A Field Guide to the Mind:

Transcription

1 A Field Guide to the Mind: Practical Abhidhamma for Meditators A Spirit Rock Online Course By Steve Armstrong

2 This handbook was created by Steve Armstrong for use by students attending the Abhidhamma retreat at Spirit Rock Meditation Center, May 18-25, 2015, led by Steve Armstrong and Mark Nunberg, and assisted by Vance Pryor. Published by Spirit Rock An Insight Meditation Center PO Box Sir Francis Drake Blvd. Woodacre, CA Copyright 2015 by Steven Armstrong We gratefully request that if you wish to reproduce this handbook by any means (electronic, mechanical, photocopying, recording, or otherwise) that you first seek permission of Steve Armstrong and Spirit Rock.

3 Table of Contents 3 Overview 4 Introduction to Abhidhamma 5 Soundboard of the Mind (cetasika) 6 Factors of Concentration 7 Table of Mental States/Psychology of Mental Factors/Opposing Mental Factors, 8 Table of Mental Factor Data: Characteristic, Function, Manifestation, Proximate Cause 9 The Terrain of Consciousness (citta) 11 Table of Mental Factors in Each Consciousness 12 Table of Feelings, Roots, Objects and Functions in Each Consciousness 13 Living in the Material World Welcome to the Human Body (rūpa) 15 Table of Material Elements 16 Objects of Awareness 17 The Stream of Life through Birth and Death (citta-vīthi) 19 Creation of Relative Reality/Table of Stream of Consciousness 20 Death, Re-linking and the Stream of Consciousness 21 What Goes Around, Comes Around (kamma) 22 Table of Who Experiences What? 23 Table of 29 Kammas, 32 Results, Re-linking Consciousness to 31 Planes of Existence 24 The Wheel 25 The Wheel of Life Dependent Origination/Escape from Samsāra (paticcsmupada) 26 Tibetan thangka of Wheel of Life/Samsāra and 12 Links of Dependent Origination 27 Key to Tibetan Thangka Icons 28 The Infinite Web of All Conditioned Things: Conditional Relations (patthāna) 29 Buddhist Personality Types: Mental Legacies of Continuity Conditioning 30 Patthana: 24 Conditional Relations 31 The Evolution of Liberating Knowledge 32 The Progress of Vipassanā Knowledges through the Stages of Purification 33 Spiritual Goodies 10 Corruptions of Insight (upakkilesa: pseudo-nibbāna) 36 Abhidhamma Texts

4 May the efforts to compile, write, read, understand, practice and realize the material in this manual, be the cause for all beings to be free of all forms of suffering. Steve Armstrong 2 A Field Guide to the Mind

5 Overview Awakening The Abhidhamma, or Buddhist psychology, is a detailed compilation and analysis of the teachings of the Buddha that are presented in the discourses (suttas). Through a comprehensive overview and systematic deconstruction of the experiences of life from birth to death, from ignorance to liberating understanding the Abhidhamma reveals the unfolding as deeply conditioned impersonal processes. When entangled by conditioning and personalizing by identifying with the natural processes, life is a struggle and we suffer. Through development of awareness, the direction of the unfolding gradually changes and liberation from conditioning becomes possible. Basic Abhidhammic knowledge of the mental and physical building blocks of life and how they are synthesized in each unfolding moment makes apparent the distinction between relative and absolute perspectives of reality. A phenomenological approach in awareness practice verifies the distinctions between mind, mental states, materiality and the unconditioned (Nibbāna). The teachings in this handbook offer an overview of the Abhidhamma, exploring the dynamic nature of the stream of consciousness by examining the synthesis of mind, mental states and material elements in each moment of experience. This knowledge helps with the development of mind from the tranquillity of jhānic absorption to liberation that realizes Nibbāna. The dharma taught by Buddhas Hinges on two truths: Partial [relative] truths of the world And [absolute] truths which are sublime. Without knowing how they differ, You cannot know the deep; Without relying on conventions, You cannot disclose the sublime; Without intuiting the sublime, You cannot experience freedom. (from Verses From the Center: A Buddhist Vision of the Sublime by Nargajuna Tr. by Stephen Batchelor) While awareness practice takes place on both the conventional and sublime levels, confusion between them poses a significant challenge to many sincere meditators. Familiarity with the Abhidhamma, the third basket of the Buddha s teaching, helps clarify the distinctions between relative (conventional/conceptual) and absolute (empirical) which makes possible realization of the unconditioned, the liberation of Nibbāna. A Field Guide to the Mind 3

6 Introduction to Abhidhamma Notes about the Abhidhamma: Abhidhamma is one of three baskets of Buddha s teaching (w/discourses [suttas], and the monastic rules [vinaya]). Reputed to have been taught to Buddha s mother in Tavatimsa heaven and later told to Sariputta, but scholars believe that the Abhidhamma was compiled a couple of hundred years after Buddha s demise. A systematic, scholarly compilation, collation and categorization of terms in the teachings of discourses. Detailed analytical description of four empirical realities: mind, mental states, materiality, Nibbāna (unconditioned). First three are conditioned. Itemization of mind and matter into pixels of phenomena showing how they are synthesized in any moment, how they arise dependently conditioned, how they are intricately interwoven through conditional relations, and how they dynamically unfold lawfully over time when one is unaware and when one is practicing tranquillity or insight practices. Helps understand difference between Dhammas (ontological ultimacy/empirically known) and conceptual constructs. Focuses on conscious reality, i.e., experience as a phenomenological psychology. All conditioned phenomena are identified as dukkha characteristic. First Noble Truth of Dukkha is to be investigated and known. Personal After practicing intensive meditation for about 10 years as layman and monk, I was given a handbook of Abhidhamma in order to assist a Burmese Sayadaw in learning English. It took some effort to get into and interested in the material, and I could only make sense of it by diagramming out each chapter s content in elaborate charts, graphs and tables. Once familiar with the material, I was amazed at how precise, detailed and comprehensive the material was in identifying every experience I had known up to that point mundane experiences of relative reality as well as meditation experiences of deep tranquillity and insight and in describing the terrain of drug induced mental states, all without any reference to an inherent being to whom it was all happening. Awareness practice after studying the Abhidhamma was much more confident and clear. In teaching Dhamma, Abhidhamma offers a very clear map of mind to work from. I believe Abhidhamma knowledge can be useful for anyone but particularly for those who are actively practicing meditation and seeking to understand the mind. Much of the Abhidhamma can be seen when practicing, but some content is so detailed that, it is said only a Buddha can see it. So, as a note of caution, do not expect to have seen everything you read or learn about the Abhidhamma. And when practicing, it is best to leave Abhidhamma knowledge to one side without active reference to it during practice. Enjoy the discovery. 4 A Field Guide to the Mind

7 The Soundboard of the Mind (cetasika) We live within a reality that is created consensually with other beings. This consensual agreement is the result of an immense amount of mental activity. Mental activity is characterized as a stream of consciousness. Each moment of the stream is a discrete event, an experience that can be analyzed or deconstructed into its essential elements. These elements are of four kinds of experienceable, empirical realities; they are: 1. consciousness 2. mental factors 3. materiality 4. Nibbāna The 52 different mental factors are like a soundboard of the mind arising in different combinations and strengths in each moment of consciousness. Mental factors arise co-terminus with each moment of consciousness. They are the perceptual, cognitive and affective qualities, attributes or capacities of the mind. [See Psychology of Mental Factors on page 7.] The following, universal, mental factors are involved in every moment of mental life/consciousness: 1. Contact the simultaneous arising of sense object, sense door and sense consciousness, e.g., visible object + eye + seeing consciousness 2. Feeling the pleasant, unpleasant, neutral feeling of the moment 3. Perception the recognition of the uniqueness of the moment 4. Volition the intention which may be dormant or highly activated 5. One-pointedness the ability to select a single object at any one moment of time 6. Psychic life the life force of the mind (not present in a corpse) 7. Attention the ability to confront the present moment s object NOTE: In practice, a significant shift occurs when these mental factors are seen as mental activities, i.e., verbs rather than nouns, for example: contacting, feeling, perceiving, intending, selecting, vivifying and attending. Rather than solidifying objects of attention, awareness is understood as a dynamic process of these activities. Vipassana meditators should pay particular note to the following mental factors: #4 volition this is cultivated to become unwavering intention [kamma] #7 attention the ability to confront, which is highly developed by mindfulness #8 connecting the aiming of the mind so as to reach the intended object #9 sustaining when aroused strongly, accounts for the momentum of mindfulness #11 energy one of the more decisive elements of mundane and meditative activities #12 joy the delight of the mind; ranges from interest to zest to ecstasy #29 mindfulness not forgetting to observe the present moment #50 compassion the ability to connect with another being s suffering #51 sympathetic joy the ability to connect with another being s happiness #52 wisdom from conventional understanding thru insightful understandings Any mental factor can be so highly developed that it appears in the mind stream quickly, more frequently and remains longer; for meditators particularly mindfulness (#29), nondelusion/ wisdom (#52), non-attachment (#32) and nonaversion/loving-kindness (#33). The plasticity of the brain manifests in the dynamic flexibility of the mind of mature mindfulness, which is always accompanied by #35-46: tranquillity, lightness, pliability, adaptability, proficiency and straightness of mind/mental states. (See p. 34 for descriptions of these factors influence on the mind.) A Field Guide to the Mind 5

