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Fundamental Abhidhamma DrNandar
Fundamental Abhidhamma DrNandar
ABHIDHAMMA
PART I
Dr. Nandamālābhivaṃsa
Chapter 1: Citta 23
Citta: Consciousness 23
Definition and classification – 89/121 23
Kāmāvacara – 54 24
Akusala – 12 24
Lobhamūla – 8 24
Dosamūla – 2 25
Mohamūla –2 26
Ahetuka – 18 26
Akusala vipāka – 7 27
How akusala vipāka is classified 27
1
Kusala vipāka – 8 28
How kusala vipāka is classified 28
Kriya – 3 28
How kriya is classified 28
Kāma-sobhana – 24 29
Kusala – 8 29
Vipāka – 8 30
Kriya – 8 30
Classification of kāmāvacara citta 30
Rūpāvacara – 15 31
The constitution of Jhānas 31
Nivaraṇa – 5 32
How rūpāvacara citta is classified 33
Arūpāvacara – 12 33
Object – 4 33
How arūpāvacara citta is classified 34
Lokuttara – 8/40 35
Four types of magga 35
Magga and Saṃyojanas (Fetters) 36
Phala (Fruition) 36
Lokuttara jhāna 36
Jhāna citta - 67 36
Chapter 2: Cetasika 37
Cetasika – Definition 37
Cetasika – 52 37
Aññasamāna – 13 37
Akusala cetasika – 14 38
Sobhana cetasika – 25 39
Sobhana sādhāraṇa – 19 39
Virati cetasika – 3 40
Appamaññā cetasika – 2 40
Paññā cetasika – 1 40
Two ways of association 41
The way of Sampayoga 41
The way of Saṅgaha 43
Special note 49
2
Chapter 3: Rūpa (Matter) 50
Rūpa Definition 50
The two types of matter 50
Mahābhūta – 4 50
Upādāya rūpa – 24 50
Pasāda – 5 51
Gocara – 7 52
Bhāva – 2 52
Hadaya – 1 52
Jīvita – 1 53
Āhāra – 1 53
Pariccheda – 1 53
Viññatti – 2 53
Vikāra – 5 54
Lakkhaṇa – 4 54
Classification of matter 54
The four conditions 58
Matters born of conditions 59
Mental effects 60
Material groups 61
The four material groups 61
Kammaja kalāpa – 9 62
Cittaja kalāpa – 6 62
Utuja kalāpa – 4 63
Āhāraja kalāpa – 2 63
Matters that cannot be grouped 63
Internal and external matters 64
How matters arise 64
Beings and planes 65
Arising of matters in Kāma planes 65
The first and last moments of matters 66
Arising of matters in Rūpa planes 66
Arising of matters in the plane of Asaññāsatta 67
Matters at the moment of rebirth 67
3
Chapter 4: Pakiṇṇaka (Miscellaneous) 68
Introduction 68
1. Classification of feeling 68
Classification of citta through associated feeling 69
2. Classification of roots 70
Classification of citta through associated roots 71
3. Classification of functions 71
Classification of stages 72
Classification of cittas through their functions 72
4. Classification of doors 75
Classification of cittas through their doors 75
5. Classification of objects 77
Classification of cittas through their objects 78
6. Classification of bases 80
Cittas and their bases 81
4
Editorial preface
I have followed and benefited from the lectures on
Abhidhamma delivered by Ven. Ashin Nandamālābhivaṃsa to the
Burmese Buddhist community in the Baltimore, Maryland and
Washington, D.C. area during his visits to the United States of
America in 1993-94 and again in April-June 1997. This book
provides the core curriculum of these lectures.
5
the backbone of Abhidhamma which the layman may make reference
to, so that he could get an overview of Abhidhamma at the basic
level. A more detailed “intermediate” level book and an in-depth
“advanced” level book on Abhidhamma are planned for the near
future.
So, the first edition from 1997 was computerized again, a few
obvious mistakes were corrected and the Pāḷi diacritic marks were
complemented. Chapter 4 and 5, meanwhile written by the Ven.
Sayadaw, newly could be added.
Aggañāṇī,
Centre for Buddhist Studies, Sagaing Hills, Sagaing, Myanmar
January 2005 - revised November 2005
6
A Brief Biography of
Dr. Nandamālābhivaṃsa
7
Myanmar and in 2000 the title “Aggamahā paṇḍita”. He wrote his
ph. D.-thesis about Jainism in Buddhist literature.
He is Rector of the Sītagū International Buddhist Academy
(SIBA) in Sagaing and, after being a Visiting Professor at the
International Theravāda Buddhist Missionary University (ITBMU) in
Yangon since its opening in 1998, in 2005 he was appointed the
Rector also of this University. In 2003 he founded
“Dhammavijjālaya - Centre for Buddhist Studies (CBS)” in Sagaing,
connected to Mahāsubodhayon monastery.
8
THE HISTORY OF ABHIDHAMMA
9
During those days the Buddha came down to this world for the
purpose of having meals every morning as a human. Uttarakuru, the
north continent, was the place where the Buddha went for alms-food.
After lunch, the Buddha rested under a big tree on the bank of the
lake, Anotatta.
