Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
45.The Realisation of Nibbàna.
The Yogi who wishes to realise Nibbàna tries to under-
stand things as they truly are. With his one-pointed mind
he scrutinises his self and, on due examination, discovers
that his so-called “Ego-personality” is nothing but a mere
composition of mind and matter—the former consisting of
fleeting mental states that arise as a result of the senses
coming into contact with the sense-stimuli, and the latter
of forces and qualities that manifest themselves in multi-
farious phenomena.
Having thus gained a correct view of the real nature
of his self, freed from the false notion of an identical sub-
stance of mind and matter, he attempts to investigate the
cause of this “Ego-personality”. He realises that everything
worldly, himself not excluded, is conditioned by causes
past or present, and that this existence is due to past igno-
rance (avijjà), craving (tanhà), attachment (upàdàna),
Kamma, and physical food (àhàra) of the present life. On
account of these five causes this personality has arisen and
as the past activities have conditioned the present, so the
present will condition the future. Meditating thus, he tran-
scends all doubts with regard to the past, present, and
future (Kankhàvitaranavisuddhi). Thereupon he contem-
plates that all conditioned things are transient (Anicca),
subject to suffering (Dukkha), and devoid of an immortal
soul (Anattà). Wherever he turns his eyes, he sees nought
but these three characteristics standing out in bold relief.
He realises that life is a mere flowing, a continuous undi-
vided movement. Neither in a celestial plane nor on earth
does he find any genuine happiness, for every form of
pleasure is only a prelude to pain. What is transient is
therefore subject to suffering and where change and sor-
row prevail there cannot be a permanent ego.
As he is thus absorbed in meditation, a day comes
when, to his surprise, he witnesses an aura emanating from
his body (Obhàsa). He experiences an unprecedented pleas-
ure, happiness, and quietude. He becomes even-minded
and strenuous. His religious fervour increases, and mindful-
ness becomes perfect, and Insight extraordinarily keen.
Mistaking this advanced state of moral progress for
Sainthood, chiefly owing to the presence of the aura, he
develops a liking to this mental state. Soon the realisation
comes that these new developments are only obstacles to
moral progress and he cultivates the ‘Purity of Knowledge’
with regard to the ‘Path’ and ‘Non-Path’ (Maggàmagga-
nànadassana Visuddhi).
Perceiving the right path, he resumes his meditation
on the arising (Udaya nàna) and passing away (Vaya
nàna) of conditioned things. Of these two characteristics
the latter becomes more impressed in his mind, because
change is more conspicuous than becoming. Therefore he
turns his attention to the contemplation of the dissolution
of things (Bhanga nàna). He perceives that both mind and
matter, which constitute his personality, are in a state of
constant flux, not remaining for two consecutive moments
the same. To him then comes the knowledge that all dis-
solving things are fearful (Bhaya nàna). The whole world
appears to him like a pit of burning embers, a source of
danger. Subsequently he reflects on the wretchedness and
vanity (âdinava nana) of the fearful world and feeling dis-
gusted with it (Nibbidà nàna), wishes to escape therefrom
(Muncitukamyatà nàna).
With this object in view, he meditates again on the
three characteristics (Patisankhà nàna), and thereafter
becomes completely indifferent to all conditioned things—
having neither attachment nor aversion for any worldly
object (Sankhàrupekkhà nàna). Reaching this point of
mental culture, he takes for his object of special endeavour
one of the three characteristics that appeals to him most,
and intently keeps on developing insight in that particular
direction, until that glorious day when, for the first time,
he realises Nibbàna, his ultimate goal.
30
A Javana thought-process then runs as follows:—
1 2 3 4 5 6,7
+ + + + + ++
Parikamma Upacàra Anuloma Gotrabhu Magga Phala
When there is no Parikamma thought-moment, in the case
of an individual with keen Insight, there arise three Phala
thought-moments.
These nine kinds of insight, viz:— Udaya, Vaya,
Bhanga, Bhaya, âdinava, Nibbidà, Muncitukamyatà, Pati-
sankhà and Sankhàrupekkhà nànas are collectively called
“Patipadà ¥ànadassana Visuddhi”—Purity of Knowledge
and Vision as regards the Practice.
Insight found in this Supramundane Path-
Consciousness is known as ¥ànadassana Visuddhi—
30.See The Buddha and His Teachings—p. 545.
