Nandamālābhivaṃsa Mahāthera. FUNDAMENTAL ABHIDHAMMA



I. Chapter 1: Citta
1. Citta: Consciousness
2. Definition and classification – 89/121
3. Kāmāvacara – 54
4. Akusala – 12
5. Lobhamūla – 8
6. Dosamūla – 2
7. Mohamūla –2
8. Ahetuka – 18
9. Akusala vipāka – 7
10. Kusala vipāka – 8
11. Kriya – 3
12. Kāma-sobhana – 24
13. Kusala – 8
14. Vipāka – 8
15. Kriya – 8
16. Classification of kāmāvacara citta
17. Rūpāvacara – 15
18. Nivaraṇa – 5
19. Arūpāvacara – 12
20. Object – 4
21. Lokuttara – 8/40
22. Four types of magga
23. Magga and Saṃyojanas (Fetters)
24. Phala (Fruition)
25. Lokuttara jhāna
26. Jhāna citta


1. Citta: Consciousness
2. Definition and classification – 89/121
CHAPTER 1 Citta:
Consciousness Definition and classification Citta, consciousness, is awareness of object. It is conscious (aware) of object, so it is called citta. All types of consciousness are the same according to the nature of being conscious of the object. But, it can be classified into 89 or 121 through the plane where it arises, type, associated dhamma, promptitude, jhāna, object that receives and magga (the constitution of the Eight Noble Paths).

Citta 89/121
Kāmāvacara = 54 akusala = 12 lobhamūla = 8
dosamūla = 2
mohamūla = 2
ahetuka = 18 akusala vipāka = 7
kusala vipāka = 8
kriya = 3
kāma sobhana = 24 kusala = 8
vipāka = 8
kriya = 8
Rūpāvacara = 15 kusala = 5
vipāka = 5
kriya = 5
Arūpāvacara = 12 kusala = 4
vipāka = 4
kriya = 4
Lokuttara = 8/ 40 magga = 4/20
phala = 4/20


3. Kāmāvacara – 54
Cittas that frequent kāma plane are called “kāmāvacara” (consciousness that frequents the plane of sensual pleasure). The kāmāvacara citta is first classified into three, namely, akusala, ahetuka and sobhana.

4. Akusala – 12
meritorious, wholesome or moral. So akusala is demeritorious, unwholesome or immoral. All types of akusala are with fault and bring about ill (bad) results. Akusala consciousness is classified into three types by means of its root, namely:

1. Lobhamūla     Attachment-rooted consciousness
2. Dosamūla Hatred-rooted consciousness
3. Mohamūla Delusion-rooted consciousness

Note: Attachment, hatred and delusion are mental concomitants, and they are the root of all types of akusala.

5. Lobhamūla – 8
The consciousness that is rooted in attachment is “lobhamūla”. All types of lobhamūla are the same in the nature of craving. But it is divided into eight according to feeling, association and promptitude. The lobhamūla consciousness is twofold by means of feeling: pleasant feeling and neutral feeling. Each one is twofold by means of association: with wrong view and without wrong view. So lobhamūla is four types. Again each of them is divided twofold by means of promptitude: with promptitude and without promptitude. Thus lobha-mūla is classified into eight.
The following is how lobhamūla can be divided into eight types:

FeelingAssociationPromptitude
With pleasant   With wrong viewWithout
With neutralWithout wrong viewWith


The meaning of Pāḷi terms:
Somanassa-sahagata      = accompanied by pleasure
Upekkhā-sahagata= accompanied by indifference
Diṭṭhigata-sampayutta= connected with wrong view
Diṭṭhigata-vippayutta= disconnected from wrong view
Asaṅkhārika= without promptitude
Sasaṅkhārika= with promptitude  


6. Dosamūla – 2
The consciousness that is rooted in hatred is “dosamūla”. All types of dosamūla are the same in feeling and association. But it is classified into two by means of promptitude: with promptitude and without promptitude.

