Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
(Kàmàvacara-Cittàni)
Consciousness Pertaining to the Sensuous Sphere
_______
(a.Akusala Cittàni)
a.Immoral Consciousness
_______
§ 4.Tattha katamam Kàmàvacaram?
1Somanassa-sahagatam,ditthigatasampayuttam,
asankhàrikam ekam,
2.Somanassa-sahagatam,ditthigatasampayuttam,
sasankhàrikam ekam,
3.Somanassa-sahagatamditthigatavippayuttam
asankhàrikam ekam,
4.Somanassa-sahagatamditthigatavippayuttam
sasankhàrikam ekam,
5.Upekkhàsahagatam,ditthigatasampayuttam
asankhàrikam ekam,
6.Upekkhàsahagatam,ditthigatasampayuttam,
sasankhàrikam ekam,
7.Upekkhàsahagatam,ditthigatavippayuttam,
asankhàrikam ekam,
8.Upekkhàsahagatam,ditthigatavippayuttam,
sasankhàrikam ekan’ ti.
imàni attha’pi Lobhasahagatacittàni nàma
9.Domanassasahagatam,patighasampayuttam,
asankhàrikam ekam,
10.Domanassasahagatam, patighasampayuttam
sasankhàrikam ekan’ ti
imàni dve’pi Patighasampayuttacittàni nàma.
_______
11.Upekkhàsahagatam,vicikicchàsampayuttam ekam
12.Upekkhàsahagatam uddhaccasampayuttam ekan’ ti
imàni dve’ pi Momåhacittàni nàma.
Icce’vam sabbathà’ pi dvàdasàkusala-cittàni
samattàni.
_______
Atthadhà lobhamålàni—dosamålàni ca dvidhà
Mohamålàni ca dve’ ti—dvàdasàkusalà siyum.
_______
§4.Amongst them what is Kàmàvacara?
_______
(Consciousness Rooted in Attachment)
1.One consciousness, unprompted, accompanied
by pleasure, and connected with wrong view,
2.One consciousness, prompted, accompanied by
pleasure, and connected with wrong view,
3.One consciousness, unprompted, accompanied
by pleasure, and disconnected with wrong view,
4.One consciousness, prompted, accompanied by
pleasure, and disconnected with wrong view,
5.One consciousness, unprompted, accompanied
by indifference, and connected with wrong view,
6.One consciousness, prompted, accompanied by
indifference, and connected with wrong view,
7.One consciousness, unprompted, accompanied
by indifference, and disconnected with wrong view,
8.One consciousness, prompted, accompanied by
indifference, and disconnected with wrong view,
These eight types of consciousness are rooted in
Attachment.
_______
(Consciousness Rooted in Illwill or Aversion)
_______
9.One consciousness, unprompted, accompanied
by displeasure, and connected with illwill.
10.One consciousness, prompted, accompanied by
displeasure, and connected with illwill.
These two types of consciousness are connected with
Illwill.
_______
(Consciousness Rooted in Delusion or Ignorance)
11.One consciousness, accompanied by indiffer-
ence, and connected with doubts,
12.One consciousness, accompanied by indiffer-
ence, and connected with restlessness. These two types of
consciousness are rooted in sheer Ignorance.
_______
Thus end, in all, the twelve types of Immoral Con-
sciousness.
(Summary)
Eight are rooted in Attachment, two in Illwill, and two in
Ignorance. Thus there are twelve types of Immoral Con-
sciousness.
Notes:—
Four Classes of Consciousness
8.Akusala, Kusala, Vipàka, Kiriya—
In the previous section consciousness was broadly classified
under four divisions according to the planes in which it is
experienced. With respect to its nature it divides itself into
four classes. Some types of consciousness are immoral
(Akusala), because they spring from attachment (lobha).
aversion or illwill (patigha), and ignorance (moha).
Opposed to them are the moral types of consciousness (Kus-
ala), because they are rooted in non-attachment or gener-
osity (alobha), goodwill (adosa), and wisdom (amoha).
