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Timestamp: 2019-04-18 22:26:24+00:00

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do I respectfully salute, and shall speak concisely of things contained in the Abhidhamma.
1. Abhidhammattha-Sangaha is the name of the book. Abhidhamma, literally, means "Higher Doctrine". Attha here means "things". Sangaha means "a compendium".
The prefix "abhi" is used in the sense of preponderant, great, excellent, sublime, distinct, etc.
2. Dhamma is a multi-significant term, derived from the root Ö dhar, to hold, to support. Here the Pāli term is used in the sense of doctrine or teaching. According to the Atthasālini, "abhi" signifies either "atireka" -higher, greater, exceeding - or "visittha" - distinguished, distinct, special, sublime.
Abhidhamma means the Higher Doctrine because it enables one to achieve one's Deliverance, or because it exceeds the teachings of the Sutta Pitaka and Vinaya Pitaka.
In the Sutta Pitaka and Vinaya Pitaka the Buddha has used conventional terms such as man, animal, being, and so on. In the Abhidhamma Pitaka, on the contrary, everything is microscopically analyzed and abstract terms are used. As a distinction is made with regard to the method of treatment, it is called Abhidhamma.
Thus, chiefly owing to the preponderance of the teachings, or because it is conducive to one's Deliverance, and owing to the excellent analytical method of treatment, it is called Abhidhamma.
i. Dhammasangani - "Classification of Dhammas".
The 22 Tika Mātikās (Triplets) and the 100 Duka-Mātikās (Couplets), which comprise the quintessence of the Abhidhamma, are explained in this book. The major part of the book is devoted to the explanation of the first triplet - kusalā dhammā, akusalā dhammā and abyākatā dhammā. In extent the book exceeds thirteen Bhānavāras* (recitals), i.e., more than 104,000 letters.
There are eighteen divisions in this book.
Most of these divisions consist of three parts - Suttanta explanation, Abhidhamma explanation, and a Catechism (Pañhapucchaka).
In this treatise there are thirty-five Bhānavāras (280,000 letters).
iii. Dhātukathā - "Discussion with reference to Elements".
There are fourteen chapters in this work. In extent it exceeds six Bhānavāras (48,000 letters).
iv. Puggalapaññatti - "Designation of Individuals".
In the method of exposition this book resembles the Anguttara Nikāya of the Sutta Pitaka. Instead of dealing with various Dhammas, it deals with various types of individuals. There are ten chapters in this book. The first chapter deals with single individuals, the second with pairs, the third with groups of three, etc. In extent it exceeds five Bhānavāras (40,000 letters).
v. Kathāvatthu - "Points of Controversy"
The authorship of this treatise is ascribed to Venerable Moggalliputta Tissa Thera, who flourished in the time of King Dhammāsoka. It was he who presided at the third Conference held at Pātalaliputta (Patna) in the 3rd century B.C. This work of his was included in the Abhidhamma Pitaka at that Conference.
The Atthasālini Commentary states that it contains one thousand Suttas: five hundred orthodox and five hundred heterodox. In extent it is about the size of the Dīgha Nikāya.
This book deals with 216 controversies and is divided into 23 chapters.
vi. Yamaka - "The Book of Pairs".
It is so called owing to its method of treatment. Throughout the book a question and its converse are found grouped together. For instance, the first pair of the first chapter of the book, which deals with roots, runs as follows: Are all wholesome Dhammas wholesome roots? And are all wholesome roots wholesome Dhammas?
In extent it contains 120 Bhānavāras (960,000 letters).
vii. Patthāna - "The Book of Causal Relations".
This is the most important and the most voluminous book of the Abhidhamma Pitaka. One who patiently reads this treatise cannot but admire the profound wisdom and penetrative insight of the Buddha. There is no doubt of the fact that to produce such an elaborate and earned treatise one must certainly be an intellectual genius.
The term Patthāna is composed of the prefix "pa", various and "thāna", relation or condition (paccaya). It is so called because it deals with the 24 modes of causal relations (explained in a subsequent chapter) and the triplets (tika) and couplets (duka) already mentioned in the Dhammasangani, and which comprise the essence of the Abhidhamma Pitaka.
Cittam cetasikam rūpam - Nibbānam' iti sabbathā.
4. Realities - There are two realities - apparent and ultimate. Apparent reality is ordinary conventional truth (sammuti-sacca). Ultimate reality is abstract truth (paramattha-sacca).
For instance, the smooth surface of the table we see is apparent reality. In an ultimate sense the apparent surface consists of forces and qualities or in other words, vibrations.
For ordinary purposes a scientist would use the term water, but in the laboratory he would say H2O. In the same way the Buddha in the Sutta Pitaka resorts to conventional usage such as man, woman, being, self, etc., but in the Abhidhamma Pitaka He adopts a different mode of expression. Here He employs the analytical method and uses abstract terms such as aggregates (khandha), elements (dhātu), bases (āyatana), etc.
The word paramattha is of great significance in Abhidhamma. It is a compound formed of parama and attha. Parama is explained as immutable (aviparīta), abstract (nibbattita); attha means thing. Paramattha, therefore, means immutable or abstract thing. Abstract reality may be suggested as the closest equivalent. Although the term immutable is used here it should not be understood that all paramattha are eternal or permanent.
A brass vessel, for example, is not paramattha. It changes every moment and may be transmuted into a vase. Both these objects could be analyzed and reduced into fundamental material forces and qualities, which, in Abhidhamma, are termed rūpa paramattha. They are also subject to change, yet the distinctive characteristics of these rūpas are identically the same whether they are found in a vessel or a vase. They preserve their identity in whatever combination they are found - hence the commentarial interpretation of parama as immutable or real. Attha exactly corresponds to the English multi-significant term "thing". It is not used in the sense of "meaning" here.
There are four such paramattha or abstract realities. These four embrace everything that is mundane or supra mundane.
The so-called being is mundane. Nibbāna is supra mundane. The former is composed of nāma and rūpa. According to Abhidhamma rūpa connotes both fundamental units of matter and material changes as well. As such Abhidhamma enumerates 28 species of matter. These will be dealt with in a subsequent chapter. Nāma, denotes both consciousness and mental states. The second chapter of this book deals with such mental states (cetasikas) which are 52 in number. One of these is vedanā (feeling). Another is saññā (perception). The remaining 50 are collectively called sankhāra (mental states). The receptacle of these mental properties is viññāna (consciousness), which is the subject-matter of this present chapter.
According to the above analysis the so-called being is composed of five Groups or Aggregates (pañcakkhandha):- rūpa (matter), vedanā (feeling), saññā (perception), sankhāra (mental states) and viññāna (consciousness).
Consciousness, mental states (with the exception of 8 types of supra mundane consciousness and their adjuncts), and matter are Mundane (lokiya), and Nibbāna is Supra mundane (lokuttara). The Supra mundane Nibbāna is the only absolutely reality, which is the summum bonum of Buddhism. The other three are called realities in that they are things that exist (vijjamāna dhammā). Besides, they are irreducible, immutable, and abstract things. They deal with what is within us and around us.
The first paramattha or reality is citta. It is derived from the root Ö citi, to think. According to the commentary citta is that which is aware of (cinteti = vijānāti) an object. It is not that which thinks of an object as the term implies. From an Abhidhamma standpoint citta may better be defined as the awareness of an object, since there is no agent like a soul.
Citta, ceta, cittuppāda, nāma, mana, viññāna are all used as synonymous terms in Abhidhamma. Hence from the Abhidhamma standpoint no distinction is made between mind and consciousness. When the so-called being is divided into its two constituent parts, nāma (mind) is used. When it is divided into five aggregates (pañcakkhandha), viññāna is used. The term citta is invariably employed while referring to different classes of consciousness. In isolated cases, in the ordinary sense of mind, both terms citta and mana are frequently used.
