Tuesday 22 October 2013

22/10/13

CHAPTER-ONE 1.1Classes of Consciousness ( cittas) The Fourfold Ultimate Reality ( catudhaparamattha) The thing contained in Abhidhamma, spoken of therein, are altogether fourfold from the standpoint of ultimate reality: consciousness, mental factors , matter, and Nibbảna. From the standpoint of ultimate reality (paramatthato): According to the Abhidhamma philosophy, there are two kinds of realities –the conventional (sammuti) and ultimate (paramattha). Conventional realities are the referents of ordinary conceptual thought (pannatti) and conventional modes of expression (vohara). They include such entities as living beings, persons, men, women, animal, and the apparently stable persisting objects that constitute our unanalyzed picture of the world. The abhiddhamma philosophy maintains that these notions do not possess ultimate validity, for the objects which they signify do not exist in their own right as irreducible realities. Their mode of being is conceptual, not actual. They are products of mental construction (parikappana), not realities existing by reason of their own nature. Ultimate realities, in contrast, are things that exist by reason of their own intrinsic nature (sabhava). These are the Dhammas: the final, irreducible components of existence, the ultimate entities which result from a correctly performed analysis experience. Such existents admit of no further reduction, but are the final terms of analysis, the true constituents of the complex manifold of experience. Hence the word paramattha is applied to them, which is derived from parama= ultimate, highest final, and attha=realties, thing. The ultimate realities are characterized not only from ontological angle as the ultimate the existents, but also from the epistemological angel as the ultimate objects of right knowledge. As one extracts oil from sesame seed, so one can extract the ultimate realities from the conventional realities. For example “being,” and “man,” and “woman” are concepts suggesting that the things they signify possess irreducible ultimate unity. However, when we wisely investigate these things with the analytical tools of the Abbhiddhama, we find that they do not possess the ultimacy implied by the concepts, but only a conventional reality as an assemblage of impermanent factors, of mental and physical processes. Thus by examining the conventional realities with wisdom, we eventually arrive at the objective actualities that lie behind our conceptual constructs. It is these objective actualities-the dhammas, which maintain their intrinsic natures independently of the mind’s constructive functions-that from the ultimate realities of the Abhiddhamma. Although ultimate realities exist as the concrete essences of tings, they are also subtle and profound that an ordinary person who lacks training cannot perceive them .Such a person cannot see the ultimate realities because his mind is obscured by concepts, which shape reality into conventionally defined appearances. Only by means of wise or thorough attention to things (yoniso manasikara) can one see beyond the concepts and take the ultimate realities as one’s object of knowledge. Thus paramattha is described as that which belongs to the domain of ultimate or supreme knowledge. Altogether fourfold: In the Suttas the Buddha usually analyzes a being or individual into five types of ultimate realties, the five aggregates: matter,feeling, perception, mental formations, and consciousness. In the Abhidhamma teaching the ultimate’s are grouped into the categories enumerated in the text. The first three-consciousness, mental factors, and matter-comprise all conditioned realties. The five aggregates of the Suttanta teaching fit within these three-categories. The aggregate of consciousness is here comprised by consciousness, the word citta generally being employed to refer to different classes of consciousness distinguished by their concomitants. The middle three aggregates are, in the Abhiddhamma, all included within the category of mental factors (cetasikas), the mental states that arise along with consciousness performing diverse function. The Abhidhamma philosophy enumerates fifty-two mental factors: the aggregates of feeling and perception are each counted as one factor; the aggregate of mental formation of the suttas is finely subdivided into fifty mental factors. The aggregate of matter is, of course, identical with the Abhidhamma category of matter, which will later be divided into twenty-eight types of material phenomena. To these three types of reality, which are conditioned, is added a fourth reality which is unconditioned. That realty, which is not included in the five aggregates, is Nibbana. The state of final deliverance from the suffering inherent in conditioned existence. Thus in Abhidhamma philosophy there is altogether these four ultimate realities: consciousness, mental of factors, matter, and Nibbana. Of them, consciousness, firstly, is fourfold: (i) sense-sphere consciousness ;( ii) fine-material-sphere consciousness; (iii) immaterial-sphere consciousness; (iv) supramundane consciousness. Consciousness: the Abhidhammattha Sangaha is devoted to an examination of citta, consciousness or mind ,the first because the focus of the Buddhist analysis of reality experience, that which constitutes the knowing or awareness an an object. The Pali word citta is derived from the verbal root citta, to cognize, to know. The commentators define citta in three ways: as agent, as instrument, and as activity. As the agent, citta is that which cognizes an object. As the instrument, citta that by means of which the accompanying mental factors cognize the object. As an activity, citta is itself nothing other than the process of cognizing the object. The third definition, in terms of sheer activity, is regard as the most adequate of three: that is: citta is fundamentally an activity or process cognizing or knowing an object. It is not an agent or instrument possessing actual being in itself apart from the activity of cognizing. The definition in terms of agent and instrument are proposed to refute the wrong view of those who hold that a permanent self or ego is the agent and instrument of cognition. The Buddhist thinkers point out, by means of these definitions, that it is not a self that performs the act of cognition, but citta or consciousness. This citta is nothing other than the act of cognizing, and that act is necessarily impermanent, marked by rise and fall. To elucidate the nature of any ultimate reality, the Pali commentators propose four defining devises by means of which it can be delimited. These four devices are (1) its characteristic, i.e..the salient quality of phenomenon; (2) its function, its performance of a concrete task or achievement of a goal (3) its manifestation , the way it presents itself within experience; and (4) its proximate cause, the principal condition upon which it depends. In the case of Citta, its characteristic is the knowing of an object . Its function is to be a “forerunner” of the mental factors in that it presides over them and is always accompanied by them. Its manifestation –the way it appears in the mediator’s experience – is a continuity of processes. Its proximate cause is mind- and- matter (namarupa), because consciousness cannot arise alone, in the complete absence of mental factors and material phenomena. While citta has a single characteristic as the cognizing of an object, a characteristic that remains the same in all its diverse manifestations, the