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LESSON 2837 Dec 13 Thu 2018 Dear Students of Mahabodhi Research Center, This is to inform that the last date of submission of Diploma nad Certificate Assignment on 15-12-18. You are requested to submit your assignment at the earliest. Thank you. - Buddha Datta Most Venerable Buddha Datta Ji Following Assignment is submitted for your kind favorable action: MAHABODHI RESEARCH CENTER No 14 Kalidasa Road, Gandhinagar, Bengaluru -560009 1st Assignment [20 Marks] Paper V -Life of Buddha Diploma in Buddhist Studies (DTBS)
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 8:03 pm
LESSON 2837 Dec 13 Thu 2018 
Dear Students of Mahabodhi Research Center,


This is to inform that the last date of submission of Diploma nad
Certificate Assignment on 15-12-18. You are requested to submit your
assignment at the earliest. Thank you.
- Buddha Datta
Most Venerable Buddha Datta Ji

Following Assignment is submitted for your kind favorable action:
MAHABODHI RESEARCH CENTER
No 14 Kalidasa Road, Gandhinagar, Bengaluru -560009
1st Assignment [20 Marks]
Paper V -Life of Buddha

Diploma in Buddhist Studies (DTBS)




3. What is Mind ? Defin2 Mind according to philosophy, scienceand Abhidhamma view (10 M)
Nature of the Mind

Published on May 23, 2010



His
Holiness the Dalai lama talks on the “Nature of the Mind” at the
University of California Santa Barbara Events Center on April 24th,
2009. (www.dalailama.com)

Video courtesy of University of California Santa Barbara




4. Explain Lobha ( 5 M)

Published on Dec 25, 2016



“THE
3 EVIL ROOTS: Lobha, Dosa, Moha from a scientific perspective” Dhamma
sharing by Bro. Billy Tan during the Buddhist Maha Vihara 41st Annual
Novitiate Program 2016
on Saturday 10th December 2016.
Download presentation slides: http://tiny.cc/lobhadosamoha



5.Expliain Dosa (5M)
Explain of nakchathra dosa nivarthi / DNA astrology/ நட்சத்திர தோச நிவர்த்தியை பற்றிய விளக்கம்
Published on Dec 9, 2018



Explain
of nakchathra dosa nivarthi , sithargal DNA joodhidam OOLAICUVADI
ragasiyam, joodhidam, nakchathra dosa nivarthi, saabanivarthi, dosa
nivarthi, OOLAICUVADI DNA astrology, marabanu,SITHARGAL OOLAICUVADI,
business problem solve, marriage problem solve, family problem solve ,
study problem solve, all problem solve




6. Explain Moha (5M)

What is Moha (Ignorance)?

Published on Apr 22, 2010


Swami tejomayananda explain the meaning and effects of “Moha” (Ignorance of self, loss of discrimination).


7. List and explain kamavacara akusala lobbamula,dosamula, mohamula cittas (10M )

Abhidhamma Lecture (English) January 28, 2018 “Consciousness” (Part-2)

Streamed live on Jan 28, 2018


Cittas
(=minds) are classified in various ways. One such classification is
according to their nature (jāti). In this classification we have:
Cittas, which are resultant states of consciousness, vipāka, the effects
of previous kamma.
Cittas which are causes for action (kamma) through body, speech, or
mind. We may call these “causative cittas.” A wholesome citta (kusala
citta) will issue in wholesome action and an unwholesome one (akusala
citta) in unwholesome action.



8. List and explain kamavacara ahetuka akusala vipaka cittas (10 M)
Akusala Citta and Akusala Vipāka Citta

Revised November 4, 2017



All ten akusala kamma are done with these 12 akusala citta. There are 8 greed-rooted, 2 hatred-rooted, and 2 delusion-rooted citta. Of course citta (pronounced “chiththä”) are thoughts; any speech or bodily action starts with a thought.



Both greed-rooted and hatred-rooted also have delusion as a root.




Root Assoc. with Feeling Sasankhārika?
1 Greed Wrong view Pleasure No
2 Greed Wrong view Pleasure Yes
3 Greed Pleasure No
4 Greed Pleasure Yes
5 Greed Wrong view Equanimity No
6 Greed Wrong view Equanimity Yes
7 Greed Equanimity No
8 Greed Equanimity Yes
9 Dislike (patigha) Aversion Displeasure No
10 Dislike (patigha) Aversion Displeasure Yes
11 Delusion Vicikicca Equanimity
12 Delusion Uddacca Equanimity

 



1. The first citta is described
as, ” a thought rooted in greed (and delusion), associated with wrong
views, accompanied by pleasure”. The others can be stated the same way.


  • Those citta that are
    associated with wrong views are the worst, even though wrong views are
    listed as #10 on the ten immoral actions, see, “Ten Immoral Actions (Dasa Akusala)“.
  • Citta generated with pleasure means one is enthusiastic about it because of one’s habits (gathi)
    or one starts liking it. For example, one who likes to go fishing has a
    bad habit; he gets a pleasure by just thinking about it; thus it is
    stronger than one done with equanimity.
  • The hateful citta are always
    done with displeasure, but that displeasure can arise with ignorance.
    For example, someone who has wrong views may generate displeasure
    towards a moral person merely because of one’s wrong views. I have
    encountered some people who got upset with me when I pointed out
    that rebirth has evidence for it.
  • Sasankhārika means with less javana power.
  • See, the notes at the end of the post “Conditions for the Four Stages of Nibbana” for details.


2. Since vicikicca is also due to wrong views, those five cittas marked in red are the strongest akusala citta done with “wrong views” or “ditthi“. Those five cittas stop arising in the mind of a Sōtapanna.



They  can condition one’s mind to a “gathi” suitable for birth in the apāyas; see, “What is in a Thought? Why Gathi are so Important?“. 


  • The vyāpada or the strong hate — that makes one eligible for birth in the apāyas –actually arises from the first four types of lōbha citta. It is also called “dvesa” or “dvesha” which means “second manifestation” or (“dvi +”vesa“) of lobha. When one is burdened with extreme greed, it can turn to the second manifestation of extreme hate for anyone in the way.
  • Upon attaining the Sōtapanna stage, such habits or “gathi” are removed, and thus no adverse kamma vipāka come to the mind at the dying moment, as we point out below. The “pati+ichcha sama+uppāda
    or what is born is similar to what is grasped, is at play at the dying
    moment. One automatically grasps things one has a habit of liking; they
    automatically come to the forefront of the mind at the dying moment.


3. The other 7 akusala citta are stopped from arising in stages as a Sōtapanna cultivates the Path further.



  • The two dislike (patigha)-rooted cittas (together with some potency of the remaining 4 greed-based citta, i.e., kāma rāga) are reduced at the Sakadāgami stage.
  • Those two dislike-rooted citta are stopped from arising at the Anāgāmi stage. Also, potency of the remaining 4 greed-based citta, i.e., kāma rāga are reduced to just kāma level.
  • Finally, the remaining 4 greed-based citta and the uddacca citta are removed at the Arahant stage. Thus an Arahant will never experience an akusala citta.


4. These 12 types of citta lead to 7 types of vipāka (resultant) citta.


  • None of the vipāka citta
    has any unwholesome roots (greed, hate, delusion); of course they also
    do not have the wholesome roots. Thus they are called rootless (ahētuka) citta.


5. Five of these akusala vipāka citta
are the ones that lead to (undesirable) sense events through the five
physical senses. Thus they are responsible for eye consciousness (cakkhu viññāna), ear consciousness (sota viññāna), nose consciousness (ghāna viññāna), taste consciousness (jivhā viññāna), and body consciousness (kāya viññāna).





6. The sixth akusala vipāka citta is called receiving consciousness accompanied by equanimity (upekkha-sahagata sampaticcana citta). This is a citta that accepts the sense impression to the mind (we will discuss in Abhidhamma section).



7. The seventh akusala vipāka citta is called the investigating consciousness accompanied by equanimity (upekkha-sahagata santirana citta). This is the citta that is responsible for the birth in the apāyas (lowest four realms), i.e, it acts as the patisandhi citta for the birth in the apāyas.



8. One may wonder how a Sōtapanna avoids the apāyas, because he/she is still capable of generating the 7 cittas that are not associated with ditthi (see the Table above), and thus it is possible to generate this apāyagami-patisandhi citta.


  • The point is that after becoming a Sōtapanna, such vipāka thoughts do not come to the mind at the last thought processes; only the good kamma vipāka come to the forefront of the mind close to the dying moment because he/she no longer has the “gathi” suitable for a birth in the apāyas.


9. It is hard to give up one’s bad habits (“gathi“), mainly because one does not fully comprehend the true nature of the world, i.e., anicca, dukkha, anatta,
and thus has wrong views about this world with 31 realms. One needs to
comprehend that one’s actions have consequences not only in this life,
but (mainly) in the future lives; also, whatever one gains by such
harmful actions is just temporary, AND do not leave one with a peace
mind.

https://alwell.gitbooks.io/abhidhamma_in_daily_life/content/unknownahetuka_cittas.html


Ahetuka Cittas which are Unknown in Daily Life

There are eighteen types of ahetuka citta, cittas arising without hetu
(root). Fifteen types of ahetuka cittas are vipāka. As we have seen, ten
of these fifteen cittas are dvi-pañca-viññāṇas (five pairs). They are
the pairs of:


  • seeing-consciousness
  • hearing-consciousness
  • smelling-consciousness
  • tasting-consciousness
  • body-consciousness

Each of these is a pair of which one is akusala vipāka and one kusala
vipāka.


Seeing-consciousness is the result of kamma. When it is the result of an
ill deed, seeing-consciousness is akusala vipākacitta which experiences
an unpleasant object; when it is the result of a good deed, it is kusala
vipākacitta which experiences a pleasant object. The function of
seeing-consciousness is experiencing visible object.


