after tasting the cake. The Arahant (Y) would forget all about that taste, even though he/she would have felt the “good taste”. It was just a sensory experience and thus Y was using that sense faculty as an indriya.
- On the other hand, X may “fall in love” with that tasty cake. She may ask for another serving. Now she is using that sense faculty as an āyatana. She will be accumulating NEW kamma with such actions.
How One Indriya Can Lead to Many Āyatana (Salāyatana)
5. In many cases, when we experience a sensory event due to one indriya, we may start using some or all of the six indriya as āyatana. Then the set of indriya becomes salāyatana.
- In the above example of a tasty cake (which is a kamma vipāka for both X and Y), they both experience “a tasty cake”. While Y will not have any more thoughts about that taste, X may be just getting started. She may ask for another piece even if she is not hungry.
- Let us analyze the situation carefully. The Arahant (Y) may ask for a second piece if he is hungry. That request was not made because of a greedy thought. Thus, the tongue (or more precisely the jivhā pasāda) has NOT become an āyatana.
- If X asks for another piece even if she is not hungry, that is definitely due to craving for that taste. Then her tongue has become an āyatana. If she is hungry, her request could be based on BOTH hunger and craving. So, now her tongue (more precisely jivhā pasāda) is still an āyatana, but the difference is not as clear cut.
6. Whether or not X’s jivhā pasāda rūpā (internal indriya for tasting) has truly become an āyatana or not may become more clear if she takes further action.
- She may smell it and say, “it smells good too”. She may keep saying how good the taste is, and ask for the recipe or inquire about where to buy one.
- Now many of her sense faculties have become āyatana. Ghana pasāda rūpā (for smelling) has now become ghānāyatana (ghāna+ āyatana).
- She is thinking about how to go about tasting that cake again. Therefore, the mind (mana) has become manāyatana (mana + āyatana).
- If she starts writing down the recipe, her body (kāya) is helping out too, acting as a kāyāyatana (kāya + āyatana).
- Therefore, when more than one āyatana become engaged, the set of āyatana (called salāyatana), may come into play. But it all started with just one sensory input, in this case eating a piece of cake.
Indriya Become Āyatana With Sankhāra
7. The easiest way to figure out whether an indriya has become an āyatana or not is to check whether one has started generating CONSCIOUS thoughts about that sensory input or experience.
- One could get interested in a sensory input if one gets attached to it via greed, revulsion, or ignorance.
- If one smells good perfume, one may start thinking about buying it for oneself. If one sees an enemy coming his way, one may generate angry thoughts and look another way. In some situations, one may get confused about what to do and make the wrong decisions.
- Such CONSCIOUS thoughts are vaci and kāya sankhāra.
- With vaci sankhāra one “talks to oneself” and also may speak out. Here one may just generate greedy/angry/ignorant thoughts, or may also speak out (lying, gossiping, etc).
- With kāya sankhāra, one takes bodily actions, for example, hitting, stealing, killings, etc. Here one would be using salāyatanasince one would need to look and hear in addition to moving body parts.
8. Most of the time we use our sense faculties as indriya: we see, hear, etc many things in a day but ignore most of them. But when we experience something we have a craving for, then we start using our sense faculties as āyatana.
- The akusala-mula Paticca Samuppāda cycle operates only when we use our sense faculties as āyatana.
- Those sankhāra do not arise in an Arahant. That is because such sankhāra arise due to avijjā, i.e., they arise via “avijjā paccayā sankhāra”.
- An Arahant ALWAYS uses his/her sense faculties as indriya. He/she will see, hear, etc just like us, but will not get “attached to” anything. Therefore, the akusala-mula Paticca Samuppāda cycle does not operate for an Arahant.
Abhisankhāra Are Stronger Versions of Sankhāra
9. Some of those “extra activities” that we do with āyatana could be abhisankhāra. Just eating a cake is not abhisankhāra; see, “Kāma Guna, Kāma, Kāma Rāga, Kāmaccanda”.https://puredhamma.net/three-levels-of- ... amaccanda/
- The distinction between sankhāra and abhisankhāra is clear-cut when those conscious thoughts (and therefore speech and actions) become immoral.
- Generating thoughts of anger on a person is abhisankhāra. Then telling a lie about that person is also abhisankhāra. Both are vaci kamma done with vaci (abhi)sankhāra.
- Stealing something or hitting someone is a kāya kamma done with kāya (abhi)sankhāra.
- Therefore, obviously immoral thoughts, speech, and actions are based on abhisankhāra. They are apunnābhisankhāra (apunna + abhi + sankhāra) or immoral strong sankhāra.
10. We can get some insights by analyzing the case of a young person (Z) becoming an alcoholic due to association with bad friends. As a child, Z may see a bottle of alcohol and would not generate any second thoughts about it. It would just be a “seeing event’ and Z would be only using his eyes (or more precisely cakkhu pasāda rūpā) as cakkhu indriya.
- But Z had some bad friends and they persuaded him to start drinking. He has now become an alcoholic. If he sees a bottle of alcohol now, he would immediately think about having a drink. Of course, he would have a drink If he is at a party. If he is at home, and the bottle belongs to his father, he may steal a drink from it. If he is traveling by himself and sees a bar, he may go in and have a drink.
- It could get even worse. He may be drinking at a party and may get into an argument with someone. Suppose that leads to a fight and he kills that person. He may get the death sentence or at least go to jail for a long time. But a much worse outcome awaits him at his death. He would be born in an apāya.
- I hope you can see that vaci and kāya sankhāra are behind all those. In fact, they are strong sankhāra. They are thus abhisankhāra. If he kills someone, that is due to an apunnābhisankhāra. That would qualify him to be born in an apāya.
11. There are also punnābhisankhāra (punna + abhi + sankhāra) or moral strong sankhāra.
- For example, feeding a hungry person or giving to charity are kāya kamma done with strong kāya sankhāra. They are both punnābhisankhāra.
- Such strong punna kamma done with punnābhisankhāra lead to good rebirths (in human and higher realms).
How Do External Rupā Become External Āyatana?
12. The moment an indriya becomes an internal āyatana, the corresponding external rūpā becomes an external āyatana.
- Let us consider the following example. You are walking down a street and see a person coming toward you at a distance. Without recognizing who it is, your eyes are working only as indriya. But as the person gets closer, you recognize him as one of your friends. At that moment, your cakkhu indriya has become a cakkhayatana. At the same time, that external rūpā of a “person” has now become a “friend”.
- To take that one step further, suppose after some time you get into an argument with that friend and it escalates to the point that he has become an enemy. Now if you see him on the road, you will recognize him as an enemy. At that moment of seeing him, your cakkhu indriya will again become an internal āyatana, and his body that you see will become an external āyatana.
- However, those two external āyatana are very different. In one case you saw a friend and in the other an enemy, even though that external rūpā (body of that other person) was the same.
13. We can find many examples in our daily lives to see how our an indriya becomes āyatana. In another example, suppose you park the car on the side of the road and go to a restaurant to eat. When you come back, you see that someone has bumped his car into it and there is a scratch on it. You, of course, get upset.
- Suppose after a while you sell that car. Then a few days later, you see that it has been totally destroyed in an accident. But now you are not upset about the same car getting destroyed. When you see that badly-damaged car, your cakkhu indriya does not become an internal āyatana. And that external rūpa (the car) does not become an external āyatana.
- The only difference was that you had given up the attachment to that car the moment you sold it. It is no longer “your car”. It became just another car, the moment you gave up the “ownership” of the car.
How to Stop Indriya Becoming Āyatana?
14. That last example illustrates how one ends suffering at the Arahanthood. When on longer attaches to ANYTHING in this world, one’s mind will not be perturbed by anything. That includes knowing that one day one’s own body will die.
- However, that state of Arahanthhod cannot even be comprehended by an average human. It is a long process form being an average human to an Arahant.
- We must follow the path step-by-step. Those attachments to “worldly things” CANNOT be forcefully removed from one’s mind. The first step is to comprehend the unfruitful-ness and danger of doing IMMORAL things in order to get sensory enjoyment. See, “Is It Necessary for a Buddhist to Eliminate Sensual Desires?“.https://puredhamma.net/living-dhamma/tr ... l-desires/
- However, it is good to get an overview of the “big picture” or the fundamentals of Buddha Dhamma at the beginning. That is necessary to discard the wrong views about this world including kamma/kamma vipāka, and the validity of the rebirth process. With wrong views about such fundamental concepts, one cannot even start on the Noble Eightfold Path.
- That is why this series on “Origins of Life” is so important. One must evaluate all existing views (which we summarized in the early posts in this series). The Buddhist view is more complex and it will take several more posts to complete.
Introduction
1. Sense faculties are a key concept in Buddha Dhamma. In mundane usage, we are used to identifying sense faculties as eyes, ears, nose, tongue, and the body.
- However, in Buddha Dhamma, there are two different Pāli words depending on the usage of those sense faculties.
- The sense faculties of a normal human are “internal āyatana“. With those, an average person experiences the outside world AND forms attachments to them.
- Then those external rūpā become “external āyatana“ (for example, “my house”, “my friend”, etc); see the previous post “Contact Between Āyatana Leads to Vipāka Viññāna.” Therefore, external āyatana are the external rūpā that one gets attached to.
2. An Arahant has removed all greed, anger, and ignorance from the mind. The sense faculties of an Arahant are indriya. With his sensory faculties, an Arahant experiences “external rūpā“ such as “a house”, “a person”, etc. without any attachment. That house may be an elegant house where he lived some time back. But now it is just a house. That person could have been a “close friend” at that time, but now just another human being. Of course, the Arahant will recognize the house to be the one he lived in as a child and that the person was his friend.
- In brief, a sense faculty is an indriya if there is no “attachment”. It becomes an internal āyatana if one is attracted to it or repulsed by it. In the same way, an external rūpa becomes an external āyatana if one becomes attached to it.
- The Pāli word for attachment is “tanhā“. It is critical to realize that one can get attached via greed, anger, revulsion, or ignorance. When one gets attached, one just keeps thinking about it (i.e., start generating sankhāra; see below). Also, see “Tanhā – How We Attach Via Greed, Hate, and Ignorance“.https://puredhamma.net/key-hidden-dhamm ... ignorance/
How Do Indriya Become Internal Āyatana?
3. First, let us further clarify the difference between an internal āyatana and an indriya.
- We have six sense faculties, not just the five mentioned above. They are eyes (cakkhu), ears (sōta), nose (ghāna), tongue (jivhā), body (kāya), and the mind (manō).
- Our initial sense inputs (what we see, hear, etc) are due to kamma vipāka. At the moment we experience them, we are using our sense faculties as indriya. For example, when we see an attractive person while on the road, that is just “seeing the event” with the cakkhu indriya.
- However, based on those initial sense experience, we may INTENTIONALLY use those indriya to enjoy that sensory experience again and again. Then those indriya become āyatana. In the above example, if we get attached to that attractive person and keep looking at that person, then we are using our eyes as cakkāyatana (cakkhu āyatana rhymes as cakkāyatana.)
- Therefore, an initial sensory event is captured by an indriya. But just after receiving that sensory input, we tend to use that sense faculty as an internal āyatana. That happens if we get attached or form “tanhā“; see #2 above.
- There is no equivalent English word for āyatana, so we will keep using indriya and āyatana from now on.
4. Let us take the example of two people eating a delicious cake. Here the sense faculty is taste (jivhā). Let us say X is an average human and Y is an Arahant.
- Both X and Y will generate the same kind of jivhā viññāna when they first taste it. That is just the taste of the cake. If the sensory elements in the tongue and the brain are working normally, both will be likely to find that cake “tasty”. That “good taste” is a kamma vipāka. (By the way, there is an infinite number of kamma vipāka waiting to bear fruit, including such a “small vipāka” as tasting a piece of cake.)
- The difference becomes apparent just after tasting the cake. The Arahant (Y) would forget all about that taste, even though he/she would have felt the “good taste”. It was just a sensory experience and thus Y was using that sense faculty as an indriya.
- On the other hand, X may “fall in love” with that tasty cake. She may ask for another serving. Now she is using that sense faculty as an āyatana. She will be accumulating NEW kamma with such actions.
How One Indriya Can Lead to Many Āyatana (Salāyatana)
5. In many cases, when we experience a sensory event due to one indriya, we may start using some or all of the six indriya as āyatana. Then the set of indriya becomes salāyatana.
- In the above example of a tasty cake (which is a kamma vipāka for both X and Y), they both experience “a tasty cake”. While Y will not have any more thoughts about that taste, X may be just getting started. She may ask for another piece even if she is not hungry.
- Let us analyze the situation carefully. The Arahant (Y) may ask for a second piece if he is hungry. That request was not made because of a greedy thought. Thus, the tongue (or more precisely the jivhā pasāda) has NOT become an āyatana.
- If X asks for another piece even if she is not hungry, that is definitely due to craving for that taste. Then her tongue has become an āyatana. If she is hungry, her request could be based on BOTH hunger and craving. So, now her tongue (more precisely jivhā pasāda) is still an āyatana, but the difference is not as clear cut.
