What is Jhàna?
Jhàna is a state of wilful concentration or absorption on an object. It is a combination of factors of absorption (jhànanga). These factors are five in total. They are:
1 Vitakka – Initial application that directs the mind towards the object
2 Vicàra – Sustained application that examines the object again and again
3 Piti – joy or pleasurable interests in the object
4 Vedanà – Feeling, sensation (two kinds of vedanà that occur in jhàna are:
a sukha – pleasant or agreeable feeling, bliss
b upekkhà – neutral feeling, equanimity
5 Ekaggatà – One-pointedness, concentration (samàdhi).
Vitakka, vicàra, piti, sukha or upekkhà, and ekaggatà are cetasikas that can influence the mind to be fixed on an object. They can be developed and strengthened by
samatha-bhàvanà which is actually a form of mental training.
Our mind is normally not tranquil or calm. It is constantly agitated by five hindrances (nivaranas); namely,
sensuous desire (kàmacchanda), ill-will (vyàpàda), sloth and torpor (thina-middha), restlessness and remorse (uddhacca-kukkucca) and sceptical doubt (vicikicchà).
Sensuous desire influences the mind to be wandering about sensuous objects which it has enjoyed before. Ill-will agitates the mind by taking notice of disagreeable things.
Sloth and torpor, restlessness and remorse, and sceptical doubt blind the mental vision and disturb the concentration.
Lord Buddha compared sensuous desire with water mixed
with manifold colours, ill-will with boiling/ water, sloth and torpor with water covered with mosses, restlessness and remorse with agitated water whipped by the wind,
sceptical doubt with turbid and muddy water. Just as in such water one cannot perceive one’s own reflection, so in the presence of these five hindrances, one cannot
clearly see one’s own benefit, nor that of others, nor that of both.
These hindrances can be overcome and temporarily dismissed by tranquillity-meditation (samatha-bhàvanà).
We may choose pathavi-kasina (earth-circle) as an object of meditation. A tray of about one span and four fingers (about one foot) in diameter is filled evenly with dawn-coloured
clay or earth. This object is placed on a suitable stand so that one can look at it comfortably.
Sitting at ease two and a half cubits (3.75 ft) away from the earth-circle, one concentrates on it, saying mentally, “pathavi, pathavi” or “earth, earth…” The hypnotic circle that
one is seeing is known as parikamma-nimitta (preparatory image).
Now the five factors of jhàna are being developed slowly. The initial application (vitakka) directs the mind
towards the object (earth-circle); it temporarily inhibits sloth and torpor. Sustained application (vicàra) sustains the mind on the object by examining the object again and again; it
temporarily inhabits sceptical doubt (vicikicchà).
Piti develops joy or pleasurable interest in the object; it temporarily inhibits ill-will. Piti is also a precursor of sukha
(pleasant feeling). Piti creates an interest in the subject while sukha enables one to enjoy the object. Sukha holds the mind to stay longer on the object by its bliss; it
temporarily drives away restlessness and remorse.
Ekaggatà gathers the citta and its concomitants on the object to reach the state of one-pointedness; it temporarily inhibits
sensual desire.
When the hindrances subside temporarily, the mind does not wander away from the object as frequently as before and weak degree of concentration is attained. At this stage one
can see the earth-circle with closed eyes as one has seen it with open eyes. This visualised image is called uggaha-nimitta (acquired image).
Now one meditates on this acquired
image with closed eyes, saying mentally “pathavi, pathavi” as before. When one reaches a higher degree of concentration, the image suddenly changes its colour and appearance.
It becomes many times brighter and is as smooth as the surface of a mirror. The change is like taking a mirror out of its rough leather case. This new image is also known as
patibhàga-nimitta (counter-image).
The difference between the two images is very distinct. Uggaha-nimitta is an exact mental replica of the original object; it contains all the defects present in the original object.
Patibhàga nimitta is free from all defects; it is very bright and smooth. The latter may not possess a definite form or colour – “ It is just a mode of appearance, and is born of
perception.”
As soon as the patibhàga-nimitta arises, the concentration (samàdhi) reaches a state known as upacàra-samàdhi, i.e., neighbourhood (or access) concentration. At this
stage the five jhàna factors become distinct and strong; piti and sukha are so predominant that the meditator experiences ecstatic joy and bliss which he has never experienced before.
