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The subject, the consciousness, receives objects from within and without [BB-contact]. When a person is in a state of profound sleep his mind is said to be vacant, or, in other words, in a state of Bhavaïga. We always experience such a passive state when our minds do not respond to external objects. This flow of Bhavaïga is interrupted when objects enter the mind [BB - again , contact]. Then the Bhavaïga consciousness vibrates for one thought-moment and passes away. Thereupon the sense-door consciousness (Pancadvàràvajjana) arises and ceases. At this stage the natural flow is checked and is turned towards the object. Immediately after there arises and ceases the eye-consciousness (Cakkhu Vinnàna), but yet knows no more about it [BB - beginning of 'Bare Perception'). This sense operation is followed by a moment of reception of the object so seen (Sampañicchana). Next comes the investigating faculty (Santãrana) or a momentary examination
of the object so received [BB - the end of 'Bare Perception' in normal folks]. After this comes that stage of representative cognition termed the determining consciousness (Votthapana). Discrimination is exercised at
this stage. Freewill plays its part here [BB - Perception Mixed with Cognition - in normal folks]. Immediately after there arises the psychologically most important stage— Impulsion or Javana. It is at this stage that an action is
judged whether moral or immoral. Kamma is performed at this stage; if viewed rightly (yoniso manasikàra), the Javana becomes moral; if viewed wrongly (ayoniso manasikàra), it becomes immoral. In the case of an Arahant this
Javana is neither moral nor immoral, but merely functional (Kiriya). This Javana stage usually lasts for seven thought-moments, or, at times of death, five. The whole process which happens in an infinitesimal part of time ends with the registering consciousness (Tadàlambana), lasting for two thought-moments—thus completing one thought-process at the expiration of seventeen thought moments. (pages 49 and 50)
'Valid conceptual cognition cognizes its object through an idea that conceals something deeper (i.e. the object on which it is imputed and which it resembles). Valid non-conceptual bare cognition cognizes its object without such a medium. Thus relative truths are mental constructs or projections which are apprehended by valid conceptual cognition, and which are based on the conventions of concepts and ideas. Ultimate truth is what appears directly to valid non-conceptual cognition i.e. valid bare perception.' (pages 446 and 447)
in the absolute domain, there are no subjective 'self' and objective 'self' , just non-duality . Where the two seemingly dintinct phenomena are essentially non-dual, being two integral phases of a single reality.
Using sight as a focus; I imagine that, with training, a human being may actually directly 'see' (know) the visual perceptual field as empty with mere empty appearances arising, enduring and passing, along with the necessary 'nothingness' that provides a referent for the object of sight - there cannot be an 'object' without 'no-object' and both arise in emptiness.
The subject, the consciousness, receives objects from within and without [BB-contact].
<o>:p> </o>:p>
The subject (eye, ear, nose, tounge, body) +consciousness + object from without (sight, sound, smell, taste, touch)
The subject (mind) + consciousness + object within (mind object = thought comes into the mind)
<o>:p> </o>:p>
When a person is in a state of profound sleep his mind is said to be vacant, or, in other words, in a state of Bhavaïga.
<o>:p> </o>:p>
The state of citta that was with the person who born into this life
[this state of citta started from the ‘power’ of fifth javan citta of the previous birth (last life) which creates the state of cuti citta (last thought moment)
the ‘power’ of cuti citta which creates the state of patisandhi citta (relinking consciousness)
the state of patisandhi citta is the state of Bavanga citta
<o>:p> </o>:p>
<o>:p> </o>:p>
We always experience such a passive state when our minds do not respond to external objects. This flow of Bhavaïga is interrupted when objects enter the mind [BB - again , contact].
Object enter the mind as a kamma vipaka (previous cetana = vacci sankhara)
Say for this very moment, eye meet the computer screen and eye consciousness occurs
<o>:p> </o>:p>
Then the Bhavaïga consciousness vibrates for one thought-moment and passes away. Thereupon the sense-door consciousness (Pancadvàràvajjana) arises and ceases. At this stage the natural flow is checked and is turned towards the object. Immediately after there arises and ceases the eye-consciousness (Cakkhu Vinnàna), but yet knows no more about it [BB - beginning of 'Bare Perception'). This sense operation is followed by a moment of reception of the object so seen (Sampañicchana). Next comes the investigating faculty (Santãrana) or a momentary examination
of the object so received [BB - the end of 'Bare Perception' in normal folks].
<o>:p> </o>:p>
This is the ‘seeing’ for normal falk like us as well as for ‘aryan’ who have samma ditti
<o>:p> </o>:p>
After this comes that stage of representative cognition termed the determining consciousness (Votthapana). Discrimination is exercised at
this stage. Freewill plays its part here [BB - Perception Mixed with Cognition - in normal folks]. Immediately after there arises the psychologically most important stage— Impulsion or Javana. It is at this stage that an action is
judged whether moral or immoral. Kamma is performed at this stage; if viewed rightly (yoniso manasikàra), the Javana becomes moral; if viewed wrongly (ayoniso manasikàra), it becomes immoral. In the case of an Arahant this
Javana is neither moral nor immoral, but merely functional (Kiriya). This Javana stage usually lasts for seven thought-moments, or, at times of death, five. The whole process which happens in an infinitesimal part of time ends with the registering consciousness (Tadàlambana), lasting for two thought-moments—thus completing one thought-process at the expiration of seventeen thought moments.
'Valid conceptual cognition cognizes its object through an idea that conceals something deeper (i.e. the object on which it is imputed and which it resembles). Valid non-conceptual bare cognition cognizes its object without such a medium. Thus relative truths are mental constructs or projections which are apprehended by valid conceptual cognition, and which are based on the conventions of concepts and ideas. Ultimate truth is what appears directly to valid non-conceptual cognition i.e. valid bare perception.
