Abhidhamma Lectures 03

Tape #14

Chapter 3(A)

VedanÈ, Hetu & Kicca

Today we study the third chapter of the manual. The first chapter deals with consciousness–89 or 121 types of consciousness. The second chapter deals with 52 Cetasikas and then combination of Cittas and Cetasikas in two ways. The third chapter deals with both Cittas and Cetasikas in other ways.

Six Sections

This chapter is divided into six sections. The first section is an analysis of feeling, analysis of Cittas by way of feeling. The second section is analysis by roots, Hetu. The third is analysis by way of function, Kicca. The fourth is analysis by doors. The fifth is analysis by objectse The sixth is analysis by bases, Vatthu.

Of Feelings

The first is analysis by feeling. You have already met feelings in the first chapter and also in the second chapter. There are different divisions of feelings. Sometimes feelings are said to be five, sometimes three, sometimes two and sometimes only one. According to their effective quality (That means according to their nature or characteristic.) feeling is said to be of three kinds. On the chart that is Sukha, Dukkha and UpekkhÈ. Buddha taught feelings among the faculties also. In the seventh chapter you will find the 22 faculties. Among these 22 faculties there are feelings. There the Buddha taught five kinds of feeling or five faculties of feeling. In that faculty teaching there are five feelings. They are Sukha, Dukkha, Somanassa Domanassa and UpekkhÈ. You are very familiar with these five or three feelings. When the Buddha said there were three feelings he meant that Sukha and Somanassa were Sukha and Dukkha and Domanassa were Dukkha. Actually five feelings and three feelings are the same. When three feelings were taught the Buddha used the word 'Sukha'. There Sukha does not just mean Sukha among five kinds of Vedana. Sukha there means both Sukha and Somanassa. Also Dukkha does not mean just Dukkha but Dukkha and Domanassa. UpekkhÈ is UpekkhÈ.

 Sometimes the Buddha said, "Monks there are only two feelings." They are Sukha and Dukkha. In that case Sukha covers both Sukha and UpekkhÈ among three Vedanas. And Dukkha covers just, Dukkha.

Sometimes the Buddha said whatever is feeling, all that is Dukkha. That means there is only one feeling and that is Dukkha. Buddha said, "This saying of mine was uttered with reference to the impermanence of conditioned things." Since everything is conditioned, everything is impermanent. That which is impermanent, is it Sukha or Dukkha? Dukkha. Whatever is impermanent is Dukkha. So there is only one VedanÈ, Dukkha. We find VedanÈ mentioned in different ways. In some Suttas VedanÈ is said to be more than five. But let us be satisfied with VedanÈ as one feeling, two feelings, three feelings and five feelings.

Since feelings are five according to teaching of faculties we should understand the characteristic of each feeling. Feeling has the characteristic of enjoying–not really enjoying–experiencing the flavor of the object. That is the general characteristic of feeling. Sukha feeling has the characteristic of experiencing desirable touch. We are dealing with five VedanÈs; Dukkha has the characteristic of experiencing undesirable touch. Somanassa feeling has the characteristic of experiencing desirable object. Domanassa VedanÈ has the characteristic of experiencing undesirable object. UpekkhÈ VedanÈ has the characteristic of experiencing neutral object.

Let us find out which types of consciousness are accompanied by which feeling. If you are familiar with the first chapter, there is no difficulty or you can look at the chart. Which is accompanied by Sukha feeling? How many? Only one, Sukha Sahagata Kaya Vinnana. Which is accompanied by Dukkha feeling? Again only one, Dukkha-sahagata Kaya Vinnana. The green cross (Dukkha feeling) and the red cross (Sukha feeling). Which types of consciousness are accompanied by Somanassa? You have to count the red-colored dots. How many of them are there? 62. Then how many are accompanied by Domanassa feeling? Only two, the two green dots, the two Dosamula Cittas. UpekkhÈ feeling arises in how many types of consciousness? Altogether 55. Let's go a little more in detail. With Somanassa feeling there are 62 - four from Akusala Cittas, two from Ahetuka Cittas, twelve from beautiful sense sphere consciousness (KÈmÈvacara Sobhana Cittas), another twelve from R|pavacara Cittas and 32 from Lokuttara (supramundane) Cittas. Altogether we get 62 types of consciousness. For UpekkhÈ we get six from Akusala, fourteen from Ahetuka, twelve from beautiful sense sphere consciousness (KÈmÈvacara Sobhana), three from R|pavacara, twelve from Ar|pavacara and then eight from Lokuttara Cittas. So altogether there are 55. So one Citta is accompanied by Dukkha feeling. One Citta is accompanied by Sukha feeling. 62 Cittas are accompanied by Somanassa feeling. Two Cittas are accompanied by Domanassa feeling. And 55 Cittas are accompanied by UpekkhÈ feeling. That is according to five feelings.

Now according to three feelings how many are accompanied by Sukha feeling? 62 plus one, 63. How many are accompanied by UpekkhÈ feeling? The same, 55. How many are accompanied by Dukkha feeling? Two Domanassa Sahagata Cittas and one Dukkha bodily feeling. Again how many are accompanied by Sukha feeling? Here 63. How many are accompanied by Dukkha feeling? Three. By UpekkhÈ feeling? The same 55.

The manual has our chart over here, not in the first chapter. Why the seeing consciousness and so on are accompanied by UpekkhÈ and the body consciousness by either Sukha or Dukkha I have explained to you. You remember that. If you do not remember, you may read in the manual on pages 117-119. When their impingement is between soft material there is UpekkhÈ. When there is impingement of soft with hard, then there is Sukha feeling or Dukkha feeling. Do you have the diagram with the example? When you put a cotton ball on an anvil and you strike it with another ball of cotton, there isn't much impact. The impact is soft or weak. There is UpekkhÈ feeling. But when you strike the ball with a hammer, the hammer goes through the cotton ball to the anvil, so there is a great impact. If it is desirable there is Sukha feeling. If it is undesirable, there is Dukkha feeling. If you are familiar with the first and second chapters, this analysis of feeling is very easy. If you are familiar with this chart, it is even easier.

Of Roots

The next section is analysis by Hetu, analysis by roots. How many roots are there? Six roots. They are in PÈÄi Lobha, Dosa, Moha and Alobha, Adosa, Amoha. You found all six of these among the 52 Cetasikas. Where do you find Lobha? Unwholesome Cetasikas. Dosa? Unwholesome Cetasikas. Moha? Unwholesome Cetasikas. Where do you find Alobha? Among 19 beautiful universals. Adosa is also found among 19 beautiful universals. And Amoha is separate as Pannindriya. Lobha, Dosa and Moha are AkusalÈ. Alobha, Adosa and Amoha are opposite of Lobha, Dosa and Moha. Are they KusalÈ, AkusalÈ or another thing? Not only Kusala because they arise with Sobhana Cittas. Among the Sobhana Cittas there are VipakÈ Cittas and there are Kiriya Cittas. Lobha, Dosa and Moha are Akusala roots. Alobha, Adosa and Amoha are Kusala roots and also VipakÈ and Kiriya roots. VipakÈ and Kiriya are collectively called Abyakata. It is an Abhidhamma term. Abyakata means literally not declared - not declared to be Kusala or Akusala. If it is neither Kusala nor Akusala, it must be either VipakÈ or Kiriya. VipakÈ and Kiriya are called Abyakata. R|pa (matter) is also called Abyakata. The first three roots are Akusala. The second three roots are Kusala and Abyakata. That means Kusala, VipakÈ and Kiriya. The first three are bad roots. The second three are good or beautiful roots.

The word Hetu in PÈlÊ ordinarily may mean a condition, or a reason, or a cause. In Abhidhamma Hetu has a specific meaning. Hetu means just these six Cetasikas which are compared to roots. When there are roots a tree is firm, a tree is stable, a tree is strong. If a tree has no roots, it will fall very easily. So when a tree has no roots, it is said to be weak, unstable. When the types of consciousness are accompanied by roots, they are said to be firm. They are said to be strong. That is why Ahetuka Cittas are said to be weak because they have no roots.

Now we will find out how many Cittas are accompanied by how many roots. There is a table in the manual. I haven't made my own table yet. Please look at that table. These tables or diagrams are very helpful. You can easily understand just by looking at it. Let me ask you about the Akusala Cittas. How many Hetus accompany eight Lobhamula Cittas? Two–Lobha and Moha. And Dosamula Cittas? Two -Dosa and Moha. And two Mohamula Cittas? Only one. What is that One? Moha. The eight Lobhamula Cittas are accompanied by Lobha and Moha. The two Dosamula Cittas are accompanied by Dosa and Moha. The last two Akusala Cittas are accompanied by Moha only.

The next 18 Cittas we don't have to consider. They are the Ahetukas. Among the 24 KÈmÈvacara Sobhana Cittas - the first eight let us say, the Kusala Cittas, the first two are accompanied by how many Hetus? Is there Alobha? Yes. Adosa? Yes. Amoha? Yes. Amoha is Panna, knowledge. The first and second are accompanied by knowledge, Nana Sampayutta. The first two are accompanied by three roots. Number three and four are accompanied by two roots only. There is no Amoha. Number five and six are accompanied by three roots - Alobha, Adosa and Amoha. Number seven and eight are accompanied by two roots -Alobha and Adosa. The eight KÈmÈvacara VipakÈ Cittas are the same Number one and two are accompanied by three roots. Number three and four are accompanied by two roots. Five and six? Three roots. Seven and eight? Two roots. The same is true for KÈmÈvacara Kiriya. One and two have three roots. Three and four have two roots. Five and six have three roots. Seven and eight have two roots. Very good.

The rest–R|pavacara, Ar|pavacara and Lokuttara - are accompanied by how many roots? Three roots. There are no two root Cittas among the R|pavacara, Ar|pavacara and Lokuttare Cittas. They are all three root Cittas.

You may look at the table on page 121. The roots are greed, hate, delusion, non-greed, non-hate, non-delusion. There are six roots. The Cittas are given as greed-rooted. That means Lobhamula Cittas. Hate-rooted are Dosamula Cittas. Delusion-rooted are Mohamula Cittas. Rootless are Ahetuka Cittas. Sense sphere beautiful with knowledge, those are one, two, five, six. Sense sphere beautiful without knowledge those are three, four, seven, eight. They are altogether twelve, four each. Sublime means Mahaggata, R|pavacara and Ar|pavacara together They are 27. The supramundane (Lokuttara) are to be eight here, so there are eight supramundane consciousness. At the bottom you see the numbers two, two and so on. Two means what? Accompanied by two roots. Three means accompanied by three roots.

How many Cittas are accompanied by one root? Two, the two Mohamula Cittas. How many are accompanied by two roots? Eight Lobhamula Cittas, two Dosamula Cittas, and twelve KÈmÈvacara Sobhana Cittas (without knowledge). Altogether there are 22. So these 22 are accompanied by two roots. What are the two roots? You have to differentiate. With Lobhamula it is Lobha and Moha. With Dosamula it is Dosa and Moha. With KÈmÈvacara Sobhana it is Alobha and Adosa. How many are accompanied by three roots? 12 plus 27 plus 8, 47. 47 are accompanied by three roots. How many are accompanied by no roots? 18 Ahetuka Cittas. It should be understood that 18 are without roots, two with one root, 22 with two roots and 47 with three roots. If you are familiar with Citta-Cetasika combination, it is very easy. Today we are studying very easy sections. The first and second sections are not difficult if you are familiar with the first and second chapters, if you are familiar with Citta - Cetasika combinations. The first section deals with feeling. The second section deals with what are called roots, Hetus.

Of Functions

We go to the next section. The next section deals with functions. Each Citta of the 89 or 121 Cittas has a function of its own. When they arise, they arise and perform their function and disappear.

These functions are said to be how many? How many functions are there? 14 functions. All 89 Cittas function in at least one of these 14 ways. The first function is rebirth function, or relinking function, or rebirth linking function. The Pali word is Patisandhi. Patisandhi means joining, linking.

In order to understand this, you have to understand the first Citta in one life. Let's talk about human beings. For a human being its life begins with conception. That conception is called rebirth here. At the moment of conception, at the moment of rebirth as a human being there arises one type of consciousness, Vipaka consciousness. Along with that consciousness there arise Cetasikas. With that Citta and Cetasikas arise some material properties that are caused by Kamma. What we call rebirth is a group of these three–rebirth consciousness, Cetasikas and some R|pa. It is called R|pa born of Kamma. That consciousness is always a Vipaka Citta. It may be Sahetuka KÈmÈvacara VipakÈ; it may be R|pavacara VipakÈ; it may be Ar|pavacara VipakÈ or it may be VipakÈ of Ahetukas - not all Ahetukas, but the two UpekkhÈ Santiranas, the two investigating consciousness.

In a given life first that VipakÈ consciousness arises. Then this consciousness repeats itself again and again all through the life actually. This Vipaka consciousness is the result of Kamma. Kamma is very powerful and very strong. It can give this result all through the life, not just once. At the moment of rebirth it is called rebirth consciousness. Later in the life it is called by another name. And when a person dies his death consciousness is this same consciousness. In one life rebirth consciousness, during the life consciousness and death consciousness are one and the same type. When it arises for the first time in a life, its function is to join the two lives together. That is why it is called linking, relinking, Patisandhi, joining together. Although it is called 'link' Patisandhi belongs to next life. When we say something is a link, we think that something does not belong to the previous one or the following one. It is in the middle. Here although we call this a link, it belongs to next life.

That consciousness when it arises again and again in a life, it is called by another name. At that time its function is to maintain the life. If it does not arise at all, our life would end just after relinkinge. Because this consciousness arises again and again our life goes on and on until the end of one particular life. Actually that one particular life is followed by another particular life. So in one life this consciousness arises again, again and again. When it arises during life, it is called a constituent of life or the reason of life. In PÈÄa,i it is called BhavaÓga. When that VipakÈ consciousness arises again and again during life it performs the function of BhavaÓga, maintaining the life. It is the same consciousness as the Patisandhi consciousness, but it has a different function. This BhavaÓga consciousness goes on and on in our lives when there are no active consciousnesses arising. Active consciousness means when we see something there is seeing consciousness and the whole thought process. When we hear something there is hearing consciousness and the whole thought process. When such thought processes arise, the Bhavanga stops. In the place of BhavaÓga these types of consciousness arise. After 17 thought moments or ten thought moments they cease, they finish. After they cease BhavaÓga continues again. BhavaÓga moments go on in our lives in between these active thought moments, active thought processes. I call BhavaÓga the buffer zone between active thought moments. It goes on and on like that. The arising of BhavaÓga Cittas are most evident when we are in deep sleep, dreamless sleep. When we are asleep, then there are only BhavaÓga moments going on and on - no active thought moments.

So the first Citta in our life has the function of relinking, Patisandhi. When it arises first in our life it does the function of relinking. When it arises later during life it has the function of BhavaÓga, maintaining life. When we are dying it arises and has the function of dying. We now get three functions of Cittas - relinking, BhavaÓga (life continuum) and death (Cuti).

In order to understand the other functions you need to understand the thought process. I think you are familiar with the thought process. I told you about thought process when we studied Ahetuka Cittas - seeing, receiving, investigating and so on. When an object presents itself to the senses, that is called impinging. Let us say when a visible object comes into the avenue of our eye, that visible object impinges on the eye as well as the BhavaÓga. When that object comes into the avenue of the eye, the BhavaÓga is disturbed. The BhavaÓga vibrates or shakes for one moment. Then after arising for a second moment it stops. It is immediately followed by another type of consciousness. That consciousness turns the mind towards the object. That turning is one of the functions. That function is done by which Citta? Actually it is done by two Cittas–Pancadvaravajjana (five sense door adverting) and mind door adverting. There is this turning function or adverting function. From that moment on the mind is turned towards the object. Also it is called adverting because with that moment the active thought moments begin. The BhavaÓga moments are inactive moments. After the BhavaÓga stops, there is this adverting thought moment. With that there is a change of thought. That is also why it is called adverting, turning to be active. That turning function is done by two kinds of Cittas. We will find them out later. In PÈÄi that function is called Avajjana. You have that word in Pancadvaravajjana and Manodvaravajjana. It is one function, Avajjana function.

After the mind is turned toward the object, there is seeing or hearing, or smelling, or tasting, or touching. These types of consciousness have their respective functions. So seeing consciousness has seeing function. Hearing consciousness has hearing function. Smelling consciousness has smelling function. Tasting consciousness has tasting function. Touching consciousness has touching function. We get five more functions–seeing, hearing, smelling, tasting and touching.

After seeing in the thought process what arises? If you have the diagram of the thought process, you may look at it. Do you remember the mango simile? After seeing the mango the man picks it up - receiving. After receiving there is investigating. And then there is determining. After seeing there is receiving. That is one function; receiving the object is one function. And then investigating the object is another function. Determining the object is another function. What follows determining? Javana.

