Fundamental Abhidhamma - U Nandamala PDF

· Namo sammāsambuddhassa ·
INTRODUCTION
About 2600 years ago, there lived a fully enlightened person who was called ‘the
Buddha’. This is a historically proved and recorded fact. Thus, the Buddha is not just a
legendary figure and what he taught is also not legendary, but the teachings of this
historical person.
He referred to his discourses and other teachings as “dhamma”. The Pā†i word
“dhamma” has a very wide meaning; therefore it is often left untranslated.
This dhamma can be classified into ‘dhamma’ and ‘abhidhamma’.
When the Buddha referred to the dhamma, his teachings, he used the special
term ‘dhammavinaya’. It is used in many discourses.
What is Abhidhamma?
Abhidhamma, a Pā†i term, means ‘special’ or ‘profound dhamma’. The text in

which these profound dhammas are explained is also called "Abhidhamma". The third
collection (lit. ‘basket’) of the Tipiãka, the Pā†i Canon, is called ‘Abhidhamma Piãka’
(‘Basket of Higher Philosophy’) and comprises seven treatises.
The commentary on Abhidhamma gives the following definition:
Abhidhamma is a treatise in which the dhamma is explained in greater detail and a
more analytical way than in the suttas’.
When we study dhamma, Abhidhamma is very important, because it explains
dhamma.
Who is the author?
According to Theravāda tradition, the Buddha himself is the author of

Abhidhamma. There are many evidences in very ancient scriptures pointing out that the
Buddha is the author. The great compiler and commentator on many Tipiãka texts,
Venerable Buddhaghosa, expressively said that it was the Buddha who taught
Abhidhamma.
The student of Abhidhamma after having got a glance at the depths and minute
details of this work will be able to realize himself whether Abhidhamma may be the
Buddha’s teaching or not.
It is said that the mental power of Venerable Sāriputta was so highly developed
that he was able to discern and count individual rain drops during a rain shower. He
was, however, unable to differentiate all types of consciousness and their respectively
arisen mental properties.
Therefore, who else than the Buddha may be able to claim the discovery of the
phenomena explained in Abhidhamma if even his wisest disciple failed?
Seven Abhidhamma Texts
1. Dhammasa‰gan… Classification of Dhammas

2. Vibha‰ga: The Book of Analysis
3. Dhātukathā A Talk on the Elements
4. Puggala paññatti Designation of Individuals
5. Kathāvatthu Points of Controversy
6. Yamaka The Book of Pairs
7. Pa˜˜hāna Conditional Relations
Two Types of Dhamma
There are two types of dhammas explained in Abhidhamma, namely
1. Paññatti
2. Paramattha
1. Paññatti (concepts) comprises names and things. All names are paññatti,
because through names we are able to know things. These things are also paññatti,
because they have to be known through names. All names and words (languages) we
use are called "sadda paññatti", because through them we come to know the things
concerned. The things are called "attha paññatti", because they are known by means of
names or words.
Paññatti changes its designation when its form or substance changes. For
example, we wear a shirt. It is made of cotton. First, there is cotton, the plant. After
making that cotton into a thread, it is not called ‘cotton’, but ‘thread’. Because the form
changes, the name also changes. After weaving the thread changes into cloth; it is
called ‘cloth’. Then sewn, it becomes a ‘shirt’. No more cotton, no more thread, no more
cloth. It is, however, conventional truth (sammuti saccā), because it is something that is
generally accepted by people. Using conventional truth, the Buddha gives guidelines
dealing with the following points: status, obligation of human society, morality,
conditions of success in life and so on. Rules and regulations, laws etc. depend on
sammuti saccā. For example in the Ma‰gala Sutta, the Buddha said: “mātāpitu
upa˜˜hānaˆ” (‘to care for one’s mother and father’). According to conventional truth, it is
generally accepted and right. In the ultimate sense, however, there is no mother and no
father, only mind and matter; only they are real. If we talk about ultimate reality, caring
for mother and father is not necessary. We live in human society, however, and have
our obligations towards that society and its people. Sammuti saccā also comprises
morality and conditions for success in life. Therefore, conventional truth is very
important. On the other hand, if we are attached to conventional truth, we cannot attain
enlightenment. We have to remove our attachment to sammuti saccā and upgrade our
knowledge to the level of paramattha saccā.
2. Paramattha is ultimate reality. The nature of ultimate reality is that it never
changes. It is real forever. Ultimate reality is abstract truth (paramattha saccā). Using
abstract truth, the Buddha expounds the wisdom of realization and emancipation or
liberation.
The Four Ultimate Realities
Ultimate reality can be divided into four according to its own characteristics, namely:
1. Consciousness - citta 4. The state of freedom from attachment –

2. Mental states - cetasika Nibbāna
3. Matter - r™pa
In the ultimate sense, a human being is only a concept. It is composed of mind

and matter. Mind consists of consciousness and mental states. When we say ‘I’, in the
ultimate sense, there is no ‘I’. A human being is only a concept. What it really is, is just
mind and matter.
Nibbāna is a state in which mind and matter become completely extinct.

Chapter 1 - Citta
Definition
Citta (consciousness) is so-called because it is conscious (aware) of an object.
Its characteristic is the mere awareness of an object without thinking or feeling. Just
knowing that there is an object.
All types of consciousness are one and the same according to this characteristic. They
can, however, be classified into 89 or 121 according to the plane where they arise, their
type, associated dhamma, promptitude, jhāna, object that they receive and magga (the
constitution of the Eightfold Noble Path).
Citta - 89/121
Lobham™la =8
Akusala = 12 Dosam™la =2
Moham™la =2
Akusala vipāka =7
I. Kāmāvacara = 54 Ahetuka = 18 Kusala vipāka =7
Kriya =3
Kusala =8
Kāmā sobhana = 24 Vipāka =8
Kriya =8
Kusala =5
II. R™pāvacara = 15 Vipāka =5
Kriya =5
Kusala =4
III. Ar™pāvacara = 12 Vipāka =4
Kriya =4
IV. Lokuttara = 8/40 Magga = 4/20

Phala = 4/20
CITTA - 89/121
Kāmāvacara - 54 R™pāvacara - 15 Ar™pāvacara - 12 Lokuttara - 8/40
Akusala 12 Ahetuka 18 Sobhana 24 Kusala 5 Vipāka 5 Kriya 5 Kusala 4 Vipāka 4 Kriya 4 Kusala 4/20 Vipāka 4/20
Lobham™la 8 Akusala vipāka 7 Mahākusala 8 Pa˜hamajjhāna škāsānañcāyatana Sotāpattimagga Sotāpattiphala

Dosam™la 2 Kusala vipāka 8 Mahāvipāka 8 Dutiyajjhāna ViññāŠañcāyatana Sakadāgāmimagga Sakadāgāmiphala
Moham™la 2 Kriya 3 Mahākriya 8 Tatiyajjhāna škiñcaññāyatana Anāgāmimagga Anāgāmiphala
Catutthajjhāna Nevasaññānāsaññāyatana Arahattamagga Arahattaphala
Pañcamajjhāna [ x 5 jhānas = 20] [ x 5 jhānas = 20]
I. Kāmāvacara – 54
Definition
Kāmā = lit. sensual pleasure = a) desire for (e.g. seeing a beautiful thing, desire arises)
= kilesakāmā = to be eradicated (in meditation)
= b) to be desired (e.g. the beautiful thing that is seen)

vatthukāmā = should remain
avacara = plane, world
“Na te kāmā yāni citrāni loke. “Attractive things in the world are not
kāma.
Sa‰kapparāgo purisassa kāmo. Craving in a person’s thought is kāma.
Ti˜˜hanti tatheva citrāni loke. Attractive things ever exist in the world.
Ath’ettha dh…rā vinayanti chandaˆ.” Then the wise remove desire for them.”
(Saˆyutta Nikāya)
These sensual pleasures arise most often in this plane. By seeing, by hearing, by
smelling, by tasting, by touching, desire arises, we get [sensual] pleasure. These
sensual pleasure appear in this world, therefore this plane is also called “kāmāvacara”.
Cittas that are frequent in the kāmā planes (the human world and 6 celestial deva
worlds) are called "kāmāvacara" consciousnesses. Kāmāvacara cittas are first classified
into three, namely, akusala, ahetuka and sobhana.
“Adassaˆ, kāma, te m™laˆ. “I have seen thy roots, desire.

Sa‰kappā, kāma, jāyasi. In a man’s own will they lie.
Na taˆ sa‰kappayissāmi. I will no more wish for thee
Evaˆ, kāma, na hehisi.” and thou, desire, shall die.”
(Gangamālā Jātaka, no. 421)
Thinking of pleasant things, desire arises. During sleep, craving never arises, but
remembering pleasant things, it appears.
→ sandi˜˜hiko = the Dhamma can be seen by ourselves
Dhamma must be learned in two stages:
anubodha = learning = book knowledge (proper understanding)

pa˜ivedha = practicing = direct knowledge (understanding through penetrating
knowledge by Vipassanā)
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1. Akusala - 12
A = negative suffix, contradiction

kusala = meritorious, wholesome, moral
Akusala therefore means "contradiction of kusala". So, akusala is demeritorious,

unwholesome or immoral. The nature of akusala is to be faulty and to bring about
negative results. This is a natural law and applies to all beings at all times regardless of
religious beliefs or caste. Whoever commits akusala deeds, will definitely reap bad
results just like the nature of fire is to burn. It never decides whom or at what time it will
burn; it just burns and if one touches it, he will get burned.
Akusala consciousnesses are classified into three types according to the roots,
depending on which they arise. The roots of all akusala are lobha (craving), dosa
(hatred) and moha (delusion).
The 3 types of akusala citta are:
a) Lobham™la: Attachment-rooted consciousness

b) Dosam™la: Hatred-rooted consciousness, and
c) Moham™la: Delusion-rooted consciousness.
a) Lobham™la - 8
Lobha = attachment, craving

M™la = root
The consciousness that arises depending on attachment (= rooted in attachment) is

called ‘lobham™la citta’. All types of lobham™la are the same according to their nature of
craving. They are, however, divided into eight according to feeling, association and
promptitude. Depending on conditions, different lobham™la cittas arise accompanied by
different feelings, right or wrong view etc. Only one at a time; they never arise all
together.
One condition for craving is a desirable object, but there is never only one condition.
The Buddha explained pluralistic conditions, but mentioned sometimes only the leading
or main cause (the other causes being understood). Sometimes, we hear the news that
foreign president will come. Here, only the president is mentioned, but a president never
comes alone; he will be accompanied by other people like the First Lady, body guards,
ministers, speakers etc. He is, however, the most important person and therefore alone
mentioned.
The Buddha said ‘viññāŠaˆ pa˜icca samuppānaˆ’, ‘consciousness arises depending
on its conditions’. For example, there are 4 conditions at least for eye-consciousness to
appear. They are eye, visible object, light and attention. But the Buddha mentioned
directly only eye and visible object, because they are the main conditions.
Without its proper conditions, citta cannot arise. It remains latent like the flame that
appears only if we strike a match at the matchbox.
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Lobha has different levels, i.e. the gross level for sensual pleasure (kāmārāga) and on a
higher subtler level for dhamma, insight or dhammaknowledge (dhammarāga,
dhammanandi). Even the latter must be removed if one wants to progress to higher
levels of insight, because it is still lobha even though very subtle.
The lobham™la consciousness is twofold by means of feeling:
- pleasant feeling
- neutral feeling
With pleasant feeling

This is a strong excited and pleasant feeling that arises with craving and attachment to
beautiful, attractive and desirable persons or things especially on the first encounter or
experience with them. For example, the newly purchased dress gives strong pleasant
feelings because one feels beautiful in it. The new car is very exciting at the beginning
and one feels very good driving and showing it around. The same principle applies to
human relations especially at the beginning of the relationship.
With neutral feeling

As time passes by, the pleasant feeling decreases, because the first excitement is gone
e.g. due to the repeated wearing of the dress, driving of the car or meeting with that
person. Attachment to the dress, the car or the person, however, is still strong, but the
feeling has changed into a neutral feeling, which cannot be known easily as it is not very
obvious.
Each one is twofold by means of association:
- with wrong view

- without wrong view
With wrong view

Due to different education, social background, religion etc., there are different views
about life, which are either right or wrong. For example, there are people who believe
that life is very short and one should enjoy sensual pleasures as much as one can
without caring about anything or anybody. At the time of the Buddha, people of that view
said: “Natthi kāmesu doso” (‘there is nothing wrong with sensual pleasures’). The
Buddha, however, pointed out that the self-indulgence in the so-called pleasure of the
senses (kāmesukāmasukhallikānuyogo), which is one of two extremes, unavoidably
leads to sorrow and obstructs meditation. According to that ill effect, it should be
avoided. The other extreme is total self-mortification (attakilamathānuyogo), which
doesn’t lead to the realization of the Eightfold Noble Path either and therefore must be
also avoided.
The Buddha in his “Discourse on the Supreme Net” (Brahmajāla Sutta, D…gha Nikāya 1)
explains 62 kinds of wrong view.
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Without wrong view
This means that one has right view, e.g. “atthi kāmesu doso” (‘there is something wrong
with sensual pleasures’) and knows that one should better control the mind and try to
keep it pure for one’s own good. One can differentiate between good and bad and
learns eventually to understand the nature of all things to be anicca (changing), dukkha
(unsatisfactory) and anattā (being void of a soul or lasting personality).
Again, each of them is divided into two by means of promptitude:
- with promptitude
- without promptitude
The words ‘asa‰khārika’ and ‘sasa‰khārika’ are derived from “sa‰khāra”, which has
different meanings according to the context in which they appear.
1. Sa‰khārakkhandha = referring to 50 mental properties (cetasika)

2. Pa˜icca samuppāda = volitional activities (cetanā or kamma)
3. Sabbe sa‰khāra aniccā = conditioned things
Here, however, the word means ‘encouragement’ or ‘promptitude’.
Without promptitude
This citta is unprompted (asa‰khārika), i.e. there is no encouragement from another
person or oneself. At the moment of arising, it is already very strong and without any
hesitation to act. For example, sometimes anger arises very quickly and is already very
strong. At the time, the person is ready to abuse, beat, kill or act in any other bad way.
There is no need to encourage that person to act. Sometimes, one sees something or
someone very beautiful and wants to get it at once. Lobha is very strong and one tries
every possible means to obtain the desired object, e.g. steals it. Such kind of citta is
stronger than citta with promptitude (sasa‰khārika).
For example, a child thinks, whatever it likes, it has the right to take it. Therefore, on
seeing an apple, lobha arises very strongly in that child and without any prompting, it
goes and steals the apple happily. This is an example for the first lobham™la citta, which
is accompanied by pleasant feeling, associated with wrong view and unprompted.
With promptitude
Referring to the previous example, another child also likes the apple, but is hesitating to
take it, because it is afraid. The apple, however, is very tempting and friends persuade it
by saying ‘go and take it, it is so good, there is nothing wrong with that...’. Eventually,
the child goes and steals the apple also happily. This is an example for the second
lobham™la citta, because the child had to be prompted by its friends.
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Thus, lobham™la cittas become eight:
Feeling Association Promptitude
With pleasant With wrong view Without

