Difference between revisions of "Tadarammana-cittas"
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| − | [[tadarammana-cittas]] An [[object]] which impinges on one of the [[senses]] can be [[visible object]], [[sound]], {{Wiki|smell}}, {{Wiki|taste}} or an [[impression]] through the [[body-sense]]. Each one of these [[objects]] is [[rūpa]]. They arise and fall away, but they do not fall away as rapidly as [[nāma]]. [[Rūpa]] lasts as long as seventeen moments of [[citta]]. When [[rūpa]] impinges on one of the [[senses]], the pañca-dvārāvajjana-citta (five-sense-door-adverting- [[consciousness]]), does not arise immediately. First there have to be [[bhavanga]]- [[cittas]] and they are : the [[atīta-bhavanga]] ([[past bhavanga]]), the [[bhavanga-calana]] ([[vibrating bhavanga]]) and the [[bhavangupaccheda]] ([[arrest-bhavanga]] or last [[bhavanga-citta]] before the {{Wiki|stream}} of [[bhavanga-cittas]] is arrested). These [[bhavanga-cittas]] do not [[experience]] the [[rupa]] which has contacted one of the [[senses]]. The pañca-dvārāvajjana-citta, which is a kiriyācitta, adverts to the [[object]] which has impinged on one of the [[senses]]. It is succeeded by the dvi- pañca-viññāna ([[seeing-consciousness]], [[hearing-consciousness]], etc. ) which is [[vipāka]], the result of a good [[deed]] or an ill [[deed]]. There is, however, not only one moment of [[vipāka]] in a process, but several moments. The dvi-pañca-viññāna is succeeded by [[sampaticchana-citta]] ([[receiving-consciousness]]) which is [[vipāka]] and this [[citta]] is succeeded by santīrana-citta ([[investigating-consciousness]]) which is also [[vipāka]]. The santīrana-citta is succeeded by the [[votthapana-citta]] ([[determining-consciousness]]) which is kiriyācitta. This [[citta]] is succeeded by seven [[javana-cittas]] which are, in the case of non-arahats, [[akusala cittas]] or [[kusala cittas]]. All [[cittas]], starting with the pañca-dvārāvajjana-citta, [[experience]] the [[object]] which has impinged on one of the [[senses]]. | + | [[tadarammana-cittas]] An [[object]] which impinges on one of the [[senses]] can be [[visible object]], [[sound]], {{Wiki|smell}}, {{Wiki|taste}} or an [[impression]] through the [[body-sense]]. Each one of these [[objects]] is [[rūpa]]. They arise and fall away, but they do not fall away as rapidly as [[nāma]]. [[Rūpa]] lasts as long as seventeen moments of [[citta]]. When [[rūpa]] impinges on one of the [[senses]], the [[pañca-dvārāvajjana-citta]] (five-sense-door-adverting- [[consciousness]]), does not arise immediately. First there have to be [[bhavanga]]- [[cittas]] and they are : the [[atīta-bhavanga]] ([[past bhavanga]]), the [[bhavanga-calana]] ([[vibrating bhavanga]]) and the [[bhavangupaccheda]] ([[arrest-bhavanga]] or last [[bhavanga-citta]] before the {{Wiki|stream}} of [[bhavanga-cittas]] is arrested). These [[bhavanga-cittas]] do not [[experience]] the [[rupa]] which has contacted one of the [[senses]]. The [[pañca-dvārāvajjana-citta]], which is a kiriyācitta, adverts to the [[object]] which has impinged on one of the [[senses]]. It is succeeded by the [[dvi- pañca-viññāna]] ([[seeing-consciousness]], [[hearing-consciousness]], etc. ) which is [[vipāka]], the result of a good [[deed]] or an ill [[deed]]. There is, however, not only one moment of [[vipāka]] in a process, but several moments. The [[dvi-pañca-viññāna]] is succeeded by [[sampaticchana-citta]] ([[receiving-consciousness]]) which is [[vipāka]] and this [[citta]] is succeeded by [[santīrana-citta]] ([[investigating-consciousness]]) which is also [[vipāka]]. The [[santīrana-citta]] is succeeded by the [[votthapana-citta]] ([[determining-consciousness]]) which is [[kiriyācitta]]. This [[citta]] is succeeded by seven [[javana-cittas]] which are, in the case of non-[[arahats]], [[akusala cittas]] or [[kusala cittas]]. All [[cittas]], starting with the [[pañca-dvārāvajjana-citta]], [[experience]] the [[object]] which has impinged on one of the [[senses]]. |
| − | As we have seen, [[rūpa]] lasts as long as seventeen moments of [[citta]]. If the [[rūpa]] which has impinged on one of the [[senses]] arose at the same [[time]] as the atita- [[bhavanga]], then that [[rūpa]] will not have fallen away yet when the seventh [[javana-citta]] has fallen away; only fifteen moments of [[citta]] have passed since the [[atīta-bhavanga]] arose. Thus there could be two more [[cittas]] in that process which directly [[experience]] the [[object]]. After the [[javana-cittas]] two vipāka-cittas may arise which [[experience]] the [[object]] and these are the tadārammana-cittas (or tadālambana-cittas) They perform the [[function]] of tadālambana or [[tadārammana]], which is sometimes translated as 'registering' or '{{Wiki|retention}}'. [[Tadārammana]] literally means 'that [[object]]'; the [[citta]] 'hangs on' to that [[object]]. When the tadārammana-cittas have fallen away the [[sense-door]] process has run its full course. If the [[rūpa]] which impinges on one of the [[senses]] has arisen before the [[atīta-bhavanga]], the process cannot run its full course, because the [[rūpa]] falls away before the tadārammana-cittas can arise. | + | As we have seen, [[rūpa]] lasts as long as seventeen moments of [[citta]]. If the [[rūpa]] which