Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
(Sobhana Cittàni)
§ 6.Pàpàhetukamuttàni —Sobhanàni’ti vuccare
Ek’ånasatthicittàni —ath’ekanavutã’pi và
_______
(Attha Kàmàvacara Kusala Cittàni)
_______
1.Somanassa-sahagatam
nànasampayuttam asankhàrikam ekam,
2.Somanassa-sahagatam
nànasampayuttam sasankhàrikam ekam,
3.Somanassa-sahagatam
nànavippayuttam asankhàrikam ekam,
4.Somanassa-sahagatam
nànavippayuttam sasankhàrikam ekam,
5.Upekkhà-sahagatam
nànasampayuttam asankhàrikam ekam,
6.Upekkhà-sahagatam
nànasampayuttam sasankhàrikam ekam,
7.Upekkhà-sahagatam
nànavippayuttam asankhàrikam ekam,
8.Upekkhà-sahagatam
nànavippayuttam sasankhàrikam’ ekan’ ti
Imàni attha’ pi sahetuka
kàmàvacarakusalacittàni nàma.
______
______
(Attha Kàmàvacara Vipàka Cittàni)
_______
9.Somanassa-sahagatam
nànasampayuttam asankhàrikam ekam,
10.Somanassa-sahagatam
nànasampayuttam sasankhàrikam ekam,
11.Somanassa-sahagatam
nànavippayuttam asankhàrikam ekam,
12.Somanassa-sahagatam
nànavippayuttam sasankhàrikam ekam,
13.Upekkhà-sahagatam
nànasampayuttam asankhàrikam ekam,
14.Upekkhà-sahagatam
nànasampayuttam sasankhàrikam ekam,
15.Upekkhà-sahagatam
nànavippayuttam asankhàrikam ekam,
16.Upekkhà-sahagatam
nànavippayuttam sasankhàrikam ekan’ ti
Imàm attha’ pi sahetuka
kàmàvacara-vipàkacittàni nàma.
_______
(Attha Kàmàvacara Kriyà Cittàni)
_______
17.Somanassa-sahagatam
nànasampayuttam asankhàrikam ekam,
18.Somanassa-sahagatam
nànasampayuttam sasankhàrikam ekam,
19.Somanassa-sahagatam
nànavippayuttam asankhàrikam ekam,
20.Somanassa-sahagatam
nànavippayuttam sasankhàrikam ekam,
21.Upekkhà-sahagatam
nànasampayuttam asankharikam ekam,
22.Upekkhà-sahagatam
nànasampayuttam sasankhàrikam ekam,
23.Upekkhà-sahagatam
nànavippayuttam asankhàrikam ekam,
24.Upekkhà-sahagatam
nànavippayuttam sasankhàrikam ekan’ ti,
Imàni attha’pi sahetuka-
kàmàvacara-kriyàcittàni nàma.
Icce’ vam sabbathà’pi sàhetuka—kàmàvacara—
kusala-vipàka-kriyà cittàni samattàni.
_______
Vedanà-nàna-sankhàra— bhedena catuvisati
Sahetå-kàmàvacara— punnapàkakriyà matà.
Kàme tevãsapàkàni— punnà’ punnàni vãsati
Ekàdasa kriyà c’àti— catupannàsa sabbathà.
_______
_______
24 Types of “Beautiful” Consciousness
of the Sensuous Sphere
_______
§ 6.Excluding those that are evil and without Hetu,
the rest are called “Beautiful”. They number
either fifty-nine or ninety-one.
(Eight Types of Moral Consciousness)
1.One consciousness, unprompted, accompanied by
pleasure, associated with knowledge,
2.One consciousness, prompted, accompanied by
pleasure, associated with knowledge,
3.One consciousness, unprompted, accompanied by
pleasure, dissociated with knowledge,
4.One consciousness, prompted, accompanied by
pleasure, dissociated with knowledge,
5.One consciousness, unprompted, accompanied by
indifference,
22 associated with knowledge,
6.One consciousness, prompted, accompanied by
indifference, associated with knowledge,
7.One consciousness, unprompted, accompanied by
indifference, dissociated with knowledge,
8.One consciousness, prompted, accompanied by
indifference, dissociated with knowledge.
These are the eight types of moral consciousness, with
Roots, of the sensuous sphere.
22. See note 10, p. 32, Here upekkhà may be Equanimity too.
______
(Eight types of Resultant Consciousness)
9.One consciousness, unprompted, accompanied by
pleasure, associated with knowledge,
10.One consciousness, prompted, accompanied by
pleasure, associated with knowledge,
11.One consciousness, unprompted, accompanied by
pleasure, dissociated with knowledge.
12.One consciousness, prompted, accompanied by
pleasure, dissociated with knowledge,
13.One consciousness, unprompted, accompanied by
indifference, associated with knowledge.
14.One consciousness, prompted, accompanied by
indifference, associated with knowledge,
15.One consciousness, unprompted, accompanied by
indifference, dissociated with knowledge,
16.One consciousness, prompted, accompanied by
indifference, dissociated with knowledge,
These are the eight types of Resultant Consciousness, with
Hetus, of the sensuous sphere.
_________
(Eight types of Functional Consciousness)
17.One consciousness, unprompted, accompanied by
pleasure, associated with knowledge,
18.One consciousness, prompted, accompanied by
pleasure, associated with knowledge,
19.One consciousness, unprompted, accompanied by
pleasure, dissociated with knowledge,
20.One consciousness, prompted, accompanied by
pleasure, associated with knowledge,
21.One consciousness, unprompted, accompanied by
indifference, dissociated with knowledge,
22.One consciousness, prompted accompanied by
indifference, associated with knowledge,
23.One consciousness, unprompted, accompanied by
indifference, dissociated with knowledge,
24.One consciousness, prompted, accompanied by
indifference, dissociated with knowledge.
These are the eight types of Functional Consciousness,
with Roots, of the sensuous sphere.
_______
Thus end, in all, the moral, resultant, functional types of
consciousness, with Hetus, of the sensuous sphere.
_______
(Summary)
The moral, resultant, and functional types of conscious-
ness of the sensuous sphere, with Hetus, which differ
according to feeling, knowledge, and inducement, should
be understood as twenty-four.
In the sensuous sphere twenty-three are “Resultant”
twenty “Moral” and “Immoral”, and eleven are “Func-
tional”; fifty-four in all.
_______
Notes:—
28.Sobhana—so called because they yield good
qualities, and are connected with blameless roots such as
generosity, loving-kindness, and knowledge.Comy.
29.Pàpa is that which leads to misery. Evil or bad
is a better rendering than sin which has a Christian outlook.
30.Hetuka— All the Cittas that are to be described
hereafter, are called Sahetukas, with Roots, opposed to the
Ahetukas of the foregoing section. Of the twenty-four
Kàmàvacara Sobhana Cittas, twelve are connected with
two good Roots—generosity (alobha) and loving-kindness
(adosa); twelve with three good Hetus—generosity,
loving-kindness, and knowledge (amoha).
31. Fifty-nine or Ninety-one:
Kàmàvacara —24
Råpàvacara—15
Aråpàvacara—12
Lokuttara—8
When the eight Lokuttara Cittas are developed by means
of each of the five Kusala Råpa Jhànas, as will be explained
at the end of this chapter, they total 40.
Then 24 + 15 + 12 + 40 = 91.
32.¥àna is that which understands the reality (comy).
Here nàna is synonymous with wisdom, reason, or knowledge.
It is opposed to moha (ignorance, delusion, or stupidity).
33.Asankhàrika—unprompted—23
According to the commentary one does a good act on the
spur of the moment without any particular inducement
either from within or without, owing to physical and men-
tal fitness, due to good food, climate, etc., and as a result
of having performed similar actions in the past.
34. All good acts are done by one of these first eight
Cittas. Their corresponding effects are the eight resultant
Cittas. The eight Ahetuka Vipàka Cittas are also the due
effects of these Kusala Cittas. It, therefore, follows that
there are sixteen Vipàka Cittas corresponding to eight Kus-
ala Cittas, whereas in the case of twelve Akusala Cittas
there are only seven Ahetuka Vipàka Cittas.
The Buddhas and Arahants also experience all these
twenty-three types of Vipàka Cittas as they are bound to
reap the good and bad effects of their past actions till they
die. But they do not experience the first eight Kusala Cittas
as they do not accumulate fresh Kamma that has any
reproductive power, since they have eradicated all fetters
that bind oneself to existence. When they do any good act,
instead of the usual Kusala Cittas, they experience the
eight Kriyà Cittas which possess no reproductive energy.
Ordinary persons and even Holy Ones of the first three
grades of Saintship do not experience these eight Cittas.
35. Illustrations for the first eight Kusala Cittas:—
1.One understandingly gives something to a beg-
23. See n. 12 p. 33.
gar at once with joy.
2.One understandingly gives something to a beg-
gar with joy, after deliberation, or being induced by another.
3.A child, without any understanding, joyfully
salutes a monk at once. Joyfully a person automatically
recites a Sacred Text without understanding the meaning.
4.A child, without any understanding, joyfully
salutes a monk, as instructed by the mother. A person joy-
fully repeats a Sacred Text, as taught by another, without
understanding the meaning.
The remaining four types should be understood in the
same way, substituting indifference for joy.
Showing posts with label citta. Show all posts
Showing posts with label citta. Show all posts
Tuesday, May 24, 2011
Abhidhammattha Sangaha - Rootless Consciousness
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
(Ahetuka Cittàni—18)
_______
(Akusala Vipàka Cittàni)
_______
§ 5 (1) Upekkhàsahagatam Cakkhuvinnànam; tatha
(2)Sotavinnanam, (3) Ghànavinnànam, (4)Jivhàvinnà-
nam, (5) Dukkhasahagatam, Kàyavinnànam, (6) Upek-
khàsahagatam Sampaticchanacittam, (7) Upekkhà-
sahagatam Santãranacittan c’àti.
Imàni satta’pi Akusala Vipàka Cittàni nàma.
________
(Kusala Vipàk’àhetuka Cittàni)
_______
(8) Upekkhàsahagatam kusalavipàkam Cakkhu-
vinnànam; tathà (9) Sotavinnànam, (10)Ghànavi-
nnànam, (11)Jivhàvinnànam, (12) Sukhasahagatam
Kàyavinnànam, (13)Upekkhàsahagatam Sampaticchana-
cittam, (14)Somanassasahagatam Santãranacittam,
(15)Upekkhàsahagatam Santãranacittam c’àti.
Imàni attha’ pi Kusalavipàkàhetukacittàni nàma.
_______
(Ahetuka Kiriya Cittàni)
_______
(16) Upekkhàsahagatam Pancadvàràvajjanacittam;
tathà (17) Manodvàràvajjanacittam, (18) Somanassa-
sahagatam Hasituppàdacãttan c’àti.
Imàni tãni’ pi Ahetuka—Kiriya Cittàni nàma.
Icc’evam sabbathà’ pi atthàrasàhetukacittàni samattàni.
Sattàkusalapàkàni—punnàpàkàni atthadhà
Kriyàcittàni tãnã’ ti—atthàrasa Ahetukà.
_______
(18 Types Of Rootless Consciousness)
_______
(Immoral Resultant Consciousness without Roots)
_______
§ 5. (1) Eye-consciousness, accompanied by indifference.
So are (2) Ear-consciousness, (3) Nose-consciousness,
(4)Tongue-consciousness, (5) Body-consciousness,
accompanied by pain, (6) Receiving consciousness,
accompanied by indifference, (7) Investigating conscious-
ness, accompanied by indifference.
These seven are the immoral resultant types of con-
sciousness.
(Moral Resultant Consciousness without Roots)
(8) Moral resultant Eye-consciousness, accompanied
by indifference. So are (9) Ear-consciousness, (10) Nose-
consciousness, (11) Tongue-consciousness, (12) Body-
consciousness, accompanied by happiness, (13) Receiving
consciousness, accompanied by indifference, (14) Investi-
gating consciousness, accompanied by pleasure,
(15)Investigating consciousness, accompanied by indif-
ference.
These eight are the moral resultant types of con-
sciousness without Hetu.
_______
(Functional Consciousness without Roots)
(16) Five Sense-door adverting consciousness,
accompanied by indifference. So is (17) Mind-door
adverting consciousness. (18) Smile-producing con-
sciousness, accompanied by pleasure.
