Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
30.Sati—Derived from
√ sar, to remember.
Sati does not exactly correspond to the Western concep-
tion of memory. Mindfulness is a better equivalent for Sati.
It has to be developed. In the Satipatthana Sutta are
described in detail various methods to develop this Sati.
When it is highly developed one acquires the power of
remembering past births. It is this Sati that is regarded as
one of the factors of the Noble Eightfold Path.
Sati tends to present before oneself good things with-
out allowing them to be forgotten. Its chief characteristic is
‘not floating away’ (apilapana). Unlike pumpkins and pots
that float on water, Sati plunges into the object of thought.
It should be noted that this particular Sati is not
found in immoral types of consciousness.
What is found in immoral consciousness is Miccha
Sati (wrong mindfulness.)
Dhammasangani explains Sati as follows:—
“The mindfulness which on that occasion is recollect-
ing, calling back to mind; the mindfulness which is
remembering, bearing in mind the opposite of superficial-
ity and of obliviousness; mindfulness as faculty: mindful-
ness as power, right mindfulness”.
(Buddhist Psychology, p. 16).
Commenting on Sati, Mrs. Rhys Davids says:—
“Buddhaghosa’s comment on Sati, in which he
closely follows and enlarges on the account in Mil. 37, 38,
shows that the traditional conception of that aspect of con-
sciousness had much in common with the Western modern
theory of conscience or moral sense. Sati appears under
the metaphor of an inward mentor, discriminating
between good and bad and prompting choice. Hardy went
so far as to render it by ‘conscience’, but this slurs over the
interesting divergencies between Eastern and Western
thought. The former is quite unmystical of the subject of
Sati. It takes the psychological process or representative
functioning (without bringing out the distinction between
bare memory and judgment), and presents the same under
an ethical aspect.”
(Buddhist Psychology, p. 16.)
31.Hiri & Ottappa—See Ahirika and Anottappa
32.Alobha—
This is opposed to Lobha (See Ch. 1, note 9).
Dana or generosity is implied thereby. This is a posi-
tive virtue involving active altruism. It is one of the three
roots of good. Like a drop of water that runs off a lotus leaf
without adhering to it, non-adhesion to an object is its
chief characteristic.
33.Adosa—
This is opposed to Dosa (See Ch. 1. note 9). It is not mere
absence of hatred or aversion, but is a positive virtue.
Adosa is synoymous with Metta, Loving-kindness,
which is one of the four Illimitables.
Readers will note that in enumerating the Illimit-
ables only two are mentioned, viz.—Karuna and Mudita.
The reason being that Metta is implied by this Adosa; and
Upekkha, by Tatramajjhattata, equanimity.
Adosa is also one of the three roots of good. Like an
agreeable friend, absence of churlishness or coarseness
(candikka) is its chief characteristic.
34.Three Roots of Good:—
Alobha, Adosa and Amoha are the three roots of good.
Amoha is not mentioned amongst the nineteen Beautiful
Cetasikas because it is implied by Panna-wisdom.
Atthasalini gives a vivid description of these three
virtues as follows:
“Of these three, Alobha has the characteristic of non-
adhesion of the mind to an object, or of not sticking like a
drop of water on a lotus leaf. Its function is non-appropri-
ation like an emancipated Bhikkhu (Arahant). Its manifes-
tation is detachment like a man fallen in filth.
“Adosa has the characteristic of non-churlishness or
non-resentment like an agreeable friend. Its function is the
suppression of annoyance or feverishness like sandal wood.
Its manifestation is loveliness like the full moon. The char-
acteristic, function, etc., of Amoha have been explained
inconnection with the term Pannindriya (Faculty of
Wisdom). Of these three, again, Alobha is opposed to the
taint of selfishness, Adosa to that of impurity (dussilya),
Amoha to the non-development of moral conditions.
“Alobha is the cause of generosity, Adosa of morality,
Amoha of meditation.
“Through Alobha what is in excess is not taken, for
the greedy take what is in excess. Through Adosa what is
not less is taken, for the hateful take what is less. Through
Amoha what is unperverted is taken, for the deluded take
what is perverted. Through Alobha, one regards a manifest
fault as such and admits it, but the greedy conceal it.
