Handbook of Abhidhamma Studies II

8/9/2019 Handbook of Abhidhamma Studies II

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First edition: Otober !"#!

$ !"#! %o&yri'ht by SVS*

Selan'or uddhist Vi&assana editation Soiety (SVS)!+, -alan SS+.+/, 0/+"" 1etalin' -aya,

Selan'or, 2est alaysia*

1rinted and ound in 3uala 4um&ur, alaysiaby a5u5aya 6ndah Sdn hd7el: "+8 0!9# ""# . ""!

Fa;: "+8 0!9! !"


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?amo tassa ha'a>ato Arahato Sammsambuddhassa

Veneration to the 3xalted 4ne! the 5omage*orthy!

the 'erfectly Self*3nlightened

7he uddha is an Arahat and He is worthy of the hi'hest>eneration* All bein's inludin' de>as and brahms >enerate

the uddha beause the uddha is the Su&reme One, who has

e;tin'uished all defilements, who has beome &erfetly self8

enli'htened throu'h the reali@ation of the Four Ariya 7ruths,

and who is endowed with the si; 'reat ualities of 'lory,

namely, 6ssariya (su&remay), Bhamma (knowled'e of the&ath to ?ibbna), Casa (fame and followin'), Siri (noble

a&&earane), 3ma (&ower of aom&lishment) and 1ayatta

(dili'ent mindfulness)*


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6 be'an to study this book about one year beforeSaydaw arri>ed in the United States* 7herefore, 6 >ery muha&&reiated what a 'reat differene his e;&lanations made inmy understandin'* 6t ourred to me that it would be >eryhel&ful for others interested in this sub5et to ha>e aess tothese letures in the written form* 7herefore, 6 deided totransribe these talks* 7he talks ha>e been as auratelytransribed as &ossible* Saydaw was >ery &reise, or'ani@edand metiulous in his &resentation* 6t has been my ho&e toemulate his fine e;am&le in these transri&tions*

?onetheless, it is &ossible that some mistakes or errorsha>e esa&ed notie* Ho&efully they are >ery minor*Abhidhamma is a >ery hallen'in' and dee& sub5et,sometimes uite &reise and subtle* 2hate>er mistakes arefound 6 a&olo'i@e to the readers for those and 6 ae&t fullythe demerit that omes from lak of skillfulness* At the sametime 6 ho&e that muh merit may result from sharin' the 'reat

knowled'e that my teaher had on this im&ortant sub5et withothers*

As the transriber, 6 would like to take the o&&ortunityto e;&ress my 'ratitude to all Bhamma teahers as well asfriends for their tireless work for the uddha8Ssana* First ofall, 6 wish to e;&ress my 'ratitude to many Bhamma teaherswho ha>e e;&lained >ery &atiently, o>er the ourse of many

years, many as&ets of the uddhaEs teahin's* 7hey inludethe late Venerable Saydaw U Slnanda, Venerable eelinSaydaw, Venerable U -otalankara, Venerable Ashin U Osadha,Venerable U -atila, Venerable U 3osalla, Venerable U hosita,Venerable U arudhamma, Venerable U 3a>inda, hanteu aratana, hikkhu U ?andisena* ost es&eially 6 am indebted to Venerable Ashin U Bhamma&iya* ?ot only has hee;&lained with &reision and thorou'hness the uddhaEsteahin's, he also onei>ed the idea of &ublishin' these

series of Abhidhamma letures to enable many more &eo&le to'ain 'reater larity of understandin' of the Abhidhamma*

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Editor's Note

As editor of this work, 6 am aware that forei'n wordsare usually &ut in italis* Howe>er, it is allowable to a&itali@ewords that ommuniate im&ortant information or&hiloso&hial one&ts* ost of the 1 i words in this

manusri&t are >ery si'nifiant terms in the uddhaIsteahin's and onstitute a firm base for the reader to build aorret understandin' of uddhism* Saydaw U Slnanda hase;&ertly defined most of these words in his &resentation* A'reat many of these 1 i words refer to 1aramattha Bhammas (ultimate realities) whih are so essential for ourunderstandin' and e;&eriene of the Bhamma* 7herefore, 6&ur&osefully a&itali@ed these 1 i words beause they are key &hiloso&hial one&ts in uddhism* 7he &resentation done in

this manner is to also enoura'e the readerIs attention* 6naddition terms in =n'lish referrin' to the Su&ramundane andim&ortant dotrines ha>e been a&itali@ed out of res&et*

Sarah arks, USA*

6V


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%ontents

Table of Contents

=ditorial 1refae****************************************************************6=ditorEs ?ote*******************************************************************6V%ha&ter Four********************************************************************#

%o'niti>e 1roess: 7hou'ht 1roess (6)****************************#Vthi************************************************************************!Si; 3inds of Ob5ets**************************************************e 1roess: 7hou'ht 1roess (66)*************************!0

A&&an 7hou'ht 1roesses***************************************0#-hna 7hou'ht 1roesses*****************************************0#

7hou'ht 1roess (666) 7adramma a8niyama 6nlusi>e *****091ath 7hou'ht 1roess**********************************************


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6ndi>iduals and Jealms******************************************#+4ife S&an**************************************************************#0"Co5ana******************************************************************#0/

7he Four 3inds of 1a isandhi ***************************************#09Fourfold 3amma****************************************************#"1roduti>e 3amma*************************************************#!Su&&orti>e 3amma************************************************#+Obstruti>e 3amma***********************************************#e 3amma***********************************************#/

3amma M 1art One***************************************************#/!

2ei'hty 3amma****************************************************#/!Beath 1ro;imate 3amma****************************************#/Habitual 3amma****************************************************#/LJeser>e 3amma****************************************************#/96mmediately =ffeti>e 3amma*********************************#L"Subseuently =ffeti>e 3amma*******************************#L!6ndefinitely =ffeti>e 3amma***********************************#L+Befunt 3amma****************************************************#Lity******************************************************!L+=ar8sensiti>ity*******************************************************!L0

?ose8sensiti>ity*****************************************************!L07on'ue8sensiti>ity**************************************************!Lity*****************************************************!Liatti*********************************************************+"0Vikra8rK&as*********************************************************+"ided into how many kinds 7hereare si; kinds of ob5ets* 6 do not mean >isible ob5ets, audibleob5ets and so on* Here the &resentation of ob5ets is si;foldor of si; kinds* And they are what 7hey are:

>ery 'reat ob5ets (Atimahanta),

'reat ob5ets (ahanta),

sli'ht ob5ets (1aritta),

>ery sli'ht ob5ets (Ati&aritta)*7hose are for fi>e8sense8door thou'ht &roess*

For mind8door thou'ht &roess there are:

lear ob5ets (VibhKta), and

obsure or not lear ob5ets (Ati>ibhKta)*

Alto'ether there are si; kinds of ob5ets or si; kinds of&resentation of ob5ets (see %A, 6V, a 'a* After one &ast ha>a 'a it an >ibrate the ha>a 'a* 7he 'reat ob5et needs two or three &ast ha>a 'as* Sli'ht and >ery sli'ht ob5ets need e>en more &ast ha>a 'as (08#ibration ours* 6ntensity >aries* 7herefore, the thou'ht &roesses also are different forthese kinds of ob5ets*


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(6t is) not the si@e of the ob5et, but the number of&roess ittas (>thiitta) that arise from the moment theob5et enters the a>enue of the sense door until the momentthe &resentation of the ob5et to onsiousness eases* (%A,6V, uide to ery 'reat ob5et*

?ow we ha>e to understand two thin's here M Vthi%itta and Vthimutta %itta, &roess %itta and &roess8free%itta* ha>a 'as are alled &roess8free %ittas* 7he other ty&es of onsiousness in a &roess are alled &roess %ittas,Vthi %ittas* 6n this ha&ter we are 'oin' to study Vthi %ittas*ut when we study &roess %ittas, we annot study &roess%ittas alone* 2e ha>e to ha>e the ha>a 'as &reedin' and

followin' eah thou'ht &roess* ha>a 'as are like a buffer @one between different thou'ht &roesses* ?o thou'ht &roessis immediately followed by another thou'ht &roess* At leastthere must be some moments of ha>a 'a inter>enin' between the thou'ht &roesses*

#ie S$%n o &'$% %nd %

First, before we study the thou'ht &roess &ro&er, wemust understand the life s&an of JK&a and ?ma, life s&an ofmatter and life s&an of mind or life s&an of %itta* 4ife s&an ofJK&a is said to be #/ times lon'er than the life s&an of a %itta*4ife s&an of a %itta is here alled a moment, a onsiousnessmoment or a thou'ht moment* 7hat thou'ht moment is saidto be >ery, >ery brief* 6n a moment you sna& your fin'ers or ina moment you blink* 6n those sorts of moments billions of

thou'ht moments may arise it is said* So you understand howbrief, how short one thou'ht moment is*


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As thou'h it were not enou'h, eah thou'ht momentonsists of three sub8moments* 7hese three sub8moments arealled:

the first is alled arisin' (U&&da),

the seond is alled &resene ( hiti), and

the third is alled death or deease (ha 'a)*

7here are these three sub8moments: arisin', &resene

and disa&&earin' or dissolution or death* 2hat we alle;istene is 5ust these three sub8moments, arisin', &reseneand dissolution*

atter lasts #/ times lon'er than %itta* So for matterthere are how many sub8moments 7here are


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first one is alled >ibratin' ha>a 'a or %alana ha>a 'a* 7he seond one is alled U&aheda ha>a 'a or arrested ha>a 'a or ut off ha>a 'a* Atually these two are >ibratin' ha>a 'as, but sine with the seond one the flow of ha>a 'a sto&s, the seond one is alled arrested ha>a 'a (U&aheda ha>a 'a)* 2hen the ob5et strikes at the ha>a 'a and at the eye, ha>a 'a annot sto& abru&tly* 6t has to 'o one or two moments, one or two times before itsto&s* 2ith this ob5et M let us say, it is a >ery 'reat ob5et Mwe need one &ast ha>a 'a and two >ibratin' ha>a 'as* So

the third ha>a 'a in the series is alled U&aheda ha>a 'a or arrested ha>a 'a* 7he flow of ha>a 'a will sto& with the dissolution of U&aheda ha>a 'a*

6mmediately after the dissolution of U&ahedaha>a 'a, fi>e8sense8door8ad>ertin' will arise, 1aad>r>a55ana* Cou are familiar with 1aad>r>a55ana*6t is alled 1aad>r>a55ana beause it arises in all fi>e

doors* Here it is in eye8door, but it will also arise in ear8doorand so on* 1aaI means fi>e* B>raI means door* So1aad>r>a55ana means fi>e8sense8door8ad>ertin'*