6. Whether or not X’s jivhā pasāda rūpā (internal indriya for tasting) has truly become an āyatana or not may become more clear if she takes further action.
- She may smell it and say, “it smells good too”. She may keep saying how good the taste is, and ask for the recipe or inquire about where to buy one.
- Now many of her sense faculties have become āyatana. Ghana pasāda rūpā (for smelling) has now become ghānāyatana (ghāna+ āyatana).
- She is thinking about how to go about tasting that cake again. Therefore, the mind (mana) has become manāyatana (mana + āyatana).
- If she starts writing down the recipe, her body (kāya) is helping out too, acting as a kāyāyatana (kāya + āyatana).
- Therefore, when more than one āyatana become engaged, the set of āyatana (called salāyatana), may come into play. But it all started with just one sensory input, in this case eating a piece of cake.
Indriya Become Āyatana With Sankhāra
7. The easiest way to figure out whether an indriya has become an āyatana or not is to check whether one has started generating CONSCIOUS thoughts about that sensory input or experience.
- One could get interested in a sensory input if one gets attached to it via greed, revulsion, or ignorance.
- If one smells good perfume, one may start thinking about buying it for oneself. If one sees an enemy coming his way, one may generate angry thoughts and look another way. In some situations, one may get confused about what to do and make the wrong decisions.
- Such CONSCIOUS thoughts are vaci and kāya sankhāra.
- With vaci sankhāra one “talks to oneself” and also may speak out. Here one may just generate greedy/angry/ignorant thoughts, or may also speak out (lying, gossiping, etc).
- With kāya sankhāra, one takes bodily actions, for example, hitting, stealing, killings, etc. Here one would be using salāyatanasince one would need to look and hear in addition to moving body parts.
8. Most of the time we use our sense faculties as indriya: we see, hear, etc many things in a day but ignore most of them. But when we experience something we have a craving for, then we start using our sense faculties as āyatana.
- The akusala-mula Paticca Samuppāda cycle operates only when we use our sense faculties as āyatana.
- Those sankhāra do not arise in an Arahant. That is because such sankhāra arise due to avijjā, i.e., they arise via “avijjā paccayā sankhāra”.
- An Arahant ALWAYS uses his/her sense faculties as indriya. He/she will see, hear, etc just like us, but will not get “attached to” anything. Therefore, the akusala-mula Paticca Samuppāda cycle does not operate for an Arahant.
Abhisankhāra Are Stronger Versions of Sankhāra
9. Some of those “extra activities” that we do with āyatana could be abhisankhāra. Just eating a cake is not abhisankhāra; see, “Kāma Guna, Kāma, Kāma Rāga, Kāmaccanda”.https://puredhamma.net/three-levels-of- ... amaccanda/
- The distinction between sankhāra and abhisankhāra is clear-cut when those conscious thoughts (and therefore speech and actions) become immoral.
- Generating thoughts of anger on a person is abhisankhāra. Then telling a lie about that person is also abhisankhāra. Both are vaci kamma done with vaci (abhi)sankhāra.
- Stealing something or hitting someone is a kāya kamma done with kāya (abhi)sankhāra.
- Therefore, obviously immoral thoughts, speech, and actions are based on abhisankhāra. They are apunnābhisankhāra (apunna + abhi + sankhāra) or immoral strong sankhāra.
10. We can get some insights by analyzing the case of a young person (Z) becoming an alcoholic due to association with bad friends. As a child, Z may see a bottle of alcohol and would not generate any second thoughts about it. It would just be a “seeing event’ and Z would be only using his eyes (or more precisely cakkhu pasāda rūpā) as cakkhu indriya.
- But Z had some bad friends and they persuaded him to start drinking. He has now become an alcoholic. If he sees a bottle of alcohol now, he would immediately think about having a drink. Of course, he would have a drink If he is at a party. If he is at home, and the bottle belongs to his father, he may steal a drink from it. If he is traveling by himself and sees a bar, he may go in and have a drink.
- It could get even worse. He may be drinking at a party and may get into an argument with someone. Suppose that leads to a fight and he kills that person. He may get the death sentence or at least go to jail for a long time. But a much worse outcome awaits him at his death. He would be born in an apāya.
- I hope you can see that vaci and kāya sankhāra are behind all those. In fact, they are strong sankhāra. They are thus abhisankhāra. If he kills someone, that is due to an apunnābhisankhāra. That would qualify him to be born in an apāya.
11. There are also punnābhisankhāra (punna + abhi + sankhāra) or moral strong sankhāra.
- For example, feeding a hungry person or giving to charity are kāya kamma done with strong kāya sankhāra. They are both punnābhisankhāra.
- Such strong punna kamma done with punnābhisankhāra lead to good rebirths (in human and higher realms).
How Do External Rupā Become External Āyatana?
12. The moment an indriya becomes an internal āyatana, the corresponding external rūpā becomes an external āyatana.
- Let us consider the following example. You are walking down a street and see a person coming toward you at a distance. Without recognizing who it is, your eyes are working only as indriya. But as the person gets closer, you recognize him as one of your friends. At that moment, your cakkhu indriya has become a cakkhayatana. At the same time, that external rūpā of a “person” has now become a “friend”.
- To take that one step further, suppose after some time you get into an argument with that friend and it escalates to the point that he has become an enemy. Now if you see him on the road, you will recognize him as an enemy. At that moment of seeing him, your cakkhu indriya will again become an internal āyatana, and his body that you see will become an external āyatana.
- However, those two external āyatana are very different. In one case you saw a friend and in the other an enemy, even though that external rūpā (body of that other person) was the same.
13. We can find many examples in our daily lives to see how our an indriya becomes āyatana. In another example, suppose you park the car on the side of the road and go to a restaurant to eat. When you come back, you see that someone has bumped his car into it and there is a scratch on it. You, of course, get upset.
- Suppose after a while you sell that car. Then a few days later, you see that it has been totally destroyed in an accident. But now you are not upset about the same car getting destroyed. When you see that badly-damaged car, your cakkhu indriya does not become an internal āyatana. And that external rūpa (the car) does not become an external āyatana.
- The only difference was that you had given up the attachment to that car the moment you sold it. It is no longer “your car”. It became just another car, the moment you gave up the “ownership” of the car.
How to Stop Indriya Becoming Āyatana?
14. That last example illustrates how one ends suffering at the Arahanthood. When on longer attaches to ANYTHING in this world, one’s mind will not be perturbed by anything. That includes knowing that one day one’s own body will die.
- However, that state of Arahanthhod cannot even be comprehended by an average human. It is a long process form being an average human to an Arahant.
- We must follow the path step-by-step. Those attachments to “worldly things” CANNOT be forcefully removed from one’s mind. The first step is to comprehend the unfruitful-ness and danger of doing IMMORAL things in order to get sensory enjoyment. See, “Is It Necessary for a Buddhist to Eliminate Sensual Desires?“.https://puredhamma.net/living-dhamma/tr ... l-desires/
- However, it is good to get an overview of the “big picture” or the fundamentals of Buddha Dhamma at the beginning. That is necessary to discard the wrong views about this world including kamma/kamma vipāka, and the validity of the rebirth process. With wrong views about such fundamental concepts, one cannot even start on the Noble Eightfold Path.
- That is why this series on “Origins of Life” is so important. One must evaluate all existing views (which we summarized in the early posts in this series). The Buddhist view is more complex and it will take several more posts to complete.
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
Indriya Make Phassa and Āyatana Make Samphassa
Summary of “Worldview of The Buddha” So Far
1. We are discussing the “Chachakka Sutta (MN 148)” that describes in detail the sensory experience in the Buddhist worldview. As we will see, this sutta explains how each person’s world arises due to his/her actions.
- Each living being’s existence as a human, deva, animal, etc. has arisen due to past actions. Those previous actions (kamma) resulted due to sensory experiences at that time.
- If one does immoral actions (pāpa kamma) to gain/maintain sensory pleasures, kamma vipāka of those kamma lead to rebirths in “bad realms” called dugati. The word dugati comes from “du” + “gati” or “bad gati.”
- On the other hand, meritorious deeds (puñña kamma) lead to rebirths in “good realms” or sugati realms. The word sugati comes from “su” + “gati” or “good gati.”
- However, due to ignorance, living beings tend to do many more immoral deeds than moral ones. Therefore, more than 99% of the rebirths are in dugati realms. That is why the rebirth process is “filled with suffering.” See, “How the Buddha Described the Chance of Rebirth in the Human Realm.”https://puredhamma.net/working-towards- ... in-suttas/
How We Respond to Sensory Experiences Determine Our Future Rebirths
2. Our sensory experiences constitute “our world.” We experience six types of sensory inputs (rūpa rūpa, sadda rūpa, gandha rūpa, rasa rūpa, phottabba rūpa, dhammā rūpa) with six kinds of indriya we have (cakkhu, sōta, ghāna, jivhā, kāya, manō). When the corresponding pairs make “contact” (phassa), six matching types of viññāna arise (cakkhu, sōta, ghāna, jivhā, kāya, and manō viññāna.) Those are vipāka viññāna. See, “Buddhist Worldview – Introduction.”
- Average humans go beyond experiencing vipāka viññāna. They deliberately make more sensory contacts to “enjoy them more.” Then the six indriya become six internal āyatana, and the six types of external rūpa become external āyatana. See, “Contact Between Āyatana Leads to Vipāka Viññāna.”
- An indriya makes “just contact” or “phassa.” When sensory contacts are done “with attachment or tanhā,” those indriya become internal āyatana. That is the crucial concept explained in the previous post, “How Do Sense Faculties Become Internal Āyatana?.”
- You may want to re-read the above posts if something is not clear. Of course, I would be happy to answer any questions.
The Transition from Just a Sensory Contact to Kamma Formation
3. Even for an average human, the INITIAL CONTACT between an internal āyatana and an external āyatana does not lead to the generation of strong kamma. For example, only when we see a beautiful thing or a person (called rūpa rūpa or just rūpa), that we become aware of that rūpa. (There are manō sankhāra that arise automatically, but they cannot lead to strong kamma responsible for rebirth. We will discuss that later.)
- However, for anyone who has not reached the Arahant stage, sense faculties are labeled as “internal āyatana,” and external rūpa are labeled “external āyatana.” That is evident in the Chachakka Sutta (MN 148).
- Only an Arahant uses his/her sense faculties as indriya all the time.
4. In the Chachakka Sutta (MN 148), that initial contact — for example between cakkhāyatana (cakkhu) and rūpāyatana (rūpa) — is stated as “Cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṃ.” Similar statements are there for other five pairs, the last one being “manañca paṭicca dhamme ca uppajjati mano viññāṇaṃ.”
- We will focus on the progression of what happens due to the contact between cakkhu and rūpa (eyes and an external object in mundane terms.) Other types of contacts will lead to similar results.
- The “kamma formation” step in the sutta starts with the next paragraph in the sutta. Regarding the contact between cakkhu and rūpa, it says, “Cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṃ, tiṇṇaṃ saṅgati phasso.” (Note that each successive paragraph of the sutta adds the next step that the mind takes.)
What is “tiṇṇaṃ saṅgati phasso”?
5. The phrase “tiṇṇaṃ saṅgati phasso” is commonly mistranslated as “the meeting of the three is contact.” What are those three? Are they cakkhu, rūpa, and cakkhuviññāṇa? That is not right, because the “contact” (phasso) leads to “phassa paccayā vedanā” as we will discuss below. This “phassa paccayā vedanā” arises AFTER cakkhu viññāṇa.
- That short verse is a KEY verse in the whole sutta. It expresses how an indriya becomes āyatana due to one’s gati. Those are the gati for attachment (tanhā) via craving or dislike.
- “Tinnan” is three and “sangati” (“san” + “gati“) are “gati contaminated with san“. Normal humans have gati based on three fundamental root causes: lōbha (greed), dōsa (anger/hate), and mōha (no comprehension of the Four Noble Truths). That is why “san” is a keyword in Buddha Dhamma; see, “What is “San”? Meaning of Sansāra (or Samsāra).” on Jan 09, 2019 (p. 59) and "San" is not clear? This may be helpful if one has an open mind Feb 26, 2019 (p. 71).
- Just like the word “san,” another critical Pali word that has lost its significance over the years is “gati.” I have explained this word in detail in many posts. See, for example, “The Law of Attraction, Habits, Character (Gati), and Cravings (Asavas)” on Oct 25, 2018 (p.43), Post on habits (Pali word “gati”, but gati is more that habits)" on August 18, 2018 (p. 22); "How Habits are Formed and Broken – A Scientific View Nov 28, 2018 (p. 50),
"Bhava and Jāti – States of Existence and Births Therein", Sat Oct 27, 2018 (p. 43), "Gati to Bhava to Jāti – Ours to Control", Nov 15, 2018 (p. 47)
Phassa in “Tiṇṇaṃ Saṅgati Phasso” Is Samphassa
6. Therefore, following that initial sensory contact, one MAY form a like/dislike for the seen, heard, smelled, tasted, touched, or memory that came to mind (dhammā). But it happens within a fraction of a second of the initial cakkhu viññāṇa.
