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Date: 20thJuly 2006, Thursday

According to this explanation act of vibbana and its origination are very clear.

It is a voluntary action. The contact et!een sense organs and their respective o"ectsintensively #a$es the pave to #erge vibbana. %or that, 2 factors are necessary, that

is external sense o"ect or sti#ulus and internal sense organ. All the perceived things

are creations &sav$hara'. The o"ective !orld is sav$hara. Thus vibbana arises

depending on sav$haras( that is, oth o"ective and su"ective !orld.

)ahatanhasav$haya sutta sho!s ho! the vibbana gets different connotation:

*)on$s+ As a fire urns this or that appropriate condition y that it is $no!n, if

fire urns ecause of stic$s it is $no!n as a stic$ fire and if a fire urns ecause of

grass it is $no!n as a grass fire( and if a fire urns ecause of co!dung it is $no!n

as co!dung fire. -ven so #on$s+ hen ecause of a condition appropriate to is

consciousness arises. It is $no!n y this or that na#e. hen consciousness arises

ecause of eye and for# it is $no!n as visual consciousness/.

ognition is a co#plex process. Its first stage is the vibbana. It is not a full

cognition. It is the initial stage leading to full cognition. That is !hy, at initial stage

vibbana is na#ed a condition appropriate to it. At this stage, vibbana is neither

good nor ad, ut neutral. Therefore, vibbana at this stage cannot e ethically

evaluated in the instruction given to #on$s. In 1dana ali it is clear that they are

advised to cultivate regarding develop#ent of #ind to egin at this stage.

*Then, 3hahiya, thus #ust you train yourself. In the seen there !ill e "ust the

seen. In the heard "ust the heard. In the i#agine "ust the i#agine. In the cogni4ed "ust

the cogni4ed. Thus you !ill have $no!ledge therey/.

At the #o#ent of "ust seeing one never #a$es thoughts on o"ectivity deeper. 5eis unale to descrie the particularity of the o"ect( ecause at this stage he does not

#a$e any intentional thoughts. Therefore, this anoetic stage does not produce

co#plete $no!ledge. The early 3uddhist vie! of vibbana also signifies the

cognitive consciousness. This includes all residual #ental functions. )ental function

!hich produces full cognition at the first stage vibbana is so#ething functionally

generated y the interaction of the ani#ated organis# !ith external #atters. 3ut the

process of full cognition does not arrest here. This is not the final stage in the process

of sense cognition( ecause here the o"ect is not co#pletely apprehended for the

perception of #aterial o"ect. There should e other conditions.

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*a""hatti$a#aca avuso #ano aparihinno hoti, ahira ca dha##a apata#

agacchanti, no ca ta""usa#annaharo hoti, neva tava ta""assa vinnanahagassa

patihavo hoti/ &), 7ol. I, 889'

& )ind that is internal is intact ut external dha##as do co#e !ithin its range

and there is no appropriate i#pact. There is no appearance of the appropriate section

of vibbana'

This uotation descries necessary ; conditions !hich give full cognition:

8. The #ind as the organ of Dha##a #ust e uni#paired,

2. -xternal o"ect co#ing !ithin the field of #ental stage,

;. An act of attention or an appropriate i#pact

The sutta says that !hen these factors are positive that the e#ergence of the

section of consciousness &vibbanahaga' ta$es place. 7ibbanahaga #eans the

section of consciousness. It #eans vibbana has several sections. It is i#portant here

again to study the !ord ta""osa#annahara.