Rocketship
Components
01.
THE 89 CITTAS:
According to the Buddha in the Abhidhamma, there are 89 cittas (types of consciousness). 81 of these are mundane cittas (lokiya cittas), which exhibit ordinary states of consciousness (or mind-moments) that are bound to the cycles of the world (samsara). The remaining 8 are Supramundane cittas (lokuttara cittas), which unlike mundane cittas, are highly refined, transcendent states of mind that have completely broken free from the cycles of worldly existence (samsara). 54 of the 81 mundane cittas are named sense-sphere cittas (kāmāvacara citta); these states of mind primarily roam with, experience and interact with the realm of the five physical senses and ordinary desires. Of the 54, 12 are Unwholesome Cittas, 18 are Rootless Cittas and 24 are Sense-Sphere beautiful cittas (12 + 18 + 24 = 54). In the Abhidhamma, 27 of the 81 mundane cittas (those not Sense-Sphere cittas) are considered Sublime (mahaggata). The exhibit states of mind achieved during deep, exalted meditative absorption (jhana). They are split into two categories, namely Fine-Material-Sphere (Rupavacara Citta) and Immaterial Sphere (Arupavacara Citta). The Fine-Material-Sphere contains 15 cittas associated with the five form-based jhanas (5 wholesome, 5 resultant, 5 functional). Likewise, the Immaterial-Sphere Consciousness contains 12 cittas associated with the four formless jhanas (4 wholesome, 4, resultant, 4 functional). Both are called Sublime (Mahaggata; meaning ‘grown great’ or ‘exalted’); even though they are extremely peaceful, lofty and rise above ordinary sensory desires (temporarily suppressing defilements like greed and anger through sheer meditative focus), they are still categorized as Mundane (falling below Supramundane) because they do not take Nirvana as their object. Sustained achievement of these cittas leads to rebirth in higher Brahma realms, rather than liberation. Out of the 8 Supramundane cittas, 4 pertain to Path consciousness (magga citta), and 4 to Fruition Consciousness (phala cittas). Both contain four progressive levels of liberation: Sotāpanna (Stream-enterer), Sakadāgāmi (Once-returner), Anāgāmi (Non-returner) and finally Arahant (Perfected One).
Refer to Table [01]
20.
THE FIFTY-TWO MENTAL FACTORS
Refer to Table [02]
In Abhidhamma psychology, consciousness (citta) never arises in isolation. Every moment of awareness is accompanied by a constellation of mental factors known as cetasikas. While citta provides the raw capacity to be aware of an object, the cetasikas perform specialized tasks—shaping the quality, emotion, perception, and ethical tone of that moment.
There are 52 distinct cetasikas, which are broadly classified into four main categories:
1. Seven Universals (Sabbacittasādhāraṇa)
These seven factors are ethically neutral and present in every single unit of consciousness without exception. They form the foundational engine for any experience to take place:
Contact (phassa), Feeling (vedanā), Perception (saññā), Volition (cetanā), One-Pointedness (ekaggatā), Mental Life Faculty (jīvitindriya), and Attention (manasikāra).
2. Six Occasionals (Pakiṇṇaka)
Also ethically neutral, these six factors are not present in every citta, but arise only in specific types of mental processes when needed to perform particular cognitive functions:
Initial Application (vitakka), Sustained Application (vicāra), Decision (adhimokkha), Energy (viriya), Zest/Rapture (pīti), and Desire/Will (chanda).
(Together, the 7 Universals and 6 Occasionals form the 13 Ethically Variable Factors or Aññasamānā, which take on the moral tone—wholesome, unwholesome, or neutral—of whatever state of mind they accompany).
3. Fourteen Unwholesome Factors (Akusala Cetasikas)
These 14 factors defile the mind, driving harmful actions and binding consciousness to suffering. They arise exclusively in unwholesome states of mind:
4 Universal Unwholesomes (present in all unwholesome states): Delusion (moha), Unshamelessness (ahirika), Recklessness/Unfearfulness of wrongdoing (anottappa), and Restlessness (uddhacca).
10 Occasional Unwholesomes: Greed (lobha), Wrong View (diṭṭhi), Conceit (māna), Hatred (dosa), Envy (issā), Avarice (macchariya), Worry (kukkucca), Sloth (thīna), Torpor (middha), and Doubt (vicikicchā).
4. Twenty-Five Beautiful Factors (Sobhana Cetasikas)
These 25 factors purify, steady, and ennoble the mind. They accompany all wholesome (kusala) states of consciousness, as well as functional and resultant states of high quality:
19 Universal Beautiful Factors (present in every beautiful citta): Faith/Confidence (saddhā), Mindfulness (sati), Moral Shame (hiri), Moral Dread (ottappa), Non-Greed (alobha), Non-Hatred/Loving-kindness (adosa), Equanimity (tatramajjhattatā), along with 12 factors reflecting tranquility, lightness, pliancy, adaptability, proficiency, and rectitude of mental body and consciousness.
3 Abstinences (Virati): Right Speech (sammā-vācā), Right Action (sammā-kammanta), and Right Livelihood (sammā-ājīva).
2 Illimitables/Immeasurables (Appamaññā): Compassion (karuṇā) and Sympathetic Joy (muditā).
1 Non-Delusion Faculty (Amoha / Paññindriya): Wisdom or Insight.
21.
THE 12 UNWHOLESOME CITTAS AND DICHOTOMIZATIONS
In Abhidhamma psychology, the 12 Unwholesome Sense-Sphere Cittas (Akusala Kāmāvacara Cittas) represent every possible variation of unwholesome consciousness. They are classified by their root motive—Greed (Lobha), Hatred (Dosa), and Delusion (Moha)—and systematically differentiated using specific mental variables (dichotomies).
A. 8 Greed-Rooted Cittas (Lobha-mūla Cittas)
Greed-rooted consciousness is structured by combining three binary pairs (dichotomies):
Feeling: Joy (Somanassa) vs. Neutral (Upekkhā)
Views: Accompanied by Wrong View (Diṭṭhigata-sampayutta) vs. Unaccompanied by Wrong View (Diṭṭhigata-vippayutta)
Prompting: Unprompted (Asaṅkhārika, spontaneous) vs. Prompted (Sasaṅkhārika, induced by self-instigation or others.
Thus:
Joyful, with Wrong View, Unprompted: E.g., Instantly taking something that isn't yours with delight and the conviction that stealing isn't wrong.
Joyful, with Wrong View, Prompted: E.g., Stealing with delight and wrong view after being urged by a peer.
Joyful, without Wrong View, Unprompted: E.g., Spontaneously indulging in sensory pleasure with delight, knowing it is unwholesome.
Joyful, without Wrong View, Prompted: E.g., Indulging in sensory pleasure after being persuaded by someone else, knowing it is unwholesome.
Neutral, with Wrong View, Unprompted: E.g., Calmly taking another's property with the conviction that there are no karmic consequences.
Neutral, with Wrong View, Prompted: E.g., Taking property with wrong view and neutral feeling after being persuaded.
Neutral, without Wrong View, Unprompted: E.g., Spontaneously clinging to a pleasant sensory object with a neutral, calm feeling, knowing attachment is unwholesome.