8 Factors of Concentration Of significance to meditators are what are called the jhānic factors. These are the five factors of mind that must be developed for attention to attain deep concentration or jhāna deep mental absorption in the conceptual object of choice, collectedness or stability of mind in Vipassana practice. These five jhānic factors each oppose one of the five major hindrances to concentration. 1. Initial application of mind (#8), or aiming, overcomes sloth (#25) and torpor (#26) by activating the mind to connect with the intended object. When developed the mind becomes very active, lively and bright. The perceptual field of the mind can actually appear bright, as if a light were suddenly turned on in a dark room. 2. Sustained application of mind (#9) overcomes doubt (#27) by steadying attention on the intended object for the duration of the discrete moment of its appearance. When developed it is subjectively felt as stability, steadiness and momentum in the practice. 3. Joy (#12) overcomes all forms of aversion (#21), e.g., anger, irritation, depression, fear, etc. Joy is initially aroused as strong interest or zest. As the aiming and sustaining become more continuous, the mind is able to do what it does (to know) without impediment. With this degree of continuity, delight spontaneously arises in the mind. Such delight frequently conditions extremely pleasant physical sensations similar to full-body orgasm and can reach the level of ecstatic absorption, sometimes lasting for hours. 4. Sukha ( happy comfort of mind and body is not a mental state but a feeling (#2) of subtle pleasure) overcomes restlessness (#17). When mature the subtle mental pleasure of sukha is experienced as bliss a very light, refined mind. The subtle physical pleasure conditioned by the mind is similar to soothing, post-orgasmic sensations in the body. 5. One-pointedness (#5), the factor of collectedness, overcomes attachment (#18). When developed the mind is unwavering, steady and fully collected on the intended object. The object may be very small, e.g., a pin prick sensation, or very large, e.g., all beings as in the development of any of the divine abodes/ Brahamaviharas. Jhāna: absorption or concentration As continuity and collectedness develop in samatha practice, absorption in the chosen object may become possible. If one becomes absorbed in the object, one is said to attain jhāna, a subtle state free of the hindrances and born of these five factors of mind. There are five levels of jhāna, each progressively subtler than the previous. If one continues to practice the intended tranquillity meditation after obtaining first jhāna, the initial application of mind becomes mature and is no longer needed. It falls away giving one access to the second jhāna. Without the activity of applying the mind in each moment, the subjective experience is much stiller and subtler. Hence collectedness or unification of mind is experienced as stillness or tranquillity. With progressive development, which means increasing frequency/continuity of mindful attention of the intended chosen object, higher jhāna develop with the falling away of the respective jhānic factors. I liken the difference between third jhāna and fourth jhāna as the difference between mainlining pleasure and drip-feeding pleasure. Fifth jhāna is the development of equanimity. At this point, the balance of mind which is present in each moment of mindful attention becomes apparent when the grosser activity of mind falls away, i.e., no more ecstasy or bliss. At fifth jhāna one is no longer indulgent in the pleasure of joy and bliss, and a subtle feeling of well-being becomes predominant. [See consciousness #55-59.] 6 A Field Guide to the Mind

9 MENTAL STATES 1 CONTACT UNIVERSALS COMMON 2 FEELING TO EACH OTHER 3 PERCEPTION 4 VOLITION 5 ONE-POINTEDNESS 6 PSYCHIC LIFE 7 ATTENTION 8 INITIAL APP./CONNECTING PARTICULARS 9 SUSTAINED APPLICATION 10 DECISION/RESOLUTION 11 ENERGY 12 JOY 13 CONATION/WISH-TO-DO 14 DELUSION UNWHOLESOME 15 MORAL SHAMELESSNESS 16 REMORSELESSNESS 17 RESTLESSNESS 18 GREED/ATTACHMENT 19 WRONG BELIEF 20 CONCEIT 21 AVERSION 22 ENVY 23 AVARICE 24 WORRY 25 SLOTH 26 TORPOR 27 DOUBT 28 CONFIDENCE BEAUTIFUL BEAUTIFUL 29 MINDFULNESS 30 MODESTY 31 CONSCIENCE 32 NON-ATTACHMENT 33 LOVINGKINDNESS 34 EQUANIMITY 35 TRANQUILITY OF MEN.STAT. 36 TRANQUILITY OF MIND 37 LIGHTNESS OF MEN.STATES 38 LIGHTNESS OF MIND 39 PLIANCY OF MEN. STATES 40 PLIANCY OF MIND 41 ADAPTABILITY OF MEN.STAT 42 ADAPTABILITY OF MIND 43 PROFICIENCY OF MEN.STAT. 44 PROFICIENCY OF MIND 45 RECTITUDE OF MEN.STATES 46 RECTITUDE OF MIND 47 RIGHT SPEECH ABSTINENCES 48 RIGHT ACTION 49 RIGHT LIVELIHOOD 50 COMPASSION ILLIMITABLES 51 SYMPATHETIC JOY 52 WISDOM PSYCHOLOGY OF 52 MENTAL FACTORS 7 UNIVERSALS: Contact (Arise With Every Feeling Consciousness) Perception Volition One-Pointedness Psychic Life Attention PERCEPTUAL COGNITIVE AFFECTIVE 6 OCCASIONALS: Connecting Effort (May Arise With Either Sustaining Joy-Delight Wholesome or Wish-To-Do Unwholesome Mind) Resolution 14 Unwholesome: Delusion Wrong View Attachment Sloth Conceit Aversion Torpor Shamelessness Envy Remorselessness Avarice Doubt Worry Restlessness 25 Wholesome: Wisdom Modesty Generosity Mindfulness Conscience Loving-Kindness 2 Buoyancy 2 Rectitude Confidence 2 Pliancy Right Speech Equanimity 2 Adaptability Right Action 2 Tranquillity 2 Proficiency Right Livelihood Compassion Sympathetic Joy OPPOSING MENTAL FACTORS UNWHOLESOME All Attachment Aversion Delusion Wrong View Conceit Envy Avarice Worry Shamelessness Remorselessness Restlessness Sloth, Torpor Doubt WHOLESOME Wisdom, Mindfulness Generosity, Loving-Kindness, Equanimity, Tranquillity Loving-Kindness, Generosity, Equanimity, Tranquillity Wisdom, Confidence, Mindfulness Generosity, Buoyancy, Pliancy Generosity, Buoyancy, Pliancy Loving-Kindness, Generosity, Equanimity, Tranquillity Loving-Kindness, Generosity, Equanimity, Tranquillity Loving-Kindness, Generosity, Equanimity, Tranquillity Modesty, Confidence, Mindfulness Conscience, Confidence, Mindfulness Confidence, Mindfulness, Equanimity, Tranquillity Buoyancy, Pliancy, Adaptability, Proficiency, Effort Confidence, Equanimity, Tranquillity, Resolution Field Guide to the Mind: Table of Mental Factors A Field Guide to the Mind 7

10 Mental Factor Characteristic/ salient quality Function/ task or achievement of goal Manifestation/ the way it presents itself Proximate cause/ condition it depends on 1 Contact touching impingement 1 concurrence of cons, sense faculty, object objective field that has come into focus 2 Feeling being felt experiencing, enjoying desirable aspect of object 2 relishing of assoc. mental st. contact 3 Perception perceiving qualities of object make a sign/recognizing previous perception 3 interpreting the object the object as it appears 4 Volition state of willing to accumulate kamma 4 coordination associated states 5 One-pointedness/ unification non-wandering, non-distraction conglomerate associated states 5 peace happiness 6 Mental life faculty maintaining associated mental states making associated mental states occur 6 establishing associated mental states presence mental state to be maintained 7 Attention conduct associated mental st. towards object yoke associated mental states with object 7 confrontation with object the object 8 Initial application directing mind to object strike at object 8 leading of mind onto object the object 9 Sustained application examining sustained application of mental phenom. on object 9 anchoring mental phenomena in the object the object 10 Decision conviction not groping 10 decisiveness a thing to be convinced about 11 Energy supporting, exertion, marshalling to support associated mental states 11 non-collapse sense of urgency, ground for arousing energy 12 Zest/joy endearing refresh mind and body 12 to pervade (to thrill w/rapture) elation 13 Desire/ will-to-do desire to act searching for an object 13 need for an object the object 14 Delusion mental blindness, unknowing non-penetration, concealment of real nature 14 mental darkness, absence of right understanding unwise attention 15 Shamelessness absence of disgust at misconduct doing evil 15 not shrinking from evil lack of self-respect 16 Fearlessness of wrong-doing absence of dread of misconduct doing evil 16 not shrinking from evil lack of respect for others 17 Restlessness disquietude make mind unsteady 17 turmoil unwise attention to mental disquiet 18 Greed grasping an object sticking 18 not giving up seeing enjoyment in things leading to bondage 19 Wrong view unjustified interpretation of things preassume 19 wrong interpretation or belief unwillingness to see Noble Ones 20 Conceit haughtiness self-exaltation 20 vainglory greed disassociated from views 21 Hatred ferocity spread or burn up own support 21 persecuting ground for annoyance 22 Envy being jealous of others' success dissatisfaction with others' success 22 aversion towards others' success others' success 23 Avarice/ stinginess concealing own success not bearing sharing own success 23 shrinking away, meaning or sour feeling one's own success 24 Worry regret at having done wrong sorrow over what was or was not done 24 remorse wrongs of commission and omission 25 Sloth lack of driving power dispel energy 25 sinking of mind unwise attention to boredom, drowsiness, etc 26 Torpor unwieldiness smother 26 drooping, nodding, sleepiness unwise attention to boredom, drowsiness, etc 27 Doubt doubting to waver 27 indecisiveness, taking sides unwise attention 28 Faith/ confidence placing of faith, trusting to clarify or set forth 28 non-fogginess, resolution something to place faith in 29 Mindfulness not wobbling/ not floating away non-forgetfulness, absence of confusion 29 guardianship, confronting an objective field strong perception, four foundations of mindfulness 30 Shame of wrong doing disgust at misconduct not doing evil 30 shrinking away from evil respect for self 31 Fear of wrong doing dread at misconduct not doing evil 31 shrinking away from evil respect for others 32 Non-greed lack of desire for an object not lay hold of object 32 detachment Non-hatred lack of ferocity, non-opposing remove annoyance agreeableness (Lovingkindness promoting welfare of living beings prefer welfare of living beings removal of ill-will seeing beings as lovable) 34 Neutrality of mind/ equanimity conveying mind and mental states evenly prevent deficiency and excess 34 neutrality 35/36 Tranquility (2) quieting disturbances crush disturbances 35/36 peacefulness, coolness consciousness & mental states 37/38 Lightness (2) subsiding of heaviness crush heaviness 37/38 non-sluggishness consciousness & mental states 39/40 Pliancy/ malleability (2) subsiding of rigidity crush rigidity 39/40 non-resistance consciousness & mental states 41/42 Adaptability/ wieldiness (2) subsiding of unwieldiness crush unwieldiness 41/42 success in making something an object consciousness & mental states 43/44 Proficiency (2) healthiness of consciousness & mental states crush unhealthiness 43/44 absence of disability consciousness & mental states 45/46 Rectitude/ straightness (2) uprightness crush tortuousness 45/46 non-crookedness consciousness & mental states 47 Right speech non-transgression shrink back from evil 47 abstinence from evil faith, shame, fear of wrong-doing, etc. 48 Right action non-transgression shrink back from evil 48 abstinence from evil faith, shame, fear of wrong-doing, etc. 49 Right livelihood non-transgression shrink back from evil 49 abstinence from evil faith, shame, fear of wrong-doing, etc. 50 Compassion promoting removal of suffering in others inability to bear others' suffering 50 non-cruelty seeing helplessness in those suffering 51 Appreciative joy gladness at others' success unenviousness at others' success 51 elimination of aversion seeing success of others 52 Wisdom/ non-delusion penetrating intrinsic nature of things illuminate objective field 52 non-bewilderment wise attention 8 A Field Guide to the Mind Abhidhamma/SRMC On- Line Course/ p. 8

