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LayDhammaFollower asked: Faculty Of “I will know the unknown” means having Chanda for nibbanā and trying to have asavakhaya nana, right?
No, anaññātaññassāmītindriya is the wisdom faculty “I will know the unknown” or “competent of what has so far been unknown” when Sotāpatti is reached. See the “Wisdom faculty (paññindriaya) of Lokuttara (supramundane) Chart” above at the top right corner.
Kindly note that when reaching the Sotāpatti fruition, if you have not been able to reach jhāna till the fourth jhāna (for sutta) or fifth jhāna (for Abhidhamma) and have ability to review the five jhāna factors and know which jhāna a yogi is in, you will not be able to review the thought process (paccavekkhana vīthi) of these three wisdom faculties (anaññātaññassāmītindriya, aññindriya, and aññātāvindriya).
These three are indriyā and not ñānā and belongs to the Wisdom faculty describes in this post. It is in the A Comprehensive Manual of Abhidhamma, under Compendium of Categories, at Compendium of Mixed Categories under Faculties (§18 – page 273).
Download the Wisdom faculty (paññindriaya) of Lokuttara (supramundane) Chart for better viewing.
Greetings!
You may read this post “The Sōtapanna Stage” with the explanation of kalyāṇa from the Upaḍḍha Sutta (SN 45.2).
“kalyāṇa” means to “help remove defilements,” and “mittatā” is a friendship; “sahāyatā” is companionship; and “sampavaṅkatā” is close association.
kalyāṇamittatā means friendship that help remove defilements.
kalyāṇasahāyatā means companionship that help remove defilements.
kalyāṇasampavaṅkatā means close association that help remove defilements.With mettā, Seng Kiat
Greetings! LayDhammaFollower,
If you are able to have a PDF file link in the Html MindMap, that will most useful as viewing the html MindMap is tedious for mobile or desktop user.
With mettā, Seng Kiat
Thanks cubibobi, that is very true as he does not have true understanding of anicca, dukkha and anatta.
I wanted to highlight where the source of the image comes from and what are his recent works.
With mettā, Seng Kiat
Greetings!
This image is the creation of Dev Jacobsen.Read this article by him: Cultivation of Dependent Origination
This is his old video series of Paṭicca Samuppāda: Palingenesis: the Art of Becoming [2016] by Dev Jacobsen
And a new video series of Paṭicca Samuppāda: Dependent Arising (paticca-samuppāda) [2019-2021] by Dev Jacobsen and now called Dhamarsār Thero
With mettā, Seng Kiat
Greetings! LayDhammaFollower,
I have corrected some Pāli words’ characters (tone vowels and consonants) and added some texts and corrected some spelling errors to your existing Pure Dhamma mindmap. Below are the attached PDF and mindmap files.
PDF file: Pure Dhamma 01June2022.pdf
MindMap file: Pure Dhamma 01June2022.mind
With mettā, Seng Kiat
Greetings! Christian,
I have a reply to you post above which you may want to have a look by clicking on this link.
With mettā, Seng Kiat
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Greetings! Christian,
In the A Comprehensive Manual of Abhidhamma, under Compendium of Categories, at Compendium of Mixed Categories under Faculties (§18 – page 273). Listed are the 22 faculties as below.
Bāvīsat’ indriyāni: cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, manindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, viriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ.
Twenty-two faculties: (1) the eye faculty, (2) the ear faculty, (3) the nose faculty, (4) the tongue faculty, (5) the body faculty, (6) the femininity faculty, (7) the masculinity faculty, (8) the life faculty, (9) the mind faculty, (10) the pleasure faculty, (11) the pain faculty, (12) the joy faculty, (13) the displeasure faculty, (14) the equanimity faculty, (15) the faith faculty, (16) the energy faculty, (17) the mindfulness faculty, (18) the concentration faculty, (19) the wisdom faculty, (20) the faculty, “I will know the unknown,” (21) the faculty of final knowledge, (22) the faculty of one who has final knowledge.Item (20) (21) and (22) are the wisdom faculties (paññindriaya) of Lokuttara (supramundane) not Lokiya (mundane). While the item (19) is the wisdom faculty of the Lokiya (mundane).
Download the Wisdom faculty (paññindriaya) of Lokuttara (supramundane) Chart for better viewing.