Neutral, without Wrong View, Prompted: E.g., Being persuaded to hold onto an object with attachment and a neutral feeling, knowing it is unwholesome.
B. 2 Hatred-Rooted Cittas (Dosa-mūla Cittas)
Hatred-rooted consciousness always arises with Aversion/Ill-will (Paṭigha) and an Unpleasant Feeling (Domanassa). It is differentiated solely by prompting:
Displeasurable, with Ill-will, Unprompted: E.g., Spontaneously flying into a rage or feeling instant hatred upon seeing an enemy.
Displeasurable, with Ill-will, Prompted: E.g., Becoming angry or malicious after dwelling on past grievances or being incited by someone else.
C. 2 Delusion-Rooted Cittas (Moha-mūla Cittas)
Delusion-rooted consciousness is characterized by Neutral Feeling (Upekkhā) and lack of mental clarity. It is differentiated by the specific obstacle present:
Neutral, accompanied by Doubt (Vicikicchā-sampayutta): E.g., A state of mental paralysis or skepticism regarding the Buddha, Dhamma, Sangha, or the laws of kamma.
Neutral, accompanied by Restlessness (Uddhacca-sampayutta): E.g., An unstable, scattered, and ungrounded state of mind unable to focus on any wholesome object.
Meaning & Implications of Dichotomization in the Abhidhamma
In the Abhidhamma, dichotomization (the division of cittas into opposing binary pairs like joyful vs. neutral, prompted vs. unprompted, associated with views vs. dissociated) is not merely a classification trick—it serves vital psychological, ethical, and practical purposes:
1. Mapping Karmic Weight (Kamma-VIPĀKA)
Dichotomization defines the exact potency of kamma created by a mental state:
Prompted vs. Unprompted: Unprompted (Asaṅkhārika) states arise with full spontaneous energy and drive, making them ethically heavier and capable of producing stronger karmic resultants (vipāka) than prompted states (Sasaṅkhārika), which require hesitation or external urging.
With Views vs. Without Views: A greed-rooted act backed by wrong view (diṭṭhigata-sampayutta) is significantly harder to abandon and ethically heavier than a greed-rooted act performed while knowing it is unwholesome.
2. Precise Structural Analysis (No Fuzzy Logic)
The Abhidhamma treats consciousness as a precise science. By analyzing a citta across standardized binary coordinates (Feeling + Association + Prompting), any momentary mental state can be pinpointed and categorized without ambiguity.
3. Deconstructing the Illusion of a Permanent "Self" (Anattā)
By breaking down unwholesome experience into distinct combinations of conditional variables, the Abhidhamma demonstrates that there is no singular, solid "evil ego" or "sinful soul." What we experience as "anger" or "greed" is simply a momentary convergence of specific mental factors (cetasikas) conditioned by past habits, environment, and attention.
13.
COMPENDIUM OF ROOTS
Another category for classifying consciousness (cittas) is the Compendium of Roots, which consists of six roots (hetus): greed, hatred, delusion, non-greed, non-hatred, and non-delusion.
The term hetu is used differently in the Suttas compared to the Abhidhamma:
In the Suttas: Hetu is used broadly to mean a general cause or reason (karana), functioning synonymously alongside paccaya (condition). It applies to any phenomenon that acts as a cause or condition for something else.
In the Abhidhamma: Hetu has a much stricter, technical definition: a "root" (mula). It applies strictly to the six mental factors listed above, which represent ethically significant qualities.
What is a root? The Abhidhamma defines a root as a mental factor that imparts firmness and stability to its associated mental states (cittas and cetasikas). Consciousness rooted in these factors is grounded in experience like a tree firmly rooted in the earth. Conversely, rootless consciousness is weak and unstable, much like moss.
Ethical Classifications of the Six Roots:
Unwholesome: Greed, hatred, and delusion are strictly unwholesome.
Wholesome or Indeterminate: Non-greed, non-hatred, and non-delusion can be either wholesome (when accompanying wholesome cittas) or indeterminate (when arising in resultant or functional cittas). In both instances, these three roots are classified as "beautiful" mental factors (sobhana cetasikas).
Refer to Table [05]
14.
COMPENDIUM OF ROOTS
Within the Abhidhamma's Compendium of Roots, consciousness (cittas) is categorized by its connection to roots:
1. Rootless Consciousness (18 Types) There are 18 types of cittas that lack roots (ahetuka):
Five-door adverting (1)
Two sets of fivefold sense-consciousness (10, or 5 + 5)
Receiving (2)
Investigating (3)
Determining (1)
Hasituppāda / Smiling (1)
2. Rooted Consciousness (71 Types) Out of the 89 total types of cittas, the remaining 71 possess roots (89−18=71):
One Root (2 types): The 2 types of consciousness associated with sheer delusion (mūha).
Two Roots (22 types): The remaining 10 unwholesome cittas (12−2=10) plus the 12 sense-sphere beautiful cittas dissociated from knowledge (10+12=22).
Three Roots (47 types): The 12 sense-sphere beautiful cittas associated with knowledge, combined with the 35 sublime and supramundane cittas (12+35=47).
Refer to Table [05]
15.
THE COMPENDIUM OF FUNCTIONS
The Compendium of Functions categorizes all 89 types of consciousness (cittas) according to 14 specific functions: (1) rebirth-linking, (2) life-continuum, (3) adverting, (4) seeing, (5) hearing, (6) smelling, (7) tasting, (8) touching, (9) receiving, (10) investigating, (11) determining, (12) javana, (13) registration, and (14) death. These functions occur either within an active cognitive process (functions 3–13) or outside of it as process-freed (vithimutta) consciousness (functions 1, 2, and 14).
In Buddhist psychology, consciousness is not a static, continuous self, but a series of rapidly arising and passing moments (cittas). Each moment of consciousness fulfills a specific job or "function" (kicca). These 14 functions are divided into two main categories: Process-Freed Consciousness (which operates outside active, conscious thinking) and the Cognitive Process (which operates during active awareness).
Category 1: Process-Freed Consciousness (Vīthimutta):
These three functions occur outside the active cognitive process. They anchor a living being's existence from moment to moment.
1. Rebirth-linking (Paṭisandhi)
The Function: Connecting a new life to the previous one.
Explanation: This is the very first moment of consciousness in a new life. It links the individual to their past kamma, carrying over the latent tendencies and mental momentum from the moment of death in the previous existence.
2. Life-continuum (Bhavaṅga)
The Function: Maintaining the continuous flow of existence.
Explanation: Between active thought processes—such as during dreamless sleep or in the micro-gaps between sensory inputs—the mind rests in bhavaṅga. It maintains life continuity without actively cognizing external objects.
14. Death (Cuti)
The Function: Terminating a single life existence.
Explanation: This is the final moment of consciousness in a given lifetime. The moment immediately following the death-consciousness (cuti-citta) is the rebirth-linking consciousness (paṭisandhi-citta) of the next life.
Category 2: The Active Cognitive Process (Vīthi):
Functions 3 through 13 occur in sequence when a sense stimulus triggers the mind out of its resting state (bhavaṅga) to process an object.
3. Adverting (Āvajjana)
The Function: Turning the mind toward an incoming stimulus.
