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PARIYATTI
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Pariyatti is a nonprofit organization dedicated to enriching
the world by:
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1
COMPENDIUM OF CONSCIOUSNESS
A Comprehensive Manual of Abhidhamma
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3
COMPENDIUM OF CONSCIOUSNESS
A Comprehensive ManualA Comprehensive Manual
A Comprehensive ManualA Comprehensive Manual
A Comprehensive Manual
of Abhidhammaof Abhidhamma
of Abhidhammaof Abhidhamma
of Abhidhamma
The Abhidhammattha Sangaha
of ¾cariya Anuruddha
Bhikkhu Bodhi, General Editor
Pali text originally edited and translated by
Mah±thera N±rada
Translation revised by
Bhikkhu Bodhi
Introduction and explanatory guide by
U Rewata Dhamma & Bhikkhu Bodhi
Abhidhamma tables by
U S²l±nanda
BPS PARIYATTI EDITIONS
2007.CompMan.frontmatter.pmd 12/4/2006, 10:19 PM3
Copyright © 1993, 1999 Buddhist Publication Society
All Rights Reserved. No part of this book may be used or
reproduced in any means whatsoever without the written
permission of BPS Pariyatti Editions, except in the case of brief
quotations embodied in critical articles and reviews.
Published with the consent of the original publisher.
Copies of this book for sale in the Americas only.
Grateful acknowledgement is made to the Pali Text Society and to
Ven. U Silananda for permission to use the Abhidhamma tables
indicated in “A Note on the Tables” following the preface.
First Edition BPS Pariyatti Edition, 2000
Reprinted 2003, 2007, 2010
PDF eBook, 2012
ISBN: 978-1-928706-02-1 (Print Softcover)
ISBN: 978-1-938754-20-3 (PDF eBook)
BPS Pariyatti Edition
s
an imPrint of
Pariyatti PuBliShing
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www.pariyatti.org
5
COMPENDIUM OF CONSCIOUSNESS
ABOUT THE CONTRIBUTORSABOUT THE CONTRIBUTORS
ABOUT THE CONTRIBUTORSABOUT THE CONTRIBUTORS
ABOUT THE CONTRIBUTORS
MAH¾THERA N¾RADA was born in Colombo in 1898. At the age of 18 he
was ordained as a novice under the revered teacher, Ven. Pelene Vajira-
ñ±ºa Mah±n±yaka Thera, and at the age of 20 he received the higher
ordination. During his 65 years in the Sangha, Ven. N±rada distinguished
himself by his piety, his disciplined conduct, and his work in propagating
the Buddha Dhamma both in Sri Lanka and abroad. He passed away in
Colombo in 1983. Ven. N±rada is best known for his book The Buddha
and His Teachings, widely regarded as one of the clearest and most de-
tailed introductions to Theravada Buddhism in English.
B
HIKKHU BODHI is a Buddhist monk of American nationality, born in New
York City in 1944. After completing a doctorate in philosophy at the
Claremont Graduate School, he came to Sri Lanka for the purpose of
entering the Sangha. He received novice ordination in 1972 and higher
ordination in 1973, both under the eminent scholar-monk, Ven.
Balangoda Ananda Maitreya, with whom he studied Pali and Dhamma.
He is the author of several works on Theravada Buddhism, including
four translations of major Pali suttas along with their commentaries. Since
1984 he has been the Editor for the Buddhist Publication Society, and
since 1988 its President.
U R
EWATA DHAMMA was born in Burma and entered the monastery at
an early age. He studied Pali and Theravada Buddhism under various
eminent scholar-monks in Burma and passed the highest examination
in scriptural studies at the age of 23. In 1953 the then president of Burma
awarded him the prestigious title of S±sanadhaja-siripavara-dham-
m±cariya. He studied in India from 1956 to 1967, obtaining a doctorate
from the Benares Hindu University. In 1975 he moved to England, where
he established a Buddhist centre in Birmingham as his base, and he now
teaches meditation and Buddhism at various centres in Europe and the
United States. Ven. Rewata Dhamma edited and published the Abhi-
dhammattha Sangaha with the Vibh±vin²-ݲk± in 1965 and the
Visuddhimagga with its Mah±-ݲk± in 1970, both in Varanasi. His trans-
lation of the Abhidhammattha Sangaha into Hindi, with his own com-
mentary written in Hindi, was published in 1967 and was awarded the
Kalidasa Prize by the Hindi Academy as one of the outstanding books
of the year. It is used as a textbook in Buddhist studies in many univer-
sities in India.
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6
A COMPREHENSIVE MANUAL OF ABHIDHAMMA
U S¿L¾NANDA was born in Burma and has been a Buddhist monk since
1947. He holds two degrees of Dhamm±cariya (Master of Dhamma) and
was a university lecturer in Pali and Buddhist studies in Sagaing and
Mandalay. He held a prominent position in the Sixth Buddhist Council,
convened in Rangoon in 1954, as the chief compiler of the comprehen-
sive Pali-Burmese Dictionary and as one of the final editors of the Pali
Canon and Commentaries. Since 1979 he has been living in the United
States, where he teaches Vipassana meditation, Abhidhamma, and vari-
ous other aspects of Theravada Buddhism. Ven. S²l±nanda is the Founder-
abbot of the Dhamm±nanda Vihara and the Spiritual Director of the
Theravada Buddhist Society of America and the Dhammachakka Medi-
tation Center in California. His book The Four Foundations of Mind-
fulness is published by Wisdom Publications.
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CONTENTS
vii
GENERAL CONTENTSGENERAL CONTENTS
GENERAL CONTENTSGENERAL CONTENTS
GENERAL CONTENTS
Detailed Contents ix
List of Tables xix
Abbreviations xxi
Preface xxiii
Introduction 1
A MANUAL OF ABHIDHAMMA:
I. Compendium of Consciousness 23
II. Compendium of Mental Factors 76
III. Compendium of the Miscellaneous 114
IV. Compendium of the Cognitive Process 149
V. Compendium of the Process-freed 185
VI. Compendium of Matter 234
VII. Compendium of Categories 264
VIII. Compendium of Conditionality 292
IX. Compendium of Meditation Subjects 329
Colophon 365
Notes 369
Appendix I: Textual Sources for the 89 and 121 Cittas 376
Appendix II: Textual Sources for the 52 Mental Factors 379
Bibliography 381
Glossary 387
Index 395
Special Acknowledgement
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A COMPREHENSIVE MANUAL OF ABHIDHAMMA
viii
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CONTENTS
ix
DETDET
DETDET
DET
AILED CONTENTSAILED CONTENTS
AILED CONTENTSAILED CONTENTS
AILED CONTENTS
CHAPTER I
COMPENDIUM OF CONSCIOUSNESS
Para Page
Words of Praise 1 23
The Fourfold Ultimate Reality 2 25
Four Classes of Consciousness 3 27
S
ENSE-SPHERE CONSCIOUSNESS 4-17
Unwholesome Consciousness 4-7
Consciousness Rooted in Greed 4 32
Consciousness Rooted in Hatred 5 36
Consciousness Rooted in Delusion 6 37
Summary of Unwholesome Consciousness 7 39
Rootless Consciousness 8-11
Unwholesome-Resultant Consciousness 8 40
Wholesome-Resultant Rootless Consciousness 9 41
Rootless Functional Consciousness 10 44
Summary of Rootless Consciousness 11 45
Beautiful Consciousness 12 45
Sense-Sphere Beautiful Consciousness 13-16
Sense-Sphere Wholesome Consciousness 13 46
Sense-Sphere Resultant Consciousness 14 48
Sense-Sphere Functional Consciousness 15 49
Summary of Sense-Sphere Beautiful Consciousness 16 51
Summary of Sense-Sphere Consciousness 17 51
F
INE-MATERIAL-SPHERE CONSCIOUSNESS 18-21
Fine-material-Sphere Wholesome Consciousness 18 52
Fine-material-Sphere Resultant Consciousness 19 53
Fine-material-Sphere Functional Consciousness 20 53
Summary of Fine-material-Sphere Consciousness 21 59
I
MMATERIAL-SPHERE CONSCIOUSNESS 22-25
Immaterial-Sphere Wholesome Consciousness 22 60
Immaterial-Sphere Resultant Consciousness 23 61
Immaterial-Sphere Functional Consciousness 24 61
Summary of Immaterial-Sphere Consciousness 25 63
S
UPRAMUNDANE CONSCIOUSNESS 26-28
Supramundane Wholesome Consciousness 26 65
Supramundane Resultant Consciousness 27 65
Summary of Supramundane Consciousness 28 65
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A COMPREHENSIVE MANUAL OF ABHIDHAMMA
x
Para. Page
Comprehensive Summary of Consciousness 29 68
121 Types of Consciousness 30-32
In Brief 30 71
In Detail 31 71
Concluding Summary 32 73
CHAPTER II
COMPENDIUM OF MENTAL FACTORS
Introductory Verse 1 76
T
HE FIFTY-TWO MENTAL FACTORS 2-9
The Ethically Variable Factors 2-3
The Universals 2 77
The Occasionals 3 81
The Unwholesome Factors 4 83
The Beautiful Factors 5-8
The Universal Beautiful Factors 5 85
The Abstinences 6 88
The Illimitables 7 89
Non-Delusion 8 90
Summary of Mental Factors 9 91
A
SSOCIATION OF MENTAL FACTORS 10-17
Introductory Verse 10 91
The Ethically Variable Factors 11-12 91
The Unwholesome Factors 13-14 95
The Beautiful Factors 15-16 96
Fixed and Unfixed Adjuncts 17 99
C
OMBINATIONS OF MENTAL FACTORS 18-30
Introductory Verse 18 100
Supramundane Consciousness 19-20 100
Sublime Consciousness 21-22 102
Sense-Sphere Beautiful Consciousness 23-24 104
Distinctions among the Beautiful Types 25 105
Unwholesome Consciousness 26-27 106
Rootless Consciousness 28-29 108
Conclusion 30 110
CHAPTER IIICHAPTER III
CHAPTER IIICHAPTER III
CHAPTER III
COMPENDIUM OF THE MISCELLANEOUS
Introductory Verse 1 114
Compendium of Feeling 2-4
Analysis of Feeling 2 115
Classification by way of Consciousness 3 116
Summary 4 117
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CONTENTS
xi
Para. Page
Compendium of Roots 5-7
Analysis of Roots 5 119
Classification by way of Consciousness 6 120
Summary 7 121
Compendium of Functions 8-11
Analysis of Functions 8 122
Classification by way of Consciousness 9 124
Classification by number of Functions 10 128
Summary 11 129
Compendium of Doors 12-15
Analysis of Doors 12 129
Classification by way of Consciousness 13 130
Classification by number of Doors 14 132
Summary 15 134
Compendium of Objects 16-19
Analysis of Objects 16 135
Classification by way of Doors 17 136
Classification by type of Consciousness 18 139
Summary 19 143
Compendium of Bases 20-22
Analysis of Bases 20 144
Classification by way of Consciousness 21 145
Summary 22 148
CHAPTER IV
COMPENDIUM OF THE COGNITIVE PROCESS
Introductory Verse 1 149
Enumeration of Categories 2-5
The Six Sixes 2 150
Six Types of Consciousness 3 150
Six Processes 4 150
Sixfold Presentation of Objects 5 152
The Five-Door Process 6-11
The Very Great Object 6 153
The Great Object 7 159
The Slight Object 8 159
The Very Slight Object 9 160
Fourfold Presentation of Objects 10 160
Summary 11 162
The Mind-Door Process 12-16
The Limited Javana Process 12 163
Summary 13 166
The Process of Absorption Javanas in the Mind Door 14-16
The Process of Absorption 14 167
Correlations in Absorption 15 169
Summary 16 170
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A COMPREHENSIVE MANUAL OF ABHIDHAMMA
xii
Para. Page
The Procedure of Registration 17-20
Analysis of Registration 17 171
The Adventitious Bhavanga 18 174
The Law of Registration 19 175
Summary 20 175
The Procedure of Javana 21-23
Sense-Sphere Javana 21 175
Javana in Attainments 22 176
Summary 23 178
Analysis by way of Individuals 24-26
Rootless and Double Rooted 24 179
Triple Rooted 25 179
Summary 26 180
Analysis by way of Planes 27-29
Analysis 27 181
Special Cases 28 183
Summary 29 183
Conclusion 30 184
CHAPTER V
COMPENDIUM OF THE PROCESS-FREED
Introductory Verse 1 185
Enumeration of Categories 2 185
The Four Planes of Existence 3-8
Overview 3 189
The Woeful Plane 4 189
The Sensuous Blissful Plane 5 190
The Fine-material-Sphere Plane 6 192
The Immaterial-Sphere Plane 7 193
By way of Individuals 8 193
The Four Types of Rebirth-Linking 9-17
Overview 9 194
Rebirth-Linking in the Woeful Plane 10 194
Rebirth-Linking in the Sensuous Blissful Plane 11 194
Sensuous Plane Life-Spans 12 196
Rebirth-Linking in the Fine-material Sphere 13 197
Life-Spans in the Fine-material Sphere 14 198
Rebirth-Linking in the Immaterial Sphere 15 199
Life-Spans in the Immaterial Sphere 16 199
Summary 17 199
Four Types of Kamma 18-21
By way of Function 18 200
By Order of Ripening 19 203
By Time of Ripening 20 205
By Place of Ripening 21 206
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CONTENTS
xiii
Para. Page
Unwholesome and Wholesome Kamma 22-26
Unwholesome Kamma 22 206
By way of Roots and Consciousness 23 208
Wholesome Kamma of the Sense Sphere 24 209
Wholesome Kamma of the Fine-material Sphere 25 210
Wholesome Kamma of the Immaterial Sphere 26 210
Results of Kamma 27-33
Results of Unwholesome Kamma 27 210
Results of Sense-Sphere Wholesome Kamma 28 211
Wholesome Results and the Roots 29 214
An Alternative View 30 215
Results of Fine-material-Sphere Wholesome Kamma 31 216
Results of Immaterial-Sphere Wholesome Kamma 32 219
Conclusion 33 219
The Process of Death and Rebirth 34-40
Four Causes of Death 34 219
The Signs at the Time of Death 35 220
The Mind at the Time of Death 36 221
Death and Rebirth-Linking 37 222
Objects of Sense-Sphere Rebirth Consciousness 38 223
Objects of Sublime Rebirth Consciousness 39 224
Determination of Rebirth 40 226
The Continuity of Consciousness 41 228
Conclusion 42 229
CHAPTER VI
COMPENDIUM OF MATTER
Introductory Verse 1 234
Enumeration of Material Phenomena 2-5
In Brief: Great Essentials and Derived Matter 2 235
In Detail: Concretely Produced Matter 3 237
In Detail: Non-Concretely Produced Matter 4 240
Twenty-eight Kinds of Matter 5 242
Classification of Matter 6-8
As Singlefold 6 243
As Manifold 7 243
Summary 8 246
The Origination of Matter 9-15
The Four Modes of Origin 9 246
Kamma as a Mode of Origin 10 247
Consciousness as a Mode of Origin 11 247
Temperature as a Mode of Origin 12 250
Nutriment as a Mode of Origin 13 250
Analysis by way of Origins 14 251
Summary 15 251
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A COMPREHENSIVE MANUAL OF ABHIDHAMMA
xiv
Para. Page
The Grouping of Material Phenomena 16-22
In Brief 16 252
Groups Originating from Kamma 17 253
Groups Originating from Consciousness 18 253
Groups Originating from Temperature 19 253
Groups Originating from Nutriment 20 254
The Internal and External 21 254
Summary 22 254
The Occurrence of Material Phenomena 23-29
In the Sensuous World 23 255
The Continuity of Occurrence 24 256
At the Time of Death 25 256
Verse 26 257
In the Fine-material World 27 257
Among Non-Percipient Beings 28 257
Summary 29 258
Nibb±na 30-32
Definition 30 258
Analysis 31 259
Summary 32 260
CHAPTER VII
COMPENDIUM OF CATEGORIES
Introductory Verse 1 264
Enumeration of Categories 2 265
Compendium of the Unwholesome 3-14
Taints 3 265
Floods 4 265
Bonds 5 266
Bodily Knots 6 266
Clingings 7 266
Hindrances 8 267
Latent Dispositions 9 268
Fetters (Suttanta Method) 10 268
Fetters (Abhidhamma Method) 11 269
Defilements 12 269
A Clarification 13 269
Summary 14 271
Compendium of Mixed Categories 15-23
Roots 15 271
Jh±na Factors 16 272
Path Factors 17 272
Faculties 18 273
Powers 19 274
Predominants 20 274
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CONTENTS
xv
Para. Page
Nutriments 21 275
Clarifications 22 275
Summary 23 278
Compendium of Requisites of Enlightenment 24-33
Four Foundations of Mindfulness 24 278
Four Supreme Efforts 25 279
Four Means to Accomplishment 26 280
Five Faculties 27 280
Five Powers 28 280
Seven Factors of Enlightenment 29 281
Eight Path Factors 30 282
A Clarification 31 282
By way of States 32 282
By way of Occurrence 33 283
Compendium of the Whole 34-40
The Five Aggregates 34 285
The Five Aggregates of Clinging 35 286
The Twelve Sense Bases 36 286
The Eighteen Elements 37 287
The Four Noble Truths 38 289
A Clarification 39 290
Summary 40 290
CHAPTER VIII
COMPENDIUM OF CONDITIONALITY
Introductory Verse 1 292
In Brief: The Two Methods 2 293
The Method of Dependent Arising 3-10
The Basic Formula 3 294
Categories of Analysis 4 299
The Three Periods 5 299
The Twelve Factors 6 299
The Four Groups 7 299
The Three Rounds 8 300
The Two Roots 9 302
Summary 10 302
The Method of Conditional Relations 11-28
The Twenty-four Conditions 11 303
Application in Brief 12 305
Mind for Mind 13 305
Mind for Mind-and-Matter 14 307
Mind for Matter 15 313
Matter for Mind 16 314
Concepts and Mind-and-Matter for Mind 17 316
Mind-and-Matter for Mind-and-Matter 18 316
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A COMPREHENSIVE MANUAL OF ABHIDHAMMA
xvi
Para. Page
The Predominance Condition 19 316
The Conascence Condition 20 317
The Mutuality Condition 21 317
The Support Condition 22 318
The Nutriment Condition 23 319
The Faculty Condition 24 320
The Dissociation Condition 25 321
Presence and Non-Disappearance 26 321
The Synthesis of Conditions 27 322
Summary 28 324
Analysis of Concepts 29-32
In Brief 29 325
Concept as What is Made Known 30 326
Concept as What Makes Known 31 327
Summary 32 328
CHAPTER IX
COMPENDIUM OF MEDITATION SUBJECTS
Introductory Verse 1 329
C
OMPENDIUM OF CALM 2-21
Basic Categories 2-5
Meditation Subjects 2 330
Temperaments 3 330
Development 4 331
Signs 5 331
The Forty Meditation Subjects 6-12
The Kasinas 6 332
Foulness 7 333
The Recollections 8 333
The Illimitables 9 336
One Perception 10 337
One Analysis 11 337
The Immaterial States 12 337
Analysis of Suitability 13 338
Analysis of Development 14-15
By way of the Three Stages 14 338
By way of Jh±na 15 339
Analysis of the Terrain 16-21
The Signs 16 340
Appearance of the Signs in Meditation 17 340
Attainment of Jh±na 18 341
The Immaterial Attainments 19 342
Other Meditation Subjects 20 343
Direct Knowledge 21 343
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CONTENTS
xvii
Para. Page
C
OMPENDIUM OF INSIGHT 22-44
Basic Categories 22-27
Stages of Purification 22 344
The Three Characteristics 23 346
The Three Contemplations 24 346
The Ten Insight Knowledges 25 346
The Three Emancipations 26 347
The Three Doors to Emancipation 27 347
Analysis of Purification 28-34
Purification of Virtue 28 347
Purification of Mind 29 348
Purification of View 30 349
Purification by Overcoming Doubt 31 349
Purification of Path and Not-Path 32 350
Purification of the Way 33 352
Purification by Knowledge and Vision 34 354
Analysis of Emancipation 35-37
The Three Doors to Emancipation 35 356
Emancipation in the Path and Fruit 36 357
Emancipation in Fruition Attainment 37 358
Analysis of Individuals 38-41
The Stream-Enterer 38 358
The Once-Returner 39 359
The Non-Returner 40 361
The Arahant 41 362
Analysis of Attainments 42-44
Accessibility 42 363
The Attainment of Cessation 43 363
Emergence from Cessation 44 364
Conclusion 45 365
C
OLOPHON 365
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A COMPREHENSIVE MANUAL OF ABHIDHAMMA
xviii
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CONTENTS
xix
LIST OF LIST OF
LIST OF LIST OF
LIST OF
TT
TT
T
ABLESABLES
ABLESABLES
ABLES
CHAPTER I
1.1 The 89 and 121 Cittas at a Glance 28
1.2 The Unwholesome Cittas 35
1.3 The Rootless Cittas 43
1.4 The Sense-Sphere Beautiful Cittas 47
1.5 The Fine-material-Sphere Cittas 55
1.6 The Immaterial-Sphere Cittas 64
1.7 The Eight Supramundane Cittas 66
1.8 The 89 Cittas by Kind 69
1.9 The 89 Cittas by Plane 70
1.10 The Forty Supramundane Cittas 72
1.11 Jh±na Cittas—Mundane and Supramundane 74
CHAPTER II
2.1 The 52 Mental Factors at a Glance 79
2.2 Association of Mental Factors 92
2.3 Combinations of Mental Factors 101
2.4 Comprehensive Chart on Mental Factors 112-13
CHAPTER III
3.1 Compendium of Feeling 118
3.2 Compendium of Roots 121
3.3 Compendium of Functions 127
3.4 Compendium of Doors 133
3.5 Compendium of Objects 141
3.6 Conceptual Objects of Sublime Cittas 142
3.7 The Seven Consciouness Elements 146
3.8 Compendium of Bases 147
CHAPTER IV
4.1 The Very Great Object Process 155
4.2 Grades of Sense-Door Processes 161
4.3 The Limited Javana Process 166
4.4 The Absorption Javana Process 169
4.5 Individuals, Planes, and Cittas 182
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A COMPREHENSIVE MANUAL OF ABHIDHAMMA
xx
CHAPTER V
5.1 Planes of Existence 186-87
5.2 Life-Spans in the Sense-Sphere Heavens 197
5.3 Fourfold Kamma at a Glance 201
5.4 Kamma and its Results 212-13
5.5 Results of Sense-Sphere Wholesome Kamma 216
5.6 The Process of Death and Rebirth 225
5.7 Determination of Rebirth 230-33
CHAPTER VI
6.1 The 28 Material Phenomena at a Glance 236
6.2 Consciousness as a Cause of Material Phenomena 249
6.3 Comprehensive Chart on Matter 262-63
CHAPTER VII
7.1 The Defilements as Mental Factors 270
7.2 Mixed Categories 277
7.3 The Requisites of Enlightenment as Mental Factors 284
7.4 Aggregates, Sense Bases, and Elements 288
CHAPTER VIII
8.1 Dependent Arising 301
8.2 The 24 Conditions and their Varieties 304
8.3 Conditioning and Conditioned States of the 24 Conditions 308-11
8.4 The Synthesis of Conditions 323
CHAPTER IX
9.1 The Forty Meditation Subjects at a Glance 334-35
9.2 The Seven Stages of Purification 345
9.3 Eradication of Defilements by the Paths 360
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CONTENTS
xxi
ABBREVIATIONSABBREVIATIONS
ABBREVIATIONSABBREVIATIONS
ABBREVIATIONS
NAMES OF TEXTS
A. Anguttara Nik±ya
Asl. Atthas±lin² (commentary to Dhs.)
D. D²gha Nik±ya
Dhs. Dhammasangaº²
Expos. The Expositor (trans. of Asl.)
M. Majjhima Nik±ya
Pµs. Paµisambhid±magga
S. Sa½yutta Nik±ya
Smv. Sammohavinodan² (commentary to Vibhanga)
Vibhv. Vibh±vin²-ݲk±
Vism. Visuddhimagga
In references to Pali texts separated by a slash, the figure to the left of the slash
indicates the number of the text, the figure to the right the volume and page
number of the Pali Text Society edition. References to Vism. are to chapter
and section number of Bhikkhu ѱºamoli’s translation, The Path of Purification.
TERMS USED IN TABLES
advt. adverting
aggr. aggregate
Arh. Arahant, Arahantship
assoc. associated (with)
bhv. bhavanga
btf. beautiful
cetas. cetasika
comp. compassion
conas. conascent
cons. consciousness
consness. consciousness
delus. delusion
dissoc. dissociated (from)
eqn. equanimity
exc. except
exs. course of existence
FMS fine-material sphere
fnc. functional
frt. fruition
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A COMPREHENSIVE MANUAL OF ABHIDHAMMA
xxii
gt. great
gt. ess. great essential
in. applic. initial application
infr. inferior
IS immaterial sphere
invs. investigating
jav. javana
knwl. knowledge
mat. material, matter
m-d-advt. mind-door adverting
med. medium
mun. mundane
n.p. nor n-p. neither perception nor non-perception
N.R. non-returner, non-returning
one-ptns. one-pointedness
O.R. once-returner, once-returning
reb. rebirth-linking
recv. receiving
rst. resultant
rtd. rooted
rtls. rootless
sbl. sublime
S.E. stream-enterer, stream-entry
spm. supramundane
SS sense sphere
supr. superior
sus. applic. sustained application
univ. universal
unwh. unwholesome
w. with
wh. wholesome
wo. without
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PREFACE
xxiii
The present volume contains the Pali text, an English translation, and a
detailed exposition of ¾cariya Anuruddha’s Abhidhammattha Sangaha,
the main primer for the study of Abhidhamma used throughout the
Theravada Buddhist world. This volume began almost four years ago
as a revised version of Ven. Mah±thera N±rada’s long-standing edition
and annotated translation of the Sangaha, A Manual of Abhidhamma.
Now, as the time approaches for it to go to press, it has evolved into
what is virtually an entirely new book published under essentially the
same title. That title has been retained partly to preserve its continuity
with its predecessor, and partly because the name “Manual of Abhi-
dhamma” is simply the most satisfactory English rendering of the Pali
title of the root text, which literally means “a compendium of the things
contained in the Abhidhamma.” To the original title the qualification
“comprehensive” has been added to underscore its more extensive scope.
A brief account seems to be called for of the evolution through which
this book has gone. Although Ven. N±rada’s Manual, in the four edi-
tions through which it passed, had served admirably well for decades
as a beginner’s guide to the Abhidhamma, the work obviously required
upgrading both in technical exposition and in arrangement. Thus when
the need for a reprint of the Manual became imminent in late 1988, I
contacted Ven. U Rewata Dhamma of the Buddhist Vihara, Birming-
ham, requesting him to prepare a set of corrections to the explanatory
notes in the Fourth Edition. I also suggested that he should add any fur-
ther information he thought would be useful to the serious student of
Abhidhamma. I particularly wanted the assistance of Ven. U Rewata
Dhamma in this task because he sustains a rare combination of qualifi-
cations: he is a traditionally trained bhikkhu from Burma, the heartland
of Theravada Abhidhamma studies; he has himself edited the Abhi-
dhammattha Sangaha and its classical commentary, the Vibh±vin²-ݲk±;
he has written his own commentary on the work (in Hindi); and he is
fluent in English.
While Ven. Rewata Dhamma in England was compiling his revisions
to the notes, in Sri Lanka I set about reviewing Ven. N±rada’s English
translation of the Sangaha. A close comparison with the Pali text in
several editions, and with the commentarial gloss, led to a number of
changes both in the translation and in Ven. N±rada’s Pali edition of the
PREFPREF
PREFPREF
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03pref.p65 08/04/2000, 12:26 PM23
A COMPREHENSIVE MANUAL OF ABHIDHAMMA
xxiv
root text. In revising the translation my objective was not merely to
correct minor errors but also to achieve a high degree of consistency
and adequacy in the rendering of Pali technical terms. To facilitate cross-
references to The Path of Purification, Bhikkhu ѱºamoli’s masterly
translation of the Visuddhimagga, I adopted much of the terminology
used in the latter work, though in some instances I have allowed Ven.
N±rada’s choices to stand while in others I have opted for still different
alternatives. Towards the very close of my editorial work on the Manual
I came upon the Pali Text Society’s recent edition of the Abhidhammattha
Sangaha, edited by Ven. Hammalawa Saddh±tissa. This enabled me to
make a few additional corrections of the Pali text, but unfortunately I
encountered this edition too late to utilize its scheme for numbering the
paragraphs of the Sangaha.
The major challenge in preparing this new edition was the composing
of the explanatory guide. At first, when we started work, our intention
was to retain as much as we could of Ven. N±rada’s original annotations,
making alterations in them and introducing new material only when we
thought this would be necessary or especially desirable. However, as we
proceeded, it soon became clear that far more sweeping changes were
required. The wish to provide precise and detailed explanations of all
the essential principles comprised in the Abhidhammattha Sangaha sent
both Ven. Rewata Dhamma and myself for frequent consultations to the
Sangaha’s two principal commentaries, the Abhidhammatthavibh±vin²-
ݲk± by ¾cariya Sumangalas±mi (Sri Lanka, late twelfth century) and
the Paramatthad²pan²-ݲk± by Ledi Sayadaw (Burma, first published in
1897). It is from these two commentaries that much of the explanatory
material in the guide has been extracted.
These two commentaries, as is well known among Abhidhamma
scholars, often take opposite stands in their handling of technical ques-
tions, the Ledi Sayadaw commentary launching a sustained critique of
the older work. Since our purpose here has been to elucidate the funda-
mental tenets of the Abhidhamma rather than to enter into the fray of
controversy, we have focused on the convergences between the two
commentaries or their complementary contributions. Generally we have
avoided the contentions that divide them, though on occasion, when their
differences seemed intrinsically interesting, we have cited their mutu-
ally opposed opinions. A great amount of information has also been
drawn from the Visuddhimagga, which includes a lengthy Abhidhamma-
style tract in its chapters on “the soil of understanding” (paññ±bh³mi,
XIV-XVII).
From the mass of explanatory material thus collected, we have tried
to compose a detailed guide to the Abhidhammattha Sangaha that will
03pref.p65 08/04/2000, 12:26 PM24
PREFACE
xxv
at once be capable of steering the newcomer through the intricacies of
the Abhidhamma yet will also prove stimulating and illuminating to the
veteran student. The explanatory guide follows strictly the traditional
methods of exposition as maintained in the Theravadin monastic com-
munity. Thus it deliberately avoids ventures into personal interpretation
as well as sidelong comparisons with modern philosophy and psychol-
ogy. While such comparative studies have their indubitable value, we
felt that they should be excluded from an “inside” presentation of the
Abhidhamma teaching as upheld by Theravada orthodoxy.
The entire work has been structured somewhat in the manner of a
classical commentary. Each section contains a passage from the Pali text
of the Abhidhammattha Sangaha, followed by an exact translation and
then by an explanation of the important terms and ideas occurring in
the passage cited. Such an approach is necessary because the Sangaha
was composed as a concise, highly terse synopsis of the Abhidhamma,
an instruction manual which assumes that a living teacher would flesh
out the outline for his students with instruction. Read by itself the
Sangaha hovers at the edge of the arcane.
The Introduction, which is again the joint composition of Ven. Rewata
Dhamma and myself, is intended to introduce the reader not only to the
Abhidhammattha Sangaha but to the entire Abhidhamma philosophy in
its broader perspectives and aims as well as to the body of Abhidhamma
literature from which the philosophy derives. In the final stage of the
preparation of this volume we were fortunate to receive permission from
another Burmese Abhidhamma scholar, Ven. U S²l±nanda, to make use
of a large number of Abhidhamma tables that he had prepared for his
students in the United States. These tables, compressing a vast amount
of information into a concise schematic arrangement, will no doubt prove
highly effective study aids in grasping the details of the Abhidhamma.
To Ven. S²l±nanda also belongs credit for the lists of textual sources for
the states of consciousness and the mental factors, included here as ap-
pendices.
To conclude this Preface there remains only the pleasant task of
acknowledging the generous help which others have extended towards
the completion of this book. Both Ven. U Rewata Dhamma and I wish
to acknowledge the capable assistance of Mirko Fryba in preparing the
early portion of the Guide. In addition, Ven. Rewata Dhamma expresses
his gratitude to Mar Mar Lwin, Peter Kelly, Jill Robinson, Upasaka
Karuna Bodhi, and Dhamma Tilak. I myself wish to thank Ven. U Rewata
Dhamma for taking out time from a tight schedule to compile the mate-
rial that was incorporated into this book; I also express appreciation to
the team of helpers who made his work easier. Closer to home, I thank
03pref.p65 08/04/2000, 12:26 PM25
A COMPREHENSIVE MANUAL OF ABHIDHAMMA
xxvi
Ayy± Nyanasir² for entering onto disk, with remarkable accuracy, the
Pali text and revised English translation of the Abhidhammattha Sangaha;
Savithri Chandraratne for endisking the handwritten manuscript of the
expository guide, also with remarkable accuracy; and Ayy± Vimal± for
her perceptive comments on a draft version of the guide, which led to
significant improvements in the text. Finally I extend thanks to Ven. U
S²l±nanda for kindly permitting us to use his valuable tables for this
edition.
B
HIKKHU BODHI
Kandy, Sri Lanka
August 1992
A NOTE ON THE TABLES
The following tables were provided by Ven. U S²l±nanda, and were
originally intended by him for private instruction: 1.1, 2.2, 2.3, 2.4, 3.1,
3.2, 3.3, 3.4, 3.5, 3.6, 3.8, 4.2, 4.3, 4.4, 4.5, 5.5, 5.6, 5.7, 6.2, 6.3, 8.2,
8.3, 9.1.
The following tables appeared in Ven. Mah±thera N±rada’s Manual
of Abhidhamma: 1.11, 4.1, 5.1, 7.1, 7.3.
Table 5.4 is based on U N±rada, Guide to Conditional Relations, Part
1, Chart 7 (pp. 198-99); Table 7.4 is based on U N±rada, trans., Dis-
course on Elements, Method of Chapter I Chart (facing p. 26). Both are
used with the kind permission of the Pali Text Society.
The originals of the above tables have been modified in some respects
for the purposes of this edition. The other tables appearing in this book
have either been newly created or are in general use in the study of
Abhidhamma.
03pref.p65 08/04/2000, 12:26 PM26
1INTRODUCTION
INTRODUCTION
The nucleus of the present book is a medieval compendium of Buddhist
philosophy entitled the Abhidhammattha Sangaha. This work is ascribed
to ¾cariya Anuruddha, a Buddhist savant about whom so little is known
that even his country of origin and the exact century in which he lived
remain in question. Nevertheless, despite the personal obscurity that
surrounds the author, his little manual has become one of the most
important and influential textbooks of Theravada Buddhism. In nine
short chapters occupying about fifty pages in print, the author provides
a masterly summary of that abstruse body of Buddhist doctrine called
the Abhidhamma. Such is his skill in capturing the essentials of that
system, and in arranging them in a format suitable for easy compre-
hension, that his work has become the standard primer for Abhidhamma
studies throughout the Theravada Buddhist countries of South and
Southeast Asia. In these countries, particularly in Burma where the study
of Abhidhamma is pursued most assiduously, the Abhidhammattha
Sangaha is regarded as the indispensable key to unlock this great
treasure-store of Buddhist wisdom.
The Abhidhamma
At the heart of the Abhidhamma philosophy is the Abhidhamma Piµaka,
one of the divisions of the Pali Canon recognized by Theravada Bud-
dhism as the authoritative recension of the Buddha’s teachings. This
canon was compiled at the three great Buddhist councils held in India
in the early centuries following the Buddha’s demise: the first, at R±ja-
gaha, convened three months after the Buddha’s Parinibb±na by five
hundred senior monks under the leadership of the Elder Mah±kassapa;
the second, at Ves±l², a hundred years later; and the third, at P±µaliputta,
two hundred years later. The canon that emerged from these councils,
preserved in the Middle Indian language now called Pali, is known as
the Tipiµaka, the three “baskets” or collections of the teachings. The first
collection, the Vinaya Piµaka, is the book of discipline, containing the
rules of conduct for the bhikkhus and bhikkhunis—the monks and nuns—
and the regulations governing the Sangha, the monastic order. The Sutta
Piµaka, the second collection, brings together the Buddha’s discourses
spoken by him on various occasions during his active ministry of forty-
04intro.p65 08/04/2000, 12:26 PM1
2 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
five years. And the third collection is the Abhidhamma Piµaka, the “bas-
ket” of the Buddha’s “higher” or “special” doctrine.
This third great division of the Pali Canon bears a distinctly differ-
ent character from the other two divisions. Whereas the Suttas and Vinaya
serve an obvious practical purpose, namely, to proclaim a clear-cut
message of deliverance and to lay down a method of personal training,
the Abhidhamma Piµaka presents the appearance of an abstract and highly
technical systemization of the doctrine. The collection consists of seven
books: the Dhammasangaº², the Vibhanga, the Dh±tukath±, the Puggala-
paññatti, the Kath±vatthu, the Yamaka, and the Paµµh±na. Unlike the
Suttas, these are not records of discourses and discussions occurring in
real-life settings; they are, rather, full-blown treatises in which the prin-
ciples of the doctrine have been methodically organized, minutely de-
fined, and meticulously tabulated and classified. Though they were no
doubt originally composed and transmitted orally and only written down
later, with the rest of the canon in the first century B.C., they exhibit
the qualities of structured thought and rigorous consistency more typi-
cal of written documents.
In the Theravada tradition the Abhidhamma Piµaka is held in the
highest esteem, revered as the crown jewel of the Buddhist scriptures.
As examples of this high regard, in Sri Lanka King Kassapa V (tenth
century A.C.) had the whole Abhidhamma Piµaka inscribed on gold
plates and the first book set in gems, while another king, Vijayab±hu
(eleventh century) used to study the Dhammasangaº² each morning
before taking up his royal duties and composed a translation of it into
Sinhala. On a cursory reading, however, this veneration given to the
Abhidhamma seems difficult to understand. The texts appear to be merely
a scholastic exercise in manipulating sets of doctrinal terms, ponderous
and tediously repetitive.
The reason the Abhidhamma Piµaka is so deeply revered only be-
comes clear as a result of thorough study and profound reflection, un-
dertaken in the conviction that these ancient books have something
significant to communicate. When one approaches the Abhidhamma
treatises in such a spirit and gains some insight into their wide implica-
tions and organic unity, one will find that they are attempting nothing
less than to articulate a comprehensive vision of the totality of experi-
enced reality, a vision marked by extensiveness of range, systematic
completeness, and analytical precision. From the standpoint of Theravada
orthodoxy the system that they expound is not a figment of speculative
thought, not a mosaic put together out of metaphysical hypotheses, but
a disclosure of the true nature of existence as apprehended by a mind
that has penetrated the totality of things both in depth and in the finest
04intro.p65 08/04/2000, 12:26 PM2
3INTRODUCTION
detail. Because it bears this character, the Theravada tradition regards
the Abhidhamma as the most perfect expression possible of the Bud-
dha’s unimpeded omniscient knowledge (sabbaññut±-ñ±ºa). It is his
statement of the way things appear to the mind of a Fully Enlightened
One, ordered in accordance with the two poles of his teaching: suffer-
ing and the cessation of suffering.
The system that the Abhidhamma Piµaka articulates is simultaneously
a philosophy, a psychology, and an ethics, all integrated into the
framework of a program for liberation. The Abhidhamma may be de-
scribed as a philosophy because it proposes an ontology, a perspective
on the nature of the real. This perspective has been designated the
“dhamma theory” (dhammav±da). Briefly, the dhamma theory maintains
that ultimate reality consists of a multiplicity of elementary constituents
called dhammas. The dhammas are not noumena hidden behind phenom-
ena, not “things in themselves” as opposed to “mere appearances,” but
the fundamental components of actuality. The dhammas fall into two
broad classes: the unconditioned dhamma, which is solely Nibb±na,
and the conditioned dhammas, which are the momentary mental and
material phenomena that constitute the process of experience. The
familiar world of substantial objects and enduring persons is, according
to the dhamma theory, a conceptual construct fashioned by the mind
out of the raw data provided by the dhammas. The entities of our every-
day frame of reference possess merely a consensual reality derivative
upon the foundational stratum of the dhammas. It is the dhammas alone
that possess ultimate reality: determinate existence “from their own side”
(sar³pato) independent of the mind’s conceptual processing of the data.
Such a conception of the nature of the real seems to be already im-
plicit in the Sutta Piµaka, particularly in the Buddha’s disquisitions on
the aggregates, sense bases, elements, dependent arising, etc., but it
remains there tacitly in the background as the underpinning to the more
pragmatically formulated teachings of the Suttas. Even in the Abhi-
dhamma Piµaka itself the dhamma theory is not yet expressed as an
explicit philosophical tenet; this comes only later, in the Commentar-
ies. Nevertheless, though as yet implicit, the theory still comes into
focus in its role as the regulating principle behind the Abhidhamma’s
more evident task, the project of systemization.
This project starts from the premise that to attain the wisdom that
knows things “as they really are,” a sharp wedge must be driven be-
tween those types of entities that possess ontological ultimacy, that is,
the dhammas, and those types of entities that exist only as conceptual
constructs but are mistakenly grasped as ultimately real. Proceeding
from this distinction, the Abhidhamma posits a fixed number of dhammas
04intro.p65 08/04/2000, 12:26 PM3
4 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
as the building blocks of actuality, most of which are drawn from the
Suttas. It then sets out to define all the doctrinal terms used in the
Suttas in ways that reveal their identity with the ontological ultimates
recognized by the system. On the basis of these definitions, it exhaus-
tively classifies the dhammas into a net of pre-determined categories
and modes of relatedness which highlight their place within the sys-
tem’s structure. And since the system is held to be a true reflection of
actuality, this means that the classification pinpoints the place of each
dhamma within the overall structure of actuality.
The Abhidhamma’s attempt to comprehend the nature of reality,
contrary to that of classical science in the West, does not proceed
from the standpoint of a neutral observer looking outwards towards
the external world. The primary concern of the Abhidhamma is to
understand the nature of experience, and thus the reality on which it
focuses is conscious reality, the world as given in experience,
comprising both knowledge and the known in the widest sense. For
this reason the philosophical enterprise of the Abhidhamma shades off
into a phenomenological psychology. To facilitate the understanding
of experienced reality, the Abhidhamma embarks upon an elaborate
analysis of the mind as it presents itself to introspective meditation. It
classifies consciousness into a variety of types, specifies the factors
and functions of each type, correlates them with their objects and phys-
iological bases, and shows how the different types of consciousness
link up with each other and with material phenomena to constitute the
ongoing process of experience.
This analysis of mind is not motivated by theoretical curiosity but
by the overriding practical aim of the Buddha’s teaching, the attain-
ment of deliverance from suffering. Since the Buddha traces suffering
to our tainted attitudes—a mental orientation rooted in greed, hatred,
and delusion—the Abhidhamma’s phenomenological psychology also
takes on the character of a psychological ethics, understanding the term
“ethics” not in the narrow sense of a code of morality but as a complete
guide to noble living and mental purification. Accordingly we find that
the Abhidhamma distinguishes states of mind principally on the basis
of ethical criteria: the wholesome and the unwholesome, the beautiful
factors and the defilements. Its schematization of consciousness fol-
lows a hierarchical plan that corresponds to the successive stages of purity
to which the Buddhist disciple attains by practice of the Buddha’s path.
This plan traces the refinement of the mind through the progression of
meditative absorptions, the fine-material-sphere and immaterial-sphere
jh±nas, then through the stages of insight and the wisdom of the
supramundane paths and fruits. Finally, it shows the whole scale of
04intro.p65 08/04/2000, 12:26 PM4
5INTRODUCTION
ethical development to culminate in the perfection of purity attained
with the mind’s irreversible emancipation from all defilements.
All three dimensions of the Abhidhamma—the philosophical, the
psychological, and the ethical—derive their final justification from the
cornerstone of the Buddha’s teaching, the program of liberation an-
nounced by the Four Noble Truths. The ontological survey of dhammas
stems from the Buddha’s injunction that the noble truth of suffering,
identified with the world of conditioned phenomena as a whole, must
be fully understood (pariññeyya). The prominence of mental defile-
ments and requisites of enlightenment in its schemes of categories, indic-
ative of its psychological and ethical concerns, connects the Abhidhamma
to the second and fourth noble truths, the origin of suffering and the
way leading to its end. And the entire taxonomy of dhammas elabo-
rated by the system reaches its consummation in the “unconditioned
element” (asankhat± dh±tu), which is Nibb±na, the third noble truth,
that of the cessation of suffering.
The Twofold Method
The great Buddhist commentator, ¾cariya Buddhaghosa, explains the
word “Abhidhamma” as meaning “that which exceeds and is distin-
guished from the Dhamma” (dhamm±tireka-dhammavisesa), the prefix
abhi having the sense of preponderance and distinction, and dhamma
here signifying the teaching of the Sutta Piµaka.
1
When the Abhidhamma
is said to surpass the teaching of the Suttas, this is not intended to
suggest that the Suttanta teaching is defective in any degree or that the
Abhidhamma proclaims some new revelation of esoteric doctrine un-
known to the Suttas. Both the Suttas and the Abhidhamma are grounded
upon the Buddha’s unique doctrine of the Four Noble Truths, and all
the principles essential to the attainment of enlightenment are already
expounded in the Sutta Piµaka. The difference between the two in no
way concerns fundamentals but is, rather, partly a matter of scope and
partly a matter of method.
As to scope, the Abhidhamma offers a thoroughness and complete-
ness of treatment that cannot be found in the Sutta Piµaka. ¾cariya
Buddhaghosa explains that in the Suttas such doctrinal categories as
the five aggregates, the twelve sense bases, the eighteen elements, and
so forth, are classified only partly, while in the Abhidhamma Piµaka
they are classified fully according to different schemes of classifica-
tion, some common to the Suttas, others unique to the Abhidhamma.
2
Thus the Abhidhamma has a scope and an intricacy of detail that set it
apart from the Sutta Piµaka.
04intro.p65 08/04/2000, 12:26 PM5
6 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
The other major area of difference concerns method. The discourses
contained in the Sutta Piµaka were expounded by the Buddha under
diverse circumstances to listeners with very different capacities for com-
prehension. They are primarily pedagogical in intent, set forth in the
way that will be most effective in guiding the listener in the practice of
the teaching and in arriving at a penetration of its truth. To achieve this
end the Buddha freely employs the didactic means required to make the
doctrine intelligible to his listeners. He uses simile and metaphor; he
exhorts, advises, and inspires; he sizes up the inclinations and aptitudes
of his audience and adjusts the presentation of the teaching so that it
will awaken a positive response. For this reason the Suttanta method of
teaching is described as pariy±ya-dhammadesan±, the figurative or
embellished discourse on the Dhamma.
In contrast to the Suttas, the Abhidhamma Piµaka is intended to
divulge as starkly and directly as possible the totalistic system that under-
lies the Suttanta expositions and upon which the individual discourses
draw. The Abhidhamma takes no account of the personal inclinations
and cognitive capacities of the listeners; it makes no concessions to
particular pragmatic requirements. It reveals the architectonics of actu-
ality in an abstract, formalistic manner utterly devoid of literary embel-
lishments and pedagogical expedients. Thus the Abhidhamma method
is described as the nippariy±ya-dhammadesan±, the literal or unembel-
ished discourse on the Dhamma.
This difference in technique between the two methods also influences
their respective terminologies. In the Suttas the Buddha regularly makes
use of conventional language (voh±ravacana) and accepts conventional
truth (sammutisacca), truth expressed in terms of entities that do not
possess ontological ultimacy but can still be legitimately referred to
them. Thus in the Suttas the Buddha speaks of “I” and “you,” of “man”
and “woman,” of living beings, persons, and even self as though they
were concrete realities. The Abhidhamma method of exposition, how-
ever, rigorously restricts itself to terms that are valid from the standpoint
of ultimate truth (paramatthasacca): dhammas, their characteristics, their
functions, and their relations. Thus in the Abhidhamma all such concep-
tual entities provisionally accepted in the Suttas for purposes of
meaningful communication are resolved into their ontological ultimates,
into bare mental and material phenomena that are impermanent, condi-
tioned, and dependently arisen, empty of any abiding self or substance.
But a qualification is necessary. When a distinction is drawn be-
tween the two methods, this should be understood to be based on what
is most characteristic of each Piµaka and should not be interpreted as
an absolute dichotomy. To some degree the two methods overlap and
04intro.p65 08/04/2000, 12:26 PM6
7INTRODUCTION
interpenetrate. Thus in the Sutta Piµaka we find discourses that employ
the strictly philosophical terminology of aggregates, sense bases, ele-
ments, etc., and thus come within the bounds of the Abhidhamma
method. Again, within the Abhidhamma Piµaka we find sections, even
a whole book (the Puggalapaññatti), that depart from the rigorous man-
ner of expression and employ conventional terminology, thus coming
within the range of the Suttanta method.
Distinctive Features of the Abhidhamma
Apart from its strict adherence to the philosophical method of exposition,
the Abhidhamma makes a number of other noteworthy contributions
integral to its task of systemization. One is the employment, in the
main books of the Abhidhamma Piµaka, of a m±tik±—a matrix or
schedule of categories—as the blueprint for the entire edifice. This
matrix, which comes at the very beginning of the Dhammasangaº² as a
preface to the Abhidhamma Piµaka proper, consists of 122 modes of
classification special to the Abhidhamma method. Of these, twenty-two
are triads (tika), sets of three terms into which the fundamental dhammas
are to be distributed; the remaining hundred are dyads (duka), sets of
two terms used as a basis for classification.
3
The matrix serves as a
kind of grid for sorting out the complex manifold of experience in
accordance with principles determined by the purposes of the Dhamma.
For example, the triads include such sets as states that are wholesome,
unwholesome, indeterminate; states associated with pleasant feeling,
painful feeling, neutral feeling; states that are kamma results, productive
of kamma results, neither; and so forth. The dyads include such sets as
states that are roots, not roots; states concomitant with roots, not so
concomitant; states that are conditioned, unconditioned; states that are
mundane, supramundane; and so forth. By means of its selection of
categories, the matrix embraces the totality of phenomena, illuminating
it from a variety of angles philosophical, psychological, and ethical in
nature.
A second distinguishing feature of the Abhidhamma is the dissec-
tion of the apparently continuous stream of consciousness into a suc-
cession of discrete evanescent cognitive events called cittas, each a com-
plex unity involving consciousness itself, as the basic awareness of an
object, and a constellation of mental factors (cetasika) exercising more
specialized tasks in the act of cognition. Such a view of consciousness,
at least in outline, can readily be derived from the Sutta Piµaka’s analy-
sis of experience into the five aggregates, among which the four mental
aggregates are always inseparably conjoined, but the conception remains
04intro.p65 08/04/2000, 12:26 PM7
8 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
there merely suggestive. In the Abhidhamma Piµaka the suggestion is
not simply picked up, but is expanded into an extraordinarily detailed
and coherent picture of the functioning of consciousness both in its
microscopic immediacy and in its extended continuity from life to life.
A third contribution arises from the urge to establish order among
the welter of technical terms making up the currency of Buddhist dis-
course. In defining each of the dhammas, the Abhidhamma texts col-
late long lists of synonyms drawn mostly from the Suttas. This method
of definition shows how a single dhamma may enter under different
names into different sets of categories. For example, among the defile-
ments, the mental factor of greed (lobha) may be found as the taint of
sensual desire, the taint of (attachment to) existence, the bodily knot of
covetousness, clinging to sensual pleasures, the hindrance of sensual
desire, etc.; among the requisites of enlightenment, the mental factor of
wisdom (paññ±) may be found as the faculty and power of wisdom, the
enlightenment factor of investigation of states, the path factor of right
view, etc. In establishing these correspondences, the Abhidhamma helps
to exhibit the interconnections between doctrinal terms that might not
be apparent from the Suttas themselves. In the process it also provides
a precision-made tool for interpreting the Buddha’s discourses.
The Abhidhamma conception of consciousness further results in a
new primary scheme for classifying the ultimate constituents of exist-
ence, a scheme which eventually, in the later Abhidhamma literature,
takes precedence over the schemes inherited from the Suttas such as
the aggregates, sense bases, and elements. In the Abhidhamma Piµaka
the latter categories still loom large, but the view of mind as consisting
of momentary concurrences of consciousness and its concomitants leads
to a fourfold method of classification more congenial to the system.
This is the division of actuality into the four ultimate realities
(paramattha): consciousness, mental factors, material phenomena, and
Nibb±na (citta, cetasika, r³pa, nibb±na), the first three comprising con-
ditioned reality and the last the unconditioned element.
The last novel feature of the Abhidhamma method to be noted here—
contributed by the final book of the Piµaka, the Paµµh±na—is a set of
twenty-four conditional relations laid down for the purpose of showing
how the ultimate realities are welded into orderly processes. This scheme
of conditions supplies the necessary complement to the analytical ap-
proach that dominates the earlier books of the Abhidhamma. The method
of analysis proceeds by dissecting apparent wholes into their compo-
nent parts, thereby exposing their voidness of any indivisible core that
might qualify as self or substance. The synthetic method plots the con-
ditional relations of the bare phenomena obtained by analysis to show
04intro.p65 08/04/2000, 12:26 PM8
9INTRODUCTION
that they are not isolated self-contained units but nodes in a vast multi-
layered web of inter-related, inter-dependent events. Taken in conjunc-
tion, the analytical method of the earlier treatises of the Abhidhamma
Piµaka and the synthetic method of the Paµµh±na establish the essential
unity of the twin philosophical principles of Buddhism, non-self or ego-
lessness (anatt±) and dependent arising or conditionality (paµicca
samupp±da). Thus the foundation of the Abhidhamma methodology
remains in perfect harmony with the insights that lie at the heart of the
entire Dhamma.
The Origins of the Abhidhamma
Although modern critical scholarship attempts to explain the formation
of the Abhidhamma by a gradual evolutionary process,
4
Theravada
orthodoxy assigns its genesis to the Buddha himself. According to the
Great Commentary (mah±-aµµhakath±) quoted by ¾cariya Buddhaghosa,
“What is known as Abhidhamma is not the province nor the sphere of a
disciple; it is the province, the sphere of the Buddhas.”
5
The commen-
tarial tradition holds, moreover, that it was not merely the spirit of the
Abhidhamma, but the letter as well, that was already realized and ex-
pounded by the Buddha during his lifetime.
The Atthas±lin² relates that in the fourth week after the Enlighten-
ment, while the Blessed One was still dwelling in the vicinity of the
Bodhi Tree, he sat in a jewel house (ratanaghara) in the northwest
direction. This jewel house was not literally a house made of precious
stones, but was the place where he contemplated the seven books of the
Abhidhamma Piµaka. He contemplated their contents in turn, beginning
with the Dhammasangaº², but while investigating the first six books
his body did not emit rays. However, upon coming to the Paµµh±na,
when “he began to contemplate the twenty-four universal conditional
relations of root, object, and so on, his omniscience certainly found its
opportunity therein. For as the great fish Timiratipingala finds room
only in the great ocean 84,000 yojanas in depth, so his omniscience
truly finds room only in the Great Book. Rays of six colours—indigo,
golden, red, white, tawny, and dazzling—issued from the Teacher’s
body, as he was contemplating the subtle and abstruse Dhamma by his
omniscience which had found such opportunity.”
6
Theravada orthodoxy thus maintains that the Abhidhamma Piµaka is
authentic Word of the Buddha, in this respect differing from an early
rival school, the Sarv±stiv±dins. This school also had an Abhidhamma
Piµaka consisting of seven books, considerably different in detail from
the Theravada treatises. According to the Sarv±stiv±dins, the books of
04intro.p65 08/04/2000, 12:26 PM9
10 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
the Abhidhamma Piµaka were composed by Buddhist disciples, several
being attributed to authors who appeared generations after the Buddha.
The Theravada school, however, holds that the Blessed One himself
expounded the books of the Abhidhamma, except for the detailed refu-
tation of deviant views in the Kath±vatthu, which was the work of the
Elder Moggaliputta Tissa during the reign of Emperor Asoka.
The Pali Commentaries, apparently drawing upon an old oral tradi-
tion, maintain that the Buddha expounded the Abhidhamma, not in the
human world to his human disciples, but to the assembly of devas or
gods in the T±vati½sa heaven. According to this tradition, just prior to
his seventh annual rains retreat the Blessed One ascended to the
T±vati½sa heaven and there, seated on the Paº¹ukambala stone at the
foot of the P±ricchattaka tree, for the three months of the rains he taught
the Abhidhamma to the devas who had assembled from the ten thou-
sand world-systems. He made the chief recipient of the teaching his
mother, Mah±m±y±-dev², who had been reborn as a deva. The reason
the Buddha taught the Abhidhamma in the deva world rather than in
the human realm, it is said, is because in order to give a complete
picture of the Abhidhamma it has to be expounded from the beginning
to the end to the same audience in a single session. Since the full expo-
sition of the Abhidhamma requires three months, only devas and Brahm±s
could receive it in unbroken continuity, for they alone are capable of
remaining in one posture for such a length of time.
However, each day, to sustain his body, the Buddha would descend
to the human world to go on almsround in the northern region of
Uttarakuru. After collecting almsfood he went to the shore of Anotatta
Lake to partake of his meal. The Elder S±riputta, the General of the
Dhamma, would meet the Buddha there and receive a synopsis of the
teaching given that day in the deva world: “Then to him the Teacher
gave the method, saying, ‘S±riputta, so much doctrine has been shown.’
Thus the giving of the method was to the chief disciple, who was en-
dowed with analytical knowledge, as though the Buddha stood on the
edge of the shore and pointed out the ocean with his open hand. To the
Elder also the doctrine taught by the Blessed One in hundreds and thou-
sands of methods became very clear.”
7
Having learnt the Dhamma taught him by the Blessed One, S±riputta
in turn taught it to his own circle of 500 pupils, and thus the textual
recension of the Abhidhamma Piµaka was established. To the Vener-
able S±riputta is ascribed the textual order of the Abhidhamma treatises
as well as the numerical series in the Paµµh±na. Perhaps we should see
in these admissions of the Atthas±lin² an implicit acknowledgement that
while the philosophical vision of the Abhidhamma and its basic archi-
04intro.p65 08/04/2000, 12:26 PM10
11INTRODUCTION
tecture originate from the Buddha, the actual working out of the de-
tails, and perhaps even the prototypes of the texts themselves, are to be
ascribed to the illustrious Chief Disciple and his entourage of students.
In other early Buddhist schools, too, the Abhidhamma is closely con-
nected with the Venerable S±riputta, who in some traditions is regarded
as the literal author of Abhidhamma treatises.
8
The Seven Books
A brief outline of the contents of the seven canonical Abhidhamma
books will provide some insight into the plethora of textual material to
be condensed and summarized by the Abhidhammattha Sangaha. The
first book, the Dhammasangaº², is the fountainhead of the entire sys-
tem. The title may be translated “Enumeration of Phenomena,” and the
work does in fact undertake to compile an exhaustive catalogue of the
ultimate constituents of existence.
Opening with the m±tik±, the schedule of categories which serves as
the framework for the whole Abhidhamma, the text proper is divided
into four chapters. The first, “States of Consciousness,” takes up about
half of the book and unfolds as an analysis of the first triad in the
m±tik±, that of the wholesome, the unwholesome, and the indetermi-
nate. To supply that analysis, the text enumerates 121 types of con-
sciousness classified by way of their ethical quality.
9
Each type of con-
sciousness is in turn dissected into its concomitant mental factors, which
are individually defined in full. The second chapter, “On Matter,” con-
tinues the inquiry into the ethically indeterminate by enumerating and
classifying the different types of material phenomena. The third chap-
ter, called “The Summary,” offers concise explanations of all the terms
in the Abhidhamma matrix and the Suttanta matrix as well. Finally, a
concluding “Synopsis” provides a more condensed explanation of the
Abhidhamma matrix but omits the Suttanta matrix.
The Vibhanga, the “Book of Analysis,” consists of eighteen chap-
ters, each a self-contained dissertation, dealing in turn with the following:
aggregates, sense bases, elements, truths, faculties, dependent arising, foun-
dations of mindfulness, supreme efforts, means to accomplishment, fac-
tors of enlightenment, the eightfold path, jh±nas, illimitables, training rules,
analytical knowledges, kinds of knowledge, minor points (a numerical
inventory of defilements), and “the heart of the doctrine” (dhammahadaya),
a psycho-cosmic topography of the Buddhist universe. Most of the chap-
ters in the Vibhanga, though not all, involve three sub-sections: an analy-
sis according to the methodology of the Suttas; an analysis according
to the methodology of the Abhidhamma proper; and an interrogation
04intro.p65 08/04/2000, 12:26 PM11
12 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
section, which applies the categories of the matrix to the subject under
investigation.
The Dh±tukath±, the “Discourse on Elements,” is written entirely in
catechism form. It discusses all phenomena with reference to the three
schemata of aggregates, sense bases, and elements, seeking to determine
whether, and to what extent, they are included or not included in them,
and whether they are associated with them or dissociated from them.
The Puggalapaññatti, “Concepts of Individuals,” is the one book of
the Abhidhamma Piµaka that is more akin to the method of the Suttas
than to the Abhidhamma proper. The work begins with a general enu-
meration of types of concepts, and this suggests that it was originally
intended as a supplement to the other books in order to take account of
the conceptual realities excluded by the strict application of the
Abhidhamma method. The bulk of the work provides formal defini-
tions of different types of individuals. It has ten chapters: the first deals
with single types of individuals; the second with pairs; the third with
groups of three, etc.
The Kath±vatthu, “Points of Controversy,” is a polemical treatise
ascribed to the Elder Moggaliputta Tissa. He is said to have compiled it
during the time of Emperor Asoka, 218 years after the Buddha’s Pari-
nibb±na, in order to refute the heterodox opinions of the Buddhist schools
outside the Theravadin fold. The Commentaries defend its inclusion in
the Canon by holding that the Buddha himself, foreseeing the errors
that would arise, laid down the outline of rebuttal, which Moggaliputta
Tissa merely filled in according to the Master’s intention.
The Yamaka, the “Book of Pairs,” has the purpose of resolving am-
biguities and defining the precise usage of technical terms. It is so called
owing to its method of treatment, which throughout employs the dual
grouping of a question and its converse formulation. For instance, the
first pair of questions in the first chapter runs thus: “Are all wholesome
phenomena wholesome roots? And are all wholesome roots wholesome
phenomena?” The book contains ten chapters: roots, aggregates, sense
bases, elements, truths, formations, latent dispositions, consciousness,
phenomena, and faculties.
The Paµµh±na, the “Book of Conditional Relations,” is probably the
most important work of the Abhidhamma Piµaka and thus is traditionally
designated the “Great Treatise” (mah±pakaraºa). Gigantic in extent as
well as in substance, the book comprises five volumes totalling 2500
pages in the Burmese-script Sixth Council edition. The purpose of the
Paµµh±na is to apply its scheme of twenty-four conditional relations to
all the phenomena incorporated in the Abhidhamma matrix. The main
body of the work has four great divisions: origination according to the
04intro.p65 08/04/2000, 12:26 PM12
13INTRODUCTION
positive method, according to the negative method, according to the
positive-negative method, and according to the negative-positive method.
Each of these in turn has six sub-divisions: origination of triads, of dyads,
of dyads and triads combined, of triads and dyads combined, of triads
and triads combined, and of dyads and dyads combined. Within this
pattern of twenty-four sections, the twenty-four modes of conditionality
are applied in due order to all the phenomena of existence in all their
conceivable permutations. Despite its dry and tabular format, even from
a “profane” humanistic viewpoint the Paµµh±na can easily qualify as one
of the truly monumental products of the human mind, astounding in its
breadth of vision, its rigorous consistency, and its painstaking attention
to detail. To Theravada orthodoxy, it is the most eloquent testimony to
the Buddha’s unimpeded knowledge of omniscience.
The Commentaries
The books of the Abhidhamma Piµaka have inspired a voluminous mass
of exegetical literature composed in order to fill out, by way of expla-
nation and exemplification, the scaffoldings erected by the canonical
texts. The most important works of this class are the authorized com-
mentaries of ¾cariya Buddhaghosa. These are three in number: the
Atthas±lin², “The Expositor,” the commentary to the Dhammasangaº²;
the Sammohavinodan² , “The Dispeller of Delusion,” the commentary
to the Vibhanga; and the Pañcappakaraºa Aµµhakath±, the combined
commentary to the other five treatises. To this same stratum of litera-
ture also belongs the Visuddhimagga, “The Path of Purification,” also
composed by Buddhaghosa. Although this last work is primarily an
encyclopaedic guide to meditation, its chapters on “the soil of under-
standing” (XIV-XVII) lay out the theory to be mastered prior to devel-
oping insight and thus constitute in effect a compact dissertation on
Abhidhamma. Each of the commentaries in turn has its subcommentary
(m³laµ²k±), by an elder of Sri Lanka named ¾cariya ¾nanda, and these
in turn each have a sub-subcommentary (anuµ²k±), by ¾nanda’s pupil
Dhammap±la (who is to be distinguished from the great ¾cariya
Dhammap±la, author of the µ²k±s to Buddhaghosa’s works).
When the authorship of the Commentaries is ascribed to ¾cariya
Buddhaghosa, it should not be supposed that they are in any way original
compositions, or even original attempts to interpret traditional mate-
rial. They are, rather, carefully edited versions of the vast body of
accumulated exegetical material that Buddhaghosa found at the
Mah±vih±ra in Anur±dhapura. This material must have preceded the
great commentator by centuries, representing the collective efforts of
04intro.p65 08/04/2000, 12:26 PM13
14 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
generations of erudite Buddhist teachers to elucidate the meaning of
the canonical Abhidhamma. While it is tempting to try to discern evi-
dence of historical development in the Commentaries over and beyond
the ideas embedded in the Abhidhamma Piµaka, it is risky to push this
line too far, for a great deal of the canonical Abhidhamma seems to
require the Commentaries to contribute the unifying context in which
the individual elements hang together as parts of a systematic whole
and without which they lose important dimensions of meaning. It is
thus not unreasonable to assume that a substantial portion of the
commentarial apparatus originated in close proximity to the canonical
Abhidhamma and was transmitted concurrently with the latter, though
lacking the stamp of finality it was open to modification and amplifica-
tion in a way that the canonical texts were not.
Bearing this in mind, we might briefly note a few of the Abhi-
dhammic conceptions that are characteristic of the Commentaries but
either unknown or recessive in the Abhidhamma Piµaka itself. One is
the detailed account of the cognitive process (cittav²thi). While this
conception seems to be tacitly recognized in the canonical books, it
now comes to be drawn out for use as an explanatory tool in its own
right. The functions of the cittas, the different types of consciousness,
are specified, and in time the cittas themselves come to be designated
by way of their functions. The term khaºa, “moment,” replaces the
canonical samaya, “occasion,” as the basic unit for delimiting the occur-
rence of events, and the duration of a material phenomenon is deter-
mined to be seventeen moments of mental phenomena. The division
of a moment into three sub-moments—arising, presence, and dissolu-
tion—also seems to be new to the Commentaries.
10
The organization
of material phenomena into groups (kal±pa), though implied by the
distinction between the primary elements of matter and derived mat-
ter, is first spelled out in the Commentaries, as is the specification of
the heart-base (hadayavatthu) as the material basis for mind element
and mind-consciousness element.
The Commentaries introduce many (though not all) of the catego-
ries for classifying kamma, and work out the detailed correlations be-
tween kamma and its results. They also close off the total number of
mental factors (cetasika). The phrase in the Dhammasangaº², “or what-
ever other (unmentioned) conditionally arisen immaterial phenomena
there are on that occasion,” apparently envisages an open-ended uni-
verse of mental factors, which the Commentaries delimit by specifying
the “or-whatever states” (yev±panak± dhamm±). Again, the Commen-
taries consummate the dhamma theory by supplying the formal defini-
tion of dhammas as “things which bear their own intrinsic nature” (attano
04intro.p65 08/04/2000, 12:26 PM14
15INTRODUCTION
sabh±va½ dh±rent² ti dhamm±). The task of defining specific dhammas
is finally rounded off by the extensive employment of the fourfold
defining device of characteristic, function, manifestation, and proxi-
mate cause, a device derived from a pair of old exegetical texts, the
Peµakopadesa and the Nettipakaraºa.
The Abhidhammattha Sangaha
As the Abhidhamma system, already massive in its canonical version,
grew in volume and complexity, it must have become increasingly un-
wieldy for purposes of study and comprehension. Thus at a certain stage
in the evolution of Theravada Buddhist thought the need must have
become felt for concise summaries of the Abhidhamma as a whole in
order to provide the novice student of the subject with a clear picture of
its main outlines—faithfully and thoroughly, yet without an unmanage-
able mass of detail.
To meet this need there began to appear, perhaps as early as the fifth
century and continuing well through the twelfth, short manuals or com-
pendia of the Abhidhamma. In Burma these are called let-than or “lit-
tle-finger manuals,” of which there are nine:
1. Abhidhammattha Sangaha, by ¾cariya Anuruddha;
2. N±mar³pa-pariccheda, by the same;
3. Paramattha-vinicchaya, by the same (?);
4. Abhidhamm±vat±ra, by ¾cariya Buddhadatta (a senior contem-
porary of Buddhaghosa);
5. R³p±rupa-vibh±ga, by the same;
6. Sacca-sankhepa, by Bhadanta Dhammap±la (probably Sri Lankan;
different from the great subcommentator);
7. Moha-vicchedan², by Bhadanta Kassapa (South Indian or Sri
Lankan);
8. Khema-pakaraºa, by Bhadanta Khema (Sri Lankan);
9. N±mac±ra-d²paka, by Bhadanta Saddhamma Jotip±la (Burman).
Among these, the work that has dominated Abhidhamma studies from
about the twelfth century to the present day is the first mentioned, the
Abhidhammattha Sangaha, “The Compendium of Things contained in
the Abhidhamma.” Its popularity may be accounted for by its remark-
able balance between concision and comprehensiveness. Within its short
scope all the essentials of the Abhidhamma are briefly and carefully
summarized. Although the book’s manner of treatment is extremely
terse even to the point of obscurity when read alone, when studied
under a qualified teacher or with the aid of an explanatory guide, it
04intro.p65 08/04/2000, 12:26 PM15
16 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
leads the student confidently through the winding maze of the system
to a clear perception of its entire structure. For this reason throughout
the Theravada Buddhist world the Abhidhammattha Sangaha is always
used as the first textbook in Abhidhamma studies. In Buddhist monas-
teries, especially in Burma, novices and young bhikkhus are required to
learn the Sangaha by heart before they are permitted to study the books
of the Abhidhamma Piµaka and its Commentaries.
Detailed information about the author of the manual, ¾cariya
Anuruddha, is virtually non-existent. He is regarded as the author of
two other manuals, cited above, and it is believed in Buddhist countries
that he wrote altogether nine compendia, of which only these three
have survived. The Paramattha-vinicchaya is written in an elegant style
of Pali and attains a high standard of literary excellence. According to
the colophon, its author was born in K±veri in the state of K±ñcipura
(Conjeevaram) in South India. ¾cariya Buddhadatta and ¾cariya
Buddhaghosa are also said to have resided in the same area, and the
subcommentator ¾cariya Dhammap±la was probably a native of the
region. There is evidence that for several centuries K±ñcipura had been
an important centre of Theravada Buddhism from which learned bhikkhus
went to Sri Lanka for further study.
It is not known exactly when ¾cariya Anuruddha lived and wrote
his manuals. An old monastic tradition regards him as having been a
fellow student of ¾cariya Buddhadatta under the same teacher, which
would place him in the fifth century. According to this tradition, the
two elders wrote their respective books, the Abhidhammattha Sangaha
and the Abhidhamm±vat±ra, as gifts of gratitude to their teacher, who
remarked: “Buddhadatta has filled a room with all kinds of treasure
and locked the door, while Anuruddha has also filled a room with treasure
but left the door open.”
11
Modern scholars, however, do not endorse
this tradition, maintaining on the basis of the style and content of
Anuruddha’s work that he could not have lived earlier than the eighth
century, more probably between the tenth and early twelfth centuries.
12
In the colophon to the Abhidhammattha Sangaha ¾cariya Anuruddha
states that he wrote the manual at the M³lasoma Monastery, which all
exegetical traditions place in Sri Lanka. There are several ways to rec-
oncile this fact with the concluding stanzas of the Paramattha-vinicchaya,
which state that he was born in Kañcipura. One hypothesis is that he
was of South Indian descent but came to Sri Lanka, where he wrote the
Sangaha. Another, advanced by G.P. Malalasekera, holds that he was a
native of Sri Lanka who spent time at Kañcipura (which, however, passes
over his statement that he was born in Kañcipura). Still a third hypoth-
esis, proposed by Ven. A.P. Buddhadatta Mah±thera, asserts that there
04intro.p65 08/04/2000, 12:26 PM16
17INTRODUCTION
were two different monks named Anuruddha, one in Sri Lanka who
was the author of the Abhidhammattha Sangaha, another in K±ñcipura
who wrote the Paramattha-vinicchaya.
13
Commentaries on the Sangaha
Owing to its extreme concision, the Abhidhammattha Sangaha cannot
be easily understood without explanation. Therefore to elucidate its terse
and pithy synopsis of the Abhidhamma philosophy, a great number of
µ²k±s or commentaries have been written upon it. In fact, this work has
probably stimulated more commentaries than any other Pali text, writ-
ten not only in the Pali language but also in Burmese, Sinhala, Thai,
etc. Since the fifteenth century Burma has been the international centre
of Abhidhamma studies, and therefore we find many commentaries
written on it by Burmese scholars both in Pali and in Burmese. Com-
mentaries on the Sangaha in Pali alone number nineteen, of which the
following are the most important:
1. Abhidhammatthasangaha-ݲk±, also known as the Por±ºa-ݲk±,
“the Old Commentary.” This is a very small µ²k± written in Sri Lanka
in the twelfth century by an elder named ¾cariya Navavimalabuddhi.
2. Abhidhammatthavibh±vin²-ݲk±, or in brief, the Vibh±vin², written
by ¾cariya Sumangalas±mi, pupil of the eminent Sri Lankan elder
S±riputta Mah±s±mi, also in the twelfth century. This µ²k± quickly
superceded the Old Commentary and is generally considered the most
profound and reliable exegetical work on the Sangaha. In Burma this
work is known as µ²k±-gyaw, “the Famous Commentary.” The author is
greatly respected for his erudition and mastery of the Abhidhamma. He
relies heavily on older authorities such as the Abhidhamma-Anuµ²k± and
the Visuddhimagga-Mah±µ²k± (also known as the Paramatthamañj³s±).
Although Ledi Sayadaw (see below) criticized the Vibh±vin² extensively
in his own commentary on the Sangaha, its popularity has not dimin-
ished but indeed has even increased, and several Burmese scholars have
risen to defend it against Ledi Sayadaw’s criticisms.
3. Sankhepa-vaººan±, written in the sixteenth century by Bhadanta
Saddhamma Jotip±la, also known as Chapada Mah±thera, a Burmese
monk who visited Sri Lanka during the reign of Par±kramab±hu VI of
Kotte (fifteenth century).
14
4. Paramatthad²pan²-ݲk±, “The Elucidation of the Ultimate Mean-
ing,” by Ledi Sayadaw. Ledi Sayadaw of Burma (1846-1923) was one
of the greatest scholar-monks and meditation masters of the Theravada
tradition in recent times. He was the author of over seventy manuals on
different aspects of Theravada Buddhism, including philosophy, ethics,
04intro.p65 08/04/2000, 12:26 PM17
18 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
meditation practice, and Pali grammar. His µ²k± created a sensation in
the field of Abhidhamma studies because he pointed out 325 places in
the esteemed Vibh±vin²-µ²k± where he alleged that errors and misinter-
pretations had occurred, though his criticisms also set off a reaction in
defense of the older work.
5. Ankura-ݲk±, by Vimala Sayadaw. This µ²k± was written fifteen
years after the publication of the Paramatthad²pan² and supports the
commonly accepted opinions of the Vibh±vin² against Ledi Sayadaw’s
criticisms.
6. Navan²ta-ݲk±, by the Indian scholar Dhamm±nanda Kosambi,
published originally in devan±gar² script in 1933. The title of this work
means literally “The Butter Commentary,” and it is so called probably
because it explains the Sangaha in a smooth and simple manner, avoid-
ing philosophical controversy.
Outline of the Sangaha
The Abhidhammattha Sangaha contains nine chapters. It opens by enu-
merating the four ultimate realities—consciousness, mental factors,
matter, and Nibb±na. The detailed analysis of these is the project set for
its first six chapters. Chapter I is the Compendium of Consciousness,
which defines and classifies the 89 and 121 cittas or types of con-
sciousness. In scope this first chapter covers the same territory as the
States of Consciousness chapter of the Dhammasangaº², but it differs
in approach. The canonical work begins with an analysis of the first
triad in the m±tik±, and therefore initially classifies consciousness on
the basis of the three ethical qualities of wholesome, unwholesome,
and indeterminate; then within those categories it subdivides conscious-
ness on the basis of plane into the categories of sense sphere, fine-
material sphere, immaterial sphere, and supramundane. The Sangaha,
on the other hand, not being bound to the m±t²k±, first divides con-
sciousness on the basis of plane, and then subdivides it on the basis of
ethical quality.
The second chapter, the Compendium of Mental Factors, first enu-
merates the fifty-two cetasikas or concomitants of consciousness, di-
vided into four classes: universals, occasionals, unwholesome factors,
and beautiful factors. Thereafter the factors are investigated by two
complimentary methods: first, the method of association (sam-
payoganaya), which takes the mental factors as the unit of inquiry and
elicits the types of consciousness with which they are individually as-
sociated; and second, the method of inclusion or combination
(sangahanaya), which takes the types of consciousness as the unit of
inquiry and elicits the mental factors that enter into the constitution of
04intro.p65 08/04/2000, 12:26 PM18
19INTRODUCTION
each. This chapter again draws principally upon the first chapter of the
Dhammasangaº².
The third chapter, entitled Compendium of the Miscellaneous, clas-
sifies the types of consciousness along with their factors with respect to
six categories: root (hetu), feeling (vedan±), function (kicca), door
(dv±ra), object (±rammaºa), and base (vatthu).
The first three chapters are concerned principally with the structure
of consciousness, both internally and in relation to external variables.
In contrast, the next two chapters deal with the dynamics of conscious-
ness, that is, with its modes of occurrence. According to the
Abhidhamma, consciousness occurs in two distinct but intertwining
modes—as active process and as passive flow. Chapter IV explores the
nature of the “cognitive process,” Chapter V the passive “process-freed”
flow, which it prefaces with a survey of the traditional Buddhist cos-
mology. The exposition here is largely based upon the Abhidhamma
Commentaries. Chapter VI, Compendium of Matter, turns from the
mental realm to the material world. Based primarily on the second chapter
of the Dhammasangaº², it enumerates the types of material phenom-
ena, classifies them in various ways, and explains their modes of origi-
nation. It also introduces the commentarial notion of material groups,
which it treats in detail, and describes the occurrence of material proc-
esses in the different realms of existence. This chapter concludes with a
short section on the fourth ultimate reality, Nibb±na, the only uncondi-
tioned element in the system.
With the sixth chapter, ¾cariya Anuruddha has completed his ana-
lytical exposition of the four ultimate realities, but there remain several
important subjects which must be explained to give a complete picture
of the Abhidhamma. These are taken up in the last three chapters. Chapter
VII, the Compendium of Categories, arranges the ultimate realities into
a variety of categorical schemes that fall under four broad headings: a
compendium of defilements; a compendium of mixed categories, which
include items of different ethical qualities; a compendium of the requi-
sites of enlightenment; and a compendium of the whole, an all-inclu-
sive survey of the Abhidhamma ontology. This chapter leans heavily
upon the Vibhanga, and to some extent upon the Dhammasangaº².
Chapter VIII, the Compendium of Conditionality, is introduced to
include the Abhidhamma teaching on the inter-relatedness of physical
and mental phenomena, thereby complementing the analytical treatment
of the ultimate realities with a synthetical treatment laying bare their
functional correlations. The exposition summarily presents two alterna-
tive approaches to conditionality found in the Pali Canon. One is the
method of dependent arising, prominent in the Suttas and analyzed from
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20 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
both Suttanta and Abhidhamma angles in the Vibhanga (VI). This method
examines conditionality in terms of the cause-and-result pattern that
maintains bondage to sa½s±ra, the cycle of birth and death. The other
is the method of the Paµµh±na, with its twenty-four conditional rela-
tions. This chapter concludes with a brief account of concepts (paññatti),
thereby drawing in the Puggalapaññatti, at least by implication.
The ninth and final chapter of the Sangaha is concerned, not with
theory, but with practice. This is the Compendium of Meditation Sub-
jects. This chapter functions as a kind of summary of the Visuddhimagga.
It concisely surveys all the methods of meditation exhaustively explained
in the latter work, and it sets forth condensed accounts of the stages of
progress in both systems of meditation, concentration and insight. Like
the masterwork it summarizes, it concludes with an account of the four
types of enlightened individuals and the attainments of fruition and
cessation. This arrangement of the Abhidhammattha Sangaha perhaps
serves to underscore the ultimate soteriological intent of the Abhi-
dhamma. All the theoretical analysis of mind and matter finally con-
verges upon the practice of meditation, and the practice culminates in
the attainment of the supreme goal of Buddhism, the liberation of the
mind by non-clinging.
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21
I. COMPENDIUM OF CONSCIOUSNESS
A Manual of Abhidhamma
(
Abhidhammattha Sangaha
)
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I. CITTASANGAHA
22
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23
I. COMPENDIUM OF CONSCIOUSNESS
Namo tassa Bhagavato Arahato
Samm±sambuddhassa
CHAPTER I
COMPENDIUM OF CONSCIOUSNESS
(Cittasangahavibh±ga)
§1 Words of Praise
(thutivacana)
Samm±sambuddham atula½
Sasaddhammagaºuttama½
Abhiv±diya bh±sissa½
Abhidhammatthasangaha½.
Having respectfully saluted the Fully Enlightened One, the Peer-
less One, along with the Sublime Teaching and the Noble Order, I
will speak the Manual of Abhidhamma—a compendium of the things
contained in the Abhidhamma.
Guide to §1
Having respectfully saluted (abhiv±diya): It is an established prac-
tice in the Pali Buddhist tradition for expositors of the Dhamma to be-
gin their expositions with a verse of homage to the Triple Gem—the
Buddha, the Dhamma, and the Sangha—the ultimate refuge for all who
seek the undistorted comprehension of actuality. Thus, following this
custom, with deep devotion the author, ¾cariya Anuruddha, opens his
treatise with a verse of praise in which he expresses his veneration for
the Triple Gem. A thought of veneration directed towards a worthy ob-
ject is a wholesome kamma that generates merit in the mental continuum
of the person who gives rise to such a thought. When this veneration is
directed towards the most worthy objects of homage—the Triple Gem—
the merit generated is vast and powerful. Such merit, accumulated in
the mind, has the capacity to ward off obstructions to the fulfilment of
one’s virtuous undertakings and to support their successful completion.
Moreover, for a follower of the Buddha the writing of a book on the
Dhamma is a valuable opportunity to develop the perfection of wisdom
(paññ±p±ram²). Therefore, when beginning his work, the author ex-
presses, with blissful words of praise, his joy at gaining such an oppor-
tunity.
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I. CITTASANGAHA
24
The Fully Enlightened One (samm±sambuddha): The Buddha is
called the Fully Enlightened One because he is the one who has fully
understood by himself the ultimate nature of all phenomena both in their
particular and universal characteristics. The term implies the direct
knowledge of all realities gained without help from a teacher. The Bud-
dha is also called the Peerless One (atula) because his qualities and attri-
butes cannot be matched by any other being. Though all Arahants possess
the distinguished qualities of morality, concentration, and wisdom suf-
ficient to result in liberation, none possess the innumerable and immeas-
urable virtues with which a supreme Buddha is fully endowed—the ten
Tath±gata’s powers of knowledge (M.12), the four grounds of self-con-
fidence (M.12), the attainment of great compassion (Pµs.i,126), and the
unobstructed knowledge of omniscience (Pµs.i,131). Hence the Buddha
is without a peer among all sentient beings. As it is said: “There is one
person, bhikkhus, who is unique, without a peer, without counterpart,
incomparable, unequalled, matchless, unrivalled, the best of humans—
the Tath±gata, the Arahant, the Fully Enlightened One” (A.1:13/i,22).
The Sublime Teaching (saddhamma): The Teaching, or Dhamma,
signifies the three aspects of study (pariyatti), practice (paµipatti), and
realization (paµivedha). “Study” is the study of the Tipiµaka, the scrip-
tures which record the teachings of the Buddha, comprising the three
collections of the Vinaya, the Suttas, and the Abhidhamma. “Practice”
is the threefold training in virtue, concentration, and wisdom. “Realiza-
tion” is the penetration of the supramundane paths and attainment of the
noble fruits. Each of these is the foundation for the next, since study
provides the guidelines to practice and practice brings the breakthrough
to realization. The Teaching is called “sublime” in the sense of true and
good, because when it is applied in accordance with the Buddha’s in-
structions it definitely leads to the attainment of Nibb±na, the supreme
truth and highest good.
And the Noble Order (gaºuttama): The word gaºa, meaning com-
pany or group, is used here as a synonym of sangha, the community or
order. There are two kinds of Sangha: the conventional Sangha (sammuti-
sangha), the order of bhikkhus and bhikkhunis, fully ordained monks
and nuns; and the Sangha of noble ones (ariyasangha), referred to in
the verse of homage as “the Noble Order.” The Noble Order is the noble
or holy community of the accomplished followers of the Buddha—
that is, the four pairs of persons who have arrived at the planes of the
noble ones, distinguished as eightfold according to whether they have
reached the paths or the fruits of stream-entry, once-returning, non-
returning, and Arahantship.
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25
I. COMPENDIUM OF CONSCIOUSNESS
I will speak the Manual of Abhidhamma: The title of the work,
Abhidhammattha Sangaha, literally means “a compendium of the things
contained in the Abhidhamma,” that is, in the Buddha’s special or “dis-
tinguished” (abhi) teaching (dhamma) handed down in the Abhidhamma
Piµaka. The author’s statement, “I will speak” (bh±sissa½) reminds us
that our text is meant to be recited and learnt by heart so that it will
always be available to us as an instrument for analyzing reality.
§2 The Fourfold Ultimate Reality (catudh± paramattha)
Tattha vutt’±bhidhammatth±
Catudh± paramatthato
Citta½ cetasika½ r³pa½
Nibb±nam iti sabbath±.
The things contained in the Abhidhamma, spoken of therein, are
altogether fourfold from the standpoint of ultimate reality: conscious-
ness, mental factors, matter, and Nibb±na.
Guide to §2
From the standpoint of ultimate reality (paramatthato): Accord-
ing to the Abhidhamma philosophy, there are two kinds of realities—
the conventional (sammuti) and the ultimate (paramattha). Conventional
realities are the referents of ordinary conceptual thought (paññatti) and
conventional modes of expression (voh±ra). They include such entities
as living beings, persons, men, women, animals, and the apparently stable
persisting objects that constitute our unanalyzed picture of the world.
The Abhidhamma philosophy maintains that these notions do not pos-
sess ultimate validity, for the objects which they signify do not exist in
their own right as irreducible realities. Their mode of being is concep-
tual, not actual. They are products of mental construction (parikappan±),
not realities existing by reason of their own nature.
Ultimate realities, in contrast, are things that exist by reason of their
own intrinsic nature (sabh±va). These are the dhammas: the final, irre-
ducible components of existence, the ultimate entities which result from
a correctly performed analysis of experience. Such existents admit of
no further reduction, but are themselves 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 = ulti-
mate, highest, final, and attha = reality, thing.
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I. CITTASANGAHA
26
The ultimate realities are characterized not only from the ontologi-
cal angle as the ultimate existents, but also from the epistemological angle
as the ultimate objects of right knowledge. As one extracts oil from
sesame seed, so one can extract the ultimate realities from the conven-
tional realities. For example “being,” and “man,” and “woman” are con-
cepts suggesting that the things they signify possess irreducible ultimate
unity. However, when we wisely investigate these things with the ana-
lytical tools of the Abhidhamma, 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 eventu-
ally arrive at the objective actualities that lie behind our conceptual con-
structs. It is these objective actualities—the dhammas, which maintain
their intrinsic natures independently of the mind’s constructive func-
tions—that form the ultimate realities of the Abhidhamma.
Although ultimate realities exist as the concrete essences of things,
they are so 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 con-
ventionally defined appearances. Only by means of wise or thorough
attention to things (yoniso manasik±ra) 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 ulti-
mate or supreme knowledge.
1
Altogether fourfold: In the Suttas the Buddha usually analyzes a
being or individual into five types of ultimate realities, the five
aggregates (pañcakkhandh±): matter, feeling, perception, mental
formations, and consciousness. In the Abhidhamma teaching the
ultimates are grouped into the four categories enumerated in the text.
The first three—consciousness, mental factors, and matter—comprise
all conditioned realities. The five aggregates of the Suttanta teaching
fit within these three categories. The aggregate of consciousness
(viññ±ºakkhandha) is here comprised by consciousness (citta), the word
citta generally being employed to refer to different classes of
consciousness distinguished by their concomitants. The middle three
aggregates are, in the Abhidhamma, all included within the category
of mental factors (cetasikas), the mental states that arise along with
consciousness performing diverse functions. The Abhidhamma philo-
sophy enumerates fifty-two mental factors: the aggregates of feeling
and perception are each counted as one factor; the aggregate of mental
formations (sankh±rakkhandha) of the Suttas is finely subdivided into
fifty mental factors. The aggregate of matter is, of course, identical
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27
I. COMPENDIUM OF CONSCIOUSNESS
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 reality, which is not included in
the five aggregates, is Nibb±na, the state of final deliverance from the
suffering inherent in conditioned existence. Thus in the Abhidhamma
philosophy there are altogether these four ultimate realities: conscious-
ness, mental factors, matter, and Nibb±na.
§3 Four Classes of Consciousness (catubbidha citta)
Tattha citta½ t±va catubbidha½ hoti: (i) k±m±vacara½; (ii) r³p±-
vacara½; (iii) ar³p±vacara½; (iv) lokuttarañ c± ti.
Of them, consciousness, firstly, is fourfold: (i) sense-sphere con-
sciousness; (ii) fine-material-sphere consciousness; (iii) immaterial-
sphere consciousness; (iv) supramundane consciousness.
Guide to §3
Consciousness: The first chapter of the Abhidhammattha Sangaha
is devoted to an examination of citta, consciousness or mind, the first
of the four ultimate realities. Consciousness is taken up for study first
because the focus of the Buddhist analysis of reality is experience, and
consciousness is the principal element in experience, that which consti-
tutes the knowing or awareness of an object.
The Pali word citta is derived from the verbal root citi, to cognize,
to know. The commentators define citta in three ways: as agent, as in-
strument, and as activity. As the agent, citta is that which cognizes an
object (±rammaºa½ cintet² ti citta½). As the instrument, citta is that by
means of which the accompanying mental factors cognize the object
(etena cintent² ti citta½). As an activity, citta is itself nothing other than
the process of cognizing the object (cintanamatta½ citta½).
The third definition, in terms of sheer activity, is regarded as the most
adequate of the three: that is, citta is fundamentally an activity or proc-
ess of cognizing or knowing an object. It is not an agent or instrument
possessing actual being in itself apart from the activity of cognizing. The
definitions 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 cogni-
tion, but citta or consciousness. This citta is nothing other than the act
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I. CITTASANGAHA
28
TABLE 1.1 :
THE 89 AND 121 CITTAS AT A GLANCE
MUNDANE CITTAS 81
Sense–sphere cittas 54
Unwholesome cittas 12
(1) – (8) Greed–rooted cittas 8
(9) – (10) Hatred–rooted cittas 2
(11) – (12) Delusion–rooted cittas 2
Rootless cittas 18
(13) – (19) Unwholesome–resultant 7
(20) – (27) Wholesome–resultant 8
(28) – (30) Rootless functional 3
Sense–sphere beautiful cittas 24
(31) – (38) Sense–sphere wholesome 8
(39) – (46) Sense–sphere resultant 8
(47) – (54) Sense–sphere functional 8
Fine–material–sphere cittas 15
(55) – (59) Fine–material–sphere wholesome 5
(60) – (64) Fine–material–sphere resultant 5
(65) – (69) Fine–material–sphere functional 5
Immaterial–sphere cittas 12
(70) – (73) Immaterial–sphere wholesome 4
(74) – (77) Immaterial–sphere resultant 4
(78) – (81) Immaterial–sphere functional 4
SUPRAMUNDANE CITTAS 8 or 40
Supramundane wholesome cittas 4 or 20
(82) or (82) – (86) Path of stream–entry 1 or 5
(83) or (87) – (91) Path of once–returning 1 or 5
(84) or (92) – (96) Path of non–returning 1 or 5
(85) or (97) – (101) Path of Arahantship 1 or 5
Supramundane resultant cittas 4 or 20
(86) or (102) – (106) Fruit of stream–entry 1 or 5
(87) or (107) – (111) Fruit of once–returning 1 or 5
(88) or (112) – (116) Fruit of non–returning 1 or 5
(89) or (117) – (121) Fruit of Arahantship 1
or 5
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29
I. COMPENDIUM OF CONSCIOUSNESS
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 devices by means of which it can be delimited.
These four devices are: (1) its characteristic (lakkhaºa), i.e. the salient
quality of the phenomenon; (2) its function (rasa), its performance of a
concrete task (kicca) or achievement of a goal (sampatti); (3) its
manifestation (paccupaµµh±na), the way it presents itself within experi-
ence; and (4) its proximate cause (padaµµh±na), the principal condition
upon which it depends.
In the case of citta, its characteristic is the knowing of an object
(vij±nana). Its function is to be a “forerunner” (pubbangama) of the
mental factors in that it presides over them and is always accompanied
by them. Its manifestation—the way it appears in the meditator’s experi-
ence—is as a continuity of processes (sandh±na). Its proximate cause
is mind-and-matter (n±mar³pa), 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 Abhidhamma distinguishes citta into a variety of types. These types,
also called cittas, are reckoned as 89 or, by a finer method of differen-
tiation, as 121. (See Table 1.1.) What we ordinarily think of as conscious-
ness is really a series of cittas, momentary acts of consciousness, occurring
in such rapid succession that we cannot detect the discrete occasions,
which are of diverse types. The Abhidhamma 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 classifica-
tion. The first of these, introduced in the present section of the
Sangaha, is the plane (bh³mi) of consciousness. There are four planes
of consciousness. Three are mundane: the sense sphere, the fine-
material sphere, and the immaterial sphere; the fourth plane is the
supramundane. The word avacara, “sphere,” which qualifies the first
three planes, means “that which moves about in, or frequents, a
particular locality.” The locality frequented is the plane of existence
(also bh³mi) designated by the name of the sphere, that is, the sen-
suous, the fine-material, and the immaterial planes of existence.
However, though the three spheres of consciousness have a particu-
larly close connection with the corresponding planes of existence,
they are not identical. The spheres of consciousness are categories for
classifying types of cittas, the planes of existence are realms or worlds
into which beings are reborn and in which they pass their lives.
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I. CITTASANGAHA
30
A definite relation nevertheless exists between the spheres of con-
sciousness and the planes of existence: a particular sphere of conscious-
ness comprises those types of consciousness which are typical of the
corresponding plane of existence and which frequent that plane by tend-
ing to arise most often there. Consciousness of a particular sphere is not
tied to the corresponding plane, but may arise in other planes of exist-
ence 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 found, 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 so 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 (k±m±vacaracitta): The word k±ma
means both subjective sensuality, i.e. craving for sense pleasures, and
objective sensuousness, i.e. the five external sense-objects—visible forms,
sounds, smells, tastes, and tangibles. The k±mabh³mi is the sensuous
plane of existence, which comprises 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 may arise in other planes
as well.
Fine-material-sphere consciousness (r³p±vacaracitta): The fine-
material sphere is the plane of consciousness corresponding to the fine-
material plane of existence (r³pabh³mi), or the plane of consciousness
pertaining to the states of meditative absorption called the r³pajjh±nas.
Any consciousness which mostly moves about in this realm is under-
stood to belong to the fine-material sphere. The r³pajjh±nas are so called
because they are usually attained in meditation by concentrating on a
material object (r³pa), which may be a device such as the earth-kasina,
etc. (see IX, §6) or the parts of one’s own body, etc. Such an object
becomes the basis on which the jh±nas are developed. The exalted states
of consciousness attained on the basis of such objects are called
r³p±vacaracitta, consciousness of the fine-material sphere.
Immaterial-sphere consciousness (ar³p±vacaracitta): The immate-
rial sphere is the plane of consciousness corresponding to the immate-
rial plane of existence (ar³pabh³mi), or the plane of consciousness
pertaining to the immaterial absorptions—the ar³pajjh±nas. Any con-
sciousness which mostly moves about in this realm is understood to
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31
I. COMPENDIUM OF CONSCIOUSNESS
belong to the immaterial sphere. When one meditates to attain the form-
less meditative states beyond the r³pajjh±nas, one must discard all ob-
jects connected with material form and focus upon some non-material
object, such as the infinity of space, etc. The exalted states of conscious-
ness attained on the basis of such objects are called ar³p±vacaracitta,
consciousness of the immaterial sphere.
Supramundane consciousness (lokuttaracitta): The word lokuttara,
supramundane, is derived from loka = world, and uttara = beyond, tran-
scendent to. The concept of “world” is threefold: the world of living
beings (sattaloka), the physical universe (ok±saloka), and the world of
formations (sankh±raloka), that is, the totality of conditioned phenom-
ena, 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, Nibb±na, and the types of conscious-
ness that directly accomplish the realization of Nibb±na are called
lokuttaracitta, supramundane consciousness. The other three types are
called, in distinction, lokiyacitta, mundane consciousness.
* * *
We thus see that consciousness can be classified by way of plane into
four broad divisions: sense-sphere consciousness, fine-material-sphere
consciousness, immaterial-sphere consciousness, and supramundane
consciousness. Consciousness can also be classified on the basis of other
principles besides plane. One principle of classification that plays an
important role in the Abhidhamma philosophy is kind or nature (j±ti).
With respect to its nature, consciousness divides into four classes:
unwholesome, wholesome, resultant, and functional. Unwholesome
consciousness (akusalacitta) is consciousness accompanied by one or
another of the three unwholesome roots—greed, hatred, and delusion.
Such consciousness is called unwholesome because it is mentally
unhealthy, morally blameworthy, and productive of painful results.
