Manual of Abhidharma - Additions Part 1
Class One: Abhidharma Overview
Abhidharma was one of the first forms of Buddhism to come to India. It is considered to be part of Hinayana, mainly of the Vaibhashika (Detailist) school. The main book for study of Abhidharma is Abhidharmakosha (Tib.: Chu Ngunpa Dzu) by Master Vasubandhu (Tib.: Loppon Yiknyen).
English: up to /approaching existing thing* treasury
- The highest existing thing in the Hinayana system is nirvana, so this refers to approaching nirvana.
Why study emptiness? By being in deep meditation, you can’t do any non-virtue of speech or body (and perhaps mind, depending on how deep your meditation is). You can trick yourself into doing good deeds, but the only thing that will really cause you to only do good deeds is seeing emptiness (says Shantideva).
1.) Categories of Existence - General concept and overview: The basic categories are stained or unstained. Stained means having to do with your bad thoughts, produced by them, producing them, or the bad deeds themselves. All existing things are either stained or unstained. Most of what we experience is stained.
2.) The powers - The faculties of perception (the senses); how do all things occur, how are they caused. Mental functions. This chapter is an elaboration of chapter one, where the powers are mentioned.
3.) The Suffering World - Description of all the realms: who is suffering and where they are suffering. Describes beings, time, space, planet formations, etc. This chapter elaborates on the suffering world mentioned in the first two chapters.
How to escape suffering.
Class Two: Basic Kinds of Karma
In the opening of the fourth chapter of Abhidharmakosha, Vasubandhu asserts that the above three aren’t the source of existence using the reasoning's taught in our last (logic) class. He goes on to explain what is the source of existance:
after thinking about it.
Five qualities of non-communicating karma:
1.) Even when you aren’t thinking about it, it’s still there.
Each planet has its own hell realms, higher realms, etc. You must have a genuine, strong understanding of where the world came from. As long as even a small part of your mind believes the world came from a creator God, you won’t act based upon knowledge of karma, and can’t escape sufferings.
Class Three: Three Kinds of Karma, Four Kinds of Good Karma
Three kinds of karma:
3.) Non-ignorance - wisdom.
3.) TSUNG-DEN When you have a virtuous thought, all of the linked association mental functions are virtuous by association. Those mental functions which are nominally neutral are colored by that thought.
5.) Divisive speech (alienating others from each other)
6.) Harsh words
7.) Meaningless talk
the other nine.)
There are many ways to divide karma and explain or classify it. A few are listed here:
which you are going to see which will karma
2.) YONTEN GYI SHI Deed committed toward a very holy object (such as the good personal basis three jewels). Because the object has so much potential quality to help others, the impact of actions toward it affects many others, too.
1.) NAM-MIN Ripening depends upon how strong your emotions (desire, ripening anger, etc.) are when you do the deed, what’s the motivation, and how bad was the deed. A big bad deed such as killing results in hells; medium killing results in craving spirits rebirth, lesser killing results in an animal rebirth. Lesser means by accident; greater means with premeditated hate.
2.) GYU – TUN With corresponding results, there is a similarity between what corresponding you did and what you get back. There are two kinds:
example if you stole, you will never have enough. If you killed, you will have a short or sickly life.
3.) DAK -DRE There is an environmental correspondence. For example, if you killed, you will live in a dangerous place with wars, muggers, etc. From sexual misconduct, you live in a place of stink, feces, filth, etc.
4.) Someone who just became an Arhant.
Class Five: How Karma is Carried
(This lecture is based on the Madhyamika Prasangika (Implication) school, from the text:
middle way real intent total clarification
Eye consciousness (mikki namshe) allows you to see a person yelling at you. The eye faculty (mikki wangpo), the physical entity consisting of rods, cones, lens, etc., takes in the image and transmits it to the eye consciousness in your brain. You look at the person yelling, the eye faculty senses colors and shapes. Based upon that, a consciousness grows – you apprehend that the person is there with those colors, shapes, etc.
All your karmic seeds (bakchaks) are stored in your foundation or storehouse consciousness (kunshi). Then the seeds start to grow and create their result. It creates an eye consciousness (mikki namshe) - awareness of the yelling face. In fact, it’s looking at itself. Mind-only school has the idea of kunshi to explain where karmic seeds are stored.
Mind-only school says that the bakchak produces a mental event (eye-consciousness) that looks like your eye faculty. You interpret it to be your eye. It’s an emanation of kunshi, producing an image which you think is your eye faculty. The karmic seed causes an instance of kunshi which looks to you as an eye faculty, but is just a part of
consciousness, looking at itself.
