Abhidhammattha Sangaha - Mind-door Thought-Process

Abhidhammattha Sangaha ( A Manual of Abhidhamma )

Translated by Narada Maha Thera
Published By the Buddhist Missionary Society

______
Manodvare Vithi-Cittappavattinayo
_______
§5.Manodvare pana yadi vibhutamalambanam
apatham’ agacchati, tato param bhavanga-
calana-manodvaravajjanajavanavasane tada-
rammanapakani pavattanti. Tato parari

bhavangapato.
Avibhuta panalambane javanavasane bhavan-
gapato’ va hoti. Natthi tadalambanuppado’ti.
§6Vithicittani tin’ eva cittuppada daserita
Vittharena pan’ etthekacattaëisa vibhavaye.
Ayam’ ettha Paritta javanavaro.
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Mind-door Thought-Process
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§5.In the mind-door when a ‘clear object’ enters that
avenue, retentive resultants take place at the end of the
bhavanga vibrations, mind-door apprehending conscious-
ness, and javanas. After that there is subsidence into the
bhavanga.
In the case of an ‘obscure object’ there is subsidence
into bhavanga at the end of the javanas without giving rise
to the retentive resultants.
§6.Three modes and ten99 different types (of con-
sciousness) in the thought-process are told. It will be
explained that, in detail, there are 41100 kinds here.
Herein this is the section of the minor javana-procedure.
_______
99.Namely, (1) manodvaravajjana, javana, and tadalambana. When the 7 javanas
and 2 tadalambanas are reckoned separately they total 10 distinctive thought-
moments.
100.Aforesaid 54–13 (divipancavinnana 10 + sampaticchansa, 2 and
Pancadvaravajjana 1) = 41.

Appana—vithicittappavattinayo
_______
§7.Appanajavanavare pana vibutavibhutabhedo
natthi. Tatha tadalambanuppado ca.
Tattha hi nanasampayuttakamavacarajava-
namatthannam annatarasmim parikammu-
pacaranulomagotrabhu namena catukkhattum
tikkhattum’ eva va yathakkamam uppajjitva
niruddhe tadanantaram’ eva yatharaham
catuttham pancamam va chabbisati mahagga-
talokuttarajavanesu yathabhiniharavasena
yam kinci javanam appanavithimotarati. Tato
param appanavasane bhavangapato va hoti.
Tattha somanassasahagatajavanan’antaram
appana’ pi somanassasahagata’ va patikankhi-
tabba. Upekkhasahagatajavananantaram upek-
khasahagata’ va. Tattha’ pi kusalajavana-
nantaram kusalajavanan c’ eva hetthimanca
phalattayamappeti. Kriyajavananantaram
kriya javanam arahattaphalan ca appeti.
§8.Dvattimsa sukhapunnamha dvadasopekkhaka
param
Sukhitakriyato attha cha sambhontiupekkhaka.
Puthujjananasekkhanam kamapunnatihetato
Tihetukamakriyato vitaraganamappana.
Ayam’ ettha manodvare vithi-cittappavatti
nayo.

_______
Appana Thought-Process
_______
§7.In the ecstatic (5) javana-procedure there is no dis-
tinction between ‘clear’ and ‘obscure’. Likewise there is no
arising of retentive resultants.
In this case any one of the eight Sense-sphere java-
nas, accompanied by knowledge, arise, in due order, four
times or thrice, as ‘preparation’ (parikamma), ‘approxima-
tion’ (upacara), ‘adaptation’ (anuloma), and ‘sublimation’
(gotrabhu). Immediately after they cease, in the fourth or
fifth instant, as the case may be, any one of the javanas,
amongst the 26 Sublime and Supramundane classes, de-
scends into ecstatic process, in accordance with the appro-
priate effort.
Here, immediately after a pleasurable javana, a
pleasurable ecstatic javana should be expected. After a
javana, accompanied by equanimity, an ecstatic javana,
accompanied by equanimity, is to be expected.
Here, too, a moral javana, is followed by a moral
javana and (in the case of attainment—samapatti) it gives
rise to three lower Fruits.
A functional javana is followed by a functional javana
and the Fruit of Arahantship.
§.8.After (tihetuka) (6) pleasurable meritorious thoughts
(7) arise 32 (classes of consciousness) (8); after (tihetuka)
meritorious thoughts, accompanied by equanimity, 12classes

