THE FOUR ULTIMATES (PARAMATTHA)

Paramattha is a Pali term which means truth in the highest sense. The ultimate are those which are immutable, [Parama + attha = immutable + intrinsic nature]. The four ultimates (paramattha) are mind or consciousness (citta), mental factors (cetasika), matter (rupa) and the only absolute reality (Nibbana).

How They Are Immutable

The mental factors (cetasikas) include lobha which is greed and dosa which is hatred, lobha never changes its intrinsic nature of greed whether it appears in the mind continuum of the wise, the virtuous, the wicked or the dogs. Dosa also never changes its nature of hatred or ill will in whosoever beings. It should noted that other ultimates also maintain their intrinsic natures in the same way.

The ultimates are free from bias or partially, and they always manifest by themselves on their own nature. The intrinsic nature of things should be earnestly digested and understood as explained here, so as to know the mental states of other people as well as one's own.

Maxim:

i) The real essence, being constant, steadfast and unchangeable is called an ultimate (paramattha)

ii) There are four kinds of ultimates, namely mind (consciousness), mental factors, matter and Nibbana.

CITTA (MIND OR CONSCIOUSNESS)
That Which is Conscious of An Objects is Mind

We are conscious of objects all the time. This nature of awareness of objects is called mind or consciousness. Here awareness does not mean comprehension by knowledge or wisdom. It means ability to take in objects through sense organs.

Six objects of senses, six forms of consciousness:

i. All forms of sight (ruparammana)
ii All forms of sound (saddarammana)
iii. All forms of smell (gandharammana)
iv. All forms of taste (rasarammana)
v. All forms of touch (photthabbarammana)
vi. All other perceptible senses (dhammarammana)

On seeing a visible object, consciousness of sight appears. On hearing a sound, consciousness of smell appears. On sampling a scent, consciousness of smell appears. On feeling a touch, consciousness of touch appears. On perceiving those five objects of senses and all other perceptible senses, consciousness of mind appears. Thus, the capability of taking in an object concerned is called mind or consciousness (citta).

The Nature of Mind

"Mind can travel afar, it wanders alone. It has no material form and it generally originates in the cardiac cavity (hadaya)," according to the Dhammapada Pali. It will be explained in detail as expounded therein.

a. Mind can travel afar

The mind does not move physically away like a man walking. But as it can take in an object at a distance far away from where you are, it seems as if it has gone there. For example; while you are in Mandalay and think of something or someone in Yangon, your mind does not actually travel to Yangon, but registers its wareness of Yangon while still in Mandalay. As it can perceive an object at distance, it is said, "Mind can travel afar."

b. Mind wanders alone

Consciousness appears and vanishes very swiftly. More than one lakh crore of units of consciousness can appear and vanish within one snap of fingers. The appearance and vanishing are so swift that two or three units of consciousness seem to be able to perceive two or three objects at the same time. As a matter of fact, two or three units of consciousness do not appear at the same time. They appear one after another in very quick succession. After one unit of consciousness has perceived an object, another one takes in another object in quick succession.

While sitting on a scented bed, eating and watching singers, and dancers, we notice that there are five senses objects present, namely, sight, sound, smell, taste and touch. The mind does not take in these five objects all at the same time. Only after perceiving the object which we prefer most, we perceive other objects one after another. Thus, two or three or many units of consciousness do not appear at the same time. Consciousness appears one at a time, so it is said, "Mind wanders solitary."

Moreover, by the word 'wander', it does not mean going about; it can take in an object at a far away location. In perceiving a sense object a single unit of consciousness is not enough for full comprehension. A good number of units of consciousness are required to appear after another in succession. As many billions of such units can appear and vanish within one snap of fingers we think we perceive a form as soon as we see it; we know a sound as soon as we hear it; or an aroma as soon as we smell it or we fell a touch as soon as we come into contact with it.

c. Mind has no material form

The mind has no form or shape. So, we cannot say that it is white or black or fat or thin. It is only the perceptibility, the capability of cognising an object.

d. As if dwelling in the cave

Consciousness of seeing originates in the eyes; consciousness of hearing originates in the ears; consciousness of smelling originates in the nose; consciousness of taste originates in the tongue; consciousness of touch originates in the body organs. Though some forms of consciousness originate thus in the eye, ear, nose, etc., most forms consciousness originate in the cardiac cavity. Therefore it is said, figuratively, "as if dwelling in the cave".

In brief, it should be noted that mind (consciousness) has no form; it can perceive a sense object; it has the nature of cognising an object. While in the process of cognition it does not go out of its dwelling even for a hair's breadth, but it can perceive objects far away. Two or three units of consciousness do not appear simultaneously. Each unit appears only one after another in succession.

Maxim:

The mind can take in sense object; it travels afar;
Wanders alone; has not physical form;
Dwells in the cardiac cavity.

How Good and Bad Minds Mingle with Each Other

As consciousness appears and vanishes very quickly, the good and bad or the wholesome and unwholesome units of consciousness mingle even in a short time of five minutes. Getting up early in the morning, you pay homage to the Buddha and acquire a good mind. At that time when you hear someone calling you to go shopping, you develop greed. As someone comes and says something detrimental, you tend to get angry.