10
Buddha’s parinibbāna. Although it was so, originally the Buddha
himself gave “the outline of Kathāvatthu”. Then it was detailed by
Ven. Moggaliputta Tissa referring to one thousand suttas – five
hundred of His own and five hundred of others. Therefore, as
justified by Ven. Buddhaghosa, Kathāvatthu is a teaching of the
Buddha in a manner.
5. Commentaries on Abhidhamma
There are five topics that are expounded in the Abhidhamma
texts, namely Citta (consciousness), Cetasika (mental concomitants),
Rūpa (matter), Nibbāna (a state of freedom from attachment) and
Paññatti (concept). Of them the Paññatti alone is unreal
(unsubstantive) while the others are real (substantive) in the ultimate
sense. They are all denoted by using the term dhamma, which is in
the sense of “bearing its own nature”.
11
When the new commentaries appeared, the old ones gradually
disappeared. As a new commentary became popular and it became
necessary to explain it. Ven. Ānanda wrote a sub-commentary on
the new commentary. This sub-commentary is known as Mūlaṭīkā.
Ven. Ānanda’s Abhidhammic views are very high and his comments
are very elucidatory. He criticized some of the views that are
expounded by Ven. Buddhaghosa.
12
Abhidhammic scholars in Sri Lanka tried to write concise books on
Abhidhamma.
Ven. Buddhadatta, a contemporary of Ven. Buddhaghosa,
wrote two books: Abhidhammāvatāra (An Approach to
Abhidhamma) and Rūpārūpa-vibhāga (The Analysis of Mind and
Matter).
13
books on Abhidhamma, Saṅkhepa vaṇṇanā (Concise Explanation)
and Nāma cāradīpaka (the Exposition of Mind Appearance).
During the reign of King Kyaswā, 1234 A.D. the people of
Bagan were interested in Abhidhamma. The king and other members
of the royal families earnestly studied Abhidhamma. The king wrote
a small book, Paramattha vindu (A Spot of Reality). Some of the
women in Bagan, it was said, even those who had children, learnt a
section of Paṭṭhāna by heart. It was recorded that there was a
minister who was well-versed in Tipiṭaka.
14
Also, there have been many books, Nissaya, in which word for
word translation into Burmese is offered.
15
Abhidhamma. Those which are written in Pāḷi number 43, those
written in Pāḷi and Burmese number 112, and those that give general
information on Abhidhamma amount to 333 books, according to the
list of “Abhidhamma History” in Burmese (printed in 1965). Thus, in
Myanmar, the study of Abhidhamma is still kept alive.
16
To learn Abhidhammattha saṅgaha there needs to be
commentaries in which general information are given. The following
are some of Commentaries on Abhidhammattha saṅgaha:
1. Abhidhammattha saṅgaha Ṭīkā [old], by Nava
vimalabuddhi of Sri Lanka,
2. Abhidhammattha Vibhāvinī, by Sumaṅgala sāmi of Sri
Lanka,
3. Sankhepa vaṇṇanā, by Saddhamma-jotipāla of Myanmar
[1446],
4. Abhidhammattha dīpanī, by Silācāra of Myanmar [1801],
5. Paramatthadīpanī, by Ñāṇa Thera, Ledi Sayadaw, of
Myanmar [1897],
6. Aṅkura Ṭīkā, by Vimala Thera of Myanmar [1905],
7. Mahā atula Ṭīkā, by Nāgindasāmi of Myanmar [1914],
8. Abidhammattha saṅgaha vinicchaya, by Paññājota of
Myanmar [1919].
17
Although it is so, Vibhāvinī continues to maintain its populatity
among those who study Abhidhamma in Myanmar.
18
In 1897 Ledi Sayadaw wrote Paramatthadīpanī, a commentary
on Abhidhammattha saṅgaha. It offers general information of the
text and correct meaning of the words. It also pointed out some
mistakes which are put forward in Abhidhamma commentaries,
especially in Vibhāvinī.
19
20
THE FUNDAMENTAL ABHIDHAMMA
Namo sammāsambuddhassa
Abhidhamma:
Abhidhamma, the Pāḷi term, is used for the profound dhamma.
The text in which the profound dhamma is explained is also called
“Abhidhamma”.
21
names we call and all of the words we use are “sadda paññatti”.
Because, through them we have to know the things concerned. The
things are “attha paññatti”. Because they have to be known by mean
of names and words.
1. Citta Consciousness
2. Cetasika Mental states
3. Rūpa Matter
4. Nibbāna The state of freedom from attachment
22
CHAPTER 1
Citta: Consciousness
Definition and classification
Citta, consciousness, is awareness of object. It is conscious
(aware) of object, so it is called citta. All types of consciousness are
the same according to the nature of being conscious of the object.
But, it can be classified into 89 or 121 through the plane where it
arises, type, associated dhamma, promptitude, jhāna, object that
receives and magga (the constitution of the Eight Noble Paths).
Citta 89/121
lobhamūla =8
akusala = 12 dosamūla =2
mohamūla =2
akusala vipāka =7
Kāmāvacara = 54 ahetuka = 18 kusala vipāka =8
kriya =3
kusala =8
kāma
= 24 vipāka =8
sobhana
kriya =8
kusala =5
Rūpāvacara = 15 vipāka =5
kriya =5
kusala =4
Arūpāvacara = 12 vipāka =4
kriya =4
magga = 4/20
Lokuttara = 8/ 40
phala = 4/20
23
Kāmāvacara – 54
Akusala – 12
Note: Attachment, hatred and delusion are mental concomitants, and they
are the root of all types of akusala.
