VISTAS:

Buddhist Insights Into Immortality

By Terry Magness

THE DHAMMAKAYA
(Metaphysical Implications)

In the Agganna Sutta of the Digha Nikaya it is said :

Tathgatassa h'etam Vasettha adhivacanam Dhammakayo iti pi. .

that is: Vasettha, Dhammakaya is the designation by which the Tathagata is genuinely known. 1

This declaration, seemingly so simple, has been interpreted to imply that the body of teaching left by the Buddha is being referred to. How such a conclusion is arrived at is a mystery and requires a large stretch of the imagination. In fact, the implications underlying this utterance can be comprehended only by those who practice the highest scale of concentrated jhana. This, though clearly implied in the Dhammasangani of the Abhidhamma, is seldom grasped. Herein it is said:

The aspirant (yogavacara puggala) develops the four foundations of mindfulness (satipatthana) to supramundane status develops the four great efforts (samappadhana) . . . the four supernormal qualities (iddhipada) . . . the five potential faculties (indriya) ...the five powers (bala)... the seven factors of enlightenment (sambojjanga the four truths (sacca) . the quality of tranquillity (samatha)... the factors of existence (dhamma)... the fivefold personality group(khandha)... the eighteen elements (dhatu)... the nutritive essences (ahara). . . contact (phassa). . . feeling (vedana, . . . perception (sanna). .. volition (cetana). . . mind (citta) to supra- mundane status. Which is the centripetal force which projects the aspirant out of this world to release, leaving false views and the rest behind, attaining the streamenterer (sotapanna) stage, the once- returner (sakadagamin) stage, the non - returner (anagamin) stage, and the emancipated (arahatta) stage, respectively... free from sensuality, free from blemish, accompaniecl by reasoning and reflection, bliss and well- being, born of solitude and dispassion, attaining the first jhana, the second, the third, the fourth, the fifth jhana (lokuttara).

Although this is easy to repeat it is seldom understood and even less accomplished. Nevertheless, it is here that the technique by which the Dhammakaya is attained is laid forth. That is, the technique of transubstantiation, of transmuting mundane factors (commencing with mindfulness up to contact and the rest) to their supramundane limit and counterparts. The transformation of the five-fold personality base, the elements of personality, contact, feeling, perception, volition and mentality from the status of the fettered worldling to the emancipated group (khandha vimutto). This is achieved by the jhanic factor of concentration, of an intensification process. Which stated in Abhidhammic terms (magga citta vithi) goes as follows:

  1. Bhavanga calana (vibrating passivity of sub-consciousness)
  2. Bhavanga upaccheda (passive arrestation of sub-consciousness)
  3. Manodvaravajjana (mind-door receptivity)
  4. Parikamma javana (initial impulsion)
  5. Upacara javana (access concentration impulsion)
  6. Anuloma javana (directed - process impulsion)
  7. Gotrabhu javana (change-of-lineage impulsion)
  8. Sotapanna Magga javana (Stream-enterer Path
    9. impulsion)
  9. Sotapanna Phala javana (Stream-enterer Fruition impulsion)
  10. Sotapanna Phala javana 2 (Stream - enterer Fruition 2).
  11. Bhavanga (sub-consciousness)

This is the transmutative refining process of mental concentration in action. That is, before this the Sotapanna consciousness did not exist, but now through the process of jhanic intensification and direction it has come into existence, and shall continue to so exist as a resultant (vipaka) level henceforth in the bhavanga base. From which base it has to be edged up to concentrated pitch again if the intention is to process it a step higher on the path, which is as follows:

  1. Bhavanga calana
  2. Bhavanga upaccheda
  3. Manodvaravajjana
  4. Parikamma javana (this can be dispensed with in the adept)
  5. Upacara javana
  6. Anuloma javana
  7. Gotrabhu javana
  8. Sakadagamin Magga javana
  9. Sakadagamin Phala java
  10. Sakadagamin Phala javana 2
  11. Bhavanga....

And so on for the Anagamin and Arahatta stages, respectively.

From this may be gleaned the wide implications of Buddha's statement that all things arise from causes and conditions. There is no eternalism ( it didn't exist before ) nor annihilationism (it is not destroyed) involved, but that when this arises that arises through succession of cause and effect, and that when this disappears that disappears too. If there is a cause (hetu) an effect (vipaka) appears, and for a path (magga) a fruition (phala). This is in essence the structure whereby mentality and physicality as parallel processes function in the world of personality as well as in the larger scope of impersonal universality.

Insofar as the Dhammakaya is concerned, it commences and takes form at the Gotrabhu impulsion instant, and on up to the Sotapanna etc. Thus there is the Dhammakaya Gotrabhu, the Dhammakaya Sotapanna, the Dhammakaya Sakadagamin, the Dhammakaya Anagamin, the Dhammakaya Arahatta. All these Dhammakaya forms are capable of still higher refinement and may be replicated at will.