The following is how dosamūla can be divided into two types:
Feeling    Association    Promptitude   
With displeasure With ill will Without
With


Pāḷi terms and their meanings:
Domanassa-sahagata    = accompanied by displeasure
Paṭīgha-sampayutta = connected with ill will 


7. Mohamūla –2
The consciousness that is rooted in delusion is “mohamūla”. All types of mohamūla are the same in feeling, indifference. It is classified into two according to association. But it cannot be divided as “with promptitude and without promptitude”.
How mohamūla can be divided into two types:

Feeling Association
Indifference Connected with doubt
Connected with restlessness


Pāḷi terms and their meanings:
Upekkhā-sahagata    = accompanied by indifference
Vicikicchā-sampayutta= connected with doubt
Uddhacca-sampayutta= connected with restlessness 


8. Ahetuka – 18
In Abhidhamma treatise, the six types of mental states, lobha = attachment, dosa = hatred, moha = delusion, alobha = non-attach-ment, adosa = non-hatred, and amoha = non-delusion, are described as “hetu”, meaning conditions that fortify effects concerned like the root of a tree.
The consciousness that dissociates from such a “hetu” is called “ahetuka”. It means a consciousness that is absent from “hetu”. Ahetuka citta is divided into three according to “types”, namely,
1. Akusala vipāka = result of akusala
2. Kusala vipāka = result of kusala, and
3. Kriya / kiriya = functional consciousness

9. Akusala vipāka – 7
The consciousness that is the result of akusala is called “akusala vipāka”. The akusala vipāka citta is classified into seven according to base where mind arises and function that mind performs.
Note: The base where mind arises is six-fold; the function mind performs is 14. They will be explained later.

How akusala vipāka is classified into seven:
A. According to base:
1. Eye-consciousness accompanied by indifference, and so are
2. Ear-consciousness
3. Nose-consciousness
4. Tongue-consciousness
5. Body-consciousness accompanied by pain
B. According to function:
6. Receiving consciousness accompanied by indifference
7. Investigating consciousness accompanied by indifference

Pāḷi terms and their meanings:
Upekkhā-sahagata = accompanied by indifference
Dukkha-sahagata = accompanied by pain
Cakkhu-viññāṇa = eye-consciousness
Sota-viññāṇa = ear-consciousness
Ghāna-viññāṇa = nose-consciousness
Jivhā-viññāṇa = tongue-consciousness
Kāya-viññāṇa = body-consciousness
Sampaṭicchana = receiving
Santīraṇa = investigating  


10. Kusala vipāka – 8
The consciousness that is the result of kusala is called “kusala vipāka”. The kusala vipāka citta is classified into eight according to base where mind arises and function that mind performs. How kusala vipāka is classified into eight:
A. According to base:
1. Eye-consciousness accompanied by indifference, and so are
2. Ear-consciousness
3. Nose-consciousness
4. Tongue-consciousness
5. Body-consciousness accompanied by happiness
B. According to function:
6. Receiving consciousness accompanied by indifference
7. Investigating consciousness accompanied by indifference
8. Investigating consciousness accompanied by pleasure

Pāḷi terms and their meanings:
Upekkhā-sahagata = accompanied by indifference
Sukha-sahagata = accompanied by happiness 


11. Kriya – 3
The consciousness that acts, but does not produce an effect (as kamma does) is called “kriya”. The kriya citta is classified into three according to function. How kriya is classified into three types:
1. Adverting consciousness in Five-door accompanied by indifference
2. Adverting consciousness in Mind-door accompanied by indifference
3. Smile-producing consciousness accompanied by pleasure

Pāḷi terms and their meanings:
Pañca-dvāra-āvajjana= altering consciousness in Five-door
Mano-dvāra-āvajjana = altering consciousness in Mind-door
Hasituppāda= smile-producing consciousness 


12. Kāma-sobhana – 24
Among the kamāvacara cittas, 24 types of consciousness are called “sobhana” because they are magnificent due to being good qualities and producing good effects.
The kāma-sobhana citta is classified into three types, namely, kusala, vipāka and kriya.

