Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter VIII
Paccaya—Sangaha—Vibhago
_______
§1.Yesam sankhatadhammanam ye dhamma
paccaya yatha
Tam vibhagam’ih’edani pavakkhami
yatharaham.
_______
§2.Paticcasamuppadanayo, Patthananayo c’ati
paccayasangaho duvidho veditabbo.
Tattha tabbhavabhavibhavakaramattopalakkhi-
to paticcasamuppadanayo.
Patthananayo pana ahaccapaccayatthitim’ arabbha
pavuccati. Ubhayam pana vomissetva papancenti acariya.
Tattha avijjapaccaya sankhara, sankhara-paccaya
vinnanam, vinnana-paccaya namarupam, namarupa-
paccaya salayatanam, salayatana-paccaya phasso, phassa-
paccaya vedana, vedana-paccaya tanha, tanha-paccaya
upadanam, upadana-paccaya bhavo, bhava-paccaya jati,
jati-paccaya jara — marana — soka — parideva-dukkha-
domanass’ upayasa sambhavanti. Evam’ etassa kevalassa
dukkhakkhandhassa samudayo hoti’ ti ayam’ ettha
paticcasamuppadanayo.
Tattha tayo addha; dvadasangani; visatakara;
tisandhi; catusankhepo; tini vattani; dve mulani ca
veditabbani.
Katham? avijja, sankhara atito addha; jati, jara,
maranam anagato addha; majjhe attha paccuppanno
addha’ ti tayo addha.
Avijja, sankhara, vinnanam, namarupam, salayatanam,
phasso, vedana, tanha, upadanam, bhavo, jati, jara-
maranan’ti dvadasangani. Sokadivacanam pan’ ettha
nissandaphalanidassanam.
Avijjasankharaggahanena pan’ettha tanhupadana-
bhava pi gahita bhavanti. Tatha tanh’ upadanabhavag-
gahanena ca avijjasankhara, jatijaramaranaggahanena ca
vinnanadiphalapancakam’eva gahitanti katva,
Atite hetavo panca idani phalapancakam
Idani hetavo panca ayatim phalapancakanti
Visatakara, tisandhi, catusankhepa ca bhavanti.
Avijja tanhupadana ca kilesavattam; kammabhava-
sankhato bhav’ekadeso; sankhara ca kammavattam;
upapattibhavasankhato bhav’ ekadeso; avasesa ca
vipakavattanti tini vattani.
Avijjatanhavasena dve mulani ca veditabbani.
1.Tesam’ eva ca mulanam nirodhena nirujjhati
Jaramaranamucchaya pilitanam’ abhinhaso
âsavanam samuppada avijja ca pavattati.
2.Vattam’abandham’ iccevam tebhumakam’
anadikam
Paticcasamuppado’ti patthapesi mahamuni.
Chapter 8
The Compendium of Relations
_______
Introductory
§1.I shall now explain here, in a fitting manner, how
causal states act as relations to the conditioned states (1).
§2.The compendium of relations is twofold:—
A.The Law of Dependent Arising (2), and
B.The Law of Causal Relations. (3)
Of these, the law of Dependent Arising is marked by the
simple happening of a state dependent on its antecedent
state (4).
The Law of Causal Relations is said with reference to
the existence of conditions that relate to one another.
Teachers explain them by mixing both methods.
_______
The Law of Dependent Arising
Therein:—
Dependent on Ignorance (5) arise Conditioning
Activities (6).
Dependent on Conditioning Activities arises
(Rebirth) Consciousness (7).
Dependent on (Rebirth) Consciousness arise Mind
and Matter (8).
Dependent on Mind and Matter arise the six (Sense)
Bases (9).
Dependent on the six (Sense) Bases arises
Contact (10).
Dependent on Contact arises Feeling (11).
Dependent on Feeling arises Craving (12).
Dependent on Craving arises Grasping (13).
Dependent on Grasping arises Action or Becoming (14).
Dependent on Action arises Birth (15).
Dependent on Birth arise Decay, Death, Sorrow,
Lamentation, Pain, Grief, and Despair.
Thus arises the whole mass of suffering.
Herein this is the Law of the Dependent Arising.
It should be understood that there are three periods,
twelve factors, twenty modes, three connections, four divi-
sions, three rounds, and two roots.
How?
Ignorance and Conditioning Activities belong to the
past; Birth, Decay, Death belong to the future; the inter-
mediate eight to the present. Thus there are three periods.
Ignorance, (moral and immoral) Activities, (Rebirth)
Consciousness, Mind and Matter, Six Sense Bases, Con-
tact, Feeling, Craving, Grasping, Action, Birth, Decay and
Death are the twelve factors. The terms Sorrow and so on
are shown as incidental consequence (of Birth).
Here, by taking ignorance and activities, craving,
grasping, and action are also taken. Likewise, by taking
craving, grasping, and action, ignorance and activities are
also taken. By taking birth, decay and death, the five
effects with consciousness and so on are taken also. Thus
there are:—
Five causes pertaining to the past, and five effects to
the present; five causes pertaining to the present, and five
effects to the future.
There are twenty modes, three connections and four
divisions.
The three Rounds—
1.Ignorance, craving, and grasping belong to the
Round of Passions;
2.One part of becoming (bhava) known as action
and (moral and immoral) activities belong to the Round of
Kamma.
3.One part of becoming known as renewed existence
(uppity bhava) and the rest belong to the Round of Effects.
Ignorance and craving should be understood as the two
roots. (16).
133
_______
Summary
By the destruction of these roots does the Round cease.
The ignorance, originating from defilements (17),
increases in the constantly oppressed who faint by decay
and death.
The Great Sage has thus expounded this entangled,
beginningless existence in the triple sphere as the ‘Law of
Dependent Arising.’
133. See diagrams XVI, p. 401 and XVII, p. 402.
Notes:—
Section1
1.Sankhatadhammanam—To the conditioned nama
and rupa described in the previous chapters.
_______
Section2
2.Paticcasamuppada134—Paticca—because of, on
account of; samuppada = arising, origination.
Although the literal meaning of the term is ‘arising
because of’ or dependent arising or origination, it is
applied to the whole causal formula which consists
of twelve interdependent causes and effects, techni-
cally called paccaya and paccayuppanna.
S. Z. Aung renders Paticcasamuppadanaya by
‘The Law of happening by way of cause’.
In this chapter the Law of Dependent Arising is
not mixed up with the Patthananaya as in the
Visuddhimagga.
3.Patthananaya—According to the Ceylon Commen-
tary here the prefix ‘pa’ means, ‘various’ (nanappa-
kara). Ledi Sayadaw says ‘principal’ (padhana).
òhana (lit.station) signifies ‘cause’ (paccaya) which is
paraphrased by ‘upakarakadhamma’ — aiding or sup-
portive conditions. These various or principal causes
134.For details see “The Buddha and His Teachings” pp. 418–431.
are decribed in detail in the Patthanapakarana, the
seventh book of the Abhidhamma-Pitaka. The system
expounded in this treatise is called Patthananaya.
The difference between the two nayas should be
understood as follows:
i.Because of A arises B. Because of B arises C. When
there is no A there is no B. When there is do B there
is no C. In other words ‘this being so, that is; this not
being so, that is not’ (imasmim sati, idam hoti; imas-
mim asati, idam na hoti). This is the Paticcasamup-
padanaya.
ii.When we say that A is related to B in thc way of co-
existence’, ‘interdependence’ we get an illustration of
Patthananaya.
See Journal of the Pali Text Society, 1915–1916,
pp.21–53.
4.Tabbhavabhavibhavakaramatta; bhavakaramatta
= the simple happening of a state; tabbhavabhavi =
dependent on its antecedent state.
5.Avijja, lit., not-knowingness, i.e., of the four Noble
Truths. It is also explained as ‘that which causes beings
to run in the endless Samsara’ (antavirahite samsare
satte javapeti). ‘Whereby the fruit is produced’ is
termed ‘paccaya’, which is the cause. When ignorance
is destroyed and turned into knowingness, all causality
is shattered as in the case of Buddhas and Arahants.
6.Sankhara—This is a multisignificant term which
should be understood according to the context. Here
the term signifies immoral (akusala), moral (kusala),
and unshakable (anenja) volitions (cetana) which con-
stitute Kamma that produces rebirth. The first embraces
all volitions in the 12 types of immoral consciousness;
the second, all volitions in the 8 types of Beautiful (kus-
ala) consciousness and the 5 types of kusala Rupajhana
consciousness; the third, all volitions in the 4 types of
kusala Arupajhanas. There is no proper English equiva-
lent which gives the exact connotation of this Pali term.
Sankhara, as one of the five aggregates, implies the
50mental states excluding feeling and perception.
The volitions of the four supramundane Path con-
sciousness (lokuttaramaggacitta) are not regarded as
sankhara because they tend to eradicate ignorance.
Wisdom (panna) is predominant in supramundane
types of consciousness while volition (cetana) is pre-
dominant in the mundane types of consciousness.
Ignorance is predominant in immoral activities, while
it is latent in moral activities. Hence both moral and
immoral actions are regarded as caused by ignorance.
7.Vinnana—strictly denotes the 19 types of rebirth-
consciousness (patisandhi vinnana) described in
chapter V. All the 32 types of resultant consciousness
(vipakacitta), experienced during lifetime, are also
implied by the term.
The foetus in the mother’s womb is formed by the
combination of this relinking consciousness with the
sperm and ovum cells of the parents. In this conscious-
ness are latent all the past impressions, characteristics
and tendencies of that particular individual life-flux.
This relinking-consciousness is regarded as “radi-
ant” (pabhassara) as it is either devoid of immoral
roots of lust, hatred and delusion (as in the case of
‘rootless resultants—ahetukavipaka), or accompanied
by moral roots (as in the case of ‘resultants with roots’).
8.Namarupa—This compound should be understood as
nama alone, rupa alone, and namarupa together. In
the case of arupa planes there arises only mind; in the
case of mindless (asanna) planes, only matter; in the
case of kama and rupa planes both mind and matter.
By nama are here meant the three aggregates—
feeling (vedana), perception (sanna) and sankhara—
that arise simultaneous with rebirth-consciousness.
By rupa are meant the three decads
135 kaya, bhava,
135.The body decad (kayadasaka) is composed of the four elements—namely, i.
the element of extension (pathavi) ii. the the element of cohesion (apo), iii.
the element of heat (tejo), iv. the element of motion (vayo); its four derivatives
(upadarupa)—namely, v. colour (vanna) vi. odour (gandha), vii. taste (rasa),
viii. nutritive essence (oja), ix. vitality (jivitindriya), and x. body (kaya).
Sex-decad (bhavadasaka) and base-decad (vatthudasaka) also consist of
the first nine and sex and seat of consciousness respectively.
From this it is evident that sex is determined by past Kamma at the very
conception of the being.
Here kaya means the sensitive part of the body. Sex is not developed at
the moment of conception but the potentiality is latent. Neither the heart nor
the brain, the supposed seat of consciousness, is developed but the potentiality
of the seat is latent.
vatthu—that also arise simultaneous with rebirth-
consciousness, conditioned by past kamma. The sec-
ond and third factors pertain to the past and present.
The third and fourth factors, on the contrary, are con-
temporaneous.
9.Salayatana—During the embryonic period the six
sense-bases gradually evolve from the psycho-physical
phenomena in which are latent infinite potentialities.
The insignificant, infinitesimally small speck now
develops into a complex six senses-machine which
now operates almost mechanically without any agent
like a soul to act as the operator. The six sense bases
are eye, ear, nose, tongue, body, and mind. The first
five refer to the sensitive organs that evolve by
degrees. Mind-base has already been explained.
10. Phassa—See Chapters 1 and 2.
11.Vedana—Ibid.
12.Tanha (Craving) is threefold, namely—craving for
sensual pleasures (kamatanha), craving for sensual
pleasures associated with the view of eternalism
(bhavatanha) i. e., enjoying pleasures thinking that
they are imperishable, and craving for sensual pleas-
ures associated with the view of nihilism (vibha-
vatanha) i. e., enjoying pleasures thinking that every-
thing perishes after death. The last is the materialistic
point of view.
Bhavatanha and Vibhavatanha are also inter-
preted as attachment to Rupa and Arupa Planes
respectively. Usually these two terms are rendered by
craving for existence and non-existence.
There are six kinds of craving corresponding to
the six sense-objects such as form, sound, and so on.
They become 12 when they are treated as internal
and external. They are reckoned as 36 when past,
present and future are taken into consideration.
When multiplied by the foregoing three kinds of
craving they amount to 108.
13.Upadana, derived from upa + a +
√ da, to give,
is intensive craving or firm grasping. Tanha is like
groping in the dark to steal an object. Upadana cor-
responds to the actual stealing. Grasping results with
attachment and error. It gives rise to the false notions
of ‘I’ and “mine”.
14.Bhava, lit., becoming, is explained as both moral and
immoral action which constitute Kamma (kamma-
bhava)—active process of becoming—and the differ-
ent planes of existence (upapattibhava)—passive
process of becoming. The only difference between
Sankhara and Kammabhava is that the former per-
tains to the past and the latter to the present. It is only
the (kamma) bhava that conditions the future birth.
15.Jati, strictly speaking, is the arising of the aggregates
(khandhanam patubhavo).
16. Ignorance is shown as the past cause that conditions
the present, and Craving as the present cause that
conditions the future.
17.âsavas or Defilements, latent in all worldlings, are
cited as the cause of ignorance.
Showing posts with label Abhidhammattha Sangaha. Show all posts
Showing posts with label Abhidhammattha Sangaha. Show all posts
Friday, May 27, 2011
Abhidhammattha Sangaha - A Synthesis of ‘the Whole’
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Sabbasangaho
§5.(i)Sabbasangahe—Pancakkhandha-rupakkhan-
dho, vedanakkhando, sannakkhando, sankharakkhando,
vinnanakkhandho.
(ii)Pancupadanakkhandha—rupupadanakkhandho,
vedanupadanakkhandho, sannupadanakkhandho, sankha-
rupadanakkhando, vinnanupadanakkhandho.
(iii)Dvadasayatanani—cakkhayatanam, sotayatanam
ghanayatanam, jivhayatanam, kayayatanam, manayatanam,
rupayatanam, saddayatanam, gandhayatanam, rasayatanam,
photthabbayatanam, dhammayatanam.
(iv)Attharasadhatuyo—cakkhudhatu, sotadhatu,
ghanadhatu, jivhadhatu, kayadhatu, rupadhatu, sadda-
dhatu, gandhadhatu, rasadhatu, photthabbadhatu,
cakkhuvinnanadhatu, sotavinnanadhatu, ghanavinnana-
dhatu, jivhavinnanadhatu, kayavinnanadhatu, manodhatu,
dhammadhatu, manovinnanadhatu,
(v)Cattari ariyasaccani—dukkham ariyasaccam,
dukkhasamudayo ariyasaccam, dukkhanirodho ariyasac-
cam, dukkhanirodhagaminipatipada ariyasaccam.
Ettha pana cetasika-sukhumarupa-nibbanavasena
ekunasattati dhamma dhammayatanadhammadhatu’ti
sankham gacchanti. Manayatanam’eva sattavinnanadhatu-
vasena bhijjati.
l.Rupan ca vedana sanna sesa cetasika tatha
Vinnanam’iti panc’ete pancakkhandha’ti bhasita.
2.Panc’ upadanakkhandha’ti tatha tebhumaka mata
Bhedabhavena nibbanam khandhasangaha-
nissatam.
3.Dvaralambanabhedena bhavantayatanani ca
Dvaralambataduppannapariyayena dhatuyo
4.Dukkham tebhumakam vattam tanhasamudayo
bhave
Nirodho nama nibbanam maggo lokuttare mato.
5.Maggayutta phala c’eva catusaccavinissata
Iti pancappabhedena pavutto sabbasangaho.
Iti Abhidhammatthasangahe samuccayasangahavibhago
nama sattamaparicchedo.
______
§5.A Synthesis of ‘the Whole’ (38)
In the compendium of ‘the whole’ there are:—
(i)The Five Aggregates (39);
1. matter, 2. feeling, 3. perception, 4. mental states
(40), 5. consciousness.
(ii)The Five Aggregates of Grasping (41):—
1. matter, 2. feeling, 3. perception, 4. mental
states, 5. consciousness.
(iii)The Twelve Spheres (42):—
(a)Sense-Organs
1. eye (43), 2. ear, 3. nose, 4. tongue, 5. body,
6. mind (44).
(b)Sense-Objects
7. visible object, 8. sound, 9. odour, 10. taste,
11. tangible object, 12. cognizable object.
(iv)The Eighteen Elements (45):—
1. eye, 2. ear, 3. nose, 4. tongue, 5. body, 6. visible
object, 7. sound, 8. odour, 9. taste, 10. tangible
object, 11. eye-consciousness, 12. ear-consciousness,
13. nose-consciousness, 14. tongue-conciousness,
15. body-consciousness 16. mind, 17.cognizable
object (46), 18. mind-consciousness (47).
(v)The Four Noble Truths (48) :
1. the Noble Truth of Suffering, 2. the Noble Truth
of the Cause of Suffering, 3. the Noble Truth of the
Cessation of Suffering, 4. the Noble Truth of the
Path leading to the Cessation of Suffering.
Herein sixty-nine entities comprising (52) mental states,
(16) subtle matter, and Nibbana are regarded as the
sphere of cognizables and the cognizable element. Only
the sphere of mind divides itself into seven consciousness-
elements.
Summary
Matter, feeling, perception, remaining mental states, and
consciousness—these five are called the five Aggregates.
Similarly those that pertain to the three planes are
regarded as Five Aggregates of grasping.
As Nibbana lacks differentiation (such as past,
present, future) it is excluded from the category of Aggre-
gates.
Owing to the difference between doors and objects
there arise (twelve) sense-spheres. In accordance with
doors, objects, and their resultant consciousness arise the
elements.
Existence in the three planes is suffering Craving is
its cause. Cessation is Nibbana. Path is regarded as supra-
mundane.
Mental states associated with the Paths and the
Fruits are excluded from the four Truths.
Thus the category of the ‘whole’ has been explained
in five ways.
_______
Thus is the seventh chapter of the Compendium of
Abhidhamma dealing with the Abhidhamma Categories.
_______
Notes:
38. Category of all such as Aggregates etc.
39.Khandha means group, mass, aggregate. The
Buddha analyses the so-called being into five groups. All
the past, present and future material phenomena are col-
lectively called rupakkhandha. The other four divisions
should be similarly understood.
40. Here the term Sankhara is used in a specific
sense. Of the 52 mental states, feeling is one, and percep-
tion is another. The remaining 50 mental states are collec-
tively called Sankhara. Mental formations, propensities,
tendencies, syntheses do not exactly convey the meaning
of the Pali term. Even ‘volitional activities’ is not very
appropriate.
‘Mental states’ is too general, but is not misleading.
41.Upadanakkhandha—They are so called because
they form the objects of clinging or grasping. The eight
supramundane states of consciousness and mental states
found therein and the ten material qualities not born of
Kamma are not treated as upadanakkhandha.
42.âyatana means a field, sphere, basis.
43.Cakkhayatana means the sensitive part of the
eye which responds to visual-stimuli. The four remaining
sense-organs should be similarly understood.
44.Manayatana—There is no special organ for the
mind like the physical organs. By mind-sphere is meant the
‘adverting consciousness’ (manodvaravajjana) together with
the preceding ‘arrest Bhavanga’—(Bhavangupaccheda). See
Chapter 1.
45.Dhatu is that which bears its own characteristic.
46.Dhammadhatu is synonymous with dhamma-
yatana but differs from Dhammarammana as it does not
include citta (consciousness), pannatti (concepts), and
pasadarupa (sensitive material phenomena).
47.Manovinnanadhatu—Of the 89 classes of
consciousness 76 types of consciousness are regarded as
mind-consciousness, excluding the tenfold sense-
consciousness (dvipancavinnana) and the three manodhatu
(=two types of receiving-consciousness and sense-door
consciousness).
48.Ariyasacca—The Pali term for truth is sacca
which means that which is. Its Samskrt equivalent is satya
which denotes an incontrovertible fact. The Buddha enun-
ciates four such truths which are associated with so-called
beings. They are called ariyasaccani because they were dis-
covered by the Greatest Ariya, the Buddha, who was far
removed from passions.
The first truth deals with dukkha which, for need of
a better English equivalent, is inappropriately rendered
by suffering or sorrow. As a feeling dukkha means that
which is difficult to endure. As an abstract truth dukkha
is used in the sense of contemptible (du) emptiness
(kha). The world rests on suffering—hence it is con-
temptible. It is devoid of any reality—hence it is empty or
void. Dukkha, therefore, means contemptible void.
