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Abhidhammattha Sangaha is a highly popular primer, or digest, of the Abhidhamma corpus (the scholastic section of the canon) of the Theravada tradition. The Abhidhammattha-sangaha was composed in India or in Myanmar (Burma), the chief centre for Abhidhamma studies. Written in Pali by the Monk Anuruddha, it dates from no earlier than the 8th century and probably from the 11th or 12th.
An outline of the text is here: A Comprehensive Manual of Abhidhamma
In the 89 types of consciousness, enumerated in the first chapter, 52 mental states arise in varying degree. There are 7 concomitants common to every consciousness. There are 6 others that may or may not arise in each and every consciousness. They are termed Pakinnakā (Particulars).
All these 13 are designated aññasamāna, a rather peculiar technical term. Añña means 'other', samana means 'common'. Sobhanas, (Good), when compared with asobhanas (Evil,) are called añña - 'other', being of the opposite category. So are the asobhanas in contradistinction to Sobhanas.
Thus these fifty-two (7 + 6 + 14 + 19 + 6 = 52) are found in the respective types of consciousness in different proportions.
In this chapter all the 52 mental states are enumerated and classified. Every type of consciousness is microscopically analyzed, and the accompanying mental states are given in detail. The type of consciousness in which each mental state occurs, is also described.
At the outset, for instance, a student of chemistry may find the numerous chemical formulas somewhat perplexing. But he finds the subject interesting and edifying, when he seriously attempts to analyze and examine the various substances with different tests.
In like manner a student of Abhidhamma who reads this chapter should first try to analyze and examine care fully every type of consciousness and see for himself the mental states thereof according to his own reasoning. Later, he should compare his results with the original text. He will then find this chapter most illuminating, and instead of wasting time in memorizing numbers, he will intelligently grasp the meaning of the text.
must arise in it.
What about the remaining ten?
Conceit does not arise in lobha consciousness, together with misbelief. Ditthi is connected with wrong view, while māna is concerned with egoism. Both of them, say the commentators, are like two lions that cannot live together in one cave.
Total - 7 + 6 + 4 + 2 = 19.
The other types of consciousness should be similarly analyzed.
§ 1. The fifty-two states that are associated with consciousness, that arise and perish together with consciousness, that have the same object and basis as consciousness, are known as cetasikas (mental states).
1. Cetasika = Ceta + s + ika
(i) that which arises together with consciousness,
(ii) that which perishes together with it,
(iii) that which has an identical object with it,
(iv) that which has a common basis with it.
Readers will note that the author has not given here a logical definition according to genus and species. Instead he speaks of four characteristic properties of a cetasika. The Commentator cites reasons for attributing these four properties.
No consciousness exists apart from its concomitants. Both consciousness and its respective co-adjuncts arise and perish simultaneously. But there are some material qualities such as viññatti rūpa* (Modes of Intimation) - that arise and perish simultaneously with the consciousness. To exclude them the third property of having a common object has been attributed. That which possesses these three characteristics must necessarily be endowed with the fourth - a common basis.
According to Abhidhamma, mind or consciousness is accompanied by fifty-two mental states (cetasikas).
One of them is vedanā (feeling); another is saññā (perception). The remaining fifty are collectively called sankhārā. Cetanā (volition) is the most important of them.
The whole group of feelings is called vedanā-kkhandha. So are saññā-kkhandha and sankhāra-kkhandha.
§ 2. (i)
Eva'mete Cetasikā Aññasamānā'ti veditabbā. (13)
(Akusala - 14)
§ 4. (iii)
14. Vicikicchā c'āti cuddas'ime Cetasikā Akusalā nāma.
§ 5. (iv)
19. Cittujjukatā, c'ati ek' unavīsat'ime Cetasikā Sobhanasādhāranā nāma.
§ 6. (v)
3. Sammā-ājīvo c'āti tisso Viratiyo nāma.
§ 7. (vi)
2. Muditā pana Appamaññāyo nāmā'ti sabbathā'pi-
§ 8. (vii) Paññindriyena saddhim pañcavīsat'ime Cetasikā Sobhanā'ti veditabbā.
§ 9. Ettāvatā ca - Teras' aññasamānā ca - cuddasākusalā tathā
Sobhanā pañcavīsā'ti - dvipaññāsa pavuccare.
[unlike the Universals these cetasikas are found only in certain classes of consciousness
§ 3. (ii)
1. Initial Application,
2. Sustained Application,
These six mental states are termed Particulars.
Thus these (thirteen) mental states should be understood as 'common to each other' (aññasamāna*).
- [A technical term applied collectively to all the 13 cetasikas which may be either moral or immoral according to the type of consciousness in which they are found. Añña - another: samāna, common. When the good types of consciousness are taken into account the evil are regarded as añña, and vice versa.]
§ 4. (iii)
3. Fearlessness (of consequences, or to commit wrong),
4. Restlessness, 5. Attachment, 6. Misbelief,
7. Conceit, 8. Hatred, 9. Jealousy, 10. Avarice,
These fourteen mental states are termed 'Immorals'.
§ 5. (iv)
3. (Moral) Shame,
4. (Moral) dread,
8. Tranquillity of mental states,
9. Tranquillity of mind,
10. Lightness of mental states,
11. Lightness of mind,
12. Pliancy of mental states,
13. Pliancy of mind,
14. Adaptability of mental states,
16. Adaptability of mind,
16. Proficiency of mental states,
17. Proficiency of mind,
18. Rectitude of mental states,
19. Rectitude of mind.
These nineteen mental states are termed 'Common to Beautiful.'
(Abstinences-3) § 6. (v)
These three are termed 'Abstinences.'
Appreciative or Sympathetic Joy
These are termed 'Illimitables.'
§ 9. Thus:- Thirteen are common to each other.
Similarly fourteen are common to Immorals Twenty-five are 'Beautiful.'
Thus fifty-two have been enumerated.
For any sense-impression to occur, three things are essential - namely, consciousness, respective sense and the object. For instance, one sees an object with the consciousness through the eye as its instrument]].
When an object presents itself to the consciousness through one of the six senses there arises the mental state-contact. "[[It should not be understood that mere collision is contact (Na sangatimatto eva Phasso).
"Contact means 'it touches' (phusatī'ti). It has touching (phusana) as its salient characteristic (lakkhana), impact (sanghattana) as its function (rasa), coinciding (of the physical basis, object and consciousness) as its manifestation (sannipāta paccupatthāna), and the object which has entered the avenue (of awareness) as proximate cause (padatthāna)."
Contact is mentioned first because it precedes all other mental states. "Touching by contact, consciousness experiences by feeling, perceives by perception, wills by volition - (Phassena phusitvā, vedanāya vediyati, saññāya sañjānāti, cetanāya ceteti)".
According to Paticca-Samuppāda, too, Contact conditions Feeling. But strictly speaking, there is no reason for the sequence because all these mental states are coexistent. The Atthasālini states - "For of states, arisen in one conscious moment, it is not valid to say that 'this' arises first, 'that' afterwards. The reason is not because contact is a strong support. Contact is just mentioned first in the order of teaching, but it was also permissible to bring it in thus: -
There are feeling and contact, perception and contact, volition and contact; there are consciousness and contact, feeling, perception, volition, initial application of mind. In the order of teaching, however, contact is mentioned first. Nor is the sequence of words among the remaining states of any special significance."
"Contact is given priority of place, as standing for the inception of the thought, and as the sine qua non of all the allied states, conditioning them much as the roof-tree of a storeyed house supports all the other combinations of material."
Derived from Ö vid, to experience.
Feeling is a more appropriate rendering for vedanā than sensation. Like contact, feeling is an essential property of every consciousness. It may be pleasurable painful, or neutral. Pain and pleasure pertain to body as well. But physical feeling is not of ethical importance.
According to the commentators feeling is like a master who enjoys a dish prepared by a cook. The latter is compared to the remaining mental states that constitute a thought-complex. Strictly speaking, it is feeling that experiences an object when it comes in contact with the senses.
It is this feeling that experiences the desirable or undesirable fruits of an action done in this or in a previous birth. Besides this mental state there is no soul or any other agent to experience the result of the action.
It should be understood here that Nibbānic bliss is not connected with feeling. Nibbānic bliss is certainly the highest happiness (sukha), but it is the happiness of relief from suffering. It is not the enjoyment of a pleasurable object.
The meaning of this term widely varies according to the context. To avoid unnecessary confusion, it is best to understand the specific meaning used in the particular connection as a universal mental state.
