When i "develop" the spiral structure for ekaggata, there is 1 thing that i notice on the patiloma arupa, consciousness is established on the 3rd, from neither-nor to consciousness.
Within 17 javana, the peculiar part is that the names, is unique when i overlap the arupa and and first 3 moment of process consciousness.
Pg155 in of Comprehensive Manual of Abhidhamma; there are 14 acts of process consciousness. So we have 3 not within the 17; Past Bhavanga, Vibrational Bhavanga and Arrest Bhavanga. Particularly, arrest bhavanga when maps onto consciousness arupa, appear to be "related", for what phenomena of arresting functional if not at establishment of consciousness. This 3 is termed as a bhavanga, prior to beginning of "interaction" on adverting process that occur within the domain of space!
Thus, i have a particular javana as the subset of arupa, then
Stream of Bhavanga <--> Cessation
Past Bhavanga <--> Nevasaññanāsañña
Vibrational Bhavanga <--> Nothingness
Arresting Bhavanga <--> Consciousness
14 acts of process consciousness <--> space.
There is no surprise to have seperate name although they share similar "domains", since essentially both differ in its process description. The general arupa is meant to describe derivation phenomena whereas the 17 javana is describing the arising and establishment with cognition.
But on the 14 acts, i still find that a little headache to relate. My guess is probably can look at dependent arising on this part to relate part of it, the balance has to be varified thru meditation experience.
Btw, does anyone has any articles or writing that discuss in this perspective, with reference to sutta?
Even the coarse meditation technic is not describe in detail in the sutta, so i wouldn't expect a direct description of momentariness in the sutta either.
As i herad, anhidhamma split from sutta in 2nd (if not, then the 3rd) counsel. And probably evolve in terminology and enrich in its content.
Further, if no momentariness, rupa jhana and arupa jhana must be enteted in specific sequence. It is momentary, that J1->J4 & arupas can be entered in any sequence; by J4 & Cessation attainer.
Hi Volo, your opinion of
is not wrong, just that that is on a "different" subject from momentariness. The example that you quote is too coarse. Furthermore, I don't even think that momentariness cover anuloma-arupa (not an arupa attainments but a "revisit" on the arupas). Momentariness is meant to cater for the patiloma arupa, the arupa jhanas attainments after attaining Jhana. Only to investigate the compounded moments. That is how i would see it. It is not possible to do it and being mindful at the same time for the patiloma arupa, only recollection is possible. When i say mindful, i mean "one" knows "the object" as it occur (a process that not yet notice its seperation). A 2 mind moments appear to be simultaneous. For one that do not do patiloma arupa, then, mindful for sati seems sufficient. But for one that is doing patiloma arupa, when in later process referring to the discernment on object , recollection is appropriate, technically speaking. Recollection is more of moment investigating moment, a revisit of the rupa.if I want to be mindful of this feeling I would need to take in the next mind moment this (already past) feeling as an object. So I cannot do both: have a feeling and be mindful of it.
Coming back to "have a feeling (object) and be mindful of it"; i'll attempt to paint a picture.
Consider a stage of unstable uggaha nimitta, swithing between parikamma and uggaha; say that one "see" a rod nimitta that mimic the breath. Here, moments are compounded. There is a watcher and an object. Usually the breath is subtle, which mean it is long and at ease. A thought may arise; "nimitta is too short, that is not tally with subtle long breath". When such thought arises, nimitta "disappear". The question is, if a mind mement is able to stay with the object and be mindful at the same time, then when the thought arises, nimitta will not disappear; for it should not confine the watcher from being mindful of 2 objects simultaneously.
Yet, a skillful means is able to switch in between the 2 objects; to maintain the nimitta, by reducing and dropping judgemental thoughts.
After 7 hrs drive tomorrow, once i settle down at home, i might try to see if i can add in further; or i might not if i got caught up with other thing