Purity of Knowledge and Vision.
When the spiritual pilgrim realises Nibbàna for the first
time, he is called a Sotàpanna—one who has entered the
Stream that leads to Nibbàna for the first time. He is no more
a worldling (Puthujjana) but an Ariya. He eliminates three
Fetters—namely, Self-illusion (Sakkàya ditthi), Doubts (Vici-
kicchà), and Adherence to Wrongful Rites and Ceremonies
(Silabbata Paràmàsa). As he has not eradicated all the Fet-
ters that bind him to existence, he is reborn seven times at
the most. In his subsequent birth he may or may not be
aware of the fact that he is a Sotàpanna. Nevertheless, he
possesses the characteristics peculiar to such a Saint.
He gains implicit confidence in the Buddha, Dhamma
and the Sangha, and would never violate any of the five
Precepts. He is moreover absolved from states of woe, for
he is destined to Enlightenment.
Summoning up fresh courage as a result of this dis-
tant glimpse of Nibbàna, the Aryan pilgrim makes rapid
progress, and perfecting his Insight becomes a Sakadà-
gàmi, (Once-Returner), by attenuating two other Fetters—
namely, Sense-desire (Kàmaràga) and illwill (Patigha).
In this case, too, and in the case of the other two
advanced stages of Sainthood, a Javana thought-process
runs as above; but the Gotrabhu thought-moment is
termed “Vodàna” (pure) as the individual is purified.
A Sakadàgàmi is reborn on earth only once in case he
does not attain Arahantship in that life itself. It is interest-
ing to note that the pilgrim who has attained the second
stage of Sainthood can only weaken these two powerful
fetters with which he is bound from a beginningless past.
Occasionally he may be disturbed by thoughts of lust and
anger to a slight extent.
It is by attaining the third stage of Sainthood,
Anàgàmi (State of a Never-Returner), that he completely
discards the above two Fetters. Thereafter he neither
returns to this world nor does he seek birth in celestial
realms, since he has rooted out the desire for sensual
pleasures. After death he is reborn in the “Pure Abodes”
(Suddhàvàsa) environment reserved for Anàgàmis and
Arahants. There he attains Arahantship and lives till the
end of his life.
Now the earnest pilgrim, encouraged by the unprec-
edented success of his endeavours, makes his final
advance, and destroying the remaining five Fetters—
namely, Attachment to Form-Sphere (Ruparàga), Attach-
ment to Formless-Sphere (Arupa ràga), Conceit (Màna),
Restlessness (Uddhacca), and Ignorance (Avijjà), attains
Arahantship, the final stage of Sainthood.
It will be noted that the Fetters have to be eradicated
in four stages. The Path (Magga) thought-moment occurs
only once. The Fruit (Phala) thought-moment immediately
follows. In the Supramundane classes of consciousness the
effect of the Kusala Cittas is instantaneous hence it is called
Akàlika (of immediate fruit); whereas in the case of Lokiya
Cittas effects may take place in this life, or in a subsequent
life, or at any time till one attains Parinibbàna.
In the Mundane consciousness Kamma is predomi-
nant, while in the Supramundane Pannà or wisdom is pre-
dominant. Hence the four Kusala Lokuttara Cittas are not
treated as Kamma.
These eight Cittas are called Lokuttara. Here Loka
means the Pancupàdanakkhandha, the five Aggregates of
Attachment. Uttara means that which transcends. Lokut-
tara therefore means that which transcends the world of
Aggregates of Attachment. This definition strictly applies to
the Four Paths. The Fruits are called Lokuttara because they
have transcended the world of Aggregates of Attachment.
46.Forty Types of Lokuttara Cittas:—
One who has attained the First Jhàna emerges from it and
meditates on the impermanence, sorrowfulness, and soul-
lessness of those mental states in that particular conscious-
ness and ultimately realises Nibbàna. As the First Jhàna
was made the basis to realise Nibbàna this Lokuttara Kus-
ala thought is called—
Vitakka—Vicàra—Piti—Suk’Ekaggatà—sahitam
Pathamajjhàna—Sotàpattimagga—cittam.
This Magga thought-moment is immediately
followed by the Phala thought-moment.
In the same manner the other four Jhànas are made the
bases to realise Nibbàna. Now, for each stage there are five
Paths and five Fruits according to the different Jhànas. For
the four stages there are forty classes of consciousness.
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