The chief characteristic of saññā is the cognition of an object by way of a mark as blue etc. It is saññā that enables one to recognize an object that has once been perceived by the mind through the senses. "Its procedure is likened to the carpenter's recognition of certain kinds of wood by the mark he had made on each; to the treasurer's specifying certain articles of jewelry by the ticket on each; to the wild animal's discernment in the scarecrow of the work of man." Saññā, therefore, means simple sense perception.
Saññā, viññāna and paññā should be differentiated from one another. Saññā is like the mere perception of a rupee coin by a child. By its whiteness, roundness and size it merely recognizes the coin as a rupee, utterly ignorant of its monetary value. A man, for instance, discerns its value and its utility, but is not aware of its chemical composition. Viññāna is comparable to the ordinary man's knowledge of the rupee. Paññā is like the analytical knowledge of a chemist who knows all its chemical properties in every detail.
5. Cetanā -
Both cetanā and citta are derived from the same root Ö cit, to think. In the case of citta - mind or consciousness - the root assumes the meaning of discernment (vijānana), while in cetanā it is used in the sense of co-ordination (abhisandhāna) and accumulation (āyūhana).
According to the Atthasālini and Vibhāvini Tīkā cetanā is that which co-ordinates the mental states associated with itself on the object of consciousness. (Attanā sampayutta-dhamme ārammane abhisandahati). Like a chief disciple, or like a carpenter who fulfills his duties and regulates the work of others as well, so does cetanā fulfill its own function and regulate the function of other concomitants associated with itself.
A further explanation has been offered. Cetanā is that which arrives at action in conditioning the conditioned. (Sankhatābhisankharane va byāpāram āpajjatī'ti cetanā). Cetanā is that which plays a predominant part in all actions, moral and immoral.
Shwe Zan Aung says that according to Ledi Sayadaw, the Burmese Abhidhamma scholar, "Cetanā acts on its concomitants, acts in getting the object, and acts on accomplishing the task, i.e., determines action." (Compendium, p. 236).
Supra mundane thoughts, on the contrary, tend to eradicate Kamma. Hence cetanā in the supra mundane consciousness does not constitute Kamma. Cetanā in every moral and immoral type of mundane consciousness, on the other hand, is regarded as Kamma. Although Cetanā is found in Vipāka types of consciousness too, it is of no moral significance as it lacks accumulative power.
It is this cetanā that is alluded to as sankhāra and (Kamma) bhava in the Paticca Samuppāda. In the pañcakkhandha, by sankhārakkhandha are meant the fifty mental states, excluding vedanā and saññā, with cetanā as the foremost.
From a psychological standpoint cetanā determines the activities of the mental states associated with it. From an ethical standpoint, it determines its inevitable consequences. Hence where there is no cetanā, there is no Kamma.
Eka + agga + tā = one-pointedness, or concentration on one object, or focusing the mind on one object. It is like a steady lamp-flame in a windless place. It is like a firmly fixed pillar that cannot be shaken by the wind. It is like water that binds together several substances to form one concrete compound. This mental state prevents its adjuncts from dissipation and fixes them on one object.
This one-pointedness is one of the five Jhāna factors. When it is developed and cultivated it is designated samādhi. "It is the germ of all attentive, selected, focused, or concentrated consciousness." (Compendium, p. 241).
Jīvitindriya is twofold - namely, psychic life (nāma-jīvitindriya) and physical life (rūpa-jīvitindriya). Mental States are vitalized by psychic life, while material phenomena are vitalized by physical life.
There is a certain kind of rūpa-jīvitindriya in plant life. But, rūpa-jīvitindriya in men and animals is differentiated from that which exists in plants because the former is conditioned by past Kamma.
Both nāma-jīvitindriya and rūpa-jīvitindriya arise at the moment of conception. They simultaneously perish at the moment of decease. Hence death is regarded as the perishing of this jīvitindriya. Immediately after, due to the power of Kamma, another nāma-jīvitindriya arises in the subsequent birth at the moment of conception. Simultaneous with the arising of the one nāma-jīvitindriya there arise three rūpa-jīvitindriyas in the case of a human being.* Just as a boatman depends on the boat and the boat depends on the boatman, even so jīvitindriya depends on mind and matter, and mind and matter depend on jīvitindriya.
- [They are the Rūpa-Jīvtindriyas of tho 'body decad' (kāyadasaka) 'sex-decad' (bhāvadasaka) and 'seat-decad' (vatthudasaka). See ch. VI.]
The literal meaning of the term is 'making in the mind'. Turning the mind towards the object is the chief characteristic of manasikāra. It is like the rudder of a ship, which is indispensable to take her directly to her destination. Mind without manasikāra is like a rudderless ship.
Manasikāra is also compared to a charioteer that sits with close attention on two well-trained horses (mind and object) as regards their rhythmical movements. Manasikāra should be distinguished from vitakka which is to follow. The former directs its concomitants to the object, while the latter applies or throws (pakkhipanto viya) them on the object. Vitakka is like a favorite courtier that introduces a villager (mind) into the presence of a king (object).
Attention is the closest equivalent to manasikāra, although the Pāli term does not fully connote the meaning attached to the English word from a strictly philosophical standpoint. As a mental state it is mere spontaneous attention. In manasikāra, as in attention, there is no peculiar vividness or clarity. To saññā may be attributed this vividness to some extent.
'Lifting' of the concomitants to the object (abhiniropana) is its chief characteristic. As someone ascends to the king's palace depending on a king's favorite, relative or friend, likewise consciousness ascends to the object depending on vitakka (Atthasālini, p. 114).
Vitakka may well be defined as the application of the concomitants on the object. Manasikāra, as stated above, is the directing of the concomitants to the object. The distinguishing characteristics of these two cetasikas should be clearly understood.
As an ordinary particular (pakinnakā) mental state it is simply called vitakka. When it is developed and cultivated it becomes the foremost factor of the First Jhāna. Then it is termed appanā because the mind is steadfastly fixed on the object. The ordinary vitakka simply throws the mind to the surface of the object. In the subsequent Jhānas vitakka is, however, inhibited, owing to the habitual association with the object. A villager, for instance, who visits the king's palace for the first time, needs the introduction of a favorite courtier. For his subsequent visits no such introduction is necessary as he is acquainted with the place. It is this developed appanā-vitakka that is known as samādhi or concentration.
When vitakka is present in the Supra mundane Path Consciousness (lokuttara magga citta) it is termed sammā sankappa (Right Thoughts) because it eliminates wrong thoughts and applies the mind to Nibbāna.
Vi + Ö car, to wander. Like vitakka, vicāra too is employed in a technical sense in Abhidhamma. Vicāra is the continued exercise of the mind on the object. Examination (anumajjana) is its chief characteristic. So far the renderings for vitakka and vicāra are initial and sustained application respectively.
Both terms should be distinguished. Like a bee alighting on a lotus is vitakka, like its gyrating around the lotus is vicāra. Like the flapping of a bird about to fly is vitakka, like its planning movements in the sky is vicāra. Like the beating of a drum or bell is vitakka, like its reverberation is vicāra.
Adhi + Ö muc, to release. Literally, the term means 'release-on-to' . Adhimokkha releases the mind on to the object. Its chief characteristic is decision or choosing, and is opposed to vicikicchā - doubt or indecision.
Derived from Ö aj, to go + īr. Vī is substituted for aj. Vīra is one who strenuously carries on his work uninterruptedly. It is defined as the state or action of energetic persons (Vīrānam bhāvo, kammam). Or, it is that which is effected or carried out methodically (Vidhinā īrayitabbam pavattetabbam vā).
Just as a strong reinforcement would help an army to hold on instead of retreating, even so viriya upholds or uplifts its concomitants. Viriya is regarded as a controlling factor (indriya) because it overcomes idleness. It is also regarded as one of the five powers (bala) because it cannot be shaken by its opposite idleness. Viriya serves as one of the four means of accomplishing one's ends (iddhi-pāda). It is this viriya that appears as Four Modes of Supreme Efforts (samma-ppadhāna). Viriya is sublimated as one of the seven factors of Enlightenment (bojjhanga). Finally it has been elevated to one of the eight members of the Noble Path (atthangika-magga) as sammā vāyāma (Right-Effort).
13. Pīti - See Ch. 1. note 40.
Derived from Ö chad, to wish. The chief characteristic of chanda is the wish-to-do (kattu-kamyatā). It is like the stretching of the hand to grasp an object. This unmoral chanda should be distinguished from immoral lobha which is clinging to an object.