With neutral Without wrong view With
The meaning of Pā†i terms:
Somanassa-sahagata = accompanied by pleasant feeling, joy

Upekkhā-sahagata = accompanied by indifferent or neutral feeling
Di˜˜higata-sampayutta = connected with wrong view
Di˜˜higata-vippayutta = disconnected from wrong view
Asa‰khārika = without promptitude
Sasa‰khārika = with promptitude
Note: The 8 lobham™la cittas can be further classified according to the 5 desirable sense objects, i.e. consciousness
rooted in craving due to beautiful sights, sounds or good taste etc., which makes up 40 and according to time, i.e.
past, present and future. In this way, there are many lobham™la cittas.
Enumeration
1. Lobham™la citta somanassasahagataˆ di˜˜higatasampayutta asa‰khārikaˆ

2. Lobham™la citta somanassasahagataˆ di˜˜higatasampayutta sasa‰khārikaˆ
3. Lobham™la citta somanassasahagataˆ di˜˜higatavippayutta asa‰khārikaˆ
4. Lobham™la citta somanassasahagataˆ di˜˜higatavippayutta sasa‰khārikaˆ
5. Lobham™la citta upekkhāsahagataˆ di˜˜higatasampayutta asa‰khārikaˆ
6. Lobham™la citta upekkhāsahagataˆ di˜˜higatasampayutta sasa‰khārikaˆ
7. Lobham™la citta upekkhāsahagataˆ di˜˜higatavippayutta asa‰khārikaˆ
8. Lobham™la citta upekkhāsahagataˆ di˜˜higatavippayutta sasa‰khārikaˆ
1. Attachment-rooted consciousness accompanied by pleasant feeling associated with

wrong view unprompted
2. Attachment-rooted consciousness accompanied by pleasant feeling associated with
wrong view prompted
3. Attachment-rooted consciousness accompanied by pleasant feeling dissociated from
4. Attachment-rooted consciousness accompanied by pleasant feeling dissociated from
wrong view prompted
5. Attachment-rooted consciousness accompanied by neutral feeling associated with
6. Attachment-rooted consciousness accompanied by neutral feeling associated with
wrong view prompted
7. Attachment-rooted consciousness accompanied by neutral feeling dissociated from
8. Attachment-rooted consciousness accompanied by neutral feeling dissociated from
wrong view prompted
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b) Dosam™la - 2
The consciousness that is rooted in hatred is "dosam™la". Dosa looks a destructive fire
that burns everything without exception. When one is angry, one’s face looks like beings
on fire; it becomes red and hot and even the eyes change completely.
All types of dosam™la are the same in feeling (a bad and unhappy feeling) and
association (with ill will or hatred). This is a law of nature that the Buddha discovered,
and which can never be changed. Anger is never accompanied by pleasant or
indifferent feelings.
Only the degrees of dosa and its conditions differ. If dosa is weak, the associated
feeling manifests as soka (sorrow) that arises because of the loss of someone or
something to whom or which one is attached to. It results in depression. Stronger dosa
is accompanied by domanassa, which makes a bad and unhappy feeling because of
having an aversion to someone or something. The strongest dosa is with upāyāsa
(despair) and leads to harm or killing. It arises due to a great loss, which can cause a
shock or a heart attack leading to death. It often ends up in suicide or other destructive
actions. Dosam™la citta covers all three types.
It is, however, classified into two by means of promptitude: with promptitude and without
promptitude. Sometimes dosa needs to be encouraged to grow stronger and stronger,
e.g. thinking about someone, how bad he behaved towards oneself, one’s aversion
becomes more and more. The more one thinks about that person and about that
situation, the stronger dosa grows. This is with promptitude. Some dosa arises strongly
right away; is doesn’t need any encouragement.
In order to control dosa, we have to identify it as such. At that moment, we have
changed our object and our mental state has also changed. For example, we have
aversion towards one specific object and dislike it. Hatred arises more and more as long
as we keep our mind fixed on this object. Dosa will fade automatically when its object is
no longer present.
To illustrate this there is a simile about fire. As long as we put firewood on the fire, the
fire will not go out, but burn more and more.
The same is good also for controlling lobha and moha.
The following is how dosam™la can be divided into two types:
With displeasure With ill will Without

With
Pā†i terms and their meanings:
Domanassa-sahagata = accompanied by displeasure

Pa˜…gha-sampayutta = connected with ill will, hatred = dosa
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Enumeration
9. Dosam™la citta domanassasahagataˆ pa˜ighasampayutta asa‰khārikaˆ

10. Dosam™la citta domanassasahagataˆ pa˜ighasampayutta sasa‰khārikaˆ
9. Hatred-rooted consciousness accompanied by displeasure associated with aversion

unprompted
10. Hatred-rooted consciousness accompanied by displeasure associated with aversion
prompted
c) Moham™la - 2
The consciousness that is rooted in delusion is "moham™la". Moha means ‘ignorance’ or

‘delusion’. It manifests itself as a non-understanding of the truth. It causes confusion
and is compared to darkness. One can’t see anything in the dark, even though there are
actually many things. Because of this darkness, however, they remain invisible to us.
Likewise, the truth always exists in the world, but we are unable to discern it, because
we are under the influence of moha.
Its opposite is wisdom or paññā. It is compared to the light which as soon as it arises
automatically dispels the darkness (moha) and makes us see everything which was
hidden before.
All types of moham™la cittas arise with a neutral feeling, because confusion can never
be accompanied by happiness or unhappiness.
It is classified into two according to association, doubt or restlessness, but it cannot be
divided into ‘with promptitude’ and ‘without promptitude’. When someone is full of doubt
and delusion, the question of prompting or non-prompting is unnecessary.
How moham™la can be divided into two types:
Feeling Association
Neutral connected with doubt

connected with restlessness
With doubt
There are many instances when doubt manifests itself. It is always due to moha. For
example, doubt about one’s meditation, “is that really possible to attain Nibbāna in this
way?” Or regarding Abhidhamma, “is this really the Buddha’s teaching; is it not actually
a later work?” Or even doubt regarding the Buddha himself, “2600 years, that is such a
long time; is it really possible to know whether he really lived or not?”.
Doubt is impossible to remove without own experience of the Dhamma. Doubt covers a
very wide area. In order to remove moham™la cittas, we listen to the Dhamma, read
Dhammabooks, study Dhamma etc.
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With restlessness
Restless is mental distraction or agitation The mind is not quiet and jumps from object to
object like a monkey, sometimes here, sometimes there.
Upekkhā-sahagata = accompanied by indifference

Vicikicchā-sampayutta = connected with doubt
Uddhacca-sampayutta = connected with restlessness
Enumeration
11. Moham™la citta upekkhāsahagataˆ vicikicchāsampayuttaˆ

12. Moham™la citta upekkhāsahagataˆ uddhaccasamoayuttaˆ
11. Delusion-rooted consciousness accompanied by equanimity associated with doubt

12. Delusion-rooted consciousness accompanied by equanimity associated with
restlessness
These are all 12 types of unwholesome consciousness.
···
2. Ahetuka - 18
A = negative
Hetu = root, cause
Ka = suffix
Ahetuka has different meanings according to the context in which it is used.
1. Ahetuka citta = citta dissociated from roots (see below)

2. Ahetukavāda, ahetukadi˜˜hi = the view of causelessness; it rejects any
cause, eg. for birth as human beings, the birthplace, race etc. Everything
is causeless and happens accidentally. A well-known representative of
that view during the Buddha’s lifetime was Makkhali-Gosāla who said that
there is no cause for the purity or impurity of people and that everything is
predestined.
3. Ahetukasattā = beings whose rebirth consciousness is without roots, e.g.
animals and beings who are born in the lower and miserable planes of
existence.
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“Hetu” is a technical term in Abhidhamma for 6 dhammas:
lobha = attachment
dosa = hatred unwholesome roots
moha = delusion
alobha = generosity
adhosa = loving kindness wholesome roots
amoha = wisdom
They look like the roots of a tree, because trees grow depending on their roots; if they
have no roots, they cannot grow. If lobha exists, lobham™la citta also exists etc. They
are conditions that fortify their effect. The consciousness that is dissociated from such a
'hetu' is called "ahetuka citta".
Ahetuka cittas are divided into three according to "types", namely
1. Akusala vipāka - 7 = result of akusala

2. Kusala vipāka - 8 = result of kusala
3. Kriya -3 = functional consciousness
Definition of ‘kusala’ (good, wholesome, meritorious)
Ku = evil
Sala = eradication
The Buddha said: ‘Sabbapāpassa akaraŠaˆ

Kusalassa upasampadā...’ (Dhp., v. 183)
‘Not to do any evil,
To cultivate good...’
These are not two actions. By cultivating kusala, akusala is automatically removed.
They are like darkness and light; if one wants to remove the darkness, one has to
switch on the light.
“Kusalā anavajja sukha vipāka lakkhaŠā”

“The characteristics of kusala are being faultless and bringing about happy
results.”
[“Akusalā sāvajja dukkha vipāka lakkhaŠā”

“The characteristics of akusala are to be blamed and bringing about ill results.”]
Definition of ‘vipāka’ (result)
Vi = [dhammas of] different nature = good / bad (kusala / akusala)

pāka = effect
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“Visitthānaˆ kusalākusalānaˆ pākā vipāka”
“Vipāka is the result of evil and good, which are of different nature”
Definition of ‘kriya’ (functional)
“Kiriyā neva kusalā nā’ kusalā na ca kammavipāka” (Dhammasa‰gan…)

“Functional (cittas) are neither wholesome nor unwholesome nor the result of
kamma”
“Kriyāti karaŠamattaˆ” (A˜˜hasālin…)

“Kriya is mere action” (without producing any effect)
“Sabbesu yeva hi kriya cittesu yaˆ javanabhāvaˆ appattaˆ taˆ vātapupphaˆ

viya, yaˆ javanabhāvappattaˆ taˆ chinna-m™laka-rukkha-pupphaˆ viya
aphalaˆ hoti.”
“Among all functional consciousnesses are the [2] cittas which are not javana like
a wind flower (without producing fruits), the other [18] javanas are like flowers of
a tree whose roots are cut off (no kilesa) without producing fruits.
There are 20 kriya cittas. Among them, there are 18 javana citta and 2 (adverting
consciousnesses) which are not javanas.
Kriya cittas don’t produce any effects, they are mere action (inoperative kusala kamma)
without result (a new life). They arise within only Arahants and Buddhas (except of 2
which occur in us, too) who are free from any defilements. In order to produce a result,
kamma needs the assistance of mental defilements (kilesa). Kamma is like a seed. It
can produce a tree only with the help of other conditions, e.g. water (kilesa). Without
water, no seed can develop. Without the help of defilements (avijjā, taŠhā), kamma
does not produce a result. Once all defilements are eradicated, kamma alone cannot
produce an effect anymore. For example, the Buddha once offered his robe to
Venerable Mahā Kassapa. This is dāna (giving), a type of kusala kamma. This kusala
doesn’t produce any result because it was performed by the Buddha who is free from
defilements. Without these defilements, kamma cannot produce any result. Therefore
the name of this kusala kamma is kriya.
The 3 rounds (va˜ã) of Saˆsāra:

one wants
(desire)
kilesa va˜ã should be eradicated
one receives one does

(result) (volitional action)
vipāka va˜ã kamma va˜ã
15
a) Akusala vipāka - 7
The consciousness that is the result of akusala done in a previous life, is called "akusala
vipāka". The akusala vipāka citta is classified into 7 according to base where mind
arises and function that mind performs.
Note: The base where mind arises is six-fold (eye, ear, nose, tongue, body, heart base ; the function mind performs
is 14. They will be explained later.
Akusala vipāka are classified into 7:
A. According to base:
1. Eye-consciousness accompanied by indifferent feeling, 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 indifferent feeling

7. Investigating consciousness accompanied by indifferent feeling

Dukka-sahagata = accompanied by pain
Cakkhu-viññāŠa = eye-consciousness
Sota-viññāŠa = ear-consciousness
Ghāna-viññāŠa = nose-consciousness
J…vha-viññāŠa = tongue-consciousness
Kāya-viññāŠa = body-consciousness
Sampa˜icchana = receiving consciousness
Sant…raŠa = investigating consciousness
Thought process
reflects new
eye visible object
B B B (former object; cannot change immediately)

16
When a visible object is reflected in the eye, the following process runs up always in the
same way according to the natural order that governs the mind (cittaniyāma). First 3
bhava‰ga cittas (1 of 8 mahā vipāka cittas) still arise which have their object. The
bhava‰ga process cannot stop immediately like stopping during a run cannot happen
abruptly, but needs another step or two to come to a halt. Then, the five-door-adverting
consciousness opens the gate for the new object. Eye consciousness is aware of the
object. Sampa˜icchana citta receives the object and sant…raŠa investigates it. The
following citta, votthapana, determines it. This process always runs up in this way; it
never changes, because it is subject to cittaniyāma. This sequence is the initialization.
Then javanas (cittas with energy) arise and enjoy the object which are either kusala,
akusala oder kriya. This is when kamma happens. Finally 2 registering cittas arise.
Arising and disappearing of cittas happens at every moment throughout our life; cittas
continuously run up like a flowing river Here, bhava‰ga cittas may be compared to the
current of water that is calm and flows smoothly. When the new object enters through
any of the 6 senses, then mind becomes agitated like when a stone is thrown into the
calm water.
P - C - Sp - St - V - J..-...J - T - T
bhava‰ga new object enters bhava‰ga
(very quiet) (with action) (very quiet)
Example thought process at the eye-door
1 life span of 2 visible object 3