Through Adosa one regards a manifest virtue as such and
admits it, but the hateful efface it. Through Amoha, one
regards what really is as such and admits it, but the deluded
regard what is false as true, and what is true as false.
“Through Alobha there is no sorrow arising from sep-
aration of the beloved, for affection is the intrinsic nature
of the greedy as well as the inability to bear the separation
from the beloved. Through Adosa there arises no sorrow
from association with the unbeloved since disagreeable-
ness is the intrinsic nature of the hateful as well as the
inability to bear the association with the unbeloved.
Through Amoha there arises no sorrow from not getting
what one desires, for it is the intrinsic nature of the
deluded to think— ‘From where could it be got?’ etc.
“Through Alobha there arises no sorrow from
rebirth, since the former is opposed to craving and the lat-
ter is the root of craving. Through Adosa there arises no
sorrow from decay, since the intensely hateful become
quickly aged. Through Amoha there is no sorrow from
death, for a bewildered death is painful. There is no such
death for the undeluded.
“There is harmonious living to the lay people
through Alobha, to the recluses through Amoha, and to all
through Adosa.
“In particular through Alobha there is no rebirth in
the plane of Petas, since beings are generally born
amongst Petas through craving. Alobha is the antithesis of
craving. Through Adosa there is no rebirth in the Niraya
(Woeful State). Through hate, which is of a churlish
nature, beings are born in woeful states resembling
hatred. Adosa is the antithesis of hatred, Through Amoha
there is no rebirth in the animal plane. Due to utter delu-
sion through ignorance, beings, are born amongst animals.
Amoha is the antithesis of ignorance.
“Of them Alobha dissuades attraction from lust;
Adosa from recoiling through hate; Amoha from stolid
indifference through ignorance.
“Moreover through these three there arise respec-
tively these three notions—those of renunciation, non-
anger, and harmlessness; and those of loathsomeness,
immeasurableness, and fundamental elements (Dhatu).
“Through Alobha the extreme of indulgence in sen-
sual pleasures is inhibited. through Adosa that of self-
mortification. Through Amoha there is training according
to the Middle Path.
“Similarly through Alobha the bodily bond of covet-
ousness (Abhijjha Kayagantha) is destroyed, through Adosa
that of illwill, and through Amoha the remaining two.
“The first two states of mindfulness are accom-
plished by the power of the first two, and the last two by
the power of the third.
“Herein Alobha is conducive to health, for the un-
attached person does not resort to what is attractive but
suitable—hence health ensues. Adosa is conducive to,
youthfulness, for the unhateful person remains young for
a long time, being not burnt by the fire of anger which
causes wrinkles and grey hair. Amoha is conducive to lon-
gevity of life, for the undeluded person, distinguishing be-
tween what is agreeable and disagreeable, avoids the lat-
ter and adopts the former and lives long.
“Alobha is conducive to the acquisition of wealth, for
by generosity wealth is obtained. Adosa is conducive to the
acquisition of friends, for by loving-kindness friends are
won and are not lost.
“Amoha is conducive to personal achievements, for
the undeluded person, doing only what is beneficial to
himself, regulates his own self.
“Alobha is conducive to divine life, Adosa to Brahma
life, and Amoha to Aryan life.
“Through Alobha one is at peace with his acquisition
of wealth amongst beings and things belonging to one’s
party, for through their destruction there is no grief caused
to him by excessive attachment. Through Adosa amongst
those belonging to other parties he is happy, for the inim-
ical person is devoid of the feeling of illwill even amongst
the hostile. Through Amoha he is happy amongst those
who belong to a neutral party, for the undeluded person is
devoid of all attachment.
“Through Alobha there is insight into impermanence,
for the greedy person does not see impermanence in things
that are impermanent, owing to his desire for enjoyment.
Through Adosa there is insight into suffering, for one with
a loving disposition has abandoned that grasping, the cause
of vexation, and sees things as sorrowful. Through Amoha
there is insight into soullessness, for the undeluded person
is skilful in understanding things as they truly are. He sees
the guideless fivefold group as guideless.