The other three paramatthas will be dealt with in their due places.
5. Kāma is either subjective sensual craving or sensuous objects such as forms, sound, odor, taste, and contact. By kāma is also meant the eleven different kinds of sentient existence-namely, the four states of misery (apāya), human realm (manussaloka), and, six celestial realms (sagga).
Avacara means that which moves about or that which frequents. Kāmāvacara, therefore, means that which mostly moves about in the sentient realm, or that which pertains to the senses and their corresponding objects. As a rule, these types of consciousness arise mostly in the aforesaid sentient existence. They are found in other spheres of life as well when objects of sense are perceived by the mind.
6. Rūpāvacara, Arūpāvacara respectively mean either that which pertains to rūpa and arūpa jhānas (ecstasies) or that which mostly moves about in the rūpa and arūpa planes.
Rūpalokas are planes where those who develop rūpa jhānas are born.
A question now arises - 'Why are these distinguished as rūpalokas when there are subtle material bodies (rūpa) in heavenly planes too?' The commentarial explanation is that because beings are born in these planes by developing jhānas based mainly on rūpa kasinas, - material objects of concentration such as earth, water, fire, etc.
Arūpalokas are planes without material bodies. By the power of meditation, only the mind exists in these planes.
Ordinarily both mind and body are inseparable, but by will-power, under exceptional circumstances, they could be separated, just as it is possible to suspend a piece of iron in air by some magnetic force.
The first three classes of consciousness are called lokiya (mundane).
§ 4. tattha katamam kāmāvacaram?
§ 4. Amongst them what is Kāmāvacara?
These two types of consciousness are connected with Ill-will.
One consciousness, accompanied by indifference, and connected with restlessness.
Icce'vam sabbathā pi dvādasakusala-cittāni samattāni.
These two types of consciousness are rooted in sheer Ignorance.
Thus end, in all, the twelve types of Immoral Consciousness.
Eight are rooted in Attachment, two in Ill-will, and two in Ignorance.
Thus there are twelve types of Immoral Consciousness.
In the previous section consciousness was broadly classified under four divisions according to the planes in which it is experienced. With respect to its nature it divides itself into four classes. Some types of consciousness are immoral (akusala), because they spring from attachment (lobha), aversion or ill-will (patigha), and ignorance (moha). Opposed to them are the moral types of consciousness (kusala), because they are rooted in non-attachment or generosity (alobha), goodwill (adosa), and wisdom (amoha). The former are unwholesome as they produce undesirable effects (anittha vipāka), the latter are wholesome as they produce desirable effects (ittha vipāka). Both kusala and akusala cittas constitute what, in Pāli, are termed kamma. Those types of consciousness that arise as the inevitable results of these kusala and akusala cittas are called vipāka (resultant) cittas. It should be understood that both kamma and vipāka are purely mental. The fourth type of consciousness is called kiriya which, for want of a better term, is rendered by "karmically ineffective", "inoperative" or "functional".
Lobha, dosa, and moha are the three roots of evil. Their opposites are the roots of good.
Lobha, from Ö lubh, to cling, or attach itself, may be rendered by 'attachment' or 'clinging'. Some scholars prefer 'greed'. Craving is also used as an equivalent of lobha.
In the case of a desirable object of sense, there arises, as a rule, clinging or attachment. In the case of an undesirable object, ordinarily there is aversion.
In Pāli such aversion is termed dosa or patigha. Dosa is derived from Ö dus, to be displeased. Patigha is derived from 'pati', against, and Ö 'gha' (han), to strike, to contact. Ill-will, hatred are also suggested as equivalents of 'patigha'.
Moha is derived from Ö muh, to delude. It is delusion, stupidity, bewilderment. It is 'moha' that clouds an object and blinds the mind. Sometimes 'moha' is rendered by ignorance.
According to Abhidhamma, moha is common to all evil. Lobha and dosa do not arise alone, but always in combination with moha. Moha, on the other hand, does arise singly-hence the designation 'momūha', intense delusion.
Diametrically opposed to the above three roots are the roots of kusala. They not only indicate the absence of certain evil conditions, but also signify the presence of certain positive good conditions. Alobha does not merely mean non-attachment, but also generosity. Adosa does not merely mean non-anger or non-hatred, but also goodwill, or benevolence, or loving-kindness (mettā). Amoha does not merely mean non-delusion, but also wisdom or knowledge (ñāna or paññā).
upekkhā (indifferent, neutral, equanimity or neither pleasurable nor dis-pleasurable).
there are altogether five kinds of feelings.
Somanassa is an abstract noun formed of 'su', good, and 'mana', mind. Literally, the term means good-mindedness, i.e., a pleasurable feeling.
Similarly 'domanassa' ('du', bad, and 'mana', mind) means bad-mindedness i.e., a dis-pleasurable feeling.
The third feeling is neutral. Indifference is used here in this particular sense, but not in the sense of callousness. Sukha is composed of 'su', easy, and 'kha' to bear, or to endure. What is easily endured is 'sukha' i.e., happiness. Dukkha (du, difficult), pain, is that which is difficult to be endured. Both these sensations are physical.
According to Abhidhamma there is only one type of consciousness accompanied by pain, and one accompanied by happiness. Two are connected with a dis-pleasurable feeling. Of the 89 types of consciousness, in the remaining 85 are found either a pleasurable feeling or a neutral feeling.
This term is derived from Ö 'dis', to see, to perceive. It is usually translated as view, belief, opinion, etc. When qualified by 'samma', it means right view or right belief; when qualified by 'micchā', it means wrong view or wrong belief. Here the term is used without any qualification in the sense of wrong view.
This is purely a technical term used in a specific sense in the Abhidhamma. It is formed of 'sam', well and Ö 'kar', to do, to prepare, to accomplish. Literally, it means accomplishing, preparing, arranging.
Like dhamma, sankhāra also is a multi-significant term. Its precise meaning is to be understood according to the context.
When used as one of the five 'aggregates' (pañcakkhandha), it refers to all the mental states, except vedanā and saññā. In the paticca-samuppāda it is applied to all moral and immoral activities, good and bad thoughts. When sankhāra is used to signify that which is subject to change, sorrow, etc., it is invariably applied to all conditioned things.
In this particular instance the term is used with 'sa' = co-; and a = un, Sa-sankhārika (lit., with effort) is that which is prompted, instigated, or induced by oneself or by another. 'Asankhārika' (lit., without effort) is that which is thus unaffected, but done spontaneously.
If, for instance, one does an act, induced by another, or after much deliberation or premeditation on one's part, then it is sa-sankhārika. If, on the contrary, one does it instantly without any external or internal inducement, or any premeditation, then it is asankhārika.
This is an ethic-religious term. Commentary gives two interpretations.
(1.) Vici = vicinanto, seeking, inquiring; - kicch, to tire, to strain, to be vexed. It is vexation due to perplexed thinking.
(2.) Vi, devoid + cikicchā, remedy (of knowledge). It means that which is devoid of the remedy of knowledge.
Both these interpretations indicate a perplexed or undecided frame of mind. Doubt, perplexity, skepticism, indecision are used as the closest English equivalents.
Reasoning or investigation for the sake of understanding the truth is not discouraged in Buddhism. Nor is blind faith advocated in Buddhism.
This is formed of u = over, and - dhu, to tremble, to get excited. Literally, it means 'over-excitement' or 'rousing up'. A confused restless state of mind is meant here. It is the antithesis of one-pointedness. Atthasālini explains uddhacca as disquietude, mental distraction or confusion.
(1.) ku, bad, + Ö sal, to shake, to tremble, to destroy. That which shakes off, destroys evil or contemptible things is kusala.
(2.) kusa + Ö lu, to cut.
