134Rāgānusaya PaṭighānusayaAvijjānusaya
135Pañca-Khandha (Five Aggregates) are Nāma-Rūpa (mind-body),analyzed into smaller componentsfor clarity and understanding.They consist of 1 Rūpa,and 4 Nāmas: Vedanā (feeling tones), Saññā (memory),Saṅkhāra (thoughts),and Viññāṇa (consciousness).RūpaViññāṇaarising-ceasing,the perception of emotions,situating itself on one aggregate at a time.
The Five Aggregates are the foundations of attachment. When the aggregates arise, the world arises in the mind, and with it, suffering. As Viññāṇa continually arises and ceases, taking itsfooting on different aggregates from moment to moment, many kinds of worlds are formed, a world of vision and illusion, a world of pleasure and suffering, a world of past and future, a world of dreaming, and a world of self, a deceptive product born from these worlds.VedanāSaññāSaṅkhārapleasure, suffering, nither pleasure nor sufferingliking, disliking, nither liking nor dislikingmemory, recollection, the faculty of recognition based on experiencethought, mental concoction, supposition, lamentation, and the construction of ego
The emergence of the worldNext, the arising of the aggregates,which is the arising of the “world” (in the mind),will first be explained through the process of seeing.The entire process of vision functions almost simultaneously, swiftly, within a single moment.The contact that arises is merely a virtual image in the mind, a result conditioned by the qualities and limitations of both the internal and external sense bases,with Viññāṇa entering to interpret and assign meaning.A dog or a celestial being would see a different image from what we see,even though we are all looking at the same object.Thus it may be said:“We truly see, but what is seen is not yet reality”.
138Let us return to the original question ...“Who” is it that sees this Phassa (contact)? Phassa
Assuming, the one who knows and sees this Phassa is called Viññāṇa.(Cakkhu)Phassa(Cakkhu) ViññāṇaViññāṇa is situated at Rūpa.Here, “Rūpa” refers to the vision processthat results from contact. (external sense base + internal sense base)
140In fact, Viññāṇa is a nature that comprehends both Phassa and emotional tones.Vision does not actually occur in the brain. Rather, a virtual image arises in the mind, which is a mental existence, and Viññāṇa then perceives that image.If there is no image, there is no one who sees.If there is no one who sees, then no image arises.The Buddha taught thatthe words: “Citta”, “Mano”, and “Viññāṇa” may be used interchangeably in some contexts, yet they are not exactly the same in meaning.
Saññā (memory)Smart phonein red color,latest modelSaññā(Mano)ViññāṇaViññāṇa is situated at Saññā.
142(Mano) PhassaThen the image fades from eye perception and reappears in the mind(Cakkhu Viññāṇa ceases, Mano Viññāṇa arises).From here, the story continues within the mind, forming an illusory world. Saññā, functioning as the memory of past experiences, is automatically recalled when Mano Viññāṇa, situated there, arises and ceases. Thus, we perceive what the object is and what it is called. People a hundred years ago might have described it simply as something rectangular and red.
143All that has been described so far is simply the natural functioning of Rūpa and Nāma,unfolding on their own, without controller behind them.But because of not knowing (Avijjā),and because of long-established habitsof defilement, the Anusayas,Lobha, Dosa, Moha, collectively called Kilesas,tend to intrude again and again.When this happens, suffering arises in the mind,because most of us are accustomed to operating on the side of the unwholesome (Akusala).The Buddha discovered this truth and therefore encourage the cultivation of the wholesome (Kusala)as a way to alleviate suffering. Yet even this, by itself, does not lead to complete liberation from suffering.There is only one path that the Buddha taughtas leading to the permanent cessation of suffering.What did the Buddha teach?Let us now turn inward and look into our own minds.
Akusala(Unwholesomeness)Kusala(Wholesomeness)Moha(Delusion) (Mindfulness)(Hatred)(Greed)DosaLobhaSatiunwholesome mental factors (Cetasikas) that condition sufferingwholesome mental factor (Cetasika) that support right understanding
Dhammārammaṇa (mental sensations,temperaments)satisfaction or discontent arising when phassa occursMental sensationsMoha(Mano)viññāṇa Viññāṇa is situated at Rūpa.A nexus of unwholesome Cetasika and the mind
146PhassaMental sensations are feelings of satisfaction or discontent that arise naturally and automatically as soon as Phassa occurs.When the eyes see a Rūpa, mental sensations arise conditioned by habitual volitional formations within the Five Aggregates. At this stage, there is still no attachment to these mental sensations if there is restraint at the eyes, ears, nose, tongue, body, and mind.Simply put, when Sati is present, Phassa ends right there.However, most of the time, the mind inclines toward Moha, and this gives rise to what follows …
Love itVedanāLobhaA nexus of unwholesome Cetasika and the mindViññāṇa momentarily situates itself at Vedanā.Vedanā(feeling tones)liking, disliking, indifferencepleasant, unpleasant, neutral(Mano)viññāṇa
148When a person frequently indulges in something, attachment naturally follows. Being accustomed to living in delusion, one inevitably lacks Sati.Latent desire (Rāgānusaya) stored within the subconscious fuels passion whenever a desirable object appears. As soon as the eyes make contact, a subtle mental sensation arises. That brief moment of pleasure then grows and develops into a feeling of affection.Saññā
The old oneis outdated. It’s time fora change.Expensive but it is good.SaṅkhāraSaṅkhāraSaṅkhāraThis is beautiful and I deserve it.Saṅkhāra(mental formations,thought)A nexus of unwholesome Cetasika and the mindMoha(Mano)viññāṇa Viññāṇa arises and ceases, alternately situating itself in Vedanā, Saññā, or Saṅkhāra.
