Friday, May 27, 2011

Abhidhammattha Sangaha - Compendium of Subjects for Mental Culture Notes

Abhidhammattha Sangaha ( A Manual of Abhidhamma )

Translated by Narada Maha Thera
Published By the Buddhist Missionary Society

Notes:—
Section 1
1.Kammatthana—Here this term is used in a technical
sense. Kamma means the act of meditation or con-
templation. òhana, literally, station, ground, or occa-
sion, implies subjects or exercises. Kammatthana,
therefore, means ‘subjects of meditation’ or ‘medita-
tion exercises’. There are forty such subjects of medi-
tation.
2.Samatha, derived from
√ sam, to lull, to subdue,
denotes ‘tranquillity’ or ‘quietude’, gained by subdu-
ing the Hindrances. It is synonymous with concentra-
tion (samadhi) which leads to the development of
jhanas. By concentration passions are only temporar-
ily inhibited.
3.Vipassana, derived from vi +
√ dis, to see, liter-

ally, means perceiving in diverse ways, that is in the
light of transiency, sorrowfulness, and soullessness.
It is rendered by ‘insight’, contemplation’, ‘intuition’,
‘introspection’. The main object of vippassana is to
see things as they truly are, in order to gain one’s
Emancipation.
4.Carita signifies the intrinsic nature of a person which
is revealed when one is in a normal state without
being preoccupied with anything. The temperaments
of people differ owing to the diversity of their actions
or Kammas. Habitual actions tend to form particular
temperaments.
Raga (lust) is predominant in some, while dosa
(anger, hatred or illwill), in others. Most people
belong to these two categories. There are a few oth-
ers who lack intelligence and are more or less igno-
rant (mohacarita). Akin to the ignorant are those
whose minds oscillate, unable to focus their atten-
tion deliberately on one thing (vitakkacarita). By
nature some are exceptionally devout (saddha-
carita), while others are exceptionally intelligent
(buddhicarita).
Thus, in brief, there are six kinds of temperaments.
By combining them with one another, we get 63
types. With the inclusion of ditthicarita (speculative
temperament) there are 64.

5. The preliminary stages of mental development are
termed Parikammabhavana. Mental culture, from
the moment one develops the conceptualized image
and temporarily inhibits the Hindrances, until the
Gotrabhu thought-moment in the Jhana Javana pro-
cess, is termed Upacarabhavana.
The thought-moment that immediately follows
the Gotrabhu thought-moment is called Appana,
ecstatic concentration, because vitakka (initial appli-
cation), the foremost Jhana constituent, persists as if
firmly fixed upon the object of concentration.
Jhana Thought-Process:—
Manodvaravajjana / Parikamma, Upacara,
Anuloma, Gotrabhu, Appana / Bhavaïga.
6. Any object, such as a Kasina, used for preliminary
mental culture is termed ‘Parikammanimitta’.
The same object, when mentally perceived with
closed eyes, is termed ‘Uggahanimitta’.
The identical visualised image, freed from all
Kasina defects, is termed ‘Patibhaganimitta’ when it
serves as an object of Upacara and Appana Bhavana.
7.Kasina means ‘whole’, ‘all’, complete’ it is so called
because the light issuing from the conceptualized
image is extended everywhere without any limitation.
In the case of Pathavikasina one makes a circle of
about one span and four fingers in diameter and, cov-

ering it with dawn-coloured clay, smoothes it well. If
there be not enough clay of dawn-colour, he may put
in some other kind of clay beneath. This hypnotic
circle is known as kasina-manóala and is also called
Parikammanimitta. Now he places this object two
and a half cubits away from him and concentrates on
it, saying mentally or inaudibly—pathavi, pathavi or
earth, earth. The purpose is to gain the one-
pointendeness of the mind. When he does this for
some time, perhaps weeks, or months, or year—he
would be able to close his eyes and visualise the
object. This visualised object is called ‘Uggaha-
nimitta’. Then he concentrates on this visualised
image until it develops into a conceptualised or counter-
image, free from original kasina faults. This is known
as the ‘Pathibhaganimitta’. As he continually concen-
trates on this abstract concept he is said to be in pos-
session of proximate or neighbourhood concentra-
tion (Upacarasamadhi). At this stage the innate five
Hindrances are temporarily inhibited. Eventually he
gains ‘ecstatic concentration’ (Appana samadhi).
For the water-kasina one may take a vessel full of
colourless water, preferably rain water, and concen-
trate on it, saying—apo, apo, (water, water) until he
gains one-pointedness of the mind.
To develop the fire-Kasina one may kindle a fire
before him and concentrate on it through a hole, a
span and four fingers in diameter, in rush-mat, a

