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Buddhist Discussion Centre (Upwey) Ltd.
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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

Abhidhamma Class No. 66, 23 September 2003

Our number one priority is to build the new kitchen. We will complete the new kitchen within the next two weeks. All Members are requested to devote extra time to help build the new kitchen. The kitchen is an urgent matter.

Our Teacher Master John D. Hughes has gone into retreat for one year as from 6.30pm 18 September 2003 to 6.30pm 18 September 2004. During this time our Teacher will put his energy into recovery.

Students should not request to be taught by the Teacher during his retreat. But they should request that he continue to have long life and good health, and continue his own practice. John D. Hughes and Anita M. Hughes continue to need Member's assistance as attendants. Attendants should not expect to be taught.

Our senior members are the new Teachers - they help each other, and will guide visitors and new Members. Management of the Temple is in the hands of the Abbot, Assistant Abbots, Directors, President, Secretary and Treasurer.

May our Teacher John D. Hughes have long life.
May our Teacher John D. Hughes have good health.
May our Teacher John D. Hughes continue his own practice.

Sadhu Sadhu Sadhu


Vatthu Sangaha - citta and cetasika compiled according to physical bases


Glossary

vatthu = physical base
bhumi = plane of existence

hadaya vatthu = heart as physical base of mental life. The majority of citta (consciousness) have their origin in this rupa. Hadaya is translated as "heart" but it is not the cardiac organ defined in anatomy.


Dr Mehm Tin Mon explains vatthu sangaha in his book "The Essence of Buddha Abhidhamma" (1995, p. 127-128) as follows:

'Vatthu' means 'physical base' depending on which of the various citta and the associated cetasika arise. There are six such physical bases.

1. cakkhu-vatthu = cakkhu-pasada = eye sense-organ
2. sota-vatthu = sota-pasada = ear sense-organ
3. ghana-vatthu = ghana-pasada = nose sense-organ
4. jivha-vatthu = jivha-pasada = tongue sense-organ
5. kaya-vatthu = kaya-pasada = body sense-organ
6. hadaya-vatthu = physical bases that exists is the blood of the heart = heart base.

Thus the first five physical bases are the five sense-organs whereas the sixth is the heart-base.

There is a simile of 'striking a match'. The match is the striking element, the rough surface of the match-box is the receiving element, and the flame is the resultant element. The flame does not exist anywhere before striking the match. When the condition for its arising are fulfilled, the flame arises.

In the same way the visible object is the striking element, the sense-organ is the receiving element, and the eye-consciousness is the resultant element. The eye-consciousness does not exist before or after the contact between the visible object and the sense-organ it arises just at the time of contact.

Note: The hadaya-rupa is vatthu or the place where citta arises but it is not a dvara (door).



Vatthu and Bhumi


'Bhumi' means plane of existence.

1. In the eleven kama-planes, i.e. The sense-sphere, all the six physical bases (vatthu) exist.

2. In the fine-material sphere (rupa-loka), only three physical bases, namely, cakkhu-vatthu (eye sense-organ), sota-vatthu (ear sense-organ) and hadaya-vatthu (heart base) exist.

During the samatha-bhavana (tranquility-meditation) to enter the rupa jhana, the meditator has to eliminate the enjoyment of sensual pleasure by controlling his or her mind not to wander around sense objects. So when the jhana-kusala kamma condition bring him or her to be reborn in the rupa-loka, he or she is not endowed with ghana-vatthu (nose sense-organ), jivha-vatthu (tongue sense-organ) and kaya-vatthu (body sense-organ) as no enjoyment of sensual pleasure exists there. Brahmas are happy with jhana-sukha. However, they need eyes to see Buddha, ears to listen to the Dhamma and hadaya-vatthu (heart base) for the arising of mano-vinnana citta and the associated concomitants.

3. In the immaterial sphere (arupa-loka) no vatthus exist because no corporeality exists there - again due to the meditation power of samatha-bhavana to enter arupa-jhanas.



Bhadantacariya Buddhaghosa expounds in the Visuddhimagga (XIV, 60):

The heart-basis has the characteristic of being the (material) support for the mind-element and for the mind-consciousness-element. Its function is to observe them. It is manifested as the carrying of them.

It is to be found in dependence on the blood, of the kind described in the Treatise on Mindfulness of the body (Ch. VIII, III), inside the heart.

