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).