The five aggregates are the bases of attachment. The birth of aggregates is the birth of the world (in the mind) which causes suffering. When Viññāṇa arises-ceases and is situated on different aggregates at each moment, one would create a world of vision and illusion; a world of pleasure and dissatisfaction/ suffering; a world of the past and the future; a world of dreamings; and a world of self, a deceptive product of these worlds. Vedanā Saññā Saṅkhāra pleasure, suffering, not certain whether it is either pleasure or suffering, like, dislike, not certain whether will like it or not memory, recollection, cognizant, and experience thought, mental concoction, value given, tardiness, self-identity
The emergence of the “world”. The birth of aggregates which is an emergence of the world (in the mind) via the vision will be explained first, as follows: A series of processes of vision function together rapidly and almost simultaneously. Eye contact which happens is just a virtual image in the mind. That is a consequence of the interpretation of Viññāṇa, attributed from and limited by the internal- and external sense bases. A dog or a celestial being will have different visual images from ours. We are all looking at the same object, though. In other words: “we really see but what we see is not yet real”.
138 I would like to go back to start from the question: … “who” sees that Phassa? Phassa
Assuming, the one who knows and sees is called “Viññāṇa”. (Cakkhu) Phassa (Cakkhu) “Viññāṇa” “Viññāṇa” is situated at “Rūpa”. “Rūpa” in this context means the “vision processes” resulting from the contacts of the internal and the external sense bases.
140 Assuming, the one who knows and sees is called “Viññāṇa”. In fact, Viññāṇa is a kind of nature that receives emotions and Phassa. Vision does not happen in the brain, but a virtual image happens in the mind which is abstract/ mentality existence, then Viññāṇa perceives that image. If there is no image, then there will be no one who sees. Or, if there is no one who sees, then there is no image. The Buddha taught that the words: “Citta”, “Mano (mind)”,and “Viññāṇa” can be exchangeable but they are not exactly the same.
Saññā (memory) Smart phone in red color latest model Saññā (Mano) Viññāṇa “Viññāṇa” is situated on “Saññā”.
142 (Mano) Phassa Then, the image disappears from the perception of the eyes and reappears in the mind (Cakkhu Viññāṇa ceases - Mano Viññāṇa arises). This story will continue in the mind (unreal world), perception which functions as a memory unit of the past experiences will be automatically recalled when Mano Viññāṇa, which is located at it, arises and ceases. We, then, perceive what it is and how it is called. People in a hundred of years back could have just told that it was something rectangle and red.
143 All of these were the function of “Rūpa” and “Nāma” naturally; there are no commanders. However, Avijjā and the habitude on the forming of Anusayas allow the rising up of Kilesas: Lobha, Dosa, and Moha. That interferes their functions and leads to “suffering” in the mind as most of the time we are used to be under “Akusala”. Buddha uncovered this truth so He taught “Kusala” to alleviate the suffering. Yet, one is still unable to truly overcome it. The Buddha stated that there is the only one path which leads to cease suffering permanently. What did the Buddha teach? Let’s find out what’s inside of our minds.
Akusala (Unwholesomeness) Kusala (Wholesomeness) Moha (Delusion) (Mindfulness) (Hatred) (Greed) Dosa Lobha Sati A nexus of unwholesome mental factors and the mind causes suffering. A nexus of wholesome mental factors and the mind causes wisdom.
Dhammārammaṇa (mental sensation) satisfaction / discontent when phassa occurs Mental sensation Moha (Mano) viññāṇa Viññāṇa is situated at Rūpa. A nexus of Akusala and the mind
146 Phassa Mental sensation is the feeling of satisfaction or discontent that happens naturally and automatically as soon as a Phassa occurs. When the eyes see a Rūpa, the mental sensation is dependent on the habitude of the volitional formations of the five aggregates. There will be no attachment to the mental sensation yet if there is a control of the eyes, ears, nose, tongue, body and mind. Simply saying, when gaining “Sati”, the Phassa will end right there. However, most of the time, life tends to enjoy Moha and that causes the following:
really like it Vedanā Lobha A nexus of Akusala and the mind Viññāṇa is situated at Vedanā. Vedanā (feeling) like / dislike/ not certain Happiness/ suffering/ not certain (Mano) viññāṇa
148 When one is often indulged in something, one will be attached to it. As one is used to living a deluded life, one, therefore, lacks Sati. Sensual passion (Rāganusaya) depositing in the sub-consciousness fuels affection upon seeing something lovely and desirable. Once there is an eye contact, there rises a small mental sensation. Next, that small pleasure will be magnified to a feeling of affection. Saññā
The old one is outdated. It’s high time to change. Expensive but it is good. Saṅkhāra Saṅkhāra Saṅkhāra This is beautiful and I deserve it. Saṅkhāra (concoction) A nexus of Akusala and the mind thought, and mental concoction Moha (Mano) viññāṇa Viññāṇa arises and ceases alternately, situated at either Vedanā, Saññā or Saṅkhāra.