Kamma which produces the vipākacitta which is seeing-consciousness does
not only produce that type of vipākacitta, it also produces two other
types of vipākacitta which succeed seeing-consciousness.
Seeing-consciousness is succeeded by another vipākacitta which receives
the object. This citta, which still has the same object as
seeing-consciousness, is called the receiving-consciousness,
sampaṭicchana-citta. Visible object which is experienced by
seeing-consciousness does not fall away when seeing-consciousness falls
away, because it is rūpa; rūpa does not fall away as rapidly as nāma.
When an object is experienced through one of the six doors, there is not
merely one citta experiencing that object, but there is a series or
process of cittas succeeding one another, which share the same object.


If the seeing-consciousness is akusala vipāka, the sampaṭicchana-citta
(receiving-consciousness) is also akusala vipāka; if the
seeing-consciousness is kusala vipāka, the sampaṭicchana-citta is also
kusala vipāka. Thus, there are two types of sampaṭicchana-citta: one is
akusala vipāka and one is kusala vipāka. Sampaṭicchana-citta is ahetuka
vipāka; there are no akusala hetus (unwholesome roots) or sobhana hetus
(beautiful roots) arising with this type of citta. Sampaṭicchana-citta
succeeds seeing-consciousness; seeing-consciousness is a condition for
the arising of sampaṭicchana-citta. Likewise, when there is
hearing-consciousness which hears sound, sampaṭicchana-citta succeeds
hearing-consciousness. It is the same with regard to the other
sense-doors.


Sampaṭicchana-citta always arises with upekkhā (indifferent feeling), no
matter whether the sampaṭicchana-citta is akusala vipāka or kusala
vipāka.


After the sampaṭicchana-citta has arisen and fallen away, the process of
cittas experiencing an object is not yet over. The sampaṭicchana-citta
is succeeded by another ahetuka vipākacitta which is still the result of
kamma. This type of citta is called investigating-consciousness,
santīraṇa-citta. Santīraṇa-citta investigates or considers the object
which was experienced by one of the dvi-pañca-viññāṇas (“the five
pairs”), and which was “received” by the sampaṭicchana-citta.
Santīraṇa-citta succeeds sampaṭicchana-citta in a process of cittas
experiencing an object through one of the five sense-doors;
sampaṭicchana-citta is a condition for the arising of santīraṇa-citta.
When seeing has arisen, sampaṭicchana-citta succeeds the
seeing-consciousness, and santīraṇa-citta succeeds the
sampaṭicchana-citta in the process of cittas which experience visible
object. It is the same with the santīraṇa-citta which arises in the
process of cittas experiencing an object through one of the other
sense-doors; it succeeds the sampaṭicchana-citta. We cannot choose
whether santīraṇa-citta should arise or not; cittas arise because of
conditions, they are beyond control.


Santīraṇa-citta is also an ahetuka vipākacitta. When the object is
unpleasant, the santīraṇa-citta is akusala vipāka and it is accompanied
by upekkhā (indifferent feeling). As regards santīraṇa-citta which is
kusala vipāka, there are two kinds. When the object is pleasant but not
extraordinarily pleasant, santīraṇa-citta is accompanied by upekkhā.
When the object is extraordinarily pleasant, the santīraṇa-citta is
accompanied by somanassa, pleasant feeling. Thus, there are three kinds
of santīraṇa-citta in all. It depends on conditions which kind of
santīraṇa-citta arises.


Thus, there are fifteen types of ahetuka citta which are vipāka.
Summarising them, they are:


  • 10 cittas which are dvi-pañca-viññāṇa (five pairs)
  • 1 sampaṭicchana-citta (receiving-consciousness) which is akusala
    vipāka
  • 1 sampaṭicchana-citta which is kusala vipāka
  • 1 santīraṇa-citta (investigating-consciousness) which is akusala
    vipāka, accompanied by upekkhā (indifferent feeling)
  • 1 santīraṇa-citta which is kusala vipāka, accompanied by upekkhā
  • 1 santīraṇa-citta which is kusala vipāka, accompanied by somanassa
    (pleasant feeling)

Seven types of the ahetuka vipākacittas are akusala vipāka and eight
types are kusala vipāka, since there are two types of santīraṇa-citta
which are kusala vipāka.


There are altogether eighteen ahetuka cittas. Of these eighteen ahetuka
cittas fifteen are vipākacittas and three are kiriyacittas.
Kiriyacittas are different from akusala cittas and kusala cittas and
from vipākacittas. Akusala cittas and kusala cittas are cittas which are
cause; they can motivate ill deeds and good deeds which are capable of
producing their appropriate results. Vipākacittas are cittas which are
the result of akusala kamma and kusala kamma. Kiriyacittas are cittas
which are neither cause nor result.


One type of ahetuka kiriyacitta is the
five-door-adverting-consciousness, in Pāli: pañca-dvārāvajjana-citta
(32). When an object impinges on one of the five senses,
there has to be a citta which adverts or turns towards the object
through that sense-door. When visible object impinges on the eyesense,
there has to be the adverting-consciousness which adverts to visible
object through the eye-door, the eye-door-adverting-consciousness
(cakkhu-dvārāvajjana-citta; “cakkhu” means “eye”), before there can be
seeing-consciousness (cakkhu-viññāṇa). When sound impinges on the
earsense, the ear-door-adverting-consciousness (
sota-dvārāvajjana-citta; “sota” means “ear”) has to advert to the sound
through the ear-door before there can be hearing-consciousness
(sota-viññāṇa). The pañca-dvārāvajjana-citta merely turns towards the
object which impinges on one of the five senses. It turns, for example,
towards the visible object or sound which impinges on the corresponding
sense-organ, but it does not see or hear. The pañca-dvārāvajjana-citta
is an ahetuka kiriyacitta, it arises without hetu (root); there is not
yet like or dislike when this citta arises. The pañca-dvārāvajjana-citta
is succeeded by one of the dvi-pañca-viññāṇas, which is vipākacitta.
Each citta which arises in the process of cittas experiencing an object
has its own function.


The cittas which experience an object through one of the sense-doors do
not know anything else but that object. When one, for example, is
reading, the citta which sees experiences only visible object and it
does not know the meaning of the letters. After the eye-door process has
been completed visible object is experienced through the mind-door and
then there can be other mind-door processes of cittas which know the
meaning of what has been written and which think about it. Thus, there
are processes of cittas which experience an object through one of the
senses and processes of cittas which experience an object through the
mind-door.


Another type of ahetuka kiriyacitta is the
mind-door-adverting-consciousness, in Pāli: mano-dvārāvajjana citta.
This type of citta arises both in the sense-door process and in the
mind-door process but it performs two different functions according as
it arises in each of those two kinds of processes, as we will see.


When an object contacts one of the sense-doors, the
pañca-dvārāvajjana-citta (five-sense-door-adverting consciousness) turns
towards the object, one of the dvi-pañca-viññāṇas experiences it,
sampaṭicchana-citta receives the object and santīraṇa-citta investigates
it. The process of cittas experiencing the object through that
sense-door is, however, not yet over. The santīraṇa-citta is succeeded
by an ahetuka kiriyacitta which experiences the object through that
sense-door and “determines” that object, the determining-consciousness,
in Pāli: votthapana-citta (33). It is actually the same type
of citta as the mano-dvārāvajjana-citta
(mind-door-adverting-consciousness, the first citta of the mind-door
process), but when it arises in a sense-door process it can be called
votthapana-citta, since it performs the function of votthapana,
determining the object, in the sense-door process. The votthapana-citta,
after it has determined the object, is followed by akusala cittas or by
kusala cittas (34). The votthapana-citta itself is neither
akusala citta nor kusala citta; it is kiriyacitta. This citta which
determines the object is anattā, non-self. There is no self who can
determine whether there will be akusala cittas or kusala cittas. The
akusala cittas or kusala cittas which succeed the votthapana-citta are
non-self either; it depends on one’s accumulations of akusala and kusala
whether the votthapana-citta will be succeeded by akusala cittas or by
kusala cittas.


The cittas arising in a sense-door process which experience a sense
object such as colour or sound, arise and fall away, succeeding one
another. When the sense-door process of cittas is finished, the sense
object experienced by those cittas has also fallen away. Cittas arise
and fall away extremely rapidly and very shortly after the sense-door
process is finished, a mind-door process of cittas starts, which
experience the sense object which has just fallen away. Although it has
fallen away, it can be object of cittas arising in a mind-door process.
The mano-dvārāvajjana-citta is the first citta of the mind-door process,
it adverts through the mind-door to the object which has just fallen
away. In the sense-door process the pañca-dvārāvajjana-citta adverts to
the object which has not fallen away yet. For example, it adverts to
visible object or sound which is still impinging on the appropriate
sense-door. The mano-dvārāvajjana-citta which arises in the mind-door
process, however, can experience an object which has fallen away
already. It adverts, for example, to visible object which has been
experienced through the eye-door or to sound which has been experienced
through the ear-door. After the mano-dvārāvajjana-citta has adverted to
the object it is succeeded by either kusala cittas or akusala cittas (in
the case of non-arahats), which experience that same object. The
mano-dvārāvajjana-citta is neither akusala citta nor kusala citta; it is
kiriyacitta. It depends on one’s accumulations by which types of cittas
the mano-dvārāvajjana-citta is succeeded: by akusala cittas or by kusala
cittas. All cittas arise because of their own conditions; they are
anattā, not a person, not self.


The ahetuka kiriyacitta which is classified as mano-dvārāvajjana-citta
can perform two functions: in the mind-door process it performs the
function of āvajjana or adverting, it adverts to the object through the
mind-door; in the sense-door process this citta performs the function of
votthapana or determining the object. The citta which determines the
object in the sense-door process can be called, after its function, the
votthapana-citta (35).


When sound impinges on the earsense it can be experienced by cittas
arising in the ear-door process and after that it is experienced by
cittas arising in a mind-door process. Processes of cittas which
experience an object through one of the five senses and through the
mind-door succeed one another time and again.


How can there be akusala cittas or kusala cittas in the process of
cittas which experience an object through one of the sense-doors, when
one does not even know yet what is experienced? There can be akusala
cittas or kusala cittas before one knows what it is. One can compare
this situation with the case of a child who likes a brightly coloured
object such as a balloon before it knows that the object is a balloon.
We can have like or dislike of an object before we know what it is.


