Overview of Abhidhamma: Citta

Ref:1. Buddha Abhidhamma:Ultimate Science -

Mehm Tin Mon2. A Comprehensive Manual of Abhidhamma –

translated and edited by Bhikkhu Bodhi, Mah¤thera N¤rada, U Rewata Dhamma and U S¨l¤nanda;

3. Abhidhamma Studies by Nyanaponika Thera4. Abhidhamma in Dai ly Life – Nina van Gorkom

AN OVERVIEW OF ABHIDHAMMATTHA

SANGAHA

Overview I Putosi, Kota Kinabalu, July 22, 2010

Buddha’s Teachings - Dhamma

1. Dhamma/Dharma: Truth/Doctrine - Three aspects:Theory: the doctrinal (pariyatti) – contained in

TipiÂaka (≈11x Christian Bible in English translations)

Practice: the practical (paÂipatti), and Realise/penetrate: realizable (paÂivedha).

‘Abhi’: subtle, sublime, ultimate, distinct, preponderant‘Abhidhamma’: Higher Teachings of Buddha

The Four Noble Truths Sufferings (conditioned dhammas

– mental and material phenomena) to be comprehended

Origin of sufferings (causes - mental defilements) - to be abandoned

Cessation of sufferings (Nibbãna, uncondit ioned dhamma ) - to be real ised

The Noble Eightfold Path (factors of enlightenment)- to be developed

Buddha’s Teachings - Liberation

Tipiþak

a

Vinaya- Disciplinary code & regulations of the monks & nuns (Bhikkhunis). - life, ministry of the Buddha - development of the Buddhist Order. - Consists of five books.

Sutta

- discourses delivered by the Buddha to individuals or assemblies of different ranks at different places on different occasions. - Consists of 26 books.

Abhidhamma

- Teachings laid out in terms of Four Ultimate Realities – Consciosuness, mental factors, matter and Nibbāna- philosophy. Psychology and ethics all in one- Consists of seven books

Buddha’s Teachings in the Pali CanonTipiÂaka

Three baskets/collections

DhammaSutta PiÂaka

Teachings (Voh¤ra or pariy¤ya

desana) using conventional

language, simile &

metaphor, & conventional

truth (sammutisacca

)

Abhidhamma PiÂakaHigher

teachings of Buddha

(paramattha or nippariy¤ya

desana), using abstract terms

to describe ultimate realities,

ultimate truth (paramatthasac

ca)

Vinaya

Vinaya PiÂakaAuthoritative teachings of the Buddha

(£n¤-desana) on disciplines

aimed at purifying

action, speech and thought

Sutta and Abhidhamma

Sutta Given in conventional

language using common terms or vocabulary, eg , stone, animal, man

Prescriptive style – discourses adapted to the different temperament of the people

In terms of scope and method, less extensive than Abhidhamma eg every Dhammay found Sutta is found in Abhidhamma , but not vice versa

Abhidhamma Teachings analysed and

explained in philosophical terms, psycho-physical phenomena, eg mind and matter

Doctrines laid out from philosophical (ontology), psychological (mind) and ethical standpoint, complete and comprehensive system for liberation (soteriology)

Essential for clear understanding of Buddhist Doctrines

Abhidhamma PiÂaka – Highly Esteemed

Abhi means more preponderant, distinct, sublime . Abhidhamma surpasses Sutta PiÂaka in scope and method.

Comprehensive vision of the totality of experienced reality:

Four ultimate realities and 42000 Dhamma groups (Sutta PiÂaka and Vinaya PiÂaka each contains 21000 Dhamma groups) explained or presented in many ways

extensive range, systematic completeness and analytical precision of the presentation of Dhammas

perfect expression of the Buddha’s unimpeded omniscient knowledge (sabba¾¾uta-¾¤na)

Abhidhamma PiÂaka

Abhidhamma presents a system that is simultaneously a philosophy, a psychology and an ethics, integrated into a framework of program for liberation – the Four Noble Truths

1. Philosophy in that it deals the nature of the real. Ultimate reality is made up of elementary

constituents called dhammas; conditioned dhammas (mental & material phenomena) and unconditioned dhamma (Nibb¤na).

The dhammas are defined, classified and categorised in an interrelated net of schemes within the Abhidhamma system. The classification pinpoints the place of each dhamma within the overall structure of reality

Abhidhamma PiÂaka – Highly Esteemed

2. Psychology in that it deals with the nature of experienced reality

analyses of the mind into various types of consciousness, mental factors, their functions;

interrelationships of these consciousness, mental factors and with material phenomena (sense & sense bases)

Abhidhamma PiÂaka

3. Psychological ethics - states of mind distinguished on the basis of ethical criteria

wholesome mind or consciousness (beautiful mental factors), unwholesome mind or consciousness (mental defilements), neutral;

consciousness schematised in hierarchical plan on the basis of stages of purity/refinement of the mind (from mundane to supramundane states to path and fruits) – samãdhi, jhanas, insight wisdom of magga and phala minds or consciouness perfection of purity

Abhidhamma PiÂaka – Special Features

1. Philosophical method of exposition that also integrates the psychological and ethical aspects

2. Comprehensive and precise systematisation of the teachings - matrix or schedule of categories

3. ‘Mindscape’: Extremely detailed and coherent picture of the working of the mind (consciousness and mental factors) moment to moment, life to life

4. Precise definition of terms and categorising, eg. pa¾¾¤ as power of wisdom, enlightenment factor of investigation, path factor of right view

5. Fourfold classification of ultimate realities – citta, cetasika, r¬pa, nibb¤na

6. Twenty-four conditional relations of bare phenomena

Purpose of Ultimate Analyses in Abhidhamma

Wrong views such as sakkāyadiþþhi lead to miseries for oneself and others.

Study of Abhidhamma furnishes one with the right view right understanding of reality as it is – human beings are

aggregates of Nāma and Rūpa (nothing more) Right understanding of mental states helps one avoid

unwholesome states (thus avoiding stress & tension etc in life) and develop wholesome states (generosity, compassion, empathy etc in life)

When one learns and is aware that volition (cetanā – a mental factor) bears kammic properties, one is more appreciative of the need to be more mindful in speech, thoughts and deeds, to cultivate mindfulness or to cultivate the mind.

Correct understanding of causal relations and arising of sufferings; and the practice required to attain liberation

Abhidhamma PiÂaka – Four Noble Truths

1. First Noble Truth - Suffering must be understood – sufferings explained or identified with the conditioned dhamma (material & mental phenomena) defined and intricately classified and related in the Abhidhamma

2. Mental defilements and requisites of enlightenment in the Abhidhamma’s schemes of categories are connected with the Second and Fourth Noble Truths

3. The entire taxonomy of dhammas in the Abhidhhama system completes with the unconditioned, Nibbãna, the Third Noble Truth

Abhidhamma PiÂaka – Seven Books

1. Dhammasanga¼¨ - Detailed enumeration of all Dhamma or Phenomena – ultimate constituents of existence (consciousness; matter; summary of terms & their explanations; synopsis)

2. Vibha¼ga – Book of Analysis – aggregates, sense bases, elements, truths, faculties, dependent arising, foundation of mindfulness, etc

3. Dh¤tukath¤ - Discourse on Elements – phenomena with reference to aggregates, sense bases, & elements

4. Puggalapa¾¾atti – Concepts of Individuals – concepts & definitions of types according to stage of attainment along the Path;

Abhidhamma PiÂaka – Seven Books

5. Kath¤vatthu – Points of Controversy (by Ven Moggaliputta) – treatise refuting heterodox opinions of non-Theravadin Buddhist schools

6. Yamaka – The book of Pairs – resolve ambiguities and define precise usage of technical terms; applied logic in which analytical procedure is arranged in pairs

7. PaÂÂhan¤ - the Book of Conditional Relations – most important book; apply its scheme of 24 conditional relations to all phenomena incorporated in the Abhidhamma matrix; astounding in breadth of vision, rigorous consistency and attention to details, most eloquent testimony to the Buddha’s unimpeded knowledge of omniscience

Abhidhammattha Sangaha

‘A compendium of things contained in Abhidhamma’, authorship attributed to £cariya Anuruddha

Most concise and comprehensive outlines or manual of Abhidhhamma philosophy

Always used as the first textbook for Abhidhamma studies

Studied with some guidance and explanatory guide, the entire structure of the work can be better seen, understood and appreciated.