There are three kinds of chanda namely,
(i) kāma-cchanda which is sensual craving, one of the Five Hindrances (nīvarana). This is ethically immoral.
(ii) kattu-kamyatā chanda, the mere wish-to-do. This is ethically unmoral.
(iii) dhammacchanda, righteous wish. It is this dhammacchanda that impelled Prince Siddhartha to renounce Royal pleasures.
Of them it is kattu-kamyatā chanda, meaning attached to this particular mental state, that serves as one of the four dominant influences (adhipati). Shwe Zan Aung says - "The effort of conation or will is due to viriya. Pīti signifies an interest in the object; chanda constitutes the intention with respect to object.' (Compendium p. 18).
An abstract noun formed of "a" + hirika. He who is not ashamed of doing evil is ahiriko. The state of such a person is ahirikkam = ahirikam. One who has hiri recoils from evil just as a cock's feather shrinks in front of fire. One who has no hiri, would commit any evil without the least compunction.
17. Anottappa -
Na + ava + Ö tapp, to be tormented.
Anottappa is its opposite and is compared to a moth that is singed by fire. A person who is afraid of fire would not touch it, but a moth, unaware of the consequences, attracted by fire, would get burnt. In the same way a person without ottappa would commit evil and suffer in states of woe.
Both these terms - hiri and ottappa - are found in conjunction. Hiri should be differentiated from ordinary shyness and ottappa from ordinary fear of any individual. Fear is regarded as one of the ten armies of Māra. A Buddhist is not expected to be afraid of any individual, even a God, for Buddhism is not based on the fear of the unknown.
Hiri arises from within, and ottappa from without. Suppose, for instance, there is a piece of iron, one end of which is heated, and the other smeared with filth. The filthy end one would not touch owing to disgust, and the other end through fear. Hiri is compared to the former and ottappa to the latter. The following note by Mrs. Rhys Davids on hiri and ottappa clearly depicts the difference between these relative mental constituents:-
"Hiri and ottappa, as analyzed by Buddhaghosa present points of considerable ethical interest. Taken together they give us the emotional and conative aspect of the modern notion of conscience, just as sati represents its intellectual side. The former term 'is equivalent to shame (lajjā),' the latter to 'anguish (ubbego) over evildoing.' Hiri has its source within; ottappa spring from without.
Hiri is autonomous (attādhipati); ottappa, heteronomous, influenced by society (lokādhipati). The former is established on shame; the latter on dread. The former is marked by consistency; the latter by discernment of the danger and fearsomeness of error. The subjective source of hiri is fourfold, viz., the idea of what is due to one's birth, age, worth, and education. Thus, one having hiri will think 'Only mean folk (fishers etc.) children, poor wretches, the blind and ignorant, would do such an act,' and refrains. The external source of ottappa is, the idea that 'the body of the faithful will blame you,' and hence one refrains. If a man has hiri, he is, as said the Buddha, his own best master. To one who is sensitive by way of ottappa, the masters of the faith are the best guides."
In a supplementary paragraph the 'marks' (consistency etc.) are thus explained: 'In hiri one reflects on the worth of one's birth, one's teacher, one's estate, and one's fellow students. In ottappa one feels dread at self-reproach, the blame of others, chastisement, and retribution in another life." (Buddhist Psychology, p. 20).
U = up, above, + Ö Dhu, to waver, to shake off. Uddhutassa bhāvo Uddhuccam = Uddhaccam - state of throwing up. It is compared to the disturbed state of a heap of ashes when hit with a stone. It is the unsettled state of mind, and is opposed to collectedness (vupasama). As one of the five Hindrances it is the antithesis of sukha, happiness.
In some rare instances uddhacca is used in the sense of puffed-up state of mind, corresponding to conceit. Here it is not used in that sense. As a rule uddhacca is differentiated from māna because both of them are treated as samyojanas (Fetters).
19. Lobha - See Ch. 1, note 9.
20. Ditthi. - See Ch. 1, note 11.
The difference between moha and ditthi should be noted. The former clouds the object; the latter deals with one's views, such as "this indeed is truth, and the rest is false". Ditthi is opposed to ñāna, wisdom. The former rejects the real nature and views wrongly. The latter discerns the object as it is. When the Pāli term ditthi is used alone, unqualifyingly, it is employed in the sense of micchā ditthi - wrong belief. Sammā ditthi or amoha is used as the antithesis of moha.
21. Māna - Derived from Ö man, to think.
22. Dosa - See Ch. 1, note 9.
24. Macchariya -
Commentary gives another explanation:- 'Let not this wonder be to others, but to myself'.
(Mā idam acchariyam aññesam hotu, mayham'ev hotu).
The chief characteristic of macchariya is the concealment of one's prosperity. Contrary to issā, this is subjective. Both issā and macchariya are regarded as the friends of dosa because each of them arises with it.
According to the commentary evil that is done is ku + kata, and so is good that is not done. Remorse over the evil that is done is kukkucca, and so is remorse over the good that is not done. It has the characteristic of grieving over the evil that is done and the good that is not done.
"Consciousness of what is lawful in something that is unlawful, consciousness of what is unlawful in something that is lawful; consciousness of what is immoral in something that is moral; consciousness of what is moral in something that is immoral - all this sort of worry, fidgeting, over-scrupulousness, remorse of conscience, mental sacrificing - this is what is called worry".
Derived from Ö the, to shrink, + na. Thena = thāna = thīna. It is the shrinking state of the mind like a cock's feather before fire. It is opposed to viriya. Thīna is explained as citta - gelaññam, sickness of the mind.
This is the morbid state of the mental factors. Both thīna and middha are always used in conjunction, and are one of the five Hindrances. They are inhibited by vitakka, initial application, one of the Jhāna factors. Middha, too, is opposed to viriya. Where there are thīna and middha there is no viriya.
Middha is explained as the kāya-gelañña, sickness of the mental body. Here body is not used in the sense of material form, but is applied to the body of mental factors, viz., vedanā, saññā and sankhāra (feeling, perception, and the remaining fifty mental factors). Hence middha is the antithesis of kāya-kammaññatā, adaptability of mental factors.
"What is stolidity (thīna)?" "That which is indisposition, unwieldiness of intellect, adhering and cohering; clinging, cleaving to, stickiness; stolidity, that is, a stiffening, a rigidity of the intellect - this is called stolidity.
(Buddhist Psychology, pp. 311, 312).
28. Vicikicchā - See Ch. 1, note 13.
Vicikicchā, as a Hindrance, does not mean doubts with regard to the Buddha, Dhamma, Sangha, etc., Majjhima Nikāya commentary states - "it is so called because it is incapable of deciding that it is as such."
(Idam'ev'idanti nicchetum asamatthabhāvato'ti vicikicchā).
Sam, well; + Ö dah, to establish, to place, to put.
Sanskrit sraddhā is composed of Srat = faith + Ö dha to establish. According to Pāli, saddhā is well-established confidence in the Buddha, Dhamma, and the Sangha. Purification (sampasādana) of its mental associates is its chief characteristic. It is compared to the water-purifying gem of the universal monarch. This particular gem, when thrown into water, causes mud and water-weeds to subside. The water is consequently purified. In the same way saddhā purifies the mind of its stains.
This saddhā is not blind faith. It is confidence based on knowledge. One might question whether a non-Buddhist could also possess this saddhā. Atthasālini raises this very question and provides an answer which is rather unsatisfactory and inadequate.
"Do men of false opinions not believe in their own teachers?" questions Venerable Buddhaghosa. His answer is:- "They do. But that is not saddhā, it is a mere acquiescence in words (vacana-sampaticchana-mattameva)".
If saddhā is limited only to Buddhists, what shall we say when a non-Buddhist places his faith or confidence in his teacher? Surely his mind also gets purified to some extent when he thinks of his particular religious teacher. Could it be ditthi - false view? Then it is immoral (akusala). In such a case there is no occasion for a non-Buddhist to experience a moral consciousness.
(Buddhist Psychology, p. 14.)
Derived from Ö sar, to remember.
Sati does not exactly correspond to the Western conception of memory. Mindfulness is a better equivalent for sati. It has to be developed. In the Satipatthāna Sutta are described in detail various methods to develop this sati. When it is highly developed one acquires the power of remembering past births. It is this sati that is regarded as one of the factors of the Noble Eightfold Path.
