Abhidhamma

Conditions or forces of this group are working together because of conascence, meaning they are born together. One phenomenon arising and existing together with other phenomena is influencing, “colouring” and supporting these other conascent phenomena; but it cannot produce them.
There are 15 conditioning forces which can work together in this group (but never all 15 together, because some of them exclude each other).
According to their nature and appearance the conascence-group can be divided into three subgroups, big, medium and small.

Designed a poster for the twelve links (nidāna): Dependent Origination (paṭiccasamuppāda). This was a desideratum as I am running a Monday Q&A session on every nidāna. Vibhaṅga Sutta (SN 12.2) and Sammādiṭṭhi Sutta, (MN 09) are my references.

Original Post: https://patisota.blogspot.com/2021/06/twelve-links-dependent-origination.html

This group of conditions or forces are working together because of the presence of an object. So, we can say, the object itself has the power to produce, condition or influence other phenomena.
There are up to eight conditioning forces which work together in this group and are explained here.

This paper discusses mystical attainments of Venerable Mātalē Vanaratana (1889-1981) of Sri Lanka. His insights can be found in the Sinhala book: Haritas Varusavitana, Kälē Suvanda [Forest Fragrance] (Halavata: Merl Varusavitana, 1999). It is an account of meditative monk who lived most of his life in the forest practising kasiṇa meditation. His account presents the life style of a modern Buddhist mystic and details of spiritual exercises useful for attainments and obstacles to one’s spiritual path.

1- The background is material reality BUT it does not mentally exist for man if man does not conceptualize it.
2- Man is a plain animal that has a special potential in his central nervous system. It can discriminate patterns, identify them and eventually name them with a language he invents with and in his mind.
3- The five sensorial senses are the doors through which the outside world communicates with us. Alone they amount to little apart from sensations.
. . .

Untersuchung von Angst & Furcht nach dem Abhidhamma, mit praktischen Hinweisen.

Um Angst dauerhaft zu überwinden, müssen wir sie erst einmal kennenlernen und verstehen, was Angst ist und was ihre Ursache ist. Nach der Lehre des Buddha hat jedes Phänomen und jede Emotion eine Ursache bzw. mehrere Bedingungen, die wir versuchen können uns zu erarbeiten, um an ihnen zu arbeiten, das zu ändern, worauf wir Einfluss haben, um unsere Angst zu überwinden und sie in Zukunft gar nicht mehr entstehen zu lassen. Angstfreiheit ist das Ziel.

“You shouldn't chase (anudhāvati)  after the past or place expectations on the future. What is past is left behind. The future is as yet unreached. Whatever quality is present you clearly see right there, right there. Not taken in, unshaken, that's how you develop the heart.

Ardently doing what should be done today, for who knows? Tomorrow death? There is no bargaining with mortality. Whoever lives thus ardently, relentlessly both day and night, has truly had an auspicious day.” 


At first blush, it appears that the Buddha’s admonition is to forget the past and not chase after it. But, as is all too often the case in our modern Age, we should not take this statement as an explicit solution. The operable word in the Buddha’s teaching is “chase.” Our past is an integral part of human life and influences who we are in the present. Buddha is not saying that the past is of no consequence, he is saying that to “chase” after the past, whether desiring to repeat it or run away from it, is the wrong path (kummagga ).

Considering that for the rest of his life, the Buddha taught the Four Noble Truths, the purpose of which is a formulaic method for correcting the effects of past experiences that influence our present life. The past is not merely forgotten and swept under the proverbial rug.

Any person who grew up with parents that were substance abusers or who suffered any abuse as a child, will attest to the fact that to simply forget the past, merely put it aside, is trying to pretend that nothing happened. We are not always cognizant of the things that have influenced our present perceptions or behavior.

Discovering the Middle Way, taught by the Buddha, requires first a  willingness to want a better life right now. This Middle Way is a working model outlining a specific method for how life ought to be lived in order to achieve actual happiness.

The "Middle Way," is not about improvement. It is about changing how we think, but also understanding why we think what we do think. The Middle Way requires an examination of our cyclical and habitual ways of thinking, which is the source of suffering.