Outline of Abhidhammattha Sangaha

A. Structure of Consciousness1. CITTASANGAHAVIBH£GA

(Compendium of Consciousness)2. CETASIKASANGAHAVIBH£GA

(Compendium of Mental Factors)3. PAKI»»AKASANGAHAVIBH£GA

(Compendium of Miscellaneous)


B. Dynamics of Consciousness4. V§THI SANGAHAVIBH£GA (Compendium of

Cognitive Series)5. V§THIMUTSANGAHAVIBH£GA (Compendium

of Process-Freed ) or BH«MI (Planes of Existence)

C. Material Phenomena6. R«PASANGAHAVIBH£ (Compendium of

Matter)


7. SAMUCCAYASANGAHAVIBH£GA (Compendium of Ultimate Realities and their Categories)

8. PACCAYASANGAHAVIBH£GA (Compendium of Conditionality) - interrelatedness of material and mental phenomena

9. KAMMAÁÁH£NASANGAHAVIBH£GA (Compendium of Meditation Subjects) – practice

Analyses of mind & matter practice liberation

Pariyati paþipatti paþivedha

SOME TERMS AND CONCEPTS TO BEGIN WITH

1. RELATIVE AND ULTIMATE TRUTHS2. ULTIMATE REALITIES IN ABHIDHAMMA

EXPOSITION

Introduction

Two Truths & Realities

Apparent reality (paññātti) Apparent Reality (paññātti)

is the ‘reality’ referred to in Conventional or Relative Truth (Sammutisacca) – things that seem real but are not real

Conventional or Relative Truth is apparent, not real truth

Eg apparent depth and real depth of the object in a glass of water; table. car

Things, beings and their names, designations are all apparent realities (concepts) used in everyday communication.

Ultimate reality (paramattha) (paramatthasacca = ultimate truth) – final irreducible entities/constituents of existence

Four paramatthas that constitute the actual reality experienced, the ultimate truth

1. Three conditioned Citta (consiousness) Cetasika (mental factor) Rūpa (matter)

2. One unconditioned - NibbānaA Person (apparent reality)= is

made up of the ultimate realities, nāma (citta + cetasikas=mind) and rūpa

Four Paramatthas (Ultimate Realities)

Nāma (Mind) = Citta + Cetasikas (visible to samādhi eye)1. Citta – consciousness, to know; synonyms include ceta,

cittuppáda, mana, mano, viññāóa2. Cetasikas – mental factors arise and perish together with

citta; depend on citta for their arising and they have influence on citta; 52 kinds of cetasikas.

Rūpa (Matter) (visible to samādhi eye)3. Rūpa – corporeality or material quality; 28 kindsNibbāna (supramundane cittas)4. Nibbāna – absolute lasting peace; extinction of mental

defilements (lobha or greed, dosa or aversion, moha or ignorance)

All paramatthas are ultimately formless & shapeless.

Mind = Conciousness and Mental Factors

1. Mind (nåma) = consciousness (citta) + mental factors (cetasika)2. The function of citta is to cognize, to know3. Citta must have an object4. Citta and its concomitant cetasikas have the same

object5. Citta and its concomitant cetasika arise and perish

together6. Citta and its concomitant cetasikas share the same

baseThere can only be one citta (not more than one citta)

arising at a time

Nāma (Mind) and Rūpa (Matter)

Human being is made up of Nāma and Rūpa

Nāma is aware of the senses and Rūpa is not

Nāma and Rūpa support one another, with Nāma as the leader and Rūpa, the follower

In the sense and fine material sphere, Nāma needs Rūpa for its arising

Mind or nāma = citta (consciousness) + cetasika (mental factors)

Sutta (5 aggregates)

Abhidhamma(nåma-rúpa)

Rúpakkhandha (materiality aggregate)

Rúpa (materiality – 28 types)

Viññåùakkhandha (consciousness aggregate)

Viññåùa (consciousness: 89 or 121 types of citta)

Vedanåkkhandha (feeling aggregate)

Vedanå (cetasika)

Saññåkkhandha (perception aggregate)

Saññå (cetasika)

Sankhårakkhandha (mental formations aggregate)

50 cetasikas led by cetana (volition)

Enumarat ion and Class ificat ion o f C i t tas by

1. Spheres or p lanes o f ex i s tence2. Types or nature3. Roots

1. Citta (Consciousness)

Four Spheres of Consciousness

Fourfold classification of citta based on the planes of existence they frequent:

A. Lokiya citta or mundane consciousness

1. Kåmåvacara citta (sense sphere, five senses in Kåmåbhumi – 4 apaya, 1 human, 6 deva planes)

2. Rúpåvacara citta (fine material or form sphere – rúpa jhanas in16 planes of Rúpåbhumi)

3. Årúpåvacara citta (immaterial or formless sphere - arúpa jhanas in the 4 planes of Arúpåbhumi)

B. Lokuttara citta or Supramundane consciousness

4. Lokuttara citta (supramundane) – path and fruit or maggacitta and phalacitta that reaize Nibbåna

Citta of a particular sphere may arise in other planes of existence.

Eg Kåmåvacara citta may arise in other spheres; similarly Rúpåvacara and Arúpåvacara citta may be experienced in other spheres

Four Types of Consciousness by Nature

Some cittas have roots and others do not have roots: Roots being the six cetasikas:

Three unwholesome roots – lobha (greed), dosa (aversion), moha (ignorance)

Three wholesome or bright roots – alobha (generosity), adosa (or mettå), amoha (or paññå or wisdom)

Fourfold classification of citta based on type or nature:

1. Akusala (Unwholesome) citta – citta rooted in unwholesome roots; defiled mind

2. Kusala (Wholesome) citta – healthy or pleasant citta rooted in wholesome roots; beautiful mind

3. Vipåka (Resultant) citta – the resultant consciousness that arise through the ripening of kamma (of wholesome or unwholesome citta)

4. Kiriya (Functional) citta – citta that arise to perform the functions and are not kammically determinate (neither kamma-generating nor kamma resultants)

Kåmåvacara Citta (54)

Total of 54 Kåmåvacara citta, divided into three classes as follows – citta typically experienced in kåmaloka

1. Akusala cittas (immoral or unwholesome consciousness) –12

Kammically active, akusala cittas bear bad results

2. Ahetuka cittas (rootless consciousness) – 18 Vipåka (resultant) cittas and kiriya (functional)

cittas, kamically indeterminate3. Kàma-sobhaõa cittas (beautiful wholesome

consciousness in the sense sphere) -24 Kamically active or determinate, bear good

results

IMMORAL (UNWHOLESOME) CONSCIOUSNESS

(12)