Sati tends to present before oneself good things without allowing them to be forgotten. Its chief characteristic is 'not floating away' (apilāpana). Unlike pumpkins and pots that float on water, sati plunges into the object of thought. It should be noted that this particular sati is not found in immoral types of consciousness. What is found in immoral consciousness is micchā sati (wrong mindfulness).
Dhammasangani explains sati as follows:- "The mindfulness which on that occasion is recollecting, calling back to mind; the mindfulness which is remembering, bearing in mind, the opposite of superficiality and of obliviousness; mindfulness as faculty; mindfulness as power, right mindfulness".
(Buddhist Psychology, p. 16).
"Buddhaghosa's comment on sati, in which he closely follows and enlarges on the account in Mil. 37, 38, shows that the traditional conception of that aspect of consciousness had much in common with the Western modern theory of conscience or moral sense. Sati appears under the metaphor of an inward mentor, discriminating between good and bad and prompting choice. Hardy went so far as to render it by 'conscience', but this slurs over the interesting divergence's between Eastern and Western thought. The former is quite unmystical of the subject of sati. It takes the psychological process or representative functioning (without bringing out the distinction between bare memory and judgment), and presents the same under an ethical aspect".
(Buddhist Psychology, p. 16).
This is opposed to lobha (See Ch. 1 note 9). Dāna or generosity is implied thereby. This is a positive virtue involving active altruism. It is one of the three roots of good. Like a drop of water that runs off a lotus leaf without adhering to it, non-adhesion to an object is its chief characteristic.
33. Adosa -
This is opposed to dosa (See Ch. 1 note 9). It is not mere absence of hatred or aversion, but is a positive virtue. Adosa is synonymous with mettā, Loving-kindness, which is one of the four sublime abodes (brahma-vihāra). Readers will note that in enumerating the sublime abodes only two are mentioned, viz. - karunā and muditā. The reason being that mettā is implied by this adosa; and upekkhā by tatramajjhattatā, equanimity.
"Of these three, alobha has the characteristic of non-adhesion of the mind to an object, or of not sticking like a drop of water on a lotus leaf. Its function is non-appropriation like an emancipated Bhikkhu (Arahat). Its manifestation is detachment like a man fallen in filth.
"Adosa has the characteristic of non-churlishness or non-resentment like an agreeable friend. Its function is the suppression of annoyance or feverishness like sandal wood. Its manifestation is loveliness like the full moon. The characteristic, function, etc., of amoha have been explained in connection with the term paññindriya (Faculty of Wisdom). Of these three, again, alobha is opposed to the taint of selfishness, adosa to that of impurity (dussīlya), amoha to the non-development of moral conditions.
"Through alobha what is in excess is not taken, for the greedy take what is in excess. Through adosa what is not less is taken, for the hateful take what is less. Through amoha what is unperverted is taken, for the deluded take what is perverted. Through alobha, one regards a manifest fault as such and admits it, but the greedy conceal it. Through adosa one regards a manifest virtue as such and admits it, but the hateful efface it. Through amoha, one regards what really is as such and admits it, but the deluded regard what is false as true, and what is true as false.
"Through alobha there is no sorrow arising from separation of the beloved, for affection is the intrinsic nature of the greedy as well as the inability to bear the separation from the beloved. Through adosa there arises no sorrow from association with the unbeloved since disagreeableness is the intrinsic nature of the hateful as well as the inability to bear the association with the unbeloved. Through amoha there arises no sorrow from not getting what one desires, for it is the intrinsic nature of the deluded to think - 'From where could it be got?' etc.
"Through alobha there arises no sorrow from rebirth, since the former is opposed to craving and the latter is the root of craving. Through adosa there arises no sorrow from decay, since the intensely hateful become quickly aged. Through amoha there is not sorrow from death, for a bewildered death is painful. There is no such death for the undeluded.
"In particular through alobha there is no rebirth in the plane of Petas, since beings are generally born amongst Petas through craving. Alobha is the antithesis of craving. Through adosa there is no rebirth in the niraya (Woeful State). Through hate, which is of a churlish nature, beings are born in woeful states resembling hatred. Adosa is the antithesis of hatred. Through amoha there is no rebirth in the animal plane. Due to utter delusion through ignorance, beings are born amongst animals. Amoha is the antithesis of ignorance.
Moreover through these three there arise respectively these three notions - those of renunciation, non-anger and harmlessness; and those of loathsomeness, immeasurableness, and fundamental elements (dhātu).
"The first two states of mindfulness are accomplished by the power of the first two, and the last two by the power of the third.
"Herein alobha is conducive to health, for the unattached person does not resort to what is attractive but suitable - hence health ensues. Adosa is conducive to youthfulness, for the unhateful person remains young for a long time, being not burnt by the fire of anger which causes wrinkles and grey hair. Amoha is conducive to longevity of life, for the undeluded person, distinguishing between what is agreeable and disagreeable, avoids the latter and adopts the former and lives long.
"Amoha is conducive to personal achievements, for the undeluded person, doing only what is beneficial to himself, regulates his own self. "Alobha is conducive to divine life, adosa to Brahma life, and amoha to Aryan life.
"Through alobha one is at peace with his acquisition of wealth amongst beings and things belonging to one's party, for through their destruction there is no grief caused to him by excessive attachment. Through adosa amongst those belonging to other parties he is happy, for the non inimical person is devoid of the feeling of ill-will even amongst the hostile. Through amoha he is happy amongst those who belong to a neutral party, for the undeluded person is devoid of all attachment.
"Through alobha there is insight into impermanence, for the greedy person does not see impermanence in things that are impermanent, owing to his desire for enjoyment. Through adosa there is insight into suffering for one with a loving-disposition has abandoned that grasping, the cause of vexation, and sees things as sorrowful. Through amoha there is insight into soullessness, for the undeluded person is skillful in understanding things as they truly are. He sees the guideless fivefold group as guideless. "As insight into impermanence and so on is brought about by these three states, so are these states brought about by insight into impermanence and so on.
"Through insight into impermanence there is alobha; through insight into sorrow, adosa; through insight into soullessness, amoha. "Who indeed knowing well that this is impermanent would develop a desire for it? Who indeed perceiving ill in things would develop another ill caused by exceedingly violent anger? Who indeed realizing the emptiness of a soul would again fall into utter delusion? (Atthasālini - pp. 137-139. See The Expositor Vol. i, pp. 167-170).
Tatra-majjhattatā has also to be distinguished from hedonic upekkhā or indifference. At times both these mental states simultaneously arise in the same consciousness, e.g., in all upekkhā-sahagata kusala cittas.
This tranquillity is twofold, viz., tranquillity of kāya and citta. Here kāya is not used in the sense of material body. It is the body of psychic factors - namely, vedanā (feeling), saññā (perception), and sankhāra (mental states).
It should be understood that kāya is used in the same sense in the subsequent cetasikas. Citta connotes the whole consciousness. The difference therefore lies between psychic factors and consciousness as a whole. The same explanation applies to the other pairs as well.
Derived from laghu, light, quick. (Skt. laghutā). Lahutā is bouyancy or lightness. Suppression of the heaviness of the mind and mental factors is its chief characteristic. It is like the laying down of a heavy burden. It is opposed to thīna and middha - sloth and torpor - which cause heaviness and rigidity in mental factors and consciousness.
The chief characteristic of mudutā is the suppression of stiffness and resistance. It removes stiffness and becomes pliable in receiving objects. It is compared to a skin that is well moulded by applying oil, water etc. It is opposed to false views and conceit (ditthi and māna) which cause stiffness.
Its chief characteristic is the suppression of unserviceableness or unworkableness of consciousness and its factors. It is like a heated metal made fit for any use. It is opposed to all the remaining Hindrances. Atthasālini states that these two allied concomitants produce serenity (pasāda) in propitious things, and are adaptable like pure gold, for beneficial works.
42. All these 19 concomitants are common to all types of moral consciousness, unlike the immoral concomitants which do not arise in an immora consciousness in toto. No moral consciousness arises without all of them. Along with this 'Beautiful' group some other moral concomitants may arise according to the type of consciousness.
In the case of the former two, violation of good principles is possible; but in the case of Arahats it is not, because they have destroyed all passions. Here are enumerated three Abstinences pertaining to wrong speech, wrong actions, and wrong livelihood.