These three are the functional types of consciousness
without Hetu.
Thus end, in all, the eighteen types of consciousness
without Hetu.
_______
(Summary)
_______
Seven are immoral resultants. Moral resultants are eightfold.
Three are functionals. Ahetukas are eighteen.
Notes:—
23.Hetu is usually rendered by ‘causal condition’.
In the Suttas we often come across such phrases as ‘ko hetu
ko paccayo’,— ‘what cause, what reason’. In the Abhi-
dhamma both Hetu and Paccaya are differentiated and are
used in specific senses. The term Hetu is applied to the six
roots explained above. Paccaya is an aiding condition
(upakàraka dhamma). Like the root of a tree is Hetu.
Paccaya is like water, manure, etc.
The aforesaid eighteen classes of consciousness are
called ‘A-hetuka’ because they are devoid of ‘concomitant
Hetus’ (sampayuttaka hetu). It must be understood that
even Ahetuka Cittas are not devoid of an efficient cause
(nibbattaka hetu). The remaining 71 classes of conscious-
ness are called Sa-hetuka, with Roots. In two there is only
one Root, in sixty-nine there are two or three Roots.
24.Dvipancavinnàna—Five pairs of moral and
immoral resultant consciousness are enumerated here.
They are so called because they are dependent on the five
senses. As they are comparatively weak they are accompa-
nied by neutral feeling, with the exception of body-
consciousness which is accompanied by either pain or hap-
piness. It should be noted that, in the Abhidhamma, these
five pairs of consciousness are sometimes referred to as
‘Dvipancavinnàna’, the two Sampaticchana cittas and
Pancadvàràvajjana citta as ‘Mano Dhàtu’ (mind-element),
the rest (76) as ‘Mano Vinnàna Dhàtu’ (mind-consciousness
element).
25.Sampaticchana is that moment of conscious-
ness which accepts or receives an object. Santãrana is that
which investigates an object. That moment of conscious-
ness which turns towards one of the five sense-objects is
called the Pancadvàràvajjana. Manodvàràvajjana is that
moment of consciousness which turns the mind towards a
mental object. Pancadvàràvajjana and Manodvàràvajjana
are the only two moments of Kiriya Cittas experienced by
those who are not Arahants. All the other Kiriya Cittas are
experienced only by Buddhas and Arahants. It is this Man-
odvàràvajjana citta that performs the function of Vot-
thapana (deciding) which will be dealt with later.
26.Hasituppàda is a Citta peculiar to Arahants.
Smiling is caused by a pleasurable feeling. There are thir-
teen classes of consciousness by which one may smile
according to the type of the person. An ordinary world-
ling (puthujjana) may laugh with either one of the four
types of Cittas rooted in attachment, accompanied by
pleasure, or one of the four Kusala Cittas, accompanied
by pleasure.
Sotàpannas, Sakadàgàmãs, and Anàgàmãs may smile
with one of the two Akusala Cittas, disconnected with false
view, accompanied by pleasure, or with one of the four
Kusala Cittas.
Arahants and Pacceka Buddhas may smile with
one of the four Sobhana Kiriya Cittas16 or Hasitup-
pàda.
Sammà Sambuddhas smile with one of the two
Sobhana Kiriya Cittas, accompanied by wisdom and
pleasure.
There is nothing but mere mirth in the Hasituppàda
consciousness.
The Compendium of Philosophy states: “There are
six classes of laughter recognised in Buddhist works;
(1) Sita:— a smile manifesting itself in expresslon and
countenance; (2) Hasita:— a smite consisting in the
slight movements of the lips just enough to reveal the
tips of the teeth; (3) Vihasita:— laughter giving out a
light sound; (4) Upahasita:— laughter accompanied by
the movement of the head, shoulders, and arms;
(5) Apahasita:— laughter accompanied by the shedding
of tears; and (6) Atihasita:— an outburst of laughter
accompanied by the forward and backward movements
of the entire body from head to foot. Laughter is thus a
form of bodily expression (kàyavinnatti), which may or
may not be accompanied by vocal expression
(vacãvinnatti). Of these, the first two classes are
indulged in by cultured persons, the next two by the
average man, and the last two by the lower classes of
beings.”17
16. See p. 55.
17. See p. 38.
27. Thought-Process—
The subject, the consciousness, receives objects from
within and without. When a person is in a state of pro-
found sleep his mind is said to be vacant, or, in other
words, in a state of Bhavaïga. We always experience such
a passive state when our minds do not respond to external
objects. This flow of Bhavaïga is interrupted when objects
enter the mind. Then the Bhavaïga consciousness
vibrates for one thought-moment and passes away. There-
upon the sense-door consciousness (Pancadvàràvajjana)
arises and ceases. At this stage the natural flow is checked
and is turned towards the object. Immediately after there
arises and ceases the eye-consciousness
18 (Cakkhu
Vinnàna), but yet knows no more about it. This sense
operation is followed by a moment of reception of the
object so seen (Sampaticchana). Next comes the investi-
gating faculty (Santãrana)19 or a momentary examination
of the object so received. After this comes that stage of
representative cognition termed the determining con-
sciousness (Votthapana). Discrimination is exercised at
this stage. Freewill plays its part here. Immediately after
there arises the psychologically most important stage—
Impulsion or Javana. It is at this stage that an action is
judged whether moral or immoral. Kamma is performed
at this stage; if viewed rightly (yoniso manasikàra), the
18.i. e., if the object is a form (råpa). This consciousness depends on the five
objects of sense.
19. See Diagram I. p. 51
Javana becomes moral; if viewed wrongly (ayoniso mana-
sikàra), it becomes immoral. In the case of an Arahant this
Javana is neither moral nor immoral, but merely func-
tional (Kiriya). This Javana stage usually lasts for seven
thought-moments, or, at times of death, five. The whole
process which happens in an infinitesimal part of time
ends with the registering consciousness (Tadàlambana),
lasting for two thought-moments—thus completing one
thought-process at the expiration of seventeen thought-
moments.
20
The three kinds of Bhavaïga consciousness are
Vipàka. They are either one of the two Santãrana Cittas,
accompanied by indifference, mentioned above, or one of
the eight Sobhana Vipàka Cittas, described in section 6.
Pancadvàràvajjana is a Kriyà Citta. Panca-Vinnàna is one
of the ten moral and immoral Vipàka Cittas. Sampa-
ticchana and Santãrana are also Vipàka Cittas. The Mano-
dvàràvajjana (mind-door consciousness), a Kriyà Citta,
functions as the Votthapana consciousness. One can use
one’s freewill at this stage. The seven Javana thought-
moments constitute Kamma. The Tadàlambana is a Vipàka
Citta which is one of the three Santãrana Cittas or one of
the eight Sobhana Vipàka Cittas.
Thus, in a particular thought-process there arise var-
ious thought-moments which may be Kamma, Vipàka, or
Kriyà.
21
20.See Compendium of Philosophy—Introductory Essay — pp. 27–30.
21.A detailed exposition of this subject will appear in chapter IV.
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
(Ahetuka Cittàni—18)
_______
(Akusala Vipàka Cittàni)
_______
§ 5 (1) Upekkhàsahagatam Cakkhuvinnànam; tatha
(2)Sotavinnanam, (3) Ghànavinnànam, (4)Jivhàvinnà-
nam, (5) Dukkhasahagatam, Kàyavinnànam, (6) Upek-
khàsahagatam Sampaticchanacittam, (7) Upekkhà-
sahagatam Santãranacittan c’àti.
Imàni satta’pi Akusala Vipàka Cittàni nàma.
________
(Kusala Vipàk’àhetuka Cittàni)
_______
(8) Upekkhàsahagatam kusalavipàkam Cakkhu-
vinnànam; tathà (9) Sotavinnànam, (10)Ghànavi-
nnànam, (11)Jivhàvinnànam, (12) Sukhasahagatam
Kàyavinnànam, (13)Upekkhàsahagatam Sampaticchana-
cittam, (14)Somanassasahagatam Santãranacittam,
(15)Upekkhàsahagatam Santãranacittam c’àti.
Imàni attha’ pi Kusalavipàkàhetukacittàni nàma.
_______
(Ahetuka Kiriya Cittàni)
_______
(16) Upekkhàsahagatam Pancadvàràvajjanacittam;
tathà (17) Manodvàràvajjanacittam, (18) Somanassa-
sahagatam Hasituppàdacãttan c’àti.
Imàni tãni’ pi Ahetuka—Kiriya Cittàni nàma.
Icc’evam sabbathà’ pi atthàrasàhetukacittàni samattàni.
Sattàkusalapàkàni—punnàpàkàni atthadhà
Kriyàcittàni tãnã’ ti—atthàrasa Ahetukà.
_______
(18 Types Of Rootless Consciousness)
_______
(Immoral Resultant Consciousness without Roots)
_______
§ 5. (1) Eye-consciousness, accompanied by indifference.
So are (2) Ear-consciousness, (3) Nose-consciousness,
(4)Tongue-consciousness, (5) Body-consciousness,
accompanied by pain, (6) Receiving consciousness,
accompanied by indifference, (7) Investigating conscious-
ness, accompanied by indifference.
These seven are the immoral resultant types of con-
sciousness.
(Moral Resultant Consciousness without Roots)
(8) Moral resultant Eye-consciousness, accompanied
by indifference. So are (9) Ear-consciousness, (10) Nose-
consciousness, (11) Tongue-consciousness, (12) Body-
consciousness, accompanied by happiness, (13) Receiving
consciousness, accompanied by indifference, (14) Investi-
gating consciousness, accompanied by pleasure,
(15)Investigating consciousness, accompanied by indif-
ference.
These eight are the moral resultant types of con-
sciousness without Hetu.
_______
(Functional Consciousness without Roots)
(16) Five Sense-door adverting consciousness,
accompanied by indifference. So is (17) Mind-door
adverting consciousness. (18) Smile-producing con-
sciousness, accompanied by pleasure.
These three are the functional types of consciousness
without Hetu.
Thus end, in all, the eighteen types of consciousness
without Hetu.
_______
(Summary)
_______
Seven are immoral resultants. Moral resultants are eightfold.
Three are functionals. Ahetukas are eighteen.
Notes:—
23.Hetu is usually rendered by ‘causal condition’.
In the Suttas we often come across such phrases as ‘ko hetu
ko paccayo’,— ‘what cause, what reason’. In the Abhi-
dhamma both Hetu and Paccaya are differentiated and are
used in specific senses. The term Hetu is applied to the six
roots explained above. Paccaya is an aiding condition
(upakàraka dhamma). Like the root of a tree is Hetu.
Paccaya is like water, manure, etc.
The aforesaid eighteen classes of consciousness are
called ‘A-hetuka’ because they are devoid of ‘concomitant
Hetus’ (sampayuttaka hetu). It must be understood that
even Ahetuka Cittas are not devoid of an efficient cause
(nibbattaka hetu). The remaining 71 classes of conscious-
ness are called Sa-hetuka, with Roots. In two there is only
one Root, in sixty-nine there are two or three Roots.
24.Dvipancavinnàna—Five pairs of moral and
immoral resultant consciousness are enumerated here.
They are so called because they are dependent on the five
senses. As they are comparatively weak they are accompa-
nied by neutral feeling, with the exception of body-
consciousness which is accompanied by either pain or hap-
piness. It should be noted that, in the Abhidhamma, these
five pairs of consciousness are sometimes referred to as
‘Dvipancavinnàna’, the two Sampaticchana cittas and
Pancadvàràvajjana citta as ‘Mano Dhàtu’ (mind-element),
the rest (76) as ‘Mano Vinnàna Dhàtu’ (mind-consciousness
element).
25.Sampaticchana is that moment of conscious-
ness which accepts or receives an object. Santãrana is that
which investigates an object. That moment of conscious-
ness which turns towards one of the five sense-objects is
called the Pancadvàràvajjana. Manodvàràvajjana is that
moment of consciousness which turns the mind towards a
mental object. Pancadvàràvajjana and Manodvàràvajjana
are the only two moments of Kiriya Cittas experienced by
those who are not Arahants. All the other Kiriya Cittas are
experienced only by Buddhas and Arahants. It is this Man-
odvàràvajjana citta that performs the function of Vot-
thapana (deciding) which will be dealt with later.
26.Hasituppàda is a Citta peculiar to Arahants.