Kāmāvacara CittasAkusala Cittas

Akusala cittas (12)Akusala (immoral or

unwholesome) cittas are cittas rooted in unwholesome or immoral roots: total of 12 cittas

Akusala = immoral or unwholesome

Unwholesome or or immoral or evil thoughts, speech, & deeds committed with akusala cittas bear bad results

Mula=root

Akusala cittas grouped under their main roots:

1. Lobhamula citta = 8 cittas rooted in lobha (greed), distinguished based on feeling, wrong view and promptitude

2. Dosamula citta = 2 cittas rooted in dosa (aversion), distinguished based on feeling and promptitude

3. Mohamula citta = 2 cittas rooted in moha (ignorance) , distinguished based on the main root

Lobhamula Cittas1.Somanassa-sahagataü

diññhigata-sampayuttaü asaïkhàrikam ekaü

2.Somanassa-sahagataü diññhigata sampayuttaü sasaïkhàrikam ekaü

3.Somanassa-sahagataü diññhigata-vippayuttaü asaïkhàrikam ekaü

4.Somanassa-sahagataü diññhigata-vippayuttaü sasaïkhàrikam ekaü

5.Upekkhà-sahagataü diññhigata-sampayuttaü asaïkhàrikam ekaü

6.Upekkhà-sahagataü diññhigata-sampayuttaü sasaïkhàrikam ekaü

7.Upekkhà-sahagataü diññhigata-vippayuttta asaïkhàrikam ekaü

8.Upekkhà-sahagataü diññhigata-vippayuttaü sasaïkhàrikam ekaü.

1.One consciousness, unprompted, accompanied by joy, and connected with wrong view.

2.One consciousness, prompted, accompanied by joy, and connected with wrong view.

3.One consciousness, unprompted, accompanied by joy, and disconnected with wrong view.

4.One consciousness, prompted, accompanied by joy, and disconnected with wrong view.

5.One consciousness, unprompted, accompanied by indifference and connected with wrong view.

6.One consciousness, prompted, accompanied by indifference and connected with wrong view.

7.One consciousness, unprompted, accompanied by indifference and disconnected with wrong view.

8.One consciousness, prompted, accompanied by indifference and disconnected with wrong view.

Lobhamula Cittas - application1. With joy, holding the view that

there is no evil taking what is not given, the boy spontaneously steals an apple from a fruit stall.

2. With joy, holding the view that there is no evil taking what is not given, prompted by a friend, the boy steals an apple from a fruit stall.

3. With joy, despite understanding that there is evil taking what is not given, the boy spontaneously steals an apple from a fruit stall.

4. With joy, despite understanding that there is evil taking what is not given, the boy steals an apple from a fruit stall after being persuaded by his friend.

1.One consciousness, unprompted, accompanied by joy, and connected with wrong view.

2.One consciousness, prompted, accompanied by joy, and connected with wrong view.

3.One consciousness, unprompted, accompanied by joy, and disconnected with wrong view.

4.One consciousness, prompted, accompanied by joy, and disconnected with wrong view.

Lobhamula Cittas - application5. With neutral feeling, holding the

view that there is no evil taking what is not given, the boy spontaneously steals an apple from a fruit stall.

6. With neutral feeling, holding the view that there is no evil taking what is not given, prompted by a friend, the boy steals an apple from a fruit stall.

7. With neutral feeling, despite understanding that there is evil taking what is not given, the boy spontaneously steals an apple from a fruit stall.

8. With neutral feeling, despite understanding that there is evil taking what is not given, the boy steals an apple from a fruit stall after being persuaded by his frien

5. 5.One consciousness, unprompted, accompanied by indifference and connected with wrong view.

6.One consciousness, prompted, accompanied by indifference and connected with wrong view.

7.One consciousness, unprompted, accompanied by indifference and disconnected with wrong view.

8.One consciousness, prompted, accompanied by indifference and disconnected with wrong view.

Dosamula (2) Cittas

1. Domanassa-sahagataü pañigha-sampayuttaü asaïkhàrikam ekaü

2. Domanassa-sahagataü pañigha-sampayuttaü sasaïkhàrikam ekaü

1. One consciousness, unprompted, accompanied by displeasure, and connected with illwill.

2. One consciousness, prompted, accompanied by displeasure, and connected with illwill.

1. A man kills another in a spontaneous fit of rage

2. With hatred, the man murders another after premeditation.

Domanassa : mentally painful feeling, displeasure

Pañigha : dosa—hatred, illwill, resentment

Prompted citta is weaker than the spontaneous citta

Mohamula (2) Cittas

1. Upekkhà-sahagataü vicikicchà-sampayuttaü ekaü

2. Upekkhà-sahagataü uddhacca-sampayuttaü ekaü

1. One consciousness, accompanied by indifference, and connected with sceptical doubt.

2. One consciousness, accompanied by indifference, and connected with restlessness.

1. He is having doubt about kamma and its effect

2. A person is listening to a lecture, but he does not understand a word because his mind is restless.

vicikicchà : sceptical doubt about the Buddha, the Dhamma, the Saõgha and the Training

uddhacca : restlessnessBoth cittas are of equal

strength (no promptitude)

Akusala Cittas (12) Summary

Citta Feeling Wrong View PromptitudeLobhamula (1-4) 4 pleasant 2 present; 2

absent2 prompted; 2 unprompted

Lobhamula (5-8)

4 neutral 2 present; 2 absent

2 prompyted; 2 unprompted

Dosamula (2) 2 unpleasant 1 promted; 1 unprompted

Mohamula (2) 2 neutral Doubt (1)Restlessness (1)

Akusala (12) 4 pleasant6 neutral2 unpleasant

4 with wrong view4 not associated with wrong viewDoubt (1)Restlessness (1)

5 prompted; 5 unprompted

ROOTLESS CONSCIOUSNESS(18)

Kāmāvacara CittasAhetuka Cittas

Ahetuka (Rootless) Citta (18)

Ahetuka cittas are cittas without concomitant root condition = 18

1. Akusala-vipàka cittas -unwholesome resultant cittas that arise as the inevitable results of akusala cittas – 7

2. Ahetuka kusala vipàka cittas - wholesome and rootless resultant cittas that arise as the inevitable results of kusala cittas – 8

3. Ahetuka kiriya cittas - rootless functional consciousness – 3

Vipàka and kiriya cittas are kammically neutral, they produce no kammic result.

Hetu : måla: cause or root-conditionAkusala-hetu : unwholesome roots (lobha, dosa, moha)Kusala-hetu : wholesome roots (alobha, adosa, amoha)Vipàka : kamma-result ; Kiriya : kriya: functional

Akusala Vipāka (Rootless) Citta (7)

6. Upekkhà-sahagataü sampañicchana-cittaü

receptive consciousness accompanied by indifference

7. Upekkhà-sahagataü santãraõa-cittaü

investigating-consciousness accompanied by indifference

sampañichana-citta and santãraõa-citta

represent two connecting stages in the process of cognition.