The Dhammakaya is a composite impermeation and fusion of element and essence (dhatu - dhamma). That is, commencing from the normal fivefold field of personality, element and essence aggregates are pushed (bhavana) into the path (of morality, concentration, and intelligence) until they change their lineage (from mundane to supramundane) to emerge (phala as release aggregates (khandha vimutto ). The specific field of personality is still there, only its quality has been changed, transmuted and transformed. It is no longer mundane, it has become supramundane One impulsion has become objectified in another, one actuality transmuted into the next, until their most translucent qualities have emerged. This is the perfection of consciousness through the right technique of intensification and the attainment of the higher mind (adhicitta). It is this transcendent mind, purged of mundane residues, which the emancipated ones take with him (as a bird its wings) in final withdrawal. In view of its being a 'release' (vimutti) form and vehicle, this Dhammakaya cannot be said to have previously existed or not. Not comprehending the implications of the intensification of the Dhammakaya process, it is only natural that the following declaration of the Buddha remains a mystery and is so often confused as to be interpreted into mere meaningless negativity:

"Since in this very life a Tathagata is not to be regarded as existing, is it proper to speak of him thus: the Tathagata comes to be after death, he comes not to be after death, he both comes to be and comes not to be after death, he neither comes to be nor comes not to be after death.. . A Tathagata released from what is called mundane form, feeling, perception, aggregates and consciousness is profound, immeasurable, hard to plumb, like the great ocean. It is not fitting to state that he is reborn, not reborn, both reborn and not reborn, neither reborn nor not reborn." 2

In view of the fact that even in this very life the Dhammakaya of the Buddha remains unperceived, whether the aggregates of the human form are present or not makes no difference at all, and the terms life and death therefore do not apply. Due to lack of insight, the layman labours under the misconception that release is a state bordering on extinction, arriving at this view through inference, with the Buddha word itself as reference: neither reborn etc. However, what follows is a refutation:

A Tathagata is to be proclaimed in other than these four ways." 3

To comprehend this it is necessary to penetrate into the processes of causality. Only through right insight into causal processes will the bits of the big jigsaw puzzle that is the dhamma fall into place. Otherwise nothing but confusion will arise, unable to come to terms:

"The world, Kaccayana, is for the most part attached to two extremes,.. Transcending these extremes (eternalism and annihilationism) the Tathagata (through right insight) expounds dhamma by way of cause." 4

As usual, it is from the human plane that a launching pad has to be made. This is so because:

"Man's eye, ear, nose, tongue, body, and mind, are as an ocean. Their motion is made up of shapes, of sounds, of smells, of tastes, of sensations, of ideas. He who conquers these stands upon the other shore. One who has reached the other shore, O Bhikkhus, thinks thus: this raft has been of great use to me, resting on it I have crossed to the further shore. Suppose now I haul it up or sink it down into the deep and go my ways. By so doing, O Bhikkhus, that man would have finished with the raft." 5

The sixfold field of contact is always at the root of knowledge. It is to be observed that among the concomitants of consciousness (cetasikas), contact (phassa) comes first, followed by feeling (vedana), perception (sanna), volition (cetana), concentration (ekaggata), vitality (jivitindriya), and attention (manasikara). As these seven factors are common to all forms of consciousness and are always present therein as it flows along its haphazard way, why does the above statement seem to depreciate the field of sense- contact? If individuality is not the creation of an Overlord, but self-creation through a long and tedious assimilation process, a process of assimilating potential resources into the orbit of one common centre, why has it to be abandoned even as a raft?

There is no contradiction here if it is realized that even after the raft is finished with, the person who crossed thereon remains. And if the person remains, then the field of contact also remains, and what is left aside is only the vehicle of transport. Namely, the mundane husk of personality. The confusion has always been to annihilate the person together with the raft. Little is it taken into consideration that the development of emancipation as a definite end - result necessitates the presence of a mind which achieves the emancipation. Although the mind and the self may be reduced to a series of occasions of contact, the totality of the occasions of contact stemming down the stream of consciousness from life to life, this does not preclude that the collective nuclei of cognition once arisen must perish. They are recorded in the subconscious stream (bhavanga) as the stuff of life, impressed therein. They only disappear from perceptive immediacy, but they can be recalled by the right technique.

When Buddha classified the factors of existence (dhamma) under ten heads, he began with the statement that the root of dhamma is will (cetana), that dhamma arises whensoever attention (manasikara) is focussed thereon, that dhamma appears through contact (phassa), and is combined with the aid of perception (sanna). This is only in keeping with the functions of process, and that for psychic emancipation as an end - result (all dhammas have release as goal) to culminate necessitates duration in time. Further, when the psyche attains its maturity even as a fruit, it is in deathlessness submerged. However, as it begins its character the only food it knows is contact: for consciousness arises by way of occasion and without occasion there can be no arising thereof. Th@eoccasion (of contact) can be either internal (ajjhata) or external (bahiddha) as the case may be, and its character may be either wholesome (kusala) or the reverse (akusala) dependent on the circumstances in which it takes its rise, being, so to speak perfumed thereby.

Although all in life is mutation, the mutation itself proceeds along certain lines, and insofar as individuality is concerned, in separate streams. In that life proceeds along separate streams makes it possible for the quality of mindfulness (sati) to exist. In fact, it is in proportion to the quantity of mindfulness in any given stream of individual life which determines it as an orientation point and centre of selfhood. The stream of consciousness without mindfulness is only made too evident in nightmares, or daymares, as the case may be. Among the seven factors of the enlightened mind mindfulness comes first, for it is the rock on which enlightenment stands. Once mindfulness is established as a point of orientating selfhood, investigation of things (dhamma vicaya) follows, and detailed analysis. This again entails effort (viriya). But since effort by itself tends to agitation, it is regulated by the factors of bliss (piti), calm (passadhi). concentration (samadhi), and equanimity (upekkha). These complete the seven limbs of wisdom (satta sambojjanga), so called.

With the aid of these limbs, the mind perceives passion and purges itself thereof. Perceives hatred, delusion, lethargy, distraction, and purges itself thereof. Perceives the undeveloped mind, and develops it. Perceives the superior mind and develops it. Perceives the mind with nothing higher than it, and remains firm therein. Perceives the mind as firm, perceives the mind as emancipated, and remains emancipated.