Here Bhikkhu Bodhi said, "Javana is a technical term of Abhidhamma that is best left untranslated." So don't try to translate Javana. You will not get a satisfactory translation. It is translated as impulsion. But we don't know what impulsion is. It is best left untranslated. The literal meaning of the word 'Javana' is running swiftly with force or something similar to that. After the determining stage there is this Javana stage. At this stage the consciousness fully experiences the object. So I call it full experience of the object. I don't want to say enjoy the object because if the object is undesirable you do not enjoy it. Full experience of the object occurs only at the stage of Javana. Before the stage of Javana there are functions of adverting, receiving, investigating and determining. These functions are done by Ahetuka Cittas. They are weak. They are not strong Cittas. Their experience of the object is not as forceful as the stage of Javana.

It is only at the stage of Javana that there can be Kusala or Akusala. You see an object. During the stages of adverting, seeing, receiving, investigating and determining, they are all VipakÈ Cittas except for Pancadvaravajjana which is a Kiriya Citta. It is only at Javana moments (There are almost always seven moments.) that the object is fully experienced. That is why Kusala or Akusala arises during the Javana moments. If you have a correct attitude toward things, then the Javana moments will be wholesome or Kusala. If you have an incorrect attitude towards things, then the Javana will be Akusala. Javana is one function. Fully experiencing the object is one function. That function is done by a number of Cittas. We will find them out later.

After the full experience of the object, follow two moments of what is called registration. That is following after. The PÈÄi word is TadÈrammana. The literal meaning of TadÈrammana is having that object. Tad means that. Arammanaa means object. Tad and Arammana combine and it means something that has that object. 'That object' means the object taken by the Javana. The two moments of TadÈrammana take the same object as is taken by the Javanas. The TadÈrammana, the registration function is compared to water following the boat. You row a boat and water following the boat from behind. It is something like that. It is also called after taste. Do you remember the mango simile? The man swallows the mango and saliva and so on. That is TadÈrammana, one function.

How many functions do you have? Relinking, life continuum (BhavaÓga), death, and then adverting, seeing, hearing, smelling, tasting, touching, receiving, investigating, determining, Javana, TadÈrammana (registering). So we have 14 functions. These 14 functions are done by 89 or 121 types of consciousness.

There is a difference between functions and what are called stages. Stages actually means the place of function, the place where those functions arise. Although there are 14 functions, the places where they do the function are said to be only ten. The place means the place of time for these functions. After adverting there is seeing. When there is seeing, there is no hearing and so on. Seeing is immediately followed by receiving. Between adverting and receiving there is seeing, hearing, smelling, tasting and touching functions. So for these five there is only one place, one stage. If we divide the functions according to place of arising we only get ten. There are ten stages of function or ten places of function. The Pali word used is Thana which means a place. In the manual it is translated as stage. There are ten stages or places but there are 14 functions.

Now we will find out which functions are done by which types of consciousness. There is another table on page 127. These actually are my tables but he uses English. I give the PÈÄi. That is the difference. The 14 functions are listed from top to bottom. There is rebirth, BhavaÓga and death, then adverting, seeing, hearing, smelling, tasting, touching, receiving, investigating, determining. Javana and registration. These are the 14 functions. Then there are Cittas - unwholesome Cittas, eye consciousness and so on.

Rebirth, BhavaÓga and death functions are done by investigating with equanimity (That means Santiranas accompanied by UpekkhÈ.), KÈmÈvacara Sobhana VipÈka (sense sphere resultants) - KÈmÈvacara VipÈka how many? Eight. And then sublime resultants (Mahaggata VipÈka) nine perform the functions of Patisandhi, BhavaÓga and Cuti also. So 8 plus 9 plus 2, there are 19 Cittas that perform the functions of rebirth, BhavaÓga and death. If your rebirth consciousness is the first KÈmÈvacara VipÈka, then your Bhavangas will always be first KÈmÈvacara VipÈka. Your death consciousness will also be first KÈmÈvacara VipÈka. These 19 Cittas have these three functions. When a particular one of these Cittas arises as a rebirth function, it will also function as BhavaÓga function and death function. There are 19 Cittas which have the function of rebirth, BhavaÓga and death. I want you to look at the chart. If you look at the chart, you will see very clearly. Can you see the chart? Which are the types of consciousness that have the rebirth, Bhavanga and death function? These two (UpekkhÈ Santiranas), these eight (KÈmÈvacara Sobhana VipÈka), these five (Rupivacara VipÈka) and these four (Ar|pavacara VipÈka). I want you to be able to identify on this chart also, not just the table. The table is just a guide. You must see this in order to see clearly. So again there are two Santiranas accompanied by UpekkhÈ, eight KÈmÈvacara Vip-akas, five R|pavacara VipÈkas and four Ar|pavacara VipÈkas. So four plus five plus eight plus two. Altogether there are 19 which have the function of Patisandhi, BhavaÓga and Cuti.

The next is adverting. Look at the table. You find five sense door adverting and mind door adverting. In PÈÄi they are Pancadvara­vajjana and Manodvaravajjana. Among the Ahetuka Cittas in the last column there are three dots. The first dot is PancadvÈravajjana. The second dot represents Manodvaravajjana. These two types of Cittas have the function of Avajjana.

Which have the function of seeing? Two, among the Ahetuka Cittas the two eye consciousness. Hearing? Two hearing consciousness. Smelling? Two smelling consciousness. Tasting? Two tasting consciousness. Touching? Two touching consciousness.

And then receiving consciousness where do you find receiving consciousness? Below the two crosses, the two dots below the two crosses, they represent receiving consciousness.

Then what? Investigating. How many? Three. There are three one red and two blue dots.

Determining consciousness–look at the table. Determining function is done by mind door adverting.

Now Javanas are next. There are 55. Javana function is done by Kusala, Akusala, Phala and Kiriya (Kiriya except two Avajjanas). Again what are the Javanas? KusalÈ, AkusalÈ, Phala and Kiriya except two Ahetuka UpekkhÈ Kiriya (Manodvara­vajjana and Pancadvaravajjana). That means twelve Akusala Cittas, one Hasituppada Citta (smiling consciousness), eight KÈmÈvacara Kusala, eight KÈmÈvacara Kiriya, five R|pavacara Kusala, five R|pavacara Kiriya, four Ar|pavacara Kusala, four Ar|pavacara Kiriya, four Magga Cittas (They are Kusala) and four Phala Cittas.( So all eight Lokuttara Cittas). Just follow me. Don't add them up. You added them up? How many? On the table you see the number 55. You can just say 55. You must know which are the 55 according to this chart. You must know that Javanas are KusalÈ, AkusalÈ, Phala and Kiriya without ManodvÈravajjana and PaÒcadvÈra­vajjana. If you remember that, you can count the Javanas. So there are twelve Akusala Cittas, one smiling (Hasituppada) Citta, eight KÈmÈvacara Kusala, eight KÈmÈvacara Kiriya, five R|pavacara Kusala, five R|pavacara Kiriya, four Ar|pavacara Kusala, four Ar|pavacara Kiriya, four Magga and four Phala. So altogether there are 55. These 55 Cittas have the function of Javana.

Now we come to registration function. Please look at the table. Those that function as registration are Santirana UpekkhÈ, Santirana Somanassa and then eight KÈmÈvacara VipÈka. So there are Santirana UpekkhÈ two, Santirana Somanassa one and then eight KÈmÈvacara VipÈka. Altogether there are eleven. Eleven Cittas have the function of registering, TadÈrammana.

Now we want to know is from another angle. We want to know which Cittas have one function, which Cittas have two functions and so on. On the table you see the number of functions. There you see one, one five, two and so on. If we want to find out how many Cittas have one function then you have to add the numbers below the number ones -twelve plus two plus two and so on. How many? There is a lot. 68, that is right. In the manual you can get it. "It is stated that those which perform one function are 68." that is on page 129. So don't look further. Those with two functions are only two. Then check with the book. Then there are nine that have three functions. There are eight that have four functions. Two have five functions. That's all. Good. So one function Cittas are 68. Two function Cittas are two. Three function Cittas are nine. Four function Cittas are eight. Five function Cittas are two.

Let's take five function Cittas. What are the five function Cittas? Two Upekkha Santirana Cittas. What are the five functions? Patisandhi, Bhava~ga, Cuti, investigating and registering. Santirana accompanied by UpekkhÈ has these five functions. It does these five functions notat one moment. At different moments it does different functions. At the moment of relinking, it does the function of relinking and so on. In the thought processes it does the function of investigating and also registering.

Now four function Cittas are the eight KÈmÈvacara VipÈka Cittas. What are the four functions? Patisandhi, Bhava~ga, Cuti and registration.

The three function Cittas are the nine sublime resultants. That means five R|pavacara VipÈka and four Ar|pavacara VipÈka. They have three functions - Patisandhi, Bhava~ga and Cuti.

Two function Citta is Santirana accompanied by Somanassa. It has function of investigating and registering. Then there is one more two function Citta - mind door adverting. What are the functions? Adverting and determining. When ManodvÈravajjana arises through five senses, it has the function of determining. When it arises through mind door, it has the function of turning.

All right one function Cittas are next. What function do Akusala Cittas have? Javana. Eye consciousness has what function? Seeing. Ear consciousness? Hearing. Nose consciousness? Smelling. Tongue consciousness? Tasting. Body consciousness? Touching. Receiving consciousness? Receiving. Five sense door adverting? Adverting. And then Hasituppada (smile producing) consciousness? Javana. And then sense sphere wholesome (KÈmÈvacara Kusala)? Javana. And then KÈmÈvacara Kiriya? Javana. And then what is this? Sublime wholesome (R|pavacara and Ar|pavacara Kusala)? Javana. Sublime functional (R|pavacara and Ar|pavacara Kiriya)? Javana. Eight Lokuttara Cittas? Javana. Now we know the different kinds of functions done by the different types of consciousness. They have their own respective functions to do. It is like people working in an office. Different people have different functions. One does typing. One keeps accounts and so on.. In the same way these 89 or 121 types of consciousness have different functions to do. They do their own functions.

Those that have rebirth, BhavaÓga and Cuti functions are how many? Read across the table. 19. Which are those 19? Santirana UpekkhÈ, KÈmÈvacara Sobhana VipakÈ, R|pavacara VipakÈ and Ar|pavacara VipakÈ. These 19 perform the functions of Patisandhi, BhavaÓga and Cuti.

And them adverting is performed by how many Cittas? Two - five sense door adverting and mind door adverting.

Seeing is performed by two. Hearing, smelling, tasting, touching is done by only two each. Receiving function is also done by two Cittas. Investigating function is done by three. Determining function is done by one, ManodvÈravajjana. Javana function is done by 55 Cittas. Registration function is done by eleven.

I want you to be able to say the functions by looking at this chart. Once again Akusala Cittas have Javana function. Then Cakkhu Vinnana Cittas have seeing function. Sota Vinnana Cittas have hearing function. Ghana Vinnana Cittas have smelling function. Jivha Vinnana Cittas have tasting function. Kaya Vinnana Cittas have touching function. Sampaticchana Cittas have function of receiving. The Somanassa Santirana has two functions - investigating and registering. Two UpekkhÈ Santiranas have five functions. What are the five functions? Pattisandhi, Bhava~ga, Cuti, Santirana and TadÈrammana. PancadvÈravajjana has adverting function. ManodvÈravajjana has function of adverting and determining. The red dot (Hasituppada) has function of Javana. Very good. The eight KÈmÈvacara Sobhana Kusala function as Javana. The middle eight KÈmÈvacara VipakÈ have four functions - Patisandhi, Bhava~ga, Cuti and registering. Then KÈmÈvacara Kiriya have function of Javana. R|pavacara Kusala have one function, Javana. R|pavacara VipakÈ have three functions. What are they?

Student: Patisandhi, Bhava~ga and Cuti.

Sayadaw: Very good. And then R|pavacara Kiriya has Javana function. Now Ar|pavacara Kusala has what function? Javana. And then Ar|pa­vacara VipakÈ have three functions. Since they are VipakÈ, they have functions of Patisandhi, Bhava~ga and Cuti. Ar|pavacara Kiriya have Javana function. All Lokuttara have Javana function.

When you exercise or study, look at the cards and try to identify the functions. If you do not remember, you may refer to the table. If you still don't know reading the table, read the text.

We come to the end of the third section, the analysis by way of function. We will look at only these three sections today. Next is doors, and then objects and bases. The object section is a little complicated.

SÈdhu! SÈhu! SÈdhu!

Tape #15

Chapter 3

DvÈra, Doors

Of Doors

When consciousness arises, it depends on different conditions. For the eye consciousness or seeing consciousness to arise there are four conditions. There must be the eyes. There must be the visible object. There must be light. There must be attention. So consciousness depends on different conditions to arise. One of the conditions for consciousness to arise is called doors or DvÈra. So eye, ear and so on are called DvÈra in Abhidhamma. Here it is used in the sense of an ordinary door. A door is a place where people go in and out. If we want to go out of the house, we use the door. We go through the door. If we want to enter the house, we go through the door. If we want to enter the house, we go through the door. Eye, ear, nose, tongue, body and mind are called door or DvÈra in Abhidhamma because consciousness arises through them. Figuratively speaking consciousness enters through our eyes, ears and so on. The object impinges on the mind through these doors. That is why they are called door.

There are six doors taught in Abhidhamma. You already know five doors. The first door is eye door. The second is ear door. The third is nose door. The fourth is tongue door. The fifth is body door. Eye door means the sensitive part in the eye. It is called eye sensitivity. It is not the whole eye ball. It is the sensitive part of the eye where the visible object strikes. It may probably be on the retina. There are many particles of matter staying there. Those are called sensitivity.

Then ear door means again not the whole ear, but the ear inside. There is something like a ring where sound vibrations strike and cause us to hear.

Nose door is also not the whole nose, but the sensitive parts of the nose through which we experience smell. Tongue door also means sensitive parts in the tongue through which we experience taste, our taste buds.

Body door is different. Eye door is only in the eye. Ear door is only in the ear. Nose door is only in the nose. Tongue door is only in the tongue. But body door is all over the body except the tip of the hairs, the tip of the nails and dry skin. Otherwise body sensitivity resides all over the body. That is why where ever we are touched, we feel the sense of touch.

Then there is mind door. Mind door is different. What is mind door? The manual states that the Bhava~ga are the mind door. Unlike the first five doors, the mind door is not material but mental. Eye door is material. Ear door, nose door, tongue door, body door are all material. But mind door is not matter but NÈma. What is that NÈma? Here it is Bhava~ga consciousness. How many types of Cittas have the function of Bhavanga? 19–two SantÊraÓas accompanied by UpekkhÈ, eight KÈmÈvacara Sobhana VipÈka, five R|pavacara VipÈka and four Ar|pÈvacara VipÈka. They have the' function of relinking, life continuum and death. Among them mind door is BhavaÓga. So there are 19 Cittas.

When the past object or the future object impinges on the mind, it comes through this mind door. When we think of something in the past, that object comes to our mind through that mind door. It does not come through the eye, not through the ear because that object is not present now. So we cannot see with our eyes or hear with our ears. But we see and we hear with our mind. When we experience such things, those objects are taken by this mind door. In the original manual it just says BhavaÓga is mind door.

One commentary on the manual explains that it means the second of the vibrating BhavaÓga. That means the arrested BhavaÓga. Arrested BhavaÓga is what we must understand as BhavaÓga here. Mind door means that moment of arrested BhavaÓga. If you remember the thought process - do you have the diagram of the thought process? There - let us say visible object - when the visible object enters the mind, there is first past BhavaÓga, vibrating BhavaÓga and then arrested BhavaÓga. That means from that moment BhavaÓga stops. That commentary explains that arrested BhavaÓga is the moment after which the quality of Citta changes. Until that moment the quality of Citta is inactive. And then with arising of five sense door adverting or mind door adverting the quality of Citta changes to active. The commentator explains that since it is the door through which objects enter or through which different kinds of consciousness arise, we must take here to mean that arrested BhavaÓga.

But there are teachers who thought differently. Ledi Sayadaw and other teachers as well do not take it that way. According to those teachers since the manual just said and not arrested BhavaÓga, any BhavaÓga without distinction is to be taken as Mano DvÈra. In the commentaries to the second book of Abhidhamma and also in the Visuddhi Magga there is a saying by the Venerable Buddhaghosa. " The door of the sixth group of consciousness is a part of the mind base (ManÈyatana) that is life continuum." So in the second book of Abhidhamma and in the Visuddhi Magga Venerable Buddhaghosa just says BhavaÓga. He doesn't say it is arrested BhavaÓga or vibrating BhavaÓga.

But in the Tika, the commentary to the Visuddhi Magga, the author explains that since there can be no Avajjana, no adverting without the BhavaÓga vibrating we must take what is meant here is vibrating and arrested BhavaÓga. According to that teacher we can take it that arrested BhavaÓga is Mano DvÈra. So we can take anything we like here–BhavaÓga without discrimination is Mano DvÈra or arrested BhavaÓga is Mano DvÈra.