The cause of this suffering is craving or attachment
(tanha) which leads to repeated births. The third Noble
Truth is Nibbana which can be achieved in this life itself
by the total eradication of all forms of craving. The
fourth Truth is the Noble Eightfold Path or the Middle
Way.
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Sabbasangaho
§5.(i)Sabbasangahe—Pancakkhandha-rupakkhan-
dho, vedanakkhando, sannakkhando, sankharakkhando,
vinnanakkhandho.
(ii)Pancupadanakkhandha—rupupadanakkhandho,
vedanupadanakkhandho, sannupadanakkhandho, sankha-
rupadanakkhando, vinnanupadanakkhandho.
(iii)Dvadasayatanani—cakkhayatanam, sotayatanam
ghanayatanam, jivhayatanam, kayayatanam, manayatanam,
rupayatanam, saddayatanam, gandhayatanam, rasayatanam,
photthabbayatanam, dhammayatanam.
(iv)Attharasadhatuyo—cakkhudhatu, sotadhatu,
ghanadhatu, jivhadhatu, kayadhatu, rupadhatu, sadda-
dhatu, gandhadhatu, rasadhatu, photthabbadhatu,
cakkhuvinnanadhatu, sotavinnanadhatu, ghanavinnana-
dhatu, jivhavinnanadhatu, kayavinnanadhatu, manodhatu,
dhammadhatu, manovinnanadhatu,
(v)Cattari ariyasaccani—dukkham ariyasaccam,
dukkhasamudayo ariyasaccam, dukkhanirodho ariyasac-
cam, dukkhanirodhagaminipatipada ariyasaccam.
Ettha pana cetasika-sukhumarupa-nibbanavasena
ekunasattati dhamma dhammayatanadhammadhatu’ti
sankham gacchanti. Manayatanam’eva sattavinnanadhatu-
vasena bhijjati.
l.Rupan ca vedana sanna sesa cetasika tatha
Vinnanam’iti panc’ete pancakkhandha’ti bhasita.
2.Panc’ upadanakkhandha’ti tatha tebhumaka mata
Bhedabhavena nibbanam khandhasangaha-
nissatam.
3.Dvaralambanabhedena bhavantayatanani ca
Dvaralambataduppannapariyayena dhatuyo
4.Dukkham tebhumakam vattam tanhasamudayo
bhave
Nirodho nama nibbanam maggo lokuttare mato.
5.Maggayutta phala c’eva catusaccavinissata
Iti pancappabhedena pavutto sabbasangaho.
Iti Abhidhammatthasangahe samuccayasangahavibhago
nama sattamaparicchedo.
______
§5.A Synthesis of ‘the Whole’ (38)
In the compendium of ‘the whole’ there are:—
(i)The Five Aggregates (39);
1. matter, 2. feeling, 3. perception, 4. mental states
(40), 5. consciousness.
(ii)The Five Aggregates of Grasping (41):—
1. matter, 2. feeling, 3. perception, 4. mental
states, 5. consciousness.
(iii)The Twelve Spheres (42):—
(a)Sense-Organs
1. eye (43), 2. ear, 3. nose, 4. tongue, 5. body,
6. mind (44).
(b)Sense-Objects
7. visible object, 8. sound, 9. odour, 10. taste,
11. tangible object, 12. cognizable object.
(iv)The Eighteen Elements (45):—
1. eye, 2. ear, 3. nose, 4. tongue, 5. body, 6. visible
object, 7. sound, 8. odour, 9. taste, 10. tangible
object, 11. eye-consciousness, 12. ear-consciousness,
13. nose-consciousness, 14. tongue-conciousness,
15. body-consciousness 16. mind, 17.cognizable
object (46), 18. mind-consciousness (47).
(v)The Four Noble Truths (48) :
1. the Noble Truth of Suffering, 2. the Noble Truth
of the Cause of Suffering, 3. the Noble Truth of the
Cessation of Suffering, 4. the Noble Truth of the
Path leading to the Cessation of Suffering.
Herein sixty-nine entities comprising (52) mental states,
(16) subtle matter, and Nibbana are regarded as the
sphere of cognizables and the cognizable element. Only
the sphere of mind divides itself into seven consciousness-
elements.
Summary
Matter, feeling, perception, remaining mental states, and
consciousness—these five are called the five Aggregates.
Similarly those that pertain to the three planes are
regarded as Five Aggregates of grasping.
As Nibbana lacks differentiation (such as past,
present, future) it is excluded from the category of Aggre-
gates.
Owing to the difference between doors and objects
there arise (twelve) sense-spheres. In accordance with
doors, objects, and their resultant consciousness arise the
elements.
Existence in the three planes is suffering Craving is
its cause. Cessation is Nibbana. Path is regarded as supra-
mundane.
Mental states associated with the Paths and the
Fruits are excluded from the four Truths.
Thus the category of the ‘whole’ has been explained
in five ways.
_______
Thus is the seventh chapter of the Compendium of
Abhidhamma dealing with the Abhidhamma Categories.
_______
Notes:
38. Category of all such as Aggregates etc.
39.Khandha means group, mass, aggregate. The
Buddha analyses the so-called being into five groups. All
the past, present and future material phenomena are col-
lectively called rupakkhandha. The other four divisions
should be similarly understood.
40. Here the term Sankhara is used in a specific
sense. Of the 52 mental states, feeling is one, and percep-
tion is another. The remaining 50 mental states are collec-
tively called Sankhara. Mental formations, propensities,
tendencies, syntheses do not exactly convey the meaning
of the Pali term. Even ‘volitional activities’ is not very
appropriate.
‘Mental states’ is too general, but is not misleading.
41.Upadanakkhandha—They are so called because
they form the objects of clinging or grasping. The eight
supramundane states of consciousness and mental states
found therein and the ten material qualities not born of
Kamma are not treated as upadanakkhandha.
42.âyatana means a field, sphere, basis.
43.Cakkhayatana means the sensitive part of the
eye which responds to visual-stimuli. The four remaining
sense-organs should be similarly understood.
44.Manayatana—There is no special organ for the
mind like the physical organs. By mind-sphere is meant the
‘adverting consciousness’ (manodvaravajjana) together with
the preceding ‘arrest Bhavanga’—(Bhavangupaccheda). See
Chapter 1.
45.Dhatu is that which bears its own characteristic.
46.Dhammadhatu is synonymous with dhamma-
yatana but differs from Dhammarammana as it does not
include citta (consciousness), pannatti (concepts), and
pasadarupa (sensitive material phenomena).
47.Manovinnanadhatu—Of the 89 classes of
consciousness 76 types of consciousness are regarded as
mind-consciousness, excluding the tenfold sense-
consciousness (dvipancavinnana) and the three manodhatu
(=two types of receiving-consciousness and sense-door
consciousness).
48.Ariyasacca—The Pali term for truth is sacca
which means that which is. Its Samskrt equivalent is satya
which denotes an incontrovertible fact. The Buddha enun-
ciates four such truths which are associated with so-called
beings. They are called ariyasaccani because they were dis-
covered by the Greatest Ariya, the Buddha, who was far
removed from passions.
The first truth deals with dukkha which, for need of
a better English equivalent, is inappropriately rendered
by suffering or sorrow. As a feeling dukkha means that
which is difficult to endure. As an abstract truth dukkha
is used in the sense of contemptible (du) emptiness
(kha). The world rests on suffering—hence it is con-
temptible. It is devoid of any reality—hence it is empty or
void. Dukkha, therefore, means contemptible void.
The cause of this suffering is craving or attachment
(tanha) which leads to repeated births. The third Noble
Truth is Nibbana which can be achieved in this life itself
by the total eradication of all forms of craving. The
fourth Truth is the Noble Eightfold Path or the Middle
Way.
Abhidhammattha Sangaha - Factors of Enlightenment
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Bodhipakkhiya Sangaho
§4.i.Bodhipakkhiyasangahe cattaro satipatthana
kayanupassana-satipatthanam, vedananupassana sati-
patthanam, cittanupassana-satipatthanam, dhammanu-
passana-satipatthanam.
ii.Cattaro sammappadhana—uppannanam papaka-
nam pahanaya vayamo, anuppannanam papakanam anup-
padaya vayamo, anuppannanam kusalanam uppadaya
vayamo, upannanam kusalanam bhiyyobhavaya vayamo.
iii.Cattaro iddhipada—chandiddhipado, viriyiddhi-
pado, cittiddhipado, vimamsiddhipado.
iv.Pancindriyani—saddhindriyam, viriyindriyam,
satindriyam, samadhindriyam, pannindriyam.
v.Pancabalani—saddhabalam, viriyabalam, satiba-
lam, samadhibalam, pannabalam.
vi.Sattabojjhanga—satisambojjhango, dhammavi-
cayasambojjhango, viriyasambojjhango, pitisambojjhango,
passadhisambojjhango, samadhisambojjhango, upekkha-
sambojjhango.
vii.Atthamaggangani—sammaditthi, sammasan-
kappo, sammavaca, sammakammanto, sammajivo,
sammavayamo, sammasati, sammasamadhi.
Ettha pana cattaro satipatthana’ti samma-sati eka’va
pavuccati. Tatha cattaro sammappadhana’ti ca sammava-
yamo.
Chando cittam upekkha ca saddha-passaddhi-pitiyo
Sammaditthi ca sankappo vayamo viratittayam
Sammasati samadhi’ti cuddas’ete sabhavato
Sattatimsappabhedena sattadha tattha sangaho.
Sankappa-passaddhi ca pitupekkha chando ca cittam
viratittayan ca
Nav’ekathana viriyam navattha sati samadhi catu
panca panna
Saddha duthanuttamasatta-timsadhammanam’eso
pavaro vibhago.
Sabbe lokuttare honti na va samkappapitiyo
Lokiye’pi yathayogam chabbisuddhippavattiyam.
_______
Factors of Enlightenment (30)
§4.In the compendium of Factors pertaining to Enlight-
enment there are four (1) Foundations of Mindfulness
(31):—
1.Mindfulness as regards body, 2. Mindfulness as
regards feelings, 3. Mindfulness as regards thoughts,
4.Mindfulness as regards Dhamma.
(2)There are four Supreme Efforts (32):—
1. The effort to discard evils that have arisen, 2. The
effort to prevent the arising of unrisen evils, 3. The effort
to develop unrisen good, 4. The effort to augment arisen
good.
(3)There are four Means of Accomplishment (33):—
1. Will, 2 Effort, 3: Thought, 4. Reason.
(4)There are five Faculties (34):—
1. Confidence; 2. Effort, 3. Mindfulness, 4. Concen-
tration, 5. Wisdom.
(5)There are five Powers (34):—
1. Confidence, 2. Effort, 3. Mindfulness, 4. Concen-
tration, 5. Wisdom,
(6)There are seven Constituents of Enlightenment
(35):—
1. Mindfulness, 2. Investigation of the Truth 3. Effort,
4. Rapture, 5. Quietude, 6. Concentration, 7. Equanimity.
(7)There are eight Path-Constituents (36):—
1. Right Understanding, 2. Right Thoughts, 3. Right
Speech, 4. Right Action, 5. Right Livelihood, 6. Right
Effort, 7. Right Mindfulness, 8. Right Concentration.
Here by the four Foundations of Mindfulness, Right Mind-
fulness alone is implied. Right Effort is implied by the four
Supreme Efforts.
The sevenfold compendium which consists of
37factors, is composed of these fourteen according to
their nature:—Will, Thought, Equanimity, Confidence,
Quietude, Rapture, Right Understanding, Aspirations or
Thoughts, Effort, the three Abstinences, Right Mindful-
ness, and Concentration.
The esteemed enumeration of these 37 sublime fac-
tors is as follows:—Aspirations, Quietude, Rapture, Equa-
nimity, Will, Thought, the three Abstinences, occur once;
Effort nine times; Mindfulness eight times; Concentration
four times; Wisdom five times; Confidence twice (37).
All these, save at times Aspirations and Rapture,
occur in the Supramundane (Consciousness) and in the
mundane (consciousness) too, according to circum-
stances, in the course of sixfold purity.
_______
Section 4
Notes:—
30.Bodhipakkhiya—Bodhi means Enlightenment
or the aspirant for Enlightenment. Pakkhiya, literally,
means ‘on the side of’.
31.Satipatthana—sati = mindfulness, awareness,
or attentiveness; patthana = establishment, application,
foundations, bases. These Satipatthanas are intended to
develop both concentration and insight. Each Satipatthana
serves a specific purpose. Contemplation on these four
leads, on one hand, to the development of ‘undesirable-
ness’ (asubha), painfulness (dukkha), impermanence
(anicca), and ‘soullessness’ (anatta), and, on the other
hand, to the eradication of ‘desirableness’, ‘pleasure’,
‘permanence’ and ‘substantiality’.
Briefly, the objects of mindfulness may be divided
into nama and råpa. The first which deals with råpa—
breath—is also regarded as a kind of råpa. The second and
the third deal with different kinds of feelings and thoughts.
The fourth deals with both nama and råpa. Hence it is very
difficult to render the Pali term, Dhamma, used in this con-
nection, by one English equivalent. It is preferable to retain
the Pali term to avoid any misunderstanding.
For details see the Satipatthana Sutta and the com-
mentary.
32.Sammappadhana (Right exertion)—One
mental state—viriya—performs four functions.
33.Iddhipada—The means of accomplishing one’s
own end or purpose. Strictly speaking, all these four per-
tain to the supramundane consciousness. Chanda is the
mental state—‘wish-to-do’. Viriya refers to the four
Supreme Efforts. Citta means the supra-mundane con-
sciousness. Vimamsa signifies the mental state of wisdom
present in the supramundane consciousness. Only when
these four are present in the supramundane consciousness
are they termed Iddhipada.
34.Indriyas and Balas are identical though differ-
ent meanings are attached to them.
35.Sambojjhanga—Sam = exalted, good; bodhi=
enlightenment or one who is striving for enlightenment;
anga = factor. Here Dhammavicaya means seeing mind and
matter as they truly are. It is insight. By passaddhi are meant
both cittapassaddhi and kayapassaddhi mental states.
Upekkha does not mean hedonic indifference but mental
equipoise known as tatramajjhattata. Dhammavicaya,
viriya, and piti are opposed to thina-middha (sloth and
torpor); passaddhi, samadhi, and upekkha, to uddhacca
(restlessness).
36.Maggangani—According to the commentaries,
here Magga is used in two different senses—namely, ‘that
which is sought by those who strive for Nibbana’, or
‘thatwhich goes by killing the passions’ (Nibbanatthikehi
maggiyati’ti va kilese marento gacchati’ti maggo). Evidently
this particular definition has been given to differentiate
the noble Eightfold Path from an ordinary one.
Strictly speaking, these eight factors connote eight
mental states collectively found in the supramundane con-
sciousness that has Nibbana for its object.
Sammaditthi is rendered by Right Understanding,
Right Views, Right Beliefs, Right Knowledge. Sammaditthi
is explained as the knowledge of the four Noble Truths. In
other words, it is the understanding of one’s personality as
it really is or of things as they truly are. According to Abhi-
dhamma, it is the mental state of wisdom (panna) that
tends to eradicate ignorance (avjja). It is placed first
because all actions should be regulated by wisdom. Right
Understanding leads to Right Thoughts.
Sammasankappa is rendered by Thoughts, Aspira-
tions, Intention, Ideas. According to Abhidhamma it is the
mental state of vitakka (application) that directs the mind
to Nibbana, eliminating the evil thoughts of sense-desires
(kama), illwill (vyapada), and cruelty (himsa), by cultivat-
ing the good thoughts of renunciation (nekkhamma),
loving-kindness (avyapada), and harmlessness (avihimsa).
The first two constituents are grouped in wisdom
(panna).
Right Thoughts lead to Right Speech, Right Action, and
Right Livelihood. These three constitute Sila or Morality.
Sammavaca signifies abstinence from lying, slander-
ing, harsh speech, and frivolous talk.
Sammakammanta deals with abstinence from kill-
ing, stealing, and misconduct.
Sammajiva is twofold. It deals with right livelihood
of both Bhikkhus and laymen. The latter are prohibited
from trading in arms, slaves, intoxicants, animals for
slaughter, and poison.
The three mental states of ‘Abstinences’ (virati) are
implied by these three constituents.
Sammavayama signifies the four Supreme Efforts
mentioned above.
Sammasati denotes the four kinds of Mindfulness
mentioned above.
Sammasamadhi is concentration or the ‘one point-
edness of the mind’. It is the mental state of ‘ekaggata.’
The last three are included in Samadhi or concentration.
The eight constituents comprise Morality, Concentra-
tion, and Wisdom or Insight.
37.Effort (viriya) occurs nine times as follows:—
4 Supreme Efforts, 1 means of Accomplish-
ment, 1 Controlling Factor, 1 Power, 1 Constit-
uent of Enlightenment, 1 Right Effort.
Mindfulness occurs eight times is follows:—
4Foundations of Mindfulness, 1 Controlling
Factor, I Power, 1 Constituent of Enlighten-
ment, 1 Right Mindfulness.
Concentration occurs four times as follows:—
1 Controlling Factor, 1 Power, 1 Constituent of
Enlightenment, and I Right Mindfulness.
Wisdom occurs five times as follows:—
1 Means of Accomplishment, 1 Controlling Factor,
1 Power, 1 Constituent of Enlightenment, and
1 Right Understanding.
Confidence occurs twice as follows:—
1 Controlling Factor, 1 Power.
When the supramundane-consciousness
based on the second Jhana is gained, there is no
vitakka. When it is gained based on the fourth
and fifth Jhanas, there is no piti.
These 37 factors are collectively found only
in the supramundane consciousness, but in the
mundane separately according to the type of
consciousness.
_______
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Bodhipakkhiya Sangaho
§4.i.Bodhipakkhiyasangahe cattaro satipatthana
kayanupassana-satipatthanam, vedananupassana sati-
patthanam, cittanupassana-satipatthanam, dhammanu-
passana-satipatthanam.
ii.Cattaro sammappadhana—uppannanam papaka-
nam pahanaya vayamo, anuppannanam papakanam anup-
padaya vayamo, anuppannanam kusalanam uppadaya
vayamo, upannanam kusalanam bhiyyobhavaya vayamo.
iii.Cattaro iddhipada—chandiddhipado, viriyiddhi-
pado, cittiddhipado, vimamsiddhipado.
iv.Pancindriyani—saddhindriyam, viriyindriyam,
satindriyam, samadhindriyam, pannindriyam.
v.Pancabalani—saddhabalam, viriyabalam, satiba-
lam, samadhibalam, pannabalam.
vi.Sattabojjhanga—satisambojjhango, dhammavi-
cayasambojjhango, viriyasambojjhango, pitisambojjhango,
passadhisambojjhango, samadhisambojjhango, upekkha-
sambojjhango.
vii.Atthamaggangani—sammaditthi, sammasan-
kappo, sammavaca, sammakammanto, sammajivo,
sammavayamo, sammasati, sammasamadhi.
Ettha pana cattaro satipatthana’ti samma-sati eka’va
pavuccati. Tatha cattaro sammappadhana’ti ca sammava-
yamo.
Chando cittam upekkha ca saddha-passaddhi-pitiyo
Sammaditthi ca sankappo vayamo viratittayam
Sammasati samadhi’ti cuddas’ete sabhavato
Sattatimsappabhedena sattadha tattha sangaho.
Sankappa-passaddhi ca pitupekkha chando ca cittam
viratittayan ca
Nav’ekathana viriyam navattha sati samadhi catu
panca panna
Saddha duthanuttamasatta-timsadhammanam’eso
pavaro vibhago.
Sabbe lokuttare honti na va samkappapitiyo
Lokiye’pi yathayogam chabbisuddhippavattiyam.
_______
Factors of Enlightenment (30)
§4.In the compendium of Factors pertaining to Enlight-
enment there are four (1) Foundations of Mindfulness
(31):—
1.Mindfulness as regards body, 2. Mindfulness as
regards feelings, 3. Mindfulness as regards thoughts,
4.Mindfulness as regards Dhamma.
(2)There are four Supreme Efforts (32):—
1. The effort to discard evils that have arisen, 2. The
effort to prevent the arising of unrisen evils, 3. The effort
to develop unrisen good, 4. The effort to augment arisen
good.
(3)There are four Means of Accomplishment (33):—
1. Will, 2 Effort, 3: Thought, 4. Reason.
(4)There are five Faculties (34):—
1. Confidence; 2. Effort, 3. Mindfulness, 4. Concen-
tration, 5. Wisdom.