Abhiddhamma distinguishes citta into a variety of types. These type, also called cittas, are reckoned as 89 or, by a finer method of differentiation, as 121. What we ordinarily think of as consciousness is really a series of cittas, momentary acts of consciousness, occurring in such rapid succession that we cannot detect the discrete the discrete occasions, which are of diverse types. The Abhiddhamma not only distinguishes the types of consciousness, but more importantly, it also exhibits them as ordered into a cosmos, a unified and closely interwoven whole. To do so it employs several overlapping principles of classification. The first of these, introduced in the present section of the sangaha, is the plane of consciousness. There are four planes of consciousness. Three are mundane: the sense sphere, the fine-material sphere, and the immaterial sphere; the fourth is supramundane. The word “sphere,” which qualifies the first three planes, means “that which move about in, frequents, a particular locality.” The locality frequented is the plane of existence designated by the name of the sphere, that is, the sensuous, the fine- material, and the immaterial planes of existence. However, though the three spheres consciousnesses have a particularly close connection with the corresponding planes of existence, they are not identical. The sphere of consciousness are categories for classifying types of cittas, the planes of existence are realms or world into which beings are reborn and in which they pass their lives. A definite relation nevertheless exists between the spheres of consciousness and the planes of existence: a particular sphere of consciousness comprises those types of consciousness which are typical of the corresponding plane of existence and which frequent that plane by tending to arise most often there. Consciousness of a particular a sphere is not tied to the corresponding plane, but may arise in other planes of existence as well for instance, fine-material and immaterial-sphere cittas can arise in the sensuous plane, and sense-sphere cittas can arise in the fine- material and immaterial planes. But still a connection is fond, in that a sphere of consciousness is typical for the plane that shares its name. Moreover, the kammically active cittas of any particular sphere, the cittas that generate kamma, tend to produce rebirth into the corresponding plane of existence and if they succeed in gaining the opportunity to generate rebirth, they will do only in that plane, not in any other plane. Hence the tie between the spheres of consciousness and the corresponding planes of existence is extremely close. Sense- sphere consciousness (kảmảvacaracittani ): The word Kảma means both subjective sensuality, i.e., craving for the sense pleasure, and objective sensuousness, i.e., the five external sense-objects—visible forms, sounds, smells, tastes, and tangibles. The Kảmabhumi is the sensuous plane of existence, which comprise eleven realms—the four woeful states, the human realm, and the six sensuous heavens. Sense-sphere consciousness includes all those cittas that have their proper domain in the sensuous plane of existence, though they arise in other planes as well. SENSE-SPHERE CONSCIOUSNESS—54 (kamavacaracittani) Unwholesome Consciousness—12 (akusalacittani) Consciousness Rooted in Greed (lobhamulacittani)-8 1. One consciousness, accompanied by joy, associated with wrong view, unprompted. 2. One consciousness, accompanied by joy, associated with wrong view, prompted. 3. One consciousness, accompanied by joy, dissociated with wrong view, unprompted. 4. One consciousness, accompanied by joy, dissociated with wrong view, prompted. 5. One consciousness, accompanied by equanimity, associated with wrong view, unprompted. 6. One consciousness, accompanied by equanimity, associated with wrong view, prompted. 7.One consciousness, accompanied by equanimity, associated with wrong view, unprompted. 8.One consciousness, accompanied by equanimity, dissociated with wrong view, prompted. These eight types of consciousness are accompanied by greed. Un wholesome consciousness: In analyzing unwholesome consciousness, the Abhiddhamma first classifies it by way of its most prominent root whether greed (lobha) hatred (dosa) or delusion (moha). Greed and hatred, according to the Abhiddhamma, are mutually exclusive: they cannot coexist within the citta. Thus those states of consciousness in which greed is the principal root are termed “cittas rooted in greed,” of which eight are enumerated. Those states in which hatred is the principal root termed “ cittas rooted in hatred,” of which two are enumerated. The third unwholesome root, delusion, is present in every state of unwholesome consciousness. Thus in those cittas rooted in greed and in those rooted in hatred, delusion is also fond as an underlying root Nevertheless, there are types of consciousness in which delusion arises without the accompaniment of greed or hatred. These cttas— Two in number –are called consciousness involving sheer delusion or “ cittas rooted in delusion.” Consciousness rooted in greed: The Abhidhamma begins its analysis of the three classes of unwholesome consciousness by distinguishing the different cittas rooted in greed, as greed is always mentioned first among the unwholesome roots. The Pali word lobha includes all varieties of greed ranging from intense passion or cupidity to subtle liking and attachment. Consciousness rooted in greed is divided into eight types on the basis of three principles of dichotomizations. One is the concomitant feeling, whether a feeling of joy or equanimity; the second is the presence or absence of wrong view, the third is the consideration whether the citta is prompted unprompted. From the permutations of these three distinctions, eight types of consciousness are obtained. Accompanied by joy: The word somanassa, joy is derived from su=pleasant +manas=mind; thus it means literally a pleasant mental state. Somanassa is a type of feeling, specifically, pleasant mental feeling. All consciousness is accompanied by some feeling, which may be bodily or metal, pleasant, painful, or neutral. Somanassa is a felling which is mental rather than bodily, and pleasant rather than painful or neutral. This feeling “accompanies”(sahagata) this type of consciousness in that it is inextricably blended with it, just as when the waters of two rivers meet, they blend together and cannot be distinguished. The Abhiddhama describes four cittas rooted in greed that are accompanied by joy. The other four cittas in this class are accompanied by equanimity (upekkhasahagata). The word upekkha is often used the Pali texts to signify the lofty spiritual quality of equanimity or impartiality, the state of mind which cannot be swayed by biases and preferences. Here, however, the word is used simply to mean neutral feeling, a mental feeling which leans neither towards gladness not dejection. In contrast to pleasant and painful feeling, which experience the object in diametrically opposed ways, upekkha experiences the object in a neutral manner. Thus upekkha or equanimity feeling is also called adukkhamasukkhảvedanả, neither painful not pleasant feeling. Associated with wrong view (ditthigatasampayutta): Having divided the greed rooted consciousness into two classes on the basis of feeling –as accompanied by joy by equanimity--the text again divides that same consciousness on the basis of its relationship to wrong view. The word ditthi means view, and unless it is specified by the prefix