Kusa is from ku, bad, and Ö si, to lie. That which lies contemptibly is kusa, vice. Kusala is that which cuts off vice.
(3.) a.) ku, evil, bad, + Ö su, to reduce. That which reduces or eradicates evil is kusa, knowledge or wisdom. Kusa, so derived, + Ö lu, to cut. That which cuts off (evil) by wisdom is kusala.
b.) Kusa, so derived, + Ö la, to take. That which is grasped by wisdom is kusala.
(4.) Kusa grass cuts a part of the hand with both edges. Even so kusala cuts off both sections of passions - those that have arisen and those that have not arisen.
"The word kusala means 'of good health' (ārogya), 'faultless' (anavajja), 'clever' (cheka), 'productive of happy results' (sukha-vipāka)".
With the exception of 'clever' all the other three meanings are applicable to kusala.
Kusala is wholesome in the sense of being free from physical and mental sickness through passions.
Kusala is faultless in the sense of being free from the fault of passions, the evil of passions, and the heat of passions.
Here sukha-vipāka does not necessarily mean pleasurable feeling. It is used in the sense of physical and mental buoyancy, softness, fitness, etc.
Atthasālini further states kusala is used in the sense of having accomplished with wisdom (kosallasambhūtatthena; kosallam vuccati paññā).
Judging from the various meanings attached to the term, kusala may be interpreted as wholesome or moral. Some scholars prefer 'skillful'.
Akusala would therefore mean unwholesome or immoral.
Kusala and akusala correspond to good and bad, right and wrong respectively.
16. How are we to assess whether an action is kusala or akusala? What is the criterion of morality?
In short what is connected with the three roots of evil is akusala. What is connected with the three roots of good is kusala.
As a seed sown on fertile soil germinates and fructifies itself sooner or later, according to its own intrinsic nature, even so kusala and akusala actions produce their due desirable and undesirable effects. They are called vipāka.
17. Kiriya or Kriyā, literally, means action.
Here Kiriya is used in the sense of ineffective action. Kamma is causally effective. Kiriya is causally ineffective. Good deeds of Buddhas and Arahats are called kiriya because kamma is not accumulated by them as they have gone beyond both good and evil.
In Abhidhamma vipāka and kiriya are collectively called avyākata (Indeterminate), that which does not manifest itself in the way of an effect. The former is avyākata, because it is an effect in itself, the latter, because it does not produce an effect.
(1.) With joy a boy instantly steals an apple, viewing no evil thereby.
(2.) Prompted by a friend, a boy joyfully steals an apple, viewing no evil thereby.
(5.) (6.) (7.) (8.) The remaining four types of consciousness are similar to the above with the difference that the stealing is done with neutral feeling.
(9.) With hatred one murders another without any premeditation.
(10.) With hatred one murders another after premeditation.
19. Killing:- According to Abhidhamma killing is invariably done with ill-will or aversion. Prompted by whatever motive, one, as a rule, kills with a thought of ill-will. Where there is ill-will (patigha) there is displeasure (domanassa). Where there is displeasure there is ill-will in a subtle or gross way.
Suppose, for instance, a little child, who cannot discriminate between right and wrong, smilingly kills an ant. He does not know that he is committing the evil of killing. He is only playing with it. Now, does he cherish any ill-will towards the ant? Is there any hatred or ill-feeling in his case? It is difficult to say so. What type of consciousness does he experience at that moment? It cannot be the 9th and 10th types because he innocently does it with joy, fondling the object. Could it be the third type of consciousness rooted in "lobha"?
An adult who kills for sport does experience the 9th or 10th type of consciousness. There is ill-feeling at the moment of killing.
What about vivisection? A scientist may vivisect without the least compunction. His chief motive may be scientific investigation for consequent alleviation of suffering. Yet, there is the thought of killing.
Does one experience ill-will when one kills a wounded animal with the object of putting an end to its suffering? Moved by compassion, one may do so; yet there is ill-will at the moment of killing, because there is a certain kind of aversion towards the object. If such an action is morally justifiable, could one object to the wholesale destruction of patients suffering from acute chronic incurable diseases?
It was stated above that there is ill-will where there is displeasure.
When, for instance, one feels sorry for having failed in an examination, does one harbor ill-will at that time? If one reflects on the meaning of the term patigha, the answer will become clear. There is no doubt a subtle kind of aversion over the unpleasant news. It is the same in the case of a person who weeps over the death of a dear one, because it is an unwelcome event. Anāgāmis and Arahats never feel sorry nor grieve, because they have eradicated patigha or dosa (hatred or ill-will).
Great was the lamentation of Venerable Ananda, who was a Sotāpanna Saint, on the passing away of the Buddha; but Arahats and Anāgāmis like Venerable Kassapa and Anuruddha, practiced perfect equanimity without shedding a tear.
(11.) A person doubts the existence of the Buddha, or the efficacy of the Dhamma, owing to his stupidity.
(12.) A person is distracted in mind, unable to concentrate on an object.
As these two types of consciousness are feeble, due to stupidity or dullness of mind, the accompanied feeling is neither pleasurable nor displeasurable, but neutral.
21. The ten kinds of akusala (evil) in relation to the twelve types of immoral consciousness.
There are ten kinds of evil committed through deed, word and thought.
DEED- (1) Killing (pānātipāta), (2) Stealing. (adinnādāna), (3) Sexual Misconduct (kāmesu-micchācāra).
WORD- (4) Lying (musāvāda), (5) Slandering (pisuna-vācā), (6) Harsh speech (pharusa-vācā), (7) Vain talk (samphappalāpa).
THOUGHT- (8) Covetousness (abhijjhā), (9) Hatred (vyāpāda), and (10) False view (micchā-ditthi)*.
All these akusalas are committed by the afore-mentioned twelve types of akusala consciousness. Killing is generally done by the 9th and 10th types of consciousness. Stealing is generally done with the first eight types of consciousness.
Sexual misconduct is committed with the first eight types of consciousness.
Theft may be committed with a hateful thought too. In such a case there is the possibility of stealing with the 9th and 10th types of consciousness.
Lying may be uttered with the first ten types of consciousness; and so is slandering.
Harsh speech is uttered with the 9th and 10th types of consciousness. Vain talk may spring from the first ten types of consciousness. Covetousness springs from the first eight types of consciousness. Hatred springs from the 9th and 10th types of consciousness. False views spring from the 1st, 2nd, 5th, and 6th.
22. Eradication of the Akusala Cittas by the four classes of Aryan disciples.
A Sotāpanna (Stream-Winner) eradicates the 1st, 2nd, 5th, 6th, and 11th types of consciousness as he has destroyed the two Fetters (samyojana)-sakkāya-ditthi (Self-illusion) and vicikicchā (Doubts).
A Sakadāgāmi (Once-Returner), who has attained the second stage of Sainthood, weakens the potentiality of the 9th and 10th types of consciousness, because he has only attenuated the two Fetters - kāmarāga (Sense-desire) and patigha (Hatred).
An Anāgāmī (Never-Returner), who has attained the third stage of Sainthood, eradicates the above two types of consciousness as he has completely destroyed the said two Fetters.
An Arahat does not give rise to any of the twelve akusala cittas as he has eradicated the remaining five Fetters too - namely, rūparāga (Attachment to rūpa jhānas and Form-Spheres), arūparāga (Attachment to arūpa jhānas and Formless-Spheres), māna (Conceit), uddhacca (Restlessness) and avijjā (Not-knowingness or Ignorance).
(sīlabbata paramasa - Indulgence in wrongful rites and ceremonies, one of the ten Fetters, not mentioned above, is eradicated by a Sotāpanna).