VO
new object
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17
E B B B P C Sp St V J J J J J J J T T
enjoyment of object
initialization kusala
akusala
(kriya for Arahants)
After this initial eye-door thought process, where only mere awareness of the new
object takes place, millions of thought processes follow up in order to be able to
produce feelings like a generator that needs to run many times before electricity is
produced. These processes run up as long as we see. The life span of the object
(matter or r™pa) is the same as 17 thought moments. The arising and end of the thought
process is the same as that of the object even though matter exists 17 times longer than
mind. It is like a tall and a short man walking and reaching the goal together. Whereas
the tall man makes only one step, the short man needs 17 steps to cover the same
distance.
17
When cittas disappear, they are no longer existent and will never come back (another
citta of the same type may arise according to conditions). When someone requests the
medicine he drank the day before, he means the same type of medicine which is still
left. The previous day’s medicine is already taken and gone. This is anicca, the
impermanence of all things. They are gone forever.
“hutvā sambhonti, ahutvā pa˜iventi”
“having arisen, they exist, having disappeared, “
Example thought process at the mind-door
MO
new object
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17
HV B B B P C Sp St V J J J J J J J T T
kamma (volitional activities)

initialization
kusala
akusala
(kriya for Arahants)
Note: The 5-sense-door javanas are too weak to produce a new life; they just produce
small effects. The mind-door javanas on the other hand are very powerful.
The mental object is imaginary (a past object), when we think about something. This
process always follows the 5-sense-door process and runs as long as we think about
the object. For example, hearing the present object, but after hearing, the object is
imaginary. If we speak ‘a’, ‘b’, ‘c’, ‘d’ one after the other, during hearing ‘d’, the other
three are past, but we remember them at that time (imaginary objects).
At least 4 thought processes are necessary to know sound.
1. sound – 2. imagining past sound – 3. word – 4. meaning
Citta is very powerful, e.g. painters create with the mind the most highly praised master
pieces.
Who paints the wings of butterflies? It is the mind.
Enumeration
13. Upekkhāsahagataˆ cakkhuviññāŠaˆ

14. Upekkhāsahagataˆ sotaviññāŠaˆ
15. Upekkhāsahagataˆ ghānaviññāŠaˆ
16. Upekkhāsahagataˆ jivhāviññāŠaˆ
17. Dukkhasahagataˆ kāyaviññāŠaˆ
18. Upekkhāsahagataˆ sampa˜icchanacittaˆ
19. Upekkhāsahagataˆ sant…raŠacittaˆ
18
13. Eye – consciousness accompanied by equanimity
14. Ear – consciousness accompanied by equanimity
15. Nose – consciousness accompanied by equanimity
16. Tongue – consciousness accompanied by equanimity
17. Body – consciousness accompanied by pain
18. Receiving consciousness accompanied by equanimity
19. Investigating consciousness accompanied by equanimity
b) Kusala vipāka - 8
The consciousness that is the result of kusala performed in a previous life, is called
"kusala vipāka". Vipāka cittas are like reflections in a mirror, which can never be
changed. They are therefore very quiet, because they have no activities to perform; they
are just result of kamma (outside the mirror). Some are e.g. always hesitating and need
to be encouraged for everything; some people are spontaneous and active. These are
the results of previous kamma performed with or without promptitude.
Vipāka cittas are described:
Nirussāhā = having no activities (being just effect, the product of kamma)

Santā = being peaceful, quiet
Sabhāva = their nature
Kusala vipāka cittas are classified into 8 according to base where mind arises and
function that mind performs.
How kusala vipāka is classified into 8:
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

Sukha-sahagata = accompanied by happiness
19
Enumeration
20. Upekkhāsahagataˆ cakkhuviññāŠaˆ

21. Upekkhāsahagataˆ sotaviññāŠaˆ
22. Upekkhāsahagataˆ ghānaviññāŠaˆ
23. UpekkhāsahagataˆjivhāviññāŠaˆ
24. Sukhasahagataˆ kāyaviññāŠaˆ
25. Upekkhāsahagataˆ sampa˜icchanacittaˆ
26. Somanassasahagataˆ san˜…raŠacittaˆ
27. Upekkhāsahagataˆ sant…raŠacittaˆ
20. Eye – consciousness accompanied by equanimity

21. Ear – consciousness accompanied by equanimity
22. Nose – consciousness accompanied by equanimity
23. Tongue – consciousness accompanied by equanimity
24. Body – consciousness accompanied by pleasure
25. Receiving consciousness accompanied by equanimity
26. Investigating consciousness accompanied by joy
27. Investigating consciousness accompanied by equanimity
c) Kriya - 3
Kriya (or kiriya) cittas are classified into 3 according to function.
How kriya is classified into 3 types:
1. Adverting consciousness at the five doors accompanied by indifference

2. Adverting consciousness at the mind door accompanied by indifference
3. Smile-producing consciousness accompanied by pleasure
Pañca-dvārāvajjana = adverting consciousness at the five doors

Mano-dvārāvajjana = altering consciousness at the mind door
Hasituppāda = smile-producing consciousness
Enumeration
28. Upekkhāsahagataˆ pañcadvārāvajjanacittaˆ

29. Upekkhāsahagataˆ manodvārāvajjanacittaˆ
30. Somanassasahagataˆ hasituppādacittaˆ
20
28. Five-sense-door adverting consciousness accompanied by equanimity
29. Mind-door adverting consciousness accompanied by equanimity
30. Smile-producing consciousness accompanied by pleasure
···
3. Kāmā-Sobhana - 24
Among the kāmāvacara cittas, 24 types of consciousness are called "sobhana,"

because they are magnificent due to being with good qualities and producing good
effects.
Kāmā-sobhana cittas are classified into 3 types, namely, kusala, vipāka and kriya.
a) [Mahā] Kusala - 8
Kusala is so-called because it eradicates evil. All types of kusala are naturally free from
fault and bring about happiness (definition see page).
Mahākusala cittas are classified into 8, according to feeling, association and
promptitude.
The following is how kusala can be divided into eight types:

With pleasant With knowledge Without
With neutral Without knowledge With
When kusala cittas arise, they feel pleasant or indifferent. Each of them is two-fold:
with knowledge and without knowledge. So kusala is four. Four multiplied by the two
kinds of promptitude, without or with, makes 8.
ÑāŠa-sampayutta = connected with knowledge

ÑāŠa-vippayutta = disconnected from knowledge
21
Enumeration
31. Mahākusala citta somanassasahagataˆ ñāŠasampayuttaˆ asa‰khārikaˆ

32. Mahākusala citta somanassasahagataˆ ñāŠasampayuttaˆ sasa‰khārikaˆ
33. Mahākusala citta somanassasahagataˆ ñāŠavippayuttaˆ asa‰khārikaˆ
34. Mahākusala citta somanassasahagataˆ ñāŠavippayuttaˆ sasa‰khārikaˆ
35. Mahākusala citta upekkhāsahagataˆ ñāŠasampayuttaˆ asa‰khārikaˆ
36. Mahākusala citta upekkhāsahagataˆ ñāŠasampayuttaˆ sasa‰khārikaˆ
37. Mahākusala citta upekkhāsahagataˆ ñāŠavippayuttaˆ asa‰khārikaˆ
38. Mahākusala citta upekkhāsahagataˆ ñāŠavippayuttaˆ sasa‰khārikaˆ
31. Wholesome consciousness accompanied by pleasure associated with knowledge

unprompted
32. Wholesome consciousness accompanied by pleasure associated with knowledge
prompted
33. Wholesome consciousness accompanied by pleasure dissociated from knowledge
unprompted
34. Wholesome consciousness accompanied by pleasure dissociated from knowledge
prompted
35. Wholesome consciousness accompanied by equanimity associated with knowledge
unprompted
36. Wholesome consciousness accompanied by equanimity associated with knowledge
prompted
37. Wholesome consciousness accompanied by equanimity dissociated from knowledge
unprompted
38. Wholesome consciousness accompanied by equanimity dissociated from knowledge
prompted
b) [Mahā] Vipāka - 8
The consciousness that is the result of kusala is called "kusala vipāka" or “mahā vipāka”
(to differentiate them from ahetuka kusala vipāka cittas. Mahā vipāka cittas are
classified in the same way as kusala cittas that are their cause. Thus, vipāka is
classified into 8 types similar to kusala.
Mahā vipāka cittas have 4 functions (according to their function, the name changes):
1. pa˜isandhi = relinking (in different qualities) = first mind in the new life
2. bhava‰ga = factor for life-existence; without bhava‰ga, life would be
interrupted
3. cuti = death = last mind of a life
4. tadārammaŠa = registration; enjoys the object of javanas
To 4. “Kusalā kusale nirodhe vipāko tadārammaŠāta upajjati” (Pa˜˜hāna)

“Having ceased kusala and akusala vipāka citta arise as tadārammaŠa.”
Ta = that (ref. to javana)
ārammaŠa = object
22
Enumeration
39. Mahāvipāka citta somanassasahagataˆ ñāŠasampayuttaˆ asa‰khārikaˆ

40. Mahāvipāka citta somanassasahagataˆ ñāŠasampayuttaˆ sasa‰khārikaˆ
41. Mahāvipāka citta somanassasahagataˆ ñāŠavippayuttaˆ asa‰khārikaˆ
42. Mahāvipāka citta somanassasahagataˆ ñāŠavippayuttaˆ sasa‰khārikaˆ
43. Mahāvipāka citta upekkhāsahagataˆ ñāŠasampayuttaˆ asa‰khārikaˆ
44. Mahāvipāka citta upekkhāsahagataˆ ñāŠasampayuttaˆ sasa‰khārikaˆ
45. Mahāvipāka citta upekkhāsahagataˆ ñāŠavippayuttaˆ asa‰khārikaˆ
46. Mahāvipāka citta upekkhāsahagataˆ ñāŠavippayuttaˆ sasa‰khārikaˆ
39. Resultant consciousness accompanied by pleasure associated with knowledge

unprompted
40. Resultant consciousness accompanied by pleasure associated with knowledge
prompted
41. Resultant consciousness accompanied by pleasure dissociated from knowledge
unprompted
42. Resultant consciousness accompanied by pleasure dissociated from knowledge
prompted
43. Resultant consciousness accompanied by equanimity associated with knowledge
unprompted
44. Resultant consciousness accompanied by equanimity associated with knowledge
prompted
45. Resultant consciousness accompanied by equanimity dissociated from knowledge
unprompted
46. Resultant consciousness accompanied by equanimity dissociated from knowledge
prompted
c) [Mahā] Kriya - 8
Kriya means mere action. It is, although similar to kusala neither 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 8 types in the same way.
Enumeration
47. Mahākriya citta somanassasahagataˆ ñāŠasampayuttaˆ asa‰khārikaˆ

48. Mahākriya citta somanassasahagataˆ ñāŠasampayuttaˆ sasa‰khārikaˆ
49. Mahākriya citta somanassasahagataˆ ñāŠavippayuttaˆ asa‰khārikaˆ
50. Mahākriya citta somanassasahagataˆ ñāŠavippayuttaˆ sasa‰khārikaˆ
51. Mahākriya citta upekkhāsahagataˆ ñāŠasampayuttaˆ asa‰khārikaˆ
52. Mahākriya citta upekkhāsahagataˆ ñāŠasampayuttaˆ sasa‰khārikaˆ
53. Mahākriya citta upekkhāsahagataˆ ñāŠavippayuttaˆ asa‰khārikaˆ
54. Mahākriya citta upekkhāsahagataˆ ñāŠavippayuttaˆ sasa‰khārikaˆ
23
47. Functional consciousness accompanied by pleasure associated with knowledge
unprompted
48. Functional consciousness accompanied by pleasure associated with knowledge
prompted
49. Functional consciousness accompanied by pleasure dissociated from knowledge
unprompted
50. Functional consciousness accompanied by pleasure dissociated from knowledge
prompted
51. Functional consciousness accompanied by equanimity associated with knowledge
unprompted
52. Functional consciousness accompanied by equanimity associated with knowledge
prompted
53. Functional consciousness accompanied by equanimity dissociated from knowledge
unprompted
54. Functional consciousness accompanied by equanimity dissociated from knowledge
prompted
Classification of kāmāvacara cittas
1. According to feeling:
Citta associated with pleasure 18

Citta associated with happiness 1
Citta associated with displeasure 2
Citta associated with pain 1
Citta associated with neutral feelings 32
Total 54
2. According to type:
Kusala 8
Akusala 12
Vipāka 23
Kriya 11
Total 54
Cittas in daily life – 45
Of all 89 / 121 cittas, we live our average life with only 45 of them. They arise and pass
within very short moments according to their natural order and regularity (cittaniyāma).
Behind their appearance and disappearance, there are only conditions, no creator or
self ‘I’. This understanding is called ‘sammādi˜˜hi’. These 45 cittas can be called ‘our
life’. They can be actually experienced when we contemplate our mind
(cittānupassanā).
24
Mind - 45 dāna = generosity, giving
(citta & cetasika) s…la = morality
bhāvanā = meditation r™pa ar™pa
Avajjana 2 jhāna jhāna
DvipañcaviññāŠā 10 kusala - 8
Body Sampa˜icchana 2 Samathā
(r™pa) Sant…raŠa 3 javana cittas
Mahāvipāka 8 (kamma) magga*
akusala 4
-12 phala 4
Vipassanā
self indulgence
(enjoyment through akusala javana cittas)
all evil actions
* Note: Magga is the unity of the Eightfold Noble Path, which gradually eradicates all mental defilements and knows
anicca, dukkha and anattā.
1. Mahāvipāka cittas 8 - vipāka cittas (one of them patisandhi)