These three when present in the lokuttara citta are regarded as Factors of the Path (magganga), and they constitute sīla (Morality). Sammā-ditthi and sammā sankappa which constitute paññā (Wisdom) are implied by paññindriya and vitakka-cetasikas respectively. Sammā vāyāma, sammā sati, and sammā samādhi which constitute samādhi, (Concentration) are implied by viriya, sati, and ekaggatā cetasikas respectively.
Sammā vācā deals with abstinence from false speech (musāvāda), slandering (pisuna-vācā), harsh speech (pharusa-vācā) and frivolous talk (sampapphalāpa). Sammā kammanta deals with abstinence from killing (pānātipāta), stealing (adinnādāna), and sexual misconduct (kāmesu micchācāra). Sammā ājīva deals with abstinence from selling poison, intoxicants, weapons, slaves and animals for slaughter.
45. Mettā -
Derived from Ö mid, to soften, to love. According to Sanskrit mitrasya bhāvah = maitri; state of a friend. That which softens the mind, or friendly disposition is mettā. Goodwill, benevolence, loving-kindness are suggested as the best renderings. Mettā is not carnal love or affection. The direct enemy of mettā is hatred or ill-will (kodha), its indirect enemy is affection (pema). Mettā embraces all beings without exception. The culmination of mettā is the identification of oneself with all beings (sabbattatā). Mettā is the sincere wish for the good and welfare of all. It discards ill-will. Benevolent attitude is its chief characteristic.
Ö Kar, to do, to make + unā.
That which makes the hearts of the good quiver when others are afflicted with sorrow is karunā. That which dissipates the sufferings of others is karunā. The wish for the removal of sufferings of others is its chief characteristic. Its direct enemy is wickedness (himsā) and its indirect enemy is grief (domanassa). Karunā embraces sorrow-afflicted beings. It discards cruelty.
47. Muditā -
Derived from Ö mud, to be pleased.
It is not mere sympathy but appreciative joy. Its direct enemy is jealousy and its indirect enemy is exultation (pahāsa). Its chief characteristic is happy acquiescence in others' prosperity (anumodanā). Muditā embraces prosperous beings. It discards dislike (arati), and it is the congratulatory attitude of a person.
Upekkhā is to view impartially, i.e., neither with attachment nor with aversion. It is the balanced state of mind. Its direct enemy is passion (rāga), and its indirect enemy is unintelligent indifference. Attachment and aversion are eliminated by upekkhā. Impartial attitude is its chief characteristic.
Here upekkhā does not mean mere neutral feeling, but a sterling virtue is implied thereby. Equanimity is the closest equivalent. That term, too, conveys only one aspect of upekkhā. (See Ch. 1, notes 10, 42). It is this upekkhā that is elevated to a bojjhanga factor.
"On these four great exercises, see Rhys Davids, S. B. E. xi 201, n.; and on their emancipating efficacy, M. i. 38. Buddhaghosa again refers to the reader to his Visuddhi Magga for a more detailed commentary (vide chap. ix, and cf. Hardy, 'Eastern Monachism', p . 243 et seq. )... The object of thought (ārammana) in this connection will be 'limited' if the student dwells in love etc., on but a restricted number of beings; 'infinite' if his heart embraces vast numbers.
'The commentator has not a little to say in the present work, however, on the nature and mutual relations of the 'Abodes' (pp. 193-195). First, the characteristics of each are fully set forth, together with their false manifestation (vipatti). Clinging (sinehasambhavo) is the vipatti of love, the essential mark of which is the carrying on of beneficent conduct etc. Tears and the like are less truly characteristic of pity (karunā) than is the bearing and relieving the woes of others. Laughter and the like are less genuine expressions of sympathy (muditā) than is appreciation of what others have achieved. And there is a condition of disinterestedness (upekkhā) which is prompted by ignorance, and not by that insight into the karma of mankind which can avail to calm the passions.
"He next designates the four antisocial attitudes which are to be extirpated by these ethical disciplines taken in order - ill-will (vyāpāda), cruelty (vihesā), aversion (arati), and passion (rāga) - and shows how each virtue has also a second vice opposed to it. This he terms its near enemy, as being less directly assailed by it than its ethical opposite, the latter resembling an enemy who has to lurk afar in the jungle and the hills. Love and vengeful conduct cannot coexist. To prevail in this respect, let love be developed fearlessly. But where love and its object have too much in common, love is threatened by lust. On this side let love be guarded well. Again the near enemy to pity, more insidious than cruelty, is the self-pity pining for what one has not got or has lost - a low, profane melancholy. And the corresponding worldly happiness in what one has, or in consequence of obliviousness as to what one has lost, lies in wait to stifle appreciation of the good fortune of others. Lastly, there is the unintelligent indifference of the worldling who has not triumphed over limitations nor mastered cause and effect, being unable to transcend external things.
"The remainder of his remarks are occupied with the necessary sequence in the four Abodes, and the importance of observing method in their cultivation, and finally with their other technical appellation of appamaññā or infinitudes. In this connection he repeats the touching illustration given in Hardy (op. Cit., 249) of the mother, and the four children. Her desire for the growth of the infant is as mettā; for the recovery of the sick child as karunā; for the maintenance of the gifts displayed by the youth as muditā; while her care not to hinder the career of her grown-up son is as upekkhā.
"It may be remarked, by the way, that when Hardy with a foreigner's want of muditā calumniates the Buddhist mendicant (p. 250) as one who thinks about the virtues of solidarity without practicing them, he quite forgets that these exercises are but preparations of the will for that ministering to the intellectual need of others to which the recluse's life was largely devoted, and the importance of which the Western, in his zeal for material forms of charity, does not even now appreciate at its real value. And Buddhism did not believe in giving the rein to good impulses unregulated by intellectual control".
(Buddhist Psychology, pp- 65-37).
Pa = rightly; ñā, to know, paññā, literally, means right knowing. Its chief characteristic is understanding as it really is, or irresistible understanding, i.e., penetrative knowledge (Yathāsabhāva-pativedho vā akkhalita-pativedho).
Reason, intellect, insight, knowledge, wisdom, intelligence - all convey some aspects of paññā, but none of them exactly corresponds to the Pāli term. Both knowledge and wisdom are employed here according to the context.
Mrs. Rhys David's comment on this important term is interesting.
She writes:- "To fit the term paññā with its approximate European equivalent is one of the cruxes of Buddhist philosophy. I have tried in turn reason, intellect, insight, science, understanding and knowledge. All of these have been, and are, used in the literature of philosophy with varying shades of connotation, according as the sense to be conveyed is popular and vague, psychological and precise or transcendental and - passez-moi le mot - having precise vagueness.
And each of them might, with one implication or another, represent paññā. The main difficulty in choice lay in determining whether, to the Buddhist, paññā stood for mental function, or for the aggregate product of certain mental functioning, or for both. When all the allusions to paññā in the Sutta Pitaka have been collated, a final translation becomes possible. Here it must suffice to quote two. M i. 292, he who has paññā (paññavā) is declared in virtue thereof to understand (pajānāti) the nature of the phenomenon of pain or ill (the Four Noble Truths). In D. i. 124 Gotama asks: what is this paññā? and himself sets out its content as consisting in certain intellectual attainments, viz., the Jhānas, insight into the nature of impermanence, the mental image of one's self, the power of iddhi, the cosmic Ear, insight into other minds, into one's own past lives, the cosmic Eye, and the elimination of all vitiating tendencies. Buddhaghosa also (Visuddhi Magga Ch. XIV,) distinguishes paññā from saññā and viññāna.
He describes it as adequate to discern not only what these can, viz., sense-objects and the Three Marks impermanence, pain and non-substantiality) respectively, but also the path. For him, then, it might be called intellect 'at a higher power'. And in Gotama's reply, all those terms are described in terms of intellectual process. Nevertheless, it is clear that the term did not stand for bare mental process of a certain degree of complexity, but that it also implied mental process as cultivated in accordance with a certain system of concepts objectively valid for all Buddhist adepts. Hence I think it best to reject such terms as reason, intellect, and understanding, and to choose wisdom, or science, or knowledge, or philosophy. Only they must be understood in this connection as implying the body of learning as assimilated and applied by the intellect of a given individual".
(Buddhist Psychology. pp. 17-18).
§ 3 Tesam cittāviyuttānam* - yathāyogamito param
Cittuppādesu** paccekam - sampayogo pavuccati
Cuddasā'kusalesv'eva - sobhanesv'eva sobhanā.
- cittāviyutta - Lit., inseparable from consciousness, i.e., Cetasikas-mental states
§ 3. The combination of each of these thought-adjuncts in different types of consciousness will hereafter be dealt with accordingly.
