Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
(Rupàvacara Cittàni—5)
_______
7. (Rupàvacara Kusala Cittani—5)
1.Vitakka—Vicàra—Piti—Sukh ’Ekaggatà—
sahitam Pathamajjhàna—Kusalacittam,
2.Vicàra—Piti—Sukh ’Ekaggatà—sahitam
Dutiyajjhàna—Kusalacittam,
3.Piti—Sukh ’Ekaggatà—sahitam Tatiyajjhàna—
Kusalacittam,
4.Sukh ’Ekaggatà—sahitam Catutthajjhàna—
Kusalacittam,
5.Upekkh ’Ekaggatà—sahitam Pancamajjhàna—
Kusalacittan c’àti.
Imàni panca’ pi Rupàvacara—Kusalacittàni nàma.
______
(Rupàvacara Vipàka Cittàni)—5)
1.Vitakka—Vicàra—Piti—Sukh ’Ekaggatà—
sahitam Pathamajjhàna—Vipàkacittam.
2.Vicàra—Piti—Sukh ’Ekaggatà—sahitam
Dutiyajjhàna—Vipàkacittam,
3.Piti—Sukh ’Ekaggatà—sahitam Tatiyajjhàna—
Vipàkacittam,
4.Sukh ’Ekaggatà—sahitam Catutthajjhàna—
Vipàkacittam,
5.Upekkh ’Ekaggatà—sahitam Pancamajjhàna—
Vipàkacittan c’àti.
Imàni panca’ pi Rupàvacara—Vipàkacittàni nàma.
(Rupàvacara Kriyà Cittàni—5)
1.Vitakka—Vicàra—Piti—Sukh ’Ekaggatà
sahitam Pathamajjhàna—Kriyàcittam,
2.Vicàra-Piti—Sukh ’Ekaggatà—sahitam
Dutiyajjhàna—Kriyàcittam,
3.Piti-Sukh ’Ekaggatà—sahitam Tatiyajjhàna—
Kriyàcittam,
4.Sukh ’Ekaggatà—sahitam Catutthajjhàna—
Kriyàcittam,
5.Upekkh ’Ekaggatà—sahitam Pancamajjhàna—
Kriyàcittan c’àti.
Imàni panca’ pi Rupàvacara—Kriyàcittàni nàma.
Icc’evam sabbathà’pi pannarasa Rupàvacara Kusala—
Vipàka—Kriyàcittàni samattàni.
Pancadhà jhànabhedena— rupàvacaramànasam
Punnapàkakriyàbhedà— tam pancadasadhà
bhave.
_______
(Form-Sphere Consciousness—15)
§7(Form-Sphere Moral Consciousness—5)
1.First Jhàna moral consciousness together with
initial application, sustained application, joy, happiness,
and one-pointedness.
2.Second Jhàna moral consciousness together with
sustained application, joy, happiness, and one-pointedness,
3.Third Jhàna moral consciousness together with
joy, happiness, and one-pointedness,
4.Fourth Jhàna moral consciousness together with
happiness and one-pointedness,
5.Fifth Jhàna moral consciousness together with
equanimity and one-pointedness.
These are the five types of Form-Sphere Moral consciousness.
_______
(Form-Sphere Resultant Consciousness—5)
1.First Jhàna Resultant consciousness together
with initial application, sustained application, joy, happi-
ness, and one-pointedness,
2.Second Jhàna Resultant consciousness together
with sustained application, joy, happiness, and one-
pointedness,
3.Third Jhàna Resultant consciousness together
with joy, happiness, and one-pointedness,
4.Fourth Jhàna Resultant consciousness together
with happiness and one-pointedness,
5.Fifth Jhàna Resultant consciousness together
with equanimity and one-pointedness.
These are the five types of Jhàna Resultant con-
sciousness.
(Form-Sphere Functional Consciousness—5)
1.First Jhàna Functional consciousness together
with initial application, sustained application, joy, happi-
ness and one-pointedness,
2.Second Jhàna Functional consciousness to-
gether with sustained application, joy, happiness, and one-
pointedness,
3.Third Jhàna Functional consciousness together
with joy, happiness, and one-pointedness,
4.Fourth Jhàna Functional consciousness to-
gether with happiness and one-pointedness,
5. Fifth Jhàna Functional consciousness together
with equanimity and one-pointedness.
These are the five types of Form-Sphere Functional con-
sciousness.
Thus end, in all, the fifteen types of Form-Sphere
Moral, Resultant, and Functional consciousness.
(Summary)
Form-Sphere consciousness is fivefold according to differ-
ent Jhànas. That becomes fifteenfold according to Moral,
Resultant and Functional types.