It is assisted by the primaries with their functions of upholding, etc., it is consolidated by temperature, consciousness, and nutriment; it is maintained by life; and it serves as physical basis for the mind-element and mind-consciousness-element, and for the states associated with them.



Nina van Gorkom writes in "Abhidhamma in Daily Life":

"The hadaya-vatthu is a kind of rupa which is the place of origin for the cittas which are not among the pańca-vinnanas (seeing, hearing, etc.) since these cittas have the pasada-rupa as their place of origin. The hadaya-vatthu is different from the mind-door. The mind-door is a citta, the bhavangupaccheda-citta, which is the last bhavanga-citta arising before the mano- dvaravajjana-citta (mind-door-adverting-consciousness). The hadaya-vatthu is rupa, not nama.

We read in the 'Kindred Sayings' (IV, Salayatana-vagga, Third Fifty, Chapter. V, paragraph. 152, Is there a method?) that the Buddha said:

'Is there, monks, any method, by following which a monk, apart from belief, apart from inclination, apart from hearsay, apart from argument as to method, apart from reflection on reasons, apart from delight in speculation, could affirm insight thus: 'Ended is birth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter?' 'For us, lord, things have their root in the Exalted One... Well indeed were it if the meaning of this that has been spoken were to manifest itself in the Exalted One. Hearing it from him the monks will remember it.'

'There is indeed a method, monks, by following which a monk... could affirm insight... And what is that method?

Herein, monks, a monk, seeing an object with the eye, either recognizes within him the existence of lust, malice and ignorance, thus : 'I have lust, malice and ignorance', or recognizes the non-existence of these qualities within him, thus: 'I have not lust, malice and ignorance.' Now as to that recognition of their existence or non-existence within him, are these conditions, I ask, to be understood by belief, or by inclination, or hearsay, or argument as to method, or reflection on reasons, or delight in speculation?'

'Surely not, lord.'

'Are not these states to be understood by seeing them with the eye of wisdom?'

'Surely, lord.'

'Then, monks, this is the method by following which, apart from belief... a monk could affirm insight thus: 'Ended is birth... for life in these conditions there is no hereafter."

The same is said with regard to the ear-door, the door of the nose, the door of the tongue, the body-door and the mind-door.



It is useful to classify citta by way of kicca (function), arammana (object), dvara (doorway), vatthu, and in many other ways. In this way we will have a clearer understanding of citta. We should, however, remember that this kind of understanding is not yet the wisdom that eradicates lobha, dosa and moha. In the 'Kindred Sayings' (V, Khandha-vagga, Kindred Sayings about Radha, Ch.I, par. 4, To be understood) we read:

At Savatthi.

As he thus sat at one side the Exalted One thus addressed the Venerable Radha:

'I will show you the things to be understood, and the understanding, and the person who has understood. Do you listen to it.'

The Exalted One thus spoke: 'And what, Radha, are the things to be understood? Body, Radha, is a thing to be understood: so is feeling, perception, the activities. Consciousness is a thing to be understood. These, Radha, are the things to be understood. And what, Radha, is understanding? The destruction of lust, the destruction of hatred, the destruction of ignorance, this, Radha, is called 'understanding'.

And who, Radha, is the person who has understood? 'Worthy' should he be called, that venerable one of such and such a name, of such and such a clan, that, Radha, is the meaning of 'the person who has understood'.'

Sometimes the Buddha reminded people of the purpose of the teachings in a longer discourse, sometimes in a shorter discourse, but one has to be often reminded of the goal. What is the purpose of understanding, if it does not lead to the eradication of defilement?


"The Buddha and His disciples were once ordinary sentient beings like you and me. They were once afflicted by the impurities of the mind, desire, ill-will and ignorance. It is through contacting the Dharma, through purifying their words and deeds, through developing their minds and through acquiring wisdom that they became free, exalted beings able to teach and help others to realise the truth. There is therefore no doubt that if we apply ourselves to the teachings of the Buddha, we too can attain the ultimate goal of Buddhism. We too can become like the Buddha or like His prominent disciples. (P.D. Santina, p. 138.)".



References

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

Santina, P. D. (no date) "Fundamentals of Buddhism", The Corporate Body of the Buddha Educational Foundation, Taipei, Taiwan R.O.C.

Van Gorkom, Nina, "Abhidhamma in daily life), Chapter 17: Doors and Physical Bases of Citta, http://www.budsas.org/ebud/nina-abhidhamma/nina-abhi-17.htm, accessed 23 September 2003

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