He now let the patibhàga-nimitta spread endlessly in all directions by his will power, and meditates “pathavi, pathavi” as before. Eventually he gains jhàna-samàdhi or appanà-samàdhi
(meditative concentration). At this stage, he can enjoy the calmness, serenity, joy and bliss of the jhàna again and again as much as he wishes. If he practices well, he can remain in
absorption or trance for an hour, two hours, a day, two days or up to seven days. During this absorption, there is a complete, though temporary,
suspension of fivefold sense-activity and of the five hindrances. The state of consciousness is, however, fully alert and lucid.
In the first jhàna, all the five jhàna-factors are
present. Then by meditating on the patibhàga-nimitta of pathavi-kasina further and eliminating the lower jhàna- factors one by one, a person can attain the higher jhànas. He attains
the second jhàna when vitakka is eliminated, the third jhàna when vicàra is further eliminated, the fourth jhàna when piti is also eliminated, and finally the fifth jhàna when sukha
is replaced by upekkhà.
Seven Jhànangas (Seven Constituents of Jhàna)
‘Jhànangas’ means ‘jhàna-factors’ or ‘constituents of absorptions’.
The jhàna-factors help the cittas and their associated cetasikas to
observe an object, either bad or good, keenly, closely and fixedly.
1 Vitakka – initial application,
2 Vicàra – sustained application,
3 Piti – joy,
4 Ekaggatà – one-pointedness,
5 Somanassa-vedanà – pleasant feeling,
6 Domanassa-vedanà – unpleasant feeling,
7 Upekkhà-vedanà – neutral feeling or equanimity.
-Ref. Buddha Abhidhamma by Dr. Mehm Tin Mon
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Seeing not-self (Annata)
There is no self, I, me, ego, or soul (Annata - Not Self). Being is composed of five Groups or Aggregates Pancakkhanda.
Illusions (avijja) make beings think there is self, I, me, ego, or soul. Combinations of Cittas and Cetasika arises and vanishes (impermanent characteristic),
continuously during the whole life span, and continue, existences after existences, into the journey of sammsara (cycle of life).
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Seeing impermanent (Anicca)
As Buddha said in His last words - impermanent are all compounded things. Seeing Annata will lead to see the impermanent characteristic (Anicca) of existence (life).
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Seeing (Dukkha)
As the journey into the sammsara continues, beings create their own kamma and reap the fruits of their own kamma (no creator exist)- sometimes born in a happy life
(enjoying and creating more, good or evil, kamma for their future), sometimes in a woeful life (suffering and committing more evil kamma for their future). So long
defilements exist in a being, they are likely to commit evil deeds and end up in the state of deprivations.
In general, there is no real happiness wandering in sammsara. Buddha said this as (Dukkha) unsatisfactory conditions.
In other word, there is no true happiness in the journey of sammsara. It is the illusion (wrong view) that beings think that there is happiness in the journey of sammsara.
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Ending Dukkha
Sammsara only ends when Nibbana (true happiness) is attained, following the path shown by a Buddha, eradicating all defilements, the cause of Dukkha.
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Four Classes of Cittas (Consciousness) with respect to the plane it experienced
Cittas may be divided into four classes in accordance with the four planes (bhumi ) or spheres (avacara ).
1. Kamavacara experienced in sensuous sphere (the four state of misery (Apaya), human realm (Manaussaloka), and six celestial realms (Sagga))
2. Rupavacara experienced in Rupalokas, planes where those who develop Rupjhanas are born.
Beings are born in these planes by developing Jhànas based mainly on Rupa Kasinas,—material objects of concentration such as earth, water, fire, etc.
3. Arupavacara experienced in Arupalokas, planes without material bodies. By the power of meditation, only the mind exists in these planes, where mind
and body is separated by will-power, under exceptional circumstances.
4. Lokuttara Loka+Uttara Lokuttara. Here “Loka” means the five aggregates. “Uttara” means above, beyond, or that which transcends. It is the
supramundane consciousness that enables one to transcend this world of mind-body. The first three classes of consciousness are called Lokiya (mundane).
Lokuttara are experienced in the supramundane (transcendental) level.
