AN OVERVIEW OF ABHIDHAMMA

TTHA SANGAHA

Ref:
1. Buddha Abhidhamma:Ultimate Science - Mehm Tin
Mon
2. 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 Thera
4. Abhidhamma in Daily Life – Nina van Gorkom

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 Tipi
Âaka (≈11x Christian Bible in English translations)
paÂipatti), and
Practice: the practical (

Realise/penetrate: realizable ( paÂivedha).

‘Abhi’: subtle, sublime, ultimate, distinct, preponderant

‘Abhidhamma’: Higher Teachings of Buddha
 Buddha’s Teachings - Liberatio
n

The Four Noble Truths

 Sufferings (conditioned dhammas – mental and m
aterial phenomena) to be comprehended
 Origin of sufferings (causes - mental defilements)
- to be abandoned
 Cessation of sufferings (Nibb ãna, unconditioned
dhamma) - to be realised
 The Noble Eightfold Path (factors of enlightenme
nt)- to be developed
 Tipiþaka

Vinaya Sutta Abhidhamma

- Disciplinary code - Teachings laid out

& regulations of the - discourses
delivered by the in terms of Four
monks & nuns Ultimate Realities –
(Bhikkhunis). Buddha to
individuals or Consciosuness,
- life, ministry of assemblies of mental factors,
the Buddha different ranks at matter and Nibbāna
- development of different places - philosophy.
the Buddhist on different Psychology and
Order. occasions. ethics all in one
- Consists of five - Consists of 26 - Consists of seven
books. books. books
 Buddha’s Teachings in the Pali Canon
TipiÂaka
Three baskets/collections

Dhamma Vinaya
Abhidhamma
Sutta PiÂaka PiÂaka
Vinaya PiÂaka
Teachings (Voh¤ra Higher teachings of
Buddha (paramattha Authoritative
or pariy¤ya
or nippariy¤ya teachings of the
desana) using
desana), using Buddha (£n¤-
conventional
abstract terms to desana) on
language, simile &
describe ultimate disciplines aimed
metaphor, &
realities, ultimate at purifying action,
conventional truth
truth speech and thought
(sammutisacca)
(paramatthasacca)
 Sutta and Abhidhamma
Sutta
Given in conventional langua
ge using common terms or v
ocabulary, eg , stone, animal,
man
Prescriptive style – discourse
s adapted to the different te
mperament of the people
In terms of scope and metho
d, less extensive than Abhidh
amma eg every Dhammay fo
und Sutta is found in Abhidh
amma , but not vice versa
Abhidhamma
Teachings analysed and expl
ained in philosophical terms,
psycho-physical phenomena,
eg mind and matter
Doctrines laid out from philo
sophical (ontology), psycholo
gical (mind) and ethical stan
dpoint, complete and compre
hensive system for liberation
(soteriology)
Essential for clear understan
ding of Buddhist Doctrines
 Abhidhamma PiÂaka – Highly Esteemed

Abhi means more preponderant, distinct, sublime . Abhi

dhamma surpasses Sutta PiÂaka in scope and method.
Comprehensive vision of the totality of experienced reali
ty:
 Four ultimate realities and 42000 Dhamma groups (S
utta PiÂaka and Vinaya PiÂaka each contains 21000
Dhamma groups) explained or presented in many w
ays
 extensive range, systematic completeness and analyt
ical precision of the presentation of Dhammas
 perfect expression of the Buddha’s unimpeded omnis
cient knowledge (sabba¾¾uta-¾¤na)
 Abhidhamma PiÂaka

Abhidhamma presents a system that is simultaneously a phil

osophy, a psychology and an ethics, integrated into a fram
ework 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 cal
led dhammas; conditioned dhammas (mental & material
phenomena) and unconditioned dhamma (Nibb¤na).
 The dhammas are defined, classified and categorised in a
n interrelated net of schemes within the Abhidhamma sy
stem. The classification pinpoints the place of each dham
ma within the overall structure of reality
 Abhidhamma PiÂaka – Highly Esteemed

2. Psychology in that it deals with the nature of experi

enced reality
 analyses of the mind into various types of consciou
sness, mental factors, their functions;
 interrelationships of these consciousness, mental fa
ctors 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 f
actors), unwholesome mind or consciousness (mental
defilements), neutral;
 consciousness schematised in hierarchical plan on the
basis of stages of purity/refinement of the mind (fro
m mundane to supramundane states to path and fruit
s) – samãdhi, jhanas, insight wisdom of magga an
d phala minds or consciouness  perfection of p
urity
 Abhidhamma PiÂaka – Special Features

1. Philosophical method of exposition that also integrates the p

sychological 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) mo
ment to moment, life to life
4. Precise definition of terms and categorising, eg. pa¾¾¤ as
power of wisdom, enlightenment factor of investigation, pat
h 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 other
s.
Study of Abhidhamma furnishes one with the right view
 right understanding of reality as it is – human beings are aggregates o
f Nāma and Rūpa (nothing more)
 Right understanding of mental states helps one avoid unwholesome st
ates (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 m
ore 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 – su
fferings explained or identified with the conditioned d
hamma (material & mental phenomena) defined and i
ntricately classified and related in the Abhidhamma
2. Mental defilements and requisites of enlightenment in
the Abhidhamma’s schemes of categories are connect
ed with the Second and Fourth Noble Truths
3. The entire taxonomy of dhammas in the Abhidhhama
system completes with the unconditioned, Nibbãna, t
he Third Noble Truth
 Abhidhamma PiÂaka – Seven Books

1. Dhammasanga¼¨ - Detailed enumeration of all Dhamm

a or Phenomena – ultimate constituents of existence (c
onsciousness; matter; summary of terms & their explan
ations; synopsis)
2. Vibha¼ga – Book of Analysis – aggregates, sense bases
, elements, truths, faculties, dependent arising, foundati
on 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 a
long the Path;
 Abhidhamma PiÂaka – Seven Books

5. Kath¤vatthu – Points of Controversy (by Ven Moggalipu

tta) – treatise refuting heterodox opinions of non-Ther
avadin 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 i
mportant book; apply its scheme of 24 conditional relat
ions to all phenomena incorporated in the Abhidhamma
matrix; astounding in breadth of vision, rigorous consis
tency and attention to details, most eloquent testimony
to the Buddha’s unimpeded knowledge of omniscience
 Abhidhammattha Sangaha

‘A compendium of things contained in Abhidhamma’, a

uthorship attributed to £cariya Anuruddha
Most concise and comprehensive outlines or manual
of Abhidhhamma philosophy
Always used as the first textbook for Abhidhamma st
udies
Studied with some guidance and explanatory guide, th
e entire structure of the work can be better seen, un
derstood and appreciated.
 Outline of Abhidhammattha Sangaha

A. Structure of Consciousness
1 . CITTASANGAHAVIBH£GA (Compendium of
Consciousness)
2 . CETASIKASANGAHAVIBH£GA (Compendiu
m of Mental Factors)
3 . PAKI»»AKASANGAHAVIBH£GA (Compendi
um of Miscellaneous)
 Outline of Abhidhammattha Sangaha

