Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter IX
Kammatthana—Sangaha—Vibhago
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§1.Kammatthanasangaho
Samathavipassananam bhavananam’ito param
Kammatthanam pavakkhami duvidham pi yathak-
kamam.
§2.Tattha samathasangahe tava dasakasinani, dasa
asubha, dasa anussatiyo, catasso appamannayo, eka
sanna, ekam vavatthanam, cattaro aruppa c’ati sattavidh-
ena samathakammatthanasangaho.
Ragacarita, dosacarita, mohacarita, saddhacarita,
vitakkacarita, c’ati chabbidhena caritasangaho.
Parikammabhavana, upacarabhavana, appanabhava-
na c’ati tisso bhavana.
Parikammanimittam, uggahanimittam, patibhagani-
mittam c’ati tini nimittani ca veditabbani.
Katham?
Pathavikasinam, apokasinam, tejokasinam, vayoka-
sinam, nilakasinam, pitakasinam, lohitakasinam, odataka-
sinam akasakasinam, alokakasinam c’ati imani dasa
kasinani nama.
Uddhumatakam, vinilakam, vipubbakam, vicchid-
dakam, vikkhayitakam, vikkhittakam, hatavikkhittakam,
lohitakam, puëavakam, atthikam c’ati ime dasa asubha
nama.
Buddhanussati, Dhammanussati, Sanghanussati,
Silanussati, Caganussati, Devatanussati, Upasamanussati,
Marananussati, Kayagatasati, ânapanasati c’ati ima dasa
anussatiyo nama.
Metta, Karuna, Mudita, Upekkha c’ati ima
catasso appamannayo nama, Brahmaviharo’ti pavuccati.
âhare patikkålasanna eka sanna nama.
Catudhatuvavatthanam ekam vavatthanam nama.
âkasanancayatanadayo cattaro aruppa nama’ti sabba-
tha pi samathaniddese cattaëisa kammatthanani bhavanti.
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(Sappayabhedo)
§3.Caritasu pana dasa asubha kayagatasati sankhata
kotthasabhavana ca ragacaritassa sappaya.
Catasso appamannayo niladini ca cattari kasinani
dosacaritassa.
ânapanam mohacaritassa vitakkacaritassa ca.
Buddhanussati adayo cha saddhacaritassa.
Maranopasamasannavavatthanani buddhicaritassa.
Sesani pana sabbani pi kammatthanani sabbesam
pi sappayani.
Tattha’ pi kasinesu puthulam mohacaritassa, khud
dakam vitakkacaritassa ca.
Ayam’ettha sappayabhedo.
(Bhavana-bhedo)
§4.Bhavanasu pana sabbattha ’pi parikammabhavana
labbhat’eva.
Buddhanussati adisu atthasu sannavavatthanesu c’ati
dasasu kammatthanesu upacara bhavana’va sampajjati,
natthi appana.
Sesesu pana samatimskammatthanesu appana
bhavana’ pi sampajjati.
Tattha’ pi dasa kasinani anapanan ca pancakajjhani-
kani.
Dasa asubha kayagatasati ca pathamajjhanika.
Mettadayo tayo catukkajjhanika.
Upekkha pancamajjhanika.
Iti chabbisati råpavacarajjhanikani kammatthanani.
Cattaro pana aruppa aråpajjhanika.
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Ayam’ettha bhavanabhedo.
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(Gocarabhedo)
§5.Nimittesu pana parikammanimittam uggahani-
mittam ca sabbattha’pi yatharaham pariyayena labbhant’
eva. Patibhaganimittam pana kasinasubhakotthasanapanes’
veva labbhati. Tattha hi patibhaganimittam’arabbha
upacarasamadhi appanasamadhi ca pavattanti. Katham?
âdikammikassa hi pathavimandaladisu nimittam’
ugganhantassa tam’ alambanam parikammanimittanti
pavuccati. Sa ca bhavana parikammabhavana nama.
Yada pana tam nimittam cittena samuggahitam hoti,
cakkhuna passantass’eva manodvarassa apathamagatam’
tada tam’ evalambanam uggahanimittam nama. Sa ca
bhavana samadhiyati.