13. Kusala – 8
Kusala is so-called because it eradicates evil. All types of kusala are naturally free from fault and bring about happiness.
Kusala citta is classified into eight, according to feeling, association and promptitude. The following is how kusala can be divided into eight types:
FeelingAssociationPromptitude
With pleasant With knowledgeWithout
With neutral Without knowledge With

When kusala citta arises, it feels pleasant or indifferent. Each of them is two-fold: with knowledge and without knowledge. So kusala is four. Four multiplied by the two promptitudes, without or with, gives eight.
The meaning of Pāḷi terms:
Ñāṇa-sampayutta= connected with knowledge
Ñāṇa-vippayutta= disconnected from knowledge 


14. Vipāka – 8
The consciousness that is the result of kusala is called “vipāka”. The vipāka citta is classified in the same way as kusala that is its cause. Thus, vipāka is classified into eight types similar to kusala.

15. Kriya – 8
Kriya means mere action. It is, although similar to kusala, not operative. Nor does it bear the result of kusala. It arises within arahantas who are devoid of mental defilements and do not come to be reborn in the next life. Kriya is classified into eight types in the same way.

16. Classification of kāmāvacara citta
1. According to feeling:
Citta associated with pleasure18
Citta associated with happiness 1
Citta associated with displeasure 2
Citta associated with pain 1
Citta associated with neutral feeling   32
Total
54
2. According to type:
Kusala 8
Akusala12
Vipāka23
Kriya11
Total
54 


17. Rūpāvacara – 15
The consciousness that arises mostly in the “rūpa brahma” world is called “rūpāvacara”. The rūpāvacara citta is basically classified into five according to the five jhāna stages. Then five multiplied by the three types, kusala, vipāka and kriya, comes to 15.

The constitution of jhānas
  1. The first jhāna that is constituted by vitakka, vicāra, pīti, sukha and ekaggatā.

  2. The second jhāna that is constituted by vicāra, pīti, sukha and ekaggatā.

  3. The third jhāna that is constituted by pīti, sukha and ekaggatā.

  4. The fourth jhāna that is constituted by sukha and ekaggatā.

  5. The fifth jhāna that is constituted by upekkhā and ekaggatā.


The meaning of Pāḷi terms:
Jhāna= Jhāna is so called because it concentrates firmly on an object. The word jhāna is used for the unity of jhāna factors.
Jhānaṅga= There are 5 jhāna factors, namely, vitakka, vicara, etc.
Vitakka= Initial application
Vicāra= Sustained application
Pīti= Joy
Sukha= Happiness
Upekkhā= Neutral feeling
Ekaggatā= One-pointedness of the object

Paṭhamajhāna is the constitution of five jhāna factors, and it is the first stage that is attained. Dutiya jhāna is the constitution of four jhāna factors, and it is the second stage that is attained. Tatiya jhāna is the constitutions of three jhāna factors, and is the third stage attained. Catuttha jhāna is the constitution of two jhāna factors, and it is the fourth stage that is attained. Pañcama jhāna is the constitution of two jhāna factors, and it is the fifth stage that is attained.
Jhānaṅgas Jhānas
V V P S E 1st
V P S E 2nd
P S E 3nd
S E 4th
U E 5th

The meaning of jhāna:
In another way, jhāna is so-called because it temporarily burns those adverse mental states. They are termed nivaraṇa in Pāḷi. 

18. Nivaraṇa – 5
The Pāḷi word, nivaraṇa, is equivalent to the English word “hindrance”. Nivaraṇa is the hindrance of merit. There are five types of mental states:
1. Kāmacchanda = sensual desire
2. Byāpāda = ill will
3. Thīna-middha = sloth and torpor
4. Uddhacca-kukkucca = restlessness and remorse
5. Vicikicchā = doubt


Those five hindrances are burnt by the five jhāna factors each:
1. Thīna-middhabyvitakka
2. Vicikicchābyvicāra
3. Byāpādabypīti
4. Uddhacca-kukkuccabysukha
5. Kāmacchandabyekaggatā


How rūpāvacara citta is classified into 15:
JhānaKusalaVipākaKriya
First jhāna = 3111
Second jhāna = 3111
Third jhāna = 3111
Fourth jhāna = 3111
Fifth jhāna = 3111
Total 15 =5+ 5+


19. Arūpāvacara – 12
The consciousness that mostly arises in the arūpa brahma world is called “arūpāvacara”. Arūpāvacara citta is basically classified into 4 types, according to object. Then, 4 multiplied by 3 types, namely, kusala, vipāka and kriya, comes to 12.