B. Dynamics of Consciousness
4. V§THI SANGAHAVIBH£GA (Compendium of Co
gnitive Series)
5. V§THIMUTSANGAHAVIBH£GA(Compendium of
Process-Freed ) or BH«MI (Planes of Exis
tence)
C. Material Phenomena
6. R«PASANGAHAVIBH£ (Compendium of Matter)
 Outline of Abhidhammattha Sangaha

7. SAMUCCAYASANGAHAVIBH£GA (Compendium of Ultimate

Realities and their Categories)
8. PACCAYASANGAHAVIBH£GA (Compendium of Conditional
ity) - interrelatedness of material and mental phenomen
a
9 . KAMMAÁÁH£NASANGAHAVIBH£GA (Compendium of Medit
ation Subjects) – practice

Analyses of mind & matter  practice liberation

Pariyati  paþipatti  paþivedha

 Introduction

SOME TERMS AND CONCEPTS TO BEGIN WITH

1. RELATIVE AND ULTIMATE TRUTHS

2. U L T I M A T E R E A L I T I E S I N A B H I D H A M M A E X
POSITION
 Two Truths & Realities
Apparent reality (paññātti)
 Apparent Reality (paññātti) is t
he ‘reality’ referred to in Conve
ntional or Relative Truth (Sam
mutisacca) – things that seem r
eal 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, d
esignations are all apparent rea
lities (concepts) used in everyd
ay communication.
Ultimate reality (paramattha) (param
atthasacca = ultimate truth) – final
irreducible entities/constituents of
existence
Four paramatthas that constitute the
actual reality experienced, the ultim
ate truth
1. Three conditioned
 Citta (consiousness)
 Cetasika (mental factor)
 Rūpa (matter)
2. One unconditioned - Nibbāna
A 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, cittup
páda, mana, mano, viññāóa
2. Cetasikas – mental factors arise and perish together with citta;
depend on citta for their arising and they have influence on cit
ta; 52 kinds of cetasikas.
Rūpa (Matter) (visible to samādhi eye)
3. Rūpa – corporeality or material quality; 28 kinds
Nibbāna (supramundane cittas)
4. Nibbāna – absolute lasting peace; extinction of mental defilem
ents (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 know
3. Citta must have an object
4. Citta and its concomitant cetasikas have the same object
5. Citta and its concomitant cetasika arise and perish togeth
er
6. Citta and its concomitant cetasikas share the same base
There can only be one citta (not more than one citta) arising
at a time
 Nāma (Mind) and Rūpa (Matter)

 Human being is made up

Sutta (5 aggregates) Abhidhamma
of Nāma and Rūpa (nåma-rúpa)
 Nāma is aware of the sen Rúpakkhandha (materiality Rúpa (materiality – 28
ses and Rūpa is not aggregate) types)
 Nāma and Rūpa support Viññåùakkhandha Viññåùa (consciousness:
one another, with Nāma (consciousness aggregate) 89 or 121 types of citta)
as the leader and Rūpa, t Vedanåkkhandha (feeling Vedanå (cetasika)
he follower aggregate)
 In the sense and fine mat Saññåkkhandha Saññå (cetasika)
(perception aggregate)
erial sphere, Nāma needs
Sankhårakkhandha (mental 50 cetasikas led by
Rūpa for its arising
formations aggregate) cetana (volition)
 Mind or nāma = citta (co
nsciousness) + cetasika (
mental factors)
 1. Citta (Consciousness)

Enumaration and Classification of Cittas by

1. S p h e r e s o r p l a n e s o f e x i s t e n c e
2. T y p e s o r n a t u r e
3. R o o t s
 Four Spheres of Consciousness
Fourfold classification of citta bas
ed on the planes of existence th
ey frequent:
A. Lokiya citta or mundane consc
iousness
1. Kåmåvacara citta (sense spher
e, five senses in Kåmåbhumi –
4 apaya, 1 human, 6 deva plan
es)
2. Rúpåvacara citta (fine material
or form sphere – rúpa jhanas in
16 planes of Rúpåbhumi)
3. Årúpåvacara citta (immaterial o
r formless sphere - arúpa jhana
s in the 4 planes of Arúpåbhum
i)
B. Lokuttara citta or Supramunda
ne consciousness
4. Lokuttara citta (supramundane)
– path and fruit or maggacitta
and phalacitta that reaize Nibbå
na
Citta of a particular sphere may ar
ise in other planes of existence.
Eg Kåmåvacara citta may arise in
other spheres; similarly Rúpåva
cara and Arúpåvacara citta may
be experienced in other sphere
s
 Four Types of Consciousness by Nature
Some cittas have roots and others d
o not have roots: Roots being the
six cetasikas:
 Three unwholesome roots – lobh
a (greed), dosa (aversion), moha (
ignorance)
 Three wholesome or bright roots
– alobha (generosity), adosa (or
mettå), amoha (or paññå or wisd
om)
Fourfold classification of citta based
on type or nature:
1. Akusala (Unwholesome) citta – ci
tta rooted in unwholesome roots;
defiled mind
2. Kusala (Wholesome) citta – healt
hy or pleasant citta rooted in who
lesome roots; beautiful mind
3. Vipåka (Resultant) citta – the res
ultant consciousness that arise th
rough the ripening of kamma (of
wholesome or unwholesome citt
a)
4. Kiriya (Functional) citta – citta th
at arise to perform the functions
and are not kammically determin
ate (neither kamma-generating n
or 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 indeterminate
3. Kàma-sobhaõa cittas (beautiful wholesome consciousne
ss in the sense sphere) -24
 Kamically active or determinate, bear good results
 Kāmāvacara Cittas
Akusala Cittas

