All sections have been abridged – See Comprehensive Manual of Abhidamma PDF for Unabridged Sections

§1 Words of Praise (thutivacana)

Having Respectfully Saluted (abhivādiya): It is an established practice in the Pali Buddhist tradition for expositors of the Dhamma to begin 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 undisturbed comprehension of actuality. Thus, following this custom, with deep devotion the author, Acariya 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 object 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 fulfillment 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 (pannaparmai). Therefore, when beginning his work, the author expresses, with blissful words of praise, his joy at gaining such an opportunity.

The Fully Enlightened One – Sammāsambuddha: 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 Buddha is also called the Peerless One (atula) because his qualities and attributes cannot be matched by any other being. Though all Arahants posses the distinguished qualities of morality, concentration, and wisdom sufficient to result in liberation, none possess the innumerable and immeasurable virtues with which a supreme Buddha is fully endowed. The ten Tathagata’s powers of knowledge, the four grounds of self-confidence, the attainment of great compassion, and the unobstructed knowledge of omniscience. Hence the Buddha is without peer among all sentient beings. As it is said: “There is one person, bhikkus, who is unique, without a peer, without counterpart, incomparable, unequaled, matchless, unrivaled, the best of humans – the Tathagata, the Arahant, the “Fully Enlightened One”.

The Sublime Teaching – Saddhamma: The Teaching, or Dhamma, signifies the three aspects of study (pariyatti), practice (patipatti), and realization (pativedha). “Study” is the study of the Tipitaka, the scriptures 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. “Realization” 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 instructions it definitely leads to the attainment of Nibbāna, the supreme truth and highest good.

And the Noble Order – Ganuttama: The word gana, meaning company or group, is used here as a synonym of sangha, the community or order. There are two kinds of Sangha: the conventional Sangha (sammutisangha), 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, one-returning, non-returning and Arahantship. see page 24

page 24

§2 The Four Fold Ultimate Reality (cathuhā paramattha)

Guide to §2

Two Kinds of Realities: Sammuti (Conventional) and Paramattha (Ultimate).

From the standpoint of ultimate reality: (paramatthato) According to the Abhidamma 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 (vohāra). 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.

Ultimate Realities: in contrast, are things that exist by reason of their own intrinsic nature (sabhāva). These are the Dhammas: the final, irreducible 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 = ultimate, highest, final and attha = reality, thing. – see page 26

Conventional Realities: Paññatti (referents of ordinary conceptual thought) and Vohāra (conventional modes of expression) (referents including such entities as beings, persons, men, women, animals, and objects.) They include such entities as living being, persons, men, women, animals, and apparently stable persisting objects that constitute our unanalyzed picture of the world. The Abhidhamma philosophy maintains that these notions do not possess ultimate validity, for the objects which they signify do not exist in their own right as irreducible realities. They are products of mental constructions, (parikappanā) not realities of there own intrinsic nature.

The ultimate realities are characterized not only from the ontological angle as the ultimate existents, but also from the epistemological angle as the ultimate objects of right knowledge. As one extracts oil from a sesame seed, so one can extract the ultimate realities from the conventional realities. For example “being”, and “man” and “woman” are concepts suggesting that the things they signify possess irreducible ultimate unity. However, when we wisely investigate these things with the analytical tools of the Abhidhamma, we find that they do not possess the ultimacy implied by the concepts, but only a conventional reality as an assemblage of the impermanent factors, or mental and physical processes. Thus by examining the conventional realities with wisdom, we eventually arrive at the objective actualities that lie behind our conceptual constructs. It is these objective actualities – the dhammas, which maintain their intrinsic nature independently of the mind’s constructive functions – that form the ultimate realities of Abhidhamma.

Altogether fourfold: In the Suttas the Buddha usually analyzes a being or individual into five types of ultimate realities, the five aggregates (pancakkhandha): 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 (viññānakkandha) 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 philosophy enumerates fifty-two mental factors: the aggregates of feeling and perception are each counted as one factor; the aggregate of mental formations (sankhārakkhandha) of the Suttas is finely subdivided into fifty mental factors. The aggregate of matter is, of course, identical with the Abhidhamma category of matter, which will later be divided into twenty-eight types of material phenomena.

To these three types of reality, which are conditioned, is added a fourth reality, which is unconditioned. That reality, which is not included in the five aggregates, is Nibbāna, the state of final deliverance from the suffering inherent in conditioned existence. Thus is the Abhidhamma philosophy there are altogether these four ultimate realities: consciousness, mental factors, matter and Nibbāna.

Four Ultimate Realities: Sabhāva (Ultimate realities, in contrast, are things that exist by reason of their own intrinsic nature). – see page 25

The Five Aggregates – Pañcakkhandhā – matter, feeling & perception, mental formations, and consciousness. – see page 26

page 25-26

§3 Four Classes of Consciousness (catubbidha citta)

The Four Classes of Consciousness, firstly, is fourfold:

(i) sense-sphere consciousness;

(ii) fine materials sphere consciousness:

(iii) immaterial-sphere consciousness;

(iv) supramundane consciousness

Guide to §3

Consciousness: The first chapter of the Abhidammatha 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 constitutes the knowing or awareness of an object. – see page 27

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 instrument, and as activity. As the agent, citta is that which cognize an object.

Ārammanam cintetī ti cittam – as the agent, citta is itself nothing other than the process of cognizing the object.

Etena cintentī ti cittam – As the instrument, citta is that by means of which the accompanying mental factors cognize the object.

Cintannamattam cittam – As an activity, citta is itself nothing other than the process of cognizing the object.

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 process 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 cognition, but citta or consciousness. This citta is nothing other that the act of cognizing, and that act is necessarily impermanent, marked by rise and fall.

To elucidate the nature of any ultimate reality, the Pali commentators propose four defining devices by means of which it can be delimited. These four devices are: (1) its characteristics (lakkhana), 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 (paccupatthāna) the way it presents itself within experience and (4) its proximate cause (padatthāna), the principal condition upon which it depends.

In the case of citta, its characteristic is the knowing of an object (vijanana). 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 mediator’s experience – is as a continuity of process (sandhana). Its proximate cause is mind-and-matter (nāmarupa), because consciousness cannot arise alone, in the complete absence of mental factors and material phenomena.