This is one aspect. The mind imbued with mindfulness perceives forms in forms, feelings in feelings, consciousness in consciousness, intangibles in intangibles. Perceives form, feeling, perception, impressions, and consciousness arising and vanishing from moment to moment. Perceives the internal sixfold base of cognition and the sixfold external base, and how through the interaction of these the mind is fettered and becomes subject to their sway. Perceives suffering, its origin, its dissipation, and the way thereto. The mind perceiving this remains calm, detached, clinging to nothing in the world. It perceives its own arising in perceptive immediacy. Immediacy, that is, by moment, by continuity, and by delimitation of the subject field.

Now the point of orientation where mindlfulness is established by those who would aspire to the highest pitch of insight is at the pit of the diaphragm, just two finger-breadths above the navel line (See Diagram). There is a deliberate sinking of the peripheral faculties right down into the centre of the hollow space element (akasadhatu). In this hollow space element the cognitive element must sink, where by concentration (bhavana ) it is smelted down and purged, whence it brightens and begins to glow. This is the implication of Buddha's advice to his own son:

"Both the personal and external elements are to be regarded as they really are, by perfect insight: this is not mine, not this am 1, herein is not the self of me. So regarding them, one is repelled by them and cleanses one's heart thereof." 6

That is, commencing from this preliminary technique of introverting the faculties to basic centre, concentration is intensified and pushed down into the void receptacle (natthi paccaya) so that under its impression a refined replica of it emerges with all its formations complete:

It also has a form and is made of mind, complete in all its limbs, possessed of super sense organs. That is the mind-made If this is difficult to understand it needs only be mentioned that each moment of contact (phassa) is a creative force, a replicative process, a subjective-objective flux, of reciprocity, which is the stuff of life. Nature (dhamma ) contains the possibility of an infinite refinement in its processes, and mind-made selves are only the life principle being processed by the appropriate technique, which culminates in the formation of the Dhammakaya. For which formation a great introversion has to be made, of bending the mind down to deep centre to witness things in their true~perspective:

"Thus steadied, perfectly purified and translucent, free from blemish, purged of taint, made supple and pliable, fit for wielding, established and immovable, I bent down my mind to the recalling of my former existences. .. " 7

In each form which proceeds from the human base, right up to the Dhammakaya Arahatta, there is feeling, consciousness, and mental essences in ever ascending scale of refinement, in emergent style. It is this process which the Satipatthana Sutta would have us observe in detail:

" Thus he lives contemplating form internally . . . origination factors, or dissolution factors, or both... Thus he contemplates form in form, feeling in feeling, consciousness in consciousness, and mental essence in mental essence." 8

The central core of the ideal, therefore, in no way signifies annihilation of the life-process (jivitindriya) but a development and cultivation process, to the refinedest degrees. Thus, the Dhammakaya, like all other forms, is itself possessed of feeling perception, impressions, and consciousness. This is pure groupage (visuddhi khandha), or the release group (khandha vimutto). It is to be understood that the purity pristine of the emancipated one in no way precludes that the said consciousness must necessarily be devoid of sense- impressions or character. It only implies that the emancipated one has ceased to grasp at them as his ' self ', and being unattached thereby, has transmuted himself into the realities of pure form, together with the insight and vision into another dimension.

Dhamma is both abstract and concrete: it arises through environmental contact, traversed in spatio-temporal fact, through the right technique becomes transcendent, and finally outlives its mundane base, leaving it behind. They, the mundane bases, are left behind because they are the factors which grasp (upadana- khandha) at contacts and send life reeling into pain, with all manner of psychic offshoots, the split-process of personality which is the origin of amorphous plurality (anatta ). By leaving these behind, suffering is reduced to zero, consciousness brought to highest pitch.

In the last analysis, everything rests on the statement: attahi attano natho...

That is: Self is the refuge of self. And, again: attadipa attasarana nannassarana, dhammadipa dhammasarana nannassarana. Self is the isle, self the refuge, no other refuge is there. Dhamma is the isle, dhamma the refuge, no other refuge is there.

How the self-in a world of no-self- is the isle and refuge can be grasped only in terms of a fixed orienting point of consciousness. There is no need to look elsewhere for any self, because the orienting point has to be established by a deep retreat within. To push on in until 'a vortex of energy' grips the mind, so that which is not yet won might be won, by human strength, by human striving. This is so because the root of dhamma is will, and dhamma arises whensoever attention is focussed on it, brought jhanic equipoise.

The isle and the refuge referred to is nothing other than the sphere of dhamma to be processed at the diaphragm pit two finger breadths above the navel. To be processed at this integral point until complete integration is established and the split - personality of anatta becomes the self - sufficient base of atta. Thus will the limit of darkness be reached. For this, it cannot be too often repeated that a process of profound involution has to be achieved, purging the mind of what it is not. As Lao Tze observes:

"The excellence of a dwelling is its site. The excellence of a mind is its profundity."

Penetration by the involuted technique mentioned sinks consciousness deeper and deeper into dhamma which is supra- mundane and, as a consequence, accomplishes ascendancy over external supports and mundane spatiality. The spatiality which presents itself to the five sense- door field of apprehension upholds the four basic principles of elemental solidity, cohesive liquidity, temperature, and atmospheric pressure. Pure space, uncompounded and underived, exists in primal state as the unconditioned (nibbanadhatu) element, or, as it is called, the unformed (asankhata dhatu). Which is cognized only by the purified mind (vinnanam) of the Dhammakaya.