Another ahetuka kiriyacitta is the hasituppāda-citta, the
smile-producing-consciousness of the arahat. Only arahats have this type
of citta. When they smile the hasituppāda-citta may arise at that
moment. Smiling can be motivated by different types of cittas. When
people who are not arahats smile, it may be motivated by lobha or by
kusala citta. Arahats do not have any defilements; they do not have
akusala cittas. Neither do they have kusala cittas; they do not
accumulate any more kamma. Instead of kusala cittas they have
kiriyacittas accompanied by sobhana (beautiful) roots, sobhana
kiriyacittas. Arahats do not laugh aloud, because they have no
accumulations for laughing; they only smile. When they smile the smiling
may be motivated by sobhana kiriyacitta or by the ahetuka kiriyacitta
which is called hasituppāda-citta.


Thus, of the eighteen ahetuka cittas, fifteen are ahetuka vipākacittas
and three are ahetuka kiriyacittas. The three ahetuka kiriyacittas are:


  • 1 Pañca-dvārāvajjana-citta ( five-door-adverting-consciousness).
  • 2 Mano-dvārāvajjana-citta ( mind-door-adverting-consciousness),
    which performs the function of adverting to the object through the
    mind-door when it arises in the mind-door process and which performs
    the function of votthapana (determining the object) when it arises
    in the sense-door process.
  • 3 Hasituppāda-citta ( smile-producing-consciousness).

Those who are not arahats can have only seventeen of the eighteen types
of ahetuka citta. These seventeen types of ahetuka citta arise in our
daily life. When an object impinges on one of the five senses, the
pañca-dvārāvajjana-citta (the five-door-adverting-consciousness) turns
towards the object through that sense-door. This citta is followed by
pañca-viññāṇa (one of the ten cittas which are the “five pairs”) which
experiences the object, by sampaṭicchana-citta which receives it, by
santīraṇa-citta which investigates it and by votthapana-citta which
determines the object and then by akusala cittas or kusala cittas. When
the cittas of the sense-door process have fallen away the object is
experienced through the mind-door. The mano-dvārāvajjana-citta adverts
to the object through the mind-door and is then followed by akusala
cittas or kusala cittas. There is “unwise attention” (ayoniso
manasikāra) to the object which is experienced if akusala cittas arise,
and there is “wise attention” (yoniso manasikāra) to the object if
kusala cittas arise. For example, when we see insects there may be
dislike and then there are dosa-mūla-cittas, cittas rooted in aversion.
Thus there is unwise attention. The dosa may be so strong that one wants
to kill the insects; then there is akusala kamma. If one realizes that
killing is akusala and one abstains from killing, there are kusala
cittas and thus there is wise attention. If one studies the Dhamma and
develops vipassanā, insight, it is a condition for wise attention to
arise more often. When we are mindful of the nāma or rūpa which appears
through one of the sense-doors or through the mind-door, there is wise
attention at that moment.


When there are two people in the same situation, one person may have
unwise attention and the other may have wise attention, depending on
their accumulations. We read in the Kindred Sayings (IV,
Saḷāyatana-vagga, Kindred Sayings on Sense, Fourth Fifty, chapter V,
paragraph 202, Lustful) about the monk, who, after he has experienced an
object through one of the six doors, has unwise attention, and about the
monk who has wise attention. We read that Mahā-Moggallāna said to the
monks:



Friends, I will teach you the way of lusting and also of not
lusting…

And how, friends, is one lustful?

Herein, friends, a monk, seeing an object with the eye, feels
attachment for objects that charm, feels aversion from objects that
displease, abides without having established mindfulness of the body,
and his thoughts are mean. He realizes not, in its true nature, that
emancipation of heart, that emancipation of wisdom, wherein those
evil, unprofitable states that have arisen cease without remainder.

This monk, friends, is called “lustful after objects cognizable by the
eye, nose, tongue …objects cognizable by the mind.” When a monk so
abides, friends, if Māra (36) come upon him by way of the
eye, Māra gets an opportunity. If Māra come upon him by way of the
tongue …by way of the mind, Māra gets access, gets opportunity…

So dwelling, friends, objects overcome a monk, a monk overcomes not
objects. Sounds overcome a monk, a monk overcomes not sounds. Scents,
savours, tangibles and mind-states overcome a monk, a monk overcomes
not sounds, scents, savours, tangibles and mind-states. This monk,
friends, is called “conquered by objects, sounds, scents, savours,
tangibles and mind-states, not conqueror of them.” Evil, unprofitable
states, passion-fraught, leading to rebirth overcome him, states
unhappy, whose fruit is pain, whose future is rebirth, decay and
death. Thus, friends, one is lustful.

And how, friends, is one free from lust?

Herein, friends, a monk, seeing an object with the eye, is not
attached to objects that charm, nor averse from objects that
displease…

Tasting a savour with the tongue …with mind cognizing a mind-state, he
is not attached to mind-states that charm, nor is he averse from
mind-states that displease, but dwells, having established mindfulness
of the body and his thought is boundless. So that he realizes in its
true nature that emancipation of heart, that emancipation of wisdom,
wherein those evil, unprofitable states that have arisen come to cease
without remainder.

This monk, friends, is called “not lustful after objects cognizable by
the eye …not lustful after mind-states cognizable by the mind.” Thus
dwelling, friends, if Māra come upon him by way of the eye, of the
tongue, of the mind …Māra gets no access, gets no opportunity…

Moreover, friends, so dwelling a monk conquers objects, objects do not
conquer him. He conquers sounds, scents, savours, tangibles,
mind-states. They do not conquer him. Such a monk, friends, is called,
“conqueror of objects, sounds, scents, savours, tangibles and
mind-states.” He is conqueror, not conquered. He conquers those evil,
unprofitable states, passion-fraught, inciting to lust, leading to
rebirth, states unhappy, whose fruit is pain, rebirth, decay and
death. Thus, friends, is one free from lust.



Questions


  1. What is kiriyacitta?
  2. When we smile, is it always motivated by lobha, attachment?
  3. Can akusala cittas and kusala cittas arise in a sense-door process?

9. List and explain kamavacara ahetuka kusala vipaka cittas (10 M)

Colombo YMBA Students

Abhidhamma Questions By Topic



Analysis of Feeling

TYPE I

2005-5. What is feeling (Vedana)? Classify the
consciousness (cittas) according to the five fold division
of vedana.

2007-3. What is the five fold analysis of feeling?
Group the consciousness accordingly.

2008-1.  How is “feeling” (vedana) classified
in pakinnaka sangha? Show separately the cittas that fall under each category
of feeling.

2009-3. What is the five-fold analysis of feeling?
Describe each feeling with the respective cittas.

2010-1.  Give a description of Feeling (vedana) and
classify the consciousness accordingly.

2011-4. Explain
the five-fold feeling and name the consciousness falling under each feeling.

Feeling
  • One of the universal mental factors that arises in every citta
  • Arises dependent on contact
  • Experiences object fully, but may be so subtle one does not notice it
  • Takes lead role in act of perceiving the taste of the object contacted
  • Becomes governing faculty (indriya)

Five fold classification:

i. Physical happiness (sukha)
ii. Physical pain (dukha)
iii. Mental happiness (somanassa)
iv. Mental displeasure (domanassa)
v. Equanimity or Neutral Feeling (upekkha)

i. Sukhindriya - 1 citta

  • 01 sukha sahagata kaya vinnana

ii. Dukkhindriya - 1 citta

  • 01 Dukha sahagatha kaya vinnana

iii. Somanassa - 62 citta

  • 04 somanassa sahagata lobha mula cittas
  • 01 somanassa sahagata santirana vinnana
  • 01 somanassa sahagata hasituppada citta
  • 12 kamavacara sobhana - somanassa sahagata cittani
  • 12 rupavacara 1st-4th Jhana K+V+K cittani
  • 8×4 lokuttara magga and phala cittas (extended via 1st-4th Jhanas)

iv. Domanassa - 2 citta

  • 02 Domanassa sahagata doso-mula cittani

v. Upekkhindriya - 55 citta


  • 04 – Lobha cittas accompanied by indifference.
  • 02 – Moha cittas accompanied by indifference.
  • 12 – Ahetuka resultant akusala and kusala cittas accompanied
    by indifference.
  • 02 – Ahetuka functional cittas accompanied by indifference.
  • 12 – Sobhana cittas accompanied by indifference (K+V+K).
  • 03 – Rupavacara 5th jhana cittas accompanied by equanimity,
    (K+V+K).
  • 12 – Arupavacara jhana cittas (K+V+K).
  • 08 – Lokuttara Magga and Phala 5th jhana cittas accompanied
    by equanimity.

TYPE II

2012-3. Write
down the 5 fold types of ‘Vedana’ (Feeling).
  When do
‘Neutral Feeling’ (‘Upekkha or Adukkhama Sukha’) feelings arise?
  How many
states of consciousness arise with ‘domanassa’ or Unpleasant Feeling?


5 fold types of Vedana according to indriya:

i. Sukha vedana - bodily pleasurable feeling.
ii. Dukkha vedana - bodily painful feeling.
iii. Somanassa vedana - mentally pleasurable feeling.
iv. Domanassa vedana - mentally unpleasurable feeling.
v. Upekkha vedana - indifferent or neutral feeling.

Upekkha vedana (55 in all) arises in the following cittas:

4 – Lobha cittas accompanied by indifference.
2 – Moha cittas accompanied by indifference.

12 – Ahetuka resultant akusala and kusala cittas accompanied by indifference.
2 – Ahetuka functional cittas accompanied by indifference.
12 – Sobhana cittas accompanied by indifference (kusala, vipaka, kriya).
3 – Rupavacara 5th jhana cittas accompanied by equanimity, (kusala, vipaka, kriya).
12 – Arupavacara jhana cittas (kusala, vipaka, kriya).
8 – Lokuttara Magga and Phala 5th jhana cittas accompanied by equanimity.

