The Abhidharma 219exists between the parts, and that anyway it is true that we must
relinquish attachment to our own individuality in order to act
selflessly.
The rigorous Abhidharma analysis of the mind and body in
terms of linear series of momentary dharmas arising and ceas-
ing in every moment meant that Buddhist thought was required
to give an equally rigorous intellectual account of the processes
that govern psychological and bodily continuity. For example, I
can remember past events, but if the dharmas that constituted
those events no longer exist, what is it that I remember? More
significantly, how can something that no longer exists have
an effect in the present? Buddhist practice is based on the fact
that actions have various kinds of results. Wholesome and un-
wholesome actions lead to pleasant and unpleasant results in
the future-sometimes in far distant future lives. Yet how can
an action performed many lifetimes ago suddenly have an effect
now? Moreover, according to Buddhist thought, actions are habit-
forming, creating tendencies in the mind. Yet if actions begin and
cease in every moment how do these tendencies accumulate, how
do we learn to do things? And how is it that an acquired skill
like swimming or speaking a language can be retained when it
is not used, even for many years? And crucially, where is the poten-
tiality for anger when it is not active? Suppose that I am sitting
peacefully experiencing thoughts of generosity and friendliness
towards the world. At that time, according to Abhidharma, there
is no occurrence of thoughts motivated by greed, aversion, or
delusion, but only of thoughts motivated by non-attachment,
friendliness, and wisdom; therefore my mental state should not
be distinguishable from an arhat's or even a Buddha's. Yet if Mara
should send his armies against me or if his daughters should appear
before me, it would probably not be long before a state of fear
or hatred or desire arose in me. So here is the difference: in me
there is a potentiality for greed, hatred, and delusion that is
not found in a Buddha or arhat. But how does the potentiality
for unwholesome thought suddenly emerge from wholesome
thoughts, and how do wholesome dharmas, operate as a condi-
tion for unwholesome dharmas? ·