Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Missaka-Sangaho
§3.(i)Missaka-sangahe cha hetu—lobho, doso,
moho, alobho, adoso, amoho.
(ii)Sattajhanangani—vitakko, vicaro, piti, ekag-
gata, somanassam, domanassam, upekkha.
(iii)Dvadasamaggangani — sammaditthi, samma-
sankappo, sammavaca, sammakammanto,
sammajivo, sammavayamo, sammasati, samma
samadhi, micchaditthi, micchasankappo,
micchavayamo, micchasamadhi.
(iv)Bavisatindriyani—cakkhundriyam, sotindriyam,
ghanindriyam, jivhindriyam, kayindriyam,
itthindriyam, purisindriyam, jivitindriyam
manindriyam, sukhindriyam, dukkhindriyam,
somanassindriyam, domanassindriyam,
upekkhindriyam, saddhindriyam viriyindriyam,
satindriyam, samadhindriyam, pannindriyam,
anannatassamitindriyam, annindriyam,
annatavindriyam.
(v)Navabalani — saddhabalam, viriyabalam, sati-
balam, samadhibalam, pannabalam, hiribalam,
ottappabalam, ahirikabalam, anottappabalam.
(vi)Cattaro adhipati—chandadhipati, viriyadhipati,
cittadhipati, vimamsadhipati.
(vii)Cattaro ahara — kabalikaro aharo, phasso
dutiyo, manosancetana tatiyo, vinnanam
catuttham.
Indriyesu pan’ ettha sotapattimaggananam
anannatassamitindriyam, arahattaphalananam
annatavindriyam, majjhe cha nanani annindriyani
’ti pavuccanti. Jivitindriyan ca råparåpavasena
duvidham hoti. Pancavinnanesu jhanangani,
aviriyesu balani, ahetukesu maggangani na
labbhanti. Tatha vicikicchacitte ekaggata mag-
gindriyabalabhavam na gacchati. Dvihetukati-
hetuka-javanesv’ eva yathasambhavam adhipati
eko’ va labbhati.
_______
Cha hetu panca jhananga magganga nava
vatthuto
Soëasindriyadhamma ca baladhamma nav’
erita.
Cattarodhipati vutta tathahara’ ti sattadha
Kusaladisamakinno vutto missakasangaho.
_______
Mixed Categories
§3.In the compendium of mixed categories (13) there
are six Roots (14):—
A(i)1.Greed, 2. Aversion, 3. Delusion, 4. Non-
attachment, 5. Goodwill, and 6. Wisdom.
(ii)There are seven constituents of Jhana (15):—
1. Initial Application, 2. Sustained Application, 3. Joy,
4.One-pointedness, 5. Pleasure, 6. Displeasure, and
7.Equanimity or Indifference.
(iii)There are twelve constituents of the Path (16)
1. Right Understanding, 2. Right Thoughts, 3. Right
Speech, 4. Right Action, 5. Right Livelihood, 6. Right
Effort, 7. Right Mindfulness, 8. Right Concentration,
9.Wrong Views, 10. Wrong Thoughts, 11. Wrong Effort,
12. Wrong one-pointedness.
(iv)There are twenty-two Faculties (17):—1. Eye,
2.Ear, 3. Nose, 4. Tongue, 5. Body, 6. Femininity, 7. Mas-
culinity, 8. Vitality, 9. Mind, 10. Happiness 11. Pain,
12.Pleasure, 13. Displeasure, 14. Equanimity, 15. Confi-
dence, 16. Effort, 17. Mindfulness, 18. Concentration,
19.Wisdom, 20. The thought— ‘I will realize the
unknown’, 21. Highest Realization, 22. The Faculty of him
who has fully realized.
(v)There are nine Powers (20):— 1. Confidence,
2.Energy, 3. Mindfulness, 4. Concentration 5. Wisdom,
6.Moral shame, 7. Moral dread, 8. Moral Shamelessness,
9. Moral Fearlessness.
(vi)There are four Dominating Factors (21):—
1.Intention (or Wish-to-do,) 2. Energy (or Effort,) 3. Mind
(or Thought) (22), and 4. Reason (or Intellect).
(vii)There are four kinds of Food (23):— Edible Food,
2. Contact (or sense-impact), the second, 3. Volitional Fac-
tors, the third, and 4. (Rebirth) Consciousness, the fourth.
Now, amongst the Faculties, the thought— ‘I will
realize the unknown’ means the knowledge of the Path of
the Stream-Winner (Sotapanna). ‘The Faculty of him who
has fully realised’ means the knowledge of the Fruit of Ara-
hantship. Highest Realization means the intermediate six
kinds of knowledge. The controlling Faculty of vitality is
twofold, physical and psychical.
The jhana constituents (24) are not obtained in the
five kinds of sense-cognition; ‘Forces’, in effortless states
(25); ‘the Path Constituents’, in the Rootless (26). Simi-
larly in the consciousness, accompanied by Doubts (27)
one-pointedness does not attain to the state of a ‘Path-
Constituent’, ‘Controlling Faculty’ or a ‘Force’. Only one
‘Dominating Power’ (28) is obtained at a time, according to
circumstances, only in the Javana consciousness, accompa-
nied by two or three moral roots.
Summary
In reality six roots, five jhana constituents, nine Path con-
stituents, sixteen controlling factors, nine powers have
been described (29).
Likewise four dominant factors, and four kinds of
food have been told. Thus in seven ways has the compen-
dium of mixed categories, consisting of moral and immoral
states, been enumerated.
_______
Notes:—
Section 3
13.Missakasangaho—This is so called because moral
(kusala) immoral (akusala) and indeterminate
(avyakata) are mixed in this section.