samma, “right” it generally refers to wrong view (micchaditthi). Wrong view accompanies the consciousness rooted in greed as conviction, belief, opinion or rationalization. The view may either reinforce the attachment from which the consciousness springs by providing it with a rational justification, or the view itself may be an object of attachment in its own right. Wrong view is associated with four types of consciousness in all – two accompanied by joy and two accompanied by equanimity. The other four are dissociated from wrong view (ditthigatavipayutta), in that greed operates in them without any accompanying justification provided by a view. Unprompted (asankharika): the third differentiating principle of consciousness rooted in greed is the presence or absence of prompting. The multisignificant word sankhara is used here in a sense specific to the Abhiddhamma to mean prompting, instigation, inducement (payoga), or the application of an expedient. This prompting may be imposed by others, or it may originate from within oneself; the means employed may be bodily, verbal, or purely mental. The instigation is bodily when someone induces us by bodily means to give rise to particular types of consciousness which may issue in corresponding actions. It is verbal when the means employed is another’s command or power of persuasion. And it is mental when, either by reflection or determination of the will, we make a deliberate endeavor, despite inner resistance, to generate certain types of consciousness. Prompting can be associated with either unwholesome or wholesome states of consciousness, as will be shown below. That consciousness which arises spontaneously, without Prompting or inducement by expedient means is called unprompted. That consciousness which arises with prompting or inducement by expedient means is called prompted (sasankharika).In the greed –rooted class of consciousness, four types are unprompted or spontaneous, and four types are prompted or induced. Consciousness Rooted in Hatred (dosamulacittani) -2 9. One consciousness, accompanied by displeasure, associated with aversion, unprompted. 10. One consciousness, accompanied by displeasure, associated with aversion, prompted. These two types of consciousness are associated with aversion. Consciousness rooted in hatred (dosamulacittaani): The second class of unwholesome consciousness analyzed by the Abhiddhamma is that rooted in hatred, the second of the three unwholesome rooted. This consciousness is of two kinds, distinguished simply as unprompted and prompted. In contrast to consciousness rooted in greed, which can arise with alternative types of feeling—either joy or equanimity—consciousness rooted in hatred arises with only one kind of feeling, that of displeasure. Again, unlike consciousness rooted in greed, consciousness rooted in hatred does not arise in association with wrong view. Although wrong view can motivate acts of hatred, according to the Abhidhamma the wrong view does not arise simultaneously with hate, in the same citta, but at earlier time in different type of citta. Accompanied by displeasure ( domanassasahagata); The feeling that accompanies states of consciousness rooted in hatred is displeasure. The Pali word domanassa, derived from du=bad+manas= mind, signifies unpleasant mental feeling. This feeling accompanies only consciousness rooted in hatred, and such consciousness is necessarily accompanied by this feeling. Thus displeasure, or unpleasant mental feeling, is always unwholesome; in this respect it differs from unpleasant bodily feeling, which is kammically indeterminate, and from joy and equanimity, which may be wholesome, unwholesome, or indeterminate. Associated with aversion (patighasampayutta): Whereas consciousness rooted in greed is explicitly said to be accompanied by greed, consciousness rooted in hatred (dosa) is expounded under the synonymous term aversion (patigha). Patigha includes all degree aversion, from violent rage to subtle irritation. The word means literally “striking against,” which indicates a mental attitude of resistance, rejection, or destruction. Though displeasure and aversion always accompany each other, their qualities should be distinguished. Displeasure ( domanasa) is experience of unpleasant feeling, aversion (patigha) is the mental attitude of ill will or irritation .In terms of the five aggregates, displeasure is included in the aggregate of feeling ( vedanakkhandha), while aversion is included in the aggregate of mental formations (sankharakkhandha). Consciousness Rooted in Delusion (mohamulaciittani)—2 11. One consciousness, accompanied by equanimity, associated with doupt. 12. One consciousness, accompanied by equanimity, associated with restlessness. These two types of consciousness involve sheer delusion. Thus end, in all, the twelve types of unwholesome consciousness. Consciousness rooted in delusion (mohamulacittani): This last class of unwholesome consciousness comprises those cittas in which the other two unwholesome roots—greed and hatred—are absent. Usually delusion leads to the arising of greed or hatred as well. But though delusion is always present as a root in cittas accompanied by greed and hate, its function there is subordinate. In these last two types of unwholesome consciousness, however, delusion alone is present as an unwholesome root, and thus they are classified as consciousness rooted in delusion. Because the function of delusion is especially evident in these two types of consciousness, they are also described as consciousness involving sheer delusion (mohamulacitta). The Pali word momuha being as intensification of moha delusion. There are two types of consciousness in which delusion is especially prominent: one is associated with doubt, the other with restlessness. Accompanied by equanimity (upekkhasahagata): Even if a desirable object is present when a delusion-rooted consciousness arises, it is not experienced as desirable and thus pleasant mental feeling (somamanassa) does not arise. Moreover, when the mind is obsessed by doubt or restlessness, it is not capable of forming a determinate positive or negative evaluation of the object, and thus cannot be associated with either pleasant or painful feeling. For these reasons the feeling that accompanies these two cittas is neutral, the feeling of equanimity (upekkha). Associated with doubt (vicikicchasamyutta): The commentators give two etymological explanations of the word vicikiccha: (i) vexation due to perplexed thinking: and (ii) being devoid of the remedy consisting in knowledge. Both these explanations indicate that vicikccha. doubt, means perplexity, skepticism or indecisiveness, due to the prevalence of delusion. The citta associated with this doubt is the first type of consciousness rooted in delusion. Associated with restlessness (uddhaccasampayutta): Restlessness is disquietude, mental distraction, or agitation, and the citta infected by this restlessness is the second type of consciousness rooted in delusion. According to the Abhidhamma, the mental factor of restlessness is found in all twelve unwholesome cittas, but in the other eleven cittas its force (satti) is relatively weak and its function is secondary. However, in this last type of citta , restlessness becomes the chief factor, thus this last type alone is described as consciousness associated with restlessness. It should be noted that no qualification in terms of prompted or unprompted is attached to the description of these two cittas rooted in delusion. The commentators