Lobhamūla – 8
24
The following is how lobhamūla can be divided into eight types:
Dosamūla – 2
25
Mohamūla – 2
Feeling Association
Connected with doubt
Indifference
Connected with restlessness
Ahetuka – 18
26
Akusala vipāka – 7
Note: The base where mind arises is six-fold; the function mind performs is
14. They will be explained later.
A. According to base:
1. Eye-consciousness accompanied by indifference, and so are
2. Ear-consciousness
3. Nose-consciousness
4. Tongue-consciousness
5. Body-consciousness accompanied by pain
B. According to function:
6. Receiving consciousness accompanied by indifference
7. Investigating consciousness accompanied by indifference
27
Kusala vipāka – 8
A. According to base:
1. Eye-consciousness accompanied by indifference, and so are
2. Ear-consciousness
3. Nose-consciousness
4. Tongue-consciousness
5. Body-consciousness accompanied by happiness
B. According to function:
6. Receiving consciousness accompanied by indifference
7. Investigating consciousness accompanied by indifference
8. Investigating consciousness accompanied by pleasure
Kriya – 3
The consciousness that acts, but does not produce an effect (as
kamma does) is called “kriya”. The kriya citta is classified into three
according to function.
28
Pāḷi terms and their meanings:
Kāma-sobhana – 24
Kusala – 8
29
Vipāka – 8
Kriya – 8
1. According to feeling:
Citta associated with pleasure 18
Citta associated with happiness 1
Citta associated with displeasure 2
Citta associated with pain 1
Citta associated with neutral feeling 32
Total 54
2. According to type:
Kusala 8
Akusala 12
Vipāka 23
Kriya 11
Total 54
30
Rūpāvacara – 15
31
Tatiya jhāna is the constitutions of three jhāna factors, and is
the third stage attained.
Jhānaṅgas Jhānas
V V P S E 1st
V P S E 2nd
P S E 3rd
S E 4th
U E 5th
Nivaraṇa – 5
32
Those five hindrances are burnt by the five jhāna factors each:
1. Thīna-middha by vitakka
2. Vicikicchā by vicāra
3. Byāpāda by pīti
4. Uddhacca-kukkucca by sukha
5. Kāmacchanda by ekaggatā
Arūpāvacara – 12
Object - 4
The 4 objects are divided into two: Passing over and receiving.
33
The meaning of terms:
Kasiṇa = Entirety of device. The ten kinds of entirety of
device are used as an object of rūpa jhāna.
Infinite space = A space that is known by removing the entirety
of device.
First viññāṇa = The consciousness that occurs depending on infinite
space. It is only the first type of arūpa cittas.
Nothingness = It is the non-existence of the first viññāṇa of arūpa
citta.
Third viññāṇa = The consciousness that occurs depending on the
non-existence of the first viññāṇa.
34
Lokuttara – 8/40
These three types of worlds, kāma, rūpa and arūpa, are called
“loka”, meaning “mundane”. The consciousness that goes out from
“loka” or is higher than loka is called “lokuttara”, meaning “supra-
mundane”.
Magga, the constitution of the Eightfold Noble Path, is
classified into four. So, lokuttara citta is classified into four
according to magga.
Phala, the effect of magga, is also four, according to magga
that is its cause.
35
Magga and saṃyojanas (fetters)
The magga of sotāpatti completely eradicates the two fetters,
wrong view and doubt.
The magga of sakadāgāmi causes reduction of sensual desire
and hatred.
The magga of anāgāmi completely eradicates the two fetters,
sensual desire and hatred.
The magga of arahatta completely eradicates the five fetters,
desire for rūpa jhāna, desire for arūpa jhāna, conceit, mental
restlessness, and ignorance.
Phala = fruition
Phala is that which is the effect of magga. It belongs to vipāka
citta. But “phala” is a special term for the effect of magga.
Lokuttara jhāna
Lokuttara is divided twofold: without jhāna and with jhāna. If
it arises without jhāna, lokuttara citta is divided into 8. If it arises
with jhāna, lokuttara citta is divided into 40.
The 5 jhānas multiplied by the 4 maggas make 20. The 5 jhānas
multiplied by the 4 phalas is 20. Thus, 20 plus 20 becomes 40.
Jhāna citta – 67
The jhāna cittas, mundane and supramundane, total 67.
36
CHAPTER 2
Cetasika
Definition
When citta arises, there are mental states that depend on citta.
Those that have to occur depending on citta are called “cetasika”.
When citta and cetasika associate with one another, they have
four characteristics:
1. to arise together,
2. to pass away together,
3. to have an equal object, and
4. to have an equal basis.
Cetasika – 52
1. Aññasamāna group 13
2. Akusala group 14
3. Sobhana group 25
Total 52
Aññasamāna – 13
37
The universal aññasamāna that associates with all cittas is
further subdivided into seven:
1. Phassa = Contact
2. Vedanā = Feeling
3. Saññā = Perception
4. Cetanā = Motivation
5. Ekaggatā = One-pointedness
6. Jīvitindriya = Faculty of mental life
7. Manasikāra = Attention
Akusala cetasika – 14
1. Moha = Ignorance
2. Ahirika = Shamelessness
3. Anottappa = Fearlessness
4. Uddhacca = Restlessness
5. Lobha = Attachment
6. Diṭṭhi = Wrong view
7. Māna = Conceit
8. Dosa = Hatred, fear
9. Issā = Envy
10. Macchariya = Stinginess
11. Kukkucca = Remorse
38
12. Thīna = Sloth
13. Middha = Torpor
14. Vicikicchā = Doubt
Note: The first four are common to all types of immoral mental states.