piece of leather, or a piece of cloth, saying—tejo, tejo
(fire, fire).
One who develops the air-kasina concentrates on
the wind that enters through window-space or a hole
in the wall, saying—vayo vayo (air, air).
To develop the colour kasinas one may take a
manóala of the prescribed size and colour it blue, yel-
low, red, or white and concentrate on it repeating the
name of the colour as in the case of the other kasinas.
One may even concentrate on blue, yellow, red,
and white flowers.
Light-kasina may be developed by concentrating
on the moon, or on an unflickering lamplight, or on
a circle of light cast on the ground, or on the wall by
sunlight or moonlight entering through a wall-
crevice or holes, saying—aloka, aloka (light, light)
Space-kasina can be developed by concentrating
on a hole, a span and four fingers in diameter, in
either a well-covered pavilion or a piece of leather or
a mat, saying—okasa, okasa (space, space).
It may be mentioned that light and space kasinas
are not mentioned in the Texts.
8.Asubha—Those ten kinds of corpses were found in
ancient Indian cemeteries and charnel places where
dead bodies were not buried or cremated and where
flesh-eating animals frequent. In modern days they
are out of the question.

9.Anassati—literally, means repeated reflection or
constant mindfulness.
i.Buddhanussati is the reflection on the virtues of
the Buddha as, for example,
“Such indeed is that Exalted One — Worthy,
Fully Enlightened, Endowed with Wisdom and Con-
duct, Well-farer, Knower of the Worlds, an Incompa-
rable Charioteer for the training of individuals,
Teacher of gods and men, Omniscient, and Holy.”
ii.Dhammanussati is the reflection on the virtues
of the Doctrine as, for example,
“Well-expounded is the doctrine by the Exalted
One, to be realized by oneself, of immediate fruit,
inviting investigation, leading to Nibbana, to be
understood by the wise, each one for himself.”
iii.Saïghanussati is the reflection on the virtues of
the pure members of the Noble Celibate Order as
follows:
“Of good conduct is the Order of the disciples of
the Exalted One; of upright conduct is the Order of
the disciples of the Exalted One; of wise conduct is
the Order of the disciples of the Exalted One; of duti-
ful conduct is the Order of the disciples of the Exalted
One. The four pairs of persons constitute eight indi-
viduals. This Order of the disciples of the Exalted

One is worthy of offerings, is worthy of hospitality, is
worthy of gifts, is worthy of reverential salutation, is
an incomparable field of merit for the world.”
iv.Sãlanussati is reflection on the perfection of
one’s own virtuous conduct.
v.Caganussati is reflection on one’s own charit-
able nature.
vi.Devatanussati—“Deities are born in such ex-
alted states on account of their faith and other
virtues. I too possess them.” Thus when one re-
flects again and again on one’s own faith and
other virtues, placing deities as witnesses it is
called Devatanussati.
vii.Upasamanussati is reflection on the attributive
qualities of Nibbana such as the cessation of suf-
fering etc.
viii.Marananussati is reflection on the termination
of psycho-physical life.
Contemplation on death enables one to compre-
hend the fleeting nature of life. When one under-
stands that death is certain and life is uncertain one
endeavours to make the best use of one’s life by
working for self-development and for the develop-
ment of others instead of wholly indulging in sensual
pleasures. Constant meditation on death does not

make one pessimistic and lethargic, but, on the con-
trary, it makes one more active and energetic.
Besides, one can face death with serenity.
While contemplating death, one may think that
life is like a flame or that all so-called beings are the
outward temporary manifestations of the invisible
Kammic energy just as an electric light is the outward
manifestation of the invisible electric energy. Choos-
ing various similies, one may meditate on the uncer-
tainty of life and on the certainty of death.
ix.Kayagatasati is reflection on the 32 impure
parts of the body such as hair, hair of the body,
nails, teeth, skin, etc.
This meditation on the loathsomeness of the
body, leads to dispassion. Many Bhikkhus in the time
of the Buddha attained Arahantship by meditating on
these impurities. If one is not conversant with all the
thirty-two parts, one may meditate on one part such
as bones.
Within this body, is found a skeleton. It is full of
flesh which is covered with a skin. Beauty is nothing
but skin deep. When one reflects thus on the impure
parts of the body passionate attachment to this body
gradually disappears.
This meditation may not appeal to those who are
not sensual. They may meditate on the innate crea-
tive possibilities of this complex machinery of man.