When an object comes into the field of vision, sense-door adverting consciousness adverts to it, cakkhuvi¤¤à makes the sense impression, sampañicchana receives and santãraõa investigates the sense impression. (begin to be aware of the object)

Pa¤ca-vi¤¤àõa (Five Sense consiciousness)

1. Upekkhà-sahagataü cakkhuvi¤¤àõaü

eye-consciousness accompanied by indifference

2. Upekkhà-sahagataü sotavi¤¤àõaü

ear-consciousness accompanied by indifference

3. Upekkhà-sahagataü ghànavi¤¤àõaü

nose-consciousness accompanied by indifference

4. Upekkhà-sahagataü jivhàvi¤¤àõaü

tongue-consciousness accompanied by indifference

5. Dukkha-sahagataü kàyavi¤¤àõaü

body-consciousness accompanied by painful feeling

Ahetuka Kusala Vipāka (Rootless) Citta (8)

6. Upekkhà-sahagataü sampañicchana-cittaü

receptive consciousness accompanied by indifference

7. Upekkhà-sahagataü santãraõa-cittaü

investigating-consciousness accompanied by indifference

8. Somanassa-sahagataü santãraõa cittaü

investigating-consciousness accompanied by joy

Dvipa¤ca-vi¤¤àõa (5 pairs of sense citta)

One sees (hears/tastes/touches/smells) something pleasant on account of past kulasa kamma

One sees (hears/tastes/touches/smells) something unpleasant on account of past akulasa kamma

Pa¤ca-vi¤¤àõa (Five Sense consiciousness)

1. Upekkhà-sahagataü cakkhuvi¤¤àõaü

eye-consciousness accompanied by indifference

2. Upekkhà-sahagataü sotavi¤¤àõaü

ear-consciousness accompanied by indifference

3. Upekkhà-sahagataü ghànavi¤¤àõaü

nose-consciousness accompanied by indifference

4. Upekkhà-sahagataü jivhàvi¤¤àõaü

tongue-consciousness accompanied by indifference

5. Sukkha-sahagataü kàyavi¤¤àõaü

body-consciousness accompanied by pleasant feeling

Ahetuka Kiriya Citta (3)

1. Upekkhà-sahagataü pa¤cadvàràvajjana-cittaü

five-door adverting consciousness accompanied by indifference

2. Upekkhà-sahagataü manodvàràvajjana-cittaü

mind-door adverting consciousness accompanied by indifference

3. Somanassa-sahagataü hasituppàda-cittaü

smile-producing consciousness accompanied by joy

Citta in cognition process:pa¤cadvàràvajjana adverts to

the sense object when it comes into the sense field. This is followed by the sense consiciousness (eg eye-consciousness )

Manodvàràvajjana- adverts to the mind

object when it enters the mind door.

Also serves as determining consciousness in the sense cognition process

hasituppàda-occurs in Arahat and Buddhas only, smile about sense sphere phenomena

Ahetuka Cittas (Summary)

Citta Pleasant Neutral Unpleasant/Displeasure

Akusala Vipāka (7) None 6 1

Ahetuka Kusala Vipāka (8) 2 6 none

Ahetuka Kiriya (3) 1 2 None

Ahetuka (18 total) 3 14 1

BEAUTIFUL (WHOLESOME) CONSCIOUSNESS

(24)

Kāmāvacara Sobhana Cittas

Kāmāsobhana Citta (24)

1.Mahà-kusala cittas (8) great moral

consciousness Kamically determinate2.Mahà-vipàka cittas (8) great resultant

consciousness 3.Mahà-kiriya cittas (8) great functional

consciousness Beautiful (Wholesome or

Moral) cittas rooted in alobha, adosa, amoha

Mahà-kusala cittas arise in worldlings & trainees when they perform meritorious actions eg dàna, sãla, and bhàvanà

Mahà-vipàka cittas = kamma-results of mahà-kusala cittas of past lives. Function as rebirth consciousness, bhavaïga-citta ( life-continuing consciousness) and death consciousness in human beings and devas in their present lives.

Mahà-kiriya cittas arise in arahats when they perform wholesome deeds; no kammic results, no fuure lives for arahats

Mahàkusala Cittas (8)

1.Somanassa-sahagataü ¤àõa-sampayuttaü asaïkhàrika mahākusala citta

2.Somanassa-sahagataü ¤àõa-sampayuttaü sasaïkhàrika mahākusala citta

3.Somanassa-sahagataü ¤àõa-vippayuttaü asaïkhàrika mahākusala citta

4.Somanassa-sahagataü ¤àõa-vippayuttaü sasaïkhàrika mahākusala citta

1. One consciousness, unprompted, accompanied by joy, and connected with knowledge.

2. One consciousness, prompted, accompanied by joy, and connected with knowledge.

3. One consciousness, unprompted, accompanied by joy, and disconnected with knowledge.

4. One consciousness, prompted, accompanied by joy, and disconnected with knowledge.

Mahàkusala Cittas5. Upekkhà-sahagataü

¤àõa-sampayuttaü asaïkhàrika mahākusala citta

6. Upekkhà-sahagataü ¤àõa-sampayuttaü sasaïkhàrika mahākusala citta

7. Upekkhà-sahagataü ¤àõa-vippayuttta asaïkhàrika mahākusala citta

8. Upekkhà-sahagataü ¤àõa-vippayuttaü sasaïkhàrika mahākusala citta.

5. One consciousness, unprompted, accompanied by indifference and connected with knowledge.

6. One consciousness, prompted, accompanied by indifference and connected with knowledge.

7. One consciousness, unprompted, accompanied by indifference and disconnected with knowledge.

8. One consciousness, prompted, accompanied by indifference and disconnected with knowledge.

Mahàkusala Cittas - Application1.Spontaneously without

prompting, she joyfully offers dàna to a visiting bhikkhu, understanding that this is a wholesome deed.

2.Prompted, she joyfully offers dàna to a visiting bhikkhu, understanding that this is a wholesome deed.

3.Spontaneously without prompting, she joyfully offers dàna to a visiting bhikkhu, without understanding that this is a wholesome deed.

4.Prompted, she joyfully offers dàna to a visiting bhikkhu, without understanding that this is a wholesome deed.

1.One consciousness, unprompted, accompanied by joy, and connected with knowledge.

2.One consciousness, prompted, accompanied by joy, and connected with knowledge.

3.One consciousness, unprompted, accompanied by joy, and disconnected with knowledge.

4.One consciousness, prompted, accompanied by joy, and disconnected with knowledge.

Mahākusala cittas produce good kammic results

Mahàkusala Cittas5. Spontaneously without

prompting, with neutral feeling she offers dàna to a visiting bhikkhu, understanding that this is a wholesome deed.

6. Prompted, with neutral feeling she offers dàna to a visiting bhikkhu, understanding that this is a wholesome deed.

7. Spontaneously without prompting, with neutral feeling she offers dàna to a visiting bhikkhu, without understanding that this is a wholesome deed.

8. Prompted, with neutral feeling she offers dàna to a visiting bhikkhu, without understanding that this is a wholesome deed.