2. Pañcadvārāvajjana 1 - ahetuka kriya citta (no kamma, no result)
3. DvipañcaviññāŠa 10 - kusala / akusala vipāka cittas
4. Sampa˜icchana 2 - kusala / akusala vipāka cittas
5. Sant…raŠa 3 - kusala – 2 / akusala – 1 vipāka cittas
6. Votthapana 1 - (in 5-sense-door process) ahetuka kriya citta
Manodvārāvajjana (in mind-door process)
7. Javana 20 - mahākusala – 8 / akusala – 12 (for Arahants
no kusala, but kriya); enjoy the taste of the
object
TadārammaŠa mahāvipāka – 8 / sant…raŠa – 3 (enjoy the
45 object of javana)
These cittas are ‘our life’.
···
25
II. R™pāvacara - 15
The consciousness that arises mostly in the "r™pa brahmā" world is called "r™pāvacara."
R™pāvacara cittas are basically classified into 5 according to the 5 jhāna stages. Then,
5 multiplied by the 3 types, kusala, vipāka and kriya gets 15.
The Constitution of Jhānas
1. The first jhāna that is constituted by vitakka, vicāra, p…ti, sukha and
ekaggatā.
2. The second jhāna that is constituted by vicāra, p…ti, sukha and ekaggatā.
3. The third jhāna that is constituted by p…ti, 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.
Jhāna = Jhāna is so called because it concentrates firmly on an object. The

word ‘jhāna’ is used for the unity of the jhāna factors
Jhāna‰ga = There are 5 jhāna factors namely, vitakka, vicāra, p…ti, sukha,
ekaggatā = One-pointedness of the mind, concentration
Vitakka = Initial application
Vicāra = Sustained application
P…ti = Joy
Sukha = Happiness
Upekkhā = Neutral feeling
Ekaggatā = One-pointedness of the object
"Pathama jhāna" is the constitution of 5 jhāna factors, and it is the first stage that is
attained.
"Dutiya jhāna" is the constitution of 4 jhāna factors, and it is the second stage that is
attained.
"Tatiya jhāna" is the constitution of 3 jhāna factors, and it is the third stage that is
attained.
"Catuttha jhāna" is the constitution of 2 jhāna factors, and it is the fourth stage that is
attained.
"Pañcama jhāna" is the constitution of 2 jhāna factors, and it is the fifth stage that is
attained.
The meaning of jhāna
In another way, jhāna is so-called because it burns those adverse mental states.
Herein, we should note the 5 types of the adverse mental states. They are termed
‘nivaraŠa’ in Pā†i.
26
NivaraŠa - 5
The Pā†i word ‘nivaraŠa’ is equivalent to the English word ‘hindrance’. NivaraŠas are
hindrances of merit.
They are the following 5 mental states:
1. Kāmacchanda = sensual desire

2. Byāpāda = ill will
3. Thina – middha = sloth and torpor
4. Uddhacca-kukkucca = restlessness and remorse
5. Vicikicchā = doubt
These 5 hindrances are burnt by the 5 jhāna factors each:
1. Thina - middha by vitakka

2. Vicikicchā by vicāra
3. Byāpāda by p…ti
4. Uddhacca-kukkucca by sukha
5. Kāmacchanda by ekaggatā
How R™pāvacara cittas are classified into 15
Jhāna Kusala Vipāka Kriya
First Jhāna = 3 1 1 1
Second Jhāna = 3 1 1 1
Third Jhāna = 3 1 1 1
Fourth Jhāna = 3 1 1 1
Fifth Jhāna = 3 1 1 1
Total = 15 5 + 5 + 5
Enumeration
55. Vitakka-vicāra-p…ti-sukh’-ekaggatā-sahitaˆ pa˜hamajjhānakusalacittaˆ

56. Vicāra-p…ti-sukh’-ekaggatā-sahitaˆ dutiyajjhānakusalacittaˆ
57. P…ti-sukh’-ekaggatā-sahitaˆ tatiyajjhānakusalacittaˆ
58. Sukh’-ekaggatā-sahitaˆ catutthajjhānakusalacittaˆ
59. Upekkh’-ekaggatā-sahitaˆ pañcamajjhānakusalacittaˆ
27
55. First jhāna wholesome consciousness together with initial application, sustained application,
joy, happiness and one-pointedness
56. Second jhāna wholesome consciousness together with sustained application, joy, happiness
and one-pointedness
57. Third jhāna wholesome consciousness together with joy, happiness and one-pointedness
58. Fourth jhāna wholesome consciousness together with happiness and one-pointedness
59. Fifth jhāna wholesome consciousness together with equanimity and one-pointedness
Enumeration
60. Vitakka-vicāra-p…ti-sukh’-ekaggatā-sahitaˆ pa˜hamajjhānavipākacittaˆ

61. Vicāra-p…ti-sukh’-ekaggatā-sahitaˆ dutiyajjhānavipākacittaˆ
62. P…ti-sukh’-ekaggatā-sahitaˆ tatiyajjhānavipākacittaˆ
63. Sukh’-ekaggatā-sahitaˆ catutthajjhānavipākacittaˆ
64. Upekkh’-ekaggatā-sahitaˆ pañcamajjhānavipākacittaˆ
60. First jhāna resultant consciousness together with initial application, sustained
application, joy, happiness and one-pointedness
61. Second jhāna resultant consciousness together with sustained application, joy,
happiness and one-pointedness
62. Third jhāna resultant consciousness together with joy, happiness and one-
pointedness
63. Fourth jhāna resultant consciousness together with happiness and one-
pointedness
64. Fifth jhāna resultant consciousness together with equanimity and one-pointedness
Enumeration
65. Vitakka-vicāra-p…ti-sukh’-ekaggatā-sahitaˆ pa˜hamajjhānakriyacittaˆ

66. Vicāra-p…ti-sukh’-ekaggatā-sahitaˆ dutiyajjhānakriyacittaˆ
67. P…ti-sukh’-ekaggatā-sahitaˆ tatiyajjhānakriyacittaˆ
68. Sukh’-ekaggatā-sahitaˆ catutthajjhānakriyacittaˆ
69. Upekkh’-ekaggatā-sahitaˆ pañcamajjhānakriyacittaˆ
65. First jhāna functional consciousness together with initial application, sustained
66. Second jhāna functional consciousness together with sustained application, joy,
happiness and one-pointedness
67. Third jhāna functional consciousness together with joy, happiness and one-
pointedness
68. Fourth jhāna functional consciousness together with happiness and one-
pointedness
69. Fifth jhāna functional consciousness together with equanimity and one-pointedness
···
28
III. Ar™pāvacara - 12
The consciousness that mostly arises in the ar™pa brahmā world is called ‘ar™pāvacara’.
Ar™pāvacara cittas are basically classified into 4 types, according to object. Then, 4
multiplied by 3 types namely, kusala, vipāka and kriya, they become 12.
Object - 4
The passed-over objects The receiving objects
KasiŠa device Infinite space

Infinite space First viññāŠa
First ViññāŠa Nothingness
Nothingness Third viññāŠa
The meaning of terms:
Kasina = entirety of device. The ten kinds of kasiŠa serve as an object of

r™pa jhāna.
Infinite space = the space that is known by removing the entirety of device.
First viññāŠa = the consciousness that occurs depending on infinite space. It is
the first ar™pa citta.
Nothingness = it is the non-existence of the first viññāŠa of ar™pa cittas.
Third viññāŠa = the consciousness that occurs depending on the non-existence of
the first viññāŠa.
How ar™pāvacara cittas are classified into 15:
Object Kusala Vipāka Kriya
škāsanañca yatanā = 3 1 1 1
ViññāŠañca yatanā = 3 1 1 1
Akiñcañña yatanā = 3 1 1 1
Nevasaññā-nasaññā yatanā = 3 1 1 1
Total = 12 4 + 4 + 4
škāsanañca yatanā = The consciousness that has the "infinite space" as its
object.
ViññāŠañca yatanā = The consciousness that has the "infinite viññāŠa" as its
object.
Akiñcañña yatanā = The consciousness that has "non-existence of the first
viññāŠa as its object.
29
Nevasaññā-nasaññā yatanā = The consciousness that has neither perception nor non-
perception based on its object.
Note: All types of ar™pa jhāna belong to the fifth jhāna, the constitution of upekkhā and ekaggatā.
Enumeration
70. škāsanañcayatanā-kusalacittaˆ
71. ViññāŠañcayatanā-kusalacittaˆ
72. Akiñcaññayatanā-kusalacittaˆ
73. Nevasaññā-nasaññāyatanākusalacittaˆ
70. Wholesome consciousness pertaining to the base of infinite space

71. Wholesome consciousness pertaining to the base of infinite consciousness
72. Wholesome consciousness pertaining to the base of nothingness
73. Wholesome consciousness pertaining to the base of neither-perception-nor-
non-perception
Enumeration
74. škāsanañcayatanā-vipākacittaˆ
75. ViññāŠañcayatanā-vipākacittaˆ
76. Akiñcaññayatanā-vipākacittaˆ
77. Nevasaññā-nasaññāyatanāvipākacittaˆ
74. Resultant consciousness pertaining to the base of infinite space

75. Resultant consciousness pertaining to the base of infinite consciousness
76. Resultant consciousness pertaining to the base of nothingness
77. Resultant consciousness pertaining to the base of neither-perception-nor-
non-perception
Enumeration
78. škāsanañcayatanā-kriyacittaˆ
79. ViññāŠañcayatanā-kriyacittaˆ
80. Akiñcaññayatanā-kriyacittaˆ
81. Nevasaññā-nasaññāyatanākriyacittaˆ
78. Functional consciousness pertaining to the base of infinite space

79. Functional consciousness pertaining to the base of infinite consciousness
80. Functional consciousness pertaining to the base of nothingness
81. Functional consciousness pertaining to the base of neither-perception-nor-
non-perception
···
30
IV. Lokuttara - 8/40
The 3 types of worlds, kāmā, r™pa and ar™pa, are called ‘loka’ meaning 'mundane'. The
consciousness that goes out from ‘loka’ or is higher than ‘loka’ is called ‘lokuttara’
meaning 'supramundane’.
Magga, the constitution of the Eightfold Noble Path, is classified into four. So, lokuttara
cittas are classified into four according to the different types of magga.
Phala, the effect of magga, is also four, corresponding to magga, which is its cause.
Magga = by removing mental defilements, it attains Nibbāna, so it is

called ‘magga’.
Magga‰ga = there are eight factors that compose magga. They are
described as the "Eightfold Noble Path".
Sammā-di˜˜hi = Right Understanding
Sammā-sa‰kappa = Right Thought
Sammā-vaca = Right Speech
Sammā-kammantā = Right Action
Sammā-aj…vā = Right Livelihood
Sammā-vāyama = Right Effort
Sammā-sati = Right Mindfulness
Sammā-samādhi = Right Concentration
Four Types of Magga
Magga, the constitution of the Eightfold Noble Path, is classified into four:
1. Sotapatti = Magga that enters the stream to Nibbāna

2. Sakadāgāmi = Magga of the once-returner to the kāmā world
3. Anāgāmi = Magga of the non-returner to the kāmā world
4. Arahatta = Magga that is the cause of Arahatta fruition
Magga and Mental Defilements
Sotapattimagga citta completely eradicates the two mental defilements wrong view
and doubt.
Sakadāgāmimagga citta causes the weakening of sensual desire and hatred.
Anāgāmimagga citta completely eradicates sensual desire and hatred.
31
Arahattamagga citta completely eradicates the five remaining mental defilements
namely desire for r™pa jhāna, desire for ar™pa jhāna, conceit, mental restlessness and
ignorance.
Enumeration
82. Sotāpattimaggacittaˆ
83. Sakadāgāmimaggacittaˆ
84. Anāgāmimaggacittaˆ
85. Arahattamaggacittaˆ
82. Path consciousness of stream-entry

83. Path consciousness of once-returning
84. Path consciousness of non-returning
85. Path consciousness of Arahantship
Phala = Fruition
Phala cittas are the effect of magga cittas. They belong to vipāka cittas, but are termed
especially for the effect of magga.
Enumeration
86. Sotāpattiphalacittaˆ
87. Sakadāgāmiphalacittaˆ
88. Anāgāmiphalacittaˆ
89. Arahattaphalacittaˆ
86. Fruition consciousness of stream-entry

87. Fruition consciousness of once-returning
88. Fruition consciousness of non-returning
89. Fruition consciousness of Arahantship
Lokuttara jhāna
Lokuttara cittas are divided into two: without jhāna and with jhāna. If they arise without
jhāna, they are classified into 8. If they arise with jhāna, they become 40.
The 5 jhānas multiplied by the 4 maggas make 20. The 5 jhānas multiplied by the 4
phalas make 20. Thus, 20 plus 20 is 40.
32
Jhāna cittas - 67
Jhāna cittas, mundane and supramundane, are altogether 67.
Mundane Supramundane Total

First Jhāna 3 8 = 11
Second Jhāna 3 8 = 11
Third Jhāna 3 8 = 11
Fourth Jhāna 3 8 = 11
Fifth Jhāna 15 8 = 23
Total = 67
Enumeration
82. Vitakka-vicāra-p…ti-sukh’-ekaggatā-sahitaˆ pa˜hamajjhānasotāpattimaggacittaˆ

83. Vicāra-p…ti-sukh’-ekaggatā-sahitaˆ dutiyajjhānasotāpattimaggacittaˆ
84. P…ti-sukh’-ekaggatā-sahitaˆ tatiyajjhānasotāpattimaggacittaˆ
85. Sukh’-ekaggatā-sahitaˆ catutthajjhānasotāpattimaggacittaˆ
86. Upekkh’-ekaggatā-sahitaˆ pañcamajjhānasotāpattimaggacittaˆ
82. First jhāna path consciousness of stream-entry together with initial application,
sustained application, joy, happiness and one-pointedness
83. Second jhāna path consciousness of stream-entry together with sustained
84. Third jhāna path consciousness of stream-entry together with joy, happiness and
one-pointedness
85. Fourth jhāna path consciousness of stream-entry together with happiness and one-
pointedness
86. Fifth jhāna path consciousness of stream-entry together with equanimity and one-
pointedness
Enumeration
87. Vitakka-vicāra-p…ti-sukh’-ekaggatā-sahitaˆ pa˜hamajjhānasakadāgāmimaggacittaˆ

88. Vicāra-p…ti-sukh’-ekaggatā-sahitaˆ dutiyajjhānasakadāgāmimaggacittaˆ
89. P…ti-sukh’-ekaggatā-sahitaˆ tatiyajjhānasakadāgāmimaggacittaˆ
90. Sukh’-ekaggatā-sahitaˆ catutthajjhānasakadāgāmimaggacittaˆ
91. Upekkh’-ekaggatā-sahitaˆ pañcamajjhānasakadāgāmimaggacittaˆ
87. First jhāna path consciousness of once-returning together with initial application,
88. Second jhāna path consciousness of once-returning together with sustained
89. Third jhāna path consciousness of once-returning together with joy, happiness and
one-pointedness
90. Fourth jhāna path consciousness of once-returning together with happiness and
one-pointedness
33
91. Fifth jhāna path consciousness of once-returning together with equanimity and one-
pointedness
Enumeration
92. Vitakka-vicāra-p…ti-sukh’-ekaggatā-sahitaˆ pa˜hamajjhānaanāgāmimaggacittaˆ