<o>:p> </o>:p>
in the absolute domain, there are no subjective 'self' and objective 'self' , just non-duality . Where the two seemingly dintinct phenomena are essentially non-dual, being two integral phases of a single reality.
Subjective self (I) see
See an (thing) objective self
When on is with yoniso manasikara (knowing of the differences of the above two) do not fall back to one or the other
<hr size="1" width="100%" align="center" color="silver" noshade="noshade"> <o>:p> </o>:p>
I imagine that as the fruit of the path.
True
the first fruit (samma dhitti/sotapanna)
<o>:p> </o>:p>
<o>:p> </o>:p>
Using sight as a focus; I imagine that, with training, a human being may actually directly 'see' (know) the visual perceptual field as empty with mere empty appearances arising, enduring and passing, along with the necessary 'nothingness' that provides a referent for the object of sight - there cannot be an 'object' without 'no-object' and both arise in emptiness.
It's not how we function normally
<o>:p> </o>:p>
True
<o>:p> </o>:p>
That is why Lord Buddha says ‘all puthajjana ummattaka’
Comments
by 'bare perception' do you mean the 'contact' (passa- thinnan sangathi passo)?
The subject, the consciousness, receives objects from within and without [BB-contact]. When a person is in a state of profound sleep his mind is said to be vacant, or, in other words, in a state of Bhavaïga. We always experience such a passive state when our minds do not respond to external objects. This flow of Bhavaïga is interrupted when objects enter the mind [BB - again , contact]. Then the Bhavaïga consciousness vibrates for one thought-moment and passes away. Thereupon the sense-door consciousness (Pancadvàràvajjana) arises and ceases. At this stage the natural flow is checked and is turned towards the object. Immediately after there arises and ceases the eye-consciousness (Cakkhu Vinnàna), but yet knows no more about it [BB - beginning of 'Bare Perception'). This sense operation is followed by a moment of reception of the object so seen (Sampañicchana). Next comes the investigating faculty (Santãrana) or a momentary examination
of the object so received [BB - the end of 'Bare Perception' in normal folks]. After this comes that stage of representative cognition termed the determining consciousness (Votthapana). Discrimination is exercised at
this stage. Freewill plays its part here [BB - Perception Mixed with Cognition - in normal folks]. Immediately after there arises the psychologically most important stage— Impulsion or Javana. It is at this stage that an action is
judged whether moral or immoral. Kamma is performed at this stage; if viewed rightly (yoniso manasikàra), the Javana becomes moral; if viewed wrongly (ayoniso manasikàra), it becomes immoral. In the case of an Arahant this
Javana is neither moral nor immoral, but merely functional (Kiriya). This Javana stage usually lasts for seven thought-moments, or, at times of death, five. The whole process which happens in an infinitesimal part of time ends with the registering consciousness (Tadàlambana), lasting for two thought-moments—thus completing one thought-process at the expiration of seventeen thought moments. (pages 49 and 50)
Edited From:
'A Manual of Abhidhamma' , Being Abhidhammattha Sangaha of Bhadanta Anuruddhàcariya; Edited In The Original Pàli Text With English Translation And Explanatory Notes By Nàrada Mahà Thera, Published By the Buddhist Missionary Society, 123, off Jalan Berhala, 50470 Kuala Lumpur, Malaysia.
Publication of the Buddhist Missionary Society, © All rights reserved
Fifth Edition published by the Buddhist Missionary Society. ISBN 967–9920–42–9 (1987)
'Valid conceptual cognition cognizes its object through an idea that conceals something deeper (i.e. the object on which it is imputed and which it resembles). Valid non-conceptual bare cognition cognizes its object without such a medium. Thus relative truths are mental constructs or projections which are apprehended by valid conceptual cognition, and which are based on the conventions of concepts and ideas. Ultimate truth is what appears directly to valid non-conceptual cognition i.e. valid bare perception.' (pages 446 and 447)
Edited From:
'Introduction to the Middle Way: Chandrakirti’s Madhyamakavatara, With commentary by Dzongsar Jamyang Khyentse Rinpoche', Given at the Centre d’Etudes de Chanteloube, Dordogne, France, 1996, 1998, 1999, 2000
Arranged according to Gorampa’s commentary, Edited by Alex Trisoglio
© 2003 by Khyentse Foundation.
For my Vajrayana friends: Do you imagine this as breaking the vow of not teaching 'emptiness'?
It's not how we function normally.
The subject (mind) + consciousness + object within (mind object = thought comes into the mind)
<o>:p> </o>:p> The state of citta that was with the person who born into this life
[this state of citta started from the ‘power’ of fifth javan citta of the previous birth (last life) which creates the state of cuti citta (last thought moment)
the ‘power’ of cuti citta which creates the state of patisandhi citta (relinking consciousness)
the state of patisandhi citta is the state of Bavanga citta
<o>:p> </o>:p> Object enter the mind as a kamma vipaka (previous cetana = vacci sankhara)
Say for this very moment, eye meet the computer screen and eye consciousness occurs <o>:p> </o>:p>
This is the ‘seeing’ for normal falk like us as well as for ‘aryan’ who have samma ditti
<o>:p> </o>:p> <o>:p> </o>:p> Subjective self (I) see
See an (thing) objective self
When on is with yoniso manasikara (knowing of the differences of the above two) do not fall back to one or the other
<hr size="1" width="100%" align="center" color="silver" noshade="noshade"> <o>:p> </o>:p> True
the first fruit (samma dhitti/sotapanna)
<o>:p> </o>:p> <o>:p> </o>:p>
True
<o>:p> </o>:p>
That is why Lord Buddha says ‘all puthajjana ummattaka’