Tatha samahitassa pana tassa tato param tasmim
uggahanimitte parikammasamadhina bhavanamanuyun-
jantassa yada tappatibhagam vatthudhammavimuccitam
pannattisankhatam bhavanamayam’ alambanam citte
sannisinnam samappitam hoti. Tada tam patibhaganimit-
tam samuppannanti pavuccati. Tato patthaya paribandha
vippahana kamavacarasamadhisankhata upacarabhavana
nipphanna nama hoti. Tato param tam’ eva patibhagani-
mittam upacara samadhina samasevantassa råpavacarapa-
thamajjhanam’ appeti. Tato param tam’ eva pathamaj-
jhanam avajjanam, samapajjanam, adhitthanam, vuttha-
nam, paccavekkhana c’ati imahi pancahi vasitahi vasi-
bhåtam katva vitakkadikam’ oëarikangam pahanaya
vicaradi sukhumanguppattiya padahanto yathakkamam
dutiyajjhanadayo yatharaham’ appeti.
Icc’evam pathavikasinadisu dvavisatikammatthanesu
patibhaganimittam’upalabbhati. Avasesu pana appamanna
sattapannattiyam pavattanti.
âkasavajjitakasinesu pana yam kinci kasinam uggha-
tetva laddhamakasam anantavasena parikammam karon-
tassa pathamaruppam’ appeti. Tam’eva pathamaruppa-
vinnanam anantavasena parikammam karontassa
dutiyaruppam’appeti. Tam’eva pathamaruppavinnana-
bhavam pana natthi kinci’ti parikammam karontassa
tatiyaruppam’appeti. Tatiyaruppam santam’etam panitam’
etanti parikammam karontassa catuttharuppam’ appeti.
Avasesesu ca dasasu kammatthanesu Buddhaguna-
dikamalambanam’ arabbha parikammam katva tasmim
nimitte sadhukam’ uggahite tatth’eva parikamman ca
samadhiyati, upacaro ca sampajjati.
Abhinnavasena pavattamanam pana råpavacarapan-
camajjhanam abhinnapadaka pancamajjhana vutthahitva
adhittheyyadikam’avajjitva parikammam karontassa
råpadist alambanesu yatharaham’ appeti.
Abhinna ca nama:—
lddhividham dibbasotam paracittavijanana
Pubb: nivasanussati dibbacakkhå’ti pancadha.
Ayam’ ettha gocarabhedo.
Nitthito ca samathakammatthananayo
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Chapter 9
Compendium of Subjects for Mental Culture (1)
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Introductory
§1.Hereafter I will explain the twofold subjects of men-
tal culture which deals with Calm (2) and Insight (3).
§2.Of the two, in the Compendium of Calm, to begin
with, the objects of mental culture are sevenfold:—1. the
ten Kasinas, 2. the ten Impurities, 3. the ten Reflections,
4.the four Illimitables, 5. the one Perception 6. the one
Analysis, 7. the four Aråpa-Jhanas.
The six kinds of temperaments (4):—1. the lustful,
2.the hateful. 3. the unintelligent, or ignorant, 4. the de-
vout, or faithful, 5. the intellectual, or wise, 6. the discursive.
The three stages of Mental Culture:—1. the prelimin-
ary (5), 2. the proximate, 3. the concentrative.
The three signs (6):—1. the preliminary, 2. the
abstract, 3. the conceptualised.
How?
A.The ten kasinas (7) are:—earth, water, fire, air,
blue, yellow, red, white, space, and light.
B.The ten Impurities (8) are:—a bloated (corpse)
a discoloured (corpse), a festering (corpse), a disjoint
corpse, an eaten (corpse), a mangled (corpse), a worm-
infested (corpse) and a skeleton.
C.The ten Reflections (9) are:—1. The Reflection
on the Buddha, 2. The Reflection on the Doctrine, 3. The
Reflection on the Order, 4. The Reflection on morality,
5.The Reflection on generosity, 6. The Reflection on
deities, 7. The Reflection on peace, 8. The Reflection on
death, 9. Mindfulness regarding breathing. (10)
D.The four Illimitables, also called Sublime
States, (II), are:— loving-kindness, compassion, apprecia-
tive joy, and equanimity.
E.The one Perception is the feeling of loathsome-
ness about food (12).
F.The one Analysis is the analysis of the four ele-
ments (13).
G.The four Aråpa-Jhanas are the ‘Infinity of space’
(14) and so forth. In the exposition of ‘Calm’ there are alto-
gether forty (15) subjects of meditation.
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Suitability of Subjects for different Temperaments
§3.With respect to temperaments the ten ‘Impurities’
and ‘Mindfulness regarding the body’ such as the 32 parts
are suitable for those of a lustful temperament (16).
The four ‘Illimitables’ and the four coloured Kasinas
are suitable for those of a hateful temperament. (17).
The reflection on ‘breathing’ is suitable for those of
an unintelligent and discursive temperament.