Even when you are involved in greed while doing some trading, if you happen to think of giving charity; that is a wholesome thought of saddha (belief in beneficial effects of charity). When you are angry with someone or something, you happen to remember your teacher's advice or admonition and good mindfulness appears again.

While the husband and wife are chatting with lust in mind, they become angry because of some misunderstanding. When one of them makes an apology and proposes reconciliation, the mind becomes tender and lustful again. As consciousness changes very quickly, you should carefully differentiate between good and bad units of consciousness whenever they appear and try to cultivate many units of wholesome consciousness.

As Matter (Forms) are Different, Minds are Different

Just as the form or shape of a man is different from that of another, so the mind of one person is also unlike that of another. Just as a heavy, clumsy body is quite different from an animated, sprightly, so an abtuse stolid mind is quite different from a vivacious, sparkling one. There are beautiful and lovely persons who outdo others in beauty and charm. In the cases of ugliness also, there are ugly persons who are as base as peta (ghosts) or demons. Concerning different kinds of good and sharp minds, there are minds of varying grades from the ordinary to the unique. Likewise concerning different kinds of bad and evil minds, there are varying degrees of wickedness and abject stupidity. Just as there are differing degrees of gracefulness in physique with those winning the laurels of beauty and charm at the top, there are different classes of unsightliness, with peta and demons at the bottom step of ugliness. Similarly, there are different grades of wholesome group of minds ranging from the ordinary to the most noble spirits with the sharpest of intellects, and different levels of unwholesome category of mind stretching from the wicked, evil, repulsive types to the most heinous with abject stupidity.

Mind Can Be Tamed

If someone born and brought up in the country emulates the vogue and way of living of the urbanites, trains oneself physically and mentally, one's rupa (physical appearance) will also change and becomes fashionable and stylist within one or two years beyond recognition by their old acquaintance. Thus if physical forms which are slow to change can be made to improve, why shouldn't it be possible to tame their minds which will soon be able to monitor and suppress unwholesome elements in their unruly mind and develop its wholesome nature to the point of gaining one's own esteem.

Why The Mind Should Be Reformed

There are many reasons why we should reform our minds. We ourselves know best the weakness and foibles of our minds. Even though some wicked people attain high status in worldly affairs, if they can even mean or base in moral character, they will be reborn in lower abodes in their next existences. For this reason they should reform their minds and become noble.

The wicked will lose self-respect. Their brothers and sisters, husbands and wives, bhikkhu (monks) to whom they make offerings and their intimates will not love, revere and respect them. Lest they should thus be looked down upon by their intimates, they should reform their minds and become pure, honest and noble.

Moreover, people cannot believe that the wicked will be honest and sincere even they give away in dana (charity), observe sila (precepts) and practice bhavana (meditation). Because of their wickedness their kamma will not bring wholesome benefits. Thus out of fear of getting unwholesome consequences they should reform their minds and become pure, honest and noble.

Moreover, the wicked will be wicked not only in the present existence, but their evil nature will continue to prevail successively in great many future existences. Because their entire physical and mental continuum have been suffused with wicked minds, it is impossible for them to attain sufficiency of accumulated virtues. Therefore for fear of not becoming mature in Perfections (Parami), they should discipline their wicked minds immediately. These are the reasons why people should reform their minds.

How King Milinda Disciplined His Mind

Having asked the Venerable Nagasena some questions, King Milinda thought of asking more questions which would be very important for sasana (the Teaching of the Buddha). However, he waited for seven days and disciplined his mind concentration. This is quite a good example for the virtuous to follow.

How he prepared himself. He rose early in the morning, took a bath, attired himself in a dyed yellow dress and put on a head-dress concealing his hair to resemble a shaven head. In other words, he attired himself like a bhikkhu though he was not one and observed meticulously the following Eight Precepts for seven whole days:

i. I will not perform regal duties for seven days.
ii. I will restrain myself from raga (greed).
iii. I will restrain myself from dosa (hatred).
iv. I will restrain myself from moha (delusion).
v. I will be humble and modest in dealing with my subjects and courtiers and restrain myself from conceit.
v. I will carefully restrain my words and actions.
vi. I will restrain my sense organs i.e. eyes, ears, etc., to be free from unwholesome thoughts when seeing, hearing and experiencing sense-objects.
viii. I will radiate loving-kindness to all living beings.

He observed these Eight Precepts for seven days, and on the eighth day he rose in the morning, and in a cheerful, cool and calm attitude he asked the Venerable Nagasena questions on the profound Dhamma.

A Good Example

Following the example of King Milinda, good people should often practice restraining their minds even if it is for one or two days for just one morning so that evil thoughts that habitually arise shall not appear. By repeating practice of restraining their minds, evil thoughts will get diminished and they will become noble and virtuous with development of faith and knowledge. Evil thoughts that occur will not appear for many days.

The mind guides the world.
The mind leads the world.
All beings have to submit to the will of the mind.

Maxim:

Just as you prepare yourself properly before posing for a photograph so as to gets a good one. Just so you should control your series of thoughts daily as a preparation for your journey to the royal city of peace Nibbana.

[HERE ENDS THE CHAPTER ON MIND]

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CHAPTER 2

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