of consciousness (9); after (tihetuka) pleasurable functional
thoughts, 8 classes of consciousness (10); and after (tihetuka)
functional thoughts, accompanied by equanimity, 6 classes of
consciousness (11).
To the worldlings and Sekhas ecstasy results after
tihetuka Sense-sphere meritorious thoughts, but to the Lust-
less
101 after tihetuka Sense-sphere functional thoughts.
Herein this is the method of thought-processes with
respect to mind-door.
_______
Notes:—
5.Appana—(Samskrt—appana, derived from
√ ri, to go).
This is a rare Pali term found in Abhidhamma.
It is derived from the root
√ i, to go.
‘
√ I’ + the causal suffix ‘ape’ + ana. ‘A’ is substituted for
‘i’, and ‘p’ is duplicated: ‘â’ + ppe + ana = appana. The ini-
tial ‘a’ is shortened before double ‘p’.
Venerable Buddhaghosa defines ‘appana’ as the
directing or fixing of the one-pointed consciousness on an
object (ekaggam cittam arammane appenti).
Appana is a highly developed form of vitakka—initial
application of the mind, one of the jhana factors.
The aspirant who wishes to develop jhanas takes for
his object a suitable subject, according to his tempera-
ment. In the course of his meditations, as mentioned in the
101.Arahants.

first chapter, he arrives at a stage when be would be able
to experience the first jhanic ecstasy.
Then a thought-process runs as follows—
Manodvaravajjana Parikamma Upacara
*** *** ***
Anuloma Gotrabhu Appana
*** *** ***
The first is the mind-door consciousness, which precedes
the javana stage, conditioned by objects that enter the
avenue of consciousness.
The initial thought-moment of the appana javana-
process is termed parikamma because it is a preparation
for the desired higher consciousness whether Sublime
(Mahaggata) or Supramundane (Lokuttara). This is fol-
lowed by another thought-moment known as upacara
because it arises in proximity to the higher consciousness.
Ordinarily these two thought-moments arise at the begin-
ning of the appana javana-process, but if the person is
morally advanced only upacara moment arises without the
initial parikamma moment.
The third thought-moment is known as anuloma
because it arises in harmony with the preceding thought-
moments and the following gotrabhu thought-moment.
Gotrabhu, literally, means that which overcomes the
Sense-sphere lineage or that which develops the sublime
or exalted lineage. Immediately after this gotrabhu thought-
moment arises the appana jhana thought-moment. Absolute

one-pointedness of the mind is gained at this advanced
stage of mental development.
The fully undeveloped jhana, present in the prelimi-
nary thought-moments, is known as upacara samadhi—
access ecstasy.
To a worldling and a Sekha one of the four kama-
vacara moral javanas, accompanied by knowledge, arises
as these preliminary appana thought-moments. In the case
of an Asekha it is one of the four Kamavacara functional
javanas, accompanied by knowledge.
The Supramundane appana javana-process occurs as
follows—
1 2 3
Parikamma Upacara Anuloma
*** *** ***
4 5 6 7
Gotrabhu Magga Phala Phala
*** *** *** ***
In this thought-process parikamma may or may not pre-
cede. As stated above it depends on the moral advance-
ment of the person. Here gotrabhu means that which over-
comes the lineage of the worldling or that which develops
the supramundane lineage.
One of the four Kamavacara moral javanas, accompa-
nied by knowledge, arises in these preliminary stages. The
object of the first three thought-moments is mundane, but
the object of the gotrabhu is supramundane Nibbana. Never-

