Abhidhamma in Daily Life (by Ashin Janakabhivamsa)

by Ashin Janakabhivamsa | 66,666 words

English translation of "Abhidhamma in Daily Life" by Professor Ko Lay. Revised by Sayadaw U Silananda, International Theravada Buddhist Missionary University, Yangon, 1999...

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That Which is Conscious of an Object is Consciousness

We are conscious of objects all the time. This nature of awareness of objects is called consciousness. Here awareness does not mean comprehension by knowledge or wisdom. It means ability to take in objects through sense organs.

Six objects of senses, Six forms of consciousness:

  1. All forms of sight ruparammana
  2. All forms of sound=saddarammana
  3. All forms of smell=gandharammana
  4. All forms of taste=rasarammana
  5. All forms of touch=photthabbarammana
  6. All other perceptible objects=dhammarammana

On seeing a visible object, consciousness of sight appears. On hearing a sound, consciousness of sound appears, On smelling a scent, consciousness of smell appears. On sampling a taste, consciousness of taste appears. On feeling a touch, consciousness of touch appears. On perceiving those five objects of senses and all other perceptible objects, consciousness of mind appears. Thus, the capability of taking in an object concerned is called consciousness (citta).

The Nature of Mind

“Mind can travel afar, it wanders alone. It has no material form and it generally dwells in the cave”, according to the Dhammapada. It will be explained in detail as expounded therein.

Mind Can Travel afar

The mind does not move physically away like a man walking. But, as it can take in an object at a distance far way form where you are, it seems as if it has gone there. For example, while you are in Mandalay and think of something or someone in Yangon, your mind does not actually travel to Yangon, but registers its awareness of Yangon while still in Mandalay. As it can perceive an object at a distance, it is said, “Mind can travel afar”.

Mind Wanders alone

Consciousness appears and vanishes very swiftly. More than one million million (or one thousand billion) units of consciousness can appear and vanish within one snap of fingers. The appearance and vanishing are so swift that two or three units of consciousness seem to be able to arise and perceive two or three objects at the same time. As a matter of fact, two or three units of consciousness never appear at the same time. They appear one after another, and only after taking one object do they take another object.

While sitting on a scented bed, eating, and watching singers and dancers, we notice that there are five sense objects present, namely, sight, sound, smell, taste and touch. The mind does not take in these five objects all at the same time. Only after perceiving the object which we prefer most, do we perceive other objects one after another. Thus, two or three or many units of consciousness do not appear at the same time. Consciousness appears one at time, so it is said, “Mind wanders solitary.”

Moreover, the word “wander” here does not mean real 'going about', but means it can take in an object at a far away location. In perceiving a sense object a single unit of consciousness is not enough for full comprehension. A good number of units of consciousness is required to appear one after another in succession. As many billions of such units can appear and vanish within one snap of fingers we think that we perceive a form as soon as we see it; we know a sound as soon as we hear it; or we sense an aroma as soon as we smell it or we feel a touch as soon as we come into contact with it.

Mind has no material form

The mind has no form or shape. So, we cannot say that it is white or black or fat or thin. It is only the perceptibility, the capability of cognising an object.

Dwelling in the cave

Consciousness of seeing originates in the eye; consciousness of hearing originates in the ear; consciousness of smelling originates in the nose; consciousness of taste originates in the tongue, consciousness of touch originates in the body. Though some forms of consciousness originate thus in the eye, ear, nose, etc., most forms of consciousness originate in the cardiac cavity. Therefore it is said, figuratively, “dwelling in the cave.”

In brief, it should be noted that consciousness has no form; it can perceive a sense object; it has the nature of cognising an object. While in the process of cognition it does not go out of its dwelling even for a hair’s breadth, but it can perceive objects far way. Two or three units of consciousness do not appear simultaneously. Each unit appears only one after another in succession.

Maxim:

The mind can take in senses objects; it travels afar; wanders alone; has no physical form; dwells in the cardiac cavity.

How good and bad states of Mind mingle with each other

As consciousness appears and vanishes very quickly, the good and bad or the wholesome and the unwholesome units of consciousness mingle even in a short time of five minutes. Getting up early in the morning, you pay homage to the Buddha and acquire a good mind. At that time when you hear someone calling you to go shopping, you develop greed. As someone comes and says something provocative, you tend to get angry.

Even when you are involved in greed while doing some trading, if you happen to think of giving in charity, that is a wholesome thought of saddha (belief in beneficial effects of charity). When you are angry with someone or something, you happen to remember your teachers' advice or admonition and good mindfulness appears again.

While the husband and wife are chatting with lust in mind, they may become angry because of some misunderstanding. When one of them makes an apology and proposes reconciliation, the mind becomes tender and lustful again. As consciousness changes very quickly, you should carefully differentiate between good and bad units of consciousness whenever they appear and try to cultivate many units of wholesome consciousness.