In Buddhism or in Abhidhamma there are six doors through which conscious­ness arises. "Through which" actually means depending upon which consciousness arises. As you know consciousness is not stored in the eye, not stored in the visible object, not stored anywhere. When these conditions come together, consciousness just arises. It is like when you put a magnifying glass in the sun. When the rays of the sun are concentrated and there is fuel, then fire will come. The fire is not stored in the fuel, in the magnifying glass or in the rays of the sun. In the same way consciousness arises when these conditions meet together.

For seeing consciousness there are four conditions. For hearing consciousness there are also four conditions. So consciousness arises depending on these six doors.

There are six senses in Abhidhamma, not just five senses. The sixth sense in Abhidhamma is different from what is ordinarily understood as sixth sense. In ordinary language sixth sense means something like intuition. But here in Abhidhamma sixth sense means mind door which BhavaÓga, life continuum.

Now we know the six doors. Now we will find out how many Cittas arise through a particular door. If you remember the thought process chart, it will be easier. The thought process goes like this: past BhavaÓa, vibrating BhavaÓga, arrested BhavaÓga, five sense door adverting (PaÒcadvÈravajjana), seeing consciousness, receiving, investigating, determining, and then seven moments of Javana and two moments of TadÈrammana. Then there is BhavaÓga again. That is seeing consciousness thought process. The seeing consciousness thought process arises through eye door.

How many Cittas arise through eye door? Let's look at the chart on page 133 in the book. When you have the chart, there is no need for me to explain. You already know. How many Cittas arise at or through eye door? First it says five door adverting. You must be able to pinpoint that consciousness on the chart. So there is five sense door adverting and then eye consciousness. How many eye consciousness are there? Two. And then what? Receiving consciousness two. Then there are the two investigating consciousness accompanied by equanimity (UpekkhÈ). And then there is investigating consciousness accompanied by Somanassa one. And then there is determining consciousness one. Then there is SS Javana, KÈmÈvacara Sobhana, so KÈmÈvacara Javanas 29 - twelve Akusala, one HasituppÈda, eight KÈmÈvacara Kusala and eight KÈmÈvacara Kiriya. 29 are called KÈmÈvacara Javana. And then what? Then there is SS result, KÈmÈvacara Sobhana VipÈka eight. These Cittas arise through eye door. Altogether you get 46 Cittas.

If you can fill in with colors on the small cards, one for each door. There will be one card for eye door, one card for ear door and so on. It will look like this. Only the relevent Cittas are colored, not the others You can understand very clearly and very easily if you have cards like this. This is a card for the types of consciousness that arise through the eye door. So there are 46.

Shall I tell you a short method to understand this or just leave it to you. It is 54 KÈmÈvacara Cittas minus eight. Through the ear door again there is 46. You substitute ear consciousness for eye consciousness. Instead of the first two you get the second two I don^’t have another card. You put it like that. So 46 Cittas arise through ear door.

When we say 46 Cittas arise through ear door, we do not mean that they arise at one time. Some may not arise at one time. We will come to that later.

Let us take eye consciousness as an example. Two eye consciousness cannot arise at the same time. If you see a desirable object, there will be Kusala VipÈka. If you see an undesirable object, there will be Akusala VipÈka. If we pick up all Cittas that arise through eye door we get 46. But not all these 46 Cittas arise at one time.

If you know this, you know that in the diagram of the thought process how many Cittas are represented by each moment How many Cittas are represented by PaÒcadvÈravajjana? Only one. Cakkhu ViÒÒÈÓa or eye consciousness? Two because the object may be either desirable or undesirable. Receiving consciousness? Two. Investigating consciousness? Three. Javanas? 29. TadÈrammana or registering? Eleven-three investigating and eight KÈmÈvacara Sobhana VipÈka. So through eye door there are 46 Cittas. Through nose door there are 46 Cittas. Instead of ear consciousness you put in nose consciousness Through tongue door there are 46. And through body door there are 46. Up until now it is easy.

Now let us go to mind door. When they arise through mind door, they do not arise through five sense doors. That is why when you remember something, when you think of something which is in the past or in the future and so on. How many Cittas arise through mind door? 67. What are the first ones? Investigation with equanimity two, and then investigation accompanied by Somanassa (joy), and then determining consciousness, 29 KÈmÈvacara Javanas (Twelve Akusala, HasituppÈda, eight KÈmÈvacara Sobhana Kusala and eight KÈmÈvacara Sobhana Kiriya), and then sublime and supramundane Javanas 26. That is five R|pÈvacara Kusala, five R|pÈvacara Kiriya, five R|pÈvacara Kiriya, four Ar|pÈvacara Kiriya and eight Lokuttara Cittas. So altogether there are 26.

Please make a note that later we will call these 26 Cittas AppanÈ. If we want to refer to them as a whole we will say AppanÈ Javanas, 26 AppanÈ Javanas.

And then the last box is KÈmÈvacara Sobhana VipÈka eight, sense sphere results. So altogether we get 67.

Let's look at the chart at those that arise through mind door. We have already pointed out those Cittas. They are investigation accompanied by equanimity, investigation accompanied by joy, determining consciousness, KÈmÈvacara Javanas, and then AppanÈ Javanas (sublime and supramundane Javanas), and then KÈmÈvacara Sobhana VipÈka eight. So altogether there are 67 types of consciousness. These 67 types of consciousness arise through mind door.

Then there are door-freed consciousness. That means they don't arise through any of the doors. They don't arise through eye door, ear door and so on. Without doors they arise. Why? Consciousness can arise without doors. These are the 19 Cittas that have the functions of Patisandhi, Bhavanga and Cuti. We say mind door is BhavaÓga. They themselves are the doors. So a door will not arise through a door.

There are three reasons given in the commentaries. The first reason given is that these Cittas do not arise through five doors because they arise through mind door. Because they themselves are doors they do not need another door. They do not take any special object. They take the objects that was carried over from the past life. For this you must understand Kamma, Kamma Nimitta and Gati Nimitta. Since they take the objects taken by the Javana during the dying thought process in the previous life, they do not take any other object in this life. Since they don't take any other object in this life, they don't need a Dvara. They don't need a door. So these Cittas which have the functions of PaÔisandhi, BhavaÓga and Cuti are said to be freed from doors. They are doors themselves, so they do not arise through doors. There are 19 Cittas that are door-freed. Which are the 19? Investigation consciousness accompanied by UpekkhÈ, and then KÈmÈvacara Sobbana VipakÈ eight, R|pavacara VipakÈ five, Arupivacara VipakÈ four or the sublime VipakÈ nine, Mahaggata VipikÈ nine. So altogether there are 19 Cittas. If you go back to functions, you know that these 19 Cittas have the functions of Patisandhi, BhavaÓga and Cuti.

One section helps another section. That is why I told you to be familiar with the previous chapter or the previous sections so that you understand easily what is taught next.

Let us go back to eye door consciousness that arises through eye door. Not all the 46 Cittas will arise at one moment. That you know. With regard to some Cittas among those, let us say eye consciousness. If the object is undesirable, then Akusala VipakÈ will arise. If the object is desirable, then Kusala VipakÈ will arise. So depending on the quality of the object these types of consciousness arise one at a time. Again if the object is undesirable the receiving consciousness will be Akusala VipakÈ. If it is desirable, it will be Kusala VipakÈ.

Also we have investigation. With investigation there is a little difference. If the object is exceptionally desirable, it will be accompanied by Somanassa. If it is ordinarily desirable, it will be accompanied by Upekkha. I think I explained it to you in the first chapter.

Let us go to Javanas. When we come to the moment of Javanas, we may have either Kusala or Akusala Javanas. Whether the object is desirable or undesirable, we can have Kusala or Akusala Javanas. Depending on what? Depending on our attitude towards things. In PÈÄi it is Yoniso Manasikara. If we have right attention (That means if we have right attitude towards things.) then we will have Kusala even though the object may be undesirable. Even though we see something ugly, even though we see what we do not want to see, the Javana moments can be Kusala if we have Yoniso ManasikÈra. With the presence of Yoniso ManasikÈra or the absence of Yoniso ManasikÈra there will be either Kusala Javanas or Akusala Javanas.

When these types of consciousness arise in the KÈmÈvacara world, then TadÈrammana also arise. In the R|pÈvacara world and ArupÈvacara world TadÈrammanÓa do not arise. In this case in R|pÈvacara world because only R|pÈvacara Brahmas can see.

Depending upon the quality of the individual–if these Cittas arise in the minds of Puthujjanas and lower three Noble Persons (Sekkhas) what Javana will arise Akusala, Kusala or Kiriya Javana? Kusala Javanas or Akusala Javanas. But for Arahants when these consciousnesses arise, there will only be Kiriya Javanas. Depending on what kind of object, depending on where, in what realm, in what sphere these types of consciousness arise, and in what individual these consciousnesses arise, and depending on the presence or the absence of Yoniso ManasikÈra, the consciousness can be different.

Let us go to mind door, 67 types of consciousness that arise through mind door. Please remember the functions. The first one is investigation consciousness accompanied by UpekkhÈ. That consciousness arises through mind door when it has the function of what? First you must know how many functions that consciousness has. It has five functions. They are relinking, BhavaÓga, Cuti, investigating (SantÊraÓa) and registering (TadÈrammaÓa). But when it arises through mind door how many functions does it have? Does it have the functions of PaÔisandhi, BhavaÓga and Cuti? No. When we say investigating consciousness accompanied by UpekkhÈ arises through mind door, we mean when it has the functions of investigating and registering. *

*When it functions as SANTIRAªA, it arises through 5 sense doors.

Let us go to KÈmÈvacara Sobhana VipÈka. How many functions have the KÈmÈvacara VipÈka? Four - PaÔisandhi (relinking), Bhava~ga, Cuti and registering. Here also when these eight KÈmÈvacara Cittas have the functions of PaÔisandhi, Bhava~ga and Cuti they do not arise in mind door. Only when they have the function of registering do they arise through mind door.

There are 67 types of consciousness which arise through mind door, but we must understand with reference to their functions. When we say investigation consciousness accompanied by equanimity arises through mind door, we mean when they have investigating and registering functions. *It is similar with KÈmÈvacara Sobhana VipÈka Cittas.

Let us look at door-freed. Investigating consciousness accompanied by equanimity is door-freed sometimes. When they are door-freed, they have the functions of PaÔisandhi, Bhava~ga and Cuti. Although the KÈmÈvacara Sobhana VipÈka have four functions, when they are door-freed they have the functions of PaÔisandhi, Bhava~ga and Cuti. The investigating consciousness accompanied by equanimity and the KÈmÈvacara Sobhana VipÈka must be understood with reference to their functions. The last ones are the nine sublime results. They have only three functions, so they are always door-freed. The investigating Cittas accompanied by UpekkhÈ and the KÈmÈvacara Sobhana VipÈka are sometimes door-freed and sometimes they arise through mind door or sense doors. Sometimes they arise through mind door and sometimes through no door at all.

In this chart I want you to make some mark. I put circles around investigation consciousness accompanied by equanimity, number six. Make a circle around the six. Then under 55 result, KÈmÈvacara VipÈka make a circle around that six too. That means they arise sometirnes through mind door and sometimes they are door-freed. In my original

* When it functions as SantÊraÓa, it arises through sense doors. chart I put a small line under those sixes, but they missed it in this chart. Put a circle or something.

Now we will find out which Cittas arise through only one door, which Cittas through five doors, which Cittas through six doors and which Cittas arise through no door. The manual says, "36 types of consciousness arise through one door." For one door consciousness there must be 36. Can you find them out? Look at this chart. Add the numbers which are under one on the bottom line of the chart. That means two plus two plus two plus two plus two plus 26. Altogether there are 36. These 36 types of consciousness arise in one door only. Eye consciousness arise in eye door only. Ear consciousness arise in ear door only and so on. Body consciousness arises in body door only. And then 26 sublime and supramundane Javanas arise through mind door only. They are one door. One door is different from one Citta to another. But they arise through only one door - eye door, ear door, and so on. How many Cittas arise through one door? 36. At two doors? None. At three doors? None. At four doors? None. At five doors? Only three. What are the three? They are five sense door adverting and the two receiving consciousness. These three arise through five sense doors.

If we had studied mind door thought process it would be clearer. In the diagram for mind door thought process there is no PaÒcadvÈra­vajjana and no SampaÔicchana. Three types of consciousness arise through five doors. Five doors means eye, ear, nose, tongue and body door. These three are PaÒcadvÈravajjana and two SampaÔicchana.

These three are collectively called Mano DhÈtu. Please note that. Later on we may use that term for these three types of consciousness. Whenever we say Mano DhÈtu please understand that it is these three types of consciousness- PaÒcadvÈravajjana and two SampaÔicchana Cittas.

Then there are those which arise through six doors. Here we will differentiate between those that always arise through six doors and those that sometimes arise through six doors. The manual says,"36 types of consciousness arise through one door; three arise through five doors; 31 arise through six doors." That means six doors always. Add the numbers under the sixes - the ones not circled. Investigation accompanied by joy, determining and 29 KÈmÈvacara Javanas always arise through six doors. These 31 Cittas arise through six doors always.

Then how many Cittas arise through six doors sometimes? That means sometimes they arise through six doors and sometimes they are door-freed. There are stores in Floridaand Southern California with a K and a circle. They are called Circle K storese We will call these circle six. If you and the numbers under the circle sixes, you will get ten. You don't see Circle K stores here in the bay area. These ten Cittas arise through six doors sometimes.

How many Cittas arise through no doors, are door-freed? Again sometimes and always, how many sometimes? Ten. Again they are those under the circle sixes (two UpekkhÈ SantÊraÓa and eight KÈmÈvacara Sobhana VipÈka). How many Cittas are always door-freed? Nine, the nine sublime resultants, the R|pÈvacara VipÈka and Ar|pÈvacara VipÈka.

We will go through it once again. One door Cittas? 36. Five door Cittas? three. Six door Cittas always? 31. Six door sometimes? Ten. Door-freed always? Nine. Sometimes? Ten.

Let us see determining consciousness. How many doors does determining consciousness arise through? All six doors. What is determining Citta? It is mind door adverting. How many functions does it have? Two functions–adverting and determining. When it has the function of adverting, it arises through mind door. That is the difference. Although we say it arises through all six doors, it has a difference of function. When it arises through five doors (eye door, ear door, nose door, tongue door, body door), it has the function of determining. When it arises through mind door, it has the function of adverting it takes the place of PaÒcadvÈravajjana. In the mind door thought process we do not have PaÒcadvÈravajjana. Instead we have ManodvÈravajjana, mind door adverting.

OK. There are 36 one door Cittas. Can you find them out? Eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness and then AppanÈ Javanas (sublime and supramundane Javanas). Altogether there are 36 one door Cittas. That means DvipaÒcaviÒÒÈÓa and 26 AppanÈ Javanas.

There are only three five door Cittas. They are PaÒcadvÈravajjana and the two SampaÔicchana.

Six DvÈra Cittas always are 31. Investigation accompanied by joy, ManodvÈravajjana, 29 KÈmÈvacara Javanas arise through six doors always.

Those that arise through six doors sometimes are ten - investigation accompanied by UpekkhÈ and KÈmÈvacara Sobhana VipÈka eight.

Those that arise through no door always are nine. They are the R|pÈvacara VipÈka five and the Ar|pÈvacara VipÈka four.

Those that are no door sometimes are ten. They are investigation accompanied by UpekkhÈ and KÈmÈvacara Sobhana VipÈka eight.

So we get all the Cittas with their respective DvÈras. This is Cittas analyzed by DvÈras, by doors.

Of Objects

Let's go to objects. The analysis by doors is not so difficult. It is not too complicated. If you remember, it is easy. What is important is that you remember what you have studied. Now we are referring back to functions. In order to understand analysis by doors we have to be familiar with the chart from the first chapter, and then also the section on functions. If we know these two, this section becomes easy.

The next section is on objects. Objects are complicated. Objects are called ŒrammaÓa or Œlambana. There are two words which mean the same thing, which mean object. You can see the word 'ŒrammaÓa' in the manual. ŒrammaÓa means something where Cittas and Cetasikas delight. When there is an object, Citta always arises. Citta cannot be without an object. Since Citta cannot live without an object, it is said to take delight in objects.

The other word is Œlambana. That means to hold on to or to hang on to. Without an object Citta cannot arise because the definition of Citta is awareness of the object. Since it is awareness of the object, it cannot arise without an object. Since it needs an object to hold on to for its arising, the object is called in PÈÄi Œlambana. It is compared to a stick which an old man uses. If you cannot walk well, you use a stick to support yourself. Or it is compared to a rope stretched between two places. If you are blind or if you have difficulty in walking, then you hold on to the ropes and walk. So objects are those held on to by Cittas and Cetasikas. Hence they are called Œlambana. Both these words are used in Abhidhamma books.