D>a55anaI is alled ad>ertin'* 7here are two meanin's for thisword D>a55anaI* 7he first meanin' is to &ay attention to theob5et &resented to the mind* 6t also turns the mind to theob5et and from this moment on a new set of onsiousnessarises, that is ati>e onsiousness* 7he first three momentsare ha>a 'a, so they are inati>e ty&es of onsiousness* At

the arisin' of 1aad>r>a55ana the uality of onsiousnesshan'es* 6t is a turnin' &oint from inati>e to ati>e* Also it isthe &oint where mind turns to the ob5et whih is &resented* 6tis the &oint where mind takes note of the ob5et or mind &aysattention to the ob5et* 7hat is why it is alled D>a55ana* 7hereit is throu'h the eye8door* For others it may be ear8door, nose8door and so on* 7herefore, this onsiousness is alled1aad>r>a55ana*

2e will ha>e another one, a seond one alled

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anod>r>a55ana when we ome to mind8door thou'ht&roess* ut in the fi>e8sense8door thou'ht &roess mindturns toward the ob5et with the arisin' of 1aad>r>a55ana*

After 1aad>r>a55ana, after this ty&e ofonsiousness whih &ays attention to the ob5et, the ne;tmoment in this e;am&le is seein' onsiousness, in 1 i %akkhu8>i a* %akkhu8>i a arises* %akkhu8>i a sees the >isible ob5et*

After seein' the ob5et, there is Sam&a ihana, reei>in' moment, reei>in' onsiousness*

After Sam&a ihana, reei>in' onsiousness, there is Santra a, in>esti'atin' onsiousness*

After in>esti'atin' there is Vo habbana, determinin' the ob5et* 7here is some &roblem with Santra a and Vo habbana for me at least* How does it in>esti'ate and how does it determine 6 am not sure* 6n 1 i books 6 do not find it learly e;&lained* Some urmese books say that it determineswhat the ob5et is, for e;am&le, that it is a >isible ob5et* 6nother books it says that it determines whether it is desirable orundesirable or whether it is to be liked or to be disliked*

After determinin' how many moments follow 7hereare se>en moments of -a>ana* 6t is said that under normalonditions -a>anas always arise se>en times, for se>enthou'ht moments* 7here are some s&eial ases where theymay arise si; times, fi>e times, four times, three times, twieor 5ust one* ?ormally -a>anas run for se>en moments* 7hisword -a>anaI is >ery diffiult to translate* 6 donEt think the

translation, the word im&ulsionI, will hel& us muh* 2hen 6say the word im&ulsionI, &eo&le donEt understand* 6 donEt

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understand either* -a>anaI means swift or swift runnin'* 6t hasfore, so 6 inter&ret it as full e;&eriene of the ob5et* Onlydurin' these se>en thou'ht moments is the ob5et fullye;&eriened* Sine it is fully e;&eriened, it is either 3usala orAkusala or 3iriya*

7here is one &hrase in the %A we should disuss,

Followin' this, any one of the !9 sense s&here 5a>anaswhih has 'ained the ri'ht onditions runs its ourse, W(%A,6V, , &*#ana will be 3usala* 6f you ha>eunwise attention, the -a>ana will be Akusala* 7he uality ofthe -a>anas whether they should be 3usala or Akusala isdetermined by your attention, that is, wise attention or unwiseattention* 2hen there is wise attention, the -a>ana will be3usala* 2hen there is unwise attention, the -a>anas will beAkusala* 7hat wise attention an be here 1aad>r>a55ana orit may be Vo habbana also, determinin'* So if we take Vo habbana to be determinin' 5ust this is an ob5etI, then the uality of the -a>anas is influened by 1aad>r>a55ana* utif we take Vo habbana to be determinin' this is to be liked, this is to be dislikedI, then we an say that Vo habbana also determines the uality of -a>anas*

Se>en thou'ht moments run, and then after thesese>en there are two moments of re'isterin'* 7adramma a is a 1 i word* 7adI means that* Dramma aI means ob5et* So

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7adramma a means ha>in' that ob5et* 7hat means ha>in' that ob5et taken by the -a>anas* So the two 7adramma a %ittas take the same ob5et that was taken by se>en -a>anamoments* 7hey are om&ared to water followin' the boat*2hen you row the boat, a little water follows the boat* 6n thesame way, these two moments are the followers of the-a>anas* 7hey are also om&ared to after8taste*

After two 7adramma a moments disa&&ear, the mind

la&ses into ha>a 'a a'ain* So in this thou'ht &roess the first %itta is ha>a 'a and the last %itta is 7adramma a followed by ha>a 'a* 7hat means before the first ha>a 'a moment in the thou'ht &roess there an be many ha>a 'a moments* After the last %itta there is ha>a 'a* After the last 7adramma a moment in the thou'ht &roess there an also be many ha>a 'a moments* So there an be many ha>a 'a moments before and after this thou'ht &roess*

A thou'ht &roess that takes one of the fi>e sensoryob5ets (si'ht, sound, smell, taste, touh) lasts for #/ thou'htmoments* 6f it is a >isible ob5et, for e;am&le, that >isibleob5et arises at the same moment as the &ast ha>a 'a* 7hat >isible ob5et dissol>es or disa&&ears with the last sub8moment of the seond re'isterin' %itta in the thou'ht &roess*7he >isible ob5et disa&&ears and the thou'ht &roess finishes*(see %A, 6V, 7able 0*#, &*#a 'a, >ibratin' ha>a 'a and arrested ha>a 'a M these three do not take the &resent >isible ob5et* 7hese three take 3ammaor 3amma8nimitta or ati8nimitta* Althou'h there is a >isible

ob5et, they do not take the >isible ob5et as ob5et beauseha>a 'a moments always take 3amma, or si'n of 3amma, or

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si'n of destiny as ob5et* 7hese three do not take the &resent>isible ob5et*

e'innin' with 1aad>r>a55ana, %akkhu8>i a, Sam&a ihana, Santra a, Vo habbana, -a>ana and 7adramma a M all of these ty&es of %ittas take the &resent >isible ob5et as ob5et* 7he ha>a 'a whih follows a'ain takes 3amma, or the si'n of 3amma, or the si'n of destiny asob5et*

Bo you remember the simile of the man'o A manslee&s under a man'o tree* 7he man'o falls 'ra@in' his nose*He turns toward the man'o* He looks at it* He &iks it u&* Hein>esti'ates it* He smells it and deides that it is 'ood* 7henhe eats it* Finally he swallows some remnants of the man'o*7hen he 'oes to slee& a'ain* 7hat is a >ery 'ood e;am&le forthe thou'ht &roess* 6 will not re&eat that sine 6 told you in

the first ha&ter*

?ow we will ha>e to a&&ly our knowled'e of the firstand the third ha&ters to thou'ht &roess*

7his is eye8door thou'ht &roess or eye8onsiousnessthou'ht &roess or seein' thou'ht &roess*

b"ect T%-en

7his seein' thou'ht &roess takes &resent >isible ob5etas ob5et* 6t runs for #/ thou'ht moments* 7he &resent >isibleob5et is a >ery 'reat kind of ob5et*

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7he ei'hth %itta in the thou'ht &roess is Vo habbana* 2hat is Vo habbana 2hih onsiousness is alled Vo habbana, determinin' anod>r>a55ana does the funtion of determinin'* anod>r>a55ana has two funtions,Vo habbana and D>a55ana* 2hen it arises in fi>e8sense8door thou'ht &roesses, it has the Vo habbana funtion, determinin' funtion* 2hen it arises in the mind8door thou'ht&roesses, it has the D>a55ana funtion, ad>ertin' funtion*

-a>anas M 6 donEt ha>e to tell you how many -a>anasare &resented beause the Manualsays how many 7here are!9 sense8s&here -a>anas* 1lease tell me those !9 sense8s&here -a>anas* 7here are twel>e Akusala, ei'ht 3m>aara3usala, ei'ht 3m>aara Sahetuka 3iriya and oneHasitu&&da* One of those !9 ty&es of onsiousness will bere&resented by the se>en moments of -a>ana* 7he uality ofthe -a>anas will be determined by whether you ha>e wise

attention or unwise attention, or if you are an Arahant, the-a>anas will be 3iriya* 7here are three onditions:

unwise attention M Akusala -a>ana,

wise attention M 3usala -a>ana, and

if you are an Arahant M 3iriya -a>ana*

7hen there are two 7adramma as* How many %ittas ha>e the funtion of 7adramma a =le>en %ittas ha>e the funtion of 7adramma a* 1lease tell me whih ele>en* 7hey are the three Santra a %ittas and ei'ht 3m>aara Sahetuka Vi&ka* One of these ele>en %ittas will be re&resented by7adramma a moments*

Functions o Citt%s?ow let us look at the funtions* Funtions are not

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diffiult* 7he first three moments in the fi>e8sense8doorthou'ht &roess ha>e what funtion Cou ha>e to rememberhow many funtions* 7here are #0 funtions* 7hese three%ittas ha>e what funtion 7hey ha>e ha>a 'a funtion* 7hen 1aad>r>a55ana has what funtion D>a55ana is its funtion*%akkhu8>i a has what funtion 6t has the funtion of seein'* Sam&a ihana has what funtion 6t has the funtion of ae&tin' or reei>in'* Santra a has what funtion 6t has the funtion of in>esti'atin'* Vo habbana has what funtion Beterminin' is the funtion of Vo habbana* 7he ne;t se>en

%ittas ha>e what funtion 7hey ha>e -a>ana funtion* 7he lasttwo ha>e what funtion 7adramma a is the funtion of the last two %ittas*

Door

7hrou'h what door does this thou'ht &roess arise 6tarises throu'h eye8door* 7hat is why it is alled eye8door

thou'ht &roess* All these ty&es of onsiousness be'innin'with 1aad>r>a55ana arise throu'h the eye8door*

.%ses

ases M what is the base for the ha>a 'as Heart8base is the base for ha>a 'a %ittas in 3m>aara and

JK&>aara realms* 1aad>r>a55ana has what base 6t hasheart8base* %akkhu8>i a has what base 6t has eye8base* Sam&a ihana has what base 6t has heart8base* Santra a has what base 6t has heart8base* Vo habbana has what base 6t has heart8base* 7he -a>anas ha>e what base 7hey ha>eheart8base* 7adramma a ha>e what base 7hey ha>e heart8base* 2e an 'o into more detail, but 6 will not do so now as itwill be onfusin'* 2hih eye8sensiti>ity and whih heart8basedo they de&end on M there is differene of o&inion about these

thin's* 6 will not say anythin' about it here* After the si;thha&ter we may ome bak here* 7he bases we already know*