- For example, a young lady looking at a dress may form a liking for it. Another person seeing his enemy will develop a dislike. A teenager may get attached to a particular song, etc.
- Such mental contacts — with likes/dislikes or “san” — happen instantaneously, due to our “gati.“ We do not have any control over it.
- However, since our actions based on that initial reaction take some time, we still have time to control our speech or bodily actions. Even if bad thoughts come to our minds, we can stop any speech or bodily actions. That is what is we do in “kāyānupassanā” in Satipatthāna meditation.
- Those contacts (phassa) done with “san” are samphassa. Here, “san” + “phassa” combine to rhyme as “sanphassa.” But “samphassa” rhymes better. In the same way, “sansāra” (“san” + “sāra” or “good”) is commonly pronounced — and written — as “samsāra“.
No Samphassa for an Arahant
7. An Arahant has no “gati” left. All defiled “gati” arise due to lōbha, dōsa, mōha. Therefore, an Arahant does not attach (tanhā) to any sensory event. In other words, “tiṇṇaṃ saṅgati phasso” does not take place in an Arahant’s mind. Also, note that attachment (tanhā) can be due to attraction (liking) or aversion (dislike). See, “Tanhā – How We Attach Via Greed, Hate, and Ignorance.”https://puredhamma.net/key-hidden-dhamm ... ignorance/
- That is why an Arahant will never elevate his indriya to “internal āyatana.” Therefore, any external rūpa sensed by a given indriya will be “just a rūpa.” No matter how attractive a person is or how tasty a given food, etc. there will be no attachment to it. A bribe of any value will not be able to entice an Arahant.
- In the same way, even if someone cuts his/her arm off, there will be no anger generated in an Arahant‘s mind.
- Such a mindset is incomprehensible to an average human. That is WHY one should not even contemplate that far on the Path. When one is on a long journey on foot, one needs to focus on the next mile, not the final stretch hundreds of miles down the road. However, it is good to have a general idea about the whole terrain.
8. The state of mind of an Arahant could seem “hard-to-achieve” even to an Anāgāmi, even though it may no longer seem incomprehensible.
- For a Sōtapanna, the mindset of an Anāgāmi seems “out-of-reach.” As we know, one gets to the Anāgāmi stage by getting rid of cravings for sensory pleasures. It is not easy to remove our deeply-embedded desires for sensory pleasures. For an average human, this would be impossible. But a Sōtapanna has seen the "anicca nature".
- However, once getting to the Sōtapanna stage, one will not be tempted to do immoral actions to enjoy sensory pleasures. Even though one could be living a normal life of a “householder,” one will NEVER engage in any “apāyagāmi actions.” Those are immoral deeds that would make one eligible to be born in the apāyās, such as having extra-marital affairs.
“Phassa Paccayā Vedanā” Is Actually “Samphassa jā Vedanā”
9. Now we get to the next verse in the Chachakka Sutta (MN 148): “Cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassa paccayā vedanā.”
- (I hope you see the way the sutta makes gradual progression. “Phassa paccayā vedanā” is the third step in the progress of the sensory experience. But all these steps — including more steps in the rest of sutta — happen within a split second. Only a Buddha can “see” these details in this fast process that occurs in mind.)
- From the above discussion, it is clear that “phassa paccayā vedanā” should be “samphassa paccayā vedanā.” In some suttas, it is written as “samphassa jā vedanā.” Here “jā” means “born due to.” In other words, it is a vedanā that arises due to “samphassa.“
- Therefore, this is the SECOND TYPE of vedanā that can arise due to a sensory event. That CAN BE stopped from arsing. That type of vedanā does not occur in an Arahant.
The difference in Sensory Experience Between an Average Human and an Arahant
10. Therefore, “tiṇṇaṃ saṅgati phasso” and “phassa paccayā vedanā” are two critical steps in the progression of the sensory experience.
- Those two steps state how anyone without full comprehension of Tilakkhana (anicca, dukkha, anatta nature) COULD generate additional types of vedanā.
- Now we need to recall something important from the earlier posts, “Contact Between Āyatana Leads to Vipāka Viññāna” and “How Do Sense Faculties Become Internal Āyatana?.” In those two posts, we discussed the initial sensory contact, for example, “cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṃ.” That gave rise to a vedanā that was common to both an average human and an Arahant.
- As we discussed in the previous post, both an average human and an Arahant would feel a piece of cake to be tasty. You may want to go back and read those two posts to refresh memory.
- Now it is those two steps of “tiṇṇaṃ saṅgati phasso” and “phassa paccayā vedanā” that COULD generate ADDITIONAL vedanā of attachment (to the cake in that example) in an average human. Such vedanā DO NOT arise in an Arahant.
Summary
11. I am taking the two extreme cases of an average human and an Arahant to explain the key concepts in the Chachakka Sutta (MN 148). In many key suttas, key ideas are just briefly stated, i.e., they are in either “uddēsa” or “niddēsa” versions. See “Sutta – Introduction.”https://puredhamma.net/sutta-interpreta ... roduction/
- I hope you can see that key suttas like the Chachakka Sutta (MN 148) need detailed explanations. That is the “patiniddēsa” version of a sutta.
- That is why it is of minimal benefit to translate such a sutta word-by-word. There is no need to study many suttas. If one can truly understand a few suttas in detail, one can understand the core teachings of the Buddha.
- Therefore, it is essential to understand these fundamental ideas. If something is not clear, I would be happy to explain further.
12. We will discuss the types of vedanā that can arise due to “phassa paccayā vedanā” or more accurately, “samphassa jā vedanā” in the next post.
An Aside (Extra Information)
13. The steps we have discussed so far, “Cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassa paccayā vedanā” are just a part of the more general statement, “saḷāyatanapaccayā phasso; phassapaccayā vedanā,..” in Paticca Samuppāda.
- In the Vibhaṅga Sutta (SN 12.2), the terms “phassa” and “vedanā” are clarified as “samphassa” and “samphassa jā vedanā.” That applies only in the case of average human acting with avijjā (i.e., in Paticca Samuppāda and for the Chachakka Sutta (MN 148).
- “Phassa” in Paticca Samuppāda is explained in the Vibhaṅga Sutta (SN 12.2): “Katamo ca, bhikkhave, phasso? Chayime, bhikkhave, phassakāyā - cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Ayaṃ vuccati, bhikkhave, phasso.”
- “Vedana” in Paticca Samuppāda is explained in the Vibhaṅga Sutta (SN 12.2): “Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā— cakkhusamphassa jā vedanā, sotasamphassa jā vedanā, ghānasamphassa jā vedanā, jivhāsamphassa jā vedanā, kāyasamphassa jā vedanā, manosamphassa jā vedanā. Ayaṃ vuccati, bhikkhave, vedanā.”
- If you do not see the connection, don’t worry about it. We will discuss all types of vedanā in the next post. I just mentioned it for the benefit of those who may be able to see the connection. Everything in the Tipitaka is self-consistent.
Summary of “Worldview of The Buddha” So Far
1. We are discussing the “Chachakka Sutta (MN 148)” that describes in detail the sensory experience in the Buddhist worldview. As we will see, this sutta explains how each person’s world arises due to his/her actions.
- Each living being’s existence as a human, deva, animal, etc. has arisen due to past actions. Those previous actions (kamma) resulted due to sensory experiences at that time.
- If one does immoral actions (pāpa kamma) to gain/maintain sensory pleasures, kamma vipāka of those kamma lead to rebirths in “bad realms” called dugati. The word dugati comes from “du” + “gati” or “bad gati.”
- On the other hand, meritorious deeds (puñña kamma) lead to rebirths in “good realms” or sugati realms. The word sugati comes from “su” + “gati” or “good gati.”
- However, due to ignorance, living beings tend to do many more immoral deeds than moral ones. Therefore, more than 99% of the rebirths are in dugati realms. That is why the rebirth process is “filled with suffering.” See, “How the Buddha Described the Chance of Rebirth in the Human Realm.”https://puredhamma.net/working-towards- ... in-suttas/
How We Respond to Sensory Experiences Determine Our Future Rebirths
2. Our sensory experiences constitute “our world.” We experience six types of sensory inputs (rūpa rūpa, sadda rūpa, gandha rūpa, rasa rūpa, phottabba rūpa, dhammā rūpa) with six kinds of indriya we have (cakkhu, sōta, ghāna, jivhā, kāya, manō). When the corresponding pairs make “contact” (phassa), six matching types of viññāna arise (cakkhu, sōta, ghāna, jivhā, kāya, and manō viññāna.) Those are vipāka viññāna. See, “Buddhist Worldview – Introduction.”
- Average humans go beyond experiencing vipāka viññāna. They deliberately make more sensory contacts to “enjoy them more.” Then the six indriya become six internal āyatana, and the six types of external rūpa become external āyatana. See, “Contact Between Āyatana Leads to Vipāka Viññāna.”
- An indriya makes “just contact” or “phassa.” When sensory contacts are done “with attachment or tanhā,” those indriya become internal āyatana. That is the crucial concept explained in the previous post, “How Do Sense Faculties Become Internal Āyatana?.”
- You may want to re-read the above posts if something is not clear. Of course, I would be happy to answer any questions.
The Transition from Just a Sensory Contact to Kamma Formation
3. Even for an average human, the INITIAL CONTACT between an internal āyatana and an external āyatana does not lead to the generation of strong kamma. For example, only when we see a beautiful thing or a person (called rūpa rūpa or just rūpa), that we become aware of that rūpa. (There are manō sankhāra that arise automatically, but they cannot lead to strong kamma responsible for rebirth. We will discuss that later.)
- However, for anyone who has not reached the Arahant stage, sense faculties are labeled as “internal āyatana,” and external rūpa are labeled “external āyatana.” That is evident in the Chachakka Sutta (MN 148).
- Only an Arahant uses his/her sense faculties as indriya all the time.
4. In the Chachakka Sutta (MN 148), that initial contact — for example between cakkhāyatana (cakkhu) and rūpāyatana (rūpa) — is stated as “Cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṃ.” Similar statements are there for other five pairs, the last one being “manañca paṭicca dhamme ca uppajjati mano viññāṇaṃ.”
- We will focus on the progression of what happens due to the contact between cakkhu and rūpa (eyes and an external object in mundane terms.) Other types of contacts will lead to similar results.
- The “kamma formation” step in the sutta starts with the next paragraph in the sutta. Regarding the contact between cakkhu and rūpa, it says, “Cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṃ, tiṇṇaṃ saṅgati phasso.” (Note that each successive paragraph of the sutta adds the next step that the mind takes.)
What is “tiṇṇaṃ saṅgati phasso”?
5. The phrase “tiṇṇaṃ saṅgati phasso” is commonly mistranslated as “the meeting of the three is contact.” What are those three? Are they cakkhu, rūpa, and cakkhuviññāṇa? That is not right, because the “contact” (phasso) leads to “phassa paccayā vedanā” as we will discuss below. This “phassa paccayā vedanā” arises AFTER cakkhu viññāṇa.
- That short verse is a KEY verse in the whole sutta. It expresses how an indriya becomes āyatana due to one’s gati. Those are the gati for attachment (tanhā) via craving or dislike.
- “Tinnan” is three and “sangati” (“san” + “gati“) are “gati contaminated with san“. Normal humans have gati based on three fundamental root causes: lōbha (greed), dōsa (anger/hate), and mōha (no comprehension of the Four Noble Truths). That is why “san” is a keyword in Buddha Dhamma; see, “What is “San”? Meaning of Sansāra (or Samsāra).” on Jan 09, 2019 (p. 59) and "San" is not clear? This may be helpful if one has an open mind Feb 26, 2019 (p. 71).
- Just like the word “san,” another critical Pali word that has lost its significance over the years is “gati.” I have explained this word in detail in many posts. See, for example, “The Law of Attraction, Habits, Character (Gati), and Cravings (Asavas)” on Oct 25, 2018 (p.43), Post on habits (Pali word “gati”, but gati is more that habits)" on August 18, 2018 (p. 22); "How Habits are Formed and Broken – A Scientific View Nov 28, 2018 (p. 50),
"Bhava and Jāti – States of Existence and Births Therein", Sat Oct 27, 2018 (p. 43), "Gati to Bhava to Jāti – Ours to Control", Nov 15, 2018 (p. 47)
Phassa in “Tiṇṇaṃ Saṅgati Phasso” Is Samphassa
6. Therefore, following that initial sensory contact, one MAY form a like/dislike for the seen, heard, smelled, tasted, touched, or memory that came to mind (dhammā). But it happens within a fraction of a second of the initial cakkhu viññāṇa.
- For example, a young lady looking at a dress may form a liking for it. Another person seeing his enemy will develop a dislike. A teenager may get attached to a particular song, etc.