Domanassa citta arises in the two dosa-mula cittas accompanied by displeasure.


Compendium of Roots (Hetu Sangaho) 

TYPE I

2006-1. What are the roots in Abhidhamma and their function?  Classify the cittas according to Roots. (Compulsory)

2007-2. Explain what roots are and group the
consciousness (cittas) according to the roots.


2009
(1) Give a short description of Roots in
Abhidhamma and classify the cittas according to roots.



2011-2. What are
the Roots taught in Abhidhamma ? Explain the different Roots and classify the
cittas according to Roots. 

A
root (hetu) is a mental factor (cetasika) which establishes firmness
and stability to the citta and the conjoined cetasikas.  Those citta
that possess roots are firm & stable like trees; those that do not
possess roots are weak & unstable like moss.

Akusala hetu:

(1) Lobha 

- attracts a person to the desired object

- attachment, longing or clinging

- Characteristic: grasping at the object

(2) Dosa

- Collides with object

- Citta becomes aggressive, dislike and ill-will arise with aversion

- Of varying degrees

(3) Moha

- no immoral citta could arise without this

- ignorance of the real state of phenomena

- characteristic: conceals reality

Kusala or indeterminate (abyakhata) hetu: Alobha, adosa, amoha
- Wholesome when they arise in wholesome cittas
- Indeterminate when they arise in resultant and functional cittas

- opposite of all three related akusala hetus

In the 89 cittas, 18 are rootless (ahetuka), namely:
    7 akusala vipaka cittas
    8 kusala vipaka ahetuka cittas
    3 ahetuka kriya cittas

The remaining 71 as per number of roots:

1 root (moha)
- moha mula cittas (2)

2 roots (lobha+moha or dosa+moha or alobha+adosa)
- lobha mula cittas (8)
- dosa mula cittas (2)
- kama sobhana nana vippayuttam kusala cittas (4)
- kama sobhana nana vippayuttam vipaka cittas (4)
- kama sobhana nana vippayuttam kriya cittas (4)


3 roots (all 3 kusala mulas)
- kama sobhana nana samppayuttam kusala cittas (4)
- kama sobhana nana samppayuttam vipaka cittas (4)
- kama sobhana nana samppayuttam kriya cittas (4)
- all rupavacara cittas (15)
- all arupavacara cittas (12)
- all lokuttara cittas (8)


TYPE II 


2010-2.      
What are Roots? Show separately how the Roots
accompany the sense sphere consciousness (Kamavacara citta)

A
root (hetu) is a mental factor (cetasika) which establishes firmness
and stability to the citta and the conjoined cetasikas.  Those citta
that possess roots are firm & stable like trees; those that do not
possess roots are weak & unstable like moss.

Akusala hetu:

(1) Lobha

- attracts a person to the desired object

- attachment, longing or clinging

- Characteristic: grasping at the object

(2) Dosa

- Collides with object

- Citta becomes aggressive, dislike and ill-will arise with aversion

- Of varying degrees

(3) Moha

- no immoral citta could arise without this

- ignorance of the real state of phenomena

- characteristic: conceals reality

Kusala or indeterminate (abyakhata) hetu: Alobha, adosa, amoha
- Wholesome when they arise in wholesome cittas
- Indeterminate when they arise in resultant and functional cittas

- opposite of all three related akusala hetus

In the 89 cittas, 18 are rootless (ahetuka), namely:
    7 akusala vipaka cittas
    8 kusala vipaka ahetuka cittas
    3 ahetuka kriya cittas

The remaining 71 as per number of roots:

1 root (moha)
- moha mula cittas (2)

2 roots (lobha+moha or dosa+moha or alobha+adosa)
- lobha mula cittas (8)
- dosa mula cittas (2)
- kama sobhana nana vippayuttam kusala cittas (4)
- kama sobhana nana vippayuttam vipaka cittas (4)
- kama sobhana nana vippayuttam kriya cittas (4)


3 roots (all 3 kusala mulas)
- kama sobhana nana samppayuttam kusala cittas (4)
- kama sobhana nana samppayuttam vipaka cittas (4)
- kama sobhana nana samppayuttam kriya cittas (4)
- all rupavacara cittas (15)
- all arupavacara cittas (12)
- all lokuttara cittas (8)



TYPE III

2012-4. What are
‘Hetu’ or Roots in Abhidhamma?  What is the
function of the Roots for the states of Consciousness?  How many
consciousness are there with one root (Ekahetuka citta)? Write them
down in Pali or English.

-  A root (hetu) is a mental factor (cetasika) which establishes firmness and stability to the citta and the conjoined cetasikas
- Those citta that possess roots are firm & stable like trees; 
- Those that do not possess roots are weak & unstable like moss

Akusala hetu:

(1) Lobha 

- attracts a person to the desired object

- attachment, longing or clinging

- Characteristic: grasping at the object

(2) Dosa

- Collides with object

- Citta becomes aggressive, dislike and ill-will arise with aversion

- Of varying degrees

(3) Moha

- no immoral citta could arise without this

- ignorance of the real state of phenomena

- characteristic: conceals reality

Kusala or indeterminate (abyakhata) hetu: Alobha, adosa, amoha
- Wholesome when they arise in wholesome cittas
- Indeterminate when they arise in resultant and functional cittas

- opposite of all three related akusala hetus

There are 2 ekahetuka cittas (moha-mula cittas):

i. 
Upekkha sahagatam vicikiccha sampayuttam citta / consciousness
accompanied by neutral feeling and associated with sceptical doubt

ii. Upekkha sahagatam uddhacha sampayuttam citta / consciousness accompanied by neutral feeling and associated with restlessness


Compendium of Function (kicca)

TYPE I

2004-4. What consciousness (cittas) perform the life
continum function (Bhavanga) in the three

Bhumis.

2008-4.  Write a note on the function of bhavanga and
name the cittas that function as Bhavanga in the different Spheres.

Rebirth-Linking (Patisandhi) is the moment followed by the death of a Being in a previous life
Links up the past life with the new existence
A resultant stage of volitions one has accrued in a previous life
Function is performed by nineteen Resultant consciousness
The respective cittas that perform patisandhi also perform the function of Bhavanga for each individual

Patisandhi citta perishes immediately after actual moment of coming into Being for the new rebirth
A
resultant citta similar to the patisandhi citta ensues, moment by
moment dependent on the strength of the kamma and other factors that
brought the particular being into existence
Process continues until death of being
Bhavanga is a subconscious and intermittent citta
Arrested when active cognitive process takes place through sense doors
Once
aforementioned thought process is over, bhavanga takes over and resumes
till either new object contacts the sense doors or it stops (death of
being)

19 cittas as follows:
(i) Immoral resultant investigating consciousness accompanied by indifference
    -1
(ii) Moral resultant investigating rootless consciousness                                                -1
(iii) Sense sphere beautiful resultant consciousness with roots                                     -8
(iv) Fine material sphere resultant citta                                                                              -5
(v) Immaterial sphere resultant citta                                                                                 -4

TYPE II

2005- 2. Show separately the wholesome consciousness
(cittas) under each plane (Bhumi). What

differences do you notice in their functions?

Kamavacara

Ahetuka Kusala Vipaka Cittas

  1. Upekkha sahagatam kusala vipaka cakkhu vinnana (Function: seeing)
  2. Upekkha sahagatam kusala vipaka sota vinnana (Function: hearing)
  3. Upekkha sahagatam kusala vipaka ghana vinnana (Function: smelling)
  4. Upekkha sahagatam kusala vipaka jivha vinnana (Function: tasting)
  5. Sukha sahagatam kusala vipaka kaya vinnana (Function: touching)
  6. Upekkha sahagatam kusala vipaka sampatichanna vinnana (Function: receiving)
  7. Upekkha sahagatam kusala vipaka santirana vinnana (Function: investigating)
  8. Somanassa sahagatam kusala vipaka santirana vinnana (Function: investigating)
Kusala citta (followed by a repeat of vipaka and kriya cittas; 8×3 in all)
  1. Somanassa sahagata nana-sampayuttam asankharika kusala citta
  2. Somanassa sahagata nana-sampayuttam sankharika kusala citta
  3. Somanassa sahagata nana-vippayuttam asankharika kusala citta
  4. Somanassa sahagata nana-vippayuttam sankharika kusala citta
  5. Upekkha sahagata nana-sampayuttam asankharika kusala citta
  6. Upekkha sahagata nana-sampayuttam sankharika kusala citta
  7. Upekkha sahagata nana-vippayuttam asankharika kusala citta
  8. Upekkha sahagata nana-vippayuttam sankharika kusala citta
Rupavacara (followed by a repeat of vipaka and kriya cittas; 5×3 in all)
  1. Vitaka vicara piti sukha ekagatta 1st jhana kusala cittam
  2. Vicara piti sukha ekagatta 2nd jhana kusala cittam
  3. Piti sukha ekagatta 3rd jhana kusala cittam
  4. Sukha ekagatta 4th jhana kusala cittam
  5. Upekkha ekagatta 5th jhana kusala cittam
Arupavacara (followed by a repeat of vipaka and kriya cittas; 4×3 in all)
  1. Sphere of infinite space
  2. Sphere of infinite consciousness
  3. Sphere of nothingness
  4. Sphere of neither Perception nor Non-perception
Lokuttara (followed by a repeat of phala cittas; 4×2 or 4×2x5 with jhanas in all)
  1. Sotapatti magga citta
  2. Sakadagami magga citta
  3. Anagami magga citta
  4. Arahatta magga citta

For the 1st 3 bhumis:
all the kusala vipaka cittas perform the function of Patisandhi, Bhavanga and Cuti.
all the kusala and kriya cittas perform the function of Javana

For Lokuttara:
All cittas perform function of Javana


TYPE III

2006-2. Enumerate the Rootless cittas and explain separately the main functions performed by the Rootless functional cittas.