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7here is heart8base and then eye8base and the remainin' onesare de&endent on heart8base* So we ha>e to a&&ly ourknowled'e of the first ha&ter and the third ha&ter to thesethou'ht &roesses* 7hey are not all* 2e ha>e to find out inwhat ty&e of indi>iduals they arise and in what realms theyarise* 2e will study that later*

?ow you know the eye8door &roess that takes the&resent >isible ob5et as ob5et* Here the &resent >isible ob5et

is a >ery 'reat ob5et* 7he ob5et lasts for #/ thou'htmoments oinidin' with #/ thou'hts be'innin' with &astha>a 'a and so on*

Vthi Citt% %nd Vthiutt% Citt%

2e ha>e to differentiate between Vthi %ittas andVthimutta %ittas* How many Vthi %ittas and Vthimutta %ittas

are there Vthimutta means free from Vthi, free from thou'ht&roess, not inluded in the thou'ht &roess &ro&er* 7he firstthree moments in the thou'ht &roess are Vthimutta(&roess8free) beause they donEt arise throu'h any door* 7herest are alled Vthi %ittas, &roess %ittas* And then theha>a 'a followin' the #/ ththou'ht moment in the thou'ht&roess and howe>er many more ha>a 'as are &roess8free or Vthi8free %ittas* How many Vthi %ittas are there in thisthou'ht &roess 7here are #0 Vthi %ittas M that means #0arisin's of Vthi %ittas* How many ty&es of Vthi %ittas arethere 1aad>r>a55ana is one ty&eT seein' onsiousness isone ty&eT Sam&a ihana is one ty&eT Santra a is one ty&eT Vo habbana is one ty&eT -a>ana is one ty&e and 7adramma a is one ty&e* 7here are se>en kinds of Vthi %ittas* ut if weount indi>idual arisin's of Vthi %ittas we 'et #0* 7here are #0Vthi %ittas and se>en kinds of %ittas*

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ther Processes

6f the ob5et is &resent audible ob5et, we 5ust ha>e tosubstitute Sota8>i a for %akkhu8>i a* 7he others are all the same* 6n that ase we will ha>e &ast ha>a 'a, >ibratin' ha>a 'a, arrested ha>a 'a, fi>e8sense8door8ad>ertin', and then Sota8>i a (ear8onsiousness), and the rest is the same*

2hen you smell somethin', the same %ittas will arise

e;e&t with nose8onsiousness* 2hen you taste somethin',the same thou'ht &roess will arise with ton'ue8onsiousness* 2hen you touh somethin', the same thou'ht&roess will arise with body8onsiousness* 2e 'et fi>e kindsof thou'ht &roesses here*

6f we take all ty&es of onsiousness that arise in these&roesses, fi>e8sense8door thou'ht &roesses, how many

ty&es of onsiousness will we 'et 2e will 'et aaraty&es of onsiousness* 6t is stated in the %A 6 belie>e on&a'e #!*

7here are se>en modes and #0 different states ofonsiousness in the o'niti>e &roess* 6n detail there areaordin'ly e doors*(%A, 6V, ##, &*#!)

7hat in' always follows eye8onsiousness* Similarly Santra a always follows Sam&a ihana and so on* 7his is the fi;ed order of onsiousness* 6n this &roess of

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onsiousness we do not find any doer or anybody or anyonewho 'i>es orders: QCou be Sam&a ihana, you be %akkhu8>i a, you be Santra aR and so on*

So the %ittas arise and disa&&ear on their own aord*One thou'ht moment arises and disa&&ears and then anotherthou'ht moment follows* 2hen one thou'ht momentdisa&&ears, it beomes the ondition for the ne;t thou'htmoment to arise* 6f it does not disa&&ear, the ne;t thou'ht

moment annot arise* 7here is muh more to understand withre'ard to this thou'ht &roess, that is, if we know 1a hna* 2e an a&&ly 1a hna onditions here, after the ei'hth ha&ter we may want to try our knowled'e of 1a hna with the thou'ht &roesses, but not now*

So what seems to be a >ery sim&le e;&eriene likeseein' somethin' is atually a >ery om e;&eriene* 6n

that sim&le e;&erieneI there are #/ thou'ht moments, anob5et, their bases, their funtions* 2e left out the %etasikas*Cou an &ut in the %etasikas if you want to* Cou maydetermine how many %etasikas are with ha>a 'a or how many %etasikas are with 1aad>r>a55ana, or how many arewith seein' onsiousness and so on* So when we understandAbhidhamma, we understand in >ery 'reat detail about oure;&eriene* A seemin'ly >ery sim&le e;&eriene beomes a>ery om one* Atually only the mind of the uddha an

diso>er all these intriaies between different thou'htmoments and also how they are related to the ob5et and theirrelation to the bases, and their relation to eah other M to the&reedin' ones and the sueedin' ones and so on* 6f youunderstand the Abhidhamma, you know a lot about youre;&erienes*

7oday we studied fi>e kinds of thou'ht &roesses*

7hose fi>e kinds of thou'ht &roesses take >ery 'reat ob5etas ob5et*

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we will ha>e three &ast ha>a 'as M &ast ha>a 'a, &ast ha>a 'a, &ast ha>a 'a, then >ibratin' ha>a 'a, arrested ha>a 'a and so on* 7his time the se>enth -a>ana oinides with #/ moments* 7he end of that &roess is the se>enth-a>ana* After se>en -a>anas the usual ha>a 'as follow* So we 'et two kinds of thou'ht &roesses that take 'reat ob5et*

Alto'ether we now ha>e three ty&es of thou'ht&roesses* 7he first one is on the dia'ram (see %A, 6V, 7able 0*#,

&*#ibratin' ha>a 'a, arrested ha>a 'a, fi>e8sense8door8ad>ertin', seein', reei>in', in>esti'atin', determinin', se>en -a>anas and one ha>a 'a are the %ittas in one of the thou'ht &roesses* 7he ne;t one is&ast ha>a 'a, &ast ha>a 'a, &ast ha>a 'a, >ibratin' ha>a 'a, arrested ha>a 'a, ad>ertin', seein', reei>in', in>esti'atin', determinin', se>en -a>anas*

6n the %A (see %A, 6V, 7able 0*#, &*#ery sli'ht ob5ets* One youunderstand the first ones, then the others are not hard to

understand*

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Bo you ha>e any uestions

Student: 7his re&resents a thou'ht &roess that lasts abillionth of a seond* Boes it e>er mo>e to anotherthou'ht &roess without inter>enin' ha>a 'a

Saydaw: After this thou'ht &roess there will always beha>a 'a moments* How many we do not know* 7his thou'ht &roess will be followed by mind8doorthou'ht &roesses, different kinds of mind8doorthou'ht &roesses* 2e ha>e not seen a thin' yet*2ith this thou'ht &roess all we see is 5ust the>isible ob5et* 4etEs say, for e;am&le, we see arose* 2ith this thou'ht &roess we ha>e not seenthe roseT we ha>e 5ust seen the >isible ob5et, a'eneral ob5et* 2e do not ome to deision that itis a rose or that is a >isible ob5et until later* 6norder to know, in order to be able to say, Qthis isredR, Qthis is yellowR, or Qthis is a roseR, we needsome more kinds of thou'ht &roesses* 7hey arealled forwardin' thou'ht &roesses* 7hey aree;&lained in the %A (see %A, 6V, uide to #!, &*#+8#0)*2e need some more thou'ht &roesses before wean say, Qthis is a roseR or Qthis is a bookR* 7his is

5ust the initial ontat with the ob5et* 6t is notenou'h for us to be able to say, Q6 see a roseR* Couha>e to wait beause we are doin' the fi>e8sense8

door thou'ht &roesses* 4ater on we will 'o tomind8door thou'ht &roess*

ind8door thou'ht &roesses are treated >ery briefly inthe Manual* 6n urma different teahers ha>e differento&inions, so there an be many kinds of thou'ht &roesses* 6n4e SaydawEs book there are many thou'ht &roesses* 2e will study some of them*

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Cou may hek in the %A (see %A, 6V, 7able 0*#, &*#enteenth %itta(7adramma a) in the thou'ht &roess*

7he kinds of &roess %ittas are only se>en*

Student: 2ould you take a look on &a'e ## of the %A (see%A, 6V, 7able 0*!, &*##) 6n the &roess that takes a'reat ob5et and ends in ha>a 'a, what ob5et does that ha>a 'a %itta take

Saydaw: 7he ob5et of ha>a 'a is always 3amma, 3amma8nimitta (si'n of 3amma), or ati8nimitta (si'n ofdestiny)*

Student: Z6naudible[*

Saydaw: 2hate>er ob5et we e;&eriene in this life whetherdesirable or undesirable is influened by the &ast3amma* 7he result of &ast 3amma isonsiousness M 3usala8>i&ka or Akusala8>i&kaonsiousness* 7hat onsiousness is the real resultor Vi&ka of &ast 3amma* 7he material thin's weome aross are not the diret result of 3amma*3amma may ha>e some influene o>er them* 2ewill ome to this later* And also in the fifth ha&terwe talk about 3amma and the results of 3amma*

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Cognitive Process: Thought Process (II)

4ast week we studied the fi>e8sense8door thou'ht&roesses* 2e studied the first three of the eye8door&roesses* 7he first is Atimahanta* 6tEs a >ery 'reat ob5et*reat means it is so stron' that it an ause the ha>a 'a to >ibrate after only one &ast ha>a 'a arises* 7here are some ob5ets that are not as stron' as that* So for them it will take

two or three &ast ha>a 'asE arisin' before they an ause the ha>a 'a to >ibrate* 7hese two are alled ahanta ('reat)* 7here are two thou'ht &roesses of ahanta* 6n the first onethere is ha>a 'a after / -a>anas* 7he seond of the ahanta has no ha>a 'a after -a>ana in the thou'ht &roess*

7he ob5et of the thou'ht &roess is the &resent >isibleob5et* 7he life s&an of the &resent >isible ob5et is #/ thou'ht

moments* A thou'ht &roess onsists of #/ thou'ht moments*6f you look at the first ahanta thou'ht &roess, there is onemoment left after -a>ana* 7adramma a (re'isterin') annot arise there beause it is said in the books that 7adramma as arise always twie or not at all* So if we only ha>e one thou'htmoment left, then 7adramma a will not arise there* Sine 7adramma a annot arise, there is ha>a 'a* So this ha>a 'a is inluded in the thou'ht &roess*