11 The Terrain of Consciousness (citta) All that is known is known by the mind, the ceaseless activity of consciousness. Within a single human lifetime, consciousness operates, fluxing from conception to death. The stream of consciousness carries the psychic life force of the individual, contacts the environment through the sense doors perceiving sense data, cognitively massaging it into recognizably valued objects and affectively relating to it all. Dan Goleman writes in The Meditative Mind: The Varieties of Meditative Experience, Normal consciousness is often highly unhealthy with a general heaviness and unwieldiness of mental processes, where force of habit predominates and changes and adaptations are undertaken slowly and unwillingly and to the smallest possible degree. Thought is rigid and inclined to dogma. It often takes a long time to learn from experience or advice. Affections and aversions are fixed and biased and in general the character proves more or less inaccessible. The ideal type of personality, (from Buddhist perspective) is without greed for sense desires, anxiety, resentment, fear of any sort, dogmatisms, aversions to loss, disgrace, pain, blame, lust, anger, experience of suffering, need for approval, pleasure, praise, desire for anything for oneself beyond the essential and necessary. There is a prevalence of impartiality towards others and equilibrium at all times with ongoing alertness and calm delight in ordinary and boring experience. Strong compassion and loving-kindness arise spontaneously. Perceptions are quick and accurate and one maintains composure and skill in action with openness to others being responsive to their needs. Awareness of cognitive processes changes conditioned patterns of behavior. Knowledge, awareness practice and understanding of the force of consciousness effects the transformation by transcending the limits imposed by personality. Consciousness is the knowing capacity of the mind. While many objects may be known, e.g., sights, sounds, thoughts, ideas, concepts, etc. (See p. 16, Objects of Awareness), the capacity to know in each moment is of one nature. Each moment of consciousness arises when there is contact between a: Example: 1. Striker element sense object: match sight, sound, etc. 2. Receptor element sense door: eye, ear, etc. 3. Ignition element sense consciousness: seeing, hearing, etc. match box fire A Field Guide to the Mind 9

12 The are four realms of knowing: 1. sensual reality includes the 5 physical senses and mind 2. concentrated, fine material reality absorption in a conceptual object 3. formless, mental only reality very refined mental development 4. supramundane, enlightened realizing Nibbana, stages of enlightenment Within these realms of consciousness there are three aspects: 1. karmic actions requires active wholesome or unwholesome intention 2. resultant karma the results of karmic actions arise without active intention 3. functional actions performed without kammic intention or result Finally, within sensual reality, karmic actions may be wholesome (beautiful) or unwholesome. All consciousness in the other three realms are wholesome karmic actions, wholesome karmic resultants or karma-freed, i.e., functional consciousness. The unwholesome sensual consciousnesses are divided into three categories: 1. rooted in attachment 2. rooted in aversion 3. rooted in delusion [See Consciousness Table.] The distinctions among the various types of consciousnesses are due to the: 1. Mental factors synthesized [See Table of Mental Factors in Each Consciousness] 2. Object of consciousness [See Table of Feelings, Roots, Objects, Function...] 3. Function served by this consciousness within the stream of consciousness [See Table of Feelings, Roots, Objects, Function ] 10 A Field Guide to the Mind