While citta has a single characteristic as the ongoing 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 different as 121. What we ordinarily think of as consciousness is really a series of cittas, momentary acts of consciousness, occurring in such rapid succession that we cannot detect the discrete occasions, which are of diverse types. The Abhidhamma not only distinguishes the types of consciousness, but more importantly, it also exhibits them as order into a cosmos, a unified and closely interwoven whole.

To do so it employs several overlapping principles of classification. The first of these, introduced in the present section of the Sangaha, is the plane (bhῡmi) 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 bhumi) designated by the name of the sphere, that is, the sensuous, the fine-material, and the immaterial planes of existence. However, though the three spheres of consciousness have a particularly 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 the pass their lives. – see page 29

A definite relation nevertheless exist between the spheres of consciousness and the planes of existence: particular sphere of consciousness comprises those types of consciousness which are typical off the corresponding planes of existence and which frequent that plane by tending to arise most often there. Consciousness of a particular sphere is not tied to the corresponding plane, but may arise in other planes of existence as will: for instance the immaterial and immaterial-sphere cittas can arise in the fine material and immaterial lanes. 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 – Kāmāvacaracitta – The word kāma means both subjective sensuality, craving for sense pleasure, and objective sensuousness, the five external sense-objects – visible forms, sounds, smells, tastes, and tangibles. The Kāmabhūmi 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.

Example – craving for sense pleasures, and objective sensuousness

Example – the five external senses, visible forms, sounds smells, taste, and tangibles. page 29

Fine-material-sphere consciousness – (Rūpāvacaracitta) – The fine-material sphere is the plane of consciousness corresponding to the fine-material plane of existence (rupābhumi), or the plane of consciousness pertaining to the states of meditative absorption called the rūpajjhānnas. Any consciousness which mostly moves about in this realm is understood to belong to the fine-material sphere. The rūpajjhānnas are so called because they are usually attained in the meditation by concentrating on a material object (rūpa), which may be device such as the earth-kasina or the parts of one’s own body. Such an object becomes the basis on which the Jhānas are developed. The exalted states of consciousness attained on the basis of such objects are called rūpāvacaracitta, consciousness of the fine-material sphere.

Immaterial-sphere consciousness (arūpāvacaracitta): The immaterial sphere is the plane of consciousness corresponding to the immaterial plane of existence (arūpabhūmi), or the plane of consciousness pertaining to the immaterial absorptions – the arūpajjhana. Any consciousness which mostly moves about in this realm is understood to belong to the immaterial sphere. When one attain the formless meditative states beyond the rūpajjhānas, one must discard all objects connected with material form and focus upon some non-material object, such as the infinity of space. The exalted states of consciousness attained on the basis of such objects are called arūpāvacaracitta, consciousness of immaterial sphere.

Supramundane consciousness – (Lokutaracitta): The word lokuttara, supramundane, is derived from Loka = world, and Uttara = beyond, transcendent to. The concept of “world” is threefold: the world of living beings (sattaloka), the physical universe (okāsaloka), and the world of formations (sankhāraloka), that is, the totality of conditioned phenomena, physical and mental. The notion of world relevant here is the world of formations, that is, all mundane phenomena included within the five aggregates of clinging. That which transcends the world of conditioned things is the unconditioned element, Nibbāna, and the types of consciousness that directly accomplish the realization of Nibbāna are called lokuttaracitta, supramundane consciousness. The other three types are called, in distinction, lokiyacitta, mundane consciousness. page 31

Unwholesome consciousness – Akusalacitta – accompanied by one or another of three unwholesome roots – greed, hatred and delusion. Such consciousness is mentally unhealthy, morally blame worthy, and productive of painful results

Wholesome consciousness – Kusalacitta – is accompanied by wholesome roots, non-greed or generosity, on-hatred or loving kindness, and non-delusion or wisdom. Such consciousness is mentally healthy, morally blameless, and productive of pleasant results

Kamma – Both wholesome and unwholesome consciousness constitute kamma (karma), volitional action. Those cittas or states of consciousness that arise through the ripening of kamma are called vipāka resultants. 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 purely mental. Kamma is volitional activity, associated with wholesome or unwholesome cittas, its results are other cittas which experience the maturation of kamma. – see page 31

The fourth class of consciousness, according to the division by of nature, is called in Pali Kiriya or kriya, rendered here as “functional.” this type of consciousness is neither kamma nor kamma resultant. It involve activity, yet the 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 indeterminate (abyakata), that is, consciousness which cannot be determined in terms of the dichotomy of wholesome and unwholesome.

Sense-Sphere Consciousness – (Kamavacaracittāni) – 54

Unwholesome Consciousness – (Akusalacittāni) – 12

page 31

Table 1.1: The 89 and 121 Cittas at a Glance

Page 27

Kāmāvacaracitta,

Rūpāvacaracitta,

Arūpāvacaracitta

§4 Consciousness Rooted in Greed – (lobhamūlacittāni) – 8

1. One consciousness, accompanied by joy, associated with wrong view, unprompted.
2. One consciousness, accompanied by joy, associated with wrong view, prompted.
3. One consciousness, accompanied by joy, dissociated from wrong view, unprompted.
4. One consciousness, accompanied by joy, dissociated with wrong view, prompted.
5. One consciousness, accompanied by equanimity, associated with wrong view, unprompted.
6. One consciousness, accompanied by equanimity, associated with wrong view, prompted.
7. One consciousness, accompanied by equanimity, 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.

page 33

Guide to §4

Unwholesome Consciousness: In analyzing unwholesome consciousness, the Abhidamma first classifies it by way of its most prominent root (mūla, hetu), whether greed (lobha)(raga), hatred (dosa)(dvesha), 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 underlying root. Nevertheless, there are types of consciousness in which delusion arises without the accompaniment of greed or hatred. These cittas – two in number are called consciousness involving sheer delusion or “cittas rooted in delusion.”involving sheer delusion or “cittas rooted in delusion.”

Consciousness rooted in greed: lobhamūlacittāni; The Abhidamma begins its analysis of the three classes of unwholesome consciousness by distinguishing the different cittas rooted in greed, as greed is always mentioned first among the unwholesome roots. The Pali word lobha includes all varieties of greed ranging from intense passion or cupidity to subtle liking and attachment. Consciousness rooted in greed is divided into eight types on the basis of three principles of dichotomization. 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 (vedanā), whether a feeling of joy or equanimity; the second is the presence of absence of wrong view: the third is the consideration whether the citta is prompted or unprompted. From the permutation of these three distinctions, eight types of consciousness are obtained.