IMMORAL (UNWHOLESOME) CONSCIOUSNESS

(12)
 Akusala cittas (12)
Akusala (immoral or unwholes
ome) cittas are cittas rooted
in unwholesome or immoral
roots: total of 12 cittas
Akusala = immoral or unwhole
some
Unwholesome or or immoral or
evil thoughts, speech, & dee
ds committed with akusala ci
ttas bear bad results
Mula=root
Akusala cittas grouped under th
eir main roots:
1. Lobhamula citta = 8 cittas ro
oted in lobha (greed), disting
uished based on feeling, wro
ng view and promptitude
2. Dosamula citta = 2 cittas roo
ted in dosa (aversion), distin
guished based on feeling and
promptitude
3. Mohamula citta = 2 cittas roo
ted in moha (ignorance) , dis
tinguished based on the main
root
 Lobhamula Cittas
1. Somanassa-sahagataü diññhigata-sam
payuttaü asaïkhàrikam ekaü
2. Somanassa-sahagataü diññhigata sam
payuttaü sasaïkhàrikam ekaü
3. Somanassa-sahagataü diññhigata-vipp
ayuttaü asaïkhàrikam ekaü
4. Somanassa-sahagataü diññhigata-vipp
ayuttaü sasaïkhàrikam ekaü
5. Upekkhà-sahagataü diññhigata-sampa
yuttaü asaïkhàrikam ekaü
6. Upekkhà-sahagataü diññhigata-sampa
yuttaü sasaïkhàrikam ekaü
7. Upekkhà-sahagataü diññhigata-vippay
uttta asaïkhàrikam ekaü
8. Upekkhà-sahagataü diññhigata-vippay
uttaü sasaïkhàrikam ekaü.
1. One consciousness, unprompted, accompa
nied by joy, and connected with wrong vie
w.
2. One consciousness, prompted, accompanie
d by joy, and connected with wrong view.
3. One consciousness, unprompted, accompa
nied by joy, and disconnected with wrong
view.
4. One consciousness, prompted, accompanie
d by joy, and disconnected with wrong vie
w.
5. One consciousness, unprompted, accompa
nied by indifference and connected with wr
ong view.
6. One consciousness, prompted, accompanie
d by indifference and connected with wron
g view.
7. One consciousness, unprompted, accompa
nied by indifference and disconnected with
wrong view.
 Lobhamula Cittas - application
1. With joy, holding the view that there
is no evil taking what is not given, th
e boy spontaneously steals an apple f
rom a fruit stall.
2. With joy, holding the view that there
is no evil taking what is not given, pr
ompted 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 give
n, the boy spontaneously steals an a
pple from a fruit stall.
4. With joy, despite understanding that
there is evil taking what is not give
n, the boy steals an apple from a frui
t stall after being persuaded by his fri
end.
1. One consciousness, unprompted, acc
ompanied by joy, and connected with
wrong view.
2. One consciousness, prompted, accom
panied by joy, and connected with wr
ong view.
3. One consciousness, unprompted, acc
ompanied by joy, and disconnected w
ith wrong view.
4. One consciousness, prompted, accom
panied by joy, and disconnected with
wrong view.
 Lobhamula Cittas - application
5. With neutral feeling, holding the vie
w that there is no evil taking what i
s not given, the boy spontaneously s
teals an apple from a fruit stall.
6. With neutral feeling, holding the view
that there is no evil taking what is n
ot given, prompted by a friend, the b
oy steals an apple from a fruit stall.
7. With neutral feeling, despite underst
anding that there is evil taking wha
t is not given, the boy spontaneously
steals an apple from a fruit stall.
8. With neutral feeling, despite underst
anding that there is evil taking wha
t is not given, the boy steals an apple
from a fruit stall after being persuade
d by his frien
5. 5.One consciousness, unprompted,
accompanied by indifference and co
nnected with wrong view.
6. One consciousness, prompted, accom
panied by indifference and connected
with wrong view.
7. One consciousness, unprompted, acc
ompanied by indifference and discon
nected with wrong view.
8. One consciousness, prompted, accom
panied by indifference and disconnect
ed with wrong view.
 Dosamula (2) Cittas
1. Domanassa-sahagataü pa
ñigha-sampayuttaü asaïkh
àrikam ekaü
2. Domanassa-sahagataü pa
ñigha-sampayuttaü sasaïk
hàrikam ekaü
1. One consciousness, unprompt
ed, accompanied by displeasu
re, and connected with illwill.
2. One consciousness, prompted,
accompanied by displeasure,
and connected with illwill.
1. A man kills another in a spo
ntaneous fit of rage
2. With hatred, the man murde
rs another after premeditati
on.
Domanassa : mentally painful f
eeling, displeasure
Pañigha : dosa—hatred, illwill, r
esentment
Prompted citta is weaker than t
he spontaneous citta
 Mohamula (2) Cittas
1. Upekkhà-sahagataü vicikicc
hà-sampayuttaü ekaü
2. Upekkhà-sahagataü uddha
cca-sampayuttaü ekaü
1. One consciousness, accomp
anied by indifference, and
connected with sceptical do
ubt.
2. One consciousness, accomp
anied by indifference, and
connected with restlessnes
s.
1. He is having doubt about ka
mma and its effect
2. A person is listening to a lec
ture, but he does not unders
tand a word because his min
d is restless.
vicikicchà : sceptical doubt abou
t the Buddha, the Dhamma,
the Saõgha and the Training
uddhacca : restlessness
Both cittas are of equal strength
(no promptitude)
 Akusala Cittas (12) Summary

Citta Feeling Wrong View Promptitude

Lobhamula (1-4) 4 pleasant 2 present; 2 absent 2 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 pleasant 4 with wrong view 5 prompted; 5

6 neutral 4 not associated unprompted
2 unpleasant with wrong view
Doubt (1)
Restlessness (1)
Kāmāvacara Cittas
Ahetuka Cittas

ROOTLESS CONSCIOUSNESS
(18)
 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 resultan
t 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 ka
mmic result.
Hetu : måla: cause or root-condition
Akusala-hetu : unwholesome roots (lobha, dosa, moha)
Kusala-hetu : wholesome roots (alobha, adosa, amoha)
 Vipàka : kamma-result ; Kiriya : kriya: functional
 Akusala Vipāka (Rootless) Citta (7)
Pa¤ca-vi¤¤àõa (Five Sense consiciousn
ess)
1. Upekkhà-sahagataü cakkhuvi¤¤àõa
ü d by indifference
 eye-consciousness accompanied by i
ndifference
2. Upekkhà-sahagataü sotavi¤¤àõaü
 ear-consciousness accompanied by i
ndifference
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
6. Upekkhà-sahagataü sampañicchana
-cittaü
 receptive consciousness accompanie
7. Upekkhà-sahagataü santãraõa-citta
ü
 investigating-consciousness accomp
anied 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 conscio
usness adverts to it, cakkhuvi¤¤à m
akes the sense impression, sampañi
cchana receives and santãraõa inves
tigates the sense impression. (begin
to be aware of the object)
 Ahetuka Kusala Vipāka (Rootless) Citta (8)