Wholesome consciousness (kusalacitta) is consciousness accompanied
by the wholesome roots—non-greed or generosity, non-hatred or loving-
kindness, and non-delusion or wisdom. Such consciousness is mentally
healthy, morally blameless, and productive of pleasant results.
Both wholesome and unwholesome consciousness constitute kamma,
volitional action. Those cittas or states of consciousness that arise through
the ripening of kamma are called resultants (vip±ka). These constitute a
third class of citta distinct from the former two, a class that comprises
both the results of wholesome kamma and the results of unwholesome
kamma. It should be understood that both kamma and its results are
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I. CITTASANGAHA
32
purely mental. Kamma is volitional activity associated with wholesome
or unwholesome cittas; its results are other cittas which experience the
maturation of kamma.
The fourth class of consciousness, according to the division by way
of nature, is called in Pali kiriya or kriy±, rendered here as “functional.”
This type of consciousness is neither kamma nor kamma resultant. It
involves activity, yet this activity is not kammically determinate and thus
is not capable of producing kammic results.
Resultant consciousness and functional consciousness are neither
wholesome nor unwholesome. Instead, they are classified as indetermi-
nate (aby±kata), that is, consciousness which cannot be determined in
terms of the dichotomy of wholesome and unwholesome.
S
ENSE-SPHERE CONSCIOUSNESS54
(k±m±vacaracitt±ni)
Unwholesome Consciousness12
(akusalacitt±ni)
§4 Consciousness Rooted in Greed (lobham³lacitt±ni)8
Tattha katama½ k±m±vacara½?
1. Somanassasahagata½ diµµhigatasampayutta½ asankh±rikam
eka½.
2. Somanassasahagata½ diµµhigatasampayutta½ sasankh±rikam
eka½.
3. Somanassasahagata½ diµµhigatavippayutta½ asankh±rikam
eka½.
4. Somanassasahagata½ diµµhigatavippayutta½ sasankh±rikam
eka½.
5. Upekkh±sahagata½ diµµhigatasampayutta½ asankh±rikam eka½.
6. Upekkh±sahagata½ diµµhigatasampayutta½ sasankh±rikam
eka½.
7. Upekkh±sahagata½ diµµhigatavippayutta½ asankh±rikam eka½.
8. Upekkh±sahagata½ diµµhigatavippayutta½ sasankh±rikam ekan
ti.
Im±n² aµµha pi lobhasahagatacitt±ni n±ma.
Amongst them what pertains to the sense sphere?
1. One consciousness, accompanied by joy, associated with wrong
view, unprompted.
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33
I. COMPENDIUM OF CONSCIOUSNESS
2. One consciousness, accompanied by joy, associated with wrong
view, prompted.
3. One consciousness, accompanied by joy, dissociated from wrong
view, unprompted.
4. One consciousness, accompanied by joy, dissociated from 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, dissociated
from wrong view, unprompted.
8. One consciousness, accompanied by equanimity, dissociated
from wrong view, prompted.
These eight types of consciousness are accompanied by greed.
Guide to §4
Unwholesome consciousness: In analyzing unwholesome conscious-
ness, the Abhidhamma first classifies it by way of its most prominent
root (m³la, hetu), whether greed (lobha), hatred (dosa), or delusion
(moha). Greed and hatred, according to the Abhidhamma, are mutually
exclusive: they cannot coexist within the same 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 are 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 found as an under-
lying root. Nevertheless, there are types of consciousness in which de-
lusion arises without the accompaniment of greed or hatred. These
cittas— two in number—are called consciousness involving sheer de-
lusion or “cittas rooted in delusion.” (See Table 1.2.)
Consciousness rooted in greed (lobham³lacitt±ni): The Abhi-
dhamma begins its analysis of the three classes of unwholesome con-
sciousness 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
dichotomization. One is the concomitant feeling (vedan±), whether a
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I. CITTASANGAHA
34
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
or unprompted. From the permutations of these three distinctions, eight
types of consciousness are obtained.
Accompanied by joy (somanassasahagata): The word somanassa,
joy, is derived from su = pleasant + manas = mind; thus it means liter-
ally a pleasant mental state. Somanassa is a type of feeling, specifically,
pleasant mental feeling. All consciousness is accompanied by some feel-
ing, which may be bodily or mental, pleasant, painful, or neutral.
Somanassa is a feeling 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 Abhidhamma describes four cittas rooted in greed that are ac-
companied by joy. The other four cittas in this class are accompanied
by equanimity (upekkh±sahagata). The word upekkh± is often used in
the Pali texts to signify the lofty spiritual quality of equanimity or impar-
tiality, the state of mind which cannot be swayed by biases and prefer-
ences. Here, however, the word is used simply to mean neutral feeling,
a mental feeling which leans neither towards gladness nor dejection. In
contrast to pleasant and painful feelings, which experience the object in
diametrically opposed ways, upekkh± experiences the object in a neu-
tral manner. Thus upekkh± or equanimous feeling is also called
adukkhamasukh± vedan±, neither-painful-nor-pleasant feeling.
Associated with wrong view (diµµhigatasampayutta): Having divided
the greed-rooted consciousness into two classes on the basis of feeling—
as accompanied by joy or by equanimity—the text again divides that
same consciousness on the basis of its relationship to wrong view. The
word diµµhi means view, and unless it is specified by the prefix samm±,
“right,” it generally refers to wrong view (micch± diµµhi).
2
Wrong view
accompanies the consciousness rooted in greed as a conviction, belief,
opinion or rationalization. The view may either reinforce the attachment
from which the consciousness springs by providing it with a rational justi-
fication, 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 (diµµhigatavippayutta), in that greed
operates in them without any accompanying justification provided by a
view.
Unprompted (asankh±rika): The third differentiating principle of
consciousness rooted in greed is the presence or absence of prompting.
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35
I. COMPENDIUM OF CONSCIOUSNESS
Root Feeling Assoc. with Dissoc. from Prompted No.
1 Greed Joy Wrong view ... No (1)
2 " " Wrong view ... Yes (2)
3 " " ... Wrong view No (3)
4 " " ... Wrong view Yes (4)
5 " Equanimity Wrong view ... No (5)
6 " " Wrong view ... Yes (6)
7 " " ... Wrong view No (7)
8 " " ... Wrong view Yes (8)
9 Hatred Displeasure Aversion ... No (9)
10 " " " ... Yes (10)
11 Delusion Equanimity Doubt ... ... (11)
12 " " Restlessness ... ... (12)
TABLE 1.2: THE UNWHOLESOME CITTAS
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I. CITTASANGAHA
36
The multisignificant word sankh±ra is used here in a sense specific to
the Abhidhamma to mean prompting, instigation, inducement (payoga),
or the application of an expedient (up±ya). This prompting may be im-
posed 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 par-
ticular 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 the deter-
mination of the will, we make a deliberate endeavour, despite inner re-
sistance, to generate certain types of consciousness. Prompting can be
associated with either unwholesome or wholesome states of conscious-
ness, as will be shown below. That consciousness which arises sponta-
neously, without prompting or inducement by expedient means, is called
unprompted. That consciousness which arises with prompting or induce-
ment by expedient means is called prompted (sasankh±rika). In the greed-
rooted class of consciousness, four types are unprompted or spontaneous,
and four types are prompted or induced.
§5 Consciousness Rooted in Hatred (dosam³lacitt±ni)2
9. Domanassasahagata½ paµighasampayutta½ asankh±rikam
eka½.
10. Domanassasahagata½ paµighasampayutta½ sasankh±rikam
ekan ti.
Im±ni dve pi paµighasampayuttacitt±ni n±ma.
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.
Guide to §5
Consciousness rooted in hatred (dosam³lacitt±ni): The second class
of unwholesome consciousness analyzed by the Abhidhamma is that
rooted in hatred, the second of the three unwholesome roots. This con-
sciousness 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—conscious-
ness rooted in hatred arises with only one kind of feeling, that of dis-
pleasure. Again, unlike consciousness rooted in greed, consciousness
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37
I. COMPENDIUM OF 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 an earlier time in a 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, signi-
fies unpleasant mental feeling. This feeling accompanies only conscious-
ness 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 (paµighasampayutta): Whereas conscious-
ness rooted in greed is explicitly said to be accompanied by greed, con-
sciousness rooted in hatred (dosa) is expounded under the synonymous
term aversion (paµigha). Paµigha includes all degrees of 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 (domanassa) is the expe-
rience of unpleasant feeling, aversion (paµigha) is the mental attitude of
ill will or irritation. In terms of the five aggregates, displeasure is in-
cluded in the aggregate of feeling (vedan±kkhandha), while aversion is
included in the aggregate of mental formations (sankh±rakkhandha).
§6 Consciousness Rooted in Delusion (moham³lacitt±ni)2
11. Upekkh±sahagata½ vicikicch±sampayuttam eka½.
12. Upekkh±sahagata½ uddhaccasampayuttam ekan ti.
Im±ni dve mom³hacitt±ni n±ma.
Icc’eva½ sabbath± pi dv±das±kusalacitt±ni samatt±ni.
11. One consciousness, accompanied by equanimity, associated
with doubt.
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.
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I. CITTASANGAHA
38
Guide to §6
Consciousness rooted in delusion (moham³lacitt±ni): This last class
of unwholesome consciousness comprises those cittas in which the other
two unwholesome roots—greed and hatred—are absent. Usually delu-
sion 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 (mom³hacitta), the Pali word mom³ha being an intensification
of moha, delusion. There are two types of consciousness in which delu-
sion is especially prominent: one is associated with doubt, the other with
restlessness.
Accompanied by equanimity (upekkh±sahagata): Even if a desir-
able object is present when a delusion-rooted consciousness arises, it is
not experienced as desirable and thus pleasant mental feeling (somanassa)
does not arise. Similarly, an undesirable object is not experienced as such
and thus unpleasant mental feeling (domanassa) does not arise. Moreo-
ver, when the mind is obsessed by doubt or restlessness, it is not capa-
ble 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 (upekkh±).
Associated with doubt (vicikicch±sampayutta): The commentators
give two etymological explanations of the word vicikicch±: (i) vexation
due to perplexed thinking; and (ii) being devoid of the remedy consist-
ing in knowledge.
3
Both these explanations indicate that vicikicch±,
doubt, means perplexity, skepticism or indecisiveness, due to the preva-
lence 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. Ac-
cording to the Abhidhamma, the mental factor of restlessness is found
in all twelve unwholesome cittas (see II, §13), 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 fac-
tor; thus this last type alone is described as consciousness associated
with restlessness.
It should be noted that no qualification in terms of prompted or
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39
I. COMPENDIUM OF CONSCIOUSNESS
unprompted is attached to the description of these two cittas rooted in
delusion. The commentators offer different explanations for this omis-
sion. The Vibh±vin²-ݲk± and the Mah±-ݲk± to the Visuddhimagga main-
tain that the distinction in terms of prompting is omitted because neither
alternative is applicable. They state that since these two cittas lack natu-
ral 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. Ledi Sayadaw, however, rejects this position,
holding these cittas to be exclusively unprompted. He contends: “Since
these two cittas occur in beings naturally, by their own intrinsic nature,
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.”
§7 Summary of Unwholesome Consciousness
Aµµhadh± lobham³l±ni
Dosam³l±ni ca dvidh±
Moham³l±ni ca dve’ti
Dv±das’ ±kusal± siyu½.
Eight are rooted in greed, two in hatred, and two in delusion. Thus
there are twelve types of unwholesome consciousness.
Guide to §7
The eight types of consciousness rooted in greed may be illustrated
by the following cases:
1 With joy, holding the view that there is no evil in stealing, a
boy spontaneously steals an apple from a fruit stall.
2 With joy, holding the same view, he steals an apple through the
prompting of a friend.
3-4 The same as 1 and 2 except that the boy does not hold any wrong
view.
5-8 These four are parallel to 1-4 except that the stealing is done
with neutral feeling.
The two types rooted in hatred may be illustrated thus:
9 With hatred one man murders another in a spontaneous fit of
rage.
10 With hatred one man murders another after premeditation.
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I. CITTASANGAHA
40
The two types rooted in delusion may be illustrated thus:
11 A person, due to delusion, doubts the enlightenment of the Bud-
dha or the efficacy of the Dhamma as a way to deliverance.
12 A person is so distracted in mind that he cannot focus his mind
on any object.
Rootless Consciousness18
(ahetukacitt±ni)
§ 8 Unwholesome-Resultant Consciousness
(akusalavip±kacitt±ni)7
(1) Upekkh±sahagata½ cakkhuviññ±ºa½; tath± (2) sotaviññ±ºa½,
(3) gh±naviññ±ºa½, (4) jivh±viññ±ºa½; (5) dukkhasahagata½
k±yaviññ±ºa½; (6) upekkh±sahagata½ sampaµicchanacitta½; (7)
upekkh±sahagata½ sant²raºacittañ c± ti. Im±ni satta pi akusala-
vip±kacitt±ni n±ma.
(1) Eye-consciousness accompanied by equanimity; as are (2) ear-
consciousness, (3) nose-consciousness, (4) tongue-consciousness; (5)
body-consciousness accompanied by pain; (6) receiving conscious-
ness accompanied by equanimity; (7) investigating consciousness
accompanied by equanimity. These seven are the unwholesome-
resultant types of consciousness.
Guide to §8
Rootless consciousness (ahetukacitt±ni): The word ahetuka means
without roots, and qualifies those types 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 indeter-
minate. 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 in this class fall into three groups: unwhole-
some-resultants, wholesome-resultants, and functional consciousness.
(See Table 1.3.)
Unwholesome-resultant consciousness (akusalavip±kacitt±ni): The
first category of rootless consciousness comprises the seven types of con-
sciousness that result from unwholesome kamma. These types of conscious-
ness are not themselves unwholesome but kammically indeterminate
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41
I. COMPENDIUM OF CONSCIOUSNESS
(aby±kata). The word “unwholesome” (akusala) 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 (cakkhuviññ±ºa): The first five types of result-
ant consciousness in both classes, the unwholesome-resultants and the
wholesome-resultants, are those that are based on the sensitive matter
(pas±da) of the eye, ear, nose, tongue, and body. These ten cittas are
collectively designated the “two sets of fivefold sense consciousness”
(dvi-pañcaviññ±ºa).
Eye-consciousness arises based upon eye-sensitivity (cakkhu-pas±da).
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 feel tangibles. In the case of unwholesome-resultants, the object
is unpleasant or undesirable (aniµµha). However, the impact of the ob-
ject 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 (sampaµicchanacitta): When a sense object
impinges on a sense faculty at one of the five sense doors, e.g. a visible
form on the eye, first there arises a citta adverting to the object. Imme-
diately 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 apprehends 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 (sant²raºacitta): This is another root-
less resultant consciousness, which arises immediately after the receiv-
ing 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. The receiving consciousness and the in-
vestigating consciousness arise only in the five sense doors, and both
are results of past kamma.
§9 Wholesome-Resultant Rootless Consciousness
(kusalavip±ka-ahetukacitt±ni)8
(8) Upekkh±sahagata½ cakkhuviññ±ºa½; tath± (9) sotaviññ±ºa½,
(10) gh±naviññ±ºa½, (11) jivh±viññ±ºa½; (12) sukhasahagata½
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I. CITTASANGAHA
42
k±yaviññ±ºa½; (13) upekkh±sahagata½ sampaµicchanacitta½; (14)
somanassasahagata½ sant²raºacitta½; (15) upekkh±sahagata½
sant²raºacittañ c± ti. Im±ni aµµha pi kusalavip±k±hetukacitt±ni n±ma.
(8) Eye-consciousness accompanied by equanimity; as are (9) ear-
consciousness, (10) nose-consciousness, (11) tongue-consciousness;
(12) body-consciousness accompanied by pleasure; (13) receiving
consciousness accompanied by equanimity; (14) investigating con-
sciousness accompanied by joy; (15) investigating consciousness
accompanied by equanimity. These eight are the wholesome-result-
ant types of rootless consciousness.
Guide to § 9
Wholesome-resultant rootless consciousness (kusalavip±ka-
ahetukacitt±ni): The eight types of consciousness in this category are
results of wholesome kamma. 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 roots that are kammically
indeterminate (aby±kata). To distinguish 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 unwhole-
some-resultants. But whereas the unwholesome-resultants arise in regard
to an undesirable object, the wholesome-resultants arise in regard to an
object that is desirable (iµµha) or extremely desirable (ati-iµµha). The first
four sense consciousnesses 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 (sukha).
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 by 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.
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43
I. COMPENDIUM OF CONSCIOUSNESS
Kind Feeling Citta No.
1 Unwholesome - Equanimity Eye-consciousness (13)
resultant
2 " " Ear - " (14)
3 " " Nose - " (15)
4 " " Tongue - " (16)
5 " Pain Body - " (17)
6 " Equanimity Receiving (18)
7 " " Investigating (19)
8 Wholesome- Equanimity Eye-consciousness (20)
resultant
9 " " Ear - " (21)
10 " " Nose - " (22)
11 " " Tongue - " (23)
12 " Pleasure Body - " (24)
13 " Equanimity Receiving (25)
14 " Joy Investigating (26)
15 " Equanimity Investigating (27)
16 Functional Equanimity Five-door adverting (28)
17 " " Mind-door adverting (29)
18 " Joy Smile-producing (30)
TABLE 1.3: THE ROOTLESS CITTAS
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I. CITTASANGAHA
44
§10 Rootless Functional Consciousness
(ahetukakiriya-citt±ni)3
(16) Upekkh±sahagata½ pañcadv±r±vajjanacitta½; tath± (17)
manodv±r±vajjanacitta½; (18) somanassasahagata½ hasitupp±da-
cittañ c± ti. Im±ni t²ºi pi ahetukakiriyacitt±ni n±ma.
Icc’eva½ sabbath± pi aµµh±ras’ ±hetukacitt±ni samatt±ni.
(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.
Guide to §10
Rootless functional consciousness (ahetukakiriyacitt±ni): The re-
maining three types of consciousness among the ahetukas are not kammic
results. They belong to the category called kiriya, rendered here as “func-
tional” 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 (pañcadv±r±vajjanacitta):
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 (±vajjana) to whatever object is
presenting itself at one of the five sense doors (dv±ra). This conscious-
ness does not see, hear, smell, taste, or touch the object. It simply turns
to the object, thereby enabling the sense consciousness to arise in im-
mediate succession.
Mind-door adverting consciousness (manodv±r±vajjanacitta): 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 determining
consciousness discriminates it.
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45
I. COMPENDIUM OF CONSCIOUSNESS
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 (hasitupp±dacitta): 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 Abhidhamma, Arahants may
smile with one of five cittas—the four beautiful sense-sphere functional
cittas (I, §15) and the rootless smile-producing consciousness mentioned
here.
§11 Summary of Rootless Consciousness
Satt’ ±kusalap±k±ni puññap±k±ni aµµhadh±
Kriy±citt±ni t²º² ti aµµh±rasa ahetuk±.
Seven are unwholesome-resultants. Wholesome-resultants are
eightfold. Three are functionals. Thus the rootless are eighteen.
§12 Beautiful Consciousness (sobhanacitt±ni)
P±p±hetukamutt±ni sobhan±n² ti vuccare
Ek³nasaµµhi citt±ni ath’ekanavut² pi v±.
Excluding those that are evil and the rootless, the rest are called
“beautiful.” They number either fifty-nine or ninety-one.
Guide to §12
Beautiful consciousness (sobhanacitt±ni): Beautiful consciousness
includes all cittas “excluding those that are evil,” that is, the twelve types
of unwholesome consciousness, and “the rootless,” the eighteen types
that are utterly devoid of roots. This type of consciousness is called
beautiful because it is accompanied by beautiful mental factors (cetasikas
—see II, §§ 5-8).
It should be understood that the beautiful (sobhana) has a wider range
than the wholesome (kusala). The beautiful includes all wholesome cittas,
but it also includes resultant and functional cittas that possess beautiful
mental factors. These latter cittas are not wholesome but kammically
indeterminate (aby±kata). The beautiful comprises the twenty-four sense-
sphere cittas (to be defined just below) as well as all fine-material-sphere
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I. CITTASANGAHA
46
cittas, immaterial-sphere cittas, and supramundane cittas. Those cittas
other than the beautiful are called asobhana, non-beautiful.
Either fifty-nine or ninety-one: The fifty-nine beautiful cittas are
obtained thus: 24 sense-sphere + 15 fine-material-sphere + 12 immaterial-
sphere + 8 supramundane. A total of ninety-one is obtained by dividing
the supramundane cittas into forty types rather than eight, as will be
explained below (I, §§30-31).
Sense-Sphere Beautiful Consciousness24
(k±m±vacara-sobhanacitt±ni)
§13 Sense-Sphere Wholesome Consciousness
(k±m±vacara-kusalacitt±ni)8
1. Somanassasahagata½ ñ±ºasampayutta½ asankh±rikam eka½.
2. Somanassasahagata½ ñ±ºasampayutta½ sasankh±rikam eka½.
3. Somanassasahagata½ ñ±ºavippayutta½ asankh±rikam eka½.
4. Somanassasahagata½ ñ±ºavippayutta½ sasankh±rikam eka½.
5. Upekkh±sahagata½ ñ±ºasampayutta½ asankh±rikam eka½.
6. Upekkh±sahagata½ ñ±ºasampayutta½ sasankh±rikam eka½.
7. Upekkh±sahagata½ ñ±ºavippayutta½ asankh±rikam eka½.
8. Upekkh±sahagata½ ñ±ºavippayutta½ sasankh±rikam ekan ti.
Im±ni aµµha pi sahetuka-k±m±vacara-kusalacitt±ni n±ma.
1. One consciousness, accompanied by joy, associated with knowl-
edge, unprompted.
2. One consciousness, accompanied by joy, associated with knowl-
edge, 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.
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47
I. COMPENDIUM OF CONSCIOUSNESS
These are the eight types of sense-sphere wholesome conscious-
ness with roots.
Guide to §13
Sense-sphere wholesome consciousness (k±m±vacara-kusalacitt±ni):
This class of consciousness is divided into eight types on the basis of
three principles of dichotomization. One is the concomitant feeling, which
in four cases is joy (somanassa), i.e. pleasant mental feeling, and in four
cases equanimity (upekkh±), i.e. neutral mental feeling; a second is the
presence or absence of knowledge; and a third is the dyad of unprompted
and prompted. (See Table 1.4.)
Associated with knowledge (ñ±ºasampayutta): Knowledge compre-
hends things as they are (yath±sabh±va½). In the consciousness associ-
ated with knowledge, the word ñ±ºa refers to the mental factor of wisdom
(paññ±-cetasika), which also represents the root non-delusion (amoha).
Consciousness dissociated from knowledge (ñ±ºavippayutta) lacks this
factor of wisdom, but it does not involve ignorance (avijj±) or delusion
(moha), which pertains only to unwholesome consciousness.
Unprompted: According to the commentary, one does a good deed
without prompting due to physical and mental fitness, good food and
climate, etc., and as a result of having performed similar deeds in the
TABLE 1.4: THE SENSE-SPHERE BEAUTIFUL CITTAS
Feeling Knowledge Prompted Wh. Rst. Fnc.
1 Joy Assoc. with No (31) (39) (47)
2 " " Yes (32) (40) (48)
3 " Dissoc. from No (33) (41) (49)
4 " " Yes (34) (42) (50)
5 Equanimity Assoc. with No (35) (43) (51)
6 " " Yes (36) (44) (52)
7 " Dissoc. from No (37) (45) (53)
8 " " Yes (38) (46) (54)
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I. CITTASANGAHA
48
past. Prompting occurs through inducement by another or by personal
deliberation, as explained above (p.36).
With roots (sahetuka): The four wholesome cittas associated with
knowledge possess all three wholesome roots; the four dissociated from
knowledge possess non-greed or generosity and non-hate or loving-kind-
ness, but lack non-delusion.
The eight types of wholesome sense-sphere consciousness may be
illustrated by the following examples:
1 Someone joyfully performs a generous deed, understanding that
this is a wholesome deed, spontaneously without prompting.
2 Someone performs the same good deed, with understanding, af-
ter deliberation or prompting by another.
3 Someone joyfully performs a generous deed, without prompt-
ing, but without understanding that this is a wholesome deed.
4 Someone joyfully performs a generous deed, without under-
standing, after deliberation or prompting by another.
5-8 These types of consciousness should be understood in the same
way as the preceding four, but with neutral feeling instead of
joyful feeling.
These eight types of consciousness are called wholesome (kusala) or
meritorious (puñña) because they inhibit the defilements and produce
good results. They arise in worldlings (puthujjana) and trainees
(sekkha)—noble disciples at the three lower stages of stream-enterer,
once-returner, and non-returner—whenever they perform wholesome
bodily deeds and verbal deeds and whenever they generate wholesome
states of mind pertaining to the sense sphere. These cittas do not arise
in Arahants, whose actions are without kammic potency.
§14 Sense-Sphere Resultant Consciousness
(k±m±vacara-vip±kacitt±ni)8
9. Somanassasahagata½ ñ±ºasampayutta½ asankh±rikam eka½.
10. Somanassasahagata½ ñ±ºasampayutta½ sasankh±rikam eka½.
11. Somanassasahagata½ ñ±ºavippayutta½ asankh±rikam eka½.
12. Somanassasahagata½ ñ±ºavippayutta½ sasankh±rikam eka½.
13. Upekkh±sahagata½ ñ±ºasampayutta½ asankh±rikam eka½.
14. Upekkh±sahagata½ ñ±ºasampayutta½ sasankh±rikam eka½.
15. Upekkh±sahagata½ ñ±ºavippayutta½ asankh±rikam eka½.
16. Upekkh±sahagata½ ñ±ºavippayutta½ sasankh±rikam ekan ti.
Im±ni aµµha pi sahetuka-k±m±vacara-vip±kacitt±ni n±ma.
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49
I. COMPENDIUM OF CONSCIOUSNESS
9. One consciousness, accompanied by joy, associated with knowl-
edge, 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 sense-sphere resultant consciousness
with roots.
Guide to §14
Sense-sphere resultant consciousness with roots (sahetuka-
k±m±vacara-vip±kacitt±ni): As there are eight wholesome types of con-
sciousness, there are also eight corresponding types of resultant
consciousness. These eight cittas are kammic effects of the sense-sphere
wholesome cittas. In order to differentiate them from the rootless
resultants due to wholesome kamma, these are described as sahetuka,
“with roots.” Both the rootless wholesome-resultants and the rooted
resultants are produced by the same eight wholesome cittas, but the two
sets differ in their qualities and functions. These differences will become
clearer when we discuss the functions of consciousness (III, §§8-11).
§15 Sense-Sphere Functional Consciousness
(k±m±vacara-kriy±citt±ni)8
17. Somanassasahagata½ ñ±ºasampayutta½ asankh±rikam eka½.
18. Somanassasahagata½ ñ±ºasampayutta½ sasankh±rikam eka½.
19. Somanassasahagata½ ñ±ºavippayutta½ asankh±rikam eka½.
20. Somanassasahagata½ ñ±ºavippayutta½ sasankh±rikam eka½.
21. Upekkh±sahagata½ ñ±ºasampayutta½ asankh±rikam eka½.
22. Upekkh±sahagata½ ñ±ºasampayutta½ sasankh±rikam eka½.
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I. CITTASANGAHA
50
23. Upekkh±sahagata½ ñ±ºavippayutta½ asankh±rikam eka½.
24. Upekkh±sahagata½ ñ±ºavippayutta½ sasankh±rikam ekan ti.
Im±ni aµµha pi sahetuka-k±m±vacara-kriy±citt±ni n±ma.
Icc’eva½ sabbath± pi catuv²sati sahetuka-k±m±vacara-kusala-
vip±ka-kriy±citt±ni samatt±ni.
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 sense-sphere functional consciousness
with roots.
Thus end, in all, the twenty-four types of sense-sphere conscious-
ness with roots—wholesome, resultant, and functional.
Guide to §15
Sense-sphere functional consciousness with roots (sahetuka-
k±m±vacara-kriy±citt±ni): Whereas the eight wholesome sense-sphere
cittas arise in worldlings and trainees, they do not arise in Buddhas and
Arahants, who have transcended the cycle of kamma and future becom-
ing in the realms of rebirth. However, in Buddhas and Arahants there
arise eight types of consciousness which are their exact counterparts.
These are called kriy± (kiriya) or functional cittas because they merely
perform their functions without leaving any kammic deposit. Because a
Buddha or an Arahant has eradicated all traces of ignorance and crav-
ing, the causes of rebirth, there is no way his good actions could gener-
ate future results. They merely arise, accomplish some function, and then
fall away without residue.
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51
I. COMPENDIUM OF CONSCIOUSNESS
§16 Summary of Sense-Sphere Beautiful Consciousness
Vedan±-ñ±ºa-sankh±rabhedena catuv²sati
Sahetu-k±m±vacarapuññap±kakriy± mat±.
The sense-sphere consciousness with roots—understood as whole-
some, resultant, and functional—becomes twenty-four by classifica-
tion according to feeling, knowledge, and prompting.
Guide to §16
Sense-sphere consciousness with roots becomes threefold as whole-
some, resultant, and functional, and each of these divides into eight
through permutation by way of feeling—either joyful or neutral; by way
of presence or absence of knowledge; and by way of spontaneity or
prompting. Thus there are twenty-four types of consciousness alto-
gether—the twelve connected with knowledge having three roots, the
other twelve having two roots. These three groups are often referred to
as the mah±kusalas, mah±vip±kas, and mah±kiriyas—the great whole-
some cittas, the great resultants, and the great functionals—though the
teachers give different explanations of the prefix mah±, meaning “great.”
§17 Summary of Sense-Sphere Consciousness
K±me tev²sap±k±ni puññ±puññ±ni v²sati
Ek±dasa kriy± c± ti catupaññ±sa sabbath±.
In the sense-sphere twenty-three are resultant, twenty are whole-
some and unwholesome, and eleven are functional. Thus there are
altogether fifty-four.
Guide to §17
All types of consciousness experienced in the sense-sphere total fifty-
four. These are classified as follows:
By way of kind:
8 great wholesome
12 unwholesome
23 resultants:
7 unwholesome-resultants
8 rootless wholesome-resultants
8 great wholesome-resultants
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I. CITTASANGAHA
52
11 functionals:
3 rootless functionals
8 great functionals
By way of feeling:
18 with joy
32 with equanimity
2 with displeasure
1 with pleasure
1 with pain
By way of association with knowledge and views:
16 associated
16 dissociated
22 neither
By way of prompting:
17 unprompted
17 prompted
20 neither (= rootless and deluded).
The traditional monastic way of teaching Abhidhamma urges students
not only to reflect on these lists but to know them well by heart. They
are very important when one studies the mental factors comprised in these
types of cittas, as expounded in the next chapter and in the Abhidhamma
Piµaka.
F
INE-MATERIAL-SPHERE CONSCIOUSNESS15
(r³p±vacaracitt±ni)
§18 Fine-material-Sphere Wholesome Consciousness
(r³p±vacara-kusalacitt±ni)5
1. Vitakka-vic±ra-p²ti-sukh’-ekaggat±-sahita½ paµhamajjh±na-
kusalacitta½.
2. Vic±ra-p²ti-sukh’-ekaggat±-sahita½ dutiyajjh±na-kusalacitta½.
3. P²ti-sukh’-ekaggat±-sahita½ tatiyajjh±na-kusalacitta½.
4. Sukh’-ekaggat±-sahita½ catutthajjh±na-kusalacitta½.
5. Upekkh’-ekaggat±-sahita½ pañcamajjh±na-kusalacittañ c± ti.
Im±ni pañca pi r³p±vacara-kusalacitt±ni n±ma.
1. First jh±na wholesome consciousness together with initial ap-
plication, sustained application, zest, happiness, and one-pointedness.
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53
I. COMPENDIUM OF CONSCIOUSNESS
2. Second jh±na wholesome consciousness together with sustained
application, zest, happiness, and one-pointedness.
3. Third jh±na wholesome consciousness together with zest, hap-
piness, and one-pointedness.
4. Fourth jh±na wholesome consciousness together with happiness
and one-pointedness.
5. Fifth jh±na wholesome consciousness together with equanim-
ity and one-pointedness.
These are the five types of fine-material-sphere wholesome con-
sciousness.
§19 Fine-material-Sphere Resultant Consciousness
(r³p±vacara-vip±kacitt±ni)5
1. Vitakka-vic±ra-p²ti-sukh’-ekaggat±-sahita½ paµhamajjh±na-
vip±kacitta½.
2. Vic±ra-p²ti-sukh’-ekaggat±-sahita½ dutiyajjh±na-vip±kacitta½.
3. P²ti-sukh’-ekaggat±-sahita½ tatiyajjh±na-vip±kacitta½.
4. Sukh’-ekaggat±-sahita½ catutthajjh±na-vip±kacitta½.
5. Upekkh’-ekaggat±-sahita½ pañcamajjh±na-vip±kacittañ c± ti.
Im±ni pañca pi r³p±vacara-vip±kacitt±ni n±ma.
1. First jh±na resultant consciousness together with initial appli-
cation, sustained application, zest, happiness, and one-pointedness.
2. Second jh±na resultant consciousness together with sustained
application, zest, happiness, and one-pointedness.
3. Third jh±na resultant consciousness together with zest, happi-
ness, and one-pointedness.
4. Fourth jh±na resultant consciousness together with happiness
and one-pointedness.
5. Fifth jh±na resultant consciousness together with equanimity and
one-pointedness.
These are the five types of fine-material-sphere resultant conscious-
ness.
§20 Fine-material-Sphere Functional Consciousness
(r³p±vacara-kriy±citt±ni)5
1. Vitakka-vic±ra-p²ti-sukh’-ekaggat±-sahita½ paµhamajjh±na-
kriy±citta½.
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I. CITTASANGAHA
54
2. Vic±ra-p²ti-sukh’-ekaggat±-sahita½ dutiyajjh±na-kriy±citta½.
3. P²ti-sukh’-ekaggat±-sahita½ tatiyajjh±na-kriy±citta½.
4. Sukh’-ekaggat±-sahita½ catutthajjh±na-kriy±citta½.
5. Upekkh’-ekaggat±-sahita½ pañcamajjh±na-kriy±cittañ c± ti.
Im±ni pañca pi r³p±vacara-kriy±citt±ni n±ma.
Icc’eva½ sabbath± pi paººarasa r³p±vacara-kusala-vip±ka-
kriy±citt±ni samatt±ni.
1. First jh±na functional consciousness together with initial appli-
cation, sustained application, zest, happiness, and one-pointedness.
2. Second jh±na functional consciousness together with sustained
application, zest, happiness, and one-pointedness.
3. Third jh±na functional consciousness together with zest, happi-
ness, and one-pointedness.
4. Fourth jh±na functional consciousness together with happiness
and one-pointedness.
5. Fifth jh±na functional consciousness together with equanimity
and one-pointedness.
These are the five types of fine-material-sphere functional con-
sciousness.
Thus end, in all, the fifteen types of fine-material-sphere whole-
some, resultant, and functional consciousness.
Guide to §§18-20
Fine-material-sphere consciousness (r³p±vacaracitt±ni): This sphere
of consciousness includes all the cittas which “move about in” or per-
tain to the fine-material plane of existence (r³pabh³mi), 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 medita-
tive states called jh±nas,
4
high attainments in the development of con-
centration (sam±dhi). The states 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 (Table 1.5). The wholesome fine-material-sphere
cittas are experienced by worldlings and trainees (sekkha) who develop
the jh±nas within this life itself. Their corresponding results (vip±ka) arise
only in the fine-material world, in the beings who have been reborn there
as a consequence of developing the jh±nas. The five functional (kriy±)
jh±na cittas are experienced only by Arahants who attain the jh±nas.
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55
I. COMPENDIUM OF CONSCIOUSNESS
Citta Together with Wh. Rst. Fnc.
1 1st jh±na In. applic. Sus. applic. Zest Happiness One-ptns. (55) (60) (65)
2 2nd jh±na .... Sus. applic. Zest Happiness One-ptns. (56) (61) (66)
3 3nd jh±na .... .... Zest Happiness One-ptns. (57) (62) (67)
4 4th jh±na .... .... .... Happiness One-ptns. (58) (63) (68)
5 5th jh±na .... .... .... Equanimity One-ptns. (59) (64) (69)
TABLE 1.5: THE FINE-MATERIAL-SPHERE CITTAS
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I. CITTASANGAHA
56
The commentators derive the Pali word jh±na from a root meaning
“to contemplate,” and again from another root meaning “to burn up.”
Thus the jh±nas are so called because they closely contemplate the ob-
ject and because they burn up the adverse states opposed to concentra-
tion.
5
The adverse states are the five hindrances (n²varaºa) of sensual
desire, ill will, sloth and torpor, restlessness and worry, and doubt.
The jh±nas are attained by the method of meditation called the
development of calm or serenity (samathabh±van±). This type of medi-
tation involves the strengthening of the faculty of concentration
(sam±dhi). 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 (see IX, §§2-21).
The object of the jh±na-consciousness is a mental image called the
counterpart sign (paµibh±ganimitta). This sign is considered a concep-
tual object (paññatti), but it generally arises on the basis of a visible
form, and hence these jh±nas pertain to the fine-material sphere. The
meditator aspiring to jh±na may select as the original object of concen-
tration a contemplative device called a kasiºa, such as a coloured disk,
on which attention is fixed. When concentration matures, this physical
device will give rise to a visualized replica of itself called the “learning
sign” (uggahanimitta), and this in turn gives rise to the counterpart sign
apprehended as the object of jh±na.
Fine-material-sphere wholesome consciousness: This category com-
prises five cittas distinguished by way of the five jh±nas, each jh±na
constituting a distinct type of citta. The jh±nas are enumerated in the
order given for two reasons: (i) because, when one meditates for the
attainment of the jh±nas, one achieves them in this order; and (ii) be-
cause the Buddha taught them in this order.
First jh±na wholesome consciousness: Each jh±na is defined by
way of a selection of mental concomitants called its jh±na factors
(jh±nanga). From among the many mental factors contained in each
jh±na consciousness, it is these that distinguish the specific jh±na
from the other jh±nas and bring about the process of absorption. The
first jh±na contains five factors, as enumerated in the text. To at-
tain the first jh±na, these five factors must all be present in a bal-
anced 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 di-
rects the mind onto the object.
6
Just as a king’s favourite might conduct
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57
I. COMPENDIUM OF CONSCIOUSNESS
a villager to the palace, even so vitakka directs the mind onto the ob-
ject. In the practice for attaining jh±na, vitakka has the special task of
inhibiting the hindrance of sloth and torpor (th²namiddha).
Sustained application (vic±ra): The word vic±ra usually means ex-
amination, but here it signifies the sustained application of the mind on
the object. Whereas vitakka is the directing of the mind and its concomi-
tants towards the object, vic±ra is the continued exercise of the mind
on the object. The Commentaries offer various similes to highlight the
difference between these two jh±na factors. Vitakka is like a bird’s spread-
ing out its wings to fly, vic±ra is like the bird’s gliding through the air
with outstretched wings. Vitakka is like a bee’s diving towards a flower,
vic±ra is like the bee’s buzzing above the flower. Vitakka is like the hand
that holds a tarnished metal dish, vic±ra is like the hand that wipes the
dish.
7
Vic±ra in the jh±nas serves to temporarily inhibit the hindrance
of doubt (vicikicch±).
Zest (p²ti): P²ti, derived from the verb p²nayati 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
jh±na factor but may not be wide enough to cover all its nuances.
8
The
commentators distinguish five grades of p²ti 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 lightning. Showering 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 p²ti present
in jh±na.
9
As a factor of jh±na p²ti inhibits the hindrance of ill will
(vy±p±da).
Happiness (sukha): This jh±na factor is pleasant mental feeling. It
is identical with somanassa, joy, and not with the sukha of pleasant
bodily feeling that accompanies wholesome-resultant body-conscious-
ness. This sukha, also rendered as bliss, is born of detachment from sen-
sual pleasures; it is therefore explained as nir±misasukha, unworldly or
spiritual happiness. It counters the hindrance of restlessness and worry
(uddhaccakukkucca).
Though p²ti and sukha are closely connected, they are distinguished
in that p²ti is a conative factor belonging to the aggregate of mental for-
mations (sankh±rakkhandha), while sukha is a feeling belonging to the
aggregate of feeling (vedan±kkhandha). P²ti is compared to the delight
a weary traveller would experience when coming across an oasis, sukha
to his pleasure after bathing and drinking.
10
One-pointedness (ekaggat±): The Pali term means literally a one
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I. CITTASANGAHA
58
(eka) pointed (agga) state (t±). This mental factor is the primary com-
ponent in all five jh±nas and the essence of concentration (sam±dhi). One-
pointedness temporarily inhibits sensual desire, a necessary condition
for any meditative attainment. Ekaggat± exercises the function of closely
contemplating the object, the salient characteristic of jh±na, but it can-
not perform this function alone. It requires the joint action of the other
four jh±na factors each performing its own special function: vitakka
applying the associated states on the object, vic±ra sustaining them there,
p²ti bringing delight in the object, and sukha experiencing happiness in
the jh±na.
Second jh±na wholesome consciousness, etc.: The higher jh±nas are
attained by successively eliminating the grosser jh±na factors and by
refining the subtler factors through strengthened concentration. In the
Suttas the Buddha expounds the jh±nas as fourfold by teaching the
simultaneous elimination of vitakka and vic±ra in progressing from the
first jh±na to the second. In the Abhidhamma the jh±nas become five-
fold by the inclusion of an intermediate jh±na in which vitakka has been
eliminated while vic±ra remains. This is the second jh±na in the Abhi-
dhamma scheme.
In the third jh±na vic±ra as well is eliminated, in the fourth p²ti is
made to fade away, and in the fifth jh±na upekkh±, equanimity or neu-
tral feeling, replaces sukha, happiness, as the concomitant feeling. Thus,
whereas the cittas of the first four jh±nas are associated with joy
(somanassasahita), the citta of the fifth jh±na is associated with equa-
nimity (upekkh±sahita).
According to the Suttanta method, which enumerates four jh±nas of
the fine-material sphere, the first jh±na is identical in all respects with
the first jh±na of the Abhidhamma method. However, the second jh±na
of the Suttanta method is attained by the simultaneous subsiding of ini-
tial application and sustained application, and thus has only the three
jh±na factors of zest, happiness, and one-pointedness, like the third jh±na
of the Abhidhamma method. The third jh±na of the Suttanta method has
the two factors of happiness and one-pointedness, the fourth jh±na the
two factors of equanimity (i.e. neutral feeling) and one-pointedness.
These two jh±nas are equivalent to the fourth and fifth jh±nas respec-
tively of the Abhidhamma method.
Although the Suttas do not mention the fivefold analysis of jh±na in
explicit terms, they provide an implicit basis for this analysis in the Bud-
dha’s distinction between three kinds of concentration: concentration ac-
companied by both initial application and sustained application;
concentration without initial application but with sustained application; and
concentration with neither initial application nor sustained application
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59
I. COMPENDIUM OF CONSCIOUSNESS
(savitakka savic±ra sam±dhi, avitakka vic±ramatta sam±dhi, avitakka
avic±ra sam±dhi: M.128/iii,162). The first is obviously the first jh±na
in both systems, and the third is the second and higher jh±nas of the
Suttanta method and the third and higher jh±nas of the Abhidhamma
method. The second, however, is nowhere clarified within the Suttas
themselves and only becomes intelligible as the second jh±na of the
Abhidhamma method.
§21 Summary of Fine-material-Sphere Consciousness
Pañcadh± jh±nabhedena r³p±vacaram±nasa½
Puññap±kakriy±bhed± ta½ pañcadasadh± bhave.
Fine-material-sphere consciousness is fivefold when divided by
way of the jh±nas. It becomes of fifteen types when (further) divided
by way of the wholesome, resultant, and functional.
Guide to §21
The five jh±nas become of fifteen types by occurring as
wholesome cittas, as resultants, and as functionals. Each jh±na citta
of the same level is defined by the same set of factors, whether
wholesome, resultant or functional. All cittas of the fine-material
sphere are associated with knowledge (ñ±ºasampayutta), though
knowledge, not being a specific jh±na factor, is not mentioned in
the formulas. Thus all the fine-material-sphere cittas have three roots,
non-greed, non hatred, and non-delusion.
It should be noted that, in contrast with sense-sphere wholesome and
unwholesome cittas, the fine-material-sphere cittas are not distinguished
by way of prompted and unprompted (sasankh±rika-asankh±rika). The
same distinction is also omitted from the exposition of the immaterial-
sphere and supramundane cittas. This omission is made because, when
one is practising meditation to attain a jh±na, a path, or a fruit, as long
as one is dependent upon instigation from others or upon one’s own self-
prompting, the mind is not yet in a suitable condition to reach the at-
tainment. The distinction of prompted and unprompted is appropriate
in relation to the preliminary phase of practice leading up to the attain-
ment, but the cittas with which the actual attainment takes place cannot
involve prompting or inducement. Thus, in the absence of a real possi-
bility of prompted jh±na and supramundane attainment, the very distinc-
tion between prompted and unprompted becomes untenable in relation
to these types of cittas.
The view we have expressed here differs from the commonly accepted
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I. CITTASANGAHA
60
opinion of the Vibh±vin²-ݲk± that, since all jh±na attainment requires
some preliminary exertion (pubb±bhisankh±ra), the jh±na cittas can never
be called unprompted but only prompted. This view seems untenable
because the preliminary exertion leading up to the jh±na should not be
identified as a “prompting” concomitant with the jh±na cittas themselves.
Thus, despite the prestigious authority of the Vibh±vin², it still seems
preferable to regard the prompted-unprompted distinction as irrelevant
to the higher classes of consciousness.
Nevertheless, Ledi Sayadaw holds that this distinction may be under-
stood to apply to the jh±nas and supramundane states by reason of the
distinction made in the texts in the mode of progress (paµipad±) by which
they are gained. The Dhammasangaº² distinguishes between attainments
gained by difficult progress (dukkhapaµipad±), when the defilements can
only be suppressed by intense striving and much exertion, and easy
progress (sukhapaµipad±), when the defilements can be suppressed eas-
ily, in a pleasant mode. Ledi Sayadaw takes the jh±na or supramundane
cittas of one who reaches attainment by difficult progress to be the
counterpart of prompted cittas at the sense-sphere level, and the jh±na
or supramundane cittas of one who proceeds by easy progress to be the
counterpart of unprompted cittas.
However, while Ledi Sayadaw’s view is noteworthy, the fact remains
that: (1) the Dhammasangaº² initially classifies the jh±na and supra-
mundane cittas without any reference to mode of progress; and (2) in
the section where it does introduce classification by mode of progress,
it does not use this distinction as a basis for enumerating distinct types
of jh±na or supramundane cittas. It therefore seems preferable to exclude
the prompted-unprompted distinction altogether from the jh±na cittas,
as well as from the path and fruition cittas.
I
MMATERIAL-SPHERE CONSCIOUSNESS12
(ar³p±vacaracitt±ni)
§22 Immaterial-Sphere Wholesome Consciousness
(ar³p±vacara-kusalacitt±ni)4
1. ¾k±s±nañc±yatana-kusalacitta½.
2. Viññ±ºañc±yatana-kusalacitta½.
3. ¾kiñcaññ±yatana-kusalacitta½.
4. N’evasaññ±n’±saññ±yatana-kusalacittañ c± ti.
Im±ni catt±ri pi ar³p±vacara-kusalacitt±ni n±ma.
1. Wholesome consciousness pertaining to the base of infinite
space.
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61
I. COMPENDIUM OF CONSCIOUSNESS
2. Wholesome consciousness pertaining to the base of infinite con-
sciousness.
3. Wholesome consciousness pertaining to the base of noth-
ingness.
4. Wholesome consciousness pertaining to the base of neither-per-
ception-nor-non-perception.
These are the four types of immaterial-sphere wholesome con-
sciousness.
§23 Immaterial-Sphere Resultant Consciousness
(ar³p±vacara-vip±kacitt±ni)4
1. ¾k±s±nañc±yatana-vip±kacitta½.
2. Viññ±ºañc±yatana-vip±kacitta½.
3. ¾kiñcaññ±yatana-vip±kacitta½.
4. N’evasaññ±n’±saññ±yatana-vip±kacittañ c± ti.
Im±ni catt±ri pi ar³p±vacara-vip±kacitt±ni n±ma.
1. Resultant consciousness pertaining to the base of infinite space.
2. Resultant consciousness pertaining to the base of infinite con-
sciousness.
3. Resultant consciousness pertaining to the base of nothingness.
4. Resultant consciousness pertaining to the base of neither- per-
ception-nor-non-perception.
These are the four types of immaterial-sphere resultant conscious-
ness.
§24 Immaterial-Sphere Functional Consciousness
(ar³p±vacara-kriy±citt±ni)4
1. ¾k±s±nañc±yatana-kriy±citta½.
2. Viññ±ºañc±yatana-kriy±citta½.
3. ¾kiñcaññ±yatana-kriy±citta½.
4. N’evasaññ±n’±saññ±yatana-kriy±cittañ c± ti.
Im±ni catt±ri pi ar³p±vacara-kriy±citt±ni n±ma.
Icc’eva½ sabbath± pi dv±dasa ar³p±vacara-kusala-vip±ka-kriy±-
citt±ni samatt±ni.
1. Functional consciousness pertaining to the base of infinite space.
2. Functional consciousness pertaining to the base of infinite con-
sciousness.
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I. CITTASANGAHA
62
3. Functional consciousness pertaining to the base of nothingness.
4. Functional consciousness pertaining to the base of neither-
perception-nor-non-perception.
These are the four types of immaterial-sphere functional conscious-
ness.
Thus end, in all, the twelve types of immaterial-sphere wholesome,
resultant, and functional consciousness.
Guide to §§22-24
Immaterial-sphere consciousness (ar³p±vacaracitt±ni): This sphere
of consciousness comprises the cittas pertaining to the immaterial plane
of existence (ar³pabh³mi), 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
ar³pajjh±nas, the four immaterial or formless absorptions, which are
reached by developing concentration beyond the five jh±nas of the fine-
material sphere. The immaterial sphere consists of twelve cittas—the four
wholesome cittas with which the immaterial attainments are experienced
by worldlings and trainees, the four resultants which arise through re-
birth in the immaterial realms, and the four functionals which occur to
Arahants who enter upon the immaterial attainments.
The base of infinite space (±k±s±nañc±yatana): The first of the four
immaterial jh±nas is the attainment of the base of infinite space. To reach
this, a meditator who has mastered the fifth fine-material jh±na based
on a kasina object spreads out the counterpart sign of the kasina until it
becomes immeasurable in extent. Then he removes the kasina by attend-
ing only to the space it pervaded, 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
(±k±sapaññatti). The expression “base of infinite space,” strictly speak-
ing, refers to the concept of infinite space which serves as the object of
the first immaterial-sphere consciousness. Here, the word ±yatana,
“base,” has the sense of a habitat or dwelling for the citta of the jh±na.
However, in a derivative sense, the expression “base of infinite space”
is also extended to the jh±na itself.
The base of infinite consciousness (viññ±ºañc±yatana): The con-
sciousness 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 con-
sciousness which pervades that space as its object also partakes in its
infinity. To reach this attainment, therefore, the meditator takes as object
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63
I. COMPENDIUM OF CONSCIOUSNESS
the consciousness of the base of infinite space, and contemplates it as
“infinite consciousness” until the second immaterial absorption arises.
The base of nothingness (±kiñcaññ±yatana): 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 (natthibh±va-paññatti) in respect of the first
immaterial consciousness.
The base of neither-perception-nor-non-perception (n’evasaññ±n’
±saññ±yatana): This fourth and final immaterial attainment is so called
because it cannot be said either to include perception or to exclude per-
ception. In this type of consciousness, the factor of perception (saññ±)
has become so subtle that it can no longer perform the decisive func-
tion of perception, and thus this state cannot be said to have perception.
Yet perception is not altogether absent but remains in a residual form;
thus 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
existent or non-existent. This fourth immaterial absorption takes as its
object the consciousness of the base of nothingness, the third immate-
rial absorption.
§25 Summary of Immaterial-Sphere Consciousness
¾lambanappabhedena catudh’±ruppam±nasa½
Puññap±kakriy±bhed± puna dv±dasadh± µhita½.
Immaterial-sphere consciousness is fourfold when classified by
way of object. When again divided by way of the wholesome, re-
sultant, and the functional, it stands at twelve types.
Guide to §25
When classified by way of object: In relation to each type of im-
material-sphere consciousness, there are two kinds of object (±lambana)
to be understood: one is the object to be directly apprehended by the
citta (±lambitabba); the other is the object to be transcended (atik-
kamitabba). Their correlations are shown in Table 1.6.
The ar³pajjh±nas differ from the r³pajjh±nas in several important
respects. While their r³pajjh±nas can take various objects such as the
different kasinas, etc., each ar³pajjh±na apprehends just one object spe-
cific to itself. Also, the r³pajjh±nas differ from each other with respect
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I. CITTASANGAHA
64
to their jh±na factors—the first having five factors, the second four, etc.
The meditator who wishes to attain the higher jh±nas keeps the same
object and eliminates each successively subtler factor until he reaches
the fifth jh±na. But to progress from the fifth r³pajjh±na to the first
ar³pajjh±na, and from one ar³pajjh±na to the next, there are no more
jh±na factors to be transcended. Instead the meditator progresses by tran-
scending each successively subtler object.
The cittas of the ar³pajjh±nas all have the same two jh±na factors as
the fifth r³pajjh±na, namely, equanimity and one-pointedness. For this
reason the four ar³pajjh±nas are sometimes spoken of as being included
in the fifth r³pajjh±na. As cittas they are different because they pertain
to a different sphere and have different types of objects than the fifth
jh±na. But because, as jh±nas, they are constituted by the same two jh±na
factors, they are sometimes considered by the teachers of Abhidhamma
as modes of the fifth jh±na.
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 (k±maloka), the fine-material world
(r³paloka), and the immaterial world (ar³paloka).
TABLE 1.6: THE IMMATERIAL-SPHERE CITTAS
Citta Direct Transcended Wh. Rst. Fnc.
Object Object
1 Base of inf. Concept of Concept of (70) (74) (78)
space space kasina
2 Base of inf. Consness. of Concept of (71) (75) (79)
consness. inf. space space
3 Base of Concept of Consness. of (72) (76) (80)
nothingness non-existence inf. space
4 Base of Consness. of Concept of (73) (77) (81)
n.p. nor n-p. nothingness non-existence
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65
I. COMPENDIUM OF CONSCIOUSNESS
SUPRAMUNDANE CONSCIOUSNESS8
(lokuttaracitt±ni)
§26 Supramundane Wholesome Consciousness
(lokuttara-kusalacitt±ni)4
1. Sot±patti-maggacitta½.
2. Sakad±g±mi-maggacitta½.
3. An±g±mi-maggacitta½.
4. Arahatta-maggacittañ c± ti.
Im±ni catt±ri pi lokuttara-kusalacitt±ni n±ma.
1. Path consciousness of stream-entry.
2. Path consciousness of once-returning.
3. Path consciousness of non-returning.
4. Path consciousness of Arahantship.
These are the four types of supramundane wholesome consciousness.
§27 Supramundane Resultant Consciousness
(lokuttara-vip±kacitt±ni)4
1. Sot±patti-phalacitta½.
2. Sakad±g±mi-phalacitta½.
3. An±g±mi-phalacitta½.
4. Arahatta-phalacittañ c± ti.
Im±ni catt±ri pi lokuttara-vip±kacitt±ni n±ma.
Icc’eva½ sabbath± pi aµµha lokuttara-kusala-vip±ka-citt±ni
samatt±ni.
1. Fruition consciousness of stream-entry.
2. Fruition consciousness of once-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.
§28 Summary of Supramundane Consciousness
Catumaggappabhedena catudh± kusala½ tath±
P±ka½ tassa phalatt± ti aµµhadh’ ±nuttara½ mata½.
The wholesome consciousness is fourfold, divided by way of the
four paths. So too are the resultants, being their fruits. Thus the
supramundane should be understood as eightfold.
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I. CITTASANGAHA
66
Guide to §§26-28
Supramundane consciousness (lokuttaracitt±ni): Supramundane
consciousness is consciousness that pertains to the process of transcend-
ing (uttara) the world (loka) consisting of the five aggregates of cling-
ing. This type of consciousness leads to liberation from sa½s±ra, the
cycle of birth and death, and to the attainment of Nibb±na, the cessa-
tion of suffering. There are eight supramundane cittas. These pertain to
the four stages of enlightenment—stream-entry, once-returning, non-re-
turning, and Arahantship. Each stage involves two types of citta, path
consciousness (maggacitta) and fruition consciousness (phalacitta), as
seen in Table 1.7. All supramundane cittas take as object the uncondi-
tioned reality, Nibb±na, but they differ as paths and fruits according to
their functions. The path consciousness has the function of eradicating
(or of permanently attenuating)
11
defilements; the fruition consciousness
has the function of experiencing the degree of liberation made possible
by the corresponding path. The path consciousness is a kusalacitta, a
wholesome state; the fruition consciousness is a vip±kacitta, a result-
ant.
Each path consciousness arises only once, and endures only for one
mind-moment; it is never repeated in the mental continuum of the per-
son 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 ab-
sorption called fruition attainment (phalasam±patti—see below, IV, §22;
IX, §42).
The paths and fruits are attained by the method of meditation called
TABLE 1.7: THE EIGHT SUPRAMUNDANE CITTAS
Path Fruit
Stream-entry (82) (86)
Once-returning (83) (87)
Non-returning (84) (88)
Arahantship (85) (89)
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67
I. COMPENDIUM OF CONSCIOUSNESS
the development of insight (vipassan±bh±van±). This type of medita-
tion involves the strengthening of the faculty of wisdom (paññ±). 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 supramundane paths and fruits. (See IX, §§22-44.)
Path consciousness of stream-entry (sot±patti-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 (sota) is the Noble Eightfold Path, with its eight
factors of right view, right intention, right speech, right action, right live-
lihood, 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 of Nibb±na.
Though the factors of the eightfold path may arise in the mundane
wholesome cittas of virtuous worldlings, these factors are not fixed in
their destination, since a worldling may change character and turn away
from the Dhamma. But in a noble disciple who has reached the experi-
ence of stream-entry, the path factors become fixed in destiny, and flow
like a stream leading to Nibb±na.
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 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.
Path consciousness of once-returning (sakad±g±mi-maggacitta):
This citta is the consciousness associated with the Noble Eightfold Path
that gives access to the plane of a once-returner. While it does not eradi-
cate any fetters, this citta attenuates the grosser forms of sensual desire
and ill will. The person who has reached this stage will be reborn in
this world at most one more time before attaining liberation.
Path consciousness of non-returning (an±g±mi-maggacitta): One
who attains the third path will never again be reborn in the sensuous
plane. If such a person does not reach Arahantship in the same lifetime,
he will be reborn in the fine-material world and there attain the goal.
The path consciousness of non-returning cuts off the fetters of sensual
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I. CITTASANGAHA
68
desire and ill will; it also permanently eliminates the two cittas rooted
in hate.
Path consciousness of Arahantship (arahatta-maggacitta): An
Arahant is a fully liberated person, one who has destroyed (hata) the
enemy (ari) consisting of the defilements. The path consciousness of
Arahantship is the citta that issues directly in the full liberation of Ara-
hantship. This citta destroys the five subtle fetters—desire for fine-
material and immaterial existence, conceit, restlessness, and ignorance.
It also eliminates the remaining types of unwholesome cittas—the four
rooted in greed dissociated from views and the one rooted in delusion
associated with restlessness.
Fruition consciousness (phalacitta): Each path consciousness issues
automatically in its respective fruition in the same cognitive series, in
immediate succession to the path. Thereafter the fruition citta can arise
many times when the noble disciple enters the meditative attainment of
fruition. The fruition consciousness, as mentioned earlier, is classified
by way of kind as a resultant (vip±ka). It should be noted that there are
no supramundane functional (kiriya) cittas. That is because when an
Arahant enters fruition attainment, the cittas that occur in that attainment
belong to the class of resultants, being fruits of the supramundane path.
§29 Comprehensive Summary of Consciousness
Dv±das’ ±kusal±n’ eva½ kusal±n’ ekav²sati
Chatti½s’ eva vip±k±ni kriy±citt±ni v²sati.
Catupaññ±sadh± k±me r³pe paººaras’ ²raye
Citt±ni dv±das’ ±ruppe aµµhadh’ ±nuttare tath±.
Thus there are twelve unwholesome types of consciousness, and
twenty-one wholesome types. Resultants are thirty-six in number, and
functional types of consciousness are twenty.
There are fifty-four sense-sphere types of consciousness, and fif-
teen assigned to the fine-material sphere. There are twelve types of
consciousness in the immaterial sphere, and eight that are
supramundane.
Guide to §29
In these verses, ¾cariya Anuruddha summarizes all the eighty-nine
states of consciousness that he has so far expounded in this Compen-
dium of Consciousness. In the first verse he divides these according to
their nature or kind (j±ti) into four classes (see Table 1.8):
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69
I. COMPENDIUM OF CONSCIOUSNESS
12 unwholesome cittas (akusala);
21 wholesome cittas (kusala);
36 resultant cittas (vip±ka);
20 functional cittas (kiriya).
The last two classes are grouped together as kammically indetermi-
nate (aby±kata), since they are neither wholesome nor unwholesome.
In the second verse he divides the same eighty-nine cittas by way of
the plane of consciousness (bh³mi) into another four classes (see Table
1.9):
54 sense-sphere cittas (k±m±vacara);
15 fine-material-sphere cittas (r³p±vacara);
12 immaterial-sphere cittas (ar³p±vacara);
8 supramundane cittas (lokuttara).
Thus, although citta is one in its characteristic of cognizing an ob-
ject, it becomes manifold when it is divided according to different cri-
teria into various types.
TABLE 1.8: THE 89 CITTAS BY KIND
SS 12 8 23 11
FMS .... 5 5 5
IS .... 4 4 4
SPM .... 4 4 ....
12 21 36 20
Resultant Functional
I
NDETERMINATE
WHOLE-
SOME
UNWHOLE-
SOME
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I. CITTASANGAHA
70
Mundane - 81
Sublime - 27
SENSE SPHERE
54
Unwholesome
12
Rootless
18
Beautiful
24
FINE -
MATERIAL
SPHERE
15
IMMATERIAL
SPHERE
12
SUPRA -
MUNDANE
8
greed-rooted
hate-rooted
delusion-rooted
unwholesome-rst.
wholesome-rst.
functional
wholesome
resultant
functional
wholesome
resultant
functional
wholesome
resultant
functional
path
fruition
8 2 2 7 8 3 8 8 8 5 5 5 4 4 4 4 4
NOTE: Unbeautiful cittas = 12 unwholesome + 18 rootless (30). Beautiful cittas = the remainder (59 or 91).
TABLE 1.9: THE 89 CITTAS BY PLANE
I. CITTASANGAHA
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71
I. COMPENDIUM OF CONSCIOUSNESS
121 Types of Consciousness
(ekav²sasat±ni citt±ni)
§30 In Brief
Ittham ek³nanavutippabheda½ pana m±nasa½
Ekav²sasata½ v’ ±tha vibhajanti vicakkhaº±.
These different classes of consciousness, which thus number
eighty-nine, the wise divide into one hundred and twenty-one.
§31 In Detail
Katha½ ek³nanavutividha½ citta½ ekav²sasata½ hoti?
1. Vitakka-vic±ra-p²ti-sukh’-ekaggat±-sahita½ paµhamajjh±na-
sot±patti-maggacitta½.
2. Vic±ra-p²ti-sukh’-ekaggat±-sahita½ dutiyajjh±na-sot±patti-
maggacitta½.
3. P²ti-sukh’-ekaggat±-sahita½ tatiyajjh±na-sot±patti-magga-
citta½.
4. Sukh’-ekaggat±-sahita½ catutthajjh±na-sot±patti-maggacitta½.
5. Upekkh’-ekaggat±-sahita½ pañcamajjh±na-sot±patti-magga-
cittañ c± ti.
Im±ni pañca pi sot±patti-maggacitt±ni n±ma. Tath± sakad±g±mi-
magga, an±g±mi-magga, arahatta-maggacittañ c± ti samav²sati
maggacitt±ni. Tath± phalacitt±ni c± ti samacatt±¼²sa lokuttaracitt±ni
bhavant² ti.
How does consciousness which is analyzed into eighty-nine types
become of one hundred and twenty-one types?
1. The first jh±na path consciousness of stream-entry together with
initial application, sustained application, zest, happiness, and one-
pointedness.
2. The second jh±na path consciousness of stream-entry together
with sustained application, zest, happiness, and one-pointedness.
3. The third jh±na path consciousness of stream-entry together with
zest, happiness, and one-pointedness.
4. The fourth jh±na path consciousness of stream-entry together
with happiness and one-pointedness.
5. The fifth jh±na path consciousness of stream-entry together with
equanimity and one-pointedness.
These are the five types of path consciousness of stream-entry.
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I. CITTASANGAHA
72
So too for the path consciousness of once-returning, of non-
returning, and of Arahantship, making twenty types of path conscious-
ness. Similarly, there are twenty types of fruition consciousness. Thus
there are forty types of supramundane consciousness.
Guide to §§30-31
All meditators reach the supramundane paths and fruits through the
development of wisdom (paññ±)—insight into the three characteristics
of impermanence, suffering, and non-self. However, they differ among
themselves in the degree of their development of concentration
(sam±dhi). Those who develop insight without a basis of jh±na are called
practitioners of bare insight (sukkhavipassaka). When they reach the path
and fruit, their path and fruition cittas occur at a level corresponding to
the first jh±na.
Those who develop insight on the basis of jh±na attain a path and
fruit which corresponds to the level of jh±na they had attained before
reaching the path. The ancient teachers advance different views on the
question of what factor determines the jh±na level of the path and fruit.
One school of thought holds that it is the basic jh±na (p±dakajjh±na),
i.e. the jh±na used as a basis for concentrating the mind before develop-
ing the insight that culminates in attainment of the supramundane path.
A second theory holds that the jh±na level of the path is determined by
the jh±na used as an object for investigation by insight, called the com-
prehended or investigated jh±na (sammasitajjh±na). Still a third school
TABLE 1.10: THE FORTY SUPRAMUNDANE CITTAS
P
ATH FRUIT
Jh±na S.E. O.R. N.R. Arh. S.E. O.R. N.R. Arh.
1st (82) (87) (92) (97) (102) (107) (112) (117)
2nd (83) (88) (93) (98) (103) (108) (113) (118)
3rd (84) (89) (94) (99) (104) (109) (114) (119)
4th (85) (90) (95) (100) (105) (110) (115) (120)
5th (86) (91) (96) (101) (106) (111) (116) (121)
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73
I. COMPENDIUM OF CONSCIOUSNESS
of thought holds that when a meditator has mastered a range of jh±nas,
he can control the jh±na level of the path by his personal wish or incli-
nation (ajjh±saya).
12
Nevertheless, no matter what explanation is adopted, for bare insight
meditator and jh±na meditator alike, all path and fruition cittas are
considered types of jh±na consciousness. They are so considered because
they occur in the mode of closely contemplating their object with full
absorption, like the mundane jh±nas, and because they possess the jh±na
factors with an intensity corresponding to their counterparts in the
mundane jh±nas. The supramundane jh±nas of the paths and fruits differ
from the mundane jh±nas in several important respects. First, whereas
the mundane jh±nas take as their object some concept, such as the sign
of the kasina, the supramundane jh±nas take as their object Nibb±na, the
unconditioned reality. Second, whereas the mundane jh±nas merely
suppress the defilements while leaving their underlying seeds intact, the
supramundane jh±nas of the path eradicate defilements so that they can
never again arise. Third, while the mundane jh±nas lead to rebirth in
the fine-material world and thus sustain existence in the round of rebirths,
the jh±nas of the path cut off the fetters binding one to the cycle and
thus issue in liberation from the round of birth and death. Finally, whereas
the role of wisdom in the mundane jh±nas is subordinate to that of
concentration, in the supramundane jh±nas wisdom and concentration
are well balanced, with concentration fixing the mind on the uncon-
ditioned element and wisdom fathoming the deep significance of the Four
Noble Truths.
According to the constellation of their jh±na factors, the path and
fruition cittas are graded along the scale of the five jh±nas. Thus instead
of enumerating the supramundane consciousness as eightfold by way of
the bare paths and fruits, each path and fruition consciousness can be
enumerated as fivefold according to the level of jh±na at which it may
occur. When this is done, the eight supramundane cittas, each taken at
all of the five jh±nic levels, become forty in number, as shown in Table
1.10.
§32 Concluding Summary
Jh±nangayogabhedena katv’ ekekan tu pañcadh±
Vuccat’ ±nuttara½ citta½ catt±¼²savidhan ti ca.
Yath± ca r³p±vacara½ gayhat’ ±nuttara½ tath±
Paµham±dijh±nabhede ±ruppañ c± pi pañcame.
Ek±dasavidha½ tasm± paµham±dikam ²rita½
Jh±nam ekekam ante tu tev²satividha½ bhave.
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I. CITTASANGAHA
74
FINE-MATERIAL IMMATERIAL SUPRAMUNDANE
15 12 40
Jh±na Wh. Rst. Fnc. Wh. Rst. Fnc. Wh. Rst. Total
1st 1 1 1 ... ... ... 4 4 11
2nd 1 1 1 ... ... ... 4 4 11
3rd 1 1 1 ... ... ... 4 4 11
4th 1 1 1 ... ... ... 4 4 11
5th 1 1144 44 4 23
5 5 5 4 4 4 20 20
Sattati½savidha½ puñña½ dvipaññ±savidha½ tath±
P±kam icc’ ±hu citt±ni ekav²sasata½ budh± ti.
Dividing each (supramundane) consciousness into five kinds ac-
cording to different jh±na factors, the supramundane consciousness,
it is said, becomes forty.
As the fine-material-sphere consciousness is treated by division
into first jh±na consciousness and so on, even so is the supramundane
consciousness. The immaterial-sphere consciousness is included in
the fifth jh±na.
Thus the jh±nas beginning from the first amount to eleven, they
say. The last jh±na (i.e. the fifth) totals twenty-three.
Thirty-seven are wholesome, fifty-two are resultants; thus the wise
say that there are one hundred and twenty-one types of conscious-
ness.
Guide to §32
The immaterial-sphere consciousness is included in the fifth jh±na:
As explained earlier, the ar³pajjh±nas have the same two jh±na factors
as the fifth r³pajjh±na, and are therefore considered modes of the fifth jh±na.
Thus when a meditator uses an ar³pajjh±na as a basis for developing
TABLE 1.11: JH¾NA CITTAS — MUNDANE
AND SUPRAMUNDANE
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75
I. COMPENDIUM OF CONSCIOUSNESS
insight, his path and fruition consciousness become fifth jh±na
supramundane cittas.
The jh±nas beginning from the first amount to eleven: Each jh±na
from the first to the fourth occurs one each as fine-material-sphere whole-
some, resultant, and functional ( = 3), and four each by way of the paths
and fruits ( = 8); thus eleven.
The last … totals twenty-three: The fifth jh±na considered as em-
bracing both the last r³pajjh±na and the four ar³pajjh±nas thus com-
prises five each as wholesome, resultant, and functional ( = 15), and eight
as supramundane, for a total of twenty-three. (See Table 1.11. )
The thirty-seven wholesome and fifty-two resultants are obtained by
replacing the four supramundane wholesome and resultant cittas with
twenty each. Thus the total number of cittas in the Compendium of Con-
sciousness increases from 89 to 121.
Iti Abhidhammatthasangahe
Cittasangahavibh±go n±ma
paµhamo paricchedo.
Thus ends the first chapter
in the Manual of Abhidhamma entitled
the Compendium of Consciousness.
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76
II. CETASIKASANGAHA
CHAPTER II
COMPENDIUM OF MENTAL FACTORS
(Cetasikasangahavibh±ga)
§1 Introductory
Ekupp±da-nirodh± ca ek±lambana-vatthuk±
Cetoyutt± dvipaññ±sa dhamm± cetasik± mat±.
The fifty-two states associated with consciousness that arise and
cease together (with consciousness), that have the same object and
base (as consciousness), are known as mental factors.
Guide to § 1
States associated with consciousness (cetoyutt± dhamm±): The sec-
ond chapter of the Abhidhammattha Sangaha is devoted to the classifi-
cation of the second type of ultimate reality, the cetasikas or mental
factors. The cetasikas are mental phenomena that occur in immediate
conjunction with citta or consciousness, and assist citta by performing
more specific tasks in the total act of cognition. The mental factors cannot
arise without citta, nor can citta arise completely segregated from the
mental factors. But though the two are functionally interdependent, citta
is regarded as primary because the mental factors assist in the cogni-
tion of the object depending upon citta, which is the principal cognitive
element. The relationship between citta and the cetasikas is compared
to that between a king and his retinue. Although one says “the king is
coming,” the king does not come alone, but he always comes accompa-
nied by his attendants. Similarly, whenever a citta arises, it never arises
alone but always accompanied by its retinue of cetasikas.
1
In the Compendium of Mental Factors, ¾cariya Anuruddha will first
enumerate all the mental factors in their appropriate classes (§§2-9).
Thereafter he will investigate the mental factors from two complemen-
tary points of view. The first of these is called the method of associa-
tion (sampayoganaya). This method takes the mental factors as the basis
of inquiry and seeks to determine which types of citta each mental fac-
tor is associated with (§§10-17). The second point of view is called the
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77
II. COMPENDIUM OF MENTAL FACTORS
method of combination or inclusion (sangahanaya). This method takes
the citta as primary and seeks to determine, for each type of citta, which
mental factors are combined within it (§§18-29).
That arise and cease together (with consciousness): The first verse
defines the mental factors by way of four characteristics that are com-
mon to them all:
(1) arising together with consciousness (ekupp±da);
(2) ceasing together with consciousness (ekanirodha);
(3) having the same object as consciousness (ek±lambana);
(4) having the same base as consciousness (ekavatthuka).
These four characteristics delineate the relationship between the citta
and its concomitant cetasikas. If only “arising together” were mentioned,
the definition would include (wrongly) as cetasikas those material phe-
nomena that arise simultaneously with the citta, that is, material phe-
nomena produced by mind and by kamma. However, these material
phenomena do not all perish at the same time as the co-arisen citta, but
mostly endure for seventeen mind-moments. Thus to exclude them the
characteristic “ceasing together” is introduced.
Again, there are two material phenomena—bodily intimation and
vocal intimation
2
—which arise and cease together with consciousness.
However, these material phenomena do not take an object, and this dis-
tinguishes mental phenomena—both citta and cetasikas—from material
phenomena: all mental phenomena experience an object, co-arisen citta
and cetasikas experience the same object, while material phenomena do
not experience any object at all. Thus the third characteristic is stated,
that of having the same object.
Finally, in those realms in which the aggregate of material form is
found, i.e. in the sensuous world and the fine-material world, the citta
and its cetasikas have the same physical base, that is, they arise with
the common support of either one of the material sense organs or the
heart-base.
3
This is the fourth characteristic of cetasikas.
T
HE FIFTY-TWO MENTAL FACTORS
The Ethically Variable Factors13
(aññasam±nacetasika)
§2 The Universals (sabbacittas±dh±raºa)7
Katham? I. (1) Phasso, (2) vedan±, (3) saññ±, (4) cetan±, (5)
ekaggat±, (6) j²vitindriya½, (7) manasik±ro c± ti satt’ ime cetasik±
sabbacittas±dh±raº± n±ma.
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78
II. CETASIKASANGAHA
How? I. (1) Contact, (2) feeling, (3) perception, (4) volition, (5)
one-pointedness, (6) mental life faculty, and (7) attention: these seven
mental factors are termed universals, i.e. common to every conscious-
ness.
Guide to § 2
The fifty-two mental factors: The Abhidhamma philosophy recog-
nizes fifty-two cetasikas, which are classified into four broad catego-
ries, as may be seen in Table 2.1:
(1) seven universals;
(2) six occasionals;
(3) fourteen unwholesome factors; and
(4) twenty-five beautiful factors.
The ethically variable factors (aññ±sam±nacetasika): The first two
categories of mental factors—the seven universals and the six
occasionals—are united under the designation aññasam±na, freely ren-
dered here as “ethically variable.” The expression literally means “com-
mon to the other.” The non-beautiful cittas are called “other” (añña) in
relation to the beautiful cittas, and the beautiful cittas are called “other”
in relation to the non-beautiful cittas. The thirteen cetasikas of the first
two categories are common (sam±na) to both beautiful and non-beauti-
ful cittas, and assume the ethical quality imparted to the citta by the other
cetasikas, particularly the associated roots (hetu). In wholesome cittas
they become wholesome, in unwholesome cittas they become unwhole-
some, and in kammically indeterminate cittas they become kammically
indeterminate. For this reason they are called “common to the other,”
that is, ethically variable.
The universals (sabbacittas±dh±raºa): The seven universals are the
cetasikas common (s±dh±raºa) to all consciousness (sabbacitta). These
factors perform the most rudimentary and essential cognitive functions,
without which consciousness of an object would be utterly impossible.
(1) Contact (phassa): The word phassa is derived from the verb
phusati, meaning “to touch,” but contact should not be understood as
the mere physical impact of the object on the bodily faculty. It is, rather,
the mental factor by which consciousness mentally “touches” the ob-
ject that has appeared, thereby initiating the entire cognitive event. In
terms of the fourfold defining device used in the Pali Commentaries,
4
contact has the characteristic of touching. Its function is impingement,
as it causes consciousness and the object to impinge. Its manifestation
is the concurrence of consciousness, sense faculty, and object. Its proxi-
mate cause is an objective field that has come into focus.
5
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79
II. COMPENDIUM OF MENTAL FACTORS
ETHICALLY VARIABLES—13
Universals
—7
(1) Contact
(2) Feeling
(3) Perception
(4) Volition
(5) One-pointedness
(6) Life faculty
(7) Attention
Occasionals
—6
(8) Initial application
(9) Sustained application
(10) Decision
(11) Energy
(12) Zest
(13) Desire
U
NWHOLESOME FACTORS—14
Unwholesome Universals
—4
(14) Delusion
(15) Shamelessness
(16) Fearlessness of wrong
(17) Restlessness
Unwholesome Occasionals
—10
(18) Greed
(19) Wrong view
(20) Conceit
(21) Hatred
(22) Envy
(23) Avarice
(24) Worry
(25) Sloth
(26) Torpor
(27) Doubt
TABLE 2.1:
THE 52 MENTAL FACTORS AT A GLANCE
BEAUTIFUL FACTORS—25
Beautiful Universals
—19
(28) Faith
(29) Mindfulness
(30) Shame
(31) Fear of wrong
(32) Non-greed
(33) Non-hatred
(34) Neutrality of mind
(35) Tranquillity of mental body
(36) Tranquillity of consciousness
(37) Lightness of mental body
(38) Lightness of consciousness
(39) Malleability of mental body
(40) Malleability of consciousness
(41) Wieldiness of mental body
(42) Wieldiness of consciousness
(43) Proficiency of mental body
(44) Proficiency of consciousness
(45) Rectitude of mental body
(46) Rectitude of consciousness
Abstinences
—3
(47) Right speech
(48) Right action
(49) Right livelihood
Illimitables
—2
(50) Compassion
(51) Appreciative joy
Non
-
Delusion
—1
(52) Wisdom faculty
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80
II. CETASIKASANGAHA
(2) Feeling (vedan±): Feeling is the mental factor that feels the ob-
ject: it is the affective mode in which the object is experienced. The Pali
word vedan± does not signify emotion (which appears to be a complex
phenomenon involving a variety of concomitant mental factors), but the
bare affective quality of an experience, which may be either pleasant,
painful or neutral. Feeling is said to have the characteristic of being felt
(vedayita). Its function is experiencing, or its function is to enjoy the
desirable aspect of the object. Its manifestation is the relishing of the
associated mental factors. Its proximate cause is tranquillity.
6
Whereas
the other mental factors experience the object only derivatively, feeling
experiences it directly and fully. In this respect, the other factors are
compared to a cook who prepares a dish for a king and only samples
the food while preparing it, while feeling is compared to the king who
enjoys the meal as much as he likes.
(3) Perception (saññ±): The characteristic of perception is the per-
ceiving of the qualities of the object. Its function is to make a sign as a
condition for perceiving again that “this is the same,” or its function is
recognizing what has been previously perceived. It becomes manifest
as the interpreting of the object (abhinivesa) by way of the features that
had been apprehended. Its proximate cause is the object as it appears.
Its procedure is compared to a carpenter’s recognition of certain kinds
of wood by the mark he has made on each.
(4) Volition (cetan±): Cetan±, from the same root as citta, is the men-
tal factor that is concerned with the actualization of a goal, that is, the
conative or volitional aspect of cognition. Thus it is rendered volition.
The Commentaries explain that cetan± organizes its associated mental
factors in acting upon the object. Its characteristic is the state of will-
ing, its function is to accumulate (kamma), and its manifestation is co-
ordination. Its proximate cause is the associated states. Just as a chief
pupil recites his own lesson and also makes the other pupils recite their
lessons, so when volition starts to work on its object, it sets the associ-
ated states to do their own tasks as well. Volition is the most signifi-
cant mental factor in generating kamma, since it is volition that
determines the ethical quality of the action.
(5) One-pointedness (ekaggat±): This is the unification of the mind
on its object. Although this factor comes to prominence in the jh±nas,
where it functions as a jh±na factor, the Abhidhamma teaches that the
germ of that capacity for mental unification is present in all types of
consciousness, even the most rudimentary. It there functions as the factor
which fixes the mind on its object. One-pointedness has non-wandering
or non-distraction as its characteristic. Its function is to conglomerate
or unite the associated states. It is manifested as peace, and its proximate
cause is happiness.
7
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81
II. COMPENDIUM OF MENTAL FACTORS
(6) Mental life faculty (j²vitindriya): There are two kinds of life fac-
ulty, the mental, which vitalizes the associated mental states, and the
physical, which vitalizes material phenomena. The mental life faculty
alone is intended as a cetasika. It has the characteristic of maintaining
the associated mental states, the function of making them occur, mani-
festation as the establishing of their presence, and its proximate cause
is the mental states to be maintained.
(7) Attention (manasik±ra): The Pali word literally means “making
in the mind.” Attention is the mental factor responsible for the mind’s
advertence to the object, by virtue of which the object is made present
to consciousness. Its characteristic is the conducting (s±raºa) of the
associated mental states towards the object. Its function is to yoke the
associated states to the object. It is manifested as confrontation with an
object, and its proximate cause is the object. Attention is like the rud-
der of a ship, which directs it to its destination, or like a charioteer who
sends the well-trained horses (i.e. the associated states) towards their des-
tination (the object). Manasik±ra should be distinguished from vitakka:
while the former turns its concomitants towards the object, the latter
applies them onto the object. Manasik±ra is an indispensable cognitive
factor present in all states of consciousness; vitakka is a specialized factor
which is not indispensable to cognition.
§3 The Occasionals (pakiººaka)6
II. (1) Vitakko, (2) vic±ro, (3) adhimokkho, (4) viriya½, (5) p²ti,
(6) chando c± ti cha ime cetasik± pakiººak± n±ma. Evam ete terasa
cetasik± aññasam±n± ti veditabb±.
II. (1) Initial application, (2) sustained application, (3) decision,
(4) energy, (5) zest, and (6) desire: these six mental factors are termed
occasionals.
Thus these thirteen mental factors should be understood as the
ethically variables.
Guide to § 3
The occasionals (pakiººaka): The six cetasikas in this group are simi-
lar to the universals in being ethically variable factors, which take on
the moral quality of the citta as determined by other concomitants. They
differ from the universals in that they are found only in particular types
of consciousness, not in all.
(1) Initial application (vitakka): Vitakka was already introduced in
the discussion of the jh±nas, where it appears as the first of the five jh±na
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82
II. CETASIKASANGAHA
factors.
8
Vitakka is the application of the mind to the object. Its charac-
teristic is the directing of the mind onto the object.
9
Its function is to
strike at and thresh the object. It is manifested as the leading of the mind
onto an object. Though no proximate cause is mentioned in the Commen-
taries, the object may be understood as its proximate cause.
Ordinary vitakka simply applies the mind to the object. But when
vitakka is cultivated through concentration it becomes a factor of jh±na.
It is then termed appan±, the absorption of the mind in the object. Vitakka
is also called sankappa, intention, and as such is distinguished as micch±-
sankappa or wrong intention and samm±sankappa or right intention. The
latter is the second factor of the Noble Eightfold Path.
(2) Sustained application (vic±ra): Vic±ra, also a jh±na factor, has
the characteristic of continued pressure on the object,
10
in the sense of
examining it. Its function is sustained application of the associated mental
phenomena to the object. It is manifested as the anchoring of those phe-
nomena in the object. The object may be understood to be its proximate
cause. The difference between vitakka and vic±ra has been discussed
above (p. 56).
(3) Decision (adhimokkha): The word adhimokkha means literally
the releasing of the mind onto the object. Hence it has been rendered
decision or resolution. It has the characteristic of conviction, the func-
tion of not groping, and manifestation as decisiveness. Its proximate cause
is a thing to be convinced about. It is compared to a stone pillar owing
to its unshakable resolve regarding the object.
(4) Energy (viriya): Viriya is the state or action of one who is vigor-
ous. Its characteristic is supporting, exertion, and marshalling. Its func-
tion is to support its associated states. Its manifestation is non-collapse.
Its proximate cause is a sense of urgency (sa½vega) or a ground for
arousing energy, that is, anything that stirs one to vigorous action. Just
as new timbers added to an old house prevent it from collapsing, or just
as a strong reinforcement enables the king’s army to defeat the enemy,
so energy upholds and supports all the associated states and does not
allow them to recede.
(5) Zest (p²ti): Already introduced among the jh±na factors, p²ti has
the characteristic of endearing (sampiy±yana). Its function is to refresh
mind and body, or its function is to pervade (to thrill with rapture). It is
manifested as elation. Mind-and-body (n±mar³pa) is its proximate cause.
(6) Desire (chanda): Chanda here means desire to act (kattu-k±mat±),
that is, to perform an action or achieve some result. This kind of desire
must be distinguished from desire in the reprehensible sense, that is, from
lobha, greed, and r±ga, lust.
11
Whereas the latter terms are invariably un-
wholesome, chanda is an ethically variable factor which, when conjoined
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83
II. COMPENDIUM OF MENTAL FACTORS
with wholesome concomitants, can function as the virtuous desire to
achieve a worthy goal. The characteristic of chanda is desire to act, its
function is searching for an object, its manifestation is need for an ob-
ject, and that same object is its proximate cause. It should be regarded
as the stretching forth of the mind’s hand towards the object.
§4 The Unwholesome Factors14
(akusalacetasika)
III. (1) Moho, (2) ahirika½, (3) anottappa½, (4) uddhacca½, (5)
lobho, (6) diµµhi, (7) m±no, (8) doso, (9) iss±, (10) macchariya½, (11)
kukkucca½, (12) th²na½, (13) middha½, (14) vicikicch± c± ti cuddas’
ime cetasik± akusal± n±ma.
III. (1) Delusion, (2) shamelessness, (3) fearlessness of wrong-
doing, (4) restlessness, (5) greed, (6) wrong view, (7) conceit,
(8) hatred, (9) envy, (10) avarice, (11) worry, (12) sloth, (13) tor-
por, and (14) doubt: these fourteen mental factors are termed the
unwholesome.
Guide to §4
(1) Delusion (moha): Moha is a synonym for avijj±, ignorance. Its
characteristic is mental blindness or unknowing (aññ±ºa). Its function
is non-penetration, or concealment of the real nature of the object. It is
manifested as the absence of right understanding or as mental darkness.
Its proximate cause is unwise attention (ayoniso manasik±ra). It should
be seen as the root of all that is unwholesome.
(2, 3) Shamelessness (ahirika) and fearlessness of wrongdoing
(anottappa): The characteristic of shamelessness is the absence of dis-
gust at bodily and verbal misconduct; the characteristic of fearlessness
of wrongdoing (or moral recklessness) is absence of dread on account
of such misconduct. Both have the function of doing evil things. They
are manifest as not shrinking away from evil. Their proximate cause is
the lack of respect for self and lack of respect for others, respectively.
12
(4) Restlessness (uddhacca): Restlessness (or agitation) has the char-
acteristic of disquietude, like water whipped up by the wind. Its func-
tion is to make the mind unsteady, as wind makes a banner ripple. It is
manifested as turmoil. Its proximate cause is unwise attention to men-
tal disquiet.
(5) Greed (lobha): Greed, the first unwholesome root, covers all de-
grees of selfish desire, longing, attachment, and clinging. Its characteristic
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84
II. CETASIKASANGAHA
is grasping an object. Its function is sticking, as meat sticks to a hot pan.
It is manifested as not giving up. Its proximate cause is seeing enjoy-
ment in things that lead to bondage.
(6) Wrong view (diµµhi): Diµµhi here means seeing wrongly. Its
characteristic is unwise (unjustified) interpretation of things. Its function
is to preassume. It is manifested as a wrong interpretation or belief. Its
proximate cause is unwillingness to see the noble ones (ariya), and so on.
13
(7) Conceit (m±na): Conceit has the characteristic of haughtiness.
Its function is self-exaltation. It is manifested as vainglory.
14
Its proxi-
mate cause is greed dissociated from views.
15
It should be regarded as
madness.
(8) Hatred (dosa): Dosa, the second unwholesome root, comprises
all kinds and degrees of aversion, ill will, anger, irritation, annoyance,
and animosity. Its characteristic is ferocity. Its function is to spread, or
to burn up its own support, i.e. the mind and body in which it arises. It
is manifestated as persecuting, and its proximate cause is a ground for
annoyance.
16
(9) Envy (iss±): Envy has the characteristic of being jealous of
other’s success. Its function is to be dissatisfied with others’ success. It
is manifested as aversion towards that. Its proximate cause is others’ suc-
cess.
(10) Avarice (macchariya): The characteristic of avarice (or stingi-
ness) is concealing one’s own success when it has been or can be ob-
tained. Its function is not to bear sharing these with others. It is manifest
as shrinking away (from sharing) and as meanness or sour feeling. Its
proximate cause is one’s own success.
(11) Worry (kukkucca): Kukkucca is worry or remorse after having
done wrong. Its characteristic is subsequent regret. Its function is to
sorrow over what has and what has not been done. It is manifested as
remorse. Its proximate cause is what has and what has not been done
(i.e. wrongs of commission and omission).
(12) Sloth (th²na): Sloth is sluggishness or dullness of mind. Its char-
acteristic is lack of driving power. Its function is to dispel energy. It is
manifested as the sinking of the mind. Its proximate cause is unwise
attention to boredom, drowsiness, etc.
(13) Torpor (middha): Torpor is the morbid state of the mental fac-
tors. Its characteristic is unwieldiness. Its function is to smother. It is
manifested as drooping, or as nodding and sleepiness. Its proximate cause
is the same as that of sloth.
Sloth and torpor always occur in conjunction, and are opposed to
energy (viriya). Sloth is identified as sickness of consciousness (citta-
gelañña), torpor as sickness of the mental factors (k±yagelañña). As a
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II. COMPENDIUM OF MENTAL FACTORS
pair they constitute one of the five hindrances, which is overcome by
initial application (vitakka).
(14) Doubt (vicikicch±): Doubt here signifies spiritual doubt, from
a Buddhist perspective the inability to place confidence in the Buddha,
the Dhamma, the Sangha, and the training. Its characteristic is doubt-
ing. Its function is to waver. It is manifested as indecisiveness and as
taking various sides. Its proximate cause is unwise attention.
The Beautiful Factors25
(sobhanacetasika)
§5 The Universal Beautiful Factors (sobhanas±dh±raºa19
IV. (1) Saddh±, (2) sati, (3) hiri, (4) ottappa½, (5) alobho, (6)
adoso, (7) tatramajjhattat±, (8) k±yapassaddhi, (9) cittapassaddhi,
(10) k±yalahut±, (11) cittalahut±, (12) k±yamudut±, (13) cittamudut±,
(14) k±yakammaññat±, (15) cittakammaññat±, (16) k±yap±guññat±,
(17) cittap±guññat±, (18) k±yujjukat±, (19) cittujjukat± c± ti
ek³nav²sat’ ime cetasik± sobhanas±dh±raº± n±ma.
IV. (1) Faith, (2) mindfulness, (3) shame, (4) fear of wrongdoing,
(5) non-greed, (6) non-hatred, (7) neutrality of mind, (8) tranquillity
of the (mental) body, (9) tranquillity of consciousness, (10) lightness
of the (mental) body, (11) lightness of consciousness, (12) malleability
of the (mental) body, (13) malleability of consciousness, (14)
wieldiness of the (mental) body, (15) wieldiness of consciousness,
(16) proficiency of the (mental) body, (17) proficiency of conscious-
ness, (18) rectitude of the (mental) body, and (19) rectitude of con-
sciousness: these nineteen mental factors are termed the universal
beautiful factors.
Guide to §5
The universal beautiful factors (sobhanas±dh±raºa): The beauti-
ful mental factors are subdivided into four groups. First come the uni-
versal beautiful factors, nineteen cetasikas that are invariably present in
all beautiful consciousness. Following this come three groups of beau-
tiful cetasikas which are variable adjuncts not necessarily contained in
beautiful consciousness.
(1) Faith (saddh±): The first of the beautiful cetasikas is faith, which
has the characteristic of placing faith or of trusting. Its function is to
clarify, as a water-clearing gem causes muddy water to become clear;
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II. CETASIKASANGAHA
or its function is to set forth, as one might set forth to cross a flood.
17
It
is manifested as non-fogginess, i.e. the removal of the mind’s impuri-
ties, or as resolution. Its proximate cause is something to place faith in,
or the hearing of the Good Dhamma, etc., that constitute the factors of
stream-entry.
(2) Mindfulness (sati): The word sati derives from a root meaning
“to remember,” but as a mental factor it signifies presence of mind, atten-
tiveness to the present, rather than the faculty of memory regarding the
past. It has the characteristic of not wobbling, i.e. not floating away from
the object.
18
Its function is absence of confusion or non-forgetfulness.
It is manifested as guardianship, or as the state of confronting an objec-
tive field. Its proximate cause is strong perception (thirasaññ±) or the
four foundations of mindfulness (see VII, §24).
(3, 4) Shame (hiri) and fear of wrongdoing (ottappa): Shame has
the characteristic of disgust at bodily and verbal misconduct, fear of
wrongdoing has the characteristic of dread in regard to such miscon-
duct. They both have the function of not doing evil, and are manifested
as the shrinking away from evil. Their proximate cause is respect for
self and respect for others, respectively. These two states are called by
the Buddha the guardians of the world because they protect the world
from falling into widespread immorality.
(5) Non-greed (alobha): Non-greed has the characteristic of the
mind’s lack of desire for its object, or non-adherence to the object like
a drop of water on a lotus leaf. Its function is not to lay hold, and its
manifestation is detachment. It should be understood that non-greed is
not the mere absence of greed, but the presence of positive virtues such
as generosity and renunciation as well.
(6) Non-hatred (adosa): Non-hatred has the characteristic of lack of
ferocity, or of non-opposing. Its function is to remove annoyance, or to
remove fever, and its manifestation is agreeableness. Non-hatred com-
prises such positive virtues as loving-kindness, gentleness, amity, friend-
liness, etc.
When non-hatred appears as the sublime quality of loving-kindness
(mett±) it has the characteristic of promoting the welfare of living beings.
Its function is to prefer their welfare. Its manifestation is the removal of
ill will. Its proximate cause is seeing beings as lovable. Such loving-
kindness must be distinguished from selfish affection, its “near enemy.”
(7) Neutrality of mind (tatramajjhattat±): The Pali term for this
cetasika literally means “there in the middleness.” It is a synonym for
equanimity (upekkh±), not as neutral feeling, but as a mental attitude of
balance, detachment, and impartiality. It has the characteristic of con-
veying consciousness and the mental factors evenly. Its function is to
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II. COMPENDIUM OF MENTAL FACTORS
prevent deficiency and excess, or to prevent partiality. It is manifested
as neutrality. It should be seen as the state of looking on with equanim-
ity in the citta and cetasikas, like a charioteer who looks on with equa-
nimity at the thoroughbreds progressing evenly along the roadway.
Neutrality of mind becomes the sublime quality of equanimity towards
living beings. As such it treats beings free from discrimination, without
preferences and prejudices, looking upon all as equal. This equanimity
should not be confused with its “near enemy,” the worldly-minded in-
difference due to ignorance.
The next twelve universal beautiful cetasikas fall into six pairs, each
containing one term that extends to the “mental body” (k±ya) and an-
other that extends to consciousness (citta). In this context the mental
body is the collection of associated cetasikas, called “body” in the sense
of an aggregation.
(8, 9) Tranquillity (passaddhi) : The twofold tranquillity has the char-
acteristic of the quieting down of disturbances (daratha) in the mental
body and consciousness, respectively. Its function is to crush such distur-
bances. It is manifested as peacefulness and coolness. Its proximate cause
is the mental body and consciousness. It should be regarded as opposed
to such defilements as restlessness and worry, which create distress.
(10, 11) Lightness (lahut±): The twofold lightness has the charac-
teristic of the subsiding of heaviness (garubh±va) in the mental body
and consciousness, respectively. Its function is to crush heaviness. It is
manifested as non-sluggishness. Its proximate cause is the mental body
and consciousness. It should be regarded as opposed to such defilements
as sloth and torpor, which create heaviness.
(12, 13) Malleability (mudut±): The twofold malleability has the
characteristic of the subsiding of rigidity (thambha) in the mental body
and consciousness, respectively. Its function is to crush rigidity. It is
manifested as non-resistance, and its proximate cause is the mental body
and consciousness. It should be regarded as opposed to such defilements
as wrong views and conceit, which create rigidity.
(14, 15) Wieldiness (kammaññat±): The twofold wieldiness has the
characteristic of the subsiding of unwieldiness (akammaññabh±va) in the
mental body and consciousness, respectively. Its function is to crush
unwieldiness. It is manifested as success of the mental body and con-
sciousness in making something an object. Its proximate cause is the
mental body and consciousness. It should be regarded as opposed to the
remaining hindrances, which create unwieldiness of the mental body and
consciousness.
(16, 17) Proficiency (p±guññat±): The twofold proficiency has the char-
acteristic of healthiness of the mental body and consciousness, respectively.
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II. CETASIKASANGAHA
Its function is to crush unhealthiness of the mental body and conscious-
ness. It is manifested as absence of disability. Its proximate cause is the
mental body and consciousness. It should be regarded as opposed to lack
of faith, etc., which cause unhealthiness of the mental body and con-
sciousness.