Pema Chodron, an American Buddhist nun, provides the following explanation of the Middle Way:

“As human beings, not only do we seek resolution, but we also feel that we deserve resolution. However, not only do we not deserve resolution, we suffer from resolution. We don’t deserve resolution; we deserve
something better than that. We deserve our birthright, which is the Middle Way, an open state of mind that can relax with paradox and ambiguity. To the degree that we’ve been avoiding uncertainty, we’re naturally going to have withdrawal symptoms; withdrawal from
always thinking that there’s a problem and that someone, somewhere, needs to fix it.

The Middle Way is wide open, but it’s tough going, because it goes against the grain of an ancient neurotic pattern that we all share. When we feel lonely, when we feel hopeless, what we want to do is move to
the right or the left. We don’t want to sit and feel what we feel. We don’t want to go through the detox. Yet, the Middle Way encourages us to do just that. It encourages us to awaken the bravery that exists in
everyone without exception, including you and me.”

The "Middle Way," is not about improvement. It is about changing how we think, but also understanding why we think what we do think. The Middle Way requires an examination of our cyclical and habitual ways of thinking, which is the source of suffering.

A German paper on the definition and analysis of Nibbāna, its characteristics, the prerequisites, and the way to attain or realize is.

Definition und Analyse von Nibbāna, Charakteristika, Voraussetzungen und der Weg, Nibbāna zu erlangen bzw. zu verwirklichen.

The goal of Buddhist teachings is liberation of suffering.  It is a process of cumulative path leading to the attainment of wisdom, that is, to see things as they really are.  In order to facilitate the understanding of experienced reality, an elaborate analysis of the mind is necessary.  This paper is an attempt to review the analysis of mind as taught in Abhidhamma.

This book covers the eighteen treatises of the original scripture. A total of 273 tables, 30 diagrams, and lucidly-defined outlines of points and summaries are used extensively throughout this book to present the contents of the original text as lively as possible to readers. The treatises are divided into three distinct groups. The first group containing the Five Aggregates, Twelve Sense-Bases, Eighteen Elements, Four Noble Truths, Twenty-Two Controlling Faculties, and Dependent Origination, are the fundamental  requisites for developing our right views and wisdom. The second group contains the Four Foundations of Mindfulness, Four Right Striving, Four Means to Accomplishment, Seven Factors of Enlightenment, Noble Eightfold Path, and Jhāna, provide the basis for practicing wisdom using the different approaches, all of which are interdependent modular functions connecting one to another. The third group contains the Illimitables, Precepts, Analytical Insight, kinds of Knowledge, numerical list of defilement, and kernel of the Buddha’s teaching — provide supplementary information illuminated in extensive details not apropos to being dealt with in the preceding twelve Chapters.

Freie Übersetzung des Artikels "Abhidhamma, Southern", "Relations in Buddhism" (Paṭṭhāna) und einiger Kurzbeiträge, Ven. Agganyani, Encylopedia of Sciences and Religions, Springer-Verlag, 2013.

1. Teil: Selbstverständnis des Abhidhamma im Verhältnis zu Wissenschaft und Religion und einige wichtige Konzepte des Abhidhamma.
2. Teil: Paṭṭhāna - Bedingungszusammenhänge mit einer Übersicht der Bedingungen, einer Erklärung der Struktur und dem Kapitel "Die 24 Bedingungen einfach erklärt".
3. Teil: Glossar einiger wichtiger Begriffe:
Dhamma/dhamma, Vipassanā, Anicca - Unbeständigkeit, Dukkha - Leiden, Unzulänglichkeit , Anatta - Nicht-Selbst , Kamma/Karma, Definition der vier paramattha-dhammas: citta, cetasika, rūpa, Nibbāna



Der Abhidhamma, dritter Korb des Tipiṭaka, ist die Buddhistische Philosophie, die die Wirklichkeit und Wahrheit vollständig beschreibt. Abhidhamma ist auch die Buddhistische Psychologie, die insbesondere geistige Phänomene behandelt und im Detail erklärt, wie der Geist arbeitet und wie er befreit werden kann.
Er ist eine riesige Sammlung von systematisch angeordneten, tabellarisierten und wissenschaftlich klassifizierten Lehrinhalten des Buddha, die den Kern seiner Lehre darstellen, der zeitlos ist, kultur-unabhängig und einzig auf Befreiung abzielt. Statt Konzepten finden sich fast ausschließlich nur Begriffe, die die letztendliche Wirklichkeiten beschreiben, nämlich genau das, was ein Vipassanā-Meditierender erlebt, sieht und erkennt.