offer different explanations for this omission. The Vibhavini-Tika and Maha-Tika to the visuddhimagga maintain that the distinction in terms of prompting is omitted because neither alternative is applicable. They state that since these two cittas lack natural acuteness, they cannot be described as unprompted: and since there is no occasion when one deliberately tries to arouse them , they cannot be described as prompted. Ven. Ledi Sayadaw, However, rejects this position, holding these cittas (consciousness)to be exclusively unprompted. He contends: “Since these two cittas (consciousness) occur in beings naturally, by their own intrinsic natural, they need not be aroused by any inducement or expedient means. They always occur without… trouble or difficulty. Therefore they are exclusively unprompted, and this should be seen as the reason the distinction by way of prompting is not mentioned here.” Rootless Consciousness ( Ahetukacittani)-18 Unwholesome-Resultant Consciousness ( Akusalavipakacittani)-7 Eye – consciousness accompanied by equanimity: as are (2) ear-consciousness, (3) nose-consciousness,(4) tongue-consciousness; (5) body- consciousness accompanied by pain; (6) receiving consciousness accompanied by equanimity: (7) investigating consciousness accompanied by equanimity. There seven are the unwholesome-resultant types of consciousness. Rootless consciousness (Ahetukacittani): The word ahetuka means without roots, and qualifies those type of consciousness that are devoid of the mental factors called hetu, roots. These types, eighteen in number, do not contain any of the three unwholesome roots- greed, hatred, and delusion-nor do they contain the three bright roots- non-greed, non-hatred, and non-delusion— which may be either wholesome or indeterminate. Since a root is a factor which helps to establish stability in a citta, those cittas which lack roots are weaker than those which possess them. The eighteen cittas (consciousness) in this class fall into three groups: unwholesome resultants, wholesome-resultants, and functional consciousness. Unwholesome-resultant consciousness (Akusalavipakacittani): The first category of rootless consciousness comprises the seven types of consciousness that result from unwholesome kamma. These types of consciousness are not themselves unwholesome but kammically indeterminate (Abyakata). The word “unwholesome” here means that they are resultants produced by unwholesome Kamma: the word qualifies, not these states of consciousness themselves, but the Kamma from which they are born. Eye-consciousness (cakkhuvinnana): the first five types of resultant consciousness in both classes, the unwholesome-resultants and the wholesome-resultants, are those that are based on the sensitive matter ( pasada) of the eye, ear, nose, tongue, and body. These ten cittas (consciousness) are collectively designated the “two states of fivefold sense consciousness” (dvi-pancavinnana). Eye-consciousness arises based on upon eye-sensitivity (cakkhu-pasada). Its function is simply to see, to cognize directly and immediately, the visible object. The other types of sense consciousness also arise based upon their respective sensitivity, and their function is simply to cognize their respective objects—to hear sounds, to smell smells, to taste tastes , and to feeling tangibles. In the case of unwholesome-resultants, the object is unpleasant or undesirable ( anittha). However, the impact of the object on the first four sense faculties is weak and thus the associated feeling is neutral, i,e, equanimity. But in the case of unwholesome-resultant body-consciousness, the object’s impact on the body faculty is strong, and thus the accompanying feeling is bodily pain (dukkha). Receiving consciousness ( sampaticchanacitta): when a sense object impinges on sense faculty at one of the five sense doors , e.g. a visible form on the eye, first there arises a cittas adverting to the object. Immediately after this, eye-consciousness arises seeing that form. This act of seeing lasts only for a single mind-moment. Immediately thereafter arises a citta which apprehend or “receives” the object that had been seen by eye consciousness. This is the receiving consciousness, which results from the same type of Kamma that produced the eye-consciousness. Investigating consciousness (santiranacitta): This is another rootless resultant consciousness ,which arises immediately after the receiving consciousness. Its function is to investigate or examine the object that had just been cognized by the sense consciousness and apprehended by the receiving consciousness arise only in the five sense doors, and both are results of past kamma. Wholesome- Resultant Rootless consciousness (Kusalavipaka-ahetukacittani)-8 (8) Eye-consciousness accompanied by equanimity: as are (9) ear consciousness, (10) nose- consciousness, (11) tongue- consciousness; (12) body-consciousness by pleasure; (13) receiving consciousness accompanied by equanimity; (14) investigating consciousness accompanied by joy; (15) investigating consciousness accompanied by equanimity. These eight are the wholesome-resultant types of rootless consciousness. Wholesome-resultant rootless consciousness (kusalavipaka-ahetukacittani); The eight types of consciousness in this category are results of wholesome kamm. In the designation of the previous class, the word ahetuka was not included because all unwholesome-resultants are rootless; there are no unwholesome-resultants that are accompanied by roots. However, as will be seen later, wholesome-resultants can be accompanied by roots , namely, by beautiful root that are kammically indeterminate (abyakata) to didstinguish the wholesome-resultants that are rootless from those with roots, the word ahetuka is included in their class designation. Seven of these types of consciousness correspond to the unwholesome-resultants. But whereas the unwholesome-resultants arise in regard to an undesirable (ittha) or extremely desirable (ati-ttha). The first four sense consciousness here, like their counterparts, are associated with equanimity, that is, neutral feeling; but the impact of the object on the body being strong, the feeling associated with wholesome- resultant body- consciousness is that of bodily pleasure (sukkha). The rootless wholesome-resultants include one type of consciousness without a counterpart among the unwholesome –resultants. This is the investigating consciousness accompanied by joy (somanassa).whereas the investigating consciousness resulting from unwholesome kamma is always accompanied neutral feeling, that resulting from wholesome kamma is twofold: one accompanied by neutral feeling , arisen in regard to a moderately desirable object, and one accompanied by joy, which arises when the object is especially desirable. Thus there are eight types of consciousness in this class, in contrast to the seven types found in the former class. Rootless Functional Consciousness (ahetukakiriya-cittani)—3 (16) Five-sense-door adverting consciousness accompanied by equanimity; as is (17) mind-door adverting consciousness; (18) smile-producing consciousness accompanied by joy. These three are the rootless functional types of consciousness. Thus end, in all, the eighteen types of rootless consciousness. Rootless functional consciousness (ahetukakiriyacittani): the remaining three types of consciousness among the ahetukas are not kammic results. They belong to the category called Kiriya, rendered here as “functional” to indicate that they perform tasks which do not have any