Pa¤ca-vi¤¤àõa (Five Sense consiciousn 6. Upekkhà-sahagataü sampañicchana

ess) -cittaü
 receptive consciousness accompanie
1. Upekkhà-sahagataü cakkhuvi¤¤àõa
ü d by indifference
 eye-consciousness accompanied by i 7. Upekkhà-sahagataü santãraõa-citta
ndifference ü
 investigating-consciousness accomp
2. Upekkhà-sahagataü sotavi¤¤àõaü
 ear-consciousness accompanied by i anied by indifference
ndifference 8. Somanassa-sahagataü santãraõa cit
taü
3. Upekkhà-sahagataü ghànavi¤¤àõaü
 investigating-consciousness accomp
 nose-consciousness accompanied by
anied by joy
indifference
Dvipa¤ca-vi¤¤àõa (5 pairs of sense citt
4. Upekkhà-sahagataü jivhàvi¤¤àõaü
a)
 tongue-consciousness accompanied
One sees (hears/tastes/touches/smells)
by indifference
something pleasant on account of pa
5. Sukkha-sahagataü kàyavi¤¤àõaü st kulasa kamma
 body-consciousness accompanied by
One sees (hears/tastes/touches/smells)
pleasant feeling
 Ahetuka Kiriya Citta (3)
1. Upekkhà-sahagataü pa¤cadvà
ràvajjana-cittaü
 five-door adverting conscious
ness accompanied by indiffere
nce
2. Upekkhà-sahagataü manodvàr
àvajjana-cittaü
 mind-door adverting consciou
sness accompanied by indiffer
ence
3. Somanassa-sahagataü hasitup
pàda-cittaü
 smile-producing consciousnes
s accompanied by joy
Citta in cognition process:
pa¤cadvàràvajjana adverts to the
sense object when it comes int
o the sense field. This is follow
ed by the sense consiciousness
(eg eye-consciousness )
Manodvàràvajjana-
 adverts to the mind object w
hen it enters the mind door.
 Also serves as determining c
onsciousness in the sense co
gnition process
hasituppàda-occurs in Arahat and
Buddhas only, smile about sens
e sphere phenomena
 Ahetuka Cittas (Summary)

Unpleasant/Dis
Citta Pleasant Neutral
pleasure

Akusala Vipāka (7) None 6 1

Ahetuka Kusala
2 6 none
Vipāka (8)

Ahetuka Kiriya (3) 1 2 None

Ahetuka (18 total) 3 14 1

Kāmāvacara Sobhana Cittas

BEAUTIFUL (WHOLESOME) CONSCIOUSNESS

(24)
 Kāmāsobhana Citta (24)
1. Mahà-kusala cittas (8)
 great moral consciousness
 Kamically determinate
2. Mahà-vipàka cittas (8)
 great resultant consciousn
ess
3. Mahà-kiriya cittas (8)
 great functional conscious
ness
Beautiful (Wholesome or Mo
ral) cittas rooted in alobha
, adosa, amoha
 Mahà-kusala cittas arise in worl
dlings & trainees when they perf
orm meritorious actions eg dàna
, sãla, and bhàvanà
 Mahà-vipàka cittas = kamma-re
sults of mahà-kusala cittas of pa
st lives. Function as rebirth con
sciousness, bhavaïga-citta ( life-
continuing consciousness) and d
eath consciousness in human be
ings and devas in their present l
ives.
 Mahà-kiriya cittas arise in arahat
s when they perform wholesom
e deeds; no kammic results, no
fuure lives for arahats
 Mahàkusala Cittas (8)
1. Somanassa-sahagataü ¤àõa
-sampayuttaü asaïkhàrika m
ahākusala citta
2. Somanassa-sahagataü ¤àõa
-sampayuttaü sasaïkhàrika
mahākusala citta
3. Somanassa-sahagataü ¤àõa
-vippayuttaü asaïkhàrika ma
hākusala citta
4. Somanassa-sahagataü ¤àõa
-vippayuttaü sasaïkhàrika m
ahākusala citta
1. One consciousness, unprompted,
accompanied by joy, and connect
ed with knowledge.
2. One consciousness, prompted, ac
companied by joy, and connected
with knowledge.
3. One consciousness, unprompted,
accompanied by joy, and disconn
ected with knowledge.
4. One consciousness, prompted, ac
companied by joy, and disconnec
ted with knowledge.
 Mahàkusala Cittas
5. Upekkhà-sahagataü ¤àõa-s 5. One consciousness, unprompted
ampayuttaü asaïkhàrika ma , accompanied by indifference a
nd connected with knowledge.
hākusala citta
6. One consciousness, prompted, a
6. Upekkhà-sahagataü ¤àõa-s ccompanied by indifference and
ampayuttaü sasaïkhàrika m connected with knowledge.
ahākusala citta 7. One consciousness, unprompted
, accompanied by indifference a
7. Upekkhà-sahagataü ¤àõa-v
nd disconnected with knowledge
ippayuttta asaïkhàrika mah .
ākusala citta 8. One consciousness, prompted, a
8. Upekkhà-sahagataü ¤àõa-v ccompanied by indifference and
ippayuttaü sasaïkhàrika ma disconnected with knowledge.
hākusala citta.
 Mahàkusala Cittas - Application
1. Spontaneously without prompting,
she joyfully offers dàna to a visitin
g bhikkhu, understanding that this
is a wholesome deed.
2. Prompted, she joyfully offers dàna
to a visiting bhikkhu, understandin
g that this is a wholesome deed.
3. Spontaneously without prompting,
she joyfully offers dàna to a visitin
g bhikkhu, without understanding
that this is a wholesome deed.
4. Prompted, she joyfully offers dàna
to a visiting bhikkhu, without unde
rstanding that this is a wholesome
deed.
1. One consciousness, unprompted, ac
companied by joy, and connected wi
th knowledge.
2. One consciousness, prompted, acco
mpanied by joy, and connected with
knowledge.
3. One consciousness, unprompted, ac
companied by joy, and disconnected
with knowledge.
4. One consciousness, prompted, acco
mpanied by joy, and disconnected w
ith knowledge.
Mahākusala cittas produce good kam
mic results
 Mahàkusala Cittas

5. Spontaneously without prompting, 5. One consciousness, unprompted,

with neutral feeling she offers dàna accompanied by indifference and
to a visiting bhikkhu, understanding connected with knowledge.
that this is a wholesome deed. 6. One consciousness, prompted, ac
6. Prompted, with neutral feeling she companied by indifference and co
offers dàna to a visiting bhikkhu, un nnected with knowledge.
derstanding that this is a wholesom
7. One consciousness, unprompted,
e deed.
accompanied by indifference and
7. Spontaneously without prompting,
disconnected with knowledge.
with neutral feeling she offers dàna
to a visiting bhikkhu, without under 8. One consciousness, prompted, ac
standing that this is a wholesome d companied by indifference and di
eed. sconnected with knowledge.
8. Prompted, with neutral feeling she
offers dàna to a visiting bhikkhu, wi
thout understanding that this is a w
holesome deed.
 Sahetuka Mahàvipàka (Resultant) Cittas

Sahetuka mahàvipàka cittas are the corresponding resultan

ts of sense sphere mahàkusala cittas.
ahetuka kusala vipàka cittas are also produced by mahàkus
ala cittas

1. Somanassa-sahagataü ¤àõa-sampayuttaü asaïkhàrika mahā

vipàka citta ekaü
2. Somanassa-sahagataü ¤àõa-sampayuttaü sasaïkhàrika mah
āvipàka citta ekaü
3. Somanassa-sahagataü ¤àõa-vippayuttaü asaïkhàrika mahāv
ipàka citta ekaü
 Sahetuka Mahàvipàka (Resultant) Cittas

