Abhidhammattha Sangaha - Contents of Different Types of Consciousness

Abhidhammattha Sangaha ( A Manual of Abhidhamma )

Translated by Narada Maha Thera
Published By the Buddhist Missionary Society

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(Cetasikarasi Sangaho)
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§10.Issa-Macchera-Kukkucca—Virati Karunadayo
Nana kadaci Mano ca—Thina-Middham tatha saha
Yatha vuttanusarena—sesa niyatayogino
Sangahan ca pavakkhami—tesam’ dani yatharaham.
Chattimsanuttare dhamma—pancatimsa mahaggate
Atthatimsa’pi labbhanti—Kamavacarasobhane.
Sattavisatyapunnamhi—dvadasahetuke’ti ca
Yathasambhavayogena—pancadha tattha sangaho.
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(Lokuttara—Cittani)
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§11.Katham?
(a)Lokuttaresu tava atthasu pathamajjhanikacittesu
Annasamana terasa cetasika Appamannavajjita tevisati Sob-
hanacetasika c’ati chattimsa dhamma sangaham gacchanti.
(b)Tatha Dutiyajjhanikacittesu Vitakkavajja.
(c)Tatiyajjhanikacittesu Vitakka-Vicaravajja.
(d)Catutthajjhanikacittesu Vitakka-Vicara-Pitivajja.
(e)Pancamajjhanikacittesu’pi Upekkhasahagata te-
eva sangayhanti’ti sabbatha’ pi atthasu Lokuttaracittesu
Pancamajjhanavasena pancadha’va sangaho hoti ‘ti.

Chattimsa pancatimsa ca—catuttimsa yathakkamam
Tettimsadvayam iccevam—pancadhanuttare thita.
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Contents of Different Types of Consciousness
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§10.Jealousy, Avarice, Worry, Abstinences (three) Com-
passion, Appreciative Joy, and Conceit arise separately
and occasionally. So are Sloth and Torpor in combination.
The remaining factors, apart from those mentioned
above (52 – 11 = 41), are fixed adjuncts. Now I shall speak
of their combination accordingly.
Thirty-six factors arise in the Supramundane, thirty-
five in the Sublime, thirty-eight in the Kamavacara Beautiful.
Twenty-seven in the Demeritorious, twelve in the
Rootless. According to the way they arise their combina-
tion therein is fivefold.
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Supramundane Consciousness
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§11.How?
(a) At first in the eight types of Supramundane first
Jhana types of consciousness thirty-six factors enter into
combination namely, thirteen Annasamanas, and twenty-
three Beautiful mental factors, excluding the two
Illimitables
49 (13 + 23 = 36)
49.Because their objects are living beings, while the Lokuttara consciousness has
Nibbana for its object.

(b) Similarly in the Supramundane Second Jhana
consciousness all the above, excluding Initial Application.
50
(c) In the Third, (all those) excluding Initial Applica-
tion and Sustained Application.
(d) In the Fourth (all those) excluding Initial Appli-
cation, Sustained Application, and Joy.
(e) In the Fifth Jhana type of consciousness which is
accompanied by Equanimity, all those excluding Initial
Application, Sustained Application, Joy, and Happiness.
Thus in every way fivefold is the synthesis of mental
factors arising in the eight types of Supramundane con-
sciousness according to the five Jhanas.
Respectively there are thirty-six, thirty-five, thirty-
four, and thirty-three in the last two.
Thus in five ways they arise in the Supramundane.
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Notes:
52.Aniyatayogi and Niyatayogi—
Of the 52 types of mental states eleven are called Aniyat-
ayogi—unfixed adjuncts. They arise in different kinds of
consciousness separately because their particular objects
differ. They may or not arise in those types of conscious-
ness to which they are allied. For instance, Issa, Macchar-
iya, and Kukkucca must arise in a consciousness connected
with aversion. One of the three must arise at one particular
50. Vitakka is eliminated in the 2nd Jhana, The elimination of other factors In the
remaining Jhanas should be similarly understood.