Ahetuka means without roots or rootless. There are 18 rootless cittas – no 3 evil roots (lobha, dosa and moha) nor 3 good roots (alobha, adosa, amoha/panna).  Roots establish stability in a citta, which means that cittas without roots are weaker than those with roots. 


These 18 rootless cittas can be classified into three groups:

i. 7 unwholesome (rootless) resultants (akusala (ahetuka) vipakas); 

  1. Upekkha sahagata cakkhu vinnana / Eye or seeing consciousness with neutral feeling
  2. Upekkha sahagata sota vinnana / Ear or hearing consciousness with neutral feeling
  3. Upekkha sahagata ghana vinnana / Smelling consciousness with neutral feeling
  4. Upekkha sahagata jivha vinnana / Tasting consciousness with neutral feeling
  5. Dukkha sahagata kaya vinnana / Body consciousness with painful feeling
  6. Upekkha sahagata sampatichanna citta / Receiving consciousness with neutral feeling
  7. Upekkha sahagata santirana citta  / Investigating consciousness with neutral feeling

ii. 8 rootless wholesome resultants (ahetuka kusala vipaka); 

  1. Upekkha sahagata kusala vipaka cakkhu vinnana / Eye or seeing consciousness with neutral feeling
  2. Upekkha sahagata kusala vipaka sota vinnana / Ear or hearing consciousness with neutral feeling
  3. Upekkha sahagata kusala vipaka  ghana vinnana / Smelling consciousness with neutral feeling
  4. Upekkha sahagata kusala vipaka  jivha vinnana / Tasting consciousness with neutral feeling
  5. Sukkha sahagata kusala vipaka kaya vinnana / Body consciousness with pleasant feeling
  6. Upekkha sahagata kusala vipaka sampatichanna citta / Receiving consciousness with neutral feeling
  7. Upekkha sahagata kusala vipaka santirana citta  / Investigating  consciousness with neutral feeling
  8. Somanassa sahagata kusala vipaka santirana citta  / Investigating consciousness with pleasant feeling
The
above listed 1-5 akusala ahetuka vipaka cittas and 1-5 ahetuka vipaka
cittas serve the functions of seeing, hearing, smelling, tasting and
touching. 
The above listed 6th kusala ahetuka vipaka citta and ahetuka vipaka citta serve the function of receiving
The above listed 7th kusala ahetuka vipaka citta and 7-8 ahetuka vipaka citta serve the function of investigating

iii. 3 rootless functional (ahetuka kriya citta).

1. Upekkha sahagata pancadvara - vajjana citta / Five-sense-door adverting consciousness with neutral feeling
-
Consciousness that arises before the appropriate sense door
consciousness arises upon the impinging of an external sense object on
one of the five physical sense organs
- adverts to whatever that presents itself at one of the five sense doors
- turns to the object and enables the appropriate sense consciousness to arise in immediate succession

2. Upekkha sahagata manodvara - vajjana citta / Mind-door adverting consciousness with neutral feeling

- Can arise in two ways
- Cognitive process occurring at the five sense doors (votthapanacitta/determining consciousness)
- serves to determine or define object cognised by sense consciousness
- succeeds the investigating consciousness (which examines the object)
- Cognitive process occurring at the mind door through the internal ideation faculty (manodvaravajjanacitta/ mind-door adverting consciousness)
- adverts to object appearing at the mind door

The above two cittas serve the function of adverting.

3. Somanassa sahagata Hasituppada citta / Smile-producing consciousness of Arahants, with joy or pleasant feeling
- citta peculiar to Arahants, including Buddhas and Paccekabuddhas
- cause Arahants to smile about sense-sphere phenomena
- serves the function of Javana for them


TYPE IV

2007-1. What cittas perform the Rebirth-Linking
function? Show separately the cittas that take you to the various abodes.

2010-3.
What consciousness perform the Rebirth Linking
function and classify them according to the planes of existences.

Rebirth-Linking (Patisandhi) is the moment followed by the death of a Being in a previous life
Links up the past life with the new existence
A resultant stage of volitions one has accrued in a previous life
Function is performed by nineteen Resultant consciousness

19 Patisandhi cittas as follows:
(i) Immoral resultant investigating consciousness accompanied by indifference    -1
(ii) Moral resultant investigating rootless consciousness                                                -1
(iii) Sense sphere beautiful resultant consciousness with roots                                     -8
(iv) Fine material sphere resultant citta                                                                              -5
(v) Immaterial sphere resultant citta                                                                                 -4

-
Of the 12 akusala cittas, 11 (with exception of the citta accompanied
by equanimity, associated with restlessness and rooted in delusion) are
capable of giving rise to rebirth in the woeful planes of Niraya Apaya,
Tirachanna, Petas and Asuras
- First citta of such newborn will be (i), which performs the function of patisandhi

- (ii) gives rise to lowest grade of beings in sensuous blissful plane (manussa loka and the six celestial planes)
- is referred to as Sugathi Ahetuka Patisandhi (Sensuous Blissful Plane Rootless Rebirth)
- result of a wholesome kamma of inferior quality and with two roots of alobha and adosa
- some of such beings are born with congenital defects, including humans, petas and asuras

-
(iii) is divided into two even sub-categories depending on the number
of kusala roots (either 2 or 3 i.e. with or without amoha)
- Dvihetuka Patisandhi (two roots) is the vipaka of a superior wholesome act conducted with the two roots
- Tihetuka Patisandhi (three roots) is highest or strongest form of rebirth in sensuous plane
- All beings in fine/immaterial planes generally born with Tihetuka Patisandhi
- Result of a superior wholesome act committed with three roots at preparation, execution and thereafter stages

- (iv) and (v) give rise to beings in their corresponding Brahma worlds according to respective developed
Jhanas


TYPE V (Two variants)

2008-5.
Describe the Javana function (Javana kicca) and
name the cittas which perform that function.

2009-7. Explain the function of Javana and name the
cittas that carry out this function. 

Javana - to run swiftly

Citta that performs Javana arises generally for seven consecutive times

Could be either moral or immoral depending on the situation and the way one grasps the object

Moment when a worlding accumulates kamma

Instant where one accomplishes bodily, vocal and mental activity

Most important stage of thought process

Potentiality of the 7 Javanas differ when producing effects/results

1st Javana: weakest, has not gathered previous strength; kammic effect may manifest in this life itself

7th Javana: last, has diminishing potentiality; kammic effect may manifest in next life

2nd-6th Javana: kammic effect may manifest in future 2nd life span all the way to till Nibbana is reached

No kamma  accumulated for Buddhas and Arahats during Javana as all cankers have been eradicated

Their Javanas are carried out by kriya cittas

55 types of citta that perform the Javana function:

  • 12 akusala citta
  • 1 Hasituppada citta
  • 8 kama sobhana kusala citta
  • 8 kama sobhana kriya citta
  • 5 rupavacara kusala citta
  • 5 rupavacara kriya citta
  • 4 arupavacara kusala citta
  • 4 arupavacara kriya citta
  • 8 Lokuttara magga+phala cittas

2012-5. Write
down the 14 names of the Functions performed by the different Consciousness.  What are the
types of citta - (States of Consciousness) that perform the ‘Javana’ function?

  1. Patisandhi (Rebirth-linking)
  2. Bhavanga (Life continuum)
  3. Avajjana (Adverting)
  4. Dassana (Seeing)
  5. Savana (Hearing)
  6. Ghayana (Smelling)
  7. Sayana (Tasting)
  8. Phusana (Touching)
  9. Sampaticcana (Receiving)
  10. Santirana (Investigating)
  11. Votthapana ( Determining)
  12. Javana
  13. Tadaramma (Registering)
  14. Cuti (Death)

55 types of citta that perform the Javana function:

  • 12 akusala citta
  • 1 Hasituppada citta
  • 8 kama sobhana kusala citta
  • 8 kama sobhana kriya citta
  • 5 rupavacara kusala citta
  • 5 rupavacara kriya citta
  • 4 arupavacara kusala citta
  • 4 arupavacara kriya citta
  • 8 Lokuttara magga+phala cittas

TYPE VI

2009-2. Name the different functions of the cittas
according to “kicca sangaha”. What cittas do

function at the moment death (cuti)?

  1. Patisandhi (Rebirth-linking)
  2. Bhavanga (Life continuum)
  3. Avajjana (Adverting)
  4. Dassana (Seeing)
  5. Savana (Hearing)
  6. Ghayana (Smelling)
  7. Sayana (Tasting)
  8. Phusana (Touching)
  9. Sampaticcana (Receiving)
  10. Santirana (Investigating)
  11. Votthapana ( Determining)
  12. Javana
  13. Tadaramma (Registering)
  14. Cuti (Death)

The cittas that function at the moment of death (cuti) are:-

(i) Immoral resultant investigating consciousness accompanied by indifference    -1
(ii) Moral resultant investigating rootless consciousness                                                -1
(iii) Sense sphere beautiful resultant consciousness with roots                                     -8
(iv) Fine material sphere resultant citta                                                                              -5
(v) Immaterial sphere resultant citta                                                                                 -4

TYPE VII

2011-3. Explain
the following functions and name the consciousness that perform any one of the
functions:

(i) Rebirth
- Linking (ii) Bhavanga
  (iii) Death (cuti)

Patisandhi (Rebirth-Linking)

  • - Moment of birth of a being in any of the abodes from kama bhumi to arupa bhumi
  • - Links up the past life with the new existence
  • - One conscious moment where the first citta occurs
  • - A resultant stage of volitions one has accrued in a previous life

Bhavanga (Life Continuum)

  • - A resultant citta that arises after the extinguishing of the first citta (Patisandhi)
  • - Goes on moment to moment dependent on the strength of the kamma and other factors that brought about the particular being
  • - Continues till death of being
  • - Subconscious state which is arrested when an active cognitive process takes place through sense doors

Cuti (Death)

  • - Final function connected to the life process
  • - Moment of death is its arising and passing away
  • - Patisandhi citta of a particular being ceases to arise in this life (also the bhavanga citta)

The above three functions are performed by the same 19 citta:

  • 1 immoral resultant investigating citta accompanied by indifference
  • 1 moral resultant investigating rootless citta
  • 8 kama sobahan maha vipaka citta
  • 5 rupavacara vipaka citta
  • 4 arupavacara vipaka citta

Enumeration+Characteristics of Material Phenomena

TYPE I
2004-5. Enumerate the material phenomena as
classified in Rupa Paramattha. Why are they

named as “Rupa”?
2005-4. Write a short account on Rupa Paramatta.
Enumerate the Rupa Dhammas.