The kunshi is the place where the bakchaks stay, and it’s what starts to look to you like your eye. It’s all consciousness. There are no outer forms at all. Any time you see anything outside, it’s just you seeing your own mind looking like that. The eye is a display of the mind’s (kunshi’s) bakchaks, and there isn’t any eye at all. Consciousness is seeing consciousness; it’s you seeing your mind. There is only mind – no outer forms.
In the mind-only school, emptiness means that the same karmic seed ripening in your foundation consciousness creates or causes all these things: the mind that sees the angry person, the eye that senses the angry person, and the angry person himself. There is no separate seed or substance for the perceiver and the object perceived.
Collective karma means that everyone who gets together and does a deed (such as having classes) will all enjoy some event in the future together. Everyone in New York has the same karma to enjoy the same results. Someone who died or moved lost the karma to enjoy that result in New York.
The seer and what he sees is created by a karmic seed. The seer is your awareness/ consciousness. What he sees is the eye (foundation), and by extension, the yelling man. You are seeing your mind yelling at you. Your experience of the whole universe is you experiencing your mind.
That’s how you get enlightened. You plant all the right bakchaks in the kunshi and then you see yourself as an immortal deity in a paradise as a result. You must put the correct bakchaks in the kunshi to become enlightened. Just imagining yourself as a deity won’t work to reprogram your consciousness because your actions aren’t creating the right
Once the existing bakchaks ripen, it’s too late to imagine things are pleasurable. Getting yelled at is no fun no matter how much you imagine it is pleasant. You can have a good attitude about an unpleasant object, which will plant the pleasurable future seed. It’s too late to change the seed that’s ripening.
How a karmic seed is planted
You yell at someone. As that deed comes to its conclusion, in the next instant, the remaining energy of the deed is transferred to the kunshi in the form of a bakchak. A bakchak is not mental and not physical. It’s a kind of energy, or energetic potential, that stays in your mind. How does it stay around and remain preserved over time? It is a changing thing, each instant changing and continuing. The thing that affects the nature of how it changes and fluctuates as it streams on is your motivation, the object, confession, etc. as we listed earlier. If you yell at someone, it produces the result of you being yelled at later. Is it a person yelling at you later?
No, how could mind create a person? Mind creates mind. The awareness of yourself yelling creates an awareness of yourself being yelled at. Nasty content going in results in nasty content coming out. In Madhyamika Prasangika you perceive yourself doing a deed – say a virtue – and that perception plants a bakchak. That bakchak flowers into a result. That’s why your motivation is the most important component of a karma (after a powerful object). Your perception of what you did (helped, hurt, etc.) mostly forms the bakchak, although there is another contributor to the bakchak’s formation – the deed itself.
When the Buddha spoke of the world being “mind-only, created by your own mind”, he meant (1) the worlds are created by karma and not a creator God. And (2) he wanted you to know that your mind is the main thing; the world is mainly coming from your own mind’s ignorance.
by your own conceptions just labelled
They say that there are parts out there that appear to you in a certain way. You perceive them and label them in a certain way as angry, happy, etc. When you look for the parts out there, you find parts of parts, ad infinitum, without end. That’s a meditation on emptiness. If you continue to look for the most basic parts that you label “parts that are really there that I’m not labelling”, you’ll never find them. That’s it’s emptiness.
- Manual of Abhidharma - Reading One: Introduction to Abhidharma
- Manual of Abhidharma - Reading Two: The Nature of Karma, and What it Produces; the Detailist Concept of ''Non-Communicating Form''
- Manual of Abhidharma - Reading Three: Types of Deeds, and the Nature of Motivation
- Manual of Abhidharma - Reading Four: The Correlation of Deeds and Their Results
- Manual of Abhidharma - Reading Five: How Karma is Carried, According to the Mind- Only School
- Manual of Abhidharma - Reading Six: How Emptiness Allows Karma to Work, According to the Middle-Way School
- Manual of Abhidharma - Reading Seven: Black and White Deeds, the “Path of Action,” and the Root and Branch Non-Virtues
- Manual of Abhidharma - Reading Eight: Most Basic Virtue, and the Projecting and Finishing Energy of Deeds
- Manual of Abhidharma - Reading Nine: The Five Immediate Misdeeds, and the Concept of a Schism
- Manual of Abhidharma - Reading Ten: The Relative Severity of Deeds and What Causes It
- Manual of Abhidharma - Additions Part 1
- Manual of Abhidharma - Additions Part 2