The former are unwholesome as they produce undesirable
effects (anittha vipàka), the latter are wholesome as they
produce desirable effects (ittha vipàka). Both Kusala and
Akusala Cittas constitute what, in Pàli, are termed Kamma.
Those types of consciousness that arise as the inevitable
results of these Kusala and Akusala Cittas are called Vipàka
(resultant) Cittas. It should be understood that both
Kamma and Vipàka are purely mental. The fourth type of
consciousness is called Kiriya which, for want of a better
term, is rendered by “karmically ineffective”, “inoperative”
or “functional”.
9.Three Roots (Måla)
Lobha, dosa, and moha are the three roots of evil. Their
opposites are the roots of good.
Lobha, from
√ lubh, to cling, or attach itself, may
be rendered by ‘attachment’ or ‘clinging’. Some scholars
prefer ‘greed’. Craving is also used as an equivalent of
lobha.
In the case of a desirable object of sense, there arises,
as a rule, clinging or attachment. In the case of an undesir-
able object, ordinarily there is aversion.
In Pàli such aversion is termed dosa or patigha. Dosa
is derived from
√ dus, to be displeased. Patigha is
derived from ‘pati’, against, and
√ ‘gha’ (han), to strike,
to contact. Illwill, hatred are also suggested as equivalents
of ‘patigha’.
Moha is derived from
√ muh, to delude. It is delu-
sion, stupidity, bewilderment. It is ‘moha’ that clouds an
object and blinds the mind. Sometimes ‘moha’ is rendered
by ignorance.
According to the Abhidhamma, moha is common to all
evil. Lobha and dosa do not arise alone, but always in com-
bination with moha. Moha, on the other hand, does arise
singly—hence the designation ‘momåha’, intense delusion.
Diametrically opposed to the above three roots are
the roots of Kusala. They not only indicate the absence of
certain evil conditions, but also signify the presence of cer-
tain positive good conditions. Alobha does not merely
mean non-attachment, but also generosity. Adosa does not
merely mean non-anger or non-hatred, but also goodwill,
or benevolence, or loving-kindness (mettà). Amoha does
not merely mean non-delusion, but also wisdom or know-
ledge (¤àõa or pa¤¤à).
10.Vedanà or Feeling
Feeling or, as some prefer to say, sensation, is a mental state
common to all types of consciousness. Chiefly there are
three kinds of feelings—namely, ‘somanassa’ (pleasurable),
‘domanassa’ (displeasurable), and ‘upekkhà’ (indifferent,
neutral, equanimity or neither pleasurable nor displeasur-
able). With ‘dukkha’ (physical pain) and ‘sukha’ (physical
happiness) there are altogether five kinds of feelings.
Somanassa is an abstract noun formed of ‘su’, good,
and ‘mana’, mind. Literally, the term means good-minded-
ness, i.e., a pleasurable feeling. Similarly ‘domanassa’ (‘du’,
bad, and ‘mana’, mind) means bad-mindedness, i.e., a dis-
pleasurable feeling. The third feeling is neutral. Indiffer-
ence is used here in this particular sense, but not in the
sense of callousness. Sukha is composed of ‘su’, easy, and
‘kha’ to bear, or to endure. What is easily endured is ‘sukha’
i.e., happiness. Dukkha (du, difficult), pain, is that which is
difficult to be endured. Both these sensations are physical.
According to Abhidhamma there is only one type of con-
sciousness accompanied by pain, and one accompanied by
happiness. Two are connected with a displeasurable feel-
ing. Of the 89 types of consciousness, in the remaining 85
are found either a pleasurable feeling or a neutral feeling.
Somanassa, domanassa, and upekkhà are purely
mental. Sukha and dukkha are purely physical. This is the
reason why there is no upekkhà in the case of touch
which, according to Abhidhamma, must be either happy
or painful.