For the seond thou'ht &roess there is no thou'htmoment left after the -a>anas, so there is no &roblem* 2iththe one thou'ht &roess, there is a uestion that if7adramma as must arise twie, why not let 7adramma a arise twie in the first ahanta thou'ht &roess 6n that aseone 7adramma a will be inside the thou'ht &roess and the other outside the thou'ht &roess* 7hat is not &ossiblebeause in one thou'ht &roess, with the e;e&tion of the

a''a thou'ht &roess and some others, the ob5et must bethe same* So if we allow the 7adramma a to arise there, the

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first 7adramma a would take the &resent ob5et and the seond 7adramma a would take the &ast ob5et as ob5et* So there is a differene in ob5et* 7hat is why 7adramma a or re'isterin' annot arise there althou'h there is one thou'htmoment left*

7oday we 'o to the others, sli'ht and >ery sli'htthou'ht &roesses* 7he ob5et of these si; thou'ht &roessesis weaker than the one for the ahanta* 6t is so weak that it

needs four &ast ha>a 'as before it auses the >ibratin' ha>a 'a* 2hen there are four &ast ha>a 'as, then we 'o there until we 'et to #/* 7here are now how many ha>a 'as at the end 7here are four ha>a 'as M and before the four ha>a 'as there are three Vo habbanas* 6n the Manualit saysVo habbana may arise twie or three times (see %A, 6V, L, &*#")*So here we take Vo habbana as arisin' three times* After Vo habbana there are four moments left to make #/ thou'ht moments* 7hey are filled with ha>a 'a moments* 7here are

four ha>a 'a moments before the ob5et of that thou'ht &roess disa&&ears* Still there is some room, so we an ha>ethe sli'ht ob5et thou'ht &roesses Y!, Y+, Y0, Y< N Y*

1aritta Y! has how many &ast ha>a 'as 7here are fi>e &ast ha>a 'as* Sine there are fi>e &ast ha>a 'as, there are only + ha>a 'as left at the end*

And then in 1aritta Y+ there are &ast

ha>a 'as whih lea>es ! ha>a 'as at the end*

7hen 1aritta Y0 has / &ast ha>a 'as and only one ha>a 'a at the end*

1aritta Y< has L &ast ha>a 'as and so there is no ha>a 'a at the end M 5ust + moments of Vo habbana*

1aritta Y has 9 &ast ha>a 'as and only ! Vo habbanas* 2ith the seond Vo habbana the ob5et disa&&ears*

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So we ha>e kinds of 1aritta thou'ht &roesses* 7heob5et of these 1aritta thou'ht &roesses is atually weak, notso stron'* Only Vo habbana an arise here, no -a>anas*

7here is a weaker ob5et than the ob5et in the 1arittathou'ht &roesses* 7hese thou'ht &roesses are alledAti&aritta M AtiI means >ery and 1arittaI means sli'ht*Sometimes we think that we hear somethin' or we seesomethin', then we lose it* 6tEs somethin' like that, >ery, >ery

weak* Atually there is no Vthi thou'ht moments in thesethou'ht &roesses*

So Ati&aritta thou'ht &roess Y# has #" &astha>a 'as and there are only two >ibrations and then ha>a 'a a'ain*

Sine there is no sto&&in' of ha>a 'a, we do not all the seond one U&aheda (arrested) ha>a 'a beause ha>a 'a does not sto& there, it 'oes on* So we 5ust ha>e two

moments of ha>a 'a %alana and then < ordinary ha>a 'a moments* 6n this thou'ht &roess there is 5ust a little bit of>ibration of ha>a 'a and then bak to ha>a 'a a'ain* Sometimes we may be slee&in' or may be do@in' and we 'obak to slee&* ha>a 'a is like that* So the ob5ets of these thou'ht &roesses are >ery weak*

Ati&aritta thou'ht &roess Y! has ## &astha>a 'as, ! >ibratin' ha>a 'as and at the end 0 ha>a 'a moments* 7here is no Vo habbana hereT there is 5ust the >ibration of ha>a 'a*

Ati&aritta thou'ht &roess Y+ has #! &astha>a 'as, ! %alana ha>a 'as and + ha>a 'as at the end*

Ati&aritta thou'ht &roess Y0 has #+ &astha>a 'as, ! >ibratin' ha>a 'as and only ! ha>a 'as at the end*

Ati&aritta thou'ht &roess Y< has #0 &ast

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ha>a 'as, ! >ibratin' ha>a 'as and only # ha>a 'a at the end*

And then Ati&aritta thou'ht &roess Y has #a 'as and two >ibratin' ha>a 'as at the end*

Atually there are no Vthi %ittas in these thou'ht&roesses* Vthi %itta means 1aad>r>a55ana, %akkhu8>i a and so on* 7here is 5ust the >ibration of ha>a 'a*

?ow these #< thou'ht &roesses are alled eye8onsiousness or seein'* For hearin', smellin', et*, we anha>e #< eah* So there are alto'ether in the fi>e8sense8doorthou'ht &roesses /ana ourse beause they endwith -a>ana* 7he ne;t , the 1aritta, what do they end with7hey are alled Vo habbana ourse beause they end with Vo habbana* 7hen the Ati&aritta , how are they alled 7hey are alled @ero ourse M it is alled o'ha>raT it is translatedas futile ourse or we may 5ust all it @ero ourse beausethere are no Vthi %ittas at all in these thou'ht &roesses*

All the ty&es of onsiousness arisin' in these thou'ht&roesses are amon' the aara %ittas* So there areno JK&>aara %ittas, ArK&>aara %ittas or 4okuttara %ittasin these thou'ht &roesses* 7hat is why they are alled3m>aara thou'ht &roesses* 3m>aara thou'ht&roesses ha>e two di>isions M one is fi>e8sense8door and theother is mind8door*

?ow 6 think we an think of some simile for Atta

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ha>a 'as* Su&&ose a &erson is aslee& and you hit at the door* 2hen you hit stron'ly, he will wake u& or his slee& willbe disturbed after 5ust one hit* 7hen if your hit is not sostron', you will ha>e to hit two times* 7hen if you hit e>en lessstron'ly, you will ha>e to hit three times* Four times and so onu& to #< times* So when the ob5et is stron' (whether it issmall or bi' doesnEt matter), when the im&at of the ob5et isstron', it only needs one &ast ha>a 'a* 6f it is less stron', it needs two, three or four &ast ha>a 'as and so on*

7he ob5et of Ati&aritta is >ery, >ery weak* 7here isalmost no ob5et at all* 7hey are 5ust able to make theha>a 'a >ibrate and then 'o bak to ha>a 'a a'ain* 7hey are alled o'ha>ra (@ero ourse)*

6n these %itta thou'ht &roesses, es&eially the firstone, there are how many Vthi %ittas 7here are se>en Vthi

%ittas:(#) 1aad>r>a55ana,

(!) %akkhu8>i a,

(+) Sam&a ihana,

(0) Santra a,

(ana, and(/) 7adramma a*

How many arisin's of %itta are there (7hat meansindi>idual %ittas) 7here are #0* So alto'ether for fi>e8sense8door thou'ht &roesses we 'et aara %ittas* 6 ho&eyou remember how to a&&ly your knowled'e of Vatthu (base),B>ra (door), and Dramma a (ob5et) to this*

?ow we 'o to mind8door thou'ht &roess* ind8door

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thou'ht &roess in the Manual (see %A, 6V, #!, &*#+) is >erysim&le, but the teahers ha>e more to say* One teaher maysay one thin' and another teaher may say some other thin'*2e ha>e differenes of o&inion and different kinds of thou'ht&roesses* First let us 'o throu'h the Manual*

2hen the mind8door thou'ht &roess arises, it does notneed the fi>e sense8doors* An ob5et may strike at the mindafter ha>a 'a* ostly the ob5ets of the mind8door &roesses

are &ast ob5ets, future ob5ets or timeless ob5ets likeone&ts and ?ibbna* 1resent ob5ets are also ob5ets ofmind8door thou'ht &roesses*

Sine the ob5ets arise only throu'h mind8door and notthrou'h any of the fi>e sense8doors, they are alled Suddha8mano8d>ra8>thi, &ure mind8door thou'ht &roesses* Cou mayremember that with re'ard to fi>e8sense8door thou'ht

&roesses atually the ob5et strikes at two doors at eye8doorand mind8door or ear8door and mind8door and so on* ut inthe mind8door thou'ht &roesses it is only throu'h mind8dooror ha>a 'a that these &roesses arise*

7here are different ways for ob5ets to enter or strike atthe mind8door* 7hey are 'i>en in the %A on &a'e #0* Howob5ets &resent themsel>es to the mind8door M &ara'ra&h Y!

An independent mind-door processours when any ofthe si; ob5ets enters the ran'e of o'nition entirely on itsown, not as a onseuene of an immediately &reedin'sense8door &roess*(%A, 6V, uide to #!, &*#0)

?ow we will look at the mental thou'ht &roesses inthe %A* 2e will also study the mind8door thou'ht &roessesthat are alled in 1 i 7adanu>attikI* 7hat means followin' thou'ht &roessesI, those that follow the fi>e8sense8doorthou'ht &roesses* Here we are studyin' 5ust the inde&endent

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mind8door thou'ht &roesses*

7he uestion may be raised how an ob5et an enterthe ran'e of the mind door inde&endently of a &ro;imatesensory im&in'ement*(%A, 6V, uide to #!, &*#0)

7here is no sensory im&in'ement but throu'h mind,ob5ets an arise or ob5ets an &resent themsel>es to themind without the hel& of the fi>e senses*

4e Saydaw ites >arious soures (Suttas): (%A, 6V,uide to #!, &*#0)

Atually these are from the A haslin and Mla k ,k of theA haslin *

So it is said that throu'h what was diretly &erei>edearlier, W(%A, 6V, uide to #!, &*#0)

7hat means you ha>e e;&eriened somethin' before*4ater on you all that e;&eriene to your mind, that ob5eta&&ears to your mind* 4et us say, you saw somethin'yesterday* ?ow you an reall it and see it in your mind* 7hat&ast ob5et &resents itself to your mind* 7hat is beause ofyour mental &ower* 7here are two different &resentations* 7heob5et of fi>e senses strikes at the mind8door and at thesense8doors* 6n the fi>e sense8doors it is the &ower of the

ob5et that makes the ha>a 'a >ibrate and the other thou'ht moments arise* ut here it is the &ower of your mind thatbrin's forth ob5ets to your mind* 6t is not throu'h the &oweror stren'th of ob5ets but throu'h the &ower of your mind thatthese ob5ets mostly &ast or future a&&ear inside your mind*