Lobha is common to all attachment-rooted consciousness and diṭṭhi and
māna to some of them. The other four, dosa, etc., are common to all types
of hatred-rooted consciousness. Thīna and middha associate with some of
both attachment-rooted and hatred-rooted consciousness. Vicikicchā is
associated with the consciousness accompanied by doubt.
Sobhana cetasika – 25
Sobhana-sādhāraṇa – 19
1. Saddhā = Faith
2. Sati = Mindfulness
3. Hiri = Moral shame
4. Ottapa = Moral dread
5. Alobha = Non-attachment
6. Adosa = Non-hatred
7. Tatramajjhattatā = Equanimity
8. Kāya-passaddhi = Tranquillity of mental factors
39
9. Citta-passaddhi = Tranquillity of mind
10. Kāya-lahutā = Lightness of mental factors
11. Citta-lahutā = Lightness of mind
12. Kāya-mudutā = Pliancy of mental factors
13. Citta-mudutā = Pliancy of mind
14. Kāya-kammaññatā = Adaptability of mental factors
15. Citta-kammaññatā = Adaptability of mind
16. Kāya-pāguññatā = Proficiency of mental factors
17. Citta-pāguññatā = Proficiency of mind
18. Kāyu-jukatā = Rectitude of mental factors
19. Cittu-jukatā = Rectitude of mind
Virati cetasika – 3
Appamaññā cetasika – 2
1. Karuṇā = Compassion
2. Muditā = Sympathetic joy
Paññā cetasika – 1
40
Two Ways of Association
41
7. Chanda arises depending on 69 types of cittas: 10 akusala
cittas except 2 mohamūla, and 59 sobhana cittas. Altogether,
they are 69.
Aññasamāna – 13
Cetasika Associated citta Dissociated citta
Phassa, etc. 89 No
Vitakka 55 66
Vicāra 66 55
Adhimokkha 78 11
Vīriya 73 16
Pīti 51 70
Chanda 69 20
Akusala – 14
Cetasika Associated citta Dissociated citta
Moha, etc. 4 12 77
Lobha 8 81
Diṭṭhi / Māna 4 85
42
Dosa, etc. 4 2 87
Thīna, Middha 5 84
Vicikicchā 1 88
Regarding sobhana 25:
Sobhana – 25
Cetasika Associated citta Dissociated citta
Sobhana 19 59 30
Virati 3 16 73
Appamañña 2 28 61
Paññā 1 47 42
43
akusala mental states that are common to all immoral mental
states, and lobha, diṭṭhi, māna, thīna and middha. Altogether
they are 22.
Note: The 12 aññasamāna except pīti, the 4 akusala mental states
that are common to all immoral mental states, and lobha: altogether
17 types of mental states are common to all lobhamūla cittas. The
other 5 mental states, namely, pīti, diṭṭhi, māna, thīna and middha are
common to some of the lobhamūla cittas.
Dosamūla – 2
44
Citta Associated Cetasika
1st Dosamūla 20
2nd Dosamūla 22
Mohamūla – 2
Citta Associated Cetasika
st
1 Mohamūla 15
2nd Mohamūla 15
Ahetuka – 18
Citta Associated Cetasika
Viññāṇa 10 7
Sampaṭicchana 2
Upekkhā santīraṇa 2 10
Pañcadvārāvajjana 1
Somanassa santīraṇa 1
11
Manodvārāvajjana 1
Hasituppāda 1 12
45
(C) Regarding the 24 kāma sobhana cittas
1. The 8 mahā kusala cittas associate with the 38 types of
cetasikas: the 13 aññasamānas and the 25 sobhana mental
states. Altogether they are 38.
2. The 8 mahā vipāka cittas associate with the 33 types of
cetasikas: the 13 aññasamānas and the 20 sobhana mental
states except the 3 virati and the 2 appamaññā. Altogether they
are 33.
3. The 8 mahā kriya cittas associate with the 35 types of
cetasikas: the 13 aññasamānas and the 22 sobhana mental
states except the 3 virati. Altogether they are 35.
Mahākusala – 8
Citta Associated Cetasika
1st, 2nd 38
3rd, 4th 37
5th, 6th 37
7th, 8th 36
Mahākriya – 8
Citta Associated Cetasika
1st, 2nd 35
3rd, 4th 34
5th, 6th 34
7th, 8th 33
Mahāvipāka – 8
Citta Associated Cetasika
1st, 2nd 33
3rd, 4th 32
46
5th, 6th 32
7th, 8th 31
Mundane Jhāna – 27
Citta Associated Cetasika
1st Jhāna 3 35
2nd Jhāna 3 34
3rd Jhāna 3 33
4th Jhāna 3 32
5th Jhāna 15 30
47
3. The 8 third jhāna cittas associate with the 34 types of
cetasikas as before apart from vitakka and vicāra.
4. The 8 fourth jhāna cittas associate with the 33 types of
cetasikas as before apart from vitakka, vicāra and pīti.