- Such mental contacts — with likes/dislikes or “san” — happen instantaneously, due to our “gati.“ We do not have any control over it.
- However, since our actions based on that initial reaction take some time, we still have time to control our speech or bodily actions. Even if bad thoughts come to our minds, we can stop any speech or bodily actions. That is what is we do in “kāyānupassanā” in Satipatthāna meditation.
- Those contacts (phassa) done with “san” are samphassa. Here, “san” + “phassa” combine to rhyme as “sanphassa.” But “samphassa” rhymes better. In the same way, “sansāra” (“san” + “sāra” or “good”) is commonly pronounced — and written — as “samsāra“.
No Samphassa for an Arahant
7. An Arahant has no “gati” left. All defiled “gati” arise due to lōbha, dōsa, mōha. Therefore, an Arahant does not attach (tanhā) to any sensory event. In other words, “tiṇṇaṃ saṅgati phasso” does not take place in an Arahant’s mind. Also, note that attachment (tanhā) can be due to attraction (liking) or aversion (dislike). See, “Tanhā – How We Attach Via Greed, Hate, and Ignorance.”https://puredhamma.net/key-hidden-dhamm ... ignorance/
- That is why an Arahant will never elevate his indriya to “internal āyatana.” Therefore, any external rūpa sensed by a given indriya will be “just a rūpa.” No matter how attractive a person is or how tasty a given food, etc. there will be no attachment to it. A bribe of any value will not be able to entice an Arahant.
- In the same way, even if someone cuts his/her arm off, there will be no anger generated in an Arahant‘s mind.
- Such a mindset is incomprehensible to an average human. That is WHY one should not even contemplate that far on the Path. When one is on a long journey on foot, one needs to focus on the next mile, not the final stretch hundreds of miles down the road. However, it is good to have a general idea about the whole terrain.
8. The state of mind of an Arahant could seem “hard-to-achieve” even to an Anāgāmi, even though it may no longer seem incomprehensible.
- For a Sōtapanna, the mindset of an Anāgāmi seems “out-of-reach.” As we know, one gets to the Anāgāmi stage by getting rid of cravings for sensory pleasures. It is not easy to remove our deeply-embedded desires for sensory pleasures. For an average human, this would be impossible. But a Sōtapanna has seen the "anicca nature".
- However, once getting to the Sōtapanna stage, one will not be tempted to do immoral actions to enjoy sensory pleasures. Even though one could be living a normal life of a “householder,” one will NEVER engage in any “apāyagāmi actions.” Those are immoral deeds that would make one eligible to be born in the apāyās, such as having extra-marital affairs.
“Phassa Paccayā Vedanā” Is Actually “Samphassa jā Vedanā”
9. Now we get to the next verse in the Chachakka Sutta (MN 148): “Cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassa paccayā vedanā.”
- (I hope you see the way the sutta makes gradual progression. “Phassa paccayā vedanā” is the third step in the progress of the sensory experience. But all these steps — including more steps in the rest of sutta — happen within a split second. Only a Buddha can “see” these details in this fast process that occurs in mind.)
- From the above discussion, it is clear that “phassa paccayā vedanā” should be “samphassa paccayā vedanā.” In some suttas, it is written as “samphassa jā vedanā.” Here “jā” means “born due to.” In other words, it is a vedanā that arises due to “samphassa.“
- Therefore, this is the SECOND TYPE of vedanā that can arise due to a sensory event. That CAN BE stopped from arsing. That type of vedanā does not occur in an Arahant.
The difference in Sensory Experience Between an Average Human and an Arahant
10. Therefore, “tiṇṇaṃ saṅgati phasso” and “phassa paccayā vedanā” are two critical steps in the progression of the sensory experience.
- Those two steps state how anyone without full comprehension of Tilakkhana (anicca, dukkha, anatta nature) COULD generate additional types of vedanā.
- Now we need to recall something important from the earlier posts, “Contact Between Āyatana Leads to Vipāka Viññāna” and “How Do Sense Faculties Become Internal Āyatana?.” In those two posts, we discussed the initial sensory contact, for example, “cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṃ.” That gave rise to a vedanā that was common to both an average human and an Arahant.
- As we discussed in the previous post, both an average human and an Arahant would feel a piece of cake to be tasty. You may want to go back and read those two posts to refresh memory.
- Now it is those two steps of “tiṇṇaṃ saṅgati phasso” and “phassa paccayā vedanā” that COULD generate ADDITIONAL vedanā of attachment (to the cake in that example) in an average human. Such vedanā DO NOT arise in an Arahant.
Summary
11. I am taking the two extreme cases of an average human and an Arahant to explain the key concepts in the Chachakka Sutta (MN 148). In many key suttas, key ideas are just briefly stated, i.e., they are in either “uddēsa” or “niddēsa” versions. See “Sutta – Introduction.”https://puredhamma.net/sutta-interpreta ... roduction/
- I hope you can see that key suttas like the Chachakka Sutta (MN 148) need detailed explanations. That is the “patiniddēsa” version of a sutta.
- That is why it is of minimal benefit to translate such a sutta word-by-word. There is no need to study many suttas. If one can truly understand a few suttas in detail, one can understand the core teachings of the Buddha.
- Therefore, it is essential to understand these fundamental ideas. If something is not clear, I would be happy to explain further.
12. We will discuss the types of vedanā that can arise due to “phassa paccayā vedanā” or more accurately, “samphassa jā vedanā” in the next post.
An Aside (Extra Information)
13. The steps we have discussed so far, “Cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassa paccayā vedanā” are just a part of the more general statement, “saḷāyatanapaccayā phasso; phassapaccayā vedanā,..” in Paticca Samuppāda.
- In the Vibhaṅga Sutta (SN 12.2), the terms “phassa” and “vedanā” are clarified as “samphassa” and “samphassa jā vedanā.” That applies only in the case of average human acting with avijjā (i.e., in Paticca Samuppāda and for the Chachakka Sutta (MN 148).
- “Phassa” in Paticca Samuppāda is explained in the Vibhaṅga Sutta (SN 12.2): “Katamo ca, bhikkhave, phasso? Chayime, bhikkhave, phassakāyā - cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Ayaṃ vuccati, bhikkhave, phasso.”
- “Vedana” in Paticca Samuppāda is explained in the Vibhaṅga Sutta (SN 12.2): “Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā— cakkhusamphassa jā vedanā, sotasamphassa jā vedanā, ghānasamphassa jā vedanā, jivhāsamphassa jā vedanā, kāyasamphassa jā vedanā, manosamphassa jā vedanā. Ayaṃ vuccati, bhikkhave, vedanā.”
- If you do not see the connection, don’t worry about it. We will discuss all types of vedanā in the next post. I just mentioned it for the benefit of those who may be able to see the connection. Everything in the Tipitaka is self-consistent.
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
Lal:
Really amazing just how much you dedicate in doing this. I wish I had similar motivation towards my practice
Really amazing just how much you dedicate in doing this. I wish I had similar motivation towards my practice
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
Thank you, Ryan!
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
Citta – Basis of Our Experience and Actions
Introduction
1. We have been discussing the first few verses of the “Chachakka Sutta (MN 148)”. Before we proceed further in the sutta, it is a good idea to take a break and look at what we have learned from a different point-of-view.
- The Buddha called himself a “vibhajjavādi“. That means he explained things in great detail by diving and subdividing a given entity or concept to examine it at more fundamental levels.
- That is very much like what the scientists are doing today. They first explained the matter in terms of molecules, and then with atoms. Later, they found that an atom consists of a nucleus and electrons in orbitals around it. Then they probed the nucleus and discovered that more fundamental particles (with names like gluons, and quarks) make up the nucleus.
- By probing deeper, physicists also came up with Quantum Mechanics. Matter and energy are “quantized” on a small scale. That just means they come in “packets” or “quantā” (the singular is “quantum”.)
- More than 2500 years ago, the Buddha taught that matter and energy are quantized. The smallest “quantum” in Buddha Dhamma is a suddhātthaka. But that is not relevant to the present discussion.
Sensory Experience is Quantized – It comes in “Packets”
2. I am not going to have a discussion on Quantum mechanics. But I want to look at the “Chachakka Sutta (MN 148)” from a little bit different point-of-view. That will break the tradition of providing boring translations of suttas, and I hope will also provide better insights into the material in the sutta. I thought this discussion would be beneficial before we move to the next section of the sutta.
-As you will see below, scientists are just beginning to take the mental phenomena seriously. They have made a bit of progress. But they are not even close to having a detailed analysis of mental phenomena that the Buddha did over 2500 years ago.
-Mental energy is also quantized, even though we may feel like thoughts are continuous. The smallest unit in Buddha Dhamma is a “citta“. A citta lasts less than a billionth of a second. We cannot experience a single citta. Even though it is conventionally translated as “a thought”, that is not correct.
- What we usually think of as a “thought” consists of billions of cittā (The plural of citta is cittā, but sometimes I tend to write that as cittas just because that is easier for most people.) By the way, citta is pronounced “chiththa.”
What is a Thought?
3. Let us first see the progress that science has made over the past 50 years or so. Science is still at a very early stage regarding the mind. But they have made some progress recently and we will show them to be fully consistent with Buddha Dhamma. In fact, those findings help explain deeper concepts in Buddha Dhamma.
- Only fifty years ago, scientists thought that computers can “become conscious” just by increasing the processing speeds. Now there are computers that are much faster, but they, of course, do not have consciousness. We will discuss later why computers will never become conscious.
- The following is a presentation entitled, “What is a Thought?” by Henning Beck, a scientist studying brain phenomena.
A Computer Does Not Have Perception (Saññā)
4. At 4:00 minutes, we see a “face” made up of fruits and vegetables. Even though it is not a real human face, it takes us just a split second to realize that it represents a face.
- But as Mr. Beck points out, a computer will never be able to recognize the representation of the human face depicted there.
- At 9:20 minutes he starts a discussion on the identification of a chair. Again, a computer runs into a problem identifying “less obvious” structures that can serve as chairs.
- In both these instances, what the computer is missing is saññā (loosely translated to English as “perception”). Even animals can recognize objects relevant to their survival. A dog, for example, can instantly recognize its owners and any other pets living in the house. It can recognize foods that it likes, etc. See “Saññā – What It Really Means.” on September 14, 2018 (p. 31).
Vēdanā, Saññā, Joy, Sadness, etc. Cannot Arise in a Brain
5. Around 6:00 minutes, Mr. Beck starts talking about human thought. All he (and other scientists) know right now is that our thoughts rise very fast. But they do not have any explanation of how thoughts with feelings (vedana), perception (saññā), joy, etc. can arise out of a brain made of inert atoms and molecules.
- A brain is not that different from a computer, in the sense that atoms and molecules are the building blocks of both. Both can process information. But a brain processes information in a very different way compared to a computer. It involves billions of neurons working as a team. Scientists are not even close to figuring out how the brain processes information.
- In the future, scientists may be able able to figure out how those neurons are able to process information much faster than a computer with a thousand-times higher processing speeds.
- However, they will still NOT be able to able to figure out how a human or animal can recognize their surroundings AND generates emotions (happy, sad, etc.)
- Around 11:00 minutes he discusses the difference between learning and understanding. That is an excellent point.
Vēdanā, Saññā, Joy, Sadness, etc. Arise in the “Mental Body”
6. A brain cannot generate a thought. How can feelings and emotions come out of an entity made of inert atoms and molecules?
- There has to be a LIVING BEING to generate a citta, the basic unit of consciousness. For a human being, the essence of that LIVING ENTITY is not the physical body, but the mental body.
- That “mental body” is alternatively called a manōmaya kāya or gandhabba. It consists of a hadaya vatthu (seat of mind) and five pasāda rūpa located around it (for seeing, listening, smelling, tasting, and touching.) The mental body is not like the “physical body”. It is more like an “energy body” that gives life to the inert and dense physical body.
- A manōmaya kāya may be visualized as an “energy field” within the physical body with the hadaya vatthu and five pasāda rūpa overlapping the region of the physical heart.
7. Our brains do not have the capability to identify objects. It cannot generate emotions like joy and sadness. As we discussed in #4 above, even animals can identify things and generate feelings and emotions.
- It is the mental body (manōmaya kāya or gandhabba) that generates such mental phenomena like vedana, saññā, and related emotions like joy and sadness.
- More precisely, those mental phenomena arise in the hadaya vatthu (seat of mind) of the gandhabba.
8. The details are not critical, but that basic mechanism is important to understand. A brain does not see, hear, smell, taste, or touch. It is the seat of the mind (hadaya vatthu) that experiences all those.
- That is why a human body is just a shell that supports the mental body (manōmaya kāya or the gandhabba). At the death of the physical body, that manōmaya kāya leaves the body instantly. If you touch a dead body, it will be obvious to you that there is no “life” there.
- A live body is like a “live wire” with an electric current flowing through. One will get an “electrical shock” by touching it. But if there is no electric current, it is just a metal wire.