13 CONTACT FEELING ETHICALLY VARIABLE BEAUTIFUL UNWHOLESOME MENTAL STATES UNIVERSALS OCCASIONALS BEAUTIFUL ABST. ILL. ETHICALLY VARIABLE BEAUTIFUL UNWHOLESOME UNIVERSALS OCCASIONALS BEAUTIFUL ABST. ILL. PERCEPTION CONTACT VOLITION FEELING ONE POINTEDNESS PERCEPTION PSYCHIC LIFE VOLITION ATTENTION ONE POINTEDNESS CONNECTING OF MIND PSYCHIC SUSTAINING LIFE OF MIND ATTENTION RESOLUTION CONNECTING ENERGY OF MIND SUSTAINING JOY OF MIND RESOLUTION WISH-TO-DO ENERGY DELUSION JOY MORAL SHAMELESSNESS WISH-TO-DO REMORSELESSNESS DELUSION RESTLESSNESS MENTAL STATES MORAL ATTACHMENT SHAMELESSNESS REMORSELESSNESS WRONG BELIEF RESTLESSNESS CONCEIT ATTACHMENT AVERSION WRONG ENVY BELIEF CONCEIT AVARICE AVERSION WORRY ENVY SLOTH AVARICE TORPOR WORRY DOUBT SLOTH CONFIDENCE TORPOR MINDFULNESS DOUBT MODESTY CONFIDENCE CONSCIENCE MINDFULNESS NON-ATTACHMENT MODESTY LOVINGKINDNESS CONSCIENCE EQUANIMITY NON-ATTACHMENT TRANQUILITY OF M.S. LOVINGKINDNESS TRANQUILITY OF MIND EQUANIMITY LIGHTNESS OF M.S. TRANQUILITY LIGHTNESS OF M.S. OF MIND TRANQUILITY PLIANCY OF OF MIND M.S. LIGHTNESS PLIANCY OF OF M.S. MIND LIGHTNESS ADAPTABILITY OF MIND OF M.S. PLIANCY ADAPTABILITY OF M.S. OF MIND PLIANCY PROFICIENCY MIND OF M.S. ADAPTABILITY PROFICIENCY M.S. OF MIND ADAPTABILITY RECTITUDE OF OF MIND M.S. PROFICIENCY RECTITUDE OF OF M.S. MIND PROFICIENCY RIGHT SPEECH OF MIND RECTITUDE RIGHT OF ACTION M.S. RECTITUDE RIGHT OF LIVELIHOOD MIND RIGHT COMPASSION SPEECH RIGHT SYMPATHETIC ACTION JOY RIGHT WISDOM LIVELIHOOD COMPASSION # MS/ SYMPATHETIC JOY WISDOM MS/ # accomp'd by pleasure, w/wrong view,unprompted 1 X X X X X X X X X X X X X X X X X X X 19,prompted 2 X # X X 1X 2X 3X 4X 5X 6X 7X 8X 9X 10 X 11 X 12 X 13 X 14 X 15 X 16 X O " accomp'd by pleasure, w.o./ " w/wrong " view,unprompted 3 X 1X X X X X X X X X X X X X X X X X X XO X X ROOTED IN," prompted ",prompted 4 X 2X X X X X X X X X X X X X X X X X X XO X X O O ATTACHMENT equanimity,w/wrong " w.o./ view,unprompted,unprompted 5 X 3X X X X X X X X X X X X X X X X X X X X O UNWHOLESOME ROOTED IN "",prompted ", prompted 6 X 4X X X X X X X X X X X X X X X X X X X X O O O ATTACHMENT " equanimity,w/wrong w.o./,unprompted view,unprompted 7 X 5X X X X X X X X X X X X X X X X X X XO X X 18 18,prompted,prompted 8 X 6X X X X X X X X X X X X X X X X X X XO X X O O UNWHOLESOME ROOTED IN displeasure,w/ill-will,umprompted " w.o./,unprompted 9 X 7X X X X X X X X X X X X X X X X X X X X * O* * AVERSION ",prompted,prompted 10 X 8X X X X X X X X X X X X X X X X X X X X * O* * O O ROOTED IN ROOTED IN equanimity, displeasure,w/ill-will,umprompted with doubts 11 X 9X X X X X X X X X X X X X X X X X X X X * * * X DELUSIONAVERSION ", " restlessness,prompted 12 X 10 X X X X X X X X X X X X X X X X X X X X * * * O EYE ROOTED wholesome, IN accompanied equanimity, by with doubts 13 X 11 X X X X X X X X X X X X X X X X X 7 15 DELUSION unwholesome,, " restlessness 14 X 12 X X X X X X X X X X X X X X X X X 7 15 EAR EYE wholesome, wholesome, " accompanied by equanimity 15 X 13 X X X X X X X X X 7 7 unwholesome, unwholesome, 16 X 14 X X X X X X X X X 7 7 NOSE EAR wholesome, wholesome, 17 X 15 X X X X X X X X X 7 7 unwholesome, unwholesome, 18 X 16 X X X X X X X X X 7 7 TONGUE NOSE wholesome, wholesome, 19 X 17 X X X X X X X X X 7 ROOTLESS RESULTANT 7 SENSE SPHERE unwholesome, unwholesome, 20 X 18 X X X X X X X X X 7 7 BODY TONGUE wholesome, wholesome, " comfort 21 X 19 X X X X X X X X X 7 7 ROOTLESS RESULTANT SENSE SPHERE unwholesome, unwholesome, " pain 22 X 20 X X X X X X X X X 7 7 RECEIVING BODY wholesome, wholesome, " equanimity " comfort 23 X 21 X X X X X X X X X 10 7 unwholesome, unwholesome, pain 24 X 22 X X X X X X X X X 10 7 RECEIVING wholesome, wholesome, equanimity 25 X 23 X X X X X X X X X X X X INVESTIGATING unwholesome, unwholesome, " 26 X 24 X X X X X X X X X X X X wholesome, wholesome, " pleasure 27 X 25 X X X X X X X X X X X X INVESTIGATING 5 SENSE DOOR ADVERTING CONS. unwholesome, functional, w/equanimity " 28 X 26 X X X X X X X X X X X X ROOTLESS FUNCTIONAL MIND DOOR ADVERTING CONS.,functional, wholesome, w/equanimity pleasure 29 X 27 X X X X X X X X X X X X X SMILE PRODUCING 5 SENSE DOOR CONS.,functional, ADVERTING w/pleasure CONS. functional, w/equanimity 30 X 28 X X X X X X X X X X X X ROOTLESS FUNCTIONAL MIND DOOR accomp'd ADVERTING by pleasure, CONS.,functional, w/knowledge,unprompted w/equanimity 31 X 29 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X * * * O O X SMILE PRODUCING " CONS.,functional, " w/pleasure ",prompted 32 X 30 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X * * * O O X " accomp'd by w.o./ pleasure, " w/knowledge,unprompted 33 X 31 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X* X* X * O* O* * 37 O O X 38 ",prompted ",prompted 34 X 32 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X* X* X * O* O* * 37 O O X 38 WHOLESOME BEAUTIFUL SENSE equanimity,w/ " w.o./ ",unprompted ",unprompted 35 X 33 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X* X* X * O* O* * X 37 O O 37 SPHERE "",prompted ",prompted 36 X 34 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X* X* X * O* O* * X O37 O 37 WHOLESOME BEAUTIFUL SENSE " equanimity,w/ w.o./ ",unprompted ",unprompted 37 X 35 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X* X* X * O* O* * O36 O X 37 SPHERE ",prompted ",prompted 38 X 36 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X* X* X * O* O* * O36 O X 37 RESULTANT same as # " above, " only resultant " w.o./ consciousness ",unprompted X 37 X X X X X X X same X Xas X# X X X X X X X X X X X X X X X X X X X X X X X X X X * * *" O" O 36 FUNCTIONAL same as # " above, " only functional consciousness ",prompted X 38 X X X X X X X same X Xas X#31-38 X X X X X X X X X X X X X X X X X X X X X X X X X X * O * O *" O" O 36 first jhana w/connecting, RESULTANT sustaining, same as joy, # comfort, above, one-pointedness only resultant consciousness 55 X39-46 X X X X X X X X X Xsame X as X # X X X X X X X X X X X X X X X X X X X X X X O O X 35 second jhana FUNCTIONAL w/ sustaining, joy, same comfort as # and one-pointedness above, only functional consciousness 56 X47-54 X X X X X X X X X Xsame X Xas #31-38 X X X X X X X X X X X X X X X X X X X X X X O O X O34 O FINE MATERIAL WHOLESOME third jhana first consciousness jhana w/connecting, with joy, sustaining, comfort and joy, one-pointedness comfort, one-pointedness 57 X 55 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X O O X O33 O X 35 SPHERE fourth jhana second consciousness jhana w/ sustaining, with comfort joy, and comfort one-pointedness and one-pointedness 58 X 56 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X O O X O32 O X 34 FINE MATERIAL WHOLESOME fifth jhana third consciousness jhana consciousness with equanimity with joy, and comfort one-pointedness and one-pointedness 59 X 57 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X O30 O X 33 SPHERE RESULTANT same as # fourth 55-59, jhana only consciousness resultant consciousness with comfort and one-pointedness X 58 X X X X X X X same X Xas #55-59X X X X X X X X X X X X X X X X X X X X X X X X X X O" O X 32 FUNCTIONAL same as # fifth 55-59, jhana only consciousness functional consciousness with equanimity and one-pointedness X 59 X X X X X X X same X Xas #55-59X X X X X X X X X X X X X X X X X X X X X X X X X X " X 30 RESULTANT wholesome same jhana as consciousness # 55-59, only dwelling resultant on consciousness the "infinity of space" 70 X60-64 X X X X X X X X X Xsame Xas #55-59 X X X X X X X X X X X X X X X X X X X X X X X 30 X " FUNCTIONAL wholesome same jhana as cons. # 55-59, dwelling only functional the "infinity consciousness of consciousness" 71 X65-69 X X X X X X X X X Xsame Xas #55-59 X X X X X X X X X X X X X X X X X X X X X X X 30 X " WHOLESOME IMMATERIAL SPHERE wholesome wholesome jhana consciousness jhana consciousness dwelling on dwelling "nothingness" on the "infinity of space" 72 X 70 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X 30 X 30 wholesome wholesome jhana cons. jhana wherein cons. "perception dwelling neither "infinity is nor of is consciousness" not" 73 X 71 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X 30 X 30 WHOLESOME IMMATERIAL SPHERE RESULTANT same as #70-73, wholesome only jhana resultant consciousness dwelling on "nothingness" X 72 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X 30 X 30 FUNCTIONAL same as #70-73, wholesome only jhana functional cons. consciousness wherein "perception neither is nor is not" X 73 X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X X 30 X 30 RESULTANT first stage, same path as of #70-73, enlightenment only resultant through consciousness jhanas X74-77 X X X X X X X same X Xas #55-59X X X X X X X X X X X X X X X X X X X X X X X X X X X 30 FUNCTIONAL second stage,path same as #70-73, of enlightenment only functional through consciousness jhanas X78-81 X X X X X X X same X Xas #55-59X X X X X X X X X X X X X X X X X X X X X X X X X X X 30 WHOLESOME third stage, first path stage, of enlightenment path of enlightenment through jhanas through 1-5 jhanas X82-86 X X X X X X X same X Xas #55-59 same as #55-59 X X X X X X X X X X X X X X X X X X X X X X X X X X SUPRAMUNDANE fourth stage, second path stage,path of enlightenment of enlightenment through jhanas through 1-5jhanas X87-91 X X X X X X X same X Xas #55-59 same as #55-59 X X X X X X X X X X X X X X X X X X X X X X X X X X WHOLESOME fruition of third first stage, path of path enlightenment, of enlightenment jhanas through 1-5 jhanas X92-96 X X X X X X X same X Xas #55-59 same as #55-59 X X X X X X X X X X X X X X X X X X X X X X X X X X SUPRAMUNDANE fruition of fourth second stage, path path of enlightenment, of jhanas through 1-5 jhanas X X X X X X X X same X Xas #55-59 same as #55-59 X X X X X X X X X X X X X X X X X X X X X X X X X X RESULTANT fruition of fruition third path of first of enlightenment, path of enlightenment, jhanas 1-5 jhanas X X X X X X X X same X Xas #55-59 same as #55-59 X X X X X X X X X X X X X X X X X X X X X X X X X X fruition of fruition fourth of path second of enlightenment, path of enlightenment, jhanas 1-5jhanas X X X X X X X X same X Xas #55-59 same as #55-59 X X X X X X X X X X X X X X X X X X X X X X X X X X RESULTANT 2010, Steven Armstrong fruition of third path of enlightenment, X - jhanas Present 1-5 in this consciousness O - May Xor Xmay Xnot Xarise X Xin this X consciousness. same as #55-59 " - Same as the series above. * - One Xof these X Xthree X Xat a Xtime X may X Xor may X Xnot Xarise X in Xthis X consciousness. X X X X X X X X fruition of fourth path of enlightenment, jhanas X X X X X X X same as #55-59 X X X X X X X X X X X X X X X X X X X X X X X 2010, Steven Armstrong X - Present in this consciousness. O - May or may not arise in this consciousness. " - Same as the series above. * - One of these three at a time may or may not arise in this consciousness. CONFIDENCE, FAITH MINDFULNESS, AWARENESS MODESTY CONFIDENCE, CONSCIENCE FAITH MINDFULNESS, NON-ATTACHMENT: AWARENESS GENEROSITY MODESTY NON-AVERSION: LOVINGKINDNESS CONSCIENCE EQUANIMITY NON-ATTACHMENT: TRANQUILITY OF GENEROSITY MENTAL STATES NON-AVERSION: TRANQUILITY LOVINGKINDNESS OF MIND EQUANIMITY LIGHTNESS OF MENTAL STATES TRANQUILITY LIGHTNESS OF MENTAL OF MIND STATES TRANQUILITY PLIANCY OF OF MIND MENTAL STATES LIGHTNESS PLIANCY OF OF MENTAL MIND STATES LIGHTNESS ADAPTABILITY OF MIND OF MENTAL STATES PLIANCY ADAPTABILITY OF MENTAL OF STATES MIND PLIANCY PROFICIENCY MIND OF MENTAL STATES ADAPTABILITY PROFICIENCY MENTAL OF MIND STATES ADAPTABILITY RECTITUDE OF OF MIND MENTAL STATES PROFICIENCY RECTITUDE OF OF MENTAL MIND STATES PROFICIENCY RIGHT SPEECH OF MIND RECTITUDE RIGHT OF ACTION MENTAL STATES RECTITUDE RIGHT OF LIVELIHOOD MIND RIGHT COMPASSION SPEECH RIGHT SYMPATHETIC ACTION JOY RIGHT NON-DELUSION: LIVELIHOOD WISDOM COMPASSION SYMPATHETIC JOY NON-DELUSION: WISDOM # Field Guide to the Mind: Consciousness and Mental Factors in Each, 11 A Field Guide to the Mind 11