moment. All the three do not occur simultaneously.
Besides they are not bound to be present in such a con-
sciousness. So are the Three Abstinences, two Illimitables,
Conceit, Sloth and Torpor.
The remaining 41 types are called Niyatayogi —
fixed adjuncts. They invariably arise in those types of con-
sciousness allied to them.
53.Abstinences—
These three are collectively found only in the Supramun-
dane consciousness, as they constitute three of eight fac-
tors of the Noble Path. They cannot arise in the Råpa-
vacara and Aråpavacara, nor in the Kamavacara Vipaka
and Kriya Cittas. They deal with three forms of refraining
from committing evil through word, deed, and livelihood.
As such they arise separately only in the eight types of
moral consciousness according to the abstinence from the
particular evil.
These Abstinences appear in full force only in the
Lokuttara-cittas, because the corresponding evils are com-
pletely eradicated by them. In the Kamavacarakusala-
cittas there is only a temporary inhibition of evil.
As Kamavacara-Vipaka-cittas are merely effects they
cannot arise in them. Since Kriya-cittas are experienced
only by Arahants, they do not arise in them. In the Råpa-
vacara and Aråpavacara planes they do not occur because
the need for moral purification, the function of these absti-
nences, does not arise there.

54.Illimitables—
Of the four only two are mentioned here. The other two
have already been dealt with in their respective places.
It should be noted that the objects of these Illimit-
ables are beings. Therefore they cannot arise in the Supra-
mundane consciousness which has for its object Nibbana.
This does not mean that Arahants and other Aryans do not
possess these virtues. They are not present only in the Path
and Fruit consciousness.
They do not occur in the fifth Jhana as it is accompa-
nied by Upekkha—neutral feeling. In the Aråpacittas also
they do not arise as they also are connected with Upekkha.
In the eight Kiriya Cittas, which the Arahants experience,
they arise because the Arahants also radiate thoughts of
Karuna and Mudita towards all beings.
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(Mahaggata—Cittani)
§12.Mahaggatesu pana (a) tisu Pathamajjhanika-cittesu
tava annasamana terasa cetasika Viratittayavajjita dvavi-
sati Sobhanacetasika c’ati pancatimsa dhamma sangaham
gacchanti. Karuna—Mudita pan’ettha paccekam’eva
yojetabba. Tatha (b) Dutiyajjhanikacittesu Vitakkavajja,
(c) Tatiyajjhanikacittesu Vitakka Vicaravajja, (d) Catut-
thajjhanikacittesu Vitakka - Vicara - Pitivajja, (e) Pancama-
jjhanikacittesu pana pannarasasu Appamannayo na
labbhanti’ti sabbatha’pi sattavisati — Mahaggata cittesu
pancakajjhanavasena pancadha’va sangaho hoti’ti.

Pancatimsa catuttimsa—tettimsa ca yathakkamam
Dvattimsa c’eva timseti—pancadha’va Mahaggate.
(Sublime Consciousness)
§12.(a)At first in the three (types of) Sublime First
Jhana consciousness thirty-five factors go into combina-
tion—namely, thirteen Annasamana mental factors, and
twenty-two Beautiful mental factors, excluding the three
Abstinences.
51 (13 + 22 = 35)
Here Compassion and Appreciative Joy should be
combined separately.
52
(b)Similarly in the Second Jhana consciousness
Initial Application is excluded. (c) In the Third Jhana con-
sciousness Initial Application and Sustained Application
are excluded. (d) In the Fourth Jhana consciousness Initial
Application, Sustained Application, and Joy are excluded.
(e) In the fifteen53 (types of) Fifth Jhana consciousness
the Illimitables are not obtained.
In all the twenty-seven types of Sublime conscious-
ness the combination is fivefold according to the five kinds
of Jhanas.
There are respectively thirty-five, thirty-four, thirty-
three, thirty-two, and thirty. Fivefold is the combination in
the Sublime.
51.They are found only in the Lokuttara Cittas and the Kamavacara Kusala Cittas.
52.Because they do not arise simultaneously as their objects vary.
53.i.e., 3 Fifth Jhanas and 12 Aråpa Jhanas. The Jhana factors of the Aråpa
Jhanas are identical. Illimitables do not occur in them because they are
accompanied by Upekkha.

