Glossary
dhatu = element
vatthu = physical base
vinnana = citta = consciousness, consciousness as thinking, knowing with intention
dhamma-dhatu = cetasikas, subtle rupas (sukhuma-rupas) and nibbana
cakkhu = eye
sota = ear
ghana = nose
jivha = tongue
kaya = body
mano = mind
hadaya = heart
vedana = feeling
indriya = faculty
hetu = root
kicca = functions
thana = functioning place
dvara = door
alambana = arammana = sense-object
vatthu = physical base
Today we will learn the last part of the pakinnaka (miscellaneous) section as written in Dr. Mon's book "The Essence of Buddha Abhidhamma". In this chapter you can see the inter-relations between nama and rupa (mind and matter).
Citta and cetasika can be compiled according to the following:
feeling (vedana)
faculty (indriya)
roots (hetu)
kicca (functions)
thana (functioning place)
dvara (doors)
alambana = arammana (sense-object)
vatthu (physical base)
vinnana (consciousness)
We have studied these classifications in our previous Abhidhamma classes with the exception of vinnana, which we will study today.
Vinnana means citta (consciousness), whereas dhatu means element or that which carries its own characteristic mark (Dr Mehm Tin Mon, p. 129).
The citta, as dhatu or elements, are divided into 7 classes:
1. cakkhu-vinnana-dhatu = cakkhu-vinnanadvi. They depend on cakkhu-vatthu for their arising.
2. sota-vinnana-dhatu = sota-vinnanadvi. They depend on sota-vatthu for their arising.
3. ghana-vinnana-dhatu = ghana-vinnanadvi. They depend on ghana-vatthu for their arising.
4. jivha-vinnana-dhatu = jivha-vinnanadvi. They depend on jivha-vatthu for their arising.
5. kaya-vinnana-dhatu = kaya-vinnanadvi. They depend on kaya-vatthu for their arising.
6. mano-dhatu = panca-dvaravajjana and sampaticchanadvi. They depend on hadaya-vatthu for their arising.
7. mano-vinnana-dhatu = The remaining 76 citta. They depend on hadaya-vatthu for their arising.
Classification of citta according to vatthu
Please refer to Chart No. 5.2 at the back of Dr. Tin Mon's book for a quick review.
1. There are 10 citta which always depend on pancavatthu (cakkhu-vatthu, sota-vatthu, ghana-vatthu, jivha-vatthu, kaya-vatthu). They are dvi-panca-vinnana – i.e., the ten sense-impressions.
2. There are 33 citta which always depend on hadaya-vatthu for their arising. They are 2 dosa-mula citta, 3 mano-dhatu citta, 3 santirana citta, 1 hasituppada citta, 8 maha-viaka citta, 14 rupavacara citta and 1 sotapattimagga citta.
3. There are 42 citta which sometimes depend on vatthu and sometimes do not depend on vatthu for their arising. They are 10 akusala citta (2 dosa-mula citta being excepted), 8 maha-kusala citta, 8 maha-kiriya citta, 4 arupavacara kusala citta, 4 arupavacara kiriya citta, 7 lokuttara citta (sotapatti-magga being excepted) and 1 mano-dvaravajjana citta.
These citta depend on vatthu when they arise in the material spheres (kama-planes and rupa-planes), and they do not depend on vatthu when they arise in the immaterial sphere (arupa-planes).
4. There are 4 citta which never depend on vatthu for their arising. They are 4 arupavacara vipaka citta, which arise only in the arupa-planes.
Note: There are 46 citta (as mentioned in No. 3 and No. 4 above, which arise in the arupa-planes.
(Dr Mehm Tin Mon in "The Essence of Buddha Abhidhamma, p. 129, 130).
Nina van Gorkom explains: Sometimes the Buddha spoke about six elements, or he classified realities as two elements. There are many different ways of classifying realities, but no matter in which way realities are classified, as khandha (aggregates), by way of arammana (objects), or in any other way, we should remember the purpose of classifying realities: realizing that what we take for self are only nama-elements and rupa-elements.
Not only the body, but also the mind should be considered as elements. There is nothing in our life which is not an element. Our past lives were only elements and our future lives will only be elements. We are inclined to think of our future life and wish for a happy rebirth. We should, however, realize that there is no self which in the future will have another existence, there are and will be only elements. We have learned to classify citta in different ways and this reminds us that citta are only elements.