Vedanā – concomitant feeling, whether a feeling of joy or equanimity, the second is the presence or absence of wrong view, the third is the consideration, whether the citta is prompted or unprompted. From the permutations of these three distinctions, eight types of consciousness are obtained. – see page 33

Accompanied by Joy – (somanassasahgata) – The word somanassa, joy, is derived from su = pleasant + manas = mind; thus it means literally a pleasant mental state. Somanassa is a type of feeling, specifically, pleasant mental feeling. All consciousness is accompanied by some feeling, which may be bodily or 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 waters of two rivers meet, they blend together and cannot be distinguished – see page 34

Associated with Wrong View – (ditthigatasampayutta) – having divided the greed rooted consciousness into two classes on the basis of feeling -as accompanied by joy or by equanimity

Unprompted – Asankhārika – The third differentiating principle of consciousness rooted in greed is the presence or absence of prompting. The multi-significant word Sankhāra is used here in a sense specific to the Abhidamma to mean prompting, instigation, inducement (payoga), or the application of an expedient (upāya). This prompting may be imposed by others, or it may originate from within oneself; the means employed may be bodily, verbal, or purely mental. The instigation is bodily when someone induces us by bodily means to give rise to a particular types of consciousness which may issue in corresponding actions. – see page 34

Asankārika – Unprompted

Sasankhārika – Prompted

Table 1.2: The Unwholesome Cittas

Page 34

§5 Consciousness Rooted in Hatred (dosamūlacittāni) – 2

One consciousness, accompanied by displeasure, associated with aversion, unprompted.

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 – Dosamūlacittani – The second class of unwholesome consciousness analyzed by the Abhidamma is that rooted in hatred, the second of the three unwholesome roots. This consciousness is of two kinds, distinguished simply as unprompted and promoted. In contrast to consciousness rooted in greed, which can arise with alternative types of feeling, either joy or equanimity. Consciousness rooted in hatred arises with only one kind of feeling, that of displeasure. Again, unlike consciousness rooted in greed, consciousness rooted in hatred does not arise in association with wrong view. Although wrong view can motivate acts of hatred, according to the Abhidhamma the wrong view does not arise simultaneously with hate, in the same citta, but at an earlier time in a different type of citta- see page 36

Accompanied by Displeasure – Domanassasahagata – States of consciousness rooted in hatred is displeasure. The Pali word domanassa, derived from du=bad + manas=mind, signifies unpleasant mental feeling. The feeling accompanies only consciousness rooted in hatred, and such consciousness is necessarily accompanied by this feeling. Thus displeasure, or unpleasant mental 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. – see page 37

Associated with Aversion – Patighasampayutta – Whereas consciousnesses rooted in greed is explicitly said to be accompanied by greed, consciousness rooted in hatred (dosa) is expounded under the synonymous term aversion (patigha). Patigha includes all degrees of aversion, from violent rage to subtle irritation associated with aversion. The word means literally “striking against,” which indicates a mental attitude of resistance, rejection, or destruction.- see page 37

The consciousness that arises spontaneously, without prompting or inducement but expedient means, is called unprompted. In the greed rooted class of consciousness, four types are unprompted or spontaneous, and four types are prompted or induced. page 34

Page 37

§6 Consciousness Rooted in Delusion (mohamūlacittāni) – 2

Though displeasure and aversion always accompany each other, their qualities should be distinguished. Displeasure (domanassa) is the experience of unpleasant feeling, aversion (patigha) is the mental attitude of ill will of irritation. page 37

Displeasure – Aggregate of feeling (vedanākkhandha)

Aversion – Aggregate of mental formations (sankhārakkhandha)

Guide to §6

Consciousness rooted in delusion – Mohamūlacūttani – This last class of unwholesome consciousness comprises those cittas in which the other two wholesome roots – greed and hatred – are absent. Usually delusion leads to the arising of greed or hatred as well. Usually delusion leads to the airing of greed or hatred as well. There are two types of consciousness in which delusion is especially prominent: one is associated with dout, the other with restlessness.

Accompanied by equanimity – Upekkhāsahagata – Even if a desirable 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.

Associated with dout – Vicikicchāsampayutta – The commentators give two etymological explanations of the word vicikicchā.

Associated with restlessness – Uddaccasampayutta – restlessness is disquietude, mental distraction, or agitation, and the citta infected by this restlessness is the second type of consciousness rooted in delusion. The mental factor of restlessness is found in all twelve unwholesome cittas.

Page 38

§7 Summary of Unwholesome Consciousness

Rootless Consciousness – (ahetukacittāni) – 18

Eight are rooted in greed, two in hatred, and two in delusion. Thus there are twelve types of unwholesome consciousness.

Page 39

§8 Unwholesome-Resultant Consciousness – (akusalavipākacittāni) – 7

Rootless consciousness – Ahetukacittāni – The word ahetuka means without roots, does not contain greed, hatred and delusion, nor do they contain non-greed, non-hatred and non-delusion, which may be wholesome or indeterminate.

Unwholesome-resultant consciousness – Akusalavipākacittāni – The first category of rootless consciousness comprises the seven types of consciousness that result from unwholesome kamma. These types of consciousness are not themselves unwholesome but kammically indeterminate (abyakata). The word “unwholesome” (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. page 40

Eye-consciousness – Cakkuviññāna – The First Five types of resultant consciousness in both classes, the unwholesome resultants and the wholesome-resultants, are those that are based on the sensitive matter (pasada) of the eye, ear, nose, tounge and body. These ten cittas are collectively designated the “two sets of fivefold sense consciousness (dvi-pañcaviññāna)“.

The first category or rootless consciousness – Akusalavipākacittāni – Comprises the seven types of consciousness that result from unwholesome resultant consciousness, these types of consciousness that result from unwholesome consciousness. These types of consciousness are not themselves unwholesome, but kammically indeterminate. page 41

§8 Summary of Unwholesome Consciousness

Eye-consciousness – Cakkhuviññāna – The first five types of resultant consciousness in both classes, the unwholesome resultant and the wholesome resultant are based on pasāda sensitivity to matter.

Receiving Consciousness – Sampaticchanacitta – 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. immediately after this, eye-consciousness arises seeing that form.

Investigating Consciousness – Santīranacitta – This is another rootless resultant consciousness, which arises immediately after the receiving consciousness. It’s function is to investigate or examine the object that had just been cognized by the sense consciousness and apprehended by receiving consciousness.