(5)There are five Powers (34):—
1. Confidence, 2. Effort, 3. Mindfulness, 4. Concen-
tration, 5. Wisdom,
(6)There are seven Constituents of Enlightenment
(35):—
1. Mindfulness, 2. Investigation of the Truth 3. Effort,
4. Rapture, 5. Quietude, 6. Concentration, 7. Equanimity.
(7)There are eight Path-Constituents (36):—
1. Right Understanding, 2. Right Thoughts, 3. Right
Speech, 4. Right Action, 5. Right Livelihood, 6. Right
Effort, 7. Right Mindfulness, 8. Right Concentration.
Here by the four Foundations of Mindfulness, Right Mind-
fulness alone is implied. Right Effort is implied by the four
Supreme Efforts.
The sevenfold compendium which consists of
37factors, is composed of these fourteen according to
their nature:—Will, Thought, Equanimity, Confidence,
Quietude, Rapture, Right Understanding, Aspirations or
Thoughts, Effort, the three Abstinences, Right Mindful-
ness, and Concentration.
The esteemed enumeration of these 37 sublime fac-
tors is as follows:—Aspirations, Quietude, Rapture, Equa-
nimity, Will, Thought, the three Abstinences, occur once;
Effort nine times; Mindfulness eight times; Concentration
four times; Wisdom five times; Confidence twice (37).
All these, save at times Aspirations and Rapture,
occur in the Supramundane (Consciousness) and in the
mundane (consciousness) too, according to circum-
stances, in the course of sixfold purity.
_______
Section 4
Notes:—
30.Bodhipakkhiya—Bodhi means Enlightenment
or the aspirant for Enlightenment. Pakkhiya, literally,
means ‘on the side of’.
31.Satipatthana—sati = mindfulness, awareness,
or attentiveness; patthana = establishment, application,
foundations, bases. These Satipatthanas are intended to
develop both concentration and insight. Each Satipatthana
serves a specific purpose. Contemplation on these four
leads, on one hand, to the development of ‘undesirable-
ness’ (asubha), painfulness (dukkha), impermanence
(anicca), and ‘soullessness’ (anatta), and, on the other
hand, to the eradication of ‘desirableness’, ‘pleasure’,
‘permanence’ and ‘substantiality’.
Briefly, the objects of mindfulness may be divided
into nama and råpa. The first which deals with råpa—
breath—is also regarded as a kind of råpa. The second and
the third deal with different kinds of feelings and thoughts.
The fourth deals with both nama and råpa. Hence it is very
difficult to render the Pali term, Dhamma, used in this con-
nection, by one English equivalent. It is preferable to retain
the Pali term to avoid any misunderstanding.
For details see the Satipatthana Sutta and the com-
mentary.
32.Sammappadhana (Right exertion)—One
mental state—viriya—performs four functions.
33.Iddhipada—The means of accomplishing one’s
own end or purpose. Strictly speaking, all these four per-
tain to the supramundane consciousness. Chanda is the
mental state—‘wish-to-do’. Viriya refers to the four
Supreme Efforts. Citta means the supra-mundane con-
sciousness. Vimamsa signifies the mental state of wisdom
present in the supramundane consciousness. Only when
these four are present in the supramundane consciousness
are they termed Iddhipada.
34.Indriyas and Balas are identical though differ-
ent meanings are attached to them.
35.Sambojjhanga—Sam = exalted, good; bodhi=
enlightenment or one who is striving for enlightenment;
anga = factor. Here Dhammavicaya means seeing mind and
matter as they truly are. It is insight. By passaddhi are meant
both cittapassaddhi and kayapassaddhi mental states.
Upekkha does not mean hedonic indifference but mental
equipoise known as tatramajjhattata. Dhammavicaya,
viriya, and piti are opposed to thina-middha (sloth and
torpor); passaddhi, samadhi, and upekkha, to uddhacca
(restlessness).
36.Maggangani—According to the commentaries,
here Magga is used in two different senses—namely, ‘that
which is sought by those who strive for Nibbana’, or
‘thatwhich goes by killing the passions’ (Nibbanatthikehi
maggiyati’ti va kilese marento gacchati’ti maggo). Evidently
this particular definition has been given to differentiate
the noble Eightfold Path from an ordinary one.
Strictly speaking, these eight factors connote eight
mental states collectively found in the supramundane con-
sciousness that has Nibbana for its object.
Sammaditthi is rendered by Right Understanding,
Right Views, Right Beliefs, Right Knowledge. Sammaditthi
is explained as the knowledge of the four Noble Truths. In
other words, it is the understanding of one’s personality as
it really is or of things as they truly are. According to Abhi-
dhamma, it is the mental state of wisdom (panna) that
tends to eradicate ignorance (avjja). It is placed first
because all actions should be regulated by wisdom. Right
Understanding leads to Right Thoughts.
Sammasankappa is rendered by Thoughts, Aspira-
tions, Intention, Ideas. According to Abhidhamma it is the
mental state of vitakka (application) that directs the mind
to Nibbana, eliminating the evil thoughts of sense-desires
(kama), illwill (vyapada), and cruelty (himsa), by cultivat-
ing the good thoughts of renunciation (nekkhamma),
loving-kindness (avyapada), and harmlessness (avihimsa).
The first two constituents are grouped in wisdom
(panna).
Right Thoughts lead to Right Speech, Right Action, and
Right Livelihood. These three constitute Sila or Morality.
Sammavaca signifies abstinence from lying, slander-
ing, harsh speech, and frivolous talk.
Sammakammanta deals with abstinence from kill-
ing, stealing, and misconduct.
Sammajiva is twofold. It deals with right livelihood
of both Bhikkhus and laymen. The latter are prohibited
from trading in arms, slaves, intoxicants, animals for
slaughter, and poison.
The three mental states of ‘Abstinences’ (virati) are
implied by these three constituents.
Sammavayama signifies the four Supreme Efforts
mentioned above.
Sammasati denotes the four kinds of Mindfulness
mentioned above.
Sammasamadhi is concentration or the ‘one point-
edness of the mind’. It is the mental state of ‘ekaggata.’
The last three are included in Samadhi or concentration.
The eight constituents comprise Morality, Concentra-
tion, and Wisdom or Insight.
37.Effort (viriya) occurs nine times as follows:—
4 Supreme Efforts, 1 means of Accomplish-
ment, 1 Controlling Factor, 1 Power, 1 Constit-
uent of Enlightenment, 1 Right Effort.
Mindfulness occurs eight times is follows:—
4Foundations of Mindfulness, 1 Controlling
Factor, I Power, 1 Constituent of Enlighten-
ment, 1 Right Mindfulness.
Concentration occurs four times as follows:—
1 Controlling Factor, 1 Power, 1 Constituent of
Enlightenment, and I Right Mindfulness.
Wisdom occurs five times as follows:—
1 Means of Accomplishment, 1 Controlling Factor,
1 Power, 1 Constituent of Enlightenment, and
1 Right Understanding.
Confidence occurs twice as follows:—
1 Controlling Factor, 1 Power.
When the supramundane-consciousness
based on the second Jhana is gained, there is no
vitakka. When it is gained based on the fourth
and fifth Jhanas, there is no piti.
These 37 factors are collectively found only
in the supramundane consciousness, but in the
mundane separately according to the type of
consciousness.
_______
Abhidhammattha Sangaha - Mixed Categories
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.
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.
Abhidhammattha Sangaha - Abhidhamma Categories
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter VII
Samuccaya—Sangaha—Vibhago
_______
§1.Dvasattatividha vutta vatthudhamma salakkhana
Tesam dani yathayogam pavakkhami
samuccayam.
§2.Akusalasangaho, missakasangaho, bodhipakkhi-
yasangaho, sabbasangaho c’ ati samuccayasangaho catub-
bidho veditabbo.
Katham?
(i)Akusalasangahe tava cattaro asava:—kamasavo,
bhavasavo, ditthasavo, avijjasavo.
(ii)Cattaro ogha — kamogho, bhavogho, ditthogho,
avijjogho.
(iii)Cattaro yoga — kamayogo, bhavayogo, ditthi-
yogo, avijjayogo.
(iv)Cattaro gantha — abhijjha kayagantho, vyapado
kayagantho, silabbataparamaso kayagantho, idamsacca-
bhiniveso kayagantho.
(v)Cattaro upadana — kamupadanam, ditthupada-
nam, silabbatupadanam, attavadupadanam.
(vi)Cha nivaranani — kamacchandanivaranam,
vyapadanivaranam, thinamiddhanivaranam, uddhaccaku-
kkuccanivaranam, vicikicchanivaranam, avijjanivaranam.
(vii)Sattanusaya — kamaraganusayo, bhavaraga-
nusayo, patighanusayo, mananusayo, ditthanusayo, viciki-
cchanusayo, avijjanusayo.
(viii)Dasa samyojanani — kamaragasamyojanam,
råparagasamyojanam, aråparagasamyojanam, patighasam-
yojanam, manasamyojanam, ditthisamyojanam, silabbata
paramasasamyojanam, vicikicchasamyojanam, uddhacca
samyojanam, avijja samyojanam, suttante.
(ix)Aparani dasa samyojanani — kamaragasamyo-
janam, bhavaragasamyojanam, patighasamyojanam,
manasamyojanam, ditthisamyojanam, silabbataparama-
sasamyojanam, vicikicchasamyojanam, issasamyojanam,
macchariyasamyojanam, avijjasamyojanam, abhidhamme.
(x)Dasa kilesa — lobho, doso, moho, mano, ditthi,
vicikiccha, thinam, uddhaccam, ahirikam, anottappam.
Asavadisu pan’ ettha kamabhavanamena tabbatthuka
tanha adhippeta. Silabbataparamaso idamsaccabhiniveso
attavadupadanam ca tatha pavattam ditthigatam’ eva
pavuccati.
âsavogha ca yoga ca tayo gantha ca vatthuto
Upadana duve vutta attha nivarana siyum
Chaëevanusaya honti nava samyojana mata
Kilesa dasa vutto’ yam navadha papasangaho
Chapter 7
Abhidhamma Categories
_______
Introductory
§1.The seventy-two kinds of entities (1) have (already)
been described with their characteristics. Now I shall speak
of their categories in accordance with their relations.
§2.The compendium of categories should be understood
as fourfold:—
(i)The compendium of immoral categories.
(ii)The compendium of mixed categories.
(iii)The compendium of categories that pertain to
enlightenment.
(iv)The miscellaneous compendium.
How?
(i)To begin with, in the immoral compendium
here are four Defilements (2):—
1. Sense-desires, 2. Attachment to existence, 3. False
Views, and 4. Ignorance.
(ii)There are four Floods (3):—(same as 1–4).
(iii)There are four Bonds (4):—(same as 1–4).
(iv)There are four (bodily) Ties (5):—1. Covetous-
ness, 2. Illwill, 3. Adherence to rites and ceremonies,
4.Dogmatic belief that ‘this alone is truth’.
(v)There are four Graspings (6):—1. Sense-
desires, 2. False Views, 3. Adherence to rites and ceremo-
nies, 4. Soul-theory (7).
(vi)There are six Hindrances (8):—Sense-desires,
2. Illwill, 3. Sloth and Torpor, 4. Restlessness and Brood-
ing, 5. Doubts, 6. Ignorance.
(vii)There are Seven Latent Dispositions (9)
1.Attachment to sensual pleasures, 2. Attachment to exist-
ence, 3. Hatred, 4. Pride, 5. False Views, 6. Doubts, and
7.Ignorance.
(viii)There are ten Fetters according to the Suttas
(10):—1. Attachment to sensual pleasures, 2. Attach-
ment to Realms of Form, 3. Attachment to Formless
Realms, 4.Hatred, 5. Pride, 6. False Views, 7. Adherence
to rites and ceremonies 8. Doubts, 9. Restlessness, and
10. Ignorance.
There are other ten Fetters according to Abhi-
dhamma:— 1. Attachment to sensual pleasures, 2. Attach-
ment to existence, 3. Hatred, 4. Pride, 5. False Views,
6.Adherence to rites and ceremonies, 7. Doubts, 8. Envy
9. Avarice, and 10. Ignorance.
(ix)There are ten Impurities (II):—Greed, 2. Hate,
3. Delusion, 4. Pride, 5. False Views, 6. Doubts, 7. Sloth,
8.Restlessness, 9. Moral Shamelessness, and 10. Moral
Fearlessness.
Herein in the category of Defilements and so on the
terms ‘attachment to sensual pleasures’ and ‘attachment to
existence’ imply craving based on them. In the same way
‘adherence to rites and ceremonies’, dogmatic belief that
‘this alone is truth’, and ‘clinging to the soul-theory con-
note just ‘false views’ connected therewith.
Summary
Actually Defilements, Floods, Bonds, and Ties are three-
fold. There are two Graspings and eight Hindrances.
Latent Dispositions are six. Fetters should be understood
as nine. Impurities are ten. This compendium of immoral
categories is ninefold.
_______
Notes:—
1.Vatthudhamma—namely,72.(1+52+18+1=72)
a.1—All the 89 types of consciousness are
regarded as one as they all possess the
characteristic of ‘awareness’.
b.52—All mental states (cetasikas) are
viewed separately as they possess dif-
ferent characteristics.
c.18—All the conditioned (nipphanna)
råpas are considered separately since
they differ in their characteristics.
d.1—Nibbana is one insamuch as it possesses
the characteristic of peacefulness.
All these 72 are subjective and objective realities described
in the previous chapters. They are miscellaneously treated
in this chapter.
2.âsava— is derived from a +√
su, to flow. They
are so called either because they flow up to the topmost plane
of existence or because they persist as far as the Gotrabhå
consciousness (i.e., the thought-moment that immediately
precedes the Path-consciousness of the ‘Stream-Winner’—
Sotapatti). These âsavas are latent in all worldlings and may
rise to the surface in any plane of existence. They lie dormant
in all from an indefinite period and are treated as strong
intoxicants or drugs that infatuate beings. Defilements,
Corruptions, Depravities, Taints, Intoxicants, Stains are sug-
gested as the closest equivalents for this ‘infamously famous’
Pali term. See Compendium, p.170, n. 1, p. 227.
Of the four âsavas kamasava means attachment to
sensual pleasures, bhavasava is attachment to Råpa and
Aråpa planes of existence, ditthasava are the sixty-two kinds
of erroneous views,
132 and avijjasava is ignorance with
regard to the four Noble Truths, past life, future life, both
past and future lives, and the Law of Dependent Arising.
3.Ogha is derived from ava +√ han, to harm or
kill. Beings caught in the current of a great flood are over-
turned and swept away directly to the sea and are hurled
into the bottom. In the same way these oghas drown beings
completely and are swept away into states of misery.
4.Yoga is derived from
√ yuj, to yoke. Yogas
are those that yoke beings to the round of existence or to
the machine of existence.
5.Ganthas are those that bind mind with body or
the present body with bodies of future existences. Here the
term kaya is used in the sense of mass or body—both men-
tal and physical.
132.See Brahmajala Sutta—Digha Nikaya. No. 1.
6.Upadanani is derived from upa + a
√ da, to
give. Intense craving is implied by the term. Hence in the
Paticcasamuppada it is stated — Because of craving
(tanha) there is attachment or grasping (upadana). Tanha
is like a thief groping in the dark to steal some thing.
Upadana is like the actual stealing.
7.Attavadåpadana—Commentaries mention twenty
kinds of soul-theories associated with the five Aggregates
as follows:—
(i)Soul is identical with the body,
(ii)Soul is possessed of a body,
(iii)Soul is in the body,
(iv)Body is in the soul.
Four soul-theories connected with each of the remaining
four Aggregates should be similarly understood.
8.Nivaranani—is derived from ni +√ var, to
obstruct, to hinder. They are so called because they obstruct
the way to celestial and Nibbanic bliss. According to the
commentary this term means that which prevents the aris-
ing of good thoughts in the way of jhanas etc., or that which
does not allow the jhanas to arise, or that which obstructs
the eye of wisdom. See A Manual of Buddhism, pp.113–115
and The Buddha and His Teachings pp. 538–541.
Usually Nivaranas are regarded as five excluding
ignorance.
Both sloth and torpor, restlessness and brooding are
grouped together because their functions (kicca), causes
(ahara = hetu), and their opposing factors are similar. The
function of sloth and torpor is mental inactivity; that of
restlessness and brooding is disquietude. The cause of the
first pair is laziness; that of the second pair is vexation
about the loss of relatives etc. Energy is opposed to the first
pair; tranquillity, to the second pair.
Sense-desire is compared to water mixed with various
colours; illwill, to boiling water; sloth and torpor, to water
covered with moss; restlessness and brooding, to perturbed
water caused by wind; indecision, to turbid and muddy water.
Just as one cannot perceive one’s own reflection in
muddy water, even so when one is obsessed by Hindrances
one cannot perceive what is conducive to the good and
happiness of oneself and others.
These Hindrances are temporarily inhibited by the
jhanas. They are completely eradicated by attaining the four
stages of Sainthood. Doubt or indecision is eradicated by
attaining Sotapatti; sense-desire, illwill and brooding, by
attaining Anagami; sloth, torpor, and restlessness by Arahatta.
9.Anusaya, derived from anu +
√ si, to lie, to
sleep, are those that lie dormant in oneself until an oppor-
tune moment arises for them to come to the surface as they
have not been eradicated. All passions are Anusayas; but
these seven are the strongest. Every worldling, who has
reached the topmost jhana plane, when born amongst
mankind, may give vent to these evil tendencies as they
are latent in him.
10.Samyojana—from sam +
√ yuj, to yoke, to
bind, are those which bind beings to the round of exist-
ence. By means of the four Paths (Magga) they are eradi-
cated by degrees. See Ch. 1.
11.Kilesas are those which defile or torment the
mind.
In the categories of evil the term kama is sometimes
applied to kama-sphere, and bhava to both råpa and aråpa
spheres. Lobha is implied by both kamatanha and bhava-
tanha. Attachment to råpa and aråpa-spheres is bhavatanha.
The three terms—silabbataparamasa (indulgence in rites
and ceremonies), idamsaccabhinivesa (‘The dogmatic belief
that this alone is truth’) and attavadåpadana (‘soul-theory’)
connote ditthi (false view or error). Both kamasava and
bhavasava connote lobha. Strictly speaking, there are only
three asavas, oghas, yogas, and ganthas. Similarly there
are only two upadanas by way of lobha and ditthi.
When the two pairs—thina-middha and uddhaccakuk-
kucca—are treated as four mental states, Nivaranas amount
to eight. When kamaraga and bhavaraga are grouped in
craving, anusayas amount to six. The ten samyojanas,
according to Suttanta, are reduced to seven when kama-
raga, råparaga, aråparaga are included in lobha, and ditthi
and silabbataparamasa in ditthi. The ten samyojanas are
treated as eight when kamaraga and bhavaraga are in-
cluded in lobha, and ditthi and silabbataparamasa in ditthi.
Kilesas are precisely ten. Thus, it will be seen, that the
14 immoral mental states appear in different proportions in
the nine categories of evil. Lobha is common to all.
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter VII
Samuccaya—Sangaha—Vibhago
_______
§1.Dvasattatividha vutta vatthudhamma salakkhana
Tesam dani yathayogam pavakkhami
samuccayam.
§2.Akusalasangaho, missakasangaho, bodhipakkhi-
yasangaho, sabbasangaho c’ ati samuccayasangaho catub-
bidho veditabbo.
Katham?
(i)Akusalasangahe tava cattaro asava:—kamasavo,
bhavasavo, ditthasavo, avijjasavo.
(ii)Cattaro ogha — kamogho, bhavogho, ditthogho,
avijjogho.
(iii)Cattaro yoga — kamayogo, bhavayogo, ditthi-
yogo, avijjayogo.
(iv)Cattaro gantha — abhijjha kayagantho, vyapado
kayagantho, silabbataparamaso kayagantho, idamsacca-
bhiniveso kayagantho.
(v)Cattaro upadana — kamupadanam, ditthupada-
nam, silabbatupadanam, attavadupadanam.
(vi)Cha nivaranani — kamacchandanivaranam,
vyapadanivaranam, thinamiddhanivaranam, uddhaccaku-
kkuccanivaranam, vicikicchanivaranam, avijjanivaranam.
(vii)Sattanusaya — kamaraganusayo, bhavaraga-
nusayo, patighanusayo, mananusayo, ditthanusayo, viciki-
cchanusayo, avijjanusayo.
(viii)Dasa samyojanani — kamaragasamyojanam,
råparagasamyojanam, aråparagasamyojanam, patighasam-
yojanam, manasamyojanam, ditthisamyojanam, silabbata
paramasasamyojanam, vicikicchasamyojanam, uddhacca
samyojanam, avijja samyojanam, suttante.
(ix)Aparani dasa samyojanani — kamaragasamyo-
janam, bhavaragasamyojanam, patighasamyojanam,
manasamyojanam, ditthisamyojanam, silabbataparama-
sasamyojanam, vicikicchasamyojanam, issasamyojanam,
macchariyasamyojanam, avijjasamyojanam, abhidhamme.