§ 5 (1) Upekkhāsahagatam Cakkhuviññānam; tathā (2) Sotaviññānam, (3) Ghānaviññānam, (4) Jivhāviññānam, (5) Dukkhasahagatam, Kāyaviññānam, (6) Upekkhāsahagatam Sampaticchanacittam, (7) Upekkhāsahagatam Santîranacittañ c'āti.
Imani satta'pi Akusala Vipaka Cittani nāma.
(8) Upekkhāsahagatam kusalavipākam Cakkhuviññānam; tathā (9) Sotaviññānam, (10) Ghānaviññānam (11) Jivhaviññānam, (12) Sukhasahagatam Kāyaviññānam, (13) Upekkhāsahagatam Sampaticchanacittam, (14) Somanassasahagatam Santîranacittam (15) Upekkhāsahagatam Santîranacittam c'ati.
Imāni attha' pi Kusalavipāk'āhetukacittāni nāma.
Imāni tîni' pi ahetuka-kiriya cittāni nāma.
Kiriyācittāni tîni'ti - atthārasa Ahetukā.
(7) Investigating consciousness, accompanied by indifference.
These seven are the immoral resultant types of consciousness.
(15) Investigating consciousness, accompanied by indifference.
These eight are the moral resultant types of consciousness without Hetu.
(16) Five Sense-door adverting consciousness, accompanied by indifference.
(17) So is mind-door adverting consciousness.
(18) Smile-producing consciousness, accompanied by pleasure.
These three are the functional types of consciousness without Hetu.
Thus end, in all, the eighteen types of consciousness without Hetu.
Seven are immoral resultants. Moral resultants are Eightfold.
Three are functionals. Ahetukas are eighteen.
23. Hetu is usually rendered by 'causal condition'. In the Suttas we often come across such phrases as 'ko hetu, ko paccayo', - 'what cause, what reason'. In the Abhidhamma both hetu and paccaya are differentiated and are used in specific senses. The term hetu is applied to the six roots explained above. Paccaya is an aiding condition (upakāraka dhamma). Like the root of a tree is hetu. Paccaya is like water, manure, etc.
The aforesaid eighteen classes of consciousness are called 'a-hetuka' because they are devoid of 'concomitant hetus' (sampayuttaka hetu). It must be understood that even ahetuka cittas are not devoid of an efficient cause (nibbattaka hetu). The remaining 71 classes of consciousness are called Sa-hetuka, with Roots. In two there is only one Root, in sixty nine there are two or three Roots.
24. Dvipañcaviññāna - Five pairs of moral and immoral resultant consciousness are enumerated here. They are so called because they are dependent on the five senses. As they are comparatively weak they are accompanied by neutral feeling, with the exception of body-consciousness which is accompanied by either pain or happiness. It should be noted that, in the Abhidhamma, these five pairs of consciousness are sometimes referred to as 'dvipancaviññāna', the two sampaticchana cittas and pañca-dvārāvajjana citta as 'mano dhātu' (mind-element), the rest (76) as 'mano viññāna dhātu' (mind-consciousness element).
25. Sampaticchana is that moment of consciousness which accepts or receives an object. Santīrana is that which investigates an object. That moment of consciousness which turns towards one of the five sense-objects is called the pañca-dvārāvajjana. Mano-dvārāvajjana is that moment of consciousness which turns the mind towards a mental object. Pañca-dvārāvajjana and mano-dvārāvajjana are the only two moments of kiriya cittas experienced by those who are not Arahats. All the other kiriya cittas are experienced only by Buddhas and Arahats. It is this mano-dvārāvajjana citta that performs the function of votthapana (deciding) which will be dealt with later.
26. Hasituppāda is a citta peculiar to Arahats. Smiling is caused by a pleasurable feeling. There are thirteen classes of consciousness by which one may smile according to the type of the person. An ordinary worldling (puthujjana) may laugh with either one of the four types of cittas rooted in attachment, accompanied by pleasure, or one of the four kusala cittas, accompanied by pleasure.
Sotāpannas, Sakadāgāmīs, and Anāgāmīs may smile with one of the two akusala cittas, disconnected with false view, accompanied by pleasure, or with one of the four kusala cittas.
Arahats and Pacceka Buddhas may smile with one of the four sobhana kiriya cittas or hasituppāda.
Sammā Sambuddhas smile with one of the two sobhana kiriya cittas, accompanied by wisdom and pleasure.
There is nothing but mere mirth in the hasituppāda consciousness.
The Compendium of Philosophy states: "There are six classes of laughter recognized in Buddhist works: (1) sita: - a smile manifesting itself in expression and countenance; (2) hasita: - a smile consisting in the slight movements of the lips just enough to reveal the tips of the teeth; (3) vihasita: - laughter giving out a light sound; (4) upahasita: - laughter accompanied by the movement of the head, shoulders, and arms; (5) apahasita: - laughter accompanied by the shedding of tears; and (6) atihasita: - an outburst of laughter accompanied by the forward and backward movements of the entire body from head to foot. Laughter is thus a form of bodily expression (kāya-viññatti), which may or may not be accompanied by vocal expression (vacī-viññatti). Of these, the first two classes are indulged in by cultured persons, the next two by the average man, and the last two by the lower classes of being.
The subject, the consciousness, receives objects from within and without. When a person is in a state of profound sleep his mind is said to be vacant, or, in other words, in a state of bhavanga. We always experience such a passive state when our minds do not respond to external objects. This flow of bhavanga is interrupted when objects enter the mind. Then the bhavanga consciousness vibrates for one thought-moment and passes away. Thereupon the sense-door consciousness (pañca-dvārāvajjana) arises and ceases. At this stage the natural flow is checked and is turned towards the object. Immediately after there arises and ceases the eye consciousness* (cakkhu viññāna), but yet knows no more about it. This sense operation is followed by a moment of reception of the object so seen (sampaticchana). Next comes the investigating faculty (santīrana) or a momentary examination of the object so received. After this comes that stage of representative cognition termed the determining consciousness (votthapana). Discrimination is exercised at this stage. Freewill plays its part here. Immediately after there arises the psychologically most important stage - Impulsion or javana. It is at this stage that an action is judged whether moral or immoral. Kamma is performed at this stage; if viewed rightly (yoniso manasikāra), the javana becomes moral; if viewed wrongly (ayoniso manasikāra), it becomes immoral. In the case of an Arahat this javana is neither moral nor immoral, but merely functional (kiriya). This javana stage usually lasts for seven thought moments, or, at times of death, five. The whole process which happens in an infinitesimal part of time ends with the registering consciousness (tadālambana), lasting for two thought-moments - thus completing one thought-process at the expiration of seventeen thought-moments.
The three kinds of bhavanga consciousness are vipāka. They are either one of the two santīrana cittas, accompanied by indifference, mentioned above, or one of the eight sobhana vipāka cittas, described in section 6. Pañca-dvārāvajjana is a kriyā citta. Pañca viññāna is one of the ten moral and immoral vipāka cittas. Sampaticchana and santīrana are also vipāka cittas. The mano-dvārāvajjana (mind-door consciousness), a kriyā citta, functions as the votthapana consciousness. One can use one's freewill at this stage. The seven javana thought-moments constitute kamma. The tadālambana is a vipāka citta which is one of the three santīrana cittas or one of the eight sobhana vipāka cittas.
Thus in a particular thought-process there arise various thought-moments which may be kamma, vipāka, or kriyā.
Imāni attha' pi sahetuka kāmāvacarakusalacittāni nāma.
11. Somanassa-sahagatam ñānavippayuttam asankhārikam ekam.
16. Upekkhā-sahagatam ñānavippayuttam sasankhārikam ekan'ti.
Imāni attha' pi sahetuka kāmāvacara-vipākacittāni nāma.
19. Somanassa-sahagatam ñānavippayuttam asankhārikam ekam.
kusala vipāka kriyā cittāni samattāni.
ekādasa kriyā c'āti - catupaññāsa sabbathā.