Page 41

§9 Summary of Unwholesome Consciousness

Wholesome-resultant rootless consciousness – Kusalavipaka – ahetukacittāni – 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 can be accompanied by roots, namely beautiful roots that are kammically indeterminate (abyakāta).

Sense sphere consciousness with roots becomes threefold as wholesome, resultant and functional, and each of these divides into eight through permutations 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 24 types of consciousness altogether, the twelve connected with knowledge having three roots, the other twelve having two roots. These three roots are often referred to as the mahākusalas, mahāvipakas, and mahākiriyas – the great wholesome cittas, the great resultants, and the great functionals – though the teachers give different explanations of the prefix mahā, meaning “great”. – See Page 42

Table 1.3: The Rootless Cittas

Page 42

§10 Wholesome – Rootless Functional Consciousness – (ahetukakiriyacittāni) – 3

(16) Five-sense-door adverting consciousness accompanied by equanimity; as (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 – Ahetukakiriyacittāni – The remaining three types of consciousness among the ahetukas are not kammic results. They belong to the category called kiriya, rendered here as “functional” to indicate that they perform tasks which do not have kammic potency. Such types of consciousness are neither casual 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 averting – Pancadvārāvajjanacitta – When an external sense organs 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 (āvajjana) to whatever object is presenting itself at one of the five sense doors (dvāra). This consciousness does not see, hear, smell, taste, or touch the object. It simply turns to the object, thereby enabling the sense consciousness to arise in immediate succession.

Mind-door averting consciousness – Manodvārāvajjanacitta -This type consciousness can arise either in a cognitive process occurring at the five doors or in a process occurring at the mind door. 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, determine consciousness succeeds the investigating consciousness. After the investigating consciousness has examined the object, the determining consciousness discriminates it. In a mind-door process – 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. 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 – Hasituppādacitta – This is a citta peculiar to Arahants, including Buddha 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 and the rootless smile-producing consciousness mentioned here.

page 44-45

§11 Summary of Rootless Consciousness

Seven are unwholesome-resultants. Wholesome-resultants are eight fold. Three are functionals. Thus the rootless are eighteen.

page 45

§12 Beautiful Consciousness (sobhanacittāni)

Excluding those that are evil and the rootless, the rest are called “beautiful.” They number either fifty-nine or ninety-one. page 45

Guide to §12

Beautiful consciousness (Sobhanacittani): 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.)

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 posses beautiful mental factors. These latter cittas are not wholesome but kammically indeterminate (abyākata). The beautiful comprises the twenty-four sense-sphere cittas (to be defined just below) as well as all fine-material-sphere cittas, immaterial-sphere cittas, and supramundane cittas. Those cittas other than the beautiful are called (asobahana), 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).

page 46

Guide to §13

Sense-sphere wholesome consciousness: (kāmāvacara-kusalacittāni): 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), pleasant mental feeling, and in four cases equanimity (upekka), neutral mental feeling; a second is the presence or absence of knowledge; and a third is the dyad of unprompted and prompted.

Associated with knowledge (nanasampayutta): Knowledge comprehends things as they are (yathāsabhāvam). In the consciousness associated with knowledge, the nāna refers to the mental factor of wisdom (paññā-cetasika), which also represents the root non-delusion (amoha). Consciousness dissociated from knowledge (nanavippayutta) lacks this factor of wisdom, bit does not involve ignorance (avijjā) 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 past. Prompting occurs through inducement by another or by personal deliberation, as explained above.

With Roots – Sahetuka – The four wholesome cittas associated with knowledge posses all three wholesome roots; the four dissociated with knowledge possess three wholesome roots; the four dissociated from knowledge possess non-greed or generosity and non-hate or loving-kindness, but lack non-delusion. page 47

The eight types of wholesome sense-sphere consciousness may be illustrated by the following Example:

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, after deliberation or prompting by another.

3.) Someone joyfully performs a generous deed, without prompting, but without understanding that this is a wholesome deed

4.) Someone joyfully performs a generous deed, without understanding, 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.

Table 1.4: The Sense-Sphere Beautiful Cittas

page 48

§14 Sense-Sphere Resultant Consciousness – (kāmāvacara-vipākacittāni) – 8

Sense-sphere resultant consciousness with roots – Sahetukakāmāvacara-Vipākacittāni – As there are eight wholesome types of consciousness, 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 rootless resultants due to wholesome kamma, these are described as sahetuka, “with roots”. Both the rootless wholesome-resultant and the rooted resultant 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.

page 49

§15 Sense-Sphere Functional Consciousness – (sahetuka-kāmāvacara-kriyācittāni) – 8

Sense-sphere Functional Consciousness with Roots – Sahetuka-kāmāvacara–kryācittāni: 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 becoming in the realms of rebirth. However, in Buddhas and Arahants there arise eight types of consciousnesses which are their exact counterparts. These are called kriyā or functional cittas because they merely perform their functions without leaving any kammic deposit. Because a Buddha or an Arahant has eradicated all traces ignorance and craving, the causes of rebirth, there is no way his good actions could generate future results. They merely arise, accomplish some function and then fall away without residue.

page 50

§16 Sense-Sphere Functional Consciousness

The sense-sphere consciousness with roots – understood as wholesome, resultant, and functional – becomes twenty-four by classification according to feeling, knowledge, and prompting.

Guide to §16

Sense-sphere consciousness with roots becomes threefold as wholesome, resultant, and functional, and each of these divides into eight through permutation by way of feeling – either joyful or neutral; by way of presence absence of knowledge, and by way of spontaneity or prompting. thus there are twenty-four types of consciousness altogether – the twelve connected with knowledge having three roots, the other twelve having two roots. These three groups are often referred to as the mahākusalas, mahāvipākas, and mahākiriyas – the great wholesome citta, the great resultants, and the great functionals – though the teachers give different explanations of the prefix mahā, meaning “great.”

page 51

§17 Summary of Sense-Sphere Consciousness

In the sense-sphere twenty-three are resultant, twenty are wholesome and unwholesome, and eleven are functional. Thus there are altogether fifty-four. page 51

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 resultant:

7 unwholesome-resultants

8 rootless wholesome-resultants

8 great wholesome-resultants

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 promting:

17 unprompted

17 prompted

20 neither (= rootless and deluded

The traditional monastic way of teaching Abhidamma 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 Abhidamma Pitaka.