            According to Abhidhamma there are six kinds of objects. The first five you already know. What are the first five? Visible object or visible form, sound, smell, taste and touch. Visible form is one material property. There are 28 material properties described in chapter six. Visible form is one material property. Sound is another material property. Smell is another. Taste is another. Touch is different. The tangible object is identified with three of the four essential or primary elements. They are the element of earth, element of water, element of fire, element of air. Among these four the element of water cannot be touched. It is untouchable. You cannot touch the element of water. What we mean by tangible object, what we mean by something that can be touched is just the combination of the other three elements - the element of earth, the element of fire and the element of air. Whenever we say tangible object, whenever we say touch, we mean those three things. These three are called primary elements or essential elements. The other material properties are called UppÈda R|pa, dependent properties. They use the word 'derived'. And I don't like the word 'derived'. So we should call them dependent properties. So visible form, sound, smell and taste belong to the dependent ones. They are among the 24 dependent ones. But touch or tangible object belong to the three primary elements. So according to Abhidhamma the element of water cannot be touched. "According to the Abhidhamma the water element cannot be experienced as a datum of touch but can be cognized through the mind door." The characteristic of the water element is trickling or cohesion. That trickling or cohesion we cannot touch. When we put our hand into water we feel the touch of water. That is not water element, but the three other elements. We feel the water is hot or cold. What we feel is the element of fire. But the element of cohesion we cannot touch. That can only be understood through mind. So there are now visible object, sound, smell, taste and touch. These five are material properties only.

The last one is called Dhamma object. In this book it is translated as mental object. That is not so accurate I think we can defend its use if we define mental here to mean other than five senses. Then we may use mental object. But I prefer to leave it untranslated and just call it Dhamma object.

Dhamma object is not just one. There are how many Dhamma objects? There are six kinds of Dhamma objects. The first one is called sensitive matter. Eye door is sensitive matter. Eye door means eye sensitivity. So there is eye sensitivity, ear sensitivity, nose sensitivity, tongue sensitivity, body sensitivity. They are called Dhamma objects. Eye sensitivity and so on cannot be seen with the eye. We can experience only through mind.

            Then the second type of Dhamma object is subtle matter. Among the 28 material properties twelve are said to be gross and sixteen are said to be subtle. One of them is the water element. Element of water is said to be subtle matter. Masculinity, femininity, heart base, nutrition are among others that are said to be subtle matter. There are sixteen subtle material properties and twelve gross material properties. Here it is subtle material properties.

            And then Citta, all types of Citta is a Dhamma object. Now matter whether sensitive or subtle or gross they are always objects. They cannot take objects because they themselves are objects and they have no cognitive ability. With Citta it is different. Citta can be an object and it can also take an object. Here Citta is included in Dhamma objects. Since you are all meditators, I do not need to explain in detail. You practise meditation and you try to be mindful of your thoughts going here and there. So one Citta is the object of another Citta. Now you are making notes. That is one Citta, noting Citta. And then the Citta that is noted, that is another Citta, the noted Citta. So Citta can both be subject and object but not at the same time. A particular Citta cannot be subject and object at the same time. So Citta is included in Dhamma objects because it is not included in the other five objects.

            Cetasikas can be objects of Citta also. When they accompany the noting Citta they belong to subject. When they belong to noted Citta, they are also object. When you practise meditation, you are aware of your attachment or your anger, or you are mindful of some emotions or feelings. Then Cetasikas become the object of your Citta. Cetasikas can only be experienced through mind door.

The next one is NibbÈna. NibbÈna can be seen only through mind door. It is also a Dhamma object.

The next one is concepts. That means conventional reality, conventional truth like man, woman, house, car and so on. These are all called concepts. These concepts are also experienced or known through mind door, not through eye door. It is very strange. I see this and I don't see this. I don't see the microphone or I see the microphone–which is correct? Both are correct. In conventional sense it is correct that I see the microphone. In ultimate sense there is no microphone but just particles of matter. A microphone is a concept. Concepts can only be understood through mind door, not through eye door.

In order to see something you need different kinds of thought processes. You need five kinds of thought processes. The first two take the ultimate reality as object. The other three take the concept as object. Only after these five or only at the moment of the fifth thought process do you know - I see a microphone; I see a car; I see a man. The concepts of man, woman, car or microphone are known through mind door, not through eye door, ear door and so on.

            These six are called Dhamma objects. If you want to call them mental object, it is OK, so long as you understand what the mental object consists of. Again how many kinds of mental objects are there? Six. They are sensitive matter, subtle matter, Citta, Cetasika, NibbÈna and concept.

This word 'Dhamma' here is a little different from the word 'Dhamma' in DhammÈnuppasanÈ. Let us stop here. There are six objects. Please understand these six objects. The first object is visible object. You know them. The second object is sound. That is clear. And then there is smell, taste, touch. They are easy to understand. Then Dhamma objects are sensitive matter, subtle matter, Citta, Cetasika, NibbÈna and concepts. Next week we will learn what Cittas take what objects.

SÈdhu! SÈdhu! SÈdhu!

Student: We have 19 Cittas that perform functions of PaÔisandhi, Bhava~ga and Cuti. We have eight KÈmÈvacara Sobhana VipÈka Cittas, four associated with knowledge and four disassociated with knowledge. Do the Commentaries say more about what happens when we have PaÔisandhi associated with knowledge or PaÔisandhi disassociated with knowledge? Also we have two investigating with UpekkhÈ, one with Kusala and one with Akusala, can we say when a person has PaÔisandhi with Kusala or one with Akusala? Do the Commentaries give more details?

Sayadaw: Can you wait? If you cannot wait, you should read the fifth chapter. There it is explained. If a person is born in the four woeful states then his PaÔisandhi will be Akusala VipÈka UpekkhÈ santÊraÓa. If a person is born a human being but born blind or deaf or something, then his PaÔisandhi may be Kusala VipÈka UpekkhÈ santÊraÓa. They are all explained there.

Student: When you have a memory and you see it in your mind, you are not seeing it through the eye door? But if we are seeing it - I don't understand.

Sayadaw: Right. Because you are not seeing with your eyes. Even when you close your eyes, you can see in your mind that image. That means you don't see with your eyes.

Student: So which of the six objects are you seeing?

Sayadaw: It can be any object. So something you saw, you can call to your mind or something you heard. So someone has said something and now you hear it not in the ear, but in your mind. Actually through mind door there are no objects which cannot be experienced, except the present visible object and so on. They can be experienced through five senses and also mind door.

Student: Inaudible.

Sayadaw: These five objects belong to three kinds of time - past, present and future. Present object is object of eye door thought process, ear door thought process and so on. The past and future visible object for example are object of mind door. Through mind door you see or hear the object. When they are taken through mind door mostly they are past or future. But if you have AbhiÒÒÈ, then you can see thongs far away with your mind or you can hear things far away with your mind. In that case what you see and what you hear are also present. Sometimes the objects are past or future, and sometimes they are present.

Student: Bhante we are not the same as we were seven years ago. From the standpoint of Buddhism we are different. Our perception may be right or may be wrong. Each of us when we see you knows that it is Venerable U SÊlÈnanda. Is there anything there which gives us that identification of Venerable U SÊlÈnanda?

Sayadaw: That is SaÒÒÈ. SaÒÒÈ is identified as something which helps later understanding. That means you make a mark in your mind. With that SaÒÒÈ you recognize when you see it again. You see me and you have made the mark that this face belongs to U SÊlÈnanda. This SaÒÒÈ is carried in the continuity of your mind. When you see me again or when you call me to your mind again, you recognize that this is U SÊlÈnanda. This is actually the work of SaÒÒÈ.

Student: Let me put it this way. Suppose I see something and I have wrong SaÒÒÈ. Something is a rope but I think it is a snake. I have wrong SaÒÒÈ. But my friend has correct SaÒÒÈ. We cannot say that is due to SaÒÒÈ alone. There must be something about the object in order for us to recognize it. My question is what is it in the object, not only SaÒÒÈ because SaÒÒÈ may be wrong or correct? Regardless of how we perceive the thing, the thing is the thing. We know the thing is different and not exactly the same. How can we recognize the thing as it is now different, not the same?

Sayadaw: The thing is a thing. But our SaÒÒÈ is different. This is a card but I am think it is the leaf of a tree. My SaÒÒÈ makes me think it is a leaf and not that it is a card. When I call this to my mind again, I will understand this as a leaf. I have created something in my mind that is a leaf. That wrong SaÒÒÈ makes us remember things wrongly.

Student: Is it that resultant VipÈka have caused our SaÒÒÈ to be wrong?

Sayadaw: That doesn't have to do with VipÈka. It is our reaction to the object. We react in a wrong way. Although it is a card, we react to it as though it were a leaf. That reaction is what is SaÒÒÈ here. That image has been imprinted in my mind as a leaf. So when I think of it later, the same image comes to me, the same notion that it is a leaf comes to me. So I do not think it is the object because the object is the same whether your SaÒÒÈ is right or wrong. The image we create in our mind, that stays with us. That image depends on our SaÒÒÈ.

Student: Bhante I'm not sure about the Cittas with respect to their being Kusala or Aksuala. Let me give an example. Perhaps there is a piece of music you listen to. At one time you enjoy it because you want to hear it. At another time you don't want to hear it, so it creates an unpleasant sensation because you don't want to hear it. It is the same music. It is said that these are desirable and undesirable objects, but yet you can have different reactions to the same object.

Sayadaw: The quality of the object is first determined by the average person. But some people may think an average desirable object is undesirable or an undesirable object is desirable. That depends on our reaction. At one time I like this. At another time I am fed up with it and don't like it. So at one time it is desirable and I react with Lobha. At another time I don't like it, so I react with aversion. So at different times different Cittas may arise. Also I may have Yoniso ManasikÈra. The quality of the object can vary with the individual and also between animals and man. Some objects are for animals desirable but are not desirable for human beings. The object being desirable or undesirable mostly depends on the individual. In the Commentary it is said that the quality of the object is determined by average person.

Student: What determines my reaction? Is it my previous mental states that determines Kusala Citta will arise rather than Akusala Citta?

Sayadaw: It is Yoniso ManasikÈra that determines whether the Javanas will be Kusala or Akusala. This is a desirable object. It is a desirable object as determined by average people. But I may not like it or I don't like it. I have a seeing thought process. The seeing, receiving and investigating moments and so on will depend on the quality of the object_, the real quality of the object. That means the average quality of the object. My Javana will depend not on the real quality of the object, but on my reaction to the object. In winter heat is desirable. In summer heat i8 undesirable - not in San Francisco, but in our countries. So it depends on time also.

SÈdhu! SÈdhu! SÈdhu!

Tape #16

Chapter 3 (C)

ŒrammaÓa

Let us go back to page l31. There is a list of types of consciousness. I wonder if any one of you has added them up and gotten the correct result. Forty six types of consciousness arise in the eye door. The 46 Cittas are as follows: five-door-adverting consciousness, two eye consciousnesses, three investigating consciousnesses, one determining consciousness, 29 sense sphere Javanas and eight registering consciousnesses. There are only 44. Two consciousnesses are missing. After two eye consciousnesses you add to receiving consciousnesses.

Today we come to the analysis of objects. There are six kind of objects. You all know these six kinds of objects. The first is visible object. The second one is audible object. The third one is odorous object. The fourth one is sapid object. The fifth one is tangible object. In other words they are sight, sound, smell, taste and touch. And touch is just the combination of the three essential elements - earth element, fire element and wind element.

Then the last one is Dhamma objects. There are six kinds of Dhamma objects. What is one? The five sensitivities - eye sensitivity, ear sensitivity and so on. Next there is the 16 subtle matter. Then three is Cittas and four is Cetasikas. Five is NibbÈna. The sixth is concepts or PaÒÒtti. These six kinds of objects are collectively called Dhamma objects.

Let us look at classification by way of doors on page 136. How many Cittas arise through eye door ? 46. All types of consciousness that arise through eye door take the visible object as object. Visible object is taken not only by eye consciousness but also by the other types of consciousness in that thought process. Please visualize the diagram of the thought process. There is five-sense-door adverting, seeing consciousness, receiving consciousness, investigating consciousness, determining, Javanas and TadÈrammanas. All these Cittas take the visible object as object. We see with eye consciousness, but we take visible object with other types of consciousness as well. The object of thr eye consciousness thought process is the visible object or sight. That visible object is present. So eye consciousness takes present visible object as object.

When you look at the diagram I made, the object is also show. The visible object is always there so long as there are moments of consciousness in that diagram. That means the visible object is present or it has arisen and is existing when the thought process arises.

All types of consciousness that arise through eye-door take present visible object as object .All types of consciousness that arise through ear door take present audible object or sound which is present as object. All types of consciousness that arise through nose-door take smell or present odorous object as object. All types of consciousness that arise through tongue-door take present taste or sapid object as object. All types of consciousness that arise through body-door take present tangible object or present of present touch as object.

The objects of these Cittas that arise through five sense doors is always present. If they are past or if they are future, they are taken by the door thought process, not these five sense door thought processes.

There are types of consciousness which arise through mind door. How many of them are there? 67. These types of consciousness take all six kinds of objects. That means they take sight, sound, smell, taste, tough and also Dhamma objects. So these types of consciousness take six kinds of objects.

These can be present, past or future and also time-free, independent of time. Mind door thought process or types of consciousness that arise through mind door thought process can take actually all objects. They can take six kinds of object s. These six kinds of objects can belong to three times and also they can belong to time at all.

There are door-free types of consciousness? There are 19 – two investigating eight sense sphere Vipaka (resultant), five form sphere resultants and four formless sphere resultants. These 19 Cittas have how many functions? Three functions? Three functions–relinking, Bhavanga and death or Cuti.

These types of consciousness when they arise independent of doors take actually six kinds of objects. They can be either present or past. It is said there is no future. They can be concept also. These types of objects when they are presented to these 19 types of consciousness are eighter Kamma, or Kamma Nimitta or Gati Nimitta. Kamma means Kamma. Kamma which is past. Kamma Nimitta means something associated with that Kamma or some instrument used when perfoming that Kamma. Gati Nimitta means sign of destiny. That means some symbols or signs of the existence where he is going to be reborn. These three are technically called Kamma, Kamma Nimitta and Gati Nimitta. You can find these on page 138. Kamma, Kamma Nimitta and Gati Nimitta are actua1ly six kinds of objects. But here with regard to the 19 types of consciousness they are called Kamma, Kamma Nimitta and Gati Ninitta. Kamma Nimitta means sign of Kamma. Gati Nimitta means sign of destiny. That means the sign or symbol of the realm into which the dying person is about to be reborn. We will study these again at the end of the fifth chapter, in the last section of the fifth chapter. Kamma means Kusala or Akusala Kamma performed in the past. Kamma Nimitta or sign of Kamma means an object or image associated with a good or evil deed that is about to determine rebirth or an instrument used to perform it. For example a devout person may see the image of a monk or a temple. A person who is a physician may see the image of patients. A butcher may hear the groans of slaughtered cattle or see the image of a butcher kinfe. These are called Kamma Nimitta. Gati Nimitta means the sign of the realm into which the dying person is to be reborn. If a person is going to be reborn into the celestial world or heavenly realm, then he may see celestial mansions or celestial nymphs. If a person is about to be reborn as an animal, he may see forests. If a person is going to be reborn in hell, he may see hell-fire or dogs running after him and so on. These are called signs of destiny. One of the three presents itself to the mind of a person who is about to die–either Kamma, or sign of Kamma, or sign of destiny.

With regard to these door–free types of consciousness it says in the manual that the objects are sixfold. So there are six kinds of objects. According to the situation that object has been apprehended through one of the six doors in the immediately preceding existence as either a present or past object, or as a concept.

Let us consider the dying thought process. Dying thought process goes something like this past Bhava~ga, vibrating Bhava~ga, arrested Bhava~ga, and then five-sense-door adverting, seeing consciousness, receiving, investigating determining and then five moments of Javana. There are only five Javanas because at that time the person is too weak and so the Javanas only arise five times. After the Javanas there may or may not be registering moments. Immediately after Javanas, registering or Bhava~ga death (Cuti) occurs. That one Citta arises which called Cuti Citta.

Immediately after that death consciousness arises rebirth consciousness. So there is no gap of time between death in one life and rebirth in another life. However distant the places may be there is no gap of time between death consciousness and rebirth consciousness. A man may die here and be rebron in Asia. In that case death consciousness is still followed immediately by rebirth or relinking consciousness.

Death consciousness is actually the same as Bhava~ga consciousness and rebirth consciousness. In one given life rebirth consciousness, Bhava~ga consciousness and death consciousness are the same, the same type. Immediately following the death consciousness is rebirth consciousness. What is the object of rebirth consciousness? It is said that rebirth consciousness takes the object taken by the Javanas in the dying thought process. Those Javanas can be either five-sense-dooor or mind-door Javanas. But whatever they are, the rebirth consciousness takes the object taken by the Javanas in the dying thought process.