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Kamavacara—Sobhana—Cittani
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§14.(i)Kamavacara-sobhanesu pana kusalesu tava
pathamadvaye Annasamana terasa cetasika
pancavisati Sobhanacetasika c’ati atthatimsa-
dhamma sangaham gacchanti.
Appamanna Viratiyo pan’ettha panca’pi paccekam’eva
yojetabba.
(ii)Tatha dutiyadvaye nanavajjita;
(iii)tatiyadvaye nanasampayutta pitivajjita;
(iv)catutthadvaye nanapitivajjita. Te eva sang-
ayhanti.
Kiriyacittesu’pi Virativajjita. Tath’eva catusu’pi dukesu
catudha’ va sangayhanti.
Tatha vipakesu ca Appamanna-Virativajjita. Te eva
sangayhanti’ti sabbatha’pi catuvisati kamavacara-
sobhanacittesu dukavasena dvasadha’va sangaho hoti’ti.
§15.Atthatimsa sattatimsa — dvayam
chattimsakam subhe
Pancatimsa catuttimsa — dvayam
tettimsakam kriye
Tettimsa pake dvattimsa — dvayekatimsa-
kam bhave
Sahetåkamavacara — punnapakakriya mane

§16.Na vijjant’ettha virati — kriyasu ca mahaggate
Anuttare appamanna — kamapake dvayam
tatha
Anuttare jhanadhamma — appamanna ca
majjhime
Virati nanapiti ca — parittesu visesaka.
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Sense-Sphere Beautiful Consciousness
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§14.(i) At first, in the first two (types of) Sense-Sphere
Beautiful consciousness
54 thirty-eight states go into com-
bination—namely, thirteen Miscellaneous and twenty-five
Beautiful mental states. (13 + 25 = 38)
The two Illimitables and the three Abstinences
should be fitted in severally55—
(ii)Similarly in the second couplet all of them
arise excluding Wisdom;
(iii)in the third couplet, associated with Wisdom,
Joy is excluded;
(iv)in the fourth couplet Wisdom and Joy56 are
excluded.
In the Functional consciousness the three Abstinences
are excluded.
57 Likewise in the four couplets they are
54.i. e., Somanassasahagata ¥anasampayutta Asankharika and Sasankharika
Citta—Prompted and unprompted consciousness, accompanied by pleasure,
and associated with wisdom.
55.Because they are not fixed adjuncts. They arise at different moments of
conscious experience.
56.Being accompanied by Upekkha.
57.Because the Arahants have completely eradicated the Abstinences.

combined in four ways.
Similarly in the Resultant consciousness they all arise
except the Illimitables and the Abstinences.
58
Thus in all the twenty-four types of Sense-Sphere
Beautiful types of consciousness the combination is
twelve-fold according to pairs.
§15.With respect to Sense-Sphere consciousness with
roots—Moral, Resultant, and Functional—here arise in the
Moral (first pair) thirty-eight, twice59 thirty-seven (in the
second and third pairs), and thirty-six (in the fourth pair).
In the Functional thirty-five (in the first pair), twice thirty-
four (in the second and third pairs), thirty-three (in the
fourth pair). In the Resultant thirty-three (in the first pair),
twice thirty-two (in the second and third pairs), thirty-one
(in the fourth pair).
§16.Herein the Abstinences are not present in the Func-
tional and Sublime consciousness.
60 So are Illimitables in
the Supramundane and the two (Illimitables and Absti-
nences) in the Sense-Resultants.
61
58.Illimitables do not arise because they have limitless beings as the objects,
while the Resultants are restricted to lesser objects.
The Abstinences are absolutely moral. Hence they do not arise in a
resultant consciousness. In the Supramundane Fruit consciousness they
however arise because it is like a reflection of the Path consciousness.
59.i.e., thirty-seven in each of the second and third couplets.
60.i.e., in the Råpavacara Aråpavacara planes. Because no occasion arises for
such evil to spring up.
61. See p. 154, N. 54.

In the Highest the jhana factors are distinctive;
62 in
the Middle,
63 the Illimitables (and Jhana factors64); in
the Small,
65 the Abstinences, Wisdom, and Joy.
66
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Akusala Cittani
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§17.(i)Akusalesu pana lobhamålesu tava patha—
me asankharike annasamana terasa cetasika
akusalasadharana cattaro c’ati sattarasa
lobhaditthihi saddhim ekånavisati dhamma
sangaham gacchanti.
(ii)Tath’eva dutiye asankharike lobhamanena.
(iii)Tatiye tath’eva pitivajjita lobha-ditthihi saha
attharasa.
(iv)Catutthe tath’eva lobha-manena.
(v)Pancame patighasampayutte asankharike
doso issa macchariyam kukkuccanc’ ati catåhi sad-
dhim pitivajjita te eva visati dhamma sangayhanti.
Issamacchariya-kukkuccani pan’ettha
paccekam’eva yojetabbani.
(vi)Sasankharikapancake’ pi tath’eva thina-
middhena visesetva yojetabba.
62.The supramundane consciousness, when classified according to five Jhanas,
differs with respect to Jhana factors.
63.Råpavacara and Aråpavacara.
64. Ca in the text includes Jhana factors.
65. Kamavacara.
66.Morals differ from Resultants and Functionals on account of Abstinences.
Morals and Functionals differ from Resultants on account of Illimitables.
Respective couplets differ on account of Wisdom and Joy.