14 Field Guide to the Mind: Feelings, Roots, Objects, Functions of All Consciousness, 12 Physical comfort, sukha FEELING ROOTS OBJECTS FUNCTION vedana hetu alambana kicca Immoral Moral Cognizable objects Five-fold sense akusala kusala impressions Mental pleasure, joy Physical pain, dukkha Mental displeasure, domanassa Neither pain nor pleasure, equan. Attachment Aversion Delusion Non-attachment, generosity Non-aversion, lovingkindness Non-delusion, wisdom No roots, Amoral Form, visible object Sound, audible object Odor, odorous object Taste, sapid object Tangible object Pasada, sensitive part of organ Subtle matter Consciousness Mental states Supramundane, nibbana Concepts 7- Relinking, rebirth consciousness 8- Life continuum, bhavanga 9- Apprehending 10- Seeing 10- Hearing 10- Smelling 10- Tasting 10- Touching 11- Receiving 12- Investigating 13- Determining 14- Javana 15- Retention 16- Decease, death SENSE SPHERE FINE MATERIAL SPHERE IMMATERIAL SPHERE SUPRAMUNDANE UNWHOLESOME ROOTLESS RESULTANT ROOTLESS FUNCTIONAL BEAUTIFUL SENSE SPHERE WHOLESOME RESULTANT FUNCTIONAL WHOLESOME RESULTANT FUNCTIONAL WHOLESOME RESULTANT joy, x-view, unprmt'd 1 joy, x-view, prmt'd 2 joy, unprompted 3 ATTACHMENT joy, prompted 4 eq., x-view, unprmt'd 5 eq., x-view, prmt'd 6 eq., unprompted 7 eq., prompted 8 AVERSION unprompted 9 prompted 10 DELUSION EYE EAR NOSE TONGUE BODY RECEIVING doubt wholesome wholesome wholesome wholesome wholesome, comfort wholesome, eq restlessness unwholesome unwholesome unwholesome unwholesome unwholesome, pain unwholesome, eq wholesome, eq INVESTIGATING unwholesome, eq wholesome, joy 27 2 FIVE SENSE DOOR ADVERTING 28 MIND DOOR ADVERTING 29 SMILE PRODUCING 30 joy, knowledge, unp'd 31 3 joy, knowledge, prm'd 32 3 joy, unprompted 33 WHOLESOME joy, prompted 34 eq., knowledge, unp'd 35 3 eq., knowledge, prm'd 36 3 eq., unprompted 37 eq., prompted 38 joy, knowledge, unp'd 39 joy, knowledge, prm'd 40 joy, unprompted 41 RESULTANT joy, prompted 42 eq., knowledge, unp'd 43 eq., knowledge, prm'd 44 eq., unprompted 45 eq., prompted 46 joy, knowledge, unp'd 47 joy, knowledge, prm'd 48 joy, unprompted 49 FUNCTIONAL joy, prompted 50 eq., knowledge, unp'd 51 eq., knowledge, prm'd 52 eq., unprompted 53 eq., prompted 54 1ST JHANA 55 2ND JHANA 56 3RD JHANA 57 4TH JHANA 58 5TH JHANA 59 3 Field Guide to the Mind: Feelings, Roots, Objects, Functions of All Consciousness, 12 1ST JHANA ND JHANA RD JHANA TH JHANA TH JHANA ST JHANA 65 2ND JHANA 66 3RD JHANA 67 4TH JHANA 68 5TH JHANA 69 INFINITE SPACE 70 INFINITE 71 5 NOTHINGNESS 72 NEITHER PERCEPTION NOR NON-PER INFINITE SPACE 74 6 INFINITE NOTHINGNESS 76 6 NEITHER PERCEPTION NOR NON-PER INFINITE SPACE 78 INFINITE 79 5 NOTHINGNESS 80 NEITHER PERCEPTION NOR NON-PER st jhana 82 FIRST STAGE ENLIGHTENMENT SECOND STAGE ENLIGHTENMENT THIRD STAGE ENLIGHTENMENT FOURTH STAGE ENLIGHTENMENT FIRST STAGE ENLIGHTENMENT SECOND STAGE ENLIGHTENMENT THIRD STAGE ENLIGHTENMENT FOURTH STAGE ENLIGHTENMENT 2nd jhana 83 3rd jhana 84 4th jhana 85 5th jhana 86 1st jhana 87 2nd jhana 88 3rd jhana 89 4th jhana 90 5th jhana 91 1st jhana 92 2nd jhana 93 3rd jhana 94 4th jhana 95 5th jhana 96 1st jhana 97 2nd jhana 98 3rd jhana 99 4th jhana 100 5th jhana 101 1st jhana 102 2nd jhana 103 3rd jhana 104 4th jhana 105 5th jhana 106 1st jhana 107 2nd jhana 108 3rd jhana 109 4th jhana 110 5th jhana 111 1st jhana 112 2nd jhana 113 3rd jhana 114 4th jhana 115 5th jhana 116 1st jhana 117 2nd jhana 118 3rd jhana 119 4th jhana 120 5th jhana There is no investigation at the moment of re-linking #25, # Re-linking (patisandhi) serves the function of re-linking a past life with a current life. Often called rebirth consciousness. 2- Functions as retention when the object is desireable # Life-continuum (bhavanga) preserves the continuity of individuality from birth to death. It passively carries individual existence 3- All objects except the fourth stage (arahatta) enlightenment wholesome and resultant consciousness. from moment to moment unless there is an active cognitive process of the sense or mind doors operating. 4- Perform the function of death in the fine material sphere. 9- Adverting (āvajjana) is the function of the turning of the mind toward an object that impinges at one of the sense or mind doors. 5- The 2nd and 4th immaterial jhanas have the 1st and 3rd immaterial jhanas as their objects respectively. 10- The cognition of the bare sense data at a sense door, ie. 'seeing', 'hearing', 'smelling', 'tasting', 'touching'. 6- Perform the function of death in the immaterial sphere. 11- Receiving (sampaticchana) is the function in a cognitive process of receiving the sense object. 12- Investigating (santīrana) is the function in a cognitive process of investigating the sense object. 13- Determining (votthapana) is the function in a cognitive process of determining the sense object. 14- Impulsion (javana) is the function of kammic response to an object in a cognitive process in beings not fully enlightened. In fully enlightened beings, no kamma is created. 15- Retention (tadārammana) is the function of 'taking as object' a prominent sense object or a very clear mind object. 16- Death (cuti) performs the function of the passing away of an individual existence. 12 A Field Guide to the Mind

15 Living in the Material World: Welcome to the Human Body (rūpa) In the Buddha s teaching, right relationship to the body plays an important even significant role. The Buddha offered instruction and guidance on how to care for the body wisely without pampering by attachment or neglecting and harming by aversion. Monastic rules guide monks on how, when, how much and why to eat. Instruction in developing the perception of the unbeautiful aspect of the body was offered as an antidote to excessive lusting. Daily reflection on the facts of ageing, illness and inevitable death of the body was encouraged. All these teachings deal with the relative reality of living skillfully with a body. Yet, the Buddha was also insistent on pointing out wrong view of the body, e.g., he regards material form as self, or self as possessed of material form, or material form as in self, or self as in material form To arrive at right view of body requires that one practice awareness of the body and development of penetrating insight into the individual as well as universal characteristics of material elements of the body. Empirical knowledge of the body is challenging in part because of the massive layers of delusion in the form of concepts about the body, beginning but not limited to our anatomical map of the body, our identification with appearance, size, functioning, etc. While these conceptual understandings are useful for maintaining health, beauty, etc., they are less useful in realizing right view of the body. Right view here means an understanding that leads to the end of suffering, particularly the dis-identification of body with self, in self, etc. With greater continuity of attention and strength of awareness, we begin to see or experience the movement, inflation, deflation, etc., of the abdomen. This is knowing the manner or mode of the rising-falling abdomen. Finally, with sufficient steadiness of attention (samādhi), awareness penetrates through the conceptual veils and experiences the pushing, stretching, tightness, tingling, heat, pressure, etc., of the rising-falling. This is knowing the inherent nature (sabhāva) of the body at that time and location. At this point true Vipassanā begins! Only gradually are we able to sustain continuity of awareness and penetrate the veils of delusion, thereby strengthening the realization of the nature of the body. In time, the anatomical overlay of what is being experienced recedes into the background of the mind. It can be rather unsettling to be fully aware of the direct experience of the body without an understanding of what is occurring anatomically. With further practice, strength of equanimity grows and insight becomes possible. The Buddha s instruction for developing insightful understanding of the true nature of the body is to pay attention to the phenomenological experience of the body, i.e., what the body actually feels like. So, for example, we direct our attention to the rise and fall of the abdomen as we breathe in and out. Initially, because attention is weak, mindfulness is discontinuous and delusion is thick, an anatomical map of what is happening in the abdomen predominates in our mind. What we see (or imagine) is the size, shape, location, etc., of organs as known through study of anatomy. This is knowledge of form. A Field Guide to the Mind 13

16 When no longer limited by the conceptual view of the body, true knowledge arises. It is here, now that the fleeting, impermanent (anicca) nature of all physical experience is known. Dukkha, the painful or unreliable nature of the body is also vividly apparent. The conditional nature or uncontrollability (anatta) of the body is also realized. These three are known as the universal characteristics of all conditioned, mental and physical phenomenon. Through study and reflection we may know that things are impermanent, etc., but this is conceptual knowledge. Useful for getting by in our ordinary lives, but insufficient for liberating the mind from the attachment and identification with the body that causes suffering. The insightful understandings of anicca, dukkha, anatta are not common empirical knowledge unless one practices awareness and insight. Through the practice of awareness, one comes to know the body as the Buddha revealed in the Abhidhamma. Actual empirical sensations within the body are metaphorically expressed as elements of earth (hardness, softness, etc.), air (pulsing, pressing, vibrating, etc.), fire (heat, coolness, etc.), and water (stickiness, cohesion, etc.). The sources or causes of these material elements are discovered to be kamma (inborn or due to being born), environmental, nutritional or mental. Additional knowledge of materiality is gradually acquired through awareness. A glimpse of what to expect when one develops steady mindful observation of the body is revealed by Fritjof Capra in The Turning Point. He states, Subatomic particles are not made of any material substance. They have a certain mass but this mass is a form of energy. Energy however is always associated with processes, with activity; it is a measure of activity. Subatomic particles, then, are bundles of energy, or patterns of activity. The energy patterns of the subatomic world form stable atomic and molecular structures, which build up matter and give it its macroscopic solid appearance thus making us believe that it is made of some material substance. At the everyday, macroscopic level, the notion of a substance is quite useful, but at the atomic level it no longer makes sense. Atoms consist of particles and these particles are not made of any material stuff. When we observe them, we never see any substance; what we observe are dynamic patterns continually changing into one another a continuous dance of energy. This journey of discovery is the practice of awareness and unfolding process of insight. A comprehensive empirical knowledge of the body (and other material experience) allows dis-identification and letting go of ownership of the body in a way that frees one from the suffering of attachment. 14 A Field Guide to the Mind