-A Manual of Abhidhamma
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Four Classes of Cittas (Consciousness) with respect to its nature
Akusala (Immoral), Kusala (Moral), Vipaka (Resultant), Kiriya (Kamically ineffective or inoperative or functional)
Kusala kamma (moral deeds) and Akusala kamma (immoral deeds) bear fruits in the future. When we see thick black smoke high up in the sky, we immediately know
that there is fire burning on the ground. Likewise, seeing the effect of the kamma, we can also see the cause of the effect. Why some men and women are sexually abnormal,
gay lesbian? We cannot discuss this in this website as this might be offending to those people who do not understand kamma and pervious existences.
Scenario of vipaka
Suppose someone tortured his enemy, thus creating evil kamma for his future. Two things follow everybody - good and evil kamma. That kamma will bear fruit
when circumstances are favourable. That person might get away from man-made laws, depending on who is protecting him and what laws man had made. One thing certain is nobody gets away
from the laws of kamma or above the laws of kamma, which exist in the nature. There is no God who will forget to punish or forgive or, even worst, reward for evil deeds.
Sometime in the future, if not in this life, may be in a future life, he will suffer horrendous pain. Because this pain is the effect (vipaka) of the past karma,
it will be incurable. At the time this person is suffering the pain, experiencing the effect of past karma, he is not producing any karma that is going to give
effect in the future, because the kamma this person is experiencing itself is the effect of past evil kamma - vipaka (Resultant kamma but karmically ineffective).
One man in a Buddhist country had bad reputation and people disliked him. So, one day he decided he wanted to live in peace and change his way of life. Then,
he went to a Buddhist monastery to listen what a monk was preaching on that day. On that day, the monk was teaching about kamma, the effect of kamma, how good
kamma can bring happiness and prosperity and peace leading to nibbana.
That man listened the monk's preaching and came back home. After he seriously thought about what the monk taught on that day, he became more worried about the effect of bad kamma
that will come upon him. He went to the monastery in search of peace, as he understood about the effect of bad kamma, he is now more worried, which he never thought of before.
Scenario of kiriya
Good deeds of Buddhas and Arahants are called Kiriya because Kamma is not accumulated by them as they have gone beyond both good and evil.
Kiriya literally means action. Kiriya is used in abhidhamma as ineffective action - action which do not produce effect. In Abhidhamma Vipàka and Kiriya are
collectively called Abyàkata (Indeterminate) that which does not manifest itself in the way of an effect. The former is Abyàkata, because it is an effect in itself,
the latter, because it does not produce an effect.
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| Ref. Buddha Abhidhamma by Dr. Mehm Tin Mon (Myanmar), A Manual of Abhidhamma by Ven. Narada Maha Thera (Sri Lanka) |
| 1. Kamavacara Cittas (Experienced in the sense sphere) - 54 |
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1.1 Akusala cittas (immoral consciousness) - 12
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1.1.1 Lobha-mula (rooted in greed) Cittas 8
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1 Somanassa-sahagatam ditthigata-sampayuttam asankhàrikam ekam
1. One consciousness,
unprompted,
accompanied by
joy,
and
connected
with wrong view
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2 Somanassa- sahagatam ditthigata - sampayuttam sasankhàrikam ekam
2. One consciousness,
prompted,
accompanied by
joy,
and
connected
with wrong view
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3 Somanassa- sahagatam ditthigata -vippayuttam asankhàrikam ekam
3. One consciousness,
unprompted,
accompanied by
joy,
and
disconnected
with wrong view
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4 Somanassa- sahagatam ditthigata -vippayuttam sasankhàrikam ekam
4. One consciousness,
prompted,
accompanied by
joy,
and
disconnected
with wrong view
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5 Upekkhà-sahagatam ditthigata - sampayuttam asankhàrikam ekam
5. One consciousness,
unprompted,
accompanied by
indifference,
and
connected
with wrong view
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6 Upekkhà-sahagatam ditthigata - sampayuttam sasankhàrikam ekam
6. One consciousness,
prompted,
accompanied by
indifference,
and
connected
with wrong view
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7 Upekkhà-sahagatam ditthigata -vippayuttta asankhàrikam ekam
7. One consciousness,
unprompted,
accompanied by
indifference,
and
disconnected
with wrong view
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8 Upekkhà-sahagatam ditthigata -vippayuttam sasankhàrikam ekam
8. One consciousness,
prompted,
accompanied by
indifference,
and
disconnected
with wrong view
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Scenarios- Someone unwillingly admits having committed theft without knowing
the effect of kamma and has no joy
Associated Citta- Unprompted, accompanied by indifference, and dissociated with wrong view
(because he doesn't know the effect of kamma)
Associated Cetasikas-
7 Sabbacitta-sadharana
5 Pakinnaka
19 sobhana-sadharana cetasikas and
1 samma-vaca (telling the truth)
Exceptions- Piti excepted from Pakinnaka.