According to the book “Guide to the Study of Theravada Buddhism Book 4” on the Reviewing Thought Process (Paccavekkhana Vīthi) (page 160 to 161) is as pasted below with my comment beneath it.
Reviewing Thought Process (Paccavekkhana Vīthi):
Once jhāna or the Path consciousness (Magga) has been attained it requires the yogi to look back on his attainment for clear confirmation. He should review the jhāna factors and for each jhāna factor a thought process occurs with five sense sphere (kāma) javana cittas.
Five jhāna factors are:
(1) Vitakka (Initial Application)
(2) Vicāra (Sustained Application)
(3) Pīti (Joy)
(4) Sukha (Happiness)
(5) Ekagattā (One Pointedness)Ex – B Bc Bu Mn J J J J J B
Notes:
B – Bhavaṅga
Bc – Bhavaṅga calana
Bu – Bhavaṅga uppaccheda
Mn – Manodvārāvajjana
J – JhānaIn the case of Magga Vīthi there will be five reviewing thought processes after the attainment of first magga. Each Paccavekkhana Vīthi will reflect on :
(1) Magga achieved
(2) Fruition consciousness
(3) Nibbāna
(4) Eradicated Defilements (Kilesa)
(5) Balance Defilements to be eradicated.There will be five Paccavekkhana Vīthi after Sotāpatti, Sakadāgāmi and Anāgāmi magga. With regard to Arahantta Magga there will be only four Paccavekkhana Vīthi without the last one (Number Five) mentioned above.
My comment: It would seem that the yogi should be well verse in jhāna to be able to review thought process. So, even though, the yogi has attained the Sotāpatti, Sakadāgāmi, Anāgāmi and Arahatta magga (path), the yogi would not be able to review the five reviewing thought processes listed above unless the yogi is well verse in jhāna. This is only my opinion, unless those with path moment is able to state otherwise.
With mettā, Seng Kiat
Greetings! Yash RS,
According to the book “Guide to the Study of Theravada Buddhism Book 4” on the Reviewing Thought Process (Paccavekkhana Vīthi) (page 160 to 161) is as pasted below with my comment beneath it.
Reviewing Thought Process (Paccavekkhana Vīthi):
Once jhāna or the Path consciousness (Magga) has been attained it requires the yogi to look back on his attainment for clear confirmation. He should review the jhāna factors and for each jhāna factor a thought process occurs with five sense sphere (kāma) javana cittas.
Five jhāna factors are:
(1) Vitakka (Initial Application)
(2) Vicāra (Sustained Application)
(3) Pīti (Joy)
(4) Sukha (Happiness)
(5) ekagattā (One Pointedness)Ex – B Bc Bu Mn J J J J J B
Notes:
B – Bhavaṅga
Bc – Bhavaṅga calana
Bu – Bhavaṅga uppaccheda
Mn – Manodvārāvajjana
J – JhānaIn the case of Magga Vīthi there will be five reviewing thought processes after the attainment of first magga. Each Paccavekkhana Vīthi will reflect on :
(1) Magga achieved
(2) Fruition consciousness
(3) Nibbāna
(4) Eradicated Defilements (Kilesa)
(5) Balance Defilements to be eradicated.There will be five Paccavekkhana Vīthi after Sotāpatti, Sakadāgāmi and Anāgāmi magga. With regard to Arahantta Magga there will be only four Paccavekkhana Vīthi without the last one (Number Five) mentioned above.
My comment: It would seem that the yogi should be well verse in jhāna to be able to review thought process. So, even though, the yogi has attained the Sotāpatti, Sakadāgāmi, Anāgāmi and Arahatta magga (path), the yogi would not be able to review the five reviewing thought processes listed above unless the yogi is well verse in jhāna. This is only my opinion, unless those with path moment is able to state otherwise.
With mettā, Seng Kiat
Greetings! Yash RS,
You may want to try Ratana Sutta chanting.
The background story for the Ratana Sutta is that the town of Vesali (or Visala) was being plagued by disease, non-human beings and famine; in despair, the townspeople called upon the Buddha for aid; he had the Ven. Ānanda go through town reciting this discourse leading to the dispersal of the town’s woes.
Below is the Ratana Sutta Chanting video:
Powerful Ratana Sutta Chanting for 7 TimesBook explaining the Ratana Sutta : Ratana Sutta – The Three Superb Jewels – Bhikkhu Nyanadassana.pdf
With mettā, Seng Kiat
Thanks Jorg for the Chart of Idappaccayatā Paṭicca Samuppāda.