kammic potency, such types of consciousness are neither causal kamma nor the result of kamma. Within this category, three types of consciousness are rootless, the rest (described later) are with roots. Five –sense-door adverting consciousness (pancadvaravajjancitta): when an external sense object impinges on one of the five physical sense organs. before the appropriate sense consciousness can arise—e.g. eye. consciousness seeing a form—another consciousness must have arisen first. This consciousness is the five -sense-door adverting consciousness, which has the function of adverting (avajjana) to whatever object is presenting itself at one of the five sense door (dvara). This consciousness does not see, hear, smell, taste, or tough the object. It simply turns to the object, thereby enabling the sense consciousness to arise in immediate succession. Mind- door adverting consciousness (manodvaravajjanacitta): this type of consciousness can arise either in a cognitive process occurring at the five sense doors or in a process occurring at the mind door. In each case it performs a different function. When it occurs in a five-door process it is called the votthapanacitta, determining consciousness. Its function then is to determine, or define, the object that has been cognized by sense consciousness. In the five-door process, determining consciousness succeeds the investigating consciousness. After the investigating consciousness has examined the object, the determing consciousness discriminates it. In a mind- door process—a cognitive process that occurs through the internal ideation faculty-this same type of consciousness performs another function. Its function then is to advert to the object appearing at the mind door. In such a role this citta is known as the mind-door adverting consciousness. Smile-producing consciousness (hasituppadacitta): this is a citta peculiar to Arahants, including Buddhas and Paccekabuddhas who are also types of Arahants. Its function is to cause Arahants to smile about sense-sphere phenomena. According to the Abhiddhamma, Arahants may smile with one of five cittas-the four beautiful sense-sphere functional cittas and the rootless smile- producing consciousness mentioned here. Sense –sphere Beautiful Consciousness -(Kamavacaracittani)- 24 Sense-Sphere Wholesome Consciousness -(Kamavacara-Kusalacittani)-8 1-One consciousness, accompanied by joy, associated with knowledge, unprompted. 2-One consciousness, accompanied by joy, associated with knowledge, prompted. 3-One consciousness, accompanied by joy, dissociated from knowledge, unprompted. 4-One consciousness, accompanied by joy, dissociated from knowledge, prompted. 5-One consciousness, accompanied by equanimity, associated with knowledge, unprompted. 6-One consciousness, accompanied by equanimity, associated with knowledge, prompted 7-One consciousness, accompanied by equanimity, dissociated from knowledge, unprompted. 8- One consciousness, accompanied by equanimity, dissociated from knowledge, prompted. These are the eight types of sense-sphere wholesome consciousness with roots. Sense-Sphere Resultant Consciousness (Kamavacara-Vipakacittanai)-8 9-One consciousness, accompanied by joy, associated with knowledge, unprompted. 10-One consciousness, accompanied by joy, associated with knowledge, prompted. 11-One consciousness, accompanied by joy, dissociated from knowledge, unprompted. 12-One consciousness, accompanied by joy, dissociated from knowledge, prompted. 13-One consciousness, accompanied by equanimity, associated with knowledge, unprompted. 14-One consciousness, accompanied by equanimity, associated with knowledge, prompted 15-One consciousness, accompanied by equanimity, dissociated from knowledge, unprompted. 16- One consciousness, accompanied by equanimity, dissociated from knowledge, prompted. These are the eight types of senses-sphere resultant consciousness with roots. Sense-Sphere Functional Consciousness (Kamavacara-Kriyacittani)-8 17-One consciousness, accompanied by joy, associated with knowledge, unprompted. 18-One consciousness, accompanied by joy, associated with knowledge, prompted. 19-One consciousness, accompanied by joy, dissociated from knowledge, unprompted. 20-One consciousness, accompanied by joy, dissociated from knowledge, prompted. 21-One consciousness, accompanied by equanimity, associated with knowledge, unprompted. 22-One consciousness, accompanied by equanimity, associated with knowledge, prompted 23-One consciousness, accompanied by equanimity, dissociated from knowledge, unprompted. 24- One consciousness, accompanied by equanimity, dissociated from knowledge, prompted. These are the eight types of senses-sphere functional consciousness with roots. Thus end, in all the twenty-four types’ sense-sphere consciousness with roots- wholesome, resultant, and functional. In the sense-sphere twenty-three are resultant, twenty are wholesome and unwholesome, and eleven are functional. Thus there are altogether fifty-four which are called sense-sphere consciousness (kamavacaracittani)-54. Fine-material-sphere consciousness (Rupavacaracittani): the fine-material sphere is the plane of consciousness corresponding to the fine-material plane of existence (rupabhumi), or the plane consciousness pertaining to the states of meditative absorption called the ruppajjhanas. Any consciousness which mostly moves about in this realm is understood to belong to the fine-material sphere. The rupajjhanas are so called because they are usually attained in meditation by concentrating on a material object (rupa), which may be a device such as the earth –kasina. or the part of one’s own body. Such an object becomes the basis on which the jhanas are developed. The exalted states of consciousness attained on the basis of such objects are called rupavacaracitta, consciousness of the fine-material sphere. Fine-material-sphere consciousness (Rupavacaracittani)-15 Fine-Material-Sphere Wholesome Consciousness ( Rupavara-kusalacittani)-5 1. First jhana (contemplation) wholesome consciousness together with initial application, sustained application, zest, happiness, and one-pointedness. 2. Second jhana (contemplation) wholesome consciousness together with sustained application, zest, happiness, and one-pointedness. 3. Third jhana (contemplation) wholesome consciousness together with zest, happiness, and one-pointedness. 4. Fourth jhana wholesome consciousness together with happiness, and one-pointedness. 5. Fifth jhana wholesome consciousness together with equanimity and one-pointedness. These are the five types of fine-material-sphere wholesome consciousness. Fine-material-Sphere Resultant Consciousness (Rupavacara-vipakacittani)-5 1.First jhana resultant consciousness together with initial application, sustained application, zest, happiness, and one-pointedness. 2. Second jhana resultant consciousness together with sustained application, zest, happiness, and one-pointedness. 3. Third jhana resultant consciousness together with zest, happiness, and one-pointedness. 4. Fourth jhana resultant consciousness together with happiness, and one-pointedness. 5. Fifth jhana resultant consciousness together with equanimity and one-pointedness. These are the five types of fine-material-sphere resultant consciousness. Fine-material-Sphere Funtional Consciousness (Rupavacara-Kriyacittani)-5 1.First jhana functional consciousness together with initial application, sustained application, zest, happiness, and one-pointedness. 2. Second jhana functional consciousness together with sustained application, zest, happiness, and one-pointedness. 