(18, 19) Rectitude (ujjukat±): Rectitude is straightness. The twofold
rectitude has the characteristic of uprightness of the mental body and
consciousness, respectively. Its function is to crush tortuousness of the
mental body and consciousness, and its manifestation is non-crooked-
ness. Its proximate cause is the mental body and consciousness. It should
be regarded as opposed to hypocrisy and fraudulence, etc., which cre-
ate crookedness in the mental body and consciousness.
§6 The Abstinences (virati)3
V. (1) Samm±v±c±, (2) samm±kammanto, (3) samm±-±j²vo c± ti
tisso viratiyo n±ma.
V. (1) Right speech, (2) right action, and (3) right livelihood: these
three are termed abstinences.
Guide to § 6
The abstinences: The viratis are three beautiful mental factors which
are responsible for the deliberate abstinence from wrong conduct by way
of speech, action, and livelihood. In mundane consciousness, the viratis
are operative only on an occasion when one intentionally refrains from
a wrong mode of conduct for which an opportunity has arisen. When a
person refrains from evil deeds without an opportunity for their perform-
ance arising, this is not a case of virati but of pure moral conduct (s²la).
The commentators distinguish three types of virati: (1) natural absti-
nence; (2) abstinence by undertaking precepts; and (3) abstinence by
eradication.
19
(1) Natural abstinence (sampattavirati) is the abstinence from evil
deeds when the opportunity arises to engage in them, due to the consid-
eration of one’s social position, age, level of education, etc. An exam-
ple is refraining fom theft out of concern that one’s reputation would
be hurt if one is caught.
(2) Abstinence by undertaking precepts (sam±d±navirati) is the ab-
stinence from evil deeds because one has undertaken to observe precepts,
for example, the Five Precepts of abstaining from killing, stealing, sexual
misconduct, false speech, and intoxicants.
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II. COMPENDIUM OF MENTAL FACTORS
(3) Abstinence by eradication (samucchedavirati) is the abstinence
associated with the supramundane path consciousness, which arises eradi-
cating the dispositions towards evil deeds. Whereas the previous two
viratis are mundane, this one is supramundane.
The viratis comprise three distinct mental factors mentioned in the
text: right speech, right action, and right livelihood.
(1) Right speech (samm±v±c±): Right speech is the deliberate absti-
nence from wrong speech: from false speech, slander, harsh speech, and
frivolous talk.
(2) Right action (samm±kammanta): Right action is the deliberate
abstinence from wrong bodily action: from killing, stealing, and sexual
misconduct.
(3) Right livelihood (samm±-±j²va): Right livelihood is the deliber-
ate abstinence from wrong livelihood, such as dealing in poisons, in-
toxicants, weapons, slaves, or animals for slaughter.
The three viratis have the respective characteristics of non-transgres-
sion by bodily misconduct, by wrong speech, and by wrong livelihood.
Their function is to shrink back from evil deeds. They are manifested
as the abstinence from such deeds. Their proximate causes are the spe-
cial qualities of faith, shame, fear of wrongdoing, fewness of wishes,
etc. They should be regarded as the mind’s aversion to wrongdoing.
§7 The Illimitables (appamaññ±)2
VI. (1) Karuº±, (2) mudit± pana appamaññ±yo n±m± ti.
VI. (1) Compassion, (2) appreciative joy: these are termed
illimitables.
Guide to § 7
The illimitables: There are four attitudes towards living beings called
the illimitables (or immeasurables) because they are to be developed to-
wards all living beings and thus have a potentially limitless range. The
four illimitable states are loving-kindness (mett±), compassion (karuº±),
appreciative joy (mudit±), and equanimity (upekkh±). These four are also
called brahmavih±ras, “divine abodes” or sublime states.
Although four illimitables are recognized as ideal attitudes towards
beings, only two—compassion and appreciative joy—are included as
cetasikas under the heading of the illimitables. This is because loving-
kindness, as we have seen, is a mode of the cetasika adosa, non-hatred,
and equanimity is a mode of the cetasika tatramajjhattat±, neutrality of
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II. CETASIKASANGAHA
mind. Non-hatred does not necessarily manifest as loving-kindness; it
can appear in other modes as well. But when loving-kindness does arise
in the mind, it does so as a manifestation of the cetasika non-hatred. A
similar relationship holds between the cetasika neutrality of mind and
the sublime state of equanimity as impartiality towards living beings.
The two illimitables that appear as mental factors in their own right,
not as manifestations of other mental factors, are compassion and appre-
ciative joy. Whereas non-hatred and mental neutrality—the factors
underlying loving-kindness and equanimity—are present in all beauti-
ful cittas, these two are present only on occasions when their functions
are individually exercised.
(1) Compassion: Karuº±, or compassion, has the characteristic of
promoting the removal of suffering in others. Its function is not being
able to bear others’ suffering. It is manifested as non-cruelty. Its proxi-
mate cause is seeing helplessness in those overwhelmed by suffering. It
succeeds when it causes cruelty to subside, and it fails when it produces
sorrow.
(2) Appreciative joy: Mudit±, or appreciative joy, has the charac-
teristic of gladness at the success of others. Its function is being unenvious
at others’ success. It is manifested as the elimination of aversion. Its
proximate cause is seeing the success of others. It succeeds when it causes
aversion to subside, and it fails when it produces merriment.
§8 Non-Delusion (amoha)1
VII. Sabbath± pi paññindriyena saddhi½ pañcav²sat’ ime cetasik±
sobhan± ti veditabb±.
VII. Together with the faculty of wisdom these twenty-five, in all,
are to be understood as beautiful mental factors.
Guide to §8
The wisdom faculty: Paññ± is wisdom, or knowing things as they
really are. It is here called a faculty because it exercises predominance
in comprehending things as they really are. In the Abhidhamma, the three
terms—wisdom (paññ±), knowledge (ñ±ºa), and non-delusion
(amoha)—are used synonymously. Wisdom has the characteristic of
penetrating things according to their intrinsic nature (yath±sa-
bh±vapaµivedha). Its function is to illuminate the objective field like a
lamp. It is manifested as non-bewilderment. Its proximate cause is wise
attention (yoniso manasik±ra).
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II. COMPENDIUM OF MENTAL FACTORS
§9 Summary
Ett±vat± ca:
Teras’ aññasam±n± ca cuddas’ ±kusal± tath±
Sobhan± pañcav²s± ti dvipaññ±sa pavuccare.
Thus:
Thirteen are ethically variable, and fourteen are unwholesome.
Twenty-five are beautiful. Thus fifty-two have been enumerated.
ASSOCIATION OF MENTAL FACTORS 16
(cetasikasampayoganaya)
§10 Introductory Verse
Tesa½ citt±viyutt±na½ yath±yogam ito para½
Cittupp±desu pacceka½ sampayogo pavuccati.
Satta sabbattha yujjanti yath±yoga½ pakiººak±
Cuddas’ ±kusalesv’ eva sobhanesv’ eva sobhan±.
In the following we will explain, in the appropriate ways, the as-
sociation of each of these mental adjuncts with the different states
of consciousness.
Seven are linked with every type of consciousness. The occasionals
are linked in the appropriate ways. Fourteen are linked only with the
unwholesome types, and the beautiful factors only with the beauti-
ful types (of consciousness).
The Ethically Variable Factors7
(aññasam±nacetasika)
§11 Analysis
Katha½?
(i) Sabbacittas±dh±raº± t±va satt’ ime cetasik± sabbesu pi
ek³nanavuti cittupp±desu labbhanti.
Pakiººakesu pana:
(ii) Vitakko t±va dvipañcaviññ±ºa-vajjita-k±m±vacaracittesu c’eva
ek±dasasu paµhamajjh±nacittesu c± ti pañcapaññ±sa cittesu uppajjati.
(iii) Vic±ro pana tesu c’eva ek±dasasu dutiyajjh±nacittesu c± ti
chasaµµhi cittesu j±yati.
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II. CETASIKASANGAHA
TABLE 2.2: ASSOCIATION OF MENTAL FACTORS
C
ETASIKA CITTAS TOTAL
Variables
Universals All cittas 89, 121
Initial application 1-12, 18, 19, 25-54, 55, 60, 65, 82,
87, 92, 97, 102, 107, 112, 117 55
Sustained application Same + 56, 61, 66, 83, 88, 93, 98,
103, 108, 113, 118 66
Decision 1-10, 12, 18, 19, 25-89 (or: 25-121) 78, 110
Energy 1-12, 29-89 (or: 29-121) 73, 105
Zest 1-4, 26, 30, 31-34, 39-42, 47-50,
55-57, 60-62, 65-67, 82-84, 87-89,
92-94, 97-99, 102-104, 107-109,
112-114, 117-119 51
Desire 1-10, 31-89 (or: 31-121) 69, 101
Unwholesome
Unwh. universals 1-12 12
Greed 1-8 8
Wrong view 1, 2, 5, 6 4
Conceit 3, 4, 7, 8 4
Hatred, envy, avarice,
worry 9, 10 2
Sloth, torpor 2, 4, 6, 8, 10 5
Doubt 11 1
Beautiful
Btf. universals 31-89 (or: 31-121) 59, 91
Abstinences 31-38, 82-89 (or: 82-121) 16, 48
Illimitables 31-38, 47-54, 55-58, 60-63, 65-68 28
Wisdom 31, 32, 35, 36, 39, 40, 43, 44, 47,
48, 51, 52, 55-89 (or: 55-121) 47, 79
Unfixed adjuncts
= 11
Envy, avarice, worry 3 separately and occasionally
Abstinences 3 " " " (mundane)
Abstinences 3 conjoined always (supramundane)
Illimitables 2 separately and occasionally
Conceit 1 occasionally
Sloth, torpor 2 conjoined and occasionally
Fixed adjuncts
= remaining 41
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II. COMPENDIUM OF MENTAL FACTORS
(iv) Adhimokkho dvipañcaviññ±ºa-vicikicch±sahagata-vajjita-
cittesu.
(v) Viriya½ pañcadv±r±vajjana-dvipañcaviññ±ºa-sampaµicchana-
sant²raºa-vajjita-cittesu.
(vi) P²ti domanass’-upekkh±sahagata-k±yaviññ±ºa-catutthajjh±na-
vajjita-cittesu.
(vii) Chando ahetuka-mom³ha-vajjita-cittesu labbhati.
In what way?
(i) In the first place, the seven universal mental factors are found
in all the eighty-nine types of consciousness.
Among the particular mental factors:
(ii) Initial application arises in fifty-five types of consciousness:
in all types of sense-sphere consciousness except the two sets of five-
fold sense consciousness (54 – 10 = 44); and also in the eleven types
of first jh±na consciousness (44 + 11 = 55).
(iii) Sustained application arises in sixty-six types of conscious-
ness: in those fifty-five and in the eleven types of second jh±na con-
sciousness (55 + 11 = 66).
(iv) Decision arises in all types of consciousness excluding the two
sets of fivefold sense consciousness and consciousness accompanied
by doubt (89 – 11 = 78).
(v) Energy arises in all types of consciousness excluding the five-
sense-door adverting consciousness, the two sets of fivefold sense
consciousness, receiving consciousness, and investigating conscious-
ness (89 – 16 = 73).
(vi) Zest arises in all types of consciousness excluding those ac-
companied by displeasure and equanimity, body-consciousness, and
the fourth jh±na consciousness (121 – (2 + 55 + 2 + 11) = 51).
(vii) Desire arises in all types of consciousness excluding the root-
less and the two types of consciousness accompanied by delusion (89
– 20 = 69).
Guide to § 11
Initial application: The two sets of fivefold sense consciousness,
being the most rudimentary types of citta, do not contain any cetasikas
with more complex functions to perform than the seven universal men-
tal factors. Vitakka is excluded from these cittas because of their elemen-
tary nature, and from all sublime and supramundane cittas above the level
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II. CETASIKASANGAHA
of the first jh±na because it has been overcome by meditative develop-
ment. On the eleven types of first jh±na consciousness, see I, §32 and
Guide.
Sustained application is present in the second jh±na consciousness,
but is excluded from all higher jh±nas.
Decision is excluded from the doubting consciousness because a
decision cannot be made while the mind is obstructed by doubt.
Energy is excluded from the five-door adverting consciousness, the
two kinds of receiving consciousness, and the three kinds of investigat-
ing consciousness (see I, §§8-10) because these cittas are still of a rela-
tively weak and passive nature.
Zest is always accompanied by joyful feeling (somanassa), but the
cittas of the fourth jh±na contain joyful feeling without zest.
Desire here is desire to act, to achieve a purpose, and the two cittas
rooted in delusion are so dense that they exclude purposeful action.
§12 Summary
Te pana cittupp±d± yath±kkama½:
Chasaµµhi pañcapaññ±sa ek±dasa ca so¼asa
Sattati v²sati c’eva pakiººakavivajjit±.
Pañcapaññ±sa chasaµµhi ’µµhasattati tisattati
Ekapaññ±sa c’ ek³nasattati sapakiººak±.
Those types of consciousness in order are:
Sixty-six, fifty-five, eleven, sixteen, seventy, and twenty without
the occasionals.
Fifty-five, sixty-six, seventy-eight, seventy-three, fifty-one, and
sixty-nine with the occasionals.
Guide to §12
The first line of the summary cites the number of cittas without each
of the six occasionals, the second line cites the number with the same
occasionals. It should be noted, by adding the two figures, that the 121-
fold scheme has been used when the jh±nic levels of the path and frui-
tion cittas are relevant to the computation, the 89-fold scheme when such
distinctions are irrelevant. For example, initial application is present in
fifty-five cittas and absent in sixty-six on the 121-fold scheme, while
decision is present in seventy-eight cittas and absent in eleven on the
89-fold scheme.
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II. COMPENDIUM OF MENTAL FACTORS
The Unwholesome Factors5
(akusalacetasika)
§13 Analysis
(i) Akusalesu pana moho ahirika½, anottappa½, uddhaccañ c± ti
catt±ro’ me cetasik± sabb±kusalas±dh±raº± n±ma. Sabbesu pi
dv±das’ ±kusalesu labbhanti.
(ii) Lobho aµµhasu lobhasahagatesv’ eva labbhati.
(iii) Diµµhi cat³su diµµhigatasampayuttesu.
(iv) M±no cat³su diµµhigatavippayuttesu.
(v) Doso, iss±, macchariya½, kukkuccañ ca dv²su paµigha-
sampayuttacittesu.
(vi) Th²na½, middha½ pañcasu sasankh±rikacittesu.
(vii) Vicikicch± vicikicch±sahagatacitte yeva labbhat² ti.
(i) Of the unwholesome mental factors, these four factors—
delusion, shamelessness, fearlessness of wrongdoing, and restless-
ness—are called universal unwholesome factors. They are found in
all twelve unwholesome types of consciousness.
(ii) Greed is found only in the eight types of consciousness ac-
companied by greed.
(iii) Wrong view arises in the four types of (greed-rooted) con-
sciousness associated with wrong view.
(iv) Conceit is found in the four types of (greed-rooted) conscious-
ness dissociated from wrong view.
(v) Hatred, envy, avarice, and worry are found in the two types
of consciousness associated with aversion.
(vi) Sloth and torpor are found in the five types of prompted con-
sciousness.
(vii) Doubt is found only in the type of consciousness associated
with doubt.
Guide to §13
Universal unwholesome factors: These four factors occur in all
twelve unwholesome cittas, for every unwholesome citta involves a
mental blindness to the danger in evil (i.e. delusion), a lack of shame
and moral dread, and an underlying current of agitation (i.e. restlessness).
Wrong view, conceit: Both of these factors are found only in the
cittas rooted in greed, for they involve some degree of holding to the
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96
II. CETASIKASANGAHA
five aggregates. However, the two exhibit contrary qualities, and thus
they cannot coexist in the same citta. Wrong view occurs in the mode
of misapprehending, i.e. interpreting things in a manner contrary to
actuality; conceit occurs in the mode of self-evaluation, i.e. of taking
oneself to be superior, equal, or inferior to others. Whereas wrong view
is necessarily present in the four cittas rooted in greed accompanied by
wrong view, conceit is not a necessary concomitant of the four greed-
rooted cittas dissociated from wrong view. It does not arise apart from
these cittas, but these cittas can occur without conceit.
Hatred, envy, avarice, worry: These four factors occur only in the
cittas associated with aversion. Hatred, being a synonym for aversion,
is necessarily found in these two cittas; the other three factors occur
variably, depending on conditions. All three partake in the characteris-
tic of aversion: envy involves resentment against the success of others;
avarice involves resistance to sharing one’s belongings with others; worry
here means remorse—self-recrimination for one’s commissions and
omissions.
Sloth and torpor: These two factors make the cittas dull and slug-
gish. Hence they cannot arise in the unprompted cittas, which are natu-
rally keen and active, but only in the prompted unwholesome cittas.
§14 Summary
Sabb±puññesu catt±ro lobham³le tayo gat±
Dosam³lesu catt±ro sasankh±re dvaya½ tath±
Vicikicch± vicikicch±citte c± ti catuddasa
Dv±das’ ±kusalesv’ eva sampayujjanti pañcadh±.
Four are found in all unwholesome states, three in those rooted in
greed, four in those rooted in hatred, and so are two in the prompted.
Doubt is found in the consciousness accompanied by doubt. Thus
the fourteen (factors) are conjoined only with the twelve unwhole-
some (types of consciousness) in five ways.
The Beautiful Factors4
(sobhanacetasika)
§15 Analysis
(i) Sobhanesu pana sobhanas±dh±raº± t±va ek³nav²sat’ ime
cetasik± sabbesu pi ek³nasaµµhi sobhanacittesu sa½vijjanti.
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II. COMPENDIUM OF MENTAL FACTORS
(ii) Viratiyo pana tisso pi lokuttaracittesu sabbath± pi niyat±
ekato’va labbhanti. Lokiyesu pana k±m±vacarakusalesv’ eva kad±ci
sandissanti visu½ visu½.
(iii) Appamaññ±yo pana dv±dasasu pañcamajjh±navajjita-
mahaggatacittesu c’eva k±m±vacarakusalesu ca sahetuka-
k±m±vacarakiriyacittesu c± ti—aµµhav²saticittesv’ eva—kad±ci n±n±
hutv± j±yanti. Upekkh±sahagatesu pan’ ettha karuº± mudit± na sant²
ti keci vadanti.
(iv) Paññ± pana dv±dasasu ñ±ºasampayutta-k±m±vacaracittesu
c’eva sabbesu pañcati½sa mahaggata-lokuttaracittesu c± ti
sattacatt±¼²sa cittesu sampayoga½ gacchat² ti.
(i) Of the beautiful, firstly, the nineteen universal beautiful fac-
tors are found in all the fifty-nine types of beautiful consciousness.
(ii) The three abstinences are necessarily found together in their
entirety in every supramundane type of consciousness. But in the
mundane sense-sphere wholesome types of consciousness they are
only sometimes present (and then) separately (8 + 8 = 16).
(iii) The illimitables arise at times variably in twenty-eight types
of consciousness—namely, the twelve sublime types of conscious-
ness excluding the fifth jh±na, the (eight types of) sense-sphere whole-
some consciousness, and the (eight types of) sense-sphere functional
consciousness with roots (12 + 8 + 8 = 28). Some, however, say that
compassion and appreciative joy are not present in the types of con-
sciousness accompanied by equanimity.
(iv) Wisdom goes into combination with forty-seven types of con-
sciousness—namely, the twelve types of sense-sphere consciousness
associated with knowledge, and all the thirty-five sublime and
supramundane types of consciousness (12 + 35 = 47).
Guide to §15
The three abstinences: In the supramundane path and fruition cittas,
the abstinences are always present together as the right speech, right
action, and right livelihood of the Noble Eightfold Path. But in mun-
dane cittas they are only present, as explained earlier, on occasions when
one deliberately refrains from wrongdoing. Since one deliberately re-
frains from an evil deed with a consciousness that is aware of the op-
portunity for transgression, the mundane abstinences can occur only in
the sense-sphere wholesome cittas; they cannot occur in sublime cittas,
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98
II. CETASIKASANGAHA
which take the counterpart sign of the jh±na as their object, nor do they
occur in resultant sense-sphere cittas, which do not exercise the func-
tion of restraint. They also do not occur in the great functional cittas of
an Arahant, since an Arahant has altogether overcome the disposition
towards transgression and thus has no need for abstinence.
In the supramundane cittas the three abstinences are necessarily
present (niyata). In the path cittas they are present as the three moral
factors of the eightfold path, performing the functions of eradicating the
inclinations to wrong speech, wrong action, and wrong livelihood respec-
tively. In the fruition cittas they reappear representing the moral purity
of speech, action, and livelihood accomplished by the work of the path.
Since transgressions in speech, action, and livelihood each have a
different sphere, in mundane consciousness the three abstinences are
mutually exclusive: if one is present, the other two must be absent.
Moreover, any abstinence that arises can arise only in part, as determined
by the type of transgression one refrains from: if one meets the oppor-
tunity to take life, then right action arises as abstinence only from tak-
ing life; if one meets the opportunity to steal, then it arises as abstinence
only from stealing. However, when the abstinences arise in the
supramundane cittas they always occur together (ekato), all three being
present simultaneously. And as present, each one functions in its entirety
(sabbath±); that is, right speech eliminates the dispositions to all forms
of wrong speech, right action to all forms of wrong action, and right
livelihood to all forms of wrong livelihood.
The illimitables: While non-hatred and mental neutrality—which can
also become the illimitables of loving-kindness and equanimity—are
present in all wholesome cittas, the other two illimitables—compassion
and appreciative joy—are only present when the citta occurs in the ap-
propriate mode: either as commiserating with those in suffering, when
compassion arises, or as rejoicing in the fortune of others, when appre-
ciative joy arises.
The twelve sublime types of consciousness here are the first four
jh±nas in the three aspects of wholesome, resultant, and functional. These
two illimitables (as well as loving-kindness) do not arise in the fifth jh±na
cittas because, at the level of jh±na, they are necessarily connected to
joyful mental feeling (somanassa), which in the fifth jh±na is replaced
by equanimous feeling (upekkh±). Some teachers deny that the
illimitables are found in the sense-sphere cittas accompanied by equa-
nimity, but from the author’s use of the expression “some, however, say,”
he apparently does not share their view.
20
Wisdom: The character of wisdom varies in accordance with the types
of cittas in which it arises, but all beautiful cittas except the sense-sphere
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II. COMPENDIUM OF MENTAL FACTORS
cittas dissociated from knowledge include some measure of right
understanding.
§16 Summary
Ek³nav²sati dhamm± j±yant’ ek³nasaµµhisu
Tayo so¼asacittesu aµµhav²satiya½ dvaya½
Paññ± pak±sit± sattacatt±¼²savidhesu pi
Sampayutt± catudh’ eva½ sobhanesv’ eva sobhan±.
Nineteen states arise in fifty-nine, three in sixteen, two in twenty-
eight types of consciousness.
Wisdom is declared to be found in forty-seven types. Thus beau-
tiful (factors) are found only in the beautiful (types of consciousness),
combined in four ways.
§17 Fixed and Unfixed Adjuncts
(niyat±niyatabheda)
Iss±-macchera-kukkucca-virat²-karuº±dayo
N±n± kad±ci m±no ca th²na-middha½ tath± saha.
Yath±vutt±nus±rena ses± niyatayogino
Sangahañ ca pavakkh±mi tesa½ d±ni yath±raha½.
Envy, avarice, worry, abstinences, compassion, etc. (i.e. apprecia-
tive joy), and conceit arise separately and occasionally. So do sloth
and torpor, but in combination.
The remaining factors, apart from those mentioned above (52 –
11 = 41), are fixed adjuncts. Now I shall speak of their combination
accordingly.
Guide to § 17
Of the fifty-two cetasikas, eleven are called unfixed adjuncts (aniyata-
yog²) because they do not necessarily arise in the types of conscious-
ness to which they are allied. The remaining forty-one factors are called
fixed adjuncts (niyatayog²) because they invariably arise in their assigned
types of consciousness.
In the sections to follow, ¾cariya Anuruddha will analyze each of the
121 cittas in terms of its constellation of associated cetasikas. This method
of analysis is called the sangahanaya, the method of combinations.
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II. CETASIKASANGAHA
COMBINATIONS OF MENTAL FACTORS33
(cetasikasangahanaya)
§18 Introductory Verse
Chatti½s’ ±nuttare dhamm± pañcati½sa mahaggate
Aµµhati½s± pi labbhanti k±m±vacarasobhane.
Sattav²saty’ apuññamhi dv±das’±hetuke ti ca
Yath±sambhavayogena pañcadh± tattha sangaho.
Thirty-six factors arise in the supramundane (consciousness), thirty-
five in the sublime, thirty-eight in the sense-sphere beautiful.
Twenty-seven in the unwholesome, twelve in the rootless. Accord-
ing to the way they arise their combination therein is fivefold.
Supramundane Consciousness5
(lokuttaracitt±ni)
§19 Analysis
Katha½?
(i) Lokuttaresu t±va aµµhasu paµhamajjh±nikacittesu aññasam±n±
terasa cetasik± appamaññ±vajjit± tev²sati sobhanacetasik± c± ti
chatti½sa dhamm± sangaha½ gacchanti.
(ii) Tath± dutiyajjh±nikacittesu vitakkavajj±.
(iii) Tatiyajjh±nikacittesu vitakka-vic±ravajj±.
(iv) Catutthajjh±nikacittesu vitakka-vic±ra-p²tivajj±.
(v) Pañcamajjh±nikacittesu pi upekkh±sahagat± te eva sangayhant²
ti. Sabbath± pi aµµhasu lokuttaracittesu pañcakajjh±navasena
pañcadh± va sangaho hot² ti.
How?
(i) First, in the eight types of supramundane first jh±na conscious-
ness, thirty-six factors enter into combination, namely, thirteen ethi-
cally variables and twenty-three beautiful mental factors, excluding
the two illimitables (13 + 23 = 36).
(ii) Similarly, in the supramundane second jh±na types of con-
sciousness, all the above are included except initial application (35).
(iii) In the third jh±na types of consciousness (all those) exclud-
ing initial application and sustained application (34).
(iv) In the fourth jh±na types of consciousness (all those) exclud-
ing initial application, sustained application, and zest (33).
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II. COMPENDIUM OF MENTAL FACTORS
TABLE 2.3: COMBINATIONS OF MENTAL FACTORS
C
ITTA NO. CETASIKAS TOTAL
Supramundane
1st jh±na 8 1- 13, 28-49, 52 36
2nd jh±na 8 1-7, 9-13, 28-49, 52 35
3rd jh±na 8 1-7, 10-13, 28-49, 52 234
4th jh±na 8 1-7, 10, 11, 13, 28-49, 52 33
5th jh±na 8 1-7, 10, 11, 13, 28-49, 52 33
Sublime
1st jh±na 3 1-13, 28-46, 50-52 35
2nd jh±na 3 1-7, 9-13, 28-46, 50-52 34
3rd jh±na 3 1-7, 10-13, 28-46, 50-52 33
4th jh±na 3 1-7, 10, 11, 13, 28-46, 50-52 32
5th jh±na 15 1-7, 10, 11, 13, 28-46, 52 30
SS Beautiful
Wholesome 31, 32 1-13, 28-52 38
" 33, 34 1-13, 28-51 37
" 35, 36 1-11, 13, 28-52 37
37, 38 1-11, 13, 28-51 36
Resultant 39, 40 1-13, 28-46, 52 33
" 41, 42 1-13, 28-46 32
" 43, 44 1-11, 13, 28-46, 52 32
" 45, 46 1-11, 13, 28-46 31
Functional 47, 48 1-13, 28-46, 50-52 35
" 49, 50 1-13, 28-46, 50, 51 34
" 51, 52 1-11, 13, 28-46, 50-52 34
" 53, 54 1-11, 13, 28-46, 50-51 33
Unwholesome
Greed-rooted 1 1-19 19
" 2 1-19, 25, 26 21
" 3 1-18, 20 19
" 4 1-18, 20, 25, 26 21
" 5 1-11, 13, 14-19 18
" 6 1-11, 13, 14-19, 25, 26 20
" 7 1-11, 13, 14-18, 20 18
" 8 1-11, 13, 14-18, 20, 25, 26 20
Hate-rooted 9 1-11, 13, 14-17, 21-24 20
" 10 1-11, 13, 14-17, 21-24, 25, 26 22
Delus.-rooted 11 1-9, 11, 14-17, 27 15
" 12 1-11, 14-17 15
Rootless
Sense consness. 13-17 1-7 7
" " 20-24 1-7 7
Receiving 18, 25 1-10 10
Investigating 19, 27 1-10 10
Investigating 26 1-10, 12 11
Five door-advt. 28 1-10 10
Mind-door-advt. 29 1-11 11
Smile-producing 30 1-12 12
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II. CETASIKASANGAHA
(v) In the fifth jh±na types of consciousness, those (same factors
of the fourth jh±na) are included accompanied by equanimity (instead
of happiness) (33).
Thus altogether, for the eight types of supramundane conscious-
ness, the combination is fivefold by way of the five kinds of jh±na.
Guide to §19
Supramundane first jh±na consciousness: On the supramundane
jh±nas, see I, §§31-32.
Excluding the two illimitables: The illimitables of compassion and
appreciative joy are not found in the supramundane cittas because they
always take the concept of living beings as their object, while the path
and fruition cittas take Nibb±na as their object.
21
The exceptions in (ii)-
(v) should be understood by way of the elimination of the grosser jh±na
factors at the different levels of supramundane jh±na.
§20 Summary
Chatti½sa pañcati½s± ca catutti½sa yath±kkama½
Tetti½sa dvayam icc’ eva½ pañcadh’ ±nuttare µhit±.
Respectively there are thirty-six, thirty-five, thirty-four, and thirty-
three in the last two. Thus in five ways they exist in the supramundane.
Sublime Consciousness5
(mahaggatacitt±ni)
§21 Analysis
Mahaggatesu pana:
(i) T²su paµhamajjh±nikacittesu t±va aññasam±n± terasa cetasik±
viratittayavajjit± dv±v²sati sobhanacetasik± c± ti pañcati½sa dhamm±
sangaha½ gacchanti. Karuº±-mudit± pan’ ettha paccekam eva
yojetabb±.
(ii) Tath± dutiyajjh±nikacittesu vitakkavajj±.
(iii) Tatiyajjh±nik±cittesu vitakka-vic±ravajj±.
(iv) Catutthajjh±nikacittesu vitakka-vic±ra-p²tivajj±.
(v) Pañcamajjh±nikacittesu pana paººarasasu appamaññ±yo na
labbhant² ti.
Sabbath± pi sattav²sati mahaggatacittesu pañcakajjh±navasena
pañcadh± va sangaho hot² ti.
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II. COMPENDIUM OF MENTAL FACTORS
(i) In the sublime types of consciousness, first in the three types
of first jh±na consciousness, thirty-five states enter into combination,
namely, the thirteen ethically variable mental factors and twenty-two
beautiful mental factors, excluding the three abstinences (13 + 22 =
35). But here compassion and appreciative joy should be combined
separately.
(ii) Similarly, in the second jh±na consciousness (all those are in-
cluded) except initial application (34).
(iii) In the third jh±na consciousness, all except initial application
and sustained application (33).
(iv) In the fourth jh±na consciousness, all except initial applica-
tion, sustained application, and zest (32).
(v) In the fifteen (types of) fifth jh±na consciousness the illimitables
are not obtained (30).
Thus altogether, for the twenty-seven types of sublime conscious-
ness, the combination is fivefold by way of the five kinds of jh±na.
Guide to §21
Three types of first jh±na consciousness: that is, wholesome, re-
sultant, and functional.
Excluding the three abstinences: The abstinences are not included
in the sublime consciousness because one who is absorbed in jh±na is
not, at that time, deliberately refraining from some type of wrongdoing.
Compassion and appreciative joy should be combined separately:
Compassion takes as object beings who are afflicted by suffering, ap-
preciative joy takes as object beings who have achieved success and
happiness. Compassion occurs in the mode of commiseration, apprecia-
tive joy in the mode of rejoicing. Hence because of their contrary ob-
jects and modes of occurrence, the two cannot coexist in the same citta.
While one or the other may be associated with this consciousness, they
both may be absent.
§22 Summary
Pañcati½sa catutti½sa tetti½sa ca yath±kkama½
Batti½sa c’eva ti½seti pañcadh± va mahaggate.
There are respectively thirty-five, thirty-four, thirty-three, thirty-
two, and thirty. Fivefold is the combination in the sublime.
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104
II. CETASIKASANGAHA
Sense-Sphere Beautiful Consciousness12
(k±m±vacara-sobhanacitt±ni)
§23 Analysis
(i) K±m±vacara-sobhanesu pana kusalesu t±va paµhamadvaye
aññasam±n± terasa cetasik± pañcav²sati sobhanacetasik± c± ti
aµµhati½sa dhamm± sangaha½ gacchanti. Appamaññ± viratiyo pan’
ettha pañca pi paccekam eva yojetabb±.
(ii) Tath± dutiyadvaye ñ±ºavajjit±.
(iii) Tatiyadvaye ñ±ºasampayutt± p²tivajjit±.
(iv) Catutthadvaye ñ±ºap²tivajjit± te eva sangayhanti.
Kiriyacittesu pi virativajjit± tath’eva cat³su pi dukesu catudh± va
sangayhanti.
Tath± vip±kesu ca appamañña-virati-vajjit± te eva sangayhant² ti.
Sabbath± pi catuv²sati k±m±vacara-sobhanacittesu dukavasena
dv±dasadh± va sangaho hot² ti.
(i) In the sense-sphere beautiful types of consciousness, first in
the wholesome types of consciousness, in the first couplet thirty-eight
states enter into combination, namely, the thirteen ethically variable
mental factors and the twenty-five beautiful mental factors (13 + 25
= 38). But here the (two) illimitables and the (three) abstinences
should be combined separately.
(ii) Similarly in the second couplet, (all those are included) ex-
cluding knowledge (37).
(iii) In the third couplet, associated with knowledge, (all those are
included) excluding zest (37).
(iv) In the fourth couplet (all) those are included excluding knowl-
edge and zest (36).
In the functional types of consciousness, in the four couplets those
(mental factors) are included in the same four ways, except that the
abstinences are excluded (35, 34, 34, 33).
So too, in the resultant types of consciousness, those (mental fac-
tors) are included except that the illimitables and the abstinences are
excluded (33, 32, 32, 31).
Thus altogether, for the twenty-four sense-sphere beautiful types
of consciousness, the combination is twelvefold by way of the cou-
plets.
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II. COMPENDIUM OF MENTAL FACTORS
Guide to §23
The first couplet: The couplets spoken of in this passage are the pairs
of prompted and unprompted cittas. These do not differ in their con-
stituency of cetasikas, and thus may be analyzed together.
The (three) abstinences should be combined separately: Because
the abstinences have different spheres of application—speech, action,
and livelihood—only one can occur in any given citta, as determined
by the kind of wrong deed one is intending to refrain from. Since the
abstinences only arise on occasions of deliberate restraint, they need not
be present in this type of consciousness.
Excluding zest: The third and fourth couplets are the cittas accom-
panied by equanimous feeling (upekkh±); these exclude zest (p²ti), which
can occur only in connection with joyful feeling (somanassa).
Functional types of consciousness: Functional cittas of the beauti-
ful class arise only in Arahants. These cittas exclude the abstinences
because Arahants, having cut off all defilements, do not need to delib-
erately refrain from evil deeds.
Resultant types: Sense-sphere resultants exclude the illimitables
because they take solely sense-sphere phenomena as their object, while
the illimitables take the concept of beings as their object; they exclude
the abstinences because there is no refraining from wrong deeds on the
occasion of sense-sphere resultants.
§24 Summary
Aµµhati½sa sattati½sa dvaya½ chatti½saka½ subhe
Pañcati½sa catutti½sa dvaya½ tetti½saka½ kriye.
Tetti½sa p±ke batti½sa dvay’ ekati½saka½ bhave
Sahetuk±m±vacara puñña-p±ka-kriy± mane.
With respect to sense-sphere consciousness with roots—whole-
some, resultant, and functional—there arise in the wholesome (first
pair) thirty-eight, twice thirty-seven (in the second and third pairs),
and thirty-six (in the fourth pair). In the functional there are thirty-
five (in the first pair), twice thirty-four (in the second and third pairs),
and thirty-three (in the fourth pair). In the resultant there are thirty-
three (in the first pair), twice thirty-two (in the second and third pairs),
and thirty-one (in the fourth pair).
§25 Distinctions among the Beautiful Types
Na vijjant’ ettha virat² kriy±su ca mahaggate
Anuttare appamaññ± k±map±ke dvaya½ tath±.
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106
II. CETASIKASANGAHA
Anuttare jh±nadhamm± appamaññ± ca majjhime
Virat² ñ±ºap²ti ca parittesu visesak±.
Herein, the abstinences are not found in the functional conscious-
ness or the sublime consciousness, nor are the illimitables found in
the supramundane, nor is the pair (the illimitables and abstinences)
present in the sense-sphere resultants.
In the supreme (i.e. the supramundane) the jh±na factors are the
basis of distinctions, in the middle (i.e. the sublime) the illimitables
(and jh±na factors), and in the limited (i.e. the sense-sphere beautiful)
the abstinences, knowledge, and zest are the basis of distinctions.
Guide to § 25
The Vibh±vin²-ݲk± adds that in the “limited” or sense-sphere cittas
the illimitables (compassion and appreciative joy) are also a basis of
distinctions, since they distinguish the wholesome and functionals, in
which they may be found, from the resultants, from which they are nec-
essarily absent.
Unwholesome Consciousness7
(akusalacitt±ni)
§26 Analysis
(i) Akusalesu pana lobham³lesu t±va paµhame asankh±rike
aññasam±n± terasa cetasik± akusalas±dh±raº± catt±ro c± ti sattarasa
lobhadiµµh²hi saddhi½ ek³nav²sati dhamm± sangaha½ gacchanti.
(ii) Tath’eva dutiye asankh±rike lobham±nena.
(iii) Tatiye tath’eva p²tivajjit± lobhadiµµh²hi saha aµµh±rasa.
(iv) Catutthe tath’eva lobham±nena.
(i) In the unwholesome types of consciousness, first in those rooted
in greed, in the first unprompted consciousness nineteen states enter
into combination, namely, the thirteen ethically variable mental fac-
tors and the four universal unwholesome mental factors, making sev-
enteen, together with greed and wrong view (13 + 4 + 2 = 19).
(ii) Similarly, in the second unprompted consciousness, (the same
seventeen are found together) with greed and conceit (13+4+2 = 19).
(iii) Similarly, in the third unprompted consciousness, there are
eighteen states, together with greed and wrong view but excluding
zest (12 + 4 + 2 = 18).
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II. COMPENDIUM OF MENTAL FACTORS
(iv) Similarly, in the fourth (there are eighteen) with greed and
conceit (12 + 4 + 2 = 18).
(v) Pañcame pana paµighasampayutte asankh±rike doso iss±
macchariya½ kukkuccañ c± ti cat³hi saddhi½ p²tivajjit± te eva v²sati
dhamm± sangayhanti. Iss±-macchariya-kukkucc±ni pan’ ettha
paccekam eva yojetabb±ni.
(vi) Sasankh±rikapañcake pi tath’eva th²na-middhena visesetv±
yojetabb±.
(v) In the fifth unprompted consciousness, that associated with
aversion, these twenty states enter into combination—the above ex-
cluding zest but including the four: hatred, envy, avarice, and worry.
But here envy, avarice and worry should be combined separately
(12 + 4 + 4 = 20).
(vi) In the five types of prompted consciousness the above states
should similarly be combined with this difference, that sloth and torpor
are included. (Thus: 21; 21; 20; 20; 22.)
(vii) Chanda-p²ti-vajjit± pana aññasam±n± ek±dasa akusala-
s±dh±raº± catt±ro c± ti paººarasa dhamm± uddhaccasahagate
sampayujjanti.
(viii) Vicikicch±sahagatacitte ca adhimokkhavirahit± vici-
kicch±sahagat± tath’eva paººarasa dhamm± samupalabbhant² ti.
Sabbath± pi dv±das’ ±kusalacittupp±desu pacceka½ yojiyam±n±
pi gaºanavasena sattadh± va sangahit± bhavant² ti.
(vii) In the type of consciousness connected with restlessness fif-
teen mental states occur, namely, eleven ethically variable factors
excluding desire and zest, and the four universal unwholesome fac-
tors (11 + 4 = 15).
(viii) In the type of consciousness connected with doubt fifteen
states are similarly obtained by excluding decision and incorporat-
ing doubt (10 + 4 + 1 = 15).
Thus altogether, for the twelve types of unwholesome conscious-
ness, the combination becomes sevenfold when reckoned according
to their different adjuncts.
Guide to § 26
Those rooted in greed: The first and third unprompted cittas rooted
in greed invariably include wrong view; the third, being accompanied
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108
II. CETASIKASANGAHA
by equanimity, excludes zest. The second and fourth may include con-
ceit, but not as a matter of necessity. Thus when conceit is absent they
will contain eighteen and seventeen cetasikas, respectively.
That associated with aversion: This type of citta includes twelve
ethically variable factors, four unwholesome universals, and the four
additional states of the aversion class—hatred, envy, avarice, and worry.
The last three are mutually exclusive and may all be absent from this
citta.
Connected with restlessness: The two cittas rooted in delusion ex-
clude desire, as they are incapable of sustaining purposive activity. In
the doubting consciousness, decision is replaced by doubt, the two be-
ing mutually incompatible.
§27 Summary
Ek³nav²s’ aµµh±rasa v²s’ekav²sa v²sati
Dv±v²sa paººarase ti sattadh’ ±kusale µhit±.
S±dh±raº± ca catt±ro sam±n± ca das±’ pare
Cuddas’ ete pavuccanti sabb±kusalayogino.
Nineteen, eighteen, twenty, twenty-one, twenty, twenty-two, fif-
teen—thus they stand in seven ways in the unwholesome conscious-
ness.
These fourteen mental states—namely, the four unwholesome
universals and ten variables—are said to be associated with all the
unwholesome types of consciousness.
Rootless Consciousness4
(ahetukacitt±ni)
§28 Analysis
(i) Ahetukesu pana hasanacitte t±va chandavajjit± aññasam±n±
dv±dasa dhamm± sangaha½ gacchanti.
(ii) Tath± votthapane chanda-p²ti-vajjit±.
(iii) Sukhasant²raºe chanda-viriya-vajjit±.
(iv) Manodh±tuttika-ahetukapaµisandhiyugale chanda-p²ti-viriya-
vajjit±.
(v) Dvipañcaviññ±ºe pakiººakavajjit± te yeva sangayhant² ti.
Sabbath± pi aµµh±rasasu ahetukesu gaºanavasena catudh± va
sangaho hot² ti.
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109
II. COMPENDIUM OF MENTAL FACTORS
(i) In the rootless types of consciousness, first in the smile-pro-
ducing consciousness, twelve ethically variable states, excluding de-
sire, enter into combination (7 + 5 = 12).
(ii) Likewise they occur in the determining consciousness, exclud-
ing desire and zest (7 + 4 = 11).
(iii) In the investigating consciousness accompanied by joy, all
those except desire and energy occur (7 + 4 = 11).
(iv) In the triple mind element and in the pair of rootless rebirth-
linking types of consciousness, all those except desire, zest, and en-
ergy occur (7 + 3 = 10).
(v) In the two types of fivefold sense consciousness, all those en-
ter into combination except the occasionals (7).
Thus altogether, for the eighteen types of rootless consciousness,
the combinations, numerically considered, constitute four groups.
Guide to § 28
The determining consciousness (votthapana): This consciousness
is the same as the mind-door adverting consciousness, which in the five
sense doors performs the function of determining the object.
The investigating consciousness accompanied by joy: This citta, a
wholesome kamma resultant arisen in regard to an exceptionally desir-
able object, includes zest because the associated feeling is joy. In this
citta and those to follow, energy is excluded, because these rootless types
of consciousness are weak and passive.
The triple mind element (manodh±tuttika): This is a collective term
for the five-door adverting consciousness (pañcadv±r±vajjana) and the
two types of receiving consciousness (sampaµicchana).
Pair of rootless rebirth-linking types of consciousness
(paµisandhi): These are the two kinds of investigating consciousness
accompanied by equanimity. Their role in rebirth-linking is explained
at III, §9.
§29 Summary
Dv±das’ ek±dasa dasa satta c± ti catubbidho
Aµµh±ras’ ±hetukesu cittupp±desu sangaho.
Ahetukesu sabbattha satta ses± yath±raha½
Iti vitth±rato vutto tetti½savidhasangaho.
Twelve, eleven, ten, seven—thus the combination in the eighteen
rootless types of consciousness is fourfold.
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110
II. CETASIKASANGAHA
In all the rootless the seven (universals) occur. The rest (the
occasionals) arise according to the type. Thus in detail the combina-
tions are told in thirty-three ways.
§30 Conclusion
Ittha½ citt±viyutt±na½ sampayogañ ca sangaha½
Ñatv± bheda½ yath±yoga½ cittena samam uddise.
Understanding thus the associations and combinations of the mental
adjuncts, let one explain their division, which is the same as that of
the types of consciousness, according to their association with them.
Guide to § 30
The associations … of the mental adjuncts: This refers to the as-
sociation of each cetasika with the different cittas in which it is found,
explained in §§10-17.
The combinations of the mental adjuncts: This refers to the analysis
of each citta into its component cetasikas, explained in §§18-29. For a
comprehensive view of both the method of association and the method
of combination together, see Table 2.4 at the end of this chapter.
Let one explain their classification, etc.: The author advises the
student to categorize the cetasikas by way of the cittas to which they
pertain. For example, the seven universals are eighty-ninefold because
they arise in all cittas. Initial application is fifty-fivefold because it arises
in fifty-five cittas. The cetasikas can further be divided by way of plane,
kind, associations, etc., in accordance with their host consciousness.
Iti Abhidhammatthasangahe
Cetasikasangahavibh±go n±ma
dutiyo paricchedo.
Thus ends the second chapter
in the Manual of Abhidhamma entitled
the Compendium of Mental Factors.
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111
II. COMPENDIUM OF MENTAL FACTORS
TABLE 2.4:
COMPREHENSIVE CHART ON MENTAL FACTORS
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112
II. CETASIKASANGAHA
SS Wholesome 1, 2
" 3, 4
" 5, 6
" 7, 8
SS Resultant 1, 2
" 3, 4
" 5, 6
" 7, 8
SS Functional 1, 2
" 3, 4
" 5, 6
" 7, 8
FMS 1st Jh±na 3
" 2nd " 3
" 3rd " 3
" 4th " 3
" 5th " 3
IS 5th Jh±na 12
1st Jh±na 4
4 Path 2nd " 4
Cittas 3rd " 4
4th " 4
5th " 4
1st Jh±na 4
4 Fruit 2nd " 4
Cittas 3rd " 4
4th " 4
5th " 4
Totals
38
37
37
36
33
32
32
31
35
34
34
33
35
34
33
32
30
30
36
35
34
33
33
36
35
34
33
33
89 55 66 78 73 51 69 12 8 4 4 2 5 1 59 16 28 47
121 110 105 101 91 48 79
METHOD OF ASSOCIATION
>
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113
II. COMPENDIUM OF MENTAL FACTORS
Greed - rtd. 1
" 2
" 3
" 4
" 5
" 6
" 7
" 8
Hate - rtd. 1
" 2
Delusion-rtd. 1
" 2
Sense consness. 10
Receiving 2
Investigating - eqn. 2
Investigating - joy 1
Five-door advert. 1
Mind-door advert. 1
Smile-producing 1
C
ITTAS
M
ETHOD
OF
C
OMBINATION
Totals
Wisdom
Illimitables 2
Abstinences 3
Btf. Univs. 19
Doubt
Hate, Envy,
Avarice, Worry
Conceit
Greed
Unwh. Univs. 4
Desire
Zest
Energy
Decision
Sus. Application
In. Application
Universals 7
C
ETASIKAS
19
21
19
21
18
20
18
20
20
22
15
15
7
10
10
11
10
11
12
Wrong View
Sloth, Torpor
>
<
METHOD OF ASSOCIATION
<
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III. PAKINNAKASANGAHA
114
CHAPTER III
COMPENDIUM OF THE MISCELLANEOUS
(Pakiººakasangahavibh±ga)
§1 Introductory Verse
Sampayutt± yath±yoga½ tepaºº±sa sabh±vato
Cittacetasik± dhamm± tesa½ d±ni yath±raha½.
Vedan±-hetuto kicca-dv±r’-±lambana-vatthuto
Cittupp±davasen’ eva sangaho n±ma n²yate.
Having explained accordingly the fifty-three associated states—
consciousness and mental factors—with respect to their intrinsic
nature, now, taking consciousness alone, we will deal concisely with
its classification by way of feelings, roots, functions, doors, objects,
and bases.
Guide to §1
The fifty-three associated states: Though 89 (or 121) types of
consciousness are recognized in the Abhidhamma, these are treated
collectively as a single dhamma or reality because they all have the same
characteristic, namely, the cognizing of an object. However, the fifty-
two cetasikas are considered to be each a separate reality because they
all have different characteristics. Thus there are altogether fifty-three
associated mental phenomena.
Taking consciousness alone (cittupp±davasen’ eva): The Pali term
cittupp±da literally means an arising of consciousness. In other contexts
it implies the citta together with its collection of cetasikas but here it
denotes citta itself. Nevertheless, it should be understood that con-
sciousness always occurs in indissoluble union with its cetasikas, which
often form the basis for its analysis and classification.
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III. COMPENDIUM OF THE MISCELLANEOUS
115
Compendium of Feeling
(vedan±sangaha)
§2 Analysis of Feeling
Tattha vedan±sangahe t±va tividh± vedan±: sukh±, dukkh±,
adukkhamasukh± c± ti. Sukha½, dukkha½, somanassa½, domanassa½,
upekkh± ti ca bhedena pana pañcadh± hoti.
In the compendium of feeling there are first three kinds of feeling,
namely, pleasant, painful, and that which is neither painful nor
pleasant. Again, feeling is analyzed as fivefold: pleasure, pain, joy,
displeasure, and equanimity.
Guide to §2
Analysis of feeling: As we have seen, feeling (vedan±) is a universal
mental factor, the cetasika with the function of experiencing the “flavour”
of the object. Since some sort of feeling accompanies every citta, feeling
serves as an important variable in terms of which consciousness can be
classified. In this section the author’s main concern is to classify the
totality of cittas by way of their concomitant feeling.
Three kinds of feeling: Feeling may be analyzed as either threefold
or fivefold. When it is analyzed simply in terms of its affective quality,
it is threefold: pleasant, painful, and neither-painful-nor-pleasant. In this
threefold classification, pleasant feeling includes both bodily pleasure
and mental pleasure or joy, and painful feeling includes both bodily pain
and mental pain or displeasure.
Feeling is analyzed as fivefold: When feeling is analyzed by way
of the governing faculty (indriya), it becomes fivefold. These five types
of feelings are called faculties because they exercise lordship or control
(indra) over their associated states with respect to the affective mode
of experiencing the object.
When the fivefold analysis of feeling is considered, the pleasant
feeling of the threefold scheme becomes divided into pleasure and joy,
the former bodily and the latter mental; the painful feeling of the threefold
scheme becomes divided into pain and displeasure, again the former
bodily and the latter mental; and neither-painful-nor-pleasant feeling
becomes identified with equanimity or neutral feeling.
In the Suttas the Buddha sometimes also speaks of feeling as twofold,
pleasure (sukha) and pain (dukkha). This is a loose or metaphorical
method of analysis, arrived at by merging the blameless neutral feeling
in pleasure and the blameworthy neutral feeling in pain. The Buddha
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III. PAKINNAKASANGAHA
116
further declares that whatever is felt is included in suffering (ya½ kiñci
vedayita½ ta½ dukkhasmi½, S.36:11/iv, 216). In this statement the word
dukkha does not bear the narrow meaning of painful feeling, but the
broader meaning of the suffering inherent in all conditioned things by
reason of their impermanence.
Pleasure (sukha) has the characteristic of experiencing a desirable
tangible object, the function of intensifying associated states, mani-
festation as bodily enjoyment, and its proximate cause is the body faculty.
Pain (dukkha) has the characteristic of experiencing an undesirable
tangible object, the function of withering associated states, manifestation
as bodily affliction, and its proximate cause is also the body faculty.
Joy (somanassa) has the characteristic of experiencing a desirable
object, the function of partaking of the desirable aspect of the object,
manifestation as mental enjoyment, and its proximate cause is tran-
quillity.
1
Displeasure (domanassa) has the characteristic of experiencing an
undesirable object, the function of partaking of the undesirable aspect
of the object, manifestation as mental affliction, and its proximate cause
is the heart-base.
2
Equanimity (upekkh±) has the characteristic of being felt as neutral,
the function of neither intensifying nor withering associated states,
manifestation as peacefulness, and its proximate cause is consciousness
without zest.
3
§3 Classification by way of Consciousness
Tattha sukhasahagata½ kusalavip±ka½ k±yaviññ±ºa½ ekam eva.
Tath± dukkhasahagata½ akusalavip±ka½ k±yaviññ±ºa½.
Somanassasahagatacitt±ni pana lobham³l±ni catt±ri, dv±dasa
k±m±vacarasobhan±ni, sukhasant²raºa-hasan±ni ca dve ti aµµh±rasa
k±m±vacaracitt±ni c’eva paµhama-dutiya-tatiya-catutthajjh±na-
sankh±t±ni catucatt±¼²sa mahaggata-lokuttaracitt±ni c± ti
dv±saµµhividh±ni bhavanti.
Domanassasahagatacitt±ni pana dve paµighasampayuttacitt±n’eva.
Ses±ni sabb±ni pi pañcapaññ±sa upekkh±sahagatacitt±n’ ev± ti.
Of them, wholesome-resultant body-consciousness is the only one
accompanied by pleasure.
Similarly, unwholesome-resultant body-consciousness is the only
one accompanied by pain.
There are sixty-two kinds of consciousness accompanied by joy,
namely:
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III. COMPENDIUM OF THE MISCELLANEOUS
117
(a) eighteen types of sense-sphere consciousness—four rooted in
greed, twelve types of sense-sphere beautiful consciousness, the two
(rootless) types, i.e. joyful investigating and smiling consciousness
(4 + 12 + 2);
(b) forty-four types of sublime and supramundane consciousness
pertaining to the first, second, third, and fourth jh±nas (12 + 32).
Only the two types of consciousness connected with aversion are
accompanied by displeasure.
All the remaining fifty-five types of consciousness are accom-
panied by equanimity.
Guide to §3
The remaining fifty-five: Those cittas accompanied by equanimity are:
(1) six unwholesome cittas, four rooted in greed, two in delusion;
(2) fourteen rootless cittas;
(3) twelve sense-sphere beautiful cittas (four each wholesome,
resultant, and functional);
(4) three cittas of the fifth jh±na;
(5) twelve cittas of the immaterial jh±nas; and
(6) eight supramundane cittas, i.e. the paths and fruits pertaining to
the fifth supramundane jh±na.
§4 Summary
Sukha½ dukkha½ upekkh± ti tividh± tattha vedan±
Somanassa½ domanassam iti bhedena pañcadh±.
Sukham ekattha dukkhañ ca domanassa½ dvaye µhita½
Dv±saµµh²su somanassa½ pañcapaññ±sake’tar±.
Feeling, therein, is threefold, namely, pleasure, pain, and
equanimity. Together with joy and displeasure it is fivefold.
Pleasure and pain are each found in one, displeasure in two, joy
in sixty-two, and the remaining (i.e. equanimity) in fifty-five.
Guide to §4
Pleasure and pain are each found in one: It should be noted that
while the four pairs of sense consciousness other than body-consciousness
are accompanied by equanimous feeling, body-consciousness arises in
connection with either pleasure or pain. The Atthas±lin² explains that in
the case of the four doors—eye, ear, nose, and tongue—the sense object,
which is derived matter, impinges on the sense faculty, which is also
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III. PAKINNAKASANGAHA
118
derived matter. When this happens, the impact is not strong, as when
four balls of cotton placed on anvils are struck by four other balls of
cotton. Thus the resulting feeling is neutral. But in the case of the body,
the object consists of three of the primary elements—earth, fire, and air.
Thus when the object impinges on body-sensitivity, its impact is strong
and is conveyed to the primary elements of the body. This is comparable
to four balls of cotton being struck by hammers: the hammer breaks
through the cotton and hits the anvil. In the case of a desirable object
the body-consciousness is a wholesome-resultant and the concomitant
bodily feeling is physical pleasure, in the case of an undesirable object
the body-consciousness is an unwholesome-resultant and the concomitant
bodily feeling is physical pain.
4
*
*
Unwholesome
Wh.-result
Functional
Wholesome
Resultant
Functional
Wholesome
Resultant
Functional
Wholesome
Resultant
Functional
Stream-entry
Once-return
Non-return
Arahant
Stream-entry
Once-return
Non-return
Arahant
KEY:
*
joy 62
equanimity 55
displeasure 2
Unwh.-result
pleasure 1
pain 1
RTLS. SS BTF. FMS IS PATH FRUIT
TABLE 3.1: COMPENDIUM OF FEELING
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III. COMPENDIUM OF THE MISCELLANEOUS
119
Though it may seem that pleasure and pain also accompany the other
four kinds of sense consciousness, the Abhidhamma maintains that the
immediate moment of sense consciousness in these cases is necessarily
accompanied by neutral feeling. In the javana phase belonging to the
same cognitive process as the moment of sense consciousness, and in
subsequent mind-door processes taking the same object, mental pleasure
(that is, somanassa or joy) may arise towards an agreeable sight, sound,
smell, or taste; mental pain (that is, domanassa or displeasure) may arise
towards a disagreeable sight, etc.; and equanimity or neutral feeling
(upekkh±) may arise towards an object regarded with indifference or
detachment. These, however, are mental feelings rather than physical
feelings, and they arise subsequent to the moment of bare sense
consciousness rather than in immediate association with the bare sense
consciousness. As they occur in the javana phase, these feelings are
associated with wholesome or unwholesome consciousness, or—in the
case of the joy and equanimity experienced by Arahants—with functional
consciousness.
5
Compendium of Roots
(hetusangaha)
§5 Analysis of Roots
Hetusangahe het³ n±ma lobho doso moho alobho adoso amoho
c± ti chabbidh± bhavanti.
In the compendium of roots there are six roots, namely, greed,
hatred, delusion, non-greed, non-hatred, and non-delusion.
Guide to §5
Analysis of roots: In this section all types of consciousness are
classified by way of their concomitant hetus or “roots.” In the Suttas
the word hetu is used in the general sense of cause or reason (k±raºa).
There it is synonymous with the word paccaya, condition, with which
it is often conjoined, and it applies to any phenomenon that functions
as a cause or reason for other things. In the Abhidhamma, however, hetu
is used exclusively in the specialized sense of root (m³la), and it is
restricted in application to six mental factors representing ethically
significant qualities.
Formally defined, a root is a mental factor which establishes firmness
and stability in the cittas and cetasikas with which it is associated.
6
For
it is said that those cittas that possess roots are firm and stable, like trees,
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III. PAKINNAKASANGAHA
120
while those that are rootless are weak and unstable, like moss.
7
Of the six roots enumerated in the text, three—greed, hatred, and
delusion—are exclusively unwholesome, while three—non-greed, non-
hatred, and non-delusion—may be either wholesome or indeterminate.
They are wholesome when they arise in wholesome cittas and indeter-
minate when they arise in resultant and functional cittas. In either case,
whether wholesome or indeterminate, these three roots are beautiful
(sobhana) cetasikas.
§6 Classification by way of Consciousness
Tattha pañcadv±r±vajjana-dvipañcaviññ±ºa-sampaµicchana-
sant²raºa-votthapana-hasana-vasena aµµh±rasa ahetukacitt±ni n±ma.
Ses±ni sabb±ni pi ekasattati citt±ni sahetuk±n’eva.
Tatth± pi dve mom³hacitt±ni ekahetuk±ni. Ses±ni dasa akusala-
citt±ni c’eva ñ±ºavippayutt±ni dv±dasa k±m±vacarasobhan±ni c± ti
dv±v²sati dvihetukacitt±ni.
Dv±dasa ñ±ºasampayutta-k±m±vacarasobhan±ni c’eva
pañcati½sa mahaggata-lokuttaracitt±ni c± ti sattacatt±¼²sa
tihetukacitt±ni.
Therein, eighteen types of consciousness are without roots, namely,
five-door adverting, the two sets of fivefold sense consciousness,
receiving, investigating, determining, and smiling (1 + 5 + 5 + 2 + 3
+ 1 + 1). All the remaining seventy-one types of consciousness are
with roots.
Of them the two types of consciousness associated with sheer
delusion have only one root. The remaining ten unwholesome types
of consciousness and the twelve sense-sphere beautiful types of
consciousness dissociated from knowledge—thus totalling twenty-
two—are with two roots.
The twelve sense-sphere beautiful types of consciousness
associated with knowledge, and the thirty-five sublime and
supramundane types of consciousness—thus totalling forty-seven—
are with three roots.
Guide to §6
The remaining ten unwholesome types of consciousness: The eight
cittas accompanied by greed have greed and delusion as roots; the two
cittas accompanied by aversion have hatred and delusion as roots.
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III. COMPENDIUM OF THE MISCELLANEOUS
121
The twelve … dissociated from knowledge: These sense-sphere
beautiful cittas—four each wholesome, resultant, and functional—are
conditioned by non-greed and non-hatred; non-delusion is excluded
because they are dissociated from knowledge.
Forty-seven … with three roots: These cittas are conditioned by the
three beautiful roots.
§7 Summary
Lobho doso ca moho ca het³ akusal± tayo
Alobh±dos±moho ca kusal±by±kat± tath±.
Ahetuk’ aµµh±ras’ ekahetuk± dve dv±v²sati
Dvihetuk± mat± sattacatt±¼²sa tihetuk±.
Greed, hatred, and delusion are the three unwholesome roots. Non-
greed, non-hatred, and non-delusion are (the three roots that are)
wholesome and indeterminate.
Greed 8
Hate 2
Delusion 12
Non-greed 59
Non-hate 59
Non-delusion 47
2 2 1 0 3 2 3 3
CITTAS
Greed-rooted 8
Hate-rooted 2
Delusion-rooted 2
SS Btf. wo. Knwl. 12
Sublime 27
Total
ROOTS
Rootless 18
SS Btf. w. Knwl. 12
Supramundane 8
TABLE 3.2: COMPENDIUM OF ROOTS
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III. PAKINNAKASANGAHA
122
It should be understood that eighteen (types of consciousness) are
without roots, two with one root, twenty-two with two roots, and forty-
seven with three roots.
Compendium of Functions
(kiccasangaha)
§8 Analysis of Functions
Kiccasangahe kicc±ni n±ma paµisandhi-bhavanga-±vajjana-
dassana-savana-gh±yana-s±yana-phusana-sampaµicchana-sant²raºa-
votthapana-javana-tad±rammaºa-cutivasena cuddasavidh±ni
bhavanti.
Paµisandhi-bhavanga-±vajjana-pañcaviññ±ºa-µµh±n±divasena pana
tesa½ dasadh± µh±nabhedo veditabbo.
In the compendium of functions there are fourteen functions,
namely: (1) rebirth-linking, (2) life-continuum, (3) adverting, (4) seeing,
(5) hearing, (6) smelling, (7) tasting, (8) touching, (9) receiving, (10)
investigating, (11) determining, (12) javana, (13) registration, and (14)
death.
Their further classification should be understood by way of stage
as tenfold, namely: (1) rebirth-linking, (2) life-continuum, (3)
adverting, (4) fivefold sense consciousness, and so forth.
Guide to §8
Analysis of functions: In this section the eighty-nine types of
consciousness are classified by way of function. The Abhidhamma posits
altogether fourteen functions performed by different kinds of
consciousness. These are exercised either at distinct phases within the
cognitive process (3-13) or on occasions when consciousness is occurring
outside the cognitive process, that is, in process-freed (v²thimutta)
consciousness (1, 2, 14).
(1) Rebirth-linking (paµisandhi): This function exercised at
conception is called rebirth-linking because it links the new existence
to the previous one. The consciousness that performs this function, the
paµisandhicitta or rebirth-linking consciousness, occurs only once in any
individual existence, at the moment of rebirth.
(2) Life-continuum (bhavanga): The word bhavanga means factor
(anga) of existence (bhava), that is, the indispensable condition of
existence. Bhavanga is the function of consciousness by which the
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III. COMPENDIUM OF THE MISCELLANEOUS
123
continuity of the individual is preserved through the duration of any
single existence, from conception to death. After the paµisandhicitta has
arisen and fallen away, it is then followed by the bhavangacitta, which
is a resultant consciousness of the same type as the paµisandhicitta but
which performs a different function, namely, the function of preserving
the continuity of the individual existence. Bhavangacittas arise and pass
away every moment during life whenever there is no active cognitive
process taking place. This type of consciousness is most evident during
deep dreamless sleep, but it also occurs momentarily during waking life
countless times between occasions of active cognition.
When an object impinges on a sense door, the bhavanga is arrested
and an active cognitive process ensues for the purpose of cognizing the
object. Immediately after the cognitive process is completed, again the
bhavanga supervenes and continues until the next cognitive process
arises. Arising and perishing at every moment during this passive phase
of consciousness, the bhavanga flows on like a stream, without remaining
static for two consecutive moments.
(3) Adverting (±vajjana): When an object impinges at one of the
sense doors or at the mind door, there occurs a mind-moment called
bhavanga-calana, vibration of the life-continuum, by which the bhavanga
consciousness “vibrates” for a single moment. This is followed by another
moment called bhavanga-upaccheda, arrest of the life-continuum, by
which the flow of the bhavanga is cut off. Immediately after this, a citta
arises turning to the object, either at one of the five physical sense doors
or at the mind door. This function of turning to the object is termed
adverting.
(4-8) Seeing, etc.: In a cognitive process at the sense doors, after the
moment of adverting, there arises a citta which directly cognizes the
impingent object. This citta, and the specific function it performs, is
determined by the nature of the object. If the object is a visible form,
eye-consciousness arises seeing it; if it is a sound, ear-consciousness
arises hearing it, and so forth. In this context, the functions of seeing
and hearing, etc., do not refer to the cognitive acts which explicitly
identify the objects of sight and hearing, etc., as such. They signify,
rather, the rudimentary momentary occasions of consciousness by which
the sense datum is experienced in its bare immediacy and simplicity prior
to all identificatory cognitive operations.
(9-11) Receiving, etc.: In the case of a cognitive process through any
of the five sense doors, following the citta that performs the function of
seeing, etc., there arise in succession cittas that perform the functions
of receiving (sampaµicchana), investigating (sant²raºa), and determining
(votthapana) the object. In the case of a cognitive process occurring in
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III. PAKINNAKASANGAHA
124
the mind door independently of the physical senses, these three functions
do not occur; rather, mind-door adverting follows immediately upon the
cutting off of the bhavanga without any intermediate functions.
(12) Javana: Javana is a technical term of Abhidhamma usage that
is best left untranslated. The literal meaning of the word is running
swiftly. As a function of consciousness it applies to the stage of the
cognitive process that immediately follows the determining stage,
8
and
consists of a series of cittas (normally seven, all identical in kind) which
“run swiftly” over the object in the act of apprehending it. The javana
stage is the most important from an ethical standpoint, for it is at this
point that wholesome or unwholesome cittas originate.
9
(13) Registration (tad±rammaºa): The word tad±rammaºa means
literally “having that object,” and denotes the function of taking as object
the object that had been apprehended by the javanas. This function is
exercised for two mind-moments immediately after the javana phase in
a sense-sphere cognitive process when the object is either very prominent
to the senses or clear to the mind. When the object lacks special
prominence or clarity, as well as in other types of cognitive process apart
from the sense-sphere process, this function is not exercised at all.
Following registration (or the javana phase when registration does not
occur) the stream of consciousness again lapses back into the bhavanga.
(14) Death (cuti): The death consciousness is the last citta to occur
in an individual existence; it is the citta which marks the exit from a
particular life. This citta is of the same type as the rebirth-linking
consciousness and the bhavanga, and like them it pertains to the process-
freed side of existence, the passive flow of consciousness outside an
active cognitive process. It differs from them in that it performs a
different function, namely, the function of passing away.
By way of stage as tenfold: The word “stage” (µh±na) means a
moment or occasion between two other cittas at which a given citta is
able to arise. Although there are fourteen functions of consciousness,
the five sensory functions of seeing, etc., all occupy the same stage of
the cognitive process, between the two stages of adverting and receiving.
Thus the fourteen functions can be condensed into ten stages of
consciousness.
§9 Classification by way of Consciousness
Tattha dve upekkh±sahagatasant²raº±ni c’eva aµµha mah±vip±k±ni
ca nava r³p±r³pavip±k±ni c± ti ek³nav²sati citt±ni paµisandhi-
bhavanga-cutikicc±ni n±ma.
¾vajjanakicc±ni pana dve. Tath± dassana-savana-gh±yana-
s±yana-phusana-sampaµicchanakicc±ni ca.
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III. COMPENDIUM OF THE MISCELLANEOUS
125
T²ºi sant²raºakicc±ni.
Manodv±r±vajjanam eva pañcadv±re votthapanakicca½ s±dheti.
¾vajjanadvayavajjit±ni kusal±kusala-phala-kriy± citt±ni
pañcapaññ±sa javanakicc±ni.
Aµµha mah±vip±k±ni c’eva sant²raºattayañ c± ti ek±dasa
tad±rammaºakicc±ni.
Of them, nineteen types of consciousness perform the functions
of rebirth-linking, life-continuum, and death. They are: two types of
investigating consciousness accompanied by equanimity; eight great
resultants; and nine fine-material-sphere and immaterial-sphere
resultants (2 + 8 + 9 = 19).
Two perform the function of adverting.
Similarly, two perform each of the functions of seeing, hearing,
smelling, tasting, touching, and receiving.
Three perform the function of investigating.
The mind-door adverting consciousness performs the function of
determining in the five sense doors.
With the exception of the two types of adverting consciousness,
the fifty-five types of unwholesome, wholesome, fruition and
functional consciousness perform the function of javana.
The eight great resultants and the three types of investigating
consciousness, totalling eleven, perform the function of registration.
Guide to §9
Classification by way of consciousness: The present section will be
less likely to cause perplexity if it is recognized that there is a distinction
between a type of consciousness and the function after which it is
commonly named. Although certain types of consciousness are named
after a single function that they perform, this name is chosen as a
convenient designation and does not mean that the type of consciousness
so named is confined to that particular function. To the contrary, a given
type of consciousness may perform several functions completely different
from the one with reference to which it is named.
The functions of rebirth-linking, life-continuum, and death: As
pointed out above, in any single life it is the same type of consciousness
that performs the three functions of rebirth-linking, life-continuum, and
death. At the moment of conception this type of consciousness arises
linking the new existence to the old one; throughout the course of life
this same type of consciousness arises countless times as the passive flow
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III. PAKINNAKASANGAHA
126
of the bhavanga, maintaining the continuity of existence; and at death
this same type of consciousness again occurs as the passing away from
the old existence.
There are nineteen cittas which perform these three functions. The
unwholesome-resultant investigating consciousness (sant²raºa) does so
in the case of those beings who take rebirth into the woeful planes—the
hells, the animal realm, the sphere of petas, and the host of asuras. The
wholesome-resultant investigating consciousness accompanied by
equanimity performs these functions in the case of a human rebirth as
one who is congenitally blind, deaf, dumb, etc., as well as among certain
lower classes of gods and spirits. While the deformity itself is due to
unwholesome kamma, the human rebirth is the result of wholesome
kamma, though of a relatively weak degree. It should not be thought
that investigation occurs at the moment of rebirth or during the life-
continuum, for a consciousness can perform only one function at a time.
The eight great resultants—the beautiful sense-sphere resultants with
two and three roots—perform these three functions for those reborn in
the fortunate sensuous realms as gods and humans free from congenital
defects.
The above ten cittas pertain to rebirth in the sensuous plane.
The five fine-material-sphere resultants serve as rebirth consciousness,
life-continuum, and death consciousness for those reborn into the fine-
material plane of existence, and the four immaterial-sphere resultants
for those reborn into the respective immaterial planes of existence.
The function of adverting: The five-sense-door adverting con-
sciousness (pañcadv±r±vajjana) performs this function when a sense
object impinges on one of the five physical sense doors. The mind-door
adverting consciousness (manodv±r±vajjana) does so when an object
arises at the mind door. Both these cittas are rootless functionals
(ahetukakiriya).
The function of seeing, etc.: The two cittas that perform each of these
five functions are the wholesome-resultant and unwholesome-resultant
eye-consciousness, etc.
Receiving: The function of receiving is performed by the two types
of receiving consciousness (sampaµicchanacitta).
The function of investigating: The three cittas that perform this
function are the two rootless resultants accompanied by equanimity—
one wholesome-resultant, the other unwholesome-resultant—and the
rootless wholesome-resultant accompanied by joy.
The function of determining: There is no distinct citta known as
determining consciousness. It is the same type of citta—a rootless
functional consciousness accompanied by equanimity (see I, §10)—that
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III. COMPENDIUM OF THE MISCELLANEOUS
127
FUNCTIONS
1-3 Rebirth, bhavanga,
death
4 Adverting
5 Seeing
6 Hearing
7 Smelling
8 Tasting
9 Touching
10 Receiving
11 Investigating
12 Determining
13 Javana
14 Registration
No. of functions
Total of cittas
19
2
2
2
2
2
2
2
3
1
55
11
CITTAS
Unwholesome
Ear-consness.
Nose-consness.
Tongue-consness.
Body-consness.
Receiving
Invs. - eqn.
Invs. - joy
Five-door-advt.
Mind-door-advt.
Smiling
SS Wholesome
SS Resultant
SS Functional
Sbl. Resultant
Sbl. Functional
Total
Supramundane
1111 11152 12 1 14113 11
12222 22221 111 88899 98
Eye-consness.
Sbl. Wholesome
TABLE 3.3: COMPENDIUM OF FUNCTIONS
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III. PAKINNAKASANGAHA
128
performs the function of mind-door adverting in the mind-door process
and the function of determining in a process in the five physical sense
doors.
The function of javana: The fifty-five cittas that function as javanas
are the twelve unwholesome cittas, twenty-one wholesome cittas, four
resultants (i.e. the supramundane fruits), and eighteen functionals (the
two adverting cittas being excepted).
The function of registration: These eleven are resultant cittas. When
the three investigating consciousnesses perform the function of
registration, they do not simultaneously perform the function of
investigating.
§10 Classification by Numbers of Functions
Tesu pana dve upekkh±sahagatasant²raºacitt±ni paµisandhi-
bhavanga-cuti-tad±rammaºa-sant²raºavasena pañcakicc±ni n±ma.
Mah±vip±k±ni aµµha paµisandhi-bhavanga-cuti-tad±rammaºa-
vasena catukicc±ni.
Mahaggatavip±k±ni nava paµisandhi-bhavanga-cutivasena
tikicc±ni.
Somanassasahagata½ sant²raºa½ sant²raºa-tad±rammaºavasena
dukicca½.
Tath± votthapanañ ca votthapan±vajjanavasena.
Ses±ni pana sabb±ni pi javana-manodh±tuttika-dvipañcaviññ±º±ni
yath±sambhavam ekakicc±n² ti.
Of them, the two types of investigating consciousness accompanied
by equanimity perform five functions—rebirth-linking, life-
continuum, death, registration, and investigating.
The eight great resultants perform four functions—rebirth-linking,
life-continuum, death, and registration.
The nine sublime resultants perform three functions—rebirth-
relinking, life-continuum, and death.
The investigating consciousness accompanied by joy performs two
functions—investigating and registration.
Similarly, the determining consciousness performs two functions
—determining and adverting.
All the remaining types of consciousness—javana, the triple mind
element, and the two types of fivefold sense consciousness—perform
only one function as they arise.
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III. COMPENDIUM OF THE MISCELLANEOUS
129
Guide to §10
Javana: The fifty-five cittas that perform the function of javana occur
solely in the role of javana and do not perform any other functions.
The triple mind element: the five-door adverting consciousness and
the two types of receiving consciousness.
§11 Summary
Paµisandh±dayo n±ma kiccabhedena cuddasa
Dasadh± µh±nabhedena cittupp±d± pak±sit±.
Aµµhasaµµhi tath± dve ca nav’ aµµha dve yath±kkama½
Eka-dvi-ti-catu-pañca kiccaµµh±n±ni niddise.
The types of consciousness are declared to be fourteen according
to functions such as rebirth-linking and so forth, and ten according
to analysis by stages.
It is stated that those which perform one function are sixty-eight;
two functions, two; three functions, nine; four functions, eight; and
five functions, two respectively.
Compendium of Doors
(dv±rasangaha)
§12 Analysis of Doors
Dv±rasangahe dv±r±ni n±ma cakkhudv±ra½ sotadv±ra½
gh±nadv±ra½ jivh±dv±ra½ k±yadv±ra½ manodv±rañ c± ti
chabbidh±ni bhavanti.
Tattha cakkhum eva cakkhudv±ra½ tath± sot±dayo sotadv±r±d²ni.
Manodv±ra½ pana bhavangan ti pavuccati.
In the compendium of doors, there are six doors, namely: eye door,
ear door, nose door, tongue door, body door, and mind door.
Therein, the eye itself is the eye door; and so for the ear door and
the others. But the life-continuum is called the mind door.
Guide to §12
Analysis of doors: The term “door” (dv±ra) is used metaphorically
in the Abhidhamma to denote the media through which the mind interacts
with the objective world. Three doors of action are specified—body,
speech, and mind—the channels through which the mind acts upon the
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III. PAKINNAKASANGAHA
130
world (see V, §§22-24). Again, six doors of cognition are recognized:
the six sense doors by which the citta and cetasikas go out to meet the
object and by which objects enter into range of the citta and cetasikas.
In the present section the author will first enumerate the six sense doors.
Then he will identify the cittas that arise through each door and classify
the cittas according to the number of doors through which they arise.
The eye itself is the eye door: Five of the doors are material
phenomena (r³pa), namely, the sensitive matter (pas±dar³pa) in each
of the five sense organs. Each of these serves as a door by which the
citta and cetasikas occurring in a cognitive process gain access to their
object, and by which the object becomes accessible to the cittas and ceta-
sikas. Eye-sensitivity is the door for the cittas belonging to an eye-door
process, enabling them to cognize visible forms through the eye. The
same holds for the other sensitivities of the sense organs in relation to
their respective processes and objects.
The life-continuum is called the mind door: Unlike the first five
doors, the mind door (manodv±ra) is not material but mental (n±ma),
namely, the bhavanga consciousness. When an object is to be cognized
by a mind-door process, the cittas belonging to that process gain access
to the object solely through the mind door, without immediate depend-
ence on any material sense faculty.
Different commentaries express contrary opinions about the precise
denotation of the mind door. The Vibh±vin²-ݲk± states that the bhavanga
citta immediately preceding the mind-door adverting consciousness, i.e.
the arrest bhavanga (bhavanga-upaccheda), is the mind door. Other
Abhidhamma commentaries identify the mind door as the bhavanga citta
together with the mind-door adverting. However, Ledi Sayadaw and the
commentary to the Vibhanga both state that the entire bhavanga without
distinction is the mind door. ¾cariya Anuruddha did not make any
specifications but simply stated that the bhavanga is called the mind door.
§13 Classification by way of Consciousness
Tattha pañcadv±r±vajjana-cakkhuviññ±ºa-sampaµicchana-
sant²raºa-votthapana-k±m±vacarajavana-tad±rammaºavasena
chacatt±¼²sa citt±ni cakkhudv±re yath±raha½ uppajjanti. Tath±
pañcadv±r±vajjana-sotaviññ±º±divasena sotadv±r±d²su pi
chacatt±¼²s’ eva bhavant² ti. Sabbath± pi pañcadv±re catupaññ±sa
citt±ni k±m±vacar±n’ ev± ti veditabb±ni.
Manodv±re pana manodv±r±vajjana-pañcapaññ±sajavana-
tad±rammaºavasena sattasaµµhi citt±ni bhavanti.
Ek³nav²sati paµisandhi-bhavanga-cutivasena dv±ravimutt±ni.
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III. COMPENDIUM OF THE MISCELLANEOUS
131
Therein, forty-six types of consciousness arise in the eye door according
to circumstances: five-door adverting, eye-consciousness, receiving,
investigating, determining, sense-sphere javanas, and registration.
Likewise in the ear door, etc., forty-six types of consciousness
arise, five-door adverting, ear-consciousness, and so forth.
It should be understood that altogether the fifty-four types of sense-
sphere consciousness occur in the five doors.
In the mind door sixty-seven types of consciousness arise: mind-
door adverting, fifty-five javanas, and registration.
Nineteen types of consciousness are door-freed, occurring by way
of rebirth-linking, life-continuum, and death.
Guide to §13
Forty-six types of consciousness arise in the eye door: The forty-
six cittas are as follows:
1 five-door adverting consciousness
2 eye-consciousnesses
2 receiving consciousnesses
3 investigating consciousnesses
1 determining consciousness
29 sense-sphere javanas (12 unwholesome, 8 wholesome, 8 beau-
tiful functional, 1 smile-producing functional)
8 registration (= sense-sphere beautiful resultants; the other three
being included under investigating consciousness—see §9).
The same types of cittas arise in the other four physical sense doors
with their respective objects, except that in each case the pair of sense
consciousnesses are to be replaced in correlation with the sense door.
According to circumstances (yath±raha½): Although a total of forty-
six cittas arise in the eye door, they cannot all arise together in one
process, but only as determined by conditions. Ledi Sayadaw specifies
these conditions as: (i) the object, (ii) the plane of existence, (iii) the
individual, and (iv) attention.
(i) For example, if the object is undesirable, then the eye-consciousness,
receiving, investigating, and registration are unwholesome-resultants,
while if the object is desirable, then they are wholesome-resultants. If
the object is exceptionally desirable, the investigating and registration
consciousnesses are accompanied by joy, while if the object is only
moderately desirable, they are accompanied by equanimity.
(ii) If an eye-door process occurs in the sensuous plane (k±mabh³mi),
all forty-six cittas can arise, but if the process occurs in the fine-material
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III. PAKINNAKASANGAHA
132
plane (r³pabh³mi), registration consciousness cannot arise, the function
of registration being confined to the sensuous plane.
(iii) If the individual is a worldling or a trainee, the javana cittas will
be wholesome or unwholesome (according to the level of attainment in
the case of trainees),
10
while if the individual is an Arahant the javanas
will be functional.
(iv) If a worldling or a trainee applies wise attention (yoniso mana-
sik±ra), wholesome javanas will arise, while if unwise attention is
applied, unwholesome javanas will arise.
Similarly, whether prompted or unprompted cittas arise is also
governed by circumstances.
The fifty-four types of sense-sphere consciousness occur in the five
doors: In any single door, all types of sense-sphere consciousness occur
except for the four pairs of sense consciousness pertaining to the other
four sense faculties. Thus when these are totalled, all types of sense-
sphere consciousness occur in the five doors.
In the mind door: All fifty-five types of javana occur in the mind
door. Only twenty-two cittas do not occur in the mind door: the five-
door adverting, the two sets of fivefold sense consciousness, the two types
of receiving consciousness, the five fine-material resultants, and the four
immaterial resultants.
Door-freed (dv±ravimutta): These nineteen cittas, enumerated in §9,
are known as “door-freed” because their particular functions of rebirth,
bhavanga, and death do not occur in the sense doors and because they
do not receive any new object but apprehend only the object determined
by the last cognitive process of the preceding existence (see below, §17).
§14 Classification by Number of Doors
Tesu pana dvipañcaviññ±º±ni c’eva mahaggata-lokuttarajavan±ni
c± ti chatti½sa yath±raha½ ekadv±rikacitt±ni n±ma.
Manodh±tuttika½ pana pañcadv±rika½.
Sukhasant²raºa-votthapana-k±m±vacarajavan±ni chadv±rika-
citt±ni.
Upekkh±sahagatasant²raºa-mah±vip±k±ni chadv±rik±ni c’eva
dv±ravimutt±ni ca.
Mahaggatavip±k±ni dv±ravimutt±n’ ev± ti.
Of those (that arise through doors), thirty-six types of
consciousness—the two sets of fivefold sense consciousness and the
sublime and supramundane javanas—are with one door accordingly.
The three mind elements arise through five doors.
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III. COMPENDIUM OF THE MISCELLANEOUS
133
Eye door
Ear door
Nose door
Tongue door
Body door
Mind door
Door-freed
No. of doors
Total of cittas
Five-door advt.
Ear-consness.
Tongue-consness.
Body-consness.
Receiving
Invs. - eqn.
Invs. - joy
Determining
(=mind-door-advt.)
SS Javana
SS Result
Sbl. Result
Total
46
46
46
46
46
67
19
5 1 1 1 1 1 5 6 6 6 6 1 6 0
1 2 2 2 2 2 2 2 1 1 29 26 8 9
Nose-consness.
Sbl. & Spm. Javana
Eye-consness.
TABLE 3.4: COMPENDIUM OF DOORS
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III. PAKINNAKASANGAHA
134
Joyful investigation, determining, and the sense-sphere javanas
arise through six doors.
Investigating consciousness accompanied by equanimity and the
great resultants arise either through the six doors or as door-freed.
The sublime resultants always arise as door-freed.
Guide to §14
Accordingly: The two sets of fivefold sense consciousness arise only
in their respective sense doors, the sublime and supramundane javanas
arise only in the mind door.
Joyful investigating: This citta arises with the functions of investi-
gating and registration in the five sense doors and with the function of
registration alone in the mind door.
Determining: This citta performs the function of determining in the
five sense doors and the function of adverting in the mind door.
The great resultants: These eight cittas, like the two types of
investigating consciousness accompanied by equanimity, arise through
the six doors in the role of registration, and as door-freed in the roles of
rebirth, bhavanga, and death consciousness.
The sublime resultants: These nine cittas—the five fine-material-
sphere resultants and the four immaterial-sphere resultants—arise
exclusively in their respective planes as rebirth, bhavanga, and death
consciousness. Hence they are always free of doors.
§15 Summary
Ekadv±rikacitt±ni pañcachadv±rik±ni ca
Chadv±rikavimutt±ni vimutt±ni ca sabbath±.
Chatti½sati tath± t²ºi ekati½sa yath±kkama½
Dasadh± navadh± c± ti pañcadh± parid²paye.
Thirty-six types of consciousness arise through one door, three
through five doors, thirty-one through six doors, ten through six doors
or as door-freed, nine wholly free from a door. Thus in five ways
they are shown.
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III. COMPENDIUM OF THE MISCELLANEOUS
135
Compendium of Objects
(±lambanasangaha)
§16 Analysis of Objects
¾lambanasangahe ±lamban±ni n±ma r³p±rammaºa½ sadd±ram-
maºa½ gandh±rammaºa½ ras±rammaºa½ phoµµhabb±rammaºa½
dhamm±rammaºañ c± ti chabbidh±ni bhavanti.
Tattha r³pam eva r³p±rammaºa½. Tath± sadd±dayo sadd±ram-
maº±d²ni. Dhamm±rammaºa½ pana pas±da-sukhumar³pa-citta-
cetasika-nibb±na-paññattivasena chadh± sangayhanti.
In the compendium of objects, there are six kinds of objects,
namely, visible form object, sound object, smell object, taste object,
tangible object, and mental object.
Therein, visible form itself is visible form object. Likewise, sound,
etc., are sound object, etc. But mental object is sixfold: sensitive
matter, subtle matter, consciousness, mental factors, Nibb±na, and
concepts.
Guide to §16
Analysis of objects: Every consciousness, along with its associated
mental factors, necessarily takes an object, for consciousness itself
essentially consists in the activity of cognizing an object. In Pali two
principal words are used to denote an object. One is ±rammaºa, derived
from a root meaning “to delight in.” The other is ±lambana, derived
from an altogether different root meaning “to hang on to.” Thus the
object is that which consciousness and its concomitants delight in or
that which they hang on to. In this section the author will first specify
the kinds of objects. Then he will determine which kinds of objects
occur through each of the six doors as well as to door-freed
consciousness. Finally he will determine the range of objects taken by
each type of consciousness.
Six kinds of objects: In the Abhidhamma six kinds of objects are
recognized, corresponding to the six senses. The first five are all included
in the category of materiality.
11
Four of these—visible form, sound, smell,
and taste—are considered to be kinds of derived matter (up±d± r³pa),
that is, secondary material phenomena dependent on the primary elements
of matter. The tangible object is identified with three of the four primary
elements themselves: the earth element, or solidity, which is experienced
by touch as hardness or softness; the fire element, which is experienced
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III. PAKINNAKASANGAHA
136
as heat or cold; and the air element, which is experienced as distension
or pressure. The fourth primary element, the water element, has the
characteristic of cohesion, and this, according to the Abhidhamma, cannot
be experienced as a datum of touch but can only be cognized through
the mind door.
12
Mental object is sixfold: Each of the first five objects can be cognized
in any of these ways: (1) through its own respective sense-door process;
(2) through a mind-door process; and (3) by the process-freed cittas
occurring in the roles of rebirth-linking, bhavanga, and death. Mental
objects—the objects of the sixth class—cannot be cognized at all through
a sense-door process. They can be cognized only by the cittas of a mind-
door process or by the process-freed cittas that occur independent of the
sense doors.
Six kinds of objects fall into the category of mental object (dham-
m±rammaºa). Sensitive matter (pas±dar³pa) is the sensory receptive
substance in the five sense organs; it is fivefold, eye-sensitivity, ear-
sensitivity, etc. Subtle matter (sukhumar³pa) includes sixteen species
of material phenomena enumerated below (VI, §6), among them the water
element. Citta is also a type of mental object. Though citta experiences
objects, citta in turn can become an object. It should be noted that a citta
in its immediacy cannot become its own object, for the cognizer cannot
cognize itself; but a citta in an individual mental continuum can
experience earlier cittas in that same continuum as well as the cittas of
other beings. The fifty-two cetasikas can also become objects of a mind-
door process, as for example, when one becomes aware of one’s feelings,
volitions, and emotions. Nibb±na becomes the object of cittas occurring
in the mental processes of noble individuals, both trainees and Arahants.
Concepts—the class of conventional realities, things which do not exist
in the ultimate sense—also fall into the category of mental object.
§17 Classification by way of Doors
Tattha cakkhudv±rikacitt±na½ sabbesam pi r³pam eva ±ram-
maºa½. Tañ ca paccuppannam eva. Tath± sotadv±rikacitt±d²nam pi
sadd±d²ni. T±ni ca paccuppann±ni yeva.
Manodv±rikacitt±na½ pana chabbidham pi paccuppannam at²ta½
an±gata½ k±lavimuttañ ca yath±raham ±lambana½ hoti.
Dv±ravimutt±nañ ca pana paµisandhi-bhavanga-cuti-sankh±t±na½
chabbidham pi yath±sambhava½ yebhuyyena bhavantare cha-
dv±ragahita½ paccuppannam at²ta½ paññattibh³ta½ v± kamma-
kammanimitta-gatinimittasammata½ ±lambana½ hoti.
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III. COMPENDIUM OF THE MISCELLANEOUS
137
For all types of eye-door consciousnesses, visible form alone is
the object, and that pertains only to the present. Likewise, sounds,
etc., are the object of ear-door consciousnesses, etc., and those too
pertain only to the present.
But the object of mind-door consciousnesses is of six kinds, and
that object may be present, past, future, or independent of time,
according to circumstances.
Further, in the case of the door-freed-consciousnesses—that is,
rebirth-linking, life-continuum, and death (consciousness)—the object
is sixfold, and 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. It is known
as kamma, or as sign of kamma, or as sign of destiny.
Guide to §17
For all types of eye-door consciousnesses: In an eye-door cognitive
process, all the cittas pertaining to that process take the visible form as
their object. The visible form is not the object solely of eye-consciousness.
The five-door adverting consciousness, the receiving, investigating and
determining consciousnesses, the javanas, and the registration cittas also
occur with the same visible form as their object. Further, these cittas
occurring in an eye-door process take “visible form alone” (r³pam eva)
as object. Within that process they cannot cognize any other kind of
object.
And that pertains only to the present: The word “present” is used
here in the sense of “momentary present” (khaºikapaccuppanna), that
is, in reference to what has actual being at the present moment of
experience. Since material phenomena have a slower rate of change than
mental phenomena, a single visible form can remain present to all the
cittas in a process occurring in the eye door. So too for the objects of
the other physical senses. (See below, pp. 156-57)
The object of mind-door consciousness: The cittas that arise in a
mind-door process can cognize any of the five physical sense objects as
well as all types of mental objects inaccessible to the cittas in a sense-
door process. Mind-door cittas can also cognize an object belonging to
any of the three periods of time—past, present, or future—or one that
is independent of time (k±lavimutta). This last expression applies to
Nibb±na and concepts. Nibb±na is timeless because its intrinsic nature
(sabh±va) is without arising, change and passing away; concepts are
timeless because they are devoid of intrinsic nature.
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III. PAKINNAKASANGAHA
138
According to circumstances: The Vibh±vin²-ݲk± explains: according
to whether the cittas are sense-sphere javanas, direct-knowledge javanas,
the remaining sublime javanas, etc. For the sense-sphere javanas, except
the smile-producing consciousness, take objects of the three times and
timeless objects. The smile-producing consciousness takes only objects
of the three times. The direct-knowledge cittas (or abhiññ±s—see Guide
to §18) take objects of the three times as well as the timeless. The sublime
javanas take timeless objects (i.e. concepts), except for the second and
fourth immaterial jh±nas, which take past cittas as objects. The supra-
mundane javanas take a timeless object, Nibb±na.
In the case of the door-freed consciousness, etc.: The door-freed
consciousness is the citta that performs, in any single life, the three
functions of rebirth-linking, bhavanga, and death. It is of nineteen types,
as explained earlier (§9). The object of this citta can be of six kinds: it
can be any of the five sense objects, either past or present, or it can be
a mental object. In all three of its functions, this citta retains the same
object from the rebirth moment to the moment of decease. That same
object is grasped at the moment of rebirth by the relinking consciousness;
during the course of life it is held to by every bhavanga citta; and at the
moment of death it is held to by the death consciousness.
The object of the door-freed consciousness in any given existence is
generally identical with the object of the last cognitive process in the
immediately preceding existence. When a person is on the verge of death,
in the last phase of active consciousness some object will present itself
to the cognitive process, determined by previous kamma and present
circumstances. This object can be one of three kinds:
(1) It can be a kamma, a good or evil deed performed earlier during
the same lifetime.
(2) It can be a sign of kamma (kammanimitta), that is, an object or
image associated with the good or evil deed that is about to determine
rebirth or an instrument used to perform it. For example, a devout person
may see the image of a monk or temple, a physician may see the image
of patients, a butcher may hear the groans of slaughtered cattle or see
an image of a butcher knife.
(3) It can be a sign of destiny (gatinimitta), that is, a symbol of the
realm into which the dying person is about to be reborn. For example, a
person heading for a heavenly rebirth may see celestial mansions, a
person heading for an animal rebirth may see forests or fields, a person
heading for a rebirth in hell may see infernal fires.
According to the situation (yath±sambhava½): The Vibh±vin²-ݲk±
explains this phrase to mean that the object cognized by the door-freed
citta varies according to the door at which it was originally apprehended
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III. COMPENDIUM OF THE MISCELLANEOUS
139
by the last mental process of the preceding life; according to whether it
is a present or past object or a concept; and according to whether it is a
kamma, a sign of kamma, or a sign of destiny. The explanation is as
follows:
In the case of a sense-sphere rebirth, any one of the five sense objects
apprehended in any of the six doors in the last javana process of the
preceding existence may become an object as sign of kamma. Such an
object, on the occasions of rebirth-linking and the first series of
bhavangas, can be either past or present. It can be present because the
sense object apprehended by the last javana process of the previous
existence may still persist as far as the first few mind-moments of the
new existence. Thereafter for the bhavanga, and for the death conscious-
ness of the new existence, that object is necessarily past.
A mental object apprehended in the mind door in the last javana
process of the previous existence may become an object of the rebirth-
linking, bhavanga, and death consciousnesses of the new existence as a
kamma or as a sign of kamma that is past. If the object should be a sign
of destiny, it is usually a visible form apprehended in the mind door and
is present.
In the case of a fine-material-sphere rebirth, the object of the three
process-freed cittas is a mental object apprehended in the mind-door
process of the preceding existence; it is a concept (hence timeless) and
is considered a sign of kamma. So too in the case of rebirth into the
first and third immaterial planes. In the case of rebirth into the second
and fourth immaterial planes, the object, being a citta, is a mental object;
it is past and is also considered a sign of kamma.
Usually (yebhuyyena): This qualification is added with reference to
those reborn after passing away from the realm of non-percipient beings
(asaññasatt±), a realm in the fine-material plane where consciousness is
altogether absent (see V, §31). For such beings the object of the door-
freed cittas cannot be something apprehended in the immediately preced-
ing existence, since in that existence there was no consciousness. For
these beings the object presents itself to the rebirth, bhavanga, and death
consciousness as a sign of kamma, etc., entirely through the power of a
past kamma from an existence prior to that in the non-percipient realm.
§18 Classification by Type of Consciousness
Tesu cakkhuviññ±º±d²ni yath±kkama½ r³p±di-ekek±lamban±n’eva.
Manodh±tuttika½ pana r³p±dipañc±lambana½. Ses±ni k±m±va-
caravip±k±ni hasanacittañ c± ti sabbath± pi k±m±vacar±lamban±n’
eva.
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III. PAKINNAKASANGAHA
140
Akusal±ni c’eva ñ±ºavippayuttak±m±vacarajavan±ni c± ti
lokuttaravajjita-sabb±lamban±ni.
ѱºasampayuttak±m±vacarakusal±ni c’eva pañcamajjh±na-
sankh±ta½ abhiññ±kusalañ c± ti arahattamaggaphalavajjita-
sabb±lamban±ni.
ѱºasampayuttak±m±vacarakriy± c’eva kriy±bhiññ±-votthapanañ
c± ti sabbath± pi sabb±lamban±ni.
¾ruppesu dutiyacatutth±ni mahaggat±lamban±ni. Ses±ni
mahaggatacitt±ni pana sabb±ni pi paññatt±lamban±ni. Lokut-
taracitt±ni nibb±n±lamban±n² ti.
Of these, eye-consciousness, etc., each take a single object,
respectively, visible form, etc. But the triple mind element takes (all)
five kinds of (sense) object, visible form, etc. The remaining sense-
sphere resultants and the smiling consciousness always have only
sense-sphere objects.
The unwholesome (consciousnesses) and the sense-sphere javanas
that are dissociated from knowledge take all objects except supra-
mundane states.
The sense-sphere wholesome (consciousnesses) associated with
knowledge, and the wholesome direct-knowledge consciousness
consisting in the fifth jh±na, take all objects except the path and fruit
of Arahantship.