Explanation: When a sight, sound, or thought strikes a "sense door" (eye, ear, nose, tongue, body, or mind), the life-continuum vibrates and stops. Adverting is the brief act of turning attention toward that specific stimulus.
4–8. Seeing, Hearing, Smelling, Tasting, Touching (Pañca-viññāṇa)
The Function: Pure sensory reception.
Explanation: These five functions represent the actual moments of raw sensory perception:
4. Seeing (Dassana): The eye registering a visual object.
5. Hearing (Savana): The ear registering a sound.
6. Smelling (Ghāyana): The nose registering an odor.
7. Tasting (Sāyana): The tongue registering a flavor.
8. Touching (Phusana): The body registering a tactile sensation.
9. Receiving (Sampaṭicchana)
The Function: Accepting the sense object.
Explanation: Immediately after raw perception occurs, this moment of consciousness "receives" or holds the sensory input so the mind can begin to process it.
10. Investigating (Santīraṇa)
The Function: Examining the nature of the object.
Explanation: The mind briefly scrutinizes the incoming sensory data to assess whether the object is pleasant, unpleasant, or neutral.
11. Determining (Votthapana)
The Function: Assigning a role or establishing the object's identity.
Explanation: The mind defines the object and prepares how to react to it. This serves as the threshold moment before volitional action (kamma) occurs.
12. Impulsion (Javana)
The Function: Active psychological response and creation of kamma.
Explanation: Translated literally as "running swiftly," javana usually lasts for seven consecutive mind-moments. This is the most crucial phase of cognition: here, the mind actively reacts with wholesome intentions (like generosity or wisdom) or unwholesome ones (like greed, anger, or delusion).
13. Registration (Tadārammaṇa)
The Function: Retaining the object momentarily.
Explanation: Literally meaning "taking that object," this function acts as a brief buffer or "afterglow" phase. It registers and absorbs the impact of the javana phase before the stream of consciousness drops back into the passive life-continuum (bhavaṅga).
16.
BREAKDOWN OF CITTA FUNCTIONS
1. Life-Cycle Functions (19 Cittas)
A total of 19 cittas perform the crucial functions of rebirth-linking (paṭisandhi), life-continuum (bhavaṅga), and death (cuti):
2 Investigating cittas accompanied by equanimity
8 Great resultants (mahā-vipāka)
9 Fine-material-sphere and immaterial-sphere resultants (rūpāvacara & arūpāvacara vipāka)
Math Note: (2 + 8 + 9 = 19) cittas
2. Sense-Door & Perception Functions (15 Cittas)
Adverting (āvajjana): 2 cittas
Five-Sense Cognitions: 2 cittas each for seeing, hearing, smelling, tasting, and touching (10 total)
Receiving (sampaṭicchana): 2 cittas
Determining (votthapana): 1 citta (the mind-door adverting consciousness performs this function at the five sense doors)
3. Investigation & Experience Functions (66 Cittas)
Investigating (santīraṇa): 3 cittas
Javana (Impulsion/Active Processing): 55 cittas
Consists of all unwholesome, wholesome, fruition, and functional cittas—excluding the 2 types of adverting consciousness.
Registration (tadārammaṇa): 11 cittas
Composed of the 8 great resultants and the 3 types of investigating consciousness.
17a.
THE ARCHITECTURE OF LIFE-CYCLE CONSCIOUSNESS (CITTA) IN ABHIDHAMMA (SUB-COMPONENT 1)
In Theravada Abhidhamma, consciousness (citta) is not a permanent soul or continuous substance, but a rapid, unbroken stream of individual mental moments. Despite this fleeting nature, a single, unifying type of consciousness maintains the continuity of an individual's life from the exact moment of conception to the moment of death.
1. The Core Principle: Three Functions, One Consciousness
Throughout any single lifetime, the exact same type of consciousness performs three vital life-cycle functions:
Rebirth-Linking (Paṭisandhi-kicca): Arises for a single micro-moment at the very beginning of a life, linking the new existence to the previous one.
Life-Continuum (Bhavaṅga-kicca): Arises and falls away countless times throughout life whenever active cognitive processes (vīthi) are not occurring (such as during dreamless sleep or brief gaps between thoughts), preserving individual continuity.
Death (Cuti-kicca): Arises for a single micro-moment as the final thought-moment of a lifetime, marking the termination of that specific existence.
Momentary Event vs. Consciousness Type
Because every individual citta vanishes immediately upon arising, it is vital to distinguish between a momentary event and its underlying type:
The Moments: Paṭisandhi, Bhavaṅga, and Cuti are distinct individual events. Paṭisandhi occurs only once (at the start), Bhavaṅga occurs endlessly (in between), and Cuti occurs only once (at the end).
The Type: All three moments belong to the exact same resultant type of consciousness (vipāka-citta). They share the exact same root conditions (hetus), accompanying mental factors (cetasikas), and focus on the exact same mental object—the object grasped during the dying process of the immediate past life.
17b.
THE ARCHITECTURE OF LIFE-CYCLE CONSCIOUSNESS (CITTA) IN ABHIDHAMMA (SUB-COMPONENT 2)
(continued from previous sub-component 18 above)
2. Variations Across the 31 Planes of Existence
Out of the 89 total types of consciousness categorized in the Abhidhamma, exactly 19 resultant types (vipāka-cittas) are designated to perform these three life-cycle functions.
Which one of these 19 cittas serves as an individual's life continuum depends entirely on the potency and moral quality of the past kamma that conditions the rebirth.
See Table [07].
17c.
THE ARCHITECTURE OF LIFE-CYCLE CONSCIOUSNESS (CITTA) IN ABHIDHAMMA (SUB-COMPONENT 3)
3. The Impact of Roots (Hetus) on Human and Spiritual Potential
The root structure (hetu) established in the life-cycle citta determines an individual's innate spiritual capacity in that specific life:
Rootless Beings (Ahetuka): Lacking wholesome mental roots (Non-greed, Non-hatred, Non-delusion), beings in woeful states or born with extreme physical/cognitive deficits cannot achieve meditative absorptions (jhāna) or enlightenment (nibbāna) during that lifetime.
Double-Rooted Beings (Dvihetuka): Accompanied by Non-greed (Alobha) and Non-hatred (Adosa), but lacking inherent Wisdom (Amoha/Paññā). Such beings can live highly virtuous lives and practice meditation, but cannot attain jhāna or noble enlightenment stages (magga-phala) in that specific life.
Triple-Rooted Beings (Tihetuka): Accompanied by all three beautiful roots (Non-greed, Non-hatred, and Wisdom). They possess the spiritual foundation necessary to attain jhānas and realize full enlightenment (Arahanthood) in that lifetime.
Summary: The life-cycle citta acts as the primary blueprint of a lifetime. While the individual mental moments (paṭisandhi, bhavaṅga, and cuti) arise and fall away sequentially, they are identical in quality, root structure, and object—carrying the specific result of past kamma across different planes of existence.
22.