§ 4. Katham?
Sabbacitta-sādhāranā tāva satta cetasikā sabbesu'pi ek'ūnanavuti-cittuppādesu labbhanti.
(a) Vitakko tāva dvipañcaviññāna vajjitakāmāvacaracittesu c'eva
ekādasasu pathamajjhānacittesu cā'ti pañcapaññāsacittesu uppajjati.
(b) Vicāro pana tesu c'eva ekādasasu dutiyajjhānacittesu c'āti chasatthi
(c) Adhimokkho dvipañcaviññānavicikicchāvajjita-cittesu .
(d) Viriyam pañcadvārāvajjana-dvipañcaviññana-sampaticchana-
(e) Pīti domanass'upekkhāsahagata-kāyaviññānacatutthajjhāna-
(f) Chando ahetuka-momūhavajjitacittesu labbhati.
§ 5. Te pana cittuppāda yathākkamam: -
Chasatthi pañcapaññāsa-ekādasa ca solasa
Sattati vīsati c'eva - pakinnakavivajjitā
Pañcapaññāsa chasatthitthasattati tisattati
Ekapaññāsa c' ekūna - sattati sapakinnakā.
4. In what way ?
Among the "Particular" mental states:-
(a) "Initial Application"* arises in fifty-five types of consciousness, to wit;
i. In all types of kāmāvacara consciousness, excluding the twice fivefold sense-consciousness. (54 - 10 = 44).
ii. Also in the eleven types of first Jhāna consciousness. (44 + 11 = 55).
*[ vitakka does not by nature occur in the ten types of moral and immoral resultant sense-consciousness. It has been eliminated in the Higher Jhānas by means of concentration)
b) "Sustained Application" arises in sixty-six types of consciousness, to wit: In those fifty-five and in the eleven types of [[second Jhāna [consciousness]]. (55 + 11 = 66).
(d) "Effort" arises in all types of consciousness, excluding the sense-door directing consciousness, twice fivefold sense-consciousness, receiving consciousness, and investigating consciousness. (89 - 11 = 73).
(e) "Joy arises in all types of consciousness, excluding those accompanied by displeasure, and indifference (equanimity), body-consciousness,* and the fourth Jhāna consciousness. (121 - (2 + 55 + 2 + 11) = 51).
§ 5. Those types of consciousness in order are:
- [ At the end of the section the definite number of cittas in which the Particulars are not found and found is given. It should be noted that some numbers refer to the total of 121, and some to 89]
(a) Akusalesu pana Moho, Ahirikam Anottappam, Uddhaccam c'āti cattāro'me cetasikā sabbākusalasādhāranā nāma.
Sabbesu'pi dvādasākusalesu labbhanti.
(b) Lobho atthasu lobhasahagatesv'eva labbhati.
(c) Ditthi oatusu ditthigatasampayuttesu.
(d) Māno catusu ditthigatavippayuttesu.
(e) Doso, Issā, Macchariyam, Kukkuccam ca dvīsu patighacittesu.
(f) Thīnam, Middham pañcasu sasankhārikacittesu.
(g) Vicikicchā vicikicchāsahagatacittey'eva labbhatī'tī.
Sabbāpuññesu cattāro - lobhamūle tayo gatā
Dosamūlesu cattāro - sasankhāre dvayam tathā
Vicikicchā vicikicchācitte c'āti catuddasa
Dvādasākusalesv'eva - sampayujjanti pañcadhā
(a) Of the Immoral mental states these four (*1) - namely,
Restlessness - are common to every Immoral consciousness.
(b) Attachment is found only in the eight types of consciousness rooted in attachment.
(c) Misbelief (*2) is found in the four types of consciousness accompanied by wrong view.
(d) Conceit (*3) is found in the four types of consciousness dissociated with wrong view.
(e) Hatred, Jealousy, Avarice, and Worry (*4) are found in the two types of consciousness accompanied by ill-will.
(f) Sloth and Torpor (*5) are found in the five types of prompted consciousness.
(g) Doubt is found only in the type of consciousness accompanied by doubt.
(*1) The root of every evil is moha (ignorance), because the evil-doer is not aware of the evil consequences. With it are associated shamelessness to commit the evil and disregard for the effects that follow. There is a certain amount of restlessness of the mind when an evil is committed.]
(*3) Māna too originates with the "I" - conception connected with oneself. As such it also is present only in types of consciousness rooted in attachment. Nevertheless, both ditthi and māna do not arise simultaneously in one particular consciousness. Where there is ditthi there is no māna. Commentaries compare them to two fearless lions that cannot live in one den. Māna may arise in those four types of consciousness dissociated with ditthi. But it does not follow that māna is ever present in them.
(*4) These four cannot arise in a consciousness rooted in attachment because there is some form of aversion in them instead of any of clinging. Even macchariya is a kind of aversion to others' viewing with oneself.]
(*5) Thīna and Middha are by nature opposed to adaptability. They lack the urge. As such they cannot arise in types of consciousness that are unprompted (asankharika) which are naturally keen and active. They appear only in types of prompted consciousness.
§ 7. Four are found in all Immorals, three in those rooted in attachment, four in those rooted in ill-will and so are two in the prompted. Doubt is found in the consciousness accompanied by doubt. Thus the fourteen are conjoined only with the twelve Immorals in five ways. (Sobhana Cetasika)
§ 8. (a) Sobhanesu pana sobhanasādhāranā tāva ek'ūna vīsati cetasikā sabbesu pi ek'ūnasatthisobhanacittesu samvijjanti.
(b) Viratiyo pana tisso'pi Lokuttaracittesu sabbathā'pi niyatā ekato'va labhanti. Lokiyesu pana Kāmāvacarakusalesv' eva kadāci sandissanti visum visum. (c) Appamaññāyo pana dvādasasu pañcamajjhāna vajjitamahaggatacittesu c'eva Kāmāvacarakusalesu ca sahetukakāmāvacarakiriyācittesu c'āti atthavisaticittesv' eva kadāci nānā hutvā jāyanti. Upekkhāsahagatesu pan'ettha Karunā Muditā na santī'ti keci vadanti.
(d) Paññā pana dvādasasu ñānasampayuttakāmāvacaracittesu c'eva sabbesu pañcatimsamahaggatalokuttaracittesu c'āti sattacattālīsa cittesu sampayogam gacchatī'ti.
§ 9. Ek'ūnavīsati dhammā jāyant'ekūnasatthisu
Tayo solasacittesu atthavisatiyam dayam
Pañā pakāsitā sattacattālīsavidhesu'pi
Sampayuttā catuddhv'evam sobhanesv'
§ 8. (a) Of the Beautiful, at first, the nineteen mental states common to the Beautiful are found in all the fifty-nine types of Beautiful consciousness. (b) The three Abstinences are definitely obtained all at once in all places in the Supra mundane type of consciousness. But in the mundane Sense-sphere Moral types of consciousness they are at times present severally. (8 + 8 = 16).
(c) The Illimitables arise at times differently in twenty-eight types of consciousness - namely, the twelve Sublime types of consciousness, excluding the fifth Jhāna, the eight Moral types and the eight sahetuka functional types of Sense-sphere consciousness. Some, however say that Compassion and Appreciative Joy are not present in the types of consciousness accompanied by upekkhā (Equanimity or Indifference). (12 + 8 + 8 = 28)
(d) Wisdom goes into combination with forty-seven types of consciousness - namely, the twelve kinds of Sense-Sphere consciousness accompanied by wisdom, all the thirty-five Sublime and Supra mundane consciousness. (12 + 35 = 47)
§ 9. Nineteen states arise in fifty-nine, three in sixteen, two in twenty-eight types of consciousness.
§ 10. Issā-Macchera-Kukkucca - Viratī Karunādayo Nānā kadāci Māno ca - Thīna-Middham tathā saha Yathā vuttānusārena - sesā niyatayogino Sangahañ ca pavakkhāmi - tesam'dāni yathāraham Chattimsānuttare dhammā - pañcatimsa mahaggate Atthatimsa'pi labbhanti - Kāmāvacarasobhane. Sattavīsatyapuññamhi - dvādasāhetuke'ti ca Yathāsambhavayogena - pañcadhā tattha sangaho.
§ 11. Katham?