The sense-sphere functionals associated with knowledge, the
functional direct-knowledge consciousness, and the determining
consciousness can all take all kinds of objects.
Among the immaterial (consciousnesses), the second and fourth
take sublime objects. All the remaining sublime consciousnesses take
concepts as objects. The supramundane consciousnesses take Nibb±na
as object.
Guide to §18
The triple mind element: The five-door adverting consciousness and
the two kinds of receiving consciousness—collectively known as the
triple mind element—take all five kinds of sense objects, visible form,
etc., since they arise in all five doors.
The remaining sense-sphere resultants: These resultants—the three
investigating cittas and the eight great resultants—take all kinds of sense-
sphere objects presented at the six doors when they occur by way of
registration. Again, these same resultants—excluding the investigating
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III. COMPENDIUM OF THE MISCELLANEOUS
141
consciousness accompanied by joy—take the six objects freed from doors
when they occur as rebirth, bhavanga, and death consciousness. The
smile-producing consciousness of Arahants also takes all six kinds of
sense-sphere objects.
The unwholesome, etc.: The nine supramundane states—the four
paths, their fruits, and Nibb±na—because of their extreme purity and
profundity, cannot be apprehended by any unwholesome cittas nor by
wholesome and functional cittas devoid of knowledge.
The sense-sphere wholesome, etc.: Worldlings and trainees cannot
know the path and fruition consciousness of an Arahant. Since they have
not attained these states themselves, these two cittas remain inaccessible
to the wholesome sense-sphere cittas associated with knowledge that arise
in their mental process.
The path and fruition cittas of trainees are inaccessible to the cittas
of worldlings. The path and fruition cittas of trainees at a higher stage
are inaccessible to the cittas of trainees at a lower stage. The wholesome
sense-sphere cittas associated with knowledge can know the path and
CITTA OBJECT
Eye-consciousness 2 Present visible form
Ear- " 2 Present sound
Nose- " 2 Present smell
Tongue- " 2 Present taste
Body- " 2 Present tangible
Mind element 3 Present five objects
Invs. 3, smiling 1, SS citta 54, cetas. 52, mat. 28
SS btf. rst. 8 12
Unwh. 12, SS btf. dissoc. knwl. Mundane citta 81, cetas. 52,
wh. 4, fnc. 4 20 mat. 28, concepts
SS. btf. assoc. knwl. wh. 4, 87 citta (all exc. arh. path & frt.),
wh. abhiññ± 1 5 cetas. 52, mat. 28, Nibb±na, concepts
SS btf. assoc. knwl. fnc. 4, All objects (= citta 89, cetas. 52,
fnc. abhiññ± 1, m-d-advt. 6 mat. 28, Nibb±na, concepts)
IS 2nd & 4th 6 Sublime : 1st & 3rd IS cittas resp.
FMS 15, IS 1st & 3rd 21 Concepts
Supramundane 8 Nibb±na
TABLE 3.5: COMPENDIUM OF OBJECTS
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III. PAKINNAKASANGAHA
142
fruition cittas as well as Nibb±na when trainees review their own supra-
mundane attainments. These same cittas take Nibb±na as object on the
occasion called change-of-lineage (gotrabh³) immediately preceding the
arising of the supramundane path (see IX, §34).
The wholesome direct-knowledge consciousness: The direct
knowledges (abhiññ±) are types of higher knowledge accessible to those
who have mastery over the five jh±nas. Five kinds of mundane direct
knowledge are mentioned in the texts: supernormal powers, the divine
ear, knowledge of others’ minds, the recollection of past lives, and the
divine eye (see below, IX, §21). These knowledges are acquired through
a special application of the fifth-jh±na citta, wholesome in the case of
worldlings and trainees, functional in the case of Arahants. By the third
direct knowledge trainees with mastery of the fifth jh±na can cognize
the path and fruition cittas of trainees on a level equal to or lower than
their own, but they cannot know the path and fruition cittas of those on
a higher level. The path and fruition consciousness of Arahantship is
utterly beyond range of the wholesome direct-knowledge citta.
The sense-sphere functional, etc: By means of the sense-sphere
functional cittas associated with knowledge, an Arahant can know his
own path and fruition cittas when reviewing his attainment, and by the
functional direct-knowledge citta he can know the path and fruition cittas
of other noble disciples, both trainees and Arahants. The determining
Total
Beings (love) 1
Nothingness 1
Infinite space 1
Beings (eqn.) 1
Beings (comp.) 1
Breath 1
Body 1
Foulness 10
O
BJECTS
CITTAS
FMS 1st Jh±na 3
" 2nd Jh±na 3
" 3rd Jh±na 3
" 4th Jh±na 3
" 5th Jh±na 3
IS 1st Jh±na 3
" 3rd Jh±na 3
25
14
14
14
12
1
1
TABLE 3.6: CONCEPTUAL OBJECTS
OF SUBLIME CITTAS
Kasinas 10
Beings (joy) 1
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III. COMPENDIUM OF THE MISCELLANEOUS
143
consciousness apprehends the five sense objects in a sense-door process
and all six objects in its role as the mind-door adverting consciousness.
Among the immaterial, etc.: The second immaterial citta takes the
first immaterial citta as object, while the fourth immaterial citta takes
the third as object. Thus these two cittas take sublime entities as object.
All the remaining sublime consciousnesses: The fine-material jh±na
cittas take as object a conceptual entity such as the counterpart sign in
the case of the kasinas (see I, Guide to §§18-20), or living beings in the
case of the illimitables. The first immaterial citta takes as object the
concept of infinite space, the third takes as object the concept of
nothingness or non-existence. (See Table 3.6.)
§19 Summary
Pañcav²sa parittamhi cha citt±ni mahaggate
Ekav²sati voh±re aµµha nibb±nagocare.
V²s±nuttaramuttamhi aggamaggaphalujjhite
Pañca sabbattha chacceti sattadh± tattha sangaho.
Twenty-five types of consciousness are connected with lower
objects; six with the sublime; twenty-one with concepts; eight with
Nibb±na.
Twenty are connected with all objects except the supramundane;
five with all except the highest path and fruit; and six with all. Thus
sevenfold is their grouping.
Guide to §19
Twenty-five types: The twenty-three sense-sphere resultants, the five-
door adverting, and the smile-producing consciousness take lower, i.e.
sense-sphere, objects only.
Six with the sublime: These are the second and fourth immaterial
jh±nas, as wholesome, resultant, and functional.
Twenty-one with concepts: These are the five fine-material jh±nas
and the first and third immaterial jh±nas, all considered as wholesome,
resultant, and functional.
Eight with Nibb±na: These are the paths and fruits.
Twenty … except the supramundane: The twelve unwholesome, and
the four wholesome and four functionals dissociated from knowledge.
Five: the four sense-sphere wholesomes with knowledge and the
wholesome direct-knowledge citta.
Six with all: the four great functionals with knowledge, the functional
fifth jh±na direct-knowledge citta, and the determining citta.
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III. PAKINNAKASANGAHA
144
Compendium of Bases
(vatthusangaha)
§20 Analysis of Bases
Vatthusangahe vatth³ni n±ma cakkhu-sota-gh±na-jivh±-k±ya-
hadayavatthu c± ti chabbidh±ni bhavanti.
T±ni k±maloke sabb±ni pi labbhanti. R³paloke pana gh±n±dittaya½
natthi. Ar³paloke pana sabb±ni pi na sa½vijjanti.
In the summary of bases, there are six bases, namely, eye-, ear-,
nose-, tongue-, body-, and heart-base.
All these, too, are found in the sense world. But in the fine-material
world three bases—nose, tongue, and body—are not found. In the
immaterial world no base exists.
Guide to §20
Analyses of bases: In those planes of existence where materiality
obtains, cittas and cetasikas arise in dependence on a condition called a
base (vatthu). A base is a physical support for the occurrence of
consciousness. Although the first five bases coincide with the first five
doors—namely, the sensitive matter of the five sense faculties—a base
is not identical with a door, since it plays a different role in the origination
of consciousness. A door is a channel through which the cittas and
cetasikas of a cognitive process gain access to the object; a base is a
physical support for the occurrence of cittas and cetasikas.
This difference in functions implies important consequences. In an
eye-door process many types of cittas apart from eye-consciousness occur
with eye-sensitivity as their door; but eye-sensitivity is the base solely
of eye-consciousness, not of the other cittas that utilize the eye door. In
relation to the doors, the various cittas that function as rebirth-linking,
bhavanga, and death consciousness are considered “door-freed,” that is,
as occurring without any door. But in planes of existence which include
both mind and matter, no cittas occur without a base.
In the present section, the author will enumerate the bases and classify
cittas by way of the bases on which they depend.
Heart-base (hadayavatthu): According to the Pali commentators, the
heart serves as the physical support for all cittas other than the two sets
of fivefold sense consciousness, which take their respective sensitivities
as their bases. In the canonical Abhidhamma the heart-base is not
expressly mentioned. The Paµµh±na, the last book of the Abhidhamma
Piµaka, simply speaks of “that matter in dependence on which the mind
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III. COMPENDIUM OF THE MISCELLANEOUS
145
element and mind-consciousness element occur” (i,4). The Commen-
taries, however, subsequently specify “that matter” to be the heart-base,
a cavity situated within the physical heart.
13
In the sense world, etc.: In the sensuous plane of existence all six
bases are found, except in the case of those who are born blind or deaf.
In the fine-material world the three bases of nose, tongue, and body—
the supports for the corresponding types of sensuous experience—are
absent, since these types of sense experience are coarser in quality than
the other two (sight and hearing) and thus are excluded from this elevated
plane. The commentators say that the beings there possess the physical
forms of these organs, but these organs lack sensitivity and hence cannot
serve as bases for smelling, tasting and touching, sensory experiences
that therefore do not occur in the fine-material realm. In the immaterial
world no bases exist because all the bases are made of matter.
§21 Classification by way of Consciousness
Tattha pañcaviññ±ºadh±tuyo yath±kkama½ ekantena pañcap-
pas±davatth³ni niss±y’eva pavattanti. Pañcadv±r±vajjana-
sampaµicchanasankh±t± pana manodh±tu ca hadaya½ nissit± yeva
pavattanti. Avases± pana manoviññ±ºadh±tusankh±t± ca sant²raºa-
mah±vip±ka-paµighadvaya-paµhamamagga-hasana-r³p±vacaravasena
hadaya½ niss±y’eva pavattanti.
Avases± kusal’-±kusala-kriy±’ -nuttaravasena pana niss±ya v±
aniss±ya v±. ¾ruppavip±kavasena hadaya½ aniss±y’ev± ti.
Therein, the five elements of sense consciousness occur entirely
dependent on the five sensitive parts (of the sense organs) as their
respective bases (2 x 5 = 10). But the mind element—namely, the
five-door-adverting consciousness and the (two types of) receiving
consciousness—occurs in dependence on the heart. Likewise those
that remain—namely, the mind-consciousness element comprising the
investigating consciousness, the great resultants, the two accompanied
by aversion, the first path consciousness, smiling consciousness, and
fine-material-sphere consciousness—occur in dependence on the heart
(3 + 3 + 8 + 2 + 1+ 1+ 15 = 33).
The remaining classes of consciousness, whether wholesome,
unwholesome, functional, or supramundane, may be either dependent
on, or independent of, the heart-base (12 + 10 + 13 + 7 = 42). The
immaterial-sphere resultants are independent of the heart-base (4).
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III. PAKINNAKASANGAHA
146
Guide to §21
The five elements of sense consciousness, etc.: In the Abhidhamma
all eighty-nine types of citta are distributed among seven consciousness
elements (viññ±ºadh±tu) as follows:
The three cittas called mind element (manodh±tu) involve a very weak
grasp of the object: the five-door adverting consciousness because it
encounters an utterly novel object and is followed by a citta with a
different base, the twofold receiving consciousness because it follows a
citta with a different base. The five elements of sense consciousness are
slightly stronger because they directly see, hear, smell, taste, or touch
the object, but they are still relatively weak because they come between
two cittas with bases different than their own. The cittas collected under
mind-consciousness element (manoviññ±ºadh±tu), being preceded and
followed by cittas which share their own base, are capable of a fuller
and clearer cognitive grasp of their object.
But the mind-element … occurs in dependence on the heart: The
thirty-three cittas enumerated here do not arise in the immaterial world,
but only in worlds where matter exists. Hence they are always supported
by the heart-base. The cittas accompanied by aversion do not occur in
the fine-material and immaterial planes because aversion has been well
suppressed as a prerequisite for attaining jh±na. The first path
consciousness, the path consciousness of stream-entry, cannot occur in
the immaterial realms because it is contingent on hearing the Dhamma,
which presupposes the ear faculty. The smile-producing consciousness,
of course, requires a body to exhibit the smile.
The remaining classes of consciousness: They are: ten unwholesome
cittas (excluding the two accompanied by aversion), the eight great
wholesome cittas, the eight great functionals, four immaterial wholesome,
four immaterial functionals, seven supramundane (excluding the first
path), and the mind-door adverting—a total of forty-two. These cittas
are dependent on the heart-base when they occur in the planes where
TABLE 3.7: THE SEVEN CONSCIOUSNESS ELEMENTS
Eye-cons. element Eye-consciousness 2
Ear-cons. element Ear-consciousness 2
Nose-cons. element Nose-consciousness 2
Tongue-cons. element Tongue-consciousness 2
Body-cons. element Body-consciousness 2
Mind element 5-d-advt., recv. cons. 3
Mind-cons. element All remaining cittas 76
Element
Cittas
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III. COMPENDIUM OF THE MISCELLANEOUS
147
Greed-rtd. 8
Hate-rtd. 2
Delusion-rtd. 2
Eye-cons. 2
Ear-cons. 2
Nose-cons. 2
Tongue-cons. 2
Body-cons. 2
Mind elem. 3
Invs. 3
M-d-advt. 1
Smiling 1
SS Wh. 8
SS Rst. 8
SS Fnc. 8
FMS 15
IS Wh. 4
IS Fnc. 4
IS Rst. 4
S.E. Path 1
Other Spm. 7
Total
Eye-base
Ear-base
Nose-base
Tongue-base
Body-base
Heart-base (A)
Heart-base (S)
No base
2
2
2
2
2
33
42
4
NOTE : (A) = always; (S) = sometimes, i.e. only in sensuous and fine-material planes, not in immaterial plane.
B
ASE
CITTAS
TABLE 3.8: COMPENDIUM OF BASES
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III. PAKINNAKASANGAHA
148
matter exists, i.e. in the sensuous plane and the fine-material plane, and
independent of the heart-base when they occur in the immaterial plane.
The immaterial-sphere resultants occur only in the immaterial plane and
thus do not depend on any base. On the three planes, see V, §§3-7.
§22 Summary
Chavatthu½ nissit± k±me satta r³pe catubbidh±
Tivatthu½ nissit’ ±ruppe dh±tv’ek±nissit± mat±.
Tecatt±¼²sa niss±ya dvecatt±¼²sa j±yare
Niss±ya ca aniss±ya p±k’ ±rupp± anissit± ti.
It should be known that in the sensuous plane seven elements are
dependent on the six bases, in the fine-material plane four are
dependent on three bases, in the immaterial plane the one single
element is not dependent on any.
Forty-three (types of consciousness) arise dependent on a base.
Forty-two arise with or without a base. The immaterial resultants arise
without any base.
Guide to §22
In the sense world, etc.: In the sensuous plane five consciousness
elements arise each dependent on their own base, the mind element and
mind-consciousness element in dependence on the heart-base. In the fine-
material plane the nose-, tongue-, and body-bases, along with their
corresponding consciousness elements, are absent. In the immaterial plane
only mind-consciousness element occurs, and that without a base.
Iti Abhidhammatthasangahe
Pakiººakasangahavibh±go n±ma
tatiyo paricchedo.
Thus ends the third chapter
in the Manual of Abhidhamma entitled
the Compendium of the Miscellaneous.
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
149
CHAPTER IV
COMPENDIUM OF
THE COGNITIVE PROCESS
(V²thisangahavibh±ga)
§1 Introductory Verse
Cittupp±d±nam icc’eva½ katv± sangaham uttara½
Bh³mi-puggalabhedena pubb±paraniy±mita½
Pavattisangaha½ n±ma paµisandhippavattiya½
Pavakkh±mi sam±sena yath±sambhavato katha½.
Having thus completed the excellent compendium of states of
consciousness, I shall briefly explain in due order the occurrence of
consciousness both at rebirth-linking and during the course of
existence, according to the planes and individuals, and as determined
by what (states of consciousness) precede and follow.
Guide to §1
I shall briefly explain, etc.: In the preceding chapter the author has
classified the states of consciousness with their mental concomitants in
terms of such categories as feelings, roots, functions, and so forth. In
the next two chapters he will deal with the dynamics of consciousness
as it occurs in the process of life. The present chapter examines the oc-
currence of consciousness in the cognitive process (cittavithi), the next
chapter the occurrence of consciousness outside the cognitive process
(v²thimutta), on the occasions of rebirth, bhavanga, and death.
As determined by what (states of consciousness) precede and fol-
low (pubb±paraniy±mita½): This phrase means that the cittas in any one
cognitive process, as well as in the preceding and following processes,
occur in due order in accordance with natural law.
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IV. VITHISANGAHA
150
Enumeration of Categories
§2 The Six Sixes
Cha vatth³ni, cha dv±r±ni, cha ±lamban±ni, cha viññ±º±ni, cha
v²thiyo, chadh± visayappavatti c± ti v²thisangahe cha chakk±ni
veditabb±ni.
V²thimutt±na½ pana kamma-kammanimitta-gatinimitta-vasena
tividh± hoti visayappavatti.
Tattha vatthu-dv±r’-±lamban±ni pubbe vuttanayen’ eva.
In the compendium of the cognitive process, six classes each with
six members should be understood:
(i) six bases;
(ii) six doors;
(iii) six objects;
(iv) six types of consciousness;
(v) six processes; and
(vi) sixfold presentation of objects.
The presentation of objects to the process-freed consciousness is
threefold, namely, kamma, sign of kamma, and sign of destiny. The
bases, doors, and objects therein are as described before.
§3 Six Types of Consciousness
Cakkhuviññ±ºa½, sotaviññ±ºa½, gh±naviññ±ºa½, jivh±viññ±ºa½,
k±yaviññ±ºa½ manoviññ±ºañ c± ti cha viññ±º±ni.
The six types of consciousness are: eye-consciousness, ear-con-
sciousness, nose-consciousness, tongue-consciousness, body-con-
sciousness, and mind-consciousness.
§4 Six Processes
Cha v²thiyo pana cakkhudv±rav²thi, sotadv±rav²thi, gh±nadv±ra-
v²thi, jivh±dv±rav²thi, k±yadv±rav²thi, manodv±rav²thi c± ti dv±ra-
vasena v± cakkhuviññ±ºav²thi, sotaviññ±ºav²thi, gh±naviññ±ºav²thi,
jivh±viññ±ºav²thi, k±yaviññ±ºav²thi manoviññ±ºav²thi c± ti
viññ±ºavasena v± dv±rappavatt± cittappavattiyo yojetabb±.
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
151
According to the doors the six cognitive processes are:
(i) the process connected with the eye door;
(ii) the process connected with the ear door;
(iii) the process connected with the nose door;
(iv) the process connected with the tongue door;
(v) the process connected with the body door; and
(vi) the process connected with the mind door.
Or, according to consciousness, the cognitive processes are:
(i) the process connected with eye-consciousness;
(ii) the process connected with ear-consciousness;
(iii) the process connected with nose-consciousness;
(iv) the process connected with tongue-consciousness;
(v) the process connected with body-consciousness; and
(vi) the process connected with mind-consciousness.
The cognitive processes connected with the doors should be co-
ordinated (with the corresponding consciousness).
Guide to §4
The six cognitive processes: The word v²thi literally means street,
but here it is used in the sense of process. When cittas arise cognizing
an object at the sense doors or the mind door, they do not occur at ran-
dom or in isolation, but as phases in a series of discrete cognitive events
leading one to the other in a regular and uniform order. This order is
called cittaniy±ma, the fixed order of consciousness.
For a cognitive process to occur, all the essential conditions must be
present. According to the Commentaries, the essential conditions for each
type of process are as follows:
(i) For an eye-door process:
(a) eye-sensitivity (cakkhuppas±da);
(b) visible object (r³p±rammaºa);
(c) light (±loka);
(d) attention (manasik±ra).
(ii) For an ear-door process:
(a) ear-sensitivity (sotappas±da);
(b) sound (sadd±rammaºa);
(c) space (±k±sa);
(d) attention.
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IV. VITHISANGAHA
152
(iii) For a nose-door process:
(a) nose-sensitivity (gh±nappas±da);
(b) smell (gandh±rammaºa);
(c) air element (vayodh±tu);
(d) attention.
(iv) For a tongue-door process:
(a) tongue-sensitivity (jivh±ppas±da);
(b) taste (ras±rammaºa);
(c) water element (±podh±tu);
(d) attention.
(v) For a body-door process:
(a) body-sensitivity (k±yappas±da);
(b) tangible object (phoµµhabb±rammaºa);
(c) earth element (paµhav²dh±tu);
(d) attention.
(vi) For a mind-door process:
(a) the heart-base (hadayavatthu);
(b) mental object (dhamm±rammaºa);
(c) the bhavanga;
(d) attention.
1
The six types of cognitive processes are conveniently divided into
two groups—the five-door process (pañcadv±rav²thi), which includes the
five processes occurring at each of the physical sense doors; and the
mind-door process (manodv±rav²thi), which comprises all processes that
occur solely at the mind door. Since the bhavanga is also the channel
from which the five-door processes emerge, the latter are sometimes
called mixed door processes (missaka-dv±rav²thi) as they involve both
the mind door and a physical sense door. The processes that occur solely
at the mind door are then called bare mind-door processes (suddha-mano-
dv±rav²thi) since they emerge from the bhavanga alone without the in-
strumentality of a physical sense door. As will be seen, the first five
processes all follow a uniform pattern despite the difference in the sense
faculty, while the sixth comprises a variety of processes which are alike
only in that they occur independently of the external sense doors.
§5 Sixfold Presentation of Objects
Atimahanta½ mahanta½ paritta½ atiparittañ c± ti pañcadv±re,
manodv±re pana vibh³tam avibh³tañ c± ti chadh± visayappavatti
veditabb±.
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
153
The sixfold presentation of objects should be understood as fol-
lows:
a. At the five sense doors, it is: (i) very great, (ii) great,
(iii) slight, (iv) very slight.
b. At the mind door, it is: (v) clear and (vi) obscure.
Guide to §5
Presentation of objects: The Pali expression visayappavatti means
the presentation of an object to consciousness at one of the six doors,
or the occurrence of states of consciousness upon the presentation of an
object. The sixfold presentation of objects is analyzed into four alterna-
tives at the five sense doors—very great, great, slight, and very slight;
and two alternatives at the mind door—clear and obscure.
In this context the words “great” (mah±) and “slight” (paritta) are
not used with reference to the size or grossness of the object, but to the
force of its impact on consciousness. Even though a large or gross vis-
ible object is present at the eye door, if the sensitive matter of the eye
is weak, or the object impinges on the eye after it has passed its prime,
or the light is dim, the object will not make a distinct impression and
thus will fall into the categories of slight or very slight. On the other
hand, if a small or subtle form impinges on the eye while it is at its prime,
and the sensitive matter of the eye is strong, and the light is bright, then
the object will make a distinct impression and will fall into the catego-
ries of great or very great.
Therefore the terms “great object” and “slight object,” etc., indicate,
not the size of the object, but the number of process cittas (v²thicitta)
that arise from the moment the object enters the avenue of a sense door
until the moment the presentation of the object to consciousness ceases.
A similar principle distinguishes the presentation of objects in the mind
door into the clear and the obscure.
The Five-Door Process
(pañcadv±rav²thi)
§6 The Very Great Object
Katha½? Upp±da-µµhiti-bhanga-vasena khaºattaya½ ekacittak-
khaºa½ n±ma. T±ni pana sattarasa cittakkhaº±ni r³padhamm±nam
±yu. Ekacittakkhaº±t²t±ni v± bahucittakkhaº±t²t±ni v± µhitippatt±n’
eva pañc±lamban±ni pañcadv±re ±p±tham ±gacchanti.
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IV. VITHISANGAHA
154
How (is the intensity in the presentation of objects determined)?
One mind-moment consists of the three (sub-) moments—arising,
presence, and dissolution. The duration of material phenomena con-
sists of seventeen such mind-moments. The five sense objects enter
the avenue of the five sense doors at the stage of presence, when one
or several mind-moments have passed.
Tasm± yadi ekacittakkhaº±t²taka½ r³p±rammaºa½ cakkhussa
±p±tham ±gacchati, tato dvikkhattu½ bhavange calite bhavangasota½
vocchinditv± tam eva r³p±rammaºa½ ±vajjanta½ pañcadv±r-
±vajjanacitta½ uppajjitv± nirujjhati. Tato tass’ ±nantara½ tam eva
r³pa½ passanta½ cakkhuviññ±ºa½, sampaµicchanta½ sampaµic-
chanacitta½, sant²rayam±na½ sant²raºacitta½, vavatthapenta½
votthapanacittañ c± ti yath±kkama½ uppajjitv± nirujjhanti.
Therefore, if a visible form as object, having passed one mind-
moment (i), enters the avenue of the eye, the life-continuum vibrates
for two mind-moments and is arrested (ii, iii). Then a five-door
adverting consciousness arises and ceases adverting to that same vis-
ible form as object (iv). Immediately after there arise and cease in
due order:
(v) eye-consciousness seeing that form;
(vi) receiving consciousness receiving it;
(vii) investigating consciousness investigating it;
(viii) determining consciousness determining it.
Tato para½ ek³nati½sak±m±vacarajavanesu ya½ kiñci
laddhappaccaya½ yebhuyyena sattakkhattu½ javati. Javan±nu-
bandh±ni ca dve tad±rammaºap±k±ni yath±raha½ pavattanti. Tato
para½ bhavangap±to.
Following this, any one of the twenty-nine sense-sphere javanas
which has gained the right conditions runs its course, generally for
seven mind-moments (ix-xv). After the javanas, two registration
resultants arise accordingly (xvi-xvii). Then comes the subsidence into
the life-continuum.
Ett±vat± cuddasa v²thicittupp±d± dve bhavangacalan±ni pubb’ev’
at²takam ekacittakkhaºan ti katv± sattarasa cittakkhaº±ni parip³renti.
Tato para½ nirujjhati. ¾lambanam eta½ atimahanta½ n±ma gocara½.
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
155
14 acts of process
consciousness
TABLE 4.1: A COMPLETE EYE-DOOR PROCESS
1 2 3 4 5 6 7 8 9 10 11 12 13
14 15 16 17
*** *** *** *** *** *** *** *** *** *** *** *** *** *** *** ***
*** *** ***
Stream of bhavanga
Past bhavanga
Vibrational bhavanga
Arrest bhavanga
Five-door adverting
Eye-consciousness
Receiving
Investigating
Determining
Registration
Registration
Stream of bhavanga
NOTE: The triple asterisks beneath the numbers represent the three sub-moments of each mind-moment: arising, presence, and diss
olution.
Javana
<
>
>
<
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IV. VITHISANGAHA
156
To this extent seventeen mind-moments are completed, namely,
fourteen acts of process consciousness, two vibrations of the life-
continuum, and one mind-moment that had passed prior to (the proc-
ess). Then the object ceases. This object is called “very great.”
Guide to §6
The duration of material phenomena: The life-span of a citta is
termed, in the Abhidhamma, a mind-moment (cittakkhaºa). This is a
temporal unit of such brief duration that, according to the commenta-
tors, in the time that it takes for lightning to flash or the eyes to blink,
billions of mind-moments can elapse. Nevertheless, though seemingly
infinitesimal, each mind-moment in turn consists of three sub-moments—
arising (upp±da), presence (µhiti), and dissolution (bhanga). Within the
breadth of a mind-moment, a citta arises, performs its momentary func-
tion, and then dissolves, conditioning the next citta in immediate suc-
cession. Thus, through the sequence of mind-moments, the flow of
consciousness continues uninterrupted like the waters in a stream.
Some commentators, such as ¾cariya ¾nanda (author of the M³la-
ݲk± to the Abhidhamma Piµaka), reject the sub-moment of presence in
relation to mental phenomena, appealing for support to the Citta-Yamaka
chapter of the Yamaka, which speaks only of the arising moment and
dissolution moment of consciousness, but not of a presence moment.
¾cariya Anuruddha, however, does not endorse this position, nor do his
commentators. The Vibh±vin² points out that the sub-moment of pres-
ence is a stage in the occurrence of a dhamma separate from the stages
of arising and dissolution, during which the dhamma “stands facing its
own dissolution” (bhang±bhimukh±vath±). Ledi Sayadaw regards the
moment of presence as the midpoint between the two phases of arising
and falling (udaya-vaya), just as, when a stone is thrown upwards, a
moment is needed before it starts falling downwards. He also says that
the presence moment can be taken to cover the entire life-span of a
dhamma between the first point of its arising and the end of its falling
away. Many commentators take the presence moment to be implied by
the Buddha’s statement: “There are three conditioned characteristics of
the conditioned: arising, passing away, and the alteration of that which
stands” (A.3:47/i,152). Here the presence moment is identified with “the
alteration of that which stands” (µhitassa aññathatta).
Material phenomena as well pass through the same three stages of
arising, presence, and dissolution, but for them the time required for these
three stages to elapse is equal to the time it takes for seventeen cittas to
arise and perish. The stages of arising and dissolution are equal in
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
157
duration for both material and mental phenomena, but in the case of ma-
terial phenomena the stage of presence is equal to forty-nine sub-mo-
ments of mental phenomena.
2
The five sense objects enter … at the stage of presence: The five
sense objects—visible forms, etc.—are material phenomena and thus
endure for seventeen mind-moments. Since the sense object is still weak
at the sub-moment of arising, it can enter the avenue of sense only when
it reaches the stage of presence.
Therefore, if a visible form as object, etc.: When no active cogni-
tive process is taking place, the bhavanga flows on as a series of cittas
all of the same type, hanging on to a single object—either a kamma, a
sign of kamma, or a sign of destiny—the same as the object of the last
javana process in the immediately preceding existence. At the very
moment a sense object enters a sense door, one bhavanga citta passes,
known as at²ta-bhavanga, the past life-continuum. Then another two
bhavanga cittas vibrate owing to the impact of the object, the second
interrupting the stream of the bhavanga. In the sub-commentaries these
are distinguished as bhavanga-calana, vibrational life-continuum, and
bhavang’-upaccheda, arrest life-continuum. Thereafter, with the arising
of the five-door adverting citta, the stream of consciousness emerges from
the “process-freed” state and launches into a cognitive process (v²thip±ta).
The twenty-nine sense-sphere javanas: that is, twelve unwholesome
types, eight each of the great wholesome and great functional types, and
the functional smile-producing citta. Only one type of citta runs for all
seven occasions of the javana process.
This object is called “very great”: In the process with a very great
object, the object arises simultaneously with the arising sub-moment of
the at²ta-bhavanga. Since the sense object and the sensitive matter of
the sense organ both have a duration of seventeen mind-moments, they
both perish simultaneously with the second registration citta. Thus this
kind of cognitive process runs for a full seventeen mind-moments, of
which fourteen cittas, beginning with the five-door adverting citta, are
considered process cittas proper. This cognitive process is also known
as tad±rammaºav±ra, a course ending with registration. (See Table 4.1.)
The connection of the cognitive process described in the text with
the “six sixes” may be understood as follows. When a visible form im-
pinges on the eye-sensitivity, then, supported by the eye-base, there arises
an eye-consciousness taking as object the visible form that has impinged
on the eye. For the eye-consciousness, the eye-sensitivity is the base
and the door, the visible form is the object. The other cittas in the
process—the five-door adverting, the receiving, investigating, and
determining consciousnesses, the javanas, and registration—are states
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IV. VITHISANGAHA
158
of mind-consciousness. They take the same visible form as object and
the eye-sensitivity as door, but they arise with the support of the heart-
base. For all the cittas in the process, the bhavanga is also considered a
door, since the entire process emerges from the bhavanga. Thus all sense-
door processes are considered to have two doors, the material sensitiv-
ity as a differentiating door and the mind door or bhavanga as a common
door. Because it has arisen specifically in the eye door this process is
called an “eye-door process,” and because it is distinguished by eye-con-
sciousness it is also called an “eye-consciousness process.” Since it has
arisen with a very powerful object capable of impinging on the sense
faculty after only one mind-moment has passed, it is called a process
with a very great object. The cognitive processes in the other senses may
be understood accordingly, with the necessary substitutions.
The ancient teachers of the Abhidhamma illustrate the cognitive proc-
ess occurring in the sense doors with the simile of the mango.
3
A cer-
tain man with his head covered went to sleep at the foot of a fruiting
mango tree. Then a ripe mango loosened from the stalk fell to the ground,
grazing his ear. Awakened by the sound, he opened his eyes and looked;
then he stretched out his hand, took the fruit, squeezed it, and smelt it.
Having done so, he ate the mango, swallowed it appreciating its taste,
and then went back to sleep.
Here, the time of the man’s sleeping at the foot of the mango tree is
like the time when the bhavanga is occurring. The instant of the ripe
mango falling from its stalk and grazing his ear is like the instant of the
object striking one of the sense organs, for instance, the eye. The time
of awaking through the sound is like that of the five-door adverting
consciousness turning towards the object. The time of the man’s open-
ing his eyes and looking is like eye-consciousness accomplishing its
function of seeing. The time of stretching out his hand and taking the
mango is like that of the receiving consciousness receiving the object.
The time of squeezing the fruit is like that of the investigating con-
sciousness investigating the object. The time of smelling the mango is
like that of the determining consciousness determining the object. The
time of eating the mango is like that of javana experiencing the flavour
of the object. The swallowing of the fruit while appreciating its taste is
like the registration consciousness taking the same object as the javana
phase. And the man’s going back to sleep is like the subsidence back
into the bhavanga.
It should be noted that the entire cognitive process occurs without
any self or subject behind it as an enduring experiencer or inner con-
troller, a “knower” outside the scope of the process itself. The momen-
tary cittas themselves exercise all the functions necessary to cognition,
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
159
and the unity of the cognitive act derives from their coordination through
laws of conditional connectedness. Within the cognitive process each
citta comes into being in accordance with the lawful order of conscious-
ness (cittaniy±ma). It arises in dependence on a variety of conditions,
including the preceding citta, the object, a door, and a physical base.
Having arisen, it performs its own unique function within the process,
and then it dissolves, becoming a condition for the next citta.
§7 The Great Object
Y±va tad±rammaº’ upp±d± pana appahont±t²takam ±p±tham
±gata½ ±lambana½ mahanta½ n±ma. Tattha javan±vas±ne
bhavangap±to va hoti. Natthi tad±rammaº’ upp±do.
The object is called “great” when it enters the avenue of sense after
having passed (a few moments) and is unable to survive till the aris-
ing of the registration mind-moments. In that case, at the end of the
javanas, there is subsidence into the life-continuum and no arising
of registration consciousness.
Guide to §7
The object is called “great,” etc.: In this kind of cognitive process,
after the object has arisen two or three at²ta-bhavanga cittas pass be-
fore its impact causes the bhavanga to vibrate. Since the object and sense
door can only endure for seventeen mind-moments, this process does
not give any scope for the registration cittas to arise; registration can-
not occur even when there are two at²ta-bhavangas, since registration
occurs either for two mind-moments or not at all.
When there are two at²ta-bhavanga cittas, fifteen more cittas can arise
during the life-span of the object. In such a case both the object and the
sense door perish simultaneously with the dissolution moment of the first
bhavanga citta following the javana phase. When there are three at²ta-
bhavanga cittas, scope remains for fourteen more cittas to arise, and in
this case the sense object and sense door perish simultaneously with the
last javana citta. This kind of cognitive process is also called a javana-
v±ra, a course ending with javana.
§8 The Slight Object
Y±va javan’ upp±d± pi appahont±t²takam ±p±tham ±gata½
±lambana½ paritta½ n±ma. Tattha javanam pi anuppajjitv±
dvattikkhattu½ votthapanam eva pavattati. Tato para½ bhavangap±to
va hoti.
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IV. VITHISANGAHA
160
The object is called “slight” when it enters the avenue of sense
after having passed (a few moments) and is unable to survive till the
arising of the javanas. In that case even the javanas do not arise, but
the determining consciousness occurs for two or three moments, and
then there is subsidence into the life-continuum.
Guide to §8
The object is called “slight,” etc.: In the process with a slight ob-
ject, from four to nine at²ta-bhavangas will pass initially, and no javanas
will arise. The determining citta will occur two or three times, after which
the cognitive process will subside into the bhavanga. Depending on the
number of at²ta-bhavangas there are six types of process with a slight
object. This kind of process is also called votthapanav±ra, a course end-
ing with determining.
§9 The Very Slight Object
Y±va votthapan’ upp±d± ca pana appahont±t²takam ±p±tham
±gata½ nirodh±sannam ±lambana½ atiparitta½ n±ma. Tattha bhav-
angacalanam eva hoti. Natthi v²thicittupp±do.
The object is called “very slight” when it enters the avenue of sense
as it is on the verge of ceasing and, after having passed (a few mo-
ments), is unable to survive until the arising of the determining con-
sciousness. In that case there is merely vibration of the life-continuum,
but no arising of a cognitive process.
Guide to §9
The object is called “very slight,” etc.: In this course of cognition
there are no process cittas but only vibrations of the bhavanga. During
the seventeen moments of the object’s life-span, ten to fifteen moments
will be occupied by at²ta-bhavanga cittas, two moments by vibrational
bhavangas, and the rest by the bhavangas subsequent to the vibration.
This type of process, of which there are six sub-types, is also termed
moghav±ra, the futile course.
§10 Fourfold Presentation of Objects
Icc’ eva½ cakkhudv±re tath± sotadv±r±d²su c± ti sabbath± pi
pañcadv±re tad±rammaºa-javana-votthapana-moghav±ra-
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
161
KEY: B = stream of bhavanga; P = past bhavanga; V = vibrational bhavanga; A = arrest bhavanga; F = five-door adverting;
E = eye-consciousness; Rc = receiving; I = investigation; D = determining; J = javana; Rg = registration; { } = the life of the object.
NOTE: For eye-consciousness, substitute ear-, nose-, tongue-, or body-consciousness. All fifteen types of cognitive process can
occur through
each of the five doors, making a total of seventy-five processes occuring at the five sense doors.
TABLE 4.2: GRADES OF SENSE-DOOR PROCESSES
The Very Great Object
1B{PVAFERcIDJJJJJJJRgRg}B
The Great Object
2B{PPVAFERcIDJJJJJJJB}B
3 B{PPPVAFERcI DJJ JJ JJ J}B
The Slight Object
4B{PPPPVAFERcIDDDBBBB}B
5B{PPPPPVAFERcIDDDBBB}B
6 B{PPPPPPVAF ERcI DDDB B}B
7 B{PPPPPPPVAFERcIDDD B}B
8 B{PPPPPPPPVAFERcI DD D}B
9 B{PPPPPPPPP VAFERcID D}B
The Very Slight Object
10 B{PP P P PP PP P P VV B B BB B}B
11 B{PP P P PP PP P P P V VB BB B}B
12 B{PP P P PP PP P P P P VV BB B}B
13 B{PP P P PP PP P P P P P V VB B}B
14 B{PP P P PP PP P P P P P P VV B}B
15 B{PP P P PP PP P P P P P P P V V}B
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IV. VITHISANGAHA
162
sankh±t±na½ catunna½ v±r±na½ yath±kkama½ ±lambanabh³t±
visayappavatti catudh± veditabb±.
As in the eye door, so in the ear door, etc. Thus in all the five
doors, the fourfold presentation of objects should be understood, in
due order, in the four ways known as:
(i) the course (ending with) registration;
(ii) the course (ending with) javana;
(iii) the course (ending with) determining; and
(iv) the futile course.
Guide to §10
Thus in all the five doors, etc.: When these four courses are divided
by way of their sub-types, there are altogether fifteen kinds of sense-
door cognitive process. Since each of these can occur in all the five sense
doors, this makes a total of seventy-five sense-door processes. (See Table
4.2.)
§11 Summary
V²thicitt±ni satt’ eva cittupp±d± catuddasa
Catupaññ±sa vitth±r± pañcadv±re yath±raha½.
Ayam ettha pañcadv±re
v²thicittappavattinayo.
There are seven modes and fourteen different states of conscious-
ness in the cognitive process. In detail there are accordingly fifty-
four in the five doors.
Herein, this is the method
of the cognitive process in the five sense doors.
Guide to §11
There are seven modes, etc.: The seven modes in which the proc-
ess cittas occur are: five-door adverting, sense consciousness (one of
five), receiving, investigating, determining, javana and registration. The
fourteen states of consciousness are obtained by taking the javana seven
times and registration twice. The fifty-four cittas that occur in the five-
door process comprise all the sense-sphere cittas.
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
163
The Mind-Door Process
(manodv±rav²thi)
§12 The Limited Javana Process
Manodv±re pana yadi vibh³tam ±lambana½ ±p±tham ±gacchati,
tato para½ bhavangacalana-manodv±r±vajjana-javan±vas±ne
tad±rammaºap±k±ni pavattanti. Tato para½ bhavangap±to.
When a clear object enters the avenue of the mind door, then the
vibration of the life-continuum, mind-door adverting, javanas, and at
the end of the javanas, registration resultants, all take place. Follow-
ing this there is subsidence into the life-continuum.
Avibh³te pan’ ±lambane javan±vas±ne bhavangap±to va hoti.
Natthi tad±rammaº’ upp±do ti.
In the case of an obscure object there is subsidence into the life-
continuum at the end of the javanas, without giving rise to the regis-
tration resultants.
Guide to §12
The mind-door process: When a cognitive process occurs in one of
the sense doors, two doors are actually involved: the physical sense door
and the mind door, which is the bhavanga from which the cognitive
process emerges. What is called a mind-door process is a cognitive proc-
ess that occurs exclusively through the mind door, without any admix-
ture of the sense doors. This kind of process is also called, for the sake
of clarity, a bare mind-door process (suddha-manodv±rav²thi).
The mind-door process includes both the “limited” or sense-sphere
process (paritta-v²thi), dealt with in §§12-13, and the cognitive process
in absorption pertaining to the sublime (mahaggata) and supramundane
(lokuttara) attainments, dealt with in §§14-16.
The limited or sense-sphere mind-door process is itself twofold:
(1) that consequent to a five-door process (pañcadv±r±nubandhak±), and
(2) the independent process (visu½siddh±).
(1) Just as when a gong is struck once by a baton, the gong sends
forth a continuous stream of reverberations, so when one of the five sense
doors has been impinged upon once by a sense object, after the five-
door process has ceased the past sense object comes into range at the
mind door and sets off many sequences of mind-door processes. Because
these cognitive processes come as the sequel to a five-door process, they
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IV. VITHISANGAHA
164
are known as consequent processes. They are counted as fivefold by way
of the five sense-door processes which they follow.
Ledi Sayadaw explains that it is in these consequent processes that
distinct recognition of the object occurs; such recognition does not oc-
cur in a bare five-door process itself. An eye-door process, for exam-
ple, is followed first by a conformational mind-door process
(tadanuvattik± manodv±rav²thi), which reproduces in the mind door
the object just perceived in the sense-door process. Then comes a
process grasping the object as whole (samud±yag±hik±); then a proc-
ess recognizing the colour (vaººasallakkhaº±); then a process grasping
the entity (vatthug±hik±); then a process recognizing the entity (vatthu
-
sallakkhaº±); then a process grasping the name (n±mag±hik±); then a
process recognizing the name (n±masallakkhaº±).
“The process grasping the object as a whole” is the mind-door
process perceiving as a whole the forms repeatedly perceived in indi-
vidual frames by the two preceding processes, the original sense-door
process and the conformational mind-door process. This process exer-
cises a synthesizing function, fusing the perception of distinct “shots”
of the object into the perception of a unity, as in the case of a whirling
fire-brand perceived as a circle of fire. It is only when this has occurred
that recognition of the colour is possible. When the recognition of the
colour occurs, one recognizes the colour, “I see blue.” When the recog-
nition of the entity occurs, one recognizes the entity or shape. When the
recognition of the name occurs, one recognizes the name. Thus, Ledi
Saydaw asserts, it is only when a recognitional process referring to one
or another specific feature occurs that one knows, “I see this or that
specific feature.”
(2) An independent mind-door process occurs when any of the six
objects enters the range of cognition entirely on its own, not as a con-
sequence of an immediately preceding sense-door process. The question
may be raised how an object can enter the range of the mind door inde-
pendently of a proximate sensory impingement. Ledi Sayadaw cites
various sources: through what was directly perceived earlier, or by in-
ference from what was directly perceived; through what was learnt by
oral report, or by inference from what was learnt by oral report; on ac-
count of belief, opinion, reasoning, or reflective acceptance of a view;
by the power of kamma, psychic power, disturbance of the bodily
humours, the influence of a deity, comprehension, realization, etc. He
explains that if one has clearly experienced an object even once, at a
later time—even after a hundred years or in a future life—dependent
on that object a condition may be set for the vibration of the bhavanga.
The mind that has been nurtured on such an input of prior experiences
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
165
is extremely susceptible to their influence. When it encounters any sense
object, that object may trigger off in a single moment mental waves
extending to many thousands of objects previously perceived.
The mental continuum, constantly being excited by these causal in-
fluences, is always seeking an opportunity to emerge from the bhavanga
and acquire a clear cognition of an object. Therefore the mental factor
of attention present in the bhavanga repeatedly causes the bhavanga to
vibrate, and it directs consciousness again and again to advert to objects
which have gained conditions to appear. Even though the bhavanga citta
has its own object, Ledi Sayadaw explains, it occurs in the mode of in-
clining towards some other object. As a result of this perpetual “buzz”
of activity in the bhavanga, when an object acquires sufficient promi-
nence through other operative conditions, it draws the continuum of
consciousness out of the bhavanga, and then that object comes into the
range of cognition at the mind door.
The independent process is analyzed as sixfold: the process based on
what was directly perceived; the process based on inference from what
was directly perceived; the process based on oral report; the process based
on inference from oral report; the process based on the cognized; the
process based on inference from the cognized. “The cognized” here in-
cludes belief, opinion, comprehension, and realization; “inference from
the cognized” includes judgements arrived at by inductive and deduc-
tive reasoning.
When a clear object enters, etc.: There are two types of mind-door
process pertaining to the sense sphere, distinguished by the intensity of
the object. In a process with a clear object (vibh³t±lambana), when the
object enters the avenue of the mind door, the bhavanga vibrates and is
arrested. Then a mind-door adverting consciousness turns to the object,
followed by seven moments of javana and two of registration, after which
the cognitive process subsides into the bhavanga. This is in the case of
beings in the sense-sphere plane; but for beings in the fine-material and
immaterial planes, moments of registration do not occur even when the
object is exceptionally clear (see below §§19-20).
In the case of an obscure object: In the process with an obscure
object (avibh³t±lambana) the two moments of registration do not occur
under any conditions.
Ledi Sayadaw holds that the subsidence into the bhavanga at the end
of the javanas should be understood as the maximum type of process
with an obscure object. However, he maintains that when the object is
obscure, a course ending with two or three occurrences of the mind-door
adverting is also found, and a course ending with the mere vibration of
the bhavanga may also be admitted. For in the case of the bare mind-door
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IV. VITHISANGAHA
166
process, on countless occasions an object enters the range of cognition
and causes the bhavanga to vibrate two or three times, after which the
disturbance subsides with no occurrence of cittas belonging to a cogni-
tive process proper. Thus, according to Ledi Sayadaw, in the mind door
too there is a fourfold presentation of objects. The course ending with
registration can be called a very clear (ati-vibh³ta) presentation; the
course ending with javanas, a clear (vibh³ta) presentation; the course
ending with mind-door adverting, an obscure (avibh³ta) presentation;
and the course ending with mere vibration of the bhavanga, a very ob-
scure (ati-avibh³ta) presentation. The clarity of the presentation depends
on either the prominence of the object or the strength of consciousness.
For a prominent object can appear clearly even when consciousness is
weak, while a strong consciousness can clearly cognize even a subtle
abstruse object.
§13 Summary
V²thicitt±ni t²º’ eva cittupp±d± das’ erit±
Vitth±rena pan’ etth’ ekacatt±¼²sa vibh±vaye.
Ayam ettha parittajavanav±ro.
Three modes and ten different states (of consciousness) in the
cognitive process are told. It should be explained that, in detail, there
are forty-one kinds here.
Herein, this is the limited javana section.
Guide to §13
Three modes, etc.: The three modes of the process cittas are mind-
door adverting, javana, and registration. The ten states of consciousness
are obtained by taking the javana seven times and registration twice. The
forty-one cittas here include all the sense-sphere cittas except the two
sets of fivefold sense consciousness, the five-door adverting, and the two
TABLE 4.3: THE LIMITED JAVANA PROCESS
The Clear Object
B { V A M J J J J J J J Rg Rg } B
The Obscure Object
B { V A M J J J J J J J } B B B
KEY: M = mind-door adverting; {} = extent of the process; rest as in Table 4.2.
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
167
kinds of receiving consciousness. The three investigating cittas occur
here with the function of registration, the determining citta with the func-
tion of mind-door adverting.
The Process of Absorption Javanas in the Mind Door
(appan±javana-manodv±rav²thi )
§14 The Process of Absorption
Appan±javanav±re pana vibh³t±vibh³tabhedo natthi. Tath±
tad±rammaº’ upp±do ca. Tattha hi ñ±ºasampayuttak±m±vacaraja-
van±nam aµµhanna½ aññatarasmi½ parikamm’-opac±r’-±nuloma-
gotrabh³ n±mena catukkhattu½ tikkhattum eva v± yath±kkama½
uppajjitv± niruddhe tadanantaram eva yath±raha½ catuttha½
pañcama½ v± chabb²sati mahaggata-lokuttarajavanesu yath±bhi-
n²h±ravasena ya½ kiñci javana½ appan±v²thim otarati. Tato para½
appan±vas±ne bhavangap±to va hoti.
In the occurrence of javanas in absorption, there is no distinction
between clear and obscure (objects). Likewise there is no arising of
registration consciousness. In this case (i.e. in the process of absorp-
tion), any one of the eight sense-sphere javanas accompanied by
knowledge arises and ceases four times or three times, in due order
as preparation, access, conformity, and change-of-lineage. Immedi-
ately after they cease, in the fourth or fifth moment as the case may
be, any one of the javanas among the twenty-six types of sublime or
supramundane javanas enters upon the process of absorption in ac-
cordance with the way the mind is conveyed. After that, at the end
of absorption, there is subsidence into the life-continuum.
Guide to §14
Absorption (appan±): Appan± primarily signifies a highly developed
form of vitakka, initial application of mind, which thrusts the associ-
ated mental states so deeply into the object that they become absorbed
in it. Although vitakka is absent in the jh±nas beyond the first, because
the mind that has entered jh±na becomes fixed one-pointedly on its ob-
ject, the word appan± comes to be extended to all meditative attainments
pertaining to the fine-material, immaterial, and supramundane planes.
There is no distinction between clear and obscure (objects): This
distinction is not found in relation to absorption because the meditative
attainments are only possible when the object is clearly apprehended.
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IV. VITHISANGAHA
168
In this case … any one of the eight sense-sphere javanas … arises:
When the meditator is about to achieve a jh±na, a path, or fruition, first
there arises mind-door adverting. Then, in the same cognitive process
as the attainment, immediately preceding it, a series of sense-sphere
javanas runs its course in quick succession, leading the mind from the
sense-sphere plane to the absorption. In the case of a worldling or a
trainee, these javanas will be one of the four wholesome sense-sphere
cittas accompanied by knowledge; in the case of an Arahant, one of the
four functional sense-sphere cittas accompanied by knowledge.
In due order as preparation, etc.: In an individual with average
faculties, these preliminary javanas occur four times, each one exercis-
ing a different preliminary function. The first is called preparation (pari-
kamma) because it prepares the mental continuum for the attainment to
follow. The next is called access (upac±ra) because it arises in proxim-
ity to the attainment. The third moment is called conformity (anuloma)
because it arises in conformity with both the preceding moments and
the subsequent absorption. The fourth moment is called change-of-line-
age (gotrabh³). In the case of jh±na attainment it receives this name be-
cause it overcomes the sense-sphere lineage and evolves the lineage of
sublime consciousness. In the case of the first path attainment, this mo-
ment is called change-of-lineage because it marks the transition from
the lineage of worldlings to the lineage of the noble ones (ariya). The
expression continues to be used figuratively for the moment of transi-
tion to the higher paths and fruits, though sometimes it is designated by
a different name, vod±na, meaning “cleansing.”
4
In an individual with especially keen faculties, the moment of prepa-
ration (parikamma) is omitted, and thus only three preliminary sense-
sphere javanas occur prior to absorption.
Immediately after they cease, etc.: Immediately after the change-
of-lineage citta, as the fourth javana in an individual with keen facul-
ties, or as the fifth javana in one with average faculties, there arises the
first javana citta at the level of absorption. This citta may be one of the
five fine-material-sphere cittas either wholesome or functional (10), one
of the four immaterial-sphere cittas either wholesome or functional (8),
or one of the four paths or fruits (8). Thus it can be of twenty-six types.
It should be noted that in an absorption cognitive process, the javana
cittas can be of different types, even of different planes, while in a sense-
sphere process they are all uniform.
In accordance with the way the mind is conveyed (yath±bhi-
n²h±ravasena): This means that the absorption citta that arises is con-
ditioned by the direction the meditator gives to his mind. If he wishes
to attain the first jh±na, then he conveys his mind towards that jh±na
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
169
through the development of calm concentration (samatha), and so too
for the attainment of the higher jh±nas. If the meditator aims at reach-
ing the path and fruit, then he conveys his mind towards the path and
fruit through the development of insight (vipassan±).
At the end of absorption: After absorption there is immediate sub-
sidence into the bhavanga, with no occurrence of registration cittas.
The Initial Attainment of Jh±na
Avrg: B { V A M Pr Ac Cn Ch Jh } B B B
Keen: B { V A M Ac Cn Ch Jh } B B B B
Attainment of Path and Fruit
Avrg: B { V A M Pr Ac Cn Ch Pa Fr Fr } B
Keen: B { V A M Ac Cn Ch Pa Fr Fr Fr } B
KEY: Avrg = one of average faculties; keen = one of keen faculties; Pr = preparation;
Ac = access; Cn = conformity; Ch = change-of-lineage; Jh = jh±na; Pa = path; Fr = fruition;
rest as in Tables 4.2 and 4.3.
TABLE 4.4: THE ABSORPTION JAVANA PROCESS
§15 Correlations in Absorption
Tattha somanassasahagatajavan±nantara½ appan± pi soma-
nassasahagat± va p±µikankhitabb±. Upekkh±sahagatajavan±nantara½
upekkh±sahagat± va. Tatth± pi kusalajavan±nantara½ kusalajavanañ
c’eva heµµhimañ ca phalattayam appeti. Kriy±-javan±nantara½
kriy±javana½ arahattaphalañ c± ti.
Therein, immediately after a javana accompanied by joy, absorp-
tion accompanied by joy may be expected. Immediately after a javana
accompanied by equanimity, absorption (occurs) accompanied by
equanimity.
Therein, too, immediately after a wholesome javana, absorption
occurs through a wholesome javana and the three lower fruits. Im-
mediately after a functional javana, absorption occurs through a func-
tional javana and the fruit of Arahantship.
Guide to §15
The purpose of this passage is to establish the correlations between
the preliminary cittas of the cognitive process issuing in absorption and
the absorption cittas themselves. The verses to follow will provide the
detailed application of the general principles stated in the present passage.
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IV. VITHISANGAHA
170
§16 Summary
Dvatti½sa sukhapuññamh± dv±das’ opekkhak± para½
Sukhitakriyato aµµha cha sambhonti upekkhak±.
Puthujjan±na sekkh±na½ k±mapuññ± tihetuto
Tihetuk±makriyato v²tar±g±nam appan±.
Ayam ettha manodv±re
v²thicittappavattinayo.
Following wholesome consciousness accompanied by joy, thirty-
two (classes of absorption javanas) arise. After (wholesome con-
sciousness) accompanied by equanimity, twelve (classes of absorp-
tion javanas arise). After functionals accompanied by joy, eight classes
arise, and after (functionals) accompanied by equanimity, six classes
arise.
For worldlings and trainees, absorption occurs following a three-
rooted wholesome sense-sphere consciousness. For those free from
lust (i.e. Arahants), absorption follows a three-rooted sense-sphere
functional consciousness.
Herein, this is the method
of the cognitive process in the mind door.
Guide to §16
Following wholesome consciousness accompanied by joy, etc.:
When the preliminary functions in the absorption process are performed
by either of the two wholesome sense-sphere cittas accompanied by joy
and knowledge—that is, in the case of worldlings or trainees—then there
can arise thirty-two cittas as javanas in absorption: the sublime whole-
some cittas of the first four jh±nas (those accompanied by happiness);
the four path cittas at the level of any of the first four jh±nas; and the
lower three fruition cittas at the same four levels (4 + 16 + 12 = 32).
After (wholesome consciousness) accompanied by equanimity, etc.:
When the preliminary functions are performed by either of the two
wholesome sense-sphere cittas accompanied by equanimity and knowl-
edge—also in the case of worldlings or trainees—then there can arise
twelve absorption javanas: the sublime wholesome cittas of the fifth jh±na
and the four immaterial jh±nas; the four path cittas at the level of the
fifth jh±na; and the lower three fruition cittas at the level of the fifth
jh±na (5 + 4 + 3 = 12).
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
171
After functionals accompanied by joy, etc.: Following the two func-
tional sense-sphere cittas accompanied by joy and knowledge—that is,
in the case of Arahants only—there arise eight javanas in absorption:
the sublime functional javanas of the first four jh±nas and the fruition
of Arahantship at the level of the first four jh±nas (4 + 4 = 8).
After (functionals) accompanied by equanimity, etc.: Following
the two functional sense-sphere cittas accompanied by equanimity and
knowledge there arise six javanas in absorption: five sublime functional
javanas and the fruition of Arahantship at the level of the fifth jh±na
(5 + 1 = 6).
For worldlings and trainees, etc.: In the case of worldlings and
trainees who have attained the three lower paths and fruits, after any
of the four wholesome sense-sphere javanas accompanied by knowl-
edge there arises one of the forty-four absorption javanas described
above (32 + 12 = 44). After the four functional sense-sphere javanas
accompanied by knowledge, there arises to the Arahant one of the above
fourteen absorption javanas (8 + 6 = 14).
The Procedure of Registration
(tad±rammaºaniyama)
§17 Analysis of Registration
Sabbatth± pi pan’ ettha aniµµhe ±rammaºe akusalavip±k±n’ eva
pañcaviññ±ºa-sampaµicchana-sant²raºa-tad±rammaº±ni; iµµhe
kusalavip±k±ni; ati-iµµhe pana somanassasahagat±n’ eva sant²raºa-
tad±rammaº±ni.
Here, under all circumstances, when an object is undesirable, the
fivefold sense consciousness, reception, investigation, and registra-
tion (that arise) are unwholesome-resultants. When (the object is)
desirable, they are wholesome-resultants. If the object is extremely
desirable, investigation and registration are accompanied by joy.
Tatth± pi somanassasahagatakriy±javan±vas±ne somanassa-
sahagat±n’ eva tad±rammaº±ni bhavanti. Upekkh±sahagata-
kriy±javan±vas±ne ca upekkh±sahagat±n’ eva honti.
In this connection, too, at the end of functional javanas accompa-
nied by joy, there arise registration mind-moments also accompanied
by joy. At the end of functional javanas accompanied by equanim-
ity, the registration mind-moments are also accompanied by equa-
nimity.
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IV. VITHISANGAHA
172
Guide to §17
When an object is undesirable, etc.: Sense objects are distinguished
into three classes: the undesirable (aniµµha), the moderately desirable
(iµµha, also called iµµhamajjhatta, desirable-neutral), and the extremely
desirable (ati-iµµha). While the desirable object is thus subdivided into
two, all undesirable objects are comprised within a single class called
simply “the undesirable.”
According to the Abhidhamma philosophy, this distinction in the
quality of objects pertains to the intrinsic nature of the object itself; it
is not a variable determined by the individual temperament and prefer-
ences of the experiencer. The Sammohavinodan², the commentary to the
Vibhanga, contends that when a person considers a desirable object to
be undesirable, or an undesirable object to be desirable, he does so due
to a perversion of perception (saññ±vipall±sa). The object itself, how-
ever, remains inherently desirable or undesirable independently of the
perceiver’s personal preferences. The Sammohavinodan² states that the
distinction between the intrinsically desirable and undesirable obtains
by way of the average being (majjhima-satta): “It is distinguishable
according to what is found desirable at one time and undesirable at an-
other time by average (men such as) accountants, government officials,
burgesses, land owners and merchants.”
5
Whether on a given occasion one experiences an undesirable, a mod-
erately desirable, or an extremely desirable object is governed by one’s
past kamma. Thus the object experienced provides the opportunity for
kamma to ripen in the form of resultant states of consciousness
(vip±kacitta). The resultant cittas accord with the nature of the object
spontaneously, without deliberation, just as a facial reflection in a mir-
ror accords with the features of the face.
Through the force of unwholesome kamma one encounters an unde-
sirable object, and thus the resultant cittas in the cognitive process by
which that object is cognized will be generated by the maturation of that
unwholesome kamma. In this case the sense consciousness, reception,
investigation, and registration cittas are necessarily unwholesome-
resultants (akusalavip±ka). The accompanying feeling is always equa-
nimity (upekkh±), except in the case of body-consciousness, which is
accompanied by pain.
Conversely, a desirable-neutral or a very desirable object is encoun-
tered through the force of wholesome kamma, and the resultant cittas
in the cognitive process will be generated by the maturation of that
wholesome kamma. In this case the same four resultant positions will
be occupied by wholesome-resultants (kusalavip±ka). These cittas will
generally be accompanied by equanimity, except that body-consciousness
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
173
is accompanied by pleasure and, in the experience of an extremely de-
sirable object, investigation and registration are accompanied by joy.
When the object is undesirable, the function of registration is exer-
cised exclusively by the unwholesome-resultant investigating conscious-
ness. Registration in regard to a moderately desirable object is exercised
by the wholesome-resultant investigating consciousness accompanied by
equanimity or by one of the four great resultants accompanied by equa-
nimity. When the object is very desirable, registration is generally per-
formed by the investigating consciousness accompanied by joy or by
one of the four great resultants accompanied by joy.
It should be noted that while the resultant cittas are governed by the
nature of the object, the javanas are not, but vary in accordance with
the temperament and proclivities of the experiencer. Even when the object
is extremely desirable, the javanas may occur in the mode of indiffer-
ence as wholesome or unwholesome cittas accompanied by equanim-
ity; for example, at the sight of the Buddha a skeptic may experience
cittas accompanied by doubt, while at the sight of a beautiful woman a
meditative monk may experience wholesome cittas accompanied by
knowledge and equanimity. It is even possible for javanas accompanied
by aversion and displeasure to arise towards a very desirable object.
Again, towards an undesirable object, the javanas may occur in the mode
normally appropriate for a desirable object. Thus a masochist may re-
spond to physical pain with cittas rooted in greed and accompanied by
joy, while a meditative monk may contemplate a decaying corpse with
wholesome cittas accompanied by knowledge and joy.
In this connection, too, etc.: This passage is included to show that
it is not only the resultant cittas that accord with the object but also the
Arahant’s functional sense-sphere javanas. When an Arahant experiences
an extremely desirable object, his javanas occur as one of the four func-
tional cittas accompanied by joy and the registration cittas as one of the
five resultants accompanied by joy. When he experiences an undesirable
or desirable-neutral object, the javanas occur accompanied by equanimity
and the registration cittas as one of the six resultants accompanied by
equanimity.
Ledi Sayadaw points out that this correlation between the object and
the functional javanas of Arahants is stated only with reference to the
natural mode in which their javanas occur. However, with the appropri-
ate mental determination, an Arahant can arouse cittas accompanied by
equanimity towards an extremely desirable object and cittas accompa-
nied by joy towards an undesirable object. Ledi Sayadaw quotes in this
connection the Indriyabh±van± Sutta (M.152/iii, 301–302):
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IV. VITHISANGAHA
174
Here, ¾nanda, when a bhikkhu sees a form with the eye, there
arises what is agreeable, there arises what is disagreeable, there
arises what is both agreeable and disagreeable. If he wishes, he
dwells perceiving what is repulsive as unrepulsive; if he wishes,
he dwells perceiving what is unrepulsive as repulsive; … if he
wishes, he avoids both the repulsive and unrepulsive and dwells
in equanimity, mindful and clearly comprehending.
§18 The Adventitious Bhavanga
Domanassasahagatajavan±vas±ne ca pana tad±rammaº±ni c’eva
bhavang±ni ca upekkh±sahagat±n’ eva bhavanti. Tasm± yadi
somanassapaµisandhikassa domanassasahagatajavan±vas±ne
tad±rammaºasambhavo natthi, tad± ya½ kiñci paricitapubba½
paritt±rammaºam ±rabbha upekkh±sahagatasant²raºa½ uppajjati.
Tam anantaritv± bhavangap±to va hot² ti pi vadanti ±cariy±.
But at the end of javanas accompanied by displeasure, the regis-
tration mind-moments and the life-continuum are both accompanied
by equanimity. Therefore, in the case of one whose rebirth-conscious-
ness is accompanied by joy, if at the end of javanas accompanied by
displeasure there is no occurrence of registration mind-moments, then,
the teachers explain, there arises an investigating consciousness ac-
companied by equanimity apprehending any familiar trivial object.
Immediately after that there is subsidence into the life-continuum.
Guide to §18
But at the end of javanas accompanied by displeasure, etc.: Be-
cause pleasant feeling and painful feeling are diametrical opposites, cittas
accompanied by the one cannot arise in immediate succession to cittas
accompanied by the other. However, cittas accompanied by either of these
opposed feelings can be immediately preceded or followed by cittas
accompanied by neutral feeling. Thus, when the javanas are accompa-
nied by displeasure (domanassa), i.e. as cittas rooted in hatred, if there
is occasion for registration cittas they must be accompanied by equa-
nimity.
6
If there is no scope for registration cittas, javanas accompanied
by displeasure will be followed immediately by the bhavanga only if
the latter is accompanied by equanimous feeling.
Therefore, in the case of one, etc.: For someone whose bhavanga
is one of the four great resultants accompanied by joy, if there are no
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
175
registration cittas following a javana process accompanied by displeas-
ure, the last javana citta cannot be followed by an immediate descent
into the bhavanga, owing to the law that cittas with opposite feelings
cannot arise in immediate succession. In such a case, the ancient teach-
ers of the Abhidhamma hold that an investigating consciousness accom-
panied by equanimity occurs for a single mind-moment, serving as a
buffer between the displeasure (= painful mental feeling) of the javana
and the joy (= pleasant mental feeling) of the bhavanga. On such an
occasion this citta does not perform the function of investigating. It takes
an object different from that of the cognitive process—some unrelated
sense-sphere object with which one is already familiar—and functions
simply to pave the way back to the normal flow of the root bhavanga.
This special citta is termed ±gantuka-bhavanga, “the adventitious life-
continuum.”
§19 The Law of Registration
Tath± k±m±vacarajavan±vas±ne k±m±vacarasatt±na½ k±m±va-
caradhammesv’ eva ±rammaºabh³tesu tad±rammaºa½ icchant² ti.
Likewise, they hold that registration occurs (only) at the end of
sense-sphere javanas, (only) to sense-sphere beings, only when sense-
sphere phenomena become objects.
§20 Summary
K±me javanasatt±rammaº±na½ niyame sati
Vibh³te ‘timahante ca tad±rammaºam ²rita½.
Ayam ettha tad±rammaºaniyamo.
Registration occurs, they say, in connection with clear and very
great objects when there is certainty as regards sense-sphere javanas,
beings, and objects.
Herein, this is the procedure of registration.
The Procedure of Javana
(javananiyama)
§21 Sense-Sphere Javana
Javanesu ca parittajavanav²thiya½ k±m±vacarajavan±ni
sattakkhattu½ chakkhattum eva v± javanti. Mandappavattiya½ pana
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IV. VITHISANGAHA
176
maraºak±l±d²su pañcav±ram eva. Bhagavato pana yamaka-
p±µih±riyak±l±d²su lahukappavattiya½ catt±ri pañca v±
paccavekkhaºacitt±ni bhavant² ti pi vadanti.
Among the javanas, in a limited javana process, the sense-sphere
javanas run only for seven or six times. But in the case of a feeble
process such as at the time of dying, etc., they run only five times.
To the Exalted One, at the time of the Twin Miracle and the like,
when the procedure is rapid, only four or five occasions of review-
ing consciousness occur, they also say.
Guide to §21
In a limited javana process: That is, in a sense-sphere cognitive
process, the general rule is for the javanas to run seven times, though if
the object is extremely weak they may run only six times. In the last
javana process preceding death (and, the commentators add, at times such
as fainting) the javanas run only five times, because of the weakness of
the heart-base.
To the Exalted One, etc.: The Twin Miracle (yamakap±µih±riya) was
a feat of psychic power the Buddha performed on several occasions
during his lifetime, when it helped to inspire others with confidence in
his Enlightenment. By this miracle the Buddha displays his body as
emitting streams of fire and water simultaneously (Pµs.i,125) He performs
this feat by entering into the fifth jh±na separately, in quick succession,
in the fire kasina and the water kasina, and then determining to display
fire and water issuing forth from his body. After emerging from each
jh±na, the Buddha reviews its factors, and he does this by an extremely
rapid javana process which runs for only four or five cittas. While the
Twin Miracle itself is exercised by the fifth-jh±na direct-knowledge citta,
the reviewing of the jh±na factors is performed by a sense-sphere proc-
ess, the quickest possible in the sense sphere.
§22 Javana in Attainments
¾dikammikassa pana paµhamakappan±ya½ mahaggatajavan±ni
abhiññ±javan±ni ca sabbad± pi ekav±ram eva javanti. Tato para½
bhavangap±to.
The sublime javanas for a beginner during the first (cognitive proc-
ess of) absorption, and the direct-knowledge javanas always, run only
once. Then comes subsidence into the life-continuum.
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
177
Catt±ro pana magg’upp±d± ekacittakkhaºik±. Tato para½ dve t²ºi
phalacitt±ni yath±raha½ uppajjanti. Tato para½ bhavangap±to.
The arising of the four paths endures for only one mind-moment.
Thereafter, two or three occasions of fruition consciousness arise
according to the case. Then comes subsidence into the life-continuum.
Nirodhasam±pattik±le dvikkhattu½ catutth±ruppajavana½ javati.
Tato para½ nirodha½ phusati. Vuµµh±nak±le ca an±g±miphala½ v±
arahattaphala½ v± yath±raham ekav±ra½ uppajjitv± niruddhe
bhavangap±to va hoti.
At the time of the attainment of cessation, the fourth immaterial
javana runs twice and then contacts cessation. When emerging (from
cessation), either the fruition consciousness of non-returning or the
fruition consciousness of Arahantship arises accordingly for a single
occasion. When it ceases, there is subsidence into the life-continuum.
Sabbatth± pi sam±pattiv²thiya½ pana bhavangasoto viya v²thi-
niyamo natth² ti katv± bah³ni pi labbhant² ti.
In the cognitive process of attainments, as in the stream of the life-
continuum, there is no fixed procedure regarding the processes. It
should be understood that even many (sublime and supramundane)
javanas take place (in immediate succession).
Guide to §22
The sublime javanas for a beginner, etc.: During the first cogni-
tive process in the attainment of any of the jh±nas, a sublime javana
occurs for only a single occasion owing to its weakness due to the lack
of repetition. The javana of the fifth jh±na that performs the role of di-
rect knowledge (abhiññ±) always occurs for only one occasion, even in
those who have mastered it, because a single occasion is sufficient for
it to accomplish its task.
The arising of the four paths, etc.: Each path consciousness also
lasts for only one mind-moment, during which it accomplishes the aban-
doning of the defilements to be eradicated or attenuated by that particu-
lar path. In an individual with average faculties, the preliminary portion
of the cognitive process of the path includes the moment called prepa-
ration (parikamma); for such a person two fruition cittas arise follow-
ing the path. In an individual with keen faculties the moment of
preparation is bypassed and thus three fruition cittas follow the path.
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IV. VITHISANGAHA
178
At the time of the attainment of cessation: Non-returners and
Arahants who have mastery over all fine-material and immaterial jh±nas
can, by mental development, enter a meditative attainment in which the
stream of consciousness and its concomitants is temporarily arrested. In
such a state—known as nirodhasam±patti, the attainment of cessation—
all mental activity has ceased, though the body remains alive retaining
its vital heat.
To attain cessation the meditator must enter each jh±na, emerge from
it, and contemplate its factors with insight as impermanent, suffering,
and non-self. After reaching the base of nothingness and emerging from
it, the meditator performs certain preparatory tasks, and then resolves
to enter the attainment. Thereupon two cittas of the fourth ar³pajjh±na
arise and cease, after which the stream of consciousness is cut off.
The duration of the attainment is governed by the meditator’s prior
determination, and with training can be extended up to seven days. On
emerging there arises first one moment of fruition consciousness, either
of non-returning or Arahantship, the former in the case of a non-returner,
the latter in the case of an Arahant. Thereafter the mind lapses into the
bhavanga. For details, see IX, §§43-44.
In the cognitive process of attainments, etc.: This is said to show
that in the attainments of jh±na and fruition, through practice it is pos-
sible to extend the duration of the absorption. For beginners the attain-
ment occurs for only one javana moment. With practice the attainment
can gradually be increased to two, three, four javanas, etc., while for
those who have achieved mastery over the attainment absorption cittas
occur in unbroken succession for long periods of time, even for days
on end.
§23 Summary
Sattakkhattu½ paritt±ni magg±bhiññ± saki½ mat±
Avases±ni labbhanti javan±ni bah³ni pi.
Ayam ettha javananiyamo.
It should be known that limited javanas arise seven times, the path
and direct knowledge only once, the rest (sublime and supramundane)
many times.
Herein, this is the procedure of javanas.
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
179
Analysis by way of Individuals
(puggalabheda)
§24 Rootless and Double Rooted
Duhetuk±nam ahetuk±nañ ca pan’ ettha kriy±javan±ni c’eva
appan±javan±ni ca na labbhanti. Tath± ñ±ºasampayuttavip±k±ni ca
sugatiya½. Duggatiya½ pana ñ±ºavippayutt±ni ca mah±vip±k±ni na
labbhanti.
Herein, to those with double-rooted and rootless (rebirth conscious-
ness), functional javanas and absorption javanas do not arise. Like-
wise, in a blissful plane, resultants accompanied by knowledge also
do not arise. But in a woeful plane great resultants dissociated from
knowledge are not found.
Guide to §24
Those beings for whom the functions of rebirth, bhavanga, and death
are performed by either of the two types of investigating consciousness
accompanied by equanimity have a rootless (ahetuka) rebirth conscious-
ness. Those for whom these functions are performed by one of the great
resultants dissociated from knowledge have a double-rooted (duhetuka)
rebirth consciousness, the root of non-delusion or wisdom being absent.
In such beings the functional javanas, which are exclusive to Arahants,
cannot arise, nor can such beings attain absorption either by way of jh±nas
or the path. Moreover, for beings in the woeful plane, the only cittas
that can perform the role of registration are the three types of rootless
investigating consciousness.
In a blissful plane, such as the human world or the sense-sphere heav-
ens, for those reborn by a relinking citta devoid of wisdom, owing to
the inferiority of the rebirth consciousness three-rooted great resultants
do not arise in the role of registration; for these beings, the registration
cittas are only rootless or double-rooted. In a woeful plane, where the
rebirth consciousness is invariably rootless, even two-rooted great
resultants do not perform the role of registration; only the rootless
resultants can arise in this role.
§25 Triple Rooted
Tihetukesu ca kh²º±sav±na½ kusal±kusalajavan±ni na labbhanti.
Tath± sekkhaputhujjan±na½ kriy±javan±ni. Diµµhigatasampayutta-
vicikicch±javan±ni ca sekkh±na½. An±g±mipuggal±na½ pana
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IV. VITHISANGAHA
180
paµighajavan±ni ca na labbhanti. Lokuttarajavan±ni ca yath±raha½
ariy±nam eva samuppajjant² ti.
Amongst those with triple-rooted (rebirth consciousness), to
Arahants, no wholesome or unwholesome javanas arise. Similarly,
to trainees and worldlings, functional javanas do not arise. Nor do
javanas associated with wrong view and doubt arise to the trainees.
To non-returner individuals there are no javanas associated with aver-
sion. But the supramundane javanas are experienced only by noble
ones according to their respective capacities.
Guide to §25
Those reborn by a relinking consciousness associated with knowl-
edge are said to have a triple-rooted rebirth (tihetuka). These individuals
may be worldlings, trainees, or Arahants (who have, of course, become
such after taking rebirth, not by virtue of their rebirth consciousness).
At the path of stream-entry, the defilements of wrong views and doubt
are eradicated; thus javanas associated with wrong views or doubt can-
not arise in trainees. Non-returners have eliminated the defilement of
aversion, and therefore no longer experience cittas rooted in aversion.
§26 Summary
Asekkh±na½ catucatt±¼²sa sekkh±nam uddise
Chapaññ±s’ ±vases±na½ catupaññ±sa sambhav±.
Ayam ettha puggalabhedo.
According to circumstances, it is said, those beyond training ex-
perience forty-four classes of consciousness, trainees fifty-six, and
the rest fifty-four.
Herein, this is the analysis by way of individuals.
Guide to §26
Worldlings with a triple-rooted rebirth consciousness can experience
a maximum of fifty-four cittas: 12 unwholesome + 17 wholesome (mi-
nus the 4 paths) + 23 sense-sphere resultants + 2 adverting.
However, beings arisen in the woeful planes, having a rootless re-
birth consciousness, experience only thirty-seven cittas: 12 unwholesome
+ 8 great wholesome + 15 rootless resultants + 2 adverting. Those taking
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
181
rebirth in a happy plane with either a rootless or a double-rooted rebirth
consciousness also experience the four great resultants dissociated from
knowledge, making a total of forty-one. The total of fifty-four for those
with triple roots includes all nine jh±nas; this total should, of course, be
reduced for those who lack particular jh±nas.
At the path of stream-entry, the defilements of wrong view and doubt
are eradicated; thus the four cittas associated with wrong view and the
one citta accompanied by doubt are eliminated. Stream-enterers and once-
returners can experience the following fifty cittas, inclusive of the jh±nas:
7 unwholesome + 17 wholesome + 23 sense-sphere resultants + 2
adverting + 1 fruition; the latter will be either the fruition of stream-
entry or the fruition of once-returning, according to their respective level.
Non-returners, having further eliminated aversion, no longer experience
the two cittas rooted in hatred and experience the fruition of non-return-
ing, a maximum of forty-eight. The fifty-six cittas mentioned in the text
for trainees is arrived at by grouping the three fruitions together and
adding the four path cittas.
Arahants, referred to here as “those beyond training” (asekkha), have
eliminated all defilements and thus no longer experience any unwhole-
some cittas. The forty-four cittas they can experience are: 18 rootless +
8 great functionals + 8 great resultants + 5 fine-material functionals +
4 immaterial functionals + 1 fruition of Arahantship.
These figures are for those in the sense-sphere plane. As the next
section will show, they should be reduced for those in the fine-material
and immaterial planes by subtracting the cittas that cannot arise in those
planes.
For a tabular presentation of §26 and §27 combined, see Table 4.5.
Analysis by way of Planes
(bh³mibheda)
§27 Analysis
K±m±vacarabh³miya½ pan’ et±ni sabb±ni pi v²thicitt±ni yath±ra-
ha½ upalabbhanti.
R³p±vacarabh³miya½ paµighajavana-tad±rammaºa-vajjit±ni.
Ar³p±vacarabh³miya½ paµhamamagga-r³p±vacara-hasana-
heµµhim±ruppa-vajjit±ni ca labbhanti.
In the sense-sphere plane all these foregoing cognitive processes
occur according to circumstances.
In the fine-material-sphere plane (all occur) with the exception of
javanas connected with aversion and registration moments.
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IV. VITHISANGAHA
182
NOTE: The above classification does not take into account the momentary path cittas,
which mark the attainment of the path.
INDIV. TYPE SENSE-SPHERE PLANE FINE-MATER. PLANE IMMATERIAL PLANE
Woeful Rootless 12 unwh., 17 rtls., .... ....
Reb. Consness. 8wh. (37)
Blissful Rootless Above + 4 btf. .... ....
Reb. Consness. rst. dissoc.
knwl. (41)
2-rooted Reb. Same as above .... ....
Consness. (41)
3-rooted Above + 4 btf. 10 unwh., 11 rtls., 10 unwh., m-d-ad.,
Worldling rst. assoc. knwl. 8 SS wh., 9 sbl. 8 SS wh., 4 sbl.
+ 9 sbl. (54) wh., 5 sbl. rst. (43) wh., 4 sbl. rst. (27)
Stream-enterer Above, less 5 Above, less 5 Above, less 5
unwh., + S.E. unwh., + S.E. unwh., + S.E.
frt. (50) frt. (39) frt. (23)
Once-returner Above, but with Above, but with Above, but with
O.R. frt. (50) O.R. frt. (39) O.R. frt. (23)
Non-returner Above, less 2 Above, but with Above, but with
unwh., with N.R. frt. (39) N.R. frt. (23)
N.R. frt. (48)
Arahant 18 rtls., 8 SS btf. 12 rtls., 8 SS btf. M-d-ad., 8 SS btf.
fnc., 8 SS btf. fnc., 9 sbl. fnc., fnc., 4 sbl. fnc.,
rst., 9 sbl. fnc., 5 sbl. rst., Arh. 4 sbl. rst., Arh.
Arh. frt. (44) frt. (35) frt. (18)
TABLE 4.5: INDIVIDUALS, PLANES, AND CITTAS
In the immaterial-sphere plane (all occur) with the (further) ex-
ception of the first path, fine-material-sphere consciousness, smiling
consciousness, and the lower immaterial classes of consciousness.
Guide to §27
In the present passage, “plane” (bh³mi) refers to planes of existence,
not to planes of consciousness. Cittas connected with aversion do not
occur in the fine-material plane because aversion was well suppressed in
the preliminary training for attaining the jh±na. Aversion and registration
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IV. COMPENDIUM OF THE COGNITIVE PROCESS
183
are also absent in the immaterial plane. Smiling cannot occur without a
physical body. Those reborn into any immaterial realm do not attain the
fine-material-sphere jh±nas or lower immaterial-sphere jh±nas.
§28 Special Cases
Sabbatth± pi ca ta½ta½ pas±darahit±na½ ta½ta½ dv±rikav²thicit-
t±ni na labbhant’ eva.
Asaññasatt±na½ pana sabbath± pi cittappavatti natth’ ev± ti.
In all planes, to those who are devoid of particular sense organs,
cognitive processes connected with the corresponding doors do not
arise.
To the non-percipient beings there is absolutely no cognitive proc-
ess whatsoever.
Guide to §28
To those who are devoid of particular sense organs: Those who
are blind, deaf, etc., in the sense-sphere plane and the beings in the fine-
material plane, who lack the senses of smell, taste and touch.
To the non-percipient beings: These beings are completely devoid
of consciousness and thus have no cognitive process. See V, §31.
§29 Summary
As²ti v²thicitt±ni k±me r³pe yath±raha½
Catusaµµhi tath±ruppe dvecatt±¼²sa labbhare.
Ayam ettha bh³mivibh±go.
In the sense-sphere plane, according to circumstances, eighty kinds
of process consciousness are found, in the fine-material plane there
are sixty-four, and in the immaterial plane, forty-two.
Herein, this is the analysis by way of planes.
Guide to §29
The eighty process cittas found in the sense-sphere plane include all
cittas except the nine sublime resultants, which never occur in a cogni-
tive process.
The sixty-four process cittas in the fine-material plane are as follows:
10 unwholesome (excluding the two with aversion) + 9 rootless resultants
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IV. VITHISANGAHA
184
(excluding the pairs of nose -, tongue -, and body-consciousness) + 3
rootless functionals + 16 great wholesome and functionals + 10 fine-
material wholesome and functionals + 8 immaterial wholesome and
functionals + 8 supramundane.
The forty-two in the immaterial plane are as follows: 10 unwhole-
some + 1 mind-door adverting + 16 great wholesome and functionals +
8 immaterial wholesome and functionals + 7 supramundane (excluding
the path of stream-entry).
§30 Conclusion
Icc’eva½ chadv±rikacittappavatti yath±sambhava½ bhavan-
gantarit± y±vat±yukam abbocchinn± pavattati.
Thus the cognitive process connected with the six doors accord-
ing to circumstances continues on uninterrupted as long as life lasts,
intercepted by the life-continuum.
Iti Abhidhammatthasangahe
V²thisangahavibh±go n±ma
catuttho paricchedo.
Thus ends the fourth chapter
in the Manual of Abhidhamma entitled
the Compendium of the Cognitive Process.
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185V. COMPENDIUM OF THE PROCESS-FREED
CHAPTER V
COMPENDIUM OF THE PROCESS-FREED
(V²thimuttasangahavibh±ga)
§1 Introductory Verse
V²thicittavasen’ eva½ pavattiyam ud²rito
Pavattisangaho n±ma sandhiya½ d±ni vuccati.
Thus the compendium of the occurrence (of consciousness) has
been explained by way of the cognitive process during the course of
existence. Now the compendium of the occurrence (of consciousness)
at rebirth will be told.
Guide to §1
In the preceding chapter the author explained the active aspect of the
flow of consciousness, its occurrence in cognitive processes during the
course of a lifetime. In the present chapter he will explain the occur-
rence of passive or “process-freed” consciousness. Although, in the open-
ing verse, the author specifies “at rebirth” (sandhiya½), this chapter will
deal with process-freed consciousness in the roles of bhavanga and death
as well.
§2 Enumeration of Categories
Catasso bh³miyo, catubbidh± paµisandhi, catt±ri kamm±ni, catudh±
maraº’uppatti c± ti v²thimuttasangahe catt±ri catukk±ni veditabb±ni.
In the compendium of process-freed consciousness, four sets of
four should be understood as follows:
(i) four planes of existence;
(ii) four modes of rebirth-linking;
(iii) four kinds of kamma; and
(iv) fourfold advent of death.
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186
V. VITHIMUTTASANGAHA
PLANE REALM LIFE-SPAN
Immaterial-
Sphere
Plane 4
31. Neither perception 84,000 G.A.
nor non-perception
30. Nothingness 60,000 "
29. Infinite consciousness 40,000 "
28. Infinite space 20,000 "
27. Highest Pure Abode 16,000 G.A.
26. Clear-sighted " " 8,000 "
25. Beautiful " " 4,000 "
24. Serene " " 2,000 "
23. Durable " " 1,000 "
22. Non-percipient Realm 500 "
21. Great Reward 500 "
20. Steady Aura 64 G.A.
19. Infinite Aura 32 "
18. Minor Aura 16 "
17. Radiant Lustre 8 G.A.
16. Infinite Lustre 4 "
15. Minor Lustre 2 "
14. Mah± Brahm± 1 I.A.
13. Brahm±’s Ministers 1 / 2 "
12. Brahma’s Retinue 1 / 3 "
Fine-material-Sphere Plane
16
5th Jh±na Plane
4th Jh±na Plane
2nd & 3rd Jh±na Planes
1st Jh±na Plane
TABLE 5.1: THE 31 REALMS OF EXISTENCE
{
Pure Abodes
23-27
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187V. COMPENDIUM OF THE PROCESS-FREED
G.A. = great aeon
I.A. = incalculable aeon
C.Y. = celestial years
Sensuous
Blissful
Plane
Woeful
Plane
PLANE REALM LIFE-SPAN
Sense - Sphere Plane
11
TABLE 5.1 — Continued
11. Paranimmitavasavatti 16,00 C.Y.
10. Nimm±narati 8,000 "
9. Tusita 4,000 "
8. Y±ma 2,000 "
7. T±vati½sa 1,000 "
6. C±tummah±r±jika 500 "
5. Human Indefinite
4. Asura Indefinite
3. Peta "
2. Animal "
1. Hell "
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188
V. VITHIMUTTASANGAHA
Guide to §2
The compendium of process-freed consciousness opens with a sur-
vey of the topography of the phenomenal world, charting the planes of
existence and the various realms within each plane (see Table 5.1). The
author undertakes this survey before examining the types of process-freed
consciousness because the external universe, according to the
Abhidhamma, is an outer reflection of the internal cosmos of mind, reg-
istering in concrete manifest form the subtle gradations in states of con-
sciousness. This does not mean that the Abhidhamma reduces the outer
world to a dimension of mind in the manner of philosophical idealism.
The outer world is quite real and possesses objective existence. How-
ever, the outer world is always a world apprehended by consciousness,
and the type of consciousness determines the nature of the world that
appears. Consciousness and the world are mutually dependent and inex-
tricably connected to such an extent that the hierarchical structure of the
realms of existence exactly reproduces and corresponds to the hierar-
chical structure of consciousness.
Because of this correspondence, each of the two—the objective
hierarchy of existence and the inner gradation of consciousness—pro-
vides the key to understanding the other. The reason why a living being
is reborn into a particular realm is because he has generated, in a previ-
ous life, the kamma or volitional force of consciousness that leads to
rebirth into that realm, and thus in the final analysis all the realms of
existence are formed, fashioned, and sustained by the mental activity of
living beings. At the same time these realms provide the stage for con-
sciousness to continue its evolution in a new personality and under a
fresh set of circumstances.
Each realm is keyed to a particular type of rebirth consciousness,
which becomes the bhavanga or life-continuum flowing on through the
course of existence until the termination of the life-process at death. Thus
in dependence on kamma ripening in the sense-sphere plane, a sense-
sphere rebirth consciousness is generated and sense-sphere existence
becomes manifest. In dependence on kamma ripening in the fine-material
plane, a fine-material rebirth consciousness is generated and fine-material
existence becomes manifest. And in dependence on kamma ripening in
the immaterial plane, an immaterial rebirth consciousness is generated
and immaterial existence becomes manifest. As the Buddha says:
“Kamma is the field, consciousness is the seed, and craving is the
moisture, for the consciousness of beings obstructed by ignorance and
fettered by craving to be established in a new realm of existence—either
low, middling, or superior” (A.3:76/i,223). As determined by past
kamma, the seed of consciousness falls into an appropriate realm, sends
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189V. COMPENDIUM OF THE PROCESS-FREED
down roots, and nurtured by its store of kammic accumulations, unfolds
according to its hidden potentials.
The Four Planes of Existence
(bh³micatukka)
§3 Overview
Tattha ap±yabh³mi, k±masugatibh³mi, r³p±vacarabh³mi,
ar³p±vacarabh³mi c± ti catasso bh³miyo n±ma.
Of these, the four planes are:
(i) the woeful plane;
(ii) the sensuous blissful plane;
(iii) the fine-material-sphere plane;
(iv) the immaterial-sphere plane.
Guide to §3
The four planes: Though a distinction is made here between the woeful
plane and the sensuous blissful plane, both planes are actually subdivi-
sions of the sense-sphere plane, as is pointed out at the end of §5.
§4 The Woeful Plane (ap±yabh³mi)
T±su nirayo, tiracch±nayoni, pettivisayo, asurak±yo c± ti ap±ya-
bh³mi catubbidh± hoti.
Among these, the woeful plane is fourfold, namely:
(i) hell;
(ii) the animal kingdom;
(iii) the sphere of petas; and
(iv) the host of asuras.
Guide to §4
The woeful plane: The word ap±ya means literally that which is de-
void (apa) of happiness (aya). This is the collective name for those realms
of existence in which pain and misery greatly exceed happiness. They
are the realms where evildoers are reborn as a consequence of their evil
deeds.
Hell (niraya) is the lowest plane of existence in the Buddhist cos-
mos, the place of the most intense suffering. It is said that the beings in
hell have to suffer the results of their evil deeds from the beginning of
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190
V. VITHIMUTTASANGAHA
their lives until the end, without a moment’s respite. The commentators
state that there are eight great hells, of increasing intensity of torment.
They are named Sañj²va, K±¼asutta, Sangh±ta, Roruva, Mah± Roruva,
T±pana, Mah± T±pana, and Av²ci. Of these, Av²ci is the lowest and most
terrible. Each great hell is surrounded on each of its four sides by five
minor hells, bringing the total to 168 hells.
The animal kingdom: Buddhism maintains that the animal realm is
a woeful plane into which beings may be reborn as a result of evil
kamma. According to the Buddha, human beings who have committed
evil may be reborn as animals, and animals may, as a result of some
accumulated good kamma, be reborn as human beings or even as gods
in a heavenly world. Although the animal realm does not involve as much
misery as the hells, it is included in the woeful planes because the suf-
fering there greatly exceeds the amount of happiness and because it does
not provide suitable conditions for the performance of meritorious deeds.
The sphere of petas: The word peta, often translated as “hungry
ghosts,” refers to a class of beings who are tormented by intense hun-
ger and thirst as well as other afflictions from which they cannot find
relief. The petas have no world of their own. They live in the same world
as human beings—in forests, bogs, cemeteries, etc.—though they remain
invisible to humans except when they display themselves or are perceived
by those with the divine eye.
The host of asuras: The word asura, often translated “titans,” is used
to refer to various classes of beings. As a realm within the woeful plane
the commentators identify the asuras with a group of tormented spirits
similar to the petas. These asuras are to be distinguished from the asuras
that combat the gods of the T±vati½sa heaven, who are included among
the T±vati½sa gods.
§5 The Sensuous Blissful Plane (k±masugatibh³mi)
Manuss±, c±tummah±r±jik±, t±vati½s±, y±m±, tusit±, nimm±narati,
paranimmitavasavatt² c± ti k±masugatibh³mi sattavidh± hoti.
S± pan’ ±ya½ ek±dasavidh± pi k±m±vacarabh³micc’ eva sankha½
gacchati.
The sensuous blissful plane is sevenfold, namely:
(i) the human realm;
(ii) the Realm of the Four Great Kings;
(iii) the Realm of the Thirty-three Gods;
(iv) the Realm of the Y±ma Gods;
(v) the Delightful Realm;
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191V. COMPENDIUM OF THE PROCESS-FREED
(vi) the Realm of the Gods who rejoice in (their own) Creations;
(vii) the Realm of the Gods who lord over the Creations of
Others.
These eleven realms constitute the sense-sphere plane.
Guide to §5
The human realm: The word manussa, human, literally means those
who have sharp or developed minds. As the human mind is very sharp,
this makes man much more capable of weighty moral and immoral ac-
tion than any other class of living beings. The human being is capable
of development up to Buddhahood, and also of such serious crimes as
matricide and parricide. The human realm is a mixture of both pain and
pleasure, suffering and happiness, but because it offers the opportunity
for attaining the highest happiness, it is considered a blissful realm.
The Realm of the Four Great Kings: The next six realms are the
sense-sphere heavens, the abodes of the devas or gods.These planes in-
volve a longer life-span than the human world and a richer variety of
sensual pleasures which, however, are inevitably impermanent.
The C±tummah±r±jik± heaven, the Realm of the Four Great Kings,
has four divisions corresponding to the four directions. Each is ruled
over by its own guardian deity and inhabited by a different class of demi-
gods. To the east, the divine king Dhataraµµha rules over the gandhabbas,
the celestial musicians; to the south, Vir³¼haka presides over the
kumbhaº¹as, the gnomic caretakers of forests, mountains, and hidden
treasures; in the western region the divinity Vir³pakkha rules over the
n±gas, demigods in the form of dragons; and in the north reigns
Vessavaºa, ruler of the yakkhas or spirits.
The Realm of the Thirty-three Gods: This heaven, T±vati½sa, is
so named because according to legend, a group of thirty-three noble-
minded men who dedicated their lives to the welfare of others were re-
born here as the presiding deity and his thirty-two assistants. The chief
of this realm is Sakka, also known as Indra, who resides in the Vejayanta
Palace in the realm’s capital city, Sudassana.
The Realm of the Y±ma Gods, etc.: Each of these heavens is de-
picted in the celestial hierarchy as situated above its predecessor. The
heaven of the Y±ma gods is a realm of great happiness presided over by
their ruler, the divine king Suy±ma or Y±ma. Tusita, the Delightful
Realm, is the abode of a Bodhisatta in his last existence before attain-
ing Buddhahood. The gods in the Nimm±narati heaven have the power
to create objects of sensual enjoyment by thought, in accordance with
their desires. The gods of the Paranimmitavasavatti realm do not create
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192
V. VITHIMUTTASANGAHA
such objects themselves, but they control the objects of enjoyment cre-
ated for their use by their attendants.
§6 The Fine-material-Sphere Plane (rup±vacarabh³mi)
Brahmap±risajj±, brahmapurohit±, mah±brahm± c± ti paµhamaj-
jh±nabh³mi.
Paritt±bh±, appam±º±bh±, ±bhassar± c± ti dutiyajjh±nabh³mi.
Parittasubh±, appam±ºasubh±, subhakiºh± c± ti tatiyajjh±nabh³mi.
Vehapphal±, asaññasatt±, suddh±v±s± c± ti catutthajjh±nabh³m²
ti r³p±vacarabh³mi so¼asavidh± hoti.
Avih±, atapp±, sudass±, sudass², akaniµµh± c± ti suddh±v±sabh³mi
pañcavidh± hoti.
The fine-material-sphere plane is sixteenfold, namely:
I. The first jh±na plane: (i) the Realm of Brahm±’s Retinue; (ii)
the Realm of Brahm±’s Ministers; and (iii) the Mah± Brahm± Realm.
II. The second jh±na plane: (iv) the Realm of Minor Lustre; (v)
the Realm of Infinite Lustre; and (vi) the Realm of Radiant Lustre.
III. The third jh±na plane: (vii) the Realm of Minor Aura; (viii)
the Realm of Infinite Aura; and (ix) the Realm of Steady Aura.
IV. The fourth jh±na plane: (x) the Realm of Great Reward; (xi)
the realm of non-percipient beings; and the Pure Abodes.
The Pure Abodes are fivefold: (xii) the Durable Realm; (xiii) the
Serene Realm; (xiv) the Beautiful Realm; (xv) the Clear-sighted
Realm; and (xvi) the Highest Realm.