17 MATERIALITY 4 PRIMARY ELEMENTS 24 SECONDARY ELEMENTS (directly conditioned) SENSITIVE ELEMENTS STIMULATING ELEMENTS EYE-10 EAR-10 NOSE-10 KAMMA BORN MIND BORN HEAT BORN FOOD TONGUE-10 BODY-10 FEMINITY-10 MASCULINITY-10 BASE-10 VITAL-9 PURE-8 BODILY COMMUNICATION-9 VOCAL COMMUNICATION-10 LIGHTNESS-11 BODILY INTIMATION-12 VOCAL INTIMATION P: B: D: CF: G: GR: V: O: I: K: C: H: F: EARTH 1 X X X X X X X X X X X X X X X X X X X X X G GR I K C H F WATER 2 X X X X X X X X X X X X X X X X X X X X X S GR I K C H F FIRE 3 X X X X X X X X X X X X X X X X X X X X X G GR I K C H F AIR 4 X X X X X X X X X X X X X X X X X X X X X G GR I K C H F EYE 5 X P B D CF G GR O K EAR 6 X P B D CF G GR O K NOSE 7 X P B D CF G GR O K TONGUE 8 X P B D CF G GR O K BODY 9 X P B D CF G GR O K FORM/COLOR 10 X X X X X X X X X X X X X X X X X X X X X G GR V I K C H F SOUND 11 X X X X G C H ODOUR 12 X X X X X X X X X X X X X X X X X X X X X G GR I K C H F TASTE 13 X X X X X X X X X X X X X X X X X X X X X G GR I K C H F FEMININITY 14 X CF S GR K MASCULINITY 15 X CF S GR K GENDER ELEMENTS MIND BASE ELEMENT-HEART LIFE ELEMENT-VITAL PRINCIPLE NUTRIMENT ELEMENT-FOOD SPACE ELEMENT PURE-8 SOUND-9 16 X B S GR K 17 X X X X X X X X X CF S GR K 18 X X X X X X X X X X X X X X X X X X X X X S GR I K C H F 19 S GR K C H F COMMUNICATIVE BODY 20 X X D S C ELEMENTS SPEECH 21 X X D S C LIGHTNESS 22 X X X X X X S C H F ALTERABLE SOFTNESS 23 X X X X X X S C H F (indirectly conditioned) ELEMENTS ADAPTABILITY 24 X X X X X X S C H F PRODUCTIVITY 25 S PHASIC CONTINUITY 26 S ELEMENTS DECAY 27 S IMPERMANENCE 28 S External, inanimate material world Y Y* R: re-linking Sense sphere beings L L L L L L L L L+ L+ L+ L+ L+ L+ L L L L L L O: when gender is missing Sense sphere - womb born L L L L L/C L/C/O L/C L L+ L+ L+ L+ L+ L+ X L L L L# L# C: arises at conception Sense sphere: (moisture born & (max.) L/C L/C L/C L/C L/C L/C L/C L L+ L+ L+ L+ L+ L+ X L L L L* L* L*: when one swallows saliva spontaneous births at conception) (min.) L/C L/C L/C L L+ L+ L+ L+ L+ L+ X L L L L* L* L#: begins with mother's nutriment Fine material sphere R R R R L+ L+ L+ L+ L+ L+ X L L L Y* :. non-vocal sound, eg. wind, rain,... Mindless sphere R L L: arises during life dependent on circumstances Immaterial sphere X: begins at static phase of re-linking consciousness L+: arises with the 1st consciousness after conception LIGHTNESS-11 SOUND-12 PURE-8 LIGHTNESS-11 personal or external mat'l w/basis or w.o./basis mat'l w/door mat'l w/controlling faculty gross; S:subtle kamma born,grasped at visible or invisible take object inseparable or separable Born of Kamma Born of Consciousness Born of Heat Born of Food Field Guide to the MInd: Table of Material Elements, Page 15 A Field Guide to the Mind 15

18 Objects of Awareness A meditator s (partial) lexicon of unique characteristics (sabhāva) PHYSICAL, MATERIALITY, QUALITIES OF SENSATIONS (rūpa) Earth Element: Hardness, prickly, softness, velvety, lightness, rigidity, gentleness, harshness, tenderness, stinging, floating, pinpricks, itching, piercing, stabbing, cracking, crunchy, gritty Air Element: Stiffness, tension, pushing, pulling, relaxation, bending, stretching, pulsation, vibration, movement, tightness, releasing, tautness, throbbing, vibrating, pulsating, quivering, tingling, pressure, aching, expanding, squeezing, twisting, stretching, simmering, numbness, smoothness Fire Element: Heat, warmth, cold, coolness, lightness, gentleness, subtlety, levitation, floating, chills, hot Water Element: Wetness, stickiness, solidity, heaviness, cohesion, flowing, melting, bubbling, gurgling, sinking, mushy OTHER SENSE DOORS Seeing, Hearing, Smelling, Tasting (salty, sour, sweet, bitter, spicy, umami, succulent) MIND AND MENTAL STATES (citta, cetasika) Cognitive processes: Thinking, planning, remembering, scheming, strategizing, fantasizing, embellishing, imagining, Narrating, rehearsing, preparing, commenting, recalling, calculating, acknowledging, recognizing Knowing, explaining, figuring-out, analyzing, justifying, storytelling, interpreting, perceiving Comparing, evaluating, preferring, condemning, listing, counting, enumerating Projecting, wishing for, approving, criticizing, denying, assuming, speculating Attitudes of mind: Grappling with, struggling with, reacting to, resistance to, expecting, anticipating, wishing for Hoping, searching for, indecisive, doubtful, disturbed, yearning, dreading, skirting around Frustrated, disappointed, apprehensive, fearful, questioning, defensive, enduring, waiting for Allowing, receiving, opening, accepting, acknowledging, bearing with, putting up with, persevering Balanced, attentive, focusing, willing, indulging, calm, collected, non-reactive, tolerating, patient Feelings: Relief, struggle, confused, dull, disgusted, deprived, annoyed, angry, averse, sad, vulnerable, perplexed, Anxious, agitated, restless, stressed, tired, depleted, drained, numb, fearful, fatigued, disinterested, Ashamed, selfconscious, loss, Exhilarated, excited, ecstatic, blissed out, gratified, creative, refreshed, energized, balanced, at ease OK, kindly, grateful, joyful, awe, generous, confident, clear, bright, light, insightful, crisp, concise, Faithful, relaxed, comfortable, content, calm, peaceful, joyful, rapturous, erotic, happy, delighted. UNCONDITIONED (Nibbāna) [from Manual of Insight by Mahasi Sayadaw] Nibbāna is said to be the non-arising of conditioned mental and physical phenomena, that is, the cessation of the objects and the noting mind, i.e., phenomena that perceive or are being perceived. However, one perceives Nibbāna that becomes manifest as the signless. As an unconditioned reality, the nature of Nibbāna is cessation with the unique characteristic of peacefulness. 16 A Field Guide to the Mind

19 The Stream of Life through Birth and Death (citta-vīthi) Mental life, the flowing stream of consciousness is an extremely rapid fluxing of the arising and passing away of successive moments of consciousness with attendant mental states. The particular sequence of moments of consciousness is conditioned by kamma, the elements of material reality, intention, development of mind (concentration and insight), etc. A brief description of the stream during sense door activation, mind door activation and the successive streams necessary for mentally constructing ordinary, consensual reality is helpful. Within the stream of consciousness, individual moments of consciousness perform different functions resulting in a particular sequence of activity. A brief description follows of the functions as they are revealed in analyzing a particular sequence of the stream. [See Table of Stream of Consciousness.] The fundamental understanding of the mind is that this stream of consciousness, generally speaking, carries the life force of an individual from birth (conception) to death. The energy of the life force without reference to any sense object in the present moment is called the bhavanga, the life force. (I am not aware that there is anything like this in Western understanding of mind.) It is the fluxing of raw consciousness. It is what occurs when one is in a deep dreamless sleep. It is what the mind falls into when it is not activated by a current sense object, e.g., sight, sound, thought, etc. In fact, it is understood that the mind falls into bhavanga (life continuum or LC) for an indefinite length of time between each active cognitive mental process. H1: So, along horizontal line #1, notated as H1, we see the fluxing of continuous LC: the dormant life force in the mind not being activated for the period of time necessary to run a cognitive process, i.e., 17 moments of consciousness. This chart shows the sequence of the arising of different functions performed by individual moments of consciousness to create a stream of consecutive cognitive processes that eventually result in the creation of a consensual reality. I will be referring to horizontal sequences numbered along the left hand column. The key to each moment of consciousness is on the right. Each square represents a single moment of arising of an individual consciousness. For these purposes we are most interested in the function performed within the stream rather than which of the 121 types of consciousness can serve the particular function. A Field Guide to the Mind 17

20 H2 is the cognitive process in the mind when a visible object calls our attention. The sequence of 17 mind moments emerging out of continuous fluxing of the life continuum is as follows: 1: Plc: a moment of the life continuum passes 2: Vlc: the life continuum vibrates (with the arising of the visible object) 3: Alc: the life continuum is arrested, it stops fluxing. 4: 5A: is the moment of adverting the mind to the sense door being stimulated 5: eye: seeing consciousness happens 6: Rc: the seen object is received into the mind 7: I: the object is investigated by the mind to 8: D: determine whether it is familiar or not, painful or pleasant, etc. 9-15: J: 7 javana are the ethical impulsions in relation to the object. All 7 are alike in any particular cognitive process. If the mind is untrained, the ethical impulsion will be habitual, i.e., attachment to pleasurable stimulus, aversion to unpleasant stimulus or ignorance of neutral stimulus. If one is mindfully aware, the mind will respond with clarity, understanding, non-attachment and nonaversion to all objects. It is said the ethical impulsions are the very strong reactions (if unwholesome) or responses (if wholesome) to the object. It is where new kamma is created. Dependant on the quality of ethical impulsion, the result will be pleasant if wholesome, unpleasant if unwholesome. The result will be experienced both immediately and at an indefinite number of unpredictable moments in the future. 16,17: R: The object is registered or retained in the mind when the object is very great, i.e., noticeable. LC The mind falls again into fluxing of the life continuum. H3 shows the cognitive process in the mind stream if the object is (just) a great object without the two (2) moments of retention/registration rather than a very great object. H4 and H5 show the stream for weaker objects. Weaker objects do not result in clearly recognizing the object; therefore, ethical impulsions do not arise. H6 shows the stream when the mind door is activated (by a thought, idea, image, etc.). Notice that the mind stream is quicker than a sense door stream due to the fact that mental content is already in the mind; it does not have to be received, investigated and determined. Nevertheless, the ethical impulsions follow upon the mind turning to the mental object. A clear mental object will be retained by the mind; an obscure object (H7) will not be retained by the mind even though there has been an ethical relationship to it. During dreaming without knowing (H8), the mind merely turns to the mental object but does not take it in, so there is no ethical relationship to it. During dreams where knowing happens (H9), ethical impulsions will follow, but since the intention is weak, the kammic consequences will be minimal. 18 A Field Guide to the Mind