7hrou'h what was diretly &erei>ed earlier, W(%A, 6V,uide to #!, &*#0)

7hat means throu'h what you ha>e e;&erienedthrou'h fi>e senses before*

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W or by inferene from what was diretly &erei>edTW(%A, 6V, uide to #!, &*#0)

7hat means what you ha>e seen or what you ha>eheard and so on* 7hat way also the ob5et an a&&ear to yourmind or enter the ran'e of o'nition*

W throu'h what was learnt by oral re&ort, W (%A, 6V,uide to #!, &*#0)

7hat means you learn of somethin' throu'h hearsay*Cou do not e;&eriene it yourself, but you hear someone saysomethin' about it* 7hen you think of it and ha>e that ob5etin your mind*

W or by inferene from what was learnt by oral re&ortTW(%A, 6V, uide to #!, &*#0)

7hat is by inferene*

W on aount of belief, W(%A, 6V, uide to #!, &*#0)

Sometimes you belie>e in somethin' and you think of itand then the ob5et enters your mind* Sometimes on aountof your opinion, you ha>e some kind of o&inion, so thata&&ears to your mind* Sometimes there is reasoning* Cou

donEt 5ust think about it* Cou wei'h it in your mind and ha>ereason for this and that and you ome to a onlusion* 6n thatway, the ob5et an enter your mind*

QW or refleti>e ae&tane of a >iewT WR (%A, 6V, uide to#!, &*#0)

7hat means you ae&t some >iew after refletin' on it*2hen you ha>e ae&ted it, that >iew a&&ears to your mind*

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W by the &ower of kamma, W(%A, 6V, uide to #!, &*#0)

Sometimes, for e;am&le, the 3amma ob5et will a&&earto your mind when you are dyin'* 6t is by the &ower of 3ammathat that ob5et is &resented to your mind*

W (and by) &syhi &ower, W(%A, 6V, uide to #!, &*#0)

So if you ha>e &syhi &ower or Abhi and others,then you an take these ob5ets in your mind*

W disturbane of the bodily humors, W (%A, 6V, uide to#!, &*#0)

Sometimes beause your body is not in 'ood healththis ob5et will a&&ear* odily humor means somethin' in thebody like &hle'm, wind and bile* 7hey are alled the threeBosas of the body* Bosa doesnEt mean an'er hereT BosaI heremeans three faulty thin's in the body* 7hey should be

balaned* 6f they are not in balane, you ha>e some kind ofdisease* 6f you ha>e too muh &hle'm, maybe you ha>e onekind of disease* 6f you ha>e too muh wind, maybe you willha>e some other kind of disease* And if you ha>e too muh ortoo little bile, you will ha>e another kind of disease* 7hese arealled bodily humors* Sometimes they are unbalaned* Sowhen they are unbalaned, some ob5ets may enter yourmind* Sometimes you ha>e bad dreams beause it is too oldfor you or too hot for you or you are onsti&ated or somethin'

like that*

7hen W the influene of the deities, W (%A, 6V, uide to#!, &*#0)

Sometimes deities an ause you to ha>e dreams oryou ha>e >isions or somethin' like that* 7hey all ome throu'hthe mind8door*

7hen W (there is) om&rehension, reali@ation, et*

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(%A, 6V, uide to #!, &*#0)

%om&rehension means diretly seein' it* For e;am&le,we ha>e studied and know there are Four ?oble 7ruths andthere is ?ibbna* Until we reali@e ?ibbna by a''a %itta, wedo not know ?ibbna diretly* ?ow we think of ?ibbna*?ibbna is the ob5et* 7hat ?ibbna is &resented to us throu'hmind8door or at the moment of otrabhK, otrabhK an take?ibbna as ob5et, but that is also diretion not reali@ation*Jeali@ation omes at the moment of a''a or 1ath* All theseob5ets are understood throu'h the mind8door or these

ob5ets enter the ran'e of o'nition throu'h the mind8door*

7hrou'h the mind8door many kinds of ob5ets an be&resented M &ast, &resent, future, and also time8freeonsiousness, and ?ibbna* 6n mind8door thou'ht &roessesthe ob5ets are di>ided into only two:

VibhKta, and

A>ibhKta*VibhKtaI means lear and A>ibhKtaI means unlear*

7here are only two kinds of ob5ets for mind8door thou'ht&roesses M lear and unlear or obsure* Sine it is&resented throu'h mind8door, we do not need1aad>r>a55anaT there are / -a>anas and then twore'istration moments and ha>a 'a a'ain* 2e need not worry about &ast ha>a 'a or #/ thou'ht moments beause mostly

the ob5ets of these mind thou'ht &roesses are &ast, futureor time8free* 7hat is why there is no Atta ha>a 'a or &ast ha>a 'a here* Aordin' to this Manual (see %A, 6V, #!, &*#+),the mind8door thou'ht &roess runs >ibratin' ha>a 'a, arrested ha>a 'a, anod>r>a55ana, / -a>anas and then two 7adramma as* For obsure ob5et still we do not need Atta ha>a 'a* 2e ha>e >ibratin' ha>a 'a, arrested ha>a 'a, anod>r>a55ana, / -a>anas and that is all* 7hen there is ha>a 'a a'ain* 4ater we will see that re'istration an

arise only with lear ob5ets* 2ith re'ard to obsure ob5etsno 7adramma a arises* 6n the thou'ht &roess for obsure

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ob5ets there is no 7adramma a, 5ust / -a>anas arise and then ha>a 'a a'ain* 6t is a >ery sim&le mind8door thou'ht &roess M one for lear ob5ets and one for obsure ob5ets*

?ow as 6 said before, teahers ha>e different o&inionsabout that* 7hey ar'ue about what if the ob5et is &resent* 6f itis &resent, we an ha>e #/ thou'ht moments for it* Sine it isa &resent ob5et and it lasts for #/ thou'ht moments, thereshould be Atta ha>a 'a* Aordin' to these teahers, there

are fi>e VibhKta thou'ht &roesses and two A>ibhKta thou'ht&roesses* 6f it is too om&liated, 5ust for'et about it* So lon'as you are familiar with the two desribed in the %A itselfand the dia'ram (see %A, 6V, 7able 0*+, &*#), that is enou'h* So,aordin' to these teahers, there are different kinds ofob5ets, es&eially ob5ets that ha>e a duration of #/ thou'htmoments and ob5ets that do not ha>e that duration* For thosethat ha>e duration of #/ thou'ht moments we need Attaha>a 'a* So here there is first Atta ha>a 'a, then >ibratin'

ha>a 'a, arrested ha>a 'a, anod>r>a55ana, / -a>anas and then ! 7adramma as and 0 ha>a 'as at the end* For the seond one we add one more Atta ha>a 'a, for the fifth one we add Atta ha>a 'a until we 'et the seond 7adramma a as Y#/*

7hen A>ibhKta, obsure ob5et M here if the obsureob5et is the JK&a ob5et of #/ thou'ht moments, we ha>e

Atta ha>a 'as and then >ibratin' ha>a 'a, arrested ha>a 'a, anod>r>a55ana, / -a>anas and ha>a 'a at the end* 7he seond one has one more Atta ha>a 'aT the others are the same and end with the se>enth -a>ana*

So these ob5ets whose life s&an is #/ thou'htmoments are material &ro&erties other than the twointimations and four harateristis* ?ow it is said that the two

intimations arise and &erish with %itta* So they do not last for#/ thou'ht moments* 6f you do not know what the four

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harateristis are, you do not understand this* 6n order tounderstand this you ha>e to be familiar with the !L material&ro&erties* Amon' the !L material &ro&erties there are twothat are alled intimations, bodily intimation and >erbalintimation* ?ow this is bodily intimation, ri'ht, 6Em doin'somethin' like this (motions with hand)* 6Em allin' you toome here* Cou understand what 6 want* So that is bodilyintimation, not the mo>ement itself, but some mode ofmo>ement in my hand* 7hat is bodily intimation*

Verbal intimation means my s&eakin'* Cou understandwhat 6 am sayin'* 7hat is throu'h >erbal intimation* 6t is saidthat these two intimations last for only one moment and not#/ thou'ht moments, so they are e;luded from the ob5etshere for these thou'ht &roesses*

7he four harateristis are like Ania, Bukkha and

Anatta* 7hey are arisin', ontinuation and disa&&earin' M sothey do not last for #/ moments* 7hey last for one moment orsome last for 09 sub8moments* So they are not inluded here*

7hen if the ob5et is mi;ed &resent, &ast, future, andtimeless ob5ets, there are two thou'ht &roesses M VibhKtaand A>ibhKta* For VibhKta the ob5et an be &ast, &resent andfuture* 7hey are aara %ittas,

intimations and four harateristis* 6f they are &ast andfuture, they are the other JK&as* And for A>ibhKta, obsure,they an be &ast, &resent and future and they are all %ittas, all%etasikas, two intimations, and four harateristis* And ifthey are &ast and future, they are other JK&as (!! JK&as),time8free 1aatti* 7hese are the thou'ht &roesses added byteahers in urma* 7here are many other thou'ht &roessesalso* So if you an think of one thou'ht &roess, you maythink we should add this or we should add that* 6n the Manual

and in 4e SaydawEs book there are many more thou'ht &roesses*

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?ow we will 'o to the subseuent thou'ht &roesses,thou'ht &roesses that follow fi>e8sense8door thou'ht &roess*7hey are not mentioned in the Manual* 6n urma our teahersha>e this o&inion that fi>e8sense8door thou'ht &roess alone isnot enou'h for us to say, Q6 see a roseR, Q6 see a bookR, Q6 seea manR* 6n order for us to be able to say, Q6 see a roseT 6 see amanR, we need more kinds, more ty&es of thou'ht &roesses*

2hen we say, Q6 see a roseR, first the rose omes intothe a>enue of the eyeT that is the first thou'ht &roess,Atimahanta, the first one for the eye8door &roess* 7histhou'ht &roess arises and disa&&ears* ut at the end of thethou'ht &roess we ha>e not seen the rose* 2e ha>e 5ust seenthe >isible ob5et* 2e do not know that it is a rose at thatmomentT we 5ust know that it is a >isible ob5et* After that,one kind of mind8door thou'ht &roess arises takin' &astob5et as ob5et* 7he life s&an of the ob5et of this thou'ht

&roess is #/ thou'ht moments* After #/ thou'ht momentsthe ob5et disa&&ears* Atually the rose disa&&ears althou'hyou may ontinue seein' the rose* Atually the rose you ha>eseen with the first thou'ht &roess has disa&&eared* 2hen ithas disa&&eared, there is another thou'ht &roess whih isthrou'h the mind8door* 7hat &roess, a mind8door &roess,takes that &ast ob5et as ob5et* 6t is like brin'in' it bak toyour mind* So that kind of thou'ht &roess arises* any suhthou'ht &roesses of that kind may arise* 7hat &roess isalled takin' the &astIT it is the &roess of takin' the &ast asob5et*