Smiling is caused by a pleasurable feeling. There are thir-
teen classes of consciousness by which one may smile
according to the type of the person. An ordinary world-
ling (puthujjana) may laugh with either one of the four
types of Cittas rooted in attachment, accompanied by
pleasure, or one of the four Kusala Cittas, accompanied
by pleasure.
Sotàpannas, Sakadàgàmãs, and Anàgàmãs may smile
with one of the two Akusala Cittas, disconnected with false
view, accompanied by pleasure, or with one of the four
Kusala Cittas.
Arahants and Pacceka Buddhas may smile with
one of the four Sobhana Kiriya Cittas16 or Hasitup-
pàda.
Sammà Sambuddhas smile with one of the two
Sobhana Kiriya Cittas, accompanied by wisdom and
pleasure.
There is nothing but mere mirth in the Hasituppàda
consciousness.
The Compendium of Philosophy states: “There are
six classes of laughter recognised in Buddhist works;
(1) Sita:— a smile manifesting itself in expresslon and
countenance; (2) Hasita:— a smite consisting in the
slight movements of the lips just enough to reveal the
tips of the teeth; (3) Vihasita:— laughter giving out a
light sound; (4) Upahasita:— laughter accompanied by
the movement of the head, shoulders, and arms;
(5) Apahasita:— laughter accompanied by the shedding
of tears; and (6) Atihasita:— an outburst of laughter
accompanied by the forward and backward movements
of the entire body from head to foot. Laughter is thus a
form of bodily expression (kàyavinnatti), which may or
may not be accompanied by vocal expression
(vacãvinnatti). Of these, the first two classes are
indulged in by cultured persons, the next two by the
average man, and the last two by the lower classes of
beings.”17
16. See p. 55.
17. See p. 38.
27. Thought-Process—
The subject, the consciousness, receives objects from
within and without. When a person is in a state of pro-
found sleep his mind is said to be vacant, or, in other
words, in a state of Bhavaïga. We always experience such
a passive state when our minds do not respond to external
objects. This flow of Bhavaïga is interrupted when objects
enter the mind. Then the Bhavaïga consciousness
vibrates for one thought-moment and passes away. There-
upon the sense-door consciousness (Pancadvàràvajjana)
arises and ceases. At this stage the natural flow is checked
and is turned towards the object. Immediately after there
arises and ceases the eye-consciousness
18 (Cakkhu
Vinnàna), but yet knows no more about it. This sense
operation is followed by a moment of reception of the
object so seen (Sampaticchana). Next comes the investi-
gating faculty (Santãrana)19 or a momentary examination
of the object so received. After this comes that stage of
representative cognition termed the determining con-
sciousness (Votthapana). Discrimination is exercised at
this stage. Freewill plays its part here. Immediately after
there arises the psychologically most important stage—
Impulsion or Javana. It is at this stage that an action is
judged whether moral or immoral. Kamma is performed
at this stage; if viewed rightly (yoniso manasikàra), the
18.i. e., if the object is a form (råpa). This consciousness depends on the five
objects of sense.
19. See Diagram I. p. 51
Javana becomes moral; if viewed wrongly (ayoniso mana-
sikàra), it becomes immoral. In the case of an Arahant this
Javana is neither moral nor immoral, but merely func-
tional (Kiriya). This Javana stage usually lasts for seven
thought-moments, or, at times of death, five. The whole
process which happens in an infinitesimal part of time
ends with the registering consciousness (Tadàlambana),
lasting for two thought-moments—thus completing one
thought-process at the expiration of seventeen thought-
moments.
20
The three kinds of Bhavaïga consciousness are
Vipàka. They are either one of the two Santãrana Cittas,
accompanied by indifference, mentioned above, or one of
the eight Sobhana Vipàka Cittas, described in section 6.
Pancadvàràvajjana is a Kriyà Citta. Panca-Vinnàna is one
of the ten moral and immoral Vipàka Cittas. Sampa-
ticchana and Santãrana are also Vipàka Cittas. The Mano-
dvàràvajjana (mind-door consciousness), a Kriyà Citta,
functions as the Votthapana consciousness. One can use
one’s freewill at this stage. The seven Javana thought-
moments constitute Kamma. The Tadàlambana is a Vipàka
Citta which is one of the three Santãrana Cittas or one of
the eight Sobhana Vipàka Cittas.
Thus, in a particular thought-process there arise var-
ious thought-moments which may be Kamma, Vipàka, or
Kriyà.
21
20.See Compendium of Philosophy—Introductory Essay — pp. 27–30.
21.A detailed exposition of this subject will appear in chapter IV.
Abhidhammattha Sangaha - Immoral Consciousness
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
(Kàmàvacara-Cittàni)
Consciousness Pertaining to the Sensuous Sphere
_______
(a.Akusala Cittàni)
a.Immoral Consciousness
_______
§ 4.Tattha katamam Kàmàvacaram?
1Somanassa-sahagatam,ditthigatasampayuttam,
asankhàrikam ekam,
2.Somanassa-sahagatam,ditthigatasampayuttam,
sasankhàrikam ekam,
3.Somanassa-sahagatamditthigatavippayuttam
asankhàrikam ekam,
4.Somanassa-sahagatamditthigatavippayuttam
sasankhàrikam ekam,
5.Upekkhàsahagatam,ditthigatasampayuttam
asankhàrikam ekam,
6.Upekkhàsahagatam,ditthigatasampayuttam,
sasankhàrikam ekam,
7.Upekkhàsahagatam,ditthigatavippayuttam,
asankhàrikam ekam,
8.Upekkhàsahagatam,ditthigatavippayuttam,
sasankhàrikam ekan’ ti.
imàni attha’pi Lobhasahagatacittàni nàma
9.Domanassasahagatam,patighasampayuttam,
asankhàrikam ekam,
10.Domanassasahagatam, patighasampayuttam
sasankhàrikam ekan’ ti
imàni dve’pi Patighasampayuttacittàni nàma.
_______
11.Upekkhàsahagatam,vicikicchàsampayuttam ekam
12.Upekkhàsahagatam uddhaccasampayuttam ekan’ ti
imàni dve’ pi Momåhacittàni nàma.
Icce’vam sabbathà’ pi dvàdasàkusala-cittàni
samattàni.
_______
Atthadhà lobhamålàni—dosamålàni ca dvidhà
Mohamålàni ca dve’ ti—dvàdasàkusalà siyum.
_______
§4.Amongst them what is Kàmàvacara?
_______
(Consciousness Rooted in Attachment)
1.One consciousness, unprompted, accompanied
by pleasure, and connected with wrong view,
2.One consciousness, prompted, accompanied by
pleasure, and connected with wrong view,
3.One consciousness, unprompted, accompanied
by pleasure, and disconnected with wrong view,
4.One consciousness, prompted, accompanied by
pleasure, and disconnected with wrong view,
5.One consciousness, unprompted, accompanied
by indifference, and connected with wrong view,
6.One consciousness, prompted, accompanied by
indifference, and connected with wrong view,
7.One consciousness, unprompted, accompanied
by indifference, and disconnected with wrong view,
8.One consciousness, prompted, accompanied by
indifference, and disconnected with wrong view,
These eight types of consciousness are rooted in
Attachment.
_______
(Consciousness Rooted in Illwill or Aversion)
_______
9.One consciousness, unprompted, accompanied
by displeasure, and connected with illwill.
10.One consciousness, prompted, accompanied by
displeasure, and connected with illwill.
These two types of consciousness are connected with
Illwill.
_______
(Consciousness Rooted in Delusion or Ignorance)
11.One consciousness, accompanied by indiffer-
ence, and connected with doubts,
12.One consciousness, accompanied by indiffer-
ence, and connected with restlessness. These two types of
consciousness are rooted in sheer Ignorance.
_______
Thus end, in all, the twelve types of Immoral Con-
sciousness.
(Summary)
Eight are rooted in Attachment, two in Illwill, and two in
Ignorance. Thus there are twelve types of Immoral Con-
sciousness.
Notes:—
Four Classes of Consciousness
8.Akusala, Kusala, Vipàka, Kiriya—
In the previous section consciousness was broadly classified
under four divisions according to the planes in which it is
experienced. With respect to its nature it divides itself into
four classes. Some types of consciousness are immoral
(Akusala), because they spring from attachment (lobha).
aversion or illwill (patigha), and ignorance (moha).
Opposed to them are the moral types of consciousness (Kus-
ala), because they are rooted in non-attachment or gener-
osity (alobha), goodwill (adosa), and wisdom (amoha).
The former are unwholesome as they produce undesirable
effects (anittha vipàka), the latter are wholesome as they
produce desirable effects (ittha vipàka). Both Kusala and
Akusala Cittas constitute what, in Pàli, are termed Kamma.
Those types of consciousness that arise as the inevitable
results of these Kusala and Akusala Cittas are called Vipàka
(resultant) Cittas. It should be understood that both
Kamma and Vipàka are purely mental. The fourth type of
consciousness is called Kiriya which, for want of a better
term, is rendered by “karmically ineffective”, “inoperative”
or “functional”.
9.Three Roots (Måla)
Lobha, dosa, and moha are the three roots of evil. Their
opposites are the roots of good.
Lobha, from
√ lubh, to cling, or attach itself, may
be rendered by ‘attachment’ or ‘clinging’. Some scholars
prefer ‘greed’. Craving is also used as an equivalent of
lobha.
In the case of a desirable object of sense, there arises,
as a rule, clinging or attachment. In the case of an undesir-
able object, ordinarily there is aversion.
In Pàli such aversion is termed dosa or patigha. Dosa
is derived from
√ dus, to be displeased. Patigha is
derived from ‘pati’, against, and
√ ‘gha’ (han), to strike,
to contact. Illwill, hatred are also suggested as equivalents
of ‘patigha’.
Moha is derived from
√ muh, to delude. It is delu-
sion, stupidity, bewilderment. It is ‘moha’ that clouds an
object and blinds the mind. Sometimes ‘moha’ is rendered
by ignorance.
According to the Abhidhamma, moha is common to all
evil. Lobha and dosa do not arise alone, but always in com-
bination with moha. Moha, on the other hand, does arise
singly—hence the designation ‘momåha’, intense delusion.
Diametrically opposed to the above three roots are
the roots of Kusala. They not only indicate the absence of
certain evil conditions, but also signify the presence of cer-
tain positive good conditions. Alobha does not merely
mean non-attachment, but also generosity. Adosa does not
merely mean non-anger or non-hatred, but also goodwill,
or benevolence, or loving-kindness (mettà). Amoha does
not merely mean non-delusion, but also wisdom or know-
ledge (¤àõa or pa¤¤à).
10.Vedanà or Feeling
Feeling or, as some prefer to say, sensation, is a mental state
common to all types of consciousness. Chiefly there are
three kinds of feelings—namely, ‘somanassa’ (pleasurable),
‘domanassa’ (displeasurable), and ‘upekkhà’ (indifferent,
neutral, equanimity or neither pleasurable nor displeasur-
able). With ‘dukkha’ (physical pain) and ‘sukha’ (physical
happiness) there are altogether five kinds of feelings.
Somanassa is an abstract noun formed of ‘su’, good,
and ‘mana’, mind. Literally, the term means good-minded-
ness, i.e., a pleasurable feeling. Similarly ‘domanassa’ (‘du’,
bad, and ‘mana’, mind) means bad-mindedness, i.e., a dis-
pleasurable feeling. The third feeling is neutral. Indiffer-
ence is used here in this particular sense, but not in the
sense of callousness. Sukha is composed of ‘su’, easy, and
‘kha’ to bear, or to endure. What is easily endured is ‘sukha’
i.e., happiness. Dukkha (du, difficult), pain, is that which is
difficult to be endured. Both these sensations are physical.
According to Abhidhamma there is only one type of con-
sciousness accompanied by pain, and one accompanied by
happiness. Two are connected with a displeasurable feel-
ing. Of the 89 types of consciousness, in the remaining 85
are found either a pleasurable feeling or a neutral feeling.
Somanassa, domanassa, and upekkhà are purely
mental. Sukha and dukkha are purely physical. This is the
reason why there is no upekkhà in the case of touch
which, according to Abhidhamma, must be either happy
or painful.
8
11.Ditthi—
This term is derived from
√ ‘dis’, to see, to perceive. It is
usually translated as view, belief, opinion, etc. When qual-
ified by ‘sammà’, it means right view or right belief; when
qualified by ‘micchà’, it means wrong view or wrong belief.