8
11.Ditthi—
This term is derived from
√ ‘dis’, to see, to perceive. It is
usually translated as view, belief, opinion, etc. When qual-
ified by ‘sammà’, it means right view or right belief; when
qualified by ‘micchà’, it means wrong view or wrong belief.
Here the term is used without any qualification in the
sense of wrong view.
12.Sankhàrika—
This is purely a technical term used in a specific sense in
the Abhidhamma. It is formed of ‘sam’, well and
√ ‘kar’,
to do, to prepare, to accomplish. Literally, it means accom-
plishing, preparing, arranging.
Like Dhamma, Sankhàra also is a multisignificant
term. Its precise meaning is to be understood according to
the context.
When used as one of the five ‘aggregates’ (Pan-
cakkhandha), it refers to all the mental states, except
8.See Upekkhà, Note. 42
vedana and sa¤¤à. In the Paticca-Samuppàda it is applied
to all moral and immoral activities, good and bad
thoughts. When sankhàra is used to signify that which is
subject to change, sorrow, etc., it is invariably applied to
all conditioned things.
In this particular instance the term is used with ‘sa’ =
co—; and a = un, Sa-sankhàrika (lit., with effort) is that
which is prompted, instigated, or induced by oneself or by
another. ‘Asankhàrika’ (lit., without effort) is that which is
thus unaffected, but done spontaneously.
If, for instance, one does an act, induced by another,
or after much deliberation or premeditation on one’s part,
then it is sa-sankhàrika. If, on the contrary, one does it
instantly without any external or internal inducement, or
any premeditation, then it is asankhàrika.
13.Vicikicchà—
This is an ethico-religious term. Commentary gives two
interpretations.
9
(i)Vici = vicinanto, seeking, inquiring;
√
‘kicch,
to tire, to strain, to be vexed. It is vexation due to per-
plexed thinking.
ii)Vi, devoid + cikicchà, remedy (of knowledge).
It means that which is devoid of the remedy of knowledge.
Both these interpretations indicate a perplexed or
undecided frame of mind. Doubt, perplexity, scepticism,
9. Vicikicchà is the inability to decide anything definitely that it is as such.
Buddhaghosa—Majjhima Nikàya Commentary.
indecision are used as the closest English equivalents.
Reasoning or investigation for the sake of under-
standing the truth is not discouraged in Buddhism. Nor is
blind faith advocated in Buddhism.
14.Uddhacca—
This is formed of u = over, and
√ dhu, to tremble, to
get excited. Literally, it means ‘over-excitement’ or ‘rous-
ing up’. A confused restless states of mind is meant here. It
is the antithesis of one-pointedness. Atthàsalini explains
uddhacca as disquietude, mental distraction or confusion.
15.Kusala and Akusala—
This section deals with Akusala types of consciousness.
Akusala is the direct opposite of Kusala. Atthasàlinã gives
the etymological meaning of Kusala as follows
10:—
(i)ku, bad. +
√ sal, to shake, to tremble, to
destroy.
That which shakes off, destroys evil or contemptible
things is kusala.
(ii)Kusa +
√ lu, to cut.
Kusa is from ku, bad, and
√ si, to lie. That which
lies contemptibly is kusa, vice. Kusala is that which cuts off
vice.
(iii)a.ku, evil, bad, +
√ su, to reduce.
10.See The Expositor, part i. p. 50.
That which reduces or eradicates evil is kusa, know-
ledge or wisdom, Kusa, so derived, +
√ lu, to cut.
That which cuts off (evil) by wisdom is kusala.
b.Kusa, so derived, +√ la, to take.
That which is grasped by wisdom is kusala.
(iv)Kusa grass cuts a part of the hand with both
edges. Even so kusala cuts off both sections of passion
those that have arisen and those that have not arisen.
11
_______
With regard to the connotation of the term the
Atthasàlinã states
12:—
“The word kusala means ‘of good health’ (àrogya),
‘faultless’ (anavajja), ‘clever’ (cheka), ‘productive of happy
results’ (sukha vipàka).”
With the exception of ‘clever’ all the other three
meanings are applicable to kusala.
