2858 Mon 31 Dec 2018
http://www.abhidhamma.com/txt_
NandamÄlÄbhivaį¹sa MahÄthera. FUNDAMENTAL ABHIDHAMMA
I. Chapter 1: Citta
1. Citta: Consciousness…
I. Chapter 1: Citta
1. Citta: Consciousness
2. Definition and classification ā 89/121
3. KÄmÄvacara ā 54
4. Akusala ā 12
5. LobhamÅ«la ā 8
6. DosamÅ«la ā 2
7. MohamÅ«la ā2
8. Ahetuka ā 18
9. Akusala vipÄka ā 7
10. Kusala vipÄka ā 8
11. Kriya ā 3
12. KÄma-sobhana ā 24
13. Kusala ā 8
14. VipÄka ā 8
15. Kriya ā 8
16. Classification of kÄmÄvacara citta
17. RÅ«pÄvacara ā 15
18. Nivaraį¹a ā 5
19. ArÅ«pÄvacara ā 12
20. Object ā 4
21. Lokuttara ā 8/40
22. Four types of magga
23. Magga and Saį¹yojanas (Fetters)
24. Phala (Fruition)
25. Lokuttara jhÄna
26. JhÄna citta
1. Citta: Consciousness
2. Definition and classification ā 89/121
CHAPTER 1 Citta:
Consciousness Definition and classification Citta, consciousness, is
awareness of object. It is conscious (aware) of object, so it is called
citta. All types of consciousness are the same according to the nature
of being conscious of the object. But, it can be classified into 89 or
121 through the plane where it arises, type, associated dhamma,
promptitude, jhÄna, object that receives and magga (the constitution of
the Eight Noble Paths).
Citta 89/121
| KÄmÄvacara = 54 | akusala = 12 | lobhamÅ«la = 8 |
| dosamūla = 2 | ||
| mohamūla = 2 | ||
| ahetuka = 18 | akusala vipÄka = 7 | |
| kusala vipÄka = 8 | ||
| kriya = 3 | ||
| kÄma sobhana = 24 | kusala = 8 | |
| vipÄka = 8 | ||
| kriya = 8 | ||
| RÅ«pÄvacara = 15 | kusala = 5 | |
| vipÄka = 5 | ||
| kriya = 5 | ||
| ArÅ«pÄvacara = 12 | kusala = 4 | |
| vipÄka = 4 | ||
| kriya = 4 | ||
| Lokuttara = 8/ 40 | magga = 4/20 | |
| phala = 4/20 | ||
3. KÄmÄvacara ā 54
Cittas that frequent kÄma plane are called ākÄmÄvacaraā
(consciousness that frequents the plane of sensual pleasure). The
kÄmÄvacara citta is first classified into three, namely, akusala,
ahetuka and sobhana.
4. Akusala ā 12
meritorious, wholesome or moral. So akusala is demeritorious,
unwholesome or immoral. All types of akusala are with fault and bring
about ill (bad) results. Akusala consciousness is classified into three
types by means of its root, namely:
| 1. Lobhamūla | Attachment-rooted consciousness |
| 2. Dosamūla | Hatred-rooted consciousness |
| 3. Mohamūla | Delusion-rooted consciousness |
Note: Attachment, hatred and delusion are mental concomitants, and they are the root of all types of akusala.
5. LobhamÅ«la ā 8
The consciousness that is rooted in attachment is ālobhamÅ«laā. All
types of lobhamūla are the same in the nature of craving. But it is
divided into eight according to feeling, association and promptitude.
The lobhamūla consciousness is twofold by means of feeling: pleasant
feeling and neutral feeling. Each one is twofold by means of
association: with wrong view and without wrong view. So lobhamūla is
four types. Again each of them is divided twofold by means of
promptitude: with promptitude and without promptitude. Thus lobha-mūla
is classified into eight.
The following is how lobhamūla can be divided into eight types:
| Feeling | Association | Promptitude |
| With pleasant | With wrong view | Without |
| With neutral | Without wrong view | With |
| The meaning of PÄįø·i terms: | |
| Somanassa-sahagata | = accompanied by pleasure |
| UpekkhÄ-sahagata | = accompanied by indifference |
| Diį¹į¹higata-sampayutta | = connected with wrong view |
| Diį¹į¹higata-vippayutta | = disconnected from wrong view |
| Asaį¹ khÄrika | = without promptitude |
| Sasaį¹ khÄrika | = with promptitude |
6. DosamÅ«la ā 2
The consciousness that is rooted in hatred is ādosamÅ«laā. All types
of dosamūla are the same in feeling and association. But it is
classified into two by means of promptitude: with promptitude and
without promptitude.
The following is how dosamūla can be divided into two types:
| Feeling | Association | Promptitude |
| With displeasure | With ill will | Without |
| With |
| PÄįø·i terms and their meanings: | |
| Domanassa-sahagata | = accompanied by displeasure |
| Paį¹Ä«gha-sampayutta | = connected with ill will |
7. MohamÅ«la ā2
The consciousness that is rooted in delusion is āmohamÅ«laā. All
types of mohamūla are the same in feeling, indifference. It is
classified into two according to association. But it cannot be divided
as āwith promptitude and without promptitudeā.