(x)Dasa kilesa — lobho, doso, moho, mano, ditthi,
vicikiccha, thinam, uddhaccam, ahirikam, anottappam.
Asavadisu pan’ ettha kamabhavanamena tabbatthuka
tanha adhippeta. Silabbataparamaso idamsaccabhiniveso
attavadupadanam ca tatha pavattam ditthigatam’ eva
pavuccati.
âsavogha ca yoga ca tayo gantha ca vatthuto
Upadana duve vutta attha nivarana siyum
Chaëevanusaya honti nava samyojana mata
Kilesa dasa vutto’ yam navadha papasangaho
Chapter 7
Abhidhamma Categories
_______
Introductory
§1.The seventy-two kinds of entities (1) have (already)
been described with their characteristics. Now I shall speak
of their categories in accordance with their relations.
§2.The compendium of categories should be understood
as fourfold:—
(i)The compendium of immoral categories.
(ii)The compendium of mixed categories.
(iii)The compendium of categories that pertain to
enlightenment.
(iv)The miscellaneous compendium.
How?
(i)To begin with, in the immoral compendium
here are four Defilements (2):—
1. Sense-desires, 2. Attachment to existence, 3. False
Views, and 4. Ignorance.
(ii)There are four Floods (3):—(same as 1–4).
(iii)There are four Bonds (4):—(same as 1–4).
(iv)There are four (bodily) Ties (5):—1. Covetous-
ness, 2. Illwill, 3. Adherence to rites and ceremonies,
4.Dogmatic belief that ‘this alone is truth’.
(v)There are four Graspings (6):—1. Sense-
desires, 2. False Views, 3. Adherence to rites and ceremo-
nies, 4. Soul-theory (7).
(vi)There are six Hindrances (8):—Sense-desires,
2. Illwill, 3. Sloth and Torpor, 4. Restlessness and Brood-
ing, 5. Doubts, 6. Ignorance.
(vii)There are Seven Latent Dispositions (9)
1.Attachment to sensual pleasures, 2. Attachment to exist-
ence, 3. Hatred, 4. Pride, 5. False Views, 6. Doubts, and
7.Ignorance.
(viii)There are ten Fetters according to the Suttas
(10):—1. Attachment to sensual pleasures, 2. Attach-
ment to Realms of Form, 3. Attachment to Formless
Realms, 4.Hatred, 5. Pride, 6. False Views, 7. Adherence
to rites and ceremonies 8. Doubts, 9. Restlessness, and
10. Ignorance.
There are other ten Fetters according to Abhi-
dhamma:— 1. Attachment to sensual pleasures, 2. Attach-
ment to existence, 3. Hatred, 4. Pride, 5. False Views,
6.Adherence to rites and ceremonies, 7. Doubts, 8. Envy
9. Avarice, and 10. Ignorance.
(ix)There are ten Impurities (II):—Greed, 2. Hate,
3. Delusion, 4. Pride, 5. False Views, 6. Doubts, 7. Sloth,
8.Restlessness, 9. Moral Shamelessness, and 10. Moral
Fearlessness.
Herein in the category of Defilements and so on the
terms ‘attachment to sensual pleasures’ and ‘attachment to
existence’ imply craving based on them. In the same way
‘adherence to rites and ceremonies’, dogmatic belief that
‘this alone is truth’, and ‘clinging to the soul-theory con-
note just ‘false views’ connected therewith.
Summary
Actually Defilements, Floods, Bonds, and Ties are three-
fold. There are two Graspings and eight Hindrances.
Latent Dispositions are six. Fetters should be understood
as nine. Impurities are ten. This compendium of immoral
categories is ninefold.
_______
Notes:—
1.Vatthudhamma—namely,72.(1+52+18+1=72)
a.1—All the 89 types of consciousness are
regarded as one as they all possess the
characteristic of ‘awareness’.
b.52—All mental states (cetasikas) are
viewed separately as they possess dif-
ferent characteristics.
c.18—All the conditioned (nipphanna)
råpas are considered separately since
they differ in their characteristics.
d.1—Nibbana is one insamuch as it possesses
the characteristic of peacefulness.
All these 72 are subjective and objective realities described
in the previous chapters. They are miscellaneously treated
in this chapter.
2.âsava— is derived from a +√
su, to flow. They
are so called either because they flow up to the topmost plane
of existence or because they persist as far as the Gotrabhå
consciousness (i.e., the thought-moment that immediately
precedes the Path-consciousness of the ‘Stream-Winner’—
Sotapatti). These âsavas are latent in all worldlings and may
rise to the surface in any plane of existence. They lie dormant
in all from an indefinite period and are treated as strong
intoxicants or drugs that infatuate beings. Defilements,
Corruptions, Depravities, Taints, Intoxicants, Stains are sug-
gested as the closest equivalents for this ‘infamously famous’
Pali term. See Compendium, p.170, n. 1, p. 227.
Of the four âsavas kamasava means attachment to
sensual pleasures, bhavasava is attachment to Råpa and
Aråpa planes of existence, ditthasava are the sixty-two kinds
of erroneous views,
132 and avijjasava is ignorance with
regard to the four Noble Truths, past life, future life, both
past and future lives, and the Law of Dependent Arising.
3.Ogha is derived from ava +√ han, to harm or
kill. Beings caught in the current of a great flood are over-
turned and swept away directly to the sea and are hurled
into the bottom. In the same way these oghas drown beings
completely and are swept away into states of misery.
4.Yoga is derived from
√ yuj, to yoke. Yogas
are those that yoke beings to the round of existence or to
the machine of existence.
5.Ganthas are those that bind mind with body or
the present body with bodies of future existences. Here the
term kaya is used in the sense of mass or body—both men-
tal and physical.
132.See Brahmajala Sutta—Digha Nikaya. No. 1.
6.Upadanani is derived from upa + a
√ da, to
give. Intense craving is implied by the term. Hence in the
Paticcasamuppada it is stated — Because of craving
(tanha) there is attachment or grasping (upadana). Tanha
is like a thief groping in the dark to steal some thing.
Upadana is like the actual stealing.
7.Attavadåpadana—Commentaries mention twenty
kinds of soul-theories associated with the five Aggregates
as follows:—
(i)Soul is identical with the body,
(ii)Soul is possessed of a body,
(iii)Soul is in the body,
(iv)Body is in the soul.
Four soul-theories connected with each of the remaining
four Aggregates should be similarly understood.
8.Nivaranani—is derived from ni +√ var, to
obstruct, to hinder. They are so called because they obstruct
the way to celestial and Nibbanic bliss. According to the
commentary this term means that which prevents the aris-
ing of good thoughts in the way of jhanas etc., or that which
does not allow the jhanas to arise, or that which obstructs
the eye of wisdom. See A Manual of Buddhism, pp.113–115
and The Buddha and His Teachings pp. 538–541.
Usually Nivaranas are regarded as five excluding
ignorance.
Both sloth and torpor, restlessness and brooding are
grouped together because their functions (kicca), causes
(ahara = hetu), and their opposing factors are similar. The
function of sloth and torpor is mental inactivity; that of
restlessness and brooding is disquietude. The cause of the
first pair is laziness; that of the second pair is vexation
about the loss of relatives etc. Energy is opposed to the first
pair; tranquillity, to the second pair.
Sense-desire is compared to water mixed with various
colours; illwill, to boiling water; sloth and torpor, to water
covered with moss; restlessness and brooding, to perturbed
water caused by wind; indecision, to turbid and muddy water.
Just as one cannot perceive one’s own reflection in
muddy water, even so when one is obsessed by Hindrances
one cannot perceive what is conducive to the good and
happiness of oneself and others.
These Hindrances are temporarily inhibited by the
jhanas. They are completely eradicated by attaining the four
stages of Sainthood. Doubt or indecision is eradicated by
attaining Sotapatti; sense-desire, illwill and brooding, by
attaining Anagami; sloth, torpor, and restlessness by Arahatta.
9.Anusaya, derived from anu +
√ si, to lie, to
sleep, are those that lie dormant in oneself until an oppor-
tune moment arises for them to come to the surface as they
have not been eradicated. All passions are Anusayas; but
these seven are the strongest. Every worldling, who has
reached the topmost jhana plane, when born amongst
mankind, may give vent to these evil tendencies as they
are latent in him.
10.Samyojana—from sam +
√ yuj, to yoke, to
bind, are those which bind beings to the round of exist-
ence. By means of the four Paths (Magga) they are eradi-
cated by degrees. See Ch. 1.
11.Kilesas are those which defile or torment the
mind.
In the categories of evil the term kama is sometimes
applied to kama-sphere, and bhava to both råpa and aråpa
spheres. Lobha is implied by both kamatanha and bhava-
tanha. Attachment to råpa and aråpa-spheres is bhavatanha.
The three terms—silabbataparamasa (indulgence in rites
and ceremonies), idamsaccabhinivesa (‘The dogmatic belief
that this alone is truth’) and attavadåpadana (‘soul-theory’)
connote ditthi (false view or error). Both kamasava and
bhavasava connote lobha. Strictly speaking, there are only
three asavas, oghas, yogas, and ganthas. Similarly there
are only two upadanas by way of lobha and ditthi.
When the two pairs—thina-middha and uddhaccakuk-
kucca—are treated as four mental states, Nivaranas amount
to eight. When kamaraga and bhavaraga are grouped in
craving, anusayas amount to six. The ten samyojanas,
according to Suttanta, are reduced to seven when kama-
raga, råparaga, aråparaga are included in lobha, and ditthi
and silabbataparamasa in ditthi. The ten samyojanas are
treated as eight when kamaraga and bhavaraga are in-
cluded in lobha, and ditthi and silabbataparamasa in ditthi.
Kilesas are precisely ten. Thus, it will be seen, that the
14 immoral mental states appear in different proportions in
the nine categories of evil. Lobha is common to all.
Abhidhammattha Sangaha - Nibbana
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Section 6
Rupapavattikkamo
§6.Sabbani pan’etani rupani kamaloke yatharaham
anunani pavattiyam upalabbhanti. Patisandhiyam pana
samsedajanan c’ eva opapatikanan ca cakkhu-sota-ghana-
jivha-kaya-bhava-vatthu-dasaka-sankhatani satta-dasa-
kani patubhavanti ukkatthavasena. Omakavasena pana
cakkhu-sota-ghana-bhava-dasakani kadaci pi na labbha-
nti. Tasma tesam vasena kalapahani veditabba.
Gabbhaseyyaka-sattanam pana kaya-bhava-vatthu-
dasaka–sankhatani tini dasakani patubhavanti. Tatha’
pibhava-dasakam kadaci na labbhati. Tato param
pavattikale kamena cakkhudasakadini ca patubhavanti.
Icc’ evam patisandhim upadaya kammasamutthana
dutiyacittam’ upadaya citta-samutthana thitikalam’ upa-
daya utusamutthana ojapharanam upadaya aharasamut-
thana c’ati catusamutthana-rupa-kalapa-santati Kama-
loke dipajala viya nadisoto viya ca yavatayukam abbhoc-
chinnam pavattati.
Maranakale pana cuti-cittopari sattarasama cittassa
thiti-kalam upadaya kammajarupani na uppajjanti.
Puretaram uppannani ca kammaja-rupani cuticitta-
samakalam’ eva pavattitva nirujjhanti. Tato param
cittajaharaja-rupan ca vocchjijjhati. Tato param utusa-
mutthanarupaparampara yava mata-kalebara-sankhata
pavattanti.
Icc’ evam matasattanam punad’ eva bhavantare
Patisandhim upadaya tatha rupam pavattati.
Rupaloke pana ghana jivha-kaya-bhava-dasakani ca
aharaja-kalapani ca na labbhanti. Tasma tesam patisan-
dhikale cakkhu-sota-vatthuvasena tini dasakani jivita-
navakani c’ati cattaro kammasamutthanakalapa, pava-
ttiyam cittotusamutthana ca labbhanti.
Asanna-sattanam pana cakkhu-sota-vatthu-saddani
pi na labbhanti. Tatha sabbani pi cittajarupani. Tasma
tesam patisandhikale jivitanavakam’ eva. Pavattiyan ca
saddavajjitam utusamutthanarupam atiricchati.
Iccevam kamarupasanni-sankhatesu tisu thanesu
patisandhi-pavatti-vasena duvidha rupappavatti veditabba.
Atthavisati kamesu honti tevisa rupisu
Sattaras’ eva sanninam arupe natthi kinci pi.
Saddo vikaro jarata maranan c’ opapattiyam
Na labhanti pavatte tu na kinci pi na labbhati.
Ayam’ ettha rupa-pavattikkamo.
Nibbanam
§7.Nibbanam pana lokuttara-sankhatam catu-
maggananena sacchikatabbam magga-phalanam alambana-
bhutam vana — sankhataya tanhaya nikkhantatta
nibbananti pavuccati.
Tad’etam sabhavato ekavidham pi; saupadisesa-
nibbanadhatu anupadisesa-nibbanadhatu c’ati duvid-
ham hoti karanapariyayena. Tatha sunnatam animittam
appanihitam c’ ati tividham hoti akarabhedena
Padamaccutamaccantam asankhatamanuttaram
Nibbanam iti bhasanti vanamutta mahesayo.
Iti cittam cetasikam rupam nibbanam iccapi
Paramattham pakasenti catudha va tathagata.
Iti Abhidhammatthasangahe rupa – sangahavibhago
nama Chattho Paricchedo.
_______
Arising of Material Phenomena (58)
§6.All these material qualities are obtained, with no
deficiency, according to circumstances, during lifetime in
the Kama-sphere. But at conception, to moisture-born
beings and to those of spontaneous birth, there arise at
most the seven decads—eye, ear, nose, tongue, body, sex
and base. As a minimum sometimes, eye, ear, nose, and
sex decads are not obtained. This is how deficiencies of
material groups should be understood.
To the womb-born creatures there arise three decads—
body, sex and base. Sometimes, however, the sex-decad is
not obtained. From the conception and thereafter, during
lifetime, gradually there arise eye-decads and so forth.
Thus the continuity of material groups,—produced
in four ways—namely, Kamma-born from the time of con-
ception, mind-born from the second moment of conscious-
ness, season-born from the time of the static stage, food-
born from the time of the diffusion of nutritive essence,—
uninterruptedly flows on in the Kama-sphere till the end of
life like the flame of a lamp, or the stream of a river.
But at the time of death, from the seventeenth moment
reckoned backward from the decease-consciousness, start-
ing from the static stage of consciousness, Kamma-born
material qualities that arose earlier exist till the decease-
moment and then cease. Thereafter a continuity of material
qualities produced by physical changes persists while what
is called a corpse (lasts).
Thus to the dead persons, again in a subsequent life,
material qualities similarly arise starting from the conception.
In the Rupa-plane decads of nose, tongue, body, sex
and the material groups produced by food do not arise.
Therefore to them at the time of rebirth there arise four
material groups produced by Kamma, such as the three
decads of eye, ear, and base, and the vital nonad. During
life material qualities produced by mind and physical
changes arise.
But to the mindless beings there do not arise eye, ear,
base and sound. Similarly mind-born material qualities do
not arise. Therefore at the moment of their rebirth only the
vital nonad arises. During lifetime material qualities pro-
duced by physical changes, with the exception of sound,
continue.
Thus in the three planes of Kama, Rupa and Asanna
(Mindless) the procedure of material phenomena should
be understood in two ways as regards rebirth and lifetime.
In the Kama-sphere are obtained 28 material quali-
ties, 23 in the Rupa-plane, 17 in the Asanna plane, but
none in the Arupa-plane.
At the moment of birth sound, mutation, decay, im-
permanence are not obtained. During lifetime there is
nothing that is not obtained.
Herein this is the way how material qualities arise,
Nibbana (59)
§7.Nibbana however is termed supramundane, and is to
be realized by the wisdom of the Four Paths. It becomes an
object to the Paths and Fruits, and is called Nibbana
because it is a departure (ni) from cord-like (vana) craving.
Nibbana is onefold according to its intrinsic nature.
According to the way (it is experienced) it is two-
fold—namely, the element of Nibbana with the substrata
remaining and the element of Nibbana without the sub-
strata remaining.
It is threefold according to its different aspects-
namely. Void (60), Signless (61), and Longing-free (62).
Great seers who are free from craving declare that
Nibbana is an objective state (63) which is deathless, abso-
lutely endless, non-conditioned (64), and incomparable.
Thus, as fourfold, the Tathagatas reveal the Ultimate
entities:—consciousness, mental states, matter, and Nibbana.
_______
In the Abhidhamma Compendium this is the sixth chapter
which deals with the analysis of matter
_______
Notes:
§5.57.Rupas do not arise singly but collectively
in groups. There are such 21 material groups.
As all mental states possess four common characteris-
tics, so rupas found in the aforesaid groups possess four sali-
ent characteristics. For instance, in the ‘eye-decad’ all the ten
associated rupas arise and cease together (ekuppada-
ekanirodha). The earth-element, which is one of the ten, acts
as a basis for the remaining nine (ekanissaya). All these ten
coexist (sahavutti). It should be understood that the earth-
element of the ‘eye-decad’ does not serve as a basis for the
associated rupas of the ‘ear-decad’. These four characteristics
apply only to the associated rupas of each particular group.
§6.58. This section deals with the manner in
which these material groups come into being and how they
exist during lifetime, at the moment of conception, and in
different states of birth.
According to Buddhism there are four kinds of
birth—namely, egg-born beings (anóaja), womb-born
beings (jalabuja), moisture-born beings (samsedaja), and
beings having spontaneous births (opapatika).
Embryos that take moisture as nidus for their growth,
like certain lowly forms of animal life, belong to the third class.
Sometimes moisture-born beings lack certain senses
and have no sex. They all must possess a consciousness as
they are all endowed with the base-decad, that is, the seat
of consciousness. Beings having a spontaneous birth are
generally invisible to the physical eye. Conditioned by
their past Kamma, they appear spontaneously, without
passing through an embryonic stage. Petas and Devas nor-
mally, and Brahmas belong to this class.
Some of those who have spontaneous birth in the
Kama-Sphere are asexual. But all beings who are sponta-
neously born in the Rupa-Sphere are not only asexual but
are also devoid of sensitive nose, tongue, and body though
they possess those physical organs. The sensitive material
qualities (pasadarupas) of those particular organs are lost
as they are not of any practical use to Brahmas.
Egg-born beings are also included among womb-
born beings. At the moment of conception they all obtain
the three decads of body, sex, and the seat of conscious-
ness. At times some are devoid of either masculinity or
femininity. From this it is seen that even eggs are consti-
tuted with a consciousness.
§7.57.Nibbana,
131 Samskrt Nirvana, is composed
of ni and vana. Ni + vana = Nivana = Nibana = Nibbana.
Ni is a particle implying negation. Vana means weaving or
craving. It is this craving which acts as a cord to connect
the series of lives of any particular individual in the course
of his wanderings in Samsara.
As long as one is entangled by craving or attachment,
one accumulates fresh Kammic forces which must materi-
alise in one form or other in the eternal cycle of birth and
death. When all forms of craving are extirpated, Kammic
forces cease to operate, and one, in conventional terms,
attains Nibbana, escaping the cycle of birth and death. The
Buddhist conception of Deliverance is this escape from the
ever-recurring cycle of birth and death, and is not merely
an escape from ‘sin and hell’.
Etymologically, Nibbana, derived from ni +
√ vu,
to weave, means non-craving or non-attachment, or
‘departure from craving’. Strictly speaking, Nibbana is that
Dhamma which is gained by the complete destruction of
all forms of craving.
Nibbana is also derived from ni +√ va, to blow.
In that case Nibbana means the blowing out, the extinc-
tion, or the annihilation of the flames of lust, hatred, and
131.For details see “The Buddha and His Teachings,” pp. 489–510.
ignorance. It should be understood that the mere destruc-
tion of passions is not Nibbana (khayamattam’ eva na nibba-
nanti vattabbam). It is only the means to gain Nibbana,
and is not an end in itself.
Nibbana is an ultimate reality (vatthudhamma)
which is supramundane (lokuttara), that is, beyond the
world of mind and body or the five ‘aggregates’.
Nibbana is to be understood by intuitive knowledge
and inferential knowledge (paccakkha or pativedha nana
and anumana or anubodha nana). To express both ideas it
is stated that Nibbana is to be realized by means of the wis-
dom pertaining to the four Paths of Sainthood and that it
becomes an object to the Paths and Fruits.
Intrinsically (sabhavato) Nibbana is peaceful (santi).