20. Object – 4
The 4 objects are divided into two: Passing over and receiving.
The passed-over objects The receiving objects
Kasiṇa deviceInfinite space
Infinite spaceFirst viññāṇa
First viññāṇaNothingness
NothingnessThird viññāṇa


The meaning of terms:
Kasiṇa=Entirety of device. The ten kinds of entirety of device are used as an object of rūpa jhāna.
Infinite space=A space that is known by removing the entirety of device.
First viññāṇa=The consciousness that occurs depending on infinite space. It is only the first type of arūpa cittas.
Nothingness=It is the non-existence of the first viññāṇa of arūpa citta.
Third viññāṇa=The consciousness that occurs depending on the non-existence of the first viññāṇa.


How arūpāvacara citta is classified into 12:
Object KusalaVipākaKriya
Ākāsānañca āyatana= 3111
Viññāṇañca āyatana= 3111
Ākiñcañña āyatana= 3111
Nevasaññā-nāsaññā āyatana= 3111
Total12 =4 +4 +4


The meaning of Pāḷi terms:
Ākāsānañcāyatana= The consciousness that has the “infinite space” as its object.
Viññāṇañcāyatana=The consciousness that has the “infinite viññāṇa” as its object.
Ākiñcaññāyatana=The consciousness that has “non- existence of the first viññāṇa” as its object.
Nevasaññā-nāsaññāyatana=The consciousness that has neither perception nor non-perception based on its object.

Note: All types of arūpa jhāna belong to the fifth jhāna, the constitution of upekkhā and ekaggatā. 

21. Lokuttara – 8/40
These three types of worlds, kāma, rūpa and arūpa, are called “loka”, meaning “mundane”. The consciousness that goes out from “loka” or is higher than loka is called “lokuttara”, meaning “supra-mundane”.
Magga, the constitution of the Eightfold Noble Path, is classified into four. So, lokuttara citta is classified into four according to magga.
Phala, the effect of magga, is also four, according to magga that is its cause.

The meaning of Pāḷi terms:
Magga=By removing mental defilements, it attains Nibbāna, so it is called magga
Maggaṅga=The eight factors that compose magga: they are described as the “Eightfold Noble Path.”
Sammā-diṭṭhi=Right understanding
Sammā-saṅkappa=Right thought
Sammā-vācā=Right speech
Sammā-kammanta=Right action
Sammā-ājīva=Right livelihood
Sammā-vāyāma=Right effort
Sammā-sati=Right mindfulness
Sammā-samādhi=Right concentration 


22. Four types of magga
Magga, the constitution of the Eightfold Noble Path, is classified into four:
1. Sotāpatti= Magga that enters the stream to Nibbāna
2. Sakadāgāmi= Magga of once-returner to the kāma world
3. Anāgāmi= Magga of non-returner to the kāma world
4. Arahatta= Magga that is the cause of arahatta fruition 


23. Magga and Saṃyojanas (Fetters)
The magga of sotāpatti completely eradicates the two fetters, wrong view and doubt. The magga of sakadāgāmi causes reduction of sensual desire and hatred. The magga of anāgāmi completely eradicates the two fetters, sensual desire and hatred. The magga of arahatta completely eradicates the five fetters, desire for rūpa jhāna, desire for arūpa jhāna, conceit, mental restlessness, and ignorance.

24. Phala (Fruition)
Phala is that which is the effect of magga. It belongs to vipāka citta. But “phala” is a special term for the effect of magga.

25. Lokuttara jhāna
Lokuttara is divided twofold: without jhāna and with jhāna. If it arises without jhāna, lokuttara citta is divided into 8. If it arises with jhāna, lokuttara citta is divided into 40. The 5 jhānas multiplied by the 4 maggas make 20. The 5 jhānas multiplied by the 4 phalas is 20. Thus, 20 plus 20 becomes 40.

26. Jhāna citta 67
The jhāna cittas, mundane and supramundane, total 67.
MundaneSupramundaneTotal
First jhāna38= 11
Second jhāna38= 11
Third jhāna38= 11
Fourth jhāna38= 11
Fifth jhāna158= 23
Total= 67