In the manual it says, “According to the situation, that object has usually been apprehended in one of the six doors in the immediately preceding existence. "That means just that. That means the object which rebirth consciousness takes is the object which was taken by the Javanas in the person's dying thought process. Those objects can be either present, or past, or a concept.

There is a PÈÄi word Yebhuyyena which in English means according to the situation. What that means is that there are beings who are said to have no mind. There are mindless beings. The mindless beings are those who get the fifth JhÈna in their lives as human beings or as Devas. They develop a special kind of fifth JhÈna. As a result of that, they are reborn as mindless begins. Although they are mindless, one day they have to die. So after their death rebirth consciousness must arise. In that case the rebirth consciousness after the life of that mindless being cannot take the object which has been taken by Javanas in the previous life simply because there are no Javanas or mental activities whatever in the life of those mindless beings. That is why it is said ‘according to situation’. In that case the rebirth consciousness takes the object presented by a powerful past Kamma. If you don't understand quite clearly, don't be depressed. We will study them again in the last. Section of the fifth chapter. Here just note that the object of the door-free types cf consciousness are six kinds of odjects. That means sight, sound and so on. The objects can be either past or present are those taken by the Javanas in the previous death thought process. They are called Kamma, Kamma Nimitta or Giti Nimitta or Kamma, sign of Kamma or sign of destiny. One of them will become the object of rebirth consciousness. They can be concepts also.

Now please look at the chart on page 141. We will find out which conciousness takes which objects. There are two eye consciousnesses. One is the result of wholesome Kamma and on is the result of unwholesome Kamma. These two types of consciousness take present visible from or present visible object. Two ear consciousnesses take present sound as object. Two nose consciousnesses take present smell as object. Two tongue consciousnesses take present taste as object. Two body consciousness take present tangible object as object. That is easy.

What is the next one? Mind element. The PÈÄi word for mind element is ManodhÈtu. ManodhÈtu is the name for two Sampaticchanas and one PaÒcadvÈra­vajjana. These three types of consciousness are collectively called ManodhÈtu, mind element. Later on if we want to refer to these types of consciousness collectively we will use the word ManodhÈtu or mind element. When we say mind element please understand that it is one five-sense-door adverting and two receiving consciousnesses. These are called ManodhÈtu.

The ManodhÈtu take the five present objects as object. When we say they take the five present objects here we mean they take one at a time, not five objects all at once. If you remember the thought process, in the eye-door thought process, in the seeing thought process there are five-sense-door adverting and receiving. Similarly in the hearing thought process and touching thought process PaÒcadvÈravajjana and Sampaticchana arise. They take not just present visible object, not just present sound, but they take all five. That means they can take all five kinds of objects, but not all at one time. The time of their objects is the present. They take present objects as objects.

In the next box there are investigating three, smile-producing one and sense-sphere beautiful results eight. Three investigating are the three Santiranas. You may look at the chart. How many Cittas are there altogether? Twelve. These twelve take what as objects? All 54 KÈmÈvacara (sense-sphere) Cittas, 52 Cetasikas and 28 R|pas.

Among the three investigating consciousnesses there are two that are accompanied by UpekkhÈ. They have how many functions? Five - relinking, Bhava~ga, death, Santirana are TadÈrammana. When they do the function of registering, they take some objects. Smiling consciousness also takes some other objects. But their objects are always KÈmÈvacara. They take 54 KÈmÈvacara Cittas, 52 Cetasikas and 28 R|pas.

Let us go to the next group. There are twelve unwholesome consciousness and then eight sense-sphere consciousnesses that are disassociated from knowledge That means four KÈmÈvacara Sobhana Kusala Vippayutta Cittas and four KÈmÈvacara Sobhana Kiriya Vippayutta Cittas. So there are twenty. These twenty take 81 Lokiya Cittas, 52 Cetasikas, 28 R|pas and PaÒÒatti (concepts) as objects. Akusala (unwholesome) Cittas cannot take Lokuttara things as objects. They take only Lokiya objects, those that pertain to the mudane only.

On page 141 of the manua1, "The nine supramundane states–the four paths, their fruits and NibbÈna–because of their extreme purity and profundity, cannot be apprehended by any unwholesome Cittas nor by wholesome and functional Cittas devoid of knowledge. That means unwholesome Cittas cannot take NibbÈna and these Cittas as object because they are so pure and so profound. Also they cannot be taken by Cittas which are not accompanied by knowledge. In order to take the Lokuttara Cittas NibbÈna as object the Citta must be accompanied by PaÒÒÈ or knowledge. Those that are not accompanied by knowledge either Kusala or Kiriya cannot take supramudane things as object. So they take mudane objects. The objects are 81 mudane Cittas, 52 Cetasikas, 28 R|pas and concepts.

The Puthujjanas and Sekhas cannot know the path and fruition consciousness of an Arahant since they have not attained these states themselves. That comes next.

The next box is sense-sphere beautiful consciousness associated with knowledge (©ÈÓasampayutta) four and one Kusala AbhiÒÒÈ. AbhiÒÒÈ means fifth JhÈna. AbhiÒÒÈ is taken as only one here. There are altogether five Cittas in this group - four KÈmÈvacara Kusala Sobhana accompanied by ©ÈÓa and Kusala AbhiÒÒÈ. They can take 87 Cittas as objects. That means all Cittas except Arahatta Magga are Arahatta Magga and Arahatta Phala. So they take 87 Cittas, 52 Cetasikas, 28 R|pas, NibbÈna and PaÒÒatti. Almost all objects they can take. The only things they cannot take are Arahatta Magga Citta and Arahatta Phala Citta.

If you look at the Cittas on the left side, they are only Kusala Cittas. They do not arise in Arahants. They arise in Puthujjanas, SotÈpannas, SakadÈgÈmÊs and AnÈgÈmÊs. The consciousness arising in Puthjjanas, Sotapannas, Sakadagamis and Anagamis cannot take the mind of an Arahant as an object. That is why Arahatta Magga and Arahatta Phala Cittas are left out. A Puthujjana cannot take the mind of an Arahant as an object. And also a Sotapanna, a SakadÈgÈmÊ and an AnÈgÈmÊ cannot take the mind of an Arahant as object. Why? simply because they have not attained these Cittas. If they had attained these Cittas, they might be able to take those Cittas as objects. Since they have not yet attained them, they cannot take them as objects.

That means a Puthujjana cannot take SotÈpatti Magga or SotÈpatti Phala as objects simply because he has not attained those Cittas. What about the SotÈpanna-can be take the SakadÈgÈmÊ Magga and Phala as objects? No. So lower Noble Persons cannot take the consciousness of higher Noble Persons. Higher Noble Persons can take the consciousness of lower Noble Persons.

Here also "takes as objects" means immediately after the enlightenment thought process. Immediately after enlightenment there arises in those who have attained enlightenment the thought process called reflection thought process. After the enlightenment thought process, the reflection thought processes arise in those Noble Persons. They are reflection on Magga, the reflection on Phala (fruition), the reflection on NibbÈna, the reflection on mental defilements which have been eradicated and the reflection on mental defilements that are remaining. There can be five kinds of reflection thought processes arising following the enlightenment thought process. The KÈmÈvacara Sobhana Cittas accompanied by ©ÈÓa, accompanied by PaÒÒÈ arise in those thought processes. So in those thought processes the KÈmÈvacara Sobhana Kusala accompanied by ©ÈÓa can take one's own Magga as object, one's own Phala as object, NibbÈna as object and then mental defilements as objects. The KÈmÈvacara Sobhana Cittas accompanied by ©ÈÓa can take altogether 87 Cittas, 2 Cetasikas, 28 R|pas, NibbÈna and PaÒÒatti.

            Kusala AbhiÒÒÈ–AbhiÒÒÈ means direct knowledge or supernormal knowledge. AbhiÒÒÈ is a name for fifth JhÈna. If a person wants to get AbhiÒÒÈ he must have attained all nine JhÈnas. Then he practises some more and attains the supernormal knowledges. Among the supernormal knowledge there is one by which a person can know the consciousness of another person.

Sometimes we say we read another person's mind. We real1y do not know their mind. We just draw conclusions from what one seems to be thinking. If you see a man's face is red and so on, you may conclude that he is angry. That is knowing by inference and not by direct seeing.

But with AbhiÒÒÈ they can take the mind or the consciousness of another person. That is the difference. AbhiÒÒÈ is direct seeing. What we do when we say, I read his mind, means coming to conclusion by inference. If a person attains Abhinna he can take the consciousness of another person as object.

Let us take an example. A SakadÈgÈmÊ if he has attained AbhiÒÒÈ also will be able to take the Magga Cittas of other SakadÈgÈmÊs and Sotapannas. But we Puthujjanas cannot do this. Puthujjanas cannot take the Magga Citta of a Noble Person. When one has become a SotÈpanna and one has attained AbhiÒÒÈ, then with that AbhiÒÒÈ one can take the SotÈpatti Magga consciousness of other persons. That is the difference.

NibbÈna can be taken by KÈmÈvacara Sobhana ©ÈÓa Sampayutta Kusala four and Kusala AbhiÒÒÈ. Do KÈmÈvacara Sobhana Kusala accompanied by Nana arise in our minds? Yes. Sometimes yes, sometimes no. Then we can we take NibbÈna as object? Since we have not realized NibbÈna yet, we cannot take NibbÈna as object. When KÈmÈvacara Sobhana Kusala Cittas accompanied by ©ÈÓa arise in worldlings, they cannot take NibbÈna as object. Only those who have attained enlightenment can take NibbÈna as object.

Sometimes we may make a wish–"May I attain NibbÈna". I want to attain NibbÈna so I do meritorious deeds. I do meditation so my mind is set on the attainment of NibbÈna. That NibbÈna is not the real NibbÈna. That NibbÈna is just a concept actually. People say they want to attain it. They want to go there. The NibbÈna that worldings or Puthujjanas take is not the real NibbÈana.

PaÒÒatti is easy. PaÒÒatti is concepts. PaÒÒatti can be taken by these types of consciousness.

The next box has consciousness that is beautiful sense-sphere associated with knowledge and that is functional, KÈmÈvacara Kiriya accompanied by ©ÈÓa. How many types of them are there? There are four. There is also AbhiÒÒÈ Kiriya. That means a special fifth Rupavacara Kiriya Citta. Then there is also Votthana, mind- door adverting. Altogether there are six. They take a1l objects as object. That means 89 Cittas,52 Cetasikas, 28 R|pas, NibbÈna and PaÒÒatti.

Here also not every KÈmÈvacara Sobhana Kiriya Citta accompanied by knowledge can take all objects. It is only the Nana Sampayutta Kiriya consciousness that arise in the Buddhas that take all objects. Only the Buddhas can know everything. For others these Cittas cannot take all objects as object.

Kiriya AbhiÒÒÈ is AbhiÒÒÈ arising in the Buddhas and Arahants. Kiriya AbhiÒÒÈs can take all types of consciousness, all Cittas, all Cetasikas, all R|pas, NibbÈna and PaÒÒatti. Here Arahatta Magga and Arahatta Phala are included in the objects. For example a person becomes an Arahant. Immediately after the enlightenment thought process there are reflection thought processes. When reflection thought processes arise, that being is already an Arahant. In that case Kiriya Cittas arise there, not Kusala Cittas. That Kiriya Citta arising in the reflection thought process will take Arahatta Magga and Arahatta Phala as object. Here those objects are not excepted. They are taken as objects. So there are 89 Cittas and so on taken by these six kinds of consciousness.

Votthabana is also part of this group. It is very strange. Votthabana is not a accompanied by Nana. Votthabana belongs to Ahetuka (rootless) group. But it is said here that it can take all objects. That means it can take Nibbana as object. It is very strange. Is that right? No or yes? Since it is in the book, it is yes. Please do not be misled by the name 'Votthabana'. Votthabana is ManodvÈravajjana. ManodvÈravajjana arises in mind-door when it does the function of adverting. When it functions as determining it arises in the five sense-doors. Here it is arising through the mind-door. When it arises through the mind-door or when it arises in the mind-door thought process it is adverting. Since it can precede the Buddha's all-knowing wisdom consciousness for example the Buddha wants to know something. Then the Buddha can know everything. When Buddhas know something there is this mind-door thought process. In the mind-door thought process the first active Citta is mind-door adverting. Since every type of consciousness in one thought process must take the same object, Manodvaravajjana can take the same object as all-knowing wisdom.

Although mind-door adverting is mentioned here, we must understand that not every mind-door adverting Citta can take all objects. Only that which precedes the a1l-knowing wisdom thought process can take all objects.

The others are easy. The second and fourth Ar|pÈvacara Cittas – what are the second and fourth Arupavacara Cittas? We take two from Kusala, two from VipÈka and two from Kiriya. The Pali name for the second Citta is what? ViÒÒÈÓa- Òcayatana. Let us say infinite consciousness. What is the name of the fourth? NevasaÒÒÈnÈsaÒÒÈyatana, neither perception nor non-perception. These Cittas take Mahaggata objects as object. Sublime objects or Mahaggata here means just the first Ar|pÈvacara Citta and the third Ar|pÈvacara Citta.

            If you remember the first chapter there are four Ar|pÈvacara Kusalas. The first one takes infinite space as object. The second one takes the first Ar|pÈvacara consciousness as object. The third one takes the absense of the first Ar|pÈvacara consciousness as object. The fourth one takes the third Ar|pÈvacara consciousness as object. Please remember that. Again what is the object of the first Ar|pÈvacara JhÈna? Infinite space. What is the object of the second Ar|pÈvacara JhÈna? The object of second Ar|pÈvacara consciousness is first Ar|pÈvacara consciousness. The object of third Ar|pÈvacara consciousness is the absence of first Ar|pÈvacara consciousness. And the object of the fourth Ar|pÈvacara consciousness is the third Ar|pÈvacara consciousness. So the object of the second and the fourth is respectively the first and the third Ar|pÈvacara consciousness.

            All Rupavacara and Ar|pÈvacara consciousness are called Mahaggata, sublime. But here Mahaggata in this context does not mean all the Mahaggata Cittas. There are how many Mahaggata Cittas? 27-15 R|pÈvacara and 12 Ar|pÈvacara Cittas. Here Mahagatta or sublime only means first and third, three first Ar|pÈvacara consciousness and three third Ar|pÈvacara consciousness. There are only six of them here.

            The chapters are all inter-related. First chapter helps you understand here. You have to understand some of the Cittas and objects mentioned here with reference to thought processes and also with reference to the rebirth consciousness and so on. So all the chapters are connected.

            Next one is form-sphere (R|pÈvacara) consciousness 15 and first and third Ar|pÈvacara consciousness 6. There are 21. These 21 Cittas take PaÒÒatti (concepts) as objects. R|pÈvacara Cittas take concepts as objects. First and third Ar|pÈvacara Cittas take concepts as objects.

            What are the concepts. Turn to page 142. Those are the concepts KasiÓas ten (That means Kasina signs which are concepts.), foulness (That means the lothsomeness of the body.), and the body (That means head hair, body hair, nails, teeth, skin and so on–32 parts of the body), the breath, and then all beings ( beings that are the object of MettÈ (loving-kindness), KatunÈ(compassion), MuditÈ (joy) and UpekkhÈ (equanimity); there are four kinds of beings here), and then infinite space (This is also a concept), and nothingness of the first Ar|pÈvacara consciousness (This is also a concept). There are said to be altogether 28 types of concepts–KasiÓa concepts ten, foulness concepts ten, body concept one, breath concept one, being concept four-one being each for MettÈ, KarunÈ, MuditÈ and UpekkhÈ and then infinite space and nothingness of first Ar|pÈvacara consciousness.

            The three first Jhana Cittas take 25 concepts as object. Those are Kasina ten, foulness ten, body one, breath one, beings of MettÈ, KarunÈ and MuditÈ. There are 25.

            The objects of second JhÈna are only 14 concepts. They are ten KasiÓa concepts, breath and three kinds of beings.

            The foulress concepts and the body concepts are said to be so gross that the consciousness needs Vitakka to keep it on the objects. When the current is too strong you need a people to keep the boat steady. In the same way these objects are gross objects. Foulness of the body is where one looks at a corpse that is festering or one where the blood is oozing out. They are so gross that you need Vitakka to keep your mind on these objects. So those that are not with Vitakka cannot take then as objects. Second JhÈna cannot take foulness concepts and body concept as object. 25 minus 11 is 14 concepts.

            The three third JhÈna Cittas can take these 14 concepts. Also the three fourth JhÈna Cittas can take these 14 concepts.

            The fifth JhÈna Cittas can only take 12 kinds of concepts. They are ten Kasina concepts, breath and being concept for equanimity.

            First Ar|pÈvacara JhÈna takes infinite space as object only. Third Ar|pÈvacara JhÈna takes absence of first first Ar|pÈvacara JhÈna consciousness only as object. They each take only one kind of concept.