Notes:—
36.Rupàvacara—
There are three planes of existence — namely, Sensuous
Sphere (Kàmaloka), Form-Sphere (Rupaloka), and Formless-
Sphere (Arupaloka). The four states of misery (Apàya),
human realm (Manussa), and the six celestial realms (Deva-
loka) constitute the Kàmaloka. It is so called because sense-
desires play a predominant part in this sphere. The four states
of misery are called Duggati (evil states). Evil-doers are born
in such states. The remaining seven are called Sugati (good
states). The good are born in these states of sensuous bliss.
The more evolved persons, who seek no delight in
ordinary sense-desires, but are interested in higher spirit-
ual progress, must naturally be born in congenial places in
harmony with their lofty aspirations. Even in the human
realm it is they who retire to solitude and engage them-
selves in meditation.
Such meditation (Bhàvanà) is of two kinds—Samatha
(concentration) and Vipassanà (insight). Samatha, which,
means calm, or tranquillity is gained by developing the Jhà-
nas. Vipassanà is seeing things as they truly are. With the
aid of Jhànas one could develop higher psychic powers
(Abhinnà). It is Vipassanà that leads to Enlightenment.
Those who develop Jhànas are born after death in
higher Form-Spheres (Rupaloka) and Formless-Spheres
(Arupaloka).
In the Formless-Spheres there is no body but only
mind. As a rule, both mind and body are interrelated,
interdependent, and inseparable. But by will-power there
is a possibility for the mind to be separated from the body
and vice versa temporarily. Beings born in celestial realms
and Form-Spheres are supposed to possess very subtle
material forms.
The Compendium of Philosophy states that “Rupa-
loka is so called because the subtle residuum of matter is
said, in that place of existence, to be still met with. Arupa-
loka is so called because no trace of matter is held to be
found in it.”
That which frequents the Rupa Sphere is Rupà-
vacara. There are fifteen cittas pertaining to it. Five are
Kusalas, which one can develop in this life itself. Five are
their corresponding Vipàkas which are experienced after
death in the Rupa-Sphere. Five are Kriyà cittas, which are
experienced only by Buddhas and Arahants either in this
life or by Arahants in the Rupa-Sphere.
37.Jhàna—Samskrt Dhyàna—
The Pàli term is derived from the root “jhe”, to think. Ven-
erable Buddhaghosa explains Jhàna as follows:—“âram-
man’ upanijjhànato paccanikajhàpanato và jhànam”, Jhàna
is so called because it thinks closely of an object or because
it burns those adverse things (hindrances—Nivaranas).
By Jhàna is meant wilful concentration on an object.
Of the forty objects of concentration, enumerated in
the 9th chapter of this book, the aspirant selects an object
that appeals most to his temperament. This object is called
Parikamma Nimitta—preliminary object.
He now intently concentrates on this object until he
becomes so wholly absorbed in it that all adventitious
thoughts get ipso facto excluded from the mind. A stage is
ultimately reached when he is able to visualise the object
even with closed eyes. On this visualised image (Uggaha
nimitta) he concentrates continuously until it develops
into a conceptualised image (Patibhàga nimitta).
As an illustration let us take the Pathavi Kasina.
A circle of about one span and four inches in diameter
is made and the surface is covered with dawn-coloured clay
and smoothed well. If there be not enough clay of the dawn
colour, he may put in some other kind of clay beneath.
This hypnotic circle is known as the Parikamma Nim-
itta. Now he places this object about two and half cubits
away from him and concentrates on it, saying mentally or
inaudibly—Pathavi or earth. The purpose is to gain the
one-pointedness of the mind. When he does this for some
time—perhaps weeks, or months, or years—he would be
able to close his eyes and visualise the object. This visual-
ised object is called Uggaha Nimitta. Then he concentrates
on this visualised image, which is an exact mental replica
of the object, until it develops into a conceptualised image
which is called Patibhàga Nimitta.
The difference between the first visualised image and
the conceptualised image is that in the former the fault of
the device appears, while the latter is clear of all such
defects and is like a “well-burnished conch shell.” The
latter possesses neither colour nor form. “It is just a mode
of appearance, and is born of perception.”
As he continually concentrates on this abstract con-
cept he is said to be in possession of “proximate concentra-
tion” (Upacàra samàdhi) and the innate five Hindrances to
progress (Nivarana), such as sense-desire (Kàmacchanda),
hatred (Patigha), sloth and torpor (Thina-Middha), rest-
lessness and brooding (Uddhacca-Kukkucca,) and doubts
(Vicikicchà) are temporarily inhibited.
Eventually he gains “ecstatic concentration” (Appanà
Samàdhi) and becomes enwrapt in Jhàna, enjoying the
calmness and serenity of a one-pointed mind.