How mohamūla can be divided into two types:
| Feeling | Association |
| Indifference | Connected with doubt |
| Connected with restlessness |
| PÄįø·i terms and their meanings: | |
| UpekkhÄ-sahagata | = accompanied by indifference |
| VicikicchÄ-sampayutta | = connected with doubt |
| Uddhacca-sampayutta | = connected with restlessness |
8. Ahetuka ā 18
In Abhidhamma treatise, the six types of mental states, lobha =
attachment, dosa = hatred, moha = delusion, alobha = non-attach-ment,
adosa = non-hatred, and amoha = non-delusion, are described as āhetuā,
meaning conditions that fortify effects concerned like the root of a
tree.
The consciousness that dissociates from such a āhetuā is called
āahetukaā. It means a consciousness that is absent from āhetuā. Ahetuka
citta is divided into three according to ātypesā, namely,
1. Akusala vipÄka = result of akusala
2. Kusala vipÄka = result of kusala, and
3. Kriya / kiriya = functional consciousness
9. Akusala vipÄka ā 7
The consciousness that is the result of akusala is called āakusala
vipÄkaā. The akusala vipÄka citta is classified into seven according to
base where mind arises and function that mind performs.
Note: The base where mind arises is six-fold; the function mind performs is 14. They will be explained later.
How akusala vipÄka is classified into seven:
A. According to base:
1. Eye-consciousness accompanied by indifference, and so are
2. Ear-consciousness
3. Nose-consciousness
4. Tongue-consciousness
5. Body-consciousness accompanied by pain
B. According to function:
6. Receiving consciousness accompanied by indifference
7. Investigating consciousness accompanied by indifference
| PÄįø·i terms and their meanings: | |
| UpekkhÄ-sahagata | = accompanied by indifference |
| Dukkha-sahagata | = accompanied by pain |
| Cakkhu-viƱƱÄį¹a | = eye-consciousness |
| Sota-viƱƱÄį¹a | = ear-consciousness |
| GhÄna-viƱƱÄį¹a | = nose-consciousness |
| JivhÄ-viƱƱÄį¹a | = tongue-consciousness |
| KÄya-viƱƱÄį¹a | = body-consciousness |
| Sampaį¹icchana | = receiving |
| SantÄ«raį¹a | = investigating |
10. Kusala vipÄka ā 8
The consciousness that is the result of kusala is called ākusala
vipÄkaā. The kusala vipÄka citta is classified into eight according to
base where mind arises and function that mind performs. How kusala
vipÄka is classified into eight:
A. According to base:
1. Eye-consciousness accompanied by indifference, and so are
2. Ear-consciousness
3. Nose-consciousness
4. Tongue-consciousness
5. Body-consciousness accompanied by happiness
B. According to function:
6. Receiving consciousness accompanied by indifference
7. Investigating consciousness accompanied by indifference
8. Investigating consciousness accompanied by pleasure
| PÄįø·i terms and their meanings: | |
| UpekkhÄ-sahagata | = accompanied by indifference |
| Sukha-sahagata | = accompanied by happiness |
11. Kriya ā 3
The consciousness that acts, but does not produce an effect (as
kamma does) is called ākriyaā. The kriya citta is classified into three
according to function. How kriya is classified into three types:
1. Adverting consciousness in Five-door accompanied by indifference
2. Adverting consciousness in Mind-door accompanied by indifference
3. Smile-producing consciousness accompanied by pleasure
| PÄįø·i terms and their meanings: | |
| PaƱca-dvÄra-Ävajjana | = altering consciousness in Five-door |
| Mano-dvÄra-Ävajjana | = altering consciousness in Mind-door |
| HasituppÄda | = smile-producing consciousness |
12. KÄma-sobhana ā 24
Among the kamÄvacara cittas, 24 types of consciousness are called
āsobhanaā because they are magnificent due to being good qualities and
producing good effects.
The kÄma-sobhana citta is classified into three types, namely, kusala, vipÄka and kriya.
13. Kusala ā 8
Kusala is so-called because it eradicates evil. All types of kusala are naturally free from fault and bring about happiness.
Kusala citta is classified into eight, according to feeling,
association and promptitude. The following is how kusala can be divided
into eight types:
| Feeling | Association | Promptitude |
| With pleasant | With knowledge | Without |
| With neutral | Without knowledge | With |
When kusala citta arises, it feels pleasant or indifferent. Each of
them is two-fold: with knowledge and without knowledge. So kusala is
four. Four multiplied by the two promptitudes, without or with, gives
eight.
| The meaning of PÄįø·i terms: | |
| ĆÄį¹a-sampayutta | = connected with knowledge |
| ĆÄį¹a-vippayutta | = disconnected from knowledge |
14. VipÄka ā 8
The consciousness that is the result of kusala is called āvipÄkaā.
The vipÄka citta is classified in the same way as kusala that is its
cause. Thus, vipÄka is classified into eight types similar to kusala.