150 Then, a little voice in the head will be persuading, mentioning all kinds of reasons to give in to craving, and doing what one wishes. There rises pleasure indulgence (Nanthi), thinking of it repeatedly and dressing it up to value it as good or as nice, unabling to take the eyes off that visual object, and being attached to that feeling. Saññā
Would like to get it badly. Viññāṇa arises and ceases alternately, situated at either Vedanā, Saññā or Saṅkhāra. Tanhā (craving) craving for sensual pleasure and lust (via the eyes, ears, nose, tongue, body, and mind); craving to have and to become; craving not to have and not to become. (Mano) Viññāṇa Lobha Saṅkhāra A nexus of Akusala and the mind
152 Influence of Vedanā is comparable to good fuel that will lit a bonfire to rise furiously. When one is indulged in the pleasure of the delicious taste of Vedanā to a point, Tanhā will compel one to do as one wishes. Tanhā (craving) is in fact the cause of suffering (Samudaya), which is one of the Four Noble Truths. craving for sensual pleasure and lust (via the eyes, ears, nose, tongue, body, and mind); craving to have and to become; craving not to have and not to become. Saññā
Hurry up or miss it; It’s gonna be sold out! mine, mine Upādāna (clinging) attachment to the five aggregates. Lobha Saṅkhāra Saṅkhāra A nexus of Akusala and the mind (Mano) Viññāṇa Viññāṇa arises and ceases alternately, situated at either Vedanā, Saññā or Saṅkhāra.
154 Tanhā (craving) is the cause factor of Upādāna (clinging). There arise “mine” first and then “me” that causes the burning of “suffering”. Upādāna does not relate to an outside object but to a “mind object”, concocted by factors“within the mind”. Upādāna (clinging to the five aggregates) is actually Dukkha (suffering), which is also one of the Four Noble Truths. Saṅkhāra
Do I have enough money? Do I need it? Sati Sati Sati When Sati is recalled, Viññāṇa will die away from the Vedanā. Sati Mindfulness, recollection A nexus of Kusala and the mind (Mano) Viññāṇa
156 When Sati, which is a nexus of Kusala, occurs, Lobha, Dosa, and Moha, which are Akusala, will not be able to form a nexus with the mind. That is comparable to water which puts out a fire. Sati
However, viññāṇa has so conjoined with the feelings that it cannot be detached from them anymore. but... I wanted to get it! What’s up? I can work over time. Moha Being unguarded by Sati, Viññāṇa swiftly arises and ceases, situating itself sometimes at either Vedanā, or Saññā, or the Saṅkhāra. Saṅkhāra (Mano) Viññāṇa A nexus of Akusala and the mind Saṅkhāra
158 Sati comes too late. At this point, it is too late to extinguish the fire. “Moha” takes over the mind again. A habit is not that easy to get over. When Akusala returns, Kusala is bumped away. Saṅkhāra
Bhava (existence) How to get dressed to match the new cell phone? I deserve it I Viññāṇa swiftly arises and ceases, situating itself sometimes at either Vedanā, or Saññā, or the Saṅkhāra. A nexus of Akusala and the mind Saṅkhāra (Mano) Viññāṇa Saṅkhāra Moha the arising of “I”
160 Depending on Upādāna, there arises Bhava creating “I” or the “intense self” to be happy and to suffer in one’s own thought: the world which does not exist in reality. Saṅkhāra
When there is Bhava, there arises ... Jāti Birth Jarā Ageing There are periods in which Bhava (selves in the worlds of thoughts) continue in ongoing cycles. Each Bhava gives rise to personalities, habits, and traits accumulating in the mind. Self in our own thoughts does not really exist. When the cause which is attachment subsides, the self in each moment of thoughts becomes gradually less intense as well.
162 Maraṇa Death Soka, Parideva, Dukkha, Domanassa, and Supāyāsa Sorrow, lamentation, pain, grief, and despair The self in our own thought, emerges as a result of us clinging to something at each moment, will eventually subside as soon as its needs are met (or, even, unmet). That is like a pile of burnt-out charcoals that can break out again at times when causes and conditions suffice. When the fire is put out, it’s soot will accrue in the mind and the pile of burnt-out charcoals can fuel the next flames again. Even though one’s needs are met (or even unmet), the self will be at peace temporarily. Old habits will make one recall what one has consumed. Suffering will drench the mind so much that one craves for another consumption. Or worse, when one’s needs are met by violating moral commitment, the suffering will be deep-rooted in the mind.
๑๖๔ 164 Previous pages explain “causes” which lead to “effects” successively, by having “Anusaya” as fuels of this cycle. The cycle goes on and on, over and over all through the day without end. Each round results in “Dukkha” and reinforcing “Anusaya”, hammering down more habits to rise up Kilesas. Each day many hundreds and thousands of cycles occur. Such a cycle is called Paṭicca-Samuppāda (the Dependent Origination Cycle).