4. Somanassa-sahagataü ¤àõa-vippayuttaü sasaïkhàrika ma

hāvipàka citta ekaü
5. Upekkhà-sahagataü ¤àõa-sampayuttaü asaïkhàrika mahā
vipàka citta ekaü Somanassa-sahagataü ¤àõa-vippayuttaü
sasaïkhàrika mahāvipàka citta ekaü
6. Upekkhà-sahagataü ¤àõa-sampayuttaü asaïkhàrika mahā
vipàka citta ekaü
6. Upekkhà-sahagataü ¤àõa-sampayuttaü sasaïkhàrika mah
āvipàka citta ekaü
7. Upekkhà-sahagataü ¤àõa-vippayuttta asaïkhàrika mahāvi
pàka citta ekaü
8. Upekkhà-sahagataü ¤àõa-vippayuttaü sasaïkhàrika mahā
vipàka citta ekaü.
 Mahàkiriya (Functional) Cittas

These kiriya or functional cittas (corerespond to mahàkusala

cittas of worldlings and trainees) arise only in Arahats & B
uddhas when they perform ‘good deeds’;
Kamically indeterminate, kiriya cittas leave no kammic effect i
n Buddhas and Arahants who have already eradicated all
traces of defilements.
1. Somanassa-sahagataü ¤àõa-sampayuttaü asaïkhàrika mahà
kiriya citta ekaü
2. Somanassa-sahagataü ¤àõa-sampayuttaü sasaïkhàrika mah
àkiriya citta ekaü
3. Somanassa-sahagataü ¤àõa-vippayuttaü asaïkhàrika mahàk
iriya citta ekaü
 Mahàkiriya (Functional) Cittas

4. Somanassa-sahagataü ¤àõa-vippayuttaü sasaïkhàrika ma

hàkiriya citta ekaü
5. Upekkhà-sahagataü ¤àõa-sampayuttaü asaïkhàrika mahàk
iriya citta ekaü
6. Upekkhà-sahagataü ¤àõa-sampayuttaü sasaïkhàrika mahà
kiriya citta ekaü
6. Upekkhà-sahagataü ¤àõa-vippayuttta asaïkhàrika mahàkir
iya citta ekaü
7. Upekkhà-sahagataü ¤àõa-vippayuttaü sasaïkhàrika mahàk
iriya citta ekaü.
 Kàmàvacara Sobhana Cittas (24) Summary

Citta Feeling Knowledge Promptitude

Mahākusala (8) 4 pleasant 2 present; 2 absent 2 prompted; 2 unprompted
4 neutral 2 present; 2 absent 2 prompted; 2 unprompted
Mahāvipāka (8) 4 pleasant 2 present; 2 absent 2 prompted; 2 unprompted
4 neutral 2 present; 2 absent 2 prompted; 2 unprompted
Mahākiriya 4 pleasant 2 present; 2 absent 2 prompted; 2 unprompted
4 neutral 2 present; 2 absent 2 prompted; 2 unprompted

Total: 24 12pleasant 12 present 12 prompted;

12 neutral 12 not present 12 unprompted.
 Kàmàvacara Cittas (54) Summary

Citta Feeling Wrong view Knowledge Promptitude

Akusala (12) 4 pleasant 4 with wrong view 5 prompted; 5
6 neutral 4 not associated unprompted
2 unpleasant with wrong view
Doubt (1)
Restlessness (1)
Ahetuka(18) 2 pleasant
14 neutral
1 pleasure
1 pain
Kāmāsobhana 12 pleasant 12 present 12 prompted;
(24) 12 neutral 12 not present 12 unprompted.
Total (54) 18 pleasant 4 with wrong view 12 present 17 prompted
1 pleasure 4 not associated 12 not present 17 unprompted
32 neutral with wrong view 20 neither
2unpleasant Doubt (1) (rootless &
1 pain Restlessness (1) mohamula)
 Con’d 29 july, 2010

oÿ maùi padme húÿ

The 6-syllable mantra
 Oÿ maùi padme húÿ
Oÿ: body, speech and mind
 Impure states
 Exalted (pure) states
Path of transformation:
Maùi: jewel – skillful method of
practice
 bodhicitta,; karuùå, mettå
Padme: lotus – wisdom
 Wisdom (for various realis
ations)
Húÿ: indivisibility
 indivisible unity of method
and wisdom
The 6-syllable mantra means
that in dependence on the
practice of a path that is a
n indivisible union of meth
od and wisdom, you can tr
ansform 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’.
 Råpàvacara Cittas
(typically experienced in Råpa Loka)

Exalted consciousness of the Fine Materia

l Sphere (15 total)

1. Råpàvacara kusala (moral) cittas (5)

2. Råpàvacara vipàka (resultant) cittas (5
)
3. Råpàvacara kiriya (functional) cittas (5
)
 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 loka

2. Råpàvacara vipàka cittas (5) - Råpa-jhàna resultant consciousnes

s
 Rebirth consciousness of råpa-brahmas
o One who has attained and maintained first råpàvacara kusala citta
s until death will be reborn in the first råpa-jhàna level of råpa-lok
a with the first råpàvacara vipàka citta as his rebirth consciousness
.
o Arise in Råpa loka only
3. Råpàvacara kiriya cittas (5) - Råpa-jhàna functional consciousnes
s
 Developed or attained by Arahats through samatha meditation
 Jhāna and Jhānaõga

 Jhāna = meditative absorption state, mind absorbed in the objec

t
 Jhānaõga = Jhāna factors (cetasika or mental factors):
1. Vitakka – Initial application that directs the mind towards the o
bject
2. Vicàra – Sustained application that examines the object again a
nd again
3. Pãti – joy or zest or pleasurable interest in the object
4. Vedanà – Feeling, sensation (two kinds of vedanà that occur in
jhàna are:
a) sukha – pleasant or agreeable feeling, bliss (mental, no
t bodily type)
b) upekkhà – neutral feeling, equanimity

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

 Jhāna Factors & Nivaraùas

Nivaraùas = hindrances to development of a calm mind = se

ven mental factors
Nivaraùas are countered by Jhåna factors
Nivaraùas Disturbance of the mind Jhāna factors that
counter Nivaraùas

Kåmacchanda (sensuous desire) Mind wandering after ekaggatå

sensuous object

Vyåpåda (ill-will) Agitates the mind píti

thína-middha (sloth & torpor) Dull and blind the mind vitakka
uddhacca-kukkucca sukha
(Restlessness – remorse) Disturb concentration and
blind the mind
Vicikicchå (doubt) vicåra
 Development of Jhåna

Samatha meditation eg kasina or breath as the object

1. Focus on the object and develop concentration: Concentration
built up with progressive suppression of the nivaraùas and str
engthening of the jhåna factors.
2. Concentration progresses in stages – preliminary or preparator
y concentration  concentration with uggaha nimitta (visualise
d image of the object or learning sign)  neighbourhood/acce
ss concentration with paìibhåga nimitta (unblemished bright pe
rfect image), jhåna factors getting stronger, nivaraùas weaker
 absorption concentration or jhåna or appanå samådhi, jhån
a factors prevail; fivefold sense activity totally suspended and n
ivaraùas totally suppressed during the absorption; fully alert an
d lucid conciousness
 Development of Jhåna

