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33 Brooking St, Upwey, Victoria 3158, Australia
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World Fellowship of Buddhists Regional Centre
Associated Institution of the World Buddhist University


Prepared by
Evelin C. Halls, DipFLC
Leanne Eames, BA MA


Abhidhamma Class No. 60, 12 August 2003


(a) The importance of building mandalas correctly
(b) Citta and cetasika compiled according to their functions (kicca)

Glossary

mandala = a circular figure, with symmetrical divisions and figures of deities, etc., in the centre, used in Buddhism and other religions as a representation of the universe; an archetype of a similar circle, held to symbolise a striving for unity of self and completeness.

kicca = function
vinnana-kicca = functions of consciousness
patisandhi = rebirth
bhavanga = subconsciousness
avajjana = advertence
dassana = seeing
savana = hearing
ghayana = smelling
sayana = tasting
phusana = body-consciousness
sampaticchana = receiving
santirana = investigating
votthappana = determining
javana = impulsion
tadalambana = registering
cuti = dying

(a) The importance of building mandalas correctly

Would you build a house without a plan? It is highly likely that you would not because it would be too difficult to build a stable, long-lasting house without a plan. The building plan is a mandala.

Would you build a life without a plan? At our Centre, we advise Members to write a life plan to build their life. It is wise to have a written life plan.

We are a not-for-profit organisation. We raise funds to sustain our Temple. To maximise our opportunities, we need a written fund raising plan. This way Members will have a plan to follow, a mandala, that will help and inspire Members and Friends to support our Temple.

If you have a written plan, your mandala of what you want to do will become clear and complete. Following your written plan will guarantee your success.

Buddha Abhidhamma is written down and available for students who wish to learn Abhidhamma. The entire madnala is available for your study and practice.

Mandalas are impermanent. They need to be dissolved when their purpose is complete.

New madnalas can be created as needed. We strongly encourage our students to write plans. We want them to be successful.


(b) Citta and cetasika compiled according to their functions (kicca)


Dr Mehm Tin Mon (1995: p. 117) describes the 14 kinds of functions performed by various citta. Dr Mon comments that it is remarkable to note that every citta performs at least one type of function.

1. patisandhi-kicca = rebirth function or linking the past life with the present life.

This is a kamma-resultant type of consciousness, and arises at the moment of conception i.e. with the forming of new life in the mother's womb. Immediately afterwards it sinks into the subconscious stream of existence (bhavangasota) and conditioned thereby, ever and ever again corresponding states of subconsciousness arise. Thus it is really rebirth- consciousness that determines the latent character of a person.
(Nyanatiloka: 1988, p. 163)

2. bhavanga-kicca = life-continuum or to continue the formation of life- stream incessantly till death.

3. avajjana-kicca = apprehending or to advert consciousness towards the object.
4. dassana-kicca = seeing the object,
5. savana-kicca = hearing the object,
6. ghayana-kicca = smelling the object,
7. sayana-kicca = tasting the object,
8. phusana-kicca = touching the object,
9. sampaticchana-kicca =receiving the object,
10. santirana-kicca = investigating the object,
11. votthappana-kicca = determining the object,
12. javana-kicca = apperceiving or enjoying the taste of the object,
13. tadalambana-kicca = registering or to continue enjoying the taste of the object
14. cuti-kicca = death function.

Please refer to Chart No. 4.2 in Dr. Mon's book "The Essence of Buddha Abhidhamma" for a quick view of the citta performing their respective functions.

It should be noted that bhavanga-citta is a kamma-resultant state of consciousness (vipaka), and that, in birth as a human or in higher forms of existence, it is always the result of good, or wholesome kamma (kusalakamma- vipaka), though in varying degrees of strength. The same holds true for rebirth consciousness (patisandhi) and death consciousness (cuti), which are only particular manifestations of sub-consciousness.
(Nyanatiloka: 1988, p. 38)

In Milinda Panha it is said:

"Now, Venerable Năgasena, the one who is reborn, is he the same as the one who has died, or is he another?"
"Neither the same nor another" (na ca so na ca anno).
"Give me an example."
"What do you think, O King: are you now, as a grown-up person, the same that you had been as a little, young and tender babe?"
"No, Venerable, Sir. Another person was the little, young and tender babe, but quite a different person am I now as a grown-up man."…
"… Is perhaps in the first watch of the night one lamp burning, another one in the middle watch, and again another one in the last watch?"
"No, Venerable Sir. The light during the whole night depends on one and the same lamp."
"Just so, O King, is the chain of phenomena linked together.
One phenomenon arises, another vanishes, yet all are linked together, one after the other, without interruption. In this way one reaches the final state of consciousness neither as the same person, nor as another person."

As we need a place or office to carry out a particular job, so citta needs places to perform their function. Next week, we will study the 10 thana (functioning place).


Bibliography

Brown, Lesley (Editor), (1993), "The New Shorter Oxford English Dictionary", Clarendon Press, Oxford.

Buddhaghosa, Bhadantacariya, (no date), “The Visuddhi Magga”, translated from the Pali by Bhikkhu Nanamoli, Singapore Buddhist Meditation Centre, Singapore

Mon, Dr. Mehm Tin (1995), “The Essence of Buddha Abhidhamma”, Publisher Mehm Tay Zar Mon, Yangon.

Nyanatiloka, (edited by Nyanaponika), (1988), "Buddhist Dictionary - Manual of Buddhist Terms and Doctrines), Buddhist Publication Society, Kandy, Sri Lanka.


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