15. Kriya ā 8
Kriya means mere action. It is, although similar to kusala, not
operative. Nor does it bear the result of kusala. It arises within
arahantas who are devoid of mental defilements and do not come to be
reborn in the next life. Kriya is classified into eight types in the
same way.
| 1. According to feeling: | ||
| Citta associated with pleasure | 18 | |
| Citta associated with happiness | 1 | |
| Citta associated with displeasure | 2 | |
| Citta associated with pain | 1 | |
| Citta associated with neutral feeling | 32 | |
|
Total
|
54 | |
| 2. According to type: | ||
| Kusala | 8 | |
| Akusala | 12 | |
| VipÄka | 23 | |
| Kriya | 11 | |
|
Total
|
54 |
17. RÅ«pÄvacara ā 15
The consciousness that arises mostly in the ārÅ«pa brahmaā world is
called ārÅ«pÄvacaraā. The rÅ«pÄvacara citta is basically classified into
five according to the five jhÄna stages. Then five multiplied by the
three types, kusala, vipÄka and kriya, comes to 15.
The constitution of jhÄnas
- The first jhÄna that is constituted by vitakka, vicÄra, pÄ«ti, sukha and ekaggatÄ.
- The second jhÄna that is constituted by vicÄra, pÄ«ti, sukha and ekaggatÄ.
- The third jhÄna that is constituted by pÄ«ti, sukha and ekaggatÄ.
- The fourth jhÄna that is constituted by sukha and ekaggatÄ.
- The fifth jhÄna that is constituted by upekkhÄ and ekaggatÄ.
The meaning of PÄįø·i terms:
| JhÄna | = JhÄna is so called because it concentrates firmly on an object. The word jhÄna is used for the unity of jhÄna factors. |
| JhÄnaį¹ ga | = There are 5 jhÄna factors, namely, vitakka, vicara, etc. |
| Vitakka | = Initial application |
| VicÄra | = Sustained application |
| PÄ«ti | = Joy |
| Sukha | = Happiness |
| UpekkhÄ | = Neutral feeling |
| EkaggatÄ | = One-pointedness of the object |
Paį¹hamajhÄna is the constitution of five jhÄna factors, and it is
the first stage that is attained. Dutiya jhÄna is the constitution of
four jhÄna factors, and it is the second stage that is attained. Tatiya
jhÄna is the constitutions of three jhÄna factors, and is the third
stage attained. Catuttha jhÄna is the constitution of two jhÄna factors,
and it is the fourth stage that is attained. PaƱcama jhÄna is the
constitution of two jhÄna factors, and it is the fifth stage that is
attained.
| JhÄnaį¹ gas | JhÄnas | ||||
| V | V | P | S | E | 1st |
| V | P | S | E | 2nd | |
| P | S | E | 3nd | ||
| S | E | 4th | |||
| U | E | 5th | |||
The meaning of jhÄna:
In another way, jhÄna is so-called because it temporarily burns those adverse mental states. They are termed nivaraį¹a in PÄįø·i.
18. Nivaraį¹a ā 5
The PÄįø·i word, nivaraį¹a, is equivalent to the English word
āhindranceā. Nivaraį¹a is the hindrance of merit. There are five types of
mental states:
| 1. KÄmacchanda | = sensual desire |
| 2. ByÄpÄda | = ill will |
| 3. Thīna-middha | = sloth and torpor |
| 4. Uddhacca-kukkucca | = restlessness and remorse |
| 5. VicikicchÄ | = doubt |
Those five hindrances are burnt by the five jhÄna factors each:
| 1. Thīna-middha | by | vitakka |
| 2. VicikicchÄ | by | vicÄra |
| 3. ByÄpÄda | by | pÄ«ti |
| 4. Uddhacca-kukkucca | by | sukha |
| 5. KÄmacchanda | by | ekaggatÄ |
How rÅ«pÄvacara citta is classified into 15:
| JhÄna | Kusala | VipÄka | Kriya |
| First jhÄna = 3 | 1 | 1 | 1 |
| Second jhÄna = 3 | 1 | 1 | 1 |
| Third jhÄna = 3 | 1 | 1 | 1 |
| Fourth jhÄna = 3 | 1 | 1 | 1 |
| Fifth jhÄna = 3 | 1 | 1 | 1 |
| Total 15 = | 5+ | 5+ | 5 |
19. ArÅ«pÄvacara ā 12
The consciousness that mostly arises in the arūpa brahma world is
called āarÅ«pÄvacaraā. ArÅ«pÄvacara citta is basically classified into 4
types, according to object. Then, 4 multiplied by 3 types, namely,
kusala, vipÄka and kriya, comes to 12.
20. Object ā 4
The 4 objects are divided into two: Passing over and receiving.