Supramundane Jhāna – 40
Citta Associated Cetasika
st
1 Jhāna 8 36
2nd Jhāna 8 35
3rd Jhāna 8 34
4th Jhāna 8 33
5th Jhāna 8 33
48
Special Note
(ii) Dvihetuka: The cittas asociated with two hetus. They are
altogether 22: the 8 lobhamūlas, the 2 dosamūlas and the
12 kāma sobhana cittas disconnected from knowledge.
(iii) Tihetuka: The cittas associated with three hetus. They are
altogether 47: the 12 kāma sobhana cittas associated with
knowledge, the 15 rūpāvacaras, the 12 arūpāvacaras and
the 8 lokuttaras.
49
CHAPTER 3
Rūpa: Matter
Enumeration
Rūpa
Matter is termed in Pāḷi “rūpa”, because it transforms through
the influence of adverse physical conditions such as heat, cold, etc.
Mahābhūta – 4
Upādāya rūpa – 24
50
“derivative”. The derivative matters are classified into 24 types,
being enumerated as 10 groups:
1. Pasāda = sense-organ
2. Gocara = object
3. Bhāva = matter of sex
4. Hadaya = matter of the heart
5. Jīvita = matter of life
6. Āhāra = matter of nutrition
7. Pariccheda = limiting
8. Viññatti = communicating
9. Vikāra = distinction
10. Lakkhaṇa = characteristic
Pasāda – 5
(1) The eye (visual) matter lies at the centre of the pupil where an
image forms, pervading the 7 layers of the visual sense-organ.
(2) The ear (auditory) matter lies at the smooth hairs inside the
inner ear.
(3) The nose (olfactory) matter lies on the olfactory bulb.
(4) The tongue (gustatory) matter lies at the centre of the tongue,
the lotus-petal-like growth.
(5) The body matter lies on the body spreading through out all parts
of the body.
51
Gocara – 7
Bhāva – 2
1. Itthibhāva = femininity
2. Pumbhāva = masculinity
The two types of bhāva matters lie on all parts of the whole body.
Hadaya – 1
The matter of the heart is a matter that lies on the blood of the
heart. It is perceived as the seat of mind apart from the five-viññāṇa
minds. The matter of the heart is described in Pāḷi “hadaya vatthu”,
meaning the heart that is the base of the mind.
52
In another way, “hadaya” means mind and “vatthu” means seat.
Therefore, “hadaya vatthu” is the seat of mind.
Jīvita – 1
Āhāra – 1
Pariccheda – 1
Viññatti – 2
Viññatti is twofold:
1. Kāya viññatti = bodily intimation
2. Vāci viññatti = vocal intimation
53
Vikāra – 5
Note: Herein, the last two matters, #4 and #5 are mentioned by the two
names viññatti and vikāra, according to their mode.
Lakkhaṇa – 4
CLASSIFICATION OF MATTER
All types of matter dissociate from “hetus”. Hence, they are all
“ahetuka”, meaning the avoidance of hetu.
54
All types of matter are not eradicated by the “path”, as mental
defilements are done.
55
5. Indriya and Anindriya
The matters that are near as being easily perceived are called
“santike”. They are 12, similar to the 12 constituting oḷārika.
The matters that are with impingement being as the base and
the object of mind are called “sappaṭigha”. They are 12, similar to
the 12 constituting oḷārika.
56
9. Upādinna and Anupādinna
Note: Of these pasāda matters, eye and ear matters receive an object each
that does not touch them. Therefore they are qualified as “asampatta”. The
other 3 receive an object each that touches them, therefore, they are
“sampatta”.
57
The Four Causes and Conditions
There are four causes and conditions through which matter has
to arise. They are:
1. Kamma
2. Citta (mind)
3. Utu (heat)
4. Āhāra (nutritive essence)
Citta that produces the matter is 75, apart from the 10 dvipañca
viññāṇas and the 4 results of arūpa plane.
Heat and nutritive essence are only matters that produce some
of the other matters.
58
4. Āhāra, nutritive essence, that is the condition of matter
produces the nutriment-born matter at the moment it spreads.
Matters born of Conditions
59
Note: The list can be made up easily by reviewing the classification
mentioned previously.
Mental Effects
60
5. The 2 dosamūlas produce matter, sustain bodily posture, bring
about intimation and cause crying.
Material Groups
1. arising together
2. ceasing together
3. having a common dependence (base)
4. co-existence
61
Kammaja-kalāpa – 9
1. Jīvita-navaka = vital-nonad
2. Cakkhu-dasaka = eye-decad
3. Sota-dasaka = ear-decad
4. Ghāna-dasaka = nose-decad
5. Jivhā-dasaka = tongue-decad
6. Kāya-dasaka = body-decad
7. Ittibhāva-dasaka = female-decad
8. Pumbhāva-dasaka = male-decad
9. Vatthu-dasaka = basis-decad
Cittaja-kalāpa – 6
Note: The 1, 2, 3 and 4 groups are pure forms. By adding the 4th to the 2nd,
it forms the 5th group, and by adding the 4th to the 3rd, it forms the 6th group.
62
Utuja-kalāpa – 4
Note: The 1, 2, and 3 groups are pure forms. By adding the 3rd to the 2nd, it
forms the 4th group.