1. COSMOLOGY & THE BHAVANGA LIFE-CYCLE
In Theravada Buddhism, there are indeed 31 planes of existence:
Sensuous Realm (Kāma-loka): 11 planes (4 woeful realms + 1 human realm + 6 deva heavens)
Fine-Material Realm (Rūpa-loka): 16 Brahma planes
Immaterial Realm (Arūpa-loka): 4 Formless planes
How Plane Determines the Bhavanga
At the exact moment of rebirth, a specific rebirth-linking consciousness (paṭisandhi-citta) arises, determined by a dominant past kamma.
The exact type of citta that performs this rebirth function then sets the baseline mental state for that entire lifetime. It continues to perform the function of the life-continuum (bhavanga-citta) whenever the mind is not actively processing external or internal sensory input (such as in deep, dreamless sleep).
Finally, that same citta type performs the death function (cuti-citta) at the end of the lifespan.
2. DISTINGUISHING THE CITTAS ACROSS REALMS
Here is where the technical nuance lies: a bhavanga citta is ALWAYS a resultant (vipāka) state. It can NEVER be an active unwholesome (akusala) state, because akusala represents active bad kamma being generated, whereas bhavanga is passive, resultant kamma unfolding.
1. The Woeful Realms (Apāya)
Realms: Hell dwellers, animals, hungry ghosts (petas), and asuras.
The Bhavanga Citta: Unwholesome Resultant Rootless Consciousness (Akusala-vipāka Ahetuka Upekkha-santīraṇa Citta).
The Correction: It is not an unwholesome (akusala) citta, but an unwholesome resultant (akusala-vipāka) citta. Because it is ahetuka (rootless), it lacks the wholesome mental roots of non-greed, non-hatred, and non-delusion, making the baseline existence driven by suffering, fear, or instinct.
2. Humans Born with Severe Congenital Defects
Realms: Humans born blind, deaf, intellectually disabled, or intersex from birth due to past kamma.
The Bhavanga Citta: Wholesome Resultant Rootless Investigation Consciousness (Ahetuka Kusala-vipāka Upekkha-santīraṇa Citta).
Explanation: These births are caused by weak wholesome kamma (meritorious actions performed with a tainted or lukewarm mindset). The result is still a human realm rebirth, but because the citta is rootless (ahetuka), the physical or mental body forms with severe congenital defects, and the baseline bhavanga mind lacks strong clarity or intellectual/spiritual capacity in that life.
3. Normal Humans & Lower Devas
Realms: Humans born without congenital defects, and the 6 lower heavenly realms (deva-loka).
The Bhavanga Citta: Sense-Sphere Beautiful Resultant Consciousness (Māhā-vipāka Cittas — 8 types).
Explanation: These births are supported by strong sense-sphere wholesome kamma (kāmāvacara kusala). Depending on whether the action was done with wisdom/knowledge (ñāṇa-sampayutta) or without wisdom (ñāṇa-vippayutta), and whether it was prompt or prompted, one of these 8 "beautiful resultant" cittas serves as their bhavanga.
Humans with tihetuka (three-rooted) bhavanga have the spiritual capability to attain jhānas or Nibbāna in that lifetime.
18.
46 TYPES OF CONSCIOUSNESS INVOLVING COGNITION AT A PARTICULAR SENSE-DOOR
In Abhidhamma psychology, a single sensory cognitive process does not rely on just one type of consciousness (citta). Instead, 46 specific types of consciousness can potentially participate in a process that occurs at the eye door (cakkhu-dvāra).
These 46 cittas are categorized based on the exact roles they play during a visual experience:
Breakdown of the 46 Eye-Door Cittas
Five-Door Adverting Consciousness (Pañcadvārāvajjana-citta) — 1 type
The single, unwholesome-resultant-neutral citta that turns the mind’s attention away from the background flow (bhavanga) toward the physical eye door.
Eye-Consciousness (Cakkhu-viññāṇa) — 2 types
The actual moment of seeing visual form: 1 wholesome-resultant (kusala-vipāka) for agreeable sights, and 1 unwholesome-resultant (akusala-vipāka) for disagreeable sights.
Receiving Consciousness (Sampaṭicchana-citta) — 2 types
Collects the visual object from the eye door: 1 wholesome-resultant and 1 unwholesome-resultant.
Investigating Consciousness (Santīraṇa-citta) — 3 types
Examines the visual impression: 1 unwholesome-resultant (neutral feeling), 1 wholesome-resultant (neutral feeling), and 1 wholesome-resultant (joyful feeling, when the object is exceptionally pleasant).
Determining Consciousness (Votthapana-citta) — 1 type
Evaluates the object and determines how the mind will react (fulfilled by the Mano-dvārāvajjana or Mind-Door Adverting Consciousness).
Impulsion Consciousness (Javana) — 29 types
The active stage where karmic intention occurs in response to what is seen:
12 Unwholesome Cittas (Greed-, Hatred-, and Delusion-rooted)
8 Sense-Sphere Wholesome Cittas (Mahā-kusala)
8 Sense-Sphere Functional Cittas (Mahā-kiriya, experienced only by Arahants)
1 Smile-Producing Consciousness (Hasituppāda, experienced by Arahants)
Registration Consciousness (Tadārammaṇa) — 11 types
Retains the visual impression for two brief moments after the javana phase if the sight is distinct/vivid:
3 Investigating Cittas (which double as registration)
8 Sense-Sphere Main Resultants (Mahā-vipāka)
(1 + 2 + 2 + 3 + 1 + 29 + 11 = 49 total roles; after subtracting the 3 Investigating Cittas counted twice under Registration, there are exactly 46 distinct cittas).
Similarity Across the Five Physical Sense Doors
The remaining four physical sense doors—ear, nose, tongue, and body—operate under an identical structural framework:
Each door utilizes the exact same 44 core cittas (1 Adverting, 2 Receiving, 3 Investigating, 1 Determining, 29 Javana, and 8 Main Resultants).
The only difference is the specific pair of sense-consciousness (dvi-pañcaviññāṇa) active at that organ:
Ear Door: Replaces Eye-Consciousness with 2 Ear-Consciousnesses (Sota-viññāṇa).
Nose Door: Replaces it with 2 Nose-Consciousnesses (Ghāna-viññāṇa).
Tongue Door: Replaces it with 2 Tongue-Consciousnesses (Jivhā-viññāṇa).
Body Door: Replaces it with 2 Body-Consciousnesses (Kāya-viññāṇa).
Thus, all five physical sense doors function as structural twins—each processing its respective physical sense object through its own corresponding 46 types of consciousness.
19
CONDITIONALITY OF THE 46 SENSE-DOOR CITTAS (LEDI SAYADAW MODEL)
According to Venerable Ledi Sayadaw, the actual appearance of the 46 sense-door cittas depends on four primary conditions:
The Object (Ārammaṇa):
Intensity: Vivid objects trigger the full process through to Registration (Tadārammaṇa); faint objects cut short before javana.
Quality: Desirable sights/sounds trigger Wholesome-Resultants; undesirable ones trigger Unwholesome-Resultants.
The Plane of Existence (Bhūmi):
In the Sense Sphere (human/deva realms), all 46 cittas can arise.
In the Fine-Material Realm (Brahma worlds), nose, tongue, and body processes cannot occur, and aversion-rooted cittas are absent.
The Individual (Puggala):
Worldlings & Learners run javanas as 12 Unwholesome or 8 Wholesome cittas.