7hen another thou'ht &roess arises, the &roesstakin' the whole, takin' all* 2hen you see a man M letEs say,first you see the headT atually you donEt see the head atone* Cou see the >isible ob5et or the material &artiles* Sothere is seein' thou'ht &roess and then a &roess takin' the&ast as ob5et* 7hese two &roesses arise many times untilyou ha>e seen all the material &artiles in the whole man*

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2ith the third thou'ht &roess you take all, all the>isible ob5ets as ob5et* So the first thou'ht &roess takesone or a small amount of >isible ob5et as ob5et* 7he seondtakes the &ast as ob5et* ?ow the third kind of thou'ht &roesstakes all the >isible ob5ets in a man* Althou'h it is whole, it isalled SamKhaI in 1 i or 'rou&* 6t is still ultimate reality* 6t has not &assed into the realm of one&t yet* 7he thou'ht&roess takin' the &ast as ob5et and the thou'ht &roesstakin' the whole as ob5et are both ultimate realities,

1aramatthas*

?ow follows another thou'ht &roess whih takes manas ob5et, the substane, the &erson M man as ob5et* 2henthat ob5et arises you ha>e 'one into the realm of 1aatti*?ow it beomes a one&t* 2ith that ty&e of thou'ht &roessone thinks, Q6 see a manR* ut still the word manI does not yetome to the mind* One sees a 'rou& of material &ro&erties in

the sha&e of a man*

Another thou'ht &roess follows* 2ith that thou'ht&roess the name manI a&&ears to the mind* 7hat is alledtakin' name* So there are four thou'ht &roesses followin'the seein' thou'ht &roess* 2e need alto'ether fi>e kinds ofthou'ht &roesses in order to say, Q6 see a roseT 6 see a man*R7hese thou'ht &roesses may arise a'ain and a'ain, millionsof times* 2hat are the four followin' the sense8door thou'ht&roess ?umber one is takin' the &ast, number two is takin'the whole, number three is takin' the thin', the substane,takin' the &erson if it is a man and number four is takin' thename* Only after these four thou'ht &roesses an we say, Q6see a rose, 6 see a man*R So we are seein' thin's e>erymoment and we think it is a >ery sim&le e;&eriene, that wesee or that we hear somethin', but if we a&&ly our knowled'eof Abhidhamma to 5ust seein', we know it is >ery om* 2ean e;&lain many thin's here: how they arise, throu'h whatsense8door they arise, what ty&e of onsiousness &erforms

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what funtion and what ob5et is taken and so on* 6t is >eryom* 2ith re'ard to seein', smellin', tastin' andtouhin', we need these four subseuent thou'ht &roesses,alto'ether fi>e, in this order: seein' &resent >isual data,o'ni@in' the &ast, takin' the whole, seein' the ob5et,namin' the ob5et* 6n the seein' thou'ht &roess the namewill only arise when you know the name of it* 6f you donEtknow the name of it, that &roess wonEt arise* Sometimes wesee a thin' and donEt know the name of it* ?owadays we 'ointo a store and see thousands of thin's there* Cou donEt know

the names of all these thin's* So if you donEt know the nameof a thin', althou'h you see it, the takin' name thou'ht&roess annot arise*

2hat about when you hear Cou hear my >oie* Couhear words and sounds* 2e need these four thou'ht&roesses, but the order is a little different* Cou hear my >oieM letEs say, one syllable* Cou hear the word manI, one

syllable* So first you take the &resent sound as ob5et* 6nsteadof %akkhu8>i a there will be Sota8>i a* 7hen the sound disa&&ears >ery uikly, so you reollet that sound by the&ast ob5et thou'ht &roess* %an there be a third &roesswhih takes all 7here is only one sound, so there will be no&roess takin' all* ?e;t is the thou'ht &roess takin' thename* 7he name8one&t omes firstT only after that do youome to the thin'* 7hat is the differene between the otherthou'ht &roesses and the hearin' thou'ht &roess* 6n

hearin' thou'ht &roess you ha>e &ast ob5et, all, name andthin', but if there is only one syllable there will be no thou'ht&roess takin' all* 6f there are two syllables, then we will ha>eto ha>e the thou'ht &roess takin' all* 6f there are threesyllables, then one more thou'ht &roess is needed* 6f thereare four syllables, for e;am&le, in the word dediationI, thereis one more* 2hen you hear somethin' M that means thewords heard by some &erson M first you hear the sound withSota8>i a* 7hat Sota8>i a thou'ht &roess takes that

&resent sound as ob5et* ano8d>ra thou'ht &roess takesthat &ast sound as ob5et* 4etEs say, there are two syllables*

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?e;t you take all, the two syllables to'ether* 7hen in thefourth &roess the name8one&t omes to you* 2hen 6 saythe word manI, the name or the noun manI omes to yourmind* Only after that do you know the man, a &erson* Herethe thou'ht &roess takin' thin'8one&t omes last*

Here also if you do not know the meanin' of thatsound, the last &roess will not arise* 7here are many =n'lishwords that you do not know, ri'ht 6f we hear those words, we

are blank* 2e donEt know the meanin'* 6f that is the ase,there is no thou'ht &roess takin' Attha8&aatti as ob5et*7hat &roess we do not understand* 6n order to understandwhat another &erson says we need two onditions* First wemust hear it or the ob5et must ome into ontat with our ear*7hen we must ha>e known the meanin' of the sound before*Only then do we understand what other &eo&le say*

Sometimes we do not understand* Sometimes we talktoo fast* Our knowled'e is not so &erfet, so we donEt hearthese thin's and we donEt understand* 6n order to understandwe must hear the word learly and we must ha>e known themeanin' of the word before* Only then do we understand*

6f we are familiar with the lan'ua'e, like our ownlan'ua'e, althou'h we do not hear the sounds distintly, we

an fill in these sounds beause we are so familiar with ourlan'ua'e* 2hen we talk amon' oursel>es M Vietnamese&eo&le M you donEt &ronoune the words learly* Sometimesthey blur, but you understand* 6f you talk this way with a&erson who does not s&eak the lan'ua'e from birth, they donot understand* 7hey say, Q1lease s&eak slowly and distintly*R2e ask Amerian &eo&le to say it a'ain or we say, Q6 didnEthear what you said*R 6n order to understand we need twoonditions* First we must hear it, hear it learly* And then we

must ha>e known the meanin' of it before* Only then do weunderstand* 2ith the lan'ua'e whih we are familiar with we

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may be able to fill in these indistint sounds beause we knowthe lan'ua'e >ery well*

7here are at least these four thou'ht &roesses, fourmind8door thou'ht &roesses followin' one of the fi>e8sense8door thou'ht &roesses* Only after these fi>e thou'ht&roesses do we really e;&eriene the ob5et, do we really seeor do we really hear and understand* After the fi>e8sense8doorthou'ht &roess all the subseuent thou'ht &roesses 'o

throu'h mind8door* 7hose subseuent mind8door thou'ht&roesses are not mentioned in the Manual* 6 mean theori'inal Manual, Abhidhammatthasa gaha * Here in hikkhuodhiEs book, %A, they are mentioned* 2hat 6 ha>ee;&lained to you is the 'eneral o&inion of teahers, but whathe 'a>e in this book %A is mostly the o&inion of 4e Saydaw (see %A, 6V, uide to #!, &*#+8#)*

4e Saydaw was >ery learned and >ery intelli'ent, so he &ut some more mind8door thou'ht &roesses likedeterminin' and some others M reo'nition of olor,Va asallakkha T 'ras&in' the entity, Vatthu'hik, et*, (see%A, 6V, uide to #!, &*#0)* 7hey are interestin', but if they are toomuh for you, you an 5ust lea>e them alone*

2e ome to the end of the 3m>aara ano8d>ra

thou'ht &roess* 6n these 3m>aara ano8d>ra thou'ht&roesses there are only three Vthi %ittas and ten arisin's of%ittas* On &a'e # of the %A, #+ QSummaryR:

7hree modes and ten different states W (%A, 6V, #+,&*#)

7hat means three Vthi %ittas and ten arisin's of %ittas*2hat are the three Vthi %ittas 7hey are anod>r>a55ana,-a>ana and 7adramma a* And what are the ten indi>idual

%ittas 7hey are anod>r>a55ana, se>en -a>anas and two7adramma as* So when it is asked how many Vthi %ittas there are, we answer three* How many indi>idual %ittas 2e

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say ten*

0$$%n Thought Processes

1hn% Thought Processes

?ow we ome to the A&&an thou'ht &roess* 7hereare different kinds of A&&an* ?ow first let us look at the

meanin' of the word A&&anI* 1rimarily the word A&&anI is asynonym for the word VitakkaI* 2hat is the funtion ofVitakka 7he funtion of Vitakka is to &ut the %itta onto theob5et* A&&an has the same meanin'T it means to a&&ly the%itta onto the ob5et* A&&an is a synonym for Vitakka* 6nthese A&&an thou'ht &roesses it is not ordinary Vitakka, butit is hi'hly de>elo&ed Vitakka, so that it has the &ower to kee&the mind firmly on the ob5et*

First -hna is also alled A&&an beause it is withVitakka whih is A&&an* Sometimes if somethin' is with someother thin', you all it by that one thin' only* 1rimarily A&&anmeans Vitakka* y e;tension A&&an means first -hnabeause first -hna is aom&anied by Vitakka whih isA&&an* y further e;tension all -hnas, a''as and 1halasan be alled A&&an beause they resemble first -hna inbein' able to inhibit the mental hindranes* So here A&&an

means -hna, a''a and 1hala* 2hen we say A&&an thou'ht&roess, it may be -hna thou'ht &roess, or it may be a''athou'ht &roess, or it may e>en be 1hala8sam&atti thou'ht&roess, or ?irodha8sam&atti thou'ht &roess*

6n the A&&an thou'ht &roess there is no distintionbetween VibhKta and A>ibhKta* 7hat means there is nodi>ision of ob5ets between lear and obsure beause A&&an

means -hna and a''a* 6f you do not ha>e the kind of 3asi a learly in your mind, you annot 'et -hna* 7hat means the

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ob5et is always lear* 7here is no di>ision between lear andunlear* 6t must always be lear, VibhKta ob5et*