| The passed-over objects | The receiving objects |
| Kasiį¹a device | Infinite space |
| Infinite space | First viƱƱÄį¹a |
| First viƱƱÄį¹a | Nothingness |
| Nothingness | Third viƱƱÄį¹a |
The meaning of terms:
| Kasiį¹a | = | Entirety of device. The ten kinds of entirety of device are used as an object of rÅ«pa jhÄna. |
| Infinite space | = | A space that is known by removing the entirety of device. |
| First viƱƱÄį¹a | = | The consciousness that occurs depending on infinite space. It is only the first type of arÅ«pa cittas. |
| Nothingness | = | It is the non-existence of the first viƱƱÄį¹a of arÅ«pa citta. |
| Third viƱƱÄį¹a | = | The consciousness that occurs depending on the non-existence of the first viƱƱÄį¹a. |
How arÅ«pÄvacara citta is classified into 12:
| Object | Kusala | VipÄka | Kriya | |
| ÄkÄsÄnaƱca Äyatana | = 3 | 1 | 1 | 1 |
| ViƱƱÄį¹aƱca Äyatana | = 3 | 1 | 1 | 1 |
| ÄkiƱcaƱƱa Äyatana | = 3 | 1 | 1 | 1 |
| NevasaƱƱÄ-nÄsaĆ±Ć±Ä Äyatana | = 3 | 1 | 1 | 1 |
| Total | 12 = | 4 + | 4 + | 4 |
The meaning of PÄįø·i terms:
| ÄkÄsÄnaƱcÄyatana | = | The consciousness that has the āinfinite spaceā as its object. |
| ViƱƱÄį¹aƱcÄyatana | = | The consciousness that has the āinfinite viƱƱÄį¹aā as its object. |
| ÄkiƱcaƱƱÄyatana | = | The consciousness that has ānon- existence of the first viƱƱÄį¹aā as its object. |
| NevasaƱƱÄ-nÄsaƱƱÄyatana | = | The consciousness that has neither perception nor non-perception based on its object. |
Note: All types of arÅ«pa jhÄna belong to the fifth jhÄna, the constitution of upekkhÄ and ekaggatÄ.
21. Lokuttara ā 8/40
These three types of worlds, kÄma, rÅ«pa and arÅ«pa, are called
ālokaā, meaning āmundaneā. The consciousness that goes out from ālokaā
or is higher than loka is called ālokuttaraā, meaning āsupra-mundaneā.
Magga, the constitution of the Eightfold Noble Path, is classified
into four. So, lokuttara citta is classified into four according to
magga.
Phala, the effect of magga, is also four, according to magga that is its cause.
The meaning of PÄįø·i terms:
| Magga | = | By removing mental defilements, it attains NibbÄna, so it is called magga |
| Maggaį¹ ga | = | The eight factors that compose magga: they are described as the āEightfold Noble Path.ā |
| SammÄ-diį¹į¹hi | = | Right understanding |
| SammÄ-saį¹ kappa | = | Right thought |
| SammÄ-vÄcÄ | = | Right speech |
| SammÄ-kammanta | = | Right action |
| SammÄ-ÄjÄ«va | = | Right livelihood |
| SammÄ-vÄyÄma | = | Right effort |
| SammÄ-sati | = | Right mindfulness |
| SammÄ-samÄdhi | = | Right concentration |
22. Four types of magga
Magga, the constitution of the Eightfold Noble Path, is classified into four:
| 1. SotÄpatti | = Magga that enters the stream to NibbÄna |
| 2. SakadÄgÄmi | = Magga of once-returner to the kÄma world |
| 3. AnÄgÄmi | = Magga of non-returner to the kÄma world |
| 4. Arahatta | = Magga that is the cause of arahatta fruition |
23. Magga and Saį¹yojanas (Fetters)
The magga of sotÄpatti completely eradicates the two fetters, wrong
view and doubt. The magga of sakadÄgÄmi causes reduction of sensual
desire and hatred. The magga of anÄgÄmi completely eradicates the two
fetters, sensual desire and hatred. The magga of arahatta completely
eradicates the five fetters, desire for rÅ«pa jhÄna, desire for arÅ«pa
jhÄna, conceit, mental restlessness, and ignorance.
24. Phala (Fruition)
Phala is that which is the effect of magga. It belongs to vipÄka citta. But āphalaā is a special term for the effect of magga.
25. Lokuttara jhÄna
Lokuttara is divided twofold: without jhÄna and with jhÄna. If it
arises without jhÄna, lokuttara citta is divided into 8. If it arises
with jhÄna, lokuttara citta is divided into 40. The 5 jhÄnas multiplied
by the 4 maggas make 20. The 5 jhÄnas multiplied by the 4 phalas is 20.
Thus, 20 plus 20 becomes 40.
26. JhÄna citta 67
The jhÄna cittas, mundane and supramundane, total 67.
| Mundane | Supramundane | Total | |
| First jhÄna | 3 | 8 | = 11 |
| Second jhÄna | 3 | 8 | = 11 |
| Third jhÄna | 3 | 8 | = 11 |
| Fourth jhÄna | 3 | 8 | = 11 |
| Fifth jhÄna | 15 | 8 | = 23 |
| Total | = 67 |
More images for kamavacara sobana kiria citta
rupavacara citta
There are 15 rupavacara citta (consciousness mostly experienced in
rupa-loka).
They are divided into three classes in the same
way as the kamavacara ā sobhana citta are equally divided into
kusala, vipaka and kiriya citta.
1.rupavacara kusala citta (5)
= rupa-jhana moral consciousness
2.rupavacara vipaka citta (5)
= rupa-jhana resultant consciousness
3.rupavacara kiriya citta
(5) = rupa-jhana functional consciousness
Rupavacara-kusala
citta and rupavacara-kiriya citta are experienced in the sense sphere
as well as in the fine-material sphere whereas rupavacara-vipaka
citta are experienced only in the fine material sphere.
jhana
= a state of wilful concentration or absorption on an object. It is a
combination of factors of absorption (jhanaranga). These factors
number five in total. They are:
(1)vitakka = initial
application that directs the mind toward the object
(2)vicara =
sustained application that examines the object again and
again
(3)piti = joy or pleasurable interests in the
object
(4)vedana = feeling, sensation (two kinds of vedana that
occur in jhana are:
(a)sukha = pleasant or agreeable
feeling
(b)upekkha = neutral feeling, equaniminity
(5)ekaggata
= one-pointedness, samadhi (concentration)
Vitakka, vicara,
piti, sukha or upekkha, and ekaggata cetasika can influence the mind
to be fixed on an object. They can be developed and strengthened by
samatha ā bhavana which is actually a form of mental
training.