93. Vicāra-p…ti-sukh’-ekaggatā-sahitaˆ dutiyajjhānaanāgāmimaggacittaˆ
94. P…ti-sukh’-ekaggatā-sahitaˆ tatiyajjhānaanāgāmimaggacittaˆ
95. Sukh’-ekaggatā-sahitaˆ catutthajjhānaanāgāmimaggacittaˆ
96. Upekkh’-ekaggatā-sahitaˆ pañcamajjhānaanāgāmimaggacittaˆ
92. First jhāna path consciousness of non-returning together with initial application,
93. Second jhāna path consciousness of non-returning together with sustained
94. Third jhāna path consciousness of non-returning together with joy, happiness and
one-pointedness
95. Fourth jhāna path consciousness of non-returning together with happiness and one-
pointedness
96. Fifth jhāna path consciousness of non-returning together with equanimity and one-
pointedness
Enumeration
97. Vitakka-vicāra-p…ti-sukh’-ekaggatā-sahitaˆ pa˜hamajjhāna arahattamaggacittaˆ

98. Vicāra-p…ti-sukh’-ekaggatā-sahitaˆ dutiyajjhāna arahattamaggacittaˆ
99. P…ti-sukh’-ekaggatā-sahitaˆ tatiyajjhāna arahattamaggacittaˆ
100. Sukh’-ekaggatā-sahitaˆ catutthajjhāna arahattamaggacittaˆ
101. Upekkh’-ekaggatā-sahitaˆ pañcamajjhāna arahattamaggacittaˆ
97. First jhāna path consciousness of Arahantship together with initial application,
98. Second jhāna path consciousness of Arahantship together with sustained
99. Third jhāna path consciousness of Arahantship together with joy, happiness and
one-pointedness
100. Fourth jhāna path consciousness of Arahantship together with happiness and one-
pointedness
101. Fifth jhāna path consciousness of Arahantship together with equanimity and one-
pointedness
34
Enumeration
102. Vitakka-vicāra-p…ti-sukh’-ekaggatā-sahitaˆ pa˜hamajjhānasotāpattiphalacittaˆ

103. Vicāra-p…ti-sukh’-ekaggatā-sahitaˆ dutiyajjhānasotāpattiphalacittaˆ
104. P…ti-sukh’-ekaggatā-sahitaˆ tatiyajjhānasotāpattiphalacittaˆ
105. Sukh’-ekaggatā-sahitaˆ catutthajjhānasotāpattiphalacittaˆ
106. Upekkh’-ekaggatā-sahitaˆ pañcamajjhānasotāpattiphalacittaˆ
102. First jhāna fruition consciousness of stream-entry together with initial application,
103. Second jhāna fruition consciousness of stream-entry together with sustained
104. Third jhāna fruition consciousness of stream-entry together with joy, happiness and
one-pointedness
105. Fourth jhāna fruition consciousness of stream-entry together with happiness and
one-pointedness
106. Fifth jhāna fruition consciousness of stream-entry together with equanimity and
one-pointedness
Enumeration
107. Vitakka-vicāra-p…ti-sukh’-ekaggatā-sahitaˆ pa˜hamajjhānasakadāgāmiphalacittaˆ

108. Vicāra-p…ti-sukh’-ekaggatā-sahitaˆ dutiyajjhānasakadāgāmiphalacittaˆ
109. P…ti-sukh’-ekaggatā-sahitaˆ tatiyajjhānasakadāgāmiphalacittaˆ
110. Sukh’-ekaggatā-sahitaˆ catutthajjhānasakadāgāmiphalacittaˆ
111. Upekkh’-ekaggatā-sahitaˆ pañcamajjhānasakadāgāmiphalacittaˆ
107. First jhāna fruition consciousness of once-returning together with initial application,
108. Second jhāna fruition consciousness of once-returning together with sustained
109.Third jhāna fruition consciousness of once-returning together with joy, happiness
and one-pointedness
110. Fourth jhāna fruition consciousness of once-returning together with happiness and
one-pointedness
111. Fifth jhāna fruition consciousness of once-returning together with equanimity and
one-pointedness
Enumeration
112. Vitakka-vicāra-p…ti-sukh’-ekaggatā-sahitaˆ pa˜hamajjhānaanāgāmiphalacittaˆ

113. Vicāra-p…ti-sukh’-ekaggatā-sahitaˆ dutiyajjhānaanāgāmiphalacittaˆ
114. P…ti-sukh’-ekaggatā-sahitaˆ tatiyajjhānaanāgāmiphalacittaˆ
115. Sukh’-ekaggatā-sahitaˆ catutthajjhānaanāgāmiphalacittaˆ
116. Upekkh’-ekaggatā-sahitaˆ pañcamajjhānaanāgāmiphalacittaˆ
35
112. First jhāna fruition consciousness of non-returning together with initial application,
113. Second jhāna fruition consciousness of non-returning together with sustained
114. Third jhāna fruition consciousness of non-returning together with joy, happiness
and one-pointedness
115. Fourth jhāna fruition consciousness of non-returning together with happiness and
one-pointedness
116. Fifth jhāna fruition consciousness of non-returning together with equanimity and
one-pointedness
Enumeration
117.Vitakka-vicāra-p…ti-sukh’-ekaggatā-sahitaˆ pa˜hamajjhāna arahattaphalacittaˆ

118. Vicāra-p…ti-sukh’-ekaggatā-sahitaˆ dutiyajjhāna arahattaphalacittaˆ
119. P…ti-sukh’-ekaggatā-sahitaˆ tatiyajjhāna arahattaphalacittaˆ
120. Sukh’-ekaggatā-sahitaˆ catutthajjhāna arahattaphalacittaˆ
121. Upekkh’-ekaggatā-sahitaˆ pañcamajjhāna arahattaphalacittaˆ
117. First jhāna fruition consciousness of Arahantship together with initial application,
118. Second jhāna fruition consciousness of Arahantship together with sustained
119. Third jhāna fruition consciousness of Arahantship together with joy, happiness and
one-pointedness
120. Fourth jhāna fruition consciousness of Arahantship together with happiness and
one-pointedness
121. Fifth jhāna fruition consciousness of Arahantship together with equanimity and
one-pointedness
36
Chapter 2 - Cetasika
Definition
ceta = citta = consciousness

ika = arising [states depending on citta]
When citta arises, there are mental states that depend on citta. Those that occur
depending on citta are called ‘cetasika’.
All types of cetasika are able to arise only by depending on citta. Without citta, they are
not able to arise. But citta does not always arise with all cetasikas.
Cetasikas are the activities of citta. Without them, citta is just awareness of the object.
Through cetasikas, citta contacts, perceives, feels etc. the object.
When citta and cetasika associate with each other, they have four characteristics:
1. they arise together

2. they pass away together
3. they have an equal object
4. they have an equal basis
Cetasika - 52
Cetasika are of 52 types. They are classified into 3 groups:
1. Aññasamāna group 13
2. Akusala group 14
3. Sobhana group 25
Total 52
akusala sobhana
14 C 25
27 akusala 38 sobhana
37
1. Aññasamāna - 13
añña = other
samāna = common
Aññasamāna cetasikas are ‘common to others’, because when they associate with
akusala, they become akusala and likewise with kusala.
They are classified into two:
- sabbacittasādhāraŠa or universal
- pakiŠŠaka or particular, occasional
a) Universal Cetasikas – 7
Universal aññasamāna cetasikas associate with all cittas. They are:
1. Phassa = Contact
2. Vedanā = Feeling
3. Saññā = Perception
4. Cetanā = Volition sabbacittasādharaŠa cetasika
5. Ekaggatā = One-pointedness
6. J…vitindriya = Psychic life
7. Manasikāra = Attention
These cetasikas work together towards an object.
Eye-consciousness contacts the object through phassa.

Eye-consciousness feels (enjoys) the object through vedanā.
Eye-consciousness perceives the object through saññā.
Eye-consciousness and the remaining cetasikas are stimulated through cetanā.
Eye-consciousness aims at only one object (one target) through ekaggatā.
Eye-consciousness and other cetasikas are maintained by j…vitindriya (according to
their life span.
Eye-consciousness directs the attention towards the object through manasikāra.
1. Phassa
lit. touching; “phusati’ti phasso” = it is called phassa because it touches.

Phassa is a mental state by which a consciousness mentally touches the object. It
makes citta communicate with the object.
It is important to realize the nature of phassa in meditation, because it leads to feeling
and craving (see Pa˜icca Samuppāda).
38
Characteristic: ‘phasso phusana lakkhaŠo’ = touching
Function: ‘sa‰gattana raso’ = impingement, impact (citta impinges the object
through phassa)
Manifestation: ‘sannipāta paccupa˜˜hāno’ = concurrence (of 3 conditions: sense
organ, object and sense-consciousness. Due to the meeting of
these, phassa arises repeatedly in different degrees. In meditation,
we have to realize phassa in this way ‘because these 3 conditions
arise, phassa also arises’.
Proximate cause: ‘āpātha gata visaya pada˜˜hāno = an objective field that has come
into focus; without an object, phassa cannot arise (the person who
eats the sour fruit, see below, is the object).
The commentators give the following illustrations:

If someone sees another one eating a sour fruit, he will get a lot of saliva, because he
mentally touched the sour fruit that he has experienced himself previously. Without
phassa, saliva won’t be produced (without the meeting of sense organ, object and
consciousness, phassa does not arise).
When someone sees a terrible happening, he might get a shock and faint, because the
mental impact of the object is very strong. Nothing touched him physically.
This shows that phassa is one in its nature, but has different degrees.
2. Vedanā
= feeling, sensation; one of the 5 aggregates
It is physical or mental feeling that should be contemplated in Vipassanā meditation as

vedanānupassanā. Feelings give rise to craving, but if the meditator realizes the nature
of feeling, it cannot lead to craving. Feelings are classified into 3 or 5:
1. dukkha = physical
1. dukkha pain
2. domanassa = mental
Vedanā
3. sukha = physical
2. sukha happiness
4. somanassa = mental
3. adukkhamasukha – 5. upekkhā = neither pain nor happiness
Dukkha = [physical] pain (headache, backache etc.)

Domanassa = [mental] pain (getting a bad news, unhappiness arises)
Sukha = [physical] happiness
Somanassa = [mental] happiness
Upekkhā = neutral, balanced
39
For average people, physical pain leads to mental pain. It is not so for Buddhas and
Arahants. Their pain does not disturb their mental equilibrium.
Experiencing happiness, craving arises. When we feel happy, we want it to last and
increase. We want this pleasant feeling again and again. This is taŠhā or craving.
Experiencing unhappiness or pain, craving for happiness arises. He wants to be happy.
This is taŠhā.
This is meant by ‘vedanā paccayā taŠhā’ in Pa˜icca Samuppāda (because of feeling,
craving arises).
3. Saññā
= perception, perceiving the object; lit. making a mark;

one of the 5 aggregates.
It is an idea or image you have as a result of how you see or understand something.
Through saññā, the object is interpreted (sometimes, however, wrongly). For example
you see a person and take him or her for one of your friends. But then you realize that
you don’t know this person and that you are mistaken; this is when saññā is wrong.
Saññā arises on similarities, not on knowledge. It perceives only appearance. Therefore
it is sometimes wrong.
It is important to contemplate saññā in dhammānupassanā, because it is a main factor
to remain in saˆsāra. Saññā supports vedanā, therefore taŠhā arises. The great variety
of saññā causes a great variety of mind. Therefore a variety of kamma is produced with
following various results and saˆsāra becomes longer and longer.
3 levels of knowing an object (in different qualities):
- saññā - saˆ + √ñā = knowing [an object] by making marks

(perception) (→ cetasika); it is mere perceiving of the object without
penetrating the common characteristics of anicca, dukkha,
anattā. It knows the appearance of the object, but may be
wrong because of wrong marks. Therefore it is one of the
12 vipallāsa (hallucinations).
- viññāŠa - vi + √ñā = different [awareness of an object from saññā and paññā] +

(consciousness) knowing (→ citta); can penetrate the
common characteristics but cannot bring about the
manifestation of magga, i.e. the eradication of defilements.
- paññā - pa + √ñā = analytically + knowing (→cetasika); penetrates the

(wisdom, knowledge) characteristics analytically and brings about the eradication
of kilesa.
“pakarato jānati’ti paññā” = it is called ‘paññā’ because it
knows in all aspects.
40
Three different stages of knowing:
1. mere appearance of an object = saññā knows only; it can make mistakes

2. penetrating its characteristics = viññāŠa can associate with paññā to become
a magga citta; more powerful.
3. eradication of mental defilements = paññā
They are illustrated by a simile about 3 persons who see a coin:

a child - knows the form of coin, not its value = saññā
a villager - knows its value too, but doesn’t know how to differentiate between a genuine
and an artificial coin = viññāŠa
a money changer - knows all kinds = paññā
4. Cetanā
= stimulation; kamma
1) ceteti = stimulate
“Attanā sampayutta dhamme ārammaŠe abhisaˆdahati”
Cetanā is so-called because it stimulates the associated dhammas to perform
their function towards the object.
2) effectivity (power of producing results)

“Sa‰khatābhisa‰khāraŠe byāpāramapajjati”
Cetanā takes action in creating its result.
So, cetanā performs two functions, namely stimulating other cetasikas and preparing for
producing results.
The Buddha said:
“Cetanāhaˆ, bhikkhave, kammaˆ vadāmi”

It is cetanā, which I call kamma.
The deed alone is not kamma. Cetanā (good or evil) makes, produces the (good or evil)
deed. The deed stimulated by cetanā is kamma; therefore:
Cause = kamma (motivation)

Effect = deed
41
5. Ekaggatā
eka = one
agga = object a state of having one object = one-pointedness
tā = state
Through ekaggatā, citta has only one object. This is samādhi.
“Ekaˆ ārammaŠaˆ aggaˆ imassā’ti ekaggaˆ cittaˆ. Ekaggassa bhāvo

ekaggatā.”
Ekagga is a citta which has one object. The state of having one object is
ekaggatā.
If ekaggatā is not developed, it is weak; through samathā and vipassanā, it becomes

stronger and stronger. It is a steadiness of mind is compared to the flame of a candle
when there is no wind blowing. Citta itself is not steady; only through the power of this
cetasika, it becomes steady. It associates with kusala and akusala cittas, and therefore
there are two types of samādhi, sammā samādhi and micchā samādhi, right and wrong,
i.e beneficial and unbeneficial concentration. During Vipassanā meditation, it becomes a
factor of the Eightfold Noble Path (sammā samādhi). It leads to Right Understanding
and the eradication of ignorance. In Samathā meditation, if it is well-developed, it plays
the role of a jhāna factor.
6. J…vitindriya
J…vita = life
Indriya = faculty
J…vitindriya supports the life span of the other dhammas.
7. Manasikāra
manasi = in mind attention

kāra = making
Atthasālin… explains:
kāra = kiriya kāro = doing an action
manasmiˆ kāro = doing an action in the mind → attention
“purima manato visatisaˆ manaˆ karot…’pi manasikāro”