(a) Lokuttaresu tāva atthasu pathamajjhānikacittesu Aññasamānā terasa cetasikā Appamaññāvajjitā tevīsati Sobhanacetasika c'āti chattimsa dhammā sangaham gacchanti. (b) Tathā Dutiyajjhānikacittesu Vitakkavajjā. (c) Tatiyajjhānikacittesu Vitakka-Vicāravajjā. (d) Catutthajjhānikacittesu Vitakka-Vicāra-Pītivajjā. (e) Pañcamajjhānikaccittesu'pi Upekkhāsahagatā te'eva sangayhanti'ti sabbathā' pi atthasu Lokuttaracittesu pañcadhā'va sangaho hotī'ti.
Chattimsa pañcatimsā ca-catuttimsa yathākkamam Tettimsadvayam'iccevam - pañcadhānuttare thitā. Contents of Different Types of Consciousness
The remaining factors, apart from those mentioned above (52 - 11 = 41), are fixed adjuncts. Now I shall speak of their combination accordingly. Thirty six factors arise in the Supra mundane, thirty-five in the Sublime, thirty-eight in the Kāmāvacara Beautiful. Twenty-seven in the Demeritorious, twelve in the Rootless. According to the way they arise their combination therein is fivefold.
§ 11. How?
(a) At first in the eight types of Supra mundane first Jhāna types of consciousness thirty-six factors enter into combination - namely, thirteen aññasamānas, and twenty-three Beautiful mental factors, excluding the two Illimitables* (13 + 23 = 36)
(b) Similarly in the Supramundane Second Jhāna consciousness, all the above, excluding Initial Application.** (c) In the Third, (all those) excluding Initial Application and Sustained Application. (d) In the Fourth, (all those) excluding Initial Application, Sustained Application, and Joy. (e) In the Fifth Jhāna type of consciousness which is accompanied by Equanimity, all those excluding Initial Application, Sustained Application, Joy, and Happiness.
Thus in every way fivefold is the synthesis of mental factors arising in the eight types of Supra mundane consciousness according to the five Jhānas. Respectively there are thirty-six, thirty-five, thirty-four, and thirty-three in the last two.
Thus in five ways they arise in the Supra mundane.
- Because their objects are living beings, while the lokuttara consciousness has Nibbāna for its object.
Of the 52 types of mental states eleven are called aniyatayogi - unfixed adjuncts. They arise in different kinds of consciousness separately because their particular objects differ. They may or may not arise in those types of consciousness to which they are allied. For instance, issā, macchariya, and kukkucca must arise in a consciousness connected with aversion. One of the three must arise at one particular moment. All the three do not occur simultaneously. Besides they are not bound to be present in such a consciousness. So are the three Abstinences, two Illimitables, Conceit, Sloth and Torpor.
The remaining 41 types are called niyatayogi - fixed adjuncts. They invariably arise in those types of consciousness allied to them.
These three are collectively found only in the Supra mundane consciousness, as they constitute three of eight factors of the Noble Path. They cannot arise in the rūpāvacara and arūpāvacara, nor in the kāmāvacara vipāka and kriyā cittas. They deal with three forms of refraining from committing evil through word, deed, and livelihood. As such they arise separately only in the eight types of moral consciousness according to the abstinence from the particular evil. These Abstinences appear in full force only in the lokuttara-cittas, because the corresponding evils are completely eradicated by them. In the kāmāvacara-kusala-cittas there is only a temporary inhibition of evil. As kāmāvacara-vipāka-cittas are merely effects they cannot arise in them. Since kriyā-cittas are experienced only by Arahats, they do not arise in them. In the rūpāvacara and arūpāvacara planes they do not occur because the need for moral purification, the function of these abstinences, does not arise there.
Of the four only two are mentioned here. The other two have already been dealt with in their respective places. It should be noted that the objects of these tables are beings. Therefore they cannot arise in the Supra mundane consciousness which has for its object Nibbāna. This does not mean that Arahats and other Aryans do not possess these virtues. They are not present only in the Path and Fruit consciousness. They do not occur in the fifth Jhāna as it is accompanied by upekkhā - neutral feeling. In the arūpa-cittas also they do not arise as they also are connected with upekkhā. In the eight kiriya cittas, which the Arahats experience, they arise because the Arahats also radiate thoughts of karunā and muditā towards all beings. (Mahaggata-Cittāni)
§ 12. Mahaggatesu pana
(a) tīsu Pathamajjhānika-cittesu tāva aññasamānā terasa cetasikā Viratittayavajjitā dvāvīsati Sobhanacetasikā c'āti pañcatimsa dhammā sangaham gacchanti. Karunā - muditā pan'ettha paccekam'eva yojetabbā. Tathā
(b) Dutiyajjhānikacittesu Vitakkavajjā, (c) Tatiyajjhānikacittesu Vitakka Vicāravajjā, (d) Catutthajjhānikacittesu Vitakka-Vicāra-Pītivajjā, (e) Pañcamajjhānikacittesu pana pannarasasu Appamaññāyo na labbhantī'ti sabbathā'pi sattavisati - Mahaggata cittesu pañcakajjhānavasena pañcadhā'va sangaho hoti'ti.
§ 13. Pañcatimsa catuttimsa - tettimsa ca yathākkamam
Dvattimsa c'eva timseti-pañcadhā'va Mahaggate.
12. (a) At first in the three (types of) Sublime First Jhāna consciousness thirty-five factors go into combination-namely, thirteen aññasamāna mental factors, and twenty-two Beautiful mental factors, excluding the three Abstinences.* (13 + 22 = 35).
(b) Similarly in the Second Jhāna consciousness Initial Application is excluded.
(c) In the Third Jhāna consciousness Initial Application and Sustained Application are excluded.
(d) In the Fourth Jhāna consciousness Initial Application, Sustained Application and Joy are excluded.
(e) In the fifteen*** (types of) Fifth Jhāna consciousness the Illimitables are not obtained.
- Because they do not arise simultaneously as their objects vary.
§ 14. (i) Kāmāvacara-sobhanesu pana kusalesu tāva pathamadvaye Aññasamāna terasa cetasikā pañcavisati Sobhanacetasikā c'āti atthatimsa-dhammā sangaham gacchanti. Appamañña Viratiyo pan'ettha pañca'pi paccekam'eva yojetabbā.
(ii) Tathā dutiyadvaye ñānavajjittā;
(iii) tatiyadvaye ñānasampayuttā pītivajjitā;
(iv) catutthadvaye ñānapītivajjitā. Te eva sangayhanti.
Kiriyacittesu'pi Virativajjitā. Tath'eva catusu'pi dukesu catudhā' va sangayhanti. Tathā vipākesu ca Appamaññā-Virativajjitā. Te eva sangayhantī'ti sabbathā' pi catuvīsati kāmāvacarasobha-nacittesu dukavasena dvādasadhā'va sangaho hotī'ti.
§ 15. Atthatimsa sattatimsa - dvayam chattimsakam subhe
Pañcatimsa catuttimsa - dvayam tettimsakam kriye
Tettimsa pāke dvattimsa - dvayekatimsa karm bhave
Sahetukāmāvacara - puññapākakriyā mane
virati ñāna-pīti ca - parittesu visesakā.
§ 14. (i) At first, in the first two (types of) Sense-Sphere Beautiful consciousness (*1) thirty-eight states go into combination - namely, thirteen miscellaneous and twenty-five Beautiful mental states. (13 + 25 = 38)
The two Illimitables and the three Abstinences should be fitted in severally. (*2)
(ii) Similarly in the second couplet all of them arise excluding Wisdom;
(iii) in the third couplet, associated with Wisdom, Joy is excluded;
(iv) in the fourth couplet Wisdom and Joy (*3) are excluded.
§ 15. With respect to Sense-Sphere consciousness with roots -Moral, Resultant, and Functional - there arise in the Moral (first pair) thirty-eight, twice (*6) thirty-seven (in the second and third pairs), and thirty-six( in the fourth pair). In the Functional thirty-five (in the first pair), twice thirty-four (in the second and third pairs), thirty three (in the forth pair). In the Resultant thirty three (in the first pair), twice thirty-two (in the second and third pairs), thirty-one (in the fourth pair).
§ 16. Herein the Abstinences are not present in the Functional and Sublime consciousness.(*7) So are Illimitables in the Supramundane and the two Illimitables and Abstinences) in the Sense-Resultants. (Note 54)
(*2) Because they are not fixed adjuncts. They arise at different moments of conscious experience. (*3) Being accompanied by upekkhā. (*4) Because the Arahats have completely eradicated the Abstinences. (*5) Illimitables do not arise because they have limitless beings as the objects, while the Resultants are restricted to lesser objects.