El núcleo del presente libro es un compendio medieval de filosofía budista titulado Abhidhammattha Saṅgaha. Esta obra se atribuye a Ācariya Anuruddha, un sabio budista del que se conoce muy poco, incluidos su lugar de origen y siglo exacto en que vivió. No obstante la obscuridad personal que circunda al autor, su pequeño compendio es uno de los más importantes e influyentes libros de texto del Budismo Theravada. En nueve breves capítulos, que ocupan aproximadamente cincuenta páginas impresas, el autor provee un resumen magistral de aquel cuerpo abstruso de doctrina budista denominada el Abhidhamma.

Introduction:

It is important at the outset here for us to have some brief understanding about a few things noteworthy, that is, the historical background of the Pāli Abhidhamma genesis, the relevant significance and roles of the Abhidhamma literature in the Tripiīaka, how the Dhammasaṅgaṇi relates to the other books of the Pāli Abhidhamma corpus, and what substantial relationship the seven Pāli Abhidhamma books of the Theravada has to the seven books of the Sarvāstivāda Abhidhamma.

The seven books of the Pāli Abhidhamma were recited at the Third Council of Buddhism, held at Pāṭaliputta around 251 B.C., which was 200 years or so after the passing away of the Gotama Buddha. At that time the Pāli Abhidhamma Piṭaka was included. After that, Asoka's son, Mahinda, brought the Pāli Tripiīaka to Sri Lanka, along with the commentaries that were recited at the Third Council. Thus the authenticity and significance of Pāli Abhidhamma can be traced back to as early as the beginning of the 2nd century B.C.

While the Sutta and Vinaya Piṭakas lay out the practical aspects of the Buddhist path to awakening, the Pāli Abhidhamma Piṭaka expounds a system of philosophical psychology—a theoretical framework that supports the underpinnings of that very path. Literally, Abhidhamma means “concerning the Dhamma”. Often being regarded as a quasi-scientific cognitive model of our mind, Abhidhamma deals with astonishing detail about our psycho-physical phenomena of existences. It provides instructions according to states, and distinguish between the mind, its associated mental factors, and forms. Through study of Abhidhamma, we gain precise insight into how our mind functions and subsequently able to comprehend in a methodical way why we behaved in many circumstances as strangely and inexplicable as we sometimes are. The significance and benefits from mastering the Abhidhamma is further more all-important to Buddhist practitioners.

As a matter-of-factly, Abhidhamma nomenclatures, its extensive classifications and exhaustive analysis explain very much the reason for its prolixity and esotericism, and by no means can be comprehended with minimal effort. For example, in the Pāli text Dhammasaṅgaṇi, the question such as “Katame dhammā kusalā” or “which are the states that are good”, had been asked 146 times in the various categories, and likewise other questions are also repeated over and again many times. Altogether, the text contains a catechism of 1616 questions, and the similar mode of questions-and-answers had also been structured in the other Pāli Abhidhamma books which simply explains the reason why the study of Abhidhamma literature is always a lengthy and a wearisome effort. Even until today, not many researches have been done in Abhidhamma as compared to the Suttas, and generally Abhidhamma remains very much a closed book amongst the scholars and even to the Buddhists themselves. To those who have the interest to study the Dhammasaṅgaṇī, this essential manual with many tables and lucid illustrations will ease the humdrum and weariness of that learning process.

As part of the term Dhammasaṅgaṇī, dhamma means “ultimate realities” ("法"), and saṅgaṇī means “collecting together” ("集").  Hence the name given to its Chinese title: "法集論". The Dhammasaṅgaṇi begins with a Mātikā (matrix, "論母"), which is a list of classifications of dhamma, or “ultimate realities” , translated differently as phenomena, states, patterns, names, etc. Within the Mātikā, there are 22 Tika (triads or 3-fold classifications; "三法門''), followed by 100 Duka (dyads or the 2-fold classifications; ''二法門'') in accordance with the Abhidhamma method (''論之論母''), and also 42 Duka conforming to the Sutta method known as Suttantamātikā (''經之論母''). Altogether, the 122 Abhidhamma classifications (Abhidhammamātikā) are also applied unanimously in the Vibhaṅga, Dhātukathā, Yamaka and Paṭṭhāna of Abhidhamma treatises. The Dhammasaṅgaṇī enumerates all the phenomena (dhamma), namely our consciousness (citta), the associated mental concomitants (cetasika), and corporeality (rūpa). In the enumeration of phenomena, they are being arranged into various categories to bring out their exact nature, functions, and interdependence relationship between ourselves internally and with our surroundings as the external world.