Although the practice of submerging the peripheral faculties by the involuted technique is difficult of assay at first, it can be achieved. In fact, it is already a normal course of nature for the faculties to sink to the diaphragm position whenever sleep descends, otherwise sleep would never ensue. Sleepless nights are passed due to this refusal of the peripheral faculties to sink down from the brain to bhavanga substrate, which is their home base. For even as a man steps out of home each morn, to return at dusk, even so the human consciousness, as much as it may wander out when awake, in sleep returns to base, its natural resting place.

With the refinement of the conscious field, extra - sensory perception is developed. For the difficulties which beset the beginner who strives for such vision, the Upakkilesa Sutta, Sunnata Vagga, of the Majjhima Nikaya, gives us a glimpse. It is related how Buddha while residing at Kosambi was approached by three bhikkhus headed by Anuruddha who requested him to explain why whilst practicing meditation they were unable to attain supernormal vision for long.

" Anuruddha, even I in the period before my enlightenment, not yet enlightened, still a bodhisatta, I too saw light (supernormal) and forms, but not for long. What, thought I, was the cause and condition for this?

"At which the knowledge arose in me that defilements (upakkilesa) were the condition and cause. Namely, doubt (vicikiccha), lack of attention (amanasikara), sloth and torpor (thina middha), fear (chambhitatta), excitement (ubbilla), impurity of mind (dutthulla ), excess of zeal (accaraddha viriya ), lack of zeal (atilina viriya), desire (abhijappa), restlessness of mind (nanatta sanna), over fixation on an object or objects of mind (atinijjhayitatta ).

" Anuruddha, whensoever either one of these eleven defilements arose in me, my concentration was shaken, that defilement being its cause. Whensoever my concentration was shaken, light and forms also vanished. Therefore I strove to discover the method whereby these defilements could be removed, and did accordingly Knowing doubt and the rest as defilements of consciousness; I removed them from my mind.

"Anuruddha, not unheedless, with vigour, I concentrated my mind. Sometimes I saw light but no forms. Other times I saw forms but no light. During the night, during the day, both night and day. At which doubt arose in me. What was the cause, the condition, for this?

" Anuruddha, I thought to myself, at such a time as I thought not of forms, thought only of light, at such a time I saw I only light, saw no forms. At such a time as I thought not of light, thought only of forms, at such a time I saw only forms, saw no light. During the night, during the day, both night and day.

"Anuruddha, not unheedless, with vigour, I concentrated my mind. Sometimes I saw only a little light, saw only a few forms. At other times I saw much light, saw many forms. During the night, during the day, both night and day. At which doubt arose in me. What was the cause, the condition, for this?

" Anuruddha, I thought to myself, at such a time when my concentration was lax, at such a time vision was lax. With vision lax as this, I therefore saw little light, saw only a few forms. At such a time when my concentration was great, at such a time vision was great. With vision great as this, I therefore saw much light, saw many forms. During the night, during the day, both night and day." 9

Again, when Buddha was once in Gayasisa, beside the river Gaya, he delivered the following address to a multitude of monks:

" Bhikkhus, in the period before my enlightenment, not yet enlightened, still a bodhisatta, while I was practicing concentration, I saw light, but saw no forms.

" Bhikkhus, the thought arose in me: if I were to see light as well as forms, this would be the attainment of extra-sensory perception (nanadassana) which is pure indeed. Therefore, in the period which ensued I, not unheedless, with vigour, with concentrated mind, saw forms. But failed to communicate with these.

" Bhikkhus, the thought arose in me: if I were not only to see light and forms, but were also to communicate with these, this would be the attainment of extra-sensory perception which is pure indeed. Therefore, in the period which ensued I, not unheedless, with vigour, with concentrated mind, saw light, saw forms, as well as communicated with these. But failed to discover from which astral group they came.

" Bhikkhus, the thought arose in me: if I were not only to see light... but were also to discover from which astral group they came, this would be the attainment of extra - sensory perception which is pure indeed. Therefore, in the period which ensued I... came to discover from which astral group they came. But failed to discover where, after having departed (cuti) from this life these astral forms again arose (uppatti) in rebirth, through whatever resultant force (kamma vipaka).

"Bhikkhus, the thought arose in me: if I were not only to see light... but were to discover where these astral forms arose in rebirth... were to discover on what food (ahara) they lived, suffered what pain or enjoyed what bliss, were of what age and lived for just how long. . . were to discover that I myself had lived or had not lived with them before... Therefore, in the period which ensued I, not unheedless... came to discover all of these.

"Bhikkhus, so long as my vision regarding these remained unclear, even so long in this world, deva world, brahma world, among ascetics and brahmins, gods and men, highest knowledge and insight (anuttara sammasambodhi nana ) remained to be attained. But vision had arose in me: that my mind was free this was my last birth, there was no more birth for me." 10

The process of attaining to a self-sufficient futurity is indeed (to borrow Whitehead's terminology ): the process of eliciting into actual being factors in the universe which antecedently to that process exist only in the mode of unrealized potentialities. The process of self - creation is the transformation of the potential into the actual, and the fact of such transformation includes the immediacy of self- enjoyment . . . In the present, future occasions, as individual realities, with their measure of absolute completeness are non - existent. In the present there are no individual occasions belonging to the future. The present contains the utmost verge of such realized individuality. The whole doctrine of the future is to be understood in terms of the process of self - completion of each individual occasion.

That is, by contact (phassa), whether mental or physical. But as it is in the nature of processes, whether physical or mental. to perish and rearise with each moment, therefore perishing is the initiation of becoming, and how the past perishes is how the future becomes. Aggregates of mentality (nama ) serve as the base for the perpetuation of mentality by six conditions (paccaya). That is: continuity by momentum (anantara paccaya), direct contiguity of succession (samanantara paccaya), volitional impulsion (asevana paccaya), association factors (sampayutta paccaya), receptacle of voidness (natthi paccaya), and the quality of proceeding forth (vigata paccaya).