Manasikāra makes the following mind different from the preceding mind.
It means that the preceding and the following mind are differentiated through
manasikāra.
Manasikāra directs the mind (the associated dhammas) towards their object. Through
manasikāra, the associated dhammas reach the object.
42
There are two kinds of manasikāra
- Yoniso manasikāra = proper, wise attention = knowledge

- Ayoniso manasikāra = improper, unwise attention
Ledi Sayadaw in his “Paramattha D…pani” says that yoniso and ayoniso manasikāra are
manodvārāvajjana which is a kriya citta (not kusala, not akusala, not result of kusala or
akusala) He compares it to a “mahāgaja”, an elephant with great strength, because it is
so powerful that it can perceive all objects as a preceding mind of sabbaññ™tañāŠa.
When manodvārāvajjana associates with lobha, dosa or moha, it becomes ayoniso

manasikāra.
When it associates with alobha, adosa or amoha, it becomes yoniso manasikāra.
We need good attention to see anicca, dukkha, anattā as anicca, dukkha, anattā.
But according to the sub-commentary on M™lapaŠŠāsa (M™lapaŠŠāsa˜…kā), not all

yoniso manasikāras are avajjana:
“Samatha vipassanānuyogo yoniso manasikāro”

The mind with which we practice samathā and vipassanā is also yoniso
manasikāra.
It means that the practice is correct due to yoniso manasikāra.
There are 4 conditions to become a sotāpanna:
- sappurisa saˆseva = association with good persons (Buddha, Arahants

etc.) who know the Dhamma and can explain it
- saddhamma savaŠa = listening to and learning of the Dhamma
- yoniso manasikāra = proper attention to the ‘saddhamma’; trying to

understand anicca, dukkha, anattā as such.
- dhammānudhammapa˜ipatti = proper practice of Vipassanā together with observing

lokuttara s…la, samādhi, practice s…la and developing samādhi
(magga, paññā (Eightfold
phala) Noble Path)
proper practice
of Vipassanā
Yoniso manasikāra
= upāya manasikāra = proper attention, i.e. to know that all conditioned things are
impermanent etc. and to contemplate impermanent as impermanent etc.
This term stands for knowledge. It is proper attention that leads to kusala.
43
“Ye keci kusalā dhammā sabbe te yoniso manasikāra m™lakā”
All wholesome dhammas are rooted in proper attention.
Learning, studying and practicing are supportive to yoniso manasikāra.
Ayoniso manasikāra
= unwise or improper attention that leads to akusala. Here, we take impermanence for
permanence, dukkha for happiness and soullessness for having a soul.
“Ye keci akusalā dhammā sabbe te ayoniso manasikāra m™lakā”.

All unwholesome dhammas are rooted in unwise attention.
In the Dhammapada, Appamādavagga, it is mentioned that ‘pamāda’ (heedless,

unmindful, careless) means directing the mind only towards sensual pleasures and
never thinking of doing kusala, observing the precepts, practice meditation etc. This is
ayoniso manasikāra and lack of sati. It is the cause of death (repeated death in
Saˆsāra).
The difference between vitakka, manasikāra and cetanā
a) Through vitakka, our mind reaches the object.
“Vitakko cittaˆ ārammaŠe abhiniropeti.”

Vitakka puts consciousness onto the object.
Some cittas don’t associate with vitakka.
b) Through cetanā, the associated dhammas perform their respective functions.
“Cetanā cittaˆ ārammaŠe niyojeti.”

Cetanā stimulates consciousness towards the object.
c) Through manasikāra the associated dhammas join the object:

“Manasikāra cittaˆ ārammaŠābhimukkhaˆ payojeti”
“Manasikāra joins consciousness to the object”
There are 3 kinds of manasikāra:
ārammaŠa pa˜ipādaka = directs the mind towards the object (cetasika

manasikāra)
v…thi pa˜ipādaka = directs the mind to the thought process
(pañcadvārāvajjana citta)
javana pa˜ipādaka = directs the mind towards javanas (manodvārāvajjana).
The 2nd and 3rd make the following mind different from
the preceding mind.
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b) PakiŠŠaka Cetasikas - 6
= lit. ‘mixed’ [evil and good]; occasional, particular
Occasional aññasamāna cetasikas associate with some cittas. They are:
1. Vitakka = Initial Application

2. Vicāra = Sustained Application
3. Adhimokkha = Decision
4. Vir…ya = Effort
5. P…ti = Joy, zest
6. Chanda = Willingness, wish (Intention)
1. Vitakka
= applied thought; initial application;

well-developed, it becomes a jhāna factor.
A factor of the Eightfold Noble Path as ‘Right Thought’ (sammā sa‰kappa). Not all
vitakka are ‘right’ because vitakka associates with kusala and akusala (→ micchā
sa‰kappa). Right Thought leads to Right Understanding (sammā di˜˜hi).
Characteristic: “šrammaŠe cittassa abhiniropana lakkhaŠo” (A˜˜hāsalin…)

It has the characteristic of making ascend the consciousness onto
the object.
It places the consciousness onto the object.
“Vitakkaˆ nissāya cittaˆ ārammaŠaˆ ārohati”

Depending on vitakka, the consciousness ascends to an object.
(M.N. A˜˜hākathā on Vitakka SaŠ˜˜hāna Sutta)
Vitakka carries the consciousness to the object.

When citta meets the object, it reaches the object depending on
vitakka like a vehicle carrying citta to the object. For example, when
we think about home, vitakka carries us back home in mind
(colloquially called ‘thought’).
Function: “šhanana-pariyāhanana raso”

“To strike at and thresh the object”
Manifestation: “šrammaŠe cittassa ānanaya paccupa˜˜hāno”

Its manifestation is to bring the consciousness onto the object.
Proximate Cause: “špāthagata visaya pada˜˜hāno”

“Its proximate cause is an object that comes into manifestation.”
45
If vitakka makes the consciousness ascend onto the object, how about cittas which
don’t associate with it?
“attāno yeva dhammatāya” (M.N. A˜˜hākathā on Vitakka SaŠ˜˜hāna Sutta)
citta is placed onto the object according to its own nature
(only if there is no vitakka associating with that consciousness)
“pariccayena” (Abhidhammattha Vibhav…ni µ…kā)

“through experience”; citta gets experienced through frequent
association with vitakka to ascend onto an object; so even when
there is no vitakka, citta can ascend itself onto the object.
Six types of vitakka
a) Micchā Vitakka = wrong thought
- kāma vitakka = sensual thought associated with lobha

- byāpāda vitakka = hateful thought associated with dosa cause evil effects for
- vihiˆsa vitakka = cruel thought “ “ “ us and others
Kāma vitakka has different degrees. The gross thoughts turn around the enjoyment of
sensual pleasures only. They are very agitated and cannot bring peace. Such kind of
thoughts causes the cessation of knowledge (“paññāya nirodhiko”). They cannot bring
peace neither (“anupassama saˆvattaniko”). Whoever has these thoughts full of lobha,
dosa, moha cannot live peacefully anywhere.
They might as well be very subtle. When the Bodhisattā took again food after having
practiced austerities for 6 years, he thought after some time looking at his body ‘now,
I’m in good health’. This thought is also a type of sensual thought.
Byāpāda vitakka is full of hatred and leads directly to our and others’ harm, e.g. suicide
or killing. In such thoughts, there is no mettā.
Vihiˆsa vitakka is the thought of torturing and giving suffering to others. In these
thoughts, there is no karuŠā.
b) Sammā Vitakka = right thought = sammā sa‰kappa that leads to sammā di˜˜hi
- nekkhamma vitakka = thought of renunciation (abandoning sensual pleasures)

- abyāpāda vitakka = non-hateful thoughts; thoughts with mettā (on a higher
level it becomes mettā-jhāna)
- ahiˆsa / avihiˆsa vitakka = non-cruel [compassionate] thought
Nekkhamma vitakka is the thought of abandoning sensual pleasures and enjoyment.
During contemplation, we can find the nature of vitakka in this way.

2. Vicāra
46
= sustained thought or application
Depending on vicāra, consciousness becomes watchful of the object. It doesn’t fall off
from the object. Vicāra keeps consciousness on the object.
“Vicāro ārammaŠaˆ anumajjati”

Vicāra examines (carefully studies or watches) the object.
If vicāra is systematically developed through samathā bhāvanā, it becomes a jhāna

factor.
3. Adhimokkha
= resolution, decision
It arises decisively on the object and removes scepticism. To know what to do is

adhimokkha.
4. V…riya
= effort
It is the state of one who is vigorous.
Characteristic: It makes an attempt.

Function: It supports and consolidates associated states.
Manifestation: Non-collapsing
Proximate cause: A sense of urgency or of fear (saˆvega)
Saˆvega = √vega = fear, shaking (not dosa)
“Saha ottappa ñāŠaˆ saˆvego”

Saˆvega is knowledge with mental fear.
Saˆvega is the fear of the danger of conditioned things because of understanding their
impermanence which we don’t have under control. It may be compared to someone
who sees poison and in whom fear arises, because poison is so dangerous.
For Buddhas and Arahants it is called ‘dhammasaˆvega’; for non-enlightened persons
just ‘saˆvega’.
All other dhammas perform their function due to v…riya.
5. P…ti
47
= zest, joy
It also associates with the 4 somanassa sahagata lobham™la cittas and is always found
with sukha and somanassa.
Five degrees of p…ti
1. Khuddikā = slight sense of interest, e.g. about good news

2. KhaŠikā = momentary joy; arises during meditation
3. Okkantikā = a flood of joy; very strong; influences all associated mental
states and citta
4. Ubbegā = thrilling emotion; it is able to make the body lighter and make
it fly
5. PharaŠā = suffusing joy that spreads throughout the body during jhāna;
passes over painful feelings and the yogi doesn’t want to
stop meditating; this is the reason why during fruition
attainment (phala samāpatti), one can meditate for 7 days
without needing anything.
The p…ti connected with craving due to the enjoyment of sensual pleasures should be
suppressed.
Dhammap…ti due to good samādhi and sharp knowledge during meditation should be
increased. It is necessary in order to progress.
P…ti is one of the enlightenment factors (p…tisambhojja‰ga). It is important because it
leads to passaddhi (mental tranquility); passaddhi leads to sukha (happiness), sukha to
samādhi (mental concentration) and samādhi eventually to insight and realization.
6. Chanda
= mere wish [to do]

= ārammaŠena atthikatā = the need for an object
= kattukāmatā = a state of being willing to do something
eg. The wish for money to donate it to others =
kusalachanda
Characteristics: desire to act

Function:
Manifestation: need for an object
Proximate cause: that object is the proximate cause
Chanda is the extending of the mental hand and the apprehending of an object.
Ledi Sayadaw in his “Paramattha D…pani” further classifies it into two:
48
- taŠhā chanda (cetasika)= wish to do with dominant craving = equal to taŠhā
- kattukāmatā chanda = wish that wants to do; does not want like craving
with sticking or attachment although it desires the
object. It wants to accomplish such and such a task
what it desires to do, eg. Wanting to see something
beautiful or practicing meditation.
When chanda associates with kusala cittas and becomes stronger and more powerful
for example in those who know the Dhamma, it leads and is more vigorous than lobha,
eg. The Bodhisatta who abandoned his princely life and became a monk; if lobha was
stronger, he could not have renounced. The same is good for people who renounce
their worldly life and property and ordain as monks and nuns.
When it associates with lobham™la cittas, lobha is stronger and leads.
Chanda is different from craving, because it is just the wish without attachment to the
object. Chanda associates with either akusala or kusala cittas. With kusala for example,
it becomes the wish to offer dāna, observe s…la and practice bhāvanā. It may also be the
wish to learn dhamma.
Chanda never associates with moham™la cittas, because there is no wish to doubt.
· · ·
2. AKUSALA CETASIKA - 14
Akusala cetasika, unwholesome mental states, are subdivided into fourteen:
1. Moha = Ignorance
2. Ahirika = Shamelessness akusalasādhāraŠa
3. Anottappa = Fearlessness (unwholesome universal cetasika)
4. Uddhacca = Restlessness
5. Lobha = Attachment
6. Di˜˜hi = Wrong View
7. Māna = Conceit
8. Dosa = Hatred
9. Issā = Jealousy
10. Macchariya = Stinginess
11. Kukkucca = Worry (remorse)
12. Thina = Sloth
13. Middha = Torpor
14. Vicikicchā = Doubt
Note: The first four are common to all types of immoral mental states. Lobha is common to all attachment-rooted
consciousnesses and di˜˜hi and māna to some of them. The other four, dosa etc., are common to all types of hatred-
rooted consciousness. Thina and middha associate with sasa‰khārika of both attachment-rooted and hatred-rooted
consciousnesses. Vicikicchā associates only with the consciousness rooted in delusion accompanied by doubt.
1. Moha
49
= ignorance, delusion
Characteristic: mental blindness or unknowing

Function: “ārammaŠa sabhāvacchādanaraso”
Moha conceals the nature of objects (dhammas)
Manifestation: absence of right understanding or mental darkness
Proximate cause: ayoniso manasikāra
“Moho sabbākusalānaˆ m™laˆ”

Moha is the root for all akusala.
Through sammādi˜˜hi we can eradicate moha. Moha is the root of saˆsāra; paññā is the
root of Nibbāna. Sammādi˜˜hi is the first factor of the Eightfold Noble Path and the most
important of all. Without it, we cannot practice s…la and samādhi.
Moha makes the mind blind by concealing totally the side of good.
“Pāpa pakkhaˆ patvā so ñāŠa gatiko”

In the case of evil, it looks like knowledge.
“MicchāñāŠanti pāpakriyāsu upāyacintavasena pavatto, moho.”