3. Successive higher levels of jhåna are attained by progr

essively abandoning the grosser jhåna factors.
4. Jhåna levels are characterised by progressive refineme
nt of the mind and indicated by the type and number o
f Jhåna factors
 Rúpåvacara Kusala Cittas (Jhånas)
1. Vitakka, vicàra, pãti, sukh’e
kaggatà sahitaü pathamajjh
àna kusala-cittaü
2. Vicàra, pãti, sukh’ekaggatà
sahitaü dutiyajjhàna kusala-
cittaü
3. Pãti, sukh’ekaggatà sahitaü
tatiyajjhàna kusala-cittaü
4. Sukh’ekaggatà sahitaü catu
tthajjhàna kusala-cittaü
5. Upekkh’ekaggatà sahitaü p
añcamajjhana kusala-cittaü.
1. First jhàna moral consciousness tog
ether with initial application, sustai
ned application, joy, bliss and onep
ointedness.
2. Second jhàna moral consciousness
together with sustained application,
joy, bliss and one-pointedness. (not
in Sutta)
3. Third jhàna moral consciousness to
gether with joy, bliss and one-point
edness. (2nd jhåna in Sutta)
4. Fourth jhàna moral consciousness t
ogether with bliss and one-pointed
ness. (3rd jhåna in Sutta)
5. Fifth jhàna moral consciousness to
gether with equanimity and one-poi
ntedness. (4th jhåna in Sutta)
 Rúpåvacara Vipåka Cittas (Resultant)
1. Vitakka, vicàra, pãti, sukh’e
kaggatà sahitaü pathamajjh
àna vipåka-cittaü
2. Vicàra, pãti, sukh’ekaggatà
sahitaü dutiyajjhàna vipåka
-cittaü
3. Pãti, sukh’ekaggatà sahitaü
tatiyajjhàna vipåka-cittaü
4. Sukh’ekaggatà sahitaü catu
tthajjhàna vipåka-cittaü
5. Upekkh’ekaggatà sahitaü p
añcamajjhana vipåka-cittaü
.
1. First jhàna moral consciousness to
gether with initial application, sust
ained application, joy, bliss and on
epointedness.
2. Second jhàna moral consciousness
together with sustained applicatio
n, joy, bliss and one-pointedness.
3. Third jhàna moral consciousness t
ogether with joy, bliss and one-poi
ntedness.
4. Fourth jhàna moral consciousness
together with bliss and one-pointe
dness.
5. Fifth jhàna moral consciousness to
gether with equanimity and one-p
ointedness.
 Rúpåvacara Kiriya Cittas (Functional)
1. Vitakka, vicàra, pãti, sukh’e
kaggatà sahitaü pathamajj
hàna kiriya-cittaü
2. Vicàra, pãti, sukh’ekaggatà
sahitaü dutiyajjhàna kiriya-
cittaü
3. Pãti, sukh’ekaggatà sahitaü
tatiyajjhàna kiriya-cittaü
4. Sukh’ekaggatà sahitaü catu
tthajjhàna kiriya-cittaü
5. Upekkh’ekaggatà sahitaü p
añcamajjhana kiriya-cittaü.
1. First jhàna moral consciousness to
gether with initial application, sust
ained application, joy, bliss and on
epointedness.
2. Second jhàna moral consciousness
together with sustained applicatio
n, joy, bliss and one-pointedness.
3. Third jhàna moral consciousness t
ogether with joy, bliss and one-poi
ntedness.
4. Fourth jhàna moral consciousness
together with bliss and one-pointe
dness.
5. Fifth jhàna moral consciousness to
gether with equanimity and one-p
ointedness.
 Aråpàvacara Cittas

Consciousness of Immaterial Sphere

( m o s t l y e x p e r i e n c e d i n Ar å p a - l o k a )
( 12 )
 Aråpàvacara Cittas (12)

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

ss)
 Acquired in samatha meditation by worldlings and trainees
 Can be experienced in Kàma loka and Aråpa loka
2. Aråpàvacara vipàka cittas (4) - aråpa-jhàna (resultant consciou
sness)
 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 sphere
3. Aråpàvacara kiriya cittas (4)- aråpa-jhàna (functional conscious
ness)
 Arise only in arahats
 Can be experienced in the Kàma loka and Aråpa loka
 Aråpàvacara Kusala Cittas (4)

Immaterial Sphere Moral Consc 1. Base of infinite space moral c

iousness onsciousness together with eq
1. Upekkh’ ekaggatà sahitaü àk uanimity and one-pointedness
àsàna¤càyatana-kusala-citta .
ü 2. Base of infinite consciousness
2. Upekkh’ ekaggatà sahitaü vi
together with equanimity and
one-pointedness.
¤¤àõancàyatana-kusala-citta
ü 3. Base of nothingness moral co
nsciousness together with equ
3. Upekkh’ ekaggatà sahitaü àk
animity and one-pointedness.
i¤ca¤¤àyatana-kusala-cittaü
4. Base of neither-perception-no
4. Upekka’ ekaggatà sahitaü n’
r-non-perception moral consci
eva-sa¤¤à-n’sa¤¤àyatana-ku ousness togetherwith equani
salacittaü mity 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 mi
nd to reach the 1st aråpà Jhàna, àkàsàna¤càyatana kusala citt
a
Next the meditator concentrates the mindfulness on àkàsàna¤cà
yatana kusala citta, ‘vi¤¤àõa’ until he reaches the 2 nd aråpà Jh
àna, vi¤¤àõancàyatana kusala citta.
Next the meditator focuses on ‘nothingness’ repeating ‘natthi ki
¤ci’ until the 3rd aråpà Jhàna is reached, àki¤ca¤¤àyatana kus
ala citta
Next the meditator takes àki¤ca¤¤àyatana kusala citta as the ob
ject and concentrates on it until the 4 th aråpà Jhàna is reache
d, n’evasa¤¤àn’àsa¤¤àyatana kusala citta
 Aråpàvacara Vipàka & Kiriya Cittas (4 each)
Immaterial Sphere Moral vipà
ka Consciousness
1. Upekkh’ ekaggatà sahitaü à
kàsàna¤càyatana- vipàka -c
ittaü
2. Upekkh’ ekaggatà sahitaü v
i¤¤àõancàyatana- vipàka -c
ittaü
3. Upekkh’ ekaggatà sahitaü à
ki¤ca¤¤àyatana- vipàka -cit
taü
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 (mahaggat

a) kusala cittas (5 rúpåvacara and 4 arúpåvacara jhånas) in pa
thavi kasiùa meditation can further practice in 14 ways on the
other kasiùas to develop the 9 mahaggata kusala cittas and th
us make the mind more skillful and powerful. Having achieve
d 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 th
e 5 supernormal powers based 5th rúpåvacara kiriya citta
5th rúpåvacara kusala or kiriya citta is known as abhi¤¤na or kiri
ya abhi¤¤na citta respectively
 Rúpåvacara and Arúpåvacara Cittas