More...
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1.1.2. Dosa-mula Cittas (rooted in hatred or ill will) 2
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1.1.3. Moha-mula Cittas (rooted in ignorance or delusion) 2
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1.2 Ahetuka cittas (rootless consciousness) - 18
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1.2.1. Akusala-vipaka cittas (Immoral Resultant Consciousness without Roots) 7
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1.2.2. Ahetuka Kusala Vipaka cittas (Moral Resultant Consciousness without Roots) 8
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1.2.3. Ahetuka Kiriya cittas (Functional Consciousness without Roots) 3
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1.3 Kama-sobhana cittas (beautiful consciousness of the sense-sphere) - 24
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1.3.1. Maha-kusala cittas - Great moral consciousness of the sensuous sphere with roots 8
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1 Somanassa-sahagatam nàna-sampayuttam asankhàrikam ekam
1. One consciousness,
unprompted,
accompanied by
pleasure
and
associated
with Knowledge
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2 Somanassa-sahagatam nàna- sampayuttam sasankhàrikam ekam
2. One consciousness,
prompted,
accompanied by
pleasure
and
associated
with Knowledge
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3 Somanassa-sahagatam nàna-vippayuttam asankhàrikam ekam
3. One consciousness,
unprompted,
accompanied by
pleasure
and
dissociated
with Knowledge
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4 Somanassa-sahagatam nàna-vippayuttam sasankhàrikam ekam
4. One consciousness,
prompted,
accompanied by
pleasure
and
dissociated
with Knowledge
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5 Upekkhà-sahagatam nàna-sampayuttam asankhàrikam ekam
5. One consciousness,
unprompted,
accompanied by
indifference
and
associated
with Knowledge
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6 Upekkhà-sahagatam nàna-sampayuttam sasankhàrikam ekam
6. One consciousness,
prompted,
accompanied by
indifference
and
associated
with Knowledge
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7 Upekkhà-sahagatam nàna-vippayuttam asankhàrikam ekam
7. One consciousness,
unprompted,
accompanied by
indifference
and
dissociated
with Knowledge
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8 Upekkhà-sahagatam nàna-vippayuttam sasankhàrikam ekam
8. One consciousness,
prompted,
accompanied by
indifference
and
dissociated
with Knowledge
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1.3.2. Maha-vipaka cittas - Great resultant consciousness of sensuous sphere with Hetus 8
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1 Somanassa-sahagatam nànasampayuttam asankhàrikam ekam
1. One consciousness,
unprompted,
accompanied by
pleasure
and
associated
with Knowledge
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2 Somanassa-sahagatam nànasampayuttam sasankhàrikam ekam
2. One consciousness,
prompted,
accompanied by
pleasure
and
associated
with Knowledge
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3 Somanassa-sahagatam nànavippayuttam asankhàrikam ekam
3. One consciousness,
unprompted,
accompanied by
pleasure
and
dissociated
with Knowledge
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4 Somanassa-sahagatam nànavippayuttam sasankhàrikam ekam
4. One consciousness,
prompted,
accompanied by
pleasure
and
dissociated
with Knowledge
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5 Upekkhà-sahagatam nànasampayuttam asankhàrikam ekam
5. One consciousness,
unprompted,
accompanied by
indifference
and
associated
with Knowledge
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6 Upekkhà- sahagatam nànasampayuttam sasankhàrikam ekam
6. One consciousness,
prompted,
accompanied by
indifference
and
associated
with Knowledge
|
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7 Upekkhà- sahagatam nànavippayuttam asankhàrikam ekam
7. One consciousness,
unprompted,
accompanied by
indifference
and
dissociated
with Knowledge
|
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8 Upekkhà- sahagatam nànavippayuttam sasankhàrikam ekan’ ti
8. One consciousness,
prompted,
accompanied by
indifference
and
dissociated
with Knowledge
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1.3.3. Maha-kiriya cittas - Great functional consciousness of the sensuous sphere with Roots 8
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1 Somanassa-sahagataü nànasampayuttam asankhàrikam ekam
1. One consciousness,
unprompted,
accompanied by
pleasure
and
associated
with Knowledge
|
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2 Somanassa-sahagataü nànasampayuttam sasankhàrikam ekam