2009-4 How is Rupa paramattha defined? Name the
twenty eight material phenomena.

 Rupa Paramatha
- Being that roams in samsara is a composition of 3 main categories of paramatha dhamma: citta, cetasika and rupa
- Only rupa (physical body) can be seen with naked eye and touched etc.
- Is visible as one solid figure and tangible as something everlasting
- Is built up with minute particles of substances

-There are in all 28 types of rupa, of which all originate from 4 among them
- These four are known as the Maha Bhuta Rupa
- Termed thus as they appear in the form of solid huge substances

4 Maha Bhuta - Pathavi, Apo, Tejo, Vayo Dhatu (1-4)
24 Derived Matter -
    Sensitive Phenomena - 5 Physical Sense Organs / Pasada Rupa (5-9)
         Cakkhu Pasada
         Sota Pasada
         Ghana Pasada
         Jivha Pasada
         Kaya Pasada
    Objective Phenomena - 4 Sense Spheres / Gocara Rupa (10-13)
         Visible form / Rupam
         Sound / Saddo
         Smell / Gandho
         Taste / Raso
    Sexual Phenomena - Sex distinction / Bhava Rupa (14-15)
        Femininity / Itthindriya
        Masculinity / Purisindriya
    Heart Phenomenon -Heart Base / Hadayavatthu Rupa (16)
    Life Phenomenon - Life faculty / Jivitindriya Rupa (17)
    Nutritional Phenomenon - Nutriment / Ahara Rupa (18)
    Limiting Phenomenon - Space Element / Pariccheda Rupa (19)
    Communicating Phenomena / Vinnatti Rupa (20-21)
        Bodily Intimation / Kaya Vinnatti
        Vocal Intimation / Vaci Vinnatti
    Mutable Phenomena / Vikara Rupa (22-24)
        Lightness / Lahuta
        Malleability / Muduta
        Wieldiness / Kammannata
    Characteristics of matter / Lakkhana Rupa (25-28)
        Producing / Upcaya Rupa
        Continuity / Santati Rupa
        Decay / Jarata Rupa
        Impermanence   / Aniccata

2007-4. What is Rupa paramattha? Explain the common
characteristics of Rupa Dhammas.

TYPE I ans +

Common characteristics of Rupa Dhammas are:

  1.         Producing / Upcaya Rupa - arising of material phenomena
  2.         Continuity / Santati Rupa - Continuity  of arising
    of material phenomena.  Rupa caused by past kamma have a lifespan of 17
    thought moments.  Upon dissolution, new rupa arises in its place. 
    Hence continuity.
  3.        Decay / Jarata Rupa - Period from 2nd to 16th thought moment
  4.         Impermanence   / Aniccata - moment of death of rupa dhammas; inherent quality in all conditioned Dhammas.

TYPE II
2006-5. Give a brief note on Rupa Paramatha and explain the four great essentials (Maha Bhuta Rupa).

TYPE I ans +

Pathavi Dhatu / Earth Element
- Characteristic: hardness
- Degree of hardness dependent on conditions
- Provides a base for other elements to co-exist

Apo Dhatu / Water Element
- Characteristic: fluidity
- Cohesion, binds up all particles of matter
- Cannot be physically sensed; when touched, temperature is felt, but not quality of cohesion
- Binds Rupa dhamma together

Tejo Dhatu/ Fire Element
- Characteristic: heat
- Experienced in both modes of heat and coldness
- Ripens/matures material phenomena
- Sustains body temperature
- Digests food one takes
- Matures & decays human body

Vayo Dhatu/ Air Element
- Characteristic: Distension
- Element of motion inherent in all material phenomena

TYPE III
2007-5. Give a detailed description of sensitive
material phenomena (Prasada Rupa)

 Pasada Rupa (Sensitive Material Phenomena) is made up of
cakkhu/sota/ghana/jivha/kaya pasadas (eye/ear/nose/tongue/body sensitivities)
- All arises from the four maha bhutas
- All are products of our own kamma arising from our longing for the corresponding sense objects at time of death of previous life
- All serve as bases for their corresponding consciousness to arise

Eye Sensitivity (Cakkhu Pasada)
- Seeing is the arising of the eye consciousness when an object comes into contact with the organ of the eye
-
In physical eye (which is made up of the four maha bhutas), external
visible objects are reflected on a subtle and minute portion known as
the Cakkhu Pasada Rupa
- this rupa is smaller than the head of a louse and cannot be seen by the naked eye

Ear Sensitivity (Sota Pasada)
- In our so-called ear cavity is located a subtle and minute ear sensitivity primary element
- It is shaped like a ring of copper coloured body hair
-When sound waves contact it, the ear consciousness arises

Nose Sensitivity (Ghana Pasada)
- subtle area of sensitivity situated inside the upper nostrils in the shape of a goat’s hoof
- serves as base for the arising of nose consciousness

Tongue Sensitivity (Jivha Pasada)
- area at posterior of tongue
- in shape of upper part of a torn lotus petal
- when food comes into contact with the area, flavours/ tongue consciousness arises

Body Sensitivity (Kaya Pasada)
- the sensitivity of the four maha bhutas diffused throughout the body except at the tip of the hair and nails, withered skin
- capable of experiencing tactile sensations
- Pathavi gives rise to hardness/softness
- Apo gives rise to fluidity/cohesion
- Tejo gives rise to heat/cold
- Vayo gives rise to motion
- Such contacts bring about painful, pleasurable or neutral feelings
- serves as base for body consciousness to arise

2011-1. Enumerate
the twenty-eight Rupa dhammas under the respective groups and describe the
sensitive material phenomena (Pasada Rupa)

TYPE I ans + TYPE III ans


TYPE IV

2008-6.      
What is meant by rupa in Abhidhamma? Enumerate
the rupa dhammas of the human body.

Rupa Paramatha
- Being that roams in samsara is a composition of 3 main categories of paramatha dhamma: citta, cetasika and rupa
- Only rupa (physical body) can be seen with naked eye and touched etc.
- Is visible as one solid figure and tangible as something everlasting
- Is built up with minute particles of substances

-There are in all 28 types of rupa, of which all originate from 4 among them
- These four are known as the Maha Bhuta Rupa
- Termed thus as they appear in the form of solid huge substances

The human body arguably comprises of all the 28 rupas.

4 Maha Bhuta - Pathavi, Apo, Tejo, Vayo Dhatu (1-4)
24 Derived Matter -
    Sensitive Phenomena - 5 Physical Sense Organs / Pasada Rupa (5-9)
         Cakkhu Pasada
         Sota Pasada
         Ghana Pasada
         Jivha Pasada
         Kaya Pasada
    Objective Phenomena - 4 Sense Spheres / Gocara Rupa (10-13)
         Visible form / Rupam
         Sound / Saddo
         Smell / Gandho
         Taste / Raso
    Sexual Phenomena - Sex distinction / Bhava Rupa (14-15)
        Femininity / Itthindriya
        Masculinity / Purisindriya
    Heart Phenomenon -Heart Base / Hadayavatthu Rupa (16)
    Life Phenomenon - Life faculty / Jivitindriya Rupa (17)
    Nutritional Phenomenon - Nutriment / Ahara Rupa (18)
    Limiting Phenomenon - Space Element / Pariccheda Rupa (19)
    Communicating Phenomena / Vinnatti Rupa (20-21)
        Bodily Intimation / Kaya Vinnatti
        Vocal Intimation / Vaci Vinnatti
    Mutable Phenomena / Vikara Rupa (22-24)
        Lightness / Lahuta
        Malleability / Muduta
        Wieldiness / Kammannata
    Characteristics of matter / Lakkhana Rupa (25-28)
        Producing / Upcaya Rupa
        Continuity / Santati Rupa
        Decay / Jarata Rupa
        Impermanence   / Aniccata


The Origin of Matter (Rupa Samutthana)

2010-6.      
Explain the modes of origin of material
phenomena.

i. Kammaja Rupa
- Volition (kamma) here refers to the 12 akusala cittas, 8 kamavacara sobhana cittas and 5 rupavacara kusala cittas
- these 25 citta developed in previous lifetimes gives rise to material phenomena in the next life cycle in different worlds
-
commences from time of conception till point of death/dissolution
according to strength of volition (kamma) that brought about the new
existence
- 4 kusala arupavacara cittas gives rise to birth in immaterial abodes
- such beings are devoid of material form (rupa skandha) according to their own wish

ii. Cittaja Rupa
- out of 89 cittas, 4 arupavacara vipaka cittas and 10 sense consciousness (dvipanca vinnana) are incapable of generating rupa
-
Balance 75 produce material phenomena at each sub-moment of arising of
consciousness commencing from the first life continuum (bhavanga citta)
consciousness
- 26 Javana cittas of the rupavacara, arupavacara and spheres generate material phenomena
- they also uphold and maintain bodily postures with the exception of movements that fall under bodily intimation e.g. walking
-
mind-door adverting consciousnesses (manodvaravajjana citta),
kamavacara’s 29 javana cittas and 2 abhinna cittas (direct knowledge
consciousness) produce material phenomena+ uphold and maintain bodily postures + initiate bodily and vocal intimation
- 13 cittas accompanied by joy makes one smile
- Worlding: 4 akusala lobha-mula cittas accompanied with joy OR 4 kamavacara sobhana cittas accompanied with joy
-
Ariya puggala/trainee Sekha: 02 lobha mula cittas disassociated from
ditthi and accompanied with joy OR 04 kamavacara sobhana cittas accompanied with joy
- Buddhas and Arahants: 04 kamavacara kriya cittas acommpanied with joy OR hasituppada kriya citta

iii. Utuja Rupa
- Fire element can produce internal or external material phenomena regardless of temperature extremes
- Production commences at moment of presence (thiti) of the rebirth-linking consciousness (patisandhi) of a being

iv. Aharaja Rupa
- Nutritive essence in food one takes is capable of producing material phenomena for the development and maintenance of the body
- Essence conjoins with other internal nutritive phenomena born of other factors of volition, consciousness and temperature
- Jointly produces material phenomena originating from nutriment (aharasamutthana rupa)
- commences once food partaken comes to the moment of presence
- growth of embryo is supported by nutriment produced in mother