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§18 Fine-Material-Sphere Wholesome Consciousness – (rūpāvacara-kusalacittāni) – 5

Fine Material Sphere Consciousness – (rūpāvacaracittāni) – 15

1. First jhāna (1. functional, 2. resultant) wholesome consciousness together with initial application, sustained application, zest, happiness, and one pointedness.

2. Second jhāna (1. functional, 2. resultant) wholesome consciousness together with sustained application, zest, happiness, and one-pointedness.

3. Third jhāna (1. functional, 2. resultant) wholesome consciousness together with happiness and one pointedness.

4. Fourth jhāna (1. functional, 2. resultant) wholesome consciousness together with happiness and one-pointedness.

5. Fifth jhāna wholesome (1. functional, 2. resultant) consciousness together with equanimity and one pointedness.

These are the five types of fine-material-sphere resultant consciousness.

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Page 53

§20 Fine-Material-Sphere Functional Consciousness – (rūpāvacara-kriyacittani) – 5

(1) First jhāna functional consciousness together with initial application, sustained application, zest, happiness, and one pointedness.

(2) Second jhāna functional consciousness together with sustained application, zest, happiness, and one-pointedness

(3) Third jhāna functional consciousness together with zest, happiness, and one-pointedness.

(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 fine-material-sphere functional consciousness.

Thus end, in all, the fifteen types of fine-material-sphere wholesome, resultant, and functional

consciousness.

Table 1.5: The Fine Material Sphere Cittas – Page 55

Page 54

consciousness includes all the cittas which “move about in” or pertain to the fine-material plane of existence (rūpābhumi), the realms in which gross matter is absent and only a subtle residue of matter remains. Rebirth into these realms is achieved by the attainment of the meditative states called jhanās, high attainments in the development on concentration (samadhi). The states of consciousness which “frequent” this plane, in that they are qualitatively connected to it, are called “fine-material-sphere consciousness.” – see page 56

Guide to §§18-20

Fine-material-sphere consciousness (rūpāvacaracittāni): This sphere of consciousness includes all the which “move about in” or pertain to the fine-material plane of existence (rūpabhūmi), the realms in which gross matter is absent and only a subtle residue of matter remains. Rebirth into these realms is achieved by the attainment of the meditative states called jhānas, high attainments, in the development on concentration (samādhi). 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. The wholesome fine-material-sphere cittas are experienced by worldings and trainees (sekkha) who develop the jhānas within this life itself. Their corresponding results (vipāka) arise only in the fine-material world, in the beings who have been reborn there as a consequence of developing the jhānas. The five functional (kriyā) jhāna cittas are experienced only by Arahants who attain the jhānas.

The commentators derive the Pali word jhāna from a root meaning “to contemplate,” and again from another root meaning “to burn up.” Thus the jhānas are so called because they closely contemplate the object and because they burn up the adverse states opposed to concentration. The adverse states are the five hindrances to (nīvarana) of sensual desire, ill will, sloth and torpor, restlessness and worry, and doubt.

The jhāna are attained by the method of meditation called the development of calm or serenity (samathabhāvanā). This type of meditation involves the strengthening of the faculty of concentration (samādhi). By fixing the mind upon a single selected object, all mental distraction is eliminated. The hindrances are suppressed and the mind becomes fully absorbed in its object. The development of calm will be dealt with in detail later.

The object of the jhāna–conciousness is a mental image called the counterpart sign (patibhaganimitta). This sign is considered a conceptual object (paññatti), but it generally arises on the basis of a visible form, and hence these jhānas pertain to the fine-material sphere. The meditator aspiring to jhāna may select as the original object of concentration a contemplative device called a kasina, such as a colored 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 jhāna.

Fine-Material-Sphere Wholesome Consciousness – This category comprises five cittas distinguished by way of the five jhānas, each jhāna constituting a distinct type of citta. The jhānas are enumerated in the order given for two reasons: (i) because, when one meditates for the attainment of jhānas, one achieves them in this order; and (ii) because the Buddha taught them in this order.

First Jhāna Wholesome Consciousness: Each jhāna is defined by way of a selection of mental concomitants called its jhāna factors (jhānanga). From among the many mental factors contained in each jhāna consciousness, it is these that distinguish the specific jhāna, from the other jhānas and bring about the process of absorption. The first jhāna contains five factors, as enumerated in the text. To attain the first jhāna, these five factors, as enumerated in the text. to attain the first jhāna, these five factors must all be present in a balanced way, closely contemplating the object and “burning up” the five hindrances that obstruct absorption.

Initial Application – (vitakka): In the Suttas the word vitakka is often used in the loose sense of thought, but in the Abhidhamma it is used in a precise technical sense to mean the mental factor that mounts or directs the mind onto the object. Just as a king’s favorite might conduct a villager to the palace, even so vitakka directs the mind onto the object. In the practice for attaining jhāna, vitakka has the special task of inhibiting the hindrance of sloth and torpor (thinamiddha) – see page 57

Sustained application – Vicāra: The word vicāra usually means examination, but here it signifies the sustained application of the mind on the object. Whereas vitakka is the directing of the mind and its concomitants towards the object. vicāra is the continued exercise of the mind on the object. The commentaries offer various similes to highlight the difference between these two jhāna factors. Vitakka is like bird’s spreading out its wings to fly. vicāra is like the bird’s gliding through the air with outstretched wings. Vitakka is like a bee’s diving towards a flower, vicāra is like the bee’s buzzing above the flower, Vitakka is like the hand that holds a tarnished metal dish, vicāra is like the hand that wipes the dish. vicāra in the jhānas serves to temporarily inhibit the hindrance of doubt (vicikicchā) – see page 57

Zest – Pīti – Pīti derived from the verb pīnayati 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 jhāna factor but it may not be wide enough to cover all its nuances. The commentators distinguish five grades of pīti that arise when developing concentration: minor zest, momentary zest, showering zest, uplifting zest, and pervading zest. Minor zest is able to raise the hairs on the body. Momentary zest is like flashes of lighting. 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 pīti present in jhāna. As a factor of jhāna pīti inhibits the hindrance of ill will (vyāpāda) – see page 57

Happiness – Sukha – This jhāna factor is pleasant mental feeling. It is identical with somanassa, joy, and not with the sukha of pleasant body feeling that accompanies wholesome-resultant body-consciousness. This sukha, also rendered as bliss, is born of detachment from sensual pleasures; it is therefore explained as nirmāmisasukha, Unworldly or spiritual happiness. It counters the hindrance of restlessness and worry (Uddhaccakukkucca).