theless, this developed thought-moment is incapable of erad-
icating the innate defilements. It is the Magga (Path) con-
sciousness that immediately follows, performs the double
function of intuiting Nibbana and of eradicating the defile-
ments. It should be noted that the Path consciousness occurs
only once. This is immediately followed by two moments of
Phala (Fruit) Consciousness if parikamma is present. Other-
wise there will be three Phala thought-moments.
In the case of the second, third, fourth, stages of
Sainthood—the fourth thought-moment is named vedana,
which means purification, instead of gotrabhu. If the pari-
kamma thought-moment precedes, vodana thought-moment
arises as the fourth, otherwise as the third.
Each of the four Supramundane Paths arises only
once in the course of one’s life. But one may experience the
Fruit consciousness even for a whole day continuously. The
three lower fruits, Sotapatti, Sakadagami, and Anagami
are preceded by a moral javana. When one enjoys the Fruit
of Arahantship the javanas that immediately precede must
be functionals because an Arahant, being an Asekha, does
not experience moral javanas.
6. Tihetuka—conditioned by three hetus—alobha
(generosity), adosa (goodwill) and amoha (wisdom).
7. Viz., two types of Kamavacara consciousness,
accompanied by pleasure and knowledge.
8. Namely, the first 4 rupa jhanas and 28 (7 x 4)
lokuttara jhanas. The Arahant Fruit and functionals are
excluded.

9. Namely, 1, 5th rupa jhana + 4 arupa jhanas +
7 lokuttara pancamajjhana.
10. Namely, l
st
4 rupa jhanas + 1st
4 arahatta phala
jhanas.
11. Namely, 1, 5th rupa jhana + 4 arupa jhanas + l,
5th Arahattaphalajhana.

Abhidhammattha Sangaha - Analysis of Thought-Processes

Abhidhammattha Sangaha ( A Manual of Abhidhamma )

Translated by Narada Maha Thera
Published By the Buddhist Missionary Society

Chapter IV _______
Vithi—Sangaha Vibhago
_______
§1.Cittuppadanamicc’ evam katva sangaham
uttaram
Bhumi-puggalabhedena pubbaparaniyamitam
Pavattisangaham nama patisandhippa-
vattiyam
Pavakkhama samasena yathasambhavato
katham.
§2.Cha vatthuni, cha dvarani, cha alambanani,
cha vinnanani, cha vithiyo, chadha
visayappavatti c’ati vithisangahe cha chakkani
veditabbani.
Vithimuttanam pana kamma-kammani-
mitta-gatinimitta-vasena tividha hoti
visayappavatti.
Tattha vatthudvaralambanani pubbe vutta-
nayen’ eva.
Cakkhuvinnanam, sotavinnanam, ghana-
vinnanam, jivhavinnanam, kayavinnanam
manovinnanam c’ati cha vinnanani.
Vithiyo pana cakkhudvaravithi, sotadvara-
vithi, ghanadvaravithi, jivhadvaravithi,

kayadvaravithi, manodvaravithi c’ati dvara-
vasena va cakkhuvinnanavithi, sotavinnana-
vithi, ghanavinnanavithi, jivhavinnanavithi,
kayavinnanavithi manovinnanavithi c’ati
vinnanavasena va dvarappavatta cittappa-
vattiyo yojetabba.
§3.Atimahantam, mahantam, parittam, atipari-
ttam c’ati pancadvare, manodvare, vibhuta-
mavibhutam c’ati chadha visayappavatti vedi-
tabba.
Katham? Uppadatthitibhangavasena
khanattayam ekacittakkhanam nama. Tani
pana sattarasacittakkhanani rupadhammanam
ayu. Ekacittakkhanatitani va, bahucittakkha-
natitani va thitippattan’ eva pancalambanani
pancadvare apathamagacchanti. Tasma yadi
ekacittakkanatitakam ruparammanam cak-
khussam’ apatham’agacchati, tato dvikkhat-
tum bhavange calite bhavangasotam
vocchinditva tam’ eva ruparammanam avaj-
jentam pancadvaravajjanacittam uppajjitva
nirujjhati. Tato tass’ anantaram tam’ eva
rupam passantam cakkhuvinnanam, sam-
paticchantam sampaticchanacittam, santira-
yamanam santiranacittam, vavatthapentam
votthapanacittam c’ati yathakkamam
uppajjitva nirujjhanti. Tato param ek’