Kusala is wholesome in the sense of being free from
physical and mental sickness through passions.
Kusala is faultless in the sense of being free from the
fault of passions, the evil of passions, and the heat of passions.
Here sukhavipaka does not necessarily mean pleas-
urable feeling. It is used in the sense of physical and men-
tal buoyancy, softness, fitness, etc.
Atthasàlinã further states that kusala is used in the
sense of having accomplished with wisdom (kosallasam-
bhåtatthena; kosallam vuccati pa¤¤à).
11.See The Expositor, part i. p. 50.
12.See Buddhist Psychology, lxxxii.
Judging from the various meanings attached to the
term, kusala may be interpreted as wholesome or moral.
Some scholars prefer ‘skilful.’
Akusala would therefore mean unwholesome or
immoral.
Kusala and akusala correspond to good and bad,
right and wrong respectively.
How are we to assess whether an action is kusala or
akusala? What is the criterion of morality?13
In short what is connected with the three roots of evil
is akusala. What is connected with the three roots of good
is kusala.
As a seed sown on fertile soil germinates and fructi-
fies itself sooner or later, according to its own intrinsic
nature, even so kusala and akusala actions produce their
due desirable and undesirable effects. They are called
Vipàka.
17.Kiriya or Kriyà, literally, means action.
Here Kiriya is used in the sense of ineffective action.
Kamma is causally effective. Kiriya is causally ineffective.
Good deeds of Buddhas and Arahants are called Kiriya
because Kamma is not accumulated by them as they have
gone beyond both good and evil.
In Abhidhamma Vipàka and Kiriya are collectively
called Abyàkata (Indeterminate) that which does not man-
13.See my Buddha-Dhamma, p. 98.
ifest itself in the way of an effect. The former is Abyàkata,
because it is an effect in itself, the latter, because it does
not produce an effect.
_______
Illustrative examples for the twelve different types of
immoral consciousness.
Attachment
18. 1.With joy a boy instantly steals an apple, view-
ing no evil thereby.
2.Prompted by a friend, a boy joyfully steals an
apple, viewing no evil thereby.
3. 4.The same illustration serves for the third
and fourth types of consciousness with the
difference that the stealing is done without
any false view.
5. 6. 7. 8.The remaining four types of conscious-
ness are similar to the above with the differ-
ence that the stealing is done with a neutral
feeling.
Illwill
9.With hatred one murders another without
any premeditation.
10.With hatred one murders another after pre-
meditation.
19.Killing:—According to Abhidhamma killing is
invariably done with illwill or aversion. Prompted by
whatever motive, one, as a rule, kills with a thought of ill-
will. Where there is illwill (patigha) there is displeasure
(domanassa). Where there is displeasure there is illwill in
a subtle or gross way.
Suppose, for instance, a little child, who cannot dis-
criminate between right and wrong, smilingly kills an ant.
He does not know that he is committing the evil of killing.
He is only playing with it. Now, does he cherish any illwill
towards the ant? Is there any hatred or ill-feeling in his
case? It is difficult to say so. What type of consciousness
does he experience at that moment? It cannot be the 9th
and 10th
types because he innocently does it with joy, fon-
dling the object. Could it be the third type of consciousness
rooted in “lobha”?
An adult who kills for sport does experience the 9th
or 10th
type of consciousness. There is ill-feeling at the
moment of killing.
What about vivisection? A scientist may vivisect with-
out the least compunction. His chief motive may be scien-
tific investigation for consequent alleviation of suffering.
Yet, there is the thought of killing.
Does one experience illwill when one kills a
wounded animal with the object of putting an end to its
suffering? Moved by compassion, one may do so; yet there
is illwill at the moment of killing, because there is a certain
kind of aversion towards the object. If such an action is
morally justifiable, could one object to the wholesale
destruction of patients suffering from acute chronic incur-
able diseases?
It was stated above that there is illwill where there is
displeasure.