Here the term is used without any qualification in the
sense of wrong view.
12.Sankhàrika—
This is purely a technical term used in a specific sense in
the Abhidhamma. It is formed of ‘sam’, well and
√ ‘kar’,
to do, to prepare, to accomplish. Literally, it means accom-
plishing, preparing, arranging.
Like Dhamma, Sankhàra also is a multisignificant
term. Its precise meaning is to be understood according to
the context.
When used as one of the five ‘aggregates’ (Pan-
cakkhandha), it refers to all the mental states, except
8.See Upekkhà, Note. 42
vedana and sa¤¤à. In the Paticca-Samuppàda it is applied
to all moral and immoral activities, good and bad
thoughts. When sankhàra is used to signify that which is
subject to change, sorrow, etc., it is invariably applied to
all conditioned things.
In this particular instance the term is used with ‘sa’ =
co—; and a = un, Sa-sankhàrika (lit., with effort) is that
which is prompted, instigated, or induced by oneself or by
another. ‘Asankhàrika’ (lit., without effort) is that which is
thus unaffected, but done spontaneously.
If, for instance, one does an act, induced by another,
or after much deliberation or premeditation on one’s part,
then it is sa-sankhàrika. If, on the contrary, one does it
instantly without any external or internal inducement, or
any premeditation, then it is asankhàrika.
13.Vicikicchà—
This is an ethico-religious term. Commentary gives two
interpretations.
9
(i)Vici = vicinanto, seeking, inquiring;
√
‘kicch,
to tire, to strain, to be vexed. It is vexation due to per-
plexed thinking.
ii)Vi, devoid + cikicchà, remedy (of knowledge).
It means that which is devoid of the remedy of knowledge.
Both these interpretations indicate a perplexed or
undecided frame of mind. Doubt, perplexity, scepticism,
9. Vicikicchà is the inability to decide anything definitely that it is as such.
Buddhaghosa—Majjhima Nikàya Commentary.
indecision are used as the closest English equivalents.
Reasoning or investigation for the sake of under-
standing the truth is not discouraged in Buddhism. Nor is
blind faith advocated in Buddhism.
14.Uddhacca—
This is formed of u = over, and
√ dhu, to tremble, to
get excited. Literally, it means ‘over-excitement’ or ‘rous-
ing up’. A confused restless states of mind is meant here. It
is the antithesis of one-pointedness. Atthàsalini explains
uddhacca as disquietude, mental distraction or confusion.
15.Kusala and Akusala—
This section deals with Akusala types of consciousness.
Akusala is the direct opposite of Kusala. Atthasàlinã gives
the etymological meaning of Kusala as follows
10:—
(i)ku, bad. +
√ sal, to shake, to tremble, to
destroy.
That which shakes off, destroys evil or contemptible
things is kusala.
(ii)Kusa +
√ lu, to cut.
Kusa is from ku, bad, and
√ si, to lie. That which
lies contemptibly is kusa, vice. Kusala is that which cuts off
vice.
(iii)a.ku, evil, bad, +
√ su, to reduce.
10.See The Expositor, part i. p. 50.
That which reduces or eradicates evil is kusa, know-
ledge or wisdom, Kusa, so derived, +
√ lu, to cut.
That which cuts off (evil) by wisdom is kusala.
b.Kusa, so derived, +√ la, to take.
That which is grasped by wisdom is kusala.
(iv)Kusa grass cuts a part of the hand with both
edges. Even so kusala cuts off both sections of passion
those that have arisen and those that have not arisen.
11
_______
With regard to the connotation of the term the
Atthasàlinã states
12:—
“The word kusala means ‘of good health’ (àrogya),
‘faultless’ (anavajja), ‘clever’ (cheka), ‘productive of happy
results’ (sukha vipàka).”
With the exception of ‘clever’ all the other three
meanings are applicable to kusala.
Kusala is wholesome in the sense of being free from
physical and mental sickness through passions.
Kusala is faultless in the sense of being free from the
fault of passions, the evil of passions, and the heat of passions.
Here sukhavipaka does not necessarily mean pleas-
urable feeling. It is used in the sense of physical and men-
tal buoyancy, softness, fitness, etc.
Atthasàlinã further states that kusala is used in the
sense of having accomplished with wisdom (kosallasam-
bhåtatthena; kosallam vuccati pa¤¤à).
11.See The Expositor, part i. p. 50.
12.See Buddhist Psychology, lxxxii.
Judging from the various meanings attached to the
term, kusala may be interpreted as wholesome or moral.
Some scholars prefer ‘skilful.’
Akusala would therefore mean unwholesome or
immoral.
Kusala and akusala correspond to good and bad,
right and wrong respectively.
How are we to assess whether an action is kusala or
akusala? What is the criterion of morality?13
In short what is connected with the three roots of evil
is akusala. What is connected with the three roots of good
is kusala.
As a seed sown on fertile soil germinates and fructi-
fies itself sooner or later, according to its own intrinsic
nature, even so kusala and akusala actions produce their
due desirable and undesirable effects. They are called
Vipàka.
17.Kiriya or Kriyà, literally, means action.
Here Kiriya is used in the sense of ineffective action.
Kamma is causally effective. Kiriya is causally ineffective.
Good deeds of Buddhas and Arahants are called Kiriya
because Kamma is not accumulated by them as they have
gone beyond both good and evil.
In Abhidhamma Vipàka and Kiriya are collectively
called Abyàkata (Indeterminate) that which does not man-
13.See my Buddha-Dhamma, p. 98.
ifest itself in the way of an effect. The former is Abyàkata,
because it is an effect in itself, the latter, because it does
not produce an effect.
_______
Illustrative examples for the twelve different types of
immoral consciousness.
Attachment
18. 1.With joy a boy instantly steals an apple, view-
ing no evil thereby.
2.Prompted by a friend, a boy joyfully steals an
apple, viewing no evil thereby.
3. 4.The same illustration serves for the third
and fourth types of consciousness with the
difference that the stealing is done without
any false view.
5. 6. 7. 8.The remaining four types of conscious-
ness are similar to the above with the differ-
ence that the stealing is done with a neutral
feeling.
Illwill
9.With hatred one murders another without
any premeditation.
10.With hatred one murders another after pre-
meditation.
19.Killing:—According to Abhidhamma killing is
invariably done with illwill or aversion. Prompted by
whatever motive, one, as a rule, kills with a thought of ill-
will. Where there is illwill (patigha) there is displeasure
(domanassa). Where there is displeasure there is illwill in
a subtle or gross way.
Suppose, for instance, a little child, who cannot dis-
criminate between right and wrong, smilingly kills an ant.
He does not know that he is committing the evil of killing.
He is only playing with it. Now, does he cherish any illwill
towards the ant? Is there any hatred or ill-feeling in his
case? It is difficult to say so. What type of consciousness
does he experience at that moment? It cannot be the 9th
and 10th
types because he innocently does it with joy, fon-
dling the object. Could it be the third type of consciousness
rooted in “lobha”?
An adult who kills for sport does experience the 9th
or 10th
type of consciousness. There is ill-feeling at the
moment of killing.
What about vivisection? A scientist may vivisect with-
out the least compunction. His chief motive may be scien-
tific investigation for consequent alleviation of suffering.
Yet, there is the thought of killing.
Does one experience illwill when one kills a
wounded animal with the object of putting an end to its
suffering? Moved by compassion, one may do so; yet there
is illwill at the moment of killing, because there is a certain
kind of aversion towards the object. If such an action is
morally justifiable, could one object to the wholesale
destruction of patients suffering from acute chronic incur-
able diseases?
It was stated above that there is illwill where there is
displeasure.
When, for instance, one feels sorry for having failed
in an examination, does one harbour illwill at that time? If
one reflects on the meaning of the term patigha, the
answer will become clear. There is no doubt a subtle kind
of aversion over the unpleasant news. It is the same in the
case of a person who weeps over the death of a dear one,
because it is an unwelcome event. Anàgàmãs and Arahants
never feel sorry nor grieve, because they have eradicated
patigha or dosa (hatred or illwill.)
Great was the lamentation of venerable ânanda, who
was a Sotàpanna Saint, on the passing away of the
Buddha; but Arahants and Anàgàmãs like venerable Kass-
apa and Anuruddha, practised perfect equanimity without
shedding a tear.
20.Ignorance
11.A person doubts the existence of the Buddha,
or the efficacy of the Dhamma, owing to his
stupidity.
12.A person is distracted in mind, unable to con-
centrate on an object.
As these two types of consciousness are feeble, due to stu-
pidity or dullness of mind, the accompanied feeling is nei-
ther pleasurable nor displeasurable, but neutral.
21. The ten kinds of akusala (evil) in relation to the
twelve types of immoral consciousness.
There are ten kinds of evil committed through deed,
word and thought.
Deed—(1) Killing (pàõàtipàta), (2) Stealing (adin-
nàdàna), (3) Sexual Misconduct (kàmesumic-
chàcàra).
Word—(4) Lying (musàvàda), (5) Slandering (pis-
uõavàcà), (6) Harsh speech (pharusavàcà), (7) Vain
talk (samphappalàpa).
Thought—(8) Covetousness (abhijjhà), (9) Hatred
(vyàpàda), and (10) False view (micchàditthi).
14
All these Akusalas are committed by the aforementioned
twelve types of Akusala consciousness. Killing is generally
done by the 9th and 10th types of consciousness. Stealing is
generally done with the first eight types of consciousness.
Sexual misconduct is committed with the first eight
types of consciousness.
14.(a) Denying the result of Kamma (Natthika-ditthi), (b) Denying both the
cause and the result (Ahetuka) and (c) Denying Kamma (Akiriya-Ditthi):—
These constitute wrong views.
Theft may be committed with a hateful thought too.
In such a case there is the possibility of stealing with the
9th and 10th types of consciousness.
Lying may be uttered with the first ten types of con-
sciousness; and so is slandering.
Harsh speech is uttered with the 9th and 10th types
of consciousness. Vain talk may spring from the first ten
types of consciousness. Covetousness springs from the first
eight types of consciousness. Hatred springs from the 9th
and 10th types of consciousness. False views spring from
the 1st
, 2nd, 5th, and 6th.
15
22. Eradication of the Akusala Cittas by the four
classes of Aryan disciples.
A Sotàpanna (Stream-Winner) eradicates the 1st
,
2nd, 5th, 6th, and 11th types of consciousness as he has
destroyed the two Fetters (Samyojana)—Sakkàyaditthi
(Self-illusion) and Vicikicchà (Doubts).
A Sakadàgàmi (Once-Returner), who has attained
the second stage of Sainthood, weakens the potentiality of
the 9th and 10th types of consciousness, because he has
only attenuated the two Fetters—Kàmaràga (Sense-desire)
and Patigha (Hatred).
An Anàgàmi (Never-Returner), who has attained the
third stage of Sainthood, eradicates the above two types of con-
sciousness as he has completely destroyed the said two Fetters.
An Arahant does not give rise to any of the twelve
15.See Expositor part 1, pp. 128–135.
Akusala Cittas as he has eradicated the remaining five Fet-
ters too—namely, Råparàga (Attachment to Råpa Jhànas
and Form-Spheres), Aråparàga (Attachment to Aråpa
Jhànas and Formless-Spheres), Màna (Conceit), Uddhacca
(Restlessness) and Avijjà (Not-knowingness or Ignorance).
(Sãlabbata Paràmàsa—Indulgence in wrongful rites
and ceremonies, one of the ten Fetters, not mentioned
above, is eradicated by a Sotàpanna).
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
(Kàmàvacara-Cittàni)
Consciousness Pertaining to the Sensuous Sphere
_______
(a.Akusala Cittàni)
a.Immoral Consciousness
_______
§ 4.Tattha katamam Kàmàvacaram?