Guide to §6
The fine-material-sphere plane is sixteenfold: The fine-material-
sphere plane is the realm of rebirth for those who have developed, dur-
ing their life, one or another of the fine-material jh±nas, and at the time
of death still possess that jh±na in the sense that they still have poten-
tial access to it, not having lost it owing to negligence and obsession by
obstructive states. This plane is divided into four tiers in accordance with
the four jh±nas of the Suttanta system. In the Suttas only four jh±nas
are mentioned, as the transition from the first to the second jh±na takes
place by the simultaneous abandoning of initial application (vitakka) and
sustained application (vic±ra). Thus the second-jh±na plane of existence
corresponds to the second and third jh±nas of the Abhidhamma system,
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193V. COMPENDIUM OF THE PROCESS-FREED
the third-jh±na plane to the fourth jh±na, and the fourth-jh±na plane to
the fifth jh±na.
Each of the four jh±na planes is divided into three realms, except that
in the fourth-jh±na plane the last realm is subdivided into five abodes.
The principle according to which rebirth takes place into the jh±na realms
is explained at §31 below.
The Pure Abodes (suddh±v±sa) are five realms of rebirth open only
to non-returners, noble disciples who have attained the third stage of
sanctity. Those who take rebirth in these abodes never return to the lower
realms but attain final deliverance there.
§7 The Immaterial-Sphere Plane (ar³p±vacarabh³mi)
¾k±s±nañc±yatanabh³mi, viññ±ºañc±yatanabh³mi, ±kiñcañ-
ñ±yatanabh³mi, n’evasaññ±n’±saññ±yatanabh³mi c± ti ar³pabh³mi
catubbidh± hoti.
The immaterial-sphere plane is fourfold, namely:
(i) the realm of infinite space;
(ii) the realm of infinite consciousness;
(iii) the realm of nothingness; and
(iv) the realm of neither-perception-nor-non-perception.
Guide to §7
These are the four planes of rebirth for those who, at the time of death,
possess an immaterial meditative attainment. Each immaterial attainment
leads to rebirth into the corresponding realm.
§8 By way of Individuals
Puthujjan± na labbhanti suddh±v±sesu sabbath±
Sot±pann± ca sakad±g±mino c± pi puggal±.
Ariy± n’opalabbhanti asaññ±p±yabh³misu
Sesaµµh±nesu labbhanti ariy±’ nariy± pi ca.
Idam ettha bh³micatukka½.
In the Pure Abodes no worldlings, stream-enterers, or once-
returners are found in any way.
Noble ones are not found in the non-percipient realm and in the
woeful planes. In other planes are found both noble ones and non-
noble ones.
Herein, these are the four planes.
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194
V. VITHIMUTTASANGAHA
The Four Types of Rebirth-Linking
(paµisandhicatukka)
§9 Overview
Ap±yapaµisandhi, k±masugatipaµisandhi, r³p±vacarapaµisandhi,
ar³p±vacarapaµisandhi c± ti catubbidh± hoti paµisandhi n±ma.
Rebirth-linking is fourfold, namely:
(i) rebirth-linking in the woeful plane;
(ii) rebirth-linking in the sensuous blissful plane;
(iii) rebirth-linking in the fine-material sphere; and
(iv) rebirth-linking in the immaterial sphere.
§10 Rebirth-Linking in the Woeful Plane
Tattha akusalavip±k’opekkh±sahagata-sant²raºa½ ap±ya-
bh³miya½ okkantikkhaºe paµisandhi hutv± tato para½ bhavanga½
pariyos±ne cavana½ hutv± vocchijjati. Ayam ek± v’ ±p±yapaµisandhi
n±ma.
Therein, the unwholesome-resultant investigating consciousness
accompanied by equanimity becomes the rebirth-linking (con-
sciousness) at the moment of descent into the woeful plane. Then
it lapses into the life-continuum and finally it becomes the death
(consciousness) and is cut off. This is the one single woeful rebirth-
linking.
§11 Rebirth-Linking in the Sensuous Blissful Plane
Kusalavip±k’opekkh±sahagata-sant²raºa½ pana k±masugatiya½
manuss±nañ c’eva jaccandh±dih²nasatt±na½ bhummassit±nañ ca
vinip±tik±sur±na½ paµisandhi-bhavanga-cutivasena pavattati.
Mah±vip±k±ni pan’ aµµha sabbatth± pi k±masugatiya½ paµisandhi-
bhavanga-cutivasena pavattanti.
Im± nava k±masugatipaµisandhiyo n±ma.
S± pan’ ±ya½ dasavidh± pi k±m±vacarapaµisandhicc’ eva sankha½
gacchati.
The wholesome-resultant investigating consciousness accompanied
by equanimity occurs as the rebirth-linking, life-continuum and death
(consciousness) of deformed human beings of the sensuous blissful
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195V. COMPENDIUM OF THE PROCESS-FREED
plane, such as those born blind, etc., as well as of (some) earth-bound
(deities) and of (some) fallen asuras.
The eight great resultants act as the rebirth-linking, life-continuum,
and death (consciousness) everywhere in the sensuous blissful plane.
These nine comprise rebirth-linking in the sensuous blissful plane.
The (foregoing) ten modes are reckoned as sense-sphere rebirth-
linking.
Guide to §§10-11
For a detailed explanation of the types of consciousness that perform
the functions of rebirth-linking, life-continuum, and death, see III, §9.
Such as those born blind, etc.: The “etc.” (±di) here is intended to
include those born deaf, mute, mentally retarded, mentally deranged, and
also those born as eunuchs, hermaphrodites, and sexually indeterminate.
The commentators explain that the expression “born blind” refers to one
whose rebirth-consciousness is produced by a kamma that, owing to
deficiency of merit, is incapable of generating eyes with the capacity
for vision. The expression does not apply to those who emerge from the
womb blind because of some accident or illness incurred during the stay
in the womb, for blindness under such circumstances may occur also to
those with a double- or triple-rooted rebirth consciousness. The same
principle applies to those born deaf, etc. In all such cases the rebirth
consciousness is invariably rootless only when the defect is already in-
herent in the kamma that generates rebirth.
(Some) earth-bound (deities): Buddhist cosmology recognizes a class
of deities who do not dwell in the heavenly realms but in proximity to
the earth, in remote regions such as forests, mountains, and shrines. These
beings are called earth-gods (bhummadeva). While the more powerful
deities in this class may possess double- or triple-rooted types of rebirth
consciousness, they are often accompanied by retinues which may in-
clude deities of defective merit who manage to maintain their lives with
difficulty. It is these, according to Ledi Sayadaw, that are intended here
as the earth-bound deities reborn with a rootless rebirth consciousness.
And (some) fallen asuras: These beings are said to dwell in villages
or in the vicinity of villages living off the remains of food discarded by
the residents. They also haunt or oppress human beings when they fail
to obtain food.
The (foregoing) ten modes: The ten modes of sense-sphere rebirth-
linking are obtained by way of the ten types of consciousness that per-
form the function of rebirth-linking in the sense sphere.
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196
V. VITHIMUTTASANGAHA
§12 Sensuous Plane Life-Spans
Tesu catunna½ ap±y±na½ manuss±na½ vinip±tik±sur±nañ ca
±yuppam±ºagaºan±ya niyamo natthi.
C±tummah±r±jik±na½ pana dev±na½ dibb±ni pañcavassasat±ni
±yuppam±ºa½. Manussagaºan±ya navutivassasatasahassappam±ºa½
hoti.
Tato catugguºa½ t±vati½s±na½, tato catugguºa½ y±m±na½, tato
catugguºa½ tusit±na½, tato catugguºa½ nimm±narat²na½, tato
catugguºa½ paranimmitavasavatt²na½ dev±na½ ±yuppam±ºa½.
Navasatañ c’ekav²sa vass±na½ koµiyo tath±
Vassasatasahass±ni saµµhi ca vasavattisu.
There is no definite limit to the duration of life of beings in the
four woeful planes, or amongst humans and fallen asuras.
The life-span of Gods of the Realm of the Four Great Kings is
five hundred celestial years, that is, according to human reckoning,
9,000,000 years.
The life-span of the Thirty-three Gods is four times this amount.
The life-span of Y±ma Gods is four times that of the Thirty-three.
Four times that amount is the life-span of the Delightful Gods. Four
times that amount is the life-span of the Gods who rejoice in their
Creations. Four times that amount is the life-span of the Gods who
lord over the Creations of Others.
In the plane of Gods who lord over Others’ Creations, the life-
span, according to human reckoning, is nine-hundred and twenty-one
koµis of years plus sixty-hundred-thousand years (9,216,000,000).
Guide to §12
There is no definite limit: In the four planes of woe the life-span is
highly variable, depending on the potency of the evil kamma that pro-
duces rebirth there. Thus in the hells some undergo torment only for a
few days and then pass on to rebirth elsewhere, while others must en-
dure torment for millions of years. In the human realm, too, the life-
span can vary from minutes to over a hundred years. Further, according
to Buddhist cosmology, the average span of human life also varies over
time, ranging between a minimum of ten years and a maximum of many
thousands of years.
Celestial years: The Vibhanga (§1023) states that one celestial day
(CD) in the C±tumm±h±r±jika heaven equals fifty human years (HY);
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197V. COMPENDIUM OF THE PROCESS-FREED
thirty such days amount to one celestial month; twelve such months con-
stitute one celestial year (CY). In the T±vati½sa heaven one celestial
day equals one hundred human years; in the Y±ma heaven, two hun-
dred human years; and so on, doubling in each higher heaven.
On this basis, the life-spans in the six heavenly worlds would be
computed as in the following table:
TABLE 5.2: LIFE-SPANS IN THE SENSE-SPHERE HEAVENS
Realm CD CY HY
1 C±tummah±r±jika 50 HY 500 9 million
2 T±vati½sa 100 HY 1000 36 million
3 Y±ma 200 HY 2000 144 million
4 Tusita 400 HY 4000 576 million
5 Nimm±narati 800 HY 8000 2,304 million
6 Paranimmitavasavatti 1,600 HY 16,000 9,216 million
§13 Rebirth-Linking in the Fine-material Sphere
Paµhamajjh±navip±ka½ paµhamajjh±na bh³miya½ paµisandhi-
bhavanga-cutivasena pavattati.
Tath± dutiyajjh±navip±ka½ tatiyajjh±navip±kañ ca dutiyaj-
jh±nabh³miya½, catutthajjh±navip±ka½ tatiyajjh±nabh³miya½,
pañcamajjh±navip±ka½ catutthajjh±nabh³miya½. Asaññasatt±na½
pana r³pam eva paµisandhi hoti. Tath± tato para½ pavattiya½
cavanak±le ca r³pam eva pavattitv± nirujjhati.
Im± cha r³p±vacarapaµisandhiyo n±ma.
The first jh±na resultant occurs in the first jh±na plane as the re-
birth-linking, life-continuum, and death (consciousness); similarly, the
second jh±na resultant and the third jh±na resultant (occur thus) in
the second jh±na plane; the fourth jh±na resultant in the third jh±na
plane; the fifth jh±na resultant in the fourth jh±na plane. But for non-
percipient beings material form itself occurs as rebirth-linking. Simi-
larly thereafter, during the course of existence and at the moment of
death, only material form exists and perishes.
These are the six modes of rebirth-linking in the fine-material
sphere.
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198
V. VITHIMUTTASANGAHA
§14 Life-Spans in the Fine-material Sphere
Tesu brahmap±risajj±na½ dev±na½ kappassa tatiyo bh±go ±yup-
pam±ºa½. Brahmapurohit±na½ upa¹¹hakappo, mah±brahm±na½ eko
kappo, paritt±bh±na½ dve kapp±ni, appam±º±bh±na½ catt±ri
kapp±ni, ±bhassar±na½ aµµha kapp±ni, parittasubh±na½ so¼asa
kapp±ni, appam±ºasubh±na½ dvatti½sa kapp±ni, subhakiºh±na½
catusaµµhi kapp±ni, vehapphal±na½ asaññasatt±nañ ca
pañcakappasat±ni, avih±na½ kappasahass±ni, atapp±na½ dve
kappasahass±ni, sudass±na½ catt±ri kappasahass±ni, sudass²na½
aµµha kappasahass±ni, akaniµµh±na½ so¼asa kappasahass±ni
±yuppam±ºa½.
Among these, the life-span of the Gods of Brahm±’s Retinue is
one-third of an aeon; of Brahm±’s Ministers, half an aeon; of Mah±
Brahm±s, one aeon; of the Gods of Minor Lustre, two aeons; of Infi-
nite Lustre, four aeons; of Radiant Lustre, eight aeons; of Minor Aura,
sixteen aeons; of Infinite Aura, thirty-two aeons; of Steady Aura,
sixty-four aeons; of Great Reward and non-percipient beings, 500
aeons; of Durable Gods, 1,000 aeons; of Serene Gods, 2,000 aeons;
of Beautiful Gods, 4,000 aeons; of Clear-sighted Gods, 8,000 aeons;
of the Highest Gods, 16,000 aeons.
Guide to §14
An aeon (kappa): The Buddhist texts speak of three kinds of aeon—
an interim aeon, an incalculable aeon, and a great aeon. An interim aeon
(antarakappa) is the period of time required for the life-span of human
beings to rise from ten years to the maximum of many thousands of years,
and then fall back to ten years. Twenty such interim aeons equal one
incalculable aeon (asankheyyakappa), and four incalculable aeons con-
stitute one great aeon (mah±kappa). The length of a great aeon is said
by the Buddha to be longer than the time it would take for a man to
wear away a mountain of solid granite one yojana (about 7 miles) high
and wide by stroking it once every hundred years with a silk cloth
(S.15:5/ii,181-82).
According to the commentators, the aeon referred to in the figures
on the life-spans in the first-jhana plane is the asankheyyakappa, while
the aeon referred to from the Gods of Minor Lustre up through the higher
planes is the mah±kappa.
1
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199V. COMPENDIUM OF THE PROCESS-FREED
§15 Rebirth-Linking in the Immaterial Sphere
Paµham’ ±rupp±divip±k±ni paµham±rupp±dibh³misu yath±kkama½
paµisandhi-bhavanga-cutivasena pavattanti. Im± catasso ±ruppa-
paµisandhiyo n±ma.
The first immaterial resultant occurs as the rebirth-linking, life-
continuum, and death (consciousness) in the first immaterial plane,
and the others occur in the same functions in their respective planes.
These are the four modes of rebirth-linking in the immaterial sphere.
§16 Life-Spans in the Immaterial Sphere
Tesu pana ±k±s±nañc±yatan³pag±na½ dev±na½ v²sati kappa-
sahass±ni ±yuppam±ºa½. Viññ±ºañc±yatan³pag±na½ dev±na½
catt±¼²sa kappasahass±ni, ±kiñcaññ±yatan³pag±na½ dev±na½ saµµhi
kappasahass±ni, n’evasaññ±n±saññ±yatan³pag±na½ dev±na½
catur±s²ti kappasahass±ni ±yuppam±ºa½.
Among them, the life-span of gods who have attained to the realm
of infinite space is 20,000 aeons; of those who have attained to the
realm of infinite consciousness, 40,000 aeons; of those who have
attained to the realm of nothingness, 60,000 aeons; of those who have
attained to the realm of neither-perception-nor-non-perception, 84,000
aeons.
§17 Summary
Paµisandhi bhavangañ ca tath± cavanam±nasa½
Ekam eva tath’ ev’ ekavisayañ c’ekaj±tiya½.
Idam ettha paµisandhicatukka½.
The rebirth-linking consciousness, life-continuum consciousness,
and the death consciousness in one (particular) birth are similar and
have an identical object.
Herein, these are the four types of rebirth-linking.
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200
V. VITHIMUTTASANGAHA
Four Types of Kamma
(kammacatukka½ )
§18 By way of Function
Janaka½, upatthambaka½, upap²¼aka½, upagh±takañ c± ti kicca-
vasena.
I. With respect to function there are four kinds of kamma, namely:
(i) productive kamma;
(ii) supportive kamma;
(iii) obstructive kamma; and
(iv) destructive kamma.
Guide to §18
Four types of kamma: The Pali term kammacatukka, the name of
this section, means a fourfold division of kamma. This section will ac-
tually introduce four fourfold divisions, in all sixteen types of kamma
obtained by applying four different methods of analysis.
The word kamma means literally action or deed, but in the Buddha’s
teaching it refers exclusively to volitional action. From a technical stand-
point, kamma denotes wholesome or unwholesome volition (cetan±),
volition being the factor responsible for action. Thus the Buddha de-
clares: “It is volition, monks, that I call kamma, for having willed, one
performs an action through body, speech or mind” (A.6:63/ iii,415). All
volitional action, except that of a Buddha or an Arahant, constitutes
kamma. The Buddhas and the Arahants do not accumulate kamma, since
they have eradicated ignorance and craving, the roots of kamma. Never-
theless, even the Buddhas and Arahants are bound to experience the rip-
ening of their past kamma as long as their psychophysical personality
persists, that is, until they pass away.
The law of kamma (kammaniy±ma) is self-subsistent in its operation,
ensuring that willed deeds produce their effects in accordance with their
ethical quality just as surely as seeds bear fruit in accordance with their
species. The direct products of kamma are the resultant (vip±ka) states
of consciousness and mental factors that arise when kamma finds the
right conditions to fructify. Kamma also produces a distinct type of matter
in the organic bodies of living beings, called materiality originating from
kamma (kammasamuµµh±nar³pa—see VI, §10).
With respect to function: Kammas perform different functions
(kicca), of which four are mentioned here. Any kamma, under different
circumstances, can perform any or several of these functions.
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201V. COMPENDIUM OF THE PROCESS-FREED
Productive (janaka) kamma is wholesome or unwholesome voli-
tion which produces resultant mental states and kamma-born materiality,
both at the moment of rebirth-linking and during the course of exist-
ence. At the moment of conception, productive kamma generates the
rebirth-linking consciousness and the kamma-born types of materiality
constituting the physical body of the new being. During the course of
existence it produces other resultant cittas and the continuities of kamma-
born materiality, such as the sense faculties, sexual determination, and
the heart-base. Only a kamma that has attained the status of a full course
of action (see §22 below) can perform the function of producing rebirth-
linking, but all wholesome and unwholesome kammas without excep-
tion can produce results during the course of existence.
Supportive (upatthambaka) kamma is kamma which does not gain
an opportunity to produce its own result, but which, when some other
kamma is exercising a productive function, supports it either by enabling
it to produce its pleasant or painful results over an extended time without
obstruction or by reinforcing the continuum of aggregates produced by
another kamma. For example, when through the productive function of
wholesome kamma one is reborn as a human being, supportive kamma
may contribute to the extension of one’s life-span and ensure that one
is healthy and well provided with the necessities of life. When an
unwholesome kamma has exercised its productive function by causing
I. By way of function
1. Productive kamma
2. Supportive "
3. Obstructive "
4. Destructive "
II. By order of ripening
1. Weighty kamma
2. Death-proximate "
3. Habitual "
4. Reserve "
III. By time of ripening
1. Immediately effective kamma
2. Subsequently effective "
3. Indefinitely effective "
4. Defunct "
IV. By place of ripening
1. Unwholesome kamma
2. Sense-sphere wholesome "
3. Fine-material-sphere wholesome "
4. Immaterial-sphere wholesome "
TABLE 5.3: FOURFOLD KAMMA AT A GLANCE
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202
V. VITHIMUTTASANGAHA
a painful disease, other unwholesome kamma may support it by
preventing medicines from working effectively, thereby prolonging the
disease. When a being has been reborn as an animal through the produc-
tive force of unwholesome kamma, supportive kamma may facilitate the
ripening of more unwholesome kamma productive of painful results, and
may also lead to an extension of the life-span so that the continuity of
unwholesome-resultants will endure long.
Obstructive (upap²¼aka) kamma is kamma which cannot produce
its own result but nevertheless obstructs and frustrates some other kamma,
countering its efficacy or shortening the duration of its pleasant or painful
results. Even though a productive kamma may be strong at the time it
is accumulated, an obstructive kamma directly opposed to it may coun-
teract it so that it becomes impaired when producing its results. For
example, a wholesome kamma tending to produce rebirth in a superior
plane of existence may be impeded by an obstructive kamma so that it
generates rebirth in a lower plane. A kamma tending to produce rebirth
among high families may produce rebirth among low families; kamma
tending to longevity may tend towards shortness of life; kamma tend-
ing to produce beauty may produce a plain appearance, etc. In the op-
posite way, an unwholesome kamma tending to produce rebirth in the
great hells may be counteracted by an obstructive wholesome kamma
and produce rebirth in the minor hells or among the petas.
During the course of existence many instances may be found of the
operation of obstructive kamma. For example, in the human realm such
kamma will obstruct the continuum of aggregates produced by kamma,
facilitating the maturation of kamma that results in suffering and caus-
ing failures in regard to property and wealth or family and friends, etc.
In the lower realms obstructive kamma may counteract the rebirth-pro-
ducing kamma, contributing to occasions of ease and happiness.
Destructive (upagh±taka) kamma is wholesome or unwholesome
kamma which supplants other weaker kamma, prevents it from ripen-
ing, and produces instead its own result. For example, somebody born
as a human being may, through his productive kamma, have been origi-
nally destined for a long life-span, but a destructive kamma may arise
and bring about a premature death. At the time of death, at first a sign
of a bad destination may appear by the power of an evil kamma, her-
alding a bad rebirth, but then a good kamma may emerge, expel the bad
kamma, and having caused the sign of a good destination to appear,
produce rebirth in a heavenly world. On the other hand, a bad kamma
may suddenly arise, cut off the productive potential of a good kamma,
and generate rebirth in a woeful realm. According to Ledi Sayadaw, de-
structive kamma can also be responsible for cutting off the efficacy of
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203V. COMPENDIUM OF THE PROCESS-FREED
any of the sense faculties—the eye, ear, etc.—causing blindness or deaf-
ness, etc., and can also cause sexual mutation.
The Vibh±vin²-ݲk± distinguishes between productive kamma and
destructive kamma on the ground that productive kamma produces its
result without cutting off the result of some other kamma while destruc-
tive kamma does so after first cutting off another kamma’s result. But
other teachers cited by the Vibh±vin² hold that destructive kamma does
not produce its own result at all; it completely cuts off the result of the
other kamma, giving still a third kamma the opportunity to ripen.
Ledi Sayadaw gives the example of intentional killing to illustrate
how one kamma may exercise all four functions. When one person takes
another’s life, as long as the volition of killing does not get the oppor-
tunity to ripen it exercises any function among the other three functions:
it may support the ripening of other unwholesome kamma, or obstruct
the ripening of wholesome kamma, or cut off entirely the efficacy of
wholesome kamma. When the act of killing gains the opportunity to
ripen, then each volition involved in the act has the power to produce
one rebirth in the woeful planes; thereafter such volition has no more
power to produce rebirth-linking. However, such kamma can continue
to exercise the other three functions, as well as the function of produc-
ing results during the course of existence, even for a hundred thousand
aeons or more into the future.
§19 By Order of Ripening
Garuka½, ±sanna½, ±ciººa½, kaµatt± kammañ c± ti p±kad±na-
pariy±yena.
II. With respect to the order in which the effect of kamma takes
place, there are four kinds of kamma, namely:
(i) weighty kamma;
(ii) death-proximate kamma;
(iii) habitual kamma; and
(iv) reserve kamma.
Guide to §19
The order in which the effect of kamma takes place: This section
concerns the order of precedence among different kammas in taking on
the role of generating rebirth-linking in the next existence.
Weighty (garuka) kamma is kamma of such powerful moral weight
that it cannot be replaced by any other kamma as the determinant of
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204
V. VITHIMUTTASANGAHA
rebirth. On the wholesome side, this kamma is the attainment of the
jh±nas. On the unwholesome side, it is the five heinous crimes together
with a fixed wrong view that denies the basis for morality. The five
heinous crimes (±nantariyakamma) are: parricide, matricide, the mur-
der of an Arahant, the wounding of a Buddha, and maliciously creating
a schism in the Sangha. If someone were to develop the jh±nas and later
were to commit one of the heinous crimes, his good kamma would be
obliterated by the evil deed, and the latter would generate rebirth into a
state of misery. For example, the Buddha’s ambitious cousin Devadatta
lost his psychic powers and was reborn in hell for wounding the Bud-
dha and causing a schism in the Sangha. But if someone were first to
commit one of the heinous crimes, he could not later reach a sublime or
supramundane attainment, because the evil kamma would create an in-
surmountable obstruction. Thus King Aj±tasattu, while listening to the
Buddha speak the S±maññaphala Sutta, the Discourse on the Fruits of
Recluseship, had all the other conditions for reaching stream-entry; but
because he had killed his father, King Bimbis±ra, he could not attain
the path and fruit.
Death-proximate (±sanna) kamma is a potent kamma remembered
or done shortly before death, that is, immediately prior to the last javana
process. If a person of bad character remembers a good deed he has done,
or performs a good deed just before dying, he may receive a fortunate
rebirth; and conversely, if a good person dwells on an evil deed done
earlier, or performs an evil deed just before dying, he may undergo an
unhappy rebirth. For this reason in Buddhist countries it is customary
to remind a dying person of his good deeds or to urge him to arouse
good thoughts during the last moments of his life.
When there is no weighty kamma, and a potent death-proximate
kamma is performed, this kamma will generally take on the role of gen-
erating rebirth. This does not mean that a person will escape the fruits
of the other good and bad deeds he has committed during the course of
life. When they meet with conditions, these kammas too will produce
their due results.
Habitual (±ciººa) kamma is a deed that one habitually performs,
either good or bad. In the absence of weighty kamma and a potent death-
proximate kamma, this type of kamma generally assumes the rebirth-
generative function.
Reserve (kaµatt±) kamma is any other deed, not included in the three
aforementioned categories, which is potent enough to take on the role
of generating rebirth. This type of kamma becomes operative when there
is no kamma of the other three types to exercise this function.
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205V. COMPENDIUM OF THE PROCESS-FREED
§20 By Time of Ripening
Diµµhadhammavedan²ya½, upapajjavedan²ya½, apar±pa-
riyavedan²ya½, ahosikammañ c± ti p±kak±lavasena catt±ri kamm±ni
n±ma.
III. With respect to the time of taking effect, there are four kinds
of kamma, namely:
(i) immediately effective kamma;
(ii) subsequently effective kamma;
(iii) indefinitely effective kamma; and
(iv) defunct kamma.
Guide to §20
Immediately effective (diµµhadhammavedan²ya) kamma is kamma
which, if it is to ripen, must yield its results in the same existence in
which it is performed; otherwise, if it does not meet the opportunity to
ripen in the same existence, it becomes defunct. According to the
Abhidhamma, of the seven javanas in a javana process, the first javana
moment, being the weakest of all, generates immediately effective
kamma.
Subsequently effective (upapajjavedan²ya) kamma is kamma which,
if it is to ripen, must yield its results in the existence immediately fol-
lowing that in which it is performed; otherwise it becomes defunct. This
type of kamma is generated by the last javana moment in a javana proc-
ess, which is the second weakest in the series.
Indefinitely effective (apar±pariyavedan²ya) kamma is kamma
which can ripen at any time from the second future existence onwards,
whenever it gains an opportunity to produce results. This kamma, gen-
erated by the five intermediate javana moments of a cognitive process,
never becomes defunct so long as the round of rebirths continues. No
one, not even a Buddha or an Arahant, is exempt from experiencing the
results of indefinitely effective kamma.
Defunct (ahosi) kamma: This term does not designate a special class
of kamma, but applies to kamma that was due to ripen in either the
present existence or the next existence but did not meet conditions con-
ducive to its maturation. In the case of Arahants, all their accumulated
kamma from the past which was due to ripen in future lives becomes
defunct with their final passing away.
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206
V. VITHIMUTTASANGAHA
§21 By Place of Ripening
Tath± akusala½, k±m±vacarakusala½, r³p±vacarakusala½,
ar³p±vacarakusalañ c± ti p±kaµµh±navasena.
IV. With respect to the place in which the effect takes place, there
are four kinds of kamma, namely:
(i) unwholesome kamma;
(ii) wholesome kamma pertaining to the sense sphere;
(iii) wholesome kamma pertaining to the fine-material sphere;
and
(iv) wholesome kamma pertaining to the immaterial sphere.
Unwholesome and Wholesome Kamma
§22 Unwholesome Kamma
Tattha akusala½ k±yakamma½, vac²kamma½, manokammañ c± ti
kammadv±ravasena tividha½ hoti.
Of them, unwholesome kamma is threefold according to the doors
of action, namely: bodily action, verbal action, and mental action.
Katha½? P±º±tip±to, adinn±d±na½, k±mesu micch±c±ro c± ti
k±yaviññ±ttisankh±te k±yadv±re b±hullavuttito k±yakamma½ n±ma.
How? Killing, stealing, and sexual misconduct are bodily actions
generally occurring through the door of the body, known as bodily
intimation.
Mus±v±do, pisuºav±c±, pharusav±c±, samphappal±po c± ti
vac²viññattisankh±te vac²dv±re b±hullavuttito vac²kamma½ n±ma.
False speech, slandering, harsh speech, and frivolous talk are verbal
actions generally occurring through the door of speech, known as
vocal intimation.
Abhijjh±, vy±p±do, micch±diµµhi c± ti aññatr± pi viññattiy±
manasmi½ yeva b±hullavuttito manokamma½ n±ma.
Covetousness, ill will, and wrong view are mental actions gener-
ally occurring only in the mind without (bodily or vocal) intimation.
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207V. COMPENDIUM OF THE PROCESS-FREED
Guide to §22
The above passage enumerates the ten unwholesome courses of ac-
tion (akusalakammapatha). As shown, three are bodily, four are verbal,
and three are purely mental. The first seven courses are identified with
the volition initiating an effort to accomplish the respective action. Such
volition is an unwholesome kamma regardless of whether or not it com-
pletes the action, but if it does reach completion of the action and
achieves its aim (e.g. the death of the intended victim, the appropria-
tion of another’s property, etc.) then it becomes a full course of action.
The characteristic of a full course of action is being a kamma with the
potency to take on the rebirth-generating role.
2
Generally occurring through the door of the body (k±yadv±ra):
In relation to action, the doors (dv±ra) are the media through which
kamma is performed. The door of the body is bodily intimation
(k±yaviññatti), a type of mind-produced material phenomenon by which
a person expresses, through the medium of the body, a volition arisen
in the mind (see VI, §4). The expression “generally occurring” (b±hulla-
vuttito) is used because such actions as killing and stealing can also be
done by speech, i.e. by command, yet even in such cases these actions
are still considered bodily kamma.
The door of speech (vac²dv±ra), similarly, denotes vocal intimation
(vac²viññatti), the mind-originated material phenomenon by means of
which volition is expressed verbally (see VI, §4). Though such actions
as false speech, etc., may also be done bodily, i.e. by writing or by hand
signals, because their main medium of execution is the door of speech,
they are still considered verbal kamma.
Covetousness, etc.: The last three courses of action generally occur
only in the mind without reaching intentional expression through body
or speech. Such action is said to occur through the mind door
(manodv±ra), which here is a collective designation for consciousness
in its entirety.
Covetousness (abhijjh±) is the mental factor of greed, arisen as the
wish to acquire another person’s property. Even though greed arises for
another’s property, it does not become a full course of action unless one
gives rise to the wish to take possession of that property.
Ill will (vy±p±da) is the mental factor of hatred, which becomes a
full course of action when it arises with the wish that another being meets
with harm and affliction.
Wrong view (micch±diµµhi) becomes a full course of action when it
assumes the form of one of the morally nihilistic views which deny the
validity of ethics and the retributive consequences of action. Three such
views are mentioned often in the Sutta Piµaka:
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208
V. VITHIMUTTASANGAHA
(i) nihilism (natthika-diµµhi), which denies the survival of the per-
sonality in any form after death, thus negating the moral signifi-
cance of deeds;
(ii) the inefficacy of action view (akiriya-diµµhi), which claims that
deeds have no efficacy in producing results and thus invalidates
moral distinctions; and
(iii) the acausality view (ahetukadiµµhi), which states that there is no
cause or condition for the defilement and purification of beings,
that beings are defiled and purified by chance, fate, or necessity.
3
§23 By way of Roots and Consciousness
Tesu p±º±tip±to pharusav±c± vy±p±do ca dosam³lena j±yanti.
K±mesu micch±c±ro abhijjh± micch±diµµhi ca lobham³lena. Ses±ni
catt±ri pi dv²hi m³lehi sambhavanti. Cittupp±davasena pan’ eta½
akusala½ sabbath± pi dv±dasavidha½ hoti.
Of them, killing, harsh speech, and ill will spring from the root of
hatred; sexual misconduct, covetousness, and wrong view from the
root of greed; the remaining four arise from the two roots. Accord-
ing to the classes of consciousness this unwholesome kamma is al-
together twelvefold.
Guide to §23
Strictly speaking, ill will is a mode of the root hatred and covetous-
ness is a mode of the root greed; wrong view is a mode of the cetasika
wrong view. These three courses of action are thus identifiable with the
corresponding cetasikas. The other seven courses of action are identifi-
able with the cetasika of volition (cetan±) arisen along with the unwhole-
some roots. Although instances may be found where, for example, greed
may be the underlying motivation for killing and hatred may be the
underlying motivation for sexual misconduct, the Abhidhamma holds
that the volition that drives the act of cutting off the life faculty of an-
other being is always rooted in hatred, i.e. aversion towards the contin-
ued existence of the being, while the volition that drives the act of sexual
transgression is always rooted in greed, i.e. desire to enjoy sexual pleasure
with the illicit partner. The volition driving the other four acts—steal-
ing, lying, slandering, and frivolous talk—may be accompanied by ei-
ther greed or hatred. All unwholesome courses of action are invariably
accompanied by the root delusion. Unwholesome kamma is also identi-
fiable with the twelve unwholesome cittas. In this case the citta itself as
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209V. COMPENDIUM OF THE PROCESS-FREED
a composite whole rather than the individual factor of volition is con-
sidered to be the kamma.
§24 Wholesome Kamma of the Sense Sphere
K±m±vacarakusala½ pi k±yadv±re pavatta½ k±yakamma½,
vac²dv±re pavatta½ vac²kamma½, manodv±re pavatta½ manokammañ
c± ti kammadv±ravasena tividha½ hoti.
Wholesome kamma of the sense sphere is threefold according to
the doors of action, namely, bodily action pertaining to the door of
the body; verbal action pertaining to the door of speech; and mental
action pertaining to the door of the mind.
Tath± d±na-s²la-bh±van±vasena. Cittupp±davasena pan’ eta½
aµµhavidha½ hoti.
Similarly, it is threefold as giving, virtue, and meditation. But it
is eightfold according to the classes of consciousness.
D±na-s²la-bh±van±-apac±yana-veyy±vacca-pattid±na-patt±nu-
modana-dhammasavana-dhammadesan±-diµµhijjukammavasena
dasavidha½ hoti.
It is also tenfold as: (i) giving; (ii) virtue; (iii) meditation; (iv)
reverence; (v) service; (vi) transference of merit; (vii) rejoicing in
(others’) merit; (viii) hearing the Dhamma; (ix) teaching the Dhamma;
and (x) straightening out one’s views.
Tam pan’eta½ v²satividham pi k±m±vacarakammam icc’ eva
sankha½ gacchati.
All these twenty kinds (unwholesome and wholesome) are known
as kamma pertaining to the sense sphere.
Guide to §24
According to the doors of action: By way of door of action, ten
courses of wholesome kamma are enumerated. The three of body are
abstinence from the three unwholesome bodily deeds; the four of speech
are abstinence from the four unwholesome verbal deeds; the three of
mind are non-covetousness, non-ill will, and right view. In terms of ul-
timate realities, the first seven are identified as two of the abstinences,
i.e. the cetasikas of right action and right speech, and also as the volitions
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210
V. VITHIMUTTASANGAHA
arisen along with those abstinences. The last three are modes of the three
wholesome roots, non-greed, non-hatred, and non-delusion.
Similarly, it is threefold, etc.: The threefold and tenfold lists given
here are commonly known as the three and ten bases of meritorious deeds
(puññakiriyavatthu). The eight classes of consciousness by which such
wholesome kamma is created are the eight great wholesome cittas.
All these twenty kinds: Kamma arising from the twelve unwhole-
some cittas and the eight great wholesome cittas.
§25 Wholesome Kamma of the Fine-material Sphere
R³p±vacarakusala½ pana manokammam eva. Tañ ca bh±va-
n±maya½ appan±ppatta½ jh±nangabhedena pañcavidha½ hoti.
Wholesome kamma of the fine-material sphere is purely mental
action. It consists in meditation that has reached absorption and is
fivefold by distinction of the jh±na factors.
§26 Wholesome Kamma of the Immaterial Sphere
Tath± ar³p±vacarakusalañ ca manokamma½. Tam pi bh±va-
n±maya½ appan±ppatta½ ±lambanabhedena catubbidha½ hoti.
So too, wholesome kamma of the immaterial sphere is purely
mental action. It consists in meditation that has reached absorption
and is fourfold by distinction of the object.
Guide to §§2526
Fivefold by distinction of the jh±na factors: the five fine-
material-sphere jh±nas.
Fourfold by distinction of the object: the four immaterial sphere
attainments.
Results of Kamma
§27 Results of Unwholesome Kamma
Ettha akusalakammam uddhaccarahita½ ap±yabh³miya½
paµisandhi½ janeti. Pavattiya½ pana sabbam pi dv±dasavidha½
satt’±kusalap±k±ni sabbatth± pi k±maloke r³paloke ca yath±raha½
vipaccati.
Herein, unwholesome kamma excluding restlessness produces re-
birth-linking in the woeful plane. But during the course of existence
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211V. COMPENDIUM OF THE PROCESS-FREED
all twelve (unwholesome classes of consciousness) give effect to the
seven unwholesome resultants anywhere in the sensuous world or the
fine-material world, according to circumstances.
Guide to §27
Unwholesome kamma excluding restlessness: The citta rooted in
delusion and accompanied by restlessness is the weakest of all the
unwholesome cittas, and for this reason it cannot take on the role of
generating rebirth. Any of the other eleven unwholesome cittas can
generate the unwholesome-resultant investigating consciousness which
functions as rebirth-linking, bhavanga, and death consciousness for the
beings reborn in the four woeful realms. All twelve unwholesome cittas
can generate the seven unwholesome-resultant cittas anywhere in the
sensuous world during the course of existence—the five kinds of sense
consciousness, and the receiving and investigating consciousnesses. In
the fine-material world they produce only four unwholesome-resultants,
the threefold sense consciousness of nose, tongue, and body being
excluded. See Table 5.4—p.212.
§28 Results of Sense-Sphere Wholesome Kamma
K±m±vacarakusalam pi k±masugatiyam eva paµisandhi½ janeti,
tath± pavattiyañ ca mah±vip±k±ni. Ahetukavip±k±ni pana aµµha pi
sabbatth± pi k±maloke r³paloke ca yath±raha½ vipaccati.
Wholesome kamma of the sense sphere produces rebirth-linking
in the sensuous blissful plane, and so too, (it produces) the great
resultants in the course of existence. But it gives effect to the eight
rootless resultants anywhere in the sensuous world or the fine-mate-
rial world, according to circumstances.
Guide to §28
In §§29-30 the author will explain the correlations between each type
of wholesome citta and the resultants it is capable of producing.
The great resultants occur in four modes: with the three process-freed
functions of rebirth-linking, bhavanga, and death, and within the cogni-
tive process, with the function of registration. These resultants ripen only
in the sensuous world.
The eight rootless resultants are the fivefold sense consciousness,
receiving consciousness, and the twofold investigating consciousness.
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212
V. VITHIMUTTASANGAHA
At Rebirth
During Life
Other Rtls. Wh.-rsts.
Great Rsts. assoc. Knwl.
Total
Unwh.-rst. Invs. - Eqn.
Other Rtls. Unwh.-rsts.
Wh.-rst. Invs. - Eqn.
Great Rsts. dissoc. Knwl.
1
2
3
4
5
11 unwholesome
(exc. restlessness)
12 unwholesome
4 3-rtd. superior
wholesome
4 3-rtd. inferior
4 2-rtd. superior
wholesome
4 2-rtd. inferior
wholesome
*
*
*
*
*
*
*
*
*
*
*
*
Woeful 4 1 1
SS All 11 7 7
FMS 15 4 4
SS Blissful 7 4 4
SS All 11 8 8 16
FMS 15 5 8 13
SS Blissful 7 4 4
SS All 11 8 4 12
FMS 15 5 4 9
Human, gods 2 1 1
SS All 11 8 8
FMS 15 5 5
-----------------------------------------------
-----------------------------------------------
-----------------------------------------------
-----------------------------------------------
-----------------------------------------------
-----------------------------------------------
Sense-Sphere
Volitions
Realms of
Existence
KAMMA
RESULTS
NOTE: The gods referred to in No. 5 are from the C±tummah±r±jika realm only.
TABLE 5.4: KAMMA AND ITS RESULTS
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213V. COMPENDIUM OF THE PROCESS-FREED
6 1st jh±na - infr. Brahm±'s Retinue
" " - med. Brahm±'s Ministers
" " - supr. Mah± Brahm3as
7 2nd jh±na - infr. Minor Lustre
" " - med. Infinite Lustre
" " - supr. Radiant Lustre
8 3rd jh±na - infr. Minor Lustre
" " - med. Infinite Lustre
" " - supr. Radiant Lustre
9 4th jh±na - infr. Minor Aura
" " - med. Infinite Aura
" " - supr. Steady Aura
10 5th jh±na - normal Great Reward
11 5th jh±na with Non-percipient
dispassion for beings
perception
12 5th jh±na of Pure Abodes
non-returner
13 Base of infinite Infinite space
space
14 Base of infinite Infinite con-
consness. sciousness
15 Base of nothingness Nothingness
16 Base of neither Neither perception
perc. nor non-perc. nor non-perception
Sublime Volitions Realms of Existence Reb., Bhv., Dth.
1st jh±na
resultant
2nd jh±na
resultant
3rd jh±na
resultant
4th jh±na
resultant
5th jh±na resultant
None
5th jh±na resultant
1st IS resultant
2nd IS resultant
3rd IS resultant
4th IS resultant
TABLE 5.4 — Continued
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214
V. VITHIMUTTASANGAHA
The latter can occur within the cognitive process in the role of registration
as well, while the one accompanied by equanimity can also function as
the rebirth, bhavanga, and death consciousness for those of defective
birth. All eight rootless resultants ripen in the sensuous world, but three
types of sense consciousness—of nose, tongue, and body—do not ripen
in the fine-material world, as the beings there lack the requisite sense
faculties.
§29 Wholesome Results and the Roots
Tatth± pi tihetukam ukkaµµha½ kusala½ tihetuka½ paµisandhi½
datv± pavatte so¼asa vip±k±ni vipaccati.
Therein, superior wholesome kamma accompanied by three roots
produces rebirth-linking similarly accompanied by three roots, and
during the course of existence it gives effect to sixteen kinds of
resultants.
Tihetukam omaka½ dvihetukam ukkaµµhañ ca kusala½ dvihetuka½
paµisandhi½ datv± pavatte tihetukarahit±ni dv±dasa pi vip±k±ni
vipaccati.
Wholesome kamma of an inferior grade accompanied by three
roots, and that of a superior grade accompanied by two roots, pro-
duces rebirth-linking with two roots, and gives effect to twelve kinds
of resultants, excluding those with three roots, during the course of
existence.
Dvihetukam omaka½ pana kusalam ahetukam eva paµisandhi½
deti. Pavatte ca ahetukavip±k±n’ eva vipaccati.
But wholesome kamma of an inferior grade accompanied by two
roots produces rebirth-linking without roots, and gives effect to root-
less resultants during the course of existence.
Guide to §29
Superior wholesome kamma: Wholesome kamma is distinguished
by way of its capacity to produce results into two grades, the superior
and the inferior. The superior grade (ukkaµµha) of wholesome kamma is
that done with a mind that has been well cleansed of the defilements
and is attended with good causes before and after the commission of
the deed; for example, giving alms to the virtuous with wealth right-
eously obtained, while rejoicing before and after the act of giving. The
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215V. COMPENDIUM OF THE PROCESS-FREED
inferior grade (omaka) is that done with a mind that before and after
the performance of the wholesome deed is tainted by such defiled states
as self-exaltation, the disparagement of others, and subsequent regret.
Rebirth linking … accompanied by three roots, etc.: This occurs
by way of the four great resultants accompanied by knowledge. The six-
teen resultants that arise in the course of existence are the eight that are
rootless and the eight great resultants.
Twelve kinds of resultants: excluding the four great resultants
accompanied by knowledge.
Rebirth-linking without roots: the wholesome-resultant investigat-
ing consciousness accompanied by equanimity.
§30 An Alternative View
Asankh±ra½ sasankh±ravip±k±ni na paccati
Sasankh±ram asankh±ravip±k±n² ti kecana.
Tesa½ dv±dasap±k±ni das’ aµµha ca yath±kkama½
Yath±vutt±nus±rena yath±sambhavam uddise.
Some (teachers) say that unprompted (states of consciousness) do
not produce prompted resultants and prompted (states of conscious-
ness) do not produce unprompted resultants.
According to them, as stated above, the arising of the resultants
should be set forth in due order as twelve, ten, and eight.
Guide to §30
Some teachers say: The view on resultants stated in §29 was ad-
vanced by the ancient master Tipiµaka C³¼an±ga Thera and is the preva-
lent opinion among teachers of the Abhidhamma. In §30 the author states
an alternative view held by the teachers of the school of Mah±
Dhammarakkhita Thera, an Abhidhamma master at the ancient Morav±pi
Monastery in Sri Lanka.
4
Twelve, ten, and eight: On this view, both at rebirth and during the
course of existence, unprompted wholesome cittas produce only
unprompted resultants and prompted wholesome cittas produce only
prompted resultants. This means that during life, the superior three-rooted
wholesome cittas produce only twelve resultants each, the eight rootless
resultants and either the four unprompted or the four prompted resultants,
corresponding to their own nature as unprompted or prompted. The
wholesome cittas of the second grade produce ten resultants each, the
eight rootless resultants and either the two unprompted or the two
prompted two-rooted resultants, again corresponding to their own nature
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216
V. VITHIMUTTASANGAHA
as unprompted or prompted. As in the prevalent view, so in this view
too the weakest grade of wholesome cittas produce only rootless rebirth-
linking and only the eight rootless resultants during the course of exist-
ence. For a tabular comparison of the two views, see Table 5.5.
§31 Results of Fine-material-Sphere Wholesome Kamma
R³p±vacarakusala½ pana paµhamajjh±na½ paritta½ bh±vetv±
brahmap±risajjesu uppajjanti. Tad eva majjhima½ bh±vetv±
brahmapurohitesu, paº²ta½ bh±vetv± mah±brahmesu.
As regards wholesome kamma of the fine-material sphere, those
who develop the first jh±na to a limited degree are reborn into
Brahm±’s Retinue. Developing the same to a medium degree, they
are reborn among Brahm±’s Ministers. Developing it to a superior
degree, they are reborn among the Mah± Brahm±s.
Rootless With Roots: With Roots:
Resultants Gen. View Alt. View
R
ESULTANTS DURING LIFE
REBIRTH
RESULTANT
SS WHOLESOME
CITTA
1st supr. 3 roots All 8 1-8 1, 3, 5, 7
1st infr. 2 roots " 3, 4, 7, 8 3, 7
2nd supr. 3 roots " 1-8 2, 4, 6, 8
2nd infr. 2 roots " 3, 4, 7, 8 4, 8
3rd supr. 2 roots " 3, 4, 7, 8 3, 7
3rd infr. Rootless " None None
4th supr. 2 roots " 3, 4, 7, 8 4, 8
4th infr. Rootless " None None
5th supr. 3 roots " 1-8 1, 3, 5, 7
5th infr. 2 roots " 3, 4, 7, 8, 3, 7
6th supr. 3 roots " 1-8 2, 4, 6, 8
6th infr. 2 roots " 3, 4, 7, 8 4, 8
7th supr. 2 roots " 3, 4, 7, 8 3, 7
7th infr. Rootless " None None
8th supr. 2 roots " 3, 4, 7, 8 4, 8
8th infr. Rootless " None None
TABLE 5.5:
RESULTS OF SENSE-SPHERE WHOLESOME KAMMA
NOTE: For the numbers of the sense-sphere wholesome and resultant cittas, see
Table 1.4.
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217V. COMPENDIUM OF THE PROCESS-FREED
Tath± dutiyajjh±na½ tatiyajjh±nañ ca paritta½ bh±vetv±
paritt±bhesu; majjhima½ bh±vetv± appam±º±bhesu; paº²ta½
bh±vetv± ±bhassaresu.
Similarly, developing the second jh±na and the third jh±na to a
limited degree, they are reborn among the Gods of Minor Lustre.
Developing them to a medium degree, they are reborn among the
Gods of Infinite Lustre. Developing them to a superior degree, they
are reborn among the Gods of Radiant Lustre.
Catutthajjh±na½ paritta½ bh±vetv± parittasubhesu; majjhima½
bh±vetv± appam±ºasubhesu; paº²ta½ bh±vetv± subhakiºhesu.
Developing the fourth jh±na to a limited degree, they are reborn
among the Gods of Minor Aura. Developing it to a medium degree,
they are reborn among the Gods of Infinite Aura. Developing it to a
superior degree, they are reborn among the Gods of Steady Aura.
Pañcamajjh±na½ bh±vetv± vehapphalesu. Tad eva saññ±vir±ga½
bh±vetv± asaññasattesu. An±g±mino pana suddh±v±sesu uppajjanti.
Developing the fifth jh±na, they are reborn among the Gods of
Great Reward. Developing dispassion towards perception, they are
reborn among the non-percipient beings. But non-returners are reborn
in the Pure Abodes.
Guide to §31
Wholesome kamma of the fine-material sphere: Each of the five
fine-material-sphere jh±nas produces, as its kammic result, the resultant
fine-material-sphere citta that is its own exact counterpart. This citta is
the only resultant produced by the wholesome jh±na citta itself. The
wholesome cittas generated in the preparatory stages of meditation cul-
minating in jh±na are sense-sphere wholesome cittas, and their results
accordingly are sense-sphere resultants, not fine-material resultants. The
fine-material-sphere resultant citta performs only the three functions of
rebirth-linking, bhavanga, and death. This means that it occurs only as
a process-freed consciousness. It does not occur within the cognitive
process, nor does the wholesome jh±na citta produce any resultants oc-
curring in the cognitive process. All resultant cittas occurring in the
cognitive process, with the exception of the supramundane fruits, are
sense-sphere resultants.
Each wholesome jh±na citta generates rebirth in the fine-material
realm that corresponds with its own level. However, the fine-material
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218
V. VITHIMUTTASANGAHA
realms are structured in accordance with the four jh±nas of the Suttanta
system into four broad tiers rather than five, and thus the second and
third jh±na cittas of the Abhidhamma fivefold analysis of jh±na both
produce rebirth into the fine-material realms corresponding to the sec-
ond jh±na of the Suttanta system.
The lower three tiers of the fine-material world each consist of three
distinct realms. These realms are the spheres of rebirth for those who
develop the corresponding jh±na to three degrees of mastery: limited,
medium, and superior. The jh±na citta itself is not distinguished into
different types according to the three degrees of development. The citta
is defined as a jh±na citta of a particular type in terms of its constellation
of cetasikas, and for any given jh±na these remain the same no matter
whether the jh±na is developed to an inferior, middling, or superior degree
of mastery. However, the degree of development affects the potency of
the citta to generate rebirth, and thus in each tier three different realms
are found as the objective counterparts of their different potencies. In
the case of a meditator who has developed several jh±nas, the highest
one he still possesses at the end of his life is the one that will take on
the role of generating rebirth. See Table 5.4—p.213.
Developing the fifth jh±na: The principle according to which this
plane is divided differs from that which divides the previous three. In
this plane, all worldlings, stream-enterers, and once-returners who de-
velop the fifth jh±na in the normal way—whether to a limited, medium
or superior degree—are reborn in the Realm of Great Reward. Some
worldlings, however, adopt the attitude that consciousness and percep-
tion are the root of all misery, and they develop the fifth jh±na conjoined
with a strong sense of dispassion towards perception. Because their fifth
jh±na citta is permeated by the wish for perception to cease, they are
reborn in the realm of non-percipient beings. There they exist as mere
animate material bodies—the vital nonad (see VI, §28)—until they pass
away and take rebirth elsewhere.
But non-returners are reborn in the Pure Abodes: It is said that
their rebirth into these five realms is determined by their predominant
spiritual faculty. Non-returners in whom faith is the dominant faculty
are reborn into the Aviha realm; those in whom energy is dominant, into
the Atappa realm; those in whom mindfulness is dominant, into the
Sudassa realm; those in whom concentration is dominant, into the Sudass²
realm; and those in whom wisdom is dominant, into the Akaniµµha realm.
Although none but non-returners are reborn into the Pure Abodes, there
is no fixed law holding that all non-returners are reborn there. It may
be that the Pure Abodes are open only to non-returners who possess
the fifth jh±na, while non-returners with a lower jh±na attainment will
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219V. COMPENDIUM OF THE PROCESS-FREED
be reborn elsewhere in the fine-material plane. However, all non-returners
must be reborn in the fine-material plane because they have eradicated
sensual desire (k±mar±ga), the fetter which leads to rebirth in the sen-
suous plane.
§32 Results of Immaterial-Sphere Wholesome Kamma
Ar³p±vacarakusalañ ca yath±kkama½ bh±vetv± ±ruppesu
uppajjanti.
Developing wholesome kamma of the immaterial sphere, they are
reborn in the immaterial planes corresponding (to their attainments).
Guide to §32
That is, one who has developed the base of infinite space, and at the
time of death has not lost it due to negligence and other hindrances, will
be reborn into the realm of infinite space. Similarly with respect to the
other immaterial attainments: the highest attainment preserved at the time
of death will generate rebirth into the corresponding realm.
As in the case of the fine-material-sphere cittas, each immaterial-
sphere wholesome citta produces as its result only its corresponding
resultant citta, which fulfils only the three functions of rebirth, bhavanga,
and death in the immaterial realm to which it pertains.
§33 Conclusion
Ittha½ mahaggata½ puñña½ yath±bh³mi vavatthita½
Janeti sadisa½ p±ka½ paµisandhippavattiya½.
Idam ettha kammacatukka½.
Thus sublime merit, determined according to planes, produces simi-
lar results (both) at rebirth-linking and in the course of existence.
Herein, this is the fourfold kamma.
The Process of Death and Rebirth
(cutipaµisandhikkama)
§34 Four Causes of Death
¾yukkhayena, kammakkhayena, ubhayakkhayena, upacchedakak-
ammun± c± ti catudh± maraº’ uppatti n±ma.
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220
V. VITHIMUTTASANGAHA
The advent of death is fourfold, namely: (i) through the expira-
tion of the life-span; (ii) through the expiration of the (productive)
kammic force; (iii) through the (simultaneous) expiration of both; and
(iv) through (the intervention of) a destructive kamma.
Guide to §34
The advent of death: Death is formally defined as the cutting off of
the life faculty (j²vitindriya) included within the limits of a single exist-
ence.
Through the expiration of the life-span: This is the kind of death
that comes about for the beings in those realms of existence where the
life-span is bounded by a definite limit (see §§12, 14, 16). In the hu-
man realm too this should be understood as death in advanced old age
due to natural causes. If the productive kamma is still not exhausted when
death takes place through reaching the maximum age, the kammic force
can generate another rebirth on the same plane or on some higher plane,
as in the case of the devas.
Through the expiration of the (productive) kammic force: This
is the kind of death that takes place when the kamma generating rebirth
expends its force even though the normal life-span is not exhausted and
there are otherwise favourable conditions for the prolongation of life.
When both the life-span and kammic force simultaneously come to an
end, this is death by the expiration of both.
Through (the intervention of) a destructive kamma: This is a term
for the death that occurs when a powerful destructive kamma cuts off
the force of the rebirth-generating kamma even before the expiration of
the life-span (see §18).
The first three types of death are known as timely death (k±lamaraºa),
the last as untimely death (ak±lamaraºa). An oil lamp, for example, may
be extinguished due to the exhaustion of the wick, the exhaustion of the
oil, the simultaneous exhaustion of both, or some extraneous cause, like
a gust of wind.
§35 The Signs at the Time of Death
Tath± ca marant±na½ pana maraºak±le yath±raha½ abhi-
mukh²bh³ta½ bhavantare paµisandhijanaka½ kamma½ v±
ta½kammakaraºak±le r³p±dikam upaladdhapubbam upakaraºa-
bh³tañ ca kammanimitta½ v± anantaram uppajjam±nabhave
upalabhitabba½ upabhogabh³tañ ca gatinimitta½ v± kammabalena
channa½ dv±r±na½ aññatarasmi½ paccupaµµh±ti.
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221V. COMPENDIUM OF THE PROCESS-FREED
Now in the case of those who are about to die, at the time of death
one of the following presents itself, according to circumstances,
through any of the six (sense) doors by the power of kamma:
(i) a kamma that is to produce rebirth-linking in the next exist-
ence; or
(ii) a sign of kamma, that is, a form, etc., that had been appre-
hended previously at the time of performing the kamma or
something that was instrumental in performing the kamma;
or
(iii) a sign of destiny, that is, (a symbol of the state) to be obtained
and experienced in the immediately following existence.
Guide to §35
For an explanation of the three types of object presented to the mind
of the dying individual, see III, §17. It should be stressed that this
object presents itself to the javana process of the dying person, not to
the death consciousness itself. The death consciousness (cuticitta), the
final citta in a life term, apprehends the same object grasped by the
rebirth consciousness and bhavanga of the existence that is about to
end. The object of the last javana process then serves as the object of
the rebirth consciousness and bhavanga in the next existence, and be-
comes in turn the object of the death consciousness at the end of that
existence.
§36 The Mind at the Time of Death
Tato para½ tam eva tath’ opaµµhita½ ±lambana½ ±rabbha
vipaccam±nakakamm±nur³pa½ parisuddham upakkiliµµha½ v±
upalabhitabbabhav±nur³pa½ tatth’ onata½ va cittasant±na½
abhiºha½ pavattati b±hullena. Tam eva v± pana janakabh³ta½
kammam abhinavakaraºavasena dv±rappatta½ hoti.
Thereafter, attending to that object thus presented, the stream of
consciousness—in accordance with the kamma that is to be matured,
whether pure or corrupted, and in conformity with the state into which
one is to be reborn—continually flows, inclining mostly towards that
state. Or that rebirth-productive kamma presents itself to a sense door
in the way of renewing.
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222
V. VITHIMUTTASANGAHA
Guide to §36
In the way of renewing (abhinavakaraºavasena): that is, the kamma
presenting itself does not appear as a memory image of something that
was previously done, but it appears to the mind door as if it were being
done at that very moment.
§37 Death and Rebirth-Linking
Pacc±sannamaraºassa tassa v²thicitt±vas±ne bhavangakkhaye v±
cavanavasena paccuppannabhavapariyos±nabh³ta½ cuticittam
uppajjitv± nirujjhati. Tasmi½ niruddh±vas±ne tass’ ±nantaram eva
tath±gahita½ ±lambanam ±rabbha savatthuka½ avatthukam eva v±
yath±raha½ avijj±nusayaparikkhittena taºh±nusayam³lakena
sankh±rena jan²yam±na½ sampayuttehi pariggayham±na½ saha-
j±t±nam adhiµµh±nabh±vena pubbangamabh³ta½ bhavantara-
paµisandh±navasena paµisandhisankh±ta½ m±nasa½ uppajjam±nam
eva patiµµh±ti bhavantare.
To one who is on the verge of death, either at the end of a cogni-
tive process or at the dissolution of the life-continuum, the death con-
sciousness, the consummation of the present life, arises and ceases
in the way of death.
Immediately after that (death consciousness) has ceased, a rebirth-
linking consciousness arises and is established in the subsequent ex-
istence, apprehending the object thus obtained, either supported by
the heart-base or baseless, as is appropriate; it is generated by a vo-
litional formation that is enveloped by latent ignorance and rooted
in latent craving. That rebirth-linking consciousness, so called because
it links together the two consecutive existences, is conjoined with its
mental adjuncts, and acts as the forerunner to the conascent states as
their locus (or foundation).
Guide to §37
To one who is on the verge of death: The last cognitive process
begins when the bhavanga is interrupted, vibrates for one moment, and
is then arrested. Thereafter follows either a sense-door process taking
as object some sense object presenting itself at one of the five sense doors
or a bare mind-door process taking as object either some sense object
or a mental object presenting itself at the mind door. Within this termi-
nal process the javana phase, by reason of its weakness, runs for only five
mind-moments rather than the usual seven. This process lacks original
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223V. COMPENDIUM OF THE PROCESS-FREED
productive kammic potency, but acts rather as the channel for the past
kamma that has assumed the rebirth-generative function. Following the
javana stage two registration cittas (tad±rammaºa) may or may not fol-
low. In some cases the bhavanga may follow the last process cittas. Then,
as the very last citta, the death consciousness arises performing the func-
tion of passing away from the present life. With the ceasing of the death
consciousness, the life faculty is cut off. Then the body remains a mass
of inanimate material phenomena born of temperature, and continues as
such until the corpse is reduced to dust.
Immediately after that has ceased: Following the dissolution mo-
ment of the death consciousness, there arises in a new existence the re-
birth-linking consciousness apprehending the object thus obtained in the
final javana process of the previous life. This citta is supported by the
heart-base in realms which include matter, but is baseless in the imma-
terial realms. It is generated by a volitional formation, i.e. the kamma
of the previous javana process, which in turn is grounded in the twin
roots of the round of existence, latent ignorance and latent craving. The
rebirth consciousness is conjoined with its mental adjuncts, i.e. the
cetasikas, which it serves as a forerunner not in the sense that it pre-
cedes them, but in that it acts as their locus (or foundation).
§38 Objects of Sense-Sphere Rebirth Consciousness
Maraº±sannav²thiya½ pan’ ettha mandappavatt±ni pañc’ eva
javan±ni p±µikankhitabb±ni. Tasm± yad± paccuppann±lambanesu
±p±tham ±gatesu dharantesv’ eva maraºa½ hoti, tad± paµisandhi-
bhavang±nam pi paccuppann±lambanat± labbhat² ti katv± k±m±va-
carapaµisandhiy± chadv±ragahita½ kammanimitta½ gatinimittañ ca
paccuppannam at²tam ±lambana½ upalabbhati. Kamma½ pana
at²tam eva, tañ ca manodv±ragahita½. T±ni pana sabb±ni pi
parittadhammabh³t±n’ ev’ ±lamban±ni.
Herein, in the death-proximate cognitive process, only five feebly
occurring javanas should be expected. Therefore, when death takes
place while present objects are occurring and have entered the avenue
of sense, then the rebirth-linking and life-continuum (of the new
existence) also take a present object. In the case of a sense-sphere
rebirth-linking, when the object is a sign of kamma or a sign of destiny
perceived at any of the six doors, that object may be present or it
may be past. But kamma (as object) is only past, and it is perceived
only at the mind door. All these objects (of sense-sphere rebirth) are
limited phenomena only.
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224
V. VITHIMUTTASANGAHA
Guide to §38
The rebirth-linking and life-continuum … also take a present ob-
ject: A present object apprehended at the time of death may persist
through the occasion of rebirth-linking and the first few bhavangas, and
thus these too may take a present object.
In the case of a sense-sphere rebirth-linking, etc.: If the object of
the rebirth consciousness is a kamma, then it is necessarily past and must
be a mental object apprehended at the mind door. If the object is a sign
of kamma, then it can be apprehended at any of the six doors and may
be either past or present. In the case of the sign of destiny as object,
different teachers advance conflicting interpretations. Some commenta-
tors, including the author of the Vibh±vin²-ݲk±, hold that the sign of
destiny is necessarily a present visible form apprehended at the mind
door. They interpret ¾cariya Anuruddha’s statement in the text as mean-
ing: “When the object is a sign of kamma it may be perceived at any of
the six doors and may be present or past; when it is a sign of destiny it
is perceived at the sixth door, i.e. the mind door, and is present.” Other
commentators, including Ledi Sayadaw, reject this interpretation as
forced and too narrow. They argue that ¾cariya Anuruddha must be taken
at his word as holding the wider view that the sign of destiny can be
past or present and may appear at any of the six doors. Ledi Sayadaw
asserts that when the Abhidhamma texts commonly speak of the sign
of destiny as a present visible object appearing at the mind door, this is
said by way of its usual manifestation but does not mean that it does
not become manifest in other ways, for example, as the groans of those
in hell or as celestial music or fragrance, etc.
§39 Objects of Sublime Rebirth Consciousness
R³p±vacarapaµisandhiy± pana paññattibh³ta½ kammanimittam
ev’ ±lambana½ hoti. Tath± ±ruppapaµisandhiy± ca mahaggatabh³ta½
paññattibh³tañ ca kammanimittam eva yath±raha½ ±lambana½ hoti.
In the case of rebirth-linking in the fine-material sphere, the ob-
ject is a concept and is always a sign of kamma. So too, in the case
of rebirth-linking in the immaterial sphere, the object—which may
be a sublime state or a concept, whichever is appropriate—is always
a sign of kamma.
Asaññasatt±na½ pana j²vitanavakam eva paµisandhibh±vena
patiµµh±ti. Tasm± te r³papaµisandhik± n±ma. Ar³p± ar³papaµi-
sandhik±. Ses± r³p±r³papaµisandhik±.
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225V. COMPENDIUM OF THE PROCESS-FREED
TABLE 5.6: DEATH AND REBIRTH
KEY: K = kamma; SK = sign of kamma; SD = sign of destiny; Rb = rebirth consciousness; Dh = death consciousness;
rest as in Tables 4.2 and 4.3.
NOTE: The above diagram shows the rebirth process with a present visible form occurring as sign of kamma. With other
objects the process would occur differently. Note that the visible form, with a duration of 17 mind-moments, is a present
object for the 14 cittas of the last javana process of the old life and the first 3 cittas of the new life; from the third bhavanga
on it becomes a past object.
old object
(K or SK or SD)
old
obj.
object = present visible form (new SK) object = new SK
Rb ... B {PV A F ERc I D J J J J J}DhRbB1B2
old life new life
obj. = new SK SK SK
B3 ... B16 {M J J J J J J J} B ... Dh Rb ... Dh Rb ...
new life future lives
object = new life
......
>
><
<
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226
V. VITHIMUTTASANGAHA
In the case of non-percipient beings, only the vital nonad becomes
established in the way of rebirth-linking. Hence they are called
materially reborn. Those in the immaterial planes are called mentally
reborn. The rest are called materially and mentally reborn.
Guide to §39
The object of the fine-material-sphere rebirth consciousness is the
counterpart sign that served as the object of the jh±na generating rebirth.
This is considered a concept and a sign of kamma. The objects of the
first and third immaterial absorptions—the concepts of infinite space and
of nothingness—become the objects of rebirth consciousness in the cor-
responding realms. The objects of the second and fourth immaterial
absorptions are the cittas of the first and third immaterial absorptions,
and these are sublime states. In all these cases the object is a sign of
kamma. The non-percipient beings are without consciousness, and hence
do not take any objects at rebirth-linking. The “vital nonad” is the group
of material phenomena containing the life faculty, i.e. organic matter.
See VI, §17.
§40 Determination of Rebirth
¾ruppacutiy± honti heµµhim±ruppavajjit±
Param±ruppasandh² ca tath± k±me tihetuk±.
R³p±vacaracutiy± aheturahit± siyu½
Sabb± k±matihetumh± k±mesv’ eva pan’ etar±.
Ayam ettha cutipaµisandhikkamo.
When one passes away from an immaterial realm, one may be
reborn in superior immaterial realms but not in lower immaterial
realms, and one may also be reborn in the sensuous plane with a three-
rooted rebirth-consciousness.
When one passes away from the fine-material sphere, one is not
reborn without roots. After passing away from a three-rooted exist-
ence in the sensuous plane, one may be reborn anywhere. The rest
(i.e. those who pass away with two roots and no roots) are reborn
only in the sense-sphere realms.
Herein, this is the procedure with regard
to death and rebirth.
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227V. COMPENDIUM OF THE PROCESS-FREED
Guide to §40
The determination of rebirth differs significantly for worldlings and
noble disciples who have not yet reached Arahantship. The text above
describes the procedure only in the case of worldlings. Here we will first
explain the procedure for worldlings, then the procedure for noble dis-
ciples still in training.
Beings in the immaterial realms may develop the immaterial jh±na
that corresponds to their level of rebirth or the higher jh±nas, but not
those that are lower. Thus when they pass away, they may be reborn on
the same plane or on a higher plane, but not on a lower jh±na plane. If,
however, they fall away from their jh±na attainment, they are reborn in
the sensuous plane by the power of their access concentration (upa-
c±rasam±dhi, see IX, §4) and thus take rebirth with one of the three-
rooted sense-sphere resultants.
Those who pass away from the non-percipient realm are reborn in
the sensuous plane with a sense-sphere resultant citta having either two
or three roots. Passing away from elsewhere in the fine-material plane,
one may be reborn either in an immaterial realm if one has possession
of an immaterial jh±na, or in a fine-material realm if one has posses-
sion of a fine-material jh±na, or in the sensuous plane if one has gener-
ated strong kamma tending towards that plane. One who takes rebirth
in the sensuous plane after passing away from the fine-material plane
must do so with either a two-rooted or three-rooted rebirth conscious-
ness.
Those who pass away with three roots in the sensuous plane may take
rebirth in any plane, since a sense-sphere being with three roots can
perform any type of kamma. Those who pass away within the sensuous
plane with two roots or no roots are reborn only in the sensuous plane;
they may take rebirth with either of the two rootless investigating cittas
or with any of the sense-sphere resultant cittas possessing two or three
roots.
In the case of noble disciples there can be no regression from a su-
perior type of death consciousness to an inferior type of rebirth conscious-
ness. All noble disciples pass away with a three-rooted death
consciousness, since without three roots it is impossible to have attained
the path and fruit. Noble disciples still in training (non-Arahants) re-
arise either in the same plane or in a superior plane; they acquire either
the same type of rebirth consciousness or a superior one. Of course, those
who have reached the path and fruit of Arahantship do not take rebirth
in any plane after death.
See Table 5.7 at the end of this chapter.
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228
V. VITHIMUTTASANGAHA
§41 The Continuity of Consciousness
Icc’ eva½ gahitapaµisandhik±na½ pana paµisandhinirodh±-
nantarato pabhuti tam ev’ ±lambanam ±rabbha tad eva citta½ y±va
cuticittupp±d± asati v²thicittupp±de bhavass’ angabh±vena
bhavangasantatisankh±ta½ m±nasa½ abbocchinna½ nad²soto viya
pavattati. Pariyos±ne ca cavanavasena cuticitta½ hutv± nirujjhati.
Tato parañ ca paµisandh±dayo rathacakkam iva yath±kkama½ eva
parivattant± pavattanti.
So, for those who have thus taken rebirth, from the moment imme-
diately following the cessation of the rebirth-linking (consciousness),
that same type of consciousness apprehending that same object flows
on uninterruptedly like the stream of a river, and it does so until the
arising of the death consciousness, so long as there is no occurrence
of a cognitive process. Being an essential factor of existence (or life),
this consciousness is called the life-continuum. At the end of life,
having become the death consciousness on the occasion of passing
away, it then ceases. Thereafter, the rebirth-linking consciousness and
the others continue to occur, revolving in due sequence like the wheel
of a cart.
Guide to §41
Immediately following … the rebirth-linking: The rebirth-linking
consciousness is followed by sixteen moments of the bhavanga citta.
Thereafter a mind-door adverting consciousness arises, followed by a
process of seven javanas in which an attachment develops to the new
existence (bhavanikanti-javana). This cognitive process, the first in the
new life, takes as object the rebirth-linking consciousness; the javanas
consist in sense-sphere cittas rooted in greed, dissociated from wrong
views, unprompted. When this process ends, the bhavanga again arises
and perishes, and continues thus whenever there is no intervention of a
cognitive process. In this way the stream of consciousness flows on from
conception until death, and from death to new birth “revolving like the
wheel of a cart.”
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229V. COMPENDIUM OF THE PROCESS-FREED
§42 Conclusion
Paµisandhibhavangav²thiyo
Cuti c’eha tath± bhavantare
Puna sandhibhavangam icc’ aya½
Parivattati cittasantati.
Paµisankh±ya pan’ etam addhuva½
Adhigantv± padam accuta½ budh±
Susamucchinnasinehabandhan±
Samam essanti cir±ya subbat±.
Just as here, so again in the next existence, there arise rebirth-link-
ing consciousness, life-continuum, cognitive processes, and death
consciousness. Again, with rebirth and life-continuum, this stream
of consciousness turns round.
The wise, disciplining themselves long, understand the imperma-
nence (of life), realize the deathless state, and completely cutting off
the fetters of attachment, attain peace.
Iti Abhidhammatthasangahe
V²thimuttasangahavibh±go n±ma
pañcamo paricchedo.
Thus ends the fifth chapter
in the Manual of Abhidhamma entitled
the Compendium of the Process-freed.
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230
V. VITHIMUTTASANGAHA
31 Neither perception 4th IS rst. 5-11, 31 4th IS rst.;
nor non-perception 3-rtd. SS rst. 4
30 Nothingness 3rd IS rst. 5-11, 30, 31 3rd-4th IS rst.;
3-rtd. SS rst. 4
29 Infinite consness. 2nd IS rst. 5-11, 29-31 2nd-4th IS rst.;
3-rtd. SS rst. 4
28 Infinite space 1st IS rst. 5-11, 28-31 1st-4th IS rst.;
3-rtd. SS rst. 4
22 Non-percipient None 5-11 Gt. SS rst. 8
21 Great Reward 5th FMS rst. 5-31 Gt. SS rst. 8;
FMS rst. 5; IS rst. 4
20 Steady Aura 4th FMS rst. " "
19 Infinite Aura " " "
18 Minor Aura " " "
17 Radiant Lustre 2nd-3rd FMS rst. " "
16 Infinite Lustre " " "
15 Minor Lustre " " "
OLD REALM DEATH CON-NEW REALM REBIRTH CON-
SCIOUSNESS SCIOUSNESS
TABLE 5.7: DETERMINATION OF REBIRTH
A. Worldlings
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231V. COMPENDIUM OF THE PROCESS-FREED
14 Mah± Brahm± 1st FMS rst. 5-31 Gt.SS rst. 8;
FMS rst. 5; IS rst. 4
13 Brahm±’s Ministers " " "
12 Brahm±’s Retinue " " "
11 Paranimmita- 2-rtd. SS rst. 4; 1-11 Gt. SS rst. 8; invs. 2
vasavatti 3-rtd. SS rst. 4 1-31 All possibilities
10 Nimm±narati Same as 11 Same as 11 Same as 11
9 Tusita " " "
8 Y±ma " " "
7 T±vati½sa " " "
6 C±tummah±r±jika Wh. rst. invs. 1 1-11 Gt. SS rst. 8; invs. 2
2-rtd. SS rst. 4 " "
3-rtd. SS rst. 4 1-31 All possibilities
5 Human Same as 6 Same as 6 Same as 6
4 Asura Unwh. rst. invs. 1 1-11 Gt. SS rst. 8; invs. 2
3 Peta " " "
2 Animal " " "
1 Hell " " "
OLD REALM DEATH CON-NEW REALM REBIRTH CON-
SCIOUSNESS SCIOUSNESS
TABLE 5.7 — Continued
A. Worldlings
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232
V. VITHIMUTTASANGAHA
OLD REALM DEATH CON-NEW REALM REBIRTH CON-
SCIOUSNESS SCIOUSNESS
TABLE 5. 7: — Continued
B. Trainees
31 Neither perception 4th IS rst. 31 4th IS rst.
nor non-perception
30 Nothingness 3rd IS rst. 30, 31 3rd-4th IS rst.
29 Infinite consness. 2nd IS rst. 29-31 2nd-4th IS rst.
28 Infinite space 1st IS rst. 28-31 1st-4th IS rst.
27 Highest Pure Abode 5th FMS rst. None None
26 Clear-sighted " " " 27 5th FMS rst.
25 Beautiful " " " 26, 27 "
24 Serene " " " 25-27 "
23 Durable " " " 24-27 "
21 Great Reward " 21, 23-31 "
20 Steady Aura 4th FMS rst. 20, 21, 23-31 4th-5th FMS rst.;
IS rst.4
19 Infinite Aura " 19-21, 23-31 "
18 Minor Aura " 18-21, 23-31 "
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233V. COMPENDIUM OF THE PROCESS-FREED
17 Radiant Lustre 2nd-3rd FMS rst. 17-21, 23-31 2nd-5th FMS rst.;
IS rst. 4
16 Infinite Lustre " 16-21, 23-31 "
15 Minor Lustre " 15-21, 23-31 "
14 Mah± Brahm± 1st FMS rst. 14-21, 23-31 1-5 FMS rst.;
IS rst. 4
13 Brahm±’s Ministers " 13-21, 23-31 "
12 Brahm±’s Retinue " 12-21, 23-31 "
11 Paramimmita- 3-rtd. SS rst. 4 5-21, 23-31 3-rtd. SS rst. 4;
vasavatti FMS rst. 5;
IS rst. 4
10 Nimm±narati Same as 11 Same as 11 Same as 11
6-9 Tusita, etc. " " "
5 Human " " "
OLD REALM DEATH CON-NEW REALM REBIRTH CON-
SCIOUSNESS SCIOUSNESS
TABLE 5.7 — Continued
B. Trainees
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234
VI. RUPASANGAHA
CHAPTER VI
COMPENDIUM OF MATTER
(R³pasangahavibh±ga)
§1 Introductory Verse
Ett±vat± vibhatt± hi sappabhedappavattik±
Cittacetasik± dhamm± r³pa½ d±ni pavuccati.
Samuddes± vibh±g± ca samuµµh±n± kal±pato
Pavattikkamato c± ti pañcadh± tattha sangaho.
Having thus far analyzed consciousness and mental factors in ac-
cordance with their classes and modes of occurrence, matter will now
be dealt with.
The compendium of matter is fivefold: enumeration, classification,
origination, groups, and the modes of occurrence.
Guide to §1
The first five chapters of the Abhidhammattha Sangaha form, in a
way, a complete compendium dealing with various aspects of conscious
experience—with the 89 or 121 types of consciousness, with the 52
mental factors and their permutations, with the occurrence of conscious-
ness in cognitive processes and at rebirth, with the planes of existence,
and with the classification of kamma and its result.
These first five chapters may be considered a detailed analysis of the
first two ultimate realities—citta and cetasikas, consciousness and mental
factors. In Chapter VI ¾cariya Anuruddha will analyze in detail the third
ultimate reality, matter (r³pa). He will first enumerate the kinds of ma-
terial phenomena; then he will explain the principles by which they are
classified, their causes or means of origination, their organization into
groups, and their modes of occurrence. Finally he will conclude the
chapter with a brief look at the fourth ultimate reality, the unconditioned
element, Nibb±na.
The Pali word for matter, r³pa, is explained by derivation from the
verb ruppati, which means “to be deformed, disturbed, knocked about,
oppressed, broken.”
1
The commentators maintain that “matter is so called
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VI. COMPENDIUM OF MATTER
235
because it undergoes and imposes alteration owing to adverse physical
conditions such as cold and heat, etc.”
2
The Buddha himself, in expla-
nation of the term “matter” or “material form,” declares: “And why,
monks, do you say material form (r³pa)? It is deformed (ruppati), there-
fore it is called material form. Deformed by what? Deformed by cold,
by heat, by hunger, by thirst, by flies, mosquitoes, wind, sunburn, and
creeping things” (S.22:79/iii, 86).
Enumeration of Material Phenomena
(r³pasamuddesa)
§2 In Brief: Great Essentials and Derived Matter
Catt±ri mah±bh³t±ni, catunnañ ca mah±bh³t±na½ up±d±ya r³pan
ti duvidham p’ eta½ r³pa½ ek±dasavidhena sangaha½ gacchati.
Matter is twofold, namely: the four great essentials, and material
phenomena derived from the four great essentials. These two consti-
tute eleven categories.
Guide to §2
Matter is twofold: The Abhidhamma enumerates twenty-eight types
of material phenomena, which are briefly comprised in two general cate-
gories: the four great essentials and material phenomena derived from
the four great essentials. The four great essentials (mah±bh³ta) are the
primary material elements—earth, water, fire, and air. These are the
fundamental constituents of matter which are inseparable and which, in
their various combinations, enter into the composition of all material
substances, from the most minute particle to the most massive moun-
tain. Derived material phenomena (up±d±ya r³pa) are material phenom-
ena derived from, or dependent upon, the four great essentials. These
are twenty-four in number. The great essentials may be compared to the
earth, the derivative phenomena to trees and shrubs that grow in depend-
ence on the earth.
All these twenty-eight types of material phenomena are distributed
into eleven general classes. Seven of these are called concretely produced
matter (nipphannar³pa), since they possess intrinsic natures and are thus
suitable for contemplation and comprehension by insight. The other four
classes, being more abstract in nature, are called non-concretely produced
matter (anipphannar³pa). (See Table 6.1.)
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236
VI. RUPASANGAHA
CONCRETELY PRODUCED MATTER (18)
I.
Great Essentials
1. Earth element
2. Water element
3. Fire element
4. Air element
II.
Sensitive Phenomena
5. Eye-sensitivity
6. Ear-sensitivity
7. Nose-sensitivity
8. Tongue-sensitivity
9. Body-sensitivity
III.
Objective Phenomena
10. Visible form
11. Sound
12. Smell
13. Taste
*. Tangibility (= 3 elements:
earth, fire, air)
IV.
Sexual Phenomena
14. Femininity
15. Masculinity
V.
Heart Phenomenon
16. Heart-base
VI.
Life Phenomenon
17. Life faculty
VII.
Nutritional Phenomenon
18. Nutriment
N
ON-CONCRETE MATTER (10)
VIII.
Limiting Phenomenon
19. Space element
IX.
Communicating Phenomena
20. Bodily intimation
21. Vocal intimation
X.
Mutable Phenomena
22. Lightness
23. Malleability
24. Wieldiness
(plus two intimations)
XI.
Characteristics of Matter
25. Production
26. Continuity
27. Decay
28. Impermanence
TABLE 6.1:
THE 28 MATERIAL PHENOMENA AT A GLANCE
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VI. COMPENDIUM OF MATTER
237
§3 In Detail: Concretely Produced Matter
Katha½?
(1) Paµhav²dh±tu, ±podh±tu, tejodh±tu, v±yodh±tu bh³tar³pa½
n±ma.
(2) Cakkhu, sota½, gh±na½, jivh±, k±yo pas±dar³pa½ n±ma.
(3) R³pa½, saddo, gandho, raso, ±podh±tuvajjita½ bh³tattaya-
sankh±ta½ phoµµhabba½ gocarar³pa½ n±ma.
(4) Itthatta½ purisatta½ bh±var³pa½ n±ma.
(5) Hadayavatthu hadayar³pa½ n±ma.
(6) J²vitindriya½ j²vitar³pa½ n±ma.
(7) Kaba¼²k±ro ±h±ro ±h±rar³pa½ n±ma.
How?
(1) Essential material phenomena: the earth element, the water
element, the fire element, and the air element.
(2) Sensitive material phenomena: eye, ear, nose, tongue, and
body.
(3) Objective material phenomena: visible form, sound, smell,
taste, and tangibility, the latter consisting in the three essen-
tials excluding the water element.
(4) Material phenomena of sex: femininity and masculinity.
(5) Material phenomenon of the heart: the heart-base.
(6) Material phenomenon of life: the life faculty.
(7) Material phenomenon of nutriment: edible food.
Iti ca aµµh±rasavidham p’ eta½ sabh±var³pa½, salakkhaºar³pa½,
nipphannar³pa½, r³par³pa½, sammasanar³pan ti ca sangaha½
gacchati.
Thus these eighteen kinds of material phenomena are grouped to-
gether as: matter possessing intrinsic nature, matter possessing real
characteristics, concretely produced matter, material matter, and
matter to be comprehended by insight.
Guide to §3
(1) The earth element (paµhav²dh±tu): The great essentials are called
elements (dh±tu) in the sense that they bear their own intrinsic natures
(attano sabh±va½ dh±renti). The earth element is so called because, like
the earth, it serves as a support or foundation for the coexisting material
phenomena. The word paµhav² comes from a root meaning to expand
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238
VI. RUPASANGAHA
or spread out, and thus the earth element represents the principle of
extension. The earth element has the characteristic of hardness, the
function of acting as a foundation (for the other primary elements and
derived matter), and manifestation as receiving.
3
Its proximate cause is
the other three great essentials. Both hardness and softness are modes
in which the earth element is experienced by the sense of touch.
The water element (±podh±tu): The water element, or fluidity, is
the material factor that makes different particles of matter cohere, thereby
preventing them from being scattered about. Its characteristic is trick-
ling or oozing, its function is to intensify the coexisting material states,
and it is manifested as the holding together or cohesion of material phe-
nomena. Its proximate cause is the other three great essentials. The
Abhidhamma holds that unlike the other three great essentials, the wa-
ter element cannot be physically sensed but must be known inferentially
from the cohesion of observed matter.
The fire element (tejodh±tu) has the characteristic of heat, its func-
tion is to mature or ripen other material phenomena, and it is manifested
as a continuous supply of softness. Both heat and cold are modes in which
the fire element is experienced.
The air element (v±yodh±tu) is the principle of motion and pres-
sure. Its characteristic is distension (vitthambana), its function is to cause
motion in the other material phenomena, and it is manifested as con-
veyance to other places. Its proximate cause is the other three great es-
sentials. It is experienced as tangible pressure.
Taken together, the four great essentials are founded upon the earth
element, held together by the water element, maintained by the fire ele-
ment, and distended by the air element.
(2) Sensitive material phenomena (pas±dar³pa) are five types of
matter located in each of the five sense organs.
4
The sensitivity is to be
distinguished from the gross sense organ which functions as its support.
What is conventionally called the eye is spoken of in the Abhidhamma
as the composite eye (sasambh±ra-cakkhu), a compound of various
material phenomena. Among these is eye-sensitivity (cakkhu-pas±da),
the sensitive substance in the retina that registers light and colour and
serves as a physical base and door for eye-consciousness. Ear-sensitiv-
ity (sota-pas±da) is to be found inside the ear-hole, “in the place shaped
like a finger-stall and surrounded by fine brown hairs”; it is the sensi-
tive substance that registers sounds and serves as a physical base and
door for ear-consciousness. Nose-sensitivity (gh±na-pas±da) is to be
found inside the nasal orifice, as the substance that registers smells.
Tongue-sensitivity (jivh±-pas±da) is to be found diffused over the tongue,
serving to register tastes. And body-sensitivity (k±ya-pas±da) extends
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VI. COMPENDIUM OF MATTER
239
all over the organic body “like a liquid that soaks a layer of cotton,”
and serves to register tactile sensations.
The eye’s characteristic is sensitivity of the primary elements that is
ready for the impact of visible data; or its characteristic is sensitivity of
the primary elements springing from a desire to see. Its function is to
pick up a visible datum as object. It is manifested as the foundation of
eye-consciousness. Its proximate cause is the primary elements born of
kamma springing from a desire to see. Each of the other sensitive material
phenomena—the ear, the nose, the tongue, and the body—should be
similarly understood, with appropriate substitutions.
(3) Objective material phenomena (gocarar³pa) are the five sense
fields which serve as the objective supports for the corresponding types
of sense consciousness. It should be noted that the tangible object is
constituted by three of the great essentials: the earth element, experi-
enced as hardness or softness; the fire element, experienced as heat or
cold; and the air element, experienced as pressure. The water element,
being the principle of cohesion, is not, according to the Abhidhamma,
included in the tangible datum. The other four sense objects—visible
forms, etc.—are types of derived matter.
Collectively, objective material phenomena have the characteristic of
impinging on the sense bases. Their function is to be the objects of sense
consciousness. They are manifested as the resort of the respective sense
consciousness. Their proximate cause is the four great essentials.
(4) Material phenomena of sex (bh±var³pa) are the two faculties
of femininity and masculinity. These faculties have, respectively, the
characteristic of the female sex and of the male sex. Their function is to
show femininity and masculinity. They are manifested as the reason for
the mark, sign, work, and ways of the female and of the male; that is,
for the sexual structure of the body, for its feminine or masculine fea-
tures, for the typical feminine or masculine occupations, and for the
typical feminine or masculine deportment.
(5) Material phenomenon of the heart (hadayar³pa): On the heart-
base, see III, §20. The heart-base has the characteristic of being the
material support for the mind element and the mind-consciousness
element (see III, §21). Its function is to uphold them. It is manifested
as the carrying of these elements. It is to be found in dependence on the
blood inside the heart, and is assisted by the four great essentials and
maintained by the life faculty.
(6) The life faculty (j²vitindriya) is the material counterpart of the
mental life faculty, one of the seven universal cetasikas. Life, or vital-
ity, is called a faculty because it has a dominating influence over its
adjuncts. The life faculty has the characteristic of maintaining the
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240
VI. RUPASANGAHA
coexistent kinds of matter at the moment of their presence. Its function
is to make them occur. It is manifested as the establishment of their pres-
ence. Its proximate cause is the four great essentials that are to be main-
tained.
(7) Edible food (kaba¼²k±r±h±ra) has the characteristic of nutritive
essence (oj±), that is, the nutritional substance contained in gross ed-
ible food. Its function is to sustain the physical body. It is manifested
as the fortifying of the body. Its proximate cause is gross edible food,
which is the base of nutritive essence.
These eighteen kinds of material phenomena: The eighteen mate-
rial phenomena just enumerated are grouped together as matter possess-
ing intrinsic nature (sabh±var³pa) because each type has a distinct
objective nature such as hardness in the case of the earth element, etc.;
as matter possessing real characteristics (salakkhaºar³pa) because they
are marked by the three general characteristics of impermanence, suf-
fering, and non-self; as concretely produced matter (nipphannar³pa)
because they are directly produced by conditions such as kamma, etc.;
as material matter (r³par³pa) because they possess matter’s essential
characteristic of undergoing deformation; and as matter to be compre-
hended by insight (sammasanar³pa) because they are to be made the
objects of insight contemplation by way of the three characteristics.
§4 In Detail: Non-Concretely Produced Matter
(8) ¾k±sadh±tu paricchedar³pa½ n±ma.
(9) K±yaviññatti vac²viññatti viññattir³pa½ n±ma.
(10) R³passa lahut±, mudut±, kammaññat±, viññattidvaya½
vik±rar³pa½ n±ma.
(11) R³passa upacayo, santati, jarat±, aniccat± lakkhaºar³pa½
n±ma. J±tir³pam eva pan’ ettha upacayasantatin±mena
pavuccati.
(8) Limiting material phenomenon: the element of space.
(9) Intimating material phenomena: bodily intimation and
vocal intimation.
(10) Mutable material phenomena: material lightness, malle-
ability, wieldiness, and the two forms of intimation.
(11) Characteristics of material phenomena: material production,
continuity, decay, and impermanence. Here by production
and continuity are meant the material phenomenon of birth.
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VI. COMPENDIUM OF MATTER
241
Guide to §4
Non-concretely produced matter: The types of matter in groups (8)-
(11) are designated non-concretely produced matter (anipphannar³pa)
because they do not arise directly from the four main causes of matter
(see §9) but exist as modalities or attributes of concretely produced
matter. Thus they are not included among the ultimate realities
(paramattha dhamma).
(8) The space element (±k±sadh±tu): Space, as understood in the
Abhidhamma, is not bare geometric extension but the void region that
delimits and separates objects and groups of material phenomena, en-
abling them to be perceived as distinct. The space element has the char-
acteristic of delimiting matter. Its function is to display the boundaries
of matter. It is manifested as the confines of matter, or as the state of
gaps and apertures. Its proximate cause is the matter delimited.
(9) Intimating material phenomena (viññattir³pa): Viññatti,
intimation, is that by means of which one communicates one’s ideas,
feelings, and attitudes to another. There are two means of intimation,
bodily and vocal. The former is a special modification in the con-
sciousness-originated air element which causes the body to move in ways
that reveal one’s intentions. The latter is a special modification in the
consciousness-originated earth element which issues in speech by which
one reveals one’s intentions. Both have the function of displaying inten-
tion. They are manifested, respectively, as a cause of bodily movement
and of verbal expression. Their proximate causes are, respectively, the
air element and the earth element born of consciousness.
(10) Mutable material phenomena (vik±rar³pa): This category com-
prises special modes or manifestations of concretely produced matter.
It includes the two types of intimation and three other material phenom-
ena: lightness, malleability, and wieldiness.
Among these, lightness (lahut±) has the characteristic of non-slug-
gishness. Its function is to dispel heaviness in matter. It is manifested
as light transformability. Its proximate cause is light matter.
Malleability (mudut±) has the characteristic of non-rigidity. Its func-
tion is to dispel rigidity in matter. It is manifested as non-opposition to
any kind of action. Its proximate cause is malleable matter.
Wieldiness (kammaññat±) has the characteristic of wieldiness that is
favourable to bodily action. Its function is to dispel unwieldiness. It is
manifested as non-weakness. Its proximate cause is wieldy matter.
(11) Characteristics of material phenomena (lakkhaºar³pa): This
category includes four types of material phenomena. Of these, produc-
tion (upacaya) and continuity (santati) are both terms for the genesis,
arising, or birth (j±ti) of matter. They differ in that production is the
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242
VI. RUPASANGAHA
first arising of a material process, the initial launching or setting up of
the process, while continuity is the repeated genesis of material phenom-
ena in the same material process. For example, the arising of the body,
sex and heart groups at conception is production, while the subsequent
arising of those same material groups throughout life is continuity.
Production of matter has the characteristic of setting up. Its function
is to make material instances emerge for the first time. It is manifested
as launching or as the completed state. Its proximate cause is the matter
produced.
Continuity of matter has the characteristic of occurrence. Its function
is to anchor. It is manifested as non-interruption. Its proximate cause is
matter to be anchored.
Decay (jarat±) has the characteristic of the maturing or aging of
material phenomena. Its function is to lead them on towards their ter-
mination. It is manifested as loss of newness without loss of being. Its
proximate cause is matter that is decaying.
Impermanence (aniccat±) has the characteristic of the complete
breaking up of material phenomena. Its function is to make them sub-
side. It is manifested as destruction and falling away. Its proximate
cause is matter that is completely breaking up.
§5 Twenty-eight Kinds of Matter
Iti ek±dasavidham p’eta½ r³pa½ aµµhav²satividha½ hoti sar³pa-
vasena. Katha½?
Bh³tappas±davisay± bh±vo hadayam icc’ api
J²vit±h±rar³pehi aµµh±rasavidha½ tath±.
Paricchedo ca viññatti vik±ro lakkhaºan ti ca
Anipphann± dasa c± ti aµµhav²savidha½ bhave.
Ayam ettha r³pasamuddeso.
Thus the eleven kinds of material phenomena are treated as twenty-
eight according to their specific properties. How (twenty-eight)?
Essentials, sensory organs, objects, sex, heart, life, and nutriment—
thus concrete matter is eighteenfold.
Limitation (space), intimation, mutability, and characteristics—thus
there are ten that are not concretely produced. In all there are twenty-
eight.
Herein, this is the enumeration of matter.
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VI. COMPENDIUM OF MATTER
243
Classification of Matter
(r³pavibh±ga)
§6 As Singlefold
Sabbañ ca pan’ eta½ r³pa½ ahetuka½, sappaccaya½, s±sava½,
sankhata½, lokiya½, k±m±vacara½, an±rammaºa½, appah±tabbam
ev± ti ekavidham pi ajjhattikab±hir±divasena bahudh± bheda½
gacchati.
Now all this matter is singlefold in so far as it is all: rootless, with
conditions, subject to taints, conditioned, mundane, pertaining to the
sense-sphere, objectless, not to be abandoned. However, when con-
ceived as internal and external, etc., matter becomes manifold.
Guide to §6
All this matter is singlefold: All matter is rootless because it does
not associate with either the wholesome, unwholesome, or indetermi-
nate roots, association with roots being restricted to mental phenomena.
All matter is with conditions because it arises dependent on the four
causes (see §9 below). It is subject to taints (s±sava) because it can be
made an object of the four taints (see VII, §3).
5
It is all conditioned and
mundane because there is no matter that transcends the world of the five
clinging aggregates. All matter is of the sense sphere: though matter
exists in the fine-material plane, it pertains by its nature to the sense
sphere because it is the object of sensual craving. Matter is objectless
because, unlike mental phenomena, it cannot know an object; and it is
not to be abandoned because it cannot be abandoned, like the defile-
ments, by the four supramundane paths.
§7 As Manifold
Katha½?
Pas±dasankh±ta½ pañcavidham pi ajjhattikar³pa½ n±ma; itara½
b±hirar³pa½.
Pas±da-hadayasankh±ta½ chabbidham pi vatthur³pa½ n±ma;
itara½ avatthur³pa½.
Pas±da-viññattisankh±ta½ sattavidham pi dv±rar³pa½ n±ma;
itara½ adv±rar³pa½.
Pas±da-bh±va-j²vitasankh±ta½ aµµhavidham pi indriyar³pa½
n±ma; itara½ anindriyar³pa½.
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VI. RUPASANGAHA
How?
The five kinds of sensitive material phenomena are internal; the
rest are external.
The six kinds, comprising the sensitive organs and the heart, are
material phenomena that are bases; the rest are not bases.
The seven kinds, comprising the sensitive organs and (the two)
media of intimation, are material phenomena that are doors; the rest
are not doors.
The eight kinds, comprising the sensitive organs, sex states and
life, are material phenomena that are faculties; the rest are not facul-
ties.
Pas±da-visayasankh±ta½ dv±dasavidham pi o¼±rikar³pa½, santike
r³pa½, sappaµighar³pañ ca; itara½ sukhumar³pa½, d³re r³pa½,
appaµighar³pañ ca.
Kammaja½ up±dinnar³pa½; itara½ anup±dinnar³pa½.
R³p±yatana½ sanidassanar³pa½; itara½ anidassanar³pa½.
The twelve kinds, comprising the five sensitive organs and (seven)
sense objects, are gross, proximate, and impinging material phenom-
ena; the rest are subtle, distant, and non-impinging.
Material phenomena born of kamma are “clung-to”; the others are
“not clung-to.”
The visible form base is visible; the rest are non-visible.
Cakkh±didvaya½ asampattavasena, gh±n±dittaya½ sampatta-
vasen± ti pañcavidham pi gocaragg±hikar³pa½; itara½ agocarag-
g±hikar³pa½.
Vaººo, gandho, raso, oj±, bh³tacatukkañ c± ti aµµhavidham pi
avinibbhogar³pa½; itara½ vinibbhogar³pa½.
Eye and ear, as not reaching (their object), and nose, tongue and
body, as reaching (their object), are five kinds of material phenom-
ena that take objects; the others are material phenomena that do not
take objects.
Colour, odour, taste, nutritive essence, and the four essentials are
the eight kinds of material phenomena that are inseparable; the rest
are separable.