150Then a subtle inner voice begins to persuade, offering reasons to follow craving and fulfill one’s wishes.Delight (Nandi) arises, repeatedly turning the mind toward the object, seeing it as pleasant or desirable, unable to turn away, and gradually becoming attached to the pleasant feeling.Saññā
Wanting to get it.Viññāṇa arises and ceases, alternately situating itself in Vedanā, Saññā, or Saṅkhāra.Taṇhā(craving)craving for sensual pleasure through the eyes, ears, nose, tongue, body, and mind; craving to gain or become something; and craving to avoid or cease to become something(Mano)Viññāṇa LobhaSaṅkhāraA nexus of unwholesome Cetasika and the mind
152The effect of Vedanāis like good fuel that causes a fire to burn intensely.When one indulges in the pleasant flavor of Vedanā, Taṇhā will drive the person to act according to desire.Taṇhā (craving) is, in fact, the cause of suffering (Samudaya), one of the Four Noble Truths.craving for sensual pleasure through the eyes, ears, nose, tongue, body, and mind; craving to gain or become something; and craving to avoid or cease to become somethingSaññā
Quick, or you’ll miss it, it’s almost sold out!mine, mineUpādāna(clinging) attachment to the Five AggregatesLobhaSaṅkhāraSaṅkhāraA nexus of unwholesome Cetasika and the mind(Mano)Viññāṇa Viññāṇa arises and ceases, alternately situating itself in Vedanā, Saññā, or Saṅkhāra.
154Taṇhā (craving)is the causal condition for Upādāna (clinging).First, the notion of “mine” arises, followed by “me”,and from this, suffering is ignited and burns.Upādāna does not relate to an external object itself, but to a mental object concocted by conditions within the mind.Clinging to the Five Aggregates (Upādāna to Pañca-khandha) is itself Suffering (Dukkha),which is one of the Four Noble Truths.Saṅkhāra
Is moneyreallyenough?Is itneeded?SatiSatiSatiWith the recollection of Sati, Viññāṇa ceases to abide in vedanā.Sati(mindfulness, recollection)A nexus of Kusala and the mind (Mano)Viññāṇa
156When Sati, the meeting point of Kusala, arises,Lobha, Dosa, and Moha (Akusala)lose their footing and cannot arise.Just as water puts out a fire,mindfulness extinguishes defilements.Sati156
However,Viññāṇa is so entangled with feelings that it can no longer detach from them.but ...I want toget it!What’s up? I can work overtime.MohaWithout the guarding of Sati, Viññāṇa swiftly arises and ceases, sometimes situating itself in Vedanā, sometimes in Saññā, or in Saṅkhāra.Saṅkhāra(Mano)Viññāṇa A nexus of Akusala and the mindSaṅkhāra
158Sati arrives too late, and the fire can no longer be put out. Moha once again takes over the mind. Habits are not easy to break. When Akusala returns, Kusala is driven away.Saṅkhāra
Bhava (existence)How should I dress to match the new cell phone?Ideserve it.IViññāṇa arises and ceases, alternately situating itself in Vedanā, Saññā, or Saṅkhāra.A nexus of Akusala and the mindSaṅkhāra(Mano)Viññāṇa SaṅkhāraMohathe arising of the sense of “I”
160Depending on Upādāna, there arises Bhava giving rise to “I” or a “heightened sense of self”that experiences happiness and suffering within one’s own thoughts, a world that does not exist in reality.Saṅkhāra
When there is Bhava, there arises ...Jāti Birth Jarā Ageing There are periods in which Bhava, a sense of “self” arising in the worlds of thought, continue in ongoing cycles. Each Bhava gives rise to personalities, habits, and traits, which accumulate and condition the mind over time.The self that appears in our thoughts does not truly exist. When its cause, attachment, gradually subsides, the sense of self arising in each moment of thought also softens and fades away.
162Maraṇa DeathSoka, Parideva, Dukkha, Domanassa, and UpāyāsaSorrow, lamentation, pain, grief, and despairThe self in our own thought emerges from clinging to something in each moment, and will eventually subside once its needs are met, or even unmet. It is like a pile of burned-out charcoal that can flare up again when causes and conditions are sufficient.When the fire is put out, its soot accumulates in the mind, and the pile of burned-out charcoal can fuel new flames again. Even when one’s needs are met, or even unmet, the self is at peace only temporarily. Old habits cause one to recall what one has consumed. Suffering then drenches the mind so deeply that one craves another consumption. Worse still, when one’s needs are met by violating moral commitments, the suffering becomes deeply rooted in the mind.