To be specific, in the process of establishing 'self as the refuge of self ' by the jhanic method (the only method) the mind gradually withdraws from all contact with the body and concentrates itself by itself. In the process, it encompasses itself with morality, because 'great becomes the fruit, great the advantage of concentration when it is encompassed by morality, and wisdom when encompassed by concentration, which wisdom sets the mind free'. These are signified by the spheres, or auras, of the said qualities of dhamma, which become developed in intensity as the process moves on to its highest pitch.

The whole process is one of greater and ever greater intensification of mind, with the understood implication that each antecedent moment of consciousness, with its set of ingrained qualities, through the very force of momentum (anantara paccaya serves as the template or base for the production of a more refined conscious form, which again in turn serves as the base for the next, in ever refining chain reactive scale.

In this fashion, self becomes the refuge of self. No other profounder process is there, and in no profounder sense can it be understood. Indeed, with the expansion of the range of consciousness, as it reaches its refinedest pitch, the self becomes an extremely extensive isle and refuge, so that no other refuge is elsewhere sought. This is the attainment of the Arahatta's self-sufficiency, moving wheresoever he pleases, taking with him nothing but his ' isle of self ', even as a bird its wings.

Now as the peripheral faculties (of perception, memory, consciousness, and knowledge) sink right down into the diaphragm position and impermeate the areas of experience garnered from past lives (vipaka cittani), they become absorbed therein, and take on for the duration of that concentration the particular sphere of experience and refinement. Each stage of concentration has its specific nature, refined to scale, and, as a consequence, the plane of being and outlook is brought higher and higher as consciousness is winnowed away from the five human sense-door field of contact.

Thus, indeed, if whoever should practice depth concentration and witness in due order of refinement the emergence of form in form, feeling in feeling, consciousness in consciousness, mental essence in mental essence, originations and dissolutions, then the result is conclusive: being the only way which leads to the purification of creatures, to the destruction of grief and despair, to the attainment of the method, to the realization of Nibbana.

As dhamma arises whensoever attention is focussed on it, the more refined dhamma becomes the greater its range and scope becomes, until its field expands and embraces worlds and worlds. The human, the celestial, the brahma, the arupabrahma, and the Dhammakaya forms are archetypes of the psyche, and possess their characteristic feature and impress whereby they are recognized. Also, when they are attained, each bears the particular resemblance of the individual who attains them. This is only in accordance with the principles of process, whereby a certain quantity when smelted down changes its form but still retains the elemental impress of which it is composed, the features with which it is stamped.

In the text of the Visuddhi Magga it is briefly stated how the forms are attained:

" Establish the human form in consciousness (of jhana) as hollow. It becomes hollow. Whence advert to another form therein, and having done the preliminary work once more (of establishing it in consciousness of jhana as hollow) resolve that another form emerge therefrom. Then draw it out like a reed from its sheath... The sheath is one, the reed is another. But it was from the sheath that the reed was pulled. Even so the mind-made forms."

When it is said that the human form becomes hollow, it does so through the power of the jhanic will. At such moments, when the will is harnessed in any aim, results conform immediately to wish. Jhana achieves much which it is impossible for the normal consciousness to achieve. As the mind sinks back to the normal consciousness it requires the crude supports of the human plane. Food (ahara) is a basic necessity, but it may be dispensed with as long as jhana lasts, for the jhanic consciousness exists only on mental contact (phassa ahara ), but crude food becomes inevitable with a return to human normalcy. Nevertheless, a distaste for crudity lingers on in the adept whose physical vitality has not completely reasserted itself, traces of jhanic absorption prevailing even after a return to the human plane.

All states of consciousness have the five aggregates of personality as base, only becoming more refined as they change their lineage from mundane to supramundane The fivefold aggregate evolves through the fourfold factors of kamma, antecedent consciousness, temperature, and nutriment. Kamma determines the destiny and disposal, for it is the initial authority which like a magnet draws to it the destiny to be wrought, dependent on antecedent aggregates. It determines the type of organism that is to issue forth and the consequent environment in which it is to evolve. But kamma itself is no rigid force: it may be deviated, take its effect in this life, the next, in a succession of lives, neutralized, weakened, substituted. There are causes and conditions for these fluctuations depending on shifts of what at a moment predominates, and what is subsidiary. As for consciousness, which is reborn, it supplies the base from which name-and-form (nama-rupa) takes its rise. Temperature and nutriment support the name-and-form which then evolves, nourishing its physicality.

When the five aggregates interpenetrate into an organic whole and absorb the environment, they are caught in the web of its activity for good or ill. Whatever antecedent existence there was is forgotten, and since the immediate environment prevails consciousness is meshed therein, no chord of memory is evoked, until such time as jhanic attention is focussed on the past, or some sensory impression revivifies it to perceptive immediacy. However. unless intensified by jhanic technique, haphazard recollection of past lives by casual contact soon loses its impress because the connecting links are usually vague and because other immediate impressions whirl it away from sustained apprehension. Nevertheless, the character of past lives does play a significant part in the present, and in the case of sinners who become great saints especially so. That is, in the beginning before basic character can assert itself, the immediate environment meshes consciousness in its web of evil, but as time activates innate disposition to assert itself, a radical orientation takes place, brought about by pulsations (vinnatti) of significance, and what is called a 'conversion' is made. This is amply exemplified in the case of Angulimala the notorious bandit in Buddha's time.