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VI. COMPENDIUM OF MATTER
245
Guide to §7
Internal (ajjhattika): Here, the term “internal” is used in relation to
matter in a technical sense applicable only to the five types of sensitive
materiality which serve as the doors for the mental phenomena. Although
other types of material phenomena occur within the physical body, only
these five sensitive factors are referred to as internal.
Bases (vatthu): see III, §20.
Doors (dv±ra): The five sensitive material phenomena are doors of
cognition, that is, media for consciousness and mental factors to encoun-
ter their objects. Bodily and vocal intimation are doors of action, that
is, channels for bodily and verbal deeds.
Faculties (indriya): The sensitivities are so called because they ex-
ercise a controlling power (indra) in their respective spheres. Each of
these controls the coexistent material phenomena in exercising its spe-
cific function, such as seeing, hearing, etc. The sex faculty controls the
manifestation of masculine or feminine features and traits. The life fac-
ulty controls the coexistent types of matter, as a pilot controls a ship.
Gross, proximate, and impinging material phenomena: These three
terms are used here in a technical sense which should not be confused
with their ordinary connotations. They are restricted in application to
the material phenomena that are instrumental in the genesis of sense
consciousness, and imply nothing about the relative size or nearness of
the object. These phenomena are twelvefold—the five sensitive organs
and the seven objective data—the tangible base being reckoned as three-
fold because it consists of three great essentials.
Those material phenomena which do not directly contribute to the
arising of sense consciousness are called subtle, distant, and non-imping-
ing, again, regardless of their size and distance.
Clung-to (up±dinna): The eighteen kinds of matter born of kamma
are known as “clung-to,” because they have been acquired as the fruits
of kamma motivated by craving and wrong view. Matter produced by
causes other than kamma is known as “not clung-to.” Generally, however,
in a less technical sense, all organic matter in the body is referred to as
“clung-to,” while inorganic matter is spoken of as “not clung-to.” It
should be noted that, unlike the other pairs of terms used for the purpose
of classification, the pair “clung-to” and “not clung-to” does not establish
a mutually exclusive dichotomy, for nine kinds of material phenomena
born of kamma can also originate from other causes (see below, §17).
Eye and ear, as not reaching (their object): According to the
Abhidhamma, the eye and ear are regarded as sense organs that do not
reach or touch (asampatta) their respective objects. For the eye or ear
to serve as a base for consciousness, its objects must be non-contiguous.
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VI. RUPASANGAHA
In contrast, the other three sense organs, it is held, directly touch
(sampatta) their objects.
Material phenomena that take objects: The Pali expression
gocaragg±hika is used figuratively to indicate that the five sense organs
serve as the bases for the consciousnesses that arise with their support.
But the sense organs, being matter, cannot literally apprehend objects.
Rather, it is the sense consciousnesses based on them that actually cog-
nize the objects.
Material phenomena that are inseparable: The four great essen-
tials and four derivatives—colour, smell, taste, and nutritive essence—
are known as inseparable matter (avinibbhogar³pa) because they are
always bound together and are present in all material objects from the
simplest to the most complex. The other types of material phenomena
may be present or not, and are thus regarded as separable. A material
group (kal±pa) that consists solely of these eight elements is known as a
“pure octad” (suddhaµµhaka) or a “group with nutritive essence as eighth”
(ojaµµhamaka).
§8 Summary
Icc’ evam aµµhav²sati vidham pi ca vicakkhaº±
Ajjhattik±dibhedena vibhajanti yath±raha½.
Ayam ettha r³pavibh±go.
Thus the wise analyze in a fitting way the twenty-eight kinds of
matter with respect to such divisions as the internal and so forth.
Herein, this is the classification of matter.
Guide to §8
For a schematic representation of the classifications of material
phenomena, also in regard to their modes of origin and formation
into groups, see Table 6.3 at the end of this chapter.
The Origination of Matter
(r³pasamuµµh±na)
§9 The Four Modes of Origin
Kamma½, citta½, utu, ±h±ro c± ti catt±ri r³pasamuµµh±n±ni n±ma.
Material phenomena originate in four ways, from kamma, con-
sciousness, temperature, and nutriment.
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VI. COMPENDIUM OF MATTER
247
§10 Kamma as a Mode of Origin
Tattha k±m±vacara½ r³p±vacarañ c± ti pañcav²satividham pi
kusal±kusalakammam abhisankhata½ ajjhattikasant±ne kamma-
samuµµh±nar³pa½ paµisandhim up±d±ya khaºe khaºe samuµµh±peti.
Therein, the twenty-five kinds of wholesome and unwholesome
kamma pertaining to the sense sphere and the fine-material sphere
produce, in one’s internal continuum, volitionally conditioned material
phenomena originating from kamma, moment by moment beginning
with rebirth-linking.
Guide to §10
Material phenomena originating from kamma (kammasam-
uµµh±nar³pa): Kamma here refers to volition (cetan±) in past whole-
some and unwholesome states of consciousness. The twenty-five kinds
of kamma that produce material phenomena are the volitions of the
twelve unwholesome cittas, the eight great wholesome cittas, and the
five fine-material wholesome cittas. The volitions of the wholesome
immaterial-sphere cittas generate rebirth in the immaterial plane and thus
cannot produce material phenomena originating from kamma.
Kamma produces material phenomena at each sub-moment among
the three sub-moments of consciousness—arising, presence, and disso-
lution—starting with the arising sub-moment of the rebirth-linking con-
sciousness; it continues to do so throughout the course of existence up
to the seventeenth mind-moment preceding the death consciousness.
Eighteen kinds of material phenomena are produced by kamma: the eight
inseparables in the nine groups produced by kamma (see §17); the five
sensitivities; the two sex faculties; the life faculty; the heart-base; and
space. Of these, nine kinds—the eight faculties and the heart-base—arise
exclusively from kamma. The other nine kinds arise from kamma only
when they occur in the kamma-born groups; otherwise they originate
from the other causes.
§11 Consciousness as a Mode of Origin
Ar³pavip±ka-dvipañcaviññ±ºa-vajjita½ pañcasattatividham pi
citta½ cittasamuµµh±nar³pa½ paµhamabhavangam up±d±ya j±yantam
eva samuµµh±peti.
The seventy-five types of consciousness, excluding the immaterial-
sphere resultants and the two sets of fivefold sense consciousness,
produce material phenomena originating from consciousness beginning
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248
VI. RUPASANGAHA
with the first moment of the life-continuum, but they do so only (at
the moment of) arising.
Tattha appan±javana½ iriy±patham pi sann±meti. Votthapana-
k±m±vacarajavan’-±bhiññ± pana viññattim pi samuµµh±penti.
Somanassajavan±ni pan’ ettha terasa hasanam pi janenti.
Therein, the javanas of absorption also uphold the bodily postures.
But the determining consciousness, javanas of the sense sphere, and
direct-knowledge consciousness produce also (bodily and vocal) in-
timation. Herein, the thirteen javanas accompanied by joy produce
smiling too.
Guide to §11
Material phenomena originating from consciousness (cittasam-
uµµh±na-r³pa): Material phenomena produced by consciousness spring
up starting from the arising moment of the first bhavanga citta immedi-
ately after the rebirth consciousness. The rebirth consciousness does not
produce consciousness-born matter, since at the moment of rebirth the
matter that arises is born of kamma, and because this consciousness is a
newcomer to the new existence. The tenfold sense consciousness lacks
the power to produce matter, and the four immaterial resultants cannot
do so since they arise only in the immaterial realms. According to the
commentators mental phenomena are strongest at the moment of aris-
ing, material phenomena strongest at the moment of presence. Conscious-
ness therefore produces matter only at its arising moment, when it is
strongest, not at the moments of presence and dissolution.
The javanas of absorption, etc.: The maintenance or upholding of
the bodily postures is a function of states of consciousness. The twenty-
six javanas of absorption perform this function minimally, by maintaining
the body in a sitting, standing, or lying position. The other thirty-two
cittas mentioned—the determining consciousness, sense-sphere javanas,
and direct-knowledge cittas—not only uphold the postures but also ac-
tivate bodily and vocal intimation.
Thirteen … produce smiling too: An ordinary worldling may smile
or laugh with any of the four cittas rooted in greed and accompanied by
joy, or with any of the four great wholesome cittas accompanied by joy.
Trainees smile with six of these cittas, the two connected with wrong
view being excluded. Arahants may smile with one of five cittas—the
four joyful great functionals and the rootless smile-producing citta.
On how different types of consciousness produce various material
phenomena, see Table 6.2.
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VI. COMPENDIUM OF MATTER
249
TABLE 6.2: CONSCIOUSNESS AS A CAUSE
OF MATERIAL PHENOMENA
CITTAS
Greed-rooted - joy 4 + + + +
" " - equanimity 4 + + + —
Hate-rooted 2 + + + —
Delusion-rooted 2 + + + —
Sense consciousness 10 —— — —
Receiving 2 + —— —
Investigating 3 + —— —
Five-door adverting 1 + —— —
Mind-door adverting 1 + + + —
Smile-producing 1 + + + +
SS wholesome - joy 4 + + + +
SS wholesome - equanimity 4 + + + —
SS resultant 8 + —— —
SS functional - joy 4 + + + +
" " - equanimity 4 + + + —
FMS wholesome 5 + + ——
" resultant 5 + —— —
" functional 5 + + ——
IS wholesome 4 + + ——
" resultant 4 —— — —
" functional 4 + + ——
Supramundane 8 + + ——
Direct knowledge 2 + + + —
No. of Cittas
Postures
Smiling
Consness.-born Matter
Intimation
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VI. RUPASANGAHA
§12 Temperature as a Mode of Origin
S²tuºhotu-samaññ±t± tejodh±tu µhitipatt± va utusamuµµh±nar³pa½
ajjhattañ ca bahiddh± ca yath±raha½ samuµµh±peti.
The fire element, which comprises both cold and heat, on reach-
ing its stage of presence, produces, according to circumstances, both
internal and external material phenomena originating from tempera-
ture.
Guide to §12
Material phenomena originating from temperature (utusam-
uµµh±nar³pa): Beginning from the stage of presence at the moment of
rebirth-linking, the internal fire element found in the material groups born
of kamma combines with the external fire element and starts producing
organic material phenomena originating from temperature. Thereafter the
fire element in the material groups born of all four causes produces or-
ganic material phenomena born of temperature throughout the course
of existence. Externally, temperature or the fire element also produces
inorganic material phenomena, such as climatic and geological trans-
formations.
§13 Nutriment as a Mode of Origin
Oj±sankh±to ±h±ro ±h±rasamuµµh±nar³pa½ ajjhoharaºak±le
µh±nappatto va samuµµh±peti.
Nutriment, known as nutritive essence, on reaching its stage of
presence, produces material phenomena originating from nutriment
at the time it is swallowed.
Guide to §13
Material phenomena originating from nutriment (±h±rasam-
uµµh±nar³pa): The internal nutritive essence, supported by the external,
produces material phenomena at the moment of presence starting from
the time it is swallowed. The nutritive essence that has reached pres-
ence in the material groups originating from nutriment produces a fur-
ther pure octad, and the nutritive essence in that octad originates still a
further octad; thus the occurrence of octads links up ten or twelve times.
The nutriment taken by a pregnant mother, pervading the body of the
embryo, originates materiality in the child. Even nutriment smeared on
the body is said to originate materiality. The nutritive essence in the
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VI. COMPENDIUM OF MATTER
251
internal groups born of the other three causes also originates several
occurrences of pure octads in succession. The nutriment taken on one
day can support the body for as long as seven days.
§14 Analysis by way of Origins
Tattha hadaya-indriyar³p±ni kammaj±n’ eva, viññattidvaya½
cittajam eva, saddo cittotujo, lahut±dittaya½ utucitt±h±rehi sambhoti.
Avinibbhogar³p±ni c’eva ±k±sadh±tu ca cat³hi sambh³t±ni.
Lakkhaºar³p±ni na kutoci j±yanti.
Therein, the material phenomena of the heart and the (eight) fac-
ulties are born of kamma. The two media of intimation are born only
of consciousness. Sound is born of consciousness and temperature.
The triple qualities of lightness, (malleability, and wieldiness) arise
from temperature, consciousness, and nutriment. The inseparable
material phenomena and the element of space arise from four causes.
Characteristic material phenomena do not arise from any cause.
Guide to §14
Articulate sounds are caused by consciousness, inarticulate sounds
by temperature. The triple qualities of lightness, malleability, and
wieldiness arise from favourable climatic conditions, a buoyant state of
mind, and wholesome nutriment, while unfavourable climate, depressed
states of mind, and unwholesome nutriment cause heaviness, rigidity,
and unwieldiness in the physical body. The space element occurs as the
interstices between the material groups born of the four causes, and there-
fore it is regarded as being derivatively born of the four causes. The
reason why the characteristics do not arise from any cause is explained
in the next section.
§15 Summary
Aµµh±rasa paººarasa terasa dv±das± ti ca
Kammacittotuk±h±raj±ni honti yath±kkama½.
J±yam±n±dir³p±na½ sabh±vatt± hi kevala½
Lakkhaº±ni na j±yanti kehic² ti pak±sita½.
Ayam ettha r³pasamuµµh±nanayo.
Eighteen, fifteen, thirteen, and twelve arise respectively from
kamma, consciousness, temperature, and nutriment.
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VI. RUPASANGAHA
It is explained that the characteristics (of material phenomena) are
not produced by any (modes of origin) since their intrinsic nature
consists solely in the qualities of being produced, etc.
Herein, this is the origination of matter.
Guide to §15
The eighteen that arise from kamma are: 8 inseparables + 8 faculties
+ heart-base + space.
The fifteen that arise from consciousness are: 8 inseparables + 5
mutables + sound + space.
The thirteen that arise from temperature are: 8 inseparables + light-
ness triad + sound + space.
The twelve that arise from nutriment are: 8 inseparables + lightness
triad + space.
The twenty-eight material phenomena can be further classified ac-
cording to their number of causes as follows:
one cause: 8 faculties + heart-base + 2 intimations = 11;
two causes: sound = 1;
three causes: lightness triad = 3;
four causes: 8 inseparables + space = 9;
causeless: characteristics = 4.
The Grouping of Material Phenomena
(kal±payojana)
§16 In Brief
Ekupp±d± ekanirodh± ekanissay± sahavuttino ekav²sati r³pakal±p±
n±ma.
There are twenty-one material groups inasmuch as they arise to-
gether, cease together, have a common basis, and occur together.
Guide to §16
Material phenomena do not occur singly, but in combinations or
groups known as r³pakal±pas, of which twenty-one are enumerated. Just
as all the cetasikas possess four characteristics (see II, §1), so too do
the material phenomena in a group. All the material phenomena in a
group arise together and cease together. They have a common base,
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VI. COMPENDIUM OF MATTER
253
namely, the conascent great essentials, which are the proximate cause
for the derivative phenomena as well as for each other. And they all occur
together from their arising to their cessation.
§17 Groups Originating from Kamma
Tattha j²vita½ avinibbhogar³pañ ca cakkhun± saha cakkhudasakan
ti pavuccati. Tath± sot±d²hi saddhi½ sotadasaka½, gh±nadasakam,
jivh±dasaka½, k±yadasaka½, itthibh±vadasaka½, pumbh±vadasaka½,
vatthudasakañ c± ti yath±kkama½ yojetabba½. Avinibbhogar³pam
eva j²vitena saha j²vitanavakan ti pavuccati. Ime nava kamma-
samuµµh±nakal±p±.
Therein, life and the (eight) inseparable material phenomena to-
gether with the eye are called the eye decad. Similarly, (by joining
the former nine) together with the ear and so forth, the ear decad,
nose decad, tongue decad, body decad, female decad, male decad,
(heart-)base decad, should respectively be formed. Inseparable ma-
terial phenomena, together with life, are called the vital nonad. These
nine groups originate from kamma.
§18 Groups Originating from Consciousness
Avinibbhogar³pa½ pana suddhaµµhaka½. Tad eva k±yaviññattiy±
saha k±yaviññattinavaka½; vac²viññatti saddehi saha vac²viñ-
ñattidasaka½; lahut±d²hi saddhi½ lahut±di-ek±dasaka½, k±yaviññatti-
lahut±di-dv±dasaka½, vac²viññatti-saddalahut±di-terasakañ c± ti cha
cittasamuµµh±nakal±p±.
The inseparable material phenomena constitute the “pure octad.”
They, together with bodily intimation, constitute the bodily intima-
tion nonad; together with vocal intimation and sound, the vocal inti-
mation decad; together with the material phenomena of the lightness
triad, the un-decad of the lightness triad; the dodecad of bodily inti-
mation and the lightness triad; and the tridecad of vocal intimation,
sound, and the lightness triad. These six material groups originate
from consciousness.
§19 Groups Originating from Temperature
Suddhaµµhaka½, saddanavaka½, lahut±di-ek±dasaka½, sadda-
lahut±di-dv±dasakañ c± ti catt±ro utusamuµµh±nakal±p±.
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VI. RUPASANGAHA
The pure octad, the sound nonad, the un-decad of the lightness
triad; the dodecad of sound and the lightness triad—these four origi-
nate from temperature.
§20 Groups Originating from Nutriment
Suddhaµµhaka½ lahut±di-ek±dasakañ c± ti dve ±h±rasamuµµh±na-
kal±p±.
The pure octad and the un-decad of the lightness triad are the two
material groups that originate from nutriment.
§21 The Internal and External
Tattha suddhaµµhaka½ saddanavakañ c± ti dve utusamuµµh±na-
kal±p± bahiddh± pi labbhanti. Avases± pana sabbe pi ajjhattikam eva.
Of them, the two material groups produced by temperature—the
pure octad and the sound nonad—are found externally too. All the
rest are strictly internal.
§22 Summary
Kammacittotuk±h±rasamuµµh±n± yath±kkama½
Nava cha caturo dve ti kal±p± ekav²sati.
Kal±p±na½ paricchedalakkhaºatt± vicakkhaº±
Na kal±pangam icc’ ±hu ±k±sa½ lakkhaº±ni ca.
Ayam ettha kal±payojan±.
There are twenty-one material groups—nine, six, four, and two—
produced in due order from kamma, consciousness, temperature, and
nutriment.
As space demarcates, and the characteristic marks just indicate,
the wise state that they are not constituents of material groups.
Herein, this is the grouping of material phenomena.
Guide to §22
The nine groups produced by kamma are: (1) the eye decad; (2) the
ear decad; (3) the nose decad; (4) the tongue decad; (5) the body decad;
(6) the female decad; (7) the male decad; (8) the heart-base decad; (9)
the vital nonad.
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VI. COMPENDIUM OF MATTER
255
The six groups produced by consciousness are: (1) the pure octad;
(2) the bodily intimation decad; (3) the vocal intimation decad; (4) the
lightness triad un-decad; (5) the bodily intimation and lightness triad
dodecad; (6) the vocal intimation, sound, and lightness triad tridecad.
The four groups produced by temperature are: (1) the pure octad; (2)
the sound nonad; (3) the lightness triad un-decad; (4) the sound and light-
ness triad dodecad.
The two groups produced by nutriment are: (1) the pure octad; (2)
the lightness triad un-decad.
The Occurrence of Material Phenomena
(r³pappavattikkama)
§23 In the Sensuous World
Sabb±ni pan’ et±ni r³p±ni k±maloke yath±raha½ an³n±ni
pavattiya½ upalabbhanti. Paµisandhiya½ pana sa½sedaj±nañ c’eva
opap±tik±nañ ca cakkhu-sota-gh±na-jivh±-k±ya-bh±va-vatthu-dasaka-
sankh±t±ni satta dasak±ni p±tubhavanti ukkaµµhavasena. Omaka-
vasena pana cakkhu-sota-gh±na-bh±va-dasak±ni kad±ci pi na
labbhanti. Tasm± tesa½ vasena kal±pah±ni veditabb±.
All these material phenomena are obtained with no deficiency,
according to circumstances, during the course of existence in the
sensuous world. But at rebirth-linking, to moisture-born beings and
to those of spontaneous birth, there arise at most the seven decads—
the decads of eye, ear, nose, tongue, body, sex, and the heart-base.
As a minimum, sometimes the eye, ear, nose, and sex decads are not
obtained. This is how deficiencies of material groups should be un-
derstood.
Gabbhaseyyakasatt±nam pana k±ya-bh±va-vatthu-dasaka-
sankh±t±ni t²ºi dasak±ni p±tubhavanti. Tatth± pi bh±vadasaka½
kad±ci na labbhati. Tato para½ pavattik±le kamena cakkhudasak±d²ni
ca p±tubhavanti.
To the womb-born creatures there arise (at rebirth) three decads—
the decads of body, sex, and the heart-base. Sometimes, however, the
sex decad is not obtained. Thereafter, during the course of existence,
gradually there arise the eye decad and so forth.
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VI. RUPASANGAHA
Guide to §23
The present section deals with the manner in which these material
groups come into being at the moment of conception, during the course
of existence, and in different realms. According to Buddhism there are
four kinds of birth, namely, egg-born beings (aº¹aja), womb-born be-
ings (jal±buja), moisture-born beings (sa½sedaja), and beings having
spontaneous birth (opap±tika). Moisture-born beings include certain
lowly forms of animal life. Beings having a spontaneous birth are gen-
erally invisible to the physical eye. Petas and devas usually belong to
this class. By the mention of “womb-born creatures” in the text, egg-
born beings are also implicitly included.
§24 The Continuity of Occurrence
Icc’ eva½ paµisandhim up±d±ya kammasamuµµh±n±, dutiyacittam
up±d±ya cittasamuµµh±n±, µhitik±lam up±d±ya utusamuµµh±n±,
oj±pharaºam up±d±ya ±h±rasamuµµh±n± c± ti catusamuµµh±na-
r³pakal±pasantati k±maloke d²paj±l± viya nad²soto viya ca
y±vat±yuka½ abbocchinna½ pavattati.
Thus the continuity of material groups produced in four ways—
namely, kamma-born from the time of rebirth-linking, consciousness-
born from the second moment of consciousness, temperature-born
from the time of the stage of presence, nutriment-born from the time
of the diffusion of nutritive essence—uninterruptedly flows on in the
sense sphere till the end of life, like the flame of a lamp or the stream
of a river.
§25 At the Time of Death
Maraºak±le pana cuticitt’ opari sattarasamacittassa µhitik±lam
up±d±ya kammajar³p±ni na uppajjanti. Puretara½ uppann±ni ca
kammajar³p±ni cuticittasamak±lam eva pavattitv± nirujjhanti. Tato
para½ cittaj±h±rajar³pañ ca vocchijjati. Tato para½ utusamuµµh±na-
r³paparampar± y±va matakalebarasankh±t± pavattanti.
But at the time of death, kamma-born material phenomena no
longer arise starting with the stage of presence of the seventeenth
consciousness preceding the death consciousness. Kamma-born ma-
terial phenomena that arose earlier occur till the death-moment and
then cease. Following that, the consciousness-born and nutriment-born
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VI. COMPENDIUM OF MATTER
257
material phenomena come to cessation. Thereafter, a continuity of
material qualities produced by temperature persists in the form of the
corpse.
§26 Verse
Icc’ eva½ matasatt±na½ punad eva bhavantare
Paµisandhim up±d±ya tath± r³pa½ pavattati.
Thus to the deceased beings, again in a subsequent life, material
phenomena arise, starting from rebirth-linking, in the same way.
§27 In the Fine-material World
R³paloke pana gh±na-jivh±-k±ya-bh±va-dasak±ni ca ±h±raja-
kal±p±ni ca na labbhanti. Tasm± tesa½ paµisandhik±le cakkhu-sota-
vatthuvasena t²ºi dasak±ni j²vitanavakañ c± ti catt±ro kamma-
samuµµh±nakal±p±, pavattiya½ cittotusamuµµh±n± ca labbhanti.
In the fine-material world, the decads of nose, tongue, body, sex,
and the material groups produced by nutriment are not found. There-
fore, to those beings, at the time of rebirth-linking there arise four
material groups produced by kamma—the three decads of eye, ear,
and heart-base, and the vital nonad. During the course of existence,
material phenomena produced by consciousness and by temperature
are found.
Guide to §27
The beings in the fine-material realms, being asexual, lack the two
decads of sex, and though they possess the physical forms of the nose,
tongue and body, these organs are destitute of sense receptivity.
§28 Among Non-Percipient Beings
Asaññasatt±na½ pana cakkhu-sota-vatthu-sadd±ni pi na labbhanti.
Tath± sabb±ni pi cittajar³p±ni. Tasm± tesa½ paµisandhik±le
j²vitanavakam eva pavattiyañ ca saddavajjita½ utusamuµµh±nar³pa½
atiricchati.
Among the non-percipient beings, the eye, ear, heart-base, and sound
are also not found. Similarly, no consciousness-born material phe-
nomena are found. Therefore, at the moment of their rebirth-linking,
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VI. RUPASANGAHA
only the vital nonad arises. During the course of existence, material
phenomena produced by temperature, with the exception of sound,
continue.
§29 Summary
Icc’ eva½ k±ma-r³p’-±saññisankh±tesu t²su µh±nesu paµisandhi-
pavattivasena duvidh± r³pappavatti veditabb±.
Thus in the three cases of the sensuous world, the fine-material
world, and non-percipient beings, the occurrence of material phenom-
ena should be understood as twofold, by way of rebirth-linking and
the course of existence.
Aµµhav²sati k±mesu honti tev²sa r³pisu
Sattaras’ ev’ asaññ²na½ ar³pe natthi kiñci pi.
Saddo vik±ro jarat± maraºañ c’ opapattiya½
Na labbhanti pavatte tu na kiñci pi na labbhati.
Ayam ettha r³pappavattikkamo.
In the sense planes, twenty-eight material phenomena are found;
in the fine-material planes, twenty-three; among the non-percipients,
seventeen; but none in the immaterial plane.
At the moment of conception, sound, mutability, decay, and death
are not found. In the course of existence, there is nothing that is not
obtained.
Herein, this is the procedure regarding the occurrence
of material phenomena.
Nibb±na
§30 Definition
Nibb±na½ pana lokuttarasankh±ta½ catumaggañ±ºena
sacchik±tabba½ magga-phal±nam ±lambanabh³ta½ v±nasankh±t±ya
taºh±ya nikkhantatt± nibb±nan ti pavuccati.
Nibb±na is termed supramundane, and is to be realized by the
knowledge of the four paths. It becomes an object to the paths and
fruits, and is called Nibb±na because it is a departure from craving,
which is an entanglement.
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VI. COMPENDIUM OF MATTER
259
Guide to §30
Nibb±na is termed supramundane: The concluding section of this
chapter deals briefly with the fourth ultimate reality, Nibb±na.
Etymologically, the word nibb±na —the Pali form of the better known
Sanskrit nirv±ºa—is derived from a verb nibb±ti meaning “to be blown
out” or “to be extinguished.” It thus signifies the extinguishing of the
worldly “fires” of greed, hatred, and delusion. But the Pali commenta-
tors prefer to treat it as the negation of, or “departure from” (nik-
khantatta), the entanglement (v±na) of craving, the derivation which is
offered here. For as long as one is entangled by craving, one remains
bound in sa½s±ra, the cycle of birth and death; but when all craving
has been extirpated, one attains Nibb±na, deliverance from the cycle of
birth and death.
§31 Analysis
Tad eta½ sabh±vato ekavidham pi sa-up±disesa-nibb±nadh±tu
anup±disesa-nibb±nadh±tu c± ti duvidha½ hoti k±raºapariy±yena.
Tath± suññata½ animitta½ appaºihitañ c± ti tividha½ hoti ±k±ra-
bhedena.
Though Nibb±na is onefold according to its intrinsic nature, by
reference to a basis (for distinction), it is twofold, namely, the ele-
ment of Nibb±na with the residue remaining, and the element of
Nibb±na without the residue remaining. It is threefold according to
its different aspects, namely, void, signless, and desireless.
Guide to §31
Though Nibb±na is onefold according to its intrinsic nature, etc.:
Nibb±na is a single undifferentiated ultimate reality. It is exclusively
supramundane, and has one intrinsic nature (sabh±va), which is that of
being the unconditioned deathless element totally transcendent to the
conditioned world. Nevertheless, by reference to a basis for distinction,
Nibb±na is said to be twofold. The basis for distinction is the presence
or absence of the five aggregates. The element of Nibb±na as experi-
enced by Arahants is called “with the residue remaining” (sa-up±disesa)
because, though the defilements have all been extinguished, the “resi-
due” of aggregates acquired by past clinging remains through the dura-
tion of the Arahant’s life. The element of Nibb±na attained with the
Arahant’s demise is called that “without the residue remaining”
(anup±disesa), because the five aggregates are discarded and are never
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260
VI. RUPASANGAHA
acquired again. The two elements of Nibb±na are also called, in the
Commentaries, the extinguishment of the defilements (kilesa-
parinibb±na) and the extinguishment of the aggregates (khandha-
parinibb±na).
It is threefold according to its different aspects: Nibb±na is called
the void (suññata) because it is devoid of greed, hatred, and delusion,
and because it is devoid of all that is conditioned. It is called signless
(animitta) because it is free from the signs of greed, etc., and free from
the signs of all conditioned things. It is called desireless (appaºihita)
because it is free from the hankering of greed, etc., and because it is
not desired by craving.
§32 Summary
Padam accutam accantam asankhatam anuttara½
Nibb±nam iti bh±santi v±namutt± mahesayo.
Iti citta½ cetasika½ r³pa½ nibb±nam icc’ api
Paramattha½ pak±senti catudh± va tath±gat±.
Great seers who are free from craving declare that Nibb±na is an
objective state which is deathless, absolutely endless, unconditioned,
and unsurpassed.
Thus as fourfold the Tath±gatas reveal the ultimate realities—
consciousness, mental factors, matter, and Nibb±na.
Iti Abhidhammatthasangahe
R³pasangahavibh±go n±ma
chaµµho paricchedo.
Thus ends the sixth chapter
in the Manual of Abhidhamma entitled
the Compendium of Matter.
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VI. COMPENDIUM OF MATTER
261
TABLE 6.3
COMPREHENSIVE CHART ON MATTER
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262
VI. RUPASANGAHA
28 MATERIAL
PHENOMENA
(§§ 2-5)
1 Earth
2 Water
3 Fire
4 Air
5 Eye
6 Ear
7 Nose
8 Tongue
9 Body
10 Form
11 Sound
12 Smell
13 Taste
* Tangibility
14 Femininity
15 Masculinity
16 Heart-base
17 Life faculty
18 Nutriment
19 Space
20 Bodily intim.
21 Vocal intim.
22 Lightness
23 Malleability
24 Wieldiness
25 Production
26 Continuity
27 Decay
28 Impermanence
16 C
LASSIFICATIONS
(§§ 7-8)
Essentials
Derived
Internal
External
Base
Non-Base
Door
Non-Door
Faculty
Non-faculty
Gross, Etc.
Subtle, Etc.
Clung-to
Not Clung-to
Taking Objects
No Objects
Inseparable
Separable
4 24 5 23 6 22 7 21 8 20 12 16 18 19 5 23 8 20
( = 3 great essentials - earth, fire, and air )
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VI. COMPENDIUM OF MATTER
263
4 CAUSES
(§§ 9-15)
21 G
ROUPINGS (§§ 16-22)
9 Kamma-Born
6 Cons. -Born 4 Temp-Born
Kamma-Born
Cons.-Born
Temp.-Born
Nutrim.-Born
Eye Decad
Ear Decad
Nose Decad
Tongue Decad
Body Decad
Female Decad
Base Decad
Vital Nonad
Male Decad
Pure Octad
Bod. Int. Nonad
Undecad
Dodecad
Tridecad
Vocal Int. Decad
Pure Octad
Sound Nonad
Undecad
Dodecad
Pure Octad
Undecad
( = 3 great essentials - earth, fire, and air )
2 Nutrim-
Born
18 15 13 12 10 10 10 10 10 10 10 10 9 8 9 10 1112 13 8 9 11 12 8 11
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264
VII. SAMUCCAYASANGAHA
CHAPTER VII
COMPENDIUM OF CATEGORIES
(Samuccayasangahavibh±ga)
§1 Introductory Verse
Dv±sattatividh± vutt± vatthudhamm± salakkhaº±
Tesa½ d±ni yath±yoga½ pavakkh±mi samuccaya½.
The seventy-two kinds of entities have (already) been described
with their characteristics. Now I will speak of their categories in the
ways that are applicable.
Guide to §1
The seventy-two kinds of entities: The four ultimate realities that
have been described in the first six chapters can be analyzed into seventy-
two distinct entities (vatthudhamm±), that is, phenomena which exist with
intrinsic natures (sabh±va—see I, §2).
1. Consciousness, though divided into eighty-nine types, is regarded
as one entity because all cittas have the same intrinsic nature—
the cognizing of an object.
2. The fifty-two cetasikas are viewed each as a distinct ultimate
entity since each mental factor has its own individual intrinsic
nature.
3. The eighteen concretely produced material phenomena are, for
the same reason, each reckoned separately as individual entities.
4. Nibb±na, which is one in essence, counts as a single entity.
Although the ten kinds of non-concretely produced matter are ex-
pounded under the heading of the ultimate realities, they are not con-
sidered to be concrete entities because they lack intrinsic natures and
thus do not enter into the range of insight contemplation.
I will speak of their categories: Having described the four ultimate
realities with their seventy-two constituents, the author will now show
how they are grouped into the various categories employed for classifi-
cation in the Abhidhamma Piµaka.
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VII. COMPENDIUM OF CATEGORIES 265
§2 Enumeration of Categories
Akusalasangaho, missakasangaho, bodhipakkhiyasangaho,
sabbasangaho c± ti samuccayasangaho catubbidho veditabbo.
The compendium of categories should be understood as fourfold:
(i) the compendium of the unwholesome;
(ii) the compendium of mixed categories;
(iii) the compendium of requisites of enlightenment; and
(iv) the compendium of the whole.
Compendium of the Unwholesome
(akusalasangaha)
§3 Taints
Katha½? Akusalasangahe t±va catt±ro ±sav±: k±m±savo,
bhav±savo, diµµh±savo, avijj±savo.
How? First, in the compendium of the unwholesome, there are four
taints: (1) the taint of sensual desire, (2) the taint of (attachment to)
existence, (3) the taint of wrong views, (4) the taint of ignorance.
Guide to §3
The word ±sava means literally that which flows out. In Pali the word
denotes both pus oozing from an abscess and intoxicants which have
been fermented for a long time. The defilements classified as taints are
called ±savas because they are similar to oozing pus and to fermented
intoxicants. The Commentaries state that the ±savas are so called because
they flow right up to the topmost plane of existence or because they flow
up to change-of-lineage (gotrabh³—see IX, §34).
Of the four taints, the taint of sensual desire and the taint of (attach-
ment to) existence are both modes of the cetasika greed (lobha), directed
in the one case to sense pleasure, in the other to continued existence.
The taint of wrong view is identified as the cetasika wrong view (diµµhi)
and the taint of ignorance as the cetasika delusion (moha).
§4 Floods
Catt±ro ogh±: k±mogho, bhavogho, diµµhogho, avijjogho.
Four floods: (1) the flood of sensual desire, (2) the flood of (attach-
ment to) existence, (3) the flood of wrong views, (4) the flood of
ignorance.
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266
VII. SAMUCCAYASANGAHA
§5 Bonds
Catt±ro yog±: k±mayogo, bhavayogo, diµµhiyogo, avijj±yogo.
Four bonds: (1) the bond of sensual desire, (2) the bond of (attach-
ment to) existence, (3) the bond of wrong views, (4) the bond of ig-
norance.
Guide to §§4-5
The same defilements that are called taints are also called floods
(ogha) because they sweep beings away into the ocean of existence, and
because they are hard to cross. They are further called bonds (yoga)
because they yoke beings to suffering and do not allow them to escape.
§6 Bodily Knots
Catt±ro ganth±: abhijjh± k±yagantho, vy±p±do k±yagantho,
s²labbatapar±m±so k±yagantho ida½sacc±bhiniveso k±yagantho.
Four bodily knots: (1) the bodily knot of covetousness, (2) the
bodily knot of ill will, (3) the bodily knot of adherence to rites and
ceremonies, (4) the bodily knot of dogmatic belief that “This alone
is the truth.”
Guide to §6
The bodily knots are so called because they tie the mind to the body
or the present body to bodies in future existences. Here the term “body”
(k±ya) applies to both the mental and physical body in the sense of an
aggregation. Of the four knots, covetousness means craving or greed,
which pulls beings towards desirable objects. Ill will is identical with
the cetasika hatred, which is manifested as aversion towards undesir-
able objects. “Adherence to rites and ceremonies” is the belief that the
performance of rituals constitutes the means to liberation. Dogmatic belief
is the firm conviction that one’s own view is the only truth and that all
other views are false. These last two bodily knots are both aspects of
the cetasika wrong view.
§7 Clingings
Catt±ro up±d±n±: k±mup±d±na½, diµµhup±d±na½, s²labbat-
up±d±na½, attav±dup±d±na½.
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VII. COMPENDIUM OF CATEGORIES 267
Four clingings: (1) clinging to sense pleasures, (2) clinging to
wrong views, (3) clinging to rites and ceremonies, (4) clinging to a
doctrine of self.
Guide to §7
Of the four kinds of clinging, the first may be understood as intensified
craving for sense pleasures, though the Commentaries point out that this
kind of clinging can also be understood more broadly as craving for any
of the things of the world. Clinging to wrong views is the adoption of
any of the morally pernicious views such as nihilism, fatalism, etc., or
any of the speculative views about the eternal or non-eternal existence
of the world, etc.
1
Clinging to rites and ceremonies is the wrong view
that the performance of rites and rituals or the undertaking of ascetic
practices and related observances can lead to liberation. Clinging to a
doctrine of self is the adoption of personality view (sakk±yadiµµhi), the
identification of any of the five aggregates as a self or the accessories of
a self. The Suttas mention twenty types of personality view. These are
obtained by considering each of the five aggregates in four ways, thus:
“One regards materiality as self, or self as possessing materiality, or
materiality as in self, or self as in materiality.” The same is repeated
with respect to feeling, perception, mental formations, and consciousness.
(See e.g. M. 44/i,300.) The clinging to sense pleasures is a manifestation
of greed, the other three clingings are modes of the cetasika wrong view.
§8 Hindrances
Cha n²varaº±ni: k±macchandan²varaºa½, vy±p±dan²varaºa½,
th²namiddhan²varaºa½, uddhaccakukkuccan²varaºa½, vicikic-
ch±n²varaºa½, avijj±n²varaºa½.
Six hindrances: the hindrances of (1) sensual desire, (2) ill will,
(3) sloth and torpor, (4) restlessness and worry, (5) doubt, (6) igno-
rance.
Guide to §8
The hindrances are so called because they obstruct the way to a
heavenly rebirth and to the attainment of Nibb±na. According to the
commentary the hindrances are mental factors which prevent unarisen
wholesome states from arising and which do not allow arisen wholesome
states to endure. The first five hindrances are the major obstacles to the
attainment of the jh±nas, the sixth hindrance is the major obstacle to the
arising of wisdom.
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268
VII. SAMUCCAYASANGAHA
Altogether eight cetasikas are included among the hindrances. In two
cases, however, a pair of mental factors is counted as a single hindrance.
The Abhidhamma commentaries explain that sloth and torpor, and rest-
lessness and worry, are joined into compounds because of the similari-
ties in their respective functions, conditions, and antidotes. Sloth and
torpor both have the function of engendering mental sluggishness, they
are conditioned by laziness and drowsiness, and they are countered by
arousing energy. Restlessness and worry share the function of engen-
dering disquietude, they are conditioned by disturbing thoughts, and they
are countered by the development of calm.
§9 Latent Dispositions
Satt’±nusay±: k±mar±g±nusayo, bhavar±g±nusayo, paµigh±nusayo,
m±n±nusayo, diµµh±nusayo, vicikicch±nusayo, avijj±nusayo.
Seven latent dispositions: the latent dispositions to (1) sensual lust,
(2) attachment to existence, (3) aversion, (4) conceit, (5) wrong views,
(6) doubt, (7) ignorance.
Guide to §9
The latent dispositions (anusaya) are defilements which “lie along
with” (anusenti) the mental process to which they belong, rising to the
surface as obsessions whenever they meet with suitable conditions. The
term “latent dispositions” highlights the fact that the defilements are
liable to arise so long as they have not been eradicated by the supra-
mundane paths. Though all defilements are, in a sense, anusayas, the
seven mentioned here are the most prominent. Both sensual lust and
attachment to existence are modes of greed; the others are each distinct
cetasikas. Thus altogether six cetasikas function as anusayas
.
§10 Fetters (Suttanta Method)
Dasa sa½yojan±ni: k±mar±gasa½yojana½, r³par±gasa½yojana½,
ar³par±gasa½yojana½, paµighasa½yojana½, m±nasa½yojana½,
diµµhisa½yojana½, s²labbatapar±m±sasa½yojana½, vicikic-
ch±sa½yojana½, uddhaccasa½yojana½, avijj±sa½yojana½, suttante.
Ten fetters, according to the Suttanta method: the fetters of (1)
sensual lust, (2) attachment to fine-material existence, (3) attachment
to immaterial existence, (4) aversion, (5) conceit, (6) wrong views,
(7) adherence to rites and ceremonies, (8) doubt, (9) restlessness, (10)
ignorance.
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VII. COMPENDIUM OF CATEGORIES 269
§11 Fetters (Abhidhamma Method)
Apar±ni dasa sa½yojan±ni: k±mar±gasa½yojana½, bhavar±ga-
sa½yojana½, paµighasa½yojana½, m±nasa½yojana½, diµµhi-
sa½yojana½, s²labbatapar±m±sasa½yojana½, vicikicch±sa½yojana½,
iss±sa½yojana½, macchariyasa½yojana½, avijj±sa½yojana½,
abhidhamme.
Another ten fetters, according to the Abhidhamma method: the
fetters of (1) sensual lust, (2) attachment to existence, (3) aversion,
(4) conceit, (5) wrong views, (6) adherence to rites and ceremonies,
(7) doubt, (8) envy, (9) avarice, (10) ignorance.
Guide to §§10-11
The fetters are unwholesome mental factors which bind beings to the
round of existence. The first set of ten fetters is mentioned both in the
Sutta Piµaka and in the Abhidhamma Piµaka, the second set only in the
Abhidhamma Piµaka. In the first set (1)-(3) are aspects of greed and (6)-
(7) aspects of wrong view; the rest are distinct cetasikas. In the second
set (1)-(2) are aspects of greed, (5)-(6) aspects of wrong view, and the
rest distinct cetasikas.
§12 Defilements
Dasa kiles±: lobho, doso, moho, m±no, diµµhi, vicikicch±, th²na½,
uddhacca½, ahirika½, anottappa½.
Ten defilements: (1) greed, (2) hatred, (3) delusion, (4) conceit,
(5) wrong views, (6) doubt, (7) sloth, (8) restlessness, (9) shameless-
ness, (10) fearlessness of wrongdoing.
Guide to §12
The defilements (kilesa) are so called because they afflict (kilissanti)
or torment the mind, or because they defile beings by dragging them
down to a mentally soiled and depraved condition.
§13 A Clarification
¾sav±d²su pan’ ettha k±mabhavan±mena tabbatthuk± taºh±
adhippet±. S²labbatapar±m±so ida½sacc±bhiniveso attav±dup±d±nañ
ca tath±pavatta½ diµµhigatam eva pavuccati.
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270
VII. SAMUCCAYASANGAHA
1 Greed 9
2 Wrong View 8
3 Delusion 7
4 Hatred 5
5 Doubt 4
6 Conceit 3
7 Restlessness 3
8 Sloth 2
9 Worry 1
10 Torpor 1
11 Shamelessness 1
12 Fearlessness 1
13 Envy 1
14 Avarice 1
No. of factors 3 3 3 3 2 8 6 9 10
DEFILEMENTS
Bonds
Knots
Clingings
Hindrances
Dispositions
Fetters
Defilements
Total
MENTAL FACTORS
TABLE 7.1: THE DEFILEMENTS AS MENTAL FACTORS
Taints
Floods
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VII. COMPENDIUM OF CATEGORIES 271
Herein, among the taints, etc., it is craving that is intended by the
terms “sensual desire” and “(attachment to) existence,” since it has
them (i.e. sensuality and existence) as its basis. It is wrong view that
is spoken of as “adherence to rites and ceremonies,” “the dogmatic
belief that ‘This alone is the truth,’” and “clinging to a doctrine of
self,” because it occurs in such modes.
§14 Summary
¾savogh± ca yog± ca tayo ganth± ca vatthuto
Up±d±n± duve vutt± aµµha n²varaº± siyu½.
Cha¼ev±nusay± honti nava sa½yojan± mat±
Kiles± dasa vutto’ ya½ navadh± p±pasangaho.
By way of entity, the taints, floods, bonds, and knots are three-
fold. There are two kinds of clinging spoken of and eight hindrances.
The latent dispositions are only six, and the fetters can be under-
stood as nine. The defilements are ten. Thus the compendium of evil
is stated as ninefold.
Guide to §14
This section attempts to show how the different categories of defile-
ments can be reduced to the fourteen unwholesome cetasikas. The re-
sults of this reduction can be seen in Table 7.1.
Compendium of Mixed Categories
(missakasangaha)
§15 Roots
Missakasangahe cha het³: lobho, doso, moho, alobho, adoso,
amoho.
In the compendium of mixed categories there are six roots: (1)
greed, (2) hatred, (3) delusion, (4) non-greed, (5) non-hatred, (6) non-
delusion.
Guide to §15
The compendium of mixed categories is so called because it presents
classificatory schemes which include wholesome, unwholesome, and
morally indeterminate factors together. On the roots, see III, §5.
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272
VII. SAMUCCAYASANGAHA
§16 Jh±na Factors
Satta jh±nang±ni: vitakko, vic±ro, p²ti, ekaggat±, somanassa½,
domanassa½, upekkh±.
The seven jh±na factors: (1) initial application, (2) sustained ap-
plication, (3) zest, (4) one-pointedness, (5) joy, (6) displeasure, (7)
equanimity.
Guide to §16
The word jh±na is not used here in the usual sense of meditative
absorption, but in the broader sense of close contemplation (upanij-
jh±yana) of an object. Therefore the states listed here are considered jh±na
factors even when they occur outside a meditative framework. These
seven cetasikas are called jh±na factors because they enable the mind to
closely contemplate its object. Of them, displeasure is exclusively un-
wholesome and occurs only in the two cittas connected with aversion.
The other six can be wholesome, unwholesome, or indeterminate, de-
pending on the citta in which they occur.
§17 Path Factors
Dv±dasa maggang±ni: samm±diµµhi, samm±sankappo, samm±v±c±,
samm±kammanto, samm±-±jivo, samm±v±y±mo, samm±sati,
samm±sam±dhi, micch±diµµhi, micch±sankappo, micch±v±y±mo,
micch±sam±dhi.
Twelve path factors: (1) right view, (2) right intention, (3) right
speech, (4) right action, (5) right livelihood, (6) right effort, (7) right
mindfulness, (8) right concentration, (9) wrong view, (10) wrong
intention, (11) wrong effort, (12) wrong concentration.
Guide to §17
Here the word “path” is used in the sense of that which leads to a
particular destination, that is, towards the blissful states of existence, the
woeful states, and Nibb±na. Of the twelve factors, the first eight lead to
the blissful states and Nibb±na, the last four lead to the woeful states.
These twelve path factors can be reduced to nine cetasikas. Right view
is the cetasika of wisdom. Right intention, right effort, right mindful-
ness and right concentration are, respectively, the cetasikas of initial ap-
plication, energy, mindfulness, and one-pointedness found in the wholesome
and indeterminate cittas with roots. Right speech, right action, and right
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VII. COMPENDIUM OF CATEGORIES 273
livelihood are the three abstinences (virati) found collectively in the
supramundane cittas and separately on particular occasions in mundane
wholesome cittas.
Of the four wrong path factors, wrong view is the cetasika of views,
and is the only exclusively unwholesome cetasika among the path fac-
tors. The other three factors are, in order, the cetasikas of initial appli-
cation, energy, and one-pointedness in the unwholesome cittas. There
are no distinct path factors of wrong speech, wrong action, and wrong
livelihood, since these are simply unwholesome modes of conduct moti-
vated by defilements. There is no factor of wrong mindfulness, since
mindfulness is an exclusively beautiful cetasika absent in the unwhole-
some cittas.
§18 Faculties
B±v²sat’ indriy±ni: cakkhundriya½, sotindriya½, gh±nindriya½,
jivhindriya½, k±yindriya½, itthindriya½, purisindriya½, j²vitindriya½,
manindriya½, sukhindriya½, dukkhindriya½, somanassindriya½,
domanassindriya½, upekkhindriya½, saddhindriya½, viriyindriya½,
satindriya½, sam±dhindriya½, paññindriya½, anaññ±tañ-
ñass±m²tindriya½, aññindriya½, aññ±t±vindriya½.
Twenty-two faculties: (1) the eye faculty, (2) the ear faculty,
(3) the nose faculty, (4) the tongue faculty, (5) the body faculty,
(6) the femininity faculty, (7) the masculinity faculty, (8) the life
faculty, (9) the mind faculty, (10) the pleasure faculty, (11) the pain
faculty, (12) the joy faculty, (13) the displeasure faculty, (14) the
equanimity faculty, (15) the faith faculty, (16) the energy faculty,
(17) the mindfulness faculty, (18) the concentration faculty, (19)
the wisdom faculty, (20) the faculty, “I will know the unknown,”
(21) the faculty of final knowledge, (22) the faculty of one who has
final knowledge.
Guide to §18
The faculties are phenomena which exercise control in their respec-
tive domains over their associated states. The first five faculties are iden-
tified with the five physical sensitivities; the two sexual faculties (6-7)
with the two material phenomena of sex; the life faculty (8) is twofold,
as the mental life faculty and the physical life faculty. The mind faculty
(9) is consciousness (citta) in its entirety, that is, all eighty-nine cittas.
The five faculties of feeling were discussed above (III, §2). The five
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274
VII. SAMUCCAYASANGAHA
spiritual faculties (15-19) reappear below at §27, and the last three fac-
ulties are explained at §22.
§19 Powers
Nava bal±ni: saddh±bala½, viriyabala½, satibala½, sam±dhi-
bala½, paññ±bala½, hiribala½, ottappabala½, ahirikabala½, anottap-
pabala½.
Nine powers: (1) the power of faith, (2) the power of energy, (3)
the power of mindfulness, (4) the power of concentration, (5) the
power of wisdom, (6) the power of shame, (7) the power of fear of
wrongdoing, (8) the power of shamelessness, (9) the power of fear-
lessness of wrongdoing.
Guide to §19
These nine powers are so called because they cannot be shaken by
their opposites and because they strengthen their adjuncts. Powers (1),
(3), (5), (6), and (7) may be either wholesome or indeterminate; (8) and
(9) are exclusively unwholesome; (2) and (4) are of all three qualities.
§20 Predominants
Catt±ro adhipat²: chand±dhipati, viriy±dhipati, citt±dhipati,
v²ma½s±dhipati.
Four predominants: (1) predominance of desire, (2) predominance
of energy, (3) predominance of consciousness, (4) predominance of
investigation.
Guide to §20
The predominants are factors which dominate their conascent states
in undertaking and accomplishing difficult or important tasks. The dif-
ference between the predominants and the faculties lies in the degree
and range of their control. A predominant exercises supreme control over
the entire citta, while a faculty exercises control only in its respective
sphere. Thus, whereas several faculties can be present in a single citta,
only one predominant can be present at any given time. In this respect
a predominant is compared to a king who, as the sole head of state, lords
over all his ministers, while the faculties are compared to the ministers
who can govern their own districts but cannot interfere with the others.
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VII. COMPENDIUM OF CATEGORIES 275
The four predominants are the cetasika desire (that is, desire-to-act,
which should not be confused with lobha, desire as greed), the cetasika
energy, citta, and the cetasika wisdom, here called investigation. Desire,
energy, and citta become predominants only in fifty-two javana cittas,
the two rooted in delusion and the Arahant’s smiling consciousness be-
ing the exceptions; investigation becomes a predominant only in the
thirty-four three-rooted javana cittas. Only one state can be a predomi-
nant at a time, and then only when it dominates the conascent states.
The predominant investigation may be wholesome or indeterminate; the
other predominants are of all three ethical qualities.
§21 Nutriments
Catt±ro ±h±r±: kaba¼²k±ro ±h±ro, phasso dutiyo, manosañcetan±
tatiy±, viññ±ºa½ catuttha½.
Four nutriments: (1) edible food, (2) contact as the second, (3)
mental volition as the third, (4) consciousness as the fourth.
Guide to §21
The word nutriment (±h±ra) means that which sustains by acting as
a strong supporting condition. According to the Suttanta method of ex-
planation, edible food as nutriment sustains the physical body; contact
sustains feeling; mental volition sustains rebirth in the three realms of
existence, because volition is kamma and kamma generates rebirth; and
consciousness sustains the compound of mind-and-body. According to
the Abhidhamma method, edible food sustains the material phenomena
of fourfold origination in the body, and the other three nutriments sus-
tain all their conascent mental and material phenomena. Whereas ed-
ible food, as matter, is indeterminate, the three mental nutriments can
be of all three ethical qualities.
§22 Clarifications
Indriyesu pan’ ettha sot±pattimaggañ±ºa½ anaññ±taññas-
s±m²tindriya½; arahattaphalañ±ºa½ aññ±t±vindriya½; majjhe cha
ñ±º±ni aññindriy±n² ti pavuccanti. J²vitindriyañ ca r³p±r³pavasena
duvidha½ hoti.
Herein, among the faculties it is explained that the faculty “I will
know the unknown” is the knowledge of the path of stream-entry;
the faculty of one who has final knowledge is the knowledge of the
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276
VII. SAMUCCAYASANGAHA
fruit of Arahantship; the faculty of final knowledge is the six inter-
mediate kinds of (supramundane) knowledge. The life faculty is two-
fold—physical and mental.
Pañcaviññ±ºesu jh±nang±ni, aviriyesu bal±ni, ahetukesu maggan-
g±ni na labbhanti. Tath± vicikicch±citte ekaggat± maggindriya-
balabh±va½ na gacchati. Dvihetuka-tihetukajavanesv’ eva
yath±sambhava½ adhipati eko’ va labbhati.
The jh±na factors are not found in the fivefold sense conscious-
ness, the powers in those (kinds of consciousness) that are without
energy, or the path factors in those that are rootless. So too, in the
consciousness accompanied by doubt, one-pointedness does not at-
tain to the stature of a path factor, a faculty, or a power. Only one
predominant is obtained at a time, according to circumstances, and
only in javanas with two roots or three roots.
Guide to §22
The five types of sense consciousness are merely simple confronta-
tions with their respective objects. Because their function and physical
base are weak, and they occupy an elementary place in the cognitive
process, they cannot engage in a close contemplation of the object, and
thus their concomitant feeling and one-pointedness do not acquire the
stature of jh±na factors. Moreover, initial application (vitakka) is the
foundation of the jh±na factors, and in the five types of sense conscious-
ness initial application is absent, not because it has been transcended
(as in the higher jh±nas) but because they are too primitive in function
to include it.
Similarly, energy is required in a citta for its constituents to acquire
the stature of powers (bala). Therefore, in the sixteen cittas devoid of
energy, the mental factor of one-pointedness cannot fulfill the function
of the power of concentration.
The cittas devoid of roots cannot serve as a path leading to a par-
ticular destination; thus the path factors are not found in the eighteen
rootless cittas.
In the consciousness accompanied by doubt, one-pointedness lacks
reinforcement by decision (adhimokkha) and is overrun by doubt, with
its vacillating nature; thus it cannot attain the status of a path factor,
faculty, or power.
The predominants can occur only one at a time, for it is inherent
in the nature of predominance that only one state can function as a
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VII. COMPENDIUM OF CATEGORIES 277
Unwholesome Wholesome Indeterminate Wholesome & All Three
Only Only Only Indeterminate Qualities
Roots 6 Greed, hate, Non-greed,
delusion non-hate,
non-delusion
Jh±na factors 7 Displeasure In. appl., sus. appl.,
zest, one-ptns., joy,
eqn.
Path factors 12 4 wrong factors 8 right factors
Faculties 22 Displeasure “I will know 5 senses, 2 Faith, mindfulness, Mental life,
the unknown” sexes, mat. life, wisdom, final mind, joy, eqn.,
pleasure, pain, knwl. energy,
one w. final knwl. concentration
Powers 9 Shamelessness, Faith, mindfulness, Energy, con-
fearlessness wisdom, shame, fear centration
Predominants 4 Investigation Desire, energy,
consciousness
Nutriments 4 Edible food Contact, volition,
consciousness
TABLE 7.2: MIXED CATEGORIES
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278
VII. SAMUCCAYASANGAHA
predominant in any given citta, and then only in javanas with two or
three roots “according to circumstances,” that is, when one of the four
predominant factors is exercising the role of predominance.
§23 Summary
Cha het³ pañca jh±nang± maggang± nava vatthuto
So¼as’indriyadhamm± ca baladhamm± nav’ erit±.
Catt±ro’ dhipat² vutt± tath±h±r± ti sattadh±
Kusal±disam±kiººo vutto missakasangaho.
By way of entity, six roots, five jh±na factors, nine path factors,
sixteen faculties, and nine powers have been described.
Likewise, four predominants have been stated and four nutriments.
Thus the compendium of mixed categories, consisting of a combina-
tion of wholesome states and the rest, has been stated in seven ways.
Guide to §23
By way of entity, the jh±na factors are fivefold because joy, displeas-
ure, and equanimity are all feelings, and feeling is a single cetasika. The
reduction of the path factors to nine has been explained above. The fac-
ulties become sixteenfold because faculties (10)-(14) are all represented
by one cetasika, feeling, while faculties (19)-(22) are all aspects of the
cetasika wisdom; the life faculty becomes two entities—one material
counted among the twenty-eight kinds of material phenomena, the other
mental counted among the fifty-two cetasikas.
The distribution of the mixed categories among the various ethical
classes is shown in Table 7.2.
Compendium of Requisites of Enlightenment
(bodhipakkhiyasangaha)
§24 Four Foundations of Mindfulness
Bodhipakkhiyasangahe catt±ro satipaµµh±n±: k±y±nupassan±-
satipaµµh±na½, vedan±nupassan±-satipaµµh±na½, citt±nupassan±-
satipaµµh±na½, dhamm±nupassan±-satipaµµh±na½.
In the compendium of requisites of enlightenment, there are four
foundations of mindfulness: (1) the foundation of mindfulness in con-
templation of the body; (2) the foundation of mindfulness in contem-
plation of feelings; (3) the foundation of mindfulness in contemplation
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VII. COMPENDIUM OF CATEGORIES 279
of consciousness; (4) the foundation of mindfulness in contempla-
tion of mental objects.
Guide to §24
Requisites of enlightenment: The Pali expression bodhipakkhiya-
dhamm± means literally “states on the side of enlightenment.” Although
the expression appears rarely in the Suttas, in later literature it comes to
be used as a general term for the thirty-seven factors into which the
Buddha compressed the practice of his teaching (see D.16/ii,120, M.77/
ii,11-12). These factors are called “requisites of enlightenment” because
they conduce to the attainment of enlightenment, which is the knowl-
edge of the four supramundane paths. The thirty-seven requisites, as
shown, fall into seven groups.
2
Four foundations of mindfulness (satipaµµh±n±): The word paµµh±na
here is taken to have the dual meanings of “setting up” (or “applica-
tion” = upaµµh±na) and “foundations,” that is, of sati or mindfulness.
The four foundations of mindfulness form a complete system of medi-
tative practice for the development of mindfulness and insight. The
method is expounded at length in two suttas, D.22 and M.10, and in a
collection of short suttas, the Satipaµµh±na Sa½yutta (S.47).
3
The four foundations of mindfulness have a single essence, which
consists of mindful contemplation of phenomena. They are differentiated
insofar as this mindful contemplation is to be applied to four objects—
the body, feelings, states of consciousness, and mental objects. The latter
comprises such factors as the five hindrances, the five aggregates, the
six sense bases, the seven enlightenment factors, and the Four Noble
Truths. The practice of the four foundations of mindfulness is identical
with right mindfulness as the seventh factor of the Noble Eightfold Path.
§25 Four Supreme Efforts
Catt±ro sammappadh±n±: uppann±na½ p±pak±na½ dhamm±na½
pah±n±ya v±y±mo, anuppann±na½ p±pak±na½ dhamm±na½
anupp±d±ya v±y±mo, anuppann±na½ kusal±na½ dhamm±na½
upp±d±ya v±y±mo, uppann±na½ kusal±na½ dhamm±na½
bhiyyobh±v±ya v±y±mo.
There are four supreme efforts: (1) the effort to discard evil states
that have arisen, (2) the effort to prevent the arising of unarisen evil
states, (3) the effort to develop unarisen wholesome states, (4) the
effort to augment arisen wholesome states.
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280
VII. SAMUCCAYASANGAHA
Guide to §25
Four supreme efforts (sammappadh±n±): Here one mental factor,
energy, performs four separate functions. This fourfold effort is identi-
cal with right effort, the sixth factor of the Noble Eightfold Path.
§26 Four Means to Accomplishment
Catt±ro iddhip±d±: chandiddhip±do, viriyiddhip±do, cittiddhip±do,
v²ma½siddhip±do.
There are four means to accomplishment: the means to accomplish-
ment consisting of (1) desire, (2) energy, (3) consciousness, (4) in-
vestigation.
Guide to §26
Four means to accomplishment (iddhip±d±): The word iddhi here
signifies all sublime and supramundane states to be accomplished by
applying effort to the practice of the Buddha’s teaching. The principal
methods of achieving these are called the means of accomplishment.
These are identical with the four predominants (see §20). However, while
those states become predominants (adhipati) on any occasion when they
are instrumental in accomplishing a goal, they become iddhip±das only
when they are applied to achieving the goal of the Buddha’s teaching.
The expression iddhip±da extends to both mundane and supramundane
states.
4
§27 Five Faculties
Pañc’ indriy±ni: saddhindriya½, viriyindriya½, satindriya½,
sam±dhindriya½, paññindriya½.
There are five faculties: the faculties of (1) faith, (2) energy, (3)
mindfulness, (4) concentration, (5) wisdom.
§28 Five Powers
Pañca bal±ni: saddh±bala½, viriyabala½, satibala½, sam±dhi-
bala½, paññ±bala½.
There are five powers: the powers of (1) faith, (2) energy, (3)
mindfulness, (4) concentration, (5) wisdom.
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VII. COMPENDIUM OF CATEGORIES 281
Guide to §§27-28
The faculties and powers comprise the same five factors, though dif-
ferent functions are attached to the two categories. The faculties are fac-
tors which exercise control in their respective domains, while the powers
are these same factors considered as being unshakable by their oppo-
sites. Thus the five faculties exercise control in the respective spheres
of resolution (adhimokkha), exertion (paggaha), awareness (upaµµh±na),
non-distraction (avikkhepa), and discernment (dassana); in doing so they
help to overcome their opposites—indecision, laziness, negligence, agi-
tation, and delusion. The five powers are these same states considered
as unwavering and as incapable of being overcome by their opposites.
In the development of the faculties, faith and wisdom are to be balanced
to avoid the extremes of blind credulity and intellectual cleverness; en-
ergy and concentration are to be balanced to avoid restless agitation and
sluggish immobility of mind. But strong mindfulness is always neces-
sary, for mindfulness oversees the development of the other faculties and
ensures that they are kept in balance.
§29 Seven Factors of Enlightenment
Satta bojjhang±: satisambojjhango, dhammavicayasambojjhango,
viriyasambojjhango, p²tisambojjhango, passaddhisambojjhango,
sam±dhisambojjhango, upekkh±sambojjhango.
There are seven factors of enlightenment: the enlightenment fac-
tors of (1) mindfulness, (2) investigation of states, (3) energy, (4) zest,
(5) tranquillity, (6) concentration, (7) equanimity.
Guide to §29
Among the seven factors of enlightenment, investigation of states
(dhammavicaya) is a designation for wisdom (paññ±), insight into mental
and material phenomena as they really are. Tranquillity (passaddhi)
means tranquillity both of consciousness and of the mental body (see
II, §5). Equanimity (upekkh±) here means mental neutrality (tatra-
majjhattat±), one of the universal beautiful cetasikas, not neutral feel-
ing. The three factors of investigation, energy, and zest are opposed to
mental sluggishness; the three factors of tranquillity, concentration, and
equanimity counteract mental excitation. Mindfulness assures that the
two groups occur in balance, neither exceeding the other.
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282
VII. SAMUCCAYASANGAHA
§30 Eight Path Factors
Aµµha maggang±ni: samm±diµµhi, samm±sankappo, samm±v±c±,
samm±kammanto, samm±-±j²vo, samm±v±y±mo, samm±sati,
samm±sam±dhi.
There are eight path factors: (1) right view, (2) right intention, (3)
right speech, (4) right action, (5) right livelihood, (6) right effort, (7)
right mindfulness, (8) right concentration.
Guide to §30
Of the eight factors of the Noble Eightfold Path, right view
(samm±diµµhi) is the cetasika of wisdom exercised in understanding the
Four Noble Truths. Right intention (samm±sankappa) is the cetasika of
initial application (vitakka) directed towards renunciation, good will, and
harmlessness. Path factors (3)-(5) are identical with the three abstinences
(see II, §6). Right effort is the same as the four supreme efforts (§25).
Right mindfulness is the same as the four foundations of mindfulness
(§24). Right concentration is defined in terms of the four jh±nas of the
Suttanta system (see D. 22/ii,313).
§31 A Clarification
Ettha pana catt±ro satipaµµh±n± ti samm±sati ek± va pavuccati.
Tath± catt±ro sammappadh±n± ti ca samm±v±y±mo.
Here, by the four foundations of mindfulness, right mindfulness
alone is implied. Similarly, by the four supreme efforts, right effort
is implied.
§32 By way of States
Chando cittam upekkh± ca saddh±-passaddhi-p²tiyo
Samm±diµµhi ca sankappo v±y±mo viratittaya½
Samm±sati sam±dh² ti cuddas’ ete sabh±vato
Sattati½sappabhedena sattadh± tattha sangaho.
The sevenfold compendium of the thirty-seven factors is composed
of these fourteen states considered by way of their intrinsic nature:
desire, consciousness, equanimity, faith, tranquillity, zest, right view,
intention, effort, the three abstinences, right mindfulness, and con-
centration.
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VII. COMPENDIUM OF CATEGORIES 283
§33 By way of Occurrence
Sankappa-passaddhi ca p²t’upekkh±
Chando ca citta½ viratittayañ ca
Nav’ ekaµµh±n± viriya½ nav’ aµµha
Sat² sam±dh² catu pañca paññ±
Saddh± duµµh±n’ uttamasattati½sa
Dhamm±nam eso pavaro vibh±go.
Sabbe lokuttare honti na v± sa½kappap²tiyo
Lokiye pi yath±yoga½ chabbisuddhippavattiya½.
The analysis of these thirty-seven excellent factors is as follows:
nine—intention, tranquillity, zest, equanimity, desire, consciousness,
and the three abstinences—each occur only once; energy occurs nine
times; mindfulness eight times; concentration four times; wisdom five
times; and faith two times.
All these occur in the supramundane, except at times intention and
zest. In the mundane, too, they occur in the course of the sixfold
purification, according to circumstances.
Guide to §§32-33
In §32 the thirty-seven requisites of enlightenment are reduced to four-
teen entities, one being citta, the other thirteen cetasikas. In §33 the oc-
currence of these entities among the requisites is tabulated by collating
synonyms. The results of this tabulation are seen in Table 7.3.
Energy occurs nine times as: four supreme efforts, means of accom-
plishment, faculty, power, enlightenment factor, and path factor.
Mindfulness occurs eight times as: four foundations of mindfulness,
faculty, power, enlightenment factor, and path factor.
Concentration occurs four times as: faculty, power, enlightenment
factor, and path factor.
Wisdom occurs five times as: means of accomplishment, faculty,
power, enlightenment factor, and path factor.
Faith occurs twice as a faculty and power. The remaining states oc-
cur only once.
Intention is not found in supramundane cittas occurring at the level
of the second jh±na and above. This is because right intention
(samm±sankappa) is the cetasika of vitakka or initial application, and
the supramundane paths and fruits conjoined with the second and higher
jh±nas are free from vitakka. Similarly, zest (p²ti) is not found in
supramundane cittas occurring at the level of the fourth and fifth jh±nas.
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284
VII. SAMUCCAYASANGAHA
1 Energy 9
2 Mindfulness 8
3 Wisdom 5
4 Concentration 4
5 Faith 2
6 Initial Application 1
7 Tranquillity 1
8 Zest 1
9 Equanimity 1
10 Desire 1
11 Consciousness 1
12 Right Speech 1
13 Right Action 1
14 Right Livelihood 1
MENTAL FACTORS
REQUISITES
4 Supreme Efforts
4 Fnd. of Mindfulness
4 Means to Accomp.
5 Faculties
5 Powers
7 Enlight. Factors
8 Path Factors
Total
44
44
4
44
44
4
TABLE 7.3: THE REQUISITES OF ENLIGHTENMENT
AS MENTAL FACTORS
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VII. COMPENDIUM OF CATEGORIES 285
9
8
5
4
2
1
1
1
1
1
1
1
1
1
The sixfold purification (chabbisuddhi): These are the six mundane
stages of purification preceding and culminating in the seventh,
supramundane, stage of purification (see IX, §22). These six stages are
an expanded version of the more common threefold division of the pre-
liminary path into virtue, concentration, and wisdom. The seventh stage
is the attainment of the supramundane paths. In the six mundane stages
of purification the thirty-seven requisites of enlightenment are found in
various combinations, according to circumstances.
Compendium of the Whole
(sabbasangaha)
§34 The Five Aggregates
Sabbasangahe pañcakkhandh±: r³pakkhandho, vedan±kkhandho,
saññ±kkhandho, sankh±rakkhandho, viññ±ºakkhandho.
In the compendium of the whole, the five aggregates are: (1) the
materiality aggregate, (2) the feeling aggregate, (3) the perception
aggregate, (4) the mental formations aggregate, (5) the consciousness
aggregate.
Guide to §34
The compendium of the whole: In this section the author’s purpose
is to collect those schemata of the Abhidhamma philosophy that incor-
porate the totality of concrete entities. These schemata are set forth, not
for the purpose of developing an abstract ontology, but to show the range
of phenomena that are to be comprehended with insight. This accords
with the Buddha’s statement: “Without directly knowing the whole,
without fully understanding the whole, one is incapable of destroying
suffering” (S.35:26/iv,17).
The five aggregates: The word khandha is understood in the sense
of group, mass, or aggregate (r±si). The Buddha analyzes a living be-
ing into these five groups. In the Suttas he states: “Whatever kind of
materiality there is, whether past, future or present, internal or external,
gross or subtle, inferior or superior, far or near—this is called the
materiality aggregate.” The same method is applied to the other four
aggregates (S.22:48/iii,47). The relationship between the five aggregates
and the four ultimate realities has been explained above (see I, §2).
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286
VII. SAMUCCAYASANGAHA
§35 The Five Aggregates of Clinging
Pañc’ up±d±nakkhandh±: r³pup±d±nakkhandho, vedanup±d±nak-
khandho, saññup±d±nakkhandho, sankh±rup±d±nakkhandho,
viññ±ºup±d±nakkhandho.
The five aggregates of clinging are: (1) the materiality aggregate
of clinging, (2) the feeling aggregate of clinging, (3) the perception
aggregate of clinging, (4) the mental formations aggregate of cling-
ing, (5) the consciousness aggregate of clinging.
Guide to §35
The five aggregates of clinging: These are called up±d±nakkhandha,
aggregates of clinging, because they constitute the objects of clinging.
The Buddha states: “Whatever kind of materiality there is, whether past,
future or present, etc., connected with taints and subject to clinging—
this is called the materiality aggregate of clinging.” Again, the same
method of definition applies to the other four aggregates (S.22:48/iii,48).
Here, all components of the five aggregates that enter into range of the
four types of clinging (see §7) are called aggregates of clinging. This
includes the entire aggregate of materiality and the four mental aggre-
gates of the mundane plane. The four mental aggregates of the supra-
mundane plane are not aggregates of clinging because they entirely
transcend the range of clinging; that is, they cannot become objects of
greed or wrong views.
5
§36 The Twelve Sense Bases
Dv±das’ ±yatan±ni: cakkh±yatana½, sot±yatana½, gh±n±yatana½,
jivh±yatana½, k±y±yatana½, man±yatana½, r³p±yatana½,
sadd±yatana½, gandh±yatana½, ras±yatana½, phoµµhabb±yatana½,
dhamm±yatana½.
The twelve sense bases are: (1) the eye base, (2) the ear base, (3)
the nose base, (4) the tongue base, (5) the body base, (6) the mind
base, (7) the visible form base, (8) the sound base, (9) the smell base,
(10) the taste base, (11) the tangible base, (12) the mental-object base.
Guide to §36
The twelve sense bases offer another perspective on the whole. From
this perspective the totality of concrete entities is viewed by way of the
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VII. COMPENDIUM OF CATEGORIES 287
doors and objects of consciousness. Bases (1)-(5) are identical with the
five kinds of sensitive material phenomena and bases (7)-(11) with the
five kinds of objective material phenomena. The mind base (6), how-
ever, has a wider range than the mind door. It is identified with the aggre-
gate of consciousness in its totality, comprising all eighty-nine types of
citta. The mental-object base does not completely coincide with mental
object (dhamm±rammaºa), but includes only those entities not found
among the other bases. Thus it excludes the first five objective bases,
the five types of sensitive matter, and citta, which is identical with the
mind base. It also excludes concepts (paññatti), since the notion of base
(±yatana) extends only to ultimate realities, i.e. things existing by way
of intrinsic nature (sabh±va), and does not extend to things that owe their
existence to conceptual construction.
The mental-object base comprises
the fifty-two mental factors, the sixteen kinds of subtle matter, and
Nibb±na (see §39 below).
6
§37 The Eighteen Elements
Aµµh±rasa dh±tuyo: cakkhudh±tu, sotadh±tu, gh±nadh±tu,
jivh±dh±tu, k±yadh±tu, r³padh±tu, saddadh±tu, gandhadh±tu,
rasadh±tu, phoµµhabbadh±tu, cakkhuviññ±ºadh±tu, sotaviññ±ºadh±tu,
gh±naviññ±ºadh±tu, jivh±viññ±ºadh±tu, k±yaviññ±ºadh±tu,
manodh±tu, dhammadh±tu, manoviññ±ºadh±tu.
The eighteen elements are: (1) the eye element, (2) the ear ele-
ment, (3) the nose element, (4) the tongue element, (5) the body ele-
ment, (6) the visible form element, (7) the sound element, (8) the smell
element, (9) the taste element, (10) the tangible element, (11) the eye-
consciousness element, (12) the ear-consciousness element, (13) the
nose-consciousness element, (14) the tongue-consciousness element,
(15) the body-consciousness element, (16) the mind element, (17) the
mental-object element, (18) the mind-consciousness element.
Guide to §37
The elements are called dh±tu because they bear (dh±renti) their own
intrinsic natures. The eighteen elements are obtained from the twelve
bases by dividing the mind base into the seven elements of conscious-
ness (see III, §21). In all other respects the bases and the elements are
identical. For a correlation of the aggregates, bases, and elements with
the four ultimate realities, see Table 7.4.
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288
VII. SAMUCCAYASANGAHA
ULTIMATE
REALITIES
4
A
GGREGATES
5
S
ENSE BASES
12
E
LEMENTS
18
Consciousness
89
Consciousness
Aggregate
Nibb±na
Mental
factors
52
None
Mind base
Tangible "
Taste "
Smell "
Sound "
Form "
Nose "
Eye element
Mental-object
base
(subtle matter, mental
factors, Nibb±na)
Mind - element
Mind - cons. "
Formations "
Perception "
Feeling Aggr.
Eye base
Ear "
Tongue "
Ear "
Nose "
Tongue "
Body "
Form "
Sound "
Smell "
Tangible "
Taste "
Eye - cons. "
Ear - cons. "
Nose - cons. "
Tongue-cons."
Body - cons."
Mental-object
element
(same as above)
Matter
28
Materiality
Aggregate
Body "
TABLE 7.4: THE FOUR ULTIMATES AS AGGREGATES,
SENSE BASES, AND ELEMENTS
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VII. COMPENDIUM OF CATEGORIES 289
§38 The Four Noble Truths
Catt±ri ariyasacc±ni: dukkha½ ariyasacca½, dukkhasamudaya½
ariyasacca½, dukkhanirodha½ ariyasacca½, dukkhanirodha-
g±min²paµipad± ariyasacca½.
The Four Noble Truths are: (1) the noble truth of suffering, (2)
the noble truth of the origin of suffering, (3) the noble truth of the
cessation of suffering, and (4) the noble truth of the path leading to
the cessation of suffering.
Guide to §38
The Four Noble Truths are the fundamental teaching of the Bud-
dha, discovered by him on the night of his Enlightenment and expounded
by him repeatedly during his long ministry. These four truths are called
noble (ariya) because they are penetrated by the noble ones; because
they are the truths taught by the supreme Noble One, the Buddha; be-
cause their discovery leads to the state of a noble one; and because they
are the real, unalterable, undeceptive truths about existence.
The noble truth of suffering is expounded as twelvefold: the suf-
fering of birth, aging, death, sorrow, lamentation, pain, grief, despair,
association with the unpleasant, separation from the pleasant, not to get
what one wants, and the five aggregates of clinging. Concisely, the noble
truth of suffering comprises all phenomena of the three mundane planes
of existence except craving.
The noble truth of the origin of suffering is a single factor, namely,
craving (taºh±), which is identical with the cetasika of greed (lobha).
Craving, however, has three aspects: craving for sense pleasures (k±ma-
taºh±), craving for continued existence (bhavataºh±), and craving for
annihilation (vibhavataºh±).
The noble truth of the cessation of suffering is also singlefold: it
is Nibb±na, which is to be realized by the eradication of craving.
The noble truth of the way to the cessation of suffering is the Noble
Eightfold Path. In the teaching of the four truths, this is the collection
of eight cetasikas corresponding to the eight path factors arisen in the
cittas of the four supramundane paths. It should be noted that while in
the section on the requisites of enlightenment, the eight path factors may
be either mundane or supramundane, in the teaching of the Four Noble
Truths they are exclusively supramundane.
7
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290
VII. SAMUCCAYASANGAHA
§39 A Clarification
Ettha pana cetasika-sukhumar³pa-nibb±navasena ek³nasattati
dhamm± dhamm±yatana½ dhammadh±t³ ti sankha½ gacchanti.
Man±yatanam eva sattaviññ±ºadh±tuvasena bhijjati.
Herein, sixty-nine states comprising (fifty-two) mental factors,
(sixteen kinds of) subtle matter, and Nibb±na, are regarded as the
mental-object base and the mental-object element. The mind base
itself is divided into the seven elements of consciousness.
§40 Summary
R³pañ ca vedan± saññ± ses± cetasik± tath±
Viññ±ºam iti pañc’ ete pañcakkhandh± ti bh±sit±.
Pañc’up±d±nakkhandh± ti tath± tebh³mak± mat±
Bhed±bh±vena nibb±na½ khandhasangahanissaµa½.
Dv±r±lambanabhedena bhavant’±yatan±ni ca
Dv±r±lambataduppannapariy±yena dh±tuyo.
Dukkha½ tebh³maka½ vaµµa½ taºh±samudayo bhave
Nirodho n±ma nibb±na½ maggo lokuttaro mato.
Maggayutt± phal± c’eva catusaccavinissaµ±
Iti pañcappabhedena pavutto sabbasangaho.
Matter, feeling, perception, the remaining mental factors, and con-
sciousness—these five are called the five aggregates.
The same states that pertain to the three (mundane) planes are
regarded as the five aggregates of clinging.
As Nibb±na lacks differentiation (such as past, present, future), it
is excluded from the category of aggregates.
Owing to the difference between doors and objects, there are
(twelve) sense bases. In accordance with doors, objects, and their
corresponding consciousness, arise the (eighteen) elements.
The round of existence in the three planes is suffering. Craving is
its origin. Cessation is Nibb±na. The path is regarded as supra-
mundane.
Mental states associated with the paths and the fruits are excluded
from the four truths.
Thus the compendium of the whole has been explained in five
ways.
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VII. COMPENDIUM OF CATEGORIES 291
Guide to §40
Mental states associated with the paths: Apart from the eight
cetasikas corresponding to the eight path factors, the other constituents
of the supramundane path consciousness—the citta itself and the asso-
ciated cetasikas—are not strictly speaking part of the eightfold path, and
thus are not comprehended by the Four Noble Truths. The four fruits as
well are excluded from the framework of the Four Noble Truths.
Iti Abhidhammatthasangahe
Samuccayasangahavibh±go n±ma
sattamo paricchedo.
Thus ends the seventh chapter
in the Manual of Abhidhamma entitled
the Compendium of Categories.
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VIII. PACCAYASANGAHA
292
CHAPTER VIII
COMPENDIUM OF CONDITIONALITY
(Paccayasangahavibh±ga)
§1 Introductory Verse
Yesa½ sankhatadhamm±na½ ye dhamm± paccay± yath±
Ta½ vibh±gam ih’ ed±ni pavakkh±mi yath±raha½.
I shall now explain here, in a fitting manner, the detailed analysis
of the conditioned states, and of those states which are their condi-
tions, and of how (they are related).
Guide to §1
I shall now explain here: Having thus far explained the four types
of ultimate realities and their categories, ¾cariya Anuruddha now pro-
ceeds to explain, in this compendium of conditionality, the analysis of
their relations as conditioning states (paccayadhamm±) and condition-
ally arisen states (paccayuppannadhamm±), linked by the conditioning
forces (paccayasatti).
Of the conditioned states (yesa½ sankhatadhamm±na½): Condi-
tioned states are phenomena (dhamm±) that arise in dependence on con-
ditions, that is, all cittas, cetasikas, and material phenomena (except the
four material characteristics—see VI, §15).
Those states which are their conditions (ye dhamm± paccay±): A
condition is a state which is efficacious (upak±raka) in the arising or
persistence of other states. This means that a condition, when operative,
will cause other states connected to it to arise if they have not already
arisen, or, if they have arisen, will maintain them in existence. All con-
ditioned phenomena, as well as Nibb±na and concepts, are included in
the category of conditioning states.
And of how (they are related) (yath±): This refers to the twenty-
four kinds of conditioning forces that operate between the conditioning
states and the conditioned states. These too will be analyzed.
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VIII. COMPENDIUM OF CONDITIONALITY
293
§2 In Brief: The Two Methods
Paµiccasamupp±danayo paµµh±nanayo c± ti paccayasangaho
duvidho veditabbo.
Tattha tabbh±vabh±v²bh±v±k±ramattopalakkhito paµiccasamup-
p±danayo. Paµµh±nanayo pana ±haccapaccayaµµhitim ±rabbha
pavuccati. Ubhaya½ pana vomissitv± papañcenti ±cariy±.
The compendium of conditionality is twofold:
(1) the method of dependent arising; and
(2) the method of conditional relations.
Of these, the method of dependent arising is marked by the sim-
ple happening of a state in dependence on some other state. The
method of conditional relations is discussed with reference to the
specific causal efficacy of the conditions. Teachers explain them by
mixing both methods.
Guide to §2
The method of dependent arising: The term “dependent arising” is
a compound of paµicca, dependent on, and samupp±da, arising, origi-
nation. The expression is generally applied to the twelve-term formula
expounded in §3, commonly met with in the Suttas.
Abstractly stated, the principle of dependent arising is expressed by
the oft-occurring dictum: “When this exists, that comes to be; with the
arising of this, that arises” (imasmi½ sati ida½ hoti, imass’ upp±d± ida½
uppajjati). In the present text this same principle of dependent arising
is characterized as “the simple happening of a state in dependence on
some other state” (tabbh±vabh±v²bh±v±k±ramatta). Here tabbh±va,
“some other state,” refers to the occurrence of the condition; bh±v² means
the conditioned state; and bh±v±k±ramatta, “the simple happening,”
means the mere occurrence of the conditioned state.
As applied to the twelve terms of the Sutta formula, this principle
means that when any of the conditions, such as ignorance, etc., exist,
then in dependence on those conditions the conditionally arisen states,
such as kammic formations, etc., come to be.
The method of conditional relations: This is the method set forth
in the Paµµh±na, the Book of Conditional Relations, the seventh and last
part of the Abhidhamma Piµaka. In contrast to the method of dependent
arising, which deals only with the conditioning states and conditioned
states and the structure of their arising, the method of the Paµµh±na also
deals with the conditioning forces (paccayasatti). A force (satti) is that
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VIII. PACCAYASANGAHA
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which has the power to bring about or accomplish an effect. Just as the
hotness of chillis is inherent in the chillis and cannot exist without them,
so too the conditioning forces are inherent in the conditioning states and
cannot exist without them. All conditioning states have their particular
force, and this force enables them to cause the arising of the conditioned
states.
The specific causal efficacy of the conditions: This is a free ren-
dering of the cryptic Pali expression ±hacca paccayaµµhiti. Ledi Sayadaw
explains the phrase to mean “the special force of the conditions, that is,
their efficacy in various ways,” and he states that unlike the method of
dependent arising, where the mere conditioning state is exhibited, the
method of conditional relations is taught in full by exhibiting the spe-
cial force of the conditions.
Teachers explain them by mixing both methods: A mixed treat-
ment of the methods is found in the Visuddhimagga, Chapter XVII, where
the twenty-four conditional relations are used to elucidate the relation-
ship between each pair of factors in the twelvefold formula of depend-
ent arising.
The Method of Dependent Arising
(paµiccasamupp±danaya)
§3 The Basic Formula
Tattha (1) avijj±paccay± sankh±r±, (2) sankh±rapaccay±
viññ±ºa½, (3) viññ±ºapaccay± n±mar³pa½, (4) n±mar³papaccay±
sa¼±yatana½, (5) sa¼±yatanapaccay± phasso, (6) phassapaccay±
vedan±, (7) vedan±paccay± taºh±, (8) taºh±paccay± up±d±na½, (9)
up±d±napaccay± bhavo, (10) bhavapaccay± j±ti, (11) j±tipaccay±
jar±maraºa-soka-parideva-dukkha-domass’-up±y±s± sambhavanti.
Evam etassa kevalassa dukkhakkhandhassa samudayo hot² ti. Ayam
ettha paµiccasamupp±danayo.
Therein:
(1) Dependent on ignorance arise kammic formations.
(2) Dependent on kammic formations arises consciousness.
(3) Dependent on consciousness arises mind-and-matter.
(4) Dependent on mind-and-matter arise the six sense bases.
(5) Dependent on the six sense bases arises contact.
(6) Dependent on contact arises feeling.
(7) Dependent on feeling arises craving.
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VIII. COMPENDIUM OF CONDITIONALITY
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(8) Dependent on craving arises clinging.
(9) Dependent on clinging arises existence.
(10) Dependent on existence arises birth.
(11) Dependent on birth arise decay-and-death, sorrow,
lamentation, pain, grief, and despair.
Thus arises this whole mass of suffering.
Herein, this is the method of dependent arising.
Guide to §3
The method of dependent arising: Dependent arising is essentially
an account of the causal structure of the round of existence (vaµµa), dis-
closing the conditions that sustain the wheel of birth and death and make
it revolve from one existence to another. In the Commentaries depend-
ent arising is defined as the arising of effects evenly in dependence on
a conjunction of conditions (paccaya-s±maggi½ paµicca sama½
phal±na½ upp±do). This implies that no single cause can produce an
effect, nor does only one effect arise from a given cause. Rather, there
is always a collection of conditions giving rise to a collection of effects.
When, in the familiar formula, one state is declared to be the condition
for another, this is said in order to single out the chief condition among
a collection of conditions and relate it to the most important effect among
a collection of effects.
1
(1) Dependent on ignorance arise the kammic formations: Igno-
rance (avijj±) is the cetasika delusion, which obscures perception of the
true nature of things just as a cataract obscures perception of visible
objects. According to the Suttanta method of explanation, ignorance is
non-knowledge of the Four Noble Truths. According to the Abhidhamma
method, ignorance is non-knowledge of eight things: the Four Noble
Truths, the pre-natal past, the post-mortem future, the past and the future
together, and dependent arising.
Kammic formations (sankh±r±) are the twenty-nine volitions associ-
ated with mundane wholesome and unwholesome cittas. The volitions
in the eight great wholesome cittas and in the five wholesome fine-ma-
terial jh±na cittas are collectively called meritorious volitional forma-
tions (puññ±bhisankh±ra). The volitions in the twelve unwholesome
cittas are called demeritorious volitional formations (apuññ±bhisan-
kh±ra). And the volitions in the four wholesome immaterial jh±na cittas
are called imperturbable volitional formations (±neñj±bhisankh±ra).
When the mental continuum of a living being is imbued with igno-
rance, then his volitional activity generates kamma with the potency
to produce results in the future. Hence ignorance is called the chief
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VIII. PACCAYASANGAHA
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condition for kammic formations. Ignorance is predominant in unwhole-
some activities, while it is latent in mundane wholesome activities. Hence
both mundane wholesome and unwholesome kammic formations are said
to be conditioned by ignorance.
(2) Dependent on kammic formations arises consciousness: That
is, the kammic formations—the twenty-nine wholesome and unwhole-
some volitions—condition the arising of the thirty-two kinds of resultant
consciousness. At the moment of conception one especially potent
kammic formation accumulated in the mental continuum of the deceased
being generates one of the nineteen types of rebirth consciousness in
the realm appropriate for that kamma to mature. Thereafter, during the
course of existence, other accumulated kammas generate other result-
ant types of consciousness according to circumstances, as explained at
V, §§27-33.
(3) Dependent on consciousness arises mind-and-matter: Whereas
in step (2) viññ±ºa refers exclusively to resultant consciousness, here it
signifies both resultant consciousness and the kammic consciousness of
previous lives. The term “mind” (n±ma) denotes the cetasikas associ-
ated with resultant consciousness, the term “matter” (r³pa) denotes ma-
terial phenomena produced by kamma. In five-constituent existence
(pañcavok±rabhava)—that is, those realms where all five aggregates are
found—consciousness conditions both mind and matter together. But in
four-constituent existence (catuvok±rabhava), the immaterial realms, it
conditions mind alone. And in one-constituent existence
(ekavok±rabhava), the realm of non-percipient beings, it conditions
matter alone. In the event of a five-constituent rebirth, when the rebirth
consciousness arises at the moment of rebirth-linking there arise simul-
taneously the other three mental aggregates of feeling, perception, and
mental formations, along with a particular conglomeration of material
phenomena—in the case of human beings, the material decads of the
body, sex, and the heart-base. Because consciousness is the chief of these
coexistent mental and material elements, it is said that consciousness
conditions mind-and-matter.
(4) Dependent on mind-and-matter arise the six sense bases: Here,
“mind-and-matter” has the same denotation as in step (3). Of the six sense
bases, the first five bases are the sensitive matter of the eye, ear, nose,
tongue, and body, while the mind base denotes the thirty-two kinds of
resultant consciousness. When the kamma-born material phenomena
arise, they condition the arising of the five sense organs, which are also
types of kamma-born matter. When the associated cetasikas arise, they
condition the arising of the resultant consciousness, here called the mind
base. In other words, the resultant consciousness conditions mind (n±ma),
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VIII. COMPENDIUM OF CONDITIONALITY
297
and mind conditions the resultant consciousness: they relate to each other
as mutuality condition (aññamaññapaccaya). In the sensuous plane mind-
and-matter conditions the arising of all six sense bases; in the fine-
material plane only three bases arise—the eye, ear, and mind bases; in
the immaterial plane mind alone conditions the arising of the mind base
alone, the only sense base in that plane as the five material sense bases
are necessarily absent.
(5) Dependent on the six sense bases arises contact: Contact
(phassa) here denotes the contact associated with resultant conscious-
ness. Contact is the “coming together” (sangati) of consciousness and
the mental factors with an object at one or another of the six sense bases.
The contact which arises at the sensitive eye base is called eye-contact.
It marks the coming together of the eye, a visible form, and eye-con-
sciousness. The other kinds of contact—ear-contact, etc.—likewise arise
in dependence on their respective sense bases. Mind-contact is the con-
tact associated with the twenty-two kinds of resultant consciousness, ex-
cluding the two sets of fivefold sense consciousness. As contact can occur
only when the sense bases exist, it is said that contact is dependent on
the six sense bases.
(6) Dependent on contact arises feeling: Whenever contact occurs,
feeling (vedan±) arises simultaneously, conditioned by that same con-
tact. Contact is the encounter of consciousness with the object, and that
encounter is necessarily accompanied by a particular affective tone, the
feeling produced by the contact. There are six classes of feeling: feel-
ing born of eye-contact, feeling born of ear-contact, etc., to feeling born
of mind-contact. In terms of its affective quality, feeling may be pleas-
ant, painful, or neutral, according to the base and object.
(7) Dependent on feeling arises craving: Feeling conditions the aris-
ing of craving (taºh±). There are six kinds of craving: craving for forms,
for sounds, for smells, for tastes, for tangibles, and for mental objects.
Each of these again becomes threefold according to whether it is sim-
ply craving for sensual pleasure; or craving for existence, i.e. craving
conjoined with an eternalist view (sassatadiµµhi); or craving for annihil-
ation, i.e. craving conjoined with an annihilationist view (ucchedadiµµhi).
In all its varieties, craving is ultimately reducible to the cetasika greed
(lobha). See VII, §38.
Although craving is distinguished by way of its object, the craving
itself actually depends on the feeling that arises through contact with
that object. If one experiences a pleasant feeling, one relishes that pleasant
feeling and desires the object only insofar as it arouses the pleasant feel-
ing. On the other hand, when one experiences a painful feeling, one has
a craving to be free from the pain and one longs for a pleasurable feeling
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VIII. PACCAYASANGAHA
298
to replace it. Neutral feeling has a peaceful nature, and this too becomes
an object of craving. Thus the three kinds of feeling condition the aris-
ing of various types of craving.
(8) Dependent on craving arises clinging: Here clinging (up±d±na)
is of the four kinds explained above (VII, §7). Clinging to sense pleas-
ures is intensified craving, a mode of the cetasika greed; the other three
kinds of clinging are modes of the cetasika wrong view. Each of these
types of clinging is conditioned by craving. In the first case, weak or
initial greed for an object is called craving, while the intensified greed
is called clinging. In the other three cases, the greed that conditions wrong
views is called craving, while the views that are accepted under the in-
fluence of that greed are called clinging.
(9) Dependent on clinging arises existence: There are two kinds of
existence—the kammically active process of existence (kammabhava)
and the passive or resultant process of existence (upapattibhava). Ac-
tive existence denotes the twenty-nine types of wholesome and unwhole-
some volition, or all wholesome and unwholesome kamma that leads to
new existence. Resultant existence denotes the thirty-two kinds of re-
sultant cittas, their associated cetasikas, and material phenomena born
of kamma.
Clinging is a condition for active existence because, under the influ-
ence of clinging, one engages in action that is accumulated as kamma.
Clinging is a condition for resultant existence because that same cling-
ing leads one back into the round of rebirth in a state determined by
one’s kamma.
(10) Dependent on existence arises birth: Here birth (j±ti) means
the arising of the mundane resultant cittas, their cetasikas, and kamma-
born matter in a new life in one or another realm of existence. The
essential condition for the occurrence of a future birth lies in whole-
some and unwholesome kamma, that is, in present kammically active
existence.
(11) Dependent on birth arise decay-and-death, etc.: Once birth
has occurred, there inevitably follow decay-and-death and all the other
kinds of suffering between birth and death, such as sorrow, lamentation,
pain, grief, and despair. All of this suffering is rooted in birth, thus birth
is singled out as their principal condition.
Thus arises the whole mass of suffering: The whole mass of suf-
fering mentioned in step (11) arises through the concatenation of inter-
dependent conditioning and conditioned states described in the formula.
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VIII. COMPENDIUM OF CONDITIONALITY
299
§4 Categories of Analysis
Tattha tayo addh±, dv±das’ ang±ni, v²sat’ ±k±r±, tisandhi,
catusankhep±, t²ºi vaµµ±ni, dve m³l±ni ca veditabb±ni.
It should be understood that there are three periods, twelve fac-
tors, twenty modes, three connections, four groups, three rounds, and
two roots.
§5 The Three Periods
Katha½? Avijj±, sankh±r± at²to addh±; j±ti, jar±maraºa½ an±gato
addh±; majjhe aµµha paccuppanno addh± ti tayo addh±.
How? Ignorance and kammic formations belong to the past; birth
and decay-and-death belong to the future; the intermediate eight fac-
tors belong to the present. Thus there are three periods.
Guide to §5
When the twelve factors are divided into three periods of time, this
should be seen as a mere expository device for exhibiting the causal
structure of the round of existence. It should not be taken to imply that
the factors assigned to a particular temporal period operate only in that
period and not on other occasions. In fact, the twelve factors are always
present together in any single life, mutually implicative and interpene-
trating, as §7 below will demonstrate.
§6 The Twelve Factors
Avijj±, sankh±r±, viññ±ºa½, n±mar³pa½, sa¼±yatana½, phasso,
vedan±, taºh±, up±d±na½, bhavo, j±ti, jar±maraºan ti dv±das’ ang±ni.
Sok±divacanam pan’ ettha nissandaphalanidassana½.
(1) Ignorance, (2) kammic formations, (3) consciousness, (4) mind-
and-matter, (5) the six sense bases, (6) contact, (7) feeling, (8) crav-
ing, (9) clinging, (10) existence, (11) birth, (12) decay-and-death are
the twelve factors. The terms sorrow and so on are shown as inci-
dental consequences (of birth).
§7 The Four Groups
Avijj±-sankh±raggahaºena pan’ ettha taºh’-³p±d±na-bhav± pi
gahit± bhavanti. Tath± taºh’-³p±d±na-bhavaggahaºena ca avijj±-
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VIII. PACCAYASANGAHA
300
sankh±r±; j±ti-jar±maraºaggahaºena ca viññ±º±diphalapañcakam
eva gahitan ti katv±:
At²te hetavo pañca id±ni phalapañcaka½
Id±ni hetavo pañca ±yati½ phalapañcakan ti.
V²sat’ ±k±r±, tisandhi, catusankhep± ca bhavanti.
Here, by taking ignorance and kammic formations, craving, cling-
ing, and existence are also taken. Likewise, by taking craving, cling-
ing, and existence, ignorance and kammic formations are also taken.
By taking birth and decay-and-death, the five effects—consciousness
and so on—are also taken.
Thus there are:
(1) Five causes pertaining to the past,
(2) And five effects to the present;
(3) Five causes pertaining to the present,
(4) And five effects to the future.