Not only citta are elements, but cetasikas too are elements. We are attached to happy feeling and we dislike unpleasant feeling. Feelings, however, are only elements, which arise because of conditions. When we are tired or sick we take tiredness and sickness for self and we have aversion. Why do we not accept unpleasant things as they come to us, since they are only elements? One might not be inclined to see realities as elements, but it is the truth. One might not like to remember that things are impermanent, that birth is followed by ageing, sickness and death, but it is the truth. (Nina van Gorkom, http://www.vipassana.info/nina-abhi-18.htm)
Note: Dhamma-dhatu is not identical with dhammarammana (mind-objects). Citta are included in dhammarammana, but not in dhamma-dhatu, since dhamma-dhatu is: cetasikas, subtle rupas and nibbana. When citta are classified as elements they are the seven classes of vinnana-dhatu, namely: Panca-vinnana-dhatu (which are five classes), mano-dhatu (mind-element), mano-vinnana-dhatu (mind-consciousness-element).
Concepts and conventional terms (pannatti) which are included in dhammarammana are not dhamma-dhatu, because they are not paramattha dhammas. Only paramattha dhammas are classified as elements.
Dhamma-dhatu comprises both nama and rupa. Dhamma-dhatu is the cetasikas, the subtle rupas (sukhuma-rupas) and nibbana.
In his preface to the translation of the third book of the Abhidhamma-pitaka by U Narada (Mula Patthana Sayadaw), U Thein Nyunt explains some aspects of the meaning of dhatu:
An element is defined as that which bears its own intrinsic nature. It cannot be split up or transformed into another. The elements are abstract qualities and as such are empty and void of substance, self, soul, I, being, person and life. Except for Nibbana, which is permanent and unconditioned, the rest of the elements are the ultimate constituents of all things which are said to be animate and inanimate. ...
The elements are not permanently present. They arise to exhibit their own characteristic natures and perform their own characteristic functions when the proper conditions are satisfied, and they cease after their span of duration. Thus no being has any control over the arising and ceasing of the elements ... They are entirely dependent on conditions.
All things said to be animate consist of material and mental elements.... Only the appropriate material and mental elements arise together on each occasion.... Only an Enlightened Buddha perceives each one of them at the same time. Others, who know how to observe them practically, perceive only the predominant element. ...
The elements, being abstract qualities, are empty and void of substance. Since only these elements really exist, no solid, substantial things are to be found outside them. So, in the ultimate sense, there are no such things but only the abstract elements. ...
When the proper conditions are present, the elements arise and carry out their respective functions. There is no atta, i.e. no ego-entity, soul, self, or I, that is independent of these elements and controlling them. ...
The elements do not possess the characteristic functions of living beings. They arise and cease within an exceedingly short period of time. ... The elements arise and cease without any movement taking place. ...
(cited by Sayagyi U Chit Tin)
Samvarattam pahanattam brahmacariyam anitiham
adesayi so bhagava nibbanoghadhagaminam.
Esa maggo mahantehi anuyato mahesibhi.
Ye ca tam patipajjanti yatha Buddhena desitam
dukkhassantam karissanti satthusasanakarino.
The Blessed One has pointed out the holy life, which is not hearsay,
which is restraint and abandoning, leading to firm footing in Nibbana.
This is the path of the great ones, followed by great seers.
And whoever follows it in the way taught by the Buddha,
whoever follows the Teacher’s Doctrine, they will calm all suffering.
(Anguttara-nikaya II 26; Itivuttaka 28, 29)
References
Mon, Dr. Mehm Tin (1995), "The Essence of Buddha Abhidhamma", Publisher Mehm Tay Zar Mon, Yangon
Sayagyi U Chit Tin, Concerning Nibbana-dathu , http://www.webcom.com/imcuk/uchittin/baswl/BASWL18.html, accessed 13 October 2003)
The Pali Text Society's Pali-English Dictionary, Pali Text Society, Chipstead, 1921-1925, London, http://dsal.uchicago.edu/dictionaries/pali/index.html, accessed 13 October 2003
Van Gorkom, Nina, Abhidhamma in daily life, Chapter 18: Elements, http://www.vipassana.info/nina-abhi-18.htm, accessed 13 October 2003
The printed version of this paper is written in the Titus font. This font displays diacritical marks and can be downloaded from website http://titus.fkidg1.uni-frankfurt.de/framee.htm?/unicode/unitest2.htm. The Titus font is recommended by the Pali Text Society and works with the digital Pali Text Society's Pali-English Dictionary at website http://dsal.uchicago.edu/dictionaries/pali. Please note that in order to display diacritical marks on your computer, you need to have special fonts such as the Titus font installed on your machine.
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