15 rúpåvacara citta + 12 arúpåvacara cittas = Mahagg

ata (sublime, exalted) cittas, free from hindrances,
pure states of mind
All the four aråpa-jhàna belong to the category of th
e fifth jhàna because they are based on the fifth råp
a-jhàna, all have only two jhàna-factors, namely upe
kkhà and ekaggatà.
råpa-jhànas differ from one another in the number o
f jhàna-factors whereas the four aråpajjhànas differ f
rom one another in the objects of meditation.
 Lokuttara Cittas
Supramundane consciousness
(8 or 40)

1. 4 o r 2 0 m a g g a c i tt a ( p a t h c o n s c i
o u s n e s s ) – e r a d i c a t e s f e t te r s
2. 4 o r 2 0 p h a l a c i t t a s ( f r u i t c o n s c i
o u s n e s s ) – b l i s s f u l , en j o y i n g t h e
f r ui t o f t he p u re m i n d – bl i s s f u l
, p ea c e f u l
 Supramundane Consciousness (8 or 40)
Lokuttara cittas can be acquired b 2. Samatha-yånika —
y vipassanå (insight) meditation  tranquility meditation as the ve
, through two routes: hicle; using rúpåvacara jhåna s
1. Vipassanå-yånika — amådhi as the base for insight
 taking insight meditation as the meditation to reach the path.
vehicle; using upacåra samådhi  4 path cittas per rúpåvacara jhå
to launch into insight meditatio na = 4x5 rúpåvacara jhånas =
n 20 path cittas
 4 path (magga) cittas: stream-e  Each path citta is followed by fr
ntry; once-returner; non-return uition citta = total of 20 fruition
er; arahatta citta
 Each path citta is followed imm  Total of 40 cittas
ediately by fruition (phala) citta
= 4 phala cittas
 Total of 8 cittas
Lokuttara Kusala Cittas-Vipassanå-yånika Route
Magga (Path) Cittas (4):
1. Sotàpatti-magga-cittaü
 Sotàpatti path-consciousness (c
onsciousness belonging to the
path of stream-entry)
 3 fetters eradicated: Personality
view, doubt and clinging to rite
s and rituals
2. Sakadàgàmi-magga-cittaü
 Sakadàgàmi path-consciousnes
s (consciousness belonging to t
he path of once-returning)
 Attenuates sense desire & ill-wil
l
3. Anàgàmi-magga-cittaü
 Anàgàmi path-consciousness (c
onsciousness belonging to the
path of never-returning)
 2 fetters eradicated: Sensual de
sire and ill-will eradicated
4. Arahatta-magga-cittaü
 Arahatta path-consciousness (c
onsciousness belonging to the
path of arahatship)
 5 remaining fetters eradicated:
Desire for fine material and im
material existence, conceit, rest
lessness and ignorance
 Lokuttara Vipāka Cittas-Vipassanå-yånika Route

Phala (Fruition) Cittas (4): 3. Anàgàmi-phala-cittaü

 Anàgàmi fruition-consciou
1. Sotàpatti-phala-cittaü sness (consciousness belo
 Sotàpatti fruition-consciousne nging to the fruition of ne
ss (consciousness belonging t ver-returning)
o the fruition of stream-entry)

4. Arahatta-phala-cittaü
3. Sakadàgàmi-phala-cittaü
 Arahatta fruition-consciou
 Sakadàgàmi fruition-consciou
sness (consciousness belongi sness (consciousness belo
ng to the fruition of once-retu nging to the fruition of ara
rning) hatship)
 Lokuttara Cittas - Samatha-yånika way

Each magga citta can associate with each of the fi

ve 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’ekag The five jhāna sakadàgàmi pat

gatà sahitaü pañhamajjhàna s h-consciousness,
otàpatti-magga cittaü.
2. Vicàra, pãti sukh’ekaggatà sahi the five jhāna anàgàmi path-c
taü dutiyajjhàna-magga cittaü. onsciousness and
3. Pãti, sukh’ekaggatà sahittam t the five jhāna arahatta path-c
atiyajjhàna sotàpatti-magga cit onsciousness
taü.
4. Sukh’ekaggatà sahitaü catutth are named similarly.
ajjhàna sotàpatti-magga cittaü
.
5. Upekkh’ekaggatà sahitaü pa¤c
amajjhàna sotàpatti-magga cit
taü.
 Five Jhāna Sotāpatti Magga Cittas
1. The first jhàna sotàpatti pat
h-consciousness together wit
h initial application, sustaine
d application, joy, bliss and o
ne-pointedness.
2. The second jhàna sotàpatti p
ath-consciousness together
with sustained application, jo
y, bliss and one-pointedness.
3. The third jhàna sotàpatti pat
h-consciousness together wit
h joy, bliss and one-pointedn
ess.
4. The fourth jhàna sotàpatti
path-consciousness together
with bliss and one-pointedne
ss.
5. The fifth jhàna sotàpatti pat
h-consciousness together wit
h equanimity and one-pointe
dness.
The five jhāna sakadàgàmi pat
h-consciousness, the five jhā
na anàgàmi path-consciousn
ess and the five jhāna araha
tta path-consciousness are n
amed similarly.
 Five Jhàna Arahatta Phala Cittas

1. Vitakka, vicàra, pãti, sukh’ekaggata sahitaü pañhmajjhàna ara

hatta-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 cittaü
5. Upekkh’ekaggatà sahitaü pa¤camajjhàna arahatta-phala cittaü

The five jhāna sotāpatti fruit-consciousness, five jhāna sakadàg

àmi fruit-consciousness, and the five jhāna anàgàmi fruit-co
nsciousness are named similarly.
 Five Jhàna Arahatta Phala Cittas

1. The first jhàna arahatta fruit-consciousness together with initial applicati

on, sustained application, joy, bliss and one-pointedness.
2. The second jhàna arahatta fruit-consciousness together with sustained a
pplication, 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 on
e-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-c

onsciousness, and the five jhāna anàgàmi fruit-consciousness are nam
ed similarly.
 Cittas Experienced by an Ordinary Individual

An unenlightened human being may experience:

1. 45 Kàmàvacara cittas out of the total 54 (hasituppa
da and the 8 mahakiriya cittas are those of the ara
hats; 54-9=45)
2. 9 exalted cittas: may further acquire 5 råpàvacara-
kusala cittas (råpajhànas) and 4 aråpàvacara-kusal
a cittas (aråpa-jhànas) in samatha-bhàvanà
Cittas (89 or 121)
Q U IC K R E VI E W
 Cittas – Quick Review
Rupavacara = 15 Lokuttara = 8 or 40
Kamavacara = 54 Arupavacara = 12
Fine material (beyond, transcend
Sense sphere Immaterial sphere
sphere this world)