There are twenty modes, three connections, and four groups.
Guide to §7
When ignorance remains unabandoned in the mind, then craving and
clinging are bound to arise; and whenever craving and clinging occur,
they are rooted in and accompanied by ignorance. Further, the terms
“kammic formations” and “existence” both refer to the same reality—
kammically active volition. Therefore, when one set of terms is men-
tioned, the other is implied, and when the other is mentioned, the former
is implied. Birth and decay-and-death are not enumerated separately
among the twenty modes because they are characteristics of mind and
matter, not ultimate realities. The ultimates which they qualify are the
five factors from consciousness through feeling (3-7).
The three connections obtain between past causes and present results
(2-3), between present results and present causes (7-8), and between
present causes and future results (10-11). The classifications proposed
in this passage are shown schematically in Table 8.1.
§8 The Three Rounds
Avijj±-taºh’-³p±d±n± ca kilesavaµµa½; kammabhavasankh±to
bhav’ ekadeso sankh±r± ca kammavaµµa½; upapattibhavasankh±to
bhav’ ekadeso avases± ca vip±kavaµµan ti t²ºi vaµµ±ni.
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VIII. COMPENDIUM OF CONDITIONALITY
301
The three rounds :
(1) Ignorance, craving, and clinging belong to the round
of defilements.
(2) One part of existence known as kammic existence and
kammic formations belong to the round of kamma.
(3) One part of existence known as rebirth existence and
the rest belong to the round of results.
Guide to §8
The three rounds exhibit the cyclic pattern of existence in sa½s±ra.
The most fundamental round is the round of defilements. Blinded by
ignorance and driven by craving, a person engages in various unwhole-
some and mundane wholesome activities. Thus the round of defilements
TABLE 8.1: DEPENDENT ARISING
3 P
ERIODS 12 FACTORS 20 MODES &
4 G
ROUPS
Past 1. Ignorance Past causes 5:
2. Formations 1, 2, 8, 9, 10
3. Consciousness
4. Mind - & - matter Present effects 5:
5. Six sense bases 3 –7
6. Contact
Present 7. Feeling
8. Craving Present causes 5:
9. Clinging 8, 9, 10, 1, 2
10. Existence
Future 11. Birth Future effects 5:
12. Decay - & - death 3 –7
Three Connections
1. Past causes with present effects (between 2 & 3)
2. Present effects with present causes (between 7 & 8)
3. Present causes with future effects (between 10 & 11)
Three Rounds
1. Round of defilements: 1, 8, 9
2. Round of kamma: 2, 10 (part)
3. Round of results: 3–7, 10 (part), 11, 12
Two Roots
1. Ignorance: from past to present
2. Craving: from present to future
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VIII. PACCAYASANGAHA
302
gives rise to the round of kamma. When this kamma matures it ripens
in the resultants, and thus the round of kamma gives rise to the round
of resultants. In response to these resultants—the pleasant and painful
fruits of his own actions—the person still immersed in ignorance is
overcome by craving to enjoy more pleasant experiences, clings to those
he already has, and tries to avoid the painful ones. Thus the round of
resultants generates another round of defilements. In this way the three-
fold round turns incessantly until the ignorance at its base is removed
by the wisdom of insight and the supramundane paths.
§9 The Two Roots
Avijj±taºh±vasena dve m³l±ni ca veditabb±ni.
Ignorance and craving should be understood as the two roots.
Guide to §9
Ignorance is called the root from the past extending into the present,
which reaches its culmination in feeling. Craving is called the root from
the present extending into the future, which reaches its culmination in
decay-and-death.
§10 Summary
Tesam eva ca m³l±na½ nirodhena nirujjhati
Jar±maraºamucch±ya p²¼it±nam abhiºhaso
¾sav±na½ samupp±d± avijj± ca pavattati.
Vaµµam abandham icc’ eva½ tebh³makam an±dika½
Paµiccasamupp±do ti paµµhapesi mah±muni.
By the destruction of these roots the round ceases. With the aris-
ing of the taints in those who are constantly oppressed by infatua-
tion with decay and death, ignorance again occurs.
The Great Sage has thus expounded this entangled, beginningless
round of becoming with its three planes as “dependent arising.”
Guide to §10
In the Samm±diµµhi Sutta (M.9/i,54-55) the Venerable S±riputta is
asked to explain the cause of ignorance and he replies that ignorance
arises from the taints (±savasamuday± avijj±samudayo). When he is
asked to state the cause of the taints, he replies that the taints arise from
ignorance (avijj±samuday± ±savasamudayo). Since the most fundamental
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VIII. COMPENDIUM OF CONDITIONALITY
303
of the taints is the taint of ignorance (avijj±sava), the Venerable
S±riputta’s statement implies that the ignorance in any given existence
arises from the ignorance in the preceding existence. This, in effect,
establishes the round of becoming as beginningless (an±dika½) since any
instance of ignorance always depends on a preceding life in which ig-
norance was present, entailing an infinite regression. On the taints, see
VII, §3.
The Method of Conditional Relations
(paµµh±nanaya)
§11 The Twenty-four Conditions
(1) Hetupaccayo, (2) ±rammaºapaccayo, (3) adhipatipaccayo,
(4) anantarapaccayo, (5) samanantarapaccayo, (6) sahaj±tapaccayo,
(7) aññamaññapaccayo, (8) nissayapaccayo, (9) upanissayapaccayo,
(10) purej±tapaccayo, (11) pacch±j±tapaccayo, (12) ±sevanapaccayo,
(13) kammapaccayo, (14) vip±kapaccayo, (15) ±h±rapaccayo,
(16) indriyapaccayo, (17) jh±napaccayo, (18) maggapaccayo,
(19) sampayuttapaccayo, (20) vippayuttapaccayo, (21) atthipaccayo,
(22) natthipaccayo, (23) vigatapaccayo, (24) avigatapaccayo ti ayam
ettha paµµh±nanayo.
The following is the method of conditional relations: (1) root
condition, (2) object condition, (3) predominance condition, (4) prox-
imity condition, (5) contiguity condition, (6) conascence condition,
(7) mutuality condition, (8) support condition, (9) decisive support
condition, (10) prenascence condition, (11) postnascence condition,
(12) repetition condition, (13) kamma condition, (14) result condition,
(15) nutriment condition, (16) faculty condition, (17) jh±na condition,
(18) path condition, (19) association condition, (20) dissociation con-
dition, (21) presence condition, (22) absence condition, (23) disap-
pearance condition, (24) non-disappearance condition.
Guide to §11
The twenty-four conditions listed above form the subject matter of
the Paµµh±na, which presents a detailed exposition of the various ways
in which they inter-relate the mental and material phenomena enumer-
ated in the Dhammasangaº², the first book of the Abhidhamma Piµaka.
In order to properly comprehend the Abhidhamma teaching on condi-
tional relations, it is essential to understand the three factors involved
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VIII. PACCAYASANGAHA
304
in any particular relation: (1) the conditioning states (paccayadhamm±),
the phenomena that function as conditions for other phenomena either
by producing them, by supporting them, or by maintaining them; (2) the
conditionally arisen states (paccayuppannadhamm±), the states condi-
tioned by the conditioning states, the phenomena that arise and persist
in being through the assistance provided by the conditioning states; and
(3) the conditioning force of the condition (paccayasatti), the particular
way in which the conditioning states function as conditions for the con-
ditioned states.
In the following sections (§§13-27) ¾cariya Anuruddha will explain
how the twenty-four conditions structure the relations betwen the
TABLE 8.2: THE TWENTY-FOUR CONDITIONS
AND THEIR VARIETIES
1. Root condition
2. Object condition
3. Predominance condition
(1) Object predominance
(2) Conascence predominance
4. Proximity condition
5. Contiguity condition
6. Conascence condition
7. Mutuality condition
8. Support condition
(1) Conascence support
(2) Prenascence support
(a) Base-prenascence
support
(b) Base-object-
prenascence support
9. Decisive support condition
(1) Object decisive support
(2) Proximity decisive support
(3) Natural decisive support
10. Prenascence condition
(1) Base prenascence
(2) Object prenascence
11. Postnascence condition
12. Repetition condition
13. Kamma condition
(1) Conascent kamma
(2) Asynchronous kamma
14. Result condition
15. Nutriment condition
(1) Material nutriment
(2) Mental nutriment
16. Faculty condition
(1) Prenascence faculty
(2) Material life faculty
(3) Conascence faculty
17. Jh±na condition
18. Path condition
19. Association condition
20. Dissociation condition
(1) Conascence dissociation
(2) Prenascence dissociation
(3) Postnascence dissociation
21. Presence condition
(1) Conascence presence
(2) Prenascence presence
(3) Postnascence presence
(4) Nutriment presence
(5) Faculty presence
22. Absence condition
23. Disappearance condition
24. Non-disappearance condition
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VIII. COMPENDIUM OF CONDITIONALITY
305
different classes of phenomena. Instead of proceeding to explicate each
condition in the original order, he classifies the conditioning states and
the conditioned states as mind, matter, and mind-and-matter conjoined,
and then introduces the conditions pertinent to the relations between these
classes in their six permutations. In elaborating upon these sections we
will call attention to the three factors involved in each condition when
they are not immediately clear from the text.
2
In Table 8.3 the condi-
tioning and conditioned states for each condition are listed following
the traditional order.
§12 Application in Brief
Chadh± n±man tu n±massa pañcadh± n±mar³pina½
Ekadh± puna r³passa r³pa½ n±massa c’ekadh±.
Paññattin±mar³p±ni n±massa duvidh± dvaya½
Dvayassa navadh± c± ti chabbidh± paccay±—katha½?
In six ways mind is a condition for mind. In five ways mind is a
condition for mind-and-matter. Again, mind is a condition in one way
for matter, and matter in one way for mind. In two ways concepts
and mind-and-matter are a condition for mind. In nine ways the
dyad—mind-and-matter—is a condition for mind-and-matter. Thus
the relations are sixfold. How?
§13 Mind for Mind
Anantaraniruddh± cittacetasik± dhamm± paccuppann±na½
cittacetasik±na½ dhamm±na½ anantara-samanantara-natthi-
vigatavasena; purim±ni javan±ni pacchim±na½ javan±na½
±sevanavasena; sahaj±t± cittacetasik± dhamm± aññamañña½
sampayuttavasen± ti chadh± n±ma½ n±massa paccayo hoti.
In six ways mind is a condition for mind:
Consciousness and mental factors that immediately cease are a
condition for present consciousness and mental factors by way of
proximity, contiguity, absence and disappearance.
Preceding javanas are a condition for subsequent javanas by way
of repetition.
Conascent consciousness and mental factors are a condition for
one another by way of association.
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VIII. PACCAYASANGAHA
306
Guide to §13
Proximity condition (4), contiguity condition (5): These two con-
ditions are identical in meaning; they differ only in the letter, which
highlights the same relation from slightly different angles. Formally
defined, proximity condition is a condition where one mental state, the
conditioning state, causes another mental state, the conditioned state, to
arise immediately after it has ceased, so that no other mental state can
intervene between them. Contiguity condition is a condition where the
conditioning mental state causes the conditioned mental state to arise
immediately after it has ceased, in accordance with the fixed order of
the mental process. These two conditions apply to the relationship be-
tween the citta and cetasikas ceasing at any given moment and the citta
and cetasikas that arise in immediate succession. The citta and cetasikas
that have just ceased are the conditioning states; the citta and cetasikas
that arise immediately afterwards are the conditioned states. The death
consciousness of an Arahant, however, does not function as proximity
or contiguity condition, since it is not followed by any other citta.
Absence condition (22), disappearance condition (23): These two
conditions are another pair which are identical in substance but differ
merely in the letter. Absence condition is a condition where a mental
state in ceasing gives the opportunity to another mental state to arise
immediately next to itself. Disappearance condition is a condition where
a mental state, by its own disappearance, gives the opportunity to the
next mental state to arise. The conditioning and conditioned states in
these two relations are identical with those of the proximity and conti-
guity conditions.
Repetition condition (12) is a condition where the conditioning
mental state causes the conditioned states, mental phenomena similar to
itself, to arise with increased power and efficiency after it has ceased.
Just as a student, by repeated study, becomes more proficient in his les-
sons, so the conditioning states, by causing states similar to themselves
to arise in succession, impart greater proficiency and strength to them.
The conditioning states in this relation are solely mundane wholesome,
unwholesome, and functional mental phenomena at any given moment
in the javana process except the last javana, insofar as they serve as a
condition for mental phenomena having the same kammic quality (whole-
some, unwholesome, or functional) in the following javana moment. The
latter are the conditioned states in this relation.
Although the four supramundane path cittas are wholesome javanas,
they do not become the conditioning states of repetition condition be-
cause they are followed by fruition cittas, which are resultants, and thus
the repetition essential to this relation is lacking. And though fruition
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VIII. COMPENDIUM OF CONDITIONALITY
307
cittas can occur in succession in a javana process, because they are
resultants they do not meet the full definition of the conditioning states
in repetition condition. However, the triple-rooted sense-sphere whole-
some cittas which immediately precede the path cittas are conditioning
states and the latter are conditioned states in the repetition condition.
Association condition (19) is a condition where a mental state, the
conditioning state, causes other mental states, the conditioned states, to
arise and be associated in an inseparable group characterized by its
members having a common arising and cessation, a common object, and
a common physical base (see II, §1). This condition obtains between
any citta or cetasika as the conditioning state and all the other mental
phenomena in the same unit of consciousness as the conditioned states.
§14 Mind for Mind-and-Matter
Hetu-jh±nanga-maggang±ni sahaj±t±na½ n±mar³p±na½
het±divasena; sahaj±t± cetan± sahaj±t±na½ n±mar³p±na½;
n±n±kkhaºik± cetan± kamm±bhinibbatt±na½ n±mar³p±na½
kammavasena; vip±kakkhandh± aññamañña½ sahaj±t±na½ r³p±na½
vip±kavasen± ti ca pañcadh± n±ma½ n±m±r³p±na½ paccayo hoti.
In five ways mind is a condition for mind-and-matter:
Roots, jh±na factors, and path factors are a condition for conascent
mind-and-matter by way of root, etc.
Conascent volition is a condition for conascent mind-and-matter,
and asynchronous volition for mind-and-matter born of kamma, by
way of kamma.
The (mental) resultant aggregates are a condition for one another
and for conascent matter by way of result.
Guide to §14
Root condition (1) is a condition where a conditioning state func-
tions like a root by imparting firmness and fixity to the conditioned states.
The conditioning states in this relation are the six mental factors known
as roots (see III, §5): the three unwholesome roots—greed, hatred, and
delusion; and the three beautiful roots—non-greed, non-hatred, and non-
delusion—which may be either wholesome or indeterminate. The con-
ditioned states are the mental states associated with each root and the
conascent material phenomena. Conascent material phenomena are those
born of kamma at the moment of rebirth-linking, and those born of con-
sciousness during the course of existence. Just as the roots of a tree are
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VIII. PACCAYASANGAHA
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308
VIII. PACCAYASANGAHA
TABLE 8.3: CONDITIONING AND CONDITIONED STATES
OF THE TWENTY-FOUR CONDITIONS
C
ONDITION CONDITIONING STATES CONDITIONED STATES
1. Root 6 roots 71 rtd. cittas, 52 cetas. exc. delusion conas. w. 2
delus.-rtd. cittas, mat. born of rtd. cittas,
kamma-born mat. at rtd. reb.
2. Object 89 cittas, 52 cetas., 28 mat., Nibb±na, concepts 89 cittas, 52 cetas.
3. Predominance
(1) Object " 18 concrete mat., 84 cittas (exc. 2 hate-rtd., 2 delus.- 8 greed-rtd. cittas, 8 gt. wh. cittas, 4 gt. fnc. cittas
rtd., body-cons. w. pain), 47 cetas. (exc. hate, w. knwl., 8 spm. cittas, 45 cetas.
envy, avarice, worry, doubt), Nibb±na (exc. hate, etc., 2 illimitables)
(2) Conascence " One of 3 predom. factors (desire, energy, wisdom) 52 predom. javs., 51 cetas. (exc. doubt)
conas. w. 52 predom. javs., other than predom. factor, mat.
citta of those 52 javs. born of predom. citta
4. Proximity Preceding 89 cittas (exc. Arh.’s death cons.), Succeeding 89 cittas, 52 cetas.
52 cetas.
5. Contiguity Same as 4 Same as 4
6. Conascence (a) Both at reb. and exs.: 89 cittas, 52 cetas. 89 cittas, 52 cetas. supported by each other,
which support each other and conascent mat. conascent mat.
(b) 4 gt. ess. which support each other and 4 gt. ess. supported by each other, derived
derived mat. conascent mat.
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VIII. COMPENDIUM OF CONDITIONALITY
309
309
VIII. COMPENDIUM OF CONDITIONALITY
(c) At reb. in 5-aggr. planes: 4 mental aggrs. Heart-base supported by mental aggrs.; mental
and heart-base aggrs. supported by heart-base
7. Mutuality (a) Both at reb. and exs.: 89 cittas, 52 cetas. 89 cittas, 52 cetas. (mutually)
(b) 4 gt. ess. 4 gt. ess. (mutually)
(c) Same as 6(c) Same as 6(c)
8. Support
(1) Conascence " Same as 6 Same as 6
(2) Prenascence "
(a) Base- " " During exs.: 6 mat. bases In 5-aggr. planes: 85 cittas (exc. 4 IS rsts.), 52 cetas.
(b) Base-object- " " The heart-base taken as object of the same M-d-advt., 29 SS javs., 11 regs., 44 cetas. (exc. envy,
citta and cetas. it supports as base avarice, worry, 3 abstinences, 2 illimitables)
taking their heart-base as object
9. Decisive support
(1) Object " " Same as 3(1) Same as 3(1)
(2) Proxim. " " Same as 4 Same as 4
(3) Natural " " Strong past 89 cittas, 52 cetas., 28 mat., Later 89 cittas, 52 cetas.
some concepts
10. Prenascence
(1) Base " Same as 8(2)(a) Same as 8(2)(a)
(2) Object " Present 18 concrete mat. 54 SS cittas, 2 dir-knwl., 50 cetas.
(exc. 2 illimitables)
C
ONDITION CONDITIONING STATES CONDITIONED STATES
TABLE 8.3 – Continued
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VIII. PACCAYASANGAHA
310
CONDITION CONDITIONING STATES CONDITIONED STATES
11. Postnascence In 5-aggr. planes: later 85 cittas starting from In 5-aggr. planes; mat. of body arisen along with
first bhv., 52 cetas. preceding citta, from reb. on, at phase of presence
12. Repetition 47 mun. javs. exc. last jav. of same kind, 52 cetas. Following 51 javs. exc. first jav. and fruit jav.
13. Kamma
(1) Conascent " Volition in 89 cittas 89 cittas, 51 cetas. (exc. volition), conascent mat.
(2) Asynchronous " 33past wh. and unwh. volitions 36 rst. cittas, 38 cetas., kamma-born mat.
14. Result Both at reb. and exs.: 36 rst. cittas, 38 cetas. which 36 rst. cittas, 38 cetas. (mutually) , conas. mat.
support each other and conascent mat. exc. 2 intimations
15. Nutriment
(1) Material " (a) Nutr. essence in food Mat. born of nutriment
(b) Internal nutr. essence in groups born of 4 causes Mat. of same group (exc. nutr. essence), all mat. of
other groups
(2) Mental " Contact, volition, citta 89 cittas, 52 cetas., mat. conas. w. each nutriment
16. Faculty
(1) Prenascence " 5 mat. sensitivities 10 sense cons., 7 univ. cetas.
(2) Material life " Mat. life faculty at reb. and during exs. 9 kamma-born mat. conas. w. life faculty
(3) Conascence " 8 mental faculties: life, citta, feeling, faith, energy, 89 cittas, 52 cetas., mat. conas. w. faculties
mindfulness, one-ptns., wisdom
TABLE 8.3 – Continued
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VIII. COMPENDIUM OF CONDITIONALITY
311
VIII. COMPENDIUM OF CONDITIONALITY
311
CONDITION CONDITIONING STATES CONDITIONED STATES
17. Jh±na In. applic., sus. applic., zest, feeling, one-ptns. 79 cittas (exc. 10 sense cons.), 52 cetas.,
conas. w. 79 cittas (exc. 10 sense cons.) conascent mat.
18. Path 9 cetas. conas. w. 71 rtd. cittas; wisdom, in. applic. 71 rtd. cittas, 52 cetas., mat. conas. w. rtd. cittas
3 abstinences, energy, mindfulness, one-ptns, view
19. Association Same as 7(a) Same as 7(a)
20. Dissociation
(1) Conascence " (a) In 5-aggr. planes: at reb. and exs., 75 cittas Conascent mat.
(exc. 4 IS rsts., 10 sense cons., Arh.’s death
cons.), 52 cetas.
(b) Same as 6(c) Same as 6(c)
(2) Prenascence " Same as 8(2)(a) and (b) Same as 8(2)(a) and (b)
(3) Postnascence " Same as 11 Same as 11
21. Presence
(1) Conascence " Same as 6 Same as 6
(2) Prenascence " Same as 10 Same as 10
(3) Postnascence " Same as 11 Same as 11
(4) Nutriment " Same as 15(1) Same as 15(1)
(5) Faculty " Same as 16(2) Same as 16(2)
22. Absence Same as 4 Same as 4
23. Disappearance Same as 4 Same as 4
24. Non-disappearance Same as 21 Same as 21
TABLE 8.3 – Continued
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VIII. PACCAYASANGAHA
312
the basis for a tree’s existence, growth, and stability, so these roots give
rise to the conditioned states and make them firm and steady.
Jh±na condition (17) is a condition where a conditioning state causes
the conditioned states to participate in the close contemplation of an
object. The conditioning states are the seven jh±na factors, which re-
duce to five cetasikas (see VII, §16, §23). The conditioned states are
the cittas and cetasikas associated with the jh±na factors—that is, all cittas
except the ten types of sense consciousness—and the conascent mate-
rial phenomena. Although the conascent material phenomena cannot con-
template the object themselves, because they are produced by the close
contemplation accomplished by the jh±na factors they are included among
the conditioned states.
Path condition (18) is a condition where a conditioning state relates
to the conditioned states by causing them to function as a means for
reaching a particular destination. The conditioning states in this relation
are the twelve path factors, which reduce to nine cetasikas (see VII, §17,
§23). The four wrong path factors are the means for reaching the woe-
ful destinations; the eight right path factors are the means for reaching
the blissful destinations and Nibb±na. The conditioned states are all cittas
except the eighteen that are rootless, the associated cetasikas, and the
conascent material phenomena. While the path factors in the resultant
and functional cittas do not lead to any destinations, they are still classed
as path factors because, considered abstractly in their own nature, they
are identical with those capable of leading to different destinations.
Kamma condition (13): This condition is of two kinds: (i) conascent
kamma condition (sahaj±ta-kammapaccaya), and (ii) asynchronous
kamma condition (n±n±kkhaºika-kammapaccaya).
(i) In the conascent kamma condition, the conditioning states are the
volitions (cetan±) in the eighty-nine cittas. The conditioned states are
the citta and cetasikas associated with those volitions and the conascent
material phenomena. Volition here functions as a conascent kamma
condition by causing its concomitants to perform their respective tasks
and by arousing the appropriate kinds of material phenomena simulta-
neously with its own arising.
(ii) In the asynchronous kamma condition there is a temporal gap
between the conditioning state and the conditioned states. The condi-
tioning state in this relation is a past wholesome or an unwholesome
volition. The conditioned states are the resultant cittas, their cetasikas,
and material phenomena born of kamma, both at rebirth-linking and in
the course of existence. The conditioning force here is the ability of such
volition to generate the appropriate resultant mental states and kamma-
born materiality. This conditional relation also obtains between a path
consciousness and its fruition.
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VIII. COMPENDIUM OF CONDITIONALITY
313
Result condition (14) is a condition where a conditioning state makes
the conditioned states that arise together with it be as passive, effort-
less, and quiescent as itself. The conditioning states in this relation are
the resultant cittas and cetasikas. The conditioned states are those same
resultants with respect to each other and the conascent material phenom-
ena. Since resultants are produced from the maturing of kamma, they
are not active but passive and quiescent. Thus in the mind of a person
in deep sleep, the resultant bhavanga consciousness arises and passes
away in constant succession, yet during this time no efforts are made
for action by body, speech, or mind, and there is not even distinct aware-
ness of an object. Similarly, in the five-door cognitive process, the re-
sultant cittas do not make an exertion to know their object. It is only in
the javana phase that effort is made to clearly cognize the object, and
again it is only in the javana phase that actions are performed.
§15 Mind for Matter
Pacch±j±t± cittacetasik± dhamm± purej±tassa imassa k±yassa
pacch±j±tavasen± ti ekadh± va n±ma½ r³passa paccayo hoti.
Only in one way is mind a condition for matter: Subsequent
consciousness and mental factors are a condition for this preceding
(material) body by way of postnascence.
Guide to §15
Postnascence condition (11) is a condition where a conditioning state
assists conditioned states that had arisen prior to itself by supporting and
strengthening them. The conditioning states in this relation are subse-
quently arisen cittas and cetasikas, the conditioned states are the mate-
rial phenomena of the body born of all four causes, which material
phenomena had arisen along with preceding cittas. This condition be-
gins with the first bhavanga in relation to the material phenomena born
of kamma at the moment of rebirth-linking. Just as the rainwater that
falls later promotes the growth and development of the already existing
vegetation, so the subsequently arisen mental states support the pre-arisen
material phenomena so that they continue to produce similar material
phenomena in succession.
§16 Matter for Mind
Cha vatth³ni pavattiya½ sattanna½ viññ±ºadh±t³na½; pañc’
±lamban±ni ca pañcaviññ±ºav²thiy± purej±tavasen± ti ekadh± va
r³pa½ n±massa paccayo hoti.
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VIII. PACCAYASANGAHA
314
Only in one way is matter a condition for mind: The six bases
during the course of existence are a condition for the seven elements
of consciousness, and the five objects for the five processes of sense
consciousness, by way of prenascence.
Guide to §16
Prenascence condition (10) is a condition where a conditioning
state—a material state which has already arisen and reached the stage
of presence (µhiti)—causes mental states, the conditioned states, to arise
after it. This is like the sun, which arises first in the world and gives
light to people who appear after it has arisen. There are two main types
of prenascence condition, (i) base prenascence (vatthu-purej±ta) and
(ii) object prenascence (±rammaºa-purej±ta).
(i) Each of the six physical bases during the course of existence is a
conditioning state by way of base prenascence for the citta and
cetasikas—the conditioned states—that take it as the material support
for their arising (see III, §§20-22). The heart-base is not a prenascence
condition for the mental states at the moment of rebirth-linking, since
on that occasion the heart-base and mental states arise simultaneously
as conascence and mutuality conditions. But the heart-base arisen at the
rebirth moment becomes a prenascence condition for the first bhavanga
citta immediately following the rebirth consciousness, and thereafter it
becomes a prenascence condition for all mind element and mind-con-
sciousness element cittas during the course of life.
(ii) Each of the five sense objects is a conditioning state by way of
object prenascence for the citta and cetasikas in a sense door cognitive
process that take it as object. In addition, all eighteen types of concretely
produced matter (see VI, §2) that have reached the stage of presence
can become object prenascence condition for the cittas and cetasikas in
a mind-door process.
§17 Concepts and Mind-and-Matter for Mind
¾rammaºavasena upanissayavasen± ti ca duvidh± paññatti
n±mar³p±ni n±mass’ eva paccay± honti.
Tattha r³p±divasena chabbidha½ hoti ±rammaºa½.
Upanissayo pana tividho hoti: ±rammaº³panissayo, anantar³pa-
nissayo, pakat³panissayo c± ti. Tatth’ ±lambanam eva garukata½
±rammaº³panissayo. Anantaraniruddh± cittacetasik± dhamm±
anantar³panissayo. R±g±dayo pana dhamm± saddh±dayo ca sukha½
dukkha½ puggalo bhojana½ utu sen±sanañ ca yath±raha½ ajjhattañ
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VIII. COMPENDIUM OF CONDITIONALITY
315
ca bahiddh± ca kusal±didhamm±na½ kamma½ vip±k±nan ti ca
bahudh± hoti pakat³panissayo.
In two ways concepts and mind-and-matter are conditions for
mind—namely, by way of object and decisive support.
Therein, object is sixfold as visible form, etc. But decisive sup-
port is threefold, namely, object decisive support, proximity decisive
support, and natural decisive support.
Of them, the object itself when it becomes prominent serves as
object decisive support. Consciousness and mental factors that im-
mediately cease, act as the proximity decisive support. The natural
decisive support is of many kinds: states of lust, etc., states of faith,
etc., pleasure, pain, individuals, food, season, lodgings—(all such
things) internal and external, as the case may be, are conditions for
wholesome states, etc. Kamma, too, is similarly a condition for its
results.
Guide to §17
Object condition (2) is a condition where a conditioning state, as
object, causes other states, the conditioned states, to arise taking it as
their object. The six classes of objects (see III, §16) are the condition-
ing states in this relation, the corresponding cittas and cetasikas are the
conditioned states.
Decisive support condition (9): Of the three types of this condition:
(i) Object decisive support (±rammaº³panissaya) is a condition
where the conditioning state is an exceptionally desirable or important
object which causes the conditioned states, the mental phenomena that
apprehend it, to arise in strong dependence on it.
(ii) Proximity decisive support (anantar³panissaya) is identical with
proximity condition with respect to the conditioning and conditioned
states, but differs from it slightly in the forces of the conditions. Prox-
imity is the force which causes the succeeding mental states to arise
immediately after the preceding states have ceased; proximity decisive
support is the force which causes the succeeding states to arise because
they are strongly dependent on the ceasing of the preceding states.
(iii) Natural decisive support (pakat³panissaya) is a wide relation that
includes as the conditioning states all past mental or material phenom-
ena that become strongly efficacious for the arising, at a subsequent time,
of the conditioned states, which are subsequent cittas and cetasikas. For
example, prior lust may be a natural decisive support condition for the
volitions of killing, stealing, sexual misconduct, etc.; prior faith for the
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VIII. PACCAYASANGAHA
316
volitions of giving alms, undertaking precepts, and practising medita-
tion; the gaining of health for happiness and energy, the onset of sick-
ness for sorrow and torpor, etc.
§18 Mind-and-Matter for Mind-and-Matter
Adhipati-sahaj±ta-aññamañña-nissaya-±h±ra-indriya-vippayutta-
atthi-avigatavasen± ti yath±raha½ navadh± n±mar³p±ni n±ma-
r³p±na½ paccay± bhavanti.
Mind-and-matter is a condition for mind-and-matter in nine ways
according to circumstances, namely, by way of predominance,
conascence, mutuality, support, nutriment, faculty, dissociation, pres-
ence, and non-disappearance.
Guide to §18
These conditions will be elaborated upon in the following sections.
§19 The Predominance Condition
Tattha garukata½ ±lambana½ ±lamban±dhipativasena n±m±na½
sahaj±t±dhipati catubbidho pi sahaj±tavasena sahaj±t±na½ n±ma-
r³p±nan ti ca duvidho hoti adhipatipaccayo.
Therein, the predominance condition is twofold:
(i) The object to which weight is attached is a condition for states
of mind by way of object predominance.
(ii) The fourfold conascent predominance is a condition for
conascent mind-and-matter by way of conascence.
Guide to §19
Predominance condition (3): Of the two types of this condition:
(i) Object predominance (±rammaº±dhipati) is a condition where the
conditioning state, as object, dominates over the mental states which take
it as their object. Only those objects which are esteemed, cherished, or
strongly desired can become the conditioning states in this relation. This
condition is virtually identical with the object decisive support condi-
tion, differing from it only slightly in the conditioning forces: while the
latter has the force of being a strongly efficacious cause for the arising
of the citta and cetasikas, the former has the force of strongly attracting
and dominating those states.
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VIII. COMPENDIUM OF CONDITIONALITY
317
(ii) Conascence predominance (sahaj±t±dhipati) is a condition where
a conditioning state dominates conditioned states conascent with itself.
The conditioning states in this relation are the four predominants—de-
sire, energy, consciousness, and investigation (see VII, §20). Only one
of these can take on the role of predominance condition on a given oc-
casion, and then only in javana cittas with two or three roots. The
conascent mental and material phenomena are the conditioned states.
§20 The Conascence Condition
Cittacetasik± dhamm± aññamañña½ sahaj±tar³p±nañ ca,
mah±bh³t± aññamañña½ up±d±r³p±nañ ca, paµisandhikkhaºe vatthu-
vip±k± aññamaññan ti ca tividho hoti sahaj±tapaccayo.
The conascence condition is threefold: consciousness and mental
factors are a condition for one another and for the conascent mate-
rial phenomena; the four great essentials mutually and for the derived
material phenomena; the heart-base and the resultant (mental aggre-
gates) for one another at the moment of rebirth-linking.
Guide to §20
Conascence condition (6) is a condition where a conditioning state,
on arising, causes the conditioned states to arise simultaneously with
itself. This is compared to the flame of a lamp which, on arising, causes
the light, colour, and heat to arise along with it. This condition may be
divided into three types, as is done in the above text, or it may be more
finely divided into five types: (i) each mental state—citta or cetasika—
for the associated mental states; (ii) each mental state for the conascent
material phenomena; (iii) each of the four great essentials for the other
three great essentials; (iv) each of the four great essentials for derived
material phenomena; and (v) at the moment of rebirth-linking, the heart-
base for the resultant mental states, and the latter in turn for the heart-
base.
§21 The Mutuality Condition
Cittacetasik± dhamm± aññamañña½, mah±bh³t± aññamañña½
paµisandhikkhaºe vatthu-vip±k± aññamaññan ti ca tividho hoti
aññamaññapaccayo.
The mutuality condition is threefold: consciousness and mental
factors are a condition for one another; the four great essentials for
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VIII. PACCAYASANGAHA
318
one another; the heart-base and the resultant (mental aggregates) for
one another at the moment of rebirth-linking.
Guide to §21
Mutuality condition (7) is actually a subordinate type of conascence
condition. In the general conascence condition, the conditioning state
simply causes the conditioned states to arise together with itself, but no
reciprocity in the conditioning force is required. However, in the mutu-
ality condition each of the conditioning states is, at the same time and
in the same way, a conditioned state in relation to the very states that it
conditions. Thus a conditioning state in the relation of mutuality gives
its force to the conditioned state and also receives the force of the con-
ditioned state, which is a conditioning state relative to itself. This is
compared to a tripod, each leg of which assists the other two legs recip-
rocally in enabling the tripod to stand upright.
§22 The Support Condition
Cittacetasik± dhamm± aññamañña½ sahaj±tar³p±nañ ca
mah±bh³t± aññamañña½ up±d±r³p±nañ ca cha vatth³ni sattanna½
viññ±ºadh±t³nan ti ca tividho hoti nissayapaccayo.
The support condition is threefold: consciousness and mental fac-
tors are a condition for one another and conascent material phenom-
ena; the four great essentials for one another and derived material
phenomena; and the six bases for the seven consciousness elements.
Guide to §22
Support condition (8) is a condition where the conditioning state
causes the conditioned states to arise by serving as the support or foun-
dation on which they depend. The conditioning state is said to be re-
lated to the conditioned state in a manner similar to the way the earth
supports trees and vegetation or a canvas supports a painting.
Two main categories of support condition are recognized: (i)
conascence support (sahaj±ta-nissaya) and (ii) prenascence support
(purej±ta-nissaya). Conascence support condition is identical in all re-
spects with the conascence condition. Prenascence support condition
includes two subsidiary types. One is simple base-prenascence support
(vatthu-purej±ta-nissaya), which is identical with base prenascence, dis-
cussed under the prenascence condition. The other is called base-object-
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VIII. COMPENDIUM OF CONDITIONALITY
319
prenascence support (vatth±rammaºa-purej±ta-nissaya). This refers to
the special case when a citta arises supported by the heart-base and at
the same time makes that heart-base its object. Thus on such an occa-
sion the heart-base is simultaneously a support and an object for a sin-
gle citta. Referring to this condition, the Paµµh±na states: “One
contemplates with insight that internal base as impermanent, suffering,
non-self; one enjoys it and delights in it; making it an object, lust arises,
wrong view arises, doubt arises, restlessness arises, displeasure arises.”
3
§23 The Nutriment Condition
Kaba¼²k±ro ±h±ro imassa k±yassa, ar³pino ±h±r± sahaj±t±na½
n±mar³p±nan ti ca duvidho hoti ±h±rapaccayo.
The nutriment condition is twofold: edible food is a condition for
this body; and immaterial nutriment, for the conascent mind-and-
matter.
Guide to §23
Nutriment condition (15) is a condition where a conditioning state
relates to the conditioned states by producing them, maintaining them in
existence, and supporting their growth and development. This is com-
pared to a prop which supports an old house and prevents it from col-
lapsing. Thus the essential function of nutriment is supporting or
reinforcing (upatthambana).
The nutriment condition is twofold: (i) material nutriment (r³p±h±ra)
and mental nutriment (n±m±h±ra).
(i) Material nutriment is the nutritive essense found in edible food,
which is a conditioning state for this physical body. When food is in-
gested its nutritive essence produces new matter born of nutriment, and
it also reinforces the material groups born of all four causes, keeping
them strong and fresh so that they can continue to arise in succession.
The internal nutriment contained in the material groups born of all four
causes also serves as a condition by reinforcing the internal material phe-
nomena coexisting with it in its own group and the material phenom-
ena in the other groups situated in the body.
(ii) Mental nutriment is threefold: the nutriments contact, mental voli-
tion, and consciousness. These are conditions for the conascent mental
and material phenomena.
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VIII. PACCAYASANGAHA
320
§24 The Faculty Condition
Pañcapas±d± pañcanna½ viññ±º±na½, r³paj²vitindriya½
up±dinnar³p±na½, ar³pino indriy± sahaj±t±na½ n±mar³p±nan ti ca
tividho hoti indriyapaccayo.
The faculty condition is threefold: the five sensitive organs are a
condition for the five kinds of consciousness; the material life fac-
ulty, for the material phenomena born of kamma; the immaterial fac-
ulties, for conascent mind-and-matter.
Guide to §24
Faculty condition (16) is a condition where a conditioning state re-
lates to the conditioned states by exercising control in a particular de-
partment or function. This condition is compared to a panel of ministers,
each of whom has freedom of control in governing his particular region
of the country and does not attempt to govern the other regions. As stated
in the text, there are three types of faculty condition: (i) prenascence
faculty, (ii) material life faculty, and (iii) conascence faculty.
(i) In prenascence faculty, each of the five sensitivities
(arisen at the static phase of the past bhavanga citta) is a faculty condi-
tion for its respective type of sense consciousness along with its cetasikas.
This is so because the sensitive organ controls the efficiency of the con-
sciousness that takes it as a base. For example, good eyes produce acute
vision while weak eyes result in poor vision.
(ii) The material life faculty in the material groups born of kamma is
a faculty condition for the other nine material phenomena in the same
groups, for it controls them by maintaining their vitality.
(iii) The fifteen immaterial faculties (see VII, §18) are each a
conascence faculty condition for the associated mental states and the
conascent material phenomena.
Of the faculties, the two sex faculties of femininity and masculinity
do not become conditioning states in the faculty condition. They are
excluded because they do not have the functions of a condition. A con-
dition has three functions—producing, supporting and maintaining—but
the sex faculties do not execute any of these functions. Nevertheless,
they are still classed as faculties because they control the sexual struc-
ture, appearance, character, and disposition of the body, so that the whole
personality tends towards either femininity or masculinity.
4
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VIII. COMPENDIUM OF CONDITIONALITY
321
§25 The Dissociation Condition
Okkantikkhaºe vatthu vip±k±na½, cittacetasik± dhamm± saha-
j±tar³p±na½ sahaj±tavasena, pacch±j±t± cittacetasik± dhamm±
purej±tassa imassa k±yassa pacch±j±tavasena, cha vatth³ni
pavattiya½ sattanna½ viññ±ºadh±t³na½ purej±tavasen± ti ca tividho
hoti vippayuttapaccayo.
The dissociation condition is threefold: at the moment of rebirth-
linking the heart-base is a condition for resultant (mental aggregates),
and consciousness and mental factors for conascent matter, by way
of conascence; the postnascent consciousness and mental factors for
this prenascent material body by way of postnascence; the six bases,
in the course of life, for the seven consciousness elements by way
of prenascence.
Guide to §25
Dissociation condition (20) is a condition where the conditioning state
is either a mental phenomenon that assists present material phenomena,
or a material phenomenon that assists present mental phenomena. In this
relationship the two components—the conditioning state and the condi-
tioned states—are necessarily of different types: if one is matter the other
must be mind; if one is mind the other must be matter. This is like a mix-
ture of water and oil, which remain separate though placed together.
Thus at the moment of rebirth the heart-base and the mental aggre-
gates arise simultaneously, each a dissociation condition for the other
by reason of the particular characteristics that distinguish them as ma-
terial and mental phenomena. At the moment of rebirth, again, the mental
aggregates are a condition for the other kinds of kamma-born matter,
and during the course of existence for mind-born matter, by way of dis-
sociation condition. Dissociation also comprises prenascent and post-
nascent types: the former obtains between matter as the conditioning state
and mind as the conditioned state; the latter obtains between mind as
the conditioning state and matter as the conditioned state. These are iden-
tical with prenascence support condition and postnascence condition, re-
spectively.
§26 Presence and Non-Disappearance
Sahaj±ta½ purej±ta½ pacch±j±ta½ ca sabbath±
Kaba¼²k±ro ±h±ro r³paj²vitam icc’ ayan ti.
Pañcavidho hoti atthipaccayo avigatapaccayo ca.
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VIII. PACCAYASANGAHA
322
The presence and non-disappearance conditions are altogether of
five kinds: conascence, prenascence, postnascence, edible food, and
material life.
Guide to §26
Presence condition (21), non-disappearance condition (24): These
are two conditions identical in meaning and differing only in the letter.
In this relationship a conditioning state helps the conditioned states to
arise or persist in being during a time when it exists alongside the con-
ditioned states. It is not necessary, however, for the conditioning state
and the conditioned states to be conascent; all that is required is for the
two to temporally overlap, and for the conditioning state to support in
some way the conditioned states during the time they overlap. Thus pres-
ence condition includes prenascence and postnascence as well as
conascence. While the text mentions only five types of presence condi-
tion, since these five in turn include additional subsidiary types, pres-
ence condition comprises a wide variety of other conditions. This will
become clear in the next section, which deals with the subsumption of
all conditional relations under four master conditions.
§27 The Synthesis of Conditions
¾ramman’-³panissaya-kamma-atthipaccayesu ca sabbe pi paccay±
samodh±na½ gacchanti.
Sahaj±tar³pan ti pan’ ettha sabbatth± pi pavatte cittasam-
uµµh±n±na½ paµisandhiya½ kaµatt± r³p±nañ ca vasena duvidho hoti
veditabba½.
All conditions are included in the conditions of object, decisive
support, kamma, and presence.
Herein, in all cases conascent material phenomena should be under-
stood as twofold: throughout the course of existence they should be
understood as those born of consciousness, and at rebirth-linking, as
those born of kamma.
Guide to §27
The way in which all conditions are included in these four conditions
is explained by Ledi Sayadaw in his commentary as follows:
The predominance condition being twofold, object predominance is
always comprised by the object and decisive support conditions, and
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VIII. COMPENDIUM OF CONDITIONALITY
323
Object predominance Object predominance Asynchronous kamma Object predominance*
Base-object-prenascence Base-object prenascence Conascence predominance*
support support* Conascence support
Object prenascence Object prenascence* Base-prenascence support
Dissociation* Asynchronous kamma* Base-object-prenascence
Dissociation* support
Proximity Base prenascence
Contiguity Object prenascence
Repetition Conascent kamma
Absence Dissociation
Disappearance Root
Conascence
Mutuality
Result
Nutriment
Faculty
Jh±na
Path
Association
Non-disapearance
Postnascence
OBJECT DECISIVE SUPPORT KAMMA PRESENCE
* = sometimes only
TABLE 8.4: THE SYNTHESIS OF CONDITIONS
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VIII. PACCAYASANGAHA
324
sometimes by the presence condition as well; while conascence predomi-
nance is comprised by the presence condition.
The main types of support condition—conascence support and base-
prenascence support—both come within the scope of the presence con-
dition. The special case of base-object-prenascence support, in which
the heart-base becomes an object of the same mind-door cittas it sup-
ports as a base, is included in both object and presence conditions, and
in decisive support as well if the heart-base is given special importance
as object.
Of the two main types of prenascence condition, base prenascence is
included in presence condition while object prenascence is included in
both object and presence and possibly in decisive support too.
Of the two types of kamma condition, conascent kamma is included
in presence condition, while asynchronous kamma is included in kamma
condition and, if strong, in decisive support as well.
Dissociation condition is included in presence condition, but if the
heart-base becomes simultaneously base and object, it is included in
presence, object, and possibly decisive support.
Of the remaining conditions, the following eleven are always included
within presence condition: root, conascence, mutuality, resultant, nutri-
ment, faculty, jh±na, path, association, non-disappearance, and
postnascence. The following five are always included in decisive sup-
port condition: proximity, contiguity, repetition, absence, and disappear-
ance.
The manner in which the various conditions are subsumed under the
main types of conditions is shown schematically in Table 8.4.
§28 Summary
Iti tek±lik± dhamm± k±lamutt± ca sambhav±
Ajjhattañ ca bahiddh± ca sankhat±sankhat± tath±.
Paññattin±mar³p±na½ vasena tividh± µhit±
Paccay± n±ma paµµh±ne catuv²sati sabbath± ti.
Thus the things pertaining to the three periods of time and time-
less, internal and external, conditioned and unconditioned, are three-
fold by way of concepts, mind, and matter.
In all, the conditions in the scheme of conditional relations are
twenty-four.
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VIII. COMPENDIUM OF CONDITIONALITY
325
Analysis of Concepts
(paññattibheda)
§29 In Brief
Tattha r³padhamm± r³pakkhandho va; cittacetasikasankh±t±
catt±ro ar³pino khandh± nibb±nañ c± ti pañcavidham pi ar³pan ti
ca n±man ti ca pavuccati.
Tato avases± paññatti pana paññ±piyatt± paññatti, paññ±panato
paññatt² ti ca duvidh± hoti.
Therein, the material phenomena are just the aggregate of matter.
Consciousness and mental factors, which comprise the four immate-
rial aggregates, and Nibb±na, are the five kinds that are immaterial.
They are also called “name.”
What remains are concepts, which are twofold: concept as that
which is made known, and concept as that which makes known.
Guide to §29
At this point ¾cariya Anuruddha has completed his exposition of the
four ultimate realities, their classification in various schemata, and their
treatment according to the principles of conditionality. However, he has
not yet discussed concepts (paññatti). Although concepts pertain to con-
ventional reality and not to ultimate reality, they are still included in
the Abhidhamma by the treatise Puggalapaññatti. Therefore in the last
part of Chapter VIII he will briefly discuss concepts.
They are also called “name”: The four immaterial aggregates are
called n±ma, “name,” in the sense of bending (namana) because they
bend towards the object in the act of cognizing it. They are also called
n±ma in the sense of causing to bend (n±mana) since they cause one
another to bend on to the object. Nibb±na is called n±ma solely in the
sense of causing to bend. For Nibb±na causes faultless states—that is,
the supramundane cittas and cetasikas—to bend on to itself by acting
as an objective predominance condition.
5
What remains are concepts: There are two kinds of concepts,
atthapaññatti or concepts-as-meanings, and n±mapaññatti or concepts-
as-names. The former are the meanings conveyed by the concepts, the
latter the names or designations which convey that meaning. For exam-
ple, the notion of a four-legged furry domestic animal with certain physi-
cal features and traits is the concept-as-meaning of the term “dog”; the
designation and idea “dog” is the corresponding concept-as-name. The
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VIII. PACCAYASANGAHA
326
meaning-concept is the concept as that which is made known; the name-
concept is the concept as that which makes known.
§30 Concept as What is Made Known
Katha½? Ta½ta½ bh³tapariº±m±k±ram up±d±ya tath± tath±
paññatt± bh³mipabbat±dik±, sasambh±rasannives±k±ram up±d±ya
geharathasakaµ±dik±, khandhapañcakam up±d±ya purisapuggal±dik±,
cand±vattan±dikam up±d±ya dis±k±l±dik±, asamphuµµh±k±ram
up±d±ya k³paguh±dik±, ta½ta½ bh³tanimitta½ bh±van±visesañ ca
up±d±ya kasiºanimitt±dik± c± ti evam ±dippabhed± pana para-
matthato avijjam±n± pi atthacch±y±k±rena cittupp±d±nam ±lambana-
bh³t± ta½ta½ up±d±ya upanidh±ya k±raºa½ katv± tath± tath±
parikappiyam±n± sankh±yati, samaññ±yati, vohar²yati, paññ±p²yat²
ti paññatt² ti pavuccati. Aya½ paññatti paññ±piyatt± paññatti n±ma.
How? There are such terms as “land,” “mountain,” and the like,
so designated on account of the mode of transition of the respective
elements; such terms as “house,” “chariot,” “cart,” and the like, so
named on account of the mode of formation of materials; such terms
as “person,” “individual,” and the like, so named on account of the
five aggregates; such terms as “direction,” “time,” and the like, named
according to the revolution of the moon and so forth; such terms as
“well,” “cave,” and the like, so named on account of the mode of
non-impact and so forth; such terms as kasiºa signs and the like, so
named on account of respective elements and distinguished mental
development.
All such different things, though they do not exist in the ultimate
sense, become objects of consciousness in the form of shadows of
(ultimate) things.
They are called concepts because they are thought of, reckoned,
understood, expressed, and made known on account of, in consid-
eration of, with respect to, this or that mode. This kind of concept is
so called because it is made known.
Guide to §30
“Concept as what is made known” is the same as meaning-concept
(atthapaññatti). Here the author enumerates different types of meaning-
concepts.
Land, mountain, etc., are called in Pali saºµh±napaññatti, formal
concepts, since they correspond to the form or configuration of things.
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VIII. COMPENDIUM OF CONDITIONALITY
327
House, chariot, village, etc., are called sam³hapaññatti, collective
concepts, since they correspond to a collection or group of things.
East, west, etc., are called dis±paññatti, local concepts, since they
correspond to a locality or direction.
Morning, noon, week, month, etc., are called k±lapaññatti, temporal
concepts, since they correspond to periods or units of time.
Well, cave, etc., are called ±k±sapaññatti, spatial concepts, since they
correspond to spatial regions void of perceptible matter.
The kasina signs are called nimittapaññatti, sign concepts, since they
correspond to mental signs gained by meditative development.
§31 Concept as What Makes Known
Paññ±panato paññatti pana n±ma-n±makamm±din±mena
parid²pit±. S± vijjam±napaññatti, avijjam±napaññatti, vijjam±nena
avijjam±napaññatti, avijjam±nena vijjam±napaññatti, vijjam±nena
vijjam±napaññatti, avijjam±nena avijjam±napaññatti c± ti chabbidh±
hoti.
Tattha yad± pana paramatthato vijjam±na½ r³pavedan±di½ et±ya
paññ±penti tad±’ya½ vijjam±napaññatti. Yad± pana paramatthato
avijjam±na½ bh³mipabbat±di½ et±ya paññ±penti, tad±’ya½
avijjam±napaññatt² ti pavuccati. Ubhinna½ pana vomissakavasena
ses± yath±kkama½ cha¼abhiñño, itthisaddo, cakkhuviññ±ºa½,
r±japutto ti ca veditabb±.
Then, as it makes known, it is called concept. It is described as
name, nomenclature, etc.
It is sixfold: (1) a (direct) concept of the real; (2) a (direct) con-
cept of the unreal; (3) a concept of the unreal by means of the real;
(4) a concept of the real by means of the unreal; (5) a concept of the
real by means of the real; and (6) a concept of the unreal by means
of the unreal.
As, for instance, when it makes known what really exists in the
ultimate sense by a term such as “matter,” “feeling,” and so forth, it
is called a (direct) concept of the real.
When it makes known what does not really exist in the ultimate
sense by a term, such as “land,” “mountain,” and so forth, it is called
a (direct) concept of the unreal.
The rest should be respectively understood by combining both as,
for instance, “possessor of sixfold direct knowledge,” “woman’s
voice,” “eye-consciousness,” and “king’s son.”
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VIII. PACCAYASANGAHA
328
Guide to §31
“Concept as what makes known” is the same as name concept
(n±mapaññatti). Again, the author provides an enumeration of instances.
A (direct) concept of the real: Matter, feeling, etc., are ultimate
realities; therefore the concepts that designate them are direct concepts
of the real.
A (direct) concept of the unreal: “Land” and “mountain,” etc., are
not ultimate realities but conventional entities established conceptually
through mental construction. Though these concepts are based on ulti-
mate entities, the meanings they convey are not things that are them-
selves ultimate entities since they do not correspond to things that exist
by way of their own intrinsic nature (sabh±vato).
The rest should be respectively understood: Here, “possessor of
sixfold direct knowledge” is a concept of the unreal by means of the real,
since the direct knowledges are ultimately real but the “possessor” is a
mental construction. “Woman’s voice” is a concept of the real by means
of the unreal, since the sound of the voice ultimately exists but not the
woman. “Eye-consciousness” is a concept of the real by means of the
real, since both eye-sensitivity and the consciousness dependent on it
exist in an ultimate sense. “King’s son” is a concept of the unreal by way
of the unreal, since neither the king nor the son ultimately exists.
6
§32 Summary
Vac²ghos±nus±rena sotaviññ±ºav²thiy±
Pavatt±nantaruppann± manodv±rassa gocar±
Atth± yass±nus±rena viññ±yanti tato para½
S±ya½ paññatti viññeyy± lokasanketanimmit± ti.
By following the sound of speech through the process of ear- con-
sciousness, and then by means of the concept conceived by (the proc-
ess in the) mind-door that subsequently arises, meanings are under-
stood. These concepts should be understood as fashioned by worldly
convention.
Iti Abhidhammatthasangahe
Paccayasangahavibh±go n±ma
aµµhamo paricchedo.
Thus ends the eighth chapter
in the Manual of Abhidhamma entitled
the Compendium of Conditionality.
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IX. COMPENDIUM OF MEDITATION SUBJECTS
329
CHAPTER IX
COMPENDIUM OF MEDITATION SUBJECTS
(Kammaµµh±nasangahavibh±ga)
§1 Introductory Verse
Samathavipassan±na½ bh±van±nam ito para½
Kammaµµh±na½ pavakkh±mi duvidham pi yath±kkama½.
From here on I will explain in order the two types of meditation
subject for the respective development of calm and insight.
Guide to §1
Two types of meditation subject: The Pali term kammaµµh±na means
literally “field of action” or “workplace.” The term is used to designate
a subject of meditation, the workplace for the meditator to develop the
special attainments in the field of contemplation. In Buddhism two
approaches to meditative development are recognized, calm and insight.
Of the two, the development of insight is the distinctively Buddhistic
form of meditation. This system of meditation is unique to the Buddha’s
Teaching and is intended to generate direct personal realization of the
truths discovered and enunciated by the Buddha. The development of
calm is also found in non-Buddhist schools of meditation. However, in
the Buddha’s Teaching calming meditation is taught because the serenity
and concentration which it engenders provide a firm foundation for the
practice of insight meditation. Each of the two types of meditation has
its own methodology and range of meditation subjects, to be explained
in the course of this chapter.
Calm and insight: The word samatha, rendered “calm,” denotes quie-
tude of mind. The word is almost synonymous with concentration
(sam±dhi), though it derives from a different root, sam, meaning to be-
come peaceful. Technically, samatha is defined as the one-pointedness
of mind (cittass’ekaggat±) in the eight meditative attainments—the four
fine-material-sphere jh±nas of the Suttanta system (five in the Abhi-
dhamma system) and the four immaterial-sphere jh±nas. These attainments
are called calm because, owing to the one-pointedness of mind, the waver-
ing or trepidation of the mind is subdued and brought to an end.
1
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IX. KAMMATTHANASANGAHA
330
The word vipassan±, rendered “insight,” is explained as seeing in
diverse ways (vividh±k±rato dassana). Insight is the direct meditative
perception of phenomena in terms of the three characteristics—imper-
manence, suffering, and non-self. It is a function of the cetasika of wis-
dom (paññ±) directed towards uncovering the true nature of things.
The explanation of calm and insight meditation in this chapter of the
Abhidhammattha Sangaha is a summary of the entire Visuddhimagga,
to which the reader is referred for an elaborate treatment of these topics.
C
OMPENDIUM OF CALM
(samathasangaha)
Basic Categories
§2 Meditation Subjects
Tattha samathasangahe t±va dasa kasiº±ni, dasa asubh±, dasa
anussatiyo, catasso appamaññ±yo, ek± saññ±, eka½ vavatth±na½,
catt±ro ±rupp± c± ti sattavidhena samathakammaµµh±nasangaho.
Therein, in the compendium of calm, first the compendium of
meditation subjects for developing calm is sevenfold: (1) ten kasinas,
(2) ten kinds of foulness, (3) ten recollections, (4) four illimitables,
(5) one perception, (6) one analysis, and (7) four immaterial states.
Guide to §2
These seven categories amount to forty separate meditation subjects,
to be enumerated in §§6-12. See Table 9.1.
§3 Temperaments
R±gacarit±, dosacarit±, mohacarit±, saddh±carit±, buddhicarit±,
vitakkacarit± c± ti chabbidhena caritasangaho.
The compendium of temperaments is sixfold: (1) the lustful, (2)
the hateful, (3) the deluded, (4) the faithful, (5) the intellectual, and
(6) the discursive.
Guide to §3
“Temperament” (carita) means personal nature, the character of a
person as revealed by his or her natural attitudes and conduct. The tem-
peraments of people differ owing to the diversity of their past kammas.
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IX. COMPENDIUM OF MEDITATION SUBJECTS
331
The commentators state that the temperament is determined by the
kamma productive of the rebirth-linking consciousness.
Of the six temperaments, the lustful and the faithful types form a
parallel pair since both involve a favourable attitude towards the object,
one unwholesome, the other wholesome. So too, the hateful and the in-
tellectual temperaments form a parallel pair, since in an unwholesome
way hate turns away from its object, while intelligence does so through
the discovery of genuine faults. The deluded and the discursive tempera-
ments also form a pair, since a deluded person vacillates owing to super-
ficiality, while a discursive one does so due to facile speculation. For
more on the temperaments, see Vism. III, 74-102.
§4 Development
Parikammabh±van±, upac±rabh±van±, appan±bh±van± c± ti tisso
bh±van±.
The three stages of mental development are: preliminary devel-
opment, access development, and absorption development.
Guide to §4
Preliminary development occurs from the time one begins the practice
of meditation up to the time the five hindrances are suppressed and the
counterpart sign emerges. Access development occurs when the five hind-
rances become suppressed and the counterpart sign emerges. It endures
from the moment the counterpart sign arises up to the change-of-lineage
citta (gotrabh³) in the cognitive process culminating in jh±na. The citta
that immediately follows change-of-lineage is called absorption. This
marks the beginning of absorption development, which occurs at the level
of the fine-material-sphere jh±nas or the immaterial-sphere jh±nas.
§5 Signs
Parikammanimitta½, uggahanimitta½, paµibh±ganimittañ c± ti t²ºi
nimitt±ni ca veditabb±ni.
The three signs should be understood as: the preliminary sign, the
learning sign, and the counterpart sign.
Guide to §5
The preliminary sign is the original object of concentration used
during the preliminary stage of practice. The learning sign is a mental
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IX. KAMMATTHANASANGAHA
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replica of the object perceived in the mind exactly as it appears to the
physical eyes. The mentally visualized image freed of all defects is the
counterpart sign. The counterpart sign, it is said, “appears as if break-
ing out from the learning sign, and a hundred times or a thousand times
more purified, … like the moon’s disk coming out from behind a cloud”
(Vism. IV, 31). See too §17 below.
The Forty Meditation Subjects
(kammaµµh±nasamuddesa)
§6 The Kasinas
Katha½? Paµhav²kasiºa½, ±pokasiºa½, tejokasiºa½, v±yokasi-
ºa½, n²lakasiºa½, p²takasiºa½, lohitakasiºa½, od±takasiºa½,
±k±sakasiºa½, ±lokakasiºañ c± ti im±ni dasa kasiº±ni n±ma.
How? The ten kasinas are: the earth kasina, the water kasina, the
fire kasina, the air kasina, the blue kasina, the yellow kasina, the red
kasina, the white kasina, the space kasina, and the light kasina.
Guide to §6
The ten kasinas: The word kasiºa means “whole” or “totality.” It is
so called because the counterpart sign is to be expanded and extended
everywhere without limitation.
The earth kasina, etc.: In the case of the earth kasina one prepares
a disk of about thirty centimeters in diameter, covers it with clay the
colour of the dawn, and smoothens it well. This is the kasina-disk, which
serves as the preliminary sign for developing the earth kasina. One then
places the disk about a meter away and concentrates on it with the eyes
partly opened, contemplating it as “earth, earth.”
To develop the water kasina one may use a vessel full of clear water
and contemplate it as “water, water.” To develop the fire kasina one may
kindle a fire and view it through a hole in a piece of leather or a piece
of cloth, thinking “fire, fire.” One who develops the air kasina concen-
trates on the wind that enters through a window or an opening in the
wall, thinking “air, air.”
To develop the colour kasinas one may prepare a disk of the pre-
scribed size and colour it blue, yellow, red or white. Then one should
concentrate upon it by mentally repeating the name of the colour. One
may even prepare an object from flowers of the required colour.
The light kasina may be developed by concentrating on the moon or
on an unflickering lamplight, or on a circle of light cast on the ground,
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IX. COMPENDIUM OF MEDITATION SUBJECTS
333
or on a beam of sunlight or moonlight entering through a wall-crevice
or hole and cast on a wall.
The space kasina can be developed by concentrating on a hole about
thirty centimeters in diameter, contemplating it as “space, space.”
For a full treatment of the kasinas, see Vism. IV and V.
§7 Foulness
Uddhum±taka½, vin²laka½, vipubbaka½, vicchiddaka½,
vikkh±yitaka½, vikkhittaka½, hatavikkhittaka½, lohitaka½, pu¼avaka½,
aµµhikañ c± ti ime dasa asubh± n±ma.
The ten kinds of foulness are: a bloated corpse, a livid corpse, a
festering corpse, a dismembered corpse, an eaten corpse, a scattered-
in-pieces corpse, a mutilated and scattered-in-pieces corpse, a bloody
corpse, a worm-infested corpse, and a skeleton.
Guide to §7
The ten kinds of foulness are corpses in different stages of decay.
This set of meditation subjects is especially recommended for remov-
ing sensual lust. See Vism. VI.
§8 The Recollections
Buddh±nussati, dhamm±nussati, sangh±nussati, s²l±nussati,
c±g±nussati, devat±nussati, upasam±nussati, maraº±nussati,
k±yagat±sati, ±n±p±nasati c± ti im± dasa anussatiyo n±ma.
The ten recollections are: the recollection of the Buddha, the rec-
ollection of the Dhamma, the recollection of the Sangha, the recol-
lection of morality, the recollection of generosity, the recollection of
the devas, the recollection of peace, the recollection of death,
mindfulness occupied with the body, and mindfulness of breathing.
Guide to §8
The recollection of the Buddha, etc.: The first three recollec
tions
are
practised by calling to mind the virtues of the Buddha, the Dhamma,
or the Sangha, as enumerated in the traditional formulas.
2
The recollection of morality is the practice of mindfully recollect-
ing the special qualities of virtuous conduct, considered as untorn and
free from breach and blemish.
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IX. KAMMATTHANASANGAHA
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TABLE 9.1:
THE FORTY MEDITATION SUBJECTS AT A GLANCE
Kasina
(10)
Earth kasina All Pr Ac Ab Pr Ln Cp 1st to 5th
Water " " """"""" "
Fire " " " " " " " " " "
Air " " " " " " " " " "
Blue " Hateful " " " " " " " "
Yellow " " " " " " " " " "
Red " " " " " " " " " "
White " " " " " " " " " "
Space " All " " " " " " " "
Light " " " " " " " " " "
Foulness
(10)
Bloated corpse Lustful " " " " " " 1st only
Discoloured " " " " " " " " "
Festering " " " " " " " " "
Dismembered " " " " " " " " "
Eaten " " " " " " " " "
Scattered " " " " " " " " "
Mutilated " " " " " " " " "
Bloody " " " " " " " " "
Worm-infested " " " " " " " " "
Skeleton " " " " " " " " "
Recollections
(10)
Buddha Faithful " " ... " " ... None
Dhamma " " " ... " " ... "
Sangha " " " ... " " ... "
S
UBJECT TEMPERAMENT DEVELOPMENT SIGN JH¾NA
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IX. COMPENDIUM OF MEDITATION SUBJECTS
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TABLE 9.1 – Continued
S
UBJECT TEMPERAMENT DEVELOPMENT SIGN JH¾NA
Morality Faithful Pr Ac ... Pr Ln ... None
Generosity " " " ... " " ... "
Devas " " " ... " " ... "
Peace Intellectual " " ... " " ... "
Death " " " ... " " ... "
Body Lustful " " Ab " " Cp 1st
Breathing Deluded, " " " " " " 1st to 5th
discursive
Illimitables (4)
Lovingkindness Hateful " " " " " ... 1st to 4th
Compassion " " " " " " ... " "
Appreciative joy " " " " " " ... " "
Equanimity " " " " " " ... 5th only
Perception (1)
Food as loathsome Intellectual " " ... " " ... None
Analysis (1)
Four elements Intellectual " " ... " " ... None
Immaterial States
Infinite space All " " " " " ... 1st IS jh±na
Infinite consness. " " " " " " ... 2nd IS jh±na
Nothingness " " " " " " ... 3rd IS jh±na
Neither-perc.-nor-non-perc. " " " " " " ... 4th IS jh±na
KEY: Pr = preliminary; Ac = access; Ab = absorption; Ln = learning; Cp = counterpart.
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IX. KAMMATTHANASANGAHA
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The recollection of generosity involves mindful reflection on the
special qualities of generosity.
The recollection of the devas is practised by mindfully consider-
ing: “The deities are born in such exalted states on account of their faith,
morality, learning, generosity, and wisdom. I too possess these same
qualities.” This meditation subject is a term for mindfulness with the
special qualities of one’s own faith, etc., as its object and with the devas
standing as witnesses.
The recollection of peace is contemplation on the peaceful attributes
of Nibb±na.
The recollection of death is contemplation of the fact that one’s own
death is absolutely certain, that the arrival of death is utterly uncertain,
and that when death comes one must relinquish everything.
Mindfulness occupied with the body is contemplation of the thirty-
two repulsive parts of the body—hairs of the head, hairs of the body,
nails, teeth, skin, flesh, sinews, bones, marrow, etc.
Mindfulness of breathing is attentiveness to the touch sensation of
the in-breath and out-breath in the vicinity of the nostrils or upper lip,
wherever the air is felt striking as one breathes in and out.
On the ten recollections, see Vism. VII and VIII.
§9 The Illimitables
Mett±, karuº±, mudit±, upekkh± c± ti im± catasso appamaññ±yo
n±ma, brahmavih±r± ti pi pavuccanti.
The four illimitables, also called divine abodes, are: loving-kind-
ness, compassion, appreciative joy, and equanimity.
Guide to §9
The four illimitables: These states are called illimitables (appa-
maññ±) because they are to be radiated towards all living beings with-
out limit or obstruction. They are also called brahmavih±ras, “divine
abodes” or sublime states, because they are the mental dwellings of the
Brahm± divinities in the Brahma-world.
Loving-kindness (mett±) is the wish for the welfare and happiness
of all living beings. It helps to eliminate ill will.
Compassion (karuº±) is that which makes the heart quiver when
others are subject to suffering. It is the wish to remove the suffering of
others, and it is opposed to cruelty.
Appreciative joy (mudit±) is the quality of rejoicing at the success
and prosperity of others. It is the congratulatory attitude, and helps to
eliminate envy and discontent over the success of others.
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IX. COMPENDIUM OF MEDITATION SUBJECTS
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Equanimity (upekkh±), as a divine abode, is the state of mind that
regards others with impartiality, free from attachment and aversion. An
impartial attitude is its chief characteristic, and it is opposed to favour-
itism and resentment.
For a full explanation of the divine abidings, see Vism. IX.
§10 One Perception
¾h±re paµikk³lasaññ± ek± saññ± n±ma.
The one perception is the perception of loathsomeness in food.
Guide to §10
The perception of the loathsomeness of food is the perception which
arises through reflection upon the repulsive aspects of nutriment, such
as the difficulty of searching for food, the repulsiveness of using it, the
digestive process, excretion, etc. See Vism. XI, 1-26.
§11 One Analysis
Catudh±tuvavatth±na½ eka½ vavatth±na½ n±ma.
The one analysis is the analysis of the four elements.
Guide to §11
The analysis into the four elements involves contemplation of the body
as compounded out of the four great essentials—the earth element as
manifested in the solid parts of the body, the water element in the bod-
ily fluids, the fire element in the body’s heat, and the air element in the
breath and vital currents. See Vism. XI, 27-117.
§12 The Immaterial States
¾k±s±nañc±yatan±dayo catt±ro ±rupp± n±m± ti sabbath± pi
samathaniddese catt±¼²sa kammaµµh±n±ni bhavanti.
The four immaterial states are the base of infinite space, and so
forth. Thus in the exposition of calm there are altogether forty sub-
jects of meditation.
Guide to §12
These are the objects of the four immaterial jh±nas: (1) the base of
infinite space; (2) the base of infinite consciousness; (3) the base of
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IX. KAMMATTHANASANGAHA
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nothingness; and (4) the base of neither-perception-nor-non-perception.
See Vism. X.
§13 Analysis of Suitability (sapp±yabheda)
Carit±su pana dasa asubh± k±yagat±satisankh±t± koµµh±sabh±van±
ca r±gacaritassa sapp±y±.
Catasso appamaññ±yo n²l±d²ni ca catt±ri kasiº±ni dosacaritassa.
¾n±p±na½ mohacaritassa vitakkacaritassa ca.
Buddh±nussati ±dayo cha saddh±caritassa.
Maraºa-upasama-saññ±-vavatth±n±ni buddhicaritassa.
Ses±ni pana sabb±ni pi kammaµµh±n±ni sabbesam pi sapp±y±ni.
Tatth± pi kasiºesu puthula½ mohacaritassa, khuddaka½ vitakka-
caritass’ ev± ti.
Ayam ettha sapp±yabhedo.
With respect to temperaments, the ten kinds of foulness and mind-
fulness occupied with the body, i.e. meditation on the thirty-two parts,
are suitable for those of a lustful temperament.
The four illimitables and the four coloured kasinas are suitable for
those of a hateful temperament.
Mindfulness of breathing is suitable for those of a deluded and
discursive temperament.
The six recollections of the Buddha, and so forth, are suitable for
those of a faithful temperament; recollection of death, of peace, the
perception of loathsomeness in food, and the analysis of the four el-
ements, are suitable for those of an intellectual temperament.
All of the remaining subjects of meditation are suitable for all tem-
peraments.
Of the kasinas, a wide one is suitable for one of deluded tempera-
ment, and a small one for one of discursive temperament.
Herein, this is the analysis by way of suitability.
Analysis of Development
(bh±van±bheda)
§14 By way of the Three Stages
Bh±van±su pana sabbatth± pi parikammabh±van± labbhat’ eva.
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IX. COMPENDIUM OF MEDITATION SUBJECTS
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Buddh±nussati ±disu aµµhasu saññ±-vavatth±nesu c± ti dasasu
kammaµµh±nesu upac±rabh±van± va sampajjati, natthi appan±.
Sesesu pana samati½sa kammaµµh±nesu appan±bh±van± pi
sampajjati.
The preliminary stage of development is attainable in all these forty
subjects of meditation. In ten subjects of meditation—the eight recol-
lections of the Buddha and so forth, the one perception, and the one
analysis—only access development is attained but not absorption. In
the thirty remaining subjects of meditation, the absorption stage of
development is also attained.
Guide to §14
In the ten subjects beginning with the recollection of the Buddha, the
mind is engaged in reflecting upon many different qualities and themes,
and this involves an intense application of thought (vitakka) which pre-
vents one-pointedness from gaining the fixity needed to attain absorp-
tion.
§15 By way of Jh±na
Tatth± pi dasa kasiº±ni ±n±p±nañ ca pañcakajjh±nik±ni. Dasa
asubh± k±yagat±sati ca paµhamajjh±nik±. Mett±dayo tayo catukkaj-
jh±nik±. Upekkh± pañcamajjh±nik±. Iti chabb²sati r³p±vacaraj-
jh±nik±ni kammaµµh±n±ni. Catt±ro pana ±rupp± ar³pajjh±nik±.
Ayam ettha bh±van±bhedo.
Therein, the ten kasinas and mindfulness of breathing produce five
jh±nas; the ten foulnesses and mindfulness occupied with the body
(only) the first jh±na; the first three illimitables, such as loving-kind-
ness, four jh±nas; equanimity, the fifth jh±na (only).
Thus these twenty-six subjects of meditation produce fine-mate-
rial-sphere jh±nas.
The four immaterial states produce immaterial jh±nas.
Herein, this is the analysis by way of development.
Guide to §15
The ten kinds of foulness and mindfulness occupied with the body
both require the exercise of vitakka, and thus they are incapable of
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IX. KAMMATTHANASANGAHA
340
inducing the jh±nas higher than the first, which are free from vitakka.
The first three illimitables necessarily arise in association with joyful
feeling (somanassa) and thus can lead only to the four lower jh±nas,
which are accompanied by joyful feeling. The illimitable of equanimity
arises in association with neutral feeling, and thus can occur only at the
level of the fifth jh±na, which is accompanied by equanimous feeling.
Analysis of the Terrain
(gocarabheda)
§16 The Signs
Nimittesu pana parikammanimitta½ uggahanimittañ ca sabbatth±
pi yath±raha½ pariy±yena labbhant’ eva. Paµibh±ganimitta½ pana
kasiº’-±subha-koµµh±sa-±n±p±nesv’ eva labbhati. Tattha hi
paµibh±ganimittam ±rabbha upac±rasam±dhi appan±sam±dhi ca
pavattanti.
Of the three signs, the preliminary sign and the learning sign are
generally found in relation to every object, in the appropriate way.
But the counterpart sign is found only in the kasinas, foulness, the
parts of the body, and mindfulness of breathing. It is by means of
the counterpart sign that access concentration and absorption concen-
tration occur.
§17 Appearance of the Signs in Meditation
Katha½? ¾dikammikassa hi paµhav²maº¹al±disu nimitta½
uggaºhantassa tam ±lambana½ parikammanimittan ti pavuccati. S±
ca bh±van± parikammabh±van± n±ma.
How? When a beginner apprehends a particular sign from the earth
disk, etc., that object is called the preliminary sign, and that medita-
tion is called preliminary development.
Yad± pana ta½ nimitta½ cittena samuggahita½ hoti, cakkhun±
passantass’ eva manodv±rassa ±p±tham ±gata½ tad± tam ev’
±lambana½ uggahanimitta½ n±ma. S± ca bh±van± sam±dhiyati.
When that sign has been thoroughly apprehended and enters into
range of the mind door just as if it were seen by the eye, then it is
called the learning sign, and that meditation becomes concentrated.
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IX. COMPENDIUM OF MEDITATION SUBJECTS
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Tath±sam±hitassa pan’ etassa tato para½ tasmi½ uggahanimitte
parikammasam±dhin± bh±vanam anuyuñjantassa yad± tap-
paµibh±ga½ vatthudhammavimuccita½ paññattisankh±ta½
bh±van±mayam ±lambana½ citte sannisinna½ samappita½ hoti, tad±
ta½ paµibh±ganimitta½ samuppannan ti pavuccati.
When one is thus concentrated, one then applies oneself to medi-
tation by means of that preliminary concentration based on that learn-
ing sign. As one does so, an object which is the counterpart of that
(learning sign) becomes well established and fixed in the mind—(an
object) which is freed of the flaws of the original object, reckoned
as a concept, born of meditation. Then it is said that the counterpart
sign has arisen.
§18 Attainment of Jh±na
Tato paµµh±ya paripanthavippah²n± k±m±vacarasam±dhisankh±t±
upac±rabh±van± nipphann± n±ma hoti. Tato para½ tam eva
paµibh±ganimitta½ upac±rasam±dhin± sam±sevantassa r³p±vacara-
paµhamajjh±nam appeti.
Thereafter, access development is accomplished, consisting in
concentration of the sense sphere in which the obstacles have been
abandoned. Following this, as one cultivates the counterpart sign by
means of access concentration, one enters the first jh±na of the fine-
material sphere.
Tato para½ tam eva paµhamajjh±na½ ±vajjana½, sam±pajjana½,
adhiµµh±na½, vuµµh±na½, paccavekkhaº± c± ti im±hi pañcahi vasit±hi
vas²bh³ta½ katv± vitakk±dikam o¼±rikanga½ pah±n±ya vic±r±di-
sukhumang’uppattiy± padahato yath±kkama½ dutiyajjh±n±dayo
yath±raham appenti.
Following this, one masters the first jh±na by means of the five
kinds of mastery—in adverting, attainment, resolution, emergence,
and reviewing. Then, by striving to abandon the successive gross
factors such as initial application, etc., and to arouse the successive
subtle factors, such as sustained application, etc., one enters the sec-
ond jh±na, etc., in due sequence according to one’s ability.
Icc’ eva½ paµhav²kasiº±d²su dv±v²satikammaµµh±nesu paµi-
bh±ganimittam upalabbhati. Avasesesu pana appamaññ± satta-
paññattiya½ pavattanti.
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IX. KAMMATTHANASANGAHA
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Thus the counterpart sign is found in twenty-two meditation
subjects—the earth kasina, etc.—but of the remaining (eighteen)
subjects, the illimitables occur with the concept of beings (as their
object).
Guide to §18
The five kinds of mastery: Of these, mastery in adverting (±vajjana-
vasit±) is the ability to advert to the different jh±na factors such as vitakka,
vic±ra, etc., quickly and easily in accordance with one’s wish. Mastery
in attainment (sam±pajjanavasit±) is the ability to attain the different
jh±nas quickly and easily, without many bhavangas arising in the proc-
ess of their attainment. Mastery in resolution (adhiµµh±navasit±) is the
ability to remain in the jh±na for a length of time determined by one’s
prior resolution. Mastery in emergence (vuµµh±navasit±) is the ability to
emerge from the jh±nas quickly and easily. And mastery in reviewing
(paccavekkhaº±vasit±) is the ability to review the jh±na from which one
has just emerged. Besides these five masteries, the meditator is also
encouraged to develop skill in extending the visualized counterpart sign
by gradually increasing its size until it appears as if encompassing the
entire world.
§19 The Immaterial Attainments
¾k±savajjitakasiºesu pana ya½ kiñci kasiºa½ uggh±µetv± laddham
±k±sa½ anantavasena parikamma½ karontassa paµham±ruppam
appeti. Tam eva paµham±ruppaviññ±ºa½ anantavasena parikamma½
karontassa dutiy±ruppam appeti. Tam eva paµham±ruppaviñ-
ñ±º±bh±va½ pana natthi kiñc² ti parikamma½ karontassa tatiy±rup-
pam appeti. Tatiy±ruppa½ santam eta½ paº²tam etan ti parikamma½
karontassa catutth±ruppam appeti.
Next one withdraws any kasina except the space kasina, and does
the preliminary work by contemplating the space that remains as
infinite. By doing so, one enters the first immaterial attainment. When
one does the preliminary work by contemplating the first immaterial-
sphere consciousness as infinite, one enters the second immaterial
attainment. When one does the preliminary work by contemplating
the absence of the first immaterial-sphere consciousness thus, “There
is nothing,” one enters the third immaterial attainment. When one does
the preliminary work by contemplating the third immaterial attainment
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IX. COMPENDIUM OF MEDITATION SUBJECTS
343
thus, “This is peaceful, this is sublime,” one enters the fourth
immaterial attainment.
§20 Other Meditation Subjects
Avasesesu ca dasasu kammaµµh±nesu buddhaguº±dikam
±lambanam ±rabbha parikamma½ katv± tasmi½ nimitte s±dhukam
uggahite tatth’ eva parikammañ ca sam±dhiyati, upac±ro ca
sampajjati.
With the other ten meditation subjects, when one does the prelimi-
nary work by taking the virtues of the Buddha, etc., as one’s object,
when that sign has been thoroughly acquired, one becomes concen-
trated upon it by means of preliminary development and access con-
centration is also accomplished.
§21 Direct Knowledge
Abhiññ±vasena pavattam±na½ pana r³p±vacarapañcamajjh±na½
abhiññ±p±dak± pañcamajjh±n± vuµµhahitv± adhiµµheyy±dikam
±vajjetv± parikamma½ karontassa r³p±disu ±lambanesu yath±raham
appeti.
Abhiññ± ca n±ma:
Iddhividha½ dibbasota½ paracittavij±nan±
Pubbeniv±s±nussati dibbacakkh³ ti pañcadh±.
Ayam ettha gocarabhedo.
Niµµhito ca samathakammaµµh±nanayo.
Having emerged from the fifth jh±na taken as a basis for direct
knowledge, having adverted to the resolution, etc., when one does
the preliminary work, one enters into the fifth fine-material-sphere
jh±na occurring by way of direct knowledge with respect to such
objects as visible forms, etc.
The direct knowledges are fivefold: the supernormal powers, the
divine ear, knowledge of others’ minds, recollection of past lives, and
the divine eye.
Herein, this is the analysis of the terrain.
The method of meditation
for developing calm is finished.
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IX. KAMMATTHANASANGAHA
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Guide to §21
Having emerged from the fifth jh±na, etc.: The Visuddhimagga ex-
plains the procedure for exercising the direct knowledges thus: “(After
accomplishing the preliminaries) he attains jh±na as the basis for direct
knowledge and emerges from it. Then if he wants to become a hundred,
3
he does the preliminary work thus, ‘Let me become a hundred,’ after
which he again attains jh±na as the basis for direct knowledge, emerges,
and resolves. He becomes a hundred simultaneously with the resolving
consciousness” (XII,57).
The direct knowledges are fivefold:
(1) Supernormal powers include the ability to display multiple forms
of one’s body, to appear and vanish at will, to pass through walls un-
hindered, to dive in and out of the earth, to walk on water, to travel
through the air, to touch and stroke the sun and moon, and to exercise
mastery over the body as far as the Brahma-world.
(2) The divine ear enables one to hear subtle and coarse sounds, both
far and near.
(3) The knowledge of others’ minds is the ability to read the thoughts
of others and to know directly their states of mind.
(4) The recollection of past lives is the ability to know one’s past births
and to discover various details about those births.
(5) The divine eye is the capacity for clairvoyance, which enables one
to see heavenly or earthly events, both far or near. Included in the di-
vine eye is the knowledge of the passing away and rebirth of beings
(cut³pap±tañ±ºa), that is, direct perception of how beings pass away
and re-arise in accordance with their kamma.
These kinds of direct knowledge are all mundane and are dependent
on mastery over the fifth jh±na. The texts also mention a sixth direct
knowledge. This is the knowledge of the destruction of the taints
(±savakkhayañ±ºa), which is supramundane and arises through insight.
C
OMPENDIUM OF INSIGHT
(vipassan±sangaha)
Basic Categories
§22 Stages of Purification
Vipassan±kammaµµh±ne pana s²lavisuddhi, cittavisuddhi,
diµµhivisuddhi, kankh±vitaraºavisuddhi, magg±maggañ±ºadassana-
visuddhi, paµipad±ñ±ºadassanavisuddhi, ñ±ºadassanavisuddhi c± ti
sattavidhena visuddhisangaho.
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In insight meditation, the compendium of purifications is seven-
fold: (1) purification of virtue, (2) purification of mind, (3) purifica-
tion of view, (4) purification by overcoming doubt, (5) purification
by knowledge and vision as to what is the path and what is not the
path, (6) purification by knowledge and vision of the way, and (7)
purification by knowledge and vision.
Guide to §22
These seven stages of purification are to be attained in sequence, each
being the support for the one that follows. The first purification corre-
sponds to the morality aspect of the path, the second to the concentration
PURIFICATION PRACTICE
I. Of virtue Four kinds of purified virtue
II. Of mind Access and absorption concentration
III. Of view Understanding characteristics, etc., of mental and
material phenomena
IV. By overcoming doubt Discernment of conditions for mental and
material phenomena
V. By knowledge and 1. Knowledge of comprehension
vision of path and 2. Knowledge of rise and fall (tender phase)
not path Distinguishing wrong path from right path
of contemplation
VI. By knowledge and 2. Knowledge of rise and fall (mature phase)
vision of the way 3. Knowledge of dissolution
4. Knowledge of fearfulness
5. Knowledge of danger
6. Knowledge of disenchantment
7. Knowledge of desire for deliverance
8. Knowledge of reflection
9. Knowledge of equanimity towards formations
10. Knowledge of conformity
Between VI and VII 11. Change-of-lineage
VII. By knowledge and Knowledge of four supramundane paths
vision
NOTE: The insight knowledges are enumerated in the right-hand column using arabic
numbers.
TABLE 9.2: THE SEVEN STAGES OF PURIFICATION
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IX. KAMMATTHANASANGAHA
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aspect, the last five to the wisdom aspect. The first six stages are mun-
dane, the last is the supramundane paths. See Table 9.2.
§23 The Three Characteristics
Aniccalakkhaºa½, dukkhalakkhaºa½, anattalakkhaºañ c± ti t²ºi
lakkhaº±ni.
There are three characteristics: the characteristic of impermanence,
the characteristic of suffering, and the characteristic of non-self.
Guide to §23
The characteristic of impermanence is the mode of rise and fall
and change, that is, reaching non-existence after having come to be.
The characteristic of suffering is the mode of being continuously
oppressed by rise and fall.
The characteristic of non-self is the mode of being insusceptible to
the exercise of mastery, that is, the fact that one cannot exercise com-
plete control over the phenomena of mind and matter.
§24 The Three Contemplations
Anicc±nupassan±, dukkh±nupassan±, anatt±nupassan± c± ti tisso
anupassan±.
There are three contemplations: the contemplation of imper-
manence, the contemplation of suffering, and the contemplation of
non-self.
§25 The Ten Insight Knowledges
(1) Sammasanañ±ºa½, (2) udayabbayañ±ºa½, (3) bhangañ±ºa½,
(4) bhayañ±ºa½, (5) ±d²navañ±ºa½, (6) nibbid±ñ±ºa½, (7)
muñcitukamyat±ñ±ºa½, (8) paµisankh±ñ±ºa½, (9) sankh±r’upek-
kh±ñ±ºa½, (10) anulomañ±ºañ c± ti dasa vipassan±ñ±º±ni.
There are ten kinds of insight knowledge: (1) knowledge of com-
prehension, (2) knowledge of rise and fall (of formations), (3)
knowledge of the dissolution (of formations), (4) knowledge (of
dissolving things) as fearful, (5) knowledge of (fearful) things as
dangerous, (6) knowledge of disenchantment (with all formations),
(7) knowledge of desire for deliverance (8) knowledge of reflecting
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IX. COMPENDIUM OF MEDITATION SUBJECTS
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contemplation, (9) knowledge of equanimity towards formations, and
(10) knowledge of conformity.
§26 The Three Emancipations
Suññato vimokkho, animitto vimokkho, appaºihito vimokkho c± ti
tayo vimokkh±.
There are three emancipations: the void emancipation, the signless
emancipation, and the desireless emancipation.
§27 The Three Doors to Emancipation
Suññat±nupassan±, animitt±nupassan±, appaºihit±nupassan± c±
ti t²ºi vimokkhamukh±ni ca veditabb±ni.
There are three doors to emancipation: contemplation of the void,
contemplation of the signless, and contemplation of the desireless.
Guide to §§26-27
These categories will be explained in the course of the following
exposition.
Analysis of Purification
(visuddhibheda)
§28 Purification of Virtue
Katha½? P±timokkhasa½varas²la½, indriyasa½varas²la½,
±j²vap±risuddhis²la½, paccayasannissitas²lañ c± ti catup±risuddhis-
²la½ s²lavisuddhi n±ma.
Purification of virtue consists of the four kinds of purified virtue,
namely:
(1) virtue regarding restraint according to the P±timokkha;
(2) virtue regarding restraint of the sense faculties;
(3) virtue consisting in purity of livelihood; and
(4) virtue connected with the use of the requisites.
Guide to §28
These four kinds of purified virtue are explained with reference to
the life of a bhikkhu, a Buddhist monk.
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Virtue regarding restraint according to the P±timokkha: The
P±timokkha is the code of fundamental disciplinary rules binding upon
a Buddhist monk. This code consists of 227 rules of varying degrees of
gravity. Perfect adherence to the rules laid down in the P±timokkha is
called “virtue regarding restraint according to the P±timokkha.”
Virtue regarding restraint of the sense faculties means the exer-
cise of mindfulness in one’s encounter with sense objects, not allowing
the mind to come under the sway of attraction towards pleasant objects
and repulsion towards unpleasant objects.
Virtue consisting in purity of livelihood deals with the manner in
which a bhikkhu acquires the necessities of life. He should not acquire
his requisites in a manner unbecoming for a monk, who is dedicated to
purity and honesty.
Virtue connected with the use of the requisites means that the
bhikkhu should use the four requisites—robes, almsfood, lodging, and
medicines—after reflecting upon their proper purpose.
§29 Purification of Mind
Upac±rasam±dhi, appan±sam±dhi c± ti duvidho pi sam±dhi
cittavisuddhi n±ma.
Purification of mind consists of two kinds of concentration,
namely: access concentration and absorption concentration.
Guide to §29
The Pali Buddhist tradition recognizes two different approaches to
the development of insight. One approach, called the vehicle of calm
(samathay±na), involves the prior development of calm meditation to
the level of access concentration or absorption concentration as a basis
for developing insight. One who adopts this approach, the samathay±nika
meditator, first attains access concentration or one of the fine-material
or immaterial-sphere jh±nas. Then he turns to the development of in-
sight by defining the mental and physical phenomena occurring in the
jh±na as mentality-materiality and seeking their conditions (see §§30-
31), after which he contemplates these factors in terms of the three char-
acteristics (see §32). For this meditator, his prior attainment of access
or absorption concentration is reckoned as his purification of mind.
The other approach, called the vehicle of pure insight (suddha-
vipassan±y±na), does not employ the development of calm as a founda-
tion for developing insight. Instead the meditator, after purifying his
morality, enters directly into the mindful contemplation of the changing
mental and material processes in his own experience. As this
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IX. COMPENDIUM OF MEDITATION SUBJECTS
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contemplation gains in strength and precision, the mind becomes
naturally concentrated upon the ever-changing stream of experience with
a degree of concentration equal to that of access concentration. This
moment-by-moment fixing of the mind on the material and mental
processes in their present immediacy is known as momentary concen-
tration (khaºikasam±dhi). Because it involves a degree of mental
stabilization equal to that of access concentration, this momentary
concentration is reckoned as purification of mind for the vipassan±y±nika
meditator, the meditator who adopts the vehicle of pure insight. Such a
meditator is also called a “dry insight worker” (sukkhavipassaka) because
he develops insight without the “moisture” of the jh±nas.
4
§30 Purification of View
Lakkhaºa-rasa-paccupaµµh±na-padaµµh±na-vasena n±ma-
r³papariggaho diµµhivisuddhi n±ma.
Purification of view is the discernment of mind and matter with
respect to their characteristics, functions, manifestations, and proxi-
mate causes.
Guide to §30
Purification of view is so called because it helps to purify one of the
wrong view of a permanent self. This purification is arrived at in the
course of meditation by discerning the personality as a compound of
mental and material factors which occur interdependently, without any
controlling self within or behind them. This stage is also called the ana-
lytical knowledge of mind-and-matter (n±mar³pavavatth±nañ±ºa) be-
cause the mental and material phenomena are distinguished by way of
their characteristics, etc.
§31 Purification by Overcoming Doubt
Tesam eva ca n±mar³p±na½ paccayapariggaho kankh±vita-
raºavisuddhi n±ma.
Purification by overcoming doubt is the discernment of the con-
ditions of that same mind and matter.
Guide to §31
Purification by overcoming doubt is so called because it develops the
knowledge which removes doubts about the conditions for mind-and-
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IX. KAMMATTHANASANGAHA
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matter during the three periods of time—past, present, and future. It is
achieved by applying, during the contemplative process, one’s knowl-
edge of dependent arising in order to understand that the present com-
pound of mind-and-matter has not arisen by chance or through a
hypothetical cause such as a creator god or primordial soul, but has come
into being from previous ignorance, craving, clinging and kamma. One
then applies this same principle to the past and future as well. This stage
is also called the knowledge of discerning conditions (paccaya-
pariggahañ±ºa).
§32 Purification of Path and Not-Path
Tato para½ pana tath±pariggahitesu sappaccayesu tebh³maka-
sankh±resu at²t±dibhedabhinnesu khandh±dinayam ±rabbha
kal±pavasena sankhipitv± anicca½ khayaµµhena, dukkha½ bhay-
aµµhena, anatt± as±rakaµµhen± ti addh±navasena santativasena khaºa-
vasena v± sammasanañ±ºena lakkhaºattaya½ sammasantassa tesv’
eva paccayavasena khaºavasena ca udayabbayañ±ºena udayabbaya½
samanupassantassa ca.
When he has thus discerned the formations of the three planes
together with their conditions, the meditator collects them into groups
by way of such categories as the aggregates, etc., divided into the
past (present, and future).
He next comprehends, with the knowledge of comprehension, those
formations in terms of the three characteristics—impermanence in
the sense of destruction, suffering in the sense of fearfulness, and non-
self in the sense of corelessness—by way of duration, continuity, and
moment. Then he contemplates with the knowledge of rise and fall
the rising and falling (of those formations) by way of condition and
by way of moment.
Obh±so p²ti passaddhi adhimokkho ca paggaho
Sukha½ ñ±ºam upaµµh±nam upekkh± ca nikanti c± ti.
Obh±s±di-vipassan’upakkilese paripanthapariggahavasena
magg±maggalakkhaºavavatth±na½ magg±maggañ±ºadassana-
visuddhi n±ma.
As he does so, there arise: an aura, zest, tranquillity, resolution,
exertion, happiness, knowledge, mindfulness, equanimity, and attach-
ment.
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Purification by knowledge and vision of what is the path and what
is not the path is the discrimination of the characteristics of what is
the path and what is not the path by discerning that those imperfec-
tions of insight—the aura, etc.—are obstacles to progress.
Guide to §32
Collects them into groups: This shows the preparation for knowl-
edge of comprehension (sammasanañ±ºa), the phase in the development
of insight wherein the mental and material phenomena are explored in
terms of the three characteristics. The meditator first considers all
materiality—whether past, future, or present, internal or external, gross
or subtle, inferior or superior, far or near—as comprised by the
materiality aggregate. Similarly, he considers all feelings, perceptions,
mental formations, and acts of consciousness to be comprised by their
respective aggregates—the feeling aggregate, the perception aggregate,
the formations aggregate, and the consciousness aggregate.
He next comprehends, with the knowledge of comprehension: This
shows the actual ascription of the three characteristics to the formations
collected into the five aggregates. All those formations are character-
ized by “impermanence in the sense of destruction” (khayaµµhena) be-
cause they undergo destruction exactly where they arise, and do not pass
on to some other state retaining their identity; they are “suffering in the
sense of fearfulness” (bhayaµµhena) because whatever is impermanent
provides no stable security and thus is to be feared; and they are “non-
self in the sense of corelessness” (as±rakaµµhena) because they lack any
core of self or substance or any inner controller.
By way of duration, continuity, and moment: “By way of dura-
tion” (addh±na) means in terms of an extended period of time. One be-
gins by considering that the formations in each single lifetime are all
impermanent, suffering, and non-self, then one progressively reduces the
periods: to the three stages of a single life, to the ten decades, to each
year, month, fortnight, day, hour, etc., until one recognizes that even in
a single step formations are impermanent, painful, and non-self. (See
Vism. XX, 46-65.) “By way of continuity” (santati) means by way of a
continuous series of similar mental or material phenomena. “By way of
moment” (khaºa) means by way of momentary mental and material phe-
nomena.
The knowledge of rise and fall (udayabbayañ±ºa) is the knowledge
in contemplating the arising and cessation of formations. By “rise” is
meant the generation, production, or arising of states; by “fall” is meant
their change, destruction, dissolution. The knowledge of rise and fall is
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IX. KAMMATTHANASANGAHA
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exercised “by way of condition” (paccayavasena) when one sees how
formations arise through the arising of their conditions and cease through
the cessation of their conditions. It is exercised “by way of moment”
(khaºavasena) when one contemplates the actual generation and disso-
lution of the momentary phenomena in the present moment as they arise
and pass away. (See Vism. XX, 93-99.)
As he does so: The knowledge of rise and fall occurs in two phases.
During the first, “tender” knowledge of rise and fall, as the process of
contemplation gains momentum, ten “imperfections of insight”
(vipassan’upakkiles±) arise in the meditator. He may witness an aura of
light (obh±sa) emanating from his body. He experiences unprecedented
zest (p²ti), tranquillity (passaddhi), and happiness (sukha). His resolu-
tion (adhimokkha) increases, he makes a great exertion (paggaha), his
knowledge (ñ±ºa) ripens, his mindful awareness (upaµµh±na) becomes
steady, and he develops unshaken equanimity (upekkh±). And underly-
ing these experiences there is a subtle attachment (nikanti)—an enjoy-
ment of these experiences and a clinging to them.
The discrimination of the characteristics of what is the path, etc.:
When such elevated experiences occur to a meditator, if he lacks discrimi-
nation he will give rise to the misconception that he has reached the
supramundane path and fruit. He will then drop his insight meditation
and sit enjoying these experiences, unaware that he is clinging to them.
But if he possesses discrimination, he will recognize these states as mere
natural by-products of maturing insight. He will contemplate them as
impermanent, suffering, and non-self and proceed with his insight con-
templation, without becoming attached to them. This discrimination be-
tween the ten imperfections as not being the path, and the practice of
insight contemplation as being the correct path, is called purification by
knowledge and vision of what is the path and what is not the path.
§33 Purification of the Way
Tath± paripanthavimuttassa pana tassa udayabbayañ±ºato
paµµh±ya y±v±nulom± tilakkhaºa½ vipassan±parampar±ya paµipaj-
jantassa nava vipassan±ñ±º±ni paµipad±ñ±ºadassanavisuddhi n±ma.
When he is thus free from those obstacles to progress, as he prac-
tises he passes through a succession of insights in regard to the three
characteristics, beginning with knowledge of rise and fall and cul-
minating in conformity. These nine insight knowledges are called
purification by knowledge and vision of the way.