Our mind is normally not tranquil or calm. It is
constantly agitated by five hindrances (nivaranas); namely sensuous
desire (kamacchanda), illwill (vyapada), sloth and torpor
(thina-middha), restlessness and remorse (uddhacca-kukkucca) and
sceptical doubt (vicikiccha).
These hindrances can be overcome
and temporarily dismissed by tranquillity-meditation
(samatha-bhavana).
In the first jhana, all the five
jhana-factors are present. Then by meditating on the
patibhaga-nimitta of pathavi-kasina further eliminating the lower
jhana ā factors one by one, a person can attain the higher
jhanas. He or she attains the second jhana when vitakka is
eliminated, the third jhana when vicara is further eliminated, the
fourth jhana when piti is also eliminated, and finally the fifth
jhana when sukha is replaced by upekkha.
rupavacara kusala
citta
(Fine-material Sphere Moral Consciousness)
|
tak |
ca |
pi |
su/up |
ek |
|
+ |
+ |
+ |
+ |
- |
|
pa |
du |
ta |
ca |
pan |
+ means sukha which is the same as
somanassa
- means upekkha
1.vitakka, vicara, piti,
sukhāekaggata sahitam pathamajjhana kusala-cittam
2.vicara,
piti, sukhāekaggata sahitam dutiyajjhana kusala-cittam
3.piti,
sukhāekaggata sahitam tatiyajjhana kusala-cittam
4.sukhāekaggata
sahitam catutthajjhana kusala-cittam
5.upekkhāekaggata
sahitam pancamajjhana kusala-cittam
Meanings
1.First
jhana moral consciousness together with initial application,
sustained application, joy, bliss and one-pointedness.
2.Second
jhana moral consciousness together with sustained application, joy,
bliss and one-pointedness.
3.Third jhana moral consciousness
together with joy, bliss and one-pointedness.
4.Fourth jhana moral
consciousness together with bliss and one-pointedness.
5.Fifth
jhana moral consciousness together with equanimity and
one-pointedness.
rupavacara vipaka citta
(Fine-material
Sphere Resultant Consciosness)
|
tak |
ca |
pi |
su/up |
ek |
|
+ |
+ |
+ |
+ |
- |
|
pa |
du |
ta |
ca |
pan |
In naming the rupavacara vipaka
citta, just change kusala (moral) in the names of the rupavacara
kusala citta into vipaka (resultant).
arupavacara
citta
(consciousness mostly experienced in arupa-loka)
There
are 12 arupavacara citta which are equally divided into three groups
of kusala, vipaka and kiriya citta.
1.arupavacara kusala citta
= arupa-jhana moral consciousness (4)
2.arupavacara vipaka citta =
arupa-jhana resultant consciousness (4)
3.arupavacara kiriya citta
= arupa-jhana functional consciousness (4)
The four
arupavacara kusala citta may be acquired by persons who are not yet
arahats whereas the four arupavacara kiriya citta can arise only in
arahats. These two types of arupavacara citta are experienced in the
sense sphere as well as in the immaterial sphere.
The four
arupavacara vipaka citta are experienced in the immaterial-sphere
only. They are the kamma-resultants of arupavacara kusala citta. A
person who acquires arupa-jhana and maintains it till his or her
death will be reborn in the immaterial sphere.
arupa
jhanas
The person who has developed the five rupa-jhanas
may go up the ladder of concentration to arupa-jhanas. In doing so he
or she uses the concentration associated with the fifth rupa-jhana as
his or her base.
All the four arupa-jhanas belong to the
category of the fifth jhana because they are based on the fifth
rupa-jhana. They all have only two jhana-factors, namely upekkha and
ekaggata.
It should be noted that the five rupa-jhanas differ
from one another in the number of jhana-factors whereas the four
arupa-jhanas differ from one another in the objects of
meditation.
arupavacara kusala citta
(Immaterial Sphere
Moral Consciousness)
|
aka |
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1.upekkāekagga sahitam
akasanancayatana-kusala-cittam
2.upekkhāekaggata sahitam
vinnanancayatana-kusala-cittam
3.upekkhāekaggata sahitam
akincannayatana-kusala-cittam
4.upekkhāekaggata sahitam
nāevaā sanna-
nāsannayatana-kusala-cittam
Meanings
1.akasanancayatana
moral consciousness together with equanimity and
one-pointedness.
2.vinnanancayatana moral consciousness together
with equanimity and one-pointedness.
3.akicnannayatana moral
consciousness together with equanimity and
one-pointedness.