As he is about to gain Appanà Samàdhi a thought
process runs as follows:
Bhavaïga, Manodvàràvajjana, Parikamma, Upacàra,
Anuloma, Gotrabhu, Appanà.
♦♦♦♦
When the stream of consciousness is arrested, there arises
the Mind-door consciousness taking for its object the Pati-
bhàga Nimitta. This is followed by the Javana process
which, as the case may be, starts with either Parikamma or
Upacàra. Parikamma is the preliminary or initial thought-
moment. Upacàra means proximate, because it is close to
the Appanà Samàdhi. It is at the Anuloma or “adaptation”
thought-moment that the mind qualifies itself for the final
Appanà. It is so called because it arises in conformity with
Appanà. This is followed by Gotrabhu, the thought-moment
that transcends the Kàma-plane. Gotrabhu means that
which subdues (bhu) the Kàma-lineage (Gotra). All the
thought-moments of this Javana process up to the Gotrabhu
moment are Kàmàvacara thoughts. Immediately after this
transitional stage of Gotrabhu there arises only for a dura-
tion of one moment the Appanà thought-moment that leads
to ecstatic concentration. This consciousness belongs to the
Rupa-plane, and is termed the First Rupa Jhàna. In the case
of an Arahant it is a Kriyà citta, otherwise it is a Kusala.
This consciousness lasts for one thought-moment
and then subsides into the Bhavaïga state.
The aspirant continues his concentration and devel-
ops in the foregoing manner the second, third, fourth, and
fifth Jhànas.
The five Jhàna Vipàkas are the corresponding Result-
ants of the five Morals. They are experienced in the Form-
sphere itself and not in the Kàma-sphere. Kusala and Kiriyà
Jhànas could be experienced in the Kàma-sphere continu-
ously even for a whole day.
The five factors, Vitakka, Vicàra, Piti, Sukha, Ekag-
gatà collectively found in the Appanà consciousness, con-
stitute what is technically known as jhàna. In the second
Jhàna the first factor is eliminated, in the third the first
two are eliminated, in the fourth the first three are elimi-
nated, while in the fifth even happiness is abandoned and
is substituted by equanimity.
Sometimes these five Jhànas are treated as four, as
mentioned in the Visuddhimagga. In that case the second
Jhàna consists of three constituents as both Vitakka and
Vicàra are eliminated at once.
38.Vitakka—is derived from “vi” +
√ “takk”, to
think. Generally the term is used in the sense of thinking
or reflection. Here it is used in a technical sense. It is that
which directs the concomitant states towards the object.
(ârammanam vitakketi sampayuttadhamme abhiniropeti’
ti vitakko). Just as a king’s favourite would conduct a vil-
lager to the palace, even so Vitakka directs the mind to-
wards the object.
Vitakka is an unmoral mental state which, when asso-
ciated with a Kusala or Akusala Citta, becomes either moral
or immoral. A developed form of this Vitakka is found in the
first Jhàna consciousness. A still more developed form of
Vitakka is found in the Path-consciousness (Magga Citta) as
Sammà-Saïkappa (Right thoughts). The Vitakka of the Path-
consciousness directs the mental states towards Nibbàna and
destroys Micchà (wrong or evil) Vitakka such as thoughts of
sense-desire (Kàma), thoughts of hatred (Vyàpàda), and
thoughts of cruelty (Vihimsà). The Vitakka of the Jhàna con-
sciousness temporarily inhibits sloth and torpor (Thina-
Middha) one of the five Hindrances (Nivarana),
Through continued practice the second Jhàna is
obtained by eliminating Vitakka. When four Jhànas are
taken into account instead of the five, the second Jhàna is
obtained by eliminating both Vitakka and Vicàra at the
same time.
39.Vicàra is derived from “vi” +
√ “car”, to
move or wander. Its usual equivalent is investigation. Here
it is used in the sense of sustained application of the mind
on the object. It temporarily inhibits doubts (Vicikicchà).
According to the commentary Vicàra is that which
moves around the object. Examination of the object is its
characteristic. Vitakka is like the flying of a bee towards a
flower. Vicàra is like its buzzing around it. As Jhàna factors
they are correlates.
40.Piti is zest, joy, or pleasurable interest. It is
derived from
√ “pi”, to please, to delight. It is not a
kind of feeling (Vedanà) like Sukha. It is, so to say, its pre-
cursor. Like the first two Jhàna factors, (Piti) is also a men-
tal state found in both moral and immoral consciousness.
Creating an interest in the object is its characteristic. Piti
inhibits Vyàpàda, illwill or aversion.
There are five kinds of Piti:
1.Khuddaka Piti, the thrill of joy that causes ‘the flesh
to creep’.
2.Khanika Piti, instantaneous joy like a flash of lightning.
3.Okkantika Piti, the flood of joy like the breakers on
a seashore.