2. One consciousness,
prompted,
accompanied by
pleasure
and
associated
with Knowledge
|
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3 Somanassa-sahagataü nànavippayuttam asankhàrikam ekam
3. One consciousness,
unprompted,
accompanied by
pleasure
and
dissociated
with Knowledge
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4 Somanassa-sahagataü nànavippayuttam sasankhàrikam ekam
4. One consciousness,
prompted,
accompanied by
pleasure
and
associated
with Knowledge
|
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5 Upekkhà-sahagatam nànasampayuttam asankharikam ekam
5. One consciousness,
unprompted,
accompanied by
indifference
and
dissociated
with Knowledge
|
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6 Upekkhà-sahagatam nànasampayuttam sasankhàrikam ekam
6. One consciousness,
prompted,
accompanied by
indifference
and
associated
with Knowledge
|
|
7 Upekkhà-sahagataü nànavippayuttam asankhàrikam ekam
7. One consciousness,
unprompted,
accompanied by
indifference
and
dissociated
with Knowledge
|
|
8 Upekkhà-sahagataü nànavippayuttam sasankhàrikam ekan’ ti
8. One consciousness,
prompted,
accompanied by
indifference
and
dissociated
with Knowledge
|
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| 2. Rupavacara cittas Consciousness mostly experienced in the fine-material sphere (rupa-loka) - 15 |
2.1 Rupàvacara Kusala Cittani Form-Sphere Moral Consciousness — 5
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1. First Jhana,
moral consciousness,
together with initial application, sustained application,
joy,
happiness
and one-pointedness
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2. Second Jhana,
moral consciousness,
together with sustained application,
joy,
happiness
and one-pointedness
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3. Third Jhana,
moral consciousness,
together with
joy,
happiness
and one-pointedness
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4. fourth Jhana,
moral consciousness,
together with
happiness
and one-pointedness
|
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5. Fifth Jhana,
moral consciousness,
together with equanimity,
and one-pointedness
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| A person, with nàna-sampayutta (accompanied by knowledge) rebirth consciousness and who is not yet an arahat, may develop the five rupàvacara kusala cittas one after another by undertaking the
samatha-bhàvanà such as meditating on kasina—material objects of concentration such as earth, water, fire, etc., or on respiration.
-Ref. Buddha Abhidhamma by Dr. Mehm Tin Mon |
2.2 Rupàvacara Vipàka Cittani Form-Sphere Resultant Consciousness — 5
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1. First Jhana,
resultent consciousness,
together with initial application, sustained application,
joy,
happiness
and one-pointedness
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2. Second Jhana,
resultent consciousness,
together with sustained application,
joy,
happiness
and one-pointedness
|
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3. Third Jhana,
resultent consciousness,
together with
joy,
happiness
and one-pointedness
|
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4. fourth Jhana,
resultent consciousness,
together with
happiness
and one-pointedness
|
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5. Fifth Jhana,
resultent consciousness,
together with equanimity,
and one-pointedness
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| A person, who has acquired the first rupàvacara kusala cittas and maintains it till his death, will be
reborn in the first rupa-jhàna level of rupa-loka with the first rupàvacara vipàka citta as his rebirth consciousness.
-Ref. Buddha Abhidhamma by Dr. Mehm Tin Mon |
2.3 Rupàvacara Kriyà Cittani Form-Sphere Functional Consciousness — 5
|
1. First Jhana,
Functional consciousness,
together with initial application, sustained application,
joy,
happiness
and one-pointedness
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2. Second Jhana,
Functional consciousness,
together with sustained application,
joy,
happiness
and one-pointedness
|
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3. Third Jhana,
Functional consciousness,
together with
joy,
happiness
and one-pointedness
|
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4. fourth Jhana,
moral consciousness,
together with
happiness
and one-pointedness
|
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5. Fifth Jhana,
Functional consciousness,
together with equanimity,
and one-pointedness
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| Arahats, by undertaking samatha bhàvanà, may develop the five rupàvacara-kiriya cittas one after
another. Note that kiriya cittas arise instead of kusala cittas in arahats.