- In the same way, it is the manōmaya kāya that gives “life’ to an inert physical body.
The Manōmaya Kāya Changes from Existence to Existence
9. What happens to the manōmaya kāya at the end of existence? To make this clear, let take the case of a Brahma dying and getting a human existence. That transition from a Brahma to a human happens at the moment of death of that Brahma. It is called the “cuti-patisandhi” moment (“cuti” means dying and “patisandhi” means getting a new existence.)
- That Brahma had a seat of the mind (hadaya vatthu) and two pasāda rūpa (for seeing and hearing). On the other hand, in the new existence, the human would have five pasāda rūpa (for seeing, listening, smelling, tasting, and touching). Furthermore, the hadaya vatthu of the human would be different from that of a Brahma.
- Therefore, the manōmaya kāya of in the new human existence is very different from that of the Brahma.
- Suppose that at the end of that human existence, that human gets an animal existence. Then at that “cuti-patisandhi” moment, that new animal existence would have its own set of hadaya vatthu and five pasāda rūpa.
10. Those three existences are very different, even though it is the same “lifestream”. So, what is there to be taken as a “soul” or a “self”?
- That is why the Buddha said there is no “soul ” or a “self” or a “ātma” going from one birth to another. In the above example, the same “lifestream” that started as a Brahma became a human, and then an animal. What is the ESSENCE that defines a “soul” or a “self” or a “ātma“?
- We will discuss this more in the next post. First, let us look into the mechanism of citta generation.
A Citta Has Vēdanā, Saññā, and Many Other “Built-In” Mental Factors
11. A citta is the fundamental unit of cognition, which we do not feel by itself. It comes in bunches of 12 or more cittā. Those “bunches” or "series" of cittā are citta vithi. What we “feel” or “experience” is a vast number of such citta vithi.
- Any citta vithi that arises due to sensory input from one of the five physical senses has 17 cittā. It is a pancadvāra citta vithi.
- On the other hand, a citta vithi arising directly in the mind (due to dhammā) may have varying numbers of cittā, with a minimum of 12 cittā. That is a manōdvāra citta vithi.
12. What we usually call a “thought” is the cumulative effect of billions of such citta vithi that arise PER SECOND.
- Each of those cittā has at least seven mental factors (cētasikā). Those universal cētasikā include vēdanā and saññā. Vēdanā cētasika makes one FEEL a sensory input. The saññā cētasika is the one which recognizes that sensory input.
- Only a living being can generate that fundamental unit of cognition (citta) within a billionth of a second, with built-in seven or more cētasikā.
- That is why a computer or a robot will NEVER become conscious. Only kammic energy can create a manōmaya kāya with the seat of the mind (hadaya vatthu).
Important Role of the Brain
13. Even though the brain itself cannot generate citta, it plays a critical role in getting the information about the sense object to the hadaya vatthu. More details at “Brain – Interface between Mind and Body.” https://puredhamma.net/abhidhamma/gandh ... -and-body/Let us briefly discuss the series of events following the capture of an image by our eyes.
- The retinas at the back of the eyes send the captured image to the visual cortex in the brain through the optical nerve. That part of the brain then analyzes the signal to a form that can be understood by the mind. Then that information is sent to the cakkhu pasada rupa. Then the cakkhu pasāda rūpa makes a contact with hadaya vatthu, which vibrates 17 times due to that “impact”.
- Those 17 vibrations of the hadaya vatthu correspond to the generation of a citta vithi with 17 cittā. That is the origin of a cakkhudvāra citta vithi. It is not necessary to learn those details. But those interested can find details at “Does any Object (Rupa) Last only 17 Thought Moments?.”https://puredhamma.net/abhidhamma/gandh ... t-moments/
- Sensory inputs coming through the other four physical senses (ears, nose, tongue, and the body) work the same way.
14. Just remember that the sensory input comes to a pasāda rūpa in the mental body AFTER the sensory signal is processed by the brain. For example, when we see a tree, the image of the tree received by the eyes is processed by the brain first.
- Then the brain transmits that processed signal to the cakkhu pasāda rūpa, which in turn transfers it to the hadaya vatthu.
- It is the hadaya vatthu that “feels” or “experiences” that image and “sees” the tree.
- But even a sensory experience that we “feel” arises due to a series of “sensory packets.” For example, when we see a tree, that image does not come in continuously. It comes in “packets” or “snapshots”.
- In fact, that is similar to how a video camera or a movie film works. We will discuss that in the next post.
Introduction
1. We have been discussing the first few verses of the “Chachakka Sutta (MN 148)”. Before we proceed further in the sutta, it is a good idea to take a break and look at what we have learned from a different point-of-view.
- The Buddha called himself a “vibhajjavādi“. That means he explained things in great detail by diving and subdividing a given entity or concept to examine it at more fundamental levels.
- That is very much like what the scientists are doing today. They first explained the matter in terms of molecules, and then with atoms. Later, they found that an atom consists of a nucleus and electrons in orbitals around it. Then they probed the nucleus and discovered that more fundamental particles (with names like gluons, and quarks) make up the nucleus.
- By probing deeper, physicists also came up with Quantum Mechanics. Matter and energy are “quantized” on a small scale. That just means they come in “packets” or “quantā” (the singular is “quantum”.)
- More than 2500 years ago, the Buddha taught that matter and energy are quantized. The smallest “quantum” in Buddha Dhamma is a suddhātthaka. But that is not relevant to the present discussion.
Sensory Experience is Quantized – It comes in “Packets”
2. I am not going to have a discussion on Quantum mechanics. But I want to look at the “Chachakka Sutta (MN 148)” from a little bit different point-of-view. That will break the tradition of providing boring translations of suttas, and I hope will also provide better insights into the material in the sutta. I thought this discussion would be beneficial before we move to the next section of the sutta.
-As you will see below, scientists are just beginning to take the mental phenomena seriously. They have made a bit of progress. But they are not even close to having a detailed analysis of mental phenomena that the Buddha did over 2500 years ago.
-Mental energy is also quantized, even though we may feel like thoughts are continuous. The smallest unit in Buddha Dhamma is a “citta“. A citta lasts less than a billionth of a second. We cannot experience a single citta. Even though it is conventionally translated as “a thought”, that is not correct.
- What we usually think of as a “thought” consists of billions of cittā (The plural of citta is cittā, but sometimes I tend to write that as cittas just because that is easier for most people.) By the way, citta is pronounced “chiththa.”
What is a Thought?
3. Let us first see the progress that science has made over the past 50 years or so. Science is still at a very early stage regarding the mind. But they have made some progress recently and we will show them to be fully consistent with Buddha Dhamma. In fact, those findings help explain deeper concepts in Buddha Dhamma.
- Only fifty years ago, scientists thought that computers can “become conscious” just by increasing the processing speeds. Now there are computers that are much faster, but they, of course, do not have consciousness. We will discuss later why computers will never become conscious.
- The following is a presentation entitled, “What is a Thought?” by Henning Beck, a scientist studying brain phenomena.
A Computer Does Not Have Perception (Saññā)
4. At 4:00 minutes, we see a “face” made up of fruits and vegetables. Even though it is not a real human face, it takes us just a split second to realize that it represents a face.
- But as Mr. Beck points out, a computer will never be able to recognize the representation of the human face depicted there.
- At 9:20 minutes he starts a discussion on the identification of a chair. Again, a computer runs into a problem identifying “less obvious” structures that can serve as chairs.
- In both these instances, what the computer is missing is saññā (loosely translated to English as “perception”). Even animals can recognize objects relevant to their survival. A dog, for example, can instantly recognize its owners and any other pets living in the house. It can recognize foods that it likes, etc. See “Saññā – What It Really Means.” on September 14, 2018 (p. 31).
Vēdanā, Saññā, Joy, Sadness, etc. Cannot Arise in a Brain
5. Around 6:00 minutes, Mr. Beck starts talking about human thought. All he (and other scientists) know right now is that our thoughts rise very fast. But they do not have any explanation of how thoughts with feelings (vedana), perception (saññā), joy, etc. can arise out of a brain made of inert atoms and molecules.
- A brain is not that different from a computer, in the sense that atoms and molecules are the building blocks of both. Both can process information. But a brain processes information in a very different way compared to a computer. It involves billions of neurons working as a team. Scientists are not even close to figuring out how the brain processes information.
- In the future, scientists may be able able to figure out how those neurons are able to process information much faster than a computer with a thousand-times higher processing speeds.
- However, they will still NOT be able to able to figure out how a human or animal can recognize their surroundings AND generates emotions (happy, sad, etc.)
- Around 11:00 minutes he discusses the difference between learning and understanding. That is an excellent point.
Vēdanā, Saññā, Joy, Sadness, etc. Arise in the “Mental Body”
6. A brain cannot generate a thought. How can feelings and emotions come out of an entity made of inert atoms and molecules?
- There has to be a LIVING BEING to generate a citta, the basic unit of consciousness. For a human being, the essence of that LIVING ENTITY is not the physical body, but the mental body.
- That “mental body” is alternatively called a manōmaya kāya or gandhabba. It consists of a hadaya vatthu (seat of mind) and five pasāda rūpa located around it (for seeing, listening, smelling, tasting, and touching.) The mental body is not like the “physical body”. It is more like an “energy body” that gives life to the inert and dense physical body.
- A manōmaya kāya may be visualized as an “energy field” within the physical body with the hadaya vatthu and five pasāda rūpa overlapping the region of the physical heart.
7. Our brains do not have the capability to identify objects. It cannot generate emotions like joy and sadness. As we discussed in #4 above, even animals can identify things and generate feelings and emotions.
- It is the mental body (manōmaya kāya or gandhabba) that generates such mental phenomena like vedana, saññā, and related emotions like joy and sadness.
- More precisely, those mental phenomena arise in the hadaya vatthu (seat of mind) of the gandhabba.
8. The details are not critical, but that basic mechanism is important to understand. A brain does not see, hear, smell, taste, or touch. It is the seat of the mind (hadaya vatthu) that experiences all those.
- That is why a human body is just a shell that supports the mental body (manōmaya kāya or the gandhabba). At the death of the physical body, that manōmaya kāya leaves the body instantly. If you touch a dead body, it will be obvious to you that there is no “life” there.
- A live body is like a “live wire” with an electric current flowing through. One will get an “electrical shock” by touching it. But if there is no electric current, it is just a metal wire.
- In the same way, it is the manōmaya kāya that gives “life’ to an inert physical body.
The Manōmaya Kāya Changes from Existence to Existence
9. What happens to the manōmaya kāya at the end of existence? To make this clear, let take the case of a Brahma dying and getting a human existence. That transition from a Brahma to a human happens at the moment of death of that Brahma. It is called the “cuti-patisandhi” moment (“cuti” means dying and “patisandhi” means getting a new existence.)
- That Brahma had a seat of the mind (hadaya vatthu) and two pasāda rūpa (for seeing and hearing). On the other hand, in the new existence, the human would have five pasāda rūpa (for seeing, listening, smelling, tasting, and touching). Furthermore, the hadaya vatthu of the human would be different from that of a Brahma.
- Therefore, the manōmaya kāya of in the new human existence is very different from that of the Brahma.
- Suppose that at the end of that human existence, that human gets an animal existence. Then at that “cuti-patisandhi” moment, that new animal existence would have its own set of hadaya vatthu and five pasāda rūpa.
10. Those three existences are very different, even though it is the same “lifestream”. So, what is there to be taken as a “soul” or a “self”?
- That is why the Buddha said there is no “soul ” or a “self” or a “ātma” going from one birth to another. In the above example, the same “lifestream” that started as a Brahma became a human, and then an animal. What is the ESSENCE that defines a “soul” or a “self” or a “ātma“?
- We will discuss this more in the next post. First, let us look into the mechanism of citta generation.
A Citta Has Vēdanā, Saññā, and Many Other “Built-In” Mental Factors
11. A citta is the fundamental unit of cognition, which we do not feel by itself. It comes in bunches of 12 or more cittā. Those “bunches” or "series" of cittā are citta vithi. What we “feel” or “experience” is a vast number of such citta vithi.
- Any citta vithi that arises due to sensory input from one of the five physical senses has 17 cittā. It is a pancadvāra citta vithi.
- On the other hand, a citta vithi arising directly in the mind (due to dhammā) may have varying numbers of cittā, with a minimum of 12 cittā. That is a manōdvāra citta vithi.
12. What we usually call a “thought” is the cumulative effect of billions of such citta vithi that arise PER SECOND.
- Each of those cittā has at least seven mental factors (cētasikā). Those universal cētasikā include vēdanā and saññā. Vēdanā cētasika makes one FEEL a sensory input. The saññā cētasika is the one which recognizes that sensory input.
- Only a living being can generate that fundamental unit of cognition (citta) within a billionth of a second, with built-in seven or more cētasikā.
- That is why a computer or a robot will NEVER become conscious. Only kammic energy can create a manōmaya kāya with the seat of the mind (hadaya vatthu).