3. Third jhana functional consciousness together with zest, happiness, and one-pointedness. 4.Fourth jhana functional consciousness together with happiness, and one-pointedness. 5. Fifth jhana functional consciousness together with equanimity and one-pointedness. These are the five types of fine-material-sphere functional consciousness. Thus end, in all, the fifteen types of fine-material-sphere wholesome, resultant, and functional consciousness. Fine-material-sphere consciousness (rupavacaracittani): This sphere of consciousness include all the cittas which “ move about in” or pertain to the fine-material plane of existence (rupabhumi), the realms in which gross matter is absent and only a subtle residue of matter remains. Rebirth into these realms is achieved by the attainment of the meditative states called Jhanas, high attainments in the development of concentration (Samadhi). The state of consciousness which “frequent” this plane, in that they are qualitatively connected to it, are called “fine-material-sphere consciousness.” Fifteen cittas fall into this category—five wholesome, five resultant, and five functional. The wholesome fine-material-sphere cittas are experienced by worldlings and trainees (sekkha) who develop the Jhanas within this life itself. Their corresponding results (vipaka) arise only in the fine-material world, in the beings who have been reborn there as a consequence of developing the Jhanas. The five functional (kriya) Jhana cittas are experienced only by Arahants who attain the Jhanas. The commentators derive the pali word jhana from a root meaning “to contemplate,” and again from another root meaning “to burn up,” thus the jhanas are so called because they closely contemplate the object and because they burn up the adverse states opposed to concentration. The adverse states are the five hindrances (nivarana) of sensual desire, ill will, sloth and torpor, restlessness and worry, and doubt. The Jhanas are attained by the method of meditation called the development of calm or serenity (samathabhavana). This type of meditation involves the strengthening of the faculty concentration (Samadhi). By fixing the mind upon a single selected object, all mental distraction is eliminated. The hindrances are suppressed and the mind becomes fully absorbed in its object. The development of calm will be dealt with in detail later. The object of Jhanna- consciousness is a mental image called the counterpart sign (patibhaganimitta). This sign is considered a conceptual object (pannatti), but it generally arises on the basis of a visible form and hence these Jhanas (contemplation) pertain to the fine-material sphere. The meditator aspiring to jhana may select as the original object of concentration a contemplative device called kasina, such as a coloured dish, on which attention is fixed. When concentration matures, this physical device will give rise to a visualized replica of itself called the “learning sigh” (uggahanimitta), and this in turn gives rise to the counterpart sigh apprehended as the object of Jhana. Fine-material-sphere wholesome consciousness: This category comprises five cittas distinguished by way of the five Jhanas, each Jhanna constituting a distinct type of citta. The Jhannas are enumerated in the order given for two reasons (i) because, when one meditates for the attainment of the Jhanna, one achieves them in this order; and (ii) because the Buddha taught them in this order. First Jhanna wholesome consciousness: Each jhanna defined by way of a selection of mental concomitants called its jhanna factors (Jhananga). From among the many mental factors contained in each Jhanna consciousness, it is these that distinguish the specific Jhanna from other Jhannas and bring about the process of absorption. The first Jhanna contains five factors, as enumerated in the text. To attain the first, these five factors must all be present in a balanced way, closely contemplating the object and “burning up” the five hindrances that obstruct absorption. Initial application (vitakka): In the Suttas the word Vitakka is often used in the loose sense of thought, but in the Abhidhamma it is used in a precise technical sense to mean the mental factor that mounts or directs the mind onto the object. Just as a king’s favorite might conduct a villager to the palace, even so vitakka directs the mind onto the object. In the practice for attaining Jhanna, Vitakka has the special task of inhibiting the hindrance of sloth and torpor (thinamiddha). Sustained application (vicara): the word vicara usually means examination, but here it signifies the sustained application of the mind on the object. Whereas vitakka is the directing of the mind and its concomitants towards the object. The Commentaries offer various similes to highlight the difference between these two Jhannas factors. Vitakka is like a bird’s spreading out its wings to fly, vicara is like the bird’s gliding through the air with outstretched wings. Vitakka is like a bee’s diving towards a flower, vicara is like the bee’s buzzing above the flower, Vitakka is like the hand that holds a tarnished mental dish, vicara is like the hand that wipes the dish. Vicara in the Jhanas serves to temporality inhibit the hindrance of doubt (vicikiccha). Zest (piti): Piti, derived from the verb pinayati meaning “to refresh,” may be explained as delight or pleasurable interest in the object. The term is often translated as rapture, a rendering which fits its role as a jhanna factor but may not be wide enough to cover all its nuances. The commentators distinguish five grades of piti that arise when developing concentration: minor zest, momentary zest, showering zest, uplifting zest, and pervading zest. Minor zest is able to raise the hairs on the body. Momentary zest is like flashes of lighting. Showing zest breaks over the body again and again like waves on the sea shore. Uplifting zest can cause the body to levitate. And pervading zest pervades the whole body as an inundation fills a cavern. The latter is identified as the piti present in Jhanna. As a factor of Jhanna piti inhibits the hindrance of ill will (vyapada). Happiness (sukha): This jhanna factor is pleasant mental feeing. It is identical with somanassa, joy, and not with the sukha of pleasant bodily feeling that accompanies wholesome – resultant body-consciousness. This sukha, also rendered as bliss, is born of detachment from sensual pleasures; it is therefore explained as niramisasukha, unworldly or spiritual happiness. It counters the hindrance of restlessness and worry (uddhaccakukkucca). Though piti and sukha are closely connected, they are distinguished in that piti is a conative factor belonging to the aggregate of mental formations (sankharakkhandha), while sukha is a feeling belonging to the aggregate of feeling (vedanakkhandha). Piti is compared to the delight a weary traveller would experience when coming across an oasis, sukha to his pleasure after bathing and drinking. One-pointedness(ekaggata): the pali tear mean literally a one (eka) pointed (agga) state (ta). This mental factor is the primary component in all five Jhannas and the essence of concentration (Samadhi). One-pointedness temporarily inhibits sensual desire, a necessary condition for any meditative attainment. Ekaggata exercises the function of closely contemplating the object, the salient characteristic of Jhanna, but it cannot perform this function alone. It requires the joint action of the other four Jhanna factors each