Now when it is said in the scriptures that Buddha converts this one or that, that the 'spotless eye of the doctrine' arises in them. What does this imply ? The fact that at that moment the Dhammakaya is perceived. It rises to the eye in a flash, with or without previous notice. It is, however, inadequate to state that there is no previous preparation, because these special ones have already accumulated the requisite potential in antecedent lives. Besides, at that moment Buddha himself is controlling them, (psychically), though of course unknown and unseen by them.

However, although the Sotapanna stage and Sakadagamin stage may be attained in this way, they have still to be reborn, as their attainment is not complete. When they are reborn they too forget their past and go their ways as normal men of the world. Until such time, of course, as when their peripheral faculties sinking by concentration or by chance, perceive once more the Dhammakaya sphere arise. For until complete integration in Arahattaship is attained the peripheral faculties are susceptible to anatta (split-personality), and even stream-enterers and once-returners produce offshoots of personality at death, the peripheral surplus of the immediate life removed.

When the consciousness (patisandhi vinnana) of a Sotapanna or Sakadagamin is relinked in rebirth, it sinks to subconscious base (bhavanga sota) at diaphragm pit in the womb, completing its functional cycle. For the cycle of a resultant entity (vipaka citta) is only threefold: to depart (cuti), to relink in rebirth (patisandhl), and to sink to subconsciousness (bhavanga). Although this sub-conscious quantity serves as the base for the arising of a fresh name-and-form (nama-rupa), it is distinct therefrom. That is, the resultant quantity remains a Sotapanna or a Sakadagamin, but the fresh aggregates which arise develop into another personality which at death splits off, the Sotapanna going one way and other offshoots other ways. They bear away with them whatever impressions (sankharas) are ingrained by attachment (upadana) and the debris of their kammic heritage. The main stream of the Sotapanna or Sakadagamin bears away the main draught of kamma, leaving the dregs to the offshoots. Before these offshoots can be Sotapannas themselves the cycle of revolution will have to cover hundreds of kalpas b@fore they too can attain the stream. This is so because t@.e potential of a fresh entity is insufficient to bear it up and experience the pitch of a semi-liberated suspense.

The offshoots of any given main stream never exceed three. If the original continuum is counted, the series is in four. This process of multiplication is to be deplored as the result of ignorance (avijja) as its negative root, and desire (tanha) as its positive cause. The offshoots vary in proportion to the conflicting impulses which activate and divide personality into what it is, which bound together by the organism are unable to set themselves free, but which split apart at death, each.possessing a separate existence henceforth.

That there are twenty characteristics (akara) in four streams or heaps (sankhepa) of personality, is to be analyzed in the light of the formula of dependent origination (paticca samuppada). Firstly, there is the aggregate stream of the last life which descends to rebirth in a womb. This is a fivefold aggregate comprising of ignorance (avijja), psychic data (sankharas), desire (tanha) grasping (upadana), and becoming (bhava).

Secondly, we have the aggregate stream which, once the first stream has fused in the womb, gives rise to another fivefold set which is purely resultant in status. This is comprised of consciousness (vinnana), mentality and form (nama rupa), the six sense group (salayatana), contact (phassa), and feeling (vedana). Their status is purely receptive and negative, and at birth are devoid of immediate responsibility.

Thirdly, as environmental contact is established, another fivefold aggregate stream accumulates, whose function is immediate and positive. Comprising desire (tanha), grasping (upadana), becoming (bhava), ignorance (avijja), and psychic data (sankharas). It is this third stream which accumulates fresh kamma, and condenses it down into the two preceding streams, the preceding two being negative and ethically neutral insofar as this present life is concerned. However, their influence on this third stream is basic, as in the status of father to offspring.

Fourthly, the third stream serves as the base for the arising of another aggregate stream, comprising of consciousness (vinnana), mentality and form (nama rupa), the six sense group (salayatana), contact (phassa), and feeling (vedana).

At death, due to lack of sufficient integration, these four aggregate streams make a total split and go their ways.

It was the spectacle of this form of dependent origination on which Buddha concentrated (in direct order and inverse) at his enlightenment, witnessing in true perspective how life comes to be. Namely, that all life is without permanent identity (sabbe dhamma anattati). a flux of personalities, reciprocally based, originating anew from birth to birth.

These so-called split-personalities originate in the scope of 24 modes of conditionality (paccaya). And there are six groups thereof :

Firstly, mentality is the base for the arising of mentality (nama paccaya nama) by 6 modes. Namely, continuity by momentum (anantara paccaya), direct immediacy of contiguity (samanantara paccaya), volitional impulsion (asevana paccaya), association factors (sampayutta paccaya), receptacle of voidness (natthi paccaya), and the function of proceeding forth (vigata paccaya).

Secondly, mentality is the base for the arising of mentality- formations (nama paccaya namarupa) by 5 modes. Namely, root causality (hetu paccaya), concentrated absorption (jhana paccaya), path means (magga paccaya), immediate causality (kamma paccaya), and resultancy thereof (vipaka paccaya).

Thirdly, mentality is the base for the arising of formations (nama paccaya rupa) by 1 mode. Namely, consequence (paccajata paccaya). That is, it is the mentality aggregates which support the body, otherwise the body would not be able to continue as a living organism.

Fourthly, formations serve as the base for the arising of mentality (rupa paccaya nama) by 1 mode. Namely, antecedence (purejata paccaya). That is, it is what the body and its senses gather for it that makes the mentality aggregate continue to live in its environment and proceed.

Fifthly, mentality-formations serve as the base for the arising of mentality (pannatti namarupa paccaya nama) by 2 modes. Namely, psychic supports (arammana paccaya) and decisive dependence (upanisssaya paccaya). That is, it is mental and physical objects which determine personality's consciousness and future, and the character of personality is decisively dependent on the physical-mental environment.