4.nāeva-sanna nāsannayatana moral
consciousness together with equanimity and
one-pointedness
arupavacara vipaka citta
(Immaterial
Sphere Resultant Consciousness)
The four arupavacara
vipaka citta are designated by the same symbols as the four
arupavacara kusala citta. The names are also similar, the only change
necessary is to put vipaka (resultant) in place of kusala
(moral).
arupavacara kiriya citta
(Immaterial Sphere
Functional Consciousness)
and the names are similar, the only change necessary is to put kiriya
(functional) in place of kusala (moral).
Arupavacara Citta; 1 Definition(s)
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.
context information
Abhidhamma (ą¤
ą¤ą¤æą¤§ą¤®ą„ą¤®) usually refers to the last section (piį¹aka)
of the Pali canon and includes schematic classifications of scholastic
literature dealing with TheravÄda 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
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this better. Below you will find the 15 most relevant articles:
| Citta |
Citta (ą¤ą¤æą¤¤ą„ą¤¤, āmindā) or CittavaÅitÄ refers to the āmastery of mindā and represents one of the …
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| Arupavacara |
arÅ«pÄvacara : (adj.) belonging to the realm of arÅ«pins.
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| Cittanupassana |
CittÄnupassanÄ:āthe critique of heart, adj. Ā°Ć¢nupassin D.II, 299; III, 221, 281; … |
|
| Bodhicitta |
Bodhichitta Skt., lit., āawakened mindā; the mind of enlightenment, one of the central no&sh… |
|
| Cittagara |
CittÄgÄraāa painted house, i.e. furnished with pictures; a picture gallery Vin.IV, 29… |
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| Cittakara |
CittakÄraāa painter, a decorator (cp. rajaka) S.II, 101=III, 152; Th.2, 256; J.VI, 3… |
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| Cittakkhepa |
Cittakkhepaāderangement of the mind, madness Vin.V, 189=193 (ummÄda+); A.III, 219 (um… |
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| Cittakathika |
Cittakathikaā=Ā°kathin A.I, 24; Th.2, 449 (+bahussuta), expld at ThA.281 by cittad… |
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| Cittapatali |
CittapÄį¹alÄ«āName of a plant (the āpiedā trumpet-flower) in the world of Asuras J.I, 20… |
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| Cittapassaddhi |
Cittapassaddhiācalm of h., serenity of mind (cp. kÄyaĀ°) S.V, 66; Dhs.62; |
|
| Cittakamma |
Cittakammaādecoration, ornamentation, painting J.IV, 408; VI, 333; Miln.278; Vism.3… |
|
| Citta Ja Citta Samutthana Rupa |
‘mind-produced corporeality’; s. samutthÄna.
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| Cittasantapa |
CittasantÄpaāāheart-burn, ā sorrow PvA.18 (=soka); |
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| Cittavikkhepa |
Cittavikkhepaā(cp. Ā°kkhepa) madness S.I, 126 (+ummÄda); Nett 27; Vism.34; … |
|
| Cittasala |
CittasÄlÄāa painted room or picture gallery DA.I, 253; |
Abhidhamma is the third great division of the PiĀ„aka. It is a huge
collection of systematically arranged, tabulated and classified
doctrines of the Buddha, representing the quintessence of his Teaching.
Abhidhamma means Higher Teaching or Special Teaching; it is unique in
its abstruseness, analytical approach, immensity of scope and
conduciveness to oneās liberation.
Suttanta discourses, the Buddha takes into consideration the
intellectual level of his audience, and their attainments in pƦramĆø. He
therefore teaches the dhamma in conventional terms (vohƦra vacana),
making references to persons and objects as I, we, he, she, man, woman,
cow, tree, etc. But in Abhidhamma the Buddha makes no such concessions;
he treats the dhamma entirely in terms of the ultimate reality
(Paramattha sacca). He analyses every phenomenon into its ultimate
constituents. All relative concepts such as man, mountain, etc. are
reduced to their ultimate elements which are then precisely defined,
classified and systematically arranged.
Thus in Abhidhamma everything is expressed in terms of khandhas, five
aggregates of existence; Ʀyatanas, five sensory organs and mind, and
their respective sense objects; dhƦtu, elements; indriya, faculties;
sacca, fundamental truths; and so on. Relative conceptual objects such
as man, woman, etc. are resolved into ultimate components of khandhas,
Ʀyatanas, etc. and viewed as an impersonal psycho-physical phenomenon,
which is conditioned by various factors and is impermanent (anicca),
suffering (dukkha) and is without a permanent entity (anatta).
Having resolved all phenomena into ultimate components analytically (as
in DhammasaĀ³gaĀ¼Ćø and VibhaĀ³ga) it aims at synthesis by defining
inter-relations (paccaya) between the various constituent factors (as in
PaĀ„Ā„hƦna). Thus Abhidhamma forms a gigantic edifice of knowledge
relating to the ultimate realities which, in its immensity of scope,
grandeur, subtlety, and profundity, properly belongs only to the
intellectual domain of the Buddha.
Introduction
The Abhidhamma consists of the following seven books:
Introduction
The Abhidhamma consists of the following seven books:
Dhammasangaį¹Ä« (translated as āBuddhist Psychological Ethicsā, P.T.S. and
also translated by U Kyaw, Myanmar.)
DhÄtukathÄ (Translated as āDiscourse on Elementsā, P.T.S.)
PuggalapaƱƱatti (Translated as āA Designation of Human Typesā, P.T.S.)