1Somanassa-sahagatam,ditthigatasampayuttam,
asankhàrikam ekam,
2.Somanassa-sahagatam,ditthigatasampayuttam,
sasankhàrikam ekam,
3.Somanassa-sahagatamditthigatavippayuttam
asankhàrikam ekam,
4.Somanassa-sahagatamditthigatavippayuttam
sasankhàrikam ekam,
5.Upekkhàsahagatam,ditthigatasampayuttam
asankhàrikam ekam,
6.Upekkhàsahagatam,ditthigatasampayuttam,
sasankhàrikam ekam,
7.Upekkhàsahagatam,ditthigatavippayuttam,
asankhàrikam ekam,
8.Upekkhàsahagatam,ditthigatavippayuttam,
sasankhàrikam ekan’ ti.
imàni attha’pi Lobhasahagatacittàni nàma
9.Domanassasahagatam,patighasampayuttam,
asankhàrikam ekam,
10.Domanassasahagatam, patighasampayuttam
sasankhàrikam ekan’ ti
imàni dve’pi Patighasampayuttacittàni nàma.
_______
11.Upekkhàsahagatam,vicikicchàsampayuttam ekam
12.Upekkhàsahagatam uddhaccasampayuttam ekan’ ti
imàni dve’ pi Momåhacittàni nàma.
Icce’vam sabbathà’ pi dvàdasàkusala-cittàni
samattàni.
_______
Atthadhà lobhamålàni—dosamålàni ca dvidhà
Mohamålàni ca dve’ ti—dvàdasàkusalà siyum.
_______
§4.Amongst them what is Kàmàvacara?
_______
(Consciousness Rooted in Attachment)
1.One consciousness, unprompted, accompanied
by pleasure, and connected with wrong view,
2.One consciousness, prompted, accompanied by
pleasure, and connected with wrong view,
3.One consciousness, unprompted, accompanied
by pleasure, and disconnected with wrong view,
4.One consciousness, prompted, accompanied by
pleasure, and disconnected with wrong view,
5.One consciousness, unprompted, accompanied
by indifference, and connected with wrong view,
6.One consciousness, prompted, accompanied by
indifference, and connected with wrong view,
7.One consciousness, unprompted, accompanied
by indifference, and disconnected with wrong view,
8.One consciousness, prompted, accompanied by
indifference, and disconnected with wrong view,
These eight types of consciousness are rooted in
Attachment.
_______
(Consciousness Rooted in Illwill or Aversion)
_______
9.One consciousness, unprompted, accompanied
by displeasure, and connected with illwill.
10.One consciousness, prompted, accompanied by
displeasure, and connected with illwill.
These two types of consciousness are connected with
Illwill.
_______
(Consciousness Rooted in Delusion or Ignorance)
11.One consciousness, accompanied by indiffer-
ence, and connected with doubts,
12.One consciousness, accompanied by indiffer-
ence, and connected with restlessness. These two types of
consciousness are rooted in sheer Ignorance.
_______
Thus end, in all, the twelve types of Immoral Con-
sciousness.
(Summary)
Eight are rooted in Attachment, two in Illwill, and two in
Ignorance. Thus there are twelve types of Immoral Con-
sciousness.
Notes:—
Four Classes of Consciousness
8.Akusala, Kusala, Vipàka, Kiriya—
In the previous section consciousness was broadly classified
under four divisions according to the planes in which it is
experienced. With respect to its nature it divides itself into
four classes. Some types of consciousness are immoral
(Akusala), because they spring from attachment (lobha).
aversion or illwill (patigha), and ignorance (moha).
Opposed to them are the moral types of consciousness (Kus-
ala), because they are rooted in non-attachment or gener-
osity (alobha), goodwill (adosa), and wisdom (amoha).
The former are unwholesome as they produce undesirable
effects (anittha vipàka), the latter are wholesome as they
produce desirable effects (ittha vipàka). Both Kusala and
Akusala Cittas constitute what, in Pàli, are termed Kamma.
Those types of consciousness that arise as the inevitable
results of these Kusala and Akusala Cittas are called Vipàka
(resultant) Cittas. It should be understood that both
Kamma and Vipàka are purely mental. The fourth type of
consciousness is called Kiriya which, for want of a better
term, is rendered by “karmically ineffective”, “inoperative”
or “functional”.
9.Three Roots (Måla)
Lobha, dosa, and moha are the three roots of evil. Their
opposites are the roots of good.
Lobha, from
√ lubh, to cling, or attach itself, may
be rendered by ‘attachment’ or ‘clinging’. Some scholars
prefer ‘greed’. Craving is also used as an equivalent of
lobha.
In the case of a desirable object of sense, there arises,
as a rule, clinging or attachment. In the case of an undesir-
able object, ordinarily there is aversion.
In Pàli such aversion is termed dosa or patigha. Dosa
is derived from
√ dus, to be displeased. Patigha is
derived from ‘pati’, against, and
√ ‘gha’ (han), to strike,
to contact. Illwill, hatred are also suggested as equivalents
of ‘patigha’.
Moha is derived from
√ muh, to delude. It is delu-
sion, stupidity, bewilderment. It is ‘moha’ that clouds an
object and blinds the mind. Sometimes ‘moha’ is rendered
by ignorance.
According to the Abhidhamma, moha is common to all
evil. Lobha and dosa do not arise alone, but always in com-
bination with moha. Moha, on the other hand, does arise
singly—hence the designation ‘momåha’, intense delusion.
Diametrically opposed to the above three roots are
the roots of Kusala. They not only indicate the absence of
certain evil conditions, but also signify the presence of cer-
tain positive good conditions. Alobha does not merely
mean non-attachment, but also generosity. Adosa does not
merely mean non-anger or non-hatred, but also goodwill,
or benevolence, or loving-kindness (mettà). Amoha does
not merely mean non-delusion, but also wisdom or know-
ledge (¤àõa or pa¤¤à).
10.Vedanà or Feeling
Feeling or, as some prefer to say, sensation, is a mental state
common to all types of consciousness. Chiefly there are
three kinds of feelings—namely, ‘somanassa’ (pleasurable),
‘domanassa’ (displeasurable), and ‘upekkhà’ (indifferent,
neutral, equanimity or neither pleasurable nor displeasur-
able). With ‘dukkha’ (physical pain) and ‘sukha’ (physical
happiness) there are altogether five kinds of feelings.
Somanassa is an abstract noun formed of ‘su’, good,
and ‘mana’, mind. Literally, the term means good-minded-
ness, i.e., a pleasurable feeling. Similarly ‘domanassa’ (‘du’,
bad, and ‘mana’, mind) means bad-mindedness, i.e., a dis-
pleasurable feeling. The third feeling is neutral. Indiffer-
ence is used here in this particular sense, but not in the
sense of callousness. Sukha is composed of ‘su’, easy, and
‘kha’ to bear, or to endure. What is easily endured is ‘sukha’
i.e., happiness. Dukkha (du, difficult), pain, is that which is
difficult to be endured. Both these sensations are physical.
According to Abhidhamma there is only one type of con-
sciousness accompanied by pain, and one accompanied by
happiness. Two are connected with a displeasurable feel-
ing. Of the 89 types of consciousness, in the remaining 85
are found either a pleasurable feeling or a neutral feeling.
Somanassa, domanassa, and upekkhà are purely
mental. Sukha and dukkha are purely physical. This is the
reason why there is no upekkhà in the case of touch
which, according to Abhidhamma, must be either happy
or painful.
8
11.Ditthi—
This term is derived from
√ ‘dis’, to see, to perceive. It is
usually translated as view, belief, opinion, etc. When qual-
ified by ‘sammà’, it means right view or right belief; when
qualified by ‘micchà’, it means wrong view or wrong belief.
Here the term is used without any qualification in the
sense of wrong view.
12.Sankhàrika—
This is purely a technical term used in a specific sense in
the Abhidhamma. It is formed of ‘sam’, well and
√ ‘kar’,
to do, to prepare, to accomplish. Literally, it means accom-
plishing, preparing, arranging.
Like Dhamma, Sankhàra also is a multisignificant
term. Its precise meaning is to be understood according to
the context.
When used as one of the five ‘aggregates’ (Pan-
cakkhandha), it refers to all the mental states, except
8.See Upekkhà, Note. 42
vedana and sa¤¤à. In the Paticca-Samuppàda it is applied
to all moral and immoral activities, good and bad
thoughts. When sankhàra is used to signify that which is
subject to change, sorrow, etc., it is invariably applied to
all conditioned things.
In this particular instance the term is used with ‘sa’ =
co—; and a = un, Sa-sankhàrika (lit., with effort) is that
which is prompted, instigated, or induced by oneself or by
another. ‘Asankhàrika’ (lit., without effort) is that which is
thus unaffected, but done spontaneously.
If, for instance, one does an act, induced by another,
or after much deliberation or premeditation on one’s part,
then it is sa-sankhàrika. If, on the contrary, one does it
instantly without any external or internal inducement, or
any premeditation, then it is asankhàrika.
13.Vicikicchà—
This is an ethico-religious term. Commentary gives two
interpretations.
9
(i)Vici = vicinanto, seeking, inquiring;
√
‘kicch,
to tire, to strain, to be vexed. It is vexation due to per-
plexed thinking.
ii)Vi, devoid + cikicchà, remedy (of knowledge).
It means that which is devoid of the remedy of knowledge.
Both these interpretations indicate a perplexed or
undecided frame of mind. Doubt, perplexity, scepticism,
9. Vicikicchà is the inability to decide anything definitely that it is as such.
Buddhaghosa—Majjhima Nikàya Commentary.
indecision are used as the closest English equivalents.
Reasoning or investigation for the sake of under-
standing the truth is not discouraged in Buddhism. Nor is
blind faith advocated in Buddhism.
14.Uddhacca—
This is formed of u = over, and
√ dhu, to tremble, to
get excited. Literally, it means ‘over-excitement’ or ‘rous-
ing up’. A confused restless states of mind is meant here. It
is the antithesis of one-pointedness. Atthàsalini explains
uddhacca as disquietude, mental distraction or confusion.
15.Kusala and Akusala—
This section deals with Akusala types of consciousness.
Akusala is the direct opposite of Kusala. Atthasàlinã gives
the etymological meaning of Kusala as follows
10:—
(i)ku, bad. +
√ sal, to shake, to tremble, to
destroy.
That which shakes off, destroys evil or contemptible
things is kusala.
(ii)Kusa +
√ lu, to cut.
Kusa is from ku, bad, and
√ si, to lie. That which
lies contemptibly is kusa, vice. Kusala is that which cuts off
vice.
(iii)a.ku, evil, bad, +
√ su, to reduce.
10.See The Expositor, part i. p. 50.
That which reduces or eradicates evil is kusa, know-
ledge or wisdom, Kusa, so derived, +
√ lu, to cut.
That which cuts off (evil) by wisdom is kusala.
b.Kusa, so derived, +√ la, to take.
That which is grasped by wisdom is kusala.
(iv)Kusa grass cuts a part of the hand with both
edges. Even so kusala cuts off both sections of passion
those that have arisen and those that have not arisen.
11
_______
With regard to the connotation of the term the
Atthasàlinã states
12:—
“The word kusala means ‘of good health’ (àrogya),
‘faultless’ (anavajja), ‘clever’ (cheka), ‘productive of happy
results’ (sukha vipàka).”
With the exception of ‘clever’ all the other three
meanings are applicable to kusala.
Kusala is wholesome in the sense of being free from
physical and mental sickness through passions.
Kusala is faultless in the sense of being free from the
fault of passions, the evil of passions, and the heat of passions.
Here sukhavipaka does not necessarily mean pleas-
urable feeling. It is used in the sense of physical and men-
tal buoyancy, softness, fitness, etc.
Atthasàlinã further states that kusala is used in the
sense of having accomplished with wisdom (kosallasam-
bhåtatthena; kosallam vuccati pa¤¤à).
11.See The Expositor, part i. p. 50.
12.See Buddhist Psychology, lxxxii.
Judging from the various meanings attached to the
term, kusala may be interpreted as wholesome or moral.
Some scholars prefer ‘skilful.’
Akusala would therefore mean unwholesome or
immoral.
Kusala and akusala correspond to good and bad,
right and wrong respectively.
How are we to assess whether an action is kusala or
akusala? What is the criterion of morality?13
In short what is connected with the three roots of evil
is akusala. What is connected with the three roots of good
is kusala.
As a seed sown on fertile soil germinates and fructi-
fies itself sooner or later, according to its own intrinsic
nature, even so kusala and akusala actions produce their
due desirable and undesirable effects. They are called
Vipàka.
17.Kiriya or Kriyà, literally, means action.
Here Kiriya is used in the sense of ineffective action.
Kamma is causally effective. Kiriya is causally ineffective.