As such it is unique (kevala). This single Nibbana is viewed
as twofold according to the way it is experienced before and
after death. The text uses a simple but recondite Pali
phrase—karana-pariyayena. The Ceylon Commentary ex-
plains—the cause for naming it as such with respect to
itshaving or not having the aggregates as the remainder
(sa-upadisesadivasena pannapane karanabhutassa upadisesa-
bhavabhavassa lesena). Adding a note on this term S.Z. Aung
writes: “The Ceylon commentaries explain it by pannapane
karanassa lesena — by way of device of the means (of know-
ing) in the matter of language” Compendium, p. 168, n. 6.
Saupadisesa—Sa = with; upadi = aggregates
(mind and body); sesa = remaining. Upadi, derived from
upa + a +√ da, to take, means the five aggregates as
they are firmly grasped by craving and false views. It also
signifies passions (kilesas). According to the text and the
commentarial interpretations Nibbana, experienced by
Sotapannas, Sakadagamis, and Anagamis, is saupadisesa-
Nibbanadhatu as they have the body and some passions
still remaining. Nibbana of the Arahants is also saupadisesa-
Nibbanadhatu as they have the body still remaining. It is
only the Nibbana of the Arahants after their death that is
termed anupadisesa-Nibbanadhatu because the aggregates
and the passions are discarded by them.
Itivuttaka refers to these two kinds of Nibbana, but
mention is made only of Nibbana comprehended by
Arahants. It states:—
“These two Nibbana-states are shown by Him
Who seeth, who is such and unattached.
One state is that in this same life possessed
With base remaining, tho’ becoming’s stream
Be cut off. While the state without a base
Belongeth to the future, wherein all
Becomings utterly do come to cease.”
Itivuttaka, p. 38.
Woodward — As it was said, p. 143.
(See The Buddha and His Teachings)
60.Sunnata—Devoid of lust, hatred, and igno-
rance, or of all conditioned things. Void here does not
mean that Nibbana is ‘nothingness’.
61.Animitta—Free from the signs of lust etc., or
from the signs of all conditioned things.
62.Appanihita—Free from the hankerings of lust
etc., or because it is not longed for which any feelings of
craving.
63.Padam—Here the term is used in the sense of
an objective reality (vatthudhamma). State does not ex-
actly convey the meaning of the Pali term. It may be
argued whether Nibbana could strictly be called either a
state or a process. In pali it is designated as a ‘Dhamma’.
64.Asankhata—Nibbana is the only Dhamma
which is not conditioned by any cause. Hence it is eternal
and is neither a cause nor an effect.
Diagram XIII
How different types of consciousness produce various
kinds of rupa—
Abbreviations:—
K.= Kammajarupa— rupa born of Kamma
C.= Cittaja— rupa born of mind
I.= Iriyapatha— Bodily movements
H.= Hasituppada— Smiling consciousness
V.= Vinnatti— two media of communication
— gestures and speech
+=Yes
– =No(Diagram XIII continued on next page)
K. C. I. H. V.
4 Rooted in Attachment, accompanied by
pleasure + + + + +
4 Rooted in Attachment, accompanied by
indifference + + + – +
2 Rooted in Illwill, 2 rooted in
Ignorance + + + – +
10 Sense-cognitions, 4 Arupa Vipaka – – – – –
2 Sampaticchana, 1 Sense-door,
3 Santirana – + – – –
1 Mind-door (Votthapana) – + + – +
1 Hasituppada – + + + +
5 Rupakusala + + + – +
5 Rupa Vipaka and 5 Rupa Kiriya – + + – –
8 Arupa Kusala and Kiriya – + + – –
8 Lokuttara – + + – –
4 Sobhanas, accompanied by pleasure + + + + +
4 Sobhanas, accompanied by
indifference + + + – +
8 Sobhanas, Vipaka – + + – –
4 Sobhanas, Kiriya, accompanied by
pleasure–++++
4 Sobhanas, Kiriya, accompanied by
equanimity – + + – +
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Section 6
Rupapavattikkamo
§6.Sabbani pan’etani rupani kamaloke yatharaham
anunani pavattiyam upalabbhanti. Patisandhiyam pana
samsedajanan c’ eva opapatikanan ca cakkhu-sota-ghana-
jivha-kaya-bhava-vatthu-dasaka-sankhatani satta-dasa-
kani patubhavanti ukkatthavasena. Omakavasena pana
cakkhu-sota-ghana-bhava-dasakani kadaci pi na labbha-
nti. Tasma tesam vasena kalapahani veditabba.
Gabbhaseyyaka-sattanam pana kaya-bhava-vatthu-
dasaka–sankhatani tini dasakani patubhavanti. Tatha’
pibhava-dasakam kadaci na labbhati. Tato param
pavattikale kamena cakkhudasakadini ca patubhavanti.
Icc’ evam patisandhim upadaya kammasamutthana
dutiyacittam’ upadaya citta-samutthana thitikalam’ upa-
daya utusamutthana ojapharanam upadaya aharasamut-
thana c’ati catusamutthana-rupa-kalapa-santati Kama-
loke dipajala viya nadisoto viya ca yavatayukam abbhoc-
chinnam pavattati.
Maranakale pana cuti-cittopari sattarasama cittassa
thiti-kalam upadaya kammajarupani na uppajjanti.
Puretaram uppannani ca kammaja-rupani cuticitta-
samakalam’ eva pavattitva nirujjhanti. Tato param
cittajaharaja-rupan ca vocchjijjhati. Tato param utusa-
mutthanarupaparampara yava mata-kalebara-sankhata
pavattanti.
Icc’ evam matasattanam punad’ eva bhavantare
Patisandhim upadaya tatha rupam pavattati.
Rupaloke pana ghana jivha-kaya-bhava-dasakani ca
aharaja-kalapani ca na labbhanti. Tasma tesam patisan-
dhikale cakkhu-sota-vatthuvasena tini dasakani jivita-
navakani c’ati cattaro kammasamutthanakalapa, pava-
ttiyam cittotusamutthana ca labbhanti.
Asanna-sattanam pana cakkhu-sota-vatthu-saddani
pi na labbhanti. Tatha sabbani pi cittajarupani. Tasma
tesam patisandhikale jivitanavakam’ eva. Pavattiyan ca
saddavajjitam utusamutthanarupam atiricchati.
Iccevam kamarupasanni-sankhatesu tisu thanesu
patisandhi-pavatti-vasena duvidha rupappavatti veditabba.
Atthavisati kamesu honti tevisa rupisu
Sattaras’ eva sanninam arupe natthi kinci pi.
Saddo vikaro jarata maranan c’ opapattiyam
Na labhanti pavatte tu na kinci pi na labbhati.
Ayam’ ettha rupa-pavattikkamo.
Nibbanam
§7.Nibbanam pana lokuttara-sankhatam catu-
maggananena sacchikatabbam magga-phalanam alambana-
bhutam vana — sankhataya tanhaya nikkhantatta
nibbananti pavuccati.
Tad’etam sabhavato ekavidham pi; saupadisesa-
nibbanadhatu anupadisesa-nibbanadhatu c’ati duvid-
ham hoti karanapariyayena. Tatha sunnatam animittam
appanihitam c’ ati tividham hoti akarabhedena
Padamaccutamaccantam asankhatamanuttaram
Nibbanam iti bhasanti vanamutta mahesayo.
Iti cittam cetasikam rupam nibbanam iccapi
Paramattham pakasenti catudha va tathagata.
Iti Abhidhammatthasangahe rupa – sangahavibhago
nama Chattho Paricchedo.
_______
Arising of Material Phenomena (58)
§6.All these material qualities are obtained, with no
deficiency, according to circumstances, during lifetime in
the Kama-sphere. But at conception, to moisture-born
beings and to those of spontaneous birth, there arise at
most the seven decads—eye, ear, nose, tongue, body, sex
and base. As a minimum sometimes, eye, ear, nose, and
sex decads are not obtained. This is how deficiencies of
material groups should be understood.
To the womb-born creatures there arise three decads—
body, sex and base. Sometimes, however, the sex-decad is
not obtained. From the conception and thereafter, during
lifetime, gradually there arise eye-decads and so forth.
Thus the continuity of material groups,—produced
in four ways—namely, Kamma-born from the time of con-
ception, mind-born from the second moment of conscious-
ness, season-born from the time of the static stage, food-
born from the time of the diffusion of nutritive essence,—
uninterruptedly flows on in the Kama-sphere till the end of
life like the flame of a lamp, or the stream of a river.
But at the time of death, from the seventeenth moment
reckoned backward from the decease-consciousness, start-
ing from the static stage of consciousness, Kamma-born
material qualities that arose earlier exist till the decease-
moment and then cease. Thereafter a continuity of material
qualities produced by physical changes persists while what
is called a corpse (lasts).
Thus to the dead persons, again in a subsequent life,
material qualities similarly arise starting from the conception.
In the Rupa-plane decads of nose, tongue, body, sex
and the material groups produced by food do not arise.
Therefore to them at the time of rebirth there arise four
material groups produced by Kamma, such as the three
decads of eye, ear, and base, and the vital nonad. During
life material qualities produced by mind and physical
changes arise.
But to the mindless beings there do not arise eye, ear,
base and sound. Similarly mind-born material qualities do
not arise. Therefore at the moment of their rebirth only the
vital nonad arises. During lifetime material qualities pro-
duced by physical changes, with the exception of sound,
continue.
Thus in the three planes of Kama, Rupa and Asanna
(Mindless) the procedure of material phenomena should
be understood in two ways as regards rebirth and lifetime.
In the Kama-sphere are obtained 28 material quali-
ties, 23 in the Rupa-plane, 17 in the Asanna plane, but
none in the Arupa-plane.
At the moment of birth sound, mutation, decay, im-
permanence are not obtained. During lifetime there is
nothing that is not obtained.
Herein this is the way how material qualities arise,
Nibbana (59)
§7.Nibbana however is termed supramundane, and is to
be realized by the wisdom of the Four Paths. It becomes an
object to the Paths and Fruits, and is called Nibbana
because it is a departure (ni) from cord-like (vana) craving.
Nibbana is onefold according to its intrinsic nature.
According to the way (it is experienced) it is two-
fold—namely, the element of Nibbana with the substrata
remaining and the element of Nibbana without the sub-
strata remaining.
It is threefold according to its different aspects-
namely. Void (60), Signless (61), and Longing-free (62).
Great seers who are free from craving declare that
Nibbana is an objective state (63) which is deathless, abso-
lutely endless, non-conditioned (64), and incomparable.
Thus, as fourfold, the Tathagatas reveal the Ultimate
entities:—consciousness, mental states, matter, and Nibbana.
_______
In the Abhidhamma Compendium this is the sixth chapter
which deals with the analysis of matter
_______
Notes:
§5.57.Rupas do not arise singly but collectively
in groups. There are such 21 material groups.
As all mental states possess four common characteris-
tics, so rupas found in the aforesaid groups possess four sali-
ent characteristics. For instance, in the ‘eye-decad’ all the ten
associated rupas arise and cease together (ekuppada-
ekanirodha). The earth-element, which is one of the ten, acts
as a basis for the remaining nine (ekanissaya). All these ten
coexist (sahavutti). It should be understood that the earth-
element of the ‘eye-decad’ does not serve as a basis for the
associated rupas of the ‘ear-decad’. These four characteristics
apply only to the associated rupas of each particular group.
§6.58. This section deals with the manner in
which these material groups come into being and how they
exist during lifetime, at the moment of conception, and in
different states of birth.
According to Buddhism there are four kinds of
birth—namely, egg-born beings (anóaja), womb-born
beings (jalabuja), moisture-born beings (samsedaja), and
beings having spontaneous births (opapatika).
Embryos that take moisture as nidus for their growth,
like certain lowly forms of animal life, belong to the third class.
Sometimes moisture-born beings lack certain senses
and have no sex. They all must possess a consciousness as
they are all endowed with the base-decad, that is, the seat
of consciousness. Beings having a spontaneous birth are
generally invisible to the physical eye. Conditioned by
their past Kamma, they appear spontaneously, without
passing through an embryonic stage. Petas and Devas nor-
mally, and Brahmas belong to this class.
Some of those who have spontaneous birth in the
Kama-Sphere are asexual. But all beings who are sponta-
neously born in the Rupa-Sphere are not only asexual but
are also devoid of sensitive nose, tongue, and body though
they possess those physical organs. The sensitive material
qualities (pasadarupas) of those particular organs are lost
as they are not of any practical use to Brahmas.
Egg-born beings are also included among womb-
born beings. At the moment of conception they all obtain
the three decads of body, sex, and the seat of conscious-
ness. At times some are devoid of either masculinity or
femininity. From this it is seen that even eggs are consti-
tuted with a consciousness.
§7.57.Nibbana,
131 Samskrt Nirvana, is composed
of ni and vana. Ni + vana = Nivana = Nibana = Nibbana.
Ni is a particle implying negation. Vana means weaving or
craving. It is this craving which acts as a cord to connect
the series of lives of any particular individual in the course
of his wanderings in Samsara.
As long as one is entangled by craving or attachment,
one accumulates fresh Kammic forces which must materi-
alise in one form or other in the eternal cycle of birth and
death. When all forms of craving are extirpated, Kammic
forces cease to operate, and one, in conventional terms,
attains Nibbana, escaping the cycle of birth and death. The
Buddhist conception of Deliverance is this escape from the
ever-recurring cycle of birth and death, and is not merely
an escape from ‘sin and hell’.
Etymologically, Nibbana, derived from ni +
√ vu,
to weave, means non-craving or non-attachment, or
‘departure from craving’. Strictly speaking, Nibbana is that
Dhamma which is gained by the complete destruction of
all forms of craving.
Nibbana is also derived from ni +√ va, to blow.
In that case Nibbana means the blowing out, the extinc-
tion, or the annihilation of the flames of lust, hatred, and
131.For details see “The Buddha and His Teachings,” pp. 489–510.
ignorance. It should be understood that the mere destruc-
tion of passions is not Nibbana (khayamattam’ eva na nibba-
nanti vattabbam). It is only the means to gain Nibbana,
and is not an end in itself.
Nibbana is an ultimate reality (vatthudhamma)
which is supramundane (lokuttara), that is, beyond the
world of mind and body or the five ‘aggregates’.
Nibbana is to be understood by intuitive knowledge
and inferential knowledge (paccakkha or pativedha nana
and anumana or anubodha nana). To express both ideas it
is stated that Nibbana is to be realized by means of the wis-
dom pertaining to the four Paths of Sainthood and that it
becomes an object to the Paths and Fruits.
Intrinsically (sabhavato) Nibbana is peaceful (santi).
As such it is unique (kevala). This single Nibbana is viewed
as twofold according to the way it is experienced before and
after death. The text uses a simple but recondite Pali
phrase—karana-pariyayena. The Ceylon Commentary ex-
plains—the cause for naming it as such with respect to
itshaving or not having the aggregates as the remainder
(sa-upadisesadivasena pannapane karanabhutassa upadisesa-
bhavabhavassa lesena). Adding a note on this term S.Z. Aung
writes: “The Ceylon commentaries explain it by pannapane
karanassa lesena — by way of device of the means (of know-
ing) in the matter of language” Compendium, p. 168, n. 6.
Saupadisesa—Sa = with; upadi = aggregates
(mind and body); sesa = remaining. Upadi, derived from
upa + a +√ da, to take, means the five aggregates as
they are firmly grasped by craving and false views. It also
signifies passions (kilesas). According to the text and the
commentarial interpretations Nibbana, experienced by
Sotapannas, Sakadagamis, and Anagamis, is saupadisesa-
Nibbanadhatu as they have the body and some passions
still remaining. Nibbana of the Arahants is also saupadisesa-
Nibbanadhatu as they have the body still remaining. It is
only the Nibbana of the Arahants after their death that is
termed anupadisesa-Nibbanadhatu because the aggregates
and the passions are discarded by them.
Itivuttaka refers to these two kinds of Nibbana, but
mention is made only of Nibbana comprehended by
Arahants. It states:—
“These two Nibbana-states are shown by Him
Who seeth, who is such and unattached.
One state is that in this same life possessed
With base remaining, tho’ becoming’s stream
Be cut off. While the state without a base
Belongeth to the future, wherein all
Becomings utterly do come to cease.”
Itivuttaka, p. 38.
Woodward — As it was said, p. 143.
(See The Buddha and His Teachings)
60.Sunnata—Devoid of lust, hatred, and igno-
rance, or of all conditioned things. Void here does not
mean that Nibbana is ‘nothingness’.
61.Animitta—Free from the signs of lust etc., or
from the signs of all conditioned things.
62.Appanihita—Free from the hankerings of lust
etc., or because it is not longed for which any feelings of
craving.
63.Padam—Here the term is used in the sense of
an objective reality (vatthudhamma). State does not ex-
actly convey the meaning of the Pali term. It may be
argued whether Nibbana could strictly be called either a
state or a process. In pali it is designated as a ‘Dhamma’.
64.Asankhata—Nibbana is the only Dhamma
which is not conditioned by any cause. Hence it is eternal
and is neither a cause nor an effect.
Diagram XIII
How different types of consciousness produce various
kinds of rupa—
Abbreviations:—
K.= Kammajarupa— rupa born of Kamma
C.= Cittaja— rupa born of mind
I.= Iriyapatha— Bodily movements
H.= Hasituppada— Smiling consciousness
V.= Vinnatti— two media of communication
— gestures and speech
+=Yes
– =No(Diagram XIII continued on next page)
K. C. I. H. V.
4 Rooted in Attachment, accompanied by
pleasure + + + + +
4 Rooted in Attachment, accompanied by
indifference + + + – +
2 Rooted in Illwill, 2 rooted in
Ignorance + + + – +
10 Sense-cognitions, 4 Arupa Vipaka – – – – –
2 Sampaticchana, 1 Sense-door,
3 Santirana – + – – –
1 Mind-door (Votthapana) – + + – +
1 Hasituppada – + + + +
5 Rupakusala + + + – +
5 Rupa Vipaka and 5 Rupa Kiriya – + + – –
8 Arupa Kusala and Kiriya – + + – –
8 Lokuttara – + + – –
4 Sobhanas, accompanied by pleasure + + + + +
4 Sobhanas, accompanied by
indifference + + + – +
8 Sobhanas, Vipaka – + + – –
4 Sobhanas, Kiriya, accompanied by
pleasure–++++
4 Sobhanas, Kiriya, accompanied by
equanimity – + + – +
Abhidhammattha Sangaha - The Arising of Material Phenomena
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Rupasamutthana—Naya
§4.Kammam, cittam, utu, aharo c’ati cattari
rupasamutthanani nama.
Tattha kamavacaram rupavacaram ca ti pancavisati-
vidham pi kusalakusalakammamabhisankhatam ajjhat-
tika-santane kammasamutthanarupam patisandhim’
upadaya khane khane samutthapeti.
Arupavipakadvipancavinnanavajjitam pancasattativi-
dham pi cittam cittasamutthanarupam patham bhavangam
upadaya jayantam’ eva samutthapeti.
Tattha appanajavanam iriyapatham’ pi sannameti.
Votthapanakamavacarajavanabhinna pana vinnattim’
pi samutthapenti.
Somanassa-javanani pan’ ettha terasa-hasanam pi
janenti.
Situnhotu-samannata tejo-dhatu-thitippatta’va utusa-
mutthanarupam ajjhattan ca bahiddha ca yatharaham
samutthapeti.
Oja-sankhato aharo aharasamutthanarupam ajjho-
harankale thanappatto’ va samutthapeti.
Tattha hadaya-indriyarupani kammajan’ eva,
vinnattidvayam cittajam’ eva, saddo cittotujo, lahutadit-
tayam utucittaharehi sambhoti.
Avinibbhogarupani c’ eva akasadhatu ca catuhi
sambhutani. Lakkhanarupani na kutoci jayanti.
Attharasa pannarasa terasa dvadasati ca
Kammacittotukaharajani honti yathakkamam
Jayamanadirupanam sabhavatta hi kevalam
Lakkhanani na jayanti kehici’ ti pakasitam.
Ayam’ ettha rupasamutthananayo.
_______
The Arising of Material Phenomena (52)
§4.Material phenomena arise in four ways, viz:—
(1)Kamma, (2) Mind, (3) Seasonal conditions, and
(4)Food.
(1)Material Phenomena arising from Kamma (53)
Therein, the twenty-five types of moral and immoral
Kamma, pertaining to the Kama and Rupa Spheres, pro-
duce, in one’s own continuity, duly constituted material
phenomena born of Kamma, at every moment, commenc-
ing from conception.
(2)Material phenomena arising from Mind (54)
The seventy-five types of consciousness, excluding the
Formless Resultants and the twice fivefold cognitives pro-
duce mind-born material phenomena, from the first
moment of life-continuum just as it arises.