performing its own special function: vitakka applying the associated state on the object, vicara sustaining them there, pati bringing delight in the object, and sukha experiencing happiness in the Jhanna. Second Jhanna wholesome consciousness, etc.: The higher Jhannas are attained by successively eliminating the grosser Jhanna factors and by refining the subtler factors through strengthened concentration. In the Suttas the Buddha expounds the jhannas as fourfold by teaching the simultaneous elimination of Vitaka and Vicara in progressing from the first Jhana to the second, In the Abhidhamma the Jhanas become fivefold by the inclusion of an intermediate Jhana in which vitakka has been eliminated while vicara remains. The is the second jhana in the Abhidhamma scheme. In the third Jhana vicara as well is eliminated, in the fourth piti is made fade away, and in the fifth jhana uppekha, equanimity or neutral feeling, replaces sukha, happiness, as the concomitant feeling. Thus, whereas the cittas of the first four Jhanas are associated with joy (somanassasahita), the citta of the fifth Jhana is associated with equanimity (upekhasahita). Immaterial-sphere consciousness (arupavacaracittani): The immaterial sphere is the plane of consciousness corresponding to the immaterial plane of existence (arupabhumi), or the plane of consciousness pertaining to the immaterial absorption—the arupajjhanas. Any consciousness which mostly moves above in this realm is understood to belong to the immaterial spjhere. When one meditates to attain the formless meditative states beyond the ruppajjhanas,one must discard all objects connected with material form and focus upon some non-material object, such as the infinity of space, etc. The exalted states of consciousness attained on the basis of such objects are called arupavacaracitta, consciousness the material sphere. Immaterial-sphere consciousness (arupavacaracittani)--12 Immaterial-Sphere Wholesome Consciousness (arupavacara-kusalacittani)-4 1.wholesome consciousness pertaining to the base of infinite space. 2.wholesome consciousness pertaining to the base of infinite consciousness. 3.wholesome consciousness pertaining to the base of nothingness. 4. wholesome consciousness pertaining to the base of neither-perception-nor- non-perception. There are the four types of immaterial-sphere wholesome consciousness. Immaterial-Sphere Resultant Consciousness (arupavacara-vipakacittani)-4 1. Resultant consciousness pertaining to the base of infinite space. 2. Resultant consciousness pertaining to the base of infinite consciousness. 3. Resultant consciousness pertaining to the base of nothingness. 4. Resultant consciousness pertaining to the base of neither-perception-nor- non-perception. There are the four types of immaterial-sphere Resultant consciousness. Immaterial-Sphere Functional Consciousness (arupavacara-kriyacittani)-4 1. Functional consciousness pertaining to the base of infinite space. 2. Functional consciousness pertaining to the base of infinite consciousness. 3. Functional consciousness pertaining to the base of nothingness. 4. Functional consciousness pertaining to the base of neither-perception-nor- non-perception. There are the four types of immaterial-sphere Functional consciousness. Thus end, in all, the twelve types of immaterial-sphere wholesome, resultant, and Functional consciousness. Immaterial-sphere consciousness (arupavacaracittani): This sphere of consciousness comprises the cittas pertaining to the immaterial plane of existence (arupabhumi), four realms in which matter has been totally transcended and only consciousness and mental factors remain. Rebirth into these four realms comes about through the attainment of the arupajhanas, the four immaterial or formless absorptions, which are reached by developing concentration beyond the five Jhanas of the fine-material sphere. The immaterial sphere consists of twelve cittas—the four wholesome cittas with which the material attainments are experienced by worldings and trainees, the four resultants which arise through rebirth in the material realms, and the four functional which occur to Arahants who enter upon the immaterial attainments. The base of infinite space (akasanancayatana): the first of the four immaterial Jhanas is the attainment of the base of infinite space. To reach this, a meditator who has mastered the fifth fine-material jhana based on a kasina object spread out the counterpart sign of the Kasina until it becomes immeasurable in extent. Then he removes the kasina by attending only to the space it pervade, contemplating it as “infinite space .” Through repeated attention given in this way, there eventually arises in absorption a citta having as object the concept of infinite space (akasapannatti). The expression “base of infinite space,” strictly speaking ,refers to the concept of infinite space which serves as the object of the first immaterial-sphere consciousness. Here, the word ayatana, “base,” has the sense of a habitat or dwelling for the citta of the Jhana. However, in a derivative sense, the expression “base of infinite space” is also extended to the Jhana itself. The base of infinite consciousness ( vinnanacayatana): The consciousness that is here said to be infinite is the consciousness of the first immaterial absorption. Since that first immaterial absorption has as its object the base or concept of infinite space, this implies that the consciousness which pervades that space as its object also partakes in its infinity. To reach this attainment, therefore, the meditator takes as object the consciousness of the base of infinite space, and contemplates it as “ infinite consciousness” until the second immaterial absorption arises. The base of nothingness: (akincannayatana):The third immaterial attainment has as its object the present non-existence, voidness, or secluded aspect of the consciousness pertaining to the base of infinite space. By giving attention to the absence of that consciousness, the third immaterial absorption arises taking as its object the concept of non-existence or nothingness (natthaibhava-pannatti) in respect of the first immaterial consciousness. The base of neither-perception-nor-non-perception (n’evasannan’asannayatana): this fourth and final immaterial attainment is so called because it cannot be said either to include perception or to exclude perception. In this type of consciousness, the factor of perception (sanna) has become so subtle that it can no longer perform the decisive function of perception, and thus this state cannot be said to have perception. Yet perception is not altogether absent but remains in a residual form; this it cannot be said not to have perception. Although perception alone is mentioned, all the other mental constituents in this citta also exist in a state of such extreme subtlety that they cannot be described as either existence or non-existent. This fourth immaterial absorption takes as its object the consciousness of the base of nothingness, the third immaterial absorption. When classified by way of object: In relation to each type of immaterial-sphere consciousness, there are two kinds of object ( alambana) to be understood: one is the object to be directly apprehended by the citta (alambitabba); the other is the object to be transcended (atikkamitabba). The Arupajjanas differ from the rupajjhanas in several important respects. While the rupajjhanas can take various objects such as the different kasinas, etc., each arupajjhana apprehends just one object specific to itself. Also, the