§ 6. Excluding those that are evil and without Hetu, the rest are called "Beautiful". They number either fifty-nine or ninety-one.
2. One consciousness, prompted, accompanied by pleasure, associated with knowledge.
5. One consciousness, unprompted, accompanied by indifference*, associated with knowledge.
8. One consciousness, prompted, accompanied by indifference, dissociated with knowledge.
These are the eight types of moral consciousness, with Roots, of the sensuous sphere.
These are the eight types of Resultant Consciousness, with Hetus, of the sensuous sphere.
18. One consciousness, prompted, accompanied by pleasure, associated with knowledge.
These are the eight types of Fundamental Consciousness, with Roots, of the sensuous sphere.
Thus end, in all, the moral, resultant, functional types of consciousness, with Hetus, of the sensuous sphere.
The moral, resultant, and functional types of consciousness of the sensuous sphere, with Hetus, which differ according to feeling knowledge, and inducement, should be understood as twenty-four.
In the sensuous sphere twenty-three are "Resultant", twenty "Moral" and "Immoral", and eleven are "Functional", fifty-four in all.
28. Sobhana - so called because they yield good qualities, and are connected with blameless roots such as generosity, loving-kindness, and knowledge. Com.
29. Pāpa - is that which leads to misery. Evil or bad is a better rendering than sin which has a Christian outlook.
30. Hetuka - All the cittas that are to be described hereafter, are called sahetukas, with Roots, opposed to the ahetukas of the foregoing section. Of the twenty-four kāmāvacara sobhana cittas, twelve are connected with two good Roots: generosity (alobha) and loving-kindness (adosa); twelve with three good: hetus - generosity, loving-kindness, and knowledge (amoha).
When the eight lokuttara cittas are developed by means of each of the five kusala rūpa jhānas, as will be explained at the end of this chapter, they total forty.
Then 24 + 15 + 12 + 40 = 91.
32. Ñāna - is that which understands the reality (Com.) Here ñāna is synonymous with wisdom, reason, or knowledge. It is opposed to moha (ignorance, delusion, or stupidity).
According to the commentary one does a good act on the spur of the moment without any particular inducement either from within or without, owing to physical and mental fitness, due to good food, climate, etc., and as a result of having performed similar actions in the past.
34. All good acts are done by one of these first eight cittas. Their corresponding effects are the eight resultant cittas. The eight ahetuka vipāka cittas are also the due effects of these kusala cittas. It, therefore, follows that there are sixteen vipāka cittas corresponding to eight kusala cittas, whereas in the case of twelve akusala cittas there are only seven ahetuka vipāka cittas.
The Buddhas and Arahats also experience all these twenty-three types of vipāka cittas as they are bound to reap the good and bad effects of their past actions till they die. But they do not experience the first eight kusala cittas as they do not accumulate fresh kamma that has any reproductive power, since they have eradicated all fetters that bind oneself to existence. When they do any good act, instead of the usual kusala cittas, they experience the eight kriyā cittas which possess no reproductive energy. Ordinary persons and even Holy Ones of the first three grades of Saint ship do not experience these eight cittas.
1. One understandingly gives something to a beggar at once with joy.
2. One understandingly gives something to a beggar with joy, after deliberation, or being induced by another.
3. A child, without any understanding, joyfully salutes a monk at once. Joyfully a person automatically recites a Sacred Text without understanding the meaning.
4. A child, without any understanding, joyfully salutes a monk, as instructed by the mother. A person joyfully repeats a Sacred Text, as taught by another, without understanding the meaning.
The remaining four types should be understood in the same way, substituting indifference for joy.
Icc'evam sabbathā'pi pannarasa rūpāvacara kusala-vipāka-kriyācittāni samattāni.
Puññapākakriyābhedā - tam pañcadasadhā bhave.
1. First Jhāna moral consciousness together with initial application, sustained application, joy, happiness, and one-pointedness.
4. Fourth Jhāna moral consciousness together with happiness and one-pointedness.
5. Fifth Jhāna moral consciousness together with equanimity and one-pointedness.
These are the five types of Form-Sphere Moral consciousness.
5. Fifth Jhāna Resultant consciousness together with equanimity and one-pointedness.
These are the five types of Jhāna Resultant consciousness.
4. Fourth Jhāna Functional consciousness together with happiness and one-pointedness.
5. Fifth Jhāna Functional consciousness together with equanimity and one-pointedness.
These are the five types of Form-Sphere Functional consciousness.
Thus end, in all, the fifteen types of Form-Sphere Moral Resultant, and Functional consciousness.
Form-Sphere consciousness is fivefold according to different Jhānas. That becomes fifteen fold according to Moral, Resultant and Functional types.
There are three planes of existence-namely, Sensuous Sphere (kāmaloka), Form-Sphere (rūpaloka), and Formless-Sphere (arūpaloka). The four states of misery (apāya), human realm (manussa), and the six celestial realms (devaloka) constitute the kāmaloka. It is so called because sense-desires play a predominant part in this sphere. The four states of misery are called duggati (evil states). Evil-doers are born in such states. The remaining seven are called sugati (good states). The good are born in these states of sensuous bliss.
The more evolved persons, who seek no delight in ordinary sense-desires, but are interested in higher spiritual progress, must naturally be born in congenial places in harmony with their lofty aspirations. Even in the human realm it is they who retire to solitude and engage themselves in meditation.
Such meditation (bhāvanā) is of two kinds - samatha (concentration) and vipassanā (insight). Samatha, which means calm, or tranquillity is gained by developing the Jhānas. Vipassanā is seeing things as they truly are. With the aid of Jhānas one could develop higher psychic powers (abhiññā). It is vipassanā that leads to Enlightenment.
Those who develop Jhānas are born after death in higher Form-Spheres (rūpaloka) and Formless-spheres (arūpaloka).
In the Formless-Spheres there is no body but only mind. As a rule, both mind and body are interrelated, interdependent, and inseparable. But by will-power there is a possibility for the mind to be separated from the body and vice versa temporarily. Beings born in celestial realms and Form-Spheres are supposed to posses very subtle material forms.
The Compendium of Philosophy states that "Rūpaloka is so called because the subtle residuum of matter is said, in that place of existence, to be still met with. Arūpaloka is so called because no trace of matter is held to be found in it".
That which frequents the Rūpa-Sphere is rūpāvacara. There are fifteen cittas pertaining to it. Five are kusalas, which one can develop in this life itself. Five are their corresponding vipākas which are experienced after death in the Rūpa-sphere. Five are kriyā cittas, which are experienced only by Buddhas and Arahats either in this life or by Arahats in the Rūpa-Sphere.
The Pāli term is derived from the root "jhe", to think. Venerable Buddhaghosa explains Jhāna as follows, "Aramman'upanijjhānato paccanīkajhāpanato vajhanam", Jhāna is so called because it thinks closely of an object or because it burns those adverse things (hindrances - nīvaranas).
By Jhāna is meant willful concentration on an object.
Of the forty objects of concentration, enumerated in the 9th chapter of this book, the aspirant selects an object that appeals most to his temperament. This object is called parikamma nimitta - preliminary object.
He now intently concentrates on this object until he becomes so wholly absorbed in it that all adventitious thoughts get ipso facto excluded from the mind. A stage is ultimately reached when he is able to visualize the object even with closed eyes. On this visualized image (uggaha nimitta) he concentrates continuously until it develops into a conceptualized image (patibhāga nimitta).
As an illustration let us take the pathavī kasina.