unatimsakamavacarajavanesu yam kinci
laddhapaccayam yebhuyyena sattakkhattum
javati. Javananubandhani ca dve
tadarammanapakani yatharaham pavattanti.
Tato param bhavangapato.
Ettavata cuddasacittuppada dve bhavanga-
calanani pubbevatitakamekacittakkhananti
katva sattarasa cittakkhanani paripurenti.
Tato param nirujjhati. âlambanam’ etam
atimahantam nama gocaram.
Yava tadalambun’ uppada pana appahon-
tatitakam apatham agatam alambanam maha-
ntam nama. Tattha javanavasane bhavanga-
pato’ va hoti. Natthi tadalambanuppado.
Yava javanuppada’ pi appahontatitakama-
patham agatam alambanam parittam nama.
Tattha javanam pi anuppajjitva dvattikkha-
ttum votthapanam’ eva pavattati. Tato
param bhavangapato’ va hoti.
Yava votthapanuppada ca pana appahon-
tatitakam apatham agatam nirodhasannama-
lambanam atiparittam nama. Tattha bhavan-
gacalanam’ eva hoti. Natthi vithicittuppado.
Icc’ evam cakkhudvare, tatha sotadvaradisu
c’ ati sabbatha’ pi pancadvare tadalambana-

javana-votthapanamoghavara-sankharanam
catunnam varanam yathakkamam arammana-
bhuta visayappavatti catudha veditabba.
§4.Vithicittani satt’ eva cittuppada catuddasa
Catupannasa vitthara pancadvare yatharaham.
Ayam’ ettha pancadvare vithicittappavattinayo.
_______
Analysis of Thought-Processes
_______
Five Sense-Door Thought-Process
_______
Introductory
§1.Having thus completed the noble compendium of
consciousness and its concomitants (with respect to feel-
ings etc.), I shall briefly describe, in due order, the com-
pendium of (thought) processes both at rebirth and in life-
time, according to the planes and individuals, and as they
are determined by what (consciousness) that precedes and
by what that follows (1).
_______
Notes:—
1. In the preceding chapter states of consciousness
and mental concomitants were treated according to feel-
ings, roots, etc. In the present one the author deals with
thought-processes as they arise through the mind and the
other five senses, in accordance with the different kinds of

individuals and planes of existence.
The Pali phrase pubbaparaniyamitam needs an ex-
planation. The commentary explains it thus—this citta
arises after so many cittas, and so many cittas follow this
citta (idam ettakehi param, imassa anantaram, ettakani
cittani).
Patisandhi here refers to the initial thought-process
that occurs at the moment of conception in a new birth.
Pavatti refers to all thought-processes that occur during
the course of one’s lifetime.
The translation of these two verses appears in the
Compendium of Philosophy as follows:—
“This further summary of geneses
Of thought now having made, I will go on
To speak concisely, summing up again
Processes of the mind, in birth and life,
By order due, the ‘after’, the ‘before’,
Distinguishing both person and life-plane.”(p.124).
Thought-Processes
§2.In the compendium of thought-processes six kinds of
six classes each should be understood—namely,
i.six bases, ii. six doors, iii. six objects,
93 iv. six-
fold consciousness, v. six processes (2), and vi. sixfold
presentation of objects (3).
93.These first three classes have already been discussed in the previous chapter.
They are repeated here merely to complete the six groups.