rupajjhnas differ from each other with respect to their jhana factors—the first having five factors the second four, etc. the meditator who wishes to attain the higher Jhanas keeps the same object and eliminates each successively subtler factor until he reaches the fifth Jhana. But to progress from the fifth rupajjhana to the first arupajjhana, and from one arupajjhana to the next, there are no more jhanna factors to be transcended. Instead the meditator progresses by transcending each successively subtler object. The cittas of the Arupajjanas all have the same two jhana factors as the fifth rupajjhana, namely equanimity and one-pointedness. For this reason the four arupajjhanas are sometimes spoken of as being included in the fifth rupajjhana, As cittas they are different because they pertain to a different sphere and have different types of objects than the fifth jhana. But because, as jhanas, they are constituted by the same two jhana factors, they are sometimes considered by the teachers of Abhidhamma as modes of the fifth jhana. Collectively, the fifteen fine-material-sphere cittas and the twelve immaterial- sphere cittas are designated mahaggatacitta—sublime, lofty, or exalted consciousness—because they are free from the hindrances and are pure, elevated, great states of mind. All the eighty-one types of consciousness discussed so far are termed lokiyacitta, mundane consciousness, because they pertain to the three worlds—the sensuous world ( kamaloka), the fine-material world (rupaloka), and the immaterial world (arupaloka). CHAPTER-TWO Supramundane consciousness (lokuttaracitta): The word lokuttara, supramundane, is derived from loka=word, and uttara= beyond, transcendent to. The concept of “ word” is threefold: the world of living beings (sattaloka), the physical universe (okasaloka), and the world of formations (sankharaloka), that is, the totality of conditioned phenomena, physical and mental. The notion of world relevant here is the world of formations, that is, all mundane phenomena included within the five aggregates of clinging. That which transcends the world of conditioned things is the unconditioned element, Nibbana, and types of consciousness that is directly accomplish the realization of Nibbana are called lokuttaracitta, supramundane consciousness. The other three types are called, in distinction, lokiyacitta, mundane consciousness. Supramundane Consciousness (lokuttataracittani)—8 Supramundane wholesome Consciousness (lokuttara-kusalacittani)-4 1.Sotapatti-maggacittam. 2. Sakadagami- maggacittam. 3.Anagami-maggacittam. 4.Arahatta-maggacittana ca ti. Imani cattari pi lokutta-kusalacittani nama. 1. Path consciousness of stream-entry. 2. Path consciousness of onec- returning. 3. Path consciousness of non-returning. 4. Path consciousness of Arahantship. These are the four types of supramundane wholesome consciousness. Supramundane Resultant Consciousness (lokuttara-vipakacittani)—4 1. Sotapatti-phalacittam. 2. Sakadagami- phalacittam. 3. Anagami-phalacittam. 4. Arahatta-phalacittana ca ti. Imani cattari pi lokutta-vipakacittani nama. Icc’evam sabhatha pi attha lokuttara-kusala-vipaka-cittani samattani. 1. Fruition consciousness of stream-entry. 2. Fruition consciousness of onec- returning. 3. Fruition consciousness of non-returning. 4. Fruition consciousness of Arahantship. These are the four types of supramundane Resultant consciousness. Thus end, in all, the eight types of supramundane wholesome and resultant consciousness. Catumaggappabhedena catudha kusalam tatha Pakam tassa phalatta ti atthadh’anuttaram. The wholesome consciousness is fourfold, divied by way of the four paths. So too are the resultants, being their fruits. Thus the supramundane should be understood as eightfold. Supramundane consciousness (lokuttaracittani): Supramundane consciousness is consciousness that pertains to the process of trancending (uttara) the world (loka) consisting of the five aggregates of clinging. This type of consciousness leads to liberation from Samsara, the cycle of birth and death, and to the attainment of Nibbana, the cessation of suffering. There are eight supramundane cittas. These pertain to the four stages of enlightenment—stream-entry, onec-returning , non-returning, and Arahantship. Each state involves two types of citta, path consciousness (maggacitta) and fruition consciouness (phalacitta),. All supramundane cittas take as object the unconditioned reraity, Nibbana, but they differ as paths and fruits according to their functions. The path consciousness has the function of eradicating ( or of permanently attenuating) defilments; the fruition consciousness has the function experiencing the degrre of liberation made possible by the corresponding path. The path consciousness is a kusalacitta, a wholesome state; the fruition consciousness is a vipakacitta, a resultant. Each path consciousness arises only once, and endures only for one mindmoment; it is never repeated in the mental continuum of theperson who attains it. The corresponding fruition consciousness initially arises immediately after the path moment, and endures for two or three mind-moments. Subsequently it can be repeated, and with practice can be made to endure for many mind-moments, in the supramundane absorption called fruition attainment. The path and fruits are attained by the menthod of meditation called the development of insight (vipassanabhavana). This type of meditation involves the strengthening of the faculty of wisdom(pane). By sustained attention to the changing phenomena of mind and matter, the meditator learns to discern their true characteristics of impermanence, suffering, and non- self. When these insights gain full maturity, they issue in the supra mundane path and fruits. Path consciousness of stream-entry (sotapatti-maggacitta): The entry upon the irreversible path to liberation is called stream-entry, and the citta that experiences this attainment is the path consciousness of stream-entry. The stream (soata) is the Noble Eightfold Path, with its eight factors of right view, right intention, right speech , right action ,right live hood, right effort, right mindfulness, and right concentration. As the current of the Ganges flows uninterrupted from the Himalayas to the ocean, so the supramundane Noble Eightfold Path flows uninterrupted from the arising of right view to the attainment Nibbana. Though the factors of the eightfold path may arise in the mundane wholesome cittas of virtuous world lings, these factors are not fixed in their destination, since a world ling may change character and turn away from the Dhamma. But in a noble disciple who has reached the experience of stream- entry, the path factors become fixed in destiny, and flow like a stream leading to Nibbana. The path consciousness of stream-entry has the function of cutting off the first three fetters—“personality view” or wrong views of self, doubt about the the Triple Gem, and clinging to rites and ceremonies in the belief that they can lead to liberation. It further cuts off all greed, hatred and delusion strong enough to lead to a sub- human rebirth. This citta also permanently eliminates five other cittas, namely, the four cittas rooted in greed associated with wrong view, and the citta rooted in delusion associated with doubt. One who has undergone the experience of stream-entry is assured of reaching final deliverance in a maximum of seven lives, and of never being reborn in any of the woeful planes of existence.

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