Minds are different as are material properties

Just as the form or shape of a man is different from that of another, so the mind of one person is also unlike that of another. Just as a heavy, clumsy body is quite different from an animated, sprightly one, so an obtuse, stolid mind is quite different form a vivacious, sparkling one. There are beautiful and lovely persons who outdo others in beauty and charm. In the cases of ugliness also, there are ugly persons who are as base as petas (ghosts) or demons. Concerning different kinds of good and sharp minds, there are minds of varying grades from the ordinary to the unique. Likewise concerning different kinds of bad or evil states of mind, there are varying degrees of wickedness and abject stupidity. Just as there are differing degrees of gracefulness in physique with those wining the laurels of beauty and charm at the top, so there are different classes of unsightliness, with petas (ghosts) and demons at the bottom step of ugliness. Similarly, there are different grades of wholesome group of minds ranging from the ordinary to the most noble spirits with the sharpest of intellects, and different levels of unwholesome category of mind stretching from the wicked, evil, repulsive types to the most heinous with abject stupidity.

Mind can be tamed

If someone born and brought up in the country emulates the vogue and way of living of the urbanites, trains himself physically and mentally, his rupa (physical appearance) will also change, become fashionable and stylish within one or two years beyond recognition by their old acquaintances. Thus if physical forms which are slow to change can be made to improve, why shouldn't it be possible to tame the mind which changes quickly and is easy to improve, if one really wants to improve it? If one monitors one’s mind everyday and tames one’s unruly mind, one will soon become a man of noble mind, and after two or three years, will have developed enough self-esteem to have respect for one’s mind.

Why Mind should be reformed

There are many reasons why we should reform our minds. We ourselves know best the weaknesses and foibles of our minds. Even though some wicked people attain high status in worldly affairs, if they are mean or base in moral character, they will be reborn in lower abodes in their next existences. For this reason they should reform their minds and become noble.

The wicked will lose self-respect. Their brothers and sisters, husbands and wives, bhikkhus to whom they make offerings and their intimates will not love, revere and respect them. Lest they should thus be looked down upon by their intimates, they should reform their minds and become pure, honest and noble.

Moreover, people cannot believe that the wicked will be honest and sincere even when they give away in dana (charity), observe sila (precepts) and practise bhavana (meditation). Because of their wickedness their kamma will not bring wholesome benefits. Thus, out of fear of getting unwholesome consequences they should reform their minds and become pure, honest and noble.

Moreover, the wicked will be wicked not only in this present existence, but their evil nature will continue to prevail successively in a great many future existences. Because their entire physical and mental continuum have been suffused with wicked minds, it is impossible for them to attain sufficiency in accumulating virtues. Therefore for fear of not becoming mature in Paramis (Perfections), they should discipline their wicked minds immediately. These are the reasons why people should reform their minds.

How King Milinda disciplined his mind

Having asked the Venerable Nagasena some questions, King Milinda thought of asking more questions which would be very important for the Sasana (the Teaching of the Buddha). However, he waited for seven days and disciplined his mind to get concentration. This is quite a good example to the virtuous to follow.

How he prepared himself

He rose early in the morning, took a bath, attired himself in a dyed yellow dress and put on a head-dress concealing his hair to resemble a shaven head. In other words, he attired himself like a bhikkhu though he was not one, and observed meticulously the following eight principles for seven whole days.

  1. I will not perform regal duties for seven days.
  2. I will restrain myself from raga (greed).
  3. I will restrain myself from dosa (hatred).
  4. I will restrain myself from moha (delusion).
  5. I will be humble and modest in dealing with my subjects and courtiers and restrain myself from conceit.
  6. I will carefully restrain my words and actions.
  7. I will restrain my sense organs, i.e., eyes, ears, etc., to be free from unwholesome thoughts when seeing, hearing and experiencing sense-objects.
  8. I will radiate loving-kindness to all living beings.

He observed these eight principles for seven days, and on the eighth day he rose early in the morning, and in a cheerful, cool and calm attitude he asked the Venerable Nagasena questions on the profound Dhamma.

A Good Example

Following the example of King Milinda, good people should often practise restraining their minds even if it is for one or two days or for just one morning so that evil thoughts that habitually arise shall not appear. By repeated practice of restraining their minds, evil thoughts will get diminished and they will become noble and virtuous with development of faith and knowledge. Evil thoughts that usually occur will not appear for many days.

The mind guides the world.
The mind leads the world.
All beings have to submit to the will of the mind.

Maxim:

Just as you prepare yourselves properly before posing for a photograph so as to get a good one; just so you should control your series of thoughts daily as a preparation for your journey to the Royal City of Peace, Nibbana.

Here ends the chapter on Consciousness.

Other Theravada Concepts:

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Discover the significance of concepts within the article: ‘Citta or Consciousness’. Further sources in the context of Theravada might help you critically compare this page with similair documents:

Spiritual development, Physical form, Dhamma Teaching, Good example, Wandering mind, Tame the mind, King Milinda, Consciousness of sight, Consciousness of sound, Consciousness of smell, Consciousness of taste, Consciousness of touch, Units of consciousness.

Concepts being referred within the main category of Buddhism context and sources.

Objects of sense, The nature of mind, Nature of mind.

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