The presentation of objects to the process-freed con-
sciousness94 is threefold—namely, (i) Kamma, (ii)Kamma
sign, and (iii) Destiny sign.
The bases, doors, and objects, therein, are as de-
scribed before.
The sixfold types of consciousness are eye-consciousness,
ear-consciousness, nose-consciousness, tongue-consciousness,
body-consciousness, and mind-consciousness.
According to the doors the thought-processes are:—
1.The process connected with the eye-door,
2.The process connected with the ear-door,
3.The process connected with the nose-door,
4.The process connected with the tongue-door,
5.The process connected with the body-door, and
6.The process connected with the mind-door.
Or, according to consciousness the thought-processes are:
1.The process connected with the eye-consciousness,
2.The process connected with the ear-consciousness,
3.The process connected with the nose-consciousness,
4.The process connected with the tongue-consciousness,
5.The process connected with the body-consciousness,
and
6.The process connected with the mind-consciousness.
The thought procedure connected with the doors should
thus be co-ordinated.
94.2.Namely, Patisandhi, bhavanga and cuti.

§3.The sixfold presentation of objects (4) should be
understood as follows:—
a.At the five sense-doors—
(i) ‘very great’, (ii) ‘great’, (iii) ‘slight’, (iv) ‘very
slight’.
b.At the mind-door
(v) ‘clear’ and (vi) ‘obscure’.
How is the intensity of objects determined?
The three instants such as genesis, static (or develop-
ment), and dissolution constitute one thought-moment.
The duration of material things consists of seventeen such
thought-moments.
The five sense-objects enter the avenue of five sense-
doors at the static stage when one or several thought-
moments have passed.
Hence the thought-process (4) runs as follows:—
Suppose a visible object which has passed one instant
(i) enters the avenue of eye. Then the bhavanga-
consciousness vibrates for one moment and perishes,
(ii,iii) arresting the bhavanga stream. Subsequently the
five-door apprehending consciousness (iv) arises and
ceases apprehending that very visible object.
Thereafter the following thought-moments arise and
cease in order—
(v)eye-consciousness seeing that very form,
(vi)recipient consciousness receiving it,
(vii)investigating consciousness investigating it,

(viii)determining consciousness determining it.
Then any one of the 29 kinds of Sense-sphere javanas, thus
causally conditioned, runs mostly for seven moments (ix–xv).
Following the javanas, two retentive resultants
(xvi,xvii) arise accordingly. Finally comes the subsidence
into the bhavanga.
Thus far seventeen thought-moments are complete
namely,
fourteen ‘thought-arisings’ (cittuppada)
two vibrations of bhavanga, and
one thought-moment that passed at the inception.
Then the object ceases.
Such an object is termed ‘very great.’
95
That object which enters the avenue of sense, having
passed (a few moments) and is not able to survive till the
arising of the retentive thought-moments, is termed ‘great’.
That object which enters the avenue of sense, having
passed (a few moments) and is not able to survive even till
the arising of the javanas, is termed ‘slight’.
In that case even the javanas do not arise, but only the
determining consciousness lasts for two or three moments
and then there is subsidence into bhavanga.
That object which is about to cease and which enters
the avenue of sense, having passed a few moments and is
not able to survive till the arising of determining con-
sciousness, is termed ‘very slight.’
95. See pp. 263, 264.

In that case there is merely a vibration of the bha-
vanga, but no genesis of a thought-process.
As in the eye-door so is in the ear-door etc.
In all the five doors, the fourfold presentation of
objects should be understood, is due order, in the four
ways, known as—
1.the course (ending with) retention.
2.the course (ending with) javana,
3.the course (ending with) determining, and
4.the futile course.
§.4.There are seven modes
96 and fourteen different
types of consciousness in the thought-process. In detail
there are accordingly 54 97 in the five doors.
Herein this is the method of thought-process in the
five sense-doors.
Notes:—
2.Vithi is derived from vi +
√ i, to go.
This term means a way or street, but here it is used in
the sense of process (parampara). A thought-process con-
sists of several thought-moments, and a thought-moment
is never called a citta-vithi.
3.Visayappavatti—
The commentarial explanation is — ‘the presentation of
96.Namely, 1. avajjana, 2. panca vinnana, 3. sampaticchana, 4. Santirana,
5. votthapana, 6. Javana, (7 moments) and 7. tadalambana. These become 14
when the 7 javana moments and 2 tadalambanas are reckoned separately.
97.Those comprise all the classes of Sense-sphere consciousness which arise
through the five sense-doors.