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Guide to §33
These nine insight knowledges: The nine insight knowledges that
constitute purification by knowledge and vision of the way are as fol-
lows (see §25):
(1) Knowledge of rise and fall: This is the same knowledge as that
which preceded the imperfections of insight, but when the imperfections
have been overcome, it now matures and develops with increased strength
and clarity.
(2) Knowledge of dissolution (bhangañ±ºa): When the meditator’s
knowledge becomes keen, he no longer extends his mindfulness to the
arising or presence of formations, but brings it to bear only on their
cessation, destruction, fall, and breakup. This is knowledge of dissolu-
tion.
(3) Knowledge of the fearful (bhayañ±ºa): As the meditator contem-
plates the dissolution of formations in all three periods of time, he rec-
ognizes that all such dissolving things in all realms of existence are
necessarily fearful.
(4) Knowledge of danger (±d²navañ±ºa): By recognizing that all for-
mations are fearful, the meditator sees them as utterly destitute of any
core or any satisfaction and as nothing but danger. He also understands
that only in the unconditioned, free from arising and destruction, is there
any security.
(5) Knowledge of disenchantment (nibbid±ñ±ºa): When he sees all
formations as danger, he becomes disenchanted with them, and takes no
delight in the field of formations belonging to any realm of existence.
(6) Knowledge of desire for deliverance (muñcitukamyat±ñ±ºa) is the
desire, arisen in the course of contemplation, of being delivered from
the whole field of formations and escaping from it.
(7) Knowledge of reflective contemplation (paµisankh±ñ±ºa): In order
to be delivered from the whole field of formations, the meditator again
re-examines those same formations, attributing the three characteristics
to them in various ways. When he clearly reviews those formations as
marked by the three characteristics, this is knowledge of reflective
contemplation.
(8) Knowledge of equanimity towards formations (sankh±r’upek-
kh±ñ±ºa): After he has passed through the reflective contemplation, the
meditator sees nothing in formations to be taken as “I” and “mine,” so
he abandons both terror and delight and becomes indifferent and neutral
towards all formations. Thus there arises in him knowledge of equanimity
towards formations.
(9) Knowledge of conformity (anulomañ±ºa): This knowledge (also
rendered “adaptation”) is the knowledge in the sense-sphere cittas that
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IX. KAMMATTHANASANGAHA
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arise preceding the change-of-lineage citta in the cognitive process of
the supramundane path (dealt with in the following section). This phase
of insight is called conformity because it conforms to the functions of
truth both in the preceding eight kinds of insight knowledge and in the
path attainment to follow.
§34 Purification by Knowledge and Vision
Tass’ eva½ paµipajjantassa pana vipassan±parip±kam ±gamma
id±ni appan± uppajjissat² ti bhavanga½ vocchinditv± uppanna-
manodv±r±vajjan±nantara½ dve t²º² vipassan±citt±ni ya½ kiñci
anicc±dilakkhaºam ±rabbha parikamm’-opac±r’-±nuloman±mena
pavattanti. Y± sikh±ppatt± s± s±nulomasankh±rupekkh± vuµµh±na-
g±min²vipassan± ti ca pavuccati.
When he thus practises contemplation, owing to the ripening of
insight (he feels), “Now the absorption (of the path) will arise.” There-
upon, arresting the life-continuum, there arises mind-door adverting,
followed by two or three (moments of) insight consciousness having
for their object any of the characteristics such as impermanence, etc.
They are termed preparation, access, and conformity (moments). That
knowledge of equanimity towards formations together with knowl-
edge that conforms (to the truths), when perfected, is also termed
“insight leading to emergence.”
Tato para½ gotrabh³citta½ nibb±nam ±lambitv± puthujjanagottam
abhibhavanta½ ariyagottam abhisambhontañ ca pavattati. Tass’
±nantaram eva maggo dukkhasacca½ parij±nanto samudayasacca½
pajahanto nirodhasacca½ sacchikaronto maggasacca½ bh±va-
n±vasena appan±v²thim otarati. Tato para½ dve t²ºi phalacitt±ni
pavattitv± nirujjhanti. Tato para½ bhavangap±to va hoti.
Thereafter, the change-of-lineage consciousness, having Nibb±na
as its object, occurs, overcoming the lineage of the worldlings and
evolving the lineage of the noble ones. Immediately after this, the
path (of stream-entry), fully understanding the truth of suffering, aban-
doning the truth of its origin, realizing the truth of its cessation, and
developing the truth of the path to its cessation, enters upon the
(supramundane) cognitive process of absorption. After that, two or
three moments of fruition consciousness arise and cease. Then there
is subsidence into the life-continuum.
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Puna bhavanga½ vocchinditv± paccavekkhaºañ±º±ni pavattanti.
Magga½ phalañ ca nibb±na½ paccavekkhati paº¹ito
H²ne kilese sese ca paccavekkhati v± na v±.
Chabbisuddhikkamen’ eva½ bh±vetabbo catubbidho
ѱºadassanavisuddhi n±ma maggo pavuccati.
Ayam ettha visuddhibhedo.
Then, arresting the life-continuum, reviewing knowledge occurs.
The wise person reviews the path, fruit, Nibb±na, and he either
reviews or does not review the defilements destroyed and the remain-
ing defilements.
Thus the fourfold path which has to be developed in sequence by
means of the sixfold purity is called purification by knowledge and
vision.
Herein, this is the section on purification.
Guide to §34
There arises mind-door adverting: On the cognitive process of the
path, see IV, §14. Three moments of insight consciousness occur in an
individual with normal faculties, two moments (omitting the moment
of preparation) in one with unusually acute faculties.
Insight leading to emergence (vuµµh±nag±min²vipassan±): This is
the culminating phase of insight preceding the arising of the supra-
mundane path. The path is called emergence because, objectively, it
emerges from formations and takes Nibb±na as object, and because sub-
jectively it emerges from defilements.
The change-of-lineage consciousness (gotrabh³citta): This citta is
the first advertence to Nibb±na and the proximity condition for the
supramundane path. It is called change-of-lineage because it marks the
transition from the “lineage” or family of the worldlings (puthujjana-
gotra) to the lineage or family of the noble ones (ariyagotra). How-
ever, while this knowledge is like the path in that it cognizes Nibb±na,
unlike the path it cannot dispel the murk of defilements that conceals
the Four Noble Truths. In the approach to the second and higher paths
this mind-moment is called vod±na, cleansing, instead of change-of-
lineage because the practitioner already belongs to the lineage of the
noble ones.
The path: The path consciousness (maggacitta) simultaneously per-
forms four functions, one with respect to each of the four truths. These
four functions, mentioned here, are the full understanding (pariññ±) of
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IX. KAMMATTHANASANGAHA
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suffering; the abandoning (pah±na) of craving, its origin; the realiza-
tion (sacchikiriya) of Nibb±na, its cessation; and the development
(bh±van±) of the Noble Eightfold Path. For one of sharp faculties who
has skipped the preparatory moment three fruition cittas occur follow-
ing the path; for others, who have gone through the preparatory moment,
two fruition cittas occur.
Reviewing knowledge (paccavekkhaºañ±ºa): After each of the four
supramundane path attainments, the disciple reviews the path, fruition,
and Nibb±na; usually, but not invariably, he reviews as well the defile-
ments abandoned and the defilements remaining. Thus there are a maxi-
mum of nineteen kinds of reviewing knowledge: five each for each of
the first three paths, and four for the final path. This is because an
Arahant, who is fully liberated, has no more defilements remaining to
be reviewed.
Analysis of Emancipation
(vimokkhabheda)
§35 The Three Doors to Emancipation
Tattha anatt±nupassan± att±bhinivesa½ muñcant² suññat±nupa-
ssan± n±ma vimokkhamukha½ hoti. Anicc±nupassan± vipall±sa-
nimitta½ muñcant² animitt±nupassan± n±ma. Dukkh±nupassan±
taºh±paºidhi½ muñcant² appaºihit±nupassan± n±ma.
Therein, the contemplation of non-self, which discards the cling-
ing to a self, becomes the door to emancipation termed contempla-
tion of the void. The contemplation of impermanence, which discards
the sign of perversion, becomes the door to emancipation termed con-
templation of the signless. The contemplation of suffering, which
discards desire through craving, becomes the door to emancipation
termed contemplation of the desireless.
Guide to §35
When insight reaches its culmination, it settles upon one of the three
contemplations—of impermanence, or suffering, or non-self—as
determined by the inclination of the meditator. According to the
Commentaries, one in whom faith is the dominant faculty settles upon
the contemplation of impermanence; one in whom concentration is the
dominant faculty settles upon the contemplation of suffering; and one
in whom wisdom is the dominant faculty settles upon the contemplation
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IX. COMPENDIUM OF MEDITATION SUBJECTS
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of non-self. This final phase of contemplation, being the meditator’s
immediate access to the emancipating experience of the supramundane
path, is thus called his “door to emancipation” (vimokkhamukha). Here,
it is the noble path that is called emancipation, and the contemplation
leading to the path that is called the door to emancipation.
The contemplation of non-self is termed contemplation of the void
because it sees formations as being void of a self, a living being, a per-
son. The contemplation of impermanence is termed contemplation of the
signless because it abandons “the sign of perversion” (vipall±sanimitta),
that is, the deceptive appearance of permanence, stability, and durabil-
ity which lingers over formations owing to the perversion of perception.
And the contemplation of suffering is termed contemplation of the
desireless because it terminates desire by abandoning the false percep-
tion of pleasure in formations.
§36 Emancipation in the Path and Fruit
Tasm± yadi vuµµh±nag±min²vipassan± anattato vipassati, suññato
vimokkho n±ma hoti maggo; yadi aniccato vipassati, animitto
vimokkho n±ma; yadi dukkhato vipassati, appaºihito vimokkho n±m±
ti ca. Maggo vipassan±gamanavasena t²ºi n±m±ni labhati. Tath±
phalañ ca magg±gamanavasena maggav²thiya½.
Hence, if with the insight leading to emergence one contemplates
on non-self, then the path is known as the void emancipation; if one
contemplates on impermanence, then the path is known as the signless
emancipation; if one contemplates on suffering, then the path is known
as the desireless emancipation. Thus the path receives three names
according to the way of insight. Likewise, the fruit (occurring) in the
cognitive process of the path receives these three names according
to the way of the path.
Guide to §36
When the meditator attains the path through the contemplation of non-
self, the path makes Nibb±na its object through the aspect of voidness
as devoid of self and it is thus known as the void emancipation. When
he attains the path through the contemplation of impermanence, the path
makes Nibb±na its object through the signless aspect—as devoid of the
sign of formations—and it is thus known as the signless emancipation.
When he attains the path through the contemplation of suffering, the path
makes Nibb±na its object through the desireless aspect—as being free
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IX. KAMMATTHANASANGAHA
358
from the desire of craving—and it is thus known as the desireless eman-
cipation. The fruit too receives the same designation as the path that
preceded it.
§37 Emancipation in Fruition Attainment
Phalasam±pattiv²thiya½ pana yath±vuttanayena vipassant±na½
yath±saka½ phalam uppajjam±nam pi vipassan±gamanavasen’ eva
suññat±divimokkho ti ca pavuccati. ¾lambanavasena pana sarasa-
vasena ca n±mattaya½ sabbattha sabbesam pi samam eva.
Ayam ettha vimokkhabhedo.
However, in the cognitive process of the attainment of fruition, to
those who contemplate in the foregoing manner, the fruits that arise
respectively in each case are termed the void emancipation, etc., only
in accordance with the way of insight. But as regards objects and
respective qualities, the three names are applied equally to all (paths
and fruits) everywhere.
Herein, this is the analysis of emancipation.
Guide to §37
When a noble disciple enters his respective fruition attainment, the
fruition experience is named after the type of insight that led immediately
to its attainment, not after the original path attainment in the cognitive
process of the path. That is, if he enters the fruition attainment by the
contemplation of non-self, the fruition is called the void emancipation;
if by the contemplation of impermanence, the signless emancipation; and
if by the contemplation of suffering, the desireless emancipation. But
loosely speaking all paths and fruits can receive all three names because
they all take as object Nibb±na—which is signless, desireless, and void—
and they all share the qualities of being signless, desireless, and void.
Analysis of Individuals
(puggalabheda)
§38 The Stream-Enterer
Ettha pana sot±pattimagga½ bh±vetv± diµµhivicikicch±pah±nena
pah²n±p±yagamano sattakkhattuparamo sot±panno n±ma hoti.
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IX. COMPENDIUM OF MEDITATION SUBJECTS
359
Herein, having developed the path of stream-entry, by abandon-
ing wrong views and doubt one becomes a stream-enterer, one who
has escaped from rebirth in woeful states and will be reborn at most
seven more times.
Guide to §38
A stream-enterer is one who has entered the stream that leads irre-
versibly to Nibb±na, that is, the Noble Eightfold Path. A stream-enterer
has cut off the coarsest three fetters—personality view, doubt, and ad-
herence to rules and rituals; he has unshakable confidence in the Bud-
dha, Dhamma, and Sangha; and he is free from the prospect of rebirth
in any of the woeful realms. Of the four taints (±sava), he has elimi-
nated the taint of wrong views, and of the fourteen unwholesome
cetasikas he has eliminated wrong view and doubt, and according to the
Commentaries, also envy and avarice. He has freed himself as well from
all degrees of defilements strong enough to lead to rebirth in the woe-
ful planes. His conduct is marked by scrupulous observance of the Five
Precepts: abstinence from taking life, stealing, sexual misconduct, false
speech, and use of intoxicants.
There are three types of stream-enterer:
(1) One who will be reborn seven times at most in the human and
celestial worlds (sattakkhattuparama).
(2) One who takes birth in good families two or three times before
attaining Arahantship (kolankola).
(3) One who will be reborn only once more before attaining the goal
(ekab²j²).
§39 The Once-Returner
Sakad±g±mimagga½ bh±vetv± r±gadosamoh±na½ tanukaratt±
sakad±g±m² n±ma hoti, sakid eva ima½ loka½ ±gant±.
Having developed the path of once-returning, with the attenuation
of lust, hatred, and delusion, one becomes a once-returner, one who
returns to this world only one more time.
Guide to §39
The once-returner has eliminated the grosser forms of lust, hate, and
delusion. Thus, although attenuated forms of these defilements can still
arise in him, they do not occur often and their obsessive force is weak.
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IX. KAMMATTHANASANGAHA
360
1 Delusion
2 Shamelessness
3 Fearlessness of wrong
4 Restlessness
5 Greed (sensual)
Greed (other)
6 Wrong view
7 Conceit
8 Hatred
9 Envy
10 Avarice
11 Worry
12 Sloth
13 Torpor
14 Doubt
.................................................................
TABLE 9.3: ERADICATION OF DEFILEMENTS BY THE PATHS
Arahantship
Stream-entry
Non-returning
Total 4 0 3 8
Once-returning
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IX. COMPENDIUM OF MEDITATION SUBJECTS
361
Ledi Sayadaw points out that the Commentaries offer two conflict-
ing interpretations of the expression “this world” (ima½ loka½), to which
the once-returner may return one more time. On one interpretation it is
the human world, to which he may return from a heavenly world; on
the other it is the sense-sphere world, to which he may return from a
Brahma-world. Ledi Sayadaw maintains that in spite of commentarial
support for the former interpretation, the second seems better supported
by the canonical texts.
According to the commentary to the Puggalapaññatti there are five
kinds of once-returner:
(1) One attains the fruit of once-returning in the human world, takes
rebirth in the human world, and attains final Nibb±na here.
(2) One attains the fruit of once-returning in the human world, takes
rebirth in a heavenly world, and attains final Nibb±na there.
(3) One attains the fruit in a heavenly world, takes rebirth in a heav-
enly world, and attains final Nibb±na there.
(4) One attains the fruit in a heavenly world, takes rebirth in the hu-
man world, and attains final Nibb±na here.
(5) One attains the fruit in the human world, takes rebirth in a heav-
enly world and passes the full life-span there, and then takes rebirth again
in the human world, where one attains final Nibb±na.
It should be noted that whereas the ekab²j² stream-enterer has only
one more rebirth, the fifth type of once-returner has two. Nevertheless,
he is still called “once-returner” because he returns only once more to
the human world.
§40 The Non-Returner
An±g±mimagga½ bh±vetv± k±mar±gavy±p±d±na½ anavasesap-
pah±nena an±g±m² n±ma hoti, an±gant± itthatta½.
Having developed the path of non-returning, by totally abandon-
ing sensual lust and ill will, one becomes a non-returner, one who
does not return to this (sensuous) state.
Guide to §40
A non-returner has fully eradicated sensual lust and ill will, the fet-
ters that bind to the sensuous world. He has also eradicated the taint of
sensual desire and the unwholesome cetasikas, hatred and worry, as well
as all greed taking a sensuous object. Thus he will be spontaneously
reborn in a fine-material realm and there attain final Nibb±na. It should
be noted that while only non-returners are reborn in the Pure Abodes,
8
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IX. KAMMATTHANASANGAHA
362
there is no fixed determination that all non-returners are reborn there.
The texts mention five types of non-returner:
(1) One who, having been reborn spontaneously in a higher world,
generates the final path before he has reached the midpoint of the life-
span (antar±-parinibb±y²).
(2) One who generates the final path after passing the midpoint of
the life-span, even when on the verge of death (upahacca-parinibb±y²).
(3) One who attains the final path without exertion (asankh±ra-
parinibb±y²).
(4) One who attains the final path with exertion (sasankh±ra-
parinibb±y²).
(5) One who passes from one higher realm to another until he reaches
the Akaniµµha realm, the Highest Pure Abode, and there attains the
final path (uddha½soto akaniµµhag±m²).
§41 The Arahant
Arahattamagga½ bh±vetv± anavasesakilesappah±nena arah± n±ma
hoti kh²º±savo loke aggadakkhiºeyyo.
Ayam ettha puggalabhedo.
Having developed the path of Arahantship, with the total aban-
donment of defilements one becomes an Arahant, a destroyer of the
taints, a supreme recipient of offerings in the world.
Herein, this is the analysis of individuals.
Guide to §41
The five fetters abandoned by the first three paths are called the lower
fetters (orambh±giya-sa½yojana) because they bind beings to the lower
world, the sensuous plane of existence. One who has eradicated them,
the non-returner, no longer returns to the sensuous plane, but he is still
bound to the round of existence by the five higher fetters (uddham-
bh±giya-sa½yojana). With the attainment of the path of Arahantship,
these five higher fetters are also eradicated: desire for fine-material
existence, desire for immaterial existence, conceit, restlesness, and
ignorance. The fourth path also destroys the remaining two taints—the
taint of attachment to existence and the taint of ignorance—for which
reason the Arahant is called a “destroyer of the taints” (kh²º±sava). The
path of Arahantship eradicates, too, the remaining unwholesome cetasikas
left unabandoned by the earlier paths: delusion, shamelessness, fearless-
ness of wrongdoing, restlessness, conceit, sloth, and torpor.
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IX. COMPENDIUM OF MEDITATION SUBJECTS
363
Analysis of Attainments
(sam±pattibheda)
§42 Accessibility
Phalasam±pattiyo pan’ ettha sabbesam pi yath±sakaphalavasena
s±dh±raº±’va. Nirodhasam±pattisam±pajjana½ pana an±g±m²nañ
c’eva arahant±nañ ca labbhati.
Herein, the attainment of fruition is common to all, each being able
to attain their respective fruition. But the attainment of cessation is
accessible only to non-returners and Arahants.
Guide to §42
The attainment of fruition (phalasam±patti) is a meditative attainment
by which a noble disciple enters into supramundane absorption with
Nibb±na as object. It is attained for the purpose of experiencing the bliss
of Nibb±na here and now. The cittas that occur in this attainment are
the fruition cittas corresponding to the disciple’s level of realization. Thus
each of the four grades of noble individuals can enter their own proper
fruition attainment—the stream-enterer attaining the fruition attainment
of stream-entry, etc. The attainment is reached by first making the reso-
lution to attain fruition and then developing in sequence the insight
knowledges beginning with knowledge of rise and fall. (See Vism. XXIII,
6-15.)
§43 The Attainment of Cessation
Tattha yath±kkama½ paµhamajjh±n±dimahaggatasam±patti½
sam±pajjitv± vuµµh±ya tattha gate sankh±radhamme tattha tatth’eva
vipassanto y±va ±kiñcaññ±yatana½ gantv± tato para½ adhiµ-
µheyy±dika½ pubbakicca½ katv± n’evasaññ±n±saññ±yatana½
sam±pajjati. Tassa dvinna½ appan±javan±na½ parato vocchijjati
cittasantati. Tato nirodhasam±panno n±ma hoti.
In this case, one enters successively upon the sublime attainments
beginning with the first jh±na, and then after emerging from them,
one contemplates with insight the conditioned states within each of
those attainments.
Having proceeded thus up to the base of nothingness, one then
attends to the preliminary duties such as the resolution, etc., and en-
ters the base of neither-perception-nor-non-perception. After two
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IX. KAMMATTHANASANGAHA
364
occasions of javana in absorption, the continuum of consciousness
is suspended. Then one is said to have attained cessation.
Guide to §43
The attainment of cessation is a meditative attainment in which the stream
of consciousness and mental factors is completely cut off temporarily. It can be
obtained only by non-returners and Arahants who have mastery over all the
fine-material and immaterial jh±nas. Further, it can be obtained only within the
sensuous plane or the fine-material plane of existence. It cannot be obtained
within the immaterial plane, for there is no attaining of the four fine-material
jh±nas there, which are the prerequisites for entering cessation.
To enter cessation the meditator must attain each jh±na in proper se-
quence. After emerging from each one, he contemplates its factors as im-
permanent, suffering, and non-self. In this manner the procedure is carried
as far as the base of nothingness. After emerging from the base of noth-
ingness the meditator then makes four resolutions: (1) that any requisites
he has belonging to others should not be destroyed during the attainment
(his own requisites are automatically protected by the attainment itself);
(2) that he should emerge if his services are needed by the Sangha;
(3) that he should emerge if he is summoned by the Buddha (during the
Buddha’s lifetime); and (4) that he is not bound to die within seven days.
After making these resolutions, he enters the fourth immaterial jh±na,
which occurs for two moments of javana. Immediately after, he attains
cessation, wherein the stream of consciousness is temporarily suspended.
§44 Emergence from Cessation
Vuµµh±nak±le pana an±g±mino an±g±miphalacitta½ arahato
arahattaphalacitta½ ekav±ram eva pavattitv± bhavangap±to hoti. Tato
para½ paccavekkhaºañ±ºa½ pavattati.
Ayam ettha sam±pattibhedo.
Niµµhito ca vipassan±kammaµµh±nanayo.
At the time of emergence (from cessation), in the case of a non-
returner the fruit of non-returning consciousness occurs one time—
in the case of an Arahant, the fruit of Arahantship consciousness
(occurs one time)—and then there is subsidence into the life-con-
tinuum. Following this, reviewing knowledge occurs.
Herein, this is the analysis of attainments.
The method of meditation
for developing insight is finished.
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IX. COMPENDIUM OF MEDITATION SUBJECTS
365
§45 Conclusion
Bh±vetabba½ pan’icc’eva½ bh±van±dvayam uttama½
Paµipattirasass±da½ patthayantena s±sane.
One who aspires to enjoy the taste
Of practice in the Buddha’s Dispensation
Should develop this twofold meditation
So excellent in the way explained.
Guide to §45
The “twofold meditation” is calm and insight.
Iti Abhidhammatthasangahe
Kammaµµh±nasangahavibh±go n±ma
navamo paricchedo.
Thus ends the ninth chapter
in the Manual of Abhidhamma entitled
the Compendium of Meditation Subjects.
COLOPHON
C±rittasobhitavis±lakulodayena
Saddh±bhivuddhaparisuddhaguºodayena
Nambavhayena paºidh±ya par±nukampa½
Ya½ patthita½ pakaraºa½ pariniµµhita½ ta½
Puññena tena vipulena tu m³lasoma½
Dhaññ±dhiv±samuditoditam±yuganta½
Paññ±vad±taguºasobhitalajjibhikkh³
Maññantu puññavibhavodayamangal±ya.
This treatise—composed out of compassion for others at the re-
quest of Namba, a person of refined manners, belonging to a respect-
able family, full of faith, and replete with sterling virtues—has been
completed.
By this great merit may the modest monks, who are purified by
wisdom and who shine with virtues, remember till the end of the world
the most famous M³lasoma Monastery, the fortunate abode, for the
acquisition of merit and for their happiness.
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IX. KAMMATTHANASANGAHA
366
Guide to Colophon
The teachers of Abhidhamma hold two different opinions about the
name of the monastery where ¾cariya Anuruddha composed the
Abhidhammattha Sangaha. One school of thought takes the name to be
Tum³lasoma Vih±ra, holding tum³la to be synonymous with mah±,
meaning great. No such word as tum³la, however, exists in Pali or San-
skrit. Both languages contain a word tumula, which does not mean great
but uproar or “tumult,” a word to which it is etymologically related. This
word is generally used in connection with warfare; it occurs in the
Vessantara J±taka in the line, Ath’ ettha vattat² saddo tumulo bheravo
mah±: “Then sounded forth a mighty sound, a terrible great tumult”
(Mah±nip±ta, v.1809; PTS ed. vi,504).
The other line of interpretation holds that the name of the monastery
is M³lasoma Vih±ra. The syllable tu is taken to be an indeclinable con-
junctive particle here used for the sake of euphony. Since ¾cariya
Anuruddha has used tu in a similar way elsewhere in his treatise (see I,
§32; VIII, §12), it seems probable that he is using it here as well. Thus
we should regard the name of the monastery as the M³lasoma Vih±ra.
In the Sri Lankan tradition it is generally believed that this monastery
was situated in the district of Chilaw and that at present the Munnessaram
Kovil stands on its site.
1
The phrase dhaññ±dhiv±sa, which the author uses to describe this
monastery, does not mean “the abode of grain,” as earlier translations
have rendered it. The word dhañña here bears the derivative meaning
of fortunate or meritorious. Ledi Sayadaw explains that the monastery
is so described because it was the residence of meritorious elders be-
ginning with its founder, an elder named Mahinda.
Iti Anuruddh±cariyena racita½
Abhidhammatthasangaha½ n±ma
pakaraºa½ niµµhita½.
Thus ends the treatise called
the Manual of Abhidhamma composed
by ¾cariya Anuruddha.
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367NOTES
Notes
Appendices
Bibliography
01notes.p65 08/04/2000, 12:27 PM367
368 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
01notes.p65 08/04/2000, 12:27 PM368
369NOTES
NOTES
INTRODUCTION
1. Asl. 2; Expos., p. 3.
2. Asl. 2-3; Expos., pp. 3-4.
3. The Dhammasangaº² also includes a Suttanta matrix consisting of forty-
two dyads taken from the Suttas. However, this is ancillary to the Abhi-
dhamma proper and serves more as an appendix for providing succinct
definitions of key Suttanta terms. Moreover, the definitions themselves are
not framed in terms of Abhidhamma categories and the Suttanta matrix is
not employed in any subsequent books of the Abhidhamma Piµaka.
4. See, for example, the following: A.K. Warder, Indian Buddhism, 2nd rev.
ed. (Delhi: Motilal Banarsidass, 1980), pp. 218-24; Fumimaro Watanabe,
Philosophy and its Development in the Nik±yas and Abhidhamma (Delhi:
Motilal Banarsidass, 1983), pp. 18-67; and the article “Abhidharma Litera-
ture” by Kogen Mizuno in Encyclopaedia of Buddhism, Fasc. 1 (Govt. of
Ceylon, 1961).
5. Asl. 410; Expos., p. 519.
6. Asl. 13; Expos., p. 16-17.
7. Asl. 16; Expos., p. 20.
8. The first book of the Sarv±stiv±din Abhidharma, the Sang²tipary±ya, is
ascribed to S±riputta by Chinese sources (but not by Sanskrit and Tibetan
sources), while the second book, the Dharmaskandha, is ascribed to him by
Sanskrit and Tibetan sources (but not by Chinese sources). The Chinese
canon also contains a work entitled the Sh±riputra Abhidharma-Sh±stra,
the school of which is not known.
9. These are reduced to the familar eighty-nine cittas by grouping together the
five cittas into which each path and fruition consciousness is divided by
association with each of the five jh±nas.
10. The Yamaka, in its chapter “Citta-yamaka,” uses the term khaºa to refer to
the subdivisions of a moment and also introduces the upp±da-khaºa and
bhanga-khaºa, the sub-moments of arising and dissolution. However, the
threefold scheme of sub-moments seems to appear first in the Abhidhamma
Commentaries.
11. Ven. A. Devananda Adhikarana Nayaka Thero, in Preface to Paramattha-
vinicchaya and Paramattha-vibh±vin²-vy±khy± (Colombo: Vidy± S±gara
Press, 1926), p. iii.
01notes.p65 08/04/2000, 12:27 PM369
370 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
12. G.P. Malalasekera, The Pali Literature of Ceylon (Colombo: M.D. Guna-
sena, repr. 1958), pp. 168-70. Malalasekera points out that James Gray, in
his edition of the Buddhaghosuppatti, gives a chronological list of saintly
and learned men of Southern India, taken from the Talaing records, and
there we find Anuruddha mentioned after authors who are supposed to have
lived later than the seventh or eighth century. Since Bhadanta S±riputta
Mah±s±mi compiled a Sinhala paraphrase of the Abhidhammattha Sangaha
during the reign of Par±krama-B±hu the Great (1164-97), this places
Anuruddha earlier than the middle of the twelfth century.
13. See the article “Anuruddha (5)” in Encyclopaedia of Buddhism, Fasc. 4
(Govt. of Ceylon, 1965). Ven. Buddhadatta’s view is also accepted by
Warder, Indian Buddhism, pp. 533-34.
14. This author is commonly confused with another Burmese monk called
Chapada who came to Sri Lanka during the twelfth century and studied
under Bhadanta S±riputta. The case for two Chapadas is cogently argued by
Ven. A.P. Buddhadatta, Corrections of Geiger’s Mah±va½sa, Etc.
(Ambalangoda: Ananda Book Co., 1957), pp.198-209.
C
HAPTER I
1. Paramassa uttamassa ñ±ºassa attho gocaro. Vibhv.
2. According to Vibhv. diµµhigata denotes just wrong view, the suffix gata
having no particular meaning here.
3. (i) Vici (vicinanto) = inquiring + kicch, to be vexed; (ii) vi = devoid of +
cikicch± = remedy.
4. Sometimes also called r³pajjh±nas, “fine-material absorptions,” to distin-
guish them from the ar³pajjh±nas which follow.
5. ¾rammaº’upanijjh±nato paccan²kajjh±panato jh±na½. Vism. IV,119.
6. So hi ±rammaºe citta½ ±ropeti. Asl.114.
7. Vism. IV, 89-91.
8. In The Path of Purification, his translation of the Visuddhimagga, Bhikkhu
ѱºamoli has translated it as happiness. This rendering is often used for
sukha, the next factor, and thus may lead to a confusion of the two.
9. Vism. IV,94-100.
10. For a detailed elaboration of this simile, see Asl. 117-18; Expos., pp. 155-
56.
11. This qualification is made in regard to the path of once-returning; see p. 67.
12. For details, see Henepola Gunaratana, The Jh±nas in Theravada Buddhist
Meditation (BPS Wheel No. 351/353, 1988), pp. 60-62.
C
HAPTER II
1. Asl. 67; Expos., p. 90.
01notes.p65 08/04/2000, 12:27 PM370
371NOTES
2. K±yaviññatti, vac²viññatti. See VI, §3.
3. On the bases, see III, §§20-22.
4. See above, p. 29.
5. The following explanations of the characteristics, etc., of the different
cetasikas have been collected from Vism. IV, 88-100; IX, 93-96; XIV,134-
77; and Asl. 107-33, 247-60. See Expos., pp. 142-80, 330-46.
6. So say the Commentaries, but it seems that tranquillity as proximate cause
applies solely to the pleasant feeling arisen when developing concentration.
A more general proximate cause for feeling would be contact, in accord-
ance with the principle “with contact as condition, feeling comes to be”
(phassapaccay± vedan±). In fact, the entire treatment of feeling here is
limited to a particular kind of feeling. For a fuller treatment of feeling in all
its variety, see III, §§2-4, and Guide.
7. Again, these last two commentarial statements seem fitting only for one-
pointedness that has reached the level of profound concentration.
8. See above, pp. 56-57.
9. Or: the mounting of the mind onto the object (±rammaºe cittassa abhini-
ropana).
10. Or: continued stroking of the object (±rammaº’±numajjana).
11. In the Suttas chanda is often used as a synonym for lobha and r±ga, thus
as meaning desire in the reprehensible sense as well. But the Suttas also
recognize chanda as a potentially beneficial factor, as when they speak
about the arousing of desire for the abandoning of unwholesome states and
for the acquisition of wholesome states. See for example the definition of
right effort at D.22/ii,312 (= M.141/iii, 251-52).
12. As these two factors are the opposites of shame and fear of wrongdoing,
their meaning can be more fully understood by contrast with these beautiful
cetasikas. See below, p. 86.
13. Since seeing the noble ones leads to hearing the true Dhamma, which can
prevent wrong view from getting a grip on the mind.
14. Ketukamyat±, lit. a desire to fly the banner (to advertise oneself).
15. Because conceit arises only in greed-rooted cittas dissociated from views.
16. For the nine grounds for annoyance (or causes of malice, agh±tavatthu), see
D.33/iii, 262.
17. The complete version of these similes is found in the Milindapañha, cited
at Asl. 119-20. See Expos., pp. 157-58.
18. Apil±pana, also rendered “not wobbling.” The commentators explain that
sati keeps the mind as steady as a stone instead of letting it bob about like
a pumpkin in water.
19. Asl. 103-104; Expos., pp. 136-37.
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372 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
20. It should be noted that while compassion involves empathy with those beset
by suffering, it is never accompanied by sadness or sorrow, which is a
feeling pertaining only to unwholesome cittas.
21. While non-hatred and mental neutrality are found in the supramundane
cittas, they do not occur there as the illimitables of loving-kindness and
equanimity towards beings.
C
HAPTER III
1. Tranquillity (passaddhi), it seems, is the proximate cause only for the joyful
feeling that arises in meditative development.
2. On the heart-base, see below §20.
3. These definitions of the five feelings are found at Vism.XIV,128.
4. Asl. 263; Expos., pp. 349-50.The five types of sensitivity are considered
species of derived matter, as are the first four sense objects. The tangible
object, however, consists of three primary elements. See VI, §3.
5. See the explanation of javana in §8 below. Mental pleasure does precede
the javana phase in the joyful investigating consciousness that arises in the
case of an exceptionally pleasant object, but this too follows the bare sense
consciousness.
6. Suppatiµµhitabh±vas±dhanasankh±to m³labh±vo. Vibhv.
7. Vism. XVII, 70.
8. That is, in a five-door process. In a mind-door process the javana phase
follows the mind-door adverting consciousness.
9. This is so in the case of non-Arahants. For Arahants the javanas are ethically
indeterminate. Javana is treated more fully in Chapter IV.
10. That is, the four cittas rooted in greed and accompanied by wrong view and
the citta accompanied by doubt will be absent in the stream-enterer and
once-returner, while the two cittas rooted in hatred will be absent in the non-
returner.
11. The word r³pa has two primary meanings: (1) matter, or materiality; and
(2) visible form. The former is a generic category within which the latter is
included as a species.
12. The distinction between primary matter and derived matter will be dealt
with more fully at VI, §2.
13. See Vism. VIII, 111.
C
HAPTER IV
1. For the mind-door process the heart-base is only required in those realms
where matter is found. While a mind-door process can also take any of the
five sense data as object, mental object is listed to show its distinctive
datum.
01notes.p65 08/04/2000, 12:27 PM372
373NOTES
2. An exception, however, is made for bodily and verbal intimation and for the
four material characteristics (see VI, §4). The two types of intimation have
the temporal duration of one mind-moment. Of the four characteristics,
production and continuity are equal in duration to the arising moment,
impermanence to the dissolution moment, and decay to forty-nine sub-
moments of mind.
3. The simile is introduced in Asl. 271-72, Expos., pp. 359-60, however
without continuation beyond the eating of the mango. Later tradition (as in
Vibhv.) adds the swallowing of the fruit and going back to sleep as
counterparts of registration and the lapse back into the bhavanga.
4. See Vism. XXII, 23, note 7.
5. Smv. 10-11. Dispeller of Delusion, 1:10-11.
6. From this stipulation it seems that if aversion arises towards an extremely
desirable object, the registration cittas will not be accompanied by joy (as
stated in §17); instead they will be wholesome-resultants accompanied by
equanimity.
C
HAPTER V
1. Though the logic of the temporal sequence seems to imply that in the case
of the Brahm± realms, too, the mah±kappa is intended, the commentators
base their interpretation upon another tradition (derived from the Suttas)
which holds that the periodic destruction of the world by fire extends
through the realm of Mah± Brahm±s. Since this destruction takes place at
the end of one asankheyyakappa within the mah±kappa, the conclusion
follows that the Mah± Brahm±s cannot live longer than a single
asankheyyakappa. The sources for this other tradition are D.1/i,17-18 and
D.27/iii,84-85.
2. For a detailed analysis of the ten courses of action, see Asl. 97-102; Expos.,
pp. 128-35.
3. These three views are found at D.2, M.60, M.76, and elsewhere. For the
commentarial analysis, see Bhikkhu Bodhi, The Discourse on the Fruits of
Recluseship (BPS 1989), pp. 69-83.
4. See Asl. 267-88; Expos., pp. 354-79.
CHAPTER VI
1. According to the Mah±niddesa: ruppati, kuppati, ghaµµ²yati, p²¼²yati, bhij-
jati.
2. S²toºh±di-virodhippaccayehi vik±ra½ ±pajjati ±p±diyati. Vibhv.
3. This explanation of the characteristics, etc., of the great essentials is taken
from Vism. XI, 93 and 109.
4. A detailed exposition of derived matter is found at Vism. XIV, 36-70, on
which the account given here is based.
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374 A COMPREHENSIVE MANUAL OF ABHIDHAMMA
5. Here the prefix sa, “with,” does not imply association (sampayutta) but the
ability to be made an object of the taints.
C
HAPTER VII
1. The Brahmaj±la Sutta (D.1) enumerates 62 species of wrong views con-
cerning the nature of the self and the world. These all fall into the two
extreme views of eternalism, which affirms their eternal existence, and
annihilationism, which posits their eventual destruction.
2. For a detailed account, see Ledi Sayadaw, The Requisites of Enlightenment
(BPS Wheel No. 171/174, 1971).
3. For the sutta and its commentaries, see Soma Thera, The Way of Mind-
fulness (Kandy: BPS, 1981). The best modern expositions are Nyanaponika
Thera, The Heart of Buddhist Meditation (London: Rider, 1962), and U
Silananda, The Four Foundation of Mindfulness (Boston: Wisdom, 1990).
4. The explanation given here is derived from Ledi Sayadaw. The view
expressed by Ven. N±rada in the previous editions of the Manual, that the
iddhip±das are solely supramundane, appears to be mistaken.
5. For a detailed analysis of the aggregates, see Vism. XIV.
6. The sense bases and elements are dealt with in detail in Vism. XV.
7. The Four Noble Truths are explained in detail in Vism. XVI.
C
HAPTER VIII
1. The explanations to follow are based on Vism. XVII and Smv. VI.
2. The sources for these explanations are: Vism. XVII, 66-100; U N±rada,
Guide to Conditional Relations, 1:8-79; and Ledi Sayadaw, The Buddhist
Philosophy of Relations, pp. 1-57.
3. One line of Abhidhamma interpretation adopted by the teachers would
restrict the base-object-prenascence support condition to the heart-base
arisen at the seventeenth mind-moment preceding the death consciousness,
on an occasion when the last javana process takes the heart-base as object.
Ledi Sayadaw argues at length in the Paramatthad²pan² against this narrow
interpretation, and his position is accepted here.
4. Ledi Sayadaw, Buddhist Philosophy of Relations, pp. 50-51.
5. Asl. 392; Expos., p. 501. There is a word-play here that cannot be
reproduced in English: the word n±ma, “name” or “mind,” is derived from
a verbal root nam meaning “to bend.”
6. For more on the developed theory of concepts in the Abhidhamma, see
Vism. VIII, note 11.
C
HAPTER IX
1. Asl. 144; Expos., p.191.
2. See The Mirror of the Dhamma (BPS Wheel No. 54 A/B, 1984), pp. 5-8.
01notes.p65 08/04/2000, 12:27 PM374
375NOTES
3. That is, to exercise the supernormal power of manifesting a hundred
replicas of one’s physical body.
4. For a fuller discussion of the differences between the samathay±na and
vipassan±y±na approaches, see Gunaratana, The Jh±nas, pp. 51-55.
C
OLOPHON
1. Ven. A. Devananda Adhikarana Nayaka Thero, in Preface to Paramattha-
vinicchaya, p. ii. Some scholars identify the M³lasoma Vih±ra with a
monastery mentioned in the Mah±va½sa (XXXIII, 84) that was built by King
Vaµµag±maºi (88-76 B.C.) for his queen Som±. The monastery is referred
to thus: “When he had sent for Somadev² he raised her again to her rank and
built, in her honour, the Som±r±ma, bearing her name.” The translator,
Geiger, has a note to this verse stating that the monastery must be sought
for near the Abhayagiri Vih±ra, perhaps in the place of the building
popularly called “the Queen’s Pavilion.” Ven. Saddh±tissa, however, in his
introduction to his edition of the Abhidhammattha Sangaha (p. xvi), states
that stone inscriptions dating back to the tenth century record that the
M³lasoma Vih±ra was built by King Vaµµag±maºi and his minister M³la at
Polonnaruwa, in honour of Somadev² the queen. Ven. Saddh±tissa also
mentions the popular Sri Lankan tradition which holds that the Munnessaram
Hindu temple was the original M³lasoma Vih±ra where Anuruddha used to
reside.
01notes.p65 08/04/2000, 12:27 PM375
376
A COMPREHENSIVE MANUAL OF ABHIDHAMMA
APPENDIX IAPPENDIX I
APPENDIX IAPPENDIX I
APPENDIX I
TEXTUTEXTU
TEXTUTEXTU
TEXTU
AL SOURCES FOR AL SOURCES FOR
AL SOURCES FOR AL SOURCES FOR
AL SOURCES FOR
THE 89THE 89
THE 89THE 89
THE 89
AND 121 CITTAND 121 CITT
AND 121 CITTAND 121 CITT
AND 121 CITT
ASAS
ASAS
AS
Dhs. Vism. Asl.
U
NWHOLESOME CITTAS—12
Greed-rooted 1st 365 90-91 336
" 2nd 399 " 339-40
" 3rd 400 " 340
" 4th 402 " 341
" 5th 403 " "
" 6th 409 " "
" 7th 410 " "
" 8th 412 " "
Hatred-rooted 1st 413 92 341-44
" 2nd 421 " 344
Delusion-rooted 1st 422 93 344-45
" 2nd 427 " 346
R
OOTLESS CITTAS—18
Unwholesome-resultant
Eye-consciousness 556 101 384-85
Ear-consciousness, etc. " " "
Receiving 562 " "
Investigating 564 " "
Wholesome-resultant
Eye-consciousness 431 96 348-49
Ear-consciousness, etc. 443 " 349-50
Receiving 455 97 350
Investigating (joy) 469 97-98 351-52
Investigating (equanimity) 484 97-98 351-52
Functional
Five-door adverting 566 107 385-86
Mind-door adverting 574 108 388
Smile-producing 568 108 386-88
02appx.p65 08/04/2000, 12:27 PM376
377APPENDIX
Dhs. Vism. Asl.
S
ENSE-SPHERE BEAUTIFUL—24
Wholesome 1st 1 83-85 141-207
" 2nd 146 " 207
" 3rd 147 " 208
" 4th 149 " "
" 5th 150 " "
" 6th 156 " "
" 7th 157 " "
" 8th 159 " "
Resultant 1st-8th 498 100 353-79
Functional 1st-8th 576 109 388
F
INE-MATERIAL SPHERE—15
Wholesome 1st jh±na 160,167 86 216-25
" 2nd jh±na 161,168 " 239-43
" 3rd jh±na 163,170 " 225
" 4th jh±na 165,172 " 228-34
" 5th jh±na 174 " 235-39
Resultant 1st jh±na 499 103 379-80
" 2nd-5th jh±na 500 " "
Functional 1st jh±na 577 109 388-89
" 2nd-5th jh±na 578 " "
I
MMATERIAL SPHERE—12
Wholesome 1st 265 87 270
" 2nd 266 " 275
" 3rd 267 " 276
" 4th 268 " 277-83
Resultant 1st 501 104 379-80
" 2nd 502 " "
" 3rd 503 " "
" 4th 504 " "
Functional 1st 579 109 388-89
" 2nd 580 " "
" 3rd 581 " "
" 4th 582 " "
S
UPRAMUNDANE—8 or 40
Wholesome
Stream-entry path 277 88 289-319
" 1st jh±na 277 … 307-10
02appx.p65 08/04/2000, 12:27 PM377
378
A COMPREHENSIVE MANUAL OF ABHIDHAMMA
Dhs. Vism. Asl.
Stream-entry path 2nd-5th jh±na 342 … 307-10
Once-return path 361 88 319-20
Non-return path 362 " 320
Arahant path 363 " 320-29
Resultant
Stream-entry fruit 505 105 380-84
" 1st jh±na 505 … …
" 2nd-5th jh±na 508 … …
Higher three fruits 553 105 380-84
NOTE: References to the Dhammasangaº² are by paragraph number; to the
Visuddhimagga, by paragraph number of Chapter XIV in The Path of
Purification; to the Atthas±lin², by page number of The Expositor.
02appx.p65 08/04/2000, 12:27 PM378
379APPENDIX
APPENDIX IIAPPENDIX II
APPENDIX IIAPPENDIX II
APPENDIX II
TEXTUTEXTU
TEXTUTEXTU
TEXTU
AL SOURCES FOR AL SOURCES FOR
AL SOURCES FOR AL SOURCES FOR
AL SOURCES FOR
THETHE
THETHE
THE
52 MENT52 MENT
52 MENT52 MENT
52 MENT
AL FAL F
AL FAL F
AL F
AA
AA
A
CTCT
CTCT
CT
ORSORS
ORSORS
ORS
Dhs. Vism. Asl.
E
THICALLY VARIABLES—13
Universals—7
(1) Contact 2 134 144
(2) Feeling 3 125-28 145
(3) Perception 4 129-30 146
(4) Volition 5 135 147
(5) One-pointedness 11 139 156
(6) Life faculty 19 138 163
(7) Attention … 152 175
Occasionals—6
(8) Initial application 7 88-98* 151
(9) Sustained application 8 " 152
(10) Decision … 151 175
(11) Energy 13 137 158
(12) Zest 9 94-100* 153
(13) Desire … 150 175
U
NWHOLESOME FACTORS—14
(14) Delusion 390 163 332
(15) Shamelessness 387 160 331
(16) Fearlessness of wrong 388 160 331
(17) Restlessness 429 165 346
(18) Greed 389 162 332
(19) Wrong view 381 164 331
(20) Conceit 1116 168 340
(21) Hatred 418 171 342
(22) Envy 1121 172 342
(23) Avarice 1122 173 343
(24) Worry 1161 174 343
(25) Sloth 1156 167 340
(26) Torpor 1157 167 340
(27) Doubt 425 177 344
02appx.p65 08/04/2000, 12:27 PM379
380
A COMPREHENSIVE MANUAL OF ABHIDHAMMA
Dhs. Vism. Asl.
B
EAUTIFUL FACTORS—25
Beautiful Universals—19
(28) Faith 12 140 157
(29) Mindfulness 14 141 159
(30) Shame 30 142 164
(31) Fear of wrongdoing 31 142 164
(32) Non-greed 32 143 167
(33) Non-hatred 33 143 167
(34) Neutrality of mind 153 153 176
(35) Tranquillity of mental body 40 144 171
(36) Tranquillity of consness. 41 144 171
(37) Lightness of mental body 42 145 172
(38) Lightness of consness. 43 145 172
(39) Malleability of mental body 44 146 172
(40) Malleability of consness. 45 146 172
(41) Wieldiness of mental body 46 147 172
(42) Wieldiness of consness. 47 147 172
(43) Proficiency of mental body 48 148 172
(44) Proficiency of consness. 49 148 172
(45) Rectitude of mental body 50 149 173
(46) Rectitude of consness. 51 149 173
Abstinences—3
(47) Right speech 299 155 296
(48) Right action 300 155 297
(49) Right livelihood 301 155 298
Illimitables—2
(50) Compassion … 154 176
(51) Appreciative joy … 154 176
Non-Delusion—1
(52) Wisdom faculty 16 143 161
NOTE: References to the three sources are by the method explained in the Note
to Appendix I. References to the Visuddhimagga marked by an asterisk are to
paragraph number of Chapter IV rather than Chapter XIV.
02appx.p65 08/04/2000, 12:27 PM380
381
BIBLIOGRAPHY
BIBLIOGRAPHYBIBLIOGRAPHY
BIBLIOGRAPHYBIBLIOGRAPHY
BIBLIOGRAPHY
A. EDITIONS OF THE ABHIDHAMMATTHA SANGAHA CONSULTED
Kosambi, Dhamm±nanda. Abhidhammatthasangaha and Navan²ta-Ýik±
Colombo: Mangala Traders, n.d. (Pali in Sinhala script.)
N±rada Mah±thera. A Manual of Abhidhamma. 4th ed. Kandy: BPS,
1980. (Pali in Roman script with English translation.)
Rewata Dhamma, Bhadanta. Abhidhammattha Sangaha with Vibh±vin²-
ݲk±. Varanasi: Bauddhaswadhyaya Satra, 1965. (Pali in Devanagari
script.)
Saddh±tissa, Hammalawa. The Abhidhammatthasangaha and the
Abhidhammatthavibh±vin²-ݲk±. Oxford: PTS, 1989. (Pali in Roman
script.)
B. C
OMMENTARIES ON THE SANGAHA CONSULTED
(1) Abhidhammatthavibh±vin²-ݲk± by Acariya Sumangalas±mi:
Paññ±nanda, Rev. Welitara, ed. Abhidharm±rtha Sangraha Prakaraºa,
containing the Abhidharm±rtha Vibh±vini-ݲk±. Colombo 1898. (Pali
in Sinhala script.)
Rewata Dhamma, Bhadanta, ed. See entry under “Editions of the Abhi-
dhammattha Sangaha consulted” above.
Saddh±tissa, Hammalawa, ed. See entry under “Editions of the Abhi-
dhammattha Sangaha consulted” above.
(2) Paramatthad²pan²-ݲk± by Ledi Sayadaw:
Ledi Sayadaw. Paramatthad²pan² Sangaha Mah±-ݲk±. Rangoon, 1907.
(3) Other Commentaries Consulted:
Kosambi, Dhamm±nanda. Navan²ta-ݲk±. See entry under “Editions of
the Abhidhammattha Sangaha consulted” above.
Rewata Dhamma, Bhadanta. Abhidharma Prak±sin². 2 vols. Varanasi:
Varanaseya Sanskrit University, 1967. (Hindi commentary.)
03biblio.p65 08/04/2000, 12:27 PM381
382
A COMPREHENSIVE MANUAL OF ABHIDHAMMA
C. THE ABHIDHAMMA PIÝAKA IN TRANSLATION
Dhammasangaº²: C.A.F. Rhys Davids, trans. A Buddhist Manual of
Psychological Ethics. 1900. Reprint. London: PTS, 1974.
Vibhanga: U Thittila, trans. The Book of Analysis. London: PTS, 1969.
Dh±tukath±: U N±rada, trans. Discourse on Elements. London: PTS,
1962.
Puggalapaññatti: B.C. Law, trans. A Designation of Human Types.
London: PTS, 1922, 1979.
Kath±vatthu: Shwe Zan Aung and C.A.F. Rhys Davids, trans. Points of
Controversy. London: PTS, 1915, 1979.
Paµµh±na: U N±rada, trans. Conditional Relations. London: PTS, Vol.
1, 1969; Vol. 2, 1981.
D. A
BHIDHAMMA COMMENTARIES IN TRANSLATION
Atthas±lin² (Commentary on the Dhammasangaº²): Pe Maung Tin, trans.
The Expositor. 2 vols. London: PTS, 1920-21, 1976.
Sammohavinodan² (Commentary on the Vibhanga): Bhikkhu ѱºamoli,
trans. The Dispeller of Delusion. Vol. 1. London: PTS, 1987; Vol. 2.
Oxford: PTS, 1991.
Kath±vatthu Commentary: B.C. Law, trans. The Debates Commentary.
London: PTS 1940, 1988.
E. O
THER WORKS CONSULTED
Aung, Shwe Zan and Rhys Davids, C.A.F. Compendium of Philosophy.
London: PTS, 1910, 1979. Pioneering English translation of the Abhi-
dhammattha Sangaha, with interesting Introduction and Appendix.
Devananda, Ven. A., Adhikarana Nayaka Thero. Paramattha-vinicchaya
and Paramattha-vibh±vin²-vy±khy±. Colombo: Vidy± S±gara Press,
1926.
Ledi Sayadaw. Buddhist Philosophy of Relations (Paµµh±nuddesa
D²pan²). 1935. Reprint. Kandy: BPS, 1986.
Malalasekera, G.P. The Pali Literature of Ceylon. 1928. Reprint. Kandy:
BPS, 1994.
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383
BIBLIOGRAPHY
Mizuno, Kogen. “Abhidharma Literature.” Encyclopaedia of Buddhism.
Fasc. 1. Government of Ceylon, 1961.
ѱºamoli, Bhikkhu, trans. The Path of Purification (Visuddhimagga).
Kandy: BPS, 1975.
N±rada, U. Guide to Conditional Relations. Part 1. London: PTS, 1979.
Nyanaponika Thera. Abhidhamma Studies. Kandy: BPS, 1965. Essays
focused mainly on the Dhammasangaº².
Nyanatiloka Thera. Guide through the Abhidhamma Piµaka. Kandy: BPS,
1971.
Perera, H.R. “Anuruddha (5).” Encyclopaedia of Buddhism. Fasc. 4.
Government of Ceylon, 1965.
Van Gorkom, Nina. Abhidhamma in Daily Life. Bangkok: Dhamma
Study Group, 1975.
Warder, A.K. Indian Buddhism. 2nd rev. ed. Delhi: Motilal Banarsidass,
1980.
Watanabe, Fumimaro. Philosophy and its Development in the Nik±yas
and Abhidhamma. Delhi: Motilal Banarsidass, 1983.
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384
A COMPREHENSIVE MANUAL OF ABHIDHAMMA
03biblio.p65 08/04/2000, 12:27 PM384
385
PALI-ENGLISH GLOSSARY
Glossary
&
Index
04gloss.p65 08/04/2000, 12:27 PM385
386
A COMPREHENSIVE MANUAL OF ABHIDHAMMA
04gloss.p65 08/04/2000, 12:27 PM386
387
PALI-ENGLISH GLOSSARY
aniµµha—undesirable
anipphanna—non-concretely pro-
duced (matter)
animitta—signless
aniyatayog²—unfixed adjunct
anupassan±—contemplation
anup±disesa—without residue re-
maining (Nibb±na element)
anuloma—conformity
anusaya—latent disposition
anussati—recollection
anottappa—fearlessness of wrong–
doing
apar±pariyavedan²ya—indefinitely
effective (kamma)
ap±yabh³mi—woeful plane
appaµighar³pa—non-impinging
matter
appaºihita—desireless
appan±—absorption
appamaññ±—illimitable
aby±kata—(kammically) indetermi-
nate
abhijjh±—covetousness
abhiññ±—direct knowledge
amoha—non-delusion
arahatta—Arahantship
arahant—Arahant (liberated one)
ariya—noble, noble one
ariyasacca—noble truth
ar³pa—immaterial
ar³p±vacara—immaterial sphere
alobha—non-greed
avacara—sphere
avigata—non-disappearance (condi-
tion)
akusala—unwholesome
anga—factor
ajjhatta—internal
ajjhattika—internal
aññamañña—mutuality (condition)
aññasam±na—ethically variable
(mental factor)
aññ±t±vindriya—faculty of one who
has final knowledge
aññindriya—faculty of final knowl-
edge
ati-iµµha—extremely desirable
atiparitta—very slight (object)
atimahanta—very great (object)
at²ta—past
attav±da—doctrine of self
atthapaññatti—concept-as-meaning
atthi—presence (condition)
adukkhamasukha—neither-painful-
nor-pleasant (feeling)
adosa—non-hatred
addha—period (of time)
addh±na—duration
adhiµµh±na—(1) locus, foundation;
(2) resolution
adhipati—predominant; predomin-
ance (condition)
adhimokkha—decision
anaññ±taññass±m²tindriya—faculty
“I will know the unknown”
anatt±—non-self
anantara—proximity (condition)
an±gata—future
an±g±m²—non-returner
anicca—impermanent
aniccat±—impermanence
PALI-ENGLISH GLOSSARYPALI-ENGLISH GLOSSARY
PALI-ENGLISH GLOSSARYPALI-ENGLISH GLOSSARY
PALI-ENGLISH GLOSSARY
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388
A COMPREHENSIVE MANUAL OF ABHIDHAMMA
avijj±—ignorance
avinibbhogar³pa—inseparable mate-
rial phenomena
avibh³ta—obscure (object)
asankhata—unconditioned
asankh±rika—unprompted (con-
sciousness)
asaññasatta—non-percipient being
as±raka—coreless
asubha—foulness
asura—asura (“titan”)
asekkha—one beyond training (i.e.
an Arahant)
ahirika—shamelessness
ahetuka—rootless
ahosi—defunct (kamma)
±k±ra—mode
±k±sa—space
±k±s±nañc±yatana—base of infinite
space
±kiñcaññ±yatana—base of nothing-
ness
±ciººa—habitual (kamma)
±d²nava—danger
±p±tha—avenue (of sense)
±po—water
±yatana—base
±yu, ±yuppam±ºa—life-span
±rammaºa—object
±ruppa—immaterial (sphere or state)
±lambana—object
±loka—light
±vajjana—adverting
±sanna—death-proximate (kamma)
±sava—taint
±sevana—repetition (condition)
iµµha—desirable
iµµhamajjhatta—desirable-neutral
itthatta—femininity
ida½sacc±bhinivesa—dogmatic be-
lief that “This alone is the truth”
iddhip±da—means to accomplishment
iddhividha—supernormal powers
indriya—faculty
iriy±patha—bodily posture
iss±—envy
ukkaµµha—superior (kamma)
uggaha—learning (sign)
ujjukat±—rectitude
utu—temperature
udayabbaya—rise and fall
uddhacca—restlessness
upakkilesa—imperfection (of in-
sight)
upagh±taka—destructive (kamma)
upacaya—production
upac±ra—access
upacchedaka—destructive (kamma)
upaµµh±na—awareness
upatthambaka—supportive (kamma)
upanissaya—decisive support (con-
dition)
upapajjavedan²ya—subsequently ef-
fective (kamma)
upap²¼aka—obstructive (kamma)
up±d±na—clinging
up±d±r³pa—derivative matter
up±dinnar³pa—clung-to matter
upekkh±—equanimity
upp±da—(1) arising; (2) arising
(sub-moment)
ekaggat±—one-pointedness
ogha—flood
oj±—nutritive essence
ottappa—fear of wrongdoing
obh±sa—aura
omaka—inferior (kamma)
o¼±rikar³pa—gross matter
kaµatt±—reserve (kamma)
kappa—aeon
kaba¼²k±ra ±h±ra—edible food
kamma—kamma, action, deed
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389
PALI-ENGLISH GLOSSARY
kammaññat±—wieldiness
kammaµµh±na—meditation subject
kammanimitta—sign of kamma
kammapatha—course of kamma
karuº±—compassion
kal±pa—group
kasiºa—kasina (meditation device)
k±ma—(1) sense (sphere), sensuous
(plane); (2) sensual (desire or
pleasure)
k±m±vacara—sense sphere
k±ya—body (physical or mental)
k±yaviññatti—bodily intimation
k±la—time
k±lavimutta—independent of time
kicca—function
kiriya, kriy±—functional
kilesa—defilement
kukkucca—worry
kusala—wholesome
khaºa—moment; sub-moment
khandha—aggregate
khaya—destruction
gati—destiny
gatinimitta—sign of destiny
gantha—knot
gandha—smell
garuka—weighty (kamma)
gocara—object
gocaragg±hika—taking objects
gocarar³pa—objective matter
gotrabh³—change-of-lineage
gh±na—nose
gh±yana—smelling
cakkhu—eye
carita—temperament
citta—consciousness
cittav²thi—cognitive process
cittasant±na—stream of conscious-
ness
cittupp±da—consciousness, act or
state of consciousness
cuti—death
cetan±—volition
cetasika—mental factor
chanda—desire (to do or to attain)
janaka—productive (kamma)
jarat±—decay
jar±maraºa—decay-and-death
javana—javana (i.e. active phase of
cognitive process)
j±ti—birth
jivh±—tongue
j²vitar³pa—material phenomenon of
life
j²vitindriya—life faculty
jh±na—jh±na (i.e. meditative absorp-
tion)
jh±nanga—jh±na factor
ñ±ºa—knowledge
µh±na—(1) stage; (2) presence (sub-
moment)
µhiti—presence (sub-moment)
taºh±—craving
tatramajjhattat±—neutrality of mind
tad±rammaºa—registration
tiracch±nayoni—animal kingdom
tihetuka—triple rooted
tejo—fire
th²na—sloth
dasaka—decad
dassana— (1) seeing; (2) vision (as
knowledge)
d±na—giving
diµµhadhammavedan²ya—immedi-
ately effective (kamma)
diµµhi—view, wrong view
diµµhigata—wrong view
dibbacakkhu—divine eye
dibbasota—divine ear
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A COMPREHENSIVE MANUAL OF ABHIDHAMMA
dukkha—(1) suffering; (2) pain,
painful (feeling)
deva—god
domanassa—displeasure
dosa—hatred
dv±ra—door
dv±ravimutta—door-freed
dvipañcaviññ±ºa—two sets of five-
fold sense consciousness
dhamma— (1) Dhamma (i.e. Bud-
dha’s teaching); (2) phenomenon,
state; (3) mental object
dhammavicaya—investigation of
states (enlightenment factor)
dh±tu—element
natthi—absence (condition)
navaka—nonad
n±nakkhaºika—asynchronous
(kamma condition)
n±ma— (1) mind, mental; (2) name
n±mapaññatti—concept-as-name
n±mar³pa—mind-and-matter
nikanti—attachment
nipphanna—concretely produced
(matter)
nibb±na—Nibb±na
nibbid±—disenchantment
nimitta—sign
niyatayog²—fixed adjunct
niyama—procedure
niraya—hell
nirodha—cessation
nirodhasam±patti—attainment of
cessation
nissaya—support (condition)
n²varaºa—hindrance
n’evasaññ±n±saññ±yatana—base of
neither-perception-nor-non-per-
ception
pakat³panissaya—natural decisive
support (condition)
pakiººaka—(1) occasional (mental
factor); (2) miscellaneous
paggaha—exertion
paccaya—condition
paccayasatti—conditioning force
paccayuppanna—conditionally arisen
paccavekkhaºa—reviewing
paccupaµµh±na—manifestation
paccuppanna—present
pacch±j±ta—postnascence (condition)
pañcadv±ra—five sense doors
pañcadv±r±vajjana—five-sense-door
adverting (consciousness)
paññatti—concept
paññ±—wisdom
paññindriya—wisdom faculty
paµigha—(1) aversion; (2) (sensory)
impingement
paµiccasamupp±da—dependent aris-
ing
paµipad±—way
paµibh±ga—counterpart (sign)
paµisankh±—reflective contemplation
paµisandhi—rebirth-linking
paµµh±na—conditional relations
paµhav²—earth
padaµµh±na—proximate cause
paracittavij±nan±—knowledge of
others’ minds
paramattha—ultimate reality
parikamma—preliminary
pariggaha—discernment
paricchedar³pa—limiting material
phenomenon (i.e. space)
pariññ±—full understanding
paritta—(1) limited (i.e. sense
sphere); (2) slight (object)
pavatta, pavatti—course of existence
pas±dar³pa—sensitive matter
passaddhi—tranquillity
pah±na—abandoning
p±ka—resultant
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391
PALI-ENGLISH GLOSSARY
p±guññat±—proficiency
p²ti—zest
puggala—individual
puñña—merit, meritorious
puthujjana—worldling
pubbeniv±s±nussati—recollection of
past lives
purisatta—masculinity
purej±ta—prenascence (condition)
peta—peta (“hungry ghost”)
pettivisaya—sphere of petas
phala—fruit, fruition
phassa—contact
phusana—touching
phoµµhabba—tangible (object)
bala—power
bahiddh±—external
b±hira—external
bojjhanga—factor of enlightenment
bodhipakkhiyadhamma—requisite of
enlightenment
bhanga—dissolution; dissolution
(sub-moment)
bhaya—fear, fearful
bhava—existence
bhavanga—life-continuum
bh±van±—meditation, development
(of the eightfold path, or of calm
and insight)
bh±var³pa—sexual material phe-
nomena
bh³tar³pa—essential matter
bh³mi—plane (of existence or of
consciousness)
magga—path
magganga—path factor
macchariya—avarice
manasik±ra—attention
manussa—human being
mano—mind
manodv±ra—mind door
manodv±r±vajjana—mind-door
adverting (consciousness)
manodh±tu—mind element
manoviññ±ºadh±tu—mind-con-
sciousness element
manosañcetan±—mental volition
maraºa—death
mahaggata—sublime
mahanta—great (object)
mah±kiriya—great functional (con-
sciousness)
mah±kusala—great wholesome (con-
sciousness)
mah±bh³ta—great essential (matter)
mah±vip±ka—great resultant (con-
sciousness)
m±na—conceit
m±nasa—consciousness
micch±diµµhi—wrong view
middha—torpor
muñcitukamyat±—desire for deliver-
ance
mudit±—appreciative joy
mudut±—malleability
m³la—root
mett±—loving-kindness
mogha—futile (cognitive process)
mom³ha—sheer delusion
moha—delusion
yoga—bond
rasa—(1) function; (2) taste
r±ga—lust, attachment
r³pa—(1) matter, material phenom-
enon; (2) fine-material (sphere or
plane); (3) visible form
r³pakal±pa—material group
r³p±vacara—fine-material sphere
lakkhaºa—characteristic
lakkhaºar³pa—characteristic of mat-
ter
lahut±—lightness
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A COMPREHENSIVE MANUAL OF ABHIDHAMMA
loka—world
lokiya—mundane
lokuttara—supramundane
lobha—greed
vac²—speech
vac²viññatti—vocal intimation
vaµµa—round of existence
vaººa—colour
vatthu—(1) base; (2) entity
vavatth±na—analysis
vasit±—mastery
v±y±ma—effort
v±yo—air
vik±rar³pa—mutable matter
vigata—disappearance (condition)
vic±ra—sustained application
vicikicch±—doubt
viññatti—intimation
viññ±ºa—consciousness
viññ±ºañc±yatana—base of infinite
consciousness
vitakka—initial application
vinibbhogar³pa—separable material
phenomena
vipassan±—insight
vip±ka—result, resultant
vippayutta—dissociated from; disso-
ciation (condition)
vibh³ta—clear (object)
vimokkha—emancipation
vimokkhamukha—door to emancipa-
tion
virati—abstinence
viriya—energy
visaya—object
visuddhi—purification
v²thi—process
v²thicitta—consciousness belonging
to a cognitive process
v²thimutta—process-freed (i.e. out-
side the cognitive process)
v²ma½s±—investigation
vuµµh±na—emergence
vedan±—feeling
votthapana—determining
voh±ra—conventional expression
vy±p±da—ill will
sa-up±disesa—with residue remain-
ing (Nibb±na element)
sa½yojana—fetter
sakad±g±m²—once-returner
sankappa—intention
sankhata—conditioned
sankh±ra—(1) formation; (2) mental
formation (4th aggregate); (3)
kammic formation; (4) prompting
sankhepa—group
sangaha—(1) compendium; (2) com-
bination, inclusion
sacca—truth
sacchikiriya—realization
saññ±—perception
sati—mindfulness
satipaµµh±na—foundation of mind-
fulness
sadda—sound
saddh±—faith
sanidassanar³pa—visible matter
santati—continuity
sant²raºa—investigating (conscious-
ness), investigation
sandhi—connection
sappaccaya—with conditions
sappaµighar³pa—impinging matter
sabh±va—intrinsic nature
samatha—calm
samanantara—contiguity (condition)
sam±dhi—concentration
sam±pajjana—(act of) attainment
sam±patti—(meditative) attainment
samuµµh±na—origination; mode of
origin
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393
PALI-ENGLISH GLOSSARY
samudaya—origin (as noble truth)
sampaµicchana—receiving
sampayutta—associated with; asso-
ciation (condition)
sampayoga—association
sammappadh±na—supreme effort
sammasana—comprehension
(knowledge)
samm±-±j²va—right livelihood
samm±kammanta—right action
samm±diµµhi—right view
samm±v±c±—right speech
samm±v±y±ma—right effort
samm±sankappa—right intention
samm±sati—right mindfulness
samm±sam±dhi—right concentration
sammuti—conventional (reality or
truth)
sa¼±yatana—six sense bases
savana—hearing
sasankh±rika—prompted (conscious-
ness)
sahagata—accompanied by
sahaj±ta—conascence (condition)
sahita—together with
sahetuka—rooted, with roots
s±dh±raºa—universal, common
s±yana—tasting
s±sava—subject to taints
s²la—virtue
s²labbatapar±m±sa—adherence to
rites and ceremonies
sukha—happiness, pleasure, pleasant
(feeling)
sukhumar³pa—subtle matter
sugati—blissful (plane)
suññata—void
suddh±v±sa—Pure Abode
sekkha—trainee (i.e. three lower
grades of noble disciples)
sota—ear
sota—stream
sot±patti—stream-entry
sot±panna—stream-enterer
sobhana—beautiful
somanassa—joy
hadayavatthu—heart-base
hasana—smiling
hasitupp±da—smile-producing (con-
sciousness)
hiri—shame
hetu—root
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A COMPREHENSIVE MANUAL OF ABHIDHAMMA
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INDEX
395
absence condition (natthipaccaya) VIII 13
absorption (appan±) IV 14-16, 22; V 25-26;
VI 11; IX 14, 34. See also jh±na; path
abstinence (virati) II 6, 15, 17, 21, 23, 25;
V 24
access (upac±ra) IV 14; IX 14, 18, 20, 34
adverting (±vajjana) I 10; III 8
(3), 9, 10;
five-sense-door (pañcadv±r°) I 10; II 28;
III 9, 10, 21; IV 6; mind-door (manodv±r°)
I 10; III 8, 9, 13, 18, 21. See also cogni-
tive process
aeon (kappa) V 14
aggregate (khandha) I 2, 5, 18-20; VII 34,
35, 40
air element (v±yodh±tu) III 16; VI 3
(1), 4
Aj±tasattu, King V 19
¾nanda, ¾cariya IV 6
animal kingdom (tiracch±nayoni) V 4
appreciative joy (mudit±) II 7
(2), 15, 17, 19,
21; IX 9
Arahant I 10, 15, 18-20, 26-28; II 23; III 13,
18; IV 16, 17, 22, 25, 26; V 20; VI 11;
IX 41
Arahantship I 26-28, 31; IV 15, 16
association condition (sampayuttapaccaya)
VIII 13
asura V 4, 11, 12
attention (manasik±ra) II 2
(7); III 13
avarice (macchariya) II 4
(10); II 13, 17, 26
aversion (paµigha) I 5; II 13, 26; III 3, 21;
IV 27. See also hatred
base (±yatana). See jh±na: immaterial; sense
base
base (vatthu) II 1; III 20-22; VI 7; VIII 16,
22, 25
beautiful (sobhana): consciousness I 12;
II 15-16, 18, 23-25; mental factors II 5-8,
15-16
birth (j±ti) VI 4
(11); VIII 3 (10,11), 7
bodily intimation (k±yaviññatti) II 1; V 22,
24; VI 4
(9), 11, 14
bodily knot (k±yagantha) VII 6, 14
body (k±ya) III 4; VI 3
(2); VIII 15, 23, 25;
IX 8
bond (yoga) VII 5, 14
Buddha I 1, 10, 15; IV 21; IX 8
calm (samatha) I 18-20; IX 1, 2-21 passim
cessation (nirodha): attainment of IV 22;
IX 42-44; of suffering VII 38, 40
change-of-lineage (gotrabh³) III 18; IV 14;
IX 34
characteristic (lakkhaºa): of consciousness
I 3; of matter VI 4
(11), 14; of mental fac-
tors II 2-8; three universal IX 23, 32, 33,
35, 36, 37
clinging (up±d±na) VII 7, 14, 35; VIII 3
(8, 9), 7, 8
cognitive process (cittav²thi) III 8; IV 1-30
passim; VIII 16; death proximate V 35-38;
five-door I 10; IV 4, 5, 6-11; mind-door
I 10; III 16, 17; IV 4, 12-16; path IX 34
compassion (karuº±) II 7
(1), 15, 17, 19, 21;
IX 9
comprehension knowledge (sammasana–
ñ±ºa) IX 32
conascence condition (sahaj±tapaccaya)
VIII 20, 21, 22
conceit (m±na) II 4
(7), 13, 17, 26
concentration (sam±dhi) I 18-20, 30-31;
VII 33; IX 16-20
concept (paññatti) I 2, 18-20; III 16, 17, 18;
V 39; VIII 17, 29-32
concrete matter (nipphannar³pa) VI 2, 3
condition (paccaya) VIII 1, 2, 11-28
conditional relations (paµµh±nanaya) VIII 2,
11-28
INDEX
All technical terms, except the few left untranslated, have been indexed under their
English renderings, which will be found in the Pali-English Glossary preceding the
Index. References are to chapter and section number, inclusive of both translation and
explanatory guide. Numbers in parenthesis following the section number signify the
number of the item in the numerical list found within the section referred to.
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396
A COMPREHENSIVE MANUAL OF ABHIDHAMMA
conformity (anuloma) IV 14; IX 33, 34
consciousness (citta): I 2, 3-32 passim; II 1,
5; III 1, 16; V 2; VII 1; and mental factors
II 10-17, 18-30; VIII 20, 21, 22; as cause
of matter VI 9, 11, 14, 15, 18, 22; defi-
nition I 3; functions III 8-11; kinds I 3, 17,
29, 30-32; planes I 3, 29; stream of V 36,
41, 42. See also cognitive process; con-
sciousness (viññ±ºa)
consciousness (viññ±ºa) I 2; IV 3, 4; VIII 3
(2, 3, 4); body- I 8, 9; III 3-4; elements of
III 21-22; VII 37, 39; VIII 22, 25; fivefold
sense I 8, 9; II 28; III 4, 9, 10, 14, 21;
IV 17; VIII 22; VIII 24
contact (phassa) II 2
(1); VIII 3 (5, 6)
contemplation (anupassan±) IX 24, 35, 36
contiguity condition (samanantarapaccaya)
VIII 13
continuity (santati) VI 4
(11)
course of existence (pavatti) V 27, 29;
VI 23-24, 27, 28, 29; VIII 14, 25
covetousness (abhijjh±) V 22
craving (taºh±) V 37; VI 30; VII 13; VIII 3
(7, 8), 7, 8, 9; IX 35. See also greed
C³¼an±ga Thera V 30
danger, knowledge of (±d²navañ±ºa) IX 33
death (maraºa) III 17; IV 21; V 34-40;
VI 25, 26; IX 8; consciousness (cuticitta)
III 8
(14), 10, 13, 17, 18; V 10, 11, 13, 15,
17, 35, 37, 41
decay (jarat±) VI 4
(11); and-death (jar±–
maraºa) VIII 3
(11), 7
decision (adhimokkha) II 3
(3), 11, 26
decisive support condition (upanissaya–
paccaya) VIII 17, 27
defilement (kilesa) VII 12, 14; VIII 8
Delightful Gods (tusita) V 5, 12
delusion (moha) I 4, 6; II 4
(1), 13; III 5-7;
-rooted consciousness I 4, 6, 7
dependent arising (paµicca samupp±da)
VIII 2, 3-10
derivative matter (up±d±r³pa) III 4, 16; VI 2
desire (chanda) II 3
(6), 11, 26
desire for deliverance (muñcitukamyat±)
IX 33
desireless (appaºihita) VI 31; IX 35, 36, 37
determining (votthapana) I 10; II 28; III 8
(11), 9, 10, 14, 18; IV 6, 8; VI 11
Devadatta V 19
development (bh±van±) IX 4, 14, 16-20. See
also calm; insight
Dhamma I 1; IX 8
Dhammasangaº² I 21; VIII 11
direct knowledge (abhiññ±) III 17, 18;
IV 22; VI 11; IX 21
disappearance condition (vigatapaccaya)
VIII 13
disenchantment, knowledge of (nibbid±-
ñ±ºa) IX 33
displeasure (domanassa) I 5; III 2-4; IV 18
dissociation condition (vippayuttapaccaya)
VIII 25
dissolution, knowledge of (bhangañ±ºa)
IX 33
divine abodes (brahmavih±ra). See illimit–
ables
divine ear (dibbasota) IX 21
divine eye (dibbacakkhu) IX 21
door (dv±ra) III 12-15, 20; IV 2, 4; V 38;
VI 7; door-freed III 13, 14, 17; of kamma
V 22, 24. See also mind door
doubt (vicikicch±) I 6; II 4
(14), 13, 14; con-
sciousness I 6; II 13, 14, 26; VII 22; puri-
fication by overcoming IX 31
ear (sota) VI 3
(2)
earth element (paµhav²dh±tu) III 16; VI 3
(1)
, 4
edible food (kabal²k±r±h±ra) VI 3
(7);
VII 21; VIII 23; loathsomeness in IX 10.
See also nutriment
element (dh±tu) VII 37, 40. See also con-
sciousness: elements of; great essentials
emancipation (vimokkha) IX 26, 27, 35-37
energy (viriya) II 3
(4), 11; VII 25, 33
enlightenment: factors of (bojjhanga)
VII 29; requisites of (bodhipakkhiy±
dhamm± ) VII 24-33
envy (iss±) II 4 (9), 13, 17, 26
equanimity (upekkh±): as feeling I 4, 6, 8,
9, 10, 13, 14, 15, 18-20; III 2-4; IV 15-
16, 17; as mental balance II 5
(7), 7; VII 29;
IX 9; towards formations IX 33, 34
ethically variable (aññasam±na) II 2-3, 11-
12
existence (bhava) VIII 3
(9, 10), 7, 8
eye (cakkhu) III 12; IV 6; VI 3
(2)
faculty (indriya) III 2; V 31; VI 7, 14;
VII 18, 20, 22, 23, 27, 28; condition
VIII 24
faith (saddh±) II 5
(1); VII 33
fear, knowledge of (bhayañ±ºa) IX 33
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INDEX
397
fearlessness of wrongdoing (anottappa) II 4
(3), 13
fear of wrongdoing (ottappa) II 5
(4)
feeling (vedan±) I 2, 4, 5, 13, 16, 17; II 2
(2); III 2-4; VIII 3 (6, 7)
femininity (itthatta) VI 3 (4), 24
fetter (sa½yojana) VII 10, 11, 14; IX 38, 40,
41
final knowledge (aññ±) VII 18, 22
fine-material plane (r³pabh³mi) I 3, 18-20;
III 9, 20, 22; IV 27, 28, 29; V 6, 40; life
spans V 14; matter in VI 27-29; rebirth-
linking V 13, 31
fine-material sphere (r³p±vacara): con-
sciousness I 3, 18-21; III 21; kamma
V 25, 31; rebirth III 17, 39; results III 9;
V 13, 31. See also jh±na; sublime
fire element (tejodh±tu) III 16; VI 3
(1), 12
flood (ogha) VII 4, 14
foulness (asubha) IX 7
Four Great Kings (c±tummah±r±jik±)
V 5,12
fruition (phala) I 27, 28, 31-32; III 18;
IV 14, 15, 16, 22; IX 34, 36, 44; attain–
ment of (°sam±patti) IV 22; IX 37, 42
functional (kiriya, kriy±) I 3, 10; IV 15-16;
fine-material sphere I 20, 21; immaterial
sphere I 24, 25; sense sphere I 15, 16;
II 15, 23-24, 25; III 18, IV 17
future (an±gata) III 17; VIII 5
giving (d±na) V 24
gods (dev±) V 5, 11, 12; IX 8
great essential (mah±bh³ta) III 4, 16; VI 2,
3
(1); VIII 20, 21, 22; IX 11
greed (lobha) I 4; II 4
(5), 13-14; III 5-7;
VIII 3
(7, 8); -rooted consciousness I 4, 7;
II 13-14, 26
happiness (sukha) I 18-20
hatred (dosa) I 4, II 4
(8), 13-14, 26; III 5-7;
V 23; -rooted consciousness I 5, 7
hearing (savana) III 8, 9
heart-base (hadayavatthu) III 20, 21; V 37;
VI 3
(5), 14; VIII 16, 20, 21, 22, 25
heinous crimes (±nantariyakamma) V 19
hell (niraya) V 4
hindrance (n²varaºa) I 18-20; VIII 8, 14
human beings (manuss±) III 9; V 5, 11
ignorance (avijj±) V 37; VIII 3
(1), 7, 8, 9,
10. See also delusion
illimitable (appamaññ±) II 7, 15, 19, 23, 25;
III 18; IX 9
ill will (vy±p±da) V 22
impermanence (aniccat±) VI 4; IX 23, 32,
35, 36
immaterial attainments (±ruppa). See jh±na:
immaterial
immaterial plane (ar³pabh³mi) I 3, 22-24;
III 20, 22; IV 27, 29; V 7, 40; life spans
V 16; rebirth-linking V 15, 32
immaterial sphere (ar³p±vacara): con-
sciousness I 3, 22-25, 32; III 18, 21;
kamma V 26, 32; rebirth III 17; V 39; re-
sults III 9; V 15, 32
indeterminate (aby±kata) I 3, 8, 12; III 5-7
individual (puggala) III 13; IV 24-26;
IX 38-41
Indriyabh±van± Sutta IV 17
infinite consciousness, base of (viññ±ºañ-
c±yatana) I 22-24; V 7; IX 19
infinite space, base of (±k±s±nañc±yatana)
I 22-24; V 7; IX 19
initial application (vitakka) I 18-20; II 2
(7),
3
(1), 11; IV 14
inseparable matter (avinibbhogar³pa) VI 7,
14
insight (vipassan±) I 26-28, 30-31; IX 22-
44; imperfections of IX 32; knowledges
IX 25, 32-33; leading to emergence IX 34,
36
intimation (viññatti). See bodily intimation;
vocal intimation
investigating (sant²raºa) I 8, 9; II 28; III 8,
9, 10, 14; IV 6, 17, 18; and rebirth-link-
ing III 9, 10; V 10, 11, 27, 28, 29; and reg-
istration III 9, 10; IV 17
javana III 8
(12), 9, 10, 13, 14, 17; V 20, 38;
VI 11; VIII 13; absorption IV 14, 15, 16,
22, 23; by individuals IV 24-26; by planes
IV 27; sense-sphere IV 6, 12-13, 17, 18,
21, 23
jh±na: attainment of I 3; IV 14; IX 15, 18;
condition VIII 14; factors I 18-20; II 25;
VII 16, 22, 23; VIII 14; fine-material I 3,
18-20, 21, 25; II 21-22; IV 16; V 6, 25, 40;
immaterial I 22-24, 25, 32; IV 16; V 7, 26,
40; IX 12, 19; rebirth and V 6, 31, 39, 40;
supramundane I 30-31, 32; II 19; VII 32-
33. See also absorption; sublime
joy (somanassa) I 4, 9, 10, 13, 14, 15, 18-
20; III 2-4; IV 15-16, 17; VI 11
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398
A COMPREHENSIVE MANUAL OF ABHIDHAMMA
kamma I 3; II 2; III 17; IV 2, 17; V 2, 18-
26, 34, 35, 36, 38; VIII 3
(1, 2, 9, 10); and
results V 27-33; as cause of matter V 18;
VI 9, 10, 14, 15, 17, 22; condition VIII 14,
27; functions V 18; order of ripening
V 19; place of ripening V 21-26; round of
VIII 8; time of ripening V 20. See also
resultant; sign: of rebirth
kammic formation (sankh±ra) V 37; VIII 3
(1, 2), 7, 8
kasina I 18-20, 22-24; VIII 30; IX 6, 19
knowledge (ñ±ºa) I 13-17; II 25; and vision,
purification by IX 34; insight IX 25, 32-
33; of others’ minds III 18; IX 21. See also
wisdom
latent disposition (anusaya) VIII 9, 14
Ledi Sayadaw I 6, 21; III 13; IV 6, 12, 17;
V 10-11, 18, 38; VIII 2, 27; IX 39
life-continuum (bhavanga) III 8
(2), 12, 13,
17, 18; IV 6, 12; V 10, 11, 13, 15, 17, 38,
40, 41; adventitious IV 18; function of
III 8
(2), 9, 10
life faculty (j²vitindriya): mental II 2
(6);
VII 18; physical V 34; VI 3; VII 18;
VIII 24
life span (±yuppam±ºa) V 12, 14, 16, 34
lightness (lahut±): mental II 5
(10, 11); physi-
cal VI 4
(10), 14
loving-kindness (mett±) II 5, 7; IX 9
Mah± Dhammarakkhita Thera V 30
malleability (mudut±): mental II 5 (12, 13);
physical VI 4
(10)
mango simile IV 6
masculinity (purisatta) VI 3
(4); VIII 24
matter (r³pa) I 2; II 1; IV 6; VI 1-29 pas-
sim; VII 1; VIII 3, 15, 16; classifications
VI 6-8; enumeration VI 2-5; groups
VI 16-22; origins VI 9-15; occurrence
VI 23-29. See also mind (n±ma): -and-
matter
means to accomplishment (iddhip±da)
VII 26
meditation (bh±van±) I 18-20, 22-24, 26-28;
V 23, 25, 26: IX 1-45 passim; subjects of
(kammaµµh±na) IX 1, 2, 6-15
mental body (n±mak±ya) II 5
mental factor (cetasika) I 2; II 1-30 passim;
III 12, 16, 20; VII 1, 14, 23, 32-33; asso-
ciations of II 10-17, 30; beautiful II 5-8,
15-16; combinations of II 18-29, 30; defi-
nition II 1; ethically variable II 2-3, 11-12;
fixed and unfixed II 17; unwholesome
II 4, 13-14
mental object (dhamm±rammaºa) III 16,
17; VII 39
merit (puñña) V 24
mind (n±ma) VIII 3
(3, 4), 13, 14, 15, 16, 17;
-and-matter (°r³pa) I 3; VIII 3
(3, 4), 14,
17, 18; IX 30-31
mind (mano): base (°±yatana) VII 39; VIII 3
(4); door (°dv±ra) I 10; III 12, 13; IV 4, 12;
V 22, 24, 38; element (°dh±tu) II 28;
III 10, 14, 18, 21
mind, purification of (cittavisuddhi) IX 29
mindfulness (sati) II 5
(2); VII 27-28, 29, 31,
33; foundations of (°paµµh±na) VII 24, 31
moment (khaºa) IV 6; VI 10, 11
mundane (lokiya) I 3, 25; II 15; VI 6
mutuality condition (aññamaññapaccaya)
VIII 21
name (n±ma) VIII 29
neither-perception-nor-non-perception, base
of (n’evasaññ±n±saññ±yatana) I 22-24;
V 7; IX 19
neutrality of mind (tatramajjhattat±) II 5
(7)
Nibb±na I 2, 3, 26-28; III 16, 17, 18; VI 30-
32; VII 1, 39, 40; VIII 29; IX 34, 36, 37,
42
Noble Eightfold Path I 26-28; II 15; VII 30,
38, 40; IX 34
noble one (ariya) I 1, 26-28; IV 25; V 8, 40;
IX 34, 38-41, 42
noble truth (ariyasacca) VII 38, 40; IX 34
non-concrete matter (anipphannar³pa)
VI 2, 4
non-delusion (amoha) II 8; III 5-7. See also
knowledge; wisdom
non-disappearance condition (avigatapac–
caya) VIII 26
non-greed (alobha) II 5
(5); III 5-7
non-hatred (adosa) II 5
(6); III 5-7
non-percipient beings (asaññasatt±) III 17;
IV 28; V 8, 13, 31, 39, 40; VI 28; 29
non-returner (an±g±m²) I 26-28, 31; IV 22,
25, 26; V 6, 31; IX 40
non-self (anatt±) IX 23, 32, 35, 36
nose (gh±na) VI 3
(2)
nothingness, base of (±kiñcaññ±yatana)
I 22-24; V 7; IX 19
nutriment (±h±ra) VI 3
(7), 9, 13, 14, 15, 21,
22; VII 21; VIII 23
object (±rammaºa) I 25; II 1; III 13, 16-19;
IV 17; V 17; V 35-39, 41; VI 3; VIII 16,
17, 19; condition VIII 17, 27
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INDEX
399
once-returner (sakad±g±m²) I 26-28, 31;
IV 26, IX 39
one-pointedness (ekaggat±) I 18-20; II 2
(5)
origin (of suffering) (samudaya) VII 38, 40
pain (dukkha) I 8; III 2-4
past (at²ta) III 17; V 38; VIII 5
path (magga) I 26, 28, 31-32; III 18; IV 14,
16, 22; VII 38; IX 34, 35, 36; condition
VIII 14; factor VII 17, 22, 23, 30, 38;
VIII 14; and not path, purification of IX 32
Paµµh±na III 20; VIII 2, 11, 22
perception (saññ±) I 2, 22-24; II 2
(3)
peta V 4
plane (bh³mi): of consciousness I 3, 29; of
existence I 3; III 13; IV 27-29; V 2, 3-8,
40
pleasure (sukha) I 9; III 2-4
postnascence condition (pacch±j±tapac–
caya) VIII 15
posture (iriy±patha) VI 11
power (bala) VII 19, 22, 23, 28
predominance (adhipati) VII 20, 22, 23;
VIII 19
prenascence condition (purej±tapaccaya)
VIII 16
preparation (parikamma) IV 14, 22; IX 34
presence condition (atthipaccaya) VIII 26,
27
present (paccuppanna) III 17; V 38; VIII 5
process (v²thi). See cognitive process
process-freed (v²thimutta) IV 2; V 1-42 pas-
sim
production (upacaya) IV 4
(11)
proficiency (p±guññat± ) II 5 (16, 17)
prompted (sasankh±rika) I 4, 5, 6, 13, 14,
15, 21; II 13, 26; V 30
prompting (sankh±ra) I 4, 16, 17
proximity condition (anantarapaccaya)
VIII 13
Pure Abodes (suddh±v±sa) V 6, 8, 31; IX 40
purification (visuddhi) VII 33; IX 22, 28-34
rebirth-linking (paµisandhi) III 8
(1), 9, 10,
18; V 9-17, 27, 28-32, 38-40; VIII 3
(2, 3),
20, 21, 22, 25; consciousness II 28; III 8
(1), 13, 17, 18; V 37, 41; matter at: VI 23,
27-29; VIII 3
(3), 14
receiving (sampaµicchanna) I 8, 9; II 28;
III 8
(9), 9, 10, 21; IV 6, 17
recollection (anussati): of past lives IX 21;
ten IX 8
rectitude (ujjukat±) II 5
(18, 19)
registration (tad±rammaºa) III 8 (13), 9, 10,
18; IV 6, 12, 17-20, 27
repetition condition (±sevanapaccaya)
VIII 13
restlessness (uddhacca) I 6; II 4
(4), 13; con-
sciousness I 6; II 13, 26; V 27
resultant (vip±ka): condition VIII 14; con-
sciousness I 3, 14; III 18; IV 17; V 27-33;
VIII 3
(2, 3, 4, 9), 14; fine-material-sphere
I 19, 21; III 9, 10, 14; V 13, 31; immate-
rial-sphere I 23, 25; III 9, 10, 14, 21, 32;
round of VIII 8; sense-sphere I 16; III 9,
10, 14; IV 17; V 11, 28-30; supramundane
I 27, 28; unwholesome I 8; IV 17; V 27;
wholesome I 9, 14; II 23-24, 25; IV 17;
V 28-30. See also fruition; kamma
reviewing (paccavekkhaºa) IV 21; IX 34
right (samm±): action (°kammanta) II 6
(2),
15; V 24; intention (°sankappa) VII 30,
33; livelihood (°±j²va) II 6
(3), 15; speech
(°v±c±) II 6
(1), 15; V 24; view (°diµµhi)
VII 30. See also Noble Eightfold Path;
path: factors
rise and fall, knowledge of (udayabbaya-
ñ±ºa) IX 32, 33
root (m³la, hetu) I 3, 4, 8, 13-16; III 5-7;
V 23, 29; VII 15; VIII 14; and rebirth
IV 24-26; V 28-30; V 40; condition VIII
14
round of existence (vaµµa) VIII 3, 8, 10
Samm±diµµhi Sutta VIII 10
Sammohavinodan² IV 17
Sangha I 1
S±riputta Thera VIII 10
seeing (dassana) III 8
(4), 9
self, doctrine of (attav±da) VII 7
sense base (±yatana) VII 36, 40; VIII 3
(4, 5),
16
sense sphere (k±m±vacara): consciousness
I 3, 4-17; II 23-29; III 17; IV 6-13; kamma
V 22-24; rebirth III 17; V 38; results
V 27-30
sensitive matter (pas±dar³pa) I 8; III 12, 16,
20, 21; IV 4, 6; VI 3
(2), 7; VIII 24
sensuous plane (k±mabh³mi) I 3; III 9, 20,
22; IV 27, 29; V 3, 5, 10-12, 40; matter
in VI 23-25, 29; sensuous blissful plane
(°sugati-bh³mi) IV 24, 26; V 5, 11, 28
sexual matter (bh±var³pa) VI 3
(4)
shame (hiri) II 5 (3)
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400
A COMPREHENSIVE MANUAL OF ABHIDHAMMA
shamelessness (ahirika) II 4
(2), 13
sign (nimitta): of meditation I 18-20; IX 5,
16, 17, 18, 35; of rebirth III 17; IV 2; V 35,
38, 39
signless (animitta) VI 31; IX 35, 36, 37
sloth (th²na) II 4
(12), 13; and torpor II 17,
26; VIII 8
smelling (gh±yana) III 8-9
smiling (hasana) I 10; VI 11; conscious–
ness I 10; II 28; III 17, 18, 21; IV 27
sound (sadda) III 16, 17; VI 14
space (±k±sa) VI 4
(8); VIII 30. See also in-
finite space, base of
sphere (avacara) I 3
stream-enterer (sot±panna) IV 26; IX 38.
See also trainee
stream-entry (sot±patti) I 26-28, 31; III 21;
IV 26; IX 34
sublime (mahaggata) I 25; II 15, 18, 21-22,
25; III 10, 14, 17, 18; IV 14, 22. See also
fine-material sphere; immaterial sphere
subtle matter (sukhumar³pa) III 16; VI 7
suffering (dukkha) III 2; VII 38, 40; VIII 3
(11): IX 23, 32, 35, 36
supernormal power (iddhividha) IX 21
support condition (nissayapaccaya) VIII 22
supramundane (lokuttara) I 3, 26-28, 30-32;
II 15, 18, 19, 25; III 17, 18, 21; IV 14, 25;
VI 30; VII 38. See also fruition; Nibb±na;
path
supreme effort (sammappadh±na)
VII 25, 31
sustained application (vic±ra) I 18-20; II 3
(2), 11
taint (±sava) VII 3, 13, 14; VIII 10; IX 38,
40, 41
tangible (object) (phoµµhabba) III 16; VI 3
(3)
tasting (s±yana) III 8-9
temperament (carita) IX 3, 13
temperature (utu) VI 9, 12, 15, 19, 21, 22
Thirty-three Gods (t±vati½sa) V 5, 12
time (k±la) III 17; IV 6; VIII 30
tongue (jivh±) VI 3
(2)
torpor (middha) II 4 (13), 13. See also sloth:
and torpor
touching (phusana) III 8-9
trainee (sekkha) I 13, 18; III 13, 18; IV 16,
25, 26; V 40; VI 11
tranquillity (passaddhi) II 5
(8, 9); VII 29
Twin Miracle IV 21
ultimate reality (paramattha) I 2; VI 32;
VII 1
unconditioned (asankhata) I 2; VI 31-32
unprompted (asankh±rika) I 4-6; I 13-15,
21; II 26; V 30
unwholesome (akusala): compendium of
VII 3-14; consciousness I 3, 4-7; II 18, 26-
27; III 18, 21; V 23; kamma V 22, 27;
mental factors II 4; II 13-14; IX 38-41;
roots I 3; III 5-7; VIII 14
Vibhanga V 12
Vibh±vin²-ݲk± I 6, 21; II 25; III 12, 17;
IV 6; V 18, 38
view (diµµhi). See right: view; wrong view
view, purification of (diµµhivisuddhi) IX 30
virtue (s²la) V 24; IX 8, 28
visible form (r³pa) III 16, 17; IV 6; V 38
vocal intimation (vac²viññatti) II 1; V 22,
24; VI 4
(9), 11, 14
void (suññata) VI 31; IX 35, 36, 37
volition (cetan±) II 2
(4); V 18, 22, 23, 24;
VI 10; VIII 3
(1, 2, 9), 14
water element (±podh±tu) III 16; VI 3
(1)
way (paµipad±), purification of IX 33
wholesome (kusala): consciousness I 3, 12;
IV 15-16; V 24; fine-material-sphere I 18;
V 25, 31; immaterial-sphere I 22; V 25,
32; kamma V 24-30; roots I 3; III 5-7;
VIII 14; sense-sphere I 13, 16; II 15, 23-
24; III 18; V 24, 28-30; supramundane
I 26, 28, 30-32
wieldiness (kammaññat±): mental II 5
(14,
15)
; physical VI 4 (10)
wisdom (paññ±) I 26-28, 30-31; II 8, 15-16;
VII 29, 33. See also knowledge; non-de-
lusion
woeful plane (ap±yabh³mi) III 9; IV 24, 26;
V 4, 8, 10, 12, 27
world (loka). See plane: of existence
worldling (puthujjana) I 13, 18; III 13, 18;
IV 16, 25, 26; V 40; VI 11; IX 34
worry (kukkucca) II 4
(11), 17, 26
wrong view (diµµhi) I 4, 17; II 4
(6), 13, 26;
V 22; VII 13; VIII 3
(8)
Y±ma Gods V 5, 12
Yamaka IV 6
zest (p²ti) I 18-20; II 3
(5), 11, 23, 25, 26;
VII 33
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112 SATIPAÝÝH¾NA SUTTA DISCOURSES
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