21 Creation of Relative Reality The 8 cognitive processes, stream sequences between H10 and H17, show the mental activity needed to construct a piece of ordinary reality and have a recognized affective relationship to it. Between each of these cognitive processes, the mind once again lapses into life continuum for an indefinite, though brief, period of time. H10: the sense door (eye) is activated by the sense object (sight) giving rise to seeing H11: the seen object is imprinted on the mind H12: the mind synthesizes the various sense data that has come in through the door H13: the mind recognizes the color and/or shape of the object, i.e., sabhāva H14: the mind grasps the concept of what is seen, e.g., food H15: the mind recognizes the concept of what is seen, e.g., fruit H16: the mind grasps the name of what is seen, e.g., banana H17: the mind recognizes the name banana and relates to it with desire, aversion or clear understanding and equanimity. Note that only in H10 is the mind in contact with ordinary sensual reality, i.e., the eye is in contact with a visible object; seeing is happening. Subsequent to that, the mind is massaging mental data only, i.e., colors, shapes, perceptions, concepts, names, liking, disliking, etc. The ethical impulsions (7 Javanas) of H10-H16 are toward the mental content of the process rather than toward a banana. Liking or disliking the banana occurs only in H17. Now, imagine that every sense door is constantly being bombarded by sense stimulation and the mind is incessantly processing everything that is coming in as well as reflecting on it all in order to create the ordinary reality that we all take for granted as being how we think it is. Hey, no wonder we re tired! The amazing thing is, this all happens automatically for most of us, unseen by our untrained attention and not understood by our heavily deluded mind. When we begin to train attention to stabilize more continuously on the intended object, the habits of mind exert a tremendous conditioning effect, making it difficult to stay just with the intended object. The processes of creating ordinary reality still try to run, but the strength of the intention to stay on the object slowly develops to prevent it. In order to stay continuously with an intended object, some degree of processing ordinary reality must be sacrificed. This accounts for many of the dramatic effects experienced by meditators as they begin to train attention not to process ordinary reality. STREAM OF number of thought moments Ad Adaptation/ conformity 1 LC LC LC LC LC LC LC LC LC LC LC LC LC LC LC LC LC LC LC deep, dreamless sleep Alc Arresting life continuum 2 LC Plc Vlc Alc 5A eye Rc I D J J J J J J J R R LC eye door stream, very great object Chg Change of lineage 3 LC Plc Plc Vlc Alc 5A ear Rc I D J J J J J J J LC LC ear door stream, great object D Determining 4 LC Plc Plc Plc Plc Vlc Alc 5A nose Rc I D D D LC LC LC LC LC nose door stream, slight object Dth Death 5 LC Plc Plc Plc Plc Plc Plc Plc Plc Plc Plc Plc Plc Plc Plc Plc Vlc Vlc LC body door stream, very slight object ear Ear consciousness 6 LC Plc Vlc Alc M J J J J J J J R R LC LC LC LC LC mind door stream, clear object eye Eye consciousness 7 LC Plc Vlc Alc M J J J J J J J LC LC LC LC LC LC LC mind door stream, obscure object F Fruition 8 LC Vlc Vlc M M M LC LC LC LC LC LC LC LC LC LC LC LC LC dreaming, not knowing I Investigating 9 LC Vlc Vlc M J J J J J J J R R LC LC LC LC LC LC dreaming, knowing J Javana, ethical impulsion 10 LC Plc Vlc Alc 5A eye Rc I D J J J J J J J R R LC sense door avenue stream Jh Jhāna, ecstatic concentration 11 LC Plc Vlc Alc M J J J J J J J R R LC LC LC LC LC conformational mind door process LC Life continuum/ bhavanga 12 LC Plc Vlc Alc M J J J J J J J R R LC LC LC LC LC synthesizing mind door stream M Mind door adverting cons. 13 LC Plc Vlc Alc M J J J J J J J R R LC LC LC LC LC recognizing the color nose Nose consciousness 14 LC Plc Vlc Alc M J J J J J J J R R LC LC LC LC LC grasping the entity (meaning) Path Enlightenment 15 LC Plc Vlc Alc M J J J J J J J R R LC LC LC LC LC recognizing the entity (meaning) Plc Passed life continuum 16 LC Plc Vlc Alc M J J J J J J J R R LC LC LC LC LC grasping the name Pr Purification, prior to higher enlight. 17 LC Plc Vlc Alc M J J J J J J J R R LC LC LC LC LC recognizing the name, judgment Prp Preparation for higher cons. 18 LC Vlc Alc M Prp Px Ad Chg Jh LC LC LC LC LC LC LC LC LC LC first time attaining jhāna Px Proximate to higher cons./ access 19 LC Vlc Alc M Prp Px Ad Chg any # jhāna consciousness LC LC LC LC developed jhāna R Retention/ registration 20 LC Vlc Alc M Prp Px Ad Chg Path F F LC LC LC LC LC LC LC LC stream at first stage enlightenment Rc Receiving consciousness 21 LC Vlc Alc M Prp Px Ad Pr Path F F LC LC LC LC LC LC LC LC stream at higher stage enlightenment R-L Re-linking, rebirth cons. 22 LC Vlc Alc M Ad Ad Ad Ad any # fruition consciousness LC LC LC LC developed fruition Vlc Vibrating life continuum 23 LC Vlc Alc M Prp Px Ad Chg Jh Jh (cessation ) F LC LC LC LC nirodhasamapatti stream X Nothing arising onwards 24 LC Vlc Alc M J J J J J R R Dth R-L LC LC LC LC LC LC stream at death 5A Five sense door adverting cons. LC LC LC LC LC LC LC LC LC LC M J J J J J J J LC ( ) An indefinite amount. 25 LC Vlc Alc M J J J J J Dth X X X X X X X X X X usual stream at death of arahat 26 LC Vlc Alc M Prp Px Ad Chg any # of jhāna consciousness Dth X X X death of arahat after jhāna 27 LC Vlc Alc M Prp Px Ad Pr Path F F LC LC LC LC Vlc Alc M J attaining full enlightenment at death J J J J J J LC LC LC Vlc Alc M J J J J J Dth X X Field Guide to the Mind: Stream of Consciousness, Page 19 KEY H offer a view of fluxing of consciousness when developing jhāna, at the stages of enlightenment, at sustained cessation of mind & body, at death and when an arahat dies or upon attaining full enlightenment at death. A Field Guide to the Mind 19

22 Death, Re-Linking and the Stream of Consciousness......Passing Life } {Fresh existence... Life Continuum Vibrating Life Continuum Arresting Life Continuum Mind Door Adverting Ethical Impulsion Ethical Impulsion Ethical Impulsion Ethical Impulsion Ethical Impulsion Retention Retention Death Consciousness Re-Linking to New Life Life Continuum Mind Door Adverting Ethical Impulsion Life Continuum..Lc Lc VL AL M Im Im Im Im Im Rt Rt D RL Lc Lc Lc Lc Lc Lc Lc Lc Lc Lc Lc Lc Lc Lc Lc Lc M Im Im Im Im Im Im Im Lc A Field Guide to the Mind 1 Life continuum of passing life flowing toward death. 2 Life continuum vibrates with last mind object. 3 Life continuum of passing life is arrested. 4 Mind Door Adverting Consciousness: At the moment of death, by the power of kamma, one of the following presents itself through the appropriate door: 1) kamma - mind door, 2) kamma nimitta: a sense object at the time of performing kamma appears at anyone of the six sense doors, or 3) gati nimitta- sign of destiny and the life continuum vibrates. 5 This psychologically important process of five ethical impulsions lacks all reproductive power. Its function is the regulation of the new existence, ie. The thought/object during this process conditions re-linking consciousnes. 6 These two moments of retention of the perceived object may or may not occur. 7 Death consciousness is the last moment of the passing life. It is the same as all the other life continuum moments of this life. This moment serves the death function. At this point, no further material qualities born of the mind and food are produced. Only a series of material qualities born of heat goes on until the corpse is reduced to dust. The advent of death may be timely by 1) expiration of age limit, 2) expiration of reproductive kammic force, or 3) simultaneous 1 & 2; or untimely by 4) intervention of destructive kamma. Death is the temporary end of a temporary phenomenon, not the complete annihilation of a being. Death in one place means birth in another place. 8 Re-linking consciousness in a fresh existence. This moment takes the same object as the last object taken in the previous life. All of the life continuum moments of the fresh existence will be of the same quality as this re-linking consciousness. 9 A series of 16 life continuum moments with the same object and mental concomitants as the re-linking consciousness. 10 The mind takes an object from the fresh existence. 11 A series of 7 ethical impulsions develops a liking to the fresh existence. 12 Life continuum flows on in the absence of a thought process uninterruptedly like a stream until the arising of the death consciousness. Just as here, so again in the subsequent existence there arise re-linking consciousness, life continuum, thought processes and death consciousness revolving according to circumstances like a wheel. The enlightened, disciplining themselves long, understanding the impermanence of life, will realize the deathless state- nibbana, and completely cutting off the fetters of attachment, attain peace. [Material from this section referenced from Manual of Abhidhamma by Narada Maha Thera.] Field Guide to the Mind: Death, Re-linking and the Stream of Consciousness, 20