๑๖๔164Previous pages explain the “causes” that lead to “effects” successively, with “Anusaya” serving as the fuel for this cycle.The cycle goes on and on, repeating throughout the day without end.Each round results in “Dukkha” and reinforces “Anusaya,”strengthening habits that give rise to Kilesas.Each day, many hundreds and thousands of such cycles occur.Such a cycle is calledPaṭicca-Samuppāda (Dependent Origination Cycle).
Paṭicca-Samuppāda(Dependent Origination Cycle)When this exists, that is. With the arising of this, that arises.When this does not exist, that is not. With the cessation of this, that ceases.(Sorrow, Lamentation)(Pain, Displeasure)(Birth)(Ageing)(Death)Soka, ParidevaDukkha,DomanassaJātiJarāMaraṇa
166(Despair)(Not knowing)(Concoction)(Consciousness) (Mind-Body)(Sense-Bases)(Contact)(Feeling)(Craving)(Clinging) (Becoming)AnusayasUpāyāsaAvijjāSaṅkhāraViññāṇa Nāma-RūpaĀyatanaPhassaVedanāTaṇhā Upādāna Bhava
167With each round of the cycle, Avijjā is reinforced, and more Anusayas are hammered into the mind.
Anusayas(Latent tendenciesto form defilements)(not knowing)Avijjā
When “the small circle” is turned, “the large circle” follows.
170Saṃsāra(Round of Rebirth)
What is the Avijjā, which is the first and the last link of the cycle?To make this easier to understand, let us consider the example of a smartphone.If we go back 30 years, there were no cell phones. Vedanā (like or dislike), which arises due to Avijjā and interdependently gives rise to craving, clinging, existence, birth, ageing, death, sorrow, lamentation, pain, grief, and despair, had nothing to do with smartphones.Only in recent times have people begun using smartphones and become attached to them.Try asking yourself:If one day you left your smartphone at home, how annoyed or irritated would you feel?Try tracing back how this clinging actually originated.Certainly, this had never happened before.
172This not knowing, which has gradually accumulated over time and leads one to attach to the Five Aggregates (Khandha),is called Avijjā.
What has Avijjā caused us to become so attached to in life that these things eventually turn into “I” or “me”?Cell phones, coffee, watches, dogs, work, handbags, ......... (The attachment is not physical; it exists in the mind.)A person normally does not realize when attachment or addiction to each item has gradually formed.All these items together shapepersonality, behavior, habits, traits, tastes,attitudes, and self-identity,or simply called ... “I”Where there is an “I”, the conditions for the next birth are created.
175174How can “birth” be bad? Our lives seem happy. Yet the Buddha said, birth itself is sufferingbecause these 10 things inevitably follow:ageing, sickness, death, lamentation, pain, displeasure, despair, union with what is not pleasing, separation from what is pleasing, and not getting what one wants.Consider carefully if this life is truly happy or suffering.Do you still enjoy being born and dyingagain and again like this?And do not forget ...we may not be born as a human beingeach time!
Let’s simulate another situationto show the interdependent originationof various mental existencesthat gradually lead to clinging to the Five Aggregates,moment by moment,so that you can understand what this mental concoction is like.Now imagine this:“You are in a coffee shop with a nice atmosphere,sitting on a soft couch, enjoying the aroma of coffee,hearing soft jazz music playing,feeling relaxed in the cool air-conditioning,and watching well-dressed people chattingand taking photos around the corners.”
176176Have you seen an image of the coffee shop in your mind?Did it arise together with the sound of music, the scent and taste of coffee,and the touch of that soft sofa and the cool air?Those are Saṅkhāra (volitional formations of the Five Aggregates),a mental concoction.What has just happened in the mind is thatexperiences stored in Saññā (memories)have come together to form a virtual eventwithin the mind.This is a natural process that arises quickly on its own.There is no one directing it, and no one stopping it.
Even though we are reading the same text, the images in our minds may differ greatly. This is because our Saññā and Saṅkhāra are different. This illustration reflects the image as it appears in the author’s mind.
178
Depending on Viññāṇa, there arises Nāma-Rūpa.Depending on Nāma-Rūpa, there arise Āyatana. Depending on Āyatana, there arises Phassa.External sense base + Internal sense base + Viññāṇa = Phassa (which arises in the mind).The knowing of what has occurred is commonly called Viññāṇa.(Cakkhu) Viññāṇa Forms(Externalsense base) Cakkhu(Internal sense base)CakkhuViññāṇa(eye consciousness)Phassa (Contact)
180Phassa
TasteOdorSoundSightSix Viññāṇas
182Mental SensationBodily SensationWhen Viññāṇa arises and ceases along with the five sense contacts,there arises the sixth contact, called Dhammārammaṇa(mental sensation). It is a feeling not yet clung toor taken as one’s own. It is pleasure or discontent arising naturally fromcauses and factors.
TasteOdorSoundWorldSightBodilysensation