Therein the ecstatic Javanas regulate the bodily pos-
tures. But the Determining Consciousness, Javanas of the
Kama Sphere, and super-knowledge consciousness pro-
duce also (bodily and vocal) media of communication.
Herein the thirteen pleasurable Javanas produce laughter
too.
(3)Material Phenomena arising from
Seasonal conditions (55)
The Tejo-element, which comprises both cold and heat, on
reaching its static stage, produces, according to circum-
stances, both internal and external material phenomena,
resulting from seasonal conditions.
(4)Material Phenomena arising from Food (56)
Food, known as nutritive essence, during assimilation on
reaching its static stage, produces material phenomena
resulting from food.
Therein the heart and the (eight) material Faculties
are born of Kamma. The two media of communication are
born only of mind. Sound is born of mind and seasonal
conditions. The triple qualities of lightness and so forth
arise from seasonal conditions, mind, and food. The insep-
arable material qualities and the element of space arise
from four causes. Characteristic material qualities do not
arise from any cause.
Eighteen, fifteen, thirteen, and twelve arise respec-
tively from Kamma, mind, seasonal conditions, and food.
The characteristic marks of matter that arise and so
forth are not produced by any cause, they say, since they
are wholly intrinsic.
_______
Notes:—
52.Rupasamutthana—Buddhism does not attempt
to solve the problem of the ultimate origin of matter. It
takes for granted that matter exists and states that rupa
develops in four ways.
53.Kammaja—Strictly speaking, by Kamma are
meant past moral and immoral types of consciousness. It
is only those classes of consciousness pertaining to the
Kama and Rupa-Spheres that tend to produce rupa. They
are 12 types of immoral consciousness, 8 types of moral
consciousness, and the 5 moral rupa jhanas. A moral or
immoral birth-reproductive Kamma generated at the dying
moment of a person conditions the rebirth-consciousness
(patisandhicitta) in a subsequent birth. Simultaneous with
the arising of the rebirth-consciousness, rupas, condi-
tioned by past Kamma, spring up at every instant, like the
flame of a lamp, up to the I7th thought-moment reckoned
from the dying moment of the person.
At the very moment of conception there arise, as a
result of the reproductive Kammic force, three dasakas or
‘decads’—namely, the kaya, bhava, and vatthu—body, sex
and base decads. The body decad is composed of the four
elements, four derivatives, vitality and the Kayapasada. The
sex-decad and the base-decad are similarly constituted.
54.Cittaja—Mind, the invisible but more powerful
composite factor of the so-called being, has the potentiality
to produce rupa. In other words, good and bad thoughts
produce desirable and undesirable material phenomena.
This is apparent from the physical changes that result from
thoughts generated by a person. According to Abhi-
dhamma, it is from the arising moment of the first Bha-
vanga, that is, immediately after the rebirth-consciousness,
that material phenomena arising from mind spring up. The
rebirth-consciousness does not produce mind-born rupas
since Kamma does that function and since it is a newcomer
to the fresh existence. No mind-born rupas arise at the
static and perishing thought-moments as they are weak.
The ten sense-cognitives lack the potentiality to produce
rupa. The four Arupa Vipaka Jhanas do not produce rupa
as they are developed through non-attachment to rupa.
It is stated that Jhana factors are essential to produce
mind-born rupa. One who possesses Jhanas can therefore
produce powerful rupas which would enable him to live even
without edible food. The mentally alert do not lack vitality.
One who experiences Nibbanic bliss could live without any
food for a considerable period. For instance, the Buddha
fasted 49 days immediately after His Enlightenment.
Of the 75 types of consciousness, 26 Javanas
(10rupa kusala and kriya + 8 arupa kusala and kriya and
8 lokuttaras) could produce abnormal bodily movements
such as passing through the air, diving into the earth, walk-
ing on water, etc.
Here the Determining consciousness is the mind-
door consciousness (manodvaravajjana). Kamajavanas (29)
are the 12 akusalas, 1 hasituppada, and 16 sobhana kusala
and kriya; and Abhinna cittas are the two fifth jhana kus-
ala and kriya, accompanied by equanimity and connected
with knowledge.
13 pleasurable javanas are the 4 akusalas and 8 sob-
hana kusalas and kriyas, accompanied by pleasure, and
1hasituppada.
Worldlings, when laughing or smiling, experience
the four akusalas and four sobhanas; Sekhas, the types of
consciousness excluding the two akusalas accompanied by
misbelief; Arahants, the four kriyas and one hasituppada.
The Buddhas smile only with the four sobhana kriyas.
55.Utuja—It was stated earlier that Kamma pro-
duces, at the moment of rebirth, three decads — kaya,
bhava, and vatthu. The internal tejo element, found in
these three groups, combined with the external tejo ele-
ment, produces material phenomena caused by seasonal
conditions at the static stage of the rebirth-consciousness.
At the genesis stage Kamma-born tejo element takes the
place of mind-born tejo element.
It is clear that the term utu has been used in the sense
of tejo which constitutes both heat and cold. Strictly speak-
ing, it is the internal and external tejo elements which pro-
duce rupa. It should he understood that rupas, produced
by climatic conditions, are also included in the utuja class.
56.âharaja—By âhara are meant the nutritive
essence present in physical food and the sap (oja) con-
tained in the material groups born of Kamma, mind, and
seasonal conditions. The internal oja, supported by the
external nutritive essence, produces rupa at the static
stage which endures for 49 minor thought-instants. Rupas
arise when the oja diffuses the body. Internal sap is alone
incapable of producing rupa without the aid of external
nutritive essence.
Hadaya and 8 Indriya rupas (= eye, ear, nose,
tongue, body, masculinity, femininity, and vitality) are
wholly produced by Kamma. Thus jivitindriya or the life-
principle present in animate beings such as men and ani-
mals should he differentiated from the inanimate life of
plants and inorganic substances, as they are not the inevit-
able results of Kamma.
They do possess a certain kind of life different from
human beings and animals.
âkasa—It is interesting to note that this intra-atomic
space is caused by all the four causes.
Sadda—Articulate sounds are caused by mind; in-
articulate sounds are caused by utu. Musical notes caused
by men are produced by utu, conditioned by mind.
Kammaja = 18. They are:— inseparables 8 +
Space1 + Heart 1 + Controlling faculties 8.
Cittaja = 15. They are:— Mutables 5 + Sound 1 +
Inseparables 8 + Space 1.
Utuja = 13. They are :— Sound 1 + Lightness etc.
3Inseparables 8 + Space 1.
âharaja = 12. They are:— Lightness etc. 3 + Insep-
arables 8 + Space 1. The four Lakkhana rupas are common
to all as there is no rupa devoid of the three instants —
birth, decay, and death.
_______
Kalapa—Yojana
§5.Ekuppada ekanirodha ekanissaya sahavuttino-
ekavisati rupa-kalapa nama.
Tattha jivitam avinibbhogarupan ca cakkhuna saha
cakkhu-dasakan’ ti pavuccati. Tatha sotadihi saddhim
sotadasakam, ghana-dasakam, jivha-dasakam, kayadasa-
kam, itthibhava — dasakam, pumbhava — dasakam
vatthu-dasakan c’ati yathakkamam yojetabbam.
Avinibbhogarupam’ eva jivitena saha jivitanavakan’ ti
pavuccati. Ime nava kammasamutthana-kalapa.
Avinibbhogarupam pana suddhatthakam. Tad’ eva
kayavinnattiya saha kayavinnattinavakam vaci-vinnatti
saddehi saha vaci-vinnatti-dasakam lahutadihi saddhim
lahutadekadasakam kaya-vinnattilahutadi-dvadasakam
vaci-vinnatti-saddalahutadi-terasakan c’ati cha cittasamut-
thanakalapa.
Suddhatthakam, saddanavakam, lahutadekadasakam,
sadda-lahutadidvadasakan c’ati cattaro utusamutthanakalapa.
Suddhatthakam, lahutadekadasakan c’ati dve ahara-
samutthana-kalapa.
Tattha suddhatthakam, saddanavakan c’ati utu-
samutthana-kalapa bahiddha pi’ labbhanti. Avasesa pana
sabbe pi ajjhattikam’ eva.
Kammacittotukahara-samutthana yathakkamam
Nava cha caturo dve’ ti kalapa ekavisati
Kalapanam paricchedalakkhanatta vicakkhana
Na kalapangam iccahu akasam lakkhanani ca.
Ayam’ ettha kalapa-yojana.
_______
Grouping of Material Qualities (57)
§5.There are twenty-one material groups inasmuch as
they arise together (or have a common genesis), cease
together (or have a common cessation), have a common
dependence, and coexist.
Therein vitality and the (eight) inseparable material
qualities together with the eye are called the ‘eye-decad’.
Similarly the ‘ear-decad’ together with the ear and so
forth, ‘nose-decad’, ‘tongue-decad’, ‘body-decad’, ‘female-
decad,’ male-decad’, ‘base-decad’, should respectively be
formed. Inseparable material qualities, together with
vitality, are called the ‘vital-nonad’. These nine groups are
produced by Kamma.
The inseparable material qualities constitute the
‘pure octad’. They, together with the bodily intimation,
constitute the ‘bodily intimation nonad’; together with the
vocal intimation and sound the ‘vocal intimation decad’;
together with the material qualities of lightness, pliancy,
and adaptability the ‘un-decad of lightness’ and so forth;
the do-decad of bodily intimation, lightness, pliancy, and
adaptability; and the tri-decad of vocal intimation, sound,
lightness, pliancy, and adaptability.
These six material groups are produced by mind.
The pure octad„ the sound-nonad, the un-decad of
lightness, pliancy, and adaptability; the do-decad of
sound, lightness, pliancy, and adaptability—these four are
produced by seasonal phenomena.
The pure octad, and the un-decad of lightness, pli-
ancy and adaptability are the two material qualities pro-
duced by food.
Of them the two material groups produced by sea-
sonal phenomena—pure octad and the sound nonad—are
found externally too. All the rest are strictly internal.
There are twenty-one material groups — nine, six,
four and two produced in due order from Kamma, mind,
seasonal phenomena, and food.
As space demarcates, and characteristic marks just indi-
cate, the wise state that they are not parts of material groups.
Herein this is the formation of material groups.
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Rupasamutthana—Naya
§4.Kammam, cittam, utu, aharo c’ati cattari
rupasamutthanani nama.
Tattha kamavacaram rupavacaram ca ti pancavisati-
vidham pi kusalakusalakammamabhisankhatam ajjhat-
tika-santane kammasamutthanarupam patisandhim’
upadaya khane khane samutthapeti.
Arupavipakadvipancavinnanavajjitam pancasattativi-
dham pi cittam cittasamutthanarupam patham bhavangam
upadaya jayantam’ eva samutthapeti.
Tattha appanajavanam iriyapatham’ pi sannameti.
Votthapanakamavacarajavanabhinna pana vinnattim’
pi samutthapenti.
Somanassa-javanani pan’ ettha terasa-hasanam pi
janenti.
Situnhotu-samannata tejo-dhatu-thitippatta’va utusa-
mutthanarupam ajjhattan ca bahiddha ca yatharaham
samutthapeti.
Oja-sankhato aharo aharasamutthanarupam ajjho-
harankale thanappatto’ va samutthapeti.
Tattha hadaya-indriyarupani kammajan’ eva,
vinnattidvayam cittajam’ eva, saddo cittotujo, lahutadit-
tayam utucittaharehi sambhoti.
Avinibbhogarupani c’ eva akasadhatu ca catuhi
sambhutani. Lakkhanarupani na kutoci jayanti.
Attharasa pannarasa terasa dvadasati ca
Kammacittotukaharajani honti yathakkamam
Jayamanadirupanam sabhavatta hi kevalam
Lakkhanani na jayanti kehici’ ti pakasitam.
Ayam’ ettha rupasamutthananayo.
_______
The Arising of Material Phenomena (52)
§4.Material phenomena arise in four ways, viz:—
(1)Kamma, (2) Mind, (3) Seasonal conditions, and
(4)Food.
(1)Material Phenomena arising from Kamma (53)
Therein, the twenty-five types of moral and immoral
Kamma, pertaining to the Kama and Rupa Spheres, pro-
duce, in one’s own continuity, duly constituted material
phenomena born of Kamma, at every moment, commenc-
ing from conception.
(2)Material phenomena arising from Mind (54)
The seventy-five types of consciousness, excluding the
Formless Resultants and the twice fivefold cognitives pro-
duce mind-born material phenomena, from the first
moment of life-continuum just as it arises.
Therein the ecstatic Javanas regulate the bodily pos-
tures. But the Determining Consciousness, Javanas of the
Kama Sphere, and super-knowledge consciousness pro-
duce also (bodily and vocal) media of communication.
Herein the thirteen pleasurable Javanas produce laughter
too.
(3)Material Phenomena arising from
Seasonal conditions (55)
The Tejo-element, which comprises both cold and heat, on
reaching its static stage, produces, according to circum-
stances, both internal and external material phenomena,
resulting from seasonal conditions.
(4)Material Phenomena arising from Food (56)
Food, known as nutritive essence, during assimilation on
reaching its static stage, produces material phenomena
resulting from food.
Therein the heart and the (eight) material Faculties
are born of Kamma. The two media of communication are
born only of mind. Sound is born of mind and seasonal
conditions. The triple qualities of lightness and so forth
arise from seasonal conditions, mind, and food. The insep-
arable material qualities and the element of space arise
from four causes. Characteristic material qualities do not
arise from any cause.
Eighteen, fifteen, thirteen, and twelve arise respec-
tively from Kamma, mind, seasonal conditions, and food.
The characteristic marks of matter that arise and so
forth are not produced by any cause, they say, since they
are wholly intrinsic.
_______
Notes:—
52.Rupasamutthana—Buddhism does not attempt
to solve the problem of the ultimate origin of matter. It
takes for granted that matter exists and states that rupa
develops in four ways.
53.Kammaja—Strictly speaking, by Kamma are
meant past moral and immoral types of consciousness. It
is only those classes of consciousness pertaining to the
Kama and Rupa-Spheres that tend to produce rupa. They
are 12 types of immoral consciousness, 8 types of moral
consciousness, and the 5 moral rupa jhanas. A moral or
immoral birth-reproductive Kamma generated at the dying
moment of a person conditions the rebirth-consciousness
(patisandhicitta) in a subsequent birth. Simultaneous with
the arising of the rebirth-consciousness, rupas, condi-
tioned by past Kamma, spring up at every instant, like the
flame of a lamp, up to the I7th thought-moment reckoned
from the dying moment of the person.
At the very moment of conception there arise, as a
result of the reproductive Kammic force, three dasakas or
‘decads’—namely, the kaya, bhava, and vatthu—body, sex
and base decads. The body decad is composed of the four
elements, four derivatives, vitality and the Kayapasada. The
sex-decad and the base-decad are similarly constituted.
54.Cittaja—Mind, the invisible but more powerful
composite factor of the so-called being, has the potentiality
to produce rupa. In other words, good and bad thoughts
produce desirable and undesirable material phenomena.
This is apparent from the physical changes that result from
thoughts generated by a person. According to Abhi-
dhamma, it is from the arising moment of the first Bha-
vanga, that is, immediately after the rebirth-consciousness,
that material phenomena arising from mind spring up. The
rebirth-consciousness does not produce mind-born rupas
since Kamma does that function and since it is a newcomer
to the fresh existence. No mind-born rupas arise at the
static and perishing thought-moments as they are weak.
The ten sense-cognitives lack the potentiality to produce
rupa. The four Arupa Vipaka Jhanas do not produce rupa
as they are developed through non-attachment to rupa.
It is stated that Jhana factors are essential to produce
mind-born rupa. One who possesses Jhanas can therefore
produce powerful rupas which would enable him to live even
without edible food. The mentally alert do not lack vitality.
One who experiences Nibbanic bliss could live without any
food for a considerable period. For instance, the Buddha
fasted 49 days immediately after His Enlightenment.
Of the 75 types of consciousness, 26 Javanas
(10rupa kusala and kriya + 8 arupa kusala and kriya and
8 lokuttaras) could produce abnormal bodily movements
such as passing through the air, diving into the earth, walk-
ing on water, etc.
Here the Determining consciousness is the mind-
door consciousness (manodvaravajjana). Kamajavanas (29)
are the 12 akusalas, 1 hasituppada, and 16 sobhana kusala
and kriya; and Abhinna cittas are the two fifth jhana kus-
ala and kriya, accompanied by equanimity and connected
with knowledge.
13 pleasurable javanas are the 4 akusalas and 8 sob-
hana kusalas and kriyas, accompanied by pleasure, and
1hasituppada.
Worldlings, when laughing or smiling, experience
the four akusalas and four sobhanas; Sekhas, the types of
consciousness excluding the two akusalas accompanied by
misbelief; Arahants, the four kriyas and one hasituppada.
The Buddhas smile only with the four sobhana kriyas.
55.Utuja—It was stated earlier that Kamma pro-
duces, at the moment of rebirth, three decads — kaya,
bhava, and vatthu. The internal tejo element, found in
these three groups, combined with the external tejo ele-
ment, produces material phenomena caused by seasonal
conditions at the static stage of the rebirth-consciousness.
At the genesis stage Kamma-born tejo element takes the
place of mind-born tejo element.
It is clear that the term utu has been used in the sense
of tejo which constitutes both heat and cold. Strictly speak-
ing, it is the internal and external tejo elements which pro-
duce rupa. It should he understood that rupas, produced
by climatic conditions, are also included in the utuja class.
56.âharaja—By âhara are meant the nutritive
essence present in physical food and the sap (oja) con-
tained in the material groups born of Kamma, mind, and
seasonal conditions. The internal oja, supported by the
external nutritive essence, produces rupa at the static
stage which endures for 49 minor thought-instants. Rupas
arise when the oja diffuses the body. Internal sap is alone
incapable of producing rupa without the aid of external
nutritive essence.
Hadaya and 8 Indriya rupas (= eye, ear, nose,
tongue, body, masculinity, femininity, and vitality) are
wholly produced by Kamma. Thus jivitindriya or the life-
principle present in animate beings such as men and ani-
mals should he differentiated from the inanimate life of
plants and inorganic substances, as they are not the inevit-
able results of Kamma.
They do possess a certain kind of life different from
human beings and animals.
âkasa—It is interesting to note that this intra-atomic
space is caused by all the four causes.
Sadda—Articulate sounds are caused by mind; in-
articulate sounds are caused by utu. Musical notes caused
by men are produced by utu, conditioned by mind.
Kammaja = 18. They are:— inseparables 8 +
Space1 + Heart 1 + Controlling faculties 8.
Cittaja = 15. They are:— Mutables 5 + Sound 1 +
Inseparables 8 + Space 1.
Utuja = 13. They are :— Sound 1 + Lightness etc.
3Inseparables 8 + Space 1.
âharaja = 12. They are:— Lightness etc. 3 + Insep-
arables 8 + Space 1. The four Lakkhana rupas are common
to all as there is no rupa devoid of the three instants —
birth, decay, and death.
_______
Kalapa—Yojana
§5.Ekuppada ekanirodha ekanissaya sahavuttino-
ekavisati rupa-kalapa nama.
Tattha jivitam avinibbhogarupan ca cakkhuna saha
cakkhu-dasakan’ ti pavuccati. Tatha sotadihi saddhim
sotadasakam, ghana-dasakam, jivha-dasakam, kayadasa-
kam, itthibhava — dasakam, pumbhava — dasakam
vatthu-dasakan c’ati yathakkamam yojetabbam.
Avinibbhogarupam’ eva jivitena saha jivitanavakan’ ti
pavuccati. Ime nava kammasamutthana-kalapa.
Avinibbhogarupam pana suddhatthakam. Tad’ eva
kayavinnattiya saha kayavinnattinavakam vaci-vinnatti
saddehi saha vaci-vinnatti-dasakam lahutadihi saddhim
lahutadekadasakam kaya-vinnattilahutadi-dvadasakam
vaci-vinnatti-saddalahutadi-terasakan c’ati cha cittasamut-
thanakalapa.
Suddhatthakam, saddanavakam, lahutadekadasakam,
sadda-lahutadidvadasakan c’ati cattaro utusamutthanakalapa.
Suddhatthakam, lahutadekadasakan c’ati dve ahara-
samutthana-kalapa.
Tattha suddhatthakam, saddanavakan c’ati utu-
samutthana-kalapa bahiddha pi’ labbhanti. Avasesa pana
sabbe pi ajjhattikam’ eva.
Kammacittotukahara-samutthana yathakkamam
Nava cha caturo dve’ ti kalapa ekavisati
Kalapanam paricchedalakkhanatta vicakkhana
Na kalapangam iccahu akasam lakkhanani ca.
Ayam’ ettha kalapa-yojana.
_______
Grouping of Material Qualities (57)
§5.There are twenty-one material groups inasmuch as
they arise together (or have a common genesis), cease
together (or have a common cessation), have a common
dependence, and coexist.