Let’s examine the important roles that the Abhidhamma literature play in relation to the Suttanta Piṭaka. The Dhammasaṅgaṇī enumerates and defines a diverse categories of terms and phenomena which are written in the Suttanta Nikāyas but which differs in the methods of treatment. In the Suttanta Piṭaka, the query into the existence of phenomena of all living things and how an individual explains of its diverse functions, is through another five types of ultimate realities known as the Five Aggregates (pañcakhandhā), namely: matter, feeling, perception, mental formations (volition), and consciousness. These Five Aggregates have been classified and explained only partially in the Suttas, whereas in the Pāli Abhidhamma, the Five Aggregates are dissected and analyzed in considerable detail—by way of triads and dyads, consciousness, the co-adjunct mental concomitants, corporeal phenomena, and conditions.

The first three ultimate realities of the Abhidhamma (consciousness, mental factors, and matter) incorporate the Five Aggregates of the Suttanta. The Suttanta’s “aggregate of consciousness” (viññākkhandha) can be comprehended by the term “consciousness” (citta) taken from Abhidhamma, but importantly, the word citta is to be understood to denote different classes of consciousness distinguished by their corresponding concomitants. The Theravada’s Abhidhamma distinguishes citta into a variety of classes known as the 89 states of consciousness, and by a finer method of practising differentiation, becomes 121 states. The mental procedure of the 52 mental factors (cetasikas) conjoin with the 89 states of consciousness, working on the basis of interdependency. The Abhidhamma philosophy enumerates the 52 mental factors that arise together with our consciousness―in which the Suttanta’s aggregates of feeling and perception are taken in as two factors, whereas the aggregate of volition (saṅkhārakkhandha) ("行蕴") is sub-divided distinctly into fifty mental factors. However, a more significant distinction being that, the Five Aggregates are non-inclusive of the Abhidhamma fourth reality of Nibbāna, which in its own right, is an unconditioned reality―an ultimate state of deliverance from all sufferings.

Dhammasaṅgaṇi is the first of the seven books of the Pāli Abhidhamma Piṭaka. The seven books are arranged in its chronological order as listed below.
i. Dhammasaṅgaṇi (Enumeration of Phenomena)("法集論") ;
ii. Vibhaṅga (The Book of Treatises or “Analysis)("分別論") ;
iii. Dhātukathā (Discourse on Elements)( "界論") ;
iv. Puggalapaññati (Discourse on the Description of Individuals)("人施設論") ;
v. Kathāvattu (Discourse on Points of Controversy)("論事") ;
vi. Yamaka (The Book of Pairs)("雙論") ;
vii. Paṭṭhāna (The Book of Relations)("發趣論").

Let’s also have a brief understanding of the relevant importance and co-relationship among these seven treatises. The Dhammasaṅgaṇī enumerates all the dhamma in the Mātikā and categorically analyzes them in terms of mental phenomena and corporeal phenomena. The Vibhaṅga and Dhātukathā give a full analysis and detailed view of the selected categories of the Tika and Duka groups in the Mātikā. The Puggalapaññatti sets out the classifications of the different types of individuals, serves to take account of the conceptual realities excluded by the strict application of absolute terms by the Abhidhamma proper. The Kathāvatthu, a controversial treatise ascribed to the elder Moggaliputta Tissa who convened the Third Great Synod, is concerned mainly with refutation of the fallacious views of the schismatic schools outside the Theravadin fold. The Yamaka sets out to analyze the interrelationship of dhamma (from Dhammasaṅgaṇī, Vibhaṅga and Dhātukathā) and puggalas, resolving ambiguities and defining the precise usage of technical terms. The Paṭṭhāna, applies its scheme of twenty-four conditional relations together with all their conceivable permutations, to correlate all the phenomena of existence enumerated in the Abhidhamma Mātikā. Compared to the analytical approach of the earlier treatises of the Abhidhamma, the Paṭṭhāna is a synthetic method which attests that the dhammas or phenomena are not isolated and self-contained identities but are nodes in a well-coordinated system of inter-related and inter-dependent thought-moment events. It is the most voluminous and most thorough of the seven books, comprising 2640 pages in the Burmese-script of the Sixth Buddhist Council edition. The Dhammasaṅgiṇī which is the summarized epitome of all the Abhidhamma literature, and the Paṭṭhāna being designated the “Great Treatise” (Mahāpakaraṇa) and for which is compared as the profound testimony to the omniscience of the Buddha—together are the two most important of the seven treatises which lay out the quintessence of the entire Theravada Abhidhamma philosophy .......