When, for instance, one feels sorry for having failed
in an examination, does one harbour illwill at that time? If
one reflects on the meaning of the term patigha, the
answer will become clear. There is no doubt a subtle kind
of aversion over the unpleasant news. It is the same in the
case of a person who weeps over the death of a dear one,
because it is an unwelcome event. Anàgàmãs and Arahants
never feel sorry nor grieve, because they have eradicated
patigha or dosa (hatred or illwill.)
Great was the lamentation of venerable ânanda, who
was a Sotàpanna Saint, on the passing away of the
Buddha; but Arahants and Anàgàmãs like venerable Kass-
apa and Anuruddha, practised perfect equanimity without
shedding a tear.
20.Ignorance
11.A person doubts the existence of the Buddha,
or the efficacy of the Dhamma, owing to his
stupidity.
12.A person is distracted in mind, unable to con-
centrate on an object.
As these two types of consciousness are feeble, due to stu-
pidity or dullness of mind, the accompanied feeling is nei-
ther pleasurable nor displeasurable, but neutral.
21. The ten kinds of akusala (evil) in relation to the
twelve types of immoral consciousness.
There are ten kinds of evil committed through deed,
word and thought.
Deed—(1) Killing (pàõàtipàta), (2) Stealing (adin-
nàdàna), (3) Sexual Misconduct (kàmesumic-
chàcàra).
Word—(4) Lying (musàvàda), (5) Slandering (pis-
uõavàcà), (6) Harsh speech (pharusavàcà), (7) Vain
talk (samphappalàpa).
Thought—(8) Covetousness (abhijjhà), (9) Hatred
(vyàpàda), and (10) False view (micchàditthi).
14
All these Akusalas are committed by the aforementioned
twelve types of Akusala consciousness. Killing is generally
done by the 9th and 10th types of consciousness. Stealing is
generally done with the first eight types of consciousness.
Sexual misconduct is committed with the first eight
types of consciousness.
14.(a) Denying the result of Kamma (Natthika-ditthi), (b) Denying both the
cause and the result (Ahetuka) and (c) Denying Kamma (Akiriya-Ditthi):—
These constitute wrong views.
Theft may be committed with a hateful thought too.
In such a case there is the possibility of stealing with the
9th and 10th types of consciousness.
Lying may be uttered with the first ten types of con-
sciousness; and so is slandering.
Harsh speech is uttered with the 9th and 10th types
of consciousness. Vain talk may spring from the first ten
types of consciousness. Covetousness springs from the first
eight types of consciousness. Hatred springs from the 9th
and 10th types of consciousness. False views spring from
the 1st
, 2nd, 5th, and 6th.
15
22. Eradication of the Akusala Cittas by the four
classes of Aryan disciples.
A Sotàpanna (Stream-Winner) eradicates the 1st
,
2nd, 5th, 6th, and 11th types of consciousness as he has
destroyed the two Fetters (Samyojana)—Sakkàyaditthi
(Self-illusion) and Vicikicchà (Doubts).
A Sakadàgàmi (Once-Returner), who has attained
the second stage of Sainthood, weakens the potentiality of
the 9th and 10th types of consciousness, because he has
only attenuated the two Fetters—Kàmaràga (Sense-desire)
and Patigha (Hatred).
An Anàgàmi (Never-Returner), who has attained the
third stage of Sainthood, eradicates the above two types of con-
sciousness as he has completely destroyed the said two Fetters.
An Arahant does not give rise to any of the twelve
15.See Expositor part 1, pp. 128–135.
Akusala Cittas as he has eradicated the remaining five Fet-
ters too—namely, Råparàga (Attachment to Råpa Jhànas
and Form-Spheres), Aråparàga (Attachment to Aråpa
Jhànas and Formless-Spheres), Màna (Conceit), Uddhacca
(Restlessness) and Avijjà (Not-knowingness or Ignorance).
(Sãlabbata Paràmàsa—Indulgence in wrongful rites
and ceremonies, one of the ten Fetters, not mentioned
above, is eradicated by a Sotàpanna).
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