5. One consciousness, unprompted, accompanied by indifference and connected with knowledge.

6. One consciousness, prompted, accompanied by indifference and connected with knowledge.

7. One consciousness, unprompted, accompanied by indifference and disconnected with knowledge.

8. One consciousness, prompted, accompanied by indifference and disconnected with knowledge.

Sahetuka Mahàvipàka (Resultant) Cittas

Sahetuka mahàvipàka cittas are the corresponding resultants of sense sphere mahàkusala cittas.

ahetuka kusala vipàka cittas are also produced by mahàkusala cittas

1.Somanassa-sahagataü ¤àõa-sampayuttaü asaïkhàrika mahāvipàka citta ekaü

2.Somanassa-sahagataü ¤àõa-sampayuttaü sasaïkhàrika mahāvipàka citta ekaü

3.Somanassa-sahagataü ¤àõa-vippayuttaü asaïkhàrika mahāvipàka citta ekaü

Sahetuka Mahàvipàka (Resultant) Cittas

4. Somanassa-sahagataü ¤àõa-vippayuttaü sasaïkhàrika mahāvipàka citta ekaü

5. Upekkhà-sahagataü ¤àõa-sampayuttaü asaïkhàrika mahāvipàka citta ekaü Somanassa-sahagataü ¤àõa-vippayuttaü sasaïkhàrika mahāvipàka citta ekaü

6. Upekkhà-sahagataü ¤àõa-sampayuttaü asaïkhàrika mahāvipàka citta ekaü

6. Upekkhà-sahagataü ¤àõa-sampayuttaü sasaïkhàrika mahāvipàka citta ekaü

7. Upekkhà-sahagataü ¤àõa-vippayuttta asaïkhàrika mahāvipàka citta ekaü

8. Upekkhà-sahagataü ¤àõa-vippayuttaü sasaïkhàrika mahāvipàka citta ekaü.

Mahàkiriya (Functional) Cittas

These kiriya or functional cittas (corerespond to mahàkusala cittas of worldlings and trainees) arise only in Arahats & Buddhas when they perform ‘good deeds’;

Kamically indeterminate, kiriya cittas leave no kammic effect in Buddhas and Arahants who have already eradicated all traces of defilements.

1.Somanassa-sahagataü ¤àõa-sampayuttaü asaïkhàrika mahàkiriya citta ekaü

2.Somanassa-sahagataü ¤àõa-sampayuttaü sasaïkhàrika mahàkiriya citta ekaü

3.Somanassa-sahagataü ¤àõa-vippayuttaü asaïkhàrika mahàkiriya citta ekaü

Mahàkiriya (Functional) Cittas

4. Somanassa-sahagataü ¤àõa-vippayuttaü sasaïkhàrika mahàkiriya citta ekaü

5. Upekkhà-sahagataü ¤àõa-sampayuttaü asaïkhàrika mahàkiriya citta ekaü

6. Upekkhà-sahagataü ¤àõa-sampayuttaü sasaïkhàrika mahàkiriya citta ekaü

6. Upekkhà-sahagataü ¤àõa-vippayuttta asaïkhàrika mahàkiriya citta ekaü

7. Upekkhà-sahagataü ¤àõa-vippayuttaü sasaïkhàrika mahàkiriya citta ekaü.

Kàmàvacara Sobhana Cittas (24) Summary

Citta Feeling Knowledge PromptitudeMahākusala (8) 4 pleasant

4 neutral2 present; 2 absent2 present; 2 absent

2 prompted; 2 unprompted2 prompted; 2 unprompted

Mahāvipāka (8) 4 pleasant4 neutral

2 present; 2 absent2 present; 2 absent


Mahākiriya 4 pleasant4 neutral

2 present; 2 absent2 present; 2 absent


Total: 24 12pleasant12 neutral

12 present12 not present

12 prompted; 12 unprompted.

Kàmàvacara Cittas (54) Summary

Citta Feeling Wrong view Knowledge PromptitudeAkusala (12)

4 pleasant6 neutral2 unpleasant


5 prompted; 5 unprompted

Ahetuka(18) 2 pleasant14 neutral1 pleasure1 pain

Kāmāsobhana (24)

12 pleasant12 neutral


12 prompted; 12 unprompted.

Total (54) 18 pleasant1 pleasure32 neutral2unpleasant1 pain



17 prompted17 unprompted20 neither (rootless & mohamula)

The 6-syllable mantra

oÿ maùi padme húÿ

Con’d 29 july, 2010

Oÿ maùi padme húÿOÿ: body, speech and mind

Impure states Exalted (pure) states

Path of transformation:Maùi: jewel – skillful

method of practice bodhicitta,; karuùå,

mettåPadme: lotus – wisdom

Wisdom (for various realisations)

Húÿ: indivisibility indivisible unity of

method and wisdom

The 6-syllable mantra means that in dependence on the practice of a path that is an indivisible union of method and wisdom, you can transform your impure body, speech, and mind into the pure exalted body, speech, and mind of a Buddha.

- Explained by HH The Dalai Lama (2006) in ‘Kindness, Clarity and Insight’.

Exalted consciousness of the Fine Material Sphere (15 total)

1. Råpàvacara kusala (moral) c i ttas (5)2. Råpàvacara vipàka (resultant)

c ittas (5)3. Råpàvacara kir iya (funct ional)

c ittas (5)

Råpàvacara Cittas(typically experienced in Råpa

Loka)

Råpàvacara Kusala Cittas (15)

1. Råpàvacara kusala cittas (5) - Råpa-jhàna moral consciousness

Can be developed and attained through samatha meditation by a person born with ¤àõa-sampayutta rebirth consciousness

Experienced in Kàma loka and Råpa loka2. Råpàvacara vipàka cittas (5) - Råpa-jhàna resultant

consciousness Rebirth consciousness of råpa-brahmaso One who has attained and maintained first råpàvacara

kusala cittas until death will be reborn in the first råpa-jhàna level of råpa-loka with the first råpàvacara vipàka citta as his rebirth consciousness.

o Arise in Råpa loka only3. Råpàvacara kiriya cittas (5) - Råpa-jhàna functional

consciousness Developed or attained by Arahats through samatha

meditation Experienced in Kàma loka and Råpa loka

Jhāna and Jhānaõga

Jhāna = meditative absorption state, mind absorbed in the object

Jhānaõga = Jhāna factors (cetasika or mental factors):1. Vitakka – Initial application that directs the mind

towards the object2. Vicàra – Sustained application that examines the object

again and again3. Pãti – joy or zest or pleasurable interest in the object4. Vedanà – Feeling, sensation (two kinds of vedanà that

occur in jhàna are:a) sukha – pleasant or agreeable feeling, bliss

(mental, not bodily type)b) upekkhà – neutral feeling, equanimity

5. Ekaggatà – One-pointedness, concentration (samàdhi).

Jhāna Factors & Nivaraùas

Nivaraùas = hindrances to development of a calm mind = seven mental factors

Nivaraùas are countered by Jhåna factorsNivaraùas Disturbance of the

mindJhāna factors that counter Nivaraùas

Kåmacchanda (sensuous desire)

Mind wandering after sensuous object

ekaggatå

Vyåpåda (ill-will) Agitates the mind píti

thína-middha (sloth & torpor)

Dull and blind the mind

vitakka

uddhacca-kukkucca(Restlessness – remorse) Disturb concentration

and blind the mind

sukha

Vicikicchå (doubt) vicåra

Development of Jhåna

Samatha meditation eg kasina or breath as the object1. Focus on the object and develop concentration:

Concentration built up with progressive suppression of the nivaraùas and strengthening of the jhåna factors.