14. Hetu—See Chapter 1, p. 46.
15.Jhananga—Jhana is explained as that which burns
up the opposing conditions of Hindrances or that
which closely perceives the object. Both these mean-
ings are applicable to the ecstasies, gained by mental
concentration. The six constituents of jhana are used
in these two senses. When the same factors appear in
a moral or immoral consciousness and ‘displeasure’
appears in an immoral consciousness, they are
termed jhanangas in the second general sense. Only
displeasure is immoral; the rest are moral, immoral,
and indeterminate. See Chapter 1.
16.Maggangani—Here Magga is used in its general
sense—namely, that which leads to the presence of
blissful states, woeful states, and Nibbana (sugati-
duggatinam nibbanassa ca abhimukham papanato
magga—Comy). Of the twelve constituents the last
four lead to woeful states; the rest, to the blissful
states and Nibbana.
Strictly speaking, by these twelve constituents are
meant nine mental states found in different types of con-
sciousness. Of the four evil constituents, wrong views
mean the immoral ditthi cetasika; wrong thoughts,
wrong effort, and wrong one-pointedness mean the
vitakka, vayama, and ekaggata cetasikas respectively
found in the immoral types of consciousness.
Right Understanding means the panna cetasika;
right thoughts, right effort, right mindfulness, and
right one-pointedness mean the vitakka, vayama,
sati and ekaggata cetasikas respectively found in the
moral and indeterminate types of consciousness.
Right speech, right action, and right livelihood are
the three Abstinences (virati) found collectively
inthe supramundane consciousness and separately
in mundane moral types of consciousness. The first
eight are collectively found only in the eight types of
supramundane consciousness—By the noble Eight-
fold Path are meant these eight specific mental
states.
17.Indriya—So called because they possess a control-
ling power in their respective spheres. The first five
are the sensitive organs described earlier. The sixth
and seventh are collectively called bhavindriya.
Vitality is both physical and psychical. 10, 11, 12,
13, and 14 represent five kinds of feeling. 15, 16,
17, 18, and 19 are treated both as Faculties and
Powers as they influence their coadjuncts and as
they overcome their opposing forces. The last three
Faculties are very important and they pertain to
the supramundane. By anannatam is meant the
Nibbana never seen before. It is at the first stage of
Sainthood—Sotapatti—that the four Truths are
realized for the first time. Hence the knowledge of
the Sotapatti Path is technically called anannatam
nassami’ t’ indriyam. The intermediate six kinds of
knowledge from the Sotapatti Fruit to the Arahatta
Path are termed Anna (derived from a = perfect
+√ na, to know), highest knowledge. As the
wisdom found in all these seven types of supramun-
dane consciousness controls the coexisting 37 Factors
of Enlightenment, it is termed Indriya. An Arahant
is called an Annatavi because he has fully realized
the four Noble Truths. The last Faculty refers to the
highest knowledge of the Arahant in the Fruit stage.
20.Balani—These nine Powers are so called because they
cannot be shaken by the opposing forces and because
they strengthen their coadjuncts. The first seven are
moral; the last two, immoral. The first seven, in order,
are opposed to faithlessness, laziness, heedlessness,
restlessness, ignorance, moral shamelessness, and
moral fearlessness. The last two immoral Powers are
found only in the immoral twelve types of conscious-
ness and they consolidate their coadjuncts.
21.Adhipati, lit., supremacy, or lordship therein. The
difference between adhipati and indriya should be
clearly understood. Adhipati may be compared to a
king who, as the sole head of the State, lords over all
his ministers. Indriyas are compared to the king’s
ministers who control only their respective compart-
ments without interfering with the others. The Fac-
ulty of eye, for instance, controls only its coexisting
råpas without any interference with the controlling
faculty of the ear. In the case of adhipati, one domi-
nates all the other coexisting factors with no resist-
ance from any. No two adhipatis can exercise
supreme authority simultaneously. Indriyas can have
their compeers.
22. Here citta refers to the javana thought-process and
vimamsa to the faculty of wisdom (pannindriya).
23.âhara, in this connection, is used in the sense of sus-
tenance. Edible food (kabalikarahara) sustains the
material body. Phassahara or contact or sense-impact
sustains the five kinds of feeling. By mano-
samcetanahara are meant the different kinds of voli-
tion present in the 29 types of moral and immoral
mundane consciousness. They sustain or produce
rebirth in the three spheres. Vinnanahara signifies
the rebirth-consciousness that sustains the mental
states and material phenomena (nama-råpa) which
arise simultaneously. There are such 19 types of
rebirth-consciousness. In the case of mindless
spheres they sustain only råpa; in the case of formless
spheres they sustain only nama. In the existences
where the five Aggregates are present they sustain
both mind and matter.
24. No Jhana constituents are present in the 10 types of
sense-cognitions because the sense-impressions are
weak, and close perception of the object is absent.
25. Effortless states are the sixteen types of consciousness
—namely, ten sense-cognitions, two sampaticchanas,
three santiranas and the sense-door consciousness
(pancadvaravajjana). One-pointedness present in
them is not very strong.
26. The Rootless are the 18 ahetuka-cittas.
27. The one-pointedness present in the Vicikicchacitta
serves only to stabilise the mind. It is not powerful.
28. There are no adhipatis in the Ahetuka and Ekahetuka
Cittas.
29. Strictly speaking, there are five Jhana constituents
because the three kinds of feeling could be treated as
one; Path constituents are nine, since wrong
thoughts, effort, and one-pointedness are included in
Vitakka, Viriya and Ekaggata respectively. Indriyas
are sixteen when the five kinds of feelings are grouped
in one, and the three supramundane in panna.
0 comments:
Post a Comment