Arahants generate no kamma, running javanas as 8 Functional (Kiriya) cittas or 1 Smile-Producing citta.
Attention (Manasikāra):
Unwise Attention (Ayoniso): At the Determining stage (Votthapana), it conditions unwholesome javanas (greed/anger).
Wise Attention (Yoniso): It conditions wholesome javanas rooted in wisdom and non-attachment.
23.
CLASSIFICATION BY NUMBER OF DOORS.
In the Abhidhammattha Saṅgaha (Chapter 3, Dvāra-saṅgaha), doors (dvāra) are the channels or media through which consciousness (citta) interacts with its objects (ārammaṇa).
There are six doors:
Eye door (cakkhudvāra)
Ear door (sotadvāra)
Nose door (ghāṇadvāra)
Tongue door (jivhādvāra)
Body door (kāyadvāra)
Mind door (manodvāra – specifically the bhavaṅga or life-continuum consciousness acting as the gateway for mental objects)
The 89 (or 121) types of consciousness are classified according to which doors they can operate through, ranging from 1 door to all 6 doors, as well as those that function completely outside the doors (dvāravimutta).
1. ARISING THROUGH 1 DOOR (36 CITTAS)
These 36 cittas are strictly bound to a single specific door and cannot function through any other.
10 Sense-Consciousness Cittas (Dvi-pañcavijñāna):
2 Eye-consciousness (1 wholesome result, 1 unwholesome result) $\rightarrow$ Eye door only
2 Ear-consciousness $\rightarrow$ Ear door only
2 Nose-consciousness $\rightarrow$ Nose door only
2 Tongue-consciousness $\rightarrow$ Tongue door only
2 Body-consciousness $\rightarrow$ Body door only
(10 total)
26 Absorption & Supramundane Javana Cittas (Appanā Javana):
5 Fine-Material Wholesome (Rūpāvacara Kusala)
5 Fine-Material Functional (Rūpāvacara Kiriya)
4 Immaterial Wholesome (Arūpāvacara Kusala)
4 Immaterial Functional (Arūpāvacara Kiriya)
8 Supramundane (Lokuttara: 4 Path consciousness, 4 Fruition consciousness)
(26 total)
Why? The 10 sense-consciousness cittas rely directly on their specific physical sense bases (pasāda rūpa). The 26 absorption javanas represent deep states of meditative absorption (jhāna) or ultimate liberation (magga/phala), which take purely mental objects and thus occur exclusively through the mind door.
2. ARISING THROUGH 5 DOORS (3 CITTAS)
These 3 cittas arise exclusively within the five physical sense doors, but never in the mind door.
1 Five-Door Adverting Consciousness (Pañcadvārāvajjana): The citta that turns the cognitive stream toward a physical sense stimulus (visible object, sound, smell, taste, or touch).
2 Receiving Consciousness (Sampaṭicchana): 1 unwholesome result (akusala-vipāka) and 1 wholesome result (kusala-vipāka). These receive the physical sense object immediately after it is experienced by sense-consciousness.
3. ARISING THROUGH 6 DOORS (31 CITTAS)
These cittas can arise through any of the five physical sense doors or through the mind door, depending on the cognitive process.
12 Unwholesome Cittas (Akusala): 8 Greed-rooted, 2 Hatred-rooted, 2 Delusion-rooted.
8 Sense-Sphere Wholesome Cittas (Mahākusala): Good intentions/actions in daily life.
8 Sense-Sphere Functional Cittas (Mahākiriya): Active non-karmic consciousness of Arahants.
1 Mind-Door Adverting Consciousness (Manodvārāvajjana): Acts as votthapana (determining consciousness) in the 5 sense doors, and as adverting consciousness in the mind door.
1 Smile-Producing Consciousness (Hasituppāda): Used by Arahants to smile at sense-sphere objects across any door.
1 Joyful Investigating Consciousness (Somanassa Santīraṇa): Investigates exceptionally pleasant objects across any of the 6 doors.
4. ARISING THROUGH 6 DOORS OR DOOR-FREED (10 CITTAS)
These cittas have a dual role. When active during a cognitive process (vīthi), they operate through all 6 doors. When active outside cognitive processes, they are door-freed (dvāravimutta), performing the functions of Rebirth (paṭisandhi), Life-continuum (bhavaṅga), and Death (cuti).
8 Great Resultant Cittas (Mahāvipāka): Act as registration (tadārammaṇa) in the 6 doors, or as rebirth/bhavaṅga/death.
2 Neutral Investigating Cittas (Upekkhā Santīraṇa): Act as investigating/registration in the 6 doors, or as rebirth/bhavaṅga/death for unwholesome or weak wholesome results.
5. COMPLETELY DOOR-FREED (9 CITTAS)
These 9 cittas never operate through any door because they function solely to maintain life across existences in higher realms.
5 Fine-Material Resultant Cittas (Rūpāvacara Vipāka)
4 Immaterial Resultant Cittas (Arūpāvacara Vipāka)
Why? These are the karmic results of fine-material and immaterial jhānas. They exist strictly as the Rebirth, Life-continuum, and Death consciousness for beings reborn in the Brahma and Immaterial worlds.
02.
THE ASSEMBLY LINE OF MIND: THE 17-MOMENT WAREHOUSE
To understand how the Abhidhamma views the human mind, you have to throw out the idea that "consciousness" is a single, continuous stream. Instead, think of the mind as a highly automated, ultra-fast warehouse.
There is no "Self" sitting in a corner office running the show. Instead, there is a sequence of highly specialized employees—individual mind-moments called cittas—who step up, do one specific job for a fraction of a second, and immediately vanish to let the next worker take over.
According to the Abhidhamma, when a physical object strikes one of your five senses, it takes exactly 17 thought-moments [See List] for the warehouse to process it from raw data into a fully formed experience.
Here is how a single flash of sight or sound moves through the factory floor:
PHASE 1: THE IDLE FACTORY (MOMENTS 1–3)
Before a stimulus enters your awareness, your mind is in a baseline, resting state called the Bhavanga—the life-continuum.
The Scenario: It is late at night. The factory floor is dim, and the main conveyor belt is just humming quietly in a low-power, idle loop.
Moment 1: The Delivery Arrives (Past Bhavanga) A delivery truck pulls up to the outside loading dock. A package (the sensory object, like a sudden sound) is sitting there, but no one inside the building knows it yet.
Moment 2: The Walls Shake (Vibrating Bhavanga) The truck driver slams the heavy bay door shut. The loud thud reverberates through the warehouse walls. The baseline hum of the idle conveyor belt is disrupted.
Moment 3: The System Pauses (Arrest Bhavanga) The idle loop of the conveyor belt shuts off completely. The factory goes dead silent, primed and ready to switch into active production.
PHASE 2: THE INTAKE LINE (MOMENTS 4–8)
Now, the active workforce is triggered. A chain of five distinct employees handles the package in rapid succession.
Moment 4: The Dock Operator (Sense-door Adverting) The first worker looks up from their desk, walks over, and opens the heavy bay door to see what just arrived. The mind has officially "turned toward" the sense door.
Moment 5: The Scanner Drone (Sense Consciousness) A specialized drone takes a lightning-fast snapshot of the package. If it's a visual object, this is eye-consciousness. It doesn't know what the object is; it just registers the raw data.
