Abhidhammattha Sangaha - Beautiful Consciousness

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
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(Attha Kàmàvacara Kusala Cittàni)
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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.
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(Attha Kàmàvacara Vipàka Cittàni)
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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.
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(Attha Kàmàvacara Kriyà Cittàni)
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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.
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Vedanà-nàna-sankhàra— bhedena catuvisati
Sahetå-kàmàvacara— punnapàkakriyà matà.
Kàme tevãsapàkàni— punnà’ punnàni vãsati
Ekàdasa kriyà c’àti— catupannàsa sabbathà.
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24 Types of “Beautiful” Consciousness
of the Sensuous Sphere
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§ 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.

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(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.
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(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.
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Thus end, in all, the moral, resultant, functional types of
consciousness, with Hetus, of the sensuous sphere.
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(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.
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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.