            In the last diagram when it says these 21 types of consciousness take concepts, we must understand in detail according to this diagram., table 3.6 There are altogether 28 kinds of concepts and carious ones are taken by the different JhÈnas. Altogether those that take PaÒÒatti only as object as object are 21–the 15 R|pÈvacara Cittas and the first and third Ar|pÈvacara Cittas.

            Now we come to the last one, the Lokuttara Cittas eight or forty. They take NibbÈna as object. Supramudane consciousness take NibbÈna as object.

            We have to familiarize ourselves with particular types of consciousness taking particular types of objects. We have to go through it again and again. It is not easy.

            First let us divide objects into four kinds. There are many others, but then it will become too complicated. There are KÈmÈvacara objects, R|pÈvacara objects, Ar|pÈvacara objects and Lokuttara objects, and we can add one more, concepts. Let us say five objects–KÈmÈvacara objects, R|pÈvacara objects, Ar|pÈvacara objects, Lokuttara objects and concepts. R|pÈvacara and Ar|pÈvacara objects are called Mahaggata. So there are KÈmÈcavara objects, Mahaggata objects, Lokuttara objects and concepts.

            If you look at table 3.5 Cakkhu ViÒÒana takes what as object? It takes KÈmÈvacara as object. Ear consciousness, nose consciousness, tongue consciousness and body consciousness take KÈmÈvacara objects as object.

            What are KÈmÈvacara object? 54 KÈmÈvacara Cittas, 52 Cetasikas and 28 R|pas. They are called KÈmÈvacara objects.

            What are Mahaggata (sublime) objects? Here in this content they are first Arupavacara Jhana consciousness and third Arupavacara Jhana consciousness. They are called Mahaggata here.

            Lokuttara object means NibbÈna. Actually Lokuttara Cittas are also inculded in Lokuttara objects. And then there are 28 types of concepts.

            Let us go back to the chart. Eye consciousness takes what object as object? KÈmÈvacara objects as object because is one of the 28 R|pas. Similarly ear consciousness, nose consciousness, tongue consciousness and body consciousness take KÈmÈvacara objects as object.

            Mind element (ManodhÈtu) take KÈmÈvacara objects as object.

 Then the twelve types of consciousness take KÈmÈvacara objects as object also.

            Then the group of twenty consciousness take KÈmÈvacara, Mahaggata and concepts.

            Then the group of five, the next group takes KÈmÈvacara, Mahaggata, NibbÈna and PaÒÒatti.

            And the six types of consciousness take all. All means all Cittas, all Cetasikas, all R|pas, NibbÈna and concepts.

            The next six take only the Mahaggata as object.

            Twenty one types of consciousness take concepts.

            The Lokuttara eight take NibbÈna as object.

            Are you family with this now? What are those that take Kamavacara objects only as object? They must take only KÈmÈvacara objects. How many are there? Look at the chart. Altogether there are 25. These 25 take KÈmÈvacara objects only as object–no Mahaggata objects, no Lokuttara, no concepts.

            What are those that take Mahaggata only as object? They are six. They are the second and fourth Ar|pÈvacaras consciousness.

            What are those that take concepts only as object? They are 21.

            What are those that take NibbÈna only as object? They are 8 or 40.

            Then what are those that take KÈmÈvacara as well as other objects? Among the Lokiya Cittas are there KÈmÈvacara objects Yes. Among the Lokiya Cittas there are the 54 KÈmÈvacara Cittas. In the group of 20 there are mudane 81 Cittas as objects and so on. KÈmÈvacara objects are included there. In the 87 Cittas there are KÈmÈvacara included there. In the Mahaggata there are no KÈmÈvacara. In the Pannatti there are no KÈmÈvacara objects. In NibbÈna there are no KÈmÈvacara objects. Those that take KÈmÈvacara as object are 20 plus 5 plus 6. These 81 types of consciousness take KÈmÈvacara and others as object. The other 25 take KÈmÈvacara only as object.

            What are those that take Mahaggata only as object? Six. What are those that take Mahaggata as well as other objects? For the group of 20 there are mudane Cittas. So there is Mahaggata there. Among the 87 Cittas there are Mahaggata Cittas. Among 89 Cittas there are Mahaggata Cittas. So those that take Mahaggata and other objects as well are 20 plus 5 plus 6.

            Those take NibbÈna as well as other objects, what are they? 5and 6, so 11.

            What are those that take PaÒÒatti only as object? 21. What are those that take PaÒÒatti and other objects as well? They are 20 plus 5 plus 6.

            It is a little confusing. There are many more. I will not make you more confused. I think you should make yourselves very familiar with table 3.5 and 3.6. You must be able to find out these things through looking at these tables.

            Citta is never without an object. The very nature of Citta, the characteristic of Citta is to be aware of an object. it must have an object. Whenever Citta arises it must have an object. In this section we understand which types of objects are taken by which types consciousness. They are very clearly defined here.

            For example, eye consciousness only takes present visible object. For consciousness only takes present audible object and so on. For those that arise through five-sense-door thought process there is no difficulty because they take only the five present objects as object.

            For those that arise through mind-door there are a lot of objects. It is very wide and complicates. We will just note here that the objects of those types of consciousness that arise through mind-door are everything. They can six kinds of objects. They can belong to three times. Also they can belong can belong to no time at all.

            NibbÈna and PaÒÒatti are called independent of time. NibbÈna is not present, not past, not future. Concept is not present, not past, not future. NibbÈna and PaÒÒatti are said to be timeless. That means they are free from time. We cannot assign any time to them.

            Why is that? NibbÈna is outside time because its intrinsic nature is without arising, without continuation and without passing away. NibbÈna has no arising. That is why there is no disappearing for NibbÈna. That is why NibbÈna is called timeless. We cannot say when NibbÈna arises. If we say NibbÈna arises or NibbÈna exists, we imply that NibbÈna is impermanent because where there is arising there must be disappearing. That is a law of nature. NibbÈna is KÈlavimutta, independent of time because it has no arising, no continuatior or change, no disappearance.

            Concepts are timeless because they are devoid of intrinsic nature of their own. We call a person a man. What we call 'a man' is a concept. It is not ultimate reality. That concept has no intrinsic nature because if we analyze a being, if we analyzed a man, we will end up with five aggregates. Or to reduce him to the smallest particles there are just material properties, Cittas and Cetasikas. What we call a man or woman is just a designation for the ease of use. Concepts have no intrinsic nature of their own.

            We cannot say that a concept arises at this time and then disappears at another time. Since we cannot say like that with regard to concepts, concepts are regarded as timeless. The concept may be forgoteen by people. It does not mean that it disappears altogether. In another time it may appear again. the name 'Sumedha' which is the name of the hermit who aspired for Buddhahood–he aspired for Buddhahood four incalculables and 100,000 eons ago. Let us say billions of years ago. Then in the time between his name was forgotten. Nobody know about him. Then the Gotama Buddha appeared. Gotama Buddha taught us that there was a hermit called Sumedha who lived many lived many eons ago. And so Gotama Buddha sort of revived that PaÒÒatti. Actually the PaÒÒatti does not exist, but we cannot say that PaÒÒatti had disappeared altogether. It has no intrinsic nature, no nature of its own, no characteristic of its own. Therefore concepts are called timeless.

            NibbÈna and concepts are timeless. Citta, Cetasikas and R|pas belong to time. So they can be past, or present, or future. What about the Mahaggata? Second and fourth Ar|pÈvacara Cittas take Mahaggata as object. Mahaggata here means first and third Ar|pÈvacara Cittas. Let's take an example. The second Ar|pÈvacara Citta takes the first Ar|pÈvacara Citta as object. What is that first Ar|pÈvacara Citta that is taken? Is it present? Is it past? Is it future? It is past. Only after you get first Ar|pÈvacara JhÈna can you get second Ar|pÈvacara JhÈna. After attaining first Ar|pÈvacara JhÈna, you try to attain second Ar|pÈvacara JhÈna. When you practise meditation you take the first Ar|pÈvacara JhÈna as object. At that time first Ar|pÈvacara JhÈna is already past. So the object of second and fourth Ar|pÈvacara JhÈna are past, not present, notfuture.

            Cittas, Cetasikas and R|pas belong to past, present and future. Cittas and Cetasikas may take present object as object, past object as object or future object as object. With regard to NibbÈna also we cannot say whether it is present, past or future. They are beyond this time-frame.

            Please read the manual. If you do not clearly understand the manual, just wait until you read the fifth chapter.

Sadhu! Sadhu! Sadhu!

Student: The object of the door-free consciousness is the same for PaÔisandhi, Bhava~ga and Cuti. Then the following PaÔisandhi doesn't it take the same object as the previous...

Sayadaw: No, In order to understand this you have to see the diagram of the dying thought process. We do not yet have that diagram.

Student: It say on page 138, "The object of the door-freed consciousness in any given existence is generally identical with the object of the lasrt congnitive process in the immediately preceding existence."

Sayadaw: Yes.

Student: That sounds like it is the same object.

Sayadaw: No, no. You are confusing Cuti and Javanas. Previous to Cuti there are Javanas. You have to see that thought process. Let us say there is five-sense-door adverting, seeing, receiving, investigating, determining, five Javanas and there may or may not be Tadarammanas and then there is Cuti. That Cuti take the object that has taken by rebirth consciousness in that life. Next rebirth takes the object that is taken by the Javanas, not the object of Cuti. So there are different. Right?

Student: I'll take your word for it.

Sayadaw: Please look at page 225. You see old life ends with (death). Immediately after it there is rebirth. From there a new life begins. So old life is number one and new life number two. The object of rebirth is the object of the Javanas immediately previous to it. The object of death is the same – do you see old object above death and then old object on the left side? So the object of death is the same as PaÔisandhi there. But the object of PaÔisandhi in the new life is not the same. It takes the object taken by the immediately preceding Javanas. So there is difference in objects for death in one life and rebirth in another life. In ione life the object of relinking, Bhava~ga and Cuti is the same. If it were the other way one object would go on and on and on. Good question. We will come to that process again at the end of the fifth chapter.

Student: Mind element or ManodhÈtu is two receiving and one mind-door adverting.

Sayadaw: Yes.

Student: The Cittas do not go through mind-door. Why do we call them mind element? Why do they have a name like that? They do not come through mind-door.

Sayadaw: No, no. You confuse mind-door with mind. Here we say mind element, notmind-door element. It is just a name for these types of consciousness. If you look at the two words separately, the PÈÄi word 'Mano' means consciousness and 'DhÈtu' just means element. So actually ManodhÈtu can mean all types of consciousness, but in Abhidhamma usege the name 'ManodhÈtu' is restricted to only these three types of consciousness.

Tape Ends

8/2/94

Tape #17

Chapter 3 (D)

 

ŒrammaÓa (contd.) & Vatthu

We will go through the table again. You may at the table on page 141 or you may look at the sheets handed out today. They are the same. I used PÈÄi. In the book they used the English translation.

In PÈli object is called ŒrammaÓa. Cittas and Cetasikas that take the object is called ŒrammaÓika. So ŒrammaÓika is subject and ŒrammaÓa is object.

The first one we see is Cakkhu ViÒÒÈÓa. What is Cakkhu ViÒÒÈÓa? Eye consciousness. There are consciousness. They take present visible object or sight as object.

Then Sota ViÒÒÈÓa is ear consciousness. The two ear consciousness take present audible object or sound as object.

There are two Ghana ViÒÒÈÓa nose consciousness. They take present smell as object.

There are two JivhÈ ViÒÒÈÓa, tongue consciousness. They take present taste as object.

There are two body consciousness, KÈya ViÒÒÈÓa. The two body consciousness take present tangible object as object.

Then we come to Mano DhÈtu. I hope you remember what Mano DhÈtu is. Mano DhÈtu is five sense door adverting and two receiving consciousness. These three are collectively called Mano DhÈtu. They take the present five objects. Present five objects means sometimes they take present visible object, sometimes they take present audible object and so on. If you remember the diagram of the thought process, only cakkhu ViÒÒÈÓa is given. In the place of Cakkhu ViÒÒÈÓa you can put Sota ViÒÒÈÓa, or Ghana ViÒÒÈÓa, or Jivha ViÒÒÈÓa, or KÈya ViÒÒÈÓa. But these three Mano DhÈtu (five sense door adverting and two receiving) are in every one of these five thought processes. PaÒcadvÈravajjana and SampaÔicchana take present five objects. But Cakkhu ViÒÒÈÓa takes only present visible object and so on.

Next there are SantÊraÓa three, HasituppÈda and KÈmÈvacara Sobhana VipÈka eight. There are three SantÊraÓa Cittas - one that is accompanied by Somanassa (pleasure) and two accompanied by UpekkhÈ (indifferent feeling). And then there is HasituppÈda (smile producing consciousness). And KÈmÈvacara Sobhana VipÈka we can see on the chart. These twelve take 54 KÈmÈvacara Cittas, 52 Cetasikasand 28 R|pa as object.

In the next group there are twelve Akusala Cittas, four KÈmÈvcara Sobhana Nanavippayutta Kusala Cittas and four KÈmÈvacara Sobhana ©ÈÓavippayutta Kiriya Citas. ©ÈÓavippayutta is without knowledge. They are eight plus twelve Akusala, so we get twenty. These twenty Cittas take 81 Lokiya (mudane) Cittas, 5d2 Cetasikas, 28 R|pas plus PaÒÒatti (concepts) as object. So they take mudane objects as object. Mudane objects meanmudane Cittas and Cetasikas R|pas and PaÒÒatti. Akusala Cittas without knowledge cannot take supramudane Cittas, Cetasikas and Nibbana as object. They cannot take such objects simply because they are without Nana (wisdom). In the Commentary it says because they are stupid. The word 'stupid' is used to describe them. Because they are not accompanied by wisdom or knowledge they cannot take Lokuttara objects as object. So they take Lokiya (mudane) objects as object only.

The next group has four KÈmÈvacara Sobhana ©ÈÓasampayutta Kusala and one Kusala AbhiÒÒÈ. AbhiÒÒÈ is fifth JhÈna, a specially developed fifth JhÈna. When we say AbhiÒÒÈ we mean the fifth JhÈna. These five Cittas take 87 Cittas. That is minus Arahatta Magga and Arahatta Phala. They are left out because Arahatta Magga and Arahatta Phala belong to Arahants only. KÈmÈvacara Sobhana ©ÈÓasampayutta Kusala Cittas and Kusala AbhiÒÒÈ belong to non-Arahants only. These Cittas cannot take Arahatta Magga and Arahatta Phala as object simply because they have not attained Arahatta Magga and Arahatta Phala. They take all objects except Arahatta Magga and Arahatta Phala – 87 Cittas, 52 Cetasikas, 28 R|pas, Nibbana and PaÒÒatti.

Next is four KÈmÈvacara Sobhana ©ÈÓasampayutta, one Kiriya Abhinna and one Votthabbana. Which is Votthabbana? ManodvÈravajjana. These six take all objects as object–89 Cittas, 52 Cetasikas, 28 R|pas, Nibbana and PaÒÒatti. Although we say that these Cittas take all objects as object, that is true only when they arise in the mind of a Buddha. Otherwise they cannot take all objects. VoÔÔhabbana is not ordinary VoÔÔhabbana. It is the VoÔÔhabbana associated with the Buddha's omniscience. That means the Votthabbana which arises in the thought process of omniscience in the mind of the Buddha. Ordinary VoÔÔhabbana cannot take all objects.

Then second and fourth Ar|pavacara Cittas, three second and three fourth, take Mahaggata or sublime objects. Mahaggata objects here menas first and third Ar|pavacara Cittas. What are Mahaggata objects? Mahaggata objects mean 27 Mahaggata Cittas, that is fifteen Rupavacara Cittas and twelve Ar|pavacara Cittas, and the Cetasikas going along with them. How many Cetasikas? 35. Fifteen R|pavacara Cittas, twelve Ar|pavacara Cittas and 35 Cetasikas are called Mahaggata objects. Here since we are dealing with second and fourth Ar|pavacara Cittas, Mahaggata here means only first and third Arupavacara Cittas.

The next is R|pÈvacara Cittas (There are fifteen.) and then first and third Ar|pavacara Cittas. Altogether there are 21. They take PaÒÒatti or concept as object. You can look at the table in the manual. I think we have gone through that table last week. So they take PaÒÒatti as object. R|pÈvacara Cittas - first, second, third, fourth, fifth JhÈna–take Kasina PaÒÒatti, foulness of the body PaÒÒatti and so on. First Ar|pÈvacara Citta takes what object? Infinite space as object. And the third Ar|pÈvacara Citta takes nothingness of the first Ar|pÈvacara Citta as object. Since they are not ultimate reality, they are called PaÒÒatti. These 21 Cittas take PaÒÒatti as object, different PaÒÒatti for different JhÈna consciousness.

            There are eight or forty Lokuttara Cittas. They take NibbÈna as object.