Though piti and sukha are closely connected, they are distinguished in that piti is a conative factor belonging to the aggregate of mental formations (sankhārakkhandha), while sukha is a feeling belonging to the aggregate of feeling (vedanākkhandha). Piti is compared to the delight a weary traveler would experience when coming across an oasis, sukha to his pleasure after bathing and drinking. – see page 57

One-pointedness – Ekaggatā – The Pali term means literally a one (eka) pointed (agga) state (tā). This mental factor is the primary component in all five jhānas and the essence of concentration. (samāhdi). One-pointedness temporarily inhibits sensual desire, a necessary condition for any meditative attainment. Ekaggatā exercises the function of closely contemplating the object, the salient characteristics of jhāna , but it can not perform this function alone. It requires the joint action of the other four jhāna factors each performing its own special function: vitakka applying the associated states on the object, vicāra sustaining them there, pīti bringing delight in the object, and sukha experiencing happiness in the jhāna. – see page 58

Second Jhāna wholesome consciousness – The higher jhānas are attained by successively eliminating the grosser jhāna factors and by refining the subtler factors through strengthened concentration. In the Suttas the Buddha expounds the jhānas as fourfold by teaching the simultaneous elimination of vitakka and vicāra in progressing from the first jhāna to the second. In the Abhidhamma the jhānas becomes five-fold by the inclusion of an intermediate jhāna in which vitakka has been eliminated while vicāra remains. This is the second jhāna in the Abhidhamma scheme.

In the third jhāna vicāra as well is eliminated, in the fourth pīti is made to fade away, and in the fifth jhānas upekkā, equanimity or neutral feeling, replaces sukha, happiness, as the concomitant feeling. Thus, whereas the cittas of the first four jhānas are associated with joy (somanassasahita), the citta of the fifth jhāna is associated with equanimity (upekkhāsahita)

According to the Suttanta method, which enumerates four jhānas of the fine-material sphere, the first jhāna is identical in all respects with the first jhāna is identical in all respects with the first jhāna of the Abhidhamma method. However, the second jhāna of the Suttanta method is attained by the simultaneous subsiding of initial application and sustained application, and thus has only the three jhāna factors of zest, happiness, and one-pointedness, like the third jhāna of the Abhidhamma method. The third jhāna of the Suttanta method has the two factors of happiness and one-pointedness, the fourth jhāna the two factors of equanimity (neutral feeling) and one-pointedness. These two jhānas are equivalent to the fourth and fifth jhānas respectively of the Abhidhamma method.

Although the Suttas do not mention the fivefold analysis of jhāna in explicit terms, they provide an implicit basis for this analysis in the Buddha’s distinction between three kinds of concentration: concentration accompanied by both initial application but with sustained application; concentration with neither initial application nor sustained application. (savitakka savicāra, samādhi, avitakka vicāramatta samādhi, avitakka, avicāra, samādhi)

Page 56-58

§21 Summary of Fine-Material-Sphere Consciousness

Fine-material-sphere consciousness is fivefold when divided by way of jhānas. It becomes of fifteen types when (further) divided by way of the wholesome, resultant and functional.

Guide to §21

The five jhānas becomes of fifteen types by occurring as wholesome cittas, as resultants, and as functionals. Each jhāna 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. (ñanasampayutta), though knowledge, not being a specific jhāna 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 (sanankharika-asankharika). The same distinction is also omitted from the exposition of the immaterial sphere and supramundane cittas. This omission is made because, when one is practicing meditation to attain a jhāna, 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 attainment. The distinction of prompted and unprompted is appropriate in relation to the preliminary phase of practice leading up to the attainment, but the cittas with which the actual attainment takes place cannot involve prompting or inducement. Thus, in the absence of a real possibility of prompted jhāna and supramundane attainment, the very distinction between prompted and unprompted becomes untenable in relation to these types of cittas. – page 59

The view we have expressed here differs from the commonly accepted opinion of the Vibavini-Tika that, since all jhāna attainment requires some preliminary exertion (pubbābhisankhāra), the jhāna cittas can never be called unprompted but only prompted. This view seems untenable because the preliminary exertion leading up to the jhāna should not be identified as a “prompting” concomitant with the jhāna cittas themselves. Thus, despite the prestigious authority of the Vibhavinī, it still seems preferable to regard the prompted-unprompted distinction as irrelevant to the higher classes of consciousness. – see page 60

§22 Immaterial Material Sphere Wholesome Consciousness

Immaterial-sphere consciousness (arūpāvacaracittāni): This sphere of consciousness comprises the (cittas) pertaining to the immaterial plane of existence (arupabhumi).

1. Wholesome consciousness pertaining to the base of infinite space.

2. Wholesome consciousness pertaining to the base of infinite consciousness

3. Wholesome consciousness pertaining to the base of nothingness

4. Wholesome consciousness pertaining to the base of neither-perception-nor-non-perception.

These are the four types of immaterial-sphere wholesome consciousness.

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§23 Immaterial-Sphere Resultant Consciousness – (arūpāvacara-vipākacittāni) – 4

1. Resultant consciousness pertaining to the base of infinite space.

2. Resultant consciousness pertaining to the base of infinite consciousness.

3. Resultant consciousness pertaining to the base of nothingness.

4. Resultant consciousness pertaining to the base of neither perception-nor-non-perception.

These are the four types of immaterial-sphere resultant consciousness

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§24 Immaterial-Sphere Functional Consciousness – (arūpāvacra-kriyācittāni) – 4

1. Functional consciousness pertaining to the base of infinite space.

2. Functional consciousness pertaining to the base infinite consciousness

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 consciousness

Thus end, in all, the twelve types of immaterial-sphere wholesome, resultant, and functional consciousness.

Page 62

Guide to §§22-24

Immaterial-sphere consciousness – (arūpāvacaracittāni) – This sphere of consciousness comprises the cittas pertaining to the immaterial plane of existence (arupābhūmi), 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 (arupajjhanas), the four immaterial or formless absorptions. the four immaterial or formless absorptions, which are reached by developing concentration beyond the five jhānas of the fine-material sphere. The immaterial sphere consists of twelve cittas. 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 (arūpajjhānas). the four immaterial or formless absorptions, which are reached by developing the concentration beyond the five jhānas 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 are through rebirth in the immaterial realms, and the four functionals which occur to Arahants who enter upon the immaterial attainments.

