Buddha Abhidhamma describes the mind as a combination of citta (consciousness) and cetasikas (mental factors or concomitants of the mind). There are 52 cetasikas or mental factors-some can defile the mind, some can purify the mind and some are neutral. The total number of possible combinations between citta and cetasikas is 121. These combinations account for the various states of the mind. They explain fully why the mind is sometimes bad and sometimes good, sometimes sad and sometimes happy, some times wicked and sometimes noble, etc. In the practical aspects of His teaching, Lord Buddha described several ways for developing samädhi (concentration). When the unwholesome mental factors such as lobha (greed),dosa (anger), uddhacca (restlessness), kukkucca (remorse), vicikicchā (doubt), thina-middha (sloth and torpor) can be calmed down not to arise in the mind, then the mind is in unperturbed, peaceful and lucid state. This is the state of upacāra-samādhi (neighbour- hood concentration or access concentration), meaning it is close to jhäna (absorption). At the state of upacāra-samädhi, since the defilements are absent from the mind, one enjoys tranquility and peace unmatched by sensual pleasure. A higher bliss is enjoyed when one can raise the degree of concentration a little higher to jhāna-samādhi. After developing four rūpa-jhānas (meditative absorption of fine-material sphere) and four arūpa-jhānas (absorption of immaterial sphere), one can go a step further to develop abhinna (supernormal knowledge). There are five mundane (lokiya) super-normal powers: (1) divine powers (iddhi-vidha), (2) divine ear (dibba sota), (3) divine eye (dibba-cakkhu), (4) penetration of the minds of others (ceto-pariya-flana ) and (5) remembrance of former existences (pubbe-niväsänussati). These supernormal powers far surpass the powers of telepathy, clairvoyance, psychokinesis, etc. With iddhi-vidha abhiñña one can pass through walls and mountains without being obstructed, dive into the earth, walk over water and fly in the sky. With dibba-cakkhu abhiññā one can see the apāya (lower) abodes as well as the worlds of devas and brahmas and the beings being reborn in the thirty-one planes of existence according to their kamma (karma or action). With ceto-pariya-nāna, one can see the minds of others and know their intentions. The attainment of these supernormal powers is not, however, the goal of Buddhism. The penetrating power of the mind accompanied by upacāra-samādhi or jhāna-samādhi is utilised to observe the arising and the vanishing of nama (mind and its concomitants) and rüpa (ultimate matter) in the body. These nāma and rüpa are invisible even under electronic microscopes, but they can be seen by the samadhi-mind! By meditating on the three common characteristics of nāma and rūpa-namely impermanence (anicca), suffering (dukkha) and not-self (anatta) and also on the causal relations between nāma and rupa, one is treading along the Noble Eightfold Path and will sooner or later attain the first Magga (Path) and Phala (Fruition). Then one becomes a stream winner (noble person) and is fully guaranteed never to be reborn in the lower abodes again. The stream winner (sotapanna ariya) can enjoy the transcendental peace of Nibbana whenever he chooses. If he continues with his vipassanā (insight) meditation he will realize the three higher Maggas and Phalas (Paths and Fruitions) in due course and become an arahat (perfect one) in this very life. Even if he does not continue with his vipassana meditation, the sotäpanna will automatically become an arahat in no more than seven lives. In the arahat all the defilements are completely uprooted and destroyed. Since these defilements are the real causes of all miseries, their total destruction means complete happiness and eternal peace for the arahat. Thus by purifying the mind from all defilements which cause miseries and debase a person, one can become an arahat who is among the noblest persons in the worlds of men and devas and who can enjoy the highest and lasting peace of Nibbāna for ever. So to become an arahat is the correct goal for men and devās, and this highest goal in life is attainable only through the correct analysis and understanding of mind and matter as taught by Lord Buddha. It should be emphasized here that whatever Buddha had taught us out of His omniscience and own experience can be tested and verified by any one with his own experience. An Intellectual Treat Abhidhamma deals with the realities that really exist in nature. It correctly and microscopically analyses both mind and matter which constitutes this complex machinery of man. It describes the six sense-doors in man, the six senses coming from outside and the arising of thought processes when the senses come into contact with the sense-doors. Various mental states together with the causes of these mental states are vividly enumerated. Wholesome and unwholesome thoughts and their consequences are elaborated. Also the process of life and death and that of rebirth in various planes under the kammic force are clearly explained. Rüpa, which comprises matter and energy, is subdivided and characterized to the ultimate states. Both nāma (mind and its concomitants) and rūpa (matter and energy) are very short-lived. They arise and dissolve in the order of a trillion (1012) times per second. So the view that consciousness flows like a stream as propounded by some modern psychologists like William James becomes extremely clear to one who understands Abhidhamma. The law of Dependent Origination and the Law of Causal Relations are treated systematically and thoroughly in Abhi-dhamma. These laws find no parallel in any other philosophy.Finally the four great Noble Truths, i.e. the Noble Truth of Suffering, the Noble Truth of the Cause of Suffering, the Noble Truth of the Cessation of Suffering and the Noble Truth of the Path leading to the Cessation of Suffering, clearly come to lightas one goes through Abhidhamma. These Four Noble Truths are the ultimate truths that encompass all the causal relations in mundane as well as supramundane levels. those who can vividly see these Noble Truths with their samadhi-mind or wisdom-eye will become enlightened as noble persons.
***From : Buddha Abhidhamma Ultimate Science book by Dr. Mehm Tin Mon 2004 Revised Edition***