Nyanatiloka in his āGuide through the Abhidhamma Piį¹akaā (B.P.S. Kandy,
1971) and also by U Kyaw Khine in the introduction to his translation of
the Dhammasaį¹ ganÄ«.
of each book with the purpose to show that the classifications found in
the Abhidhamma are not mere lists to be read and memorized. They all
point to the investigation of the realities of our daily life. In this
way the paĆ±Ć±Ä is developed that sees realities as they are, as
impermanent, dukkha and anattÄ. This kind of paĆ±Ć±Ä leads to the
eradication of defilements.
first book, is the āAtthasÄlinÄ«ā, edited by the venerable Buddhaghosa
and translated as āExpositorā.
a table of contents or matrix, which is an introduction. It is more
extensive than a table of contents.
way of triads and dyads. It is a survey of the contents of the first
book and can even serve as an introduction to all seven books. Different
groups of defilements have been listed, such as the intoxicants
(Äsavas), fetters, ties, floods, yokes, hindrances.
matrix there is a Suttanta matrix, explaining sutta terms.
ÄlinÄ«, the commentary to the Dhammasaį¹ ganÄ«, dedicates a whole chapter to
explain the notions of the MÄtika.
dhammÄ, akusala dhammÄ, avyÄ kata dhammÄ.
is real has been contained. In avyÄkata dhammÄ, indeterminate dhammas,
are included all realities that are not kusala or akusala, namely:
vipÄkacittas, kiriyacittas, rÅ« pas and nibbÄna.
directed towards the liberation from the cycle of birth and death
through insight.
(1013-1015):
“Dhammas going to building up; going to pulling down; going to neither.”
accumulated by kamma and corruptions. It is a name for the processes of
rebirth and decease. āLeading to accumulationā are āthose causes which
by being accomplished to go to, lead a man, in whom they arise, to that
round of rebirthā. It is a name for co-intoxicant moral or immoral
states. NibbÄna being free from ācumulationā, which is another word for
āaccumulationā, is called dispersion. āLeading to dispersionā is āgoing
towards that dispersion which he has made his object.ā It is a name for
the Ariyan Paths. Or, āleading to accumulationā are those states which
go about severally arranging (births and deaths in) a round of destiny
like a bricklayer who arranges bricks, layer by layer, in a wall.ā
very round, like a man who continually removes the bricks as they are
laid by the mason.”
Abhidhamma view (10 M)
Cetasikas seem to imply an externalist view (citta comes into contact
with something, they also rise and disappear with citta together)
because according to externalism, for a mind content to arise, it is necessary to be related to the environment in the right way.
Citta itself seems to be an intrinsic property though, as far as
every agent is capable of knowing something. This strongly implies an
internalist viewpoint (there are intrinsic and unique properties of
agents that mental contents supervene upon), as our contents are individuated by the properties of our bodies.
(lobha, dosa, moha), that springs from them, has its source and origin
in them: this action ripens wherever one is reborn, and wherever this
action ripens there one experiences the fruits of this action, be it in
this life, or the next life, or in some future life.
M. 43
Truly, because beings, obstructed by ignorance (avijjaa) and ensnared by
craving (tanhaa) seek ever fresh delight, now here, now there,
therefore fresh rebirth continually comes to be.
A. III. 33
And the action (kamma) that is done out of greed, hatred and delusion
(lobha, dosa, moha), that springs from them, has its source and origin
in them: this action ripens wherever one is reborn, and wherever this
action ripens there one experiences the fruits of this action, be it in
this life, or the next life, or in some future life.
M. 43
wisdom, through the extinction of craving, no future rebirth takes place
again.
A. III. 33
For the actions which are not done out of greed, hatred and delusion,
which have not sprung from them, which have not their source and origin
in them: such actions, through the absence of greed, hatred and
delusion, are abandoned, rooted out, like a palm-tree torn out of the
soil, destroyed, and not able to spring up again.
A. VIII. 12
In this respect one may rightly say of me: that I teach annihilation,
that I propound my doctrine for the purpose of annihilation, and that I
herein train my disciples; for certainly I do teach annihilation-the
annihilation, namely, of greed, hatred and delusion, as well as of the
manifold evil and unwholesome things.
The Pa.ticca Samuppaada, lit, the Dependent Origination, is the doctrine
of the conditionality of all physical and mental phenomena, a doctrine
which, together with that of Impersonality (anattaa), forms the
indispensable condition for the real understanding and realization of
the Buddha’s teaching. It shows that the various physical and mental
life-processes, conventionally called personality, man, animal, etc.,
are not a mere play of blind chance, but the outcome of causes and
conditions. Above all, the Pa.ticca-Samuppaada explains how the arising
of rebirth and suffering is dependent upon conditions; and, in its
second part, it shows how, through the removal of these conditions, all
suffering must disappear. Hence, the Pa.ticca-Samuppaada serves to
elucidate the second and the third Noble Truths, by explaining them from
their very foundations upwards, and giving them a fixed philosophical
form.