-Ref. Buddha Abhidhamma by Dr. Mehm Tin Mon |
| 3. Arupavacara cittas Consciousness mostly experienced in the immaterial sphere (arupa-loka) - 12 |
3.1 Formless-Sphere Moral Consciousness — 4
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1. Moral Jhana,
consciousness,
dwelling on the
Infinity of ,
Space.
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2. Moral Jhana,
consciousness,
dwelling on the
Infinity of ,
Consciousness
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3. Moral Jhana,
consciousness,
dwelling on the
Nothingness.
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4. Moral Jhana,
consciousness,
wherein
Perception neither is nor is not.
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3.2 Formless-sphere Resultant Consciousness — 4
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1. Resultant Jhana,
consciousness,
dwelling on the
Infinity of ,
Space.
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2. Resultant Jhana,
consciousness,
dwelling on the
Infinity of ,
Consciousness
|
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3. Resultant Jhana,
consciousness,
dwelling on the
Nothingness.
|
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4. Resultant Jhana,
consciousness,
wherein
Perception neither is nor is not.
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3.3 Formless-sphere Functional Consciousness — 4
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1. Functional Jhana,
consciousness,
dwelling on the
Infinity of ,
Space.
|
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2. Functional Jhana,
consciousness,
dwelling on the
Infinity of ,
Consciousness
|
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3. Functional Jhana,
consciousness,
dwelling on the
Nothingness.
|
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4. Functional Jhana,
consciousness,
wherein
Perception neither is nor is not.
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| 4. Lokuttara Cittas Consciousness mostly experienced in the supramundane (transcendental) level 8 or 40 |
4.1 Moral Supramundane Consciousness — 4
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| There are four lokuttara kusala cittas as acquired in the vipassanà-yànika route— taking tranquillity meditation as the vehicle. |
4.2 Resultant Supramundane Consciousness — 4
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| These four types of supramundane resultant consciousness are realized in the vipassanà-yànika route (taking insight meditation as the vehicle). |
| Kamavacara - 54 Rupavacara - 15 Arupavacara - 12 Lokuttara - 8 Total 89 |
| Ekavisasatàni Cittàni—121 Types Of Consciousness |
The Form-Sphere consciousness is treated as first Jhàna consciousness
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| Sotàpatti (stream-entry) Path-consciousness. |
1. The First Jhana,
Path-consciousness,
together with initial application, sustained application,
joy,
happiness
and one-pointedness
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2. The Second Jhana,
Path-consciousness,
together with initial application, sustained application,
joy,
happiness
and one-pointedness
|
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3. The Third Jhana,
Path-consciousness,
together with initial application, sustained application,
joy,
happiness
and one-pointedness
|
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4. The Fourth Jhana,
Path-consciousness,
together with initial application, sustained application,
joy,
happiness
and one-pointedness
|
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5. The Fifth Jhana,
Path-consciousness,
together with initial application, sustained application,
joy,
happiness
and one-pointedness
|
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The Form-Sphere consciousness is included in the fifth Jhàna consciousness
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| So are the Sakadàgàmi (once-returning) Path-consciousness, Anàgàmi (never-returning) Path-consciousness, and Arahatta (arahatship) Path-consciousness, making exactly twenty classes of consciousness. |
| Similarly there are twenty classes of Fruit-consciousness. Thus there are forty types of supramundane consciousness. |
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The essential Elements of each Noble Truth and What the Truth Teaches
1 Eighty-one lokiya cittas, 51 lokiya-cetasikas excluding lobha, and 28 types of rupa are the essential elements of the
Noble Truth of Suffering. They cause the long cycle of rebirth and misery in the three spheres namely, Kàmaloka,
Rupa-loka and Arupa-loka.
The first Truth teaches us that all forms of existence whatsoever are unsatisfactory as they are subject to
suffering (dukkha).
2 The real essence of the Noble Truth of the Cause of
suffering is tanhà which is lobha present in 12 akusala
cittas. Tanhà brings about rebirth and misery in the
unending chain of continuous existence.
The second Truth teaches us that all suffering,
including all rebirth, is produced by craving (tanhà).
3 The real essence of the Noble Truth of the Cessation of
Suffering is Nibbàna which arises as the result of the cessation of craving.
The third Truth teaches us that extinction of craving
necessarily results in Extinction (Nirodha) of rebirth and
suffering. The extinction of rebirth and suffering results
in eternal peace (santi-sukha) which is Nibbàna.