Āhāraja-kalāpa – 2
63
Internal and External Matter-Groups
Plane:
There are three planes where matter arises. They are the 11
kāma planes, the 15 rūpa planes and the plane of asaññāsatta.
Time:
There are two periods when matter arises. They are the time of
rebirth (paṭisandhi) mind and the time of life-continuity.
Beings:
There are 4 beings dealing with the way they are born:
64
Beings and Planes
However, within those who are born in moisture and those born
by making their appearance, there arise the 7 kamma-born material
groups, eye, ear, nose, tongue, body, bhāva and the heart-based
decad, altogether, at the moment the rebirth (paṭisandhi) mind arises.
The other material groups continue to arise on the occasion of life-
continuity.
65
The First and the Last Moments of Matters
3. The matters born of heat start from the static moment of the
rebirth mind.
Note: All types of matter are continuously arising like the current of a river
and the flame of a lamp starting from the time they first arise.
Then,
2. The matters born of mind cease after the 48 moments when the
death mind ceases.
66
(paṭisandhi) mind. However, the material groups born of mind and
heat arise on the occasion of life-continuity.
In the rūpa planes, the material groups, nose, tongue, body and
bhāva decads and the material groups born of nutriment never arise.
Therefore:
67
CHAPTER 4
Pakiṇṇaka: Miscellaneous
Introduction
(a) Citta 01
(b) Cetasika 52
Altogether 53
1. Classification of Feeling
Feeling (vedanā) is a universal cetasika which has the
characteristic of feeling. In Abhidhamma feeling is analyzed into two
ways – by way of the intrinsic nature and by way of the governing
faculty.
68
(A) By way of the intrinsic nature the feeling is threefold:
1. Pleasant feeling sukha
2. Painful feeling dukkha
3. Feeling that is neither painful nor pleasant
adukkhamasukha
69
Cittas with joy are 62
Lobhamūla with pleasure 4
Ahetuka with pleasure 2
Kāma sobhana with pleasure 12
First jhāna 11
Second jhāna 11
Third jhāna 11
Fourth jhāna 11
2. Classification of Roots
Roots (hetu) are all cetasikas which are analyzed into 6 by way
of their intrinsic nature, namely
1. Lobha greed
2. Dosa hatred
3. Moha delusion
4. Alobha non-greed
5. Adosa non-hatred
6. Amoha non-delusion
70
Classification of cittas through associated Roots
Cittas without roots – 18
Cittas without roots are 18. They are according to the order of
thought-process as follows:
1. Five-door adverting 1
2. Sense-consciousness 10
3. Receiving 2
4. Investigating 3
5. Determining 1
6. Smiling 1
3. Classification of Functions
There are 14 functions which cittas perform each:
1. Rebirth-linking paṭisandhi
2. Life-continuum bhavaṅga
3. Adverting āvajjana
4. Seeing dassana
5. Hearing savana
71
6. Smelling ghāyana
7. Tasting sāyana
8. Touching phusana
9. Receiving sampaṭicchana
10. Investigating santīraṇa
11. Determining voṭṭhabbana
12. Javana (dynamic) javana
13. Following the javana-object tadārammaṇa
14. Death cuti
Classification of Stages
72
Cittas of Adverting – 2
Cittas which perform the function of adverting, etc. are two:
1. Five-door adverting (pañcadvārāvajjana) 1
2. Mind-door adverting (manodvārāvajjana) 1
Cittas of Seeing – 2
Eye-consciousness (cakkhuviññāṇa) 2
Cittas of Hearing – 2
Ear-consciousness (sotaviññāṇa) 2
Cittas of Smelling – 2
Nose-consciousness (ghānaviññāṇa) 2
Cittas of Tasting – 2
Tongue-consciousness (jivhāviññāṇa) 2
Cittas of Touching – 2
Body-consciousness (kāyaviññāṇa) 2
Cittas of Receiving – 2
Receiving consciousness (sampaṭicchana) 2
Cittas of Investigating – 3
Cittas which perform the function of investigating are three:
Investigating consciousness (santīraṇa) 3
Cittas of Determining – 1
It is only the mind-door adverting consciousness which
performs the function of determining in five-door.
Cittas of Javana – 55
Cittas which perform the function of javana are 55:
1. Unwholesome consciousness 12
2. Wholesome consciousness 21
3. Functional consciousness except the two types
of adverting consciousness 18
4. Fruition consciousness 4
73
Cittas of Following the javana-object – 11
Cittas which perform the function of following the javana-
object are 11:
1. Investigating consciousness (santīraṇa) 3
2. Great resultant consciousness (mahāvipāka) 8
74
Cittas with five functions – 2
Investigating consciousness with neutral feeling 2
Note: They have 5 functions as rebirth-linking, lif-continuum, death,
following the javana-object and investigating.
4. Classification of Doors
There are 6 doors through which citta interacts with the
objective world. They are as follows:
1. Eye-door cakkhudvāra
2. Ear-door sotadvāra
3. Nose-door ghānadvāra
4. Tongue-door jivhādvāra
5. Body-door kāyadvāra
6. Mind-door manodvāra
Therein the eye itself is the “eye-door”, and so for the ear-door
and the others. But the life-continuum is called “mind-door”.
75
Note: Cittas in ear-door, etc. are mostly similar to the cittas in eye-door
except the 2 cittas “eye-consciousness”, which are specially in eye-door.