2. Concentration progresses in stages – preliminary or preparatory concentration concentration with uggaha nimitta (visualised image of the object or learning sign) neighbourhood/access concentration with paìibhåga nimitta (unblemished bright perfect image), jhåna factors getting stronger, nivaraùas weaker absorption concentration or jhåna or appanå samådhi, jhåna factors prevail; fivefold sense activity totally suspended and nivaraùas totally suppressed during the absorption; fully alert and lucid conciousness

Development of Jhåna

3. Successive higher levels of jhåna are attained by progressively abandoning the grosser jhåna factors.

4. Jhåna levels are characterised by progressive refinement of the mind and indicated by the type and number of Jhåna factors

Rúpåvacara Kusala Cittas (Jhånas)1.Vitakka, vicàra, pãti,

sukh’ekaggatà sahitaü pathamajjhàna kusala-cittaü

2.Vicàra, pãti, sukh’ekaggatà sahitaü dutiyajjhàna kusala-cittaü

3.Pãti, sukh’ekaggatà sahitaü tatiyajjhàna kusala-cittaü

4.Sukh’ekaggatà sahitaü catutthajjhàna kusala-cittaü

5.Upekkh’ekaggatà sahitaü pañcamajjhana kusala-cittaü.

1. First jhàna moral consciousness together with initial application, sustained application, joy, bliss and onepointedness.

2. Second jhàna moral consciousness together with sustained application, joy, bliss and one-pointedness. (not in Sutta)

3. Third jhàna moral consciousness together with joy, bliss and one-pointedness. (2nd jhåna in Sutta)

4. Fourth jhàna moral consciousness together with bliss and one-pointedness. (3rd jhåna in Sutta)

5. Fifth jhàna moral consciousness together with equanimity and one-pointedness. (4th jhåna in Sutta)

Rúpåvacara Vipåka Cittas (Resultant)1. Vitakka, vicàra, pãti,

sukh’ekaggatà sahitaü pathamajjhàna vipåka-cittaü

2. Vicàra, pãti, sukh’ekaggatà sahitaü dutiyajjhàna vipåka-cittaü

3. Pãti, sukh’ekaggatà sahitaü tatiyajjhàna vipåka-cittaü

4. Sukh’ekaggatà sahitaü catutthajjhàna vipåka-cittaü

5. Upekkh’ekaggatà sahitaü pañcamajjhana vipåka-cittaü.


2. Second jhàna moral consciousness together with sustained application, joy, bliss and one-pointedness.

3. Third jhàna moral consciousness together with joy, bliss and one-pointedness.

4. Fourth jhàna moral consciousness together with bliss and one-pointedness.

5. Fifth jhàna moral consciousness together with equanimity and one-pointedness.

Rúpåvacara Kiriya Cittas (Functional)1.Vitakka, vicàra, pãti,

sukh’ekaggatà sahitaü pathamajjhàna kiriya-cittaü

2.Vicàra, pãti, sukh’ekaggatà sahitaü dutiyajjhàna kiriya-cittaü

3.Pãti, sukh’ekaggatà sahitaü tatiyajjhàna kiriya-cittaü

4.Sukh’ekaggatà sahitaü catutthajjhàna kiriya-cittaü

5.Upekkh’ekaggatà sahitaü pañcamajjhana kiriya-cittaü.


2. Second jhàna moral consciousness together with sustained application, joy, bliss and one-pointedness.

3. Third jhàna moral consciousness together with joy, bliss and one-pointedness.

4. Fourth jhàna moral consciousness together with bliss and one-pointedness.

5. Fifth jhàna moral consciousness together with equanimity and one-pointedness.

Consciousness of Immaterial Sphere

(mostly experienced in Aråpa-loka)(12)

Aråpàvacara Cittas

Aråpàvacara Cittas (12)

1. Aråpàvacara kusala cittas (4) - aråpa-jhàna (moral consciousness)

Acquired in samatha meditation by worldlings and trainees

Can be experienced in Kàma loka and Aråpa loka2. Aråpàvacara vipàka cittas (4) - aråpa-jhàna (resultant

consciousness) Kamma resultant consciousness of Aråpàvacara kusala

cittas Arise only in Aråpa loka One who has attained and maintained aråpa-jhàna until

death will be reborn in the immaterial sphere3. Aråpàvacara kiriya cittas (4)- aråpa-jhàna (functional

consciousness) Arise only in arahats Can be experienced in the Kàma loka and Aråpa loka

Aråpàvacara Kusala Cittas (4)

Immaterial Sphere Moral Consciousness

1. Upekkh’ ekaggatà sahitaü àkàsàna¤càyatana-kusala-cittaü

2. Upekkh’ ekaggatà sahitaü vi¤¤àõancàyatana-kusala-cittaü

3. Upekkh’ ekaggatà sahitaü àki¤ca¤¤àyatana-kusala-cittaü

4. Upekka’ ekaggatà sahitaü n’eva-sa¤¤à-n’sa¤¤àyatana-kusalacittaü

1.Base of infinite space moral consciousness together with equanimity and one-pointedness.

2.Base of infinite consciousness together with equanimity and one-pointedness.

3.Base of nothingness moral consciousness together with equanimity and one-pointedness.

4.Base of neither-perception-nor-non-perception moral consciousness togetherwith equanimity and one-pointedness.

Developing Aråpà Jhàna

With the 5th råpà Jhàna as the base, the meditator gives up the pañibhàga nimitta and attachment to body, and concentrates on ‘infinite space, àkàsa’ until ‘infinite space’appears to the mind to reach the 1st aråpà Jhàna, àkàsàna¤càyatana kusala citta

Next the meditator concentrates the mindfulness on àkàsàna¤càyatana kusala citta, ‘vi¤¤àõa’ until he reaches the 2nd aråpà Jhàna, vi¤¤àõancàyatana kusala citta.

Next the meditator focuses on ‘nothingness’ repeating ‘natthi ki¤ci’ until the 3rd aråpà Jhàna is reached, àki¤ca¤¤àyatana kusala citta

Next the meditator takes àki¤ca¤¤àyatana kusala citta as the object and concentrates on it until the 4th aråpà Jhàna is reached, n’evasa¤¤àn’àsa¤¤àyatana kusala citta

Aråpàvacara Vipàka & Kiriya Cittas (4 each)

Immaterial Sphere Moral vipàka Consciousness

1. Upekkh’ ekaggatà sahitaü àkàsàna¤càyatana- vipàka -cittaü

2. Upekkh’ ekaggatà sahitaü vi¤¤àõancàyatana- vipàka -cittaü

3. Upekkh’ ekaggatà sahitaü àki¤ca¤¤àyatana- vipàka -cittaü

4. Upekka’ ekaggatà sahitaü n’eva-sa¤¤à-n’sa¤¤àyatana- vipàka cittaü

Immaterial Sphere Moral kiriya Consciousness

1. Upekkh’ ekaggatà sahitaü àkàsàna¤càyatana-kiriya-cittaü

2. Upekkh’ ekaggatà sahitaü vi¤¤àõancàyatana-kiriya-cittaü

3. Upekkh’ ekaggatà sahitaü àki¤ca¤¤àyatana-kiriya-cittaü

4. Upekka’ ekaggatà sahitaü n’eva-sa¤¤à-n’sa¤¤àyatana-kiriyacittaü

Abhi¤¤àõa (Supernormal) Cittas

A person who is skilled in developing the 9 exalted (mahaggata) kusala cittas (5 rúpåvacara and 4 arúpåvacara jhånas) in pathavi kasiùa meditation can further practice in 14 ways on the other kasiùas to develop the 9 mahaggata kusala cittas and thus make the mind more skillful and powerful. Having achieved this, the yogi may develop the 5 supernormal power based on the 5th rúpåvacara kusala citta.