Also in the A&&an thou'ht &roesses there is noarisin' of 7adramma a* 4ater on we will see that 7adramma a an only arise with re'ard to 3m>aara ob5ets, only to 3m>aara bein's, and in 3m>aararealms* 6f the ob5et is not a 3m>aara ob5et,7adramma a annot arise, howe>er lear the ob5et is* So

there will be no 7adramma a in the A&&an thou'ht &roess*

Sine A&&an thou'ht &roess is a mind8door thou'ht&roess, we do not need to bother about #/ thou'ht moments*2e will not ha>e 1aad>r>a55ana* 6nstead of1aad>r>a55ana we will ha>e anod>r>a55ana* So athou'ht &roess runs one >ibration, one arrested ha>a 'a and then anod>r>a55ana (mind8door8ad>ertin')* After that

there are four moments of 3m>aara -a>ana* 3m>aara-a>ana means 3usala and 3iriya* 7here are four moments of3m>aara -a>ana aom&anied by knowled'e* 6f it is notaom&anied by knowled'e, you annot 'et -hna and a''a*7hey must be \ a8sam&ayutta, aom&anied by knowled'e* Four ome from 3m>aara 3usala and four ome from3m>aara 3iriya* 7here are ei'ht* 4et us say, it is for a non8Arahant* 6f it is for a non8Arahant, one of the four 3m>aara3usala aom&anied by knowled'e will arise* One of these four

will arise four times in these thou'ht &roesses*

7he first -a>ana in the A&&an thou'ht &roess is alled1arikamma, &reliminary* 7he seond one is alled U&ara,nei'hborhood or aess* 7he third one is alled Anuloma,onformity* 7he fourth one is alled otrabhK* 7hese four areatually 3m>aara -a>anas, one of the ei'ht 3m>aara3usala or 3iriya %ittas aom&anied by 1a* For those who

are non8Arahants one of the four 3m>aara 3usala will ariseand for Arahants one of the four 3m>aara 3iriya will arise*

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So 3m>aara -a>anas run for four times* After that there is-hna* 7hen ha>a 'a follows* 7hat -hna an be how many %ittas for a non8Arahant 6t may be any one of nine %ittas* 6fthe &erson is an Arahant, that -hna an be how many %ittas6t may be any one of nine %ittas* 7his is how the thou'ht&roess arises at the first attainment of -hna* At the firstattainment of -hna only one moment of -hna will arise andthen it subsides into ha>a 'a*

6t 'oes like this* A &erson &ratises Samathameditation* 4etEs say, he &ratises 3asi a meditation* He 'ets the ima'e of the 3asi a in his head* First it is alled the 'ras&ed si'n* He ontem&lates on that si'n a'ain and a'ain*7he si'n beomes refined, bri'ht and lear* At that time it isalled ounter&art si'n, ounter&art si'n of the 3asi a* He ontem&lates on that ounter&art si'n as earth, earth, fore;am&le* 2hen he is doin' that, dwellin' on the ounter&artsi'n, there are mind8door thou'ht &roesses runnin' in his

mind, mind8door thou'ht &roesses that take that 3asi a as ob5et* 7hen a time will ome when he 'ets -hna* 2hen he'ets -hna, there is one thou'ht &roess (also see %A, 6V, 7able 0*0,&*#9)* 7hat thou'ht &roess arises when he 'ets -hna for thefirst time*

Su&&ose a &erson has not yet attained any of the-hnas, a om&lete be'inner* He &ratises meditation and 'ets

the first -hna* At the first attainment of -hna the thou'ht&roess runs like this: >ibratin' ha>a 'a, arrested ha>a 'a, anod>r>a55ana, 1arikamma, U&ara, Anuloma, otrabhK*Cou ha>e to memori@e those names* Cou an take the =n'lishtranslation from the book %A (see %A, 6V, uide to #0, &*#L)* AfterotrabhK arises, -hna %itta arises only one* 7hen it subsidesinto ha>a 'a* 7hat is for the first attainment of -hna* Amon' the four -a>anas the first one is alled what 6t isalled 1arikamma, &reliminary or &re&aration*

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7hese four thou'ht moments 'o under different namesat times* 6n the %ommentaries the first three are alled by anyof three names* For e;am&le, the first one may be alled1arikamma, U&ara or Anuloma* 7here is onfusion* Here inthe Manualthey are 'i>en 5ust one name eah, so 6 think thatis better for us* 4ater on you will understand*

7he first one of these four is 1arikamma, &re&aration*6t &re&ares the mental ontinuum for the attainment whih is

to follow* 7he ne;t one is alled U&ara* U&araI meansnei'hborhood* 6t is here translated as aess* 7he third one isalled Anuloma* AnulomaI means onformity* 6t onforms toboth the &reedin' and sueedin' %ittas* 6t is om&atible withboth &reedin' and sueedin' %ittas* 1reedin' %ittasI heremeans this %itta onforms not only with %ittas in this thou'ht&roess but with &reedin' %ittas in the thou'ht &roessesthat ha>e arisen before* 2hen you are &ratisin' for -hna,you ha>e many thou'ht &roesses takin' the si'n of 3asi a as

ob5et* 1reedin' %ittas mean not only those in this thou'ht&roess but those in the former thou'ht &roesses as well* 6tis alled onformity*

7he fourth one is alled otrabhK* otraI meanslinea'e* hKI has two meanin's* One meanin' is to o>erome*7he other meanin' is to reah into* 6t is made to mean twothin's* 7here are two meanin's* 2hen a &erson attains -hna,

the -hna onsiousness belon's to aha''ata, aha''atalinea'e we an say* 1arikamma, U&ara, Anuloma andotrabhK belon' to 3m>aara* So when it reahes tootrabhK, it is o>er&owerin' the 3m>aara linea'e* 6treahes into aha''ata linea'e* So this one %itta is said toha>e two meanin's M o>eromin' 3m>aara linea'e andreahin' into aha''ata linea'e* 7herefore, it is alledotrabhK*

6n the a''a thou'ht &roess we will also find these

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four* 7here otrabhK should be e;&lained as o>eromin'1uthu55ana linea'e and reahin' into ?oble (Ariya) linea'e* 6fit is a a''a thou'ht &roess, until otrabhK the &erson is a1uthu55ana* 7hen be'innin' with a''a moment that &erson isan Ariya, a ?oble 1erson* So it is like a transition here* 6n thisase it is alled otrabhK beause it o>er&owers 1uthu55analinea'e and it reahes into Ariya, ?oble linea'e* And in -hnathou'ht &roess otrabhK o>er&owers 3m>aara linea'eand reahes into aha''ata linea'e*

7here are two kinds of &ersons here, a &erson ofa>era'e faulty, and a &erson of keen faulty M that means a&erson who is not so bri'ht and one who is >ery bri'ht* He isalled of a>era'e faulty e>en thou'h he 'ets -hna, so he isatually bri'ht, but om&arin' with the other one he is not sobri'ht* For the first kind of &erson there needs to be four kindsof 3m>aara -a>anas M 1arikamma, U&ara, Anuloma andotrabhK* ut for the &erson who has keen faulties, who is

>ery bri'ht, he needs only three 3m>aara -a>anas* 7hefirst one is dro&&ed* 7here is U&ara, Anuloma and otrabhK*7here are only three moments* 2ith re'ard to -hna there isno ad5ustment, 5ust dro& 1arikamma* 2ith a''a we will seewhat we will do* 7here are two &ersons, one of a>era'e faultyand one of keen faulty* For those of a>era'e faulty there arefour moments of 3m>aara -a>anas* For those of keenfaulties there are three moments of 3m>aara -a>anas*7he first one, 1arikamma, is dro&&ed so there are only

U&ara, Anuloma and otrabhK* 6f it is -hna thou'ht&roess, there is one moment of -hna and then it la&ses intoha>a 'a*

6n the Manual, in the middle of &a'e #/ of the %A, inthe translation of the &assa'e:

W any one of the 5a>anas amon' the ! ty&es ofsublime or su&ramundane 5a>anas enters u&on the &roess ofabsor&tion W(%A, 6V, #0, &*#/)

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6f you take -a>ana as 5ust A&&an -a>ana, then thereare !*

W in aordane with the way the mind is on>eyed*(%A, 6V, #0, &*#/)

2hat does that mean 6f you diret your mind towardattainin' -hna, there will be -hna thou'ht moments* 6f youdiret your mind toward attainin' ?ibbna and &ratisin'Vi&assan meditation, then the A&&an -a>anas will be a''a

and 1hala* So Qin aordane with the way the mind ison>eyedR means in aordane with how you diret yourmind* Sometimes you want to attain -hna, so you diret yourmind to attainin' -hna and &ratise Samatha meditation*Sometimes you want to attain ?ibbnaT so in order to ahie>ethat you &ratise Vi&assan meditation and diret your mindtowards the attainment of ?ibbna* 6n that ase and if you aresuessful, the A&&an -a>anas will be a''a and 1halas* 7he! Sublime or ! aha''ata and 4okuttara -a>anas arise

aordin' to how you diret your mind*

After that, at the end of absor&tion, there issubsidene into the life8ontinuum*(%A, 6V, #0, &*#/)

?ow let us study Qat the end of absor&tionR* 7hee;&lanation 'i>en in the %A on &a'e #9 is not so om&lete*

QAt the end of absor&tionR M this &hrase is im&ortant here* 6fit is said, QAfter that, there is subsidene into the ha>a 'aR, if it is said in that way, there ould be misunderstandin' beausewhate>er the thou'ht &roess is, ha>a 'a always follows after the first moment of A&&an* 6f it is taken that way, no1hala moments an follow a''a, and no -hna and 1halamoments an follow one after another in the sustainedattainment thou'ht &roesses* 7hat is why this &hrase is &utthere* QAt the end of absor&tionR means at the end ofabsor&tion -a>anas* For e;am&le, in the a''a thou'ht

&roess there is one a''a moment and two or three 1halamoments* Only after all the A&&an -a>anas will ha>a 'a arise* 6n order to let us know that, the author &ut this &hrase

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Qat the end of absor&tion*R Only after the absor&tion -a>anaswill there be ha>a 'a, not 5ust after one A&&an -a>ana* 6f there are two A&&an -a>anas, then after two A&&an -a>anasha>a 'a will arise* 6f there are #""" A&&an -a>anas, only after #""" A&&an -a>anas will there be ha>a 'a moments*

W with no ourrene of re'istration ittas* (%A, 6V,uide to #0, &*#9)

2e do not need to say this here beause it is already

stated before* 7here is no arisin' of re'istration8onsiousnessin the A&&an thou'ht &roesses* So here Qthere is subsideneinto life8ontinuum at the end of absor&tionR means there isha>a 'a at the end of all A&&an -a>anas* 7he non8ourrene of re'istration has already been stated abo>e*