MicchāñāŠa (wrong knowledge) is moha that considers the means of evil actions.
(Ledi Sayadaw)
When someone performs evil actions, there are 5 phenomena, namely moha, lobha,
di˜˜hi, vitakka and vicāra, which look like knowledge, but actually are not. If they arise
within intellectuals and learned persons, they make them skilful and capable in evil
actions showing such and such a means to commit evil.
2. Ahirika
= mental shamelessness [to do evil]

Through ahirika, one is not ashamed to commit any kind of misconduct, when ahirika
arises.
Characteristic: absence of disgust at bodily and verbal misconduct

Function: doing evil things
“Alajjanā kārena pāpānaˆ karaŠarasaˆ ahirikaˆ”
Ahirika in its function commits evil in the mode of shamlessness.
Manifestation: not shrinking away from evil
Proximate cause: lack of respect for oneself
“Ahirikaˆ attani agārava pada˜˜hānaˆ”
One has disrespect for oneself.
One never thinks about one’s qualities and virtues.
Considering oneself, one’s life, position or status, one abstains from doing evil (=hiri).
For example, ‘I’m a monk or a nun, I should not behave in this way’.
50
Shamlessness never cares about one’s social status. Its object is internal.
3. Anottappa
= mental dread
One is not afraid to do transgressions when there is anottappa.
Characteristic: absence of dread on account of misconduct

Function: doing evil things
“Anuttāsākārena pāpānaˆ karaŠarasaˆ anottappaˆ.”
Anottappa in its function commits evil in the mode of lack of dread.
Manifestation: not shrinking away from evil
Proximate cause: lack of respect for others
“Anottappaˆ paresu agārava pada˜˜hānaˆ”
One has disrespect for others.
One never cares about one’s surroundings, parents, teachers and friends, when
anottappa arises. Its object is external. One never thinks ‘they are my parents; if I
behave in this way, how will they feel?’
4. Uddhacca
= mental restlessness
Characteristic: disquietude
Function: to make the mind unsteady
Manifestation: turmoil
Proximate cause: ayoniso manasikāra to mental disquiet
Because of uddhacca, consciousness wanders over various objects. It opposes one-

pointedness and mental concentration. It is similar to a ball thrown onto a stoneslab; it
doesn’t stop and goes on rolling.
In the Sa‰khārava Sutta (A.N.), the Buddha compares the mind with uddhacca to the
surface of water shaken by the wind.
In the A˜˜hāsālin…, it is compared to a banner shaken by wind or wavering in the wind.
It can obstruct higher knowledge during meditation as one of the five hindrances
(nivaraŠa).
5. Lobha
= craving, greed, attachment

51
Synonymous terms: rāga, taŠhā, kāmacchanda (acc. to aspect)
The mind with lobha cannot get away from the object. It always sticks to it. It grasps the
object.
Characteristic: “Lobho ārammaŠaggahanalakkhaŠo”

The characteristic of craving is to grasp an object
Function: sticking as meat sticks to a hot pan
Manifestation: not giving up
Proximate cause: seeing enjoyment in things that lead to bondage
It is compared to a sticky substance with which monkeys were caught at that time.
“Makkatālepo viya”
“Etaˆ mama = this is ‘my’ [property]

(AnattālakkhaŠa Sutta)
6. Di˜˜hi (= micchā di˜˜hi)
= √dis = to see (wrongly) → wrong view
Characteristic: unwise (unjustified) interpretation.

Di˜˜hi interprets incorrectly, eg. nāma-r™pa.
Function: preassume
Manifestation: wrong interpretation or belief
Proximate cause: unwillingness to see the noble ones (ariya) and so on.
It is the opposite factor of sammā di˜˜hi (paññā), which is right understanding.

There are two views:
- ÑāŠa dassana / di˜˜hi = seeing with knowledge → sammā di˜˜hi

- Micchā dassana / di˜˜hi = seeing wrongly → di˜˜hi
“Dhammānaˆ yāthāva sabhāvesu ñāŠa dassanaˆ”

Knowledge arises seeing the true nature of dhammas.
“Dhammānaˆ ayāthāva sabhāvesu micchā dassanaˆ”

Wrong view arises seeing the untrue nature of dhammas.
(Ledi Sayadaw)
Di˜˜hi is: “ eso me attā” = this is my soul

It sees “i”, “he” or “she”, mind and matter as permanent entities, as soul or self =
Eternalism (sassatā di˜˜hi).
It may also see that at death, this soul or self dissolves entirely without any remainder =
Annihilism (ucchedā di˜˜hi).
52
In the Brahmājāla Sutta, 62 kinds of di˜˜hi all centered around ‘attā’ are enumerated and
explained.
In Saˆyutta Nikāya, it is decribed how the Buddha was asked the following questions:
“Atthi attā?” = Does the attā exist [forever, eternally]?

“Natthi attā?” = Does the attā not exist [forever, eternally]?
Whatever the Buddha would have answered, he would always have admitted the
existence of an ‘attā’. Therefore, he never answered these questions. If he had
answered the first question positively, he would have been judged as an advocate of
Eternalism (sassatāvat…). If on the other hand, he would have answered the second
question positively, he would have been understood as an advocate of Annihilism
(ucchedāvat…).
These questions can be compared to the question, whether the son of a barren woman
is tall or short. As cannot be a son of a barren woman, it is useless to answer the
question.
20 sakkāyadi˜˜hi (wrong view of a self) or ‘attādi˜˜hi’
Sa = with wrong view dealing with

Kāya = body; here: the 5 aggregates the five aggregates
“R™paˆ attato
r™pasmiˆ attānaˆ 4 views x 5 aggregates = 20
attani r™paˆ
r™pavantaˆ attānaˆ”
One sees matter as attā → eye, ear (etc. 18 real matter) are attā
One sees attā in matter → attā lies in the eye, ear etc.
One sees matter in attā → matter relies on attā, i.e. eye is attā’s form; human
body is a form of attā
One sees attā as the owner of matter → matter is attā’s property
The Buddha, however, explained:
There is only mind, no attā.

There is only matter, no attā. Suñña = emptiness, voidness of attā; an eternal
Mind and matter are neither attā, entity cannot be found anywhere within
nor the property of attā. the 5 aggregates or without.
With these statements, he rejected all wrong views, because “wrong view is more
serious than any other fault (akusala)”, “micchādi˜˜hi paramāni vajjāni”. It is totally
eradicated when one becomes a sotāpanna.
53
7. Māna
= conceit, pride, arrogance
Characteristic: “Māno uŠŠati lakkhaŠo”

Māna has the characteristic of haughtiness.
Function: self-exaltation, arrogance
Manifestation: vainglory (empty, as you think it is not)
Proximate cause: greed dissociated from views
According to Ledi Sayadaw, it imagines itself as the highest pinnacle among others. It
increases due to being supported by merits, castes, family, wealth, fame, morality,
learning, gain, honour.
Māna is: “Eso’ hamasmi” (eso ahaˆ asmi) = this is ‘I’

Three types of māna

(depending on social status)
1. seyya = superior (“I’m better, higher than him”)

2. sadisa = equal (“I’m as good as him”); making oneself equal to a more
competent or experienced person (phallāsa)
3. h…na = inferior (eg. a beggar who doesn’t want to work because he is a
beggar; here, also inferior complexes are included)
Māna arises only when we compare ourselves to others in whatever way. This should
be avoided.
There is, however, a type of māna that should be kept because it gives motivation and
ambition and therefore leads to success, higher positions and knowledge.
This māna is called - sevitabba māna (“if he can do, I also must be able to do so”)
eg. - Sumedha and his māna to become the highest teacher, not
just a disciple of any kind, but a Buddha.
- the future Buddha when struggling for enlightenment,
decided not to get up from his seat as long as he had not
attained it.
It is māna that arises with yoniso manasikāra (not together as sahajāta accaya, but as a
strong supporting condition, upanissaya paccaya). This māna reinforces chanda, the
wish to accomplish something. This chanda is not lobha that wants to enjoy sensual
pleasures.
whereas - asevitabba māna shouldn’t be kept. There is still some left in the
three lower Ariyas (“he is an Arahant, why not me?”). This kind of
māna also never respects and honours parents or people of higher
status. It is completely eradicated only by Arahants.
54
Note: Lobha, di˜˜hi and some of asevitabba māna together are called ‘papañca’. They are strong factors that lead to
rebirth in one of the four lower planes of existence. This type of māna is eradicated by sotāpatti magga.
8. Dosa
= anger, hatred
When it arises, it is so bad as “stale urine mixed with poison”. Urine is sometimes used
as ayurvedic medicine that smells rather bad. Mixed with poison, it becomes more
stinky. There is active dosa that wants to harm or kill and is the actual anger. The
passive type of dosa is fear, depression, sorrow etc.
Characteristic: savageness like a provoked cobra that rises up quickly

Function: spreading like a drop of poison
burning up its own support like a forest fire
Manifestation: persecuting like an enemy who has got his chance
Proximate cause: grounds for annoyance
9. Issā
= jealousy, envy
Characteristic: being jealous of others’ success; averseness to others’ success.

Facing others’ success, it wishes to turn away.
Function: to be dissatisfied with others’ success
Manifestation: aversion towards others’ success
Proximate cause: others’ success
Issā always associates with dosa, but never with lobham™la cittas. It envies others’
success and welfare. It cannot endure seeing or hearing about the welfare of others
(jealous of success or gain). It wants the loss of such welfare. Its object is therefore
external whereas macchariya’s object is internal, namely one’s own success. Both
mental states cannot arise together because they have different objects; they exclude
each other. But both arise always in dosam™la cittas.
Issā causes mental weariness concerning the prosperity and welfare obtained by
others. Issā is the opposite of muditā.
10. Macchariya
= meanness, stinginess
55
Characteristic: hiding of one’s own success that has been or can be obtained
Function: not to bear sharing one’s success with others
Manifestation: shrinking or meanness
Proximate cause: “attasampatti pada˜˜hānaˆ” = one’s own success (if seen with
ayoniso manasikāra)
Macchariya causes weariness or mental tiredness on considering that one does not
possess such and such things that one wishes to have. This is a kind of passive dosa,
therefore it arises together with dosam™la cittas It is the opposite of generosity (alobha).
For example one wants to pass alone with distinction marks in an examination and
doesn’t want others to pass with high marks. Therefore, he doesn’t allow others to look
into his paper. If someone owns a very beautiful and precious stone, he doesn’t want
others to own similar gems.
Five kinds of macchariya
1. āvāsa = m. regarding the dwelling place; unwillingness to share one’s

place with others even though it is a public place.
2. ku†a = m. regarding the supporter families of bhikkhus and bhikkhunis;
they don’t like their supporters to pay respect to and frequent
other bhikkhus and bhikkhunis. For lay people, an example would
be a young man who doesn’t want his girlfriend to join others and
vice versa.
3. lābha = m. concerning one’s gain. For example, a dog has a piece of
meat. It will even fight not to give it to other dogs. For human
beings it is similar, whatever has been acquired won’t be shared
with others.
4. vaŠŠa = for example, one has a fair and pretty complexion and a good-
looking figure and one doesn’t like when someone else is similar
pretty.
5. Dhamma = one knows Dhamma and doesn’t want to share his knowledge
with others. He wants to be the only teacher.
šcariyamutti = ‘closed fist of a teacher’ (a teacher who keeps
some aspects of his knowledge for himself and is unwilling to
share it with others. Only the Buddha is totally free from
Dhammamacchariya. Even Venerable Sāriputta could not reveal
totally others’ virtues. It was, however, unintentionally.
11. Kukkucca
= remorse, worry
Characteristic: regret subsequent to having done wrong
56
Function: to sorrow over what has and what has not been done
Manifestation: remorse
Proximate cause: what has and what has not been done (wrongs of commission and
omission)
It is remorse about evil one has done in the past and good that one hasn’t done. These
are the two types of object of kukkucca. They are different from issā and macchariya.
Kukucca is the recollection of evil deeds which is useless as these deeds have already
been performed and cannot be called off anymore. If someone has yoniso manasikāra
at the time it may become the cause not to commit evil deeds anymore.
It is furthermore the regret about good deeds that have not been done.
12. Thina
= sloth, idleness, laziness
Thina is sluggishness or dullness of mind. It is identified as sickness of consciousness

(cittagelañña).
Characteristic: lack of driving power

Function: to dispel energy
Manifestation: sinking of the mind
Proximate cause: ayoniso manasikāra to boredom, drowsiness etc.
13. Middha
= torpor, heaviness
Middha is the morbid state of the mental factors. It is identified as sickness of the mental
states (kāyagelañña).
Characteristic: unwieldiness
Function: to smother
Manifestation: drooping, nodding or sleepiness
Proximate cause: ayoniso manasikāra to boredom, drowsiness etc. (see thina)
Thina and middha always arise together and oppose effort (v…riya). Together they are
one of the five hindrances (nivaraŠa), which are overcome by vitakka.
14. Vicikicchā
= doubt
Vicikicchā is spiritual doubt which manifests as the inability to have confidence in the
Buddha, Dhamma, Saˆgha and the training.
Characteristic: doubting
57
Function: to waver
Manifestation: indecisiveness
Proximate cause: ayoniso manasikāra
···
3. SOBHANA CETASIKA - 25
The type of mental state that is with virtue is called ‘sobhana’ (lit. beautiful). Sobhana
mental states are 25. They are classified into 4 groups:
1.Sobhana-sādhāraŠa - 19 = Common to all types of 59 sobhana cittas

(24 kāmāsobhana+15 rūpāvacara + 12
arūpāvacara + 8 lokuttara)
2. Virati - 3 = Abstinences
3. Appamaññā - 2 = Illimitables (limitless, boundless, immeasurable)
4. Paññā - 1 = Wisdom
1. Sobhana-sādhāraŠa - 19
There are 19 sobhana mental states that are common to all types of sobhana citta:
1. Saddhā = Confidence
2. Sati = Mindfulness
3. Hiri = Moral shame
4. Ottappa = Moral dread
5. Alobha = Non-attachment
6. Adosa = Non-hatred
7. Tatramajjhattatā = Equanimity
8. Kāyapassaddhi = Tranquillity of mental factors
9. Cittapassaddhi = Tranquillity of mind
10. Kāyalahutā = Lightness of mental factors
11. Cittalahutā = Lightness of mind
12. Kāyamudutā = Pliancy of mental factors
13. Cittamudutā = Pliancy of mind
14. Kāyakammaññatā = Adaptability of mental factors
15. Cittakammaññatā = Adaptability of mind
16. Kāyapāguññatā = Proficiency of mental factors
17. Cittapāguññatā = Proficiency of mind
18. Kāyujjukatā = Rectitude of mental factors
19. Cittujjukatā = Rectitude of mind
2. Virati Cetasika - 3
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Virati are three mental states that abstain from unwholesome speech, action and
livelihood.
1. Sammā-vācā = Right Speech

2. Sammā-kammantā = Right Action
3. Sammā-āj…va = Right Livelihood
Appamañña Cetasika - 2
Appamañña are two mental states that have limitless objects on which one practices.
1. KaruŠā = Compassion
2. Muditā = Sympathetic Joy
Paññā Cetasika - 1
Paññā is a mental state that realizes an object. It is termed in Pā†i ‘Paññindriya’ = faculty
of wisdom."
· · ·
1. Saddhā
Saddhā means confidence. It does not associate with unwholesome consciousness. It

is saddhā that believes in truth. Saddhā has the characteristic to believe what should be
believed.
Is it saddhā that arises within those who have confidence in their religious leaders?
It is not saddhā, but the absence of examining knowledge or wrong view. Otherwise,
saddhā becomes a very dangerous phenomenon for a person.
However, saddhā must be balanced with paññā, wisdom. Saddhā should be controlled
by paññā and paññā by saddhā. These two mental states must be kept in balance. If
one of them is stronger than the other, it will lead to a wrong way.
A. Balavasaddho manda-pañño
mudhapparanno hoti.
Avatthusmiˆ pas…dati.
One strong in saddhā and weak in paññā has confidence like that of a fool.
He has confidence in a matter that should be believed.
B. Balavapañño manda-saddho
kerātikapakkhaˆ bhajati.
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Bhesajja-samu˜˜hito rogo
viya atekiccho hoti.
One strong in paññā and weak in saddhā has cunning. He has cunning that is
incurable like a disease caused by medicine.
Characteristic: Penetration of the attributes of the Buddha etc.