Therefore we should note that ear-consciousness is only in ear-door; nose-
consciousness is only in nose-door; tongue-consciousness is only in tongue-
door; body-consciousness is only in body-door. The other cittas are general
to all.
76
Cittas either in six doors or door-free are 10
1. Investigating consciousness with neutral feeling 2
2. Great resultants 8
Note: Investigating consciousness has 5 functions. If it performs the
function of investigation or following the javana-object it is in 6 doors. If it
performs one of the functions of paṭisandhi, bhavaṅga or cuti it is door-
free.
The great resultants have 4 functions. They are in 6 doors, if they perfom
the function of following the javana-object. If they perform one of the
functions of paṭisandhi, bhavaṅga or cuti they is door-free.
5. Classification of Objects
There are 6 kinds of objects corresponding to the 6 senses.
They are as follows:
1. Visible object rūpārammaṇa
2. Sound saddārammaṇa
3. Smell gandhārammaṇa
4. Taste rasārammaṇa
5. Tangible object poṭṭhabbārammaṇa
6. Dhamma-object dhammārammaṇa
Defining of objects
Therein, visible form itself is visible object. Likewise sound,
etc. are sound-object, etc. But the dhamma-object is sixfold:
1. Sensitive matter pasādarūpa 5
2. Subtle matter sukhumarūpa 16
3. Consciousness citta 89
4. Mental factors cetasika 52
5. Nibbāna 1
77
6. Concepts paññatti 1
Note: ārammaṇa = where cittas delight in; ālambaṇa = where cittas hang on.
Classification of Cittas through their objects
(general)
Cittas in mind-door
There are 67 cittas which arise in mind-door. They have one of
all six kinds of objects. And they are present, past, future or
independent of time, according to circumstances.
Cittas door-free
There are 19 cittas which are door-free. They have the six
objects which are mentioned as 3 by their special terms:
1. Volitional action kamma
2. Sign of volitional action kamma-nimitta
3. Sign of destiny gati-nimitta
According to the situation, that object has usually been
apprehended in one of the six doors in the immediately preceding
existence, as either a present or past object or as a concept.
78
4. Nibbāna nibbānārammaṇa
79
possible objects 25 14 12 1 1
Cittas with all objects except path and fruition of arahantship are 5
1. Sense-sphere wholesome with knowledge 4
2. Wholesome direct-knowledge (abhiññā) 1
6. Classification of Bases
There are 6 bases depending on which citta arises. They are as
follows:
1. Eye-base cakkhu-vatthu
2. Ear-base sota-vatthu
80
3. Nose-base ghāna-vatthu
4. Tongue-base jivhā-vatthu
5. Body-base kāya-vatthu
6. Heart-base or base of mind (hadaya-) vatthu
Note: All these bases are found in the sense world. But in the fine-material
world 3 bases – nose, tongue and body – are not found. In the immaterial
world, no bases exist.
81
Cittas on the body-base – 2
Body-consciousness kāyaviññāṇa 2
82
CHAPTER 5
83
Note on citta-vīthi: When a citta-vīthi runs, it depends on one
of the 6 bases; it comes into contact to one of the 6 objects through
one of the 6 doors. Therefore, the 6 bases, the 6 objects, the 6 doors
and the 6 viññāṇa must be noted here:
6 Viññāṇa 6 Bases 6 Doors 6 Objects
Eye-consciousness Eye-base Eye-door Form
Ear- “ Ear-base Ear-door Sound
Nose- “ Nose-base Nose-door Smell
Tongue- “ Tongue-base Tongue-door Taste
Body- “ Body-base Body-door Tangibility
Mind- “ Mind-base Mind-door Dhamma
84
Atimahanta = very great,
Mahanta = great,
Paritta = small,
Atiparitta = very small
dealing with a form object.
If the object is a sound, it must be very loud, loud, low, very low. If
smell or taste, it must be very strong, strong, little, very little. If
tangibility, it must be much strike, strike, smooth, very smooth.
Then, “vibhūta” means clear and “avibhūta” not clear.
But the appearance of the object of vīthimutta cittas is threefold:
kamma,
kamma-nimitta, and
gati-nimitta.
85
Objects
Mental process Very Very
Great Small
great small
in eye-door 1 2 6 6
in ear-door 1 2 6 6
in nose-door 1 2 6 6
in tongue-door 1 2 6 6
in body-door 1 2 6 6
86
(6) Then one of the 29 Javana cittas concerning the Kāma plane
runs mostly for 7 times experiencing that object for 7 times
and ceases.
(7) Following the Javana citta the Retentive resultant conscious-
ness arises twice succeeding the Javana with that object and
ceases.
87
In Ear-door, etc.:
Instead of Cakkhuviññāṇa there arise the other Viññāṇas
respectively according to the door and the object. The other 16
citta are the same. They run with one of the 5 objects that come
into contact to the concerning doors.
P C SP ST V J J J J J J J T T
B B B----------------------------------B
Mind-door
(1) B B M J J J J J J J T T
(2) B B M J J J J J J J T T
(3) B B M J J J J J J J T T
88
Mental process with Small Object
Regarding the small object 6 types of mental process are
possible to run with the small object. It passed from 4 to 9
Bhavaṅgas. It ends in Voṭṭhappana.