Similarly arahats skilled in developing the 9 mahaggata kiriya cittas and practice in 14 ways on the 10 kasiùas can devlop the 5 supernormal powers based 5th rúpåvacara kiriya citta

5th rúpåvacara kusala or kiriya citta is known as abhi¤¤na or kiriya abhi¤¤na citta respectively

Rúpåvacara and Arúpåvacara Cittas

15 rúpåvacara citta + 12 arúpåvacara cittas = Mahaggata (sublime, exalted) cittas, free from hindrances, pure states of mind

All the four aråpa-jhàna belong to the category of the fifth jhàna because they are based on the fifth råpa-jhàna, all have only two jhàna-factors, namely upekkhà and ekaggatà.

råpa-jhànas differ from one another in the number of jhàna-factors whereas the four aråpajjhànas differ from one another in the objects of meditation.

1. 4 or 20 magga citta (path consciousness) – eradicates fetters

2. 4 or 20 phala cittas (fruit consciousness) – blissful, enjoying the fruit of the pure mind – blissful, peaceful

Lokuttara Cittas Supramundane consciousness

(8 or 40)

Supramundane Consciousness (8 or 40)

Lokuttara cittas can be acquired by vipassanå (insight) meditation, through two routes:

1. Vipassanå-yånika — taking insight meditation

as the vehicle; using upacåra samådhi to launch into insight meditation

4 path (magga) cittas: stream-entry; once-returner; non-returner; arahatta

Each path citta is followed immediately by fruition (phala) citta = 4 phala cittas

Total of 8 cittas

2. Samatha-yånika — tranquility meditation as the

vehicle; using rúpåvacara jhåna samådhi as the base for insight meditation to reach the path.

4 path cittas per rúpåvacara jhåna = 4x5 rúpåvacara jhånas = 20 path cittas

Each path citta is followed by fruition citta = total of 20 fruition citta

Total of 40 cittas

Lokuttara Kusala Cittas-Vipassanå-yånika Route

Magga (Path) Cittas (4):

1. Sotàpatti-magga-cittaü Sotàpatti path-

consciousness (consciousness belonging to the path of stream-entry)

3 fetters eradicated: Personality view, doubt and clinging to rites and rituals

2. Sakadàgàmi-magga-cittaü Sakadàgàmi path-

consciousness (consciousness belonging to the path of once-returning)

Attenuates sense desire & ill-will

3. Anàgàmi-magga-cittaü Anàgàmi path-

consciousness (consciousness belonging to the path of never-returning)

2 fetters eradicated: Sensual desire and ill-will eradicated

4. Arahatta-magga-cittaü Arahatta path-

consciousness (consciousness belonging to the path of arahatship)

5 remaining fetters eradicated: Desire for fine material and immaterial existence, conceit, restlessness and ignorance

Lokuttara Vipāka Cittas-Vipassanå-yånika Route

Phala (Fruition) Cittas (4):

1. Sotàpatti-phala-cittaüSotàpatti fruition-

consciousness (consciousness belonging to the fruition of stream-entry)

3. Sakadàgàmi-phala-cittaüSakadàgàmi fruition-

consciousness (consciousness belonging to the fruition of once-returning)

3. Anàgàmi-phala-cittaüAnàgàmi fruition-

consciousness (consciousness belonging to the fruition of never-returning)

4. Arahatta-phala-cittaüArahatta fruition-

consciousness (consciousness belonging to the fruition of arahatship)

Lokuttara Cittas - Samatha-yånika way

Each magga citta can associate with each of the five råpà jhànas through the samatha-yànika way so that there is a total of 20 magga cittas

Phala citta follows each magga citta, thus giving a total of 20 phala cittas that associate with five råpà jhànas through the samatha-yånika way

Five Jhāna Sotāpatti Magga Cittas

1. Vitakka, vicàra, pãti, sukh’ekaggatà sahitaü pañhamajjhàna sotàpatti-magga cittaü.

2. Vicàra, pãti sukh’ekaggatà sahitaü dutiyajjhàna-magga cittaü.

3. Pãti, sukh’ekaggatà sahittam tatiyajjhàna sotàpatti-magga cittaü.

4. Sukh’ekaggatà sahitaü catutthajjhàna sotàpatti-magga cittaü.

5. Upekkh’ekaggatà sahitaü pa¤camajjhàna sotàpatti-magga cittaü.

The five jhāna sakadàgàmi path-consciousness,

the five jhāna anàgàmi path-consciousness and

the five jhāna arahatta path-consciousness

are named similarly.

Five Jhāna Sotāpatti Magga Cittas

1. The first jhàna sotàpatti path-consciousness together with initial application, sustained application, joy, bliss and one-pointedness.

2. The second jhàna sotàpatti path-consciousness together with sustained application, joy, bliss and one-pointedness.

3. The third jhàna sotàpatti path-consciousness together with joy, bliss and one-pointedness.

4. The fourth jhàna sotàpatti path-consciousness together with bliss and one-pointedness.

5. The fifth jhàna sotàpatti path-consciousness together with equanimity and one-pointedness.

The five jhāna sakadàgàmi path-consciousness, the five jhāna anàgàmi path-consciousness and the five jhāna arahatta path-consciousness are named similarly.

Five Jhàna Arahatta Phala Cittas

1. Vitakka, vicàra, pãti, sukh’ekaggata sahitaü pañhmajjhàna arahatta-phala cittaü

2. Vicàra, pãti, sukh’ekaggatà sahitaü dutiyajjhàna arahattaphala cittaü

3. Pãti, sukh’ekaggatà sahitaü tatiyajjhàna arahatta-phala cittaü

4. Sukh’ekaggata sahitaü catuttajjhàna arahatta-phala cittaü5. Upekkh’ekaggatà sahitaü pa¤camajjhàna arahatta-phala

cittaü

The five jhāna sotāpatti fruit-consciousness, five jhāna sakadàgàmi fruit-consciousness, and the five jhāna anàgàmi fruit-consciousness are named similarly.

Five Jhàna Arahatta Phala Cittas

1. The first jhàna arahatta fruit-consciousness together with initial application, sustained application, joy, bliss and one-pointedness.

2. The second jhàna arahatta fruit-consciousness together with sustained application, joy, bliss and one-pointedness.

3. The third jhàna arahatta fruit-consciousness together with joy, bliss and one-pointedness.

4. The fourth jhàna arahatta fruit-consciousness together with bliss and one-pointedness.

5. 5 The fifth jhàna arahatta fruit-consciousness together with equanimity and one-pointedness.

The five jhāna sotāpatti fruit-consciousness, five jhāna sakadàgàmi fruit-consciousness, and the five jhāna anàgàmi fruit-consciousness are named similarly.