4.Ubbega Piti, transporting joy which enables one to
float in the air just as a lump of cotton carried by
the wind.
5.Pharana Piti, suffusing joy, which pervades the
whole body like a full blown bladder or like a flood
that overflows small tanks and ponds.
41.Sukha is bliss or happiness. It is a kind of pleas-
ant feeling. It is opposed to Uddhacca and Kukkucca (rest-
lessness and brooding). As Vitakka is the precursor of
Vicàra, so is Piti the precursor of Sukha.
The enjoyment of the desired object is its character-
istic. It is like a king that enjoys a delicious dish.
Piti creates an interest in the object, while Sukha
enables one to enjoy the object.
Like the sight of an oasis to a weary traveller, is Piti.
Like drinking water and bathing therein, is Sukha.
This mental Sukha which should be differentiated
from Ahetuka Kàyika (physical) happiness is identical with
Somanassa. But it is a joy disconnected with material
pleasures. This pleasurable feeling is the inevitable out-
come of renouncing them (Niràmisa Sukha). Nibbànic
bliss is yet far more subtle than Jhànic bliss. There is no
feeling in experiencing the bliss of Nibbàna. The total
release from suffering (Dukkhupasama) is itself Nibbànic
bliss. It is comparable to the “ease” of an invalid who is
perfectly cured of a disease. It is a bliss of relief.
42.Upekkhà—literally, means seeing (ikkhati) im-
partially (upa = yuttito). It is viewing an object with a bal-
anced mind. Atthasàlini states:—“This is impartiality
(majjhattam) in connection with the object, and implies a
discriminative knowledge (paricchindanakam nànam).”
This explanation applies strictly to Upekkhà found in
Sobhana consciousness accompanied by wisdom. Upekkhà
found in the Akusalas and Ahetukas is just neutral feeling
without the least trace of any discriminative knowledge. In
the Kàmàvacara Sobhanas, too, there may arise that neutral
feeling, as in the case of one hearing the Dhamma without
any pleasurable interest, and also a subtle form of Upekkhà
that views the object with deliberate impartiality and dis-
criminative knowledge, as in the case of a wise person who
hears the Dhamma with a critical and impartial mind.
Upekkhà of the Jhàna consciousness, in particular, is
of ethical and psychological importance. It certainly is not
the ordinary kind of Upekkhà, generally found in the Akus-
ala consciousness which comes naturally to an evil-doer.
The Jhàna Upekkhà has been developed by a strong will-
power. Realising that pleasurable feeling is also gross, the
Yogi eliminates it as he did the other three Jhàna factors,
and develops the more subtle and peaceful Upekkhà. On
the attainment of the fifth Jhàna breathing ceases. As he
has transcended both pain and pleasure by will-power, he
is immune to pain too.
This Upekkhà is a highly refined form of the ordinary
tatramajjhattatà, even-mindedness, one of the moral men-
tal states, latent in all types of Sobhana consciousness.
In the Pàli phrase—Upekkhà satipàrisuddhi—purity
of mindfulness which comes of equanimity—it is the tatra-
majjhattatà that is referred to. This is latent in the first four
Jhànas too. In the fifth Jhàna this tatramajjhattatà is sin-
gled out and becomes highly refined. Both neutral feeling
(Upekkhà Vedanà) and equanimity that correspond to the
one Pàli term Upekkhà are found in the fifth Jhàna.
Thus there appear to be four kinds of Upekkhà, viz:—
(1) just neutral feeling, found in the six Akusala Cittas,
(2)sensitive passive neutral feeling (Anubhavana Upekkhà)
found in the eight Ahetuka sense-door consciousness
(dvipanca-vinnàna)24 (3) intellectual Upekkhà, found most-
ly in the two Sobhana Kriyà Cittas, accompanied by know-
ledge, and sometimes in the two Sobhana Kusala Cittas,
accompanied by knowledge, (4) ethical Upekkhà, found in
all the Sobhana Cittas, especially in the fifth Jhàna.
Brahmavihàrupekkhà and Saïkhàrupekkhà may be
included in both intellectual and ethical Upekkhà.
25
The first is equanimity amidst all vicissitudes of life.
The second is neither attachment nor aversion with re-
spect to all conditioned things.
24.Excluding Kàyavinnàna.
25.See Compendium of Philosophy, pp. 14, 66, 229–232.
Visuddhimagga enumerates ten kinds of Upekkhà.
See the Path of Purity — Vol. II pp. 184–186.
43.Ekaggatà (eka + agga + tà) lit., one-pointedness.
This is a mental state common to all Jhànas. By Sammà
Samàdhi (Right Concentration), is meant this Ekaggatà
found in the Path-consciousness. Ekaggatà temporarily
inhibits sensual desires.
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