The following diagram shows at a glance how the twelve links of the
formula extend over three consecutive existences, past, present, and
future:
Past Existence 1. Ignorance (avijjaa) Karma Process (kamma-bhava) 5
causes: 1, 2, 8, 9, 10
2. Karma-Formations (sankhaaraa)
Present Existence 3. Consciousness (vi~n~naa.na) Rebirth-Process
(upapatti-bhava) 5 results: 3-7
4. Mental and Physical Existence (naamaruupa)
5. 6 Sense Organs (sa.l-aayatana)
6. Sense-Impression (phassa)
7. Feeling (vedanaa)
8. Craving (ta.nha) Karma Process (kamma-bhava) 5 causes: 1, 2, 8, 9, 10
9. Clinging (upaadaana)
10. Process of Existence (bhava)
Future Existence 11. Rebirth (jaati) Rebirth-Process (upapatti-bhava) 5
results: 3-7
12. Decay and Death (jaraa-marana)
The links 1-2, together with 8-10, represent the Karma-Process,
containing the five karmic causes of rebirth.
The links 3-7, together with 11-12, represent the Rebirth-Process,
containing the five Karma-Results.
Accordingly it is said in the Patisambhidaa-Magga:
Five causes were there in past,
Five fruits we find in present life.
Five causes do we now produce,
Five fruits we reap in future life.
(Quoted in Vis. Magga XVII)
For a full explanation see Fund. III and B. Dict.
https://archive.org/details/
Fundamental Abhidhamma,
Dhammasangani (”Enumeration of Phenomena”).
paramattha dhamma (ultimate realities) to be found in the world.
According to one such enumeration these amount to:
52 cetasikas (mental factors), which, arising together in various
combination, give rise to any one of…
…89 different possible cittas (states of consciousness)
Nibbana
)akusala lobbamula,dosamula, mohamula
cittas (10M )
List and explain Rupavacara kusala citta (10 M)
List and explain Rupavacara kiria citta (10 M)
Part of Lokiya Cittas.
Kamavacara cittas are
- 30 asobhana cittas or non beautiful consciousness, and
- 24 sobhana cittas or beautiful cittas.
In summary, kamavacara cittas are 54.
- 30 are asobhana cittas or non beautiful consciousness.
(12 are akusala cittas and they are ugly cittas.18 ahetuka cittas are not beautiful because they lack beautiful cetasika.) - And 24 cittas are kamasobhana cittas.
cittas of the sense-sphere;
In the case of the kamavacara cittas, piti arises with the cittas which are accompanied by pleasant feeling (somanassa).
Relevant definitions
Search found 37 related definition(s) that might help you understand
this better. Below you will find the 15 most relevant articles:
| Kamavacara Citta |
cittas of the sense-sphere; In the case of the kamavacara cittas, piti arises with the c… |
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| Kamavacaradeva |
KÄmÄvacaradeva (ą¤ą¤¾ą¤®ą¤¾ą¤µą¤ą¤°ą¤¦ą„ą¤µ) refers to the āsix gods of the sensual-realmsā as defined in the Dh…
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| Kamavacara Rupa |
Rupas that are where kama tanha always visits and attaches are called kamavacara rupas.
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| Kama |
kama (ą¤ą¤®).āa Less, wanting, short of.— OR — kÄma (ą¤ą¤¾ą¤®).ān An action. A work. Use. Need of. …
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| Citta |
Citta (ą¤ą¤æą¤¤ą„ą¤¤, āmindā) or CittavaÅitÄ refers to the āmastery of mindā and represents one of the …
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| Deva |
Deva (ą¤¦ą„ą¤µ, āgodsā) or DevÄnusmį¹ti refers to one of the āsix recollectionsā (anusmį¹ti) as define…
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| Loka |
Loka (ą¤²ą„ą¤).āA term used in the MahÄbhÄČya in contrast with the term ą¤µą„ą¤¦ (veda), signifying comm…
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| Sagara |
SÄgara (ą¤øą¤¾ą¤ą¤°) or SaptasÄgara refers to the āseven oceansā as defined in the Dharma-saį¹graha (se…
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| Bhumi |
BhÅ«mi (ą¤ą„ą¤®ą¤æ) or DaÅahÅ«mi refers to the āten stages (of the Bodhisattva)ā as defined in the Dhar…
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| Avacara |
Avacara, (-Ā°) (n. -adj.) (ava + car, also BSk. avacara in same sense, e.g. antaįø„purĆ¢vacarÄ the …
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| Kushala |
1) KuÅala (ą¤ą„ą¤¶ą¤²) or DaÅakuÅala refers to the āten unwholesome thingsā as defined in the Dharma-…
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| Mara |
MÄra (ą¤®ą¤¾ą¤°) refers to the āfour destroyersā as defined in the Dharma-saį¹graha (section 80):
… |
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| Dhamma |
1) Dhamma, 3 (adj.) (Sk. dhanvan) having a bow: see daįø·haĀ°; also as dhammin in daįø·ha&de… |
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| Javana |
Javana (ą¤ą¤µą¤Ø).āa. (-nÄ« f.) [ą¤ą„ ą¤ą¤¾ą¤µą„ ą¤²ą„ą¤Æą„ą¤ą„ (ju bhÄve lyuį¹)] Quick, swift, fleet; R.9.56.-naįø„ 1 A…
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| Khandha |
Khandha, (Sk. skandha) ā I. Crude meaning: bulk, massiveness (gross) substance. A. esp. used (a…
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