A circle of about one span and four inches in diameter is made and the surface is covered with dawn-colored clay and smoothed well. If there be not enough clay of the dawn color, he may put in some other kind of clay beneath. This hypnotic circle is known as the parikamma nimitta. Now he places this object about two and half cubits away from him and concentrates on it, saying mentally or inaudibly - pathavī or earth. The purpose is to gain the one-pointedness of the mind. When he does this for some time - perhaps weeks, or months, or years - he would be able to close his eyes and visualize the object. This visualized object is called uggaha nimitta. Then he concentrates on this visualized image, which is an exact mental replica of the object, until it develops into a conceptualized image which is called patibhāga nimitta.
The difference between the first visualized image and the conceptualized image is that in the former the fault of the device appears, while the latter is clear of all such defects and is like a "well-burnished conchshell". The latter possesses neither color nor form. "It is just a mode of appearance, and is born of perception".
As he continually concentrates on this abstract concept he is said to be in possession of "proximate concentration" (upacāra samādhi) and the innate five Hindrances to progress (nīvarana), such as sense-desire (kāmacchanda), hatred (patigha), sloth and torpor (thīna-middha), restlessness and brooding (uddhacca-kukkucca), and doubts (vicikicchā) are temporarily inhibited.
Eventually he gains "ecstatic concentration" (appanā samādhi) and becomes enwrapped in Jhāna, enjoying the calmness and serenity of a one-pointed mind.
As he is about to gain appanā samādhi a thought process runs as follows:- bhavanga, mano-dvārāvajjana, parikamma, upacāra, anuloma, gotrabhū, appanā.
When the stream of consciousness is arrested, there arises the Mind-door consciousness taking for its object the patibhāga nimitta. This is followed by the Javana process which, as the case may be, starts with either parikamma or upacāra. Parikamma is the preliminary or initial thought-moment. Upacāra means proximate, because it is close to the appanā samādhi. It is at the anuloma or "adaptation" thought-moment that the mind qualifies itself for the final appanā. It is so called because it arises in conformity with appanā. This is followed by gotrabhū, the thought-moment that transcends the kāma-plane. Gotrabhū means that which subdues (bhū) the Kāma-lineage (gotra). All the thought-moments of this Javana process up to the gotrabhū moment are kāmāvacara thoughts. Immediately after this transitional stage of gotrabhū there arises only for a duration of one moment the appanā thought-moment that leads to ecstatic concentration. This consciousness belongs to the Rūpa-plane, and is termed the First Rūpa Jhāna. In the case of an Arahat it is a kriyā citta, otherwise it is a kusala.
This consciousness lasts for one thought-moment and then subsides into the Bhavanga state.
The aspirant continues his concentration and develops in the foregoing manner the second, third, fourth, and fifth Jhānas.
The five Jhāna vipākas are the corresponding Resultants of the five Morals. They are experienced in the Form sphere itself and not in the Kāma-sphere. Kusala and Kiriyā Jhānas could be experienced in the Kāma-sphere continuously even for a whole day.
The five factors, vitakka, vicāra, pīti, sukha, ekaggatā collectively found in the appanā consciousness, constitute what is technically known as Jhāna. In the second Jhāna the first factor is eliminated, in the third the first two are eliminated, in the fourth the first three are eliminated, while in the fifth even happiness is abandoned and is substituted by equanimity.
Sometimes these five Jhānas are treated as four, as mentioned in the Visuddhi-Magga. In that case the second Jhāna consists of three constituents as both vitakka and vicāra are eliminated at once.
38. Vitakka - is derived from "vi" + Ö "takk" to think. Generally the term is used in the sense of thinking or reflection. Here it is used in a technical sense. It is that which directs the concomitant states towards the object. (ārammanam vitakketi sampayuttadhamme abhiniropeti' ti vitakko). Just as a king's favourite would conduct a villager to the palace, even so vitakka directs the mind towards the object.
Vitakka is an unmoral mental state which, when associated with a kusala or akusala citta, becomes either moral or immoral. A developed form of this vitakka is found in the first Jhāna consciousness. A still more developed form of vitakka is found in the Path-consciousness (magga citta) as sammā-sankappa (Right thoughts). The vitakka of the Path-consciousness directs the mental states towards Nibbāna and destroys micchā (wrong or evil) vitakka such as thoughts of sense-desire (kāma), thoughts of hatred (vyāpāda), and thoughts of cruelty (vihimsā). The vitakka of the Jhāna consciousness temporarily inhibits sloth and torpor (thīna-middha) one of the five Hindrances (nīvarana).
Through continued practice the second Jhāna is obtained by eliminating vitakka. When four Jhānas are taken into account instead of the five, the second Jhāna is obtained by eliminating both vitakka and vicāra at the same time.
39. Vicāra is derived from "vi" + "car" to move or wander. Its usual equivalent is investigation. Here it is used in the sense of sustained application of the mind on the object. It temporarily inhibits doubts (vicikicchā).
According to the commentary vicāra is that which moves around the object. Examination of the object is its characteristic. Vitakka is like the flying of a bee towards a flower. Vicāra is like its buzzing around it. As Jhāna factors they are correlates.
40. Pīti is zest, joy, or pleasurable interest. It is derived from Ö "pi", to please, to delight. It is not a kind of feeling (vedanā) like sukha. It is, so to say, its precursor. Like the first two Jhāna factors, (pīti) is also a mental state found in both moral and immoral consciousness. Creating an interest in the object is its characteristic pīti inhibits vyāpāda, ill-will or aversion.
1. Khuddaka pīti, the thrill of joy that causes "the flesh to creep".
2. Khanika pīti, instantaneous joy like a flash of lightning.
3. Okkantika pīti, the flood of joy like the breakers on a seashore.
4. Ubbega pīti, transporting joy which enables one to float in the air just as a lump of cotton carried by the wind.
5. Pharana pīti, suffusing joy, which pervades the whole body like a full blown bladder or like a flood that overflows small tanks and ponds.
41. Sukha is bliss or happiness. It is a kind of pleasant feeling. It is opposed to uddhacca and kukkucca (restlessness and brooding). As vitakka is the precursor of vicāra, so is pīti the precursor of sukha.
The enjoyment of the desired object is its characteristic. It is like a king that enjoys a delicious dish.
Pīti creates an interest in the object, while sukha enables one to enjoy the object.
Like the sight of an oasis to a weary traveler, is pīti. Like drinking water and bathing therein, is sukha.
This mental sukha which should be differentiated from ahetuka kāyika (physical) happiness is identical with somanassa. But it is a joy disconnected with material pleasures. This pleasurable feeling is the inevitable outcome of renouncing them (nirāmisa sukha). Nibbānic bliss is yet far more subtle than Jhānic bliss. There is no feeling in experiencing the bliss of Nibbāna. The total release from suffering (dukkhūpasama) is itself Nibbānic bliss. It is comparable to the "ease" of an invalid who is perfectly cured of a disease. It is a bliss of relief.
42. Upekkhā - literally, means seeing (ikkhati) impartially (upa = yuttito). It is viewing an object with a balanced mind, Atthasālini states: - "This is impartiality (majjhattam) in connection with the object, and implies a discriminative knowledge (paricchindanakam ñānam)".
This explanation applies strictly to upekkhā found in sobhana consciousness accompanied by wisdom. Upekkhā found in the akusalas and ahetukas is just neutral feeling, without the least trace of any discriminative knowledge. In the kāmāvacara sobhanas, too, there may arise that neutral feeling, as in the case of one hearing the Dhamma without any pleasurable interest, and also a subtle form of upekkhā that views the object with deliberate impartiality and discriminative knowledge, as in the case of a wise person who hears the Dhamma with a critical and impartial mind.
Upekkhā of the Jhāna consciousness, in particular is of ethical and psychological importance. It certainly is not the ordinary kind of upekkhā, generally found in the akusala consciousness which comes naturally to an evil-doer. The Jhāna upekkhā has been developed by a strong will-power. Realizing that pleasurable feeling is also gross, the Yogi eliminates it as he did the other three Jhāna factors, and develops the more subtle and peaceful upekkhā. On the attainment of the fifth Jhāna breathing ceases. As he has transcended both pain and pleasure by will-power, he is immune to pain too.