Akusala = 12: By 4 levels at sotapatti,

 Lobhamula = 8 sakadagami, anagami
 Dosamula = 2 and arahanta
 Mohamula = 2  Magga = 4
By 4 levels of
Ahetuka = 18 By 5 jhanas (1st  Phala = 4
object-surmounting
 Akusala vipaka to 5th jhana) Total = 8
at 5th jhana
=7  Kusala = 5 Through 5 jhanas at
 Kusala = 4
 Kusala vipaka =  Vipaka = 5 each of the 4 levels of
 Vipaka = 4
8  Kiriya = 5 sotapatti, sakadagami,
 Kiriya = 4
 Kiriya = 3 anagami and arahanta
Sobhana = 24  Magga = 5x4 = 20
 Kusala = 8  Phala = 5 x 4 = 20
 Vipaka = 8 Total = 40
 Kiriya = 8
 Watching the Mind  Watching Kamma Results

Taking stock of one’s cittas everyday – billions of cittas ar

ise and fade per second,
how many of those are akusala cittas (kammically deter
minate) and how many of those are kusala (kammically
determinate) cittas? What are the kamma seeds plante
d?
Knowing that vipaka cittas such as the five sense consci
ousness (pañcaviññåùa)are resultants, presence or lack
of mindfulness or wise attention determine the nature (
kusala or akusala) of the succeeding citta & therefore t
ypes of kammic seeds deposited
 Some Terms

somanassa : mentally pleasant feeling, joyful

sahagataü : together with, accompanied by diññhi : wro
ng view taking that kamma and its effect do not exist
sampayuttaü : connected with, associated together
vippayuttaü : disconnected with
asaïkhàrikam : spontaneous, unprompted, automatic
sasaïkhàrikam : prompted by oneself or others, volitional
ly inactive
upekkhà : indifferent or neutral feeling
ekaü : one
 14 Ways

1. In the order of kasisans

2. In reverse order of the kasinas
3. In the order and reverse order of the kasians
4. In the order of the jhànas
5. In the reverse order of the jhànas
6. In the order and reverse order of the jhànas
7. Skipping jhànas; 8. skipping kasinas; 9. skipping jhànas
and kasinas; 10. transposition of factors; 11. transposi
tion of objects; 12. transposition of factors and objects;
13. definition of factors; 14. definition of objects
 Paṭicca-Samuppāda (excerpt)

1. Avijjāpaccayā saṅkhārā 1. Dependent on ignorance arise volitional activit

2. Saṅkhārapaccayā viññāṇaṃ
3. Viññāṇapaccayā nāma-rūpaṃ
4. Nāma-rūpapaccayā saḷāyatanaṃ
5. Saḷāyatanapaccayā phasso
6. Phassapaccayā vedanā
7. Vedanāpaccayā taṇhā
8. Taṇhāpaccayā upādānaṃ
9. Upādānapaccayā bhavo
10. Bhavapaccayā jāti
11. Jātipaccayā jarā maraṇaṃ
12. Soka-parideva-dukkha-domanassupāyā9. Dependent on grasping arises becoming
sā sambhavanti
ies (moral and immoral)
2. Dependent on volitional activities arises consci
ousness
3. Dependent on consciousness arise mind and
matter
4. Dependent on mind and matter arise the six sp
heres of sense
5. Dependent on six spheres of sense arises conta
ct
6. Dependent on contact arises sensation
7. Dependent on sensation arises craving
8. Dependent on craving arises grasping
10. Dependent on becoming arises birth

Evametassa kevalassa dukkhakkhandhass11. Dependent on birth arises decay, death, sorro

w, lamentation, pain, grief and despair
a samudayo hoti
Thus does this entire mass of sufferings arises.
 Paṭicca-Samuppāda (excerpt)

1. Avijjāyatveva asesa-virāga-nirodhā sa ṅkh 1. Of a truth, the complete separation from and cessation of ig
āra-nirodho norance leads to the cessation of volitional activities
2. The cessation of volitional activities leads to the cessation of
2. Saṅkhāranirodhā viññaṇanirodho
consciousness
3. Viññāṇanirodhā nāma-rūpanirodho
3. The cessation of consciousness leads to the cessation of min
4. Nāma-rūpanirodhā saḷāyatananirodho d and matter
5. Saḷāyatananirodhā phassanirodho 4. The cessation of mind and matter leads to the cessation of si
x spheres of sense
6. Phassanirodhā vedanānirodho
5. The cessation of six spheres of sense leads to the cessation o
7. Vedanānirodhā tanhānirodho
f contact
8. Taṇhānirodhā upādānanirodho 6. The cessation of contact leads to the cessation of sensation
9. Upādānanirodhā bhavanirodho 7. The cessation of sensation leads to the cessation of craving
10. Bhavanirodhā jātinirodho 8. The cessation of craving leads to the cessation of grasping
11. Jātinirodhā jarā maraṇaṃ soka-parideva 9. The cessation of grasping leads to the cessation of becoming
dukkha-domanassupāyāsā nirujjhanti 10.The cessation of becoming leads to the cessation of birth

Evametassa kevalassa dukkhakkhandassa n11. The cessation of birth leads to the cessation of decay, death,
sorrow, lamentation, pain, grief and despair
irodho hoti
Thus does the cessation of this entire mass of suffering result.
The Five Hindrances (Nīvara7a)
 Principal impediments to liberation
1. Sensual desire (Kāmacchanda)

2. Ill-will (byāpāda)

3. Thina middha (sloth & torpor) (dullness

& drowsiness)
4. Udaccha-kukkucca (restlessness and wor
ry)
5. Vicikicchā (skeptical doubt)
Seven Factors of Enlightenment
Bojjha}ga – aids to liberation
1. 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, & bal
anced mind, as initiating and driving force of the process lea
ding to enlightenment
Mindful
ness

equani investig
Dhammānuppasanā

mity ation
Sati initiates
and stays
throughout the
concent
ration
contemplation energy
process

tranquil
rapture
ity
 Ten Fetters (Sa9yojana)
The Fetters according to Abhidhamma Pitaka:
1. Kamārāga – craving for sense pleasures
2. Paþigha – anger or aversion
3. Māna – pride or conceit
4. Diþþhi –sakkáyadiþþhi: wrong/personality view
5. Vicikicchā – skeptical/wavering doubt
6. Sìlabbataparámása – beliefs in rites & rituals
7. Bhavarága – craving for fine material and immaterial jhanas and
existence
8. Issá – envy/jealousy
9. Macchariya – stinginess
10. 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 views
4. Kamārāga - attachment to sense-objects,
5. Paþigha – ill-will or hatred,
6. Rúparága – attachment tofine material jhana & existence,
7. Arúparága – attachment to immaterial jhana & exstence
8. Māna – pride,
9. Uddhacca – restlessness,
10. Avijjā – ignorance.
Noble Eightfold fruition Insights into Ultimate Trut
h
Morality (3 viratis)
right speech (sammāvācā),
right action

Release from sufferings

(sammākammanta), &
right livelihood (sammā-
ājīva)

Wisdom
right view (paññā);
right intention
(vitakka)

Concentration
right effort (viriya),
right mindfulness, (sati) and
right concentration
(samādhi/ekaggatā + other
jhana factors)