has impinged on one of the [[senses]] arose at the same [[time]] as the atita- [[bhavanga]], then that [[rūpa]] will not have fallen away yet when the seventh [[javana-citta]] has fallen away; only fifteen moments of [[citta]] have passed since the [[atīta-bhavanga]] arose. Thus there could be two more [[cittas]] in that process which directly [[experience]] the [[object]]. After the [[javana-cittas]] two vipāka-cittas may arise which [[experience]] the [[object]] and these are the [[tadārammana-cittas]] (or [[tadālambana-cittas]]) They perform the [[function]] of [[tadālambana]] or [[tadārammana]], which is sometimes translated as 'registering' or '{{Wiki|retention}}'. [[Tadārammana]] literally means 'that [[object]]'; the [[citta]] 'hangs on' to that [[object]]. When the [[tadārammana-cittas]] have fallen away the [[sense-door]] process has run its full course. If the [[rūpa]] which impinges on one of the [[senses]] has arisen before the [[atīta-bhavanga]], the process cannot run its full course, because the [[rūpa]] falls away before the [[tadārammana-cittas]] can arise. |
| − | Only in the [[sense-door]] process [[kamma]] can, after the [[javana-cittas]] produce the tadārammana-cittas which 'hang on' to the [[object]]. For those who are born in rūpa-brahma planes where there are less [[conditions]] for sense-impressions, and for those who are born in arūpa-brahma planes where there are no [[sense]]- [[impressions]], there are no tadārammana-cittas, | + | Only in the [[sense-door]] process [[kamma]] can, after the [[javana-cittas]] produce the [[tadārammana-cittas]] which 'hang on' to the [[object]]. For those who are born in rūpa-brahma planes where there are less [[conditions]] for sense-impressions, and for those who are born in [[arūpa-brahma]] planes where there are no [[sense]]- [[impressions]], there are no [[tadārammana-cittas]], |
{{R}} | {{R}} | ||
[http://www.dhammahome.com/article_en/topic/188/1 www.dhammahome.com] | [http://www.dhammahome.com/article_en/topic/188/1 www.dhammahome.com] | ||
[[Category:Buddhist psychology]] | [[Category:Buddhist psychology]] | ||
| + | {{SanskritTerminology}} | ||
Revision as of 07:57, 27 October 2014
tadarammana-cittas An object which impinges on one of the senses can be visible object, sound, smell, taste or an impression through the body-sense. Each one of these objects is rūpa. They arise and fall away, but they do not fall away as rapidly as nāma. Rūpa lasts as long as seventeen moments of citta. When rūpa impinges on one of the senses, the pañca-dvārāvajjana-citta (five-sense-door-adverting- consciousness), does not arise immediately. First there have to be bhavanga- cittas and they are : the atīta-bhavanga (past bhavanga), the bhavanga-calana (vibrating bhavanga) and the bhavangupaccheda (arrest-bhavanga or last bhavanga-citta before the stream of bhavanga-cittas is arrested). These bhavanga-cittas do not experience the rupa which has contacted one of the senses. The pañca-dvārāvajjana-citta, which is a kiriyācitta, adverts to the object which has impinged on one of the senses. It is succeeded by the dvi- pañca-viññāna (seeing-consciousness, hearing-consciousness, etc. ) which is vipāka, the result of a good deed or an ill deed. There is, however, not only one moment of vipāka in a process, but several moments. The dvi-pañca-viññāna is succeeded by sampaticchana-citta (receiving-consciousness) which is vipāka and this citta is succeeded by santīrana-citta (investigating-consciousness) which is also vipāka. The santīrana-citta is succeeded by the votthapana-citta (determining-consciousness) which is kiriyācitta. This citta is succeeded by seven javana-cittas which are, in the case of non-arahats, akusala cittas or kusala cittas. All cittas, starting with the pañca-dvārāvajjana-citta, experience the object which has impinged on one of the senses.
As we have seen, rūpa lasts as long as seventeen moments of citta. If the rūpa which has impinged on one of the senses arose at the same time as the atita- bhavanga, then that rūpa will not have fallen away yet when the seventh javana-citta has fallen away; only fifteen moments of citta have passed since the atīta-bhavanga arose. Thus there could be two more cittas in that process which directly experience the object. After the javana-cittas two vipāka-cittas may arise which experience the object and these are the tadārammana-cittas (or tadālambana-cittas) They perform the function of tadālambana or tadārammana, which is sometimes translated as 'registering' or 'retention'. Tadārammana literally means 'that object'; the citta 'hangs on' to that object. When the tadārammana-cittas have fallen away the sense-door process has run its full course. If the rūpa which impinges on one of the senses has arisen before the atīta-bhavanga, the process cannot run its full course, because the rūpa falls away before the tadārammana-cittas can arise.
Only in the sense-door process kamma can, after the javana-cittas produce the tadārammana-cittas which 'hang on' to the object. For those who are born in rūpa-brahma planes where there are less conditions for sense-impressions, and for those who are born in arūpa-brahma planes where there are no sense- impressions, there are no tadārammana-cittas,