This upekkhā is a highly refined form of the ordinary tatramajjhattatā, even-mindedness, one of the moral mental states, latent in all types of sobhana consciousness.
In the Pāli phrase - upekkhā satipārisuddhi - purity of mindfulness which comes of equanimity - it is the tatra-majjhattatā that is referred to. This is latent in the first four Jhānas too. In the fifth Jhāna this tatra-majjhattatā is singled out and becomes highly refined. Both neutral feeling upekkhā vedanā) and equanimity that correspond to the one Pāli term upekkhā are found in the fifth Jhāna.
Thus there appear to be four kinds of upekkhā viz:- (1) just neutral feeling, found in the six akusala cittas, (2) sensitive passive neutral feeling (anubhavana upekkhā) found in the eight ahetuka sense-door consciousness (dvipañca-viññāna) (excluding kāyaviññāna), (3) intellectual upekkhā, found mostly in the two sobhana kriyā cittas, accompanied by knowledge, and sometimes in the two sobhana kusala cittas, accompanied by knowledge, (4) ethical upekkhā, found in all the sobhana cittas, especially in the fifth Jhāna.
Brahmavihārupekkhā and sankhārupekkhā may be included in both intellectual and ethical upekkhā.
The first is equanimity amidst all vicissitudes of life. The second is neither attachment nor aversion with respect to all conditioned things.
Visuddhi-Magga enumerates ten kinds of upekkhā. See the Path of Purity -Vol. II pp. 184-186.
43. Ekaggatā (eka + agga + tā) lit., one-pointedness. This is a mental state common to all Jhānas. By sammā samādhi (Right Concentration) is meant this ekaggatā found in the Path-consciousness. Ekaggatā temporarily inhibits sensual desires.
Icc' evam sabbathā'pi dvādasa arūpāvacara-kusala-vipāka-kriyācittāni samattāni.
Puññapākakriyābhedā - puna dvādasadhā thitam.
(4) Moral Jhāna consciousness wherein "Perception neither is nor is not".
These are the four types of arūpa-jhāna Moral consciousness.
(5) Resultant Jhāna-consciousness dwelling on the "Infinity of Space".
(8) Resultant Jhāna-consciousness wherein "Perception neither is nor is not".
These are four types of arūpa-jhāna Resultant consciousness.
(9) Functional Jhāna-consciousness dwelling on the "Infinity of Space".
(10) Functional Jhāna-consciousness dwelling on the "Infinity of Consciousness".
(11) Functional Jhāna-consciousness dwelling on "Nothingness" .
(12) Functional Jhāna-consciousness wherein "Perception neither is nor is not".
These are the four types of arūpa-jhāna Functional consciousness.
Arūpa-jhāna consciousness is fourfold, classified according to the objects. Again they stand at twelve according to Moral, Resultant, and Functional types.
The Yogi who has developed the Rūpa Jhānas and who wishes to develop the Arūpa Jhānas now concentrates on the Patibhāga Nimitta mentioned in the previous section. As he does so, a faint light, like a fire fly, issues from the Kasina object. He wills it to expand until it covers the whole space. Now he sees nothing but this light pervading everywhere. This developed space is not a reality but a mere concept. In Pāli this space is called kasinugghātimākāsa (space issuing forth from the Kasina object). On this concept he concentrates thinking "ākāso ananto", 'Infinite is space', until he develops the first Arūpa Jhāna-ākāsānañcāyatana.
Parikamma thought-moment may or may not occur.
The Arūpa Jhāna thought-moment occurs only for a moment, and then the consciousness lapses into Bhavanga consciousness.
Again he concentrates on the first Arūpa Jhāna thinking "viññānam anantam", 'Infinite is Consciousness' until he develops the second Arūpa Jhāna - "viññānañcāyatana".
To develop the third Arūpa Jhāna - "ākiñcaññāyatana" - the Yogi takes for his object the first Arūpa Jhāna consciousness and thinks - 'Natthi kiñci', "There is nothing whatever".
The fourth Arūpa Jhāna consciousness is developed by taking the third Arūpa Jhāna consciousness as the object. The third Arūpa Jhāna is so subtle and refined that one cannot definitely say whether there is a consciousness or not. As he concentrates thus on the third consciousness he develops the fourth Jhāna. Although the term "saññā" is used here, vedanā, (feeling) and sankhārā, (mental states) are also included therein.
The five Rūpa Jhānas differ according to the Jhāna factors. These four Arūpa Jhānas, on the other hand, differ according to the objects of concentration. The first and the third have two concepts (paññatti). They are the concept of the 'infinity of space' and the concept of 'nothingness'. The second and the fourth Jhāna consciousness have for their objects the first and the third Jhāna respectively.
These four Arūpa Jhānas have their corresponding effects in the Arūpa spheres. The four Kriyā Jhānas are experienced only by Buddhas and Arahats.
In all these twelve Jhāna Cittas are found the two Jhāna factors - Upekkhā and ekaggatā - equanimity and one-pointedness that constitute the fifth Rūpa Jhāna.
Icce'vam sabbathā'pi attha Lokuttara-Kusala-Vipāka-cittāni samattāni.
Chattims' eva vipākāni - kriyācittāni vīsati.
These are the four types of Supra mundane Moral consciousness.
These are the four types of Supra mundane Moral and Resultant consciousness. Thus end, in all, the eight types of supra mundane Moral and Resultant consciousness. Differing according to the four Paths, the Moral Consciousness is fourfold. So are the Resultants, being their fruits. The Supra mundane should be understood as eightfold.
Thus the "Immorals" are twelve, the "Morals" are twenty-one, the "Resultants" are thirty-six, the "Functionals" are twenty.
In the Sensuous Sphere, they say, are fifty-four types of consciousness, in the Form-Sphere are fifteen, in the Formless-Sphere are twelve, in the supra mundane are eight.
Ekavīsasatam v'ātha - vibhajanti vicakkhanā.
Katham'ekūna navutividham cittam ekavīsasatam hoti?
(5) Upekkh'ekaggatā-sahitam Pañcamajjhāna Sotāpatti-maggacittañ c'ati.
Imāni pañca pi Sotāpatti-maggacittāni nāma.
Tathā Sakadāgāmī-magga, Anāgāmī-magga, Arahatta-maggacittañ c'ati samavīsati maggacittāni. Tathā phalacittāni c'ati samacattālīsa Lokuttaracittāni bhavantī'ti.
Vuccatā nuttaram cittam - cattālīsavidhanti ca.
Jhānan ekekam' ante tu - tevīsatividham bhave.
Pākam iccāhu cittāni - ekavīsasatam budhā'ti.
Iti Abhidhammatthasangahe Cittasangahavibhāgo nāma pathamo paricchedo.
§ 10. These different classes of consciousness, which thus number eighty-nine, the wise divide into one hundred and twenty-one.
How does consciousness which is analyzed into eighty-nine become one hundred and twenty-one?
5. The Fifth Jhāna Sotāpatti Path-consciousness together with equanimity and one-pointedness.
These are the five types of Sotāpatti Path-consciousness.
So are the Sakadāgāmī Path-consciousness, Anāgāmī Path-consciousness, and Arahatta Path-consciousness, making exactly twenty classes of consciousness. Similarly there are twenty classes of Fruit-consciousness. Thus there are forty types of supra mundane consciousness.
1. Dividing each (supra mundane) consciousness into five kinds according to different Jhāna factors, the supra mundane consciousness, it is said, becomes forty.
2. As the Form-Sphere consciousness is treated as first Jhāna consciousness and so on, even so is the supra mundane consciousness. The Formless-Sphere consciousness is included in the fifth Jhāna.