(vii)Chanda-pitivajjita pana annasamana eka-
dasa akusalasadharana cattaro c’ati pannarasa
dhamma uddhaccasahagate sampayujjanti
(viii)Vicikicchasahagatacitte ca adhimokkha vira-
hita vicikiccha sahagata tath’eva pannarasa-
dhamma samupalabbhanti’ ti sabbatha’pi dva-
dasakusalacittuppadesu paccekam yojiyamana’ pi
gananavasena sattadha’va sangahita bhavanti’ti.
§18.Ekånavisattharasa — visekavisa visati
Dvavisa pannarase’ti — sattadha kusale thita.
Sadharana ca cattaro — samana ca dasa pare
Cuddasete pavuccanti — sabbakusalayogino.
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Immoral Consciousness
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§17.(i)Now, in immoral consciousness, to begin with,
in the first unprompted consciousness
67 nineteen mental
states enter into combination—namely, thirteen unmoral
concomitants, the four common immoral concomitants,
making seventeen, together with attachment and mis-
belief. (13 + 4 + 2 = 19)
(ii)Similarly in the second unprompted conscious-
ness
68 the same seventeen, together with attachment and
conceit. (13 + 4 + 2 = 19)
67.i.e., Somanassa sahagata ditthigata sampayutta asankharika citta—
Unprompted consciousness, accompanied by pleasure, connected with
misbelief.
68.i.e., the unprompted consciousness not connected with misbelief. Conceit and
misbelief do not coexist.

(iii)Similarly in the third unprompted conscious-
ness there are eighteen concomitants, together with attach-
ment and misbelief but excluding joy.
69(12 + 4 + 2 = 18)
(iv)Similarly in the fourth (there are eighteen) with
attachment and conceit. (12 + 4 + 2 = 18)
(v)In the fifth unprompted consciousness con-
nected with aversion the above twenty concomitants,
excluding joy,
70 are combined together with hatred, jeal-
ousy, avarice and worry. Of them jealousy, avarice and
worry should be combined separately.
71 (12 + 4 + 4 = 20)
(vi)In the five types72 of prompted consciousness the
above concomitants should similarly be combined with this dif-
ference that sloth and torpor are included. (21;21;20;20;22)
(vii)In the type of consciousness connected with
restlessness fifteen mental states occur—namely, eleven
Annasamanas excluding conation73 and joy, and the four
immoral Universals. (11 + 4 = 15)
(viii)In the type of consciousness connected with per-
plexity fifteen states are similarly obtained together with
perplexity, but devoid of decision.
74 (10 + 4 + 1 = 15)
69.i.e., the unprompted consciousness accompanied by Upekkha Joy does not
coexist with indifference.
70.Joy does not coexist with aversion and grief.
71.Being unfixed mental adjuncts (Aniyatayogino). Their objects differ and they
arise severally.
72.They are the four types of prompted consciousness rooted in attachment and
the one rooted in aversion. Sloth and torpor are present only in the immoral
prompted consciousness.
73.There is no Chanda, the will-to-do, as restlessness is predominant here.
74. Adhimokkha, the mental factor that dominates in deciding cannot exist in a
perplexed mind.