Good deeds of Buddhas and Arahants are called Kiriya
because Kamma is not accumulated by them as they have
gone beyond both good and evil.
In Abhidhamma Vipàka and Kiriya are collectively
called Abyàkata (Indeterminate) that which does not man-
13.See my Buddha-Dhamma, p. 98.
ifest itself in the way of an effect. The former is Abyàkata,
because it is an effect in itself, the latter, because it does
not produce an effect.
_______
Illustrative examples for the twelve different types of
immoral consciousness.
Attachment
18. 1.With joy a boy instantly steals an apple, view-
ing no evil thereby.
2.Prompted by a friend, a boy joyfully steals an
apple, viewing no evil thereby.
3. 4.The same illustration serves for the third
and fourth types of consciousness with the
difference that the stealing is done without
any false view.
5. 6. 7. 8.The remaining four types of conscious-
ness are similar to the above with the differ-
ence that the stealing is done with a neutral
feeling.
Illwill
9.With hatred one murders another without
any premeditation.
10.With hatred one murders another after pre-
meditation.
19.Killing:—According to Abhidhamma killing is
invariably done with illwill or aversion. Prompted by
whatever motive, one, as a rule, kills with a thought of ill-
will. Where there is illwill (patigha) there is displeasure
(domanassa). Where there is displeasure there is illwill in
a subtle or gross way.
Suppose, for instance, a little child, who cannot dis-
criminate between right and wrong, smilingly kills an ant.
He does not know that he is committing the evil of killing.
He is only playing with it. Now, does he cherish any illwill
towards the ant? Is there any hatred or ill-feeling in his
case? It is difficult to say so. What type of consciousness
does he experience at that moment? It cannot be the 9th
and 10th
types because he innocently does it with joy, fon-
dling the object. Could it be the third type of consciousness
rooted in “lobha”?
An adult who kills for sport does experience the 9th
or 10th
type of consciousness. There is ill-feeling at the
moment of killing.
What about vivisection? A scientist may vivisect with-
out the least compunction. His chief motive may be scien-
tific investigation for consequent alleviation of suffering.
Yet, there is the thought of killing.
Does one experience illwill when one kills a
wounded animal with the object of putting an end to its
suffering? Moved by compassion, one may do so; yet there
is illwill at the moment of killing, because there is a certain
kind of aversion towards the object. If such an action is
morally justifiable, could one object to the wholesale
destruction of patients suffering from acute chronic incur-
able diseases?
It was stated above that there is illwill where there is
displeasure.
When, for instance, one feels sorry for having failed
in an examination, does one harbour illwill at that time? If
one reflects on the meaning of the term patigha, the
answer will become clear. There is no doubt a subtle kind
of aversion over the unpleasant news. It is the same in the
case of a person who weeps over the death of a dear one,
because it is an unwelcome event. Anàgàmãs and Arahants
never feel sorry nor grieve, because they have eradicated
patigha or dosa (hatred or illwill.)
Great was the lamentation of venerable ânanda, who
was a Sotàpanna Saint, on the passing away of the
Buddha; but Arahants and Anàgàmãs like venerable Kass-
apa and Anuruddha, practised perfect equanimity without
shedding a tear.
20.Ignorance
11.A person doubts the existence of the Buddha,
or the efficacy of the Dhamma, owing to his
stupidity.
12.A person is distracted in mind, unable to con-
centrate on an object.
As these two types of consciousness are feeble, due to stu-
pidity or dullness of mind, the accompanied feeling is nei-
ther pleasurable nor displeasurable, but neutral.
21. The ten kinds of akusala (evil) in relation to the
twelve types of immoral consciousness.
There are ten kinds of evil committed through deed,
word and thought.
Deed—(1) Killing (pàõàtipàta), (2) Stealing (adin-
nàdàna), (3) Sexual Misconduct (kàmesumic-
chàcàra).
Word—(4) Lying (musàvàda), (5) Slandering (pis-
uõavàcà), (6) Harsh speech (pharusavàcà), (7) Vain
talk (samphappalàpa).
Thought—(8) Covetousness (abhijjhà), (9) Hatred
(vyàpàda), and (10) False view (micchàditthi).
14
All these Akusalas are committed by the aforementioned
twelve types of Akusala consciousness. Killing is generally
done by the 9th and 10th types of consciousness. Stealing is
generally done with the first eight types of consciousness.
Sexual misconduct is committed with the first eight
types of consciousness.
14.(a) Denying the result of Kamma (Natthika-ditthi), (b) Denying both the
cause and the result (Ahetuka) and (c) Denying Kamma (Akiriya-Ditthi):—
These constitute wrong views.
Theft may be committed with a hateful thought too.
In such a case there is the possibility of stealing with the
9th and 10th types of consciousness.
Lying may be uttered with the first ten types of con-
sciousness; and so is slandering.
Harsh speech is uttered with the 9th and 10th types
of consciousness. Vain talk may spring from the first ten
types of consciousness. Covetousness springs from the first
eight types of consciousness. Hatred springs from the 9th
and 10th types of consciousness. False views spring from
the 1st
, 2nd, 5th, and 6th.
15
22. Eradication of the Akusala Cittas by the four
classes of Aryan disciples.
A Sotàpanna (Stream-Winner) eradicates the 1st
,
2nd, 5th, 6th, and 11th types of consciousness as he has
destroyed the two Fetters (Samyojana)—Sakkàyaditthi
(Self-illusion) and Vicikicchà (Doubts).
A Sakadàgàmi (Once-Returner), who has attained
the second stage of Sainthood, weakens the potentiality of
the 9th and 10th types of consciousness, because he has
only attenuated the two Fetters—Kàmaràga (Sense-desire)
and Patigha (Hatred).
An Anàgàmi (Never-Returner), who has attained the
third stage of Sainthood, eradicates the above two types of con-
sciousness as he has completely destroyed the said two Fetters.
An Arahant does not give rise to any of the twelve
15.See Expositor part 1, pp. 128–135.
Akusala Cittas as he has eradicated the remaining five Fet-
ters too—namely, Råparàga (Attachment to Råpa Jhànas
and Form-Spheres), Aråparàga (Attachment to Aråpa
Jhànas and Formless-Spheres), Màna (Conceit), Uddhacca
(Restlessness) and Avijjà (Not-knowingness or Ignorance).
(Sãlabbata Paràmàsa—Indulgence in wrongful rites
and ceremonies, one of the ten Fetters, not mentioned
above, is eradicated by a Sotàpanna).
Abhidhammattha Sangaha - Consciousness ( Citta )
Abhidhammattha—Sangaha
A Manual of Abhidhamma
Namo tassa Bhagavato Arahato Sammasambuddhassa
Chapter I
(Citta-Sangaha-Vibhàgo)
Different Types Of Consciousness
Introductory Verse
1. Sammasambuddhamatulam
—sasaddhammaganuttamam
Abhivadiya bhasissam
—Abhidhammatthasaïgaham
1.The Fully Enlightened Peerless One, with the Sublime
Doctrine and the Noble Order, do I respectfully salute, and
shall speak concisely of things contained in the Abhidhamma.
Notes:—
1.Abhidhammattha-Saïgaha is the name of the book.
Abhidhamma, literally, means “Higher Doctrine” Attha
here means “things”. Saïgaha means “a compendium.”
The prefix “abhi” is used in the sense of preponderant
great, excellent, sublime, distinct, etc.
2.Dhamma is a multisignificant term, derived from the
root dhar, to hold, to support. Here the Pàli term is used in the
sense of doctrine or teaching. According to the Atthasàlinã,
“abhi” signifies either ‘atireka”—higher, greater exceeding—
or “visiññha”—distinguished, distinct, special, sublime.
Abhidhamma means the Higher Doctrine because it
enables one to achieve one’s Deliverance, or because it
exceeds the teachings of the Sutta Piñaka and Vinaya Piñaka.
In the Sutta Piñaka and Vinaya Piñaka the Buddha has
used conventional terms such as man, animal, being, and
so on. In the Abhidhamma Piñaka, on the contrary, every-
thing is microscopically analysed and abstract terms are
used. As a distinction is made with regard to the method
of treatment it is called Abhidhamma.
Thus, chiefly owing to the preponderance of the
teachings, or because it is conducive to one’s Deliverance,
and owing to the excellent analytical method of treatment,
it is called Abhidhamma.
1
3.The Abhidhamma Piñaka consists of seven treatises—
namely, Dhammasaïganã, Vibhaïga, Dhàtukathà,
Puggalapa¤¤atti, Kathàvatthu, Yamaka and Paññhàna.
2
i.Dhammasaïganãganã
3—“Classification of Dhammas.”
This book is divided into four chapters, viz:—
(i)—(Citta) Consciousness,
(ii)—(Råpa) Matter,
(iii)—(Nikkhepa) Summary,
(iv)—(Atthuddhàra) Elucidation.
1.See The Expositor, part i, p. 3.
2.Dhammasaïganã Vibhanga¤ ca — Kathàvatthu ca Puggalaü Dhàtu-Yamaka-
Paññhànaü-Abhidhammo’ ti vuccati.
3.See Mrs. Rhys Davids, Buddhist Psychology (Dhammasaïganã translation),
and Ven. Nyanatiloka, Guide through the Abhidhamma Pitaka.
The 22 Tika Màtikàs (Triplets) and the 100 Duka-Màtikàs
(Couplets), which comprise the quintessence of the Abhi-
dhamma, are explained in this book. The major part of the
book is devoted to the explanation of the first triplet—
Kusalà Dhammà, Akusalà Dhammà and Abyàkatà
Dhammà. In extent the book exceeds thirteen bhànavàras
4
(recitals), i.e., more than 104,000 letters.
ii.Vibhaïga—“Divisions.”
There are eighteen divisions in this book. The first three
divisions, which deal with Khandha (Aggregates), âyatana
(Sense-spheres) and Dhàtu (Elements), are the most
important. The other chapters deal with Sacca (Truths),
Indriya (Controlling Faculties), Paccayàkàra (Causal Gen-
esis), Satipaññhàna (Foundations of Mindfulness), Sam-
mappadhàna (Supreme Efforts), Iddhipàda (Means of
Accomplishments), Bojjhaïga (Factors of Wisdom), Jhàna
(Ecstasies or Absorptions), Appama¤¤à (Illimitables),
Magga (Paths), Sikkhàpada (Precepts), Pañisambhidà
(Analytical Knowledge), ¥àõa (Wisdom), Khuddakavatthu
(Minor Subjects), and Dhammahadaya (Essence of Truth).
Most of these divisions consist of three parts—
Suttanta explanation, Abhidhamma explanation, and a
Catechism (Pa¤hapucchaka).
In this treatise there are thirty-five Bhànavàras
(280,000 letters).
4.Bhànavàra = 250 verses: 1 verse = 4 lines:, 1 line = 8 letters.
One Bhànavàra, therefore, consists of 8,000 letters.
iii.Dhàtukathà—“Discussion with reference to Elements.”
This book discusses whether Dhammas are included or not
included in, associated with, or dissociated from, Aggre-
gates (Khandha), Bases (âyatana), and Elements (Dhàtu).
There are fourteen chapters in this work. In extent it
exceeds six Bhànavàras (48,000 letters).
iv.Puggalapa¤¤atti—“Designation of Individuals.”
In the method of exposition this book resembles the Aïgut-
tara Nikàya of the Sutta Piñaka. Instead of dealing with
various Dhammas, it deals with various types of individu-
als. There are ten chapters in this book. The first chapter
deals with single individuals, the second with pairs, the
third with groups of three, etc. In extent it exceeds five
Bhànavàras (40,000 letters).
v.Kathàvatthu—“Points of Controversy.”
The authorship of this treatise is ascribed to venerable
Moggalliputta Tissa Thera, who flourished in the time of
King Dhammàsoka. It was he who presided at the third
Conference held at Pàñaliputta (Patna) in the 3rd century
B.C. This work of his was included in the Abhidhamma
Piñaka at that Conference.
The Atthasàlinã Commentary states that it contains one
thousand Suttas: five hundred orthodox and five hundred
heterodox. In extent it is about the size of the Dãgha Nikàya.
This book deals with 216 controversies and is divided
into 23 chapters.
vi.Yamaka—“The Book of Pairs.”
It is so called owing to its method of treatment. Through-
out the book a question and its converse are found
grouped together. For instance, the first pair of the first
chapter of the book, which deals with roots, runs as fol-
lows: Are all wholesome Dhammas wholesome roots? And
are all wholesome roots wholesome Dhammas?