Sixthly, mentality-formations serve as the base for the arising of mentality-formations (namarupa paccaya namampa) by 9 modes. Namely, predominance (adhipati paccaya), co-nascence (sahajata paccaya), reciprocity (annamanna paccaya), characteristic dependence (nissaya paccaya), nutriment (ahara paccaya), controlling faculty (indriya paccaya), disassociation factors (vippayutta paccaya), presence factors (atthi paccaya), appearance-continuance factors (avigata paccaya).

(1) continuity by momentum (anantara paccaya) implies that each occasion of contact is objectified in the next occasion which arises, and there is no break between, not even in sleep, but that one mental impulsion is followed by another without a pause, and it is this mode of conditionality which perpetuates mentality in life or in so - called death.

(2) continuity by immediacy (samanantara paccaya). This is of the same order as the preceding mode, only its function is more direct. Whereas the first mode is general in scope, the second applies to the particular. In the first instance one flash of mentality is followed by another flash merely as a matter of general function in the second instance it is in direct sequence. That is, with each contact (phassa) sensation (vedana) immediately follows. Thus it is that these two modes of conditionality clarify how the present moment perishes and how the future moment becomes, by an objectification process.

(3) frequency of volitional impulsion (asevana paccaya). This too is of the same order as the above two. However, its function is not only automatic but is volitional. It signifies will (cetana), one volitional impulsion (javana) being followed by the next (up to seven in the normal consciousness, six impulsions in some cases, five at the death - moment), whereon a fresh cycle of seven impulsions begins. There are altogether 55 kinds of volitional mentality accompanied by the 52 concomitants of consciousness. 12 are unwholesome (akusala), being dominated by greed, hate, and delusion. 21 are wholesome (kusala): 8 being mundane, 5 pertaining to the brahma-consciousness, 4 to the arupa-brahrna consciousness, and 4 to the supramundane. 18 are functional and pertain to the emancipated consciousness (kiriya). 4 are supra-mundane resultants (vipaka).

(4) association factors (sampayutta paccaya). This implies that mentality is always accompanied by its concomitants (cetasikas) by a fourfold process, covering all the 89 kinds of consciousness (citta). Namely, they arise together (eka - uppatta), perish together (eka nirodha), possess the same support (eka-arammana), and partake of the same element (eka-vatthuka). Mentality is therefore the base for mentality by this mode of process.

(5) receptacle of voidness (natthi paccaya). What is implied is that all factors of mentality (or physicality) function in a locus of emptiness. Were it not for this voidness there would be no place for anything to arise. It is by the very absence of obstructing material that consciousness (or physicality) is possible of projection. Thus it is that the receptacle of voidness is a prime factor of conditionality by very nature of, its basic necessity. (6) continuity by disappearance (vigata paccaya). This mode is of the nature of direction, of a proceeding forth, and is thus similar to the first two modes. All mentality possesses direction, even the seeming aimlessness of most minds being itself a form of direction, of movement, of going. Thus is it a mode.

The above six modes (1 - 6) function in mentality as base for further mentality.

(7) root causality (hetu paccaya). The root causality is ethical in content and compulsive in aim. It determines greed (lobha), hate (dosa), and delusion (moha), together with their opposites of non-greed (alobha), non-hate (adosa), and non-delusion (amoha). It is of prime import, because all mentality and formations have their roots in either wholesome or unwholesome material. The root causality determines the whole color, tone, and outlook of the trend of personality, mental and physical.

(8) concentrated absorption (jhana paccaya). This mode has influence over 79 kinds of consciousness, excluding 10 non- caused resultants (tvi-panca vinnana ahetuka vipaka cittani). Concentrated absorption is comprised of 5 concomitants of consciousness: reasoning (vittakha), reflection (vicara), bliss (piti), feeling (vedana), and one- pointedness of concentration (ekaggata), These are able to regulate the process of mentality and formations by a powerful determining force.

(9) path means (magga paccaya). This mode determines whether the stream of personality is merely mundane (lokiya) or tends to the supramundane (lokuttara) . Its influence is on 7I kinds of consciousness, excluding 18 ethically uncaused kinds (ahetuka cittani). The path means is comprised of 8 concomitants of consciousness; wisdom (panna), reasoning (vittakha), right speech (samma vaca), right activity (samma kammanta), right means of livelihood (samma ajiva), energy (viriya), mindfulness (sati), and one-pointed concentration (ekaggata).

(10) immediate volitional causality (kamma paccaya). This mode has influence on all the 89 kinds of consciousness by one concomitant: will (cetana). It is, therefore, of the nature of a compulsive force and comprehensive in scope.

(11) resultancy (vipaka paccaya). This mode is ethical in tone and has influence over only 36 kinds of consciousness. 15 are ethically uncaused (ahetuka ). 8 are wholesome though mundane (kamavacara mahavipaka), 5 are brahma-like (rupavacara vipaka) 4 are arupa-brahma like (arupavacara vipaka), and 4 are supramundane resultants (lokuttara vipaka). It is these resultant kinds of consciousness which take rebirth in a womb whensoever their time is ripe.

The above five modes (7 - 11) function in mentality as base for further mentality and form.

(12) consequence (paccajata paccaya). As already stated earlier, this mode which represents mentality, supports the body which arises after it, otherwise the body would not be able to continue as a living organism. Mentality arises first, followed by the organism, which is its consequence.

This one mode (12) serves in mentality as the base for form.

(13) antecedence (purejata paccaya ). Again, the organism which is born into the world serves in turn as the base for the arising of fresh mentality. It is what the body and its senses gather for it that enables the mind to absorb fresh data and continue.