Let us go SantÊraÓa, HasituppÈda and KÈmÈavacara Sobhana VipÈka. They take KÈmÈvacara objects only. SantÊraÓa Cittas arise in thought processes of seeing, hearing and so on. So they only take KÈmÈvacara objects as object. And HasituppÈda means smile-producing. When an Arahant seea something or hears something that object may produce smiling consciousness in an Arahant. So HasituppÈda is said to take KÈmÈvacara objects as object. Then KÈmÈvcara VipÈka when they function as TadÈrammaÓa they take KÈmÈvacara objects as object.

            Then Akusala Cittas can take JhÈna Cittas as object because Lokiya Cittas include JhÈna Cittas. It is strange that Akusala can take JhÈnas as object. Sometimes a person may have a wrong view about JhÈnas - take JhÈnas as being permanent and so on. Also he may be attached to those JhÈnas. Those who have attained JhÈnas may be attached to them. So Akusala Cittas can take JhÈna Cittas as object. Sometimes a person loses his JhÈna and he is sorry for that. In that case Dosam|la Cittas take JhÈna Cittas as object. Even though they are Akusala Cittas, they can take both KÈmÈvacara and JhÈna Cittas as object.

            KÈmÈvacara Sobhana ©ÈÓavippayutta, Kusala four and Kiriya four, can take all Lokiya Cittas–KÈmÈvacara Cittas and Mahaggata Cittas. Also they can take 28 R|pas and PaÒÒatti as objects, all of them.

Sometimes a person may do a meritorious deed, but he may do it without paying much attention. In that case his consciousness is not accompanied by ©ÈÓa. In that case the KÈmÈvacara Kusala or KÈmÈvacara Kiriya can be without knowledge and it can take all Lokiya Cittas and others as objects. According to the Commentaries even an Arahant may do a meritorious deed without much seriousness. When one is very familiar with JhÈnas and reflects upon JhÈnas then one's consciousness may not be accompanied by knowledge. Even though they are without knowledge, they can take JhÈnas as object.

            AbhiÒÒÈ is fifth JhÈna but it is specially developed fifth JhÈna. Not ordinary fifth JhÈna is called AbhiÒÒÈ. In order to get AbhiÒÒÈ, a person first has to have all nine JhÈnas. Then that person goes back to fifth JhÈna and developed it in a different way so that his fifth JhÈna becomes AbhiÒÒÈ. AbhiÒÒÈ is translated as direct knowledge or supernormal knowledge. When a person gets AbhiÒÒÈ, he can remember past lives or he can read other people's minds and so on.

            Here we have KÈmÈvacara Sobhana ©ÈÓasampayutta kusala four. Since they are Kusala, they arise in which person? They arise in Puthujjanas and lower Ariyas (Sekkhas), non-Arahant enlightened persons. So this ©ÈÓsampayutta can SotÈpatti Magga, SotÈpatti Phala, SakadÈgÈmÊ Magga, SakadÈgÈmÊ Phala, AnÈgÈmÊ Magga, AnÈgÈmÊ Phala as object. How is it possible? The ©ÈÓasampayutta Kusala of a worldling cannot take SotÈpatti Magga, SotÈpatti Phala and so on as object simply because he has not reached that level of attainment. But after becoming a SotÈpanna, immediately after the Magga thought process, he reviews five things. Do you remember? What does an enlightened person review? Magga, Phala, NibbÈna, defilements eradicated and defilements remaining. When he reviews his own Magga and own Phala, his reviewing consciousness is one of these ©ÈÓasampayuta Cittas. So let us say the ©ÈÓasampayutta Kusala Sobhana Citta of a SotÈpanna can take his Magga and his Phala Citta as object in reviewing. Let us suppose he gets AbhiÒÒÈ. With AbhiÒÒÈ he can take the SotÈpatti Magga and SotÈpatti Phala of other persons as object because they are on the same level. But a SotÈpanna cannot take SakadÈgÈmÊ Magga and Phala or AnÈgÈmÊ Magga and Phala and so on as objects simply because he has not reached that level of attainment. But after becoming a SotÈpanna, immediately after the Magga thought process, he reviews five things. Do you remember? What does an enlightened person review? Magga, Phala, NibbÈna, defilements eradicated and defilements remaining. When he reviews his own Magga and own Phala, his reviewing consciousness is one of these ©ÈÓasampayutta Cittas. So let us say the ©ÈÓasampayutta Kusala Sobhana Citta of a SotÈpanna can take his Magga and his Phala Cittas as object in reviewing. Let us suppose he gets AbhiÒÒÈ. With AbhiÒÒÈ he can take the SotÈpatti Magga and SotÈpatti Phala of other persons as object because they are on the same level. But a SotÈpanna cannot take SokadÈgamÊ Magga and Phala or AnÈgÈmi Magga and Phala as objects because he has not reached that level. Similarly a SakadÈgÈmÊ, one who has reached the second stage, reviews his own SakadÈgÈmÊ Magga and SakadÈgÈmÊ Phala. When reviewing he can take his own SakadÈgÈmÊ Magga and SakadÈgÈmÊ Phala as object. But through AbhiÒÒÈ he can take SotÈpatti Magga, SotÈpatti Phala, Sakadagami Magga and SakadÈgÈmÊ Phala of other persons.

            Immediately before the real AbhiÒÒÈ there is what is called preliminary thought process. During that preliminary thought process there are these ©ÈÓasamaputta Cittas. You know AbhiÒÒÈ is not KÈmÈvacara Citta. AbhiÒÒÈ is R|pavacara Citta. Before that AbhiÒÒÈ thought process there is a preliminary thought process. During that thought process his mind is bent toward let us say he wants to see the Citta of another person. So immediately before the AbhiÒÒÈ thought process the Cittas are bent toward seeing the Citta of another person. It takes that Citta as object. So the ©ÈÓasampayutta Kusala Citta of a SakadÈgÈmÊ can take his own Magga and Phala Citta when reviewing. He can take SotÈpatti Magga, SotÈpatti Phala, SakadÈgÈmÊ Magga, SakadÈgÈmÊ Phala of other persons at preliminary thought process and also he can take those Cittas by fifth JhÈna AbhiÒÒÈ, in the thought process of direct knowledge. It may be a little confusing. I will repeat. Immediately after a person has become enlightened, he reviews Magga, Phala, NibbÈna, defilements destroyed and defilements remaining. When he reviews he reviews, there is reviewing thought process. In that reviewing thought process one of the four KÈmÈvacara ©ÈÓasampayutta will arise. Those Cittas take his own Magga and Phala Cittas as object. Later on let us suppose he gets AbhiÒÒÈ. With that AbhiÒÒÈ he tries to see the magga Citta and Phala Citta of other persons. When he tries to see that, there are two thought processes. First there is the preliminary thought process and then there is direct knowledge thought process. During the preliminary thought process arise one of these four ©ÈÓasampayutta Kusala Cittas. That is why the ©ÈÓasampayutta Kusala Cittas can take the ©ÈÓasampayutta Kusala Cittas can take the Magga and Phala Cittas of other persons as object. When he enters into AbhiÒÒÈ there is he fifth R|pavacara Kusala Citta. With that fifth R|pavacara Kusala Citta also he can take the Magga and Phala Cittas of other persons as objects. So KÈmÈvacara Cittas accompanied by Nana four and Kusala AbhiÒÒÈ can take all Cittas except Arahatta Magga and Arahatta Phala. Since they are not Arahants, they have not attained Arahatta Magga and Arahatta Phala yet.

            When a person becomes an Arahant, immediately after enlightenment there is also a reviewing thought process. In that case how many things are reviewed? Magga, Phala, NibbÈna and defilements destroyed-but not defilements remaining because none remain. These four thought processes arise. During these four thought processes the consciousness is one of the Kiriya ©ÈÓasampayutta. Again that is Cittas one, two, five and six. Those consciousness take his own Arahatta Magga and Arahatta Phala as object. Later on if has AbhiÒÒÈ, he takes in the preliminary thought process the Magga and Phala Cittas of other persons as object with KÈmÈvacara Kiriya. In the thought process of AbhiÒÒÈ he takes those Magga and Phala Cittas with fifth JhÈna consciousness. So KÈmÈvacara Sobhana ©ÈÓasapayutta Kiriya four and Kiriya AbhiÒÒÈ can take all Cittas as object. Even Arahatta Magga and Arahatta Phala are taken.

            As I said before VoÔÔhabbana or ManodvÈravajjana can take all objects. That happens only when it functions as a preliminary consciousness to the omniscience thought process. Only when it arises in the mind of the Buddha can it take all objects-Cittas Cetasikas, R|pas, NibbÈna and PaÒÒatti.

            I want you to look at the Citta card or the Citta chart. What are the objects of the Akusala Cittas? Lokiya Cittas, Cetasikas, R|pas and PaÒÒatti. What is the object of the two seeing consciousness? Present visible object. Two ear consciousness? Present audible object. Two nose conscoiusness? Present odorous object or smell. And the two tongue consciousness? Present taste. Two body consciousness? Present touch.

            Then we go down the column. Two receiving consciousness? Present five objects because they are among the three Mano DhÈtu. Then the three SantÊraÓa, three investigating consciousness? What are the objects of these three? 54 KÈmÈvacara Cittas, 52 Cetasikas, 28 R|pas.

            Let's go to KÈmÈvacara Kusala. The first two, KÈmÈvacara Kusala accompanied by knowledge (©ÈÓasampayutta), what are the objects of these two? All objects except Arahatta Magga and Arahatta Phala. Then the next two, KÈmÈvacara Kusala not accompanied by knowledge take 81 Lokiya Cittas (mundane objects), 52 Cetasikas, 28 R|pas and PaÒÒatti. The next two are KÈmÈvacara Kusala accompanied by knowledge and accompanied by indifferent feeling. What objects do they take? 87 Cittas, 52 Cetasikas, 28 R|pas, NibbÈna and PaÒÒatti. Then the last two KÈmÈvacara Sobhana Kusala Cittas are not accompanied by ©ÈÓa. They take Lokiya Cittas, Cetasikas R|pas and PaÒÒatti. That means they take all but Lokuttara objects.

            Then the middle column is the KÈmÈvacara Sobhana VipÈka Cittas. What objects do they take? 54 KÈmÈvacara Cittas, 52 Cetasikas and 28 R|pas. Very good.

            Now we go to Kiriya. The first two are accompanied by Nana. They take all objects. Then number three and four are not accompanied by ©ÈÓa. They take 81 Lokiya Cittas, 52 Cetasikas, 28 R|pas and PaÒÒatti. Then number five and six take all objects, Seven and eight take Lokiya Cittas, cetasikas, R|pas and PaÒÒatti.

            The others are easy. Fifteen R|pÈvacara Cittas take PaÒÒatti. And then three first Ar|pÈvacara JhÈna Cittas take PaÒÒatti. What PaÒÒatti? Infinite space. Then the three secod Ar|pÈvacara JhÈnas take what object? They take Mahaggata object. What is the Mahaggata object here? First Ar|pÈvacara JhÈna consciousness. The three third Ar|pÈvacara JhÈna consciousness also take PaÒÒatti. What PaÒÒatti? Nothingness. Then the fourth Ar|pÈvacara takes Mahaggata object. What is the Mahaggata object here? Third Ar|pÈvacara JhÈna consciousness. Then the remaining Lokuttara Cittas take NibbÈna as object.

            If you do not remember, you go back to the chart or the sheets and find out what consciousness takes what object. If you try to apply the table to the chart of 121 types of consciousness, you will get more acquainted with the objects and the consciousness that takes the objects. Different Cittas takes different objects. Not all Cittas take just one object. Altogether there are how many objects? Six kinds. What are those six? Sight, sound smell, taste, touch and Dhamma objects. What are Dhamma objects? Sensitive matter, subtle matter, Citta, Cetasika, NibbÈna and PaÒÒatti. Very good.

            Now the manual says at the end of the subsection, "25 types of consciousness are connected with lower objects." Lower objects means KÈmÈvacara objects. So 25 types of consciousness take KÈmÈvacara objects only. Which are those 25? 25 means two eye consciousness, two ear consciousness, two nose consciousness, two tongue consciousness, two body consciousness and then Mano DhÈtu, three SantÊraÓa, HasituppÈda and KÈmÈvacara Sobhana VipÈka eight. So altogether there are 25. The 25 Cittas take KÈmÈvacara objects only. They do not take other objects, just KÈmÈvacara objects.

            Now eight KÈmÈvacara Kusala do they take KÈmÈvacara objects? Yes. KÈmÈvacara Cittas are included in 87 Cittas or Lokiya Cittas. These Cittas take KÈmÈvacara objects as well as other objects. But the previous 25 take KÈmÈvacara objects only. The same is true for the KÈmÈvacara Kiriya Cittas and so on.

            "Six are connected with the sublime". Those that take Mahaggata object only, how many of them are there? Six of them. Which are they? Three second Ar|pÈvaracara JhÈnas and three fourth Ar|pÈvacara JhÈnas. They take only the sublime as object. They don't take any other objects.

            "Twenty one are connected with concepts." 21 take concepts only as object. What are the 21? Fifteen R|pÈvacara Cittas, three first Ar|pÈvacara Cittas and three third Ar|pÈvacara Cittas - these 21 Cittas take concept as objects. First R|pÈvacara JhÈna takes how many concepts? On the table on page 143 in the manual it shows that it takes 25 kinds of concepts as object. Second JhÈna Cittas take forteen kinds of concepts as object and so on.

"Eight are connected with NibbÈna". That means eight take NibbÈna only as object. Those are the eight Lokutara Cittas or forty Lokuttara Cittas.

So now you see the different types of consciousness have different objects. A consciousness is never without an object. If there is no object, there can be no consciousness, simply because consciousness is the awareness of the object. If there is no object, there can be no awareness. So there can be no consciousness. So consciousness has some kind of object always.

These objects can be divided into different groups. They can be divided into six kinds of objects or into Kamavacara, Lokuttara, Pannatti or we can go into more details. I will not go into these things now because it may confuse you. There are those that take present objects only. Those that take past, present and future objects, those that take ultimate reality only, those that take Pannatti only and so on. It goes on and on. If you are not quite familiar, you may get confused. Now we can find out which type of consciousness takes which objects.

Vatthu-sa~gaha

Of Bases

Let us go to the next section. The next section is on bases, Vatthu. What are the six bases? They are eye, ear, nose, tonge, body and heart base. If you compare these six with the six doors, you will see that the five bases and the five doors are the same. The eye sensitivity is both a door as well as a base. Ear sensitivity is both a door and a base and so on.

            The sixth door and the sixth base are different. The sixth door is not matter, not R|pa. What is the sixth door, Mano DvÈra? What is mind door? The Bhava~ga Cittas. So mind door is not R|pa. But the sixth base is heart base. So it is R|pa. Here all bases are matter. In the doors the five doors are matter but the sixth door is not matter, it is mind.

            When a type of consciousness arises in beings who have five aggregates, then consciousness always needs a material base or a physical support for its arising. Seeing consciousness–only when there is the eye or eye sensitivity can seeing consciousness arise. Seeing consciousness depends on eye sensitivity for its arising. Eye sensitivity is said therefore to be the base of eye consciousness. This eye consciousness arises through the eye door. So the eye sensitivity serves as both a door and a support or a physical support for the eye consciousness. The same is true for ear consciousness and so on.

            What is the difference when we say a consciousness arises through eye door or when we say a consciousness depends on eye base? If you look at the diagram of the seeing thought process, all types of consciousness included in that thought process arise through eye door. They use eye door to arise. But not all of them depend on eye sensitivity on eye sensitivity. Only one among them depends on eye sensitivity. The others depend on the heart base. That is the difference. All types of consciousness in the eye door process arise through the eye door. They go through the door of the eye. But only one of them depends upon the eye for its arising. The others depend on the heart base. That is the difference.

            Since these bases are R|pa, they can only be found in realms where there is the aggregate of R|pa. These six bases are found in animals, in human beings, in Devas, and some of them are found in Brahmas also. All six bases can be found in KÈmÈvacara Loka, sense sphere existences. That means the four woeful states, one human realm and six Deva realms.

            But in the Brahma world or R|pavacara Loka three are missing. They are nose base, tongue base and body base. Those who practise Jhana must keep themselves from sense objects. Those who practise Jhana actually must keep themselves dispassioned towards sense objects. When they are dispassioned towards sense objects or have no interest in sense objects, they also have no interest in the organs that take those sense objects as object. So ordinarily we must say that they are not interested in any of the sense objects. The case is not that way. They are not interested in the nose consciousness, tongue consciousness, body consciousness because they perpetuate or are conducive to the growth of Lobha, Dosa and Moha, the mental defilements. They are interested in seeing and hearing because with eyes they can see the Buddha and with ears they can hear the Dhamma. For seeing the Buddha and hearing the Dhamma they leave these two intact. When they are reborn as Brahmas, these three sensitivities are not produced. They are reborn without these three kinds of sensitivity. That does not mean that Brahmas do not have noses, tongues and bodies. They have noses, tongues and bodies, but they lack sensitivity. So they do not experience smell. They do not experience taste. They do not experience touch. But they have bodies more or less like human begins. So they have noses. They have tongues or else they could not talk. They have bodies. Since they lack sensitivity in these organs, they do not have smelling, tasting and touch. These three are missing in the Brahmas. That is R|pavacara Brahmas

When a type of consciousness arises in beings who have five aggregates, then consciousness always needs a material base or a physical support for its arising. Seeing consciousness–only when there is the eye sensitivity can seeing consciousness arise. Seeing consciousness depends on eye sensitivity for its arising. Eye sensitivity is said therefore to be the base of eye consciousness. This eye consciousness arises through the eye door. So the eye sensitivity serves as both a door and a support or a physical support for the eye consciousness. The eye consciousness. The same is true for ear consciousness and so on.