According to Buddhist soteriology, fear is a direct cause of suffering and one of the main obstacles in the path to liberation. Pāli Suttas and Abhidhamma present a number of sophisticated strategies to deal with fear and to overcome it. Nevertheless, in the Nikāyas and in the Abhidhamma there are also consistent instructions about implementing fear in meditative practices and considering it as a valuable ally in the pursuit of nibbāna. By means of a lexicographical study of selected passages and especially of two compounds (bhayūparata and abhayūparata), this paper demonstrates that fear may have the crucial function of stimulating the meditator: through reiterated admonishments and reflections that evoke a feeling of dread, the meditator gets weary of unwholesome patterns and is prompted to put effort in his/her own practice. Evidence proves that this set of instructions is ultimately consistent with the several teachings that emphasize the importance of counteracting fear and fostering fearlessness, which is described as a quality of liberation as well as an attitude to be cultivated. In fact, a close analysis of the dynamics involved in bhaya (fear) and abhaya (fearlessness) as graphically depicted in the Nikāyas and in the Abhidhamma texts, reveals that stirring fear and letting go of fear are two essential steps of the same process.

General opinion holds that the Abhidhamma treats the Buddha's teachings in terms of ultimate realities, i.e. dhammas, and that conventional constructs such as persons (puggala) fall outside the primary concern of the Abhidhamma. The present paper reexamines this ultimate-conventional dichotomy drawn between dhammas and persons and argues that this dichotomy does not hold true for the canonical Abhidhamma in Pali. This study explores how various types of persons are interpreted and approached by the Abhidhamma material, including Abhidhamma texts such as the Puggalapaññatti and a number of suttas in the Aṅguttara Nikāya that are identified in this paper as proto-Abhidhamma. Keywords Abhidhamma · Person · Puggala · Pudgala · Paññatti · An ˙guttara

The Abhidharmakośabhāṣya (Treasury of Metaphysics with Self-Commentary) is a pivotal treatise on early Buddhist thought composed around the fourth or fifth century by the Indian Buddhist philosopher Vasubandhu. This work elucidates the Buddha's teachings as synthesized and interpreted by the early Buddhist Sarvāstivāda school ("the theory that all [factors] exist"), while recording the major doctrinal polemics that developed around them, primarily those points of contention with the Sautrāntika system of thought ("followers of the scriptures"). Employing the methodology and terminology of the Buddhist Abhidharma system, the Abhidharmakośabhāṣya offers a detailed analysis of fundamental doctrines, such as early Buddhist theories of mind, cosmology, the workings of karman, meditative states and practices, and the metaphysics of the self. One of its unique features is the way it presents the opinions of a variety of Buddhist and Brahminical schools that were active in classical India in Vasubandhu's time. The work contains nine chapters (the last of which is considered to have been appended to the first eight), which proceed from a description of the unawakened world via the path and practices that are conducive to awakening and ultimately to the final spiritual attainments which constitute the state of awakening. In its analysis of the unawakened situation, it thus covers the elements which make up the material and mental world of sentient beings, the wholesome and unwholesome mental states that arise in their minds, the structure of the cosmos, the metaphysics of action (karman) and the way it comes into being, and the nature of dispositional attitudes and dormant mental afflictions. In its treatment of the path and practices that lead to awakening, the treatise outlines the Sarvāstivāda understanding of the methods of removing defilements through the realization of the four noble truths and the stages of spiritual cultivation. With respect to the awakened state, the Abhidharmakośabhāṣya gives a detailed description of the different types of knowledge and meditational states attained by practitioners who reach the highest stages of the path.

About string theory which is supposed to be a theory of everything:

-  It says everything can be traced to vibrating strings

-  It started with bosonic string which has 22 extra dimensions.