This book is divided into ten chapters—namely, Måla
(Roots), Khandha (Aggregates), âyatana (Bases), Dhàtu
(Elements), Sacca (Truths), Saïkhàra (Conditioned
Things), Anusaya (Latent Dispositions), Citta (Conscious-
ness), Dhamma, and Indriya (Controlling Faculties). In
extent it contains 120 Bhànavàras (960,000 letters).
vii.Paññhàna—“The Book of Causal Relations.”
This is the most important and the most voluminous book
of the Abhidhamma Piñaka. One who patiently reads this
treatise cannot but admire the profound wisdom and pen-
etrative insight of the Buddha. There is no doubt of the fact
that to produce such an elaborate and learned treatise one
must certainly be an intellectual genius.
The term Paññhàna is composed of the prefix “pa”,
various, and “ñhàna”, relation, or condition (paccaya). It is
so called because it deals with the 24 modes of causal
relations
5 and the Triplets (Tika) and Couplets (Duka),
already mentioned in the Dhammasaïganã, and which
comprise the essence of the Abhidhamma Piñaka.
5.These will be explained in a subsequent chapter.
The importance attached to this treatise, also known
as “Mahà Pakaraõa”, the Great Book, could be gauged by
the words of the Atthasàlinã which states: “And while He
contemplated the contents of the Dhammasaïganã His
body did not emit rays, and similarly with the contempla-
tion of the next five books. But, when coming to the Great
Book, He began to contemplate the 24 universal causal
relations of condition, of presentation, and so on, His
omniscience certainly found its opportunity therein.”6
_______
Abhidhammatthà
(Subject—Matter)
§2.Tattha vutt’ àbhidhammatthà
—catudhà paramatthato
Citttaü cetasikaü råpaü
—Nibbànam’ iti sabbathà.
§2.In an ultimate sense the categories of Abhidhamma,
mentioned therein, are fourfold in all:—
i.consciousness, ii.mental states, iii.matter,
and iv.Nibbàna.
Note:—
4. Realities—There are two realities—apparent
and ultimate. Apparent reality is ordinary conventional
truth (sammuti-sacca). Ultimate reality is abstract truth
(paramattha-sacca).
6.For a detailed exposition of these seven books see Rev. Nyanatiloka, Guide
through the Abhidhamma Pitaka, and the introductory discourse of the
Expositor, part i, pp. 5–21. See also Buddhist Psychology pp. 135, 193,
Relations, Encyclopaedia of Religion and Ethics, and the Editor’s Foreword to
the Tikapaññhàna Text.
For instance, the smooth surface of the table we set
is apparent reality. In an ultimate sense the apparent sur-
face consists of forces and qualities or, in other words,
vibrations.
For ordinary purposes a scientist would use the term
water, but in the laboratory he would say H2O. In the same
way the Buddha in the Sutta Piñaka resorts to conventional
usage such as man, woman, being, self, etc., but in the
Abhidhamma Piñaka He adopts a different mode of expres-
sion. Here He employs the analytical method and uses
abstract terms such as aggregates (Khandha), elements
(Dhàtu), bases (âyatana), etc.
The word paramattha is of great significance in Abhi-
dhamma. It is a compound formed of parama and attha.
Parama is explained as immutable (aviparãta), abstract
(nibbaññita); attha means thing. Paramattha, therefore,
means immutable or abstract thing. Abstract reality may
be suggested as the closest equivalent. Although the term
immutable is used here it should not be. understood that
all paramatthas are eternal or permanent.
A brass vessel, for example, is not Paramattha. It
changes every moment and may be transmuted into a
vase. Both these objects could be analysed and reduced
into fundamental material forces and qualities, which, in
Abhidhamma, are termed Råpa Paramatthas. They are
also subject to change, yet the distinctive characteristics of
these Råpa are identically the same whether they are
found in a vessel or a vase. They preserve their identity in
whatever combination they are found—hence the com-
mentarial interpretation of Parama as immutable or real.
Attha exactly corresponds to the English multi-significant
term “thing”. It is not used in the sense of meaning here.
There are four such Paramatthas or abstract realities.
These four embrace everything that is mundane or supra-
mundane.
The so-called being is mundane. Nibbàna is supra-
mundane. The former is composed of Nàma and Råpa.
According to Abhidhamma “Råpa” connotes both funda-
mental units of matter and material changes as well. As
such Abhidhamma enumerates 28 species of matter. These
will be dealt with in a subsequent chapter. “Nàma” denotes
both consciousness and mental states. The second chapter
of this book deals with such mental states (Cetasikas)
which are 52 in number. One of these is “Vedanà” (feeling).
Another is “Sa¤¤à” (perception). The remaining 50 are col-
lectively called “Saïkhàra”. (mental states). The receptacle
of these mental properties is “Vi¤¤àõa” (consciousness),
which is the subject-matter of this present chapter.
According to the above analysis the so-called being is
composed of five Groups or Aggregates (Pa¤cakkhandha):—
Råpa (matter), Vedanà (feeling), Sa¤¤à (perception),
Saïkhàra (mental states) and Vi¤¤àõa (consciousness).
Consciousness, mental states (with the exception of
8 types of supramundane consciousness and their ad-
juncts), and matter are Mundane (Lokiya), and Nibbàna is
Supramundane (Lokuttara), The Supramundane Nibbàna
is the only absolute reality, which is the summum bonum
of Buddhism. The other three are called realities in that
they are things that exist (vijjamàna dhammà). Besides,
they are irreducible, immutable, and abstract things. They
deal with what is within us and around us.
The first Paramattha or reality is Citta.
7 It is derived
from the root “citi”, to think. According to the commentary
Citta is that which is aware of (cinteti = vijànàti) an
object. It is not that which thinks of an object as the term
implies. From an Abhidhamma standpoint Citta may bet-
ter be defined as the awareness of an object, since there is
no agent like a soul.
Citta, Ceta, Cittuppàda, Nàma, Mana, Vi¤¤àõa are
all used as synonymous terms in Abhidhamma. Hence
from the Abhidhamma standpoint no distinction is made
between mind and consciousness. When the so-called
being is divided into its two constituent parts, Nàma
(mind) is used. When it is divided into five aggregates
(Pa¤cakkhandha), Vi¤¤àõa is used. The term Citta is
invariably employed while referring to different classes of
consciousness. In isolated cases, in the ordinary sense of
mind, both terms Citta and Mana are frequently used.
7.Mr. Aung writes in his introduction to the Compendium, p. 2. “The
Grammarian’s definition of the term Citta (mind) is àrammaõaü cinteti’ti
cittaü (thought = thinking of an object). Here the word cinteti is used in its
most comprehensive sense of vijànàti (to know). Mind is then ordinarily
defined as that which is conscious of an object. From this definition we get our
definition of Vi¤¤àõa (consciousness). Consciousness may therefore be
tentatively defined as the relation between àrammaõika (subject) and
àrammaõa (object).” See Compendium p. 234. There is no reason why such a
distinction should be made between Citta and Vi¤¤àõa.
The other three Paramatthas will be dealt with in
their due places.
(Catubbidha-Cittàni)
The Four Classes of Consciousness
§3.Tattha Cittani tavà catubbidham hoti:—
i.Kàmàvacaraü, ii.Råpàvacaraü,
iii.Aråpàvacaraü, iv.Lokuttaraü c’àti.
_______
§3.Of them, consciousness, first, is fourfold—
namely,
(i)Consciousness pertaining to the Sensuous-Sphere,
(ii)Consciousness pertaining to the Form-Sphere,
(iii)Consciousness pertaining to the Formless-Sphere,
and
(iv)Supramundane consciousness.
Notes:—
5.Kàma is either subjective sensual craving or
sensuous objects such as forms, sound, odour, taste, and
contact. By “Kàma” is also meant the eleven different kinds
of sentient existence—namely, the four states of misery
(Apàya), human realm (Manussaloka), and the six celes-
tial realms (Sagga).
Avacara means that which moves about or that which
frequents. “Kamàvacara”, therefore, means that which
mostly moves about in the sentient realm, or that which
pertains to the senses and their corresponding objects. As a
rule, these types of consciousness arise mostly in the afore-
said sentient existence. They are found in other spheres of
life as well when objects of sense are perceived by the mind.
6.Råpàvacara, Aråpavacara respectively mean
either that which pertains to Råpa and Aråpa Jhànas
(ecstasies) or that which mostly moves about in the Råpa
and Aråpa planes.
Råpalokas are planes where those who develop
Råpajhànas are born.
A question now arises—‘Why are these distinguished
as Råpalokas when there are subtle material bodies
(Råpa) in heavenly planes too?’ The commentarial expla-
nation is that because beings are born in these planes by
developing Jhànas based mainly on Råpa Kasiõas,—mate-
rial objects of concentration such as earth, water, fire, etc.
Aråpalokas are planes without material bodies. By the
power of meditation, only the mind exists in these planes.
Ordinarily both mind and body are inseparable, but
by will-power, under exceptional circumstances, they
could be separated, just as it is possible to suspend a piece
of iron in air by some magnetic force.
7.Loka + Uttara = Lokuttara. Here “Loka” means
the five aggregates. “Uttara” means above, beyond, or that
which transcends. It is the supramundane consciousness
that enables one to transcend this world of mind-body.
The first three classes of consciousness are called
Lokiya (mundane).
A Manual of Abhidhamma
Namo tassa Bhagavato Arahato Sammasambuddhassa
Chapter I
(Citta-Sangaha-Vibhàgo)
Different Types Of Consciousness
Introductory Verse
1. Sammasambuddhamatulam
—sasaddhammaganuttamam
Abhivadiya bhasissam
—Abhidhammatthasaïgaham
1.The Fully Enlightened Peerless One, with the Sublime
Doctrine and the Noble Order, do I respectfully salute, and
shall speak concisely of things contained in the Abhidhamma.
Notes:—
1.Abhidhammattha-Saïgaha is the name of the book.
Abhidhamma, literally, means “Higher Doctrine” Attha
here means “things”. Saïgaha means “a compendium.”
The prefix “abhi” is used in the sense of preponderant
great, excellent, sublime, distinct, etc.
2.Dhamma is a multisignificant term, derived from the
root dhar, to hold, to support. Here the Pàli term is used in the
sense of doctrine or teaching. According to the Atthasàlinã,
“abhi” signifies either ‘atireka”—higher, greater exceeding—
or “visiññha”—distinguished, distinct, special, sublime.
Abhidhamma means the Higher Doctrine because it
enables one to achieve one’s Deliverance, or because it
exceeds the teachings of the Sutta Piñaka and Vinaya Piñaka.
In the Sutta Piñaka and Vinaya Piñaka the Buddha has
used conventional terms such as man, animal, being, and
so on. In the Abhidhamma Piñaka, on the contrary, every-
thing is microscopically analysed and abstract terms are
used. As a distinction is made with regard to the method
of treatment it is called Abhidhamma.
Thus, chiefly owing to the preponderance of the
teachings, or because it is conducive to one’s Deliverance,
and owing to the excellent analytical method of treatment,
it is called Abhidhamma.
1
3.The Abhidhamma Piñaka consists of seven treatises—
namely, Dhammasaïganã, Vibhaïga, Dhàtukathà,
Puggalapa¤¤atti, Kathàvatthu, Yamaka and Paññhàna.
2
i.Dhammasaïganãganã
3—“Classification of Dhammas.”
This book is divided into four chapters, viz:—
(i)—(Citta) Consciousness,
(ii)—(Råpa) Matter,
(iii)—(Nikkhepa) Summary,
(iv)—(Atthuddhàra) Elucidation.
1.See The Expositor, part i, p. 3.
2.Dhammasaïganã Vibhanga¤ ca — Kathàvatthu ca Puggalaü Dhàtu-Yamaka-
Paññhànaü-Abhidhammo’ ti vuccati.
3.See Mrs. Rhys Davids, Buddhist Psychology (Dhammasaïganã translation),
and Ven. Nyanatiloka, Guide through the Abhidhamma Pitaka.