3. Thus the Jhānas beginning from the first amount to eleven, they say. The last Jhāna (i.e., the fifth ) totals twenty-three.
4. Thirty-seven are Morals, fifty-two are Resultants; thus the wise say that there are one-hundred and twenty-one types of consciousness.
45. The Realization of Nibbāna.
The Yogi who wishes to realize Nibbāna tries to understand things as they truly are. With his one-pointed mind he scrutinizes his self and, on due examination, discovers that his so-called "Ego-personality" is nothing but a mere composition of mind and matter - the former consisting of fleeting mental states that arise as a result of the senses coming into contact with the sense-stimuli, and the latter of forces and qualities that manifest them-selves in multifarious phenomena.
Having thus gained a correct view of the real nature of his self, freed from the false notion of an identical substance of mind and matter, he attempts to investigate the cause of this "Ego-personality." He realizes that everything worldly, himself not excluded, is conditioned by causes past or present, and that this existence is due to past ignorance (avijjā), craving (tanhā), attachment (upādāna), Kamma, and physical food (āhāra) of the present life. On account of these five causes this personality has arisen and as the past activities have conditioned the present, so the present will condition the future. Meditating thus, he transcends all doubts with regard to the past, present, and future (kankhā-vitarana-visuddhi). Thereupon he contemplates that all conditioned things are transient (anicca), subject to suffering (dukkha), and devoid of an immortal soul (anattā). Wherever he turns his eyes, he sees nothing but these three characteristics standing out in bold relief. He realizes that life is a mere flowing, continuous undivided movement. Neither in a celestial plane nor on earth does he find any genuine happiness, for every form of pleasure is only a prelude to pain. What is transient is therefore subject to suffering and where change and sorrow prevail there cannot be a permanent ego.
As he is thus absorbed in meditation, a day comes when, to his surprise, he witnesses an aura emanating from his body (obhāsa). He experiences an unprecedented pleasure, happiness, and quietude. He becomes evenminded and strenuous. His religious fervour increases, and mindfulness becomes perfect, and Insight extraordinarily keen.
Mistaking this advanced state of moral progress for Sainthood, chiefly owing to the presence of the aura, he develops a liking for this mental state. Soon the realization comes that these new developments are only obstacles to moral progress and he cultivates the 'purity of Knowledge' with regard to the 'Path' and 'Non-path' (maggāmagga-ñānadassana visuddhi).
Perceiving the right path, he resumes his meditation on the arising (udaya ñāna) and passing away (vaya ñāna) of conditioned things. Of these two characteristics the latter becomes more impressed in his mind, because change is more conspicuous than becoming. Therefore he turns his attention to the contemplation of the dissolution of things (bhanga ñāna). He perceives that both mind and matter, which constitute his personality, are in a state of constant flux, not remaining for two consecutive moments the same. To him then comes the knowledge that all dissolving things are fearful (bhaya ñāna). The whole world appears to him like a pit of burning embers, a source of danger. Subsequently he reflects on the wretchedness and vanity (ādīnava ñāna) of the fearful world and feeling disgusted with it (nibbidā ñāna), wishes to escape therefrom (muñcitukamyatā ñāna).
With this object in view, he meditates again on the three characteristics (patisankhā ñāna), and thereafter becomes completely indifferent to all conditioned things - having neither attachment nor aversion for any worldly object (sankhārupekkhā ñāna). Reaching this point of mental culture, he takes for his object of special endeavour one of the three characteristics that appeals to him most, and intently keeps on developing insight in that particular direction, until that glorious day when, for the first time, he realizes Nibbāna, his ultimate goal.
When there is no Parikamma thought-moment, in the case of an individual with keen Insight, there arise three Phala thought-moments.
These nine kinds of Insight, viz:- Udaya, Vaya, Bhanga, Bhaya, ādīnava, Nibbidā, Muñcitukamyatā, Patisankhā, Sankhārupekkhā and Anuloma ñāna are collectively called "Patipadā ñānadassana Visuddhi" - Purity of Knowledge and Vision as regards the Practice.
Insight found in this Supra mundane Path - Consciousness is known as Ñānadassana Visuddhi - Purity of Knowledge and Vision.
When the spiritual pilgrim realizes Nibbāna for the first time, he is called a Sotāpanna - One who has entered the Stream that leads to Nibbāna for the first time. He is no more a worldling (puthujjana) but an Ariya. He eliminates three Fetters - namely, Self-illusion (sakkāya ditthi), Doubts (vicikicchā), and Adherence to Wrongful Rites and Ceremonies (sīlabbata parāmāsa). As he has, not eradicated all the Fetters that bind him to existence, he is reborn seven times at the most. In his subsequent birth he may or may not be aware of the fact that he is a Sotāpanna. Nevertheless, he possesses the characteristics peculiar to such a Saint.
He gains implicit confidence in the Buddha, Dhamma and the Sangha, and would never violate any of the five Precepts. He is moreover absolved from states of woe, for he is destined to Enlightenment.
Summoning up fresh courage as a result of this distant glimpse of Nibbāna, the Aryan pilgrim makes rapid progress, and perfecting his Insight becomes a Sakadāgāmī. (Once-Returner), by attenuating two other Fetters -namely, Sense-desire (kāmarāga) and Ill-will (patigha).
In this case, too, and in the case of the other two advanced stages of Sainthood, a javana thought-process runs as above, but the gotrabhū thought-moment is termed "vodāna" (pure) as the individual is purified.
A Sakadāgāmī is reborn on earth only once in case he does not attain Arahatship in that life itself. It is interesting to note that the pilgrim who has attained the second stage of Sainthood can only weaken these two powerful fetters with which he is bound from a beginningless past. Occasionally he may be disturbed by thoughts of lust and anger to a slight extent.
It is by attaining the third stage of Sainthood, Anāgāmī (State of a Never-Returner), that he completely discards the above two Fetters. Thereafter he neither returns to this world nor does he seek birth in celestial realms, since he has rooted out the desire for sensual pleasures. After death he is reborn in the "Pure Abodes" (suddhāvāsa) environment reserved for Anāgāmīs and Arahats. There he attains Arahatship and lives till the end of his life.
Now the earnest pilgrim, encouraged by the unprecedented success of his endeavours, makes his final advance and destroying the remaining five Fetters - namely, Attachment to Form-sphere (rūparāga), Attachment to Formless Sphere (arūpa rāga), Conceit (māna), Restlessness (uddhacca), and Ignorance (avijjā), attains Arahatship, the final stage of Sainthood.
It will be noted that the Fetters have to be eradicated in four stages. The Path (magga) thought-moment occurs only once. The Fruit (phala) thought moment immediately follows. In the Supra mundane classes of consciousness the effect of the kusala cittas is instantaneous. Hence it is called akālika (of immediate fruit); whereas in the case of lokiya cittas effects may take place in this life, or in a subsequent life, or at any time till one attains Parinibbāna.
In the Mundane consciousness Kamma is predominant, while in the Supra mundane paññā or wisdom is predominant. Hence the four kusala lokuttara cittas are not treated as Kamma.
These eight cittas are called lokuttara. Here Loka means the Pañcupādana-kkhandha, the five Aggregates of Attachment. Uttara means that which transcends. Lokuttara therefore means that which transcends the world of Aggregates of Attachment. This definition strictly applies to the Four Paths. The Fruits are called Lokuttara because they have transcended the world of Aggregates of Attachment.
This magga thought-moment is immediately followed by the phala thought-moment.
In the same manner the other four Jhānas are made the bases to realize Nibbāna. Now, for each stage there are five Paths and five Fruits according to the different Jhānas. For the four stages there are forty classes of consciousness.

References: v. 

§ 4

§ 4

§ 5

§ 6

§ 10