Thus in all the twelve types of immoral consciousness
synthesis becomes sevenfold when reckoned according to
their different combinations.
75
§17.Nineteen, eighteen, twenty, twenty-one, twenty,
twenty-two, fifteen,—thus they stand in seven ways in the
immoral consciousness.
Those fourteen mental states—namely, the four
immoral universals, and ten unmorals,
76 are said to be
associated with all the immoral types of consciousness.
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Ahetuka Cittani
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§19.Ahetukesu pana hasanacitte tava chanda
vajjita Annasamana dvadasa dhamma san-
gaham gacchanti.
Tatha votthapane chanda-piti-vajjita.
Sukhasantirane chanda-viriya-vajjita.
Manodhatuttikahetukapatisandhiyugale
chanda-piti-viriya-vajjita.
Dvipancavinnane pakinnakavajjita te y’eva
sangayhanti’—ti sabbatha’ pi
attharasasu ahetukesu gananavasena catu-
dha’va sangaho hoti’ti.
75.(i) 1st and 2nd Asankharika Citta = 19; (ii) 3rd and 4th Asankharika Citta = 18;
(iii) 5th Asankharika Citta = 20; (iv) 1st and 2nd Sasankharika Citta = 21;
(v)3rd and 4th Sasankharika Citta = 20; (vi) 5th Sasankharika Citta = 22;
(vii) Moha Citta = 15.
Thus they divide themselves into seven classes according to numbering.
76.i.e., excluding Chanda, Piti, and Adhimokha from the 13 Annasamanas

§20.Dvadasekadasa dasa satta ca’ti catubbidho
Attharasahetukesu cittuppadesu sangaho.
Ahetukesu sabbattha satta sesa yatharaham
Iti vittharato vutta tettimsavidha sangaho.
Ittham cittaviyuttanam sampayogan ca
sangaham
¥atva bhedam yathayogam cittena sama-
muddise’ti.
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Rootless Consciousness
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§19. (i)With respect to Rootless, in the consciousness
of aesthetic pleasure,
77 to begin with, twelve unmoral
mental states, excluding conation, enter into combination.
(7 + 5 = 12)
(ii)Likewise they occur in the Determining78
consciousness, excluding conation and joy.
(7 + 4 = 11)
(iii)In the Investigating consciousness,
79 accom-
panied by pleasure, all but conation and effort.
(7 + 4 = 11)
77.In the consciousness connected with laughter there is no wish-to-do.
See Ch. 1, p. 48.
78.It is the Manodvaravajjana—mind-door consciousness—that assumes the
name Votthapana—Determining.
79.Although Santirana means investigating, it is a passive resultant consciousness.
It lacks both will and effort.

(iv)In the Manodhatu triplet
80 and in the pair
of rootless relinking81 types of consciousness, all except
conation, joy, and effort. (7 + 3 = 10)
(v)In the two types of fivefold sense-
consciousness
82 all enter into combination except the
Particulars. (7)
Thus in all the eighteen types of rootless conscious-
ness the mental states, numerically considered, constitute
four groups.
§20.Twelve, eleven, ten, seven—thus their grouping
with respect to the eighteen rootless types of conscious-
ness is fourfold.
In all the rootless the seven (Universals) occur. The
rest (Particulars) arise accordingly. Thus in detail the
groupings are told in thirty-three ways.
83
80. Manodhatu—lit., the mere faculty of apprehension (Manamatta’ meva dhatu).
It comprises the Pancadvaravajjana—sense-door consciousness, and the two
Sampaticchanas—recipient consciousness. The ten types of sense-consciousness
are called dvipanca vinnanadhatu. The remaining seventy-six types of conscious-
ness are termed Mano vinnanadhatu, as they excel others in apprehension.
Both Sampaticchanas are accompanied by Upekkha which does not
coexist with Piti. Like the Santirana these two are resultants and are passive.
Therefore they lack both effort and will. In the Pancadvaravajjana, too, as in
Manodvaravajjana effort and will are lacking.
81.The two Santiranas accompanied by Upekkha—both moral and immoral result-
ants are known as the Ahetuka Patisandhi-yugala—the pair of rootless relinking
types of consciousness. Conception in woeful states is obtained by the Akusala
Ahetuka Santirana, and amongst human beings as congenitally blind, deaf, etc.,
by the Kusala Ahetuka Santirana. This pair is also accompanied by Upekkha.
82.They are mere passive types of resultant consciousness.
83.Namely,i.5 in Anuttara; ii.5 in Mahaggata; iii.12 in Kamavacara;
iv. 7 in Akusala;v. 4 in Ahetuka; = 33.

Understanding thus the combinations and synthesis
of the mental adjuncts, let one explain their union with the
consciousness accordingly.
84
84.In this chapter are explained in what types of consciousness the respective
mental states are present and what types of mental states occur in each type of
consciousness.
The author concludes the chapter advising the readers to explain the
union of these mental states with each consciousness accordingly as, for
example,—Universals are eighty-ninefold because they are present in all the
types of consciousness, Phassa of the Particulars is fifty-fivefold because it
arises in fifty-five types of consciousness, etc.