Therein vitality and the (eight) inseparable material
qualities together with the eye are called the ‘eye-decad’.
Similarly the ‘ear-decad’ together with the ear and so
forth, ‘nose-decad’, ‘tongue-decad’, ‘body-decad’, ‘female-
decad,’ male-decad’, ‘base-decad’, should respectively be
formed. Inseparable material qualities, together with
vitality, are called the ‘vital-nonad’. These nine groups are
produced by Kamma.
The inseparable material qualities constitute the
‘pure octad’. They, together with the bodily intimation,
constitute the ‘bodily intimation nonad’; together with the
vocal intimation and sound the ‘vocal intimation decad’;
together with the material qualities of lightness, pliancy,
and adaptability the ‘un-decad of lightness’ and so forth;
the do-decad of bodily intimation, lightness, pliancy, and
adaptability; and the tri-decad of vocal intimation, sound,
lightness, pliancy, and adaptability.
These six material groups are produced by mind.
The pure octad„ the sound-nonad, the un-decad of
lightness, pliancy, and adaptability; the do-decad of
sound, lightness, pliancy, and adaptability—these four are
produced by seasonal phenomena.
The pure octad, and the un-decad of lightness, pli-
ancy and adaptability are the two material qualities pro-
duced by food.
Of them the two material groups produced by sea-
sonal phenomena—pure octad and the sound nonad—are
found externally too. All the rest are strictly internal.
There are twenty-one material groups — nine, six,
four and two produced in due order from Kamma, mind,
seasonal phenomena, and food.
As space demarcates, and characteristic marks just indi-
cate, the wise state that they are not parts of material groups.
Herein this is the formation of material groups.
Abhidhammattha Sangaha - Classification of Matter
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Rupavibhago
§3.Sabban ca pan’ etam ahetukam sappaccayam,
sasavam, samkhatam, lokiyam, kamavacaram, anaramma-
nam, appahatabbam’ eva’ ti ekavidham pi ajjhattikabahi-
radivasena bahudha bhedam gacchati.
Katham?
Pasadasankhatam pancavidham pi ajjhattikarupam
nama; itaram bahirarupam.
Pasadahadayasankhatan chabbidham pi vatthuru-
pam nama; itaram avatthurupam.
Pasadavinnattisankhatam sattavidham pi dvararupam,
nama; itaram advararupam.
Pasadabhavajivitasankhatam atthavidham pi indriya
129.According to commentators during the time occupied by a flash of lightning
billions of thought-moments may arise.
rupam nama; itaram anindriyarupam.
Pasadavisayasankhatam dvadasavidham’ pi olarikaru-
pam, santike rupam, sappatigharupam ca; itaram sukhu-
marupam, dure rupam, appatigharupam.
Kammajam upadinnarupam; itaram anupadinnaru-
pam.
Rupayatanam sanidassanarupam; itaram anidassana-
rupam.
Cakkhadidvayam asampattavasena, ghanadittayam
sampattavasena’ ti pancavidham pi gocaraggahikarupam;
itaram agocaraggahikarupam.
Vanno, gandho, raso, oja, bhutacatukkanc’ ati
atthavidham pi avinibbhogarupam; itaram vinibbhogaru-
pam.
Icc’ evam’ atthavisati vidham pi ca vicakkhana
Ajjhattikadibhedena vibhajanti yatharaham.
Ayam’ ettha rupavihago.
_______
Classification of Matter
§3.Now all this matter divides itself into various catego-
ries as follows:—
1.Rootless (35)
2.Causal (36)
3.With Defilements (37)
4.Conditioned (38)
5.Mundane (39)
6.Pertaining to the Kama-Sphere (40)
7.Objectless (41)
8.Not to be eradicated (42)
Matter is thus onefold. When conceived as personal, exter-
nal and so forth matter becomes manifold.
How?
The five kinds of sensitise material qualities are per-
sonal (43); the rest are external.
The six kinds, comprising the sensitives and the
heart, are material qualities with basis (44); the rest are
without a basis.
The seven kinds, comprising the sensitives and (the
two) media of communication, are material qualities with
a door (45); the rest are without doors.
The eight kinds, comprising the sensitives, sex-states,
and vitality, are material qualities with a controlling fac-
ulty (46); the rest are without a controlling faculty.
The twelve kinds, comprising the sensitives and
sense-objects (7)130 are gross (47), proximate and imping-
ing material qualities; the rest are subtle, distant, and non-
impinging.
Material qualities born of Kamma are ‘grasped at’
(48); the others are ‘not grasped at.
Object of form is visible; the rest are invisible.
Eye and ear, as not reaching (the object), and nose,
tongue and body as reaching (the object), are five kinds of
material phenomena that take objects (49); the others do
not.
130.Because “tangibility” comprises the three elements, excluding apo.
Colour, odour, taste, sap (50) and the four Essentials
are the eight kinds (51) of material phenomena that are
inseparable; the rest are separable.
Summary
Thus the wise analyse, accordingly, the 28 kinds with
respect to ‘personal’ and so forth.
Herein this is the analysis of Matter.
Section 3
35.Ahetukam—Because they are not associated
with the roots lobha, dosa, etc.
36.Sappaccayam—Because they are related to the
causes—Kamma, citta, utu, and ahara.
37.Sasavam—Since they serve as objects for
Defilements.
38.Sankhatam—Because they are conditioned by
the four causes, Kamma, citta, etc.
39.Lokiyam—Because they are connected with the
world of the Five Aggregates of Attachment (pancupada-
nakkhandhaloka). There is no supramundane rupa.
40.Kamavacaram—Because they come within the
range of sensual objects.
41.Anarammanam—As they themselves do not
perceive objects. It is the mind that perceives objects
through the senses. Rupas serve as sense-objects.
42.Appahatabbam—Because there is no gradual
eradication of matter like passions. ‘Indestructibility’ of
matter is not implied by this term.
43.Ajjhattikam—Belonging to the so-called self.
The five sensitive organs are essential for living beings.
Without them they are inanimate logs. They serve as doors
to the mind.
44. i. e., they serve as seats of consciousness.
45. They serve as doors to moral and immoral actions,
mind and mental states, deeds and speech.
46. They are so called because they possess a con-
trolling power in their respective spheres. The physical
eye, for instance, is composed of ten material qualities; but
it is the sensitive eye (cakkhupasadarupa) that controls the
remaining nine. The remaining pasadarupas should be
similarly understood. The state of sex controls masculinity
and femininity. Like the captain of a ship it is vitality that
controls rupas.
47.Oëarikam—Because of their importance both
subjectively and objectively. They are regarded as santike
(near) because of their receptivity. Owing to the gross-
ness and nearness both sensitive organs and sense-
objects mutually strike each other. Hence they are called
sappatigha, lit., ‘with striking’.
See Compendium, p. 159, n. 4.
48.Upadinnam—The first 18 kinds of rupa born of
Kamma are grasped by craving and false view.
49.Gocaraggahikarupam—They are so called be-
cause they take external objects as pasture. According to the
Abhidhammattha Sangaha, sight and sound are regarded as
objects that do not approach the eye and ear respectively as
in the case of bodily contacts etc. Both eye and ear cognize
distant objects without any direct approach. In the case of
other objects they directly contact the sense-organs. For in-
stance, taste must directly touch the tongue. So are the
other two objects. This may be the reason, irrespective of
the wave theory, why the author distinguishes between
senses that reach, and do not reach, the objects.
See Compendium, p. 160.
50.Oja, as a rupa in itself, has the power of produc-
ing other rupas as well.
51. As a rule these eight rupas are bound together.
The four Essentials are inseparable and so are the other
four Derivatives. Hence they are also termed ‘suddhat-
thaka’ (‘pure octad’) and ‘ojatthaka’ (‘with oja as the
eighth’) The growth of inanimate matter is also due to the
presence of this universal Oja.
_______
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Rupavibhago
§3.Sabban ca pan’ etam ahetukam sappaccayam,
sasavam, samkhatam, lokiyam, kamavacaram, anaramma-
nam, appahatabbam’ eva’ ti ekavidham pi ajjhattikabahi-
radivasena bahudha bhedam gacchati.
Katham?
Pasadasankhatam pancavidham pi ajjhattikarupam
nama; itaram bahirarupam.
Pasadahadayasankhatan chabbidham pi vatthuru-
pam nama; itaram avatthurupam.
Pasadavinnattisankhatam sattavidham pi dvararupam,
nama; itaram advararupam.
Pasadabhavajivitasankhatam atthavidham pi indriya
129.According to commentators during the time occupied by a flash of lightning
billions of thought-moments may arise.
rupam nama; itaram anindriyarupam.
Pasadavisayasankhatam dvadasavidham’ pi olarikaru-
pam, santike rupam, sappatigharupam ca; itaram sukhu-
marupam, dure rupam, appatigharupam.
Kammajam upadinnarupam; itaram anupadinnaru-
pam.
Rupayatanam sanidassanarupam; itaram anidassana-
rupam.
Cakkhadidvayam asampattavasena, ghanadittayam
sampattavasena’ ti pancavidham pi gocaraggahikarupam;
itaram agocaraggahikarupam.
Vanno, gandho, raso, oja, bhutacatukkanc’ ati
atthavidham pi avinibbhogarupam; itaram vinibbhogaru-
pam.
Icc’ evam’ atthavisati vidham pi ca vicakkhana
Ajjhattikadibhedena vibhajanti yatharaham.
Ayam’ ettha rupavihago.
_______
Classification of Matter
§3.Now all this matter divides itself into various catego-
ries as follows:—
1.Rootless (35)
2.Causal (36)
3.With Defilements (37)
4.Conditioned (38)
5.Mundane (39)
6.Pertaining to the Kama-Sphere (40)
7.Objectless (41)
8.Not to be eradicated (42)
Matter is thus onefold. When conceived as personal, exter-
nal and so forth matter becomes manifold.
How?
The five kinds of sensitise material qualities are per-
sonal (43); the rest are external.
The six kinds, comprising the sensitives and the
heart, are material qualities with basis (44); the rest are
without a basis.
The seven kinds, comprising the sensitives and (the
two) media of communication, are material qualities with
a door (45); the rest are without doors.
The eight kinds, comprising the sensitives, sex-states,
and vitality, are material qualities with a controlling fac-
ulty (46); the rest are without a controlling faculty.
The twelve kinds, comprising the sensitives and
sense-objects (7)130 are gross (47), proximate and imping-
ing material qualities; the rest are subtle, distant, and non-
impinging.
Material qualities born of Kamma are ‘grasped at’
(48); the others are ‘not grasped at.
Object of form is visible; the rest are invisible.
Eye and ear, as not reaching (the object), and nose,
tongue and body as reaching (the object), are five kinds of
material phenomena that take objects (49); the others do
not.
130.Because “tangibility” comprises the three elements, excluding apo.
Colour, odour, taste, sap (50) and the four Essentials
are the eight kinds (51) of material phenomena that are
inseparable; the rest are separable.
Summary
Thus the wise analyse, accordingly, the 28 kinds with
respect to ‘personal’ and so forth.
Herein this is the analysis of Matter.
Section 3
35.Ahetukam—Because they are not associated
with the roots lobha, dosa, etc.
36.Sappaccayam—Because they are related to the
causes—Kamma, citta, utu, and ahara.
37.Sasavam—Since they serve as objects for
Defilements.
38.Sankhatam—Because they are conditioned by
the four causes, Kamma, citta, etc.
39.Lokiyam—Because they are connected with the
world of the Five Aggregates of Attachment (pancupada-
nakkhandhaloka). There is no supramundane rupa.
40.Kamavacaram—Because they come within the
range of sensual objects.
41.Anarammanam—As they themselves do not
perceive objects. It is the mind that perceives objects
through the senses. Rupas serve as sense-objects.
42.Appahatabbam—Because there is no gradual
eradication of matter like passions. ‘Indestructibility’ of
matter is not implied by this term.
43.Ajjhattikam—Belonging to the so-called self.
The five sensitive organs are essential for living beings.
Without them they are inanimate logs. They serve as doors
to the mind.
44. i. e., they serve as seats of consciousness.
45. They serve as doors to moral and immoral actions,
mind and mental states, deeds and speech.
46. They are so called because they possess a con-
trolling power in their respective spheres. The physical
eye, for instance, is composed of ten material qualities; but
it is the sensitive eye (cakkhupasadarupa) that controls the
remaining nine. The remaining pasadarupas should be
similarly understood. The state of sex controls masculinity
and femininity. Like the captain of a ship it is vitality that
controls rupas.
47.Oëarikam—Because of their importance both
subjectively and objectively. They are regarded as santike
(near) because of their receptivity. Owing to the gross-
ness and nearness both sensitive organs and sense-
objects mutually strike each other. Hence they are called
sappatigha, lit., ‘with striking’.
See Compendium, p. 159, n. 4.
48.Upadinnam—The first 18 kinds of rupa born of
Kamma are grasped by craving and false view.
49.Gocaraggahikarupam—They are so called be-
cause they take external objects as pasture. According to the
Abhidhammattha Sangaha, sight and sound are regarded as
objects that do not approach the eye and ear respectively as
in the case of bodily contacts etc. Both eye and ear cognize
distant objects without any direct approach. In the case of
other objects they directly contact the sense-organs. For in-
stance, taste must directly touch the tongue. So are the
other two objects. This may be the reason, irrespective of
the wave theory, why the author distinguishes between
senses that reach, and do not reach, the objects.
See Compendium, p. 160.
50.Oja, as a rupa in itself, has the power of produc-
ing other rupas as well.
51. As a rule these eight rupas are bound together.
The four Essentials are inseparable and so are the other
four Derivatives. Hence they are also termed ‘suddhat-
thaka’ (‘pure octad’) and ‘ojatthaka’ (‘with oja as the
eighth’) The growth of inanimate matter is also due to the
presence of this universal Oja.
_______
Thursday, May 26, 2011
Abhidhammattha Sangaha - Analysis of Matter
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter VI
Rupa—Sangahavibhago
_______
§1.Ettavata vibhatta hi sappabhedappavattika
Cittacetasika dhamma rupandani pavuccati
Samuddesa vibhaga ca samutthana kalapato
Pavattikkamato c’ati pancadha tattha sangaho.
§2.Cattari mahabhutani, catunnan ca maha-
bhutanam upadaya rupan’ ti dvidham’petam
rupam ekadasavidhena sangaharm gacchati.
Katham?
(1)Pathavidhatu, apodhatu, tejodhatu, vayodhatu
bhutaruparam nama.
(2)Cakkhu, sotam, ghanam, jivha, kayo, pasada-
rupam nama.
(3)Rupam, saddo, gandho, raso, apodhatuvajjitam
bhutattayasankhatam photthabban ca gocararu-
pam nama.
(4)Itthattam, purisattam bhavarupam nama.
(5)Hadayavatthu hadayarupam nama.
(6)Jivitindriyam jivitarupam nama.
(7)Kabalikaro aharo ahararupam nama.
Iti ca attharasavidhamp’ etam sabhavarupam,
salakkhanarupam nipphannarupam ruparupam,
sammasanarupanti ca sangaham gacchati.
(8)âkasadhatu paricchedarupam nama.
(9)Kayavinnatti vacivinnatti vinnattirupam nama.
(10)Rupassa lahuta muduta kammannata vinnatti-
dvayam vikararupam nama.
(11) Rupassa upacayo santati jarata aniccata
lakkhanarupam nama.
Jatirupam’ eva pan’ ettha upacayasantatina-
mena pavuccati’ ti ekadasavidhamp’ etam rupam attha-
visatividham hoti sarupavasena.
Katham?
Bhutappasadavisaya bhavo-hadayam’ icca’ pi
Jivitahararupehi attharasavidham tatha.
Paricchedo ca virnnatti vikaro lakkhananti ca
Anipphanna dasa c’ati atthavisavidham bhave.
Ayam’ ettha rupasamuddeso.
Chapter 6
Analysis of Matter
_______
Introductory
§1.Having thus far described the consciousness and
mental states in accordance with their classes (1) and
processes (2), matter will now be dealt with.
With respect to enumeration (3), divisions (4), aris-
ings (5), groups (6) and the mode of happening (7), the
compendium of matter therein is fivefold.
Enumeration of matter (samuddesa)
§2.Matter is twofold—namely, the four great Essentials
(8) and material qualities derived from them (9). These
two constitute eleven species.
How?
(1)Essential material qualities—the element of
extension (10), the element of cohesion (11),
the element of heat (12), and the element of
motion (13).
(2)Sensitive material qualities (14)—viz:—eye, ear,
nose, tongue, and body.
(3)Material objects (15)—viz:—form (16), sound,
odour, taste and tangibility (17)—found in the
three Essentials excluding the element of
cohesion.
(4)Material qualities of sex (18)—viz:—femininity
and masculinity.
(5)Material quality of base—viz:—the heart-base
(19).
(6)Material quality of life—viz:—vital principle
(20).
(7)Material quality of nutrition—viz:—edible food
(21).
Thus these eighteen (22) kinds of material qualities are
grouped:
(i)according to their innate characteristics (23),
(ii)according to their respective marks (24),
(iii)as conditioned (25),
(iv)as changeable (26),
(v)as (fit for) contemplation (27).
(8)Limiting material quality—viz:— the element
of space (28).
(9)Communicating material quality (29)—viz:—
bodily intimation and vocal intimation.
(10)Mutable material qualities (30)—viz:— mate-
rial lightness (31), softness (32), adaptability
(33), and the two forms of intimation.
(11) Characteristics (34) of material qualities—
viz:— material productivity, continuity, decay
and impermanence.
Here by productivity and continuity are meant
the material quality of birth.
Thus the eleven kinds of material qualities
are treated as twenty-eight according to their
intrinsic properties.
How (twenty-eight)?
Essentials, sensory organs, objects, sex, heart,
vitality, and food—thus (matter) is eighteen-foëd.
Limitation (space), intimation, change-
ability and characteristics—thus there are ten
non-conditioned (by kamma). In all there are
twenty-eight.
Herein this is the enumeration of matter.
_______
Notes:
Section 1
l. The first three chapters dealt with different
types of consciousness and mental states both concisely
and descriptively.
2. The fourth chapter was confined to 7 thought-
processes during lifetime, and the fifth chapter, to various
planes and processes of rebirth-consciousness.
3.Samuddesa—i. e., the brief exposition of rupa.
4.Vibhaga—i. e., the analysis of rupa.
5.Samutthana—i. e., the arising of different con-
stituents of rupa such as eye-decad etc., caused by Kamma,
mind, seasonal phenomena, and food.
6.Kalapa—the group compositions of rupa such
as body-decad, sex-decad, etc.
7.Pavattikkama—i. e., how rupas take place in
accordance with the states of existence, time, and classes
of beings.
Section 2.
8.Mahabhutani—lit., those that have grown
great. The four great Essentials are the fundamental mate-
rial elements which are inseparable. Every material sub-
stance, ranging from the minutest particle to the most
massive object, consists of these four elements which pos-
sess specific characteristics.
9.Upadaya-rupani—Derivative or secondary
material properties dependent on the Great Essentials.
Like the earth are the Essentials; the Derivatives are like
trees that spring therefrom. The remaining 24 rupas are
regarded as Derivatives.
10.Pathavi-dhatu—The pali term dhatu means
that which bears its own characteristic marks. Element is
the closest equivalent for dhatu. Pathavi-dhatu, literally,
means the earth-element. It is so called because like the
earth it serves as a support or foundation for the other
coexisting rupas. Pathavi (Samskrt prthivi), also spelt
pathavi, puthavi, puthuvi, puthuvi—is derived from
puth, to expand, to extend. So far, though not very satis-
factory the closest equivalent for pathavi-dhatu is ‘the
element of extension’. Without it objects cannot occupy
space. Both hardness and softness are characteristics of
this element.
11.âpo-dhatu—lit., the fluid element. âpo is de-
rived from√ ap, to arrive, or from a +√ pay, to
grow, to increase. It is ‘the element of cohesion.’ According
to Buddhism it is this element that makes different par-
ticles of matter cohere, and thus prevents them from being
scattered about. Both fluidity and contraction are the
properties of this element. It should be understood that
cold is not a characteristic of this element.
12.Tejo-dhatu—lit., the fire-element is explained
as ‘the element of heat’. Tejo is derived from
√ tij, to
sharpen, to mature. Vivacity and maturity are due to the
presence of this element. Both heat and cold are the prop-
erties of tejo. Intense tejo is heat, and mild tejo is cold. It
should not be understood that cold is the characteristic of
apo and heat is that of tejo; for, in that case, both heat and
cold should be found together as apo and tejo coexist.