This one mode (13) serves in form as the base for mentality.

(14) psychic support (arammana paccaya). Mental and physical objects are absorbed by the mind as psychic supports and determine its future thereby. This mode of conditionality covers a wide field and influences all the 89 kinds of consciousness and the 52 concomitants thereof. Even Nibbana is included in this mode. The supports, of course, are absorbed through the sixfold data field. Thus, there are visible supports (ruparammana), sounds (saddarammana), odours (gandharammana), flavours (rasarammana), tangibles (photthabbarammana), and intangibles (dhammarammana). These are comprehensive in scope and influence all mentality.

(15) decisive characteristic dependence (upanissaya paccaya). This mode determines the character of the mentality, and like the above mode is comprehensive in scope. It is decisive because its function is immediate, and is also integrated as traits of character, which serves as future dependence for the mind.

The above 2 modes (14 - 15) serve for mentality-and-form as base for mentality.

(16) predominance (adhipati paccaya). This mode has influence over 84 kinds of consciousness, excluding 2 hate-dominated, 2 delusion-dominated, and 1 unwholesome physical suffering consciousness. Its concomitants are 37, excluding hate, envy, avarice, and doubt. There are 4 predominant qualities besides (zeal, energy, thought, and investigation) which influence 52 kinds of consciousness, comprising 8 of greed, 2 of hate, 8 of mundane benefit, 8 of mundane functionality, 10 pertaining to the brahma- gods, 8 to the arupa-brahma gods, and 8 supramundane.

(17) co-nascence (sahajata paccaya ). This mode covers all the 89 kinds of consciousness and the 52 concomitants. In that mentality and its concomitants arise together they take heading under this mode of conditionality.

(18) reciprocity (annamanna paccaya). Not only does mentality and its concomitants arise together, they are reciprocal in function and activate each other accordingly as well as simultaneously.

(19) characteristic dependence (nissaya paccaya). This mode is of a resultant nature and applies to characteristic traits of mentality brought over from a previous life. Thus it determines the nature of the personality which prevails in the immediate life.

(20) nutriment (ahara paccaya). This implies both coarse food (rupahara) as well as mental sustenance (namahara). Mental sustenance is threefold, and is comprised of contact, will, and consciousness.

(21) controlling faculty (indriya paccaya). This mode may be divided into two groups, physical controlling faculties (rupindriya), and mental controlling faculties (namindriya). The physical pertain to the eye, ear, nose, tongue, body, female, and male faculties. The mental pertain to the mind, vitality, suffering, pleasure, grief, joy, equanimity, faith, energy, mindfulness, concentration, wisdom, aspiration to supramundane knowledge, knowledge, and release knowledge faculties. These, of course, play a great part in the determination of the direction in which personality is to develop.

(22) disassociation (vippayutta paccaya). This implies that even though mentality is of a different nature from physicality, they nevertheless influence each other by their very functions of disassociation. They do not arise together or perish together (mentality arises faster and perishes faster than physicality by 17 instants), nevertheless they interact on each other in between intervals (before and after) thereof.

(23) presence (atthi paccaya). This mode covers the other modes of co-nascence, antecedence, consequence, nutriment, and controlling faculty. These are all presence factors in the sense of immediate existence. Thus, this mode of conditionality is a general one and comprehensive in scope.

(24) non-disappearance continuance (avigata paccaya). This is of the same nature as the above, in that if mind and form continue then they are present as a condition, and although they may arise and perish from moment to moment nevertheless preserve a semblance of motionlessness. Mentality and formations thus serve as the base for mentality and formations under this mode of conditionality.

The above nine modes (16-24) serve for mentality-and- form as base for further mentality-and-form.

Of all these modes of conditionality, four are all-inclusive, taking in all phenomena (paramattha dhamma) which endures. The four are objective psychic support (arammana paccaya), decisive characteristic dependence (upanissaya paccaya), immediate volitional causality (kamma paccaya), and presence mode (atthi paccaya).

Thus it is that mentality and formations depend for their arising and perpetuity on these modes of conditionality. They also serve as the base for the consequent split of personality.

To put an end to this kind (anatta) of disintegration of personality, the stream - enterer (sotapanna) or once-returner (sakadagamin), has to submerge his peripheral faculties at diaphragm-pit and press on until the integration of emancipation (arahatta- ship) is attained. Until this is achieved, he is still a sekhapuggala, one who has still some training to undergo. And here again we have Buddha's advice:

"There are three factors, 0 Bhikkhus, necessary for one intent on the attainment of the higher consciousness (adhicitta). Namely, the factors of concentration, of energy, and of equanimity." 11

By the potential of these three factors, the elemental (dhatu) portion of the human aggregate is processed and transmuted, until it emerges in pure form. The essence (dhamma) portion is processed, until it emerges in perfect qualities of consciousness (parami). The elemental portion is the end-result of the transmuted cognitive (vinnana) base. The essence portion is the fusion of aeonic experience into a specific field of personality as signified by the Dhammakaya. Element and essence fuse in a specific field, to issue in the establishment of a state of being which from mundane has become supramundane.

Notes:

1. Agganna Sutta DN III.80
2. Aggivacchagotta Sutta, MN I.483
3.
4. Nidana Vagga: Kaccayanagotta Sutta SN XII.15
5. Alagaddupama Sutta MN I.130
6. Maharahulovada Sutta, MN I.420
7. Samaññaphala Sutta DN 2
8. Mahasatipatthana Sutta, DN II.290
9. Upakilesa sutta - The minor Defilements. (128) MN III.3.8.
10.
11.

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