-  Among many perceived deficiencies, tachyon which cannot be eliminated is the fatal issue as its existence will decay a system quickly to nothing.

-  It later evolved into superstrings with 6 extra dimensions with supersymmetry.

- The problem is there are now 5 versions of superstrings since 1980's till today.

-  Until today, after almost 40 years, nobody knows why there are 5 versions of everything even though Edward Witten consolidated the 5 versions into M-theory with one more extra dimension in1995.

-  Note that bosonic string doesn't go away, it is hidden in 2 versions of heterotic superstrings: E8xE8 and SO(32)

-  There is another version that is not popularized is F-theory which is dual to M-theory and a version of superstring (Type II B), it requires another extra dimension. Within this extra dimension in F-theory, there are two dimensions always have to be curled up.

-  One other development was AdS/CFT Correspondence which shows there is a universal hologram.

-  AdS/CFT shows there is a duality between strings (without particle theory) in another space with gravity and particle theory without gravity in our 3D space

-  Note that not considering the 22 extra dimensions of bosonic string, there are total 8 extra dimensions: M-theory + F-theory + 6 in superstrings


Yogacara Buddhism is also a theory of everything (which is far beyond what string theorists can imagine today):

-  Its entire theory is based on Seeds (strings).

-  There are total 8 Consciousness arisen from Seeds (strings).

-  All our conscious experiences, which are called Phenomena (particle theory), are arisen from Seeds (strings).

-  Seeds (strings) and Phenomena (particle theory) are NEITHER THE SAME NOR DIFFERENT. Note particles are not made up by strings but particles and strings are NEITHER THE SAME NOR DIFFERENT.

-  The entire mechanism related to Seeds is extremely complex and among which is the concept of 22 Indriya (22 extra dimensions of bosonic string).

-  22 Indriya, which is a universal form of energy, is a MUST HAVE for Superior Conditions for 3 of the 5 Fruits (Effects): Superior Fruits (E8xE8 Heterotic), Ripen Divergently (SO(32) Heterotic), and Nirvana (Type I) before final stage (note Type I belong also to symmetry group SO(32)).

-  Phenomena (all our conscious experiences) come in 5 Fruits or Effects: Same Order (Type IIB), Man-made (Type IIA), Superior (E8xE8 Heterotic), Ripen Divergently (SO(32) Heterotic), and Nirvana (Type I). The reason why there are 5 is the first, Same Order (Type IIB)). is the base scenario everyone starts with. The other 4 are what one chooses to do or will experience above the base scenario. The first 4 are considered to be in cycles of rebirth or the Matrix where in the last one will slowly exit samsara and finally out of the Matrix.

-  How we each experience these 5 types of experiences, or Phenomena (particle theory), of 5 Fruits or Effects (5 superstrings), is through each of our first 6 Consciousness of Eye, Ear, Nose, Tongue, Body, and Mind. There are many functions of Consciousness but simplistically, every Consciousness has 2 functions: Visual Function (cognition) and Image Function (object of cognition). For example, whatever we see in LHC experiment is the result of our Eye Consciousness' Image Function and all physical theories including what we think of as particles are the result of Mind Consciousness' Image Function.

-  As long as each continues to experience Phenomena, it is called samsara or staying in the Matrix. Buddhism is all about getting out of the Matrx. The key to get out of the Matrix is to get to Nirvana (Type I). This is a gradual process. At some critical point, there are Pure Seeds (tachyons) that will be produced to clear some existing undesirable Seeds (strings). This happens a number of times until the final stage of Nirvana (Type I through orbifold from Type IIB). There are 3 Indriya out of 22 Indriya (22 extra dimensions of bosonic string) responsible for Pure Seeds (tachyons). This is why tachyons cannot be eliminated in bosonic string. Tachyons which are very undesirable for physicists are very desirable for Yogacara practitioners.

-  8th Consciousness (M-theory), is said to manage all the experience among the 5 Effects (5 superstrings), as it is also called the Store House Consciousness storing all Seeds (strings). It is also a "machine" in which while it manages the Seeds (strings), it also processes them in a way when conditions (4 Cause-Conditions) are ready, it then produces an effect (Phenomenon > (strings > particle theory). The result MUST BE EFFECT CONSERED.