            What is the difference when we say a consciousness arises through eye door or when we say a consciousness depends on eye base? If you look at the diagram of the seeing thought process, all types of consciousness included in that thought process arise through eye door. They use eye door to arise. But not all of them depend on eye sensitivity. Only one among them depends on eye sensitivity. The others depend on the heart base. That is the difference. All types of consciousness in the eye door process' arise through the eye door. They go through the door of the eye. But only one of them depends upon the eye for its arising. The others depend on the heart base. That is the difference.

            Since these base are R|pa, they can only be found in realms where there is the aggregate of R|pa. These six bases are found in animals, in human beings, in Devas, and some of them are found in Brahmas also. All six bases can be found in KÈmÈvacara Loka, sense sphere existences. That means the four woeful states, one human realm and six Deva realms.

But in the Brahma world or R|pavacara Loka three are missing. They are nose base, tongue base and body base. Those who practise Jhana must keep themselves from sense objects. Those who practise JhÈna actually must keep themselves dispassioned towards sense objects. When they are dispassioned towards sense objects or have no interest in sense objects, they also have no interest in the organs that take those senseobjects as object. So ordinarily we must say that they are not interested in any of the sense objects. The case is not that way. They are not interested in the nose consciousness, tongue consciousness, body consciousness because they perpetuate or are conducive to the growth of Lobha, Dosa and Moha, the mental defilements. They are interested in seeing and hearing because with eyes they can see the Buddha and with ears they can hear the Dhamma. For seeing the Buddha and hearing the Dhamma they leave these two intact. When they are reborn as Brahmas, these three sensitivities are not produced. They are reborn without these three kinds of sensitivity. That does not mean that Brahmas do not have noses, tongues and bodies. They have noses, tongues and bodies, but they lack sensitivity. So they do not experience smell. They do not experience taste. They do not experience taste. They do not experience touch. But they have bodies more or less like human beings. So they have noses. They have tongues or else they could not talk. They have bodies. Since they lack sensitivity in these organs, they do not have smelling, tasting and touch. These three are missing in the Brahmas. That is R|pavacara Brahmas.

What about Œr|pavacara Brahmas? Zero base. That is because they those who hate all kinds of R|pa and anything connected with R|pa. So when they are reborn, they are reborn as Citta and Cetasikas only. So no Rupa arises at the moment of their rebirth and all through life. Not any one of these six bases is found in the Œr|pavacara Brahmas. In KÈmÈvacara Loka all six can be found. In R|pavacara Brahmas eye base, ear base and Heart base are found. Only three can be found there. But among the Œr|pavacra Brahmas nothing at all is found.

            Again among the KÈmÈvacara beings sometimes not all six bases may be intact. Those who are born blind, those who are born deaf may be defficient in eye base or ear base and so on. They can be different. Normally a person who is born in KÈmÈvacara realm will have all six bases.

            These six bases serve as a physical support for the consciousness to arise. Different types of consciousness depend on different bases. Now the sixth base is called the heart base. There is always difficulry with the heart base. We will have something to talk about when we reach the sixth chapter. Because even in the AbhidhammÈ itself, in the seventh book of AbhidhammÈ which is supposed to be most authoritative, Buddha did not mention the word 'heart'. He said, " That matter in dependence on which the mind element and the mind consciousness element occur." He used a phrase like that in the Patthana. That means in dependence on a certain matter, a certain property, mind element and mind element consciousness. Buddha did not say on dependence of hesrt base. He said on dependence on a certain type of matter. That phrase "a certain type of matter", was interpretted by the Commentators to mean the heart. During the time of the Buddha I think the theory of he heart as the base for consciousness was accepted, maybe without question. So the Commentators take the words "a certain type of mental property", to mean heart base.

            Also I think there be some other reasons for them to take the heart as the base for consciousness. When you are angry, you have the beating of the heart. When you are sad, you feel something heavy there. That may be caused by the mind effecting its base. The heart is interpretted to mean a certain type of material property.

            Also in common usage the word 'heart' is used for mind. Even in English we say kind-hearted people or something like that. There is a connection between the heart and consciousness in those days. But nowadays there are teachers who say since Buddha did not say specifically that consciousness depends on heart, we may take the brain as the physical base for consciousness. This is an open question. We cannot come to a definite conclusion.

            Let us accept there are six bases for consciousness – eye base, ear base, nose base, tongue base, body base and heart base. Now we will find out which types of consciousness depend on which base. It is not so difficult. You may look at the table. Which types of consciousness depend upon heart base? You already know that. Without looking at the chart you know. Two eye consciousness depend on eye base. Two ear consciousness depend on ear base. Two nose consciousness depend on nose base. Two tongue consciousness depend on tongue base. Two body consciousness depend on body base. Until now it is easy.

            Then we go to heart base. There are two kinds of dependents there. You see the A and the S. A means always. That means those Cittas depend on heart base always. If there is no heart base, they will not arise. S means sometimes. Sometimes means only in KÈmÈvacara and R|pavacara planes, not in Œr|pavacara planes. Now we will see that. If you read the diagram from left to right, you will see heart always. What do we find there? Two dosam|la Cittas. Two dosam|la Cittas arise dependent on heart base always. Why? If you look at all these types of consciousness (There are altogether 33.) , all of them do not arise in Œr|pavacara realm. Those that do not arise in Œr|pavacara realm always depend on the heart base. Then we have to find out why these types of consciousness do not arise in Œr|pavacara realm. The two Dosam|la Cittas - Dosa is a definite mental hindrance. In order to get JhÈna, even R|pavacara JhÈna, one has to overcome the five mental hindrances which include Dosa. That is why even in the R|pavacara realm, these two types of consciousness do not arise. Not because these Brahmas have eradicated these two Cittas altogether, but because they are born as Brahmas and by the force of their JhÈnas these two Cittas do not arise as long as they are there as Brahmas. If they die from that realm and become a Deva or a human being, they may get Dosam|la Cittas again. As long as they are Brahmas these two Cittas will not arise in them. Even in the minds of R|pavacara Brahmas these two Cittas do not arise much less in the minds of Œr|pavacara Brahmas. Since the two Dosam|la Cittas do not arise in the minds of Arupavacara Brahmas, they always have to depend on the heart base.

            What are the next ones? Mind element three–Pancadvaravajjana and two Sampaticchana. They arise through what door? Eye door, ear door, nose door, tongue door, body door. Through five doors they arise. The five doors are five R|pas. There are no R|pas in Œr|pavacara realm. So they do not arise there.

            What about investigation? Investigation has different functions. When they are doing investigation function, they arise through five doors. When they are doing TadÈrammana function, then they need KÈmÈvacara object, KÈmÈvacara Javanas and KÈmÈvacara realm. So Œr|pavacara is not KÈmÈvacara. When the two Upekkha Santirana have functions of Patisandhi, Bhavanga and Cuti, they arise only in KÈmÈvacara realms. So they do not arise in Œr|pavacara realm. Therefore they always depend on heart base.

            Then smiling consciousness is very easy to understand. If you do not have R|pa, you cannot smile. So the immaterial or Œr|pavacara Brahmas cannot smile.

            Then the KÈmÈvacara Vipaka eight have the function of TadÈrammana, Patisandhi, bhavanga and Cuti. When they have the function of Patisandhi, BhavaÓga and Cuti, they arise in KÈmÈvacara worlds only. And also if they do the function of TadÈrammana, they will only arise in KÈmÈvacara worlds. You will find more about this in the next chapter. For TadÈrammana to arise there are three conditions. There must be KÈmÈvacara Javana, KÈmÈvacara object and it must be in kÈmÈvacara realm.

            Fifteen R|pavacara Cittas take Kasina signs and others as object. Tey take concepts as object, but these concepts are connected with R|pa. Œr|pavacara Brahmas hate R|pa. When they hate R|pa, they hate anything that is connected with R|pa. So they don't want R|pavacara Cittas also. R|pavacara Cittas cannot arise in Œr|pavacara realm. After you are reborn as an Œr|pavacara Brahma, you cannot get into first JhÈna, second JhÈna and so on. So they always depend on heart base.

            The last one is stream entry path, Sotapatti Magga Citta. Sotapatti Magga Citta cannot arise in the Œr|pavacara realm. Why? In order for a person to become a SotÈpanna, he always needs instruction from another person – from a Buddha, from another Arahant, or from a teacher. If he does not get instruction, he will not know how to practise meditation. Then he will not become a SotÈpanna. In order for a person to become a SotapÈnna he always needs a teacher; he always needs to hear the instruction from a teacher, from a Buddha or Arahant. Œr|pavacara Brahmas have no ears. So they cannot hear. Since they cannot hear the instruction, if they are reborn as Puthujjanas there, they will not become enlightened in those realms.

What about Buddhas and Pacceka Buddhas? Do they need to hear anything from another person? No. It is true that Buddhas and Pacceka Buddhas do not need to hear anything from any person. But Buddhas and Pacceka Buddhas only arise in human world. Only human beings can become Buddhas and Pacceka Buddhas. Devas will not become Buddhas or Pacceka Buddhas. Brahams will not become Buddhas or Pacceka Buddhas. So SotÈpatti Magga Citta cannot arise in the Ar|pÈvacara realm.

That is why the four Ar|pÈvacara relams are said to be Akkhana in Pali. That means an unsuitable place. That means if you are reborn as an Ar|pÈvacara Brahma as a Puthujjana, you will not become an Ariya there. It is not supposed to be a good place to be reborn.

These 33 Cittas cannot arise in the Ar|pÈvacara Brahmas. Thay are said to depend on heart base always. Whenever they arise, they must have the heart base as their support.

The other Cittas which have heart base as support sometimes may arise in Ar|pÈvacara relams as well as in R|pÈvacara and kamavacara realms. They are said to depend on heart base sometimes. That means when they arise in kamavacara and R|pavacara realms they will depend on heart base. When they arise in Œr|pavacara realms they will not depend on heart base. There are altogether 42 types of consciousness that depend on heart base sometimes. They are Lobhamula Cittas, Mohamula Cittas, ManodvÈravajjana, KÈmÈvacara Kusala, kÈmÈvacara kusala, kamavacara kiriya, Œr|pavacara kusala, Œr|pavacarakiriya and supramundane Cittas other than SotÈpatti Magga. These 42 Cittas depend on heart base when thay arise in KÈmÈvacara and R|pavacara planes and they do not depend on heart base when they arise in the Œr|pavacara plane.

Then the last one is no base. Ar|pÈvacara VipÈka arise only in Ar|pÈvacara realm. They have no base at all. Ar|pÈvacara kusala and Ar|pÈvacara Kiriya depend on heart base sometimes when they arise in human beings, Devas or R|pÈvacara Brahmas. When they arise in Ar|pÈvacara Brahams they do not depend on heart base. Only four Ar|pÈvacara VipÈka Cittas are without a base simply because there is no R|pa at all.

Now you know the bases. During the first chapter when we studied the Ahetuka Cittas I gave you some explanation as to why the two seeing consciousness are accompanied by UpekkhÈ. Do you remember that? The ear, nose, tongue Cittas are accompanied by Sukha or DukkhÈ. I think I explained that. Did I explain to you why Pancadvaravajjana is accompained by Upekkha, and why two Santiranas are accompained by UpekkhÈ and one by Somanassa? I don't remember. I think I did not given you the explanation at that time because in order to understand that explanation you have to understand the bases.

If you remember the though process, you will remember that first there are three Bhava~ga moments.Immediately after the Bhava~ga moment there is five sence door adverting (Pancadvaravajjana) and then seeing consciousness, receiving, investigating, determining and Javana Cittas. What is the base of Bhava~ga Cittas? Heart base. Also what is the base of PaÒcadvÈravajjana? Heart base. What is the base of seeing consciousness? Eye base. What is the base of receiving investigating and so on? Heart base. The five sense door adverting (PaÒcadvÈrajjana) Citta and eye consciousness do not depend on the same base. They depend on different bases. when a Citta has to support another Citta, it is strong only when it supports another Citta with the same base. If it has to support a Citta with a different base, it is said to be weak. So PaÒcadvÈravajjana's grasping of the object is weak. Since it is weak, there can be no Somanassa or Domanassa, only UpekkhÈ. Immediately after Bhava~ga it appears first and has to take the object which is new. There are three reasons why PaÒcadvÈravajjana is accompanied by Upekkha. It has to arise first. when you first get to a place you are not firm yet. Then you have to take a new object. Again when you get to a new place, you are not firm. Then you have to support a Citta which has a different base. It is like supporting a person of a different nationality or something like that. For these three reasons PaÒcadvÈravajjana cannot be accompanied by either Somanassa. It is accompanied by UpekkhÈ.

Again after PaÒcadvÈravajjana thereis Cakkhu Vinnana. Cakkhu ViÒÒÈÓa is accompanied by UpekkhÈ. That I have alreadyexplained. If you don't remember play the tape again. Receiving consciousness (SampaÔicchana) has heart base. Seeing consciousness has eye base. They have different bases. So a person who gets support from someone who is not of his own race is not so strong. So Sampaticchana is accompanied by UpekkhÈ. It cannot be accompanied by Somanassa or Domanassa. It does not get strong support because the consciousness preceding it depends on a different base.

What about SantÊraÓa? If it is very desirable object, SantÊraÓa is accompanied by Somanassa. If the object I sjust ordinarily desirable, it is accompanied by UpekkhÈ. Santirana also depends on heart base. Sampaticchana also depends on heart base. So it is a little strong. It gets support from SampaÔicchana which has the same base, so it is a little strong. When it is the result of Akusala it is accompanied by UpekkhÈ. When it is the result of Kusala, it is accompanied by Somanassa or UpekkhÈ.

Next there is VoÔÔabbaÓa. VoÔÔabbana is ManodvÈravajjana. When it is ManodvÈravajjana it has to take the object first. In the mind door thought process instead of PaÒadvaravajjana there is ManodvÈravajjana. It has to come first and take the object first. After ManodvÈravajjana is Javana. Although they depend on the same base, they are of different category. ManodvÈravajjana belongs to Ahetuka. Javanas belong to Kusala, Akusala and Kiriya. It has some kind of concern to support the following consciousness which is not of the same genus. It is not of the same race. So it is not so strong. It is also accompanied by UpekkhÈ. ManodvÈravajjana and PaÒcadvÈravajjana are both accompanied by UpekkhÈ. In order to understand these explanations you need to understand the bases.

In the manual on page 148, "It should be known that in the sensuous plane seven elements are dependent on the six bases".Cittas are divided into elements – eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, mind element, and mind conscioousness element. It is strange to have mind element and mind consciousness element, but they are called this way. So there are seven kinds of consciousness elements. In Palithey are called ViÒÒÈÓa DhÈtu. These terms are used, so it is good to be familiar with them. Two seeing conscoiusness are called eye conscioiusness element. It is similar for ear, nose, tongue and body. We know that in mind element there are three. The rest, altogether 76, are called mind consciousness element. They are in PÈÄi Cakkhu ViÒÒÈÓa DhÈtu, Sota ViÒÒÈÓa DhÈtu, GhÈna ViÒÒÈÓa DhÈtu, JivhÈ ViÒÒÈÓa DhÈtu, KÈya ViÒÒÈÓa DhÈtu, Mano DhÈtu, and Mano ViÒÒÈÓa DhÈtu. These seven elements depend on the six bases. That is just a general statement. That means all consciousness depend on the six bases.

"In thefine material plane four are dependent on three bases". Four elements are dependent on three bases. What are the three bases? The Brahams have eye base, ear base and heart base. What are the four elements? Eye consciousness element, ear consciousness element, mind element and mind consciousness element. In the fine matereial plane four elements are dependent on three bases.

"In the immaterial plan the one single element is not dependent on any". What is the one single element? The last one, mind consciousness element. It is not depentent on any. So three is no base.

"43 types of consciousness arise dependent on a base". A base may be eye base, ear base and so on. Which are the 43? Eye conscoiousness ear consciousness and then 33 consciousness that depend on heart base.

"42 arise with or without a base". That means the 42 in the chart that arise with heart base sometimes.

"The immaterial resultants arise without any base". The Ar|pÈvacara VipÈka are without a base.

So we come to the end of the third chapter. The third chapter deals with Vedana, roots, functions, doors, objects and bases.

SÈdhu! SÈdhu! SÈdhu!