4 The eight maggangas present in magga-nànas are the
essential elements of the Noble Truth of the Path leading
to the Cessation of Suffering.
The fourth Truth teaches us that the eight maggangas
are the real means by which the extinction of rebirth
and suffering can be brought about.
5 The Noble Truth of Suffering and the Noble Truth of
the Cause of Suffering are known as lokiya-saccas; the
latter is the cause and the former is the effect.
The Noble Truth of the Cessation of Suffering and
the Noble Truth of the Path leading to the cessation of
suffering are known as lokuttara-sacca; again the latter
is the cause and the former is the effect.
6 There is a general belief in some Buddhist countries that one’s life is
not worth living if one does not know khandhas, àyatanas,
dhàtus and saccas. So we are fortunate to learn them
now, and we should exert the right effort to know them
by insight-wisdom (bhàvanàmaya-nàna).
-Ref. Buddha Abhidhamma by Dr. Mehm Tin Mon
khandhas Then five groups (of existence) or groups of clinging (upadanakkhandha)
1. Rupa-kkhandha
the corporeality group
2. Vedana-kkhandha
the feeling group
3. Sanna-kkhandha
the perception group
4. Sankhara-kkhandha
the mental-formation group
5. vinnana-kkhandha
the consciousness group
These are the five aspects in which the Buddha has summed up all the physical and mental
phenomena of existence, and which appear to the ignorant man as his ego, or personality.
What is called individual existence is in reality nothing but a mere process of those mental and physical phenomena, a process that since time immemorial has been going on,
and that also after death will still continue for unthinkable long periods of time.
These five groups, however, neither singly nor collectively constitute any self-dependent real ego-entity, or personality (atta), nor is there to be found any such entity apart from them.
Hence the belief in such an ago-entity or personality, as real in the ultimate sense, proves a mere illusion.
Buddha said:
What, O monk, is the corporeality-group?
The four primary elements (maha-bhuta or dhatu) and corporeality depending thereon, this is called the corporeality-group.
What, O monk, is the feeling-group?
There are 6 classes of feeling
1. due to visual impression
2. due to sound impression
3. due to odour impression
4. due to taste impression
5. due to bodily impression and
6. due to mind impression.
What, O monk, is the perception-group?
There are 6 classes of perception.
1. perception of visual objects
2. perception of odours
3. perception of tastes
4. perception of bodily impressions
5. perception of mental impressions and
6. perception of mind impressions
What, O monk, is the group mental formation?
There are 6 classes of volitional states (cetana):
1. with regard to visual objects
2. with regard to sounds,
3. with regards to odours,
4. with regards to tastes,
5. with regards to bodily impressions and
6. with regards to mind objects.
What, O monk, is the consciousness-group?
There are 6 classes of consciousness:
1. eye-consciousness
2. ear-consciousness
3. nose-consciousness
4. tongue-consciousness
5. body-consciousness and
6. mind-consciousness
About the inseparability of the groups it is said:
"Whatever, O brother, there exists of feeling, of perception and of mental formations, these things are associated, not dissociated, and it is impossible to separate
one from the other and show their difference. For whatever one feels, one perceives; and whatever one perceives, of this one is conscious."
Further: "Impossible is it for anyone to explain the passing out of one existence and the entering into a new existence, or the growth, increase and development of
consciousness independent of corporeality, feeling, perception and mental formations."
Regarding the impersonality (anatta) and emptiness (sunnata) of the five groups, Buddha said:
"Whatever there is of corporeality, feeling, perception, mental formations and consciousness, whether past, present or future, one's own or external, gross or subtle,
lofty or low, far or near, this one should understand according to reality and true wisdom. 'This does not belong to me, this am I not, this is not my Ego.'"
Suppose that a man who is not blind were to behold the many bubbles on the Ganges as they are driving along; and he should watch them and carefully examine them. After
carefully examining them, however, they will appear to him empty, unreal and unsubstantial. In exactly the same way does the monk behold all the corporeal
phenomena... feelings... perceptions... mental formations... states of consciousness, whether they be of the past, present or future... far or near. And he watches them and
examines them carefully; and after carefully examining them, they appear to him empty, unreal and unsubstantial."
The five groups are compared by Buddha, respectively, to a lump of froth, a bubble, a mirage, a coreless plantain stem, and a conjuring trick.
-Ref. Manual of Buddhist Terms & Doctrines by Ven. Nyanatiloka
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