The thirty-two parts of the body are enumerated
as follows:—
“Hair, hair of the body, nails, teeth, skin, flesh, sin-
ews, bones, marrow, kidneys, heart, liver, diaphragm,
spleen, lungs, bowels, mesentery, stomach, faeces,
brain, bile, phlegm, pus, blood, sweat, lymph, tears,
grease, saliva, nasal mucus, articular fluid, and urine.”
x.ânapanasati is mindfulness on respiration. âna
means inhalation and apana exhalation. In some
books these two terms are explained in the
reverse way. Concentration on the breathing
process leads to one-pointedness of the mind, and
ultimately to Insight which leads to Arahantship.
This is one of the best subjects of meditation,
which appeals equally to all. The Buddha also prac-
tised anapanasati before His Enlightenment.
A detailed exposition of this meditation is found
in the Satipatthana Sutta and in the Visuddhi Magga.
A few practical hints are given here for the bene-
fit of the average reader.
Adopting a convenient posture, breathe out and
close the mouth. Then breathe in through the nostrils
calmly, without strain. Inhale first and count men-
tally one. Exhale and count two, concentrating on
the breathing process. In this manner count up to
ten, constantly focusing your attention on respira-
tion. It is possible for the mind to wander before one

counts up to ten. But one need not be discouraged.
Try again until success is achieved. Gradually one
can increase the number of series, say five series of
ten. Later one can concentrate on the breathing proc-
ess without counting. Some prefer counting as it aids
a concentration; while others prefer not to count.
What is essential is concentration, and not counting
which is secondary. When one does this concentra-
tion exercise one feels light in body and mind and
very peaceful. One might perhaps feel as if one were
floating in the air. When one practises this concentra-
tion for a certain period, a day might come when one
will realize that his so-called body is supported by
mere breath, and that the body perishes when
breathing ceases. Thus one fully realizes imperma-
nence. Where there is change there cannot be a per-
manent entity or an immortal soul. Insight might
then be developed to gain Arahantship.
It is now clear that the object of this concentra-
tion on respiration is not merely to gain one-pointed-
ness but also to cultivate Insight in order to obtain
Deliverance.
This simple method may be pursued by all with-
out any harm.
For more details readers are referred to the
Visuddhi Magga.
In some Suttas this simple method of respiration
is explained as follows:—

“Attentively he breathes in, attentively he
breathes out.
1.When making a long inhalation he knows:
‘Imake a long inhalation’; when making a long
exhalation he knows: ‘I make a long exhalation’.
2.When making a short inhalation he knows,
‘Imake a short inhalation’; when making a short
exhalation he knows, ‘I make a short exhalation’.
3.Clearly perceiving the entire (breath) body
(sabbakayapatisaüvedi), I will inhale’: Thus he
trains himself; clearly perceiving the entire
(breath) body ‘I will exhale’: thus he trains
himself.
4.‘Calming this breathing process (passambhayaü
kayasaïkharaü), ‘I will inhale’: thus he trains
himself; ‘calming this breathing process, I will
exhale’: thus he trains himself.”
♦ ♦ ♦ ♦ ♦
11.Brahmavihara—Here Brahma means sublime, as in
Brahmacariya (sublime life). Vihara means mode or
‘state of conduct’ or ‘state of living’. They are also
termed appamanna (limitless, boundless) because
these thoughts are radiated towards all beings, with-
out limit or obstruction.
i.Metta (saüskrt Maitri)—loving-kindness, benevo-

lence, goodwill—is defined as that which softens
one’s heart. It is not carnal love or personal
affection. The direct enemy of Metta is hatred,
illwill or aversion (kodha); its indirect enemy is
personal affection (pema). Metta embraces all
beings without exception. The culmination of
Metta is the identification of oneself with all
beings (sabbattata). It is the wish for the good
and happiness of all. Benevolent attitude is its
chief characteristic. It discards illwill.
ii.Karuna—compassion—is defined as that which
makes the hearts of the good quiver when others
are subject to suffering or that which dissipates
the sufferings of others. Its chief characteristic is
the wish to remove the sufferings of others. Its
direct enemy is wickedness (hiüsa) and its indi-
rect enemy is passionate grief (domanassa).
Compassion embraces sorrow-stricken beings,
and it eliminates cruelty.
iii.Mudita is not mere sympathy but sympathetic
or appreciative joy. Its direct enemy is jealousy,
and its indirect enemy is exhilaration (pahasa).
Its chief characteristic is happy acquiescence in
others’ prosperity and success (anumodana).
Mudita embraces prosperous beings. It elimi-
nates dislike (arati) and is the congratulatory
attitude of a person.