-  7th Consciousness (F-theory) and 8th Consciousness are "root" to each other (duality of M-theory).

-  Seeds of 7th Consciousness together with first 6 Consciousness: (first 7 Consciousness) are said to be Seeds of Same Order (F-theory duality to Type IIB).

-  7th Consciousness is said to develop its own Image Function while holding on to 8th Consciousness' Visual Function. 7th Consciousness later creates another Image Functions of "I". So, 7th Consciousness has 2 Image Functions (2 dimensions which are always curled up).

-  12 Ayatana (universal hologram) is a central concept in Buddhism which can be expanded to 18 Dhatus or even 62 Dhatus with information of past, present, and future. Dhatus and Seeds are also synonyms where these combination gives rise to Consciousness and all Phenomena we know in the universe (Ads/CFT Correspondence and the universal hologram).


This package is centered around the above discussion with more.

-  First section: 10 topics each with subpoints, focuses on basic discussion why is string theory a mathematical version of Yogacara Buddhism.

-  Second section: 12 topics, focuses on deeper meaning of what string theory yet to realize.

-  Third section: 12 topics (more in progress) expands the deeper meaning of Yogacara Buddhism.


The following are 2 famous quotes by Max Planck:

-  "I regard consciousness as fundamental. ... We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness."

-  "All matter originates and exists only by virtue of a force which brings the particle of an atom to vibration and holds this most minute solar system of the atom together. We must assume behind this force the existence of a conscious and intelligent mind. This mind is the matrix of all matter."

We have to recognize Max Planck for his extremely sharp intuition. First, he started quantum mechanics with Planck constants which are still being used today after 122 years by solving the ultraviolet catastrophe - even he wasn't sure what he was doing then. Second, he repeatedly mentioned that consciousness is fundamental and the mind-matrix.


We are now on another catastrophe with the most successful theory quantum field theory which is tested to be accurate up to 12 decimal points. But it is also the worst theory as its prediction shows a difference of 124 order of magnitude different from observation. Considering both effects, it is actually the worst theory ever. What is it telling us? Has this anything to do with Max Planck's intuition: consciousness and mind-matrix?

What M-theory, which is now a cornerstone of string theory, is revealing is the Matrix-Machine-Mechanism as described by Yogacara Buddhism which is 8th Consciousness which is also cornerstone to Yogacara Buddhism. We also need to know that the entire universe is filled with conscious beings that are Form (ordinary matter) and Formless (non-ordinary matter) which are also part of the mind-matrix as described by Yogacara Buddhism.

It is only by dropping the past excess baggage of success we can move on to new milestones and frontiers. We are in a totally new era of theory of consciousness which string theory is about.

Analysis of all types of consciousness according to 11 points taught in the Abhidhammattha Sangaha in table form:
Jāti (types of consciousness)
Association citta - cetasika
Vedanā (feeling)
Hetu (root)
Vatthu (base)
Dvāra (door)
Ārammaṇa (object)
Kicca (function)
Ṭhāna (working places) according to vīthi
Puggala (persons)
Bhūmi (planes of existence).

Статья посвящена обзору ключевых полемических текстов Древней и Средневековой
Индии по вопросу о субъекте и исследований этой тематики на Западе и в России.
Автор дает краткое рассмотрение индийской полемики о субъекте в различных школах, делает общий
синопсис аргументов и проблем по теме, начиная с Палийского канона и заканчивая средневековы-
ми текстами. Наиболее подробно останавливается на истории изучения важнейшего буддийского
трактата – «Абхидхармакоша-бхашьи» Васубандху (IV в.), международный проект исследования
которого принадлежал знаменитому русскому ученому Ф.И. Щербатскому. Особо автор выделяет
один из ключевых полемических текстов по проблеме субъекта, до сих пор не переведенный с санскри-
та на русский язык, – «Пудгала-винишчаю» Васубандху.
В статье рассматриваются новейшие переводы и издания текстов по проблеме субъекта в индийской
философии, дается обзор последних наиболее интересных зарубежных исследований, конференций и
подходов. Автор делает вывод о крайне недостаточной изученности этого вопроса в России и от-
мечает отсутствие переводов и исследований важнейших трактатов по данной проблематике.
Ключевые слова: философия, я, не-я, субъект, атман, анатман, сознание, васубандху, абхидхар-
макоша, индийская.