Minor mistakes on the Chart of Idappaccayatā Paṭicca Samuppāda.
Pāli has three long vowels (ā, ī, and ū) and some toner consonants (ḍ, ḷ, ṇ, ṅ, ñ, ṁ [or ṃ or ŋ], ṭ).
Below are some of the Pāli words which has mistake of the long vowel and toner consonants:
saṅkhāra, taṇhā, ārammaṇa, nāmarūpa (one word as in Nāmarūpa paccayā Saḷāyatana), saḷāyatana, abhisaṅkhāra, viññāṇa, vedanā, nāma, rūpa, upādāna, bīja, vipāka, avija should be avijjā, paccayā, jā, jāti, vacī, Sotāpanna. There may be some more Pāli words which I have not spotted.You may use this dictionary for checking the Pāli word : https://dictionary.sutta.org
On page 3, “9. Bhava paccaya Jati” should be “10. Bhava paccayā Jāti” and “10. Jati paccaya jarā, marana, soka, parideva, dukkha domanassa” should be “11. Jāti paccayā jarā, maraṇa, soka, parideva, dukkha domanassa”.
With mettā, Seng Kiat
Understanding the Mental Objects (Dhammārammaṇa) may helps:
In the CMA (A Comprehensive Manual of Abhidhamma) page 136 it gives the details of Mental Object as below:
Mental object is sixfold: Each of the first five objects can be cognized in any of these ways: (1) through its own respective sense-door process; (2) through a mind-door process; and (3) by the process-freed cittas occurring in the roles of rebirth-linking, bhavaṅga, and death. Mental objects—the objects of the sixth class—cannot be cognized at all through a sense-door process. They can be cognized only by the cittas of a mind-door process or by the process-freed cittas that occur independent of the sense doors.
Six kinds of objects fall into the category of mental object (dhammārammaṇa).
1. Sensitive matter (pasādarūpa) is the sensory receptive substance in the five sense organs; it is fivefold, eye-sensitivity, ear-sensitivity, nose-sensitivity, tongue-sensitivity, and body-sensitivity. [All sensory inputs are resultant (vipāka).]
2. Subtle matter (sukhumarūpa) includes sixteen species of material phenomena enumerated below (VI, §6), among them the water element.
3. Citta is also a type of mental object. Though citta experiences objects, citta in turn can become an object. It should be noted that a citta in its immediacy cannot become its own object, for the cognizer cannot cognize itself; but a citta in an individual mental continuum can experience earlier cittas in that same continuum as well as the cittas of other beings.
4. The fifty-two cetasikas can also become objects of a mind-door process, as for example, when one becomes aware of one’s feelings, volitions, and emotions.
5. Nibbāna becomes the object of cittas occurring in the mental processes of noble individuals, both trainees and Arahants.
6. Concepts —the class of conventional realities, things which do not exist in the ultimate sense—also fall into the category of mental object.With mettā, Seng Kiat
Greetings! @TripleGemStudent,
When an Arahant is in Arahant-phala samapatti #1. are there citta vithi’s running?
There are four types of Phala Samāpatti Vīthi, namely; Sotāpatti Phala Samāpatti, Sakadāgāmi Phala Samāpatti, Anāgāmi Phala Samāpatti, and Arahant Phala Samāpatti.
The Phala Samāpatti Vīthi is as below:
B Bc Bu Mn A A A A Ph Ph Ph Ph ………………
where
A is Anuloma.
Ph is one of the above four types of Phala Samāpatti.With mettā, Seng Kiat
Greetings! @Danielst,
Are there any sources for the explanation that asanna realm and arupa brahma have hadaya vatthu?
From the book A Comprehensive Manual of Abhidhamma, in the Compendium of Matter, page 257-258, it is stated that the Non-Percipient Beings (Asaññasattā), the eye, ear, heart-base, and sound are not found. Similarly, no consciousness-born material phenomena are found. Therefore, at the moment of their rebirth-linking, only the vital nonad (pure octad [eight inseparable material phenomena] with vitality [life faculty]) arises. During the course of existence after rebirth, material phenomena produced by temperature, with the exception of sound, continue.
The book does not mention anything on the arūpa brahma.
With mettā, Seng Kiat