iv. Upekkha, literally, means to view impartially,
that, is, with neither attachment nor aversion. It
is not hedonic indifference but perfect equanim-
ity or a well-balanced mind. It is the balanced
state of mind amidst all vicissitudes of life such
as praise and blame, pain and happiness, gain
and loss, repute and disrepute. Its direct enemy
is attachment (raga) and its indirect enemy is
callousness. Upekkha discards clinging and aver-
sion. Impartial attitude is its chief characteristic.
Here Upekkha does not mean mere neutral feel-
ing, but implies a sterling virtue. Equanimity, mental
equilibrium, are its closest equivalents. Upekkha
embraces the good and the bad, the loved and the
unloved, the pleasant and the unpleasant.
See Chapter 2, note 49.
12.Ahare patikkulasanna—i.e., the feeling of loath-
someness of food, in its search, eating etc.
13.Catudhatuvavatthanaü—i.e., the investigation of the
four primary elements of extension, cohesion, heat,
and motion with regard to their characteristics etc.
14. Arupajhanas—See Ch. 1. They are: (i) ‘The Realm of
the Infinity of Space.’ (ii) ‘The Realm of the Infinity
of Consciousness, (iii) ‘The Realm of Nothingness’
and (iv) The ‘Realm of neither Perception nor Non-
perception.’

15. Thirty-eight objects when ‘light’ and ‘space’ are
excluded.
16. Because they tend to create a disgust for the body
which fascinates the senses.
17. Because the objects are too deep and vast.
18. These objects are too coarse, and vitakka, one of the
constituents of jhana, is an indispensable aid to prac-
tise concentration on them. As there is no vitakka in
the remaining four Jhanas, they cannot be developed
by concentrating on these two objects.
19. As equanimity (upekkha) is found only in the fifth
jhana, the first four jhanas cannot be developed by
concentrating on this last ‘Illimitable.’
20.Vatthudhammato—i.e., from the defects found in
the original kasinamanóala.
21.âvajjana—reflection on the different constituents of
jhana.
Samapajjana—the ability to attain to different
jhanas quickly.
Adhitthana—the ability to remain in the jhanas
as long as one likes.
Vutthana—the ability to emerge from the jhanas
as quickly as possible.
Paccavekkhana is similar to avajjana.

22. See Ch. 1, p. 92.
23.Abhinna—Only one who has gained the fifth jhana
can develop the following five kinds of supernormal
knowledge or vision:—
i.Iddhividha—Flying through the air, walking on
water, diving into the earth, creation of forms,
etc. belong to this category.
ii.Dibbasota is the Celestial Ear, also called clair-
audience, which enables one to hear subtle or
coarse sounds far or near.
iii.Paracittavijanana—is the power to discern the
thoughts of others.
iv.Pubbenivasanussati—is the power to remem-
ber the past lives of oneself and others. This is the
first supernormal vision the Buddha developed
during the first watch on the night He attained
Enlightenment. With regard to this knowledge
the Buddha’s power is limitless, while in the case
of others it is limited.
v.Dibbacakkhu is the Celestial or Divine Eye, also
called clairvoyance, which enables one to see
heavenly or earthly things, far or near, which
are imperceptible to the physical eye. This was
the second knowledge the Buddha developed
during the second watch on the night of His
Enlightenment.

Cutupapatanana, knowledge with regard to the
dying and reappearing of beings, is identical with this
Celestial Eye. Anagataüsanana, knowledge with re-
gard to the future, and yathakammupaganana, know-
ledge with regard to the faring of beings according to
their own good and bad actions, are two other kinds
of knowledge belonging to the same category. These
come within the range of the Buddha’s Omniscience.
These five kinds of supernormal vision are
worldly. To these should be added the sixth super-
normal knowledge—âsavakkhayanana—Knowledge
with regard to the extinction of passions which is
supramundane.
The first five kinds may be developed at any
period; but the last, only during a Buddha-cycle.

0 comments:

Post a Comment