Abhidhammattha Sangaha - Formless-sphere Consciousness

Abhidhammattha Sangaha ( A Manual of Abhidhamma )

Translated by Narada Maha Thera
Published By the Buddhist Missionary Society

(Arupàvacara Cittàni—12)
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§ 8.(Arupàvacara Kusala Cittàni—4)
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(1) âkàsanancàyatanakusalacittam, (2) Vinnanancàyatana-
kusalacittam, (3) âkincannàyatanakusalacittam, (4) N’eva-
sannà-n’àsannàyatanakusalacittan c’àti.
Imàni cattàri’pi Arupàvacarakusalacittàni nàma.
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(Arupàvacara Vipàka Cittàni—4)
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(5) âkàsànancàyatanavipàkacittam, (6) Vinnanancàyatana-
vipàkacittam, (7) âkincannàyatanavipàkacittam, (8) N’eva-
sannà-n’àsannàyatanavipakacittan c’àti.
Imàni cattàri’pi Arupàvacaravipàkacittàni nàma.
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(Arupàvacara Kriyà Cittàni—4)
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(9) âkàsànancàyatanakriyàcittam, (10) Vinnanancàyatana-

kriyàcittam, (11) âkincannàyatanakriyàcittam, (12) N’eva-
sannà-n’àsannàyatanakriyàcittan c’àti.
Imàni cattàri’pi Arupàvacarakriyàcittàni nàma.
Icc’ evam sabbathà’pi dvàdasa Arupàvacara—Kusala—
Vipàka—Kriyàcittàni samattàni.
âlambanappabhedhena — catudhà’ruppamànasam
Punnapàkakriyàbhedà — puna dvàdasadhà thitam.
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(Formless-sphere Consciousness—12)
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8.(Formless-Sphere Moral Consciousness—4)
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(1)Moral Jhàna consciousness dwelling on the
“Infinity of Space”,
26
(2)Moral Jhàna consciousness dwelling on the
“Infinity of Consciousness”.
27
(3)Moral Jhana consciousness dwelling on “No-
thingness”,
28
(4)Moral Jhàna consciousness wherein “Percep-
tion neither is nor is not”.
These are the four types of Arupajhàna Moral con-
sciousness.
26. âkàsànancàyatana = âkàsa+ananta+àyatana. Ananta+ya = anantya =
ananaca = end-less-ness.
âkàsa + ananca = àkàsànanca + âyatana is used here in the sense of
abode (adhitthànatthena).
27. Vinnànancàyatana—Vinnàna + ananta + ya = Vinnànanantya = Vinnànanca.
28. âkincannàyatana—Akincanassa bhàvo = akincannam

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(Formless-sphere Resultant Consciousness—4)
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(5)Resultant Jhàna-consciousness dwelling on the
“Infinity of Space.”
(6)Resultant Jhàna-consciousness dwelling on the
“Infinity of Consciousness”,
(7)Resultant Jhàna-consciousness dwelling on “No-
thingness”,
(8)Resultant Jhàna-consciousness wherein “Per-
ception neither is nor is not.”
These are four types of Arupajhàna Resultant conscious-
ness.
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(Formless-Sphere Functional Consciousness—4)
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(9)Functional Jhàna-consciousness dwelling on
the “Infinity of Space.”
(10)Functional Jhàna-consciousness dwelling on
the “Infinity of Consciousness”.
(11)Functional Jhàna-consciousness dwelling on
“Nothingness”.
(12)Functional Jhana-consciousness wherein “Per-
ception neither is nor is not.”
These are the four types of Arupajhàna Functional
Consciousness.
Thus end, in all, the twelve types of Arupa Jhàna Moral,
Resultant, and Functional consciousness.
29

Artipajhàna consciousness is twelvefold, differing
according to the objects. Again they stand at twelve
according to Moral, Resultant, and Functional types.
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Notes:—
44.Arupa Jhana—
The Yogi who has developed the Rupa Jhànas and who
wishes to develop the Arupa Jhànas now concentrates on
the Patibhàga Nimitta mentioned in the previous section.
As he does so, a faint light, like a fire fly, issues from the
Kasina object. He wills it to expand until it covers the
whole space. Now he sees nothing but this light pervading
everywhere. This developed space is not a reality but a
mere concept. In Pàli this space is called Kasinugghà-
timàkàsa (space issuing forth from the Kasina object). On
this concept he concentrates thinking “âkàso ananto”,
‘Infinite is space’, until he develops the first Arupa Jhàna—
âkàsànancàyatana.
As in the case of the Rupa Jhànas a thought-process
runs as follows:—
Manodvàràvajjana, Parikamma, Upacàra, Anuloma,
Gotrabhu âkàsànancàyatana. Parikamma thought-
moment may or may not occur.
The Arupa Jhàna thought-moment occurs only for a
moment, and then the consciousness lapses into Bhavaïga
consciousness.
29.Both Rupa and Arupa Cittas are collectively termed “Mahaggata” which,
literally, means ‘great-gone-to’, i. e., developed.

Again he concentrates on the first Arupa Jhàna think-
ing ‘Vinnànam anantam’, ‘Infinite is Consciousness’, until he
develops the second Arupa Jhàna—“Vinnànancàyatana.”
To develop the third Arupa Jhàna—“âkincannà-
yatana” — the Yogi takes for his object the first Arupa
Jhàna consciousness and thinks — “Natthi kinci”, ‘There is
nothing whatever.’
The fourth Arupa Jhàna consciousness is developed
by taking the third Arupa Jhàna consciousness as the
object. The third Arupa Jhàna is so subtle and refined that
one cannot definitely say whether there is a consciousness
or not. As he concentrates thus on the third consciousness
he develops the fourth Jhàna. Although the term “Sannà”
is used here, Vedanà, (feeling) and Sankhàrà, (mental
states) are also included therein.
The five Rupa Jhànas differ according to the Jhàna fac-
tors. These four Arupa Jhànas, on the other hand, differ
according to the objects of concentration. The first and the
third have two concepts (Pannatti). They are the concept of
the infinity of space and the concept of nothingness. The sec-
ond and the fourth Jhàna consciousness have for their objects
the first and the third Jhàna consciousness respectively.
These four Arupa Jhànas have their corresponding
effects in the Arupa spheres. The four Kriya Jhànas are
experienced only by Buddhas and Arahants.
In all these twelve Jhàna Cittas are found the two
Jhàna factors—Upekkhà and Ekaggatà—equanimity and
one-pointedness that constitute the fifth Rupa Jhàna.