Important Role of the Brain
13. Even though the brain itself cannot generate citta, it plays a critical role in getting the information about the sense object to the hadaya vatthu. More details at “Brain – Interface between Mind and Body.” https://puredhamma.net/abhidhamma/gandh ... -and-body/Let us briefly discuss the series of events following the capture of an image by our eyes.
- The retinas at the back of the eyes send the captured image to the visual cortex in the brain through the optical nerve. That part of the brain then analyzes the signal to a form that can be understood by the mind. Then that information is sent to the cakkhu pasada rupa. Then the cakkhu pasāda rūpa makes a contact with hadaya vatthu, which vibrates 17 times due to that “impact”.
- Those 17 vibrations of the hadaya vatthu correspond to the generation of a citta vithi with 17 cittā. That is the origin of a cakkhudvāra citta vithi. It is not necessary to learn those details. But those interested can find details at “Does any Object (Rupa) Last only 17 Thought Moments?.”https://puredhamma.net/abhidhamma/gandh ... t-moments/
- Sensory inputs coming through the other four physical senses (ears, nose, tongue, and the body) work the same way.
14. Just remember that the sensory input comes to a pasāda rūpa in the mental body AFTER the sensory signal is processed by the brain. For example, when we see a tree, the image of the tree received by the eyes is processed by the brain first.
- Then the brain transmits that processed signal to the cakkhu pasāda rūpa, which in turn transfers it to the hadaya vatthu.
- It is the hadaya vatthu that “feels” or “experiences” that image and “sees” the tree.
- But even a sensory experience that we “feel” arises due to a series of “sensory packets.” For example, when we see a tree, that image does not come in continuously. It comes in “packets” or “snapshots”.
- In fact, that is similar to how a video camera or a movie film works. We will discuss that in the next post.
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
Vipāka Vēdanā and “Samphassa jā Vēdanā” in a Sensory Event
We are discussing the “Worldview of the Buddha.” It may be a good idea to print out the posts in there for referral while reading subsequent posts. It is CRITICAL to understand the material discussed so far to follow future posts.
All Our Activities Start With a Sensory Trigger
1. We know that we are alive because we are aware of the external world. We can see an object, hear a sound, smell an odor, taste food, and feel the touch of something or someone. Furthermore, we can recall past events (part of dhammā).
- All our sensory experiences start with a “trigger event” that comes through one of our six sense faculties. If we see, hear, smell, taste, touch something that grabs our attention, then we start thinking, speaking, and taking action on that particular sight, sound, odor, taste, and touch.
- Also, a thought about a past event or a planned event (dhammā) may come to our mind, and we could get started that way too.
2. We usually go through our daily routines based on what we do regularly. One gets up in the morning and gets ready for work (school) on a working day. Those ” to do tasks” come to one’s mind automatically as dhammā.
- Such a “planned or routine day of work” could be disrupted by an unexpected event. One may get a phone call from the boss asking to go to a meeting at a different location. One may see that his/her child is not well and may need to take the child to a hospital. Again, a sensory trigger is there.
- One may also set up an alarm to get up at a particular time. When the alarm goes off in the morning, one gets up and recalls that one has to get ready for a specific task.
- It is a good idea to think about what one goes through a day. We can see that all activities start with “sensory triggers.”
A Sensory Trigger is an “Ārammana“
3. Each activity starts with a “trigger,” which is a sensory event. That is an “ārammana” in Pāli. One consciously “sees an object” when one’s mind takes that object as the “ārammana” or the ” mind focus.” That becomes a “new ārammana,” where one will take more actions.
- For example, short interaction with a person may trigger an interest in that person. Then that may lead to further contacts.
- We get exposed to many sensory inputs as we go through the day. But only specific sensory inputs catch our attention and make us think about them. A strong sensory input that gets our attention is an ārammana.
- If X is listening to the television in the background while eating, X’s focus is on the meal. However, if X hears on the TV that terrorist attack just took place in a major city, X’s attention would focus on that news story. X may stop eating and go and watch the television to get more information. That is a new ārammana.
4. There is always an “ārammana” to initiate an action, and there are only six types of ārammana per “Chachakka Sutta (MN 148).”Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, sōtañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, jivhāñca paṭicca rase ca uppajjati jivhāviññāṇaṃ, kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ.”
- For example, the second on the list says that “ear-consciousness (sōta viññāna) happens when ears (more precisely sōta pasāda) come to contact with a sound (sadda).” In the above example, X heard about a terrorist attack.
- That sensory event could then start a whole series of new actions. In the example of #3 above, X stopped eating and went to the television to watch it.
- You should think about this basic idea of how a sensory event (seeing, hearing, etc. leads to a whole set of actions during a given day. This idea was first introduced in the post, “Contact Between Āyatana Leads to Vipāka Viññāna.”
Two Different Meanings of Paticca
5. We translated the verse, “cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ” as “..cakkhu viññāna arises when a rūpa makes contact (paticca) with cakkhu pasāda rūpā.” See, #7 of “Contact Between Āyatana Leads to Vipāka Viññāna.” That was further elaborated in the next post, “Indriya Make Phassa and Āyatana Make Samphassa.”
- Some other English translations state that as, “dependent on the eye and forms, eye-consciousness arises.” They translate paticca as “dependent on” presumably because Paticca Samuppāda is translated as “Dependent Origination.”
- But paticca is a Pāli word that has somewhat different meanings depending on the context. Let us clarify that first.
6. It is fine to translate Paticca Samuppāda as “Dependent Origination.” That is because the steps in Paticca Samuppāda are CONDITIONAL statements. For example, “with avijjā (ignorance) as condition, sankhāra arise.” One could also state that as “arising of sankhāra is dependent on the presence of avijjā.” However, conditionality comes from the word “paccayā” not from “paticca.” See, “What Does “Paccayā” Mean in Paticca Samuppāda?.”
- Therefore, “cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ” should not be translated as, “dependent on the eye and forms, eye-consciousness arises.” It is more than just dependence. It is “coming together” or “coming to contact” of cakkhu and rūpa that gives rise to cakkhu viññāna. “Paticca” happens with only those events that grab our attention.
- There is also a deeper meaning of paticca in Paticca Samuppāda, where it is the combination of two words “pati” + “icca.” When one attaches willingly to moral (immoral) deeds, one ends up with corresponding “births” (“sama” + “uppada.”) See, “Paticca Samuppāda – “Pati+ichcha”+” Sama+uppāda.”:https://puredhamma.net/paticca-samuppad ... roduction/ That is why I do not translate Paticca Samuppāda as “Dependent Origination.” There is more than “just dependence” in Paticca Samuppāda.
- However, in verse “cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ,” paticca means “coming together” or “contact.” Here there is no “intention.” It is cakkhu and rūpa making contact. That is very clear in SN 12.53 and SN 12.54, in verse, “telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.” OR, “an oil lamp (telappadīpo) burns while the wick (vaṭṭiñca) is together with oil (telañca).” If one does not add oil to the lamp, the wick will burn out quickly. There is no involvement of the mind there. Thus, the “pati” + “icca” etymology does not apply here.
Where Does Paticca Happen?
7. It is essential to remember that “cakkhu” (or cakkhāyatana) is not physical eyes (the Pāli word for the physical eye is “nayana“). “Cakkhu” is the cakkhu pasāda rūpa that lies close to the hadaya vatthu (seat of the mind), and hadaya vatthu overlaps the physical heart. That is far away from the brain.
- This cakkhu pasāda rūpa is the “internal ayatana.” It is commonly referred to as “cakkhu.”
- The brain processes an image received by the eyes and then sends it to the “cakkhu.” We discussed in the post, “Contact Between Āyatana Leads to Vipāka Viññāna,”
- Furthermore, the “rūpa” is the image of the external object (external ayatana). To be precise, it is a “vanna rūpa” (or “rūpa rūpa“) in this case.
- When that rūpa makes contact with the cakkhu, the cakkhu in turn “hits” the hadaya vatthu (seat of the mind) and transfers that rūpa to the mind, that is the event, “Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ.”
- That contact gives rise to the cakkhuviññāṇa in mind. Therefore, that sensory experience arises in mind close to the physical heart. It does not occur in the brain (or at the eyes)! You may want to refresh memory by reading #12 of the post, “Buddhist Worldview – Introduction.”
8. In the example discussed in #3 involves an ārammana coming through as a sound (sadda rūpa). Here the “sound rūpa” received by the sōta pasāda rūpa (shortened to just “sōta“) is the “sadda” in “sōtañca paṭicca sadde ca uppajjati sōtaviññāṇaṃ.”
- Any external sensory input is a form of energy. That is why they are all rūpa. There is some confusion because most times a “rūpa rūpa” or a “vanna rūpa” is just written as a “rūpa.”
- A sound is a sadda rūpa. You can figure out the other three: rasa rūpa, gandha rūpa, and photthabba rūpa.
- A thought coming directly to the mind is a “dhammā” or a “dhamma rūpa.” Note that there is no separate “pasāda rūpa” for dhammā, which makes contact directly with the hadaya vatthu.
Vipāka Vēdanā Arise With That Initial Vipāka Viññāna
9. Let us consider “hearing a sound.” That is “sōtañca paṭicca sadde ca uppajjati sōtaviññāṇaṃ.” This sōtaviññāṇa is a vipāka viññāna, as we discussed in “Contact Between Āyatana Leads to Vipāka Viññāna.”
- As we have discussed, vēdanā and saññā arise with each citta. Therefore, there are a vēdanā and saññā associated with that sōta viññāṇa (which is a citta.) In other words, we know that we heard the sound (vēdanā), and we recognize what the sound is (saññā). The vēdanā that arises with that vipāka viññāna is a vipāka vēdanā.
- At this stage, there is no sukha, dukkha, sōmanassa, or dōmanassa vēdanā generated. The mind receives the sensory event. All vēdanā associated with that initial sensory event is a neutral (upekkha) vēdanā.
- The only exception is “kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ.” The sensory contact through the physical body can generate a dukkha vēdanā if it is due to an injury. It can lead to a sukha vēdanā if it is due to a body massage.
- We will discuss sukha, dukkha, sōmanassa, dōmanassa, and upekkha vēdanā below.
The Second Type of Vedanā is “Samphassa jā Vedanā“
10. In the post, “Indriya Make Phassa and Āyatana Make Samphassa,” we looked further into the “Chachakka Sutta (MN 148): “Cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassa paccayā vedanā.” Now we have a second type of vēdanā due to “phassa paccayā vedanā.” In that post, we discussed how the second type of vēdanā arises due to “samphassa.” It is a good idea to review that post.
- That second type of vēdanā is due to “contact with defilements in mind” or “san” or “anusaya.” And that depends on each person, i.e., how strong a tanhā is generated via greed, anger, or ignorance. Therefore, this vēdanā is mind-made.
- An Arahant would experience the first type of vēdanā, the vipāka vēdanā. The second type of vēdanā would NOT arise in an Arahant because he/she does not have a defiled mind.
- Now we can categorize vēdanā using a different scheme. That will show that dukkha/sukha vedanā arises ONLY due to the physical body. Other types of sensory contacts lead to unpleasant/pleasant vēdanā (dōmanassa/sōmanassa) in the MIND.
Two Types of Vēdanā (Kāyika and Cetasika)
11. As we saw above, ALL vēdanā belong to those two types discussed above: vipāka vēdanā and samphassa-jā-vēdanā. However, there are other ways to categorize vēdanā. The Buddha has taught us how to examine a given entity or a concept in many different ways. Once one understands them, it is easy to see which analysis is appropriate for a given situation.
- The Buddha categorized vēdanā up to 108 types. However, we do not need to discuss all of them. We will consider only those that are relevant to common situations.
- First, ALL vedanā belong to two categories of kāyika vēdanā (those felt on the body) and cetasika vēdanā (those arising in mind.) Of course, all of the vipāka vēdanā and samphassa-jā-vēdanā are in these two new categories. It is just a different way to look at them.
- Those vēdanā felt in the physical body (kāya) are kāyika vēdanā. All other vēdanā are cetasika vēdanā; they arise in mind.
Three Types of Kāyika Vēdanā
12. Then the kāyika vēdanā can be three types: dukkha vēdanā, sukha vēdanā, adukkhamasukha vēdanā.
- We can see that dukkha vēdanā due to injuries, body aches, etc. are kāyika vēdanā. Those vēdanā are felt AT A LOCATION in the body. We feel a finger cut at the finger. Similarly, a back massage gives a sukha vēdanā on the back.
- We remember that vēdanā means “becoming aware of.” So, those vēdanā due to bodily contacts that do not generate dukkha or sukha (i.e., neutral) are “adukkhama asukha” (neither painful nor pleasant), and that rhymes as, “adukkhamasukha.”