Moment 6: The Unloader (Receiving) The next worker physically grabs the package off the truck and places it firmly onto the active conveyor belt.
Moment 7: The Quality Control Inspector (Investigating) As the package rolls down the line, an inspector runs a quick diagnostic—weighing it, measuring its dimensions, and checking its attributes.
Moment 8: The Logistics Manager (Determining) The manager reviews the QC report and slaps a massive stamp onto the package. This is a crucial threshold. The stamp might read "VIP/Beautiful" or "Hazardous/Ugly." How this manager categorizes the package dictates exactly how the rest of the factory will react to it.
Phase 3: The Assembly Floor (Moments 9–15)
Moments 9–15: The Seven Assembly Workers (Javana) This is the core of the warehouse—a line of seven identical, lightning-fast assembly workers. This phase is called Javana, meaning "swift running."
Because the Logistics Manager stamped the package as "VIP," these seven workers react with intense, habit-driven enthusiasm. Worker 1 adds premium wrapping, Worker 2 ties a gold bow, Worker 3 writes a thank-you note, and so on.
Note: In Buddhist psychology, this is where Kamma is created. This is where your mind actively reacts with greed, hatred, delusion, or wisdom and compassion. The workers don't just look at the package; they actively generate a massive emotional and volitional reaction to it.
Phase 4: Inventory & Shutdown (Moments 16–17)
Moments 16–17: The Exit Clerks (Registering) The heavy, heavy lifting is done. Before the package leaves the facility, two exit clerks scan the barcode twice to log the finished product into the company ledger, savoring the final aftertaste of the experience.
Return to Baseline
The moment the 17th tick clocks out, the package is gone. Instantly, the lights dim, the active workers disappear, and the conveyor belt clicks back into its low-power, idle loop (Bhavaṅga)... until the next delivery truck hits the dock a millisecond later.
Why This Matters
When you look at your mind through this warehouse lens, you realize two profound things:
You are a collection of processes, not a person. There is no "Me" inside the warehouse. There is only a perfectly timed relay race of causes and effects.
The power of the Manager. Most of our suffering happens in the Javana phase (Moments 9–15) because we react blindly with anger or desire. But the assembly workers only react based on the stamp given by the Manager at Moment 8. Through mindfulness, we train the Manager to stamp things with wisdom rather than blind reaction.
Refer to Table [03]
02.
THE COMPUTER ANALOGY
When stripped of cultural prose and viewed through the lens of computer science, the 89 cittas (moments of consciousness) and 52 cetasikas (concomitant mental factors) reveal a highly sophisticated, event-driven software stack operating at a processing speed of billions of cycles per second. At the foundational layer sits the hardware (the physical computer)—the rūpa-khandha (material aggregate), comprising the physical sensory organs and neural pathways that serve as the physical substrate for data reception. Operating directly over this hardware is the system baseline or operating system (OS), technically designated as the Bhavanga-citta (the subconscious life-continuum). Like a computer running a silent, background text-mode kernel (MS-DOS), the Bhavanga maintains the continuity of the individual system thread during deep sleep or in the sub-millisecond intervals between cognitive events. It executes no graphical user interface (GUI) and creates no new data variables, but it holds the hardcoded registry files and latent parameters (anusaya) inherited from past systemic output (kamma). When an external data packet hits a sensory node, the kernel is interrupted, and the system transitions into an active application state known as a cognitive process (citta-vīthi). What we subjectively experience as a continuous "stream of consciousness" is actually a hyper-rapid, discrete execution loop: a single application instance (citta) boots, executes its function for one micro-second, terminates completely, and hands control back to the baseline OS before the next instance initializes. A citta, however, is merely the primary process window—the raw act of knowing an object. To function, it must dynamically load a specific cluster of sub-routines and dynamic-link libraries (.dll files) known as cetasikas (52 concomitant mental factors). Every active program (citta; type of consciousness) must load the seven universal system services (sabbacitta-sādhāraṇa),including input_trigger.dll (phassa/contact), metadata_tagger.dll (saññā / perception), and the central execution loop, process_coordinator.exe (cetanā / volition). The ethical and psychological caliber of any given mind-moment is determined by the specialized modules injected into the process thread. A wholesome (kusala) program initializes an optimization and firewall suite, loading modules like realtime_malware_scanner.dll (sati / mindfulness) and deep_code_analyzer.dll (paññā / wisdom) to keep the system stable and efficient. Conversely, unwholesome (akusala) states act as an active malware and spyware exploit. Root vulnerabilities like delusion (moha) act as a stealth rootkit, masking the system degradation, while exploits like aversion or agitation leak memory, throttle the CPU, and cause severe systemic lag. Crucially, each time an unwholesome or wholesome exploit executes at the active user layer (specifically during the javana or impulsive phase of the loop), it writes a modified line of code back into the background OS registry. This permanent rewrite alters the baseline settings of the Bhavanga, determining how the operating system will launch future programs and react to future inputs. Essentially; each moment of consciousness conditions the next moment of consciousness. In this structural model, the ultimate goal of meditative development (bhāvanā) is not a mystical escape, but a rigorous psychological engineering feat (done via the running of sub-routines mapping onto the Jhana Factors). This serves to deploy an unyielding, real-time antivirus protocol that terminates compromised applications via the shutting down of subroutines that map onto the 5 Hindrances, and this occurs at the millisecond of injection; ultimately optimizing the mental operating system into a state of permanent, frictionless efficiency. The execution of Jhana Factor subroutines creates programs of consciousness that lead to the running of future Sublime and then Supramundane consciousness programs further down the executable chain.
03. If the body (rupa) is viewed as a theater stage, Consciousness (citta) becomes the play being performed, and the actors are the Mental Factors (cetasikas) that appear.The play is made up of a rapid succession of Scenes, creating a continuous chain of Consciousness. As different actors appear in different Scenes, different Mental Factors (cetasikas) arise in different cittas.
The Universals: There are actors that appear in every single scene, no matter the genre; they are the Ethically Variable Universal Mental Factors.
The Occasionals: There are actors that can perform in wholesome, unwholesome, or neutral plays, but they only show up in some of the scenes; these are the Ethically Variable Occasional Mental Factors.
The Beautiful Universals: There are actors that appear exclusively in scenes depicting wholesome themes, and these are the Beautiful Universal Mental Factors. (Likewise, one can assign specific actor roles to the Abstinences and Illimitables, who only guest-star in certain wholesome scenes).
The Unwholesome Universals: There are villainous actors that appear in all scenes that have unwholesome themes, and these are the Unwholesome Universal Mental Factors.
The Unwholesome Occasionals: There are specific bad actors who only show up in some of the unwholesome scenes (like a sudden antagonist entering the plot), and these are the Unwholesome Occasional Mental Factors.
One of the 7 Universal Ethically Variable Mental Factors is Volition (cetana). Volition is like the Stage Manager; they have the crucial role of organizing, motivating, and coordinating all the other Actors to direct them toward the focus of the scene.