Paṭicca-Samuppāda (The Dependent Origination Cycle) When there is this, that is. With the arising of this, that arises. When this is not, neither is that. With the cessation of this, that ceases. (Sorrow, lamentation) (Pain, displeasure) (Birth) (Ageing) (Death) Soka, Parideva Dukkha, Domanassa Jāti Jarā Maraṇa
166 (Despair) (Ignorance) (Concoction) (Consciousness) (Mind-Body) (Sense-bases) (Contact) (Feeling) (Craving) (Clinging) (existence) Anusayas Upāyāsa Avijjā Saṅkhāra Viññāṇa Nāma-Rūpa Āyatana Phassa Vedanā Tanhā Upādāna Bhava
167 Each round of the cycle results in reinforcing Avijjā and hammering down more Anusayas into the mind.
Anusayas (Latent tendencies to form defilements) (Ignorance) Avijjā
Turning “the small circle” will cause “the large circle” to turn.
170 Saṃsāra (Round of Rebirth)
What is the Avijjā (ignorance), which is the first and the last link of the cycle? Let me give an example of a smart phone to ease the reader’s understanding. If we turned 30 years back, there was no cell phone yet. Vedanā (like/ dislike) which is the effect of Avijjā, which interdependently gives rise to craving, clinging, existence, birth, ageing, death, sorrow, lamentation, pain, grief, and despair, had nothing to do with smartphones. Until recently, people have used smart phones and have become addicted to them. Try to ask yourself... If one day you left a smartphone at home, how much would you be annoyed or irritated? Try to trace back how this clinging is actually originated? Certainly, it has “never happened before”.
172 This not-knowingness that has gradually been accumulated to make one attach to the five aggregates (khandha) is called Avijjā.
What has Avijjā caused so much attachment to many things in life that eventually they have become I/me ? Cell phones, coffee, watches, dogs, work, handbags, ........., etc. (The attachment is not physical; it is in the mind.) A person normally has never realized when one has attached or addicted to each item. These items altogether are composed to be personality, behavior, habit, trait, taste, attitude, self-identity... or simply called ... “I” When there is an I, that will fuel the next birth to occur.
1754 How can “birth” be bad? Our lives seem to be happy. The Buddha said, birth is suffering because all of these 10 items would inevitably follow: ageing, sickness, death, lamentation, pain, displeasure, despair, union with what is not pleased, separation from what is pleased, and not getting what one wants. Do consider whether this life is happy or suffering. Do you still enjoy being born and dead again and again like this? Don’t forget that... “We might not be born as a human being like this, each time!”
Let me simulate another situation to show the interdependence of origination of various mentality existences that lead to the clinging to the five aggregates, slowly at each moment so that you understand what the concoction is like. Let’s simulate a situation: “you were at a coffee shop with a good atmosphere, sitting on a soft couch; smelling aromatic coffee; hearing Jazz music playing softly; feeling comfortable with the cool air-conditioning; seeing well-dressed people chatting and taking photos at various corners.”
176 176 Have you seen an image of the coffee shop in your mind? Has that occurred together with the sound of music, the scent and taste of the coffee; and the touch of that soft sofa, and the cool air? Those are Saṅkhāra (volitional formations of the five aggregate), a concoction. What has just happened in the mind is taking the experiences you had in your Saññā (memories) to form together as a virtual event in the mind. It is a natural process that originates by itself very fast. Nobody commands nor prohibits that to happen.
Even though we are reading the same text, the images in our minds, by no means, differ. That is because our Saññā and Saṅkhāra are different. This illustration is the image in the mind of the author.
178
Depending on Viññāṇa, there arises Nāma-Rūpa. Depending on Nāma-Rūpa, there arise Āyatana. Depending on Āyatana, there arises Phassa. Internal sense bases + external sense bases + Viññāṇa = Phassa (which arises in the mind). Being aware of what has happened is assumed to be named Viññāṇa. (Cakkhu) Viññāṇa Cakkhu (Internal sense bases) Rūpa (External sense bases) CakkhuViññāṇa (eye consciousness) Phassa (Contact)
180 Phassa
Taste Smell/Scent Sound Sight Six Viññāṇas
182 Mental Sensation Tactile Sensation When Viññāṇa arises and ceases alongwith the five contacts, there arises the sixth contact, called Dhammārāma (mental sensation). It is the feeling that nobody is attached to nor takes as one’s own. It is pleasure or discontent which arises naturally as a consequence of causesand factors.
Taste Smell/scent Sound World Sight Tactile sensation
184 Mental sensation Six sense-bases (This world is situated within the mind.) Outside there is only light, liquid in a cup, scented mist in the air, vibration in the air, and various objects. The sight of the coffee cup never exists outside. The taste never exists in coffee. The scent of the coffee never exists in the air. The sound of music is not played in the coffee shop. The touch of the couch is not at our bottom. Sight, taste, smell, sound, tactile sensation,and mental sensation arise in the world within the mind at each moment. All of these never exist outside !
As one is ignorant, there arises clinging to the consciousness through the eyes, the ears, the nose, the tongue, the body, and the mind. The Six Viññāṇas are mixed up, moment by moment, little by little, connecting the past and future which are just thoughts, and creating a falsified virtual world. Then, I arises as the one who possesses this world. Everyone has his/her own world. Everybody and everything we think we know are all in this virtual world. World