The 22 Tika Màtikàs (Triplets) and the 100 Duka-Màtikàs
(Couplets), which comprise the quintessence of the Abhi-
dhamma, are explained in this book. The major part of the
book is devoted to the explanation of the first triplet—
Kusalà Dhammà, Akusalà Dhammà and Abyàkatà
Dhammà. In extent the book exceeds thirteen bhànavàras
4
(recitals), i.e., more than 104,000 letters.
ii.Vibhaïga—“Divisions.”
There are eighteen divisions in this book. The first three
divisions, which deal with Khandha (Aggregates), âyatana
(Sense-spheres) and Dhàtu (Elements), are the most
important. The other chapters deal with Sacca (Truths),
Indriya (Controlling Faculties), Paccayàkàra (Causal Gen-
esis), Satipaññhàna (Foundations of Mindfulness), Sam-
mappadhàna (Supreme Efforts), Iddhipàda (Means of
Accomplishments), Bojjhaïga (Factors of Wisdom), Jhàna
(Ecstasies or Absorptions), Appama¤¤à (Illimitables),
Magga (Paths), Sikkhàpada (Precepts), Pañisambhidà
(Analytical Knowledge), ¥àõa (Wisdom), Khuddakavatthu
(Minor Subjects), and Dhammahadaya (Essence of Truth).
Most of these divisions consist of three parts—
Suttanta explanation, Abhidhamma explanation, and a
Catechism (Pa¤hapucchaka).
In this treatise there are thirty-five Bhànavàras
(280,000 letters).
4.Bhànavàra = 250 verses: 1 verse = 4 lines:, 1 line = 8 letters.
One Bhànavàra, therefore, consists of 8,000 letters.
iii.Dhàtukathà—“Discussion with reference to Elements.”
This book discusses whether Dhammas are included or not
included in, associated with, or dissociated from, Aggre-
gates (Khandha), Bases (âyatana), and Elements (Dhàtu).
There are fourteen chapters in this work. In extent it
exceeds six Bhànavàras (48,000 letters).
iv.Puggalapa¤¤atti—“Designation of Individuals.”
In the method of exposition this book resembles the Aïgut-
tara Nikàya of the Sutta Piñaka. Instead of dealing with
various Dhammas, it deals with various types of individu-
als. There are ten chapters in this book. The first chapter
deals with single individuals, the second with pairs, the
third with groups of three, etc. In extent it exceeds five
Bhànavàras (40,000 letters).
v.Kathàvatthu—“Points of Controversy.”
The authorship of this treatise is ascribed to venerable
Moggalliputta Tissa Thera, who flourished in the time of
King Dhammàsoka. It was he who presided at the third
Conference held at Pàñaliputta (Patna) in the 3rd century
B.C. This work of his was included in the Abhidhamma
Piñaka at that Conference.
The Atthasàlinã Commentary states that it contains one
thousand Suttas: five hundred orthodox and five hundred
heterodox. In extent it is about the size of the Dãgha Nikàya.
This book deals with 216 controversies and is divided
into 23 chapters.
vi.Yamaka—“The Book of Pairs.”
It is so called owing to its method of treatment. Through-
out the book a question and its converse are found
grouped together. For instance, the first pair of the first
chapter of the book, which deals with roots, runs as fol-
lows: Are all wholesome Dhammas wholesome roots? And
are all wholesome roots wholesome Dhammas?
This book is divided into ten chapters—namely, Måla
(Roots), Khandha (Aggregates), âyatana (Bases), Dhàtu
(Elements), Sacca (Truths), Saïkhàra (Conditioned
Things), Anusaya (Latent Dispositions), Citta (Conscious-
ness), Dhamma, and Indriya (Controlling Faculties). In
extent it contains 120 Bhànavàras (960,000 letters).
vii.Paññhàna—“The Book of Causal Relations.”
This is the most important and the most voluminous book
of the Abhidhamma Piñaka. One who patiently reads this
treatise cannot but admire the profound wisdom and pen-
etrative insight of the Buddha. There is no doubt of the fact
that to produce such an elaborate and learned treatise one
must certainly be an intellectual genius.
The term Paññhàna is composed of the prefix “pa”,
various, and “ñhàna”, relation, or condition (paccaya). It is
so called because it deals with the 24 modes of causal
relations
5 and the Triplets (Tika) and Couplets (Duka),
already mentioned in the Dhammasaïganã, and which
comprise the essence of the Abhidhamma Piñaka.
5.These will be explained in a subsequent chapter.
The importance attached to this treatise, also known
as “Mahà Pakaraõa”, the Great Book, could be gauged by
the words of the Atthasàlinã which states: “And while He
contemplated the contents of the Dhammasaïganã His
body did not emit rays, and similarly with the contempla-
tion of the next five books. But, when coming to the Great
Book, He began to contemplate the 24 universal causal
relations of condition, of presentation, and so on, His
omniscience certainly found its opportunity therein.”6
_______
Abhidhammatthà
(Subject—Matter)
§2.Tattha vutt’ àbhidhammatthà
—catudhà paramatthato
Citttaü cetasikaü råpaü
—Nibbànam’ iti sabbathà.
§2.In an ultimate sense the categories of Abhidhamma,
mentioned therein, are fourfold in all:—
i.consciousness, ii.mental states, iii.matter,
and iv.Nibbàna.
Note:—
4. Realities—There are two realities—apparent
and ultimate. Apparent reality is ordinary conventional
truth (sammuti-sacca). Ultimate reality is abstract truth
(paramattha-sacca).
6.For a detailed exposition of these seven books see Rev. Nyanatiloka, Guide
through the Abhidhamma Pitaka, and the introductory discourse of the
Expositor, part i, pp. 5–21. See also Buddhist Psychology pp. 135, 193,
Relations, Encyclopaedia of Religion and Ethics, and the Editor’s Foreword to
the Tikapaññhàna Text.
For instance, the smooth surface of the table we set
is apparent reality. In an ultimate sense the apparent sur-
face consists of forces and qualities or, in other words,
vibrations.
For ordinary purposes a scientist would use the term
water, but in the laboratory he would say H2O. In the same
way the Buddha in the Sutta Piñaka resorts to conventional
usage such as man, woman, being, self, etc., but in the
Abhidhamma Piñaka He adopts a different mode of expres-
sion. Here He employs the analytical method and uses
abstract terms such as aggregates (Khandha), elements
(Dhàtu), bases (âyatana), etc.
The word paramattha is of great significance in Abhi-
dhamma. It is a compound formed of parama and attha.
Parama is explained as immutable (aviparãta), abstract
(nibbaññita); attha means thing. Paramattha, therefore,
means immutable or abstract thing. Abstract reality may
be suggested as the closest equivalent. Although the term
immutable is used here it should not be. understood that
all paramatthas are eternal or permanent.
A brass vessel, for example, is not Paramattha. It
changes every moment and may be transmuted into a
vase. Both these objects could be analysed and reduced
into fundamental material forces and qualities, which, in
Abhidhamma, are termed Råpa Paramatthas. They are
also subject to change, yet the distinctive characteristics of
these Råpa are identically the same whether they are
found in a vessel or a vase. They preserve their identity in
whatever combination they are found—hence the com-
mentarial interpretation of Parama as immutable or real.
Attha exactly corresponds to the English multi-significant
term “thing”. It is not used in the sense of meaning here.
There are four such Paramatthas or abstract realities.
These four embrace everything that is mundane or supra-
mundane.
The so-called being is mundane. Nibbàna is supra-
mundane. The former is composed of Nàma and Råpa.
According to Abhidhamma “Råpa” connotes both funda-
mental units of matter and material changes as well. As
such Abhidhamma enumerates 28 species of matter. These
will be dealt with in a subsequent chapter. “Nàma” denotes
both consciousness and mental states. The second chapter
of this book deals with such mental states (Cetasikas)
which are 52 in number. One of these is “Vedanà” (feeling).
Another is “Sa¤¤à” (perception). The remaining 50 are col-
lectively called “Saïkhàra”. (mental states). The receptacle
of these mental properties is “Vi¤¤àõa” (consciousness),
which is the subject-matter of this present chapter.
According to the above analysis the so-called being is
composed of five Groups or Aggregates (Pa¤cakkhandha):—
Råpa (matter), Vedanà (feeling), Sa¤¤à (perception),
Saïkhàra (mental states) and Vi¤¤àõa (consciousness).
Consciousness, mental states (with the exception of
8 types of supramundane consciousness and their ad-
juncts), and matter are Mundane (Lokiya), and Nibbàna is
Supramundane (Lokuttara), The Supramundane Nibbàna
is the only absolute reality, which is the summum bonum
of Buddhism. The other three are called realities in that
they are things that exist (vijjamàna dhammà). Besides,
they are irreducible, immutable, and abstract things. They
deal with what is within us and around us.
The first Paramattha or reality is Citta.
7 It is derived
from the root “citi”, to think. According to the commentary
Citta is that which is aware of (cinteti = vijànàti) an
object. It is not that which thinks of an object as the term
implies. From an Abhidhamma standpoint Citta may bet-
ter be defined as the awareness of an object, since there is
no agent like a soul.
Citta, Ceta, Cittuppàda, Nàma, Mana, Vi¤¤àõa are
all used as synonymous terms in Abhidhamma. Hence
from the Abhidhamma standpoint no distinction is made
between mind and consciousness. When the so-called
being is divided into its two constituent parts, Nàma
(mind) is used. When it is divided into five aggregates
(Pa¤cakkhandha), Vi¤¤àõa is used. The term Citta is
invariably employed while referring to different classes of
consciousness. In isolated cases, in the ordinary sense of
mind, both terms Citta and Mana are frequently used.
7.Mr. Aung writes in his introduction to the Compendium, p. 2. “The
Grammarian’s definition of the term Citta (mind) is àrammaõaü cinteti’ti
cittaü (thought = thinking of an object). Here the word cinteti is used in its
most comprehensive sense of vijànàti (to know). Mind is then ordinarily
defined as that which is conscious of an object. From this definition we get our
definition of Vi¤¤àõa (consciousness). Consciousness may therefore be
tentatively defined as the relation between àrammaõika (subject) and
àrammaõa (object).” See Compendium p. 234. There is no reason why such a
distinction should be made between Citta and Vi¤¤àõa.
The other three Paramatthas will be dealt with in
their due places.
(Catubbidha-Cittàni)
The Four Classes of Consciousness
§3.Tattha Cittani tavà catubbidham hoti:—
i.Kàmàvacaraü, ii.Råpàvacaraü,
iii.Aråpàvacaraü, iv.Lokuttaraü c’àti.
_______
§3.Of them, consciousness, first, is fourfold—
namely,
(i)Consciousness pertaining to the Sensuous-Sphere,
(ii)Consciousness pertaining to the Form-Sphere,
(iii)Consciousness pertaining to the Formless-Sphere,
and
(iv)Supramundane consciousness.
Notes:—
5.Kàma is either subjective sensual craving or
sensuous objects such as forms, sound, odour, taste, and
contact. By “Kàma” is also meant the eleven different kinds
of sentient existence—namely, the four states of misery
(Apàya), human realm (Manussaloka), and the six celes-
tial realms (Sagga).
Avacara means that which moves about or that which
frequents. “Kamàvacara”, therefore, means that which
mostly moves about in the sentient realm, or that which
pertains to the senses and their corresponding objects. As a
rule, these types of consciousness arise mostly in the afore-
said sentient existence. They are found in other spheres of
life as well when objects of sense are perceived by the mind.
6.Råpàvacara, Aråpavacara respectively mean
either that which pertains to Råpa and Aråpa Jhànas
(ecstasies) or that which mostly moves about in the Råpa
and Aråpa planes.
Råpalokas are planes where those who develop
Råpajhànas are born.
A question now arises—‘Why are these distinguished
as Råpalokas when there are subtle material bodies
(Råpa) in heavenly planes too?’ The commentarial expla-
nation is that because beings are born in these planes by
developing Jhànas based mainly on Råpa Kasiõas,—mate-
rial objects of concentration such as earth, water, fire, etc.
Aråpalokas are planes without material bodies. By the
power of meditation, only the mind exists in these planes.
Ordinarily both mind and body are inseparable, but
by will-power, under exceptional circumstances, they
could be separated, just as it is possible to suspend a piece
of iron in air by some magnetic force.
7.Loka + Uttara = Lokuttara. Here “Loka” means
the five aggregates. “Uttara” means above, beyond, or that
which transcends. It is the supramundane consciousness
that enables one to transcend this world of mind-body.
The first three classes of consciousness are called
Lokiya (mundane).
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