Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
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Manodvare Vithi-Cittappavattinayo
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§5.Manodvare pana yadi vibhutamalambanam
apatham’ agacchati, tato param bhavanga-
calana-manodvaravajjanajavanavasane tada-
rammanapakani pavattanti. Tato parari
bhavangapato.
Avibhuta panalambane javanavasane bhavan-
gapato’ va hoti. Natthi tadalambanuppado’ti.
§6Vithicittani tin’ eva cittuppada daserita
Vittharena pan’ etthekacattaëisa vibhavaye.
Ayam’ ettha Paritta javanavaro.
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Mind-door Thought-Process
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§5.In the mind-door when a ‘clear object’ enters that
avenue, retentive resultants take place at the end of the
bhavanga vibrations, mind-door apprehending conscious-
ness, and javanas. After that there is subsidence into the
bhavanga.
In the case of an ‘obscure object’ there is subsidence
into bhavanga at the end of the javanas without giving rise
to the retentive resultants.
§6.Three modes and ten99 different types (of con-
sciousness) in the thought-process are told. It will be
explained that, in detail, there are 41100 kinds here.
Herein this is the section of the minor javana-procedure.
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99.Namely, (1) manodvaravajjana, javana, and tadalambana. When the 7 javanas
and 2 tadalambanas are reckoned separately they total 10 distinctive thought-
moments.
100.Aforesaid 54–13 (divipancavinnana 10 + sampaticchansa, 2 and
Pancadvaravajjana 1) = 41.
Appana—vithicittappavattinayo
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§7.Appanajavanavare pana vibutavibhutabhedo
natthi. Tatha tadalambanuppado ca.
Tattha hi nanasampayuttakamavacarajava-
namatthannam annatarasmim parikammu-
pacaranulomagotrabhu namena catukkhattum
tikkhattum’ eva va yathakkamam uppajjitva
niruddhe tadanantaram’ eva yatharaham
catuttham pancamam va chabbisati mahagga-
talokuttarajavanesu yathabhiniharavasena
yam kinci javanam appanavithimotarati. Tato
param appanavasane bhavangapato va hoti.
Tattha somanassasahagatajavanan’antaram
appana’ pi somanassasahagata’ va patikankhi-
tabba. Upekkhasahagatajavananantaram upek-
khasahagata’ va. Tattha’ pi kusalajavana-
nantaram kusalajavanan c’ eva hetthimanca
phalattayamappeti. Kriyajavananantaram
kriya javanam arahattaphalan ca appeti.
§8.Dvattimsa sukhapunnamha dvadasopekkhaka
param
Sukhitakriyato attha cha sambhontiupekkhaka.
Puthujjananasekkhanam kamapunnatihetato
Tihetukamakriyato vitaraganamappana.
Ayam’ ettha manodvare vithi-cittappavatti
nayo.
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Appana Thought-Process
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§7.In the ecstatic (5) javana-procedure there is no dis-
tinction between ‘clear’ and ‘obscure’. Likewise there is no
arising of retentive resultants.
In this case any one of the eight Sense-sphere java-
nas, accompanied by knowledge, arise, in due order, four
times or thrice, as ‘preparation’ (parikamma), ‘approxima-
tion’ (upacara), ‘adaptation’ (anuloma), and ‘sublimation’
(gotrabhu). Immediately after they cease, in the fourth or
fifth instant, as the case may be, any one of the javanas,
amongst the 26 Sublime and Supramundane classes, de-
scends into ecstatic process, in accordance with the appro-
priate effort.
Here, immediately after a pleasurable javana, a
pleasurable ecstatic javana should be expected. After a
javana, accompanied by equanimity, an ecstatic javana,
accompanied by equanimity, is to be expected.
Here, too, a moral javana, is followed by a moral
javana and (in the case of attainment—samapatti) it gives
rise to three lower Fruits.
A functional javana is followed by a functional javana
and the Fruit of Arahantship.
§.8.After (tihetuka) (6) pleasurable meritorious thoughts
(7) arise 32 (classes of consciousness) (8); after (tihetuka)
meritorious thoughts, accompanied by equanimity, 12classes
of consciousness (9); after (tihetuka) pleasurable functional
thoughts, 8 classes of consciousness (10); and after (tihetuka)
functional thoughts, accompanied by equanimity, 6 classes of
consciousness (11).
To the worldlings and Sekhas ecstasy results after
tihetuka Sense-sphere meritorious thoughts, but to the Lust-
less
101 after tihetuka Sense-sphere functional thoughts.
Herein this is the method of thought-processes with
respect to mind-door.
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Notes:—
5.Appana—(Samskrt—appana, derived from
√ ri, to go).
