Theravada Abhidhamma 2007 UK

The theory of perception in Theravada Abhidhamma

When we learn the theory of perception in Abhidhamma, it must concentrate on
consciousness and the mental concomitants (citta and cetasika). Both items explain the nature of
consciousness. Under Citta we find the general states of consciousness and under cetasika, its
various functions. This is further confirmed by (Ekuppda, Ekanirodha, Eklambana and
Ekavathuka) the four kinds of relationship between citta and cetasika.
In early Buddhism, the mind is the sixth sense-organ which exists owns natural other
(citta-niyma), the others being the eye, ear, nose, tongue and body. There the mind operates as
the basis of all mental activities. The Abhidhamma theory of perception begins with
bhavangacitta consciousness, which is explained as free from thoughts (vithimutta). This is
present when the mind is completely vacant like in the state of dreamless sleep. The meaning of
the term is the cause of being. It is compared to a stream because it flows like a river from birth
to death and again from death to birth until we make an end to the existence.
The details available in the discourse regarding perception are mostly concerned with the
sense faculties and their respective objects. The eyes, ears, nose, tounge and skin contact with
forms, sounds, smell, taste, cold and heat. As a result a person becomes mentally aware of these
objects. This initial awareness is termed as sixfold in relation to the sense objects. Thus we
possess eye-consciousness, ear-consciousness etc.
This sense faculty, its object and the related consciousness together create some sorts of
feelings like happiness, unhappiness and so on. And these feelings are kept in memory as
perception. Here perception can be identified as memory in Abhidhamma. The perception (sanna)
means a sign kept in the mind for recalling, later the feelings already experienced.
As a result, the various perception or memories are always recalled and reflected over
them in order to experience the feelings again because feelings is one of the four kinds of foods
that requires for the survival of beings. Due to constant recollection and reflection, these feelings
are transformed into strong ideas, thoughts, beliefs, views or disposition. The term for these
strong ideas is sankhara which also resembles kamma. Disposition are mainly responsible for the
origin of consciousness in rebirth.
At the same time, in the context of bhavanga thought the perception functions as a link
between existence, it is not eternal and is subjected to birth, decay and death. The first
consciousness at birth and the last consciounsness at death are the two moments of the same
bhavanga. They are identifical but their functions are different from each other.
The new concept of bhavanga introduced in Abhidhamma is the initial point of the process
of perception. The process if perception is given under 17 stages of though-moments which is
compared with analogy of mango fruit. It should be noted that all these 17 thought-moments
occur when an object is fully perceived. On other occasions, they do not occur completely.
In the case of the mind-door, when a clear object enters the avenue of that door, then, at
the termination of the vibration of the bhavanga, of mind-door apprehension and of apperception,
the resultant retentive (moments) take place. After that comes subsidence into the bhavanga. But
when the object is obscure no retention takes place.
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