The base of infinite space – (ākāsānañcāyatana); The first of the four immaterial jhānas is the attainment of the base of infinite space. To reach this, a meditator who has mastered the fifth fine-material jhāna, 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 attending only to the space pervaded, contemplating it as “infinite space.” Through repeated attention given in this way, there eventually arises in absorption a citta having object the concept of infinite space (ākāsapaññatti). The expression “base of infinite space” strictly speaking, refers to the concept of infinite space which serves as the object of the first immaterial-sphere consciousness. Here, the word (āyatana), “base,” has the sense of a habit or dwelling for the citta of the jhāna. However, in a derivative sense, the expression “base of infinite space” is also extended to the jhāna itself.

The base of infinite consciousness – (viññānañcāyatana): The consciousness that is here said to be infinite is the consciousnesses of the first immaterial absorption. Since that first immaterial absorption has as its object the base or concept of infinite space, this implies that the consciousness which pervades that space as its object also partakes in its infinity. To reach attainment, therefore, the meditator takes as object the consciousness of the base of infinite space, and contemplates it as “infinite consciousness” until the second immaterial absorption arises.

The base of nothingness – (ākiñcaññāyatana): 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 (natthibhāva-paññatti) in respect of the first immaterial consciousness.

The base of neither-perception-nor-non-perception – (n’evasaññān’ asannayatana): This fourth and final immaterial attainment is so called because it cannot be said either to include perception or to exclude perception. In this type of consciousness, the factor of perception (saññā) has become so subtle that it can no longer perform the decisive function of perception, and thus this state cannot be said to have perception. Yet perception is not altogether absent but remains in a residual form; thus it cannot be said 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 exist or non-existent. This fourth immaterial absorption takes as its object the consciousness of the base of nothingness, the third immaterial absorption.

Page 62 – 63

§25 Summary of Immaterial-Sphere Consciousness

Immaterial-sphere consciousness is fourfold when classified by way of object. When again divided by way of the wholesome, resultant, and the functional, it stands at twelve types.

Guide to §25

When classified by way of object: In relation to each type of immaterial-sphere consciousness, there are two kinds of object (ālambana) to be understood: one is the object to be directly apprehended by the citta (ālambitabba): the other is the object to be transcended (atikkamtitabba).

The arūpajjhānas differ from the rūpjjhānas in several important respects. While their rūpjjhānas can take various objects such as the different kasinas, each arūpajjhāna apprehends just one object specific to itself. Also, the rūpjjhānas differ from each other with respect to their jhānas factors. The first having five factors, the second four. The meditator who wishes to attain then the higher jhānas keeps the same object and eliminates each successively subtler factor until he reaches the fifth jhāna. But to progress from the fifth rūpajjhāna to the first arūpjjhāna, and from one arūpjjhāna to the next, there are no more jhāna factors to be transcended. Instead the meditator progresses by transcending each successively subtler object.

The cittas of the arūpajjhānas all have the same two jhāna factors as the fifth rūpajjhāna, namely, equanimity and one-pointedness. For this reason the four arūpajj ānas are sometimes spoken of as being included in the fifth rūpajjhāna. As cittas they are different because they pertain to a different sphere and have different types of objects than the fifth jhāna. But because, as jhāna, they are constituted by the same two jhāna factors, they are sometimes considered by the teachers of Abhidhamma as modes of the fifth jhāna.

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 worlds (kāmaloka), the fine-material worlds (rūpaloka), and the immaterial world (arūpaloka)

Table 1.6: The Immaterial-Sphere Cittas

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Supramundane Consciousness – 8

§26 Supramundane Wholesome Consciousness – (lokuttara-kusalacittāni) – 4

Guide to §§ 26-28

Supramundane Wholesome Consciousness

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

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§27 Supramundane Resultant Consciousness – (lokuttara-vipākacittāni) – 4

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.

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§28 Summary of Supramundane Consciousness – (lokuttaracittāni)

The wholesome consciousness if fourfold, divided by way of the four paths. So too are the resultants, being their fruits. Thus the supramundane should be understood as eightfold.

Guide to §§26-28

Supramundane consciousness (lokuttaracittāni): Supramundane consciousness is consciousness that pertains to the process of transcending (uttara), the world (loka) consisting of the five aggregates of clinging. This type of consciousness leads to liberation from samsāra, the cycle of birth and death, and to the attainment of Nibbāna, the cessation of suffering. there are eight supramundane cittas. These pertain to the four stages, of enlightenment – stream-entry, once-returning, non-returning and Arahantship. Each stage involves two types of citta, path consciousness (maggacitta) and fruition consciousness (phalacitta), All supramundane cittas take as object the unconditioned reality, Nibbāna, but they differ as paths and fruits according to their functions. The path consciousness has the function of eradicating (or of permanently attenuating) 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 vipākacitta, a resultant. Each path consciousness arises only once, and endures only for one mind-moment; it is never repeated in the mental continuum of the person 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 abortion called fruition attainment.

Table 1.7: The Eight Supramundane Cittas

Path consciousness of stream-entry (sotapatti-maggacitta): The entry upon the irreversible path to liberation is called stream-entry, and the citta that experiences this attainment is the path consciousness of stream-entry. The stream (sota) is the Noble Eightfold Path, with its eight factors of right view, right intention, right speech, right action, right livelihood, 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 Eight Path flows uninterrupted from the arising of right view to the attainment of Nibbāna. page 67

Though the factors of the eight fold path may arise in the mundane wholesome cittas of virtuous worldings, these factors are not fixed in their destination, since a worlding may change character and turn away from the Dhamma. But in a noble disciple who has reached the experience of stream-entry, the path factors become fixed in destiny, and flow like a stream leading to Nibbāna.

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 rite 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 fives 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 or 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 (sakadāgāmi-maggacitta): The citta is the consciousness associated with the Noble Eightfold Path that gives access to the plane of a once-returner. While it does not eradicate 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 (anagami-maggacitta): One who attains the third path will never again be reborn in the sensuous plane. If such a person does not reach Arhantship in the same lifetime, they will be reborn in the fine-material world and there attain the goal. The path consciousnesses of non-returning cuts off the fetters of sensual desire and ill will: it also permanently eliminates the two cittas rooted in hate. page 67

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 Arantship is the citta that issue directly in the full liberation of Arantship. This citta destroys the five subtle fetter – desire for fine material and immaterial existence, conceit, restlessness, and ignorance. It also eliminates the reaming 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. There after 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 result (vipaka). 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.