Three Types of Cetasika Vēdanā
13. Those cetasika vedanā similarly belong to three major types: dōmanassa vēdanā, sōmanassa vēdanā, and upekkha vēdanā.
- The word “dōmanassa” comes from “dō + manasa” or “a depressed mind.” Similarly, “sōmanassa” comes from “sō + manasa” or “a pleasant mind.” Of course, upekkha vēdanā is neither dōmanassa nor sōmanassa. It is neutral, and we feel that sensory input.
- Note that while the adukkhamasukha vēdanā is associated with body touches, upekkha vēdanā is associated with all other sensory inputs.
Relationship to Vipāka Vēdanā and “Samphassa-jā-Vēdanā“
14. Now, these cetasika vedanā can be either vipāka vēdanā or “samphassa-jā-vēdanā.”
- As we have discussed, samphassa-jā-vēdanā depends on the mindset of the person (more precisely on one’s anusaya or gati.) Three people looking at the same person X may generate different types of samphassa-jā-vēdanā. A friend of X will generate a samphassa-jā-vēdanā that is of sōmanassa type. An enemy of X will generate a samphassa-jā-vēdanā that is of dōmanassa type. A third person who does not know X may generate only feel a samphassa-jā-vēdanā that is of upekkha type.
- Since there are six types of samphassa-jā-vēdanā, we can see that there could be 18 types of vēdanā associated with them. Each one could be dōmanassa, sōmanassa, or upekkha.
- In the “Aṭṭhasata Sutta (SN 36.22),” the Buddha has discussed 108 types of vēdanā. But for many situations, the above types of vēdanā are sufficient for our discussions.
We are discussing the “Worldview of the Buddha.” It may be a good idea to print out the posts in there for referral while reading subsequent posts. It is CRITICAL to understand the material discussed so far to follow future posts.
All Our Activities Start With a Sensory Trigger
1. We know that we are alive because we are aware of the external world. We can see an object, hear a sound, smell an odor, taste food, and feel the touch of something or someone. Furthermore, we can recall past events (part of dhammā).
- All our sensory experiences start with a “trigger event” that comes through one of our six sense faculties. If we see, hear, smell, taste, touch something that grabs our attention, then we start thinking, speaking, and taking action on that particular sight, sound, odor, taste, and touch.
- Also, a thought about a past event or a planned event (dhammā) may come to our mind, and we could get started that way too.
2. We usually go through our daily routines based on what we do regularly. One gets up in the morning and gets ready for work (school) on a working day. Those ” to do tasks” come to one’s mind automatically as dhammā.
- Such a “planned or routine day of work” could be disrupted by an unexpected event. One may get a phone call from the boss asking to go to a meeting at a different location. One may see that his/her child is not well and may need to take the child to a hospital. Again, a sensory trigger is there.
- One may also set up an alarm to get up at a particular time. When the alarm goes off in the morning, one gets up and recalls that one has to get ready for a specific task.
- It is a good idea to think about what one goes through a day. We can see that all activities start with “sensory triggers.”
A Sensory Trigger is an “Ārammana“
3. Each activity starts with a “trigger,” which is a sensory event. That is an “ārammana” in Pāli. One consciously “sees an object” when one’s mind takes that object as the “ārammana” or the ” mind focus.” That becomes a “new ārammana,” where one will take more actions.
- For example, short interaction with a person may trigger an interest in that person. Then that may lead to further contacts.
- We get exposed to many sensory inputs as we go through the day. But only specific sensory inputs catch our attention and make us think about them. A strong sensory input that gets our attention is an ārammana.
- If X is listening to the television in the background while eating, X’s focus is on the meal. However, if X hears on the TV that terrorist attack just took place in a major city, X’s attention would focus on that news story. X may stop eating and go and watch the television to get more information. That is a new ārammana.
4. There is always an “ārammana” to initiate an action, and there are only six types of ārammana per “Chachakka Sutta (MN 148).”Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, sōtañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, jivhāñca paṭicca rase ca uppajjati jivhāviññāṇaṃ, kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ.”
- For example, the second on the list says that “ear-consciousness (sōta viññāna) happens when ears (more precisely sōta pasāda) come to contact with a sound (sadda).” In the above example, X heard about a terrorist attack.
- That sensory event could then start a whole series of new actions. In the example of #3 above, X stopped eating and went to the television to watch it.
- You should think about this basic idea of how a sensory event (seeing, hearing, etc. leads to a whole set of actions during a given day. This idea was first introduced in the post, “Contact Between Āyatana Leads to Vipāka Viññāna.”
Two Different Meanings of Paticca
5. We translated the verse, “cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ” as “..cakkhu viññāna arises when a rūpa makes contact (paticca) with cakkhu pasāda rūpā.” See, #7 of “Contact Between Āyatana Leads to Vipāka Viññāna.” That was further elaborated in the next post, “Indriya Make Phassa and Āyatana Make Samphassa.”
- Some other English translations state that as, “dependent on the eye and forms, eye-consciousness arises.” They translate paticca as “dependent on” presumably because Paticca Samuppāda is translated as “Dependent Origination.”
- But paticca is a Pāli word that has somewhat different meanings depending on the context. Let us clarify that first.
6. It is fine to translate Paticca Samuppāda as “Dependent Origination.” That is because the steps in Paticca Samuppāda are CONDITIONAL statements. For example, “with avijjā (ignorance) as condition, sankhāra arise.” One could also state that as “arising of sankhāra is dependent on the presence of avijjā.” However, conditionality comes from the word “paccayā” not from “paticca.” See, “What Does “Paccayā” Mean in Paticca Samuppāda?.”
- Therefore, “cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ” should not be translated as, “dependent on the eye and forms, eye-consciousness arises.” It is more than just dependence. It is “coming together” or “coming to contact” of cakkhu and rūpa that gives rise to cakkhu viññāna. “Paticca” happens with only those events that grab our attention.
- There is also a deeper meaning of paticca in Paticca Samuppāda, where it is the combination of two words “pati” + “icca.” When one attaches willingly to moral (immoral) deeds, one ends up with corresponding “births” (“sama” + “uppada.”) See, “Paticca Samuppāda – “Pati+ichcha”+” Sama+uppāda.”:https://puredhamma.net/paticca-samuppad ... roduction/ That is why I do not translate Paticca Samuppāda as “Dependent Origination.” There is more than “just dependence” in Paticca Samuppāda.
- However, in verse “cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ,” paticca means “coming together” or “contact.” Here there is no “intention.” It is cakkhu and rūpa making contact. That is very clear in SN 12.53 and SN 12.54, in verse, “telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.” OR, “an oil lamp (telappadīpo) burns while the wick (vaṭṭiñca) is together with oil (telañca).” If one does not add oil to the lamp, the wick will burn out quickly. There is no involvement of the mind there. Thus, the “pati” + “icca” etymology does not apply here.
Where Does Paticca Happen?
7. It is essential to remember that “cakkhu” (or cakkhāyatana) is not physical eyes (the Pāli word for the physical eye is “nayana“). “Cakkhu” is the cakkhu pasāda rūpa that lies close to the hadaya vatthu (seat of the mind), and hadaya vatthu overlaps the physical heart. That is far away from the brain.
- This cakkhu pasāda rūpa is the “internal ayatana.” It is commonly referred to as “cakkhu.”
- The brain processes an image received by the eyes and then sends it to the “cakkhu.” We discussed in the post, “Contact Between Āyatana Leads to Vipāka Viññāna,”
- Furthermore, the “rūpa” is the image of the external object (external ayatana). To be precise, it is a “vanna rūpa” (or “rūpa rūpa“) in this case.
- When that rūpa makes contact with the cakkhu, the cakkhu in turn “hits” the hadaya vatthu (seat of the mind) and transfers that rūpa to the mind, that is the event, “Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ.”
- That contact gives rise to the cakkhuviññāṇa in mind. Therefore, that sensory experience arises in mind close to the physical heart. It does not occur in the brain (or at the eyes)! You may want to refresh memory by reading #12 of the post, “Buddhist Worldview – Introduction.”
8. In the example discussed in #3 involves an ārammana coming through as a sound (sadda rūpa). Here the “sound rūpa” received by the sōta pasāda rūpa (shortened to just “sōta“) is the “sadda” in “sōtañca paṭicca sadde ca uppajjati sōtaviññāṇaṃ.”
- Any external sensory input is a form of energy. That is why they are all rūpa. There is some confusion because most times a “rūpa rūpa” or a “vanna rūpa” is just written as a “rūpa.”
- A sound is a sadda rūpa. You can figure out the other three: rasa rūpa, gandha rūpa, and photthabba rūpa.
- A thought coming directly to the mind is a “dhammā” or a “dhamma rūpa.” Note that there is no separate “pasāda rūpa” for dhammā, which makes contact directly with the hadaya vatthu.
Vipāka Vēdanā Arise With That Initial Vipāka Viññāna
9. Let us consider “hearing a sound.” That is “sōtañca paṭicca sadde ca uppajjati sōtaviññāṇaṃ.” This sōtaviññāṇa is a vipāka viññāna, as we discussed in “Contact Between Āyatana Leads to Vipāka Viññāna.”
- As we have discussed, vēdanā and saññā arise with each citta. Therefore, there are a vēdanā and saññā associated with that sōta viññāṇa (which is a citta.) In other words, we know that we heard the sound (vēdanā), and we recognize what the sound is (saññā). The vēdanā that arises with that vipāka viññāna is a vipāka vēdanā.
- At this stage, there is no sukha, dukkha, sōmanassa, or dōmanassa vēdanā generated. The mind receives the sensory event. All vēdanā associated with that initial sensory event is a neutral (upekkha) vēdanā.
- The only exception is “kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ.” The sensory contact through the physical body can generate a dukkha vēdanā if it is due to an injury. It can lead to a sukha vēdanā if it is due to a body massage.
- We will discuss sukha, dukkha, sōmanassa, dōmanassa, and upekkha vēdanā below.
The Second Type of Vedanā is “Samphassa jā Vedanā“
10. In the post, “Indriya Make Phassa and Āyatana Make Samphassa,” we looked further into the “Chachakka Sutta (MN 148): “Cakkhuñca paṭicca rūpe ca uppajjati cakkhu viññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassa paccayā vedanā.” Now we have a second type of vēdanā due to “phassa paccayā vedanā.” In that post, we discussed how the second type of vēdanā arises due to “samphassa.” It is a good idea to review that post.
- That second type of vēdanā is due to “contact with defilements in mind” or “san” or “anusaya.” And that depends on each person, i.e., how strong a tanhā is generated via greed, anger, or ignorance. Therefore, this vēdanā is mind-made.
- An Arahant would experience the first type of vēdanā, the vipāka vēdanā. The second type of vēdanā would NOT arise in an Arahant because he/she does not have a defiled mind.
- Now we can categorize vēdanā using a different scheme. That will show that dukkha/sukha vedanā arises ONLY due to the physical body. Other types of sensory contacts lead to unpleasant/pleasant vēdanā (dōmanassa/sōmanassa) in the MIND.
Two Types of Vēdanā (Kāyika and Cetasika)
11. As we saw above, ALL vēdanā belong to those two types discussed above: vipāka vēdanā and samphassa-jā-vēdanā. However, there are other ways to categorize vēdanā. The Buddha has taught us how to examine a given entity or a concept in many different ways. Once one understands them, it is easy to see which analysis is appropriate for a given situation.
- The Buddha categorized vēdanā up to 108 types. However, we do not need to discuss all of them. We will consider only those that are relevant to common situations.
- First, ALL vedanā belong to two categories of kāyika vēdanā (those felt on the body) and cetasika vēdanā (those arising in mind.) Of course, all of the vipāka vēdanā and samphassa-jā-vēdanā are in these two new categories. It is just a different way to look at them.
- Those vēdanā felt in the physical body (kāya) are kāyika vēdanā. All other vēdanā are cetasika vēdanā; they arise in mind.
Three Types of Kāyika Vēdanā
12. Then the kāyika vēdanā can be three types: dukkha vēdanā, sukha vēdanā, adukkhamasukha vēdanā.
- We can see that dukkha vēdanā due to injuries, body aches, etc. are kāyika vēdanā. Those vēdanā are felt AT A LOCATION in the body. We feel a finger cut at the finger. Similarly, a back massage gives a sukha vēdanā on the back.
- We remember that vēdanā means “becoming aware of.” So, those vēdanā due to bodily contacts that do not generate dukkha or sukha (i.e., neutral) are “adukkhama asukha” (neither painful nor pleasant), and that rhymes as, “adukkhamasukha.”
Three Types of Cetasika Vēdanā
13. Those cetasika vedanā similarly belong to three major types: dōmanassa vēdanā, sōmanassa vēdanā, and upekkha vēdanā.
- The word “dōmanassa” comes from “dō + manasa” or “a depressed mind.” Similarly, “sōmanassa” comes from “sō + manasa” or “a pleasant mind.” Of course, upekkha vēdanā is neither dōmanassa nor sōmanassa. It is neutral, and we feel that sensory input.
- Note that while the adukkhamasukha vēdanā is associated with body touches, upekkha vēdanā is associated with all other sensory inputs.
