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
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:
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:
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:
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:
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 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
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
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:
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.
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 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
The meaning of Pāḷi terms:
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.
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:
Those five hindrances are burnt by the five jhāna factors each:
How rūpāvacara citta is classified into 15:
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 meaning of terms:
How arūpāvacara citta is classified into 12:
The meaning of Pāḷi terms:
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: 22. Four types of magga Magga, the constitution of the Eightfold Noble Path, is classified into four: 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.
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