This is a rare Pali term found in Abhidhamma.
It is derived from the root
√ i, to go.
‘
√ I’ + the causal suffix ‘ape’ + ana. ‘A’ is substituted for
‘i’, and ‘p’ is duplicated: ‘â’ + ppe + ana = appana. The ini-
tial ‘a’ is shortened before double ‘p’.
Venerable Buddhaghosa defines ‘appana’ as the
directing or fixing of the one-pointed consciousness on an
object (ekaggam cittam arammane appenti).
Appana is a highly developed form of vitakka—initial
application of the mind, one of the jhana factors.
The aspirant who wishes to develop jhanas takes for
his object a suitable subject, according to his tempera-
ment. In the course of his meditations, as mentioned in the
101.Arahants.
first chapter, he arrives at a stage when be would be able
to experience the first jhanic ecstasy.
Then a thought-process runs as follows—
Manodvaravajjana Parikamma Upacara
*** *** ***
Anuloma Gotrabhu Appana
*** *** ***
The first is the mind-door consciousness, which precedes
the javana stage, conditioned by objects that enter the
avenue of consciousness.
The initial thought-moment of the appana javana-
process is termed parikamma because it is a preparation
for the desired higher consciousness whether Sublime
(Mahaggata) or Supramundane (Lokuttara). This is fol-
lowed by another thought-moment known as upacara
because it arises in proximity to the higher consciousness.
Ordinarily these two thought-moments arise at the begin-
ning of the appana javana-process, but if the person is
morally advanced only upacara moment arises without the
initial parikamma moment.
The third thought-moment is known as anuloma
because it arises in harmony with the preceding thought-
moments and the following gotrabhu thought-moment.
Gotrabhu, literally, means that which overcomes the
Sense-sphere lineage or that which develops the sublime
or exalted lineage. Immediately after this gotrabhu thought-
moment arises the appana jhana thought-moment. Absolute
one-pointedness of the mind is gained at this advanced
stage of mental development.
The fully undeveloped jhana, present in the prelimi-
nary thought-moments, is known as upacara samadhi—
access ecstasy.
To a worldling and a Sekha one of the four kama-
vacara moral javanas, accompanied by knowledge, arises
as these preliminary appana thought-moments. In the case
of an Asekha it is one of the four Kamavacara functional
javanas, accompanied by knowledge.
The Supramundane appana javana-process occurs as
follows—
1 2 3
Parikamma Upacara Anuloma
*** *** ***
4 5 6 7
Gotrabhu Magga Phala Phala
*** *** *** ***
In this thought-process parikamma may or may not pre-
cede. As stated above it depends on the moral advance-
ment of the person. Here gotrabhu means that which over-
comes the lineage of the worldling or that which develops
the supramundane lineage.
One of the four Kamavacara moral javanas, accompa-
nied by knowledge, arises in these preliminary stages. The
object of the first three thought-moments is mundane, but
the object of the gotrabhu is supramundane Nibbana. Never-
theless, this developed thought-moment is incapable of erad-
icating the innate defilements. It is the Magga (Path) con-
sciousness that immediately follows, performs the double
function of intuiting Nibbana and of eradicating the defile-
ments. It should be noted that the Path consciousness occurs
only once. This is immediately followed by two moments of
Phala (Fruit) Consciousness if parikamma is present. Other-
wise there will be three Phala thought-moments.
In the case of the second, third, fourth, stages of
Sainthood—the fourth thought-moment is named vedana,
which means purification, instead of gotrabhu. If the pari-
kamma thought-moment precedes, vodana thought-moment
arises as the fourth, otherwise as the third.
Each of the four Supramundane Paths arises only
once in the course of one’s life. But one may experience the
Fruit consciousness even for a whole day continuously. The
three lower fruits, Sotapatti, Sakadagami, and Anagami
are preceded by a moral javana. When one enjoys the Fruit
of Arahantship the javanas that immediately precede must
be functionals because an Arahant, being an Asekha, does
not experience moral javanas.
6. Tihetuka—conditioned by three hetus—alobha
(generosity), adosa (goodwill) and amoha (wisdom).
7. Viz., two types of Kamavacara consciousness,
accompanied by pleasure and knowledge.
8. Namely, the first 4 rupa jhanas and 28 (7 x 4)
lokuttara jhanas. The Arahant Fruit and functionals are
excluded.
9. Namely, 1, 5th rupa jhana + 4 arupa jhanas +
7 lokuttara pancamajjhana.
10. Namely, l
st
4 rupa jhanas + 1st
4 arahatta phala
jhanas.
11. Namely, 1, 5th rupa jhana + 4 arupa jhanas + l,
5th Arahattaphalajhana.
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