(*6) i.e., thirty-seven in each of the second and third couplets. (*7) i.e. in the rūpāvacara arūpāvacara planes. Because no occasion arises for such evil to spring up. (*8) The supramundane consciousness, when classified according to five Jhānas, differs with respect to Jhāna factors. (*9) Ca in the text includes Jhāna factors. (*10) Morals differ from Resultants and Functionals on account of Abstinences. Morals and Functionals differ from Resultants on account of Illimitables. Respective couplets differ on account of Wisdom and Joy.
(i) Akusalesu pana lobhamūlesu tāva patha me asankhārike aññasamānā terasa cetasikā akusalasādhāranā cattāro c'āti sattarasa lobhaditthīhi saddhim ekunavīsati dhammā sangaham gacchanti.
(ii) Tath'eva dutiye asankhārike lobhamānena.
(iii) Tatiye tath'eva pītivajjitā lobha-ditthīhī saha atthārasa.
(iv) Catutthe tath'eva lobha-mānena.
(v) Pañcame patighasampayutte asankhārike doso issā macchariyam kukkuccañc'āti catūhi saddhim pītivajjitā te eva vīsati dhammā sangayhanti. Issā-macchariya-kukkuccāni pan'ettha paccekam'eva yojetabbāni.
(vi) Sasankhārikapañcake' pi tath'eva thīnamiddhena visesetvā yojetabbā.
(vii) Chanda-pītivajjitā pana aññasamānā ekādasa akusalasādhāranā cattāro c'ātpannarasa dhammā uddhaccasahagate sampayujjanti.
(viii) Vicikicchāsahagatacitte ca adhimokkha virahitā vicikicchā sahagatā tath'eva panna rasadhammā samupalabbhantī' ti sabbathā pi dvādasā-kusala-cittuppādesu paccekam yojiyamānā' pi gananavasena sattadhā'va sangahitā bhavantī'ti .
§ 18. Ekūnavīsatthārasa - vīsekavīsa vīsati
(i) Now, in immoral consciousness, to begin with, in the first unprompted consciousness (*1) nineteen mental states enter into combination - namely, thirteen unmoral concomitants, the four common immoral concomitants, making seventeen, together with attachment and misbelief. (13 + 4 + 2 = 19)
(ii) Similarly in the second unprompted consciousness (*2) the same seventeen, together with attachment and conceit. (13 + 4 + 2 = 19)
(iii) Similarly in the third unprompted consciousness there are eighteen concomitants, together with attachment and misbelief but excluding joy.(*3) (12 + 4 + 2 = 18)
(iv) Similarly in the fourth (there are eighteen) with attachment and conceit. (12 + 4 + 2 = 18)
(v) In the fifth unprompted consciousness connected with aversion the above twenty concomitants, excluding joy, (*4) are combined together with hatred, jealousy, avarice and worry. Of them jealousy, avarice and worry should be combined separately.(*5) (12 + 4 + 4 = 20)
(vi) In the five types (*6) of prompted consciousness the above concomitants should similarly be combined with this difference that sloth and torpor are included. (21; 21; 20; 20; 22).
(vii) In the type of consciousness connected with restlessness fifteen mental states occur - namely, eleven aññasamānas excluding conation (*7) and joy, and the four immoral Universals. (11 + 4 = 15)
(viii) In the type of consciousness connected with perplexity fifteen states are similarly obtained together with perplexity, but devoid of decision.(*8) (10 + 4 + 1 = 15)
Thus in all the twelve types of immoral consciousness synthesis becomes sevenfold when reckoned according to their different combinations.(*9)
§ 18. Nineteen, eighteen, twenty, twenty-one, twenty, twenty-two, fifteen, - thus they stand in seven ways in the immoral consciousness. Those fourteen mental states - namely, the four immoral universals, and ten unmorals,(*10) are said to be associated with all the immoral types of consciousness.
(*1) i.e., [[Somanassa sakagata ditthigata sampayutta asankhārika citta - Unprompted consciousness, accompanied by pleasure, connected with misbelief.
(*2) i.e., the unprompted consciousness not connected with misbelief. Conceit and misbelief do not coexist.
(*3) i.e.. the unprompted consciousness accompanied by upekkhā. Joy does not coexist with indifference.
(*4) Joy does not coexist with aversion and grief.
(*5) Being unfixed mental adjuncts (aniyatayogino). Their objects differ and they arise severally.
(*6) They are the four types of prompted consciousness rooted in attachment and the one rooted in aversion. Sloth and torpor are present only in the immoral prompted consciousness. (*7) There is no chanda, the will-to-do, as restlessness is predominant here.
(*9) (i) 1st and 2nd asankhārika citta = 19; (ii) 3rd and 4th asankhārika citta = 18; (iii) 5th asankhārika citta = 20; (iv) 1st and 2nd sasanhhārika citta = 21; (v) 3rd and 4th sasankhārika citta = 20; (vi) 5th sasankhārika citta = 22; (vii) moha citta = 15. Thus they divide themselves into seven classes according to numbering.
(i) Ahetukesu pana hasanacitte tāva chanda vajjitā Aññasamāna dvādasā dhammā sangaham gacchanti.
(ii) Tathā votthapane chanda-pīti-vajjitā.
(iii) Sukhasantīrane chanda-viriya-vajjitā.
(iv) Manodhātuttikā-hetukapatisandhiyugale chanda-pīti-viriya-vajjitā.
(v) Dvipañcaviññane pakinnakavajjitā te y'eva sangayhanti'-ti sabbathā' pi
Attharasasu ahetukesu gananavasena catudhā va sangaho hotī'ti.
Dvādasekādasa dasa satta cā'ti catubbidho
Atthārasāhetukesu cittuppādesu sangaho.
Ahetukesu sabbattha satta sesā yathāraham
Iti vitthārato vuttā tettimsavidha sangaho.
Ittham cittāviyuttānam sampayogañ ca sangaham
Ñatvā bhedam yathāyogam cittena samamuddise'ti
(i) With respect to Rootless, in the consciousness of aesthetic pleasure (*1), to begin with, twelve unmoral mental states, excluding conation, enter into combination. (7 + 5 = l2)
(ii) Likewise they occur in the Determining (*2) consciousness, excluding conation and joy. (7 + 4 = 11 )
(iii) In the Investigating consciousness, (*3) accompanied by pleasure, all but conation and effort. (7 + 4 = 11)
(iv) In the Mano-dhātu triple (*4) and in the pair of rootless relinking (*5) types of consciousness, all except conation, joy, and effort. (7 + 3 - 10)
(v) (v ) In the two types of fivefold sense-consciousness (*6) all enter into combination except the Particulars. (7 )
§ 20. Twelve , eleven , ten, seven - thus their grouping with respect to the eighteen rootless types of consciousness is fourfold. In all the rootless the seven (Universals) occur. The rest (Particulars) arise accordingly. Thus in detail the groupings are told in thirty-three ways.(*7) Understanding thus the combinations and synthesis of the mental adjuncts, let one explain their union with the consciousness accordingly.(*8)
(*1) In the consciousness connected with laughter there is no wish-to-do, See Ch. 1, p.31. (*2) It is the manodvāravajjana-mind-door consciousness-that assumes the name votthapana - Determining. (*3) Although santīrana means investigating, it is a passive resultant consciousness. It lacks both will and effort. (*4) Manodhātu - lit., the mere faculty of apprehension (mananamatta' meva dhātu).
Both sampaticchanas are accompanied by upekkhā which does not coexist with pīti. Like the santīrana these two are resultants and are passive. Therefore they lack both effort and will. In the pancadvārāvajjana, too, as in manodvārāvajjana effort and will are lacking.
(*5) The two santīranas accompanied by upekkhā - both moral and immoral resultants are known as the ahetuka patisandhi yugala the pair of rootless relinking types of consciousness. Conception in woeful states is obtained by the akusala ahetuka santīrana, and amongst human beings as congenitally blind, deaf, etc., by the kusata ahetuka santīrana. This pair is also accompanied by upekkhā.
(*6) They are mere passive types of resultant consciousness.
i. 5 in anuttara;
ii. 5 in mahaggata;
iii. 12 in kāmāvacara;
The author concludes the chapter advising the readers to explain the union of these mental states with each consciousness accordingly as, for example, - Universals are eighty-nine-fold because they are present in all the types of consciousness, phassa of the Particulars is fifty-fivefold because it arises in fifty-five types of consciousness, etc.