04. Meditation is not about entering a magical trance or waiting for something outside yourself to happen. It is a systematic process of psychological engineering. You are intentionally altering the operating conditions of your mind so that the jhāna factors can build momentum, synchronize, and achieve critical mass. To visualize exactly how this "tweaking" process works during a meditation session, you can break it down into three distinct operational phases: In the first phase (throttling the Input; the setup), you execute sitting down, closing your eyes, and choosing a single mediation object (like the breath, or even a mental visualization (kasina)), and you initiate an immediate altering of the system environment. This essentially involves the shutting out of external sensory data, which deprives the unwholesome factor of sensual desire (kāmacchanda) of the fuel it needs to run. You are narrowing the mind’s operating field down to a single point, which drives the ethically variable universal mental factor of One-Pointedness (Ekaggatā) to cease bouncing around, and start anchoring. The second phase, the tweaking or active calibration, then involves tuning the six Ethically Variable Particulars (Pakiṇṇakā) using Mindfulness (Sati)(Mental Factor 29; under the Beautiful Universals) as your diagnostic tool. Here, if the mind drifts into daydreaming or sleepiness, you manually increase Energy (viriya) and Intial Application (vitakka) to strike the object harder and wake the system up. If the mind becomes tense, anxious, or frustrated, you back off the raw pressure and cultivate Rature (pīti) and Happiness (sukha) by focusing on the pleasant and peaceful sensations of the breath; soothing the nervous system. If the mind starts doubting: you apply Sustained Application (vicara) to keep the attention smoothly rubbing against the object (of meditation), leaving no processing room for skepticism. Ultimately, each time you catch the mind wandering and gently bring it back, you are performing a micro-tweak. You are strengthening the wholesome neural pathways and starving the unwholesome ones. In Phase 3, namely Achieving Critical Mass & The Phase Transition, you continue this real-time optimization and a compounding effect occurs. The five jhāna factors stop fighting for survival and start amplifying one another. The Joy (pīti)(Mental Factor no. 12; also known as Zest) and happiness (sukha) make the mind perfectly content to stay put, which completely paralyzes restlessness.Because the mind is content, the one-pointedness (ekaggatā) stops sweating and easily fuses with the object. When these factors hit that peak threshold of synchronization and absolute intensity, they hit critical mass. The unwholesome Five Hindrances are completely locked out of the system registry. The sense-sphere (kāmāvacara) code terminates, the fine-material sphere (rūpāvacara) initializes, and the mind locks into the unbroken, effortless absorption of the First Jhāna.You are quite literally upgrading your mind's software by deliberately optimizing its component parts.
05.
According to the Adhidhamma, there are six miscellaneous classifications of consciousness, namely: feelings, roots, functions, doors, objects and bases. In the compendium of feeling (when consciousness is classified with regards to feeling), the Adhidhamma firstly dictates that there are threefold kinds: pleasant, painful and neutral. They are like three distinct types of cells in a petri dish. The pleasant cell is special in that it can undergo mitosis once to divide into separate pleasure (body) and joy (mind) cells. The neutral cell is unable to perform mitosis. Likewise, the painful cell is equally special and can also undergo mitosis once to divide into separate pain (body) and displeasure (mind) cells. In the laboratory of the Abhidhamma, there are two separate petri dishes (or classifications); i. the threefold dish, and ii. the fivefold dish. Both petri dishes contain all 3 types of cells, but in the threefold dish the pleasant and painful cells have not undergone mitosis and thus there remain 3 cells within the petri dish: pleasant, painful and neutral. However, in the fivefold petri dish both the pleasant and the painful cells have undergone mitosis and these are now 5 cells in the dish: pleasure, joy, pain, displeasure, and neutral. Here, the pleasure and pain cells in the fivefold petri dish relate to the body, i.e. outside the scope of the lab metaphor, the feelings of pleasure and pain are felt by the body. Likewise, the joy and displeasure cells are felt by the mind, i.e. they are felt by the mind. Thus when the scientist studies the fivefold petri dish they are effectively investigating the relationship between feeling and consciousness by way of the governing faculty, or indriya involved. That is when they are performing an experiment where there is a need to distinguish feelings belonging to the mind versus the body, they select the fivefold petri dish. Make sense?
06.
Imagine that the scientist grabs the fivefold petri-dish and inserts it into the special laboratory machine; one that is able to perform 121 distinct diagnosis tests (cittas) on the cells. The unique property of this machine is that it can only detect one cell per each diagnostic test. In the metaverse of this model, each diagnostic mode represents the 121 types of consciousness (cittas) detailed in the Abdhidhamma. Of them, in only one diagnostic mode; the wholesome-resultant body consciousness mode; does the cell of pleasure show up on the screen connected to the machine for the scientist to look at and investigate (the other 4 cells do not show up). Similarly, when the machine is set to another diagnostic mode; the unwholesome-resultant body consciousness mode; the only cell to show up on the screen is pain. By running further tests, the scientist discovers that there are in total 62 diagnostic modes on the machine in which only the cell of joy shows up on the screen (and the rest of the cells are absent); the (a) eighteen types of sense-sphere cittas (4 rooted in Greed, 12 types of sense-sphere beautiful cittas, and the two rootless type (joyful investigating and smiling consciousness)), and (b) the 44 types of sublime and supramundane cittas pertaining to the first, second, third and fourth jhana (12 + 32)). Furthermore, the scientist discovers that in only two diagnostic modes; the two types of cittas associated with aversion; does the cell of displeasure come on the screen. In all the remaining 55 diagnostic modes that are performed after this, the only cell that is detected is the neutral cell. The scientist notes/verifies that the total number of tests performed are 121 (1+1+62+2+55=121).
Refer to Table [03]
07.
Imagine that I hold before me in my hand the AMD Ryzen 7 2700 that I had bought back in 2018. It features eight cores, 16 threads, has a clock speed of 3.2 Ghz and fits in an AM4 motherboard socket. The main thing I want to highlight to myself is that it has eight cores. In the aphorism or component of insight immediately before this one, I explored the idea that there are 17 mind moments of consciousness mentioned in the Abhidhamma, and how this can be modelled by a warehouse where the progress of a package between workers represents the chain of consciousness that occupies the mind. The hardware of the brain; the parts responsible for the cognition; can be likened to a processor, but unlike the AMD Ryzen one in my hand, which has eight cores, the one in the human brain, according to the Abhidhamma, is restricted to only one core; it is effectively a single-core processor. Thus, when we talk about 17 workers in the warehouse of the mind, it becomes important to realize that the warehouse is not a 17-core processor, but rather a single-core processor; there is only one worker inside the warehouse at any given time. When a previous worker hands over the package to the next worker, the original worker disappears, effectively because the warehouse is a single-core processor; and can only accommodate one warehouse worker at a time.
08.
Since I've been trying to get my head around Abhidhamma in the last few weeks, it became important to understand what exactly the term 'Abhidhamma' means. Essentially the prefix 'Abhi' means 'higher', which when added to the word dhamma (which I knew meant the teachings of the Buddha regarding truth, or the nature of reality), the term 'Abhidhamma' translates as 'Further Dhamma' or 'Ultimate Doctrine'. The Abhidhamma, instead of teaching through stories or conventional concepts (like 'people', 'souls' or 'cars'), strips reality down to its ultimate components: mind, mental factors, matter and Nirvana. It is like observing a car. Here the car represents the Dhamma. An ordinary person (who read the Suttas) would understand the nature/function of the car (as a vehicle) based on conventional concepts. But a person attempting to understand the Abhidhamma, can be likened to someone gaining a qualification or apprenticeship as a mechanic or engineer; they are more equipped with the know-how to look under the hood of the car/vehicle and diagnose that the Engine of Samsara is comprised of ultimate components; Engine Block, Cylinder Head, Pistons, Crankshaft, etc).
