Dhamma niyama vs Citta niyama

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arunam
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Dhamma niyama vs Citta niyama

Post by arunam » Thu Sep 06, 2018 7:14 am

Please help me differentiate between dhamma niyama and citta niyama.
If possible please explain via similes or examples.
:anjali:
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arunam
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Re: Dhamma niyama vs Citta niyama

Post by arunam » Thu Sep 06, 2018 7:24 am

Is the abhidhamma principally an exposition of citta niyama?
And the suttas of dhamma niyama?
A path is made by walking on it

SarathW
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Re: Dhamma niyama vs Citta niyama

Post by SarathW » Thu Sep 06, 2018 9:58 am

“As the lamp consumes oil, the path realises Nibbana”

SarathW
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Re: Dhamma niyama vs Citta niyama

Post by SarathW » Thu Sep 06, 2018 10:01 am

According to Buddhism, there are five orders or processes (Niyamas) which operate in the physical and mental realms:

Kamma Niyama, order of act and result, e.g., desirable and undesirable acts produce corresponding good and bad results.
Utu Niyama, physical (inorganic) order, e.g., seasonal phenomena of winds and rains.
Bija Niyama, order of germs or seeds (physical organic order); e.g., rice produced from rice-seed, sugary taste from sugar cane or honey etc. The scientific theory of cells and genes and the physical similarity of twins may be ascribed to this order.
Citta Niyama, order of mind or psychic law, e.g., processes of consciousness (Citta vithi), power of mind etc.
Dhamma Niyama, order of the norm, e.g., the natural phenomena occurring at the advent of a Bodhisatta in his last birth, gravitation, etc.
https://www.accesstoinsight.org/lib/aut ... shell.html
“As the lamp consumes oil, the path realises Nibbana”

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DooDoot
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Re: Dhamma niyama vs Citta niyama

Post by DooDoot » Thu Sep 06, 2018 10:22 am

I imagine citta niyama is not related to suffering & its cessation. For example, that consciousness arises dependent on sense organs & sense objects is not related to suffering & its cessation.

arunam
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Re: Dhamma niyama vs Citta niyama

Post by arunam » Thu Sep 06, 2018 12:58 pm

Is it the dhamma niyama one awakens to when one becomes an Arahant?
or both dhamma niyama and citta niyama?

I am guessing only an perfectly enlightened one(Buddha) has full understanding of the remaining niyamas.
A path is made by walking on it

arunam
Posts: 55
Joined: Fri Aug 24, 2018 6:21 am

Re: Dhamma niyama vs Citta niyama

Post by arunam » Thu Sep 06, 2018 4:45 pm

I think i can answer my own question. After some consideration my thinking is,
Dependant origination is dhamma niyama. And all noble ones starting from the sotapanna enlighten to dhamma niyama.

Because we know that just hearing the phrase "ye dhammā hetuppabhavā" sariputta thero became a sotapanna.

Paccaya Sutta, Saṃyutta Nikāya

“Bhikkhus, I will teach you dependent arising, and dependently arisen phenomena. Listen to this,
make your mind receptive and I will speak.”
“Yes, Bhante,” the bhikkhus agreed.
The Bhagavan said “Bhikkhus what is dependent arising? ‘With birth as condition there is old
age and death.’ Whether tathāgatas arise or not, this element [of conditionality] is persistent67, dhammas68persist [in the presence of their condition] (dhamma-ṭṭhitatā69), dhammas are constrained [by the condition] (dhamma-niyāmatā)70, and specific conditionality (idappacchayatā).71 A tathāgata awakens to the highest knowledge and realises this, then tells, teaches, declares, establishes, reveals, analyses, and makes it evident.”
And he said, “You should see that with birth as condition there is old age and death.”
“With becoming as condition there is birth etc.; with grasping as condition there is becoming etc.; with craving as condition there is grasping etc.; with feeling as condition there is craving etc.; with contact as condition there is feeling etc; with the six sense spheres as condition there is contact etc.; with name and form as condition there are the six sense spheres etc.; with cognition as condition there is name and form etc.; with constructions as condition there is cognition etc.; ignorance as condition there are constructions. Whether tathāgatas arise or not, this element [of conditionality] is persistent, dhammas persist [in the presence of their condition], dhammas are constrained [by the condition], and specific conditionality. A tathāgata awakens to the highest knowledge and realises this, then tells, teaches, declares, establishes, reveals, analyses, and makes it evident.”

And he said, “You should see that with ignorance as condition there are constructions.”
“Thus indeed, bhikkhus, these [conditions]72 have thusness73, persistence74, fidelity75, and specificity76—and this is called dependent arising.”
“And what, bhikkhus, are dependently arise dhammas? Ageing & death, bhikkhus is impermanent, constructed and dependently arisen77, its nature is to decay, to perish, to fade to cease.78 So to birth, becoming, attachment, craving, sensation, contact, the six sense spheres, name & form, cognition, constructs and ignorance.
“Since the ideal disciple79 sees well, with perfect understanding as they are ‘this is dependent arising, these are dependently arisen dhammas’—
—it’s not possible that they will run to the past: ‘I existed in the past; I didn’t exist in the past; what was I in the past, why80 was I in the past; having been what, what was I in the past?
— it’s not possible that they will run to the future: ‘I will exist in the future; I won’t exist in the future; what will I be in the future, why will I be in the future; having been what, what I become in the future?
— it’s not possible that in the immediate present there will be inward doubt: ‘do I exist; do I not exist; what am I; why am I; where is this being from; where will it go in the future?

[http://www.jayarava.org/texts/the-five-Fold-niyama.pdf]
A path is made by walking on it

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