23 What Goes Around Comes Around (kamma) Kamma, the law of cause-effect, is one of the operant relationships conditioning the stream of consciousness. It operates at all times, whether one is aware of it or believes it or not. Within the Abhidhamma, kamma is spoken about with some detail usually omitted from discourses. The understanding of kamma from the Abhidhamma offers support for practice and a way of understanding the vast range of known experiences without personalizing them to one s self. Right view of the vastness of time and space and the planes of existence that constitute samsāra offers a sobering assessment and inspiration for diligence in practice. As much as the law of kamma offers a lesson from the past, it also offers an opportunity for the future. It is through practice that one takes the maximum benefit from the lessons offered. Insight practice gradually transforms the mind, eliminating some consciousness and strengthening others. The table of Who Experiences What? reveals what to expect on the path ahead (p. 22). And what is kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma? Right view, Right intention, Right speech, Right action, Right livelihood, Right effort, Right mindfulness, Right concentration. This is called kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma. Buddha in AN Refer to the Chart of Flowing Kamma (p. 23) to observe the following: 29 types of consciousness are active kamma creation #1-12, 31-38, 55-59, types of consciousness serve as kamma result #13-27, 39-46, 60-64, types of consciousness serve as re-linking (rebirth) consciousness for beings taking birth in the 31 planes of existence #25, 26, 39-46, 60-64, While the re-linking consciousness carries the underlying personality structure of beings (See p. 29, Buddhist Personality Types: Mental Legacies via Continuity Conditioning), prior kamma lays dormant until supportive conditions give rise to it appearing as: The four functions kamma may play in a being s life are: 1. Reproductive kamma 2. Supportive kamma 3. Obstructive kamma 4. Destructive kamma The order of kamma giving rise to effects is observable to meditators: 1. Weighty kamma 2. Proximate kamma 3. Habitual kamma 4. Reserve kamma A Field Guide to the Mind 21

24 INDIVIDUALS PLANES OF Unenlightened Enlightened EXISTENCE Rootless w/ Roots Trainees SENSE SPHERE FINE MATERIAL IMMATERIAL SPHERE SUPRAMUNDANE UNWHOLESOME ROOTLESS RESULTANT ROOTLESS FUNCTIONAL BEAUTIFUL WHOLESOME RESULTANT Unhappy states Happy states ATTACHMENT with wrong view 1,2,5,6 without wrong view 3,4,7,8 AVERSION 9,10 DELUSION doubt 11 restlessness 12 EYE 13,14 EAR 15,16 NOSE 17,18 TONGUE 19,20 BODY 21,22 RECEIVING 23,24 INVESTIGATING 25,26,27 FIVE SENSE DOOR ADVERTING 28 MIND DOOR ADVERTING 29 SMILE PRODUCING WHOLESOME RESULTANT with knowledge 39,40,43,44 without knowledge 41,42,45,46 FUNCTIONAL WHOLESOME RESULTANT FUNCTIONAL WHOLESOME RESULTANT FUNCTIONAL Stream-enterer Once returner Non-returner Arahat Stream-enterer Once returner Non-returner Arahat Relinking,life-cont., death only For one moment only. Two roots Three roots Stream enterer Once returner Non-returner Arahat Sense Sphere Fine Material Immaterial 22 A Field Guide to the Mind Field Guide to the Mind: Who Experiences What? Page 22 Field Guide to the Mind: Who Experiences What? Page 22

25 SENSE SPHERE FINE MATERIAL SPHERE OF WHICH 19 CONDITION ARE RE- 29 KAMMA 32 RESULTS LINKING = CONSCIOUS- # CONSCIOUS. # CONSCIOUS. NESS Greed 1,..8 UNPLEASANT: UNWHOLE- Hatred 9,10 5 sense: eye, ear,...:14,16,18,20,22 SOME Rooted Delusion in 11,12 2 mental: 24,26 26 generosity, PLEASANT:5 sense:eye,... 13,15,17,19,21 WHOLElove & mental: 23,25,27 27 SOME wisdom 8 BEAUTIFUL minor 60 1st Jhāna medium 55 RESULTANT high 60 minor 61,62 2nd & 3rd medium 56, 57 RESULTANT 61, 62 61,62 Jhāna high 61,62 minor 63 4th Jhāna medium 58 RESULTANT high 63 5th Jhāna equanimity 59 RESULTANT Supramundane conscious. 1st & 2nd stage enlightened beings who develop 5th jhāna 64 (wisdom is predominant) 5 faculties developed equally 64 are not regarded kamma with confidence predominant 64 3rd stage enlightened (where volition is predom.) with energy predominant 64 beings who develop because they eradicate with mindfulness predominant 64 5th jhāna. the roots of kamma that with concentration predominant 64 condition rebirth. with wisdom predominant 64 (i.e. ignorance, craving) 1st & 2nd stage enlightened beings who develop immaterial jhāna Infinite space 70 RESULTANT IMMATERIAL Infinite consciousness 71 RESULTANT SPHERE Nothingness 72 RESULTANT Perception neither is nor is not 73 RESULTANT Steven Armstrong SAMSARA : 31 PLANES OF EXISTENCE # length time plane sphere 1 indeterm. Woeful States - 8 Major Hells 2 " Animal Kingdom 3 " Hungry Ghosts and Unhappy Spirits 4 " Demons (Non-Radiant Ones) 5 " Human Realm 6 500CY Realm of the Four Kings H CY Realm of the 33 Gods E CY Realm of the Yama Gods A CY Delightful Realm V CY Realm of Gods Who Enjoy Their Own Creations E 11 16,000CY Realm of Gods Who Enjoy Others' Creations N 12 1/3 AK Realm of Brahma's Retinue 13 1/2 AK Realm of Brahma's Ministers 14 1 AK MahaBrahma 15 2 MK Realm of Minor Lustre 16 4 MK Realm of Infinite Lustre 17 8 MK Realm of Radiant Lustre MK Realm of Minor Aura MK Realm of Infinite Aura MK Realm of Steady Aura MK Realm of Great Reward MK Realm of Mindless Beings MK Durable Realm MK Serene Realm MK Beautiful Realm MK Clear Sighted Realm 27 16,000 MK Highest Realm MK Realm of Infinite Space 29 40,000MK Realm of Infinite Consciousness 30 60,000MK Realm of Nothingness 31 84,000MK Realm of Neither Perception Nor Non-Perception 500 CY = 9,000,000 human years 1994 Steven Armstrong 16,000 CY = 9,216,000,000 human years AK (ASANKHEYYAKAPPA): incalculable cycle MK (MAHAKAPPA) = 4 AK PURE ABODES UNHAPPY STATES HAPPY STATES 1st JHĀNA 2nd/3rd JHĀNA 4th JHĀNA 5th JHĀNA SENSE SPHERE FINE MATERIAL REALMS FORMLESS REALMS Field Guide to the Mind Kamma - Results - Re-Linking Consciousness to 31 Planes of Existence, Page 23 A Field Guide to the Mind 23

26 The Wheel The wheel is turning and you can t slow down. You can t let go and you can t hold on. You can t go back and you can t stand still. If the thunder don t get you then the lightning will. Chorus: Won t you try just a little bit harder? Couldn t you try just a little bit more? Won t you try just a little bit harder? Couldn t you try just a little but more? Round, round, robin run around gotta get back where you belong. Little bit harder, just a little bit more little bit farther than you ve gone before. The wheel is turning and you can t slow down. You can t let go and you can t hold on. You can t go back and you can t stand still. If the thunder don t get you then the lightning will. Small wheel turn by the fire and rod. Big wheel turn by the grace of God. Every time that wheel turn round bound to cover just a little more ground. The wheel is turning and you can t slow down. You can t let go and you can t hold on. You can t go back and you can t stand still. If the thunder don t get you then the lightning will. Words by Robert Hunter Music by Jerry Garcia and Bill Kreutzmann 24 A Field Guide to the Mind

27 The Wheel of Life: Dependent Origination/Escape from Samsāra (paticcsamupāda) Sam sāra means flowing on. Conditions arise to keep life flowing on, first here, then there; all the while, one is looking for happiness, stability, security and peace. Whatever the mind can conceive as a source of happiness, it will crave and seek, grasping the idea and pursuing it until it is experienced and enjoyed or until with wisdom it is seen as being unable to provide what is sought. While wandering in samsāra, looking for happiness in all the wrong places one covers the vast terrain of the mind in all 31 planes of existence. While there are a vast variety of pleasant and unpleasant experiences to be sought and known, no enduring happiness is to be found within them. It is a painful lesson to be learned again and again until awakening to the truths the Buddha realized. Four aspects of dependent origination to be recognized: 1. The individual characteristic of each psycho-physical process. Are we each an autonomous, on-flowing stream of cause and effect, each in our own universe? Or are we all connected, interrelated somehow? 2. The relationship between links is cause and effect. Results are not happenstance, accidents, chaotic, even though we may not understand them. 3. The unfolding, or on-flowing is automatic, without an agent who is responsible for keeping it all going. It is a natural law of unfolding of the mind. 4. Each link is the necessary and sufficient cause for the subsequent link. The Buddha s teaching on dependent origination analytically deconstructs the dynamic synthesis of all experience into its component parts, the varieties of mental and material phenomena while revealing the conditional relationships between them. It is a teaching on the law of kamma from an empirical perspective detailing the anatta characteristic of the five aggregates. The Buddha said, Inconceivable is the beginning of this wandering on in birth and death; not to be discovered is a first beginning of beings who, obstructed by ignorance and ensnared by craving, are hurrying and hastening through this round of rebirths. He then asked: Which is greater, the tears you have shed while transmigrating and wandering this long time crying and weeping from being joined with what is displeasing; from being separated from what is pleasing or the water in the four great oceans? He answered his own question with: The tears you have shed. and explained: Why is that? From an inconstruable beginning beings hindered by ignorance and fettered by craving are transmigrating and wandering on long enough to become disenchanted with all conditioned things, enough to become dispassionate, enough to be released. A Field Guide to the Mind 25

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