In Theravāda literature we often find the statement that the supramundane consciousness takes nibbāna as its object. Further the supramundane consciousness is described to be similar to jhāna-consciousness and to have cetasikas. So, it is a consciousness.
At the same time, nibbāna itself is stated to be apart from the khandhas, apart from all conditioned things.
How can a conditioned dhamma, here consciousness, interact or take as object the unconditioned dhamma? Shouldn’t the path and fruition moments themselves be consciousness-less? And then the reviewing consciousness kicks in.
Great question! Many people often question this and it is common for people to “blank out” and think they reached “nibbāna” when it is actually just bhavaṅga, a deep sleeping consciousness.
It should also be noted that jhāna consciousness does not take paramattha as object and takes the paṭibhāga nimitta which is paññatti (mind created).
I think the answer you are looking for is fulfilled in Parinibbāna. Perhaps Venerable @AriyadassanaBhikkhu can answer more fully on nirodhasamāpatti.
There are three types of Parinibbāna. (from TPP PEU dictionary CL=0 means Google Translated)
kilesaparinibbāna = [PEU] [Kilesa+parinibbāna] CL=0 The cessation of passions; Kilesa Parinibbana. khandhaparinibbānaṃ = [PEU] [Khandha(1)+parinibbāna] CL=0 The final cessation of the body; dhātuparinibbāna = [PEU] [Dhātu+parinibbāna] CL=0 The extinction of the elements;
Bahudhātukasuttavaṇṇanā mm para 129 (found several times as stock commentary)
Tīṇi parinibbānāni nāma kilesaparinibbānaṃ khandhaparinibbānaṃ dhātuparinibbānanti. Tattha kilesaparinibbānaṃ bodhipallaṅke ahosi, khandhaparinibbānaṃ kusinārāyaṃ, dhātuparinibbānaṃ anāgate bhavissati. Sāsanassa kira osakkanakāle imasmiṃ … (many details about the dhatu)
Why something is the way it is is not really the way the Dhamma is explained. The teachings rather explain the way things are.
But we can see that the path and fruition must be conditioned as they are still momentary, they are cittas that arise with accompanying cetasikas (such as strong panna). And citta must have an object - in this rare case an unconditioned one.
And remember in daily life citta is taking very often concept as object - and concept is something that doesn’t actually exist…
Yes, I agree. This is something one should be careful about not to misinterpret a little dip into bhavaṅga as something pertaining to supramunde consciousness.
That’s why I am confused about the situation. The Paramatthamañjusā states:
There are four path consciousnesses belonging to the first jhāna, likewise those
belonging to the second jhana, etc.
I am not sure how to understand this. My Pali is not good enough to read the following:
Bahudhātukasuttavaṇṇanā mm para 129 (found several times as stock commentary)
Tīṇi parinibbānāni nāma kilesaparinibbānaṃ khandhaparinibbānaṃ dhātuparinibbānanti. Tattha kilesaparinibbānaṃ bodhipallaṅke ahosi, khandhaparinibbānaṃ kusinārāyaṃ, dhātuparinibbānaṃ anāgate bhavissati. Sāsanassa kira osakkanakāle imasmiṃ … (many details about the dhatu)
I checked with the walking reliable tipiṭaka reference named Ven. @AriyadassanaBhikkhu .
He said confirmed that while fruition consciousness is very similar and considered “like jhāna”.
The main thing to know taking an object of Nibbāna, that is not subject to anicca and dukkha (but can be contemplated as anatta), it is like jhāna in terms of continuous repeated mind moments. The ariya will be able to have 5 mastery of this consciousness as well, just like someone who has jhāna. However, the anariya has to work for his 5 mastery.
The fruition consciousness also does not lead to brāhma worlds as jhāna does.
That is why it is possible for a pure vipassana yogi to not have jhāna with paññatti as object (like nimitta or kasiṇa.
Both paññatti and Nibbāna objects are suitable for this type of repetitive and continuous consciousness because they are both unchanging objects and not subject to anicca.
Nirodhasamāpatti is when all nāma stops and this is only available to Anāgāmi and Arahanta. There is a big difference between any fruition consciousness and Nirodhasamāpatti. The first has nāma and the latter does not.
The Pāḷi I had pasted below was just to mention the 3 types of parinibbāna I had mentioned in English above that quote.
This is how I understand them.
Path (Magga Sacca) is not consciousness. Neither is fruition (Nirodha Sacca). Consciousness can occur upon Nirodha (Cessation). During meditation, Nirodha can occur and consciousness can occur upon Nirodha.
Phala (Fruition) follows after the Realization of Cessation. Realization (awareness) is consciousness.
Four types of fruition are Sotapanna-phala, Anagami-phala, Sakadagami-phala and Arahattaphala.
What are the characteristic(s) that differentiate between panatti and nibanna? Pannati is not a thing (dhamma) while nibanna is a thing (dhamma), but what makes something a thing and other a concept, expecially mental dhamma (nama). Mental dhamma has no physical existence and can only be known by the mind. Pannati also has no physical existence and can only be known by the mind.
Nirodhasamāpatti is when all nāma stops and this is only available to Anāgāmi and Arahanta.
If the stopping of mental formations is only temporary, then what make nirodhasamapatti better than for example sleeping?
Also what motivates an arahat to enter nirodhasamapatti considering that an arahat has eliminate tanha?