The six reflections on the Buddha and so forth are
suitable for those of a devout temperament; reflection on
‘death’, ‘peace’, ‘perception’, and ‘analysis’, for those of an
intellectual temperament; and all the remaining subjects
of mental culture, for all.
Of the kasinas a wide one is suitable for the unintel-
ligent, and a small one for the discursive.
Herein this is the section on suitability.
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Stages of Mental Culture
§4.The preliminary stage of mental culture is attainable
in all these forty subjects of meditation. In the ten subjects
of mental culture such as the eight Reflections on the
Buddha and so forth and the one ‘Perception’, and the one
‘Analysis’ (18) only proximate mental culture is attained
but not the concentrative stage. In the thirty remaining
subjects of mental culture the concentrative stage of men-
tal culture is also attained.
Therein the ten kasinas and the ‘Breathing’ produce
five Jhanas; the ten ‘Impurities’ and ‘Mindfulness regard-
ing the body’ only the first Jhana; the first three ‘Illimit-
ables’ such as loving-kindness, four Jhanas; ‘equanimity’
(19) the fifth Jhana.
Thus these twenty-six subjects of mental culture pro-
duce Råpa-Jhanas.
The four ‘formless’ objects produce the Aråpa-Jhanas.
This is the section on mental culture.
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Signs of Mental Culture
§5.Of the three signs, the preliminary sign and the
abstract sign are generally obtained in every case according
to the object. But the conceptualised image is obtained in
‘the ‘Kasinas’, ‘Impurities’, ‘Parts of the body’, and ‘Breathing’.
It is by means of the conceptualised image the proxi-
mate one-pointedness and the ecstatic one-pointedness
are developed.
How ?
Whatever object, amongst the earth kasinas and so
forth, a beginner takes to practise meditation, is called a
preliminary sign, and that meditation is preliminary men-
tal culture. When that sign is perceived by the mind and
enters the mind-door as if seen by the very (physical) eye,
then it is called the abstract sign. That meditation becomes
well established.
Likewise, when a counter-image born of meditation,
freed from original defects (20), reckoned as a concept, is
well established and fixed in the mind of one who is well
composed and who, thereafter, practises meditation on
the abstract sign by means of preliminary concentration,
then it is said that the conceptualised image has arisen.
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Råpa Jhanas
Thereafter ‘proximate concentration’, free from obstacles,
pertaining to the Kama-sphere, arises. Then he who devel-
ops the conceptualised image by means of ‘proximate con-
centration’ attains to the first Jhana of the Råpa-sphere.
Thenceforth by bringing that very first jhana under
one’s sway by means of these five kinds of mastery (21)—
namely, reflection, attainment, resolution, emergence,
and revision—the striving person, by inhibiting the coarse
factors like ‘initial application’ and so forth, and by devel-
oping the subtle factors like ‘sustained application’ and so
forth attains, by degrees, according to circumstances, to
the second jhana and so forth.
Thus with respect to twenty-two subjects of mental
culture such as the earth kasina etc. the conceptualised
image is obtained. But in the remaining (eighteen) sub-
jects of mental culture the ‘Illimitables’ relate to the con-
cept of beings.
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Aråpa Jhanas (22)
Now, to one who practises concentration on space
abstracted from any kasina excluding the akasa kasina,
thinking—‘this is infinite’—there arises the first Aråpa
Jhana. To one who practises concentration on that very
first Aråpa Jhana, thinking that ‘it is infinite’, there arises
the second Aråpa Jhana. To one who practises concentra-
tion on the non-existence of the first Aråpa-consciousness,
thinking ‘there is naught whatever’—there arises the third
Aråpa Jhana. To him who practises concentration on the
third Aråpa-consciousness, thinking—it is calm, it is sub-
lime’, there arises the fourth Aråpa Jhana.
In the remaining ten subjects of mental culture when
concentration is practised on an object like the attributes
of the Buddha and so forth and when the sign is well
grasped ‘preliminary meditation’ becomes steadfast there-
in and ‘proximate meditation’ is also accomplished.
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Supernormal Knowledge (23)
Emerging from the fifth jhana (serving as a) basis for
supernormal knowledge, and reflecting on the ‘resolution’
and so forth, when one practises concentration on physical
objects etc., there arises according to circumstances, the
fifth Råpa-Jhana induced in the way of developing super-
normal knowledge.
The five kinds of supernormal knowledge are:—
Various Psychic Powers, Celestial Ear, Discerning others’
thoughts, Reminiscence of past births, and Celestial Eye.
Herein this is the section on mental culture.
The method of meditation of Calm is ended.
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