Cittas Experienced by an Ordinary Individual

An unenlightened human being may experience:

1. 45 Kàmàvacara cittas out of the total 54 (hasituppada and the 8 mahakiriya cittas are those of the arahats; 54-9=45)

2. 9 exalted cittas: may further acquire 5 råpàvacara-kusala cittas (råpajhànas) and 4 aråpàvacara-kusala cittas (aråpa-jhànas) in samatha-bhàvanà

QUICK REVIEW

Cittas (89 or 121)

Kamavacara = 54Sense sphere

Rupavacara = 15Fine material sphere

Arupavacara = 12Immaterial sphere

Lokuttara = 8 or 40(beyond, transcend this world)

Akusala = 12: Lobhamula = 8 Dosamula = 2 Mohamula = 2Ahetuka = 18 Akusala vipaka

= 7 Kusala vipaka =

8 Kiriya = 3Sobhana = 24 Kusala = 8 Vipaka = 8 Kiriya = 8

By 5 jhanas (1st to 5th jhana) Kusala = 5 Vipaka = 5 Kiriya = 5

By 4 levels of object-surmounting at 5th jhana Kusala = 4 Vipaka = 4 Kiriya = 4

By 4 levels at sotapatti, sakadagami, anagami and arahanta Magga = 4 Phala = 4Total = 8Through 5 jhanas at each of the 4 levels of sotapatti, sakadagami, anagami and arahanta Magga = 5x4 = 20 Phala = 5 x 4 = 20Total = 40

Cittas – Quick Review

Watching the Mind Watching Kamma Results

Taking stock of one’s cittas everyday – billions of cittas arise and fade per second,

how many of those are akusala cittas (kammically determinate) and how many of those are kusala (kammically determinate) cittas? What are the kamma seeds planted?

Knowing that vipaka cittas such as the five sense consciousness (pañcaviññåùa)are resultants, presence or lack of mindfulness or wise attention determine the nature (kusala or akusala) of the succeeding citta & therefore types of kammic seeds deposited

Some Terms

somanassa : mentally pleasant feeling, joyfulsahagataü : together with, accompanied by diññhi :

wrong view taking that kamma and its effect do not exist

sampayuttaü : connected with, associated togethervippayuttaü : disconnected withasaïkhàrikam : spontaneous, unprompted, automaticsasaïkhàrikam : prompted by oneself or others,

volitionally inactiveupekkhà : indifferent or neutral feelingekaü : one

14 Ways

1. In the order of kasisans2. In reverse order of the kasinas3. In the order and reverse order of the kasians4. In the order of the jhànas5. In the reverse order of the jhànas6. In the order and reverse order of the jhànas7. Skipping jhànas; 8. skipping kasinas; 9. skipping

jhànas and kasinas; 10. transposition of factors; 11. transposition of objects; 12. transposition of factors and objects; 13. definition of factors; 14. definition of objects

Paṭicca-Samuppāda (excerpt)

1. Avijjāpaccayā saṅkhārā2. Saṅkhārapaccayā viññāṇaṃ3. Viññāṇapaccayā nāma-rūpaṃ4. Nāma-rūpapaccayā saḷāyatanaṃ5. Saḷāyatanapaccayā phasso6. Phassapaccayā vedanā7. Vedanāpaccayā taṇhā8. Taṇhāpaccayā upādānaṃ9. Upādānapaccayā bhavo10.Bhavapaccayā jāti11.Jātipaccayā jarā maraṇaṃ12.Soka-parideva-dukkha-

domanassupāyāsā sambhavantiEvametassa kevalassa

dukkhakkhandhassa samudayo hoti

1. Dependent on ignorance arise volitional activities (moral and immoral)

2. Dependent on volitional activities arises consciousness

3. Dependent on consciousness arise mind and matter

4. Dependent on mind and matter arise the six spheres of sense

5. Dependent on six spheres of sense arises contact

6. Dependent on contact arises sensation7. Dependent on sensation arises craving8. Dependent on craving arises grasping9. Dependent on grasping arises becoming10.Dependent on becoming arises birth11. Dependent on birth arises decay, death,

sorrow, lamentation, pain, grief and despair

Thus does this entire mass of sufferings arises.

Paṭicca-Samuppāda (excerpt)

1.Avijjāyatveva asesa-virāga-nirodhā saṅkhāra-nirodho

2.Saṅkhāranirodhā viññaṇanirodho3.Viññāṇanirodhā nāma-rūpanirodho4.Nāma-rūpanirodhā

saḷāyatananirodho5.Saḷāyatananirodhā phassanirodho6.Phassanirodhā vedanānirodho7.Vedanānirodhā tanhānirodho8.Taṇhānirodhā upādānanirodho9.Upādānanirodhā bhavanirodho10.Bhavanirodhā jātinirodho11.Jātinirodhā jarā maraṇaṃ soka-

paridevadukkha-domanassupāyāsā nirujjhanti

Evametassa kevalassa dukkhakkhandassa nirodho hoti

1. Of a truth, the complete separation from and cessation of ignorance leads to the cessation of volitional activities

2. The cessation of volitional activities leads to the cessation of consciousness

3. The cessation of consciousness leads to the cessation of mind and matter

4. The cessation of mind and matter leads to the cessation of six spheres of sense

5. The cessation of six spheres of sense leads to the cessation of contact

6. The cessation of contact leads to the cessation of sensation

7. The cessation of sensation leads to the cessation of craving

8. The cessation of craving leads to the cessation of grasping

9. The cessation of grasping leads to the cessation of becoming

10.The cessation of becoming leads to the cessation of birth

11.The cessation of birth leads to the cessation of decay, death, sorrow, lamentation, pain, grief and despair

Thus does the cessation of this entire mass of suffering result.

The Five Hindrances (Nīvara7a) Principal impediments to liberation1. Sensual desire (Kāmacchanda)2. Ill-will (byāpāda)3. Thina middha (sloth & torpor)

(dullness & drowsiness)4. Udaccha-kukkucca (restlessness and

worry)5. Vicikicchā (skeptical doubt)

Seven Factors of Enlightenment

Bojjha}ga – aids to liberation1. Right Mindfulness (samma sati)2. Investigation

(dhammavicaya/paññā)3. Energy (viriya)4. Rapture (pīti)5. Tranquility (passaddhi)6. Concentration (samādhi/ekaggatā)7. Equanimity

(upekkhā/tatramajjhattatā)

Bojjha}ga – Practice: sati maintains a clear, cognizant, & balanced mind, as initiating and driving force of the process

leading to enlightenmentMindfulness

investigation

energy

rapture

tranquility

concentratio

n

equanimity

Sati initiates and stays

throughout the

contemplation process

Dha

mm

ānup

pasa

nā

Ten Fetters (Sa9yojana)The Fetters according to Abhidhamma Pitaka:1. Kamārāga – craving for sense pleasures2. Paþigha – anger or aversion3. Māna – pride or conceit4. Diþþhi –sakkáyadiþþhi: wrong/personality view5. Vicikicchā – skeptical/wavering doubt6. Sìlabbataparámása – beliefs in rites & rituals7. Bhavarága – craving for fine material and immaterial

jhanas and existence8. Issá – envy/jealousy9. Macchariya – stinginess10. Avijjá – ignorance of the Four Noble Truths

Ten Fetters (Sa9yojana)The Fetters according to Sutta Pitaka:1. Diþþhi – false views including personality view

(sakkáyadiþþhi)2. Vicikicchā – sceptical doubt,3. Sìlabbata-parāmāsa – adherence to the false views4. Kamārāga - attachment to sense-objects,5. Paþigha – ill-will or hatred,6. Rúparága – attachment tofine material jhana & existence,7. Arúparága – attachment to immaterial jhana & exstence8. Māna – pride,9. Uddhacca – restlessness,10. Avijjā – ignorance.

Noble Eightfold fruition Insights into Ultimate Truth

Morality (3 viratis)right speech (sammāvācā),

right action (sammākammanta), & right

livelihood (sammā-ājīva)

Concentrationright effort (viriya),

right mindfulness, (sati) and right concentration

(samādhi/ekaggatā + other jhana factors)

Wisdomright view (paññā);

right intention (vitakka)

Release from

sufferings

Overview of Abhidhamma: Citta

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