09.
Life in Samsara is much like a journey through a desolate desert; a desert where one experiences a lot of thirst, or tanha. As detailed in one of my previous aphorisms, time in the desert provides an opportunity to explore and find certain philosophical components (or parts) of insight scattered across its barren plains. Using a set of instructions (by a school of philosophy) one is able to consolidate and assemble those components into a Great Vehicle (Dhamma) to traverse the terrain of the desert. The school of philosophy that provides the correct type of instructions is unique to each person; but to me it was Buddhism (mixed with Western thought), i.e. each person's Great Vehicle (Dhamma) is personalized or customized to their own spiritual needs in the desert. For me, let's imagine that the vehicle that I built was an orange pick-up truck. It had great utility; it was built with off-road in mind and could traverse the harsh terrain of the desert with ease. However, the desert was very vast, and no matter how long I drove I could not seem to alleviate my thirst and escape Samsara. Here, the Great Vehicle (Dhamma) of the 4WD pick-up truck represented the Suttas; the ordinary teachings of Buddhism featured in the Pali Canon. Eventually, after a very long time, I came across a very high rocky mountain in the desert. Leaving/abandoning the pick-up truck I climbed to the mountain’s peak, where in a cave I discovered another set of instructions (the Abhidhamma); one that proposed building a great Rocketship (Great Vehicle/Raft). But I needed parts? Going back down the mountain, I decide to disassemble my pick-up truck and use the right-effort to carry them up the mountain to the peak. There, using the instructions of the Abhidhamma (provided by the Buddha) I commence building the Rocketship, or Spacecraft; which upon completion I hope will enable me to lift above the desert and 'Across the Flood' thirst-governed world of Samsara. Both the pick-up truck (Suttas) and the Rocketship (Abhidhamma) are both Great Vehicles; they both possess utility in traversing Samsara. But the (rocket) engine of the Abhidhamma is ultimately more sophisticated.
10.
In the previous aphorisms I've been referring to this orange brick Pick-Up truck a lot, I know. Part of understanding the philosophy behind this eBook of aphorisms is recognizing that in the desert of Samsara, even though most things are governed by conditionality, we have some degree of free-will in being able to build or assemble (great) vehicles based on the components of insights we have accumulated through our philosophical readings (here represented by the Penguin Classic books in the background). Each insight converts into a component/brick, and the utility or powerfulness of the final Vehicle is totally dependent on the quality of the insights that we cultivate/consolidate. It is important to recognize that the philosophy that one uses to build a Great Vehicle does not have to be Buddhism. I feel strongly that anyone with a disposition toward any legitimate philosophical school can build a Great Vehicle; with understanding that the function and type of a Great Vehicle that results will be tied to the school of the philosophical that rests in the constituent components. It is my view that each person's vehicle that they build will be unique. The Great Vehicle (Dhamma) that I built happened to be an orange pickup truck because in my personal philosophy I have always valued utility and ruggedness in the insights I sought after in the Samsara desert. For me, even though my mind's philosophical makeup had a lot of Western Philosophy mixed in, the underlining philosophy had always been Buddhist teachings; which is probably why the pick-up truck is orange, because orange is a scared color in Buddhism, denoting renunciation and detachment (a core value in Buddhism). Summary: Reading the Suttas (ordinary teachings of the Buddha) enabled me to build an orange pick-up truck, which served as my Great Vehicle, until I was ready to read the Abhidhamma and build my phase 2 Great Vehicle; the Rocketship/Spacecraft.
11.
Imagine that I am standing in front of a model of the city of Melbourne. This particular model sits in the foyer of the Eureka Tower. The Eureka Skydeck, a grand viewing platform that gives spectacular, unobstructed views of Melbourne's CBD, is located on floor 88 of the tower. The elevators to reach floor 88 are located in the foyer, just past this detailed architectural model. What I aim to touch on in this aphorism is the idea that societies build cities in an attempt to overlay or superimpose a sense of order, civility. law and structure to the cosmos; a way of distracting its occupants from the apparent abyss (lack of meaning) that awaits anyone daring (or foolish) enough to adventure outside the city's walls/perimeters. Civilization becomes the cradle of economic activity, a way of re-marketing the idea of tanha/craving so it aligns with internal human drives/wills for wealth, status, fame etc; essentially framed on the idea that the pursuit of individual self-interests leads to collective societal interests, according to the principles of the 'Invisible Hand', as outlined by the early economist Adam Smith in his work 'The Wealth of Nations'. Citizens are generally content with this prescribed designation of their lives. But occasionally a lonely, disenfranchised Citizen finds themselves in the observation deck of a tower, where they look out upon the edifices/buildings of the city, and begin to darkly ponder/unpack the underlying mechanism of tanha/craving behind everything. This is when they realize that the city, or society, seems very much like a construct, and they decide that more truth and realization must reside outside the walls within the harsh desert of Samsara. They feel compelled to exit the confines of the city, even if it means being exposed to the abyss of the desert, because in their hearts and minds they are searchers of ultimate truths, realities and wisdoms (not, fame, money, status). The journey outside the safe walls of society is truly justified to them.
12.
In the uncharted depths of the Samsara desert, outside the confines of city walls, the free-spirited adventurer may find, erected in the ground, certain rare black monoliths. A traveller making contact or proximity with the monoliths receives/realizes instructions for building Great Vehicles (Dhamma). An important note: A monolith does not have to be Buddhist. The instructions 'gifted' to the traveller can be themed on other scriptures or texts of philosophical nature, i.e. they can be Christian, Hindu, Muslim, Atheistic, Agnostic etc. It becomes the traveller's quest to seek out Monoliths that align with their spiritual objectives. Part of questing for wisdom thus requires the traveler to find and examine monoliths even outside the belief system that they were born with; it becomes very important in the Loka (desert) to examine the nature of reality from diverse perspectives. The transcendental power of Monoliths can differ between each one. Those with a power to imbue more complex instructions for building advanced Great Vehicles are much rarer. For instance, a traveller that wants to travel down the Buddhist path in the desert must first encounter the lesser Monolith containing the Suttas, before they are ready or able to locate the greater Monolith of the Abhidhamma. The Suttas enable the traveller to build a Car-type vehicle, whereas the Abhidhamma gives instructions for building a Rocketship, one that can act as a final (spacec)Raft to cross the flood of Samsara. This description of monoliths located in the desert is of course just a metaphysical system; the monoliths in the real world are actually books; books that help the reader (traveller) to develop their own philosophical concepts, models and systems (Great Vehicles) for understanding/traversing the nature of Reality. Here, in the desert, the reader has freedom to read philosophy books outside the classroom and curriculum of a high school diploma or university degree (they read outside societal whip to obtain qualification; they read out of joy for spiritual exploration and growth).