13. Vayo-dhatu—lit., ‘the air-element’, is explained
as the element of motion. Vayo is derived from
√ vay,
to move, to vibrate. Motion, vibration, oscillation, and
pressure are caused by this element.
14.Pasada-rupa—They are the sensitive parts of
the five organs—eye, ear, nose, tongue, and body. They
tend to clarify the coexisting material qualities. The percep-
tible physical eye, for instance, is the sasambhara cakkhu or
composite eye, which consists of the four bhutarupas, four
upadarupas (colour, odour, taste, and sap), and jivitindriya
(vitality). The sensitive part which lies at the centre of the
retina and which enables one to see objects is the cakkhu-
pasada. This is the basis of the eye-consciousness (cakkhu-
vinnana) and becomes the instrument for the eye-door
thought-process (cakkhu-dvaravithi). The desire to see
tends to develop the sense of sight. The eye, therefore, con-
sists of ten material qualities of which pasada is one.
The other pasadarupas should be similarly under-
stood.
The Pasadarupas of ear, nose, and tongue are in their
respective centres; the kayapasadarupa is diffused through-
out the body except on hair, on the tips of nails, and in
withered skin.
15.Gocararupa—The sense-fields which serve as
supports for the sense-cognitions to arise.
16.Rupa—Both colour and shape are implied by
this term.
17.Photthabba—owing to its subtlety, the ele-
ment of cohesion (apo) cannot be felt by the sense of
touch. Only the other three Fundamental Elements are
regarded as tangible. In water, for instance, the cold felt is
tejo, the softness is pathavi, and the pressure is vayo. One
cannot touch apo as its property is cohesion.
See Compendium, p. 155, n. 6.
18.Itthattam purisattam—also termed itthindri-
yam, purisindriyam — are collectively called in the abbre-
viated form bhavarupa, the state by means of which mas-
culinity and femininity are distinguished.
19.Hadayavatthu—The seat of consciousness.
Dhammasangani omits this rupa. In the Atthasalini hadaya-
vatthu is explained as cittassa vatthu (basis of consciousness).
It is clear that the Buddha did not definitely assign a
specific seat for consciousness as He has done with the other
senses. It was the cardiac theory (the view that heart is the
seat of consciousness) that prevailed in His time, and this
was evidently supported by the Upanishads. The Buddha
could have accepted this popular theory, but He did not
commit Himself. In the Patthana, the Book of Relations, the
Buddha refers to the basis of consciousness in such indirect
terms as “yam rupam nissaya” “depending on that material
thing”, without positively asserting whether that rupa was
either the heart (hadaya) or the brain. But, according to the
views of commentators like Venerable Buddhaghosa and
Anuruddha, the seat of consciousness is definitely the heart.
It should be understood that the Buddha has neither
accepted nor rejected this ancient popular cardiac theory.
See Compendium, p. 156, n.l. and p. 277.
20.Jivitindriya—There is vitality both in mind and
in matter. Psychic life, which is one of the fifty-two mental
states (cetasikas) and physical life, which is one of the
twenty-eight rupas, are essential characteristics of this so-
called being. Psychic life is one of the seven universals and
physical life is associated with almost every material group
except in dead matter. Simultaneous with the arising of
the rebirth-consciousness, physical life also springs up
together with the initial material groups. Jivita is qualified
by indriya because it has a dominating influence over
other co-adjuncts in vivifying them.
21.Kabalikaro âharo—So called because gross
food is taken in by making into morsels. Here ahara means
nutritive essence (oja) which sustains the physical body. In
the statement—sabbe satta aharatthitika, all beings live on
food—ahara means a condition (paccaya).
22.Eighteen—4 + 5 + 4 (tangibility excluded),
2+ 1 + 1 + 1 = 18.
23.Sabhavarupa—With respect to their own pecu-
liar characteristics such as hardness, fluidity, etc.,
24.Salakkhanarupa—So called because they
arise with the inherent general marks of impermanence
(anicca), suffering (dukkha) and soullessness (anatta).
25.Nipphannarupa—i. e., produced by Kamma,
mind, etc.
26.Ruparupa—Here the first term rupa is used in
its etymological sense, i. e., changeableness, as in the Pali
phrase—dukkha-dukkha.
27.Sammasanarupa—Because it enables one to
employ them as objects fit for contemplation or insight.
28.Akasadhatu—Ceylon Commentators derive akasa
from a +√ kas, to plough. Since there is no ploughing
as on earth space is called akasa. According to Samskrt
akasa is derived from a +
√ kas to view, to recognize.
In Ledi Sayadaw’s opinion it is derived from a+√ kas,
to shine, to appear. âkasa is space, which in itself is noth-
ingness. As such it is eternal. âkasa is a dhatu in the sense
of a non-entity (nijjiva), not as an existing element like the
four Essentials. By akasa, as one of the 28rupas, is meant
not so much the outside space as the intra-atomic space
that ‘limits’ or separates material groups (rupakalapas).
Hence in Abhidhamma it is regarded as a ‘paricchedarupa’.
Although akasa is not an objective reality, as it is invariably
associated with all material units that arise in four ways.
Abhidhamma teaches that it, too, is produced by the same
four causes such as Kamma, mind, seasonal changes, and
food. Simultaneous with the arising and perishing of the
conditioned rupas, akasa rupa also arises and perishes.
See Compendium, p. 226.
29.Vinnatti is that by means of which one commu-
nicates one’s ideas to another and one understands an-
other’s intentions. It is done both by action and speech—
kayavinnatti and vacivinnatti. The former is caused by the
‘air-element’ (vayodhatu) produced by mind (cittaja); the
latter by the ‘earth-element’ produced by the mind. The
duration of Vinnatti is only one thought-moment.
30.Vikararupa—Changeability of rupa.
31.Lahuta denotes physical health, and is compa-
rable to an iron-rod heated throughout the day.
32.Muduta is comparable to a well-beaten hide.
33.Kammannata is opposed to the stiffness of the
body, and is comparable to well-hammered gold.
34.Lakkhanarupa—So called because they assume
distinguishable characteristics at different stages such as
arising (uppada), static (thiti) and dissolution (bhanga).
Upacaya means the first heaping-up or the first aris-
ing. Here ‘upa’ is used in the sense of first. The arising of
the first three decads — kaya, bhava, and vatthu — at the
very moment of conception is regarded as upacaya. The
subsequent arising of the three decads from the static
stage of rebirth-consciousness throughout lifetime is
regarded as santati. Both upacaya and santati are some-
times treated as jati—birth. Then the number of rupas
amounts to 27 instead of 28.
The life-term of conditioned rupa is normally
I7thought-moments or 51 minor thought-instants.
129 The
first thought-moment is like the upacaya, the last thought-
moment is like the aniccata, the intermediate 15 are like
the jarata. Aniccata is the dissolution of rupa.
Strictly speaking, there are only three lakkhana-
rupas, viz: birth, growth-decay, and death. Aniccata is syn-
onymous with marana (death). The entire interval be-
tween birth and death constitutes decay or development.
With the exception of the five rupas—namely, two
vinnattis, jati, jara, and aniccata, all the remaining
23rupas last for 17 thought-moments.
_______
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter VI
Rupa—Sangahavibhago
_______
§1.Ettavata vibhatta hi sappabhedappavattika
Cittacetasika dhamma rupandani pavuccati
Samuddesa vibhaga ca samutthana kalapato
Pavattikkamato c’ati pancadha tattha sangaho.
§2.Cattari mahabhutani, catunnan ca maha-
bhutanam upadaya rupan’ ti dvidham’petam
rupam ekadasavidhena sangaharm gacchati.
Katham?
(1)Pathavidhatu, apodhatu, tejodhatu, vayodhatu
bhutaruparam nama.
(2)Cakkhu, sotam, ghanam, jivha, kayo, pasada-
rupam nama.
(3)Rupam, saddo, gandho, raso, apodhatuvajjitam
bhutattayasankhatam photthabban ca gocararu-
pam nama.
(4)Itthattam, purisattam bhavarupam nama.
(5)Hadayavatthu hadayarupam nama.
(6)Jivitindriyam jivitarupam nama.
(7)Kabalikaro aharo ahararupam nama.
Iti ca attharasavidhamp’ etam sabhavarupam,
salakkhanarupam nipphannarupam ruparupam,
sammasanarupanti ca sangaham gacchati.
(8)âkasadhatu paricchedarupam nama.
(9)Kayavinnatti vacivinnatti vinnattirupam nama.
(10)Rupassa lahuta muduta kammannata vinnatti-
dvayam vikararupam nama.
(11) Rupassa upacayo santati jarata aniccata
lakkhanarupam nama.
Jatirupam’ eva pan’ ettha upacayasantatina-
mena pavuccati’ ti ekadasavidhamp’ etam rupam attha-
visatividham hoti sarupavasena.
Katham?
Bhutappasadavisaya bhavo-hadayam’ icca’ pi
Jivitahararupehi attharasavidham tatha.
Paricchedo ca virnnatti vikaro lakkhananti ca
Anipphanna dasa c’ati atthavisavidham bhave.
Ayam’ ettha rupasamuddeso.
Chapter 6
Analysis of Matter
_______
Introductory
§1.Having thus far described the consciousness and
mental states in accordance with their classes (1) and
processes (2), matter will now be dealt with.
With respect to enumeration (3), divisions (4), aris-
ings (5), groups (6) and the mode of happening (7), the
compendium of matter therein is fivefold.
Enumeration of matter (samuddesa)
§2.Matter is twofold—namely, the four great Essentials
(8) and material qualities derived from them (9). These
two constitute eleven species.
How?
(1)Essential material qualities—the element of
extension (10), the element of cohesion (11),
the element of heat (12), and the element of
motion (13).
(2)Sensitive material qualities (14)—viz:—eye, ear,
nose, tongue, and body.
(3)Material objects (15)—viz:—form (16), sound,
odour, taste and tangibility (17)—found in the
three Essentials excluding the element of
cohesion.
(4)Material qualities of sex (18)—viz:—femininity
and masculinity.
(5)Material quality of base—viz:—the heart-base
(19).
(6)Material quality of life—viz:—vital principle
(20).
(7)Material quality of nutrition—viz:—edible food
(21).
Thus these eighteen (22) kinds of material qualities are
grouped:
(i)according to their innate characteristics (23),
(ii)according to their respective marks (24),
(iii)as conditioned (25),
(iv)as changeable (26),
(v)as (fit for) contemplation (27).
(8)Limiting material quality—viz:— the element
of space (28).
(9)Communicating material quality (29)—viz:—
bodily intimation and vocal intimation.
(10)Mutable material qualities (30)—viz:— mate-
rial lightness (31), softness (32), adaptability
(33), and the two forms of intimation.
(11) Characteristics (34) of material qualities—
viz:— material productivity, continuity, decay
and impermanence.
Here by productivity and continuity are meant
the material quality of birth.
Thus the eleven kinds of material qualities
are treated as twenty-eight according to their
intrinsic properties.
How (twenty-eight)?
Essentials, sensory organs, objects, sex, heart,
vitality, and food—thus (matter) is eighteen-foëd.
Limitation (space), intimation, change-
ability and characteristics—thus there are ten
non-conditioned (by kamma). In all there are
twenty-eight.
Herein this is the enumeration of matter.
_______
Notes:
Section 1
l. The first three chapters dealt with different
types of consciousness and mental states both concisely
and descriptively.
2. The fourth chapter was confined to 7 thought-
processes during lifetime, and the fifth chapter, to various
planes and processes of rebirth-consciousness.
3.Samuddesa—i. e., the brief exposition of rupa.
4.Vibhaga—i. e., the analysis of rupa.
5.Samutthana—i. e., the arising of different con-
stituents of rupa such as eye-decad etc., caused by Kamma,
mind, seasonal phenomena, and food.
6.Kalapa—the group compositions of rupa such
as body-decad, sex-decad, etc.
7.Pavattikkama—i. e., how rupas take place in
accordance with the states of existence, time, and classes
of beings.
Section 2.
8.Mahabhutani—lit., those that have grown
great. The four great Essentials are the fundamental mate-
rial elements which are inseparable. Every material sub-
stance, ranging from the minutest particle to the most
massive object, consists of these four elements which pos-
sess specific characteristics.
9.Upadaya-rupani—Derivative or secondary
material properties dependent on the Great Essentials.
Like the earth are the Essentials; the Derivatives are like
trees that spring therefrom. The remaining 24 rupas are
regarded as Derivatives.
10.Pathavi-dhatu—The pali term dhatu means
that which bears its own characteristic marks. Element is
the closest equivalent for dhatu. Pathavi-dhatu, literally,
means the earth-element. It is so called because like the
earth it serves as a support or foundation for the other
coexisting rupas. Pathavi (Samskrt prthivi), also spelt
pathavi, puthavi, puthuvi, puthuvi—is derived from
puth, to expand, to extend. So far, though not very satis-
factory the closest equivalent for pathavi-dhatu is ‘the
element of extension’. Without it objects cannot occupy
space. Both hardness and softness are characteristics of
this element.
11.âpo-dhatu—lit., the fluid element. âpo is de-
rived from√ ap, to arrive, or from a +√ pay, to
grow, to increase. It is ‘the element of cohesion.’ According
to Buddhism it is this element that makes different par-
ticles of matter cohere, and thus prevents them from being
scattered about. Both fluidity and contraction are the
properties of this element. It should be understood that
cold is not a characteristic of this element.
12.Tejo-dhatu—lit., the fire-element is explained
as ‘the element of heat’. Tejo is derived from
√ tij, to
sharpen, to mature. Vivacity and maturity are due to the
presence of this element. Both heat and cold are the prop-
erties of tejo. Intense tejo is heat, and mild tejo is cold. It
should not be understood that cold is the characteristic of
apo and heat is that of tejo; for, in that case, both heat and
cold should be found together as apo and tejo coexist.
13. Vayo-dhatu—lit., ‘the air-element’, is explained
as the element of motion. Vayo is derived from
√ vay,
to move, to vibrate. Motion, vibration, oscillation, and
pressure are caused by this element.
14.Pasada-rupa—They are the sensitive parts of
the five organs—eye, ear, nose, tongue, and body. They
tend to clarify the coexisting material qualities. The percep-
tible physical eye, for instance, is the sasambhara cakkhu or
composite eye, which consists of the four bhutarupas, four
upadarupas (colour, odour, taste, and sap), and jivitindriya
(vitality). The sensitive part which lies at the centre of the
retina and which enables one to see objects is the cakkhu-
pasada. This is the basis of the eye-consciousness (cakkhu-
vinnana) and becomes the instrument for the eye-door
thought-process (cakkhu-dvaravithi). The desire to see
tends to develop the sense of sight. The eye, therefore, con-
sists of ten material qualities of which pasada is one.
The other pasadarupas should be similarly under-
stood.
The Pasadarupas of ear, nose, and tongue are in their
respective centres; the kayapasadarupa is diffused through-
out the body except on hair, on the tips of nails, and in
withered skin.
15.Gocararupa—The sense-fields which serve as
supports for the sense-cognitions to arise.
16.Rupa—Both colour and shape are implied by
this term.
17.Photthabba—owing to its subtlety, the ele-
ment of cohesion (apo) cannot be felt by the sense of
touch. Only the other three Fundamental Elements are
regarded as tangible. In water, for instance, the cold felt is
tejo, the softness is pathavi, and the pressure is vayo. One
cannot touch apo as its property is cohesion.
See Compendium, p. 155, n. 6.
18.Itthattam purisattam—also termed itthindri-
yam, purisindriyam — are collectively called in the abbre-
viated form bhavarupa, the state by means of which mas-
culinity and femininity are distinguished.
19.Hadayavatthu—The seat of consciousness.
Dhammasangani omits this rupa. In the Atthasalini hadaya-
vatthu is explained as cittassa vatthu (basis of consciousness).
It is clear that the Buddha did not definitely assign a
specific seat for consciousness as He has done with the other
senses. It was the cardiac theory (the view that heart is the
seat of consciousness) that prevailed in His time, and this
was evidently supported by the Upanishads. The Buddha
could have accepted this popular theory, but He did not
commit Himself. In the Patthana, the Book of Relations, the
Buddha refers to the basis of consciousness in such indirect
terms as “yam rupam nissaya” “depending on that material
thing”, without positively asserting whether that rupa was
either the heart (hadaya) or the brain. But, according to the
views of commentators like Venerable Buddhaghosa and
Anuruddha, the seat of consciousness is definitely the heart.
It should be understood that the Buddha has neither
accepted nor rejected this ancient popular cardiac theory.
See Compendium, p. 156, n.l. and p. 277.
20.Jivitindriya—There is vitality both in mind and
in matter. Psychic life, which is one of the fifty-two mental
states (cetasikas) and physical life, which is one of the
twenty-eight rupas, are essential characteristics of this so-
called being. Psychic life is one of the seven universals and
physical life is associated with almost every material group
except in dead matter. Simultaneous with the arising of
the rebirth-consciousness, physical life also springs up
together with the initial material groups. Jivita is qualified
by indriya because it has a dominating influence over
other co-adjuncts in vivifying them.
21.Kabalikaro âharo—So called because gross
food is taken in by making into morsels. Here ahara means
nutritive essence (oja) which sustains the physical body. In
the statement—sabbe satta aharatthitika, all beings live on
food—ahara means a condition (paccaya).
22.Eighteen—4 + 5 + 4 (tangibility excluded),
2+ 1 + 1 + 1 = 18.
23.Sabhavarupa—With respect to their own pecu-
liar characteristics such as hardness, fluidity, etc.,
24.Salakkhanarupa—So called because they
arise with the inherent general marks of impermanence
(anicca), suffering (dukkha) and soullessness (anatta).
25.Nipphannarupa—i. e., produced by Kamma,
mind, etc.
26.Ruparupa—Here the first term rupa is used in
its etymological sense, i. e., changeableness, as in the Pali
phrase—dukkha-dukkha.
27.Sammasanarupa—Because it enables one to
employ them as objects fit for contemplation or insight.
28.Akasadhatu—Ceylon Commentators derive akasa
from a +√ kas, to plough. Since there is no ploughing
as on earth space is called akasa. According to Samskrt
akasa is derived from a +
√ kas to view, to recognize.
In Ledi Sayadaw’s opinion it is derived from a+√ kas,
to shine, to appear. âkasa is space, which in itself is noth-
ingness. As such it is eternal. âkasa is a dhatu in the sense
of a non-entity (nijjiva), not as an existing element like the
four Essentials. By akasa, as one of the 28rupas, is meant
not so much the outside space as the intra-atomic space
that ‘limits’ or separates material groups (rupakalapas).
Hence in Abhidhamma it is regarded as a ‘paricchedarupa’.
Although akasa is not an objective reality, as it is invariably
associated with all material units that arise in four ways.
Abhidhamma teaches that it, too, is produced by the same
four causes such as Kamma, mind, seasonal changes, and
food. Simultaneous with the arising and perishing of the
conditioned rupas, akasa rupa also arises and perishes.
See Compendium, p. 226.
29.Vinnatti is that by means of which one commu-
nicates one’s ideas to another and one understands an-
other’s intentions. It is done both by action and speech—
kayavinnatti and vacivinnatti. The former is caused by the
‘air-element’ (vayodhatu) produced by mind (cittaja); the
latter by the ‘earth-element’ produced by the mind. The
duration of Vinnatti is only one thought-moment.
30.Vikararupa—Changeability of rupa.
31.Lahuta denotes physical health, and is compa-
rable to an iron-rod heated throughout the day.
32.Muduta is comparable to a well-beaten hide.
33.Kammannata is opposed to the stiffness of the
body, and is comparable to well-hammered gold.
34.Lakkhanarupa—So called because they assume
distinguishable characteristics at different stages such as
arising (uppada), static (thiti) and dissolution (bhanga).
Upacaya means the first heaping-up or the first aris-
ing. Here ‘upa’ is used in the sense of first. The arising of
the first three decads — kaya, bhava, and vatthu — at the
very moment of conception is regarded as upacaya. The
subsequent arising of the three decads from the static
stage of rebirth-consciousness throughout lifetime is
regarded as santati. Both upacaya and santati are some-
times treated as jati—birth. Then the number of rupas
amounts to 27 instead of 28.
The life-term of conditioned rupa is normally
I7thought-moments or 51 minor thought-instants.
129 The
first thought-moment is like the upacaya, the last thought-
moment is like the aniccata, the intermediate 15 are like
the jarata. Aniccata is the dissolution of rupa.
Strictly speaking, there are only three lakkhana-
rupas, viz: birth, growth-decay, and death. Aniccata is syn-
onymous with marana (death). The entire interval be-
tween birth and death constitutes decay or development.
With the exception of the five rupas—namely, two
vinnattis, jati, jara, and aniccata, all the remaining
23rupas last for 17 thought-moments.
_______
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