6n the thou'ht &roess that is alled Sam&a55ana, latersustained attainment &roess, there an be thousands and

thousands of moments of -hna* A &erson first 'ets -hna*4ater on he wants to 'et into the -hna a'ain* He &ratisesmeditation a'ain in order to reah that -hna* 7hen aordin'to his wish M he may ha>e a wish: Qay 6 be in -hnaR or

Qay -hna %ittas arise a'ain for one hour, two hours or for aday or twoR M so with that wish in mind, he &ratisesmeditation and that &roess arises* 6n this thou'ht &roessthere are millions and millions of -hna moments* 7his isalled later sustained attainmentT it is the way to en5oy -hna

atually* First you 'et the -hna* 7hen you want to en5oy it*Cou want to en5oy -hna beause when your mind is in -hna,your mind is >ery still and alm* Vitakka, Vira, 1ti, Sukhaand =ka''at are >ery stron', so you are >ery ha&&y at thattime, >ery &eaeful* Cou want to en5oy the &eaefulness of-hna* So you want to enter into -hna a'ain* 6n that asesine you want there to be many moments of -hna, -hnamoments will be thousands and thousands* Here in theattainment thou'ht &roess there is >ibratin' ha>a 'a,

arrested ha>a 'a, and then anod>r>a55ana, 1arikamma, U&ara, Anuloma, otrabhK (Atually here it is Vodna*), and

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then many many moments of -hna, millions and millions ofmoments of -hna*

At the a&&ointed time the meditator emer'es from-hna* 7hat means ha>a 'a moments arise* He an be in this ty&e of -hna thou'ht &roess as lon' as he wants* 6f hemakes a wish or a resolution, Qay 6 be in the -hna thou'ht&roess for one hourR, then he will be in the -hna for onehour* At the end of an hour the ha>a 'a will automatially

arise* 7hat is what we all the emer'ene from -hna* 6f hemakes a resolution, Qay 6 be in -hna for three daysR, thenhe will be in the -hna for three days* At the end of three daysautomatially the ha>a 'a will arise*

Here for &eo&le of a>era'e faulty and for keen faultythere is only one thou'ht moment differene* 7he others arethe same* 1arikamma will not arise for those of keen faulty*

2ith re'ard to -hna thou'ht &roess there are twokinds M first attainment and later sustained attainment* 7hefirst is alled Adhikammika* AdhiI means first* 3ammaI meanswork* So it means one who is en'a'ed in first workin', abe'inner* Sustained attainments are alled Sam&a55anathou'ht &roess* Cou are familiar with the word Sam&atti*Sam&atti and Sam&a55ana ome from the same root*

Atually they mean the same thin'* 2e all this -hna8sam&atti Vthi*

7he -hna moments an be re&resented by fi>eJK&>aara 3usala and four ArK&>aara 3usala if it is a non8Arahant* 6f it is for an Arahant, -hna moments will bere&resented by fi>e JK&>aara 3iriya and four ArK&>aara3iriya*

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2hat is the ob5et of this thou'ht &roess Cou 'o bakto Dramma a, ob5ets in the third ha&ter* 4etEs 'o bak now to &a'e #0! (see %A, 6V, 7able +*, &*#0!)* 7he ob5et of, let us say,the first thou'ht &roess of A&&an or first -hna thou'ht&roess are 1aatti* How many kinds of one&ts are there4ook at the hart* !< one&ts an be the ob5ets of the threefirst -hna %ittas* 7he ob5et of this first -hna thou'ht&roess is one of these !< one&ts* 7hey are ten 3asi a one&ts, ten foulness of the body one&ts and then onebody one&t (that means hair of the head, hair of the body,

nails, teeth, skin and so on), and then in8and8out breathone&t, and then bein's as ob5et of lo>in'8kindness (ett),bein's as ob5et of 3aru , and bein's as ob5et of udit* Alto'ether there are !e8sense8door thou'ht

&roesses* Fi>e8sense8door thou'ht &roess is di>ided into>ery 'reat, 'reat, sli'ht and >ery sli'ht* ind8door thou'ht&roess is first di>ided into 3m>aara and A&&an* A&&anImeans aha''ata and 4okuttara* 3m>aara is di>ided intoVibhKta and A>ibhKta, lear ob5et and obsure ob5et* A&&anthou'ht &roess is also di>ided u& into -hna and a''a* 7henthere is also ?irodha* -hna is di>ided into two M firstattainment and later sustained attainment* a''a thou'ht&roess here is first attainment and then later 1halaattainment*

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P%th Thought Process

?ow today we will study the 1ath thou'ht &roess*Atually the 1ath thou'ht &roess will be desribed in the ninthha&ter* 6n this ha&ter the 1ath thou'ht &roess is 5ustim&lied but not desribed se&arately* 6 think we should study1ath thou'ht &roess here also* 7hen when we 'et to the ninthha&ter, we will study it a'ain*

1ath thou'ht &roess arises when a &erson 'ainsenli'htenment* Su&&ose a &erson &ratises Vi&assanmeditation* He &ro'resses from one state of Vi&assanknowled'e to another* 2hen he &ratises Vi&assanmeditation, there are millions and millions of thou'ht&roesses* 7hese thou'ht &roesses take misellaneousformations as ob5et* isellaneous formationsI means

atually onditioned &henomena or 5ust mind and matter*2hen you &ratise Vi&assan meditation, you take mind ormatter as ob5et* Cou try to see im&ermanene, sufferin' andno8soul nature of mind and matter, their arisin' anddisa&&earin' and so on* 7hese ob5ets of Vi&assan meditationare alled misellaneous formations, different kinds offormations, different kinds of Sa khras* So when a &erson is &ratisin' Vi&assan meditation, his mind8door thou'ht&roesses take these misellaneous formations M mind or

matter as ob5et*

Su&&ose his Vi&assan beomes mature* He is 'oin' toattain enli'htenment* At the moment of attainment ofenli'htenment the 1ath thou'ht &roess arises* 7he 1aththou'ht &roess 'oes: first &ast ha>a 'a (Atta ha>a 'a), then >ibratin' ha>a 'a (%alana ha>a 'a), and then arrested ha>a 'a (U&aheda ha>a 'a)* After that ha>a 'a is

arrested, Vthi %ittas, &roess onsiousness arises* 7here arefour moments of 3m>aara -a>anas, the same as in the


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-hna thou'ht &roess* 6n the -hna thou'ht &roess there arewhat 3m>aara -a>anas 7here are 1arikamma, U&ara,Anuloma and otrabhK* efore them there is mind8door8ad>ertin'* 6nstead of fi>e8sense8door8ad>ertin' here we ha>emind8door8ad>ertin', anod>r>a55ana* Afteranod>r>a55ana has turned the mind toward the ob5et,there is first 1arikamma, then U&ara, Anuloma andotrabhK* 7hese four moments re&resent 3m>aara 3usalaassoiated with knowled'e, \ a8sam&ayutta* 7he first one is alled &re&arationT the seond one is U&ara, nei'hborhood

or aessT the third one is alled Anuloma, that is, it onformsto both sueedin' and &reedin' momentsT and the fourthone is alled otrabhK*

6 e;&lained about otrabhK last week* 2hat is themeanin' of otrabhK otrabhK has the meanin' of han'e oflinea'e* otraI means linea'e* hKI means to o>erome or toenter into* otrabhK here means to o>erome 1uthu55ana

linea'e beause from the moment of a''a he is 'oin' to bea ?oble 1erson, an Ariya* At the moment of otrabhK the1uthu55ana linea'e is o>erome and it &ushes into Ariyalinea'e* So it o>eromes 1uthu55ana linea'e and it enters intoAriya linea'e* 7herefore, it is alled otrabhK*

Althou'h there are four 3m>aara -a>anas M1arikamma, U&ara, Anuloma and otrabhK M they ha>e

different ob5ets* ?ow you see that 1arikamma, U&ara andAnuloma take misellaneous formations as ob5et* otrabhKhas ?ibbna as ob5et* 6n the third ha&ter, the setion onob5ets those that take ?ibbna as ob5et are 3m>aara3usala \ a8sam&ayutta* 7hey an take ?ibbna as an ob5et, atually only when they funtion as otrabhK* 7hey an take?ibbna as an ob5et at that one time only, that is, at the firstmoment of diret seein' of ?ibbna* Until that time ?ibbna isnot real ?ibbna* 6t is 5ust the desi'nation ?ibbna or some

kind of one&t* otrabhK really takes ?ibbna as ob5et* 6t isan e;e&tion* 6n this one thou'ht &roess the ob5ets differ*


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7he ob5ets of anod>r>a55ana, 1arikamma, U&ara andAnuloma are what 7he ob5ets are misellaneous formationsor onditioned &henomena, mind and matter* 7he ob5et ofotrabhK is ?ibbna*

After otrabhK omes a''a (1ath onsiousness)followed by two moments of 1hala onsiousness* 7hen thatthou'ht &roess la&ses into ha>a 'a* 2hen we talk about enli'htenment, we must understand with referene to this

thou'ht &roess* So 1arikamma, U&ara, Anuloma andotrabhK are wholesome sense8s&here %ittas M 3m>aara3usala %ittas* a''a is what %itta a''a is 4okuttara %itta,Su&ramundane %itta* 1hala moments are also Su&ramundane%ittas* At the moment of a''a what ha&&ens 7here isdestrution of defilements, destrution of 3ilesas* 2hen wesay the defilements are destroyed or eradiated, we mean thatthey are destroyed by this moment of 1ath onsiousness*!2hat is the ob5et of 1ath onsiousness ?ibbna is the

ob5et of 1ath onsiousness* 2hat is the funtion of 1athonsiousness 6t has the funtion of destrution ofdefilements* 2hat we mean by enli'htenment is 5ust this, thismoment of a''a* a''a arises takin' ?ibbna as ob5et anddoes the funtion of destroyin' the defilements* a''a is sostron', so &owerful that by 5ust arisin' one it an eradiatemental defilements alto'ether so that they do not arise a'ain*

Cou all know at the moment of Sot&atti8ma''a howmany 3ilesas are destroyed* Bo you remember 2ron' >iewand doubt are destroyed* 6f you donEt remember, donEt worry*2hen you reah the ninth ha&ter, you will understand* At themoment of Sot&atti8ma''a two defilements are eradiated*2hen they are eradiated, they are eradiated one and forall* 7hey will ne>er arise a'ain in that &e

Handbook of Abhidhamma Studies II

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Transcript of Handbook of Abhidhamma Studies II