“As insight into impermanence and so on is brought
about by these three states, so are these states brought
about by insight into impermanence and so on.
“Through insight into impermanence there is
Alobha; through insight into sorrow, Adosa; through
insight into soullessness, Amoha.
“Who indeed knowing well that this is impermanent
would develop a desire for it? Who indeed perceiving ill in
things would develop another ill caused by exceedingly
violent anger? Who indeed realising the emptiness of a
soul would again fall into utter delusion?
(Atthasalini — pp. 137–139. See The Expositor
Vol.i, pp. 167–170.)
35.Tatramajjhattata—
Lit., tatra = there, i.e., with respect to objects; majhattata
= middleness, that is, equipoise.
Impartial view of objects is its chief characteristic. It
is compared to a charioteer who views equally a pair of
well-trained horses.
Tatramajjhattata and Upekkha (equanimity) are some-
times used as synonymous terms. It is this Tatramajjhattata
that is regarded as Upekkha of the four Illimitables. Hence
Upekkha does not occur amongst the Illimitables. It is this
Tatramajjhattata that is raised to the dignity of a Bojjhanga,
one of the seven factors of Enlightenment. Tatramajjhattata
has also to be distinguished from hedonic Upekkha or indif-
ference. At times both these mental states simultaneously
arise in the same consciousness, e.g., in all Upekkhasahagata
Kusala Cittas.
This Tatramajjhattata is regarded both as an intellec-
tual and ethical Upekkha. (See Ch. 1. note 42.)
36.Kaya Passaddhi & Citta–Passaddhi—
Passaddhi is composed of pa +
√ sambh, to calm, to be
tranquil.
Pa + sambh + ti = passadhti = passaddhi. Passaddhi
is tranquillity, calmness, quietude, serenity.
The chief characteristic of Passaddhi is the suppres-
sion or the allaying of feverishness of passions (Kilesa-
daratha-våpasama). It is like the cool shade of a tree to a
person affected by the sun’s heat. Passaddhi is opposed to
Uddhacca, restlessness, or excitement. When highly devel-
oped it becomes a factor of Enlightenment (Bojjhanga).
This tranquillity is twofold, viz., tranquillity of Kaya
and Citta. Here Kaya is not used in the sense of material
body. It is the body of psychic factors—namely, Vedana
(feeling), Sanna) (perception), and Sankhara (mental
states). It should be understood that Kaya is used in the
same sense in the subsequent cetasikas. Citta connotes the
whole consciousness. The difference therefore lies between
psychic factors and consciousness as a whole. The same
explanation applies to the other pairs as well.
37.Kaya–Lahuta & Citta–Lahuta—
Derived from Laghu, light, quick. (Skt. Laghuta). Lahuta is
bouyancy or lightness. Suppression of the heaviness of the
mind and mental factors is its chief characteristic. It is like
the laying down of a heavy burden. It is opposed to Thina
and Middha—sloth and torpor—which cause heaviness
and rigidity in mental factors and consciousness.
38.Kaya–Muduta & Citta–Muduta—
The chief characteristic of Muduta is the suppression of stiff-
ness and resistance. It removes stiffness and becomes pli-
able in receiving objects. It is compared to a skin that is well
moulded by applying oil, water, etc. It. is opposed to false
views and conceit (Ditthi and Mana) which cause stiffness.
39.Kaya–Kammannata & Citta–Kammannata—
Kamma + nya + ta = Kammanyata = Kammannata. Lit.,
workableness or serviceableness.
Its chief characteristic is the supression of unservice-
ableness or unworkableness of consciousness and its fac-
tors. It is like a heated metal made fit for any use. It is
opposed to all the remaining Hindrances. Atthasalini states
that these two allied concomitants produce serenity
(Pasada) in propitious things, and are adaptable like pure
gold, for beneficial works.
40.Kaya–Pagunnata & Citta–Pagunnata—
This is proficiency or skilfulness. Its chief characteristic is
the suppression of sickness of mind and its concomitants.
It is opposed to such passions as faithlessness etc.
41.Kayujjukata & Cittujjukata—
This is straightness or rectitude, and is opposed to crook-
edness, deception and craftiness. Its chief characteristic is
straightness.
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