Analysis of Material Phenomena by Way of Origin (**skipping this topic)

2012-1. Explain
the 4 causes by which Matter arises - (Rupa Samutthana).  How many
Elements of Matter arise due to all 4 causes?  What are the
types of matter that arise due to Citta — (the mind).

i. Kammaja Rupa
- Volition (kamma) here refers to the 12 akusala cittas, 8 kamavacara sobhana cittas and 5 rupavacara kusala cittas
- these 25 citta developed in previous lifetimes gives rise to material phenomena in the next life cycle in different worlds
-
commences from time of conception till point of death/dissolution
according to strength of volition (kamma) that brought about the new
existence
- 4 kusala arupavacara cittas gives rise to birth in immaterial abodes
- such beings are devoid of material form (rupa skandha) according to their own wish

ii. Cittaja Rupa
- out of 89 cittas, 4 arupavacara vipaka cittas and 10 sense consciousness (dvipanca vinnana) are incapable of generating rupa
-
Balance 75 produce material phenomena at each sub-moment of arising of
consciousness commencing from the first life continuum (bhavanga citta)
consciousness
- 26 Javana cittas of the rupavacara, arupavacara and spheres generate material phenomena
- they also uphold and maintain bodily postures with the exception of movements that fall under bodily intimation e.g. walking
-
mind-door adverting consciousnesses (manodvaravajjana citta),
kamavacara’s 29 javana cittas and 2 abhinna cittas (direct knowledge
consciousness) produce material phenomena+ uphold and maintain bodily postures + initiate bodily and vocal intimation
- 13 cittas accompanied by joy makes one smile
- Worlding: 4 akusala lobha-mula cittas accompanied with joy OR 4 kamavacara sobhana cittas accompanied with joy
-
Ariya puggala/trainee Sekha: 02 lobha mula cittas disassociated from
ditthi and accompanied with joy OR 04 kamavacara sobhana cittas accompanied with joy
- Buddhas and Arahants: 04 kamavacara kriya cittas acommpanied with joy OR hasituppada kriya citta

iii. Utuja Rupa
- Fire element can produce internal or external material phenomena regardless of temperature extremes
- Production commences at moment of presence (thiti) of the rebirth-linking consciousness (patisandhi) of a being

iv. Aharaja Rupa
- Nutritive essence in food one takes is capable of producing material phenomena for the development and maintenance of the body
- Essence conjoins with other internal nutritive phenomena born of other factors of volition, consciousness and temperature
- Jointly produces material phenomena originating from nutriment (aharasamutthana rupa)
- commences once food partaken comes to the moment of presence
- growth of embryo is supported by nutriment produced in mother

The
Maha Bhuta are the 4 elements of matter that arise due to all 4 causes
as they are the most basic primary elements which are inseparable and
found in each and every form of minute matter.

Pathavi Dhatu / Earth Element
- Characteristic: hardness
- Degree of hardness dependent on conditions
- Provides a base for other elements to co-exist

Apo Dhatu / Water Element
- Characteristic: fluidity
- Cohesion, binds up all particles of matter
- Cannot be physically sensed; when touched, temperature is felt, but not quality of cohesion
- Binds Rupa dhamma together

Tejo Dhatu/ Fire Element
- Characteristic: heat
- Experienced in both modes of heat and coldness
- Ripens/matures material phenomena
- Sustains body temperature
- Digests food one takes
- Matures & decays human body

Vayo Dhatu/ Air Element
- Characteristic: Distension
- Element of motion inherent in all material phenomena

In all, 15 material phenomena are born out of citta:

2 communicating phenomena (vinnatti rupa) of bodily intimation (kaya vinnati), vocal intimation (vaci vinnati)

Sound (saddo)

3 mutable phenomena (vikara rupa) of lightness (lahuta), malleability (muduta) and wieldiness (kammannata)

8
inseparables (avinibbhoga rupa kalapa) of earth (pathavi), water (apo),
fire (tejo), air (vayo), visible form (vanna), smell (gandha), taste
(rasa), nutritive essence (oja)

Space (pariccheda)


Grouping of Material Phenomena (Kalapa Yojana)

TYPE I

2006-7. The arising of Rupa occurs in groups (Rupa Kalapa).  Give a brief account.

2007-6. What is a group of material phenomena (Rupa
Kalapa)? How many such groups are there according to the originating conditions?

2009-What is meant by a group of material
phenomena (Rupa Kalapa)? Explain in detail.

-Material phenomena arise together in groups and share a common basis
- Arise and cease together

- 21 groups in all

A. Groups originating from kamma (9)
i.
Vital nonad - 8 inseparable material phenomena (maha bhuta + visible
form, smell, taste and nutritive essence) + vitality (life faculty)
ii. Eye decad - Vital nonad + eye sensitivity
iii. Ear decad - Vital nonad + ear sensitivity
iv.
Nose decad - Vital nonad + nose sensitivity
v. Tongue decad - Vital nonad + tongue sensitivity
vi. Body decad - Vital nonad + body sensitivity
vi. Female decad - Vital nonad + femininity
vii. Male decad - Vital nonad + masculinity
vii.  Heart base decad - Vital nonad + heart base

B. Groups originating from consciousness (6)
i. Pure octad - 8 inseparables conditioned by citta
ii. Bodily intimation octad - Pure octad + bodily intimation
iii. Vocal intimation Decad - Pure octad + vocal intimation + sound
iv. Un-Decad of lightness triad - Pure octad + lightness, malleability, wieldiness
v. Do-Decad of Vocal Intimation and the Lightness triad - pure octad + bodily intimation + mutable triad
vii. Tri-Decad of Vocal Intimation, Sound and the Lightness triad - pure octad + bodily intimation + sound + mutable triad

C.
Groups originating from temperature (4)
i. Pure octad - 8 inseparables conditioned by temperature (utu)
ii. Sound nonad - Pure octad + sound
iii. Un-decad of Lightness Triad - Pure octad + lightness, malleability, wieldiness
iv. Do-decad of Sound and the Lightness Triad - Pure octad + sound + lightness, malleability, wieldiness

D.
Groups originating from nutriment(2)
i. Pure octad - 8 inseparables conditioned by nutriment
ii. Un-decad of Lightness Triad - Pure octad + lightness, malleability, wieldiness

TYPE II

2008-7.      
Name the groups of material phenomena (rupa
kalapa) originated by past kamma. Explain as to how
and when these groups come into being and die.

 -Material phenomena arise together in groups and share a common basis
- Arise and cease together, hence the term group (kalapa)   

- 21 groups in all

Groups originating from kamma (9) - known as Kammaja Rupa
i.
Vital nonad - 8 inseparable material phenomena (maha bhuta + visible
form, smell, taste and nutritive essence) + vitality (life faculty)
ii. Eye decad - Vital nonad + eye sensitivity
iii. Ear decad - Vital nonad + ear sensitivity
iv.
Nose decad - Vital nonad + nose sensitivity
v. Tongue decad - Vital nonad + tongue sensitivity
vi. Body decad - Vital nonad + body sensitivity
vi. Female decad - Vital nonad + femininity
vii. Male decad - Vital nonad + masculinity
vii.  Heart base decad - Vital nonad + heart base

Kammaja Rupa (Kamma born material phenomena)
  • Commences arising simultaneously with the arising of patisandhi citta and continues to arise at each of 3 sub-moments of citta
  • Arising of such rupa will occur till the 17th citta preceding the death moment (cuti citta)
  • Enables all kamma rupa to cease at last moment of cuti citta

TYPE III

2012-2. What are
‘the Elements of Matter that cannot be separated’ (Avinibhoga rupa)?

8 inseparables (avinibbhoga rupa
kalapa) are:

i. earth (pathavi)

ii. water (apo)

iii. fire (tejo)

iv. air (vayo)

v. visible form (vanna)

vi. smell (gandha)

vii. taste (rasa)

viii. nutritive essence
(oja)

Material
phenomena, though individually separated and identified as having 28
different characteristics, are not able to arise individually, but
instead, arise in groups.  Avinibbhoga rupa kalapa is the smallest of
these inseparable groups.  They are the most basic primary elements
which are inseparable and found in each and every form of minute matter.


The Occurrence of Material Phenomena (Rupa Pavattikkama) (**skipping this topic)

2006-6. Physical body of a human being according to Abhidhamma arises on four conditions.  Explain.

Physical body of a human being

  • is womb-born
  • 3 decads of body, sex and heart base are born at moment of conception

i. Kammaja Rupa (Kamma born material phenomena)

  • Commences arising simultaneously with the arising of patisandhi citta and continues to arise at each of 3 sub-moments of citta
  • Arising of such rupa will occur till the 17th citta preceding the death moment (cuti citta)
  • Enables all kamma rupa to cease at last moment of cuti citta

ii. Cittaja Rupa (Consciousness born material phenomena)

  • Commences arising at first bhavanga citta
  • Continues arising at 1st sub-moment of each citta until moment of death

iii. Utuja Rupa (Temperature born material phenomena)

  • Commences arising at 2nd sub-moment of patisandhi citta
  • Continues arising even up to last moment of death cuti
  • Corpse one leaves behind after death is only a bundle of utuja rupa

iv. Aharaja Rupa (Nutriment born material phenomena)

  • Commences arising at time of disseminating nutritive essence extracted from food one takes in until moment of death

XI TEN BASES OF MERITORIOUS ACTION DASA PUNA KIRIYA VATTHU


Published on Jan 16, 2018


IN TRODUCTION

CONTENTS
1. Unwholesome and Wholesome Roots (Akusala Kusala Hetu)
2. Meritorious Action (Punna-kiriya)
3. Ten Bases of Meritorious Action (Dasa Punna-kiriya Vatthu)
4. Types of Wholesome Kamma
5. Classification of Individuals (Puggala-bheda)
6. References

6. References
1) The Roots of Good and Evil by the Venerable Nyanaponika Thera, The Wheel No. 251/253.
2) The Essence of Buddha Abhidhamma by Dr. Mehm Tin Mon.