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§29 Comprehensive Summary of Consciousness

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 fifteen 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, Ācariya Anuruddha summarizes all the eighty-nine states of consciousness that he has so far expounded in this Compendium of Consciousness. In the first verse he divides these according to their nature or kind (jāti) into four classes:

12 unwholesome cittas (akusala)

21 wholesome cittas (kusala)

36 resultant cittas (vipāka)

20 functional cittas (kiriya)

The last two classes are grouped together as kammically indeterminate (abyākata), since they are neither wholesome nor unwholesome.

Table 1.8: The 89 Cittas by Kind – page 69

In the second verse he divides the same eighty-nine cittas by way of the plane of consciousnesses (bhūmi) into another four classes (see Table 1.9)

54 sense-sphere cittas (kāmāvacara)

15 fine-material-sphere cittas (rūpāvacara)

12 immaterial-sphere cittas (arūpāvacara)

8 supramundane cittas (lokuttara)

Thus, although citta is one in its characteristic of cognizing an object, it becomes manifold when it is divided according to different criteria into various types.

Table 1.9: The 89 Cittas by Plane – page 70

Page 69-70

§30 in Brief

These different classes of consciousness, which thus number eighty-nine, the wise divide into one hundred and twenty-one.

§30 in Brief

Nevertheless, no matter what explanation is adopted, for bare insight meditator and jhānas meditator alike, all path and fruition cittas are considered types of jhānas consciousness. They are so considered because they occur in the mode of closely contemplating their object with full absorption, like the mundane jhānas, and because they possess the jhānas factors with an intensity corresponding to their counterparts in the mundane jhānas. The supramundane jhānas of the paths and fruits differ from the mundane jhānas in several important respects. First, whereas the mundane jhānas take as their object some concept, such as the sign of the kasina, the supramundane jhānas take as their object Nibbāna, the unconditioned reality. Second, whereas the mundane jhānas merely suppress the defilements while leaving their underlying seeds intact, the supramundane jhānas of the path eradicate defilements so they can never arise again arise. third, while the mundane jhānas lead to rebirth in the fine-material world and thus sustain existence in the round of rebirths, the jhānas 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 jhānas is subordinate to the of concentration in the supramundane jhānas wisdom and concentration are well balanced , with concentration fixing the mind on the unconditioned element and wisdom fathoming the deep significance of the Four Noble truths.

According to the constellation of their jhānas factors, the path and fruition are graded along the scale of the five jhānas. Thus instead 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 jhana at which it may occur. When this is done, the eight supramundane cittas, each taken at all of the five jhānic levels, become forty in number.

Table 1.10 The Forty Supramundane Cittas – page 72

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§31 In Detail

How does consciousness which is analyzed into eighty-nine types become of one hundred and twenty-one types?

These different classes of consciousness, which thus number eighty-nine, the wise divide into one hundred and twenty one.

1.) The first jhāna path consciousness of stream-entry together with initial application, sustained application, zest, happiness, and one-pointedness.

2.) The second jhāna path consciousness of stream-entry together with initial application, sustained application, zest, happiness, and one-pointedness.

3.) The third jhāna path consciousness of stream-entry together with initial application, sustained application, zest, happiness, and one-pointedness.

4.) The forth jhāna path consciousness of stream-entry together with initial application, sustained application, zest, happiness, and one-pointedness.

5.) The fifth jhāna path consciousness of stream-entry together with initial application, sustained application, zest, happiness, and one-pointedness.

These are the five types of path consciousness of stream-entry:

So too for the path consciousness of once-returning, of non-returning and of Arahantship, making twenty types of path consciousness. Similarly, there are twenty types of fruition consciousness. Thus there are forty types of supramundane consciousness.

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Guide to §§30-31

All meditators reach the supramundane paths and fruits through the development of wisdom (paññā) – insight into the three characteristics of impermanence, suffering, and non-self. However, they differ among themselves in the degree of their development of concentration (samādhi). Those who develop insight without a basis of jhāna 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 to the first jhāna.

Those who develop insight on the basis of jhāna attain a path and fruit which corresponds to the level of jhāna they had attained before reaching the path. The ancient teachers advance different views on the question of what factor determines the jhāna level of the path and fruit. One school of thought holds that it is the basic jhāna (padakajjhana), the jhāna used as a basis for concentration the mind before developing the insight that culminates in attainment of the supramundane path. A second theory holds that the jhana level of the path is determined by the jhāna used as an object for investigation by insight, called the comprehended or investigated jhāna (sammasitajjhāna). Still a third school of thought holds that when a meditator has mastered a range of jhānas, he can control the jhāna level of the path by his personal wish or inclination (ajjhāsaya). – see page 73

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§32 Concluding Summary

Diving each (supramundane) consciousness into five kinds according to different jhānas factors, the supramundane consciousness, it is said, becomes forty.

As the fine-material-sphere consciousness is treated by division into first jhānas consciousness and so on, even so is the supramundane consciousness. The immaterial-sphere consciousness is included in the fifth jhānas.

Thus the jhānas beginning from the first amount to eleven, they say. The last jhāna 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 consciousness.

Guide to §32

The immaterial-sphere consciousness is included in the fifth jhāna : As explained earlier, the arῡpajjhānas have the same two jhāna factors as fifth rῡpajjhāna, and are therefore considered modes of the fifth jhāna. thus when a meditator uses an arῡpajjhāna as a basis for developing insight, his path and fruition consciousness become fifth jhāna supramundane cittas.

The jhāna beginning from the first amount to eleven: Each jhāna from the first to the fourth occurs one each as fine-material-sphere wholesome, resultant, and functional (=3), and four each by way of the paths and fruits (=8): thus eleven.

The last… totals twenty-three: the fifth jhāna considered as embracing both the last rῡpajjhāna and the four arῡpajjhānas thus comprises five each as wholesome, resultant, and functional (+15), and eight as supramundane, for a total of twenty-three. 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 consciousness increases from 89 to 121.

Table 1.11 Jhānas Cittas – Mundane And Supramundane – page 74

Thus ends the first chapter

in the Manual of Abhidhamma entitled

the Compendium of Consciousness

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