Relationship to Vipāka Vēdanā and “Samphassa-jā-Vēdanā“
14. Now, these cetasika vedanā can be either vipāka vēdanā or “samphassa-jā-vēdanā.”
- As we have discussed, samphassa-jā-vēdanā depends on the mindset of the person (more precisely on one’s anusaya or gati.) Three people looking at the same person X may generate different types of samphassa-jā-vēdanā. A friend of X will generate a samphassa-jā-vēdanā that is of sōmanassa type. An enemy of X will generate a samphassa-jā-vēdanā that is of dōmanassa type. A third person who does not know X may generate only feel a samphassa-jā-vēdanā that is of upekkha type.
- Since there are six types of samphassa-jā-vēdanā, we can see that there could be 18 types of vēdanā associated with them. Each one could be dōmanassa, sōmanassa, or upekkha.
- In the “Aṭṭhasata Sutta (SN 36.22),” the Buddha has discussed 108 types of vēdanā. But for many situations, the above types of vēdanā are sufficient for our discussions.
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
that's interesting, so the breath doesn't cease, what ceases is sankhara which is breath aka controls(brainstem) in and out breathing breath.
is the sankhara, a theory what presents an idea something similar like an autonomous nervesystem in body?
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
auto wrote: "that's interesting, so the breath doesn't cease, what ceases is sankhara which is breath aka controls(brainstem) in and out breathing breath.
is the sankhara, a theory what presents an idea something similar like an autonomous nervesystem in body?"
I am not sure what the connection to breath is. Of course, breathing happens due to kaya sankhara. But those are "harmless kaya sankhara". In Buddha Dhamma we worry about kaya sankhara that lead to stealing, sexual misconduct, killing, etc. Those that can bring vipaka in the future, including rebirth. The goal is to stop future suffering.
All sankhāra arise in mind. When they lead to conscious thinking or speech, they are called vaci sankhāra. Those that lead to bodily actions are kāya sankhāra; those that arise automatically in mind (with vedana and sanna) are manō sankhāra.
Sankhara are our thoughts. Our spontaneous thoughts are mano sankhara. We consciously think about things and those are vaci sankhara. We speak based on thoughts and those are vaci sankhara too. We do things with the body based on thoughts and those are kaya sankhara.
I suggest reading the following two posts carefully. I would be happy to answer any questions. But please quote from those posts in asking questions if somethings are not clear.
“Sankhāra – What It Really Means” Thu Nov 01, 2018 (p. 43) AND “Connection Between Sankhāra and Viññāna” Dec 29, 2018 (p. 57).
is the sankhara, a theory what presents an idea something similar like an autonomous nervesystem in body?"
I am not sure what the connection to breath is. Of course, breathing happens due to kaya sankhara. But those are "harmless kaya sankhara". In Buddha Dhamma we worry about kaya sankhara that lead to stealing, sexual misconduct, killing, etc. Those that can bring vipaka in the future, including rebirth. The goal is to stop future suffering.
All sankhāra arise in mind. When they lead to conscious thinking or speech, they are called vaci sankhāra. Those that lead to bodily actions are kāya sankhāra; those that arise automatically in mind (with vedana and sanna) are manō sankhāra.
Sankhara are our thoughts. Our spontaneous thoughts are mano sankhara. We consciously think about things and those are vaci sankhara. We speak based on thoughts and those are vaci sankhara too. We do things with the body based on thoughts and those are kaya sankhara.
I suggest reading the following two posts carefully. I would be happy to answer any questions. But please quote from those posts in asking questions if somethings are not clear.
“Sankhāra – What It Really Means” Thu Nov 01, 2018 (p. 43) AND “Connection Between Sankhāra and Viññāna” Dec 29, 2018 (p. 57).
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
In reply to auto's question, I wrote: "In Buddha Dhamma we worry about kaya sankhara that lead to stealing, sexual misconduct, killing, etc. "
I should have written, "In Buddha Dhamma we worry about kaya sankhara that lead to stealing, sexual misconduct, killing, etc. BEFORE worrying about how breathing stops in the fourth jhana samapatti (not just in the fourth jhana.)
- In a samapatti, jhana citta flow continuously and thus other types of citta vithi (for seeing, hearing, etc.) are blocked. One cannot see, hear, smell, taste, feel bodily touches while in a samapatti. On top of that breathing also stops in the fourth jhana samapatti.
In order to even get to the first jhana, one's mind MUST be devoid of pancanivarana (kamaccandha, vyapada, tinamiddha, uddaccakukkucca, vicikicca).
- In anariya jhana, those five things are just SUPPRESSED.
- In Ariya jhana (jhana of a Noble Person), those pancanivarana have been REMOVED. In other words, one must be an Anagami to attain even the first Ariya jhana.
Of course, even a Sotapanna may have attained anariya jhana. But either type of jhana is NOT necessary to attain the Sotapanna stage. Jhana and magga phala are two separate things.
Jhanas correspond to the mental states of brahmas. A brahma does not have kama raga or patigha (i.e., kamaccandha and vypapada do not arise while in that brhama existence.) A brahma does not have a solid body that can experience sensual pleasures (eating, smelling, sex, etc.)
- My point is that attaining even anariya jhana is not easy IF one has cravings for sensual pleasures and is prone to anger. This is not directed at auto or anyone else. I am just trying to provide some general useful information.
- I do not know the mental state of anyone else. But I do know that many people do not have the basic requirements to attain jhanas. Furthermore, very few people these days need to worry about stopping breathing in the fourth jhana samapatti. Getting to a samapatti needs more practice after getting to the fourth jhana (Ariya or anariya.)
- One must first focus on avoiding BAD vaci sankhara (lying, gossiping, etc AND even consciously thinking about any bad speech or action) and kaya sankhara (stealing, sexual misconduct, etc), and also need to get rid of the 10 types of miccha ditthi that include not believing in kamma vipaka, not believing in rebirth, etc.) Those are requirements for even anariya jhana.
I should have written, "In Buddha Dhamma we worry about kaya sankhara that lead to stealing, sexual misconduct, killing, etc. BEFORE worrying about how breathing stops in the fourth jhana samapatti (not just in the fourth jhana.)
- In a samapatti, jhana citta flow continuously and thus other types of citta vithi (for seeing, hearing, etc.) are blocked. One cannot see, hear, smell, taste, feel bodily touches while in a samapatti. On top of that breathing also stops in the fourth jhana samapatti.
In order to even get to the first jhana, one's mind MUST be devoid of pancanivarana (kamaccandha, vyapada, tinamiddha, uddaccakukkucca, vicikicca).
- In anariya jhana, those five things are just SUPPRESSED.
- In Ariya jhana (jhana of a Noble Person), those pancanivarana have been REMOVED. In other words, one must be an Anagami to attain even the first Ariya jhana.
Of course, even a Sotapanna may have attained anariya jhana. But either type of jhana is NOT necessary to attain the Sotapanna stage. Jhana and magga phala are two separate things.
Jhanas correspond to the mental states of brahmas. A brahma does not have kama raga or patigha (i.e., kamaccandha and vypapada do not arise while in that brhama existence.) A brahma does not have a solid body that can experience sensual pleasures (eating, smelling, sex, etc.)
- My point is that attaining even anariya jhana is not easy IF one has cravings for sensual pleasures and is prone to anger. This is not directed at auto or anyone else. I am just trying to provide some general useful information.
- I do not know the mental state of anyone else. But I do know that many people do not have the basic requirements to attain jhanas. Furthermore, very few people these days need to worry about stopping breathing in the fourth jhana samapatti. Getting to a samapatti needs more practice after getting to the fourth jhana (Ariya or anariya.)
- One must first focus on avoiding BAD vaci sankhara (lying, gossiping, etc AND even consciously thinking about any bad speech or action) and kaya sankhara (stealing, sexual misconduct, etc), and also need to get rid of the 10 types of miccha ditthi that include not believing in kamma vipaka, not believing in rebirth, etc.) Those are requirements for even anariya jhana.
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
i agree, but i'm in a hurry. Besides there are other things what should come before stopping the breath, like being able to induce internal heat.
Yes conduct is foremost, but then again conduct is the jhana it goes hand in hand. I doubt the power of jhana is for two people same. So by that logic the jhana could be just a delusional glimpse at first.
Knowing about the existence of superpowers is what keeps one on track and not mistake i have attained jhanas because you can make always your jhanas less delusional by long term practice since one actually should be able to mold stones into the desired shape for fun and even there perhaps at first its sandstones, but eventually its granite you can master.
+other ingredient is the forces right now what dominate earth, perhaps these make the attainment of superpowers harder hence if you do jhana then in better environmental place you can show off.
yes wisdom needs not be lacking either, knowing about how citta works, specially on this environmental habitant.Lal wrote: ↑Tue Oct 01, 2019 11:37 am - In a samapatti, jhana citta flow continuously and thus other types of citta vithi (for seeing, hearing, etc.) are blocked. One cannot see, hear, smell, taste, feel bodily touches while in a samapatti. On top of that breathing also stops in the fourth jhana samapatti.
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
hmm, its still difficult to understand based on the way you say it.
https://suttacentral.net/mn44/en/sujato
breathing is kayasankhara, so by logic then breathing is the cause for body, here it says body dhamma. Breath is required for body things. Biology approves.“Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process.
“Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro.
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
Auto wrote:
"hmm, its still difficult to understand based on the way you say it.
https://suttacentral.net/mn44/en/sujato"
Please quote the specific verse from that translation. Then I can respond.
auto wrote: "breathing is kayasankhara, so by logic then breathing is the cause for body, here it says body dhamma. Breath is required for body things. Biology approves."
I said that breathing is kayasankhara. I am not sure what you mean by "so by logic then breathing is the cause for body".
Please be specific. If I wrote something incorrectly, please quote my statement first.
"hmm, its still difficult to understand based on the way you say it.
https://suttacentral.net/mn44/en/sujato"
Please quote the specific verse from that translation. Then I can respond.
auto wrote: "breathing is kayasankhara, so by logic then breathing is the cause for body, here it says body dhamma. Breath is required for body things. Biology approves."
I said that breathing is kayasankhara. I am not sure what you mean by "so by logic then breathing is the cause for body".
Please be specific. If I wrote something incorrectly, please quote my statement first.
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
no, i got it what you said with some difficulty, but not sure if you think the same way.Lal wrote: ↑Wed Oct 02, 2019 5:28 pm Auto wrote:
"hmm, its still difficult to understand based on the way you say it.
https://suttacentral.net/mn44/en/sujato"
Please quote the specific verse from that translation. Then I can respond.
auto wrote: "breathing is kayasankhara, so by logic then breathing is the cause for body, here it says body dhamma. Breath is required for body things. Biology approves."
I said that breathing is kayasankhara. I am not sure what you mean by "so by logic then breathing is the cause for body".
Please be specific. If I wrote something incorrectly, please quote my statement first.
in and out breath is kayasankhara, but how do you understand it?
when vitakkavicara leads to vaci then vitakkavicara is vacisankhara, apply same logic to the kayasankhara,
when assāsapassāsā leads to kaya then assāsapassāsā is kayasankhara.
breath is compound for the body, when breath ceases then there is no rupa anymore; the object of the sense organ ceases, the object is arupa then, mind-made.
Re: The teachings of Ven. Waharaka Abhayaratanalankara Thero
auto wrote: "no, i got it what you said with some difficulty.."
I am glad that you figured it out.
"in and out breath is kayasankhara, but how do you understand it?"
I have explained kaya sankhara in recent posts, in the above replies to you, and in great detail in the two old posts that I suggested for you to read in my first reply.
- Breathing is due to kaya sankhara, but breathing does not have kammic consequences.
- Much more serious and bad kaya sankhara lead to stealing, sexual misconduct, etc as I explained.
"when vitakkavicara leads to vaci then vitakkavicara is vacisankhara, apply same logic to the kayasankhara,
when assāsapassāsā leads to kaya then assāsapassāsā is kayasankhara.
breath is compound for the body, when breath ceases then there is no rupa anymore; the object of the sense organ ceases, the object is arupa then, mind-made."
Is that just a comment? I am not sure what is meant by that. If there is a question, what is the question?
I am glad that you figured it out.
"in and out breath is kayasankhara, but how do you understand it?"
I have explained kaya sankhara in recent posts, in the above replies to you, and in great detail in the two old posts that I suggested for you to read in my first reply.
- Breathing is due to kaya sankhara, but breathing does not have kammic consequences.
- Much more serious and bad kaya sankhara lead to stealing, sexual misconduct, etc as I explained.
"when vitakkavicara leads to vaci then vitakkavicara is vacisankhara, apply same logic to the kayasankhara,
when assāsapassāsā leads to kaya then assāsapassāsā is kayasankhara.
breath is compound for the body, when breath ceases then there is no rupa anymore; the object of the sense organ ceases, the object is arupa then, mind-made."
Is that just a comment? I am not sure what is meant by that. If there is a question, what is the question?