10. List and explain kamavacara sobna kusala citta (10M)



11. List and explain kamavacara sobana vipaka citta (10 M)
7:12 / 38:22
3c. THE 89 KINDS OF CITTA (Consciousness)







Published on Oct 17, 2017



Richard
Jones guides the dhamma class through the system of classification of
Cittas (Consciousness) into 89 different kinds, according to its most
prominent root.

The roots are Greed (Lobha), Hatred (Dosa,) and Ignorance / Delusion
(Moha) which are further classified by feeling tones (Vedana). There are
also variations according to its association with wrong view or whether
or not the Citta is prompted or spontaneous.

Recorded at The London Buddhist Vihara on Thursday 12th October 2017.
. . . . . . . . .
Subscribe for new videos: https://goo.gl/9w29n6




12.

13. List and explain kamavacara sobana kiria citta (10M)



image.png



Though
a lotus
flower grows in the murky water, it breaks
the surface and fragrantly blooms. Thus the wise are born in worldly
society yet
they rise above it and realize Nibbana - The Buddha. 
Be a Lotus Flower, follow The
Buddha’s Five Precepts
and Eightfold Path. 

Five
Precepts
bo leaf ආගමික වේලාව

 

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14. List and explain Rupavacara kusala citta (10 M)

http://www.abhidhamonline.org/Chapter1-9/ch10citta/chap07rupavacara.htm

Abhidhamma - Rupa Vacara Citta - April, 20, 2014

Published on Jul 1, 2014


by U Garudhamma


15. List and explain Rupavacara vipaka citta (10 M)
https://www.youtube.com/watch?v=PZjeiOIXEMI
rupa1.flv

Published on Sep 15, 2011



https://www.youtube.com/watch?v=PZjeiOIXEMI
rupa1.flv
Felix Sim
Published on Sep 15, 2011
rupa materi in abhidhamma
Category
Education


youtube.com
rupa materi in abhidhamma
List and explain Rupavacara kusala citta (10 M)

16. List and explain Rupavacara kiria citta (10 M)

17. List and explain Arupavacara kusala citta (10 M)

https://www.wisdomlib.org/definition/arupavacara-citta

Arupavacara Citta; 1 Definition(s)
Introduction

Introduction
In Buddhism
Abhidhamma
Relevant definitions
Relevant text
Comments


Arupavacara Citta means something in Buddhism, Pali. If you want to
know the exact meaning, history, etymology or English translation of
this term then check out the descriptions on this page. Add your comment
or reference to a book if you want to contribute to this summary
article.
In Buddhism
Abhidhamma

Part of Lokiya Cittas.

There are 12 arupavacara cittas. They can be divided into three groups according to their origin or jati. They are

4 arupakusala cittas,
4 arupavipaka cittas, and
4 arupakiriya cittas.


4 arupakusala cittas are cittas that arise when arupa jhana are being
practised. The practice of arupa jhana is bhavana kusala. So at the time
of arupa jhana, arupakusala cittas arise.
Where the practitioner is
an arahat, then the arising arupa jhana are called arupakiriya cittas.
Kiriya citta does not give rise to kammic force or seed effect. Kusala
citta gives vipaka or resultant cittas. The practice of arupa jhana may
give rise to rebirth in arupa brahma bhumi.
4 arupavipaka cittas are
resultant cittas due to respective arupakusala citta. These 4 cittas
arise only in arupa brahma. Because they all are patisandhi citta,
bhavanga citta, and cuti citta of arupa brahma. So they cannot arise in
other planes of existence.

These 12 cittas arise mostly in arupa
brahma bhumi. So they are called arupavacara cittas. Arupa here means
arupa brahma bhumi or arupa brahma realm or formless realm.
(Source): Journey to Nibbana: Patthana Dhama
Abhidhamma book cover
context information


Abhidhamma (अभिधम्म) usually refers to the last section (piṭaka) of the
Pali canon and includes schematic classifications of scholastic
literature dealing with Theravāda Buddhism. Primary topics include
psychology, philosophy, methodology and metaphysics which are rendered
into exhaustive enumerations and commentaries.

Discover the meaning of arupavacara citta in the context of Abhidhamma from relevant books on Exotic India
Relevant definitions


Search found 646 related definition(s) that might help you understand
this better. Below you will find the 15 most relevant articles:

Citta Citta (चित्त, “mind”) or Cittavaśitā refers to the “mastery of mind” and represents one of the …
Arupavacara arūpāvacara : (adj.) belonging to the realm of arūpins.
Cittanupassana Cittānupassanā:—the critique of heart, adj. °ânupassin D.II, 299; III, 221, 281; …
Bodhicitta Bodhichitta Skt., lit., “awakened mind”; the mind of enlightenment, one of the central no&sh…
Cittagara Cittāgāra—a painted house, i.e. furnished with pictures; a picture gallery Vin.IV, 29…
Cittavikkhepa Cittavikkhepa—(cp. °kkhepa) madness S.I, 126 (+ummāda); Nett 27; Vism.34; …
Cittapatta Cittapatta—(adj.) having variegated wings J.VI, 540, 590;
Cittasala Cittasālā—a painted room or picture gallery DA.I, 253;
Cittakara Cittakāra—a painter, a decorator (cp. rajaka) S.II, 101=III, 152; Th.2, 256; J.VI, 3…
Cittakathika Cittakathika—=°kathin A.I, 24; Th.2, 449 (+bahussuta), expld at ThA.281 by cittad…
Cittapassaddhi Cittapassaddhi—calm of h., serenity of mind (cp. kāya°) S.V, 66; Dhs.62;
Cittamuduta Cittamudutā—plasticity of mind (or thought) Dhs.62, 277, 325;
Cittapatali Cittapāṭalī—Name of a plant (the “pied” trumpet-flower) in the world of Asuras J.I, 20…
Cittakkhepa Cittakkhepa—derangement of the mind, madness Vin.V, 189=193 (ummāda+); A.III, 219 (um…
Cittasantapa Cittasantāpa—“heart-burn, ” sorrow PvA.18 (=soka);
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Abhidhamma And Practice (by Nina van Gorkom)

Appendix

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Cetasikas (by Nina van Gorkom)

Chapter 3 - Perception < [Part I - The Universals]

Chapter 6 - Concentration < [Part I - The Universals]

Chapter 5 - Volition In The Cycle Of Birth And Death < [Part I - The Universals]

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Abhidhamma in Daily Life (by Nina Van Gorkom)

Chapter 1 - The Four Paramattha Dhammas

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wisdomlib.org
Part
of Lokiya Cittas. There are 12 arupavacara cittas. They can be divided
into three groups according to their origin or jati. They are 4
arupakusal

List and explain Rupavacara kiria citta (10 M)

18. List and explain Arupavacara vipaka citta (10 M)

19. List and explain Arupavacara kiria citta (10 M)

20. List and explain Lokutara  magga citta (10 M)

21. List and explain Lokutara  phala citta (10 M)
https://puredhamma.net/forums/topic/difference-between-magga-and-phala-citta/
Difference between Magga and Phala Citta

22. What is Jhana ? List and explain Jhana factors and nivaranaas (10 M)
https://www.youtube.com/watch?v=USJPI7MP3Tw
What is a Jhana? Commentaries vs Suttas - Meaning?

Published on Feb 5, 2012



In
this excellent talk to a group of meditators Bhante explains what the
true meaning of a Jhana is - a level of understanding-not absorption -
And he discusses toward the end of the talk what the meditator will
experience if they follow the Jhanas all the way through to Nibbana. He
explains a different interpretation of the Satipatthana Sutta. He shows
you how he re-discovered what the Buddha taught. He addresses also,
“What is Craving?” Its an actual thing. There is a tension and
tightness in the mind that arises - like flame from something on fire.
When there is no craving there is Ni (No) bana (fire)!

He explains how he set aside the commentaries like the Vissudhi Magga
and went back to the original Suttas, as in the Majjhima Nikaya. He
asks that you please, please add the missing step back into the
meditation you are doing! That is the Relax Step. In the Suttas - the
Satipatthana Sutta - the word is “Tranquilize”.

This is an audio talk with a slide show with some added text to
emphasize Bhante’s talk.

This talk has Russian subtitles which may be turned on.

For more information on this and other talks please visit http://www.DhammaSukha.Org .

Search for more videos using “Vimalaramsi” as the key word at Youtube.

Check out Bhante’s book: “Life is Meditation; Meditation is Life” on Amazon. Just search “Vimalaramsi” on http://www.amazon.com

http://www.dhammasukha.org

Book just published on Bhante’s teachings
http://www.thepathtonibbana.com/




List and explain Arupavacara kusala citta (10 M)

http://www.watboonyawad.com/#
https://youtu.be/__NbCj9j1yo

Wat
Boonyawad at Bangkok Thailand was visited by Venerable Sukadananda,
Alok Bhantes , Upasakas Kumar, Ramesh Babu, Hanumantaraya and
Jagatheesan Chandrasekharan to bring Buddha’s Relics to Maha Bodhi
Society and handed over to Most Venerable Ananda Bhante Ji on 10-12-2018
at Bengaluru Airport


youtube.com
เสียงพระธรรมเทศนา พระอาจารย์อัครเดช (ตั๋น) ถิรจิตโต ในงานถวายผ้ากฐิน ปี ๒๕๖๐ ณ วัดบุญญาวาส อ.บ่อทอง…



Wat Boonyawad

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