objects at the doors’, or ‘the genesis of consciousness on
the presentation of such objects’. (visayanam dvaresu,
visayesu ca cittanam pavatti.)
The author evidently prefers the first explanation.
4.Thought-processes
According to Abhidhamma ordinarily there is no moment
when we do not experience a particular kind of conscious-
ness, hanging on to some object—whether physical or
mental. The time-limit of such a consciousness is termed
one thought-moment. The rapidity of the succession of
such thought-moments is hardly conceivable by the ken of
human knowledge. Books state that within the brief dura-
tion of a flash of lightning, or in the twinkling of an eye bil-
lions of thought-moments may arise and perish.
Each thought-moment consists of three minor instants
(khanas). They are uppada (arising or genesis), thiti (static
or development), and bhanga (cessation or dissolution).
Birth, decay, and death98 correspond to these three
states. The interval between birth and death is regarded as
decay.
Immediately after the cessation stage of a thought-
moment there results the genesis stage of the subsequent
thought-moment. Thus each unit of consciousness per-
ishes conditioning another, transmitting at the same time
all its potentialities to its successor. There is, therefore, a
98.These three stages correspond to the Hindu view of Brahma (Creator), Vishnu
(Preserver) and Siva (Destroyer).

continuous flow of consciousness like a stream without
any interruption.
When a material object is presented to the mind
through one of the five sense-doors, a thought-process
occurs, consisting of a series of separate thought-moments
leading one to the other in a particular, uniform order. This
order is known as the citta-niyama (psychic order). As a
rule for a complete perception of a physical object through
one of the sense-doors precisely 17 thought-moments must
pass. As such the time duration of matter is fixed at 17
thought-moments. After the expiration of that time-limit,
one fundamental unit of matter perishes giving birth to
another unit. The first moment is regarded as the genesis
(uppada), the last as dissolution (bhanga), and the interval
15 moments as decay or development (thiti or jara).
As a rule when an object enters the consciousness
through any of the doors one moment of the life-
continuum elapses. This is known as atita-bhavanga. Then
the corresponding thought-process runs uninterruptedly
for 16 thought-moments. The object thus presented is
regarded as ‘very great’.
If the thought-process ceases at the expiration of
javanas without giving rise to two retentive moments
(tadalambana), thus completing only 14 moments, then
the object is called ‘great’.
Sometimes the thought-process ceases at the
moment of determining (votthapana) without giving rise
to the javanas, completing only 7 thought-moments. Then

the object is termed ‘slight’.
At times when an object enters the consciousness
there is merely a vibration of the life-continuum. Then the
object is termed ‘very slight’.
When a so-called ‘very great’ or ‘great’ object, per-
ceived through the five sense-doors, is subsequently con-
ceived by the mind-door, or when a thought process aris-
ing through the mind-door extends up to the retentive
stage, then the object is regarded as ‘clear’.
When a thought-process, arising through the mind-
door, ceases at the javana stage, the object is termed ‘obscure.’
When, for instance, a person looks at the radiant
moon on a cloudless night, he gets a faint glimpse of the
surrounding stars as well. He focuses his attention on the
moon, but he cannot avoid the sight of stars around. The
moon is regarded as a great object, while the stars are
regarded as minor objects. Both moon and stars are per-
ceived by the mind at different moments. According to
Abhidhamma it is not correct to say that the stars are per-
ceived by the sub-consciousness and the moon by the con-
sciousness.