Vīthi-cittas / Bhavaṅga
arising moment
manifestation
B. ceased
of object
moment
object
89
Classification: There are 15 types of mental process in the eye-
door. In the mental process there occur Bhavaṅga cittas and Vīthi
cittas. Regarding Vīthi cittas the classification runs as follows:
90
When the vibhūta object comes into contact to the mind-door,
the running Bhavaṅga citta vibrates and then it ceases. After that the
Attending consciousness in mind-door (Manodvārāvajjana) arises
paying attention to the object. Then the Javana citta arises
experiencing the object for 7 times. Following to the Javana the
retentive consciousness arises twice succeeding the object of Javana.
Then the Bhavaṅga runs again.
O object
M J J J J J J J T T
B B--------------------------B B B
O object
M J J J J J J J
B B---------------------B B B
91
Apannā Javana Section
92
Person and his objective: If a person is quick in
understanding, the preceding kāma-javana arises within him three
times. But if a person is slow in understanding, it arises four times.
93
Person Preceding following
Rūpa-kusala with pleasure - 4
2 Mahākusala
32 Magga with pleasure - 16
with pleasure
Puthujjana Lower Phala with pleasure - 12
Rūpa (5th Jhāna)-Arūpa-kusala
2 Mahākusala
Sekkha with neutral feeling - 5
with neutral 12
Magga with neutral feeling - 4
feeling
Lower Phala with neutral feeling - 3
2 Mahākriya 8 Rūpa-kriya with pleasure - 4
with pleasure Arahatta-phala with pleasure - 4
Asekkha 2 Mahākriya Rūpa (5th Jhāna)-Arūpa-kriya
with neutral 6 with neutral feeling - 5
feeling Arahatta-phala with neutral - 1
Procedure
According to object:
In a mental process the vipāka cittas - 5-Viññāṇa, Sampaṭiccha-
na, Santīraṇa and Taddārammaṇa - must be an unwholesome result,
if they run with an undesirable object.
If they run with a desirable object, they must be the result of a
wholesome state.
However, if the object is very much desirable, the Santīraṇa
and Tadārammaṇa must be only with pleasant feeling.
94
(3) if the preceding Javana is one of the two Dosamūla, the
following Tadārammaṇa must be only with neutral feeling;
(4) if the preceding Javana is one of the other 18 Kāma-Javanas - 8
Lobhamūla, 2 Mohāmūla, 8 Mahā-kusala - all kinds of
Tadārammaṇa are possible.
Defining of Tadārammaṇa:
In a mental process there arises Tadārammaṇa immediately
after Javana, if the object is very great in 5-doors or clear in Mind-
door. However, for the occurrence of Tadārammaṇa there are 3
conditions:
1. the preceding Javana must be a Kāma javana
2. the object must be a kāma object
3. it must be within kāma beings.
Problem of Tadārammaṇa:
Suppose, there is a person whose Paṭisandhi is with pleasant
feeling. Within him, sometimes, one of the Dosamūla Javanas arises.
Immediately after the Dosamūla Javana, the appearance of
Tadārammaṇa with pleasant feeling is impossible. That person has
Paṭisandhi with pleasant feeling, therefore the appearance of
Tadārammaṇa with neutral feeling is impossible. To solve the
natural problem, there occurs the Santīraṇa with neutral feeling
depending on any experienced kāma object. Then Bhavaṅga runs.
Tadārammaṇa
Preceding Javana Tadārammaṇa
5 Kāma-kriya with pleasant feeling 5 Tadārammaṇa with
pleasant feeling
4 Kāma-kriya with pleasant feeling 6 Tadārammaṇa with
2 Dosamūla neutral feeling
Mahākusala 8
18 Lobhamūla 8 11 Tadārammaṇa
Mohamūla 2
95
Analysis of Javana
Javana citta are 55. They are energetic mind. When they run in
a mental process, they experience the object. Regarding to the object
the final decision is the work of Javana. The Javana occurs once or
several times according to their nature and condition.
96
6. Javana with unlimited moment:
In the process of Jhāna and Phala attainment, the Javanas
of Jhāna or Phala run without limitation. As long as the
attainment remains these Javanas run like the current of
Bhavaṅga citta.
(A) Plane:
Regarding to the classification of Vīthi cittas the 4 plane-groups
should be known:
(1) Kāmāvacara
(2) Rūpāvacara
(3) Arūpāvacara
(4) Asaññasatta
97
In Asaññasatta plane no cittas arise. Therefore, in that plane
any kind of Vīthi citta is impossible.
(B) Individual:
98
Division of Vīthi citta
99
Within these persons the concerning Magga-citta alone is possible.
100
Arahatta Phalaṭṭha: Within such a person (Arahanta) 35 Vīthi
cittas, if attained Jhāna, by adding 9 Jhāna kriya javanas, 44 Vīthi
cittas, are possible. The 35 Vīthi cittas are as follows:
Ahetuka 18
Mahākriya 8
Mahāvipāka 8
Arahatta phala 1
35
101
Being, plane, Vīthi cittas
9 Tihetuka
Note: In the Rūpa- and Arūpa-plane the respective rūpa- and arūpa-
vipāka cittas also appear but only with the function of paṭisandhi, bhavaṅga
and cuti. They are vīthimutta cittas (process-freed consciousness) and the
next chapter will deal with them. If all possible cittas are mentioned, they
must be added to the given numbers.
102
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