Function: a) Purification of one’s mind; when saddhā arises, it removes
mental hindrances and stabilizes mental defilements. Then citta
becomes pure. With a purified mind, a person offers dāna,
observes s…la, practices meditation.
b) Plunging into good action like a person who dares pass over a
dangerous river full of crocodiles. Saddhā is a forerunner of all
meritorious actions.
Manifestation: Purity or resolution
Proximate cause: a) a matter where saddhā occurs
b) factor of “stream-entering”
There are 4 factors of “stream-entering”:
1. Depending on a good person

2. Listening to the true dhamma
3. Proper attention
4. Practising dhamma that leads to supramundane dhamma
2. Sati
Sati is a mental state that remembers an object. But it does not associate with
unwholesome consciousness.
If so, what is it that makes someone remember to take revenge on an enemy? Is it sati?
No, it is not sati. It is the arising of evil and being in a bad mood.
What about ‘micchā sati’ that is mentioned in the Suttas. The term ‘micchā sati’ does not
describe this ‘sati’. It describes only the absence of sati that is just the arising of evil
minds.
Characteristic: not letting the object float (apilāpana lakkhaŠa).

It causes the steadiness of an object in the mind.
Function: not forgetting the object
Through the power of sati the mind does not lose the object.
Manifestation: a) guarding the object; sati is seen as the guardian of an object.
b) facing towards the object
Proximate cause: a) strong perception; perception brings about remembrance.
b) foundation of mindfulness of the body etc.
3. & 4. Hiri and Ottappa

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They are mental states that protect human dignity. They associate with only beautiful
consciousness. Hiri feels shame to do evil, while ottappa feels fear of evil. Through the
power of these two, one can avoid unwholesome actions.
Hiri and ottappa can be found in one consciousness. But there are some differences
between them. Hiri ??? an internal object, while ottappa ??? an external. Hiri arises
depending on one’s own dignity, while ottappa arises depending on others’.
Characteristic: hiri: disgust at evil

ottappa: dread of evil
Function: hiri: not doing any evil in the mode of modesty
ottappa: not doing any evil in the mode of dread
Manifestation: hiri: shrinking from evil in the mode of modesty
ottappa: shrinking from evil in the mode of dread
Proximate cause: hiri: self-respect
ottappa: respect for others
5. Alobha
Alobha means anti-craving. It has the opposite nature of lobha.

Alobha is a mental state that removes lobha. Lobha associates with unwholesome
consciousness, but alobha with beautiful consciousness.
Alobha is one of the three wholesome or kusala roots. It is alobha that fortifies
wholesome consciousness and its associated mental properties.
Characteristic: a) non-craving for the object

b) makes citta detached from the object;
when alobha arises, it detaches citta from an object like a water
drop on a lotus leaf. The water drop cannot stick to the surface of
the lotus leaf.
Function: not to grasp an object like a liberated bhikkhu. A liberated bhikkhu
does not hold things firmly. It is alobha that makes citta not grasp
an object.
Manifestation: non-attachment tendency like a man fallen into filth does not attach
to the filth. The man who is thus soiled does not attach to it.
Proximate cause: proper attention which is the entrance of all wholesome
consciousness
6. Adosa
Adosa means anti-hatred. It is a mental state that removes dosa, hatred. Dosa
associates with only hatred-rooted consciousness, but adosa with all beautiful
consciousness. All wholesome consciousness are rooted in adosa.
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Characteristic: non-cruelty and non-confrontation like a gentle friend.
Function: eradication of hatred and removal of anxiety like sandalwood that
removes physical heat.
Manifestation: peacefulness like the full moon that makes one cool.
Proximate cause: proper attention
7. Amoha
Amoha means anti-delusion. It is a mental state that removes moha, delusion. Moha
associates with all unwholesome consciousness, but amoha with all beautiful
consciousness. All good is rooted in amoha. There is another term used for amoha that
is paññindriya, faculty of wisdom.
Characteristic: a) penetration of the own nature of a dhamma as it really is.

b) penetration without miss like the penetration of an arrow shot by
a skillful archer.
Function: illumination of the objective field like a lamp that illuminates things.
Manifestation: non-bewildernment like a guide who dwells in a forest. He never
loses his way in the forest.
Proximate cause: proper attention
Two Ways of Association
Cetasikas arise only depending on citta. Citta associates with cetasika. Cittas and some
of the cetasikas work together on the same object. When citta and cetasikas join
together, there are two ways of association:
1. The way of Sampayoga

2. The way of Sa‰gaha.
The Way of Sampayoga
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The sampayoga method explains, with how many cittas a cetasika associates.
1. The 7 universal mental states arise depending on all types of cittas.
2. Vitakka arises depending on 55 types of cittas, namely 44 kāmā cittas (except

the 10 viññāŠa cittas) and the 11 first jhāna cittas.
3. Vicāra arises depending on 66 types of cittas, namely the above 55 and 11

second jhāna cittas.
4. Adhimokkha arises depending on 78 types of cittas, namely 43 kāmā-cittas

(except the 10 viññāŠa cittas and one moham™la citta with vicikicchā), 15
r™pāvacara cittas, 12 ar™pāvacara cittas and 8 lokuttara cittas.
5. Vir…ya arises depending on 73 types of cittas: 12 akusala, 1 manodvārāvajjana,

1 hāsituppāda, and 59 sobhana cittas.
6. P…ti arises depending on 51 types of cittas: 18 kāmā-cittas accompanied by

pleasure, 11 first jhānas, 11 second jhānas and 11 third jhānas.
7. Chanda arises depending on 69 types of cittas: 10 akusala cittas (except 2

moham™la) and 59 sobhana cittas.
Akusala - 14
8. Moha, ah…rika, anottappa and uddhacca arise depending on 12 akusala cittas.
9. Lobha arises depending on 8 lobham™la cittas.
10. Di˜˜hi arises depending on 4 types of lobham™la connected with wrong view.
11. Māna arises depending on 4 types of lobham™la disconnected from wrong view.
12. Dosa, issā, macchariya and kukkucca arise depending on 2 dosam™las.
13. Thina and Middha arise depending on 5 types of akusala with promptitude.
14. Vicikicchā arises depending on 1 citta accompanied by doubt.
Sobhana - 25:
15. Sobhana sādharaŠa mental states (19) arise depending on 59 types of sobhana
cittas.
16. The 3 viratis arise depending on 16 cittas: 8 kāmā kusala cittas (sometimes and
separately), and 8 lokuttara cittas (always and together).
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17. The 2 appamañña arise depending on 28 types of cittas: 8 mahākusala cittas, 8
mahākriya cittas and 12 r™pāvacara cittas (except 3 fifth jhāna cittas).
18. Paññindriya arises depending on 47 types of cittas: 12 kāmā sobhana cittas

connected with knowledge, 15 r™pāvacara cittas, 12 ar™pāvacara cittas and 8
lokuttara cittas.
· · ·
The Way of Sa‰gaha
The sa‰gaha method explains with how many cetasikas a citta associates.
(1) The 12 akusala cittas:
1. The 8 lobham™la cittas associate with 22 cetasikas, namely 13 aññasamāna

mental states, the 4 akusala-sādharaŠa,lobha, di˜˜hi, māna, thina and middha.
Note: The 12 aññasamāna except p…ti, 4 akusala-sādharaŠa and lobha (altogether 17) are common to all lobham™la
cittas. P…ti, di˜˜hi, māna, thina and middha (altogether 5) are common to some of the lobham™la cittas.
2. The 2 dosam™la cittas associate with 22 cetasikas, namely 12 aññasamāna

(except p…ti), the 4 akusala-sādharaŠā, dosa, issā, macchariya, kukkucca, thina
and middha.
Note: Thina and middha associate only sometimes with dosam™la cittas.
3. The 2 moham™la cittas associate with 16 cetasikas, namely 11 aññasamāna
(except p…ti and chanda),the 4 akusala-sādharaŠa and vicikicchā.
Therefore, the 12 types of akusala cittas associate with 27 cetasikas:

13 aññasamānas and 14 akusala cetasikas.
(2) The 18 ahetuka cittas:
1. The 10 viññāŠa cittas associate with 7 universal mental states.
2. The 2 sampa˜icchana and 2 sant…raŠa accompanied by indifference and the

pañcadvārāvajjana citta associate with 10 aññasamāna (except vir…ya, p…ti and
chanda).
3. The sant…raŠa accompanied by pleasure associates with 11 aññasamāna (except

vir…ya and chanda).
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4. The manodvārāvajjana citta associates with 11 aññasamāna (except vir…ya and
p…ti).
5. The hasituppāda citta associates with 12 aññasamāna (except chanda).
Therefore, the 18 types of ahetuka cittas associate with 12 different aññasamāna

cetasikas.
(3) The 24 kāmāsobhana cittas:
1. The 8 mahākusala cittas associate with 38 cetasikas: the 13 aññasamāna and

the 25 sobhana mental states.
2. The 8 mahāvipāka cittas associate with 33 types of cetasikas: the 13

aññasamānas and 20 sobhana mental states except the 3 virati and the 2
appamañña.
3. The 8 mahākriya cittas associate with 35 types of cetasikas: the 13

aññnasamānas and 22 sobhana mental states except the 3 virati.
Therefore, the 24 types of kāmāsobhana cittas associate with 38 cetasikas:

the 13 aññasamānas and the 25 sobhana cetasikas.
(4) The mundane jhāna cittas:
1. The 3 first-jhāna cittas associate with 35 types of cetasikas: the 13

aññasamānas and 22 sobhana mental states except the 3 virati.
2. The 3 second-jhāna cittas associate with 34 types of cetasikas as before apart

from vitakka.
3. The 3 third-jhāna cittas associate with 33 types of cetasikas as before apart

from vitakka and vicāra.
4. The 3 fourth-jhāna cittas associate with 32 types of cetasikas as before apart

from vitakka, vicāra and p…ti.
5. The 15 fifth-jhāna cittas associate with 30 types of cetasikas as the fourth-jhāna

cittas apart from the two types of appamañña.
5) The supramundane jhāna cittas:
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1. The 8 first-jhāna cittas associate with 36 types of cetasikas: 12 aññasamānas
and 23 sobhana mental states except the 2 appamaññas.
2. The 8 second-jhāna cittas associate with 35 types of cetasikas as before apart

from vitakka.
3. The 8 third-jhāna cittas associate with 34 types of cetasikas as before apart

from vitakka and vicāra.
4. The 8 fourth-jhāna cittas associate with 33 types of cetasikas as before apart

5. The 8 fifth-jhāna cittas associate with 33 types of cetasikas as before apart

Special Note
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1. There are 20 types of cetasikas that differentiate the number of cetasikas
associated with cittas, namely vitakka, vicāra, p…ti, sukha, 3 virati, 2 appamañña
and paññindriya.
2. There are 11 types of cetasikas that only sometimes associate with cittas. They
are as follows:
- Issā, macchariya and kukkucca sometimes and separately arise depending

on dosam™la cittas.
- Māna sometimes arises depending on lobham™la cittas disconnected from

wrong view.
- Thina and middha sometimes, but always together, arise depending on

lobham™la and dosam™la cittas with promptitude.
- The 3 viratis and the 2 appamaññnas sometimes, and separately, arise

depending on some cittas.
3. There are 72 types of cittas associated with "hetu". They are classified into 3
types according to the hetu associated with them. They are as follows:
(i) Ekāhetuka: The citta associated with one hetu.
This comprises the 2 moham™la cittas which have one hetu: moha.
(ii) Dvihetuka: The citta associated with two hetus. They are altogether 22:
the 8 lobham™la, the 2 dosam™la and the 12 kāmāsobhana cittas

disconnected from knowledge.
(iii) Tihetuka:The citta associated with three hetus. They are altogether 47:
the 12 kāmāsobhana cittas connected with knowledge, the 15 r™pāvacara,

the 12 ar™pāvacara and the 8 lokuttara cittas.
Chapter 3 - R™pa
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Matter is termed in Pā†i ‘r™pa’, because it changes through the influence of adverse
physical conditions such as heat, cold, etc.
The two types of matter
All 28 types of matter are the same regarding their common characteristic of change.
It is, however, basically classified into two types:
1. Mahābh™ta = manifest (obvious) appearance; the four Great Essentials

2. Upādāya r™pa = derived material phenomena
Mahābh™ta – 4
"Mahābh™ta" means the manifest (obvious, evident) appearance. They are also called
"elements" (dhātu). They are classified into four:
1. Pa˜hav… = the element of extension,

2. špo = the element of cohesion,
3. Tejo = the element of heat
4. Vāyo = the element of motion.
Upādāya r™pa - 24
There are some types of matter that depend on the 4 mahābh™tas. They are termed
‘upādāya r™pa’ in Pā†I, meaning "derivative". The derivative types of matter are
classified into 24 being enumerated in 10 groups:
1. Pasāda = sense-organ
2. Gocara = object
3. Bhāva = matter of sex
4. Hadaya = matter of the heart
5. J…vita = matter of life
6. šhāra = matter of nutrition
7. Pariccheda = limiting
8. Viññatti = communicating
9. Vikāra = manner of matter
10. LakkhaŠa = characteristic
Pasāda - 5
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The sensitive matter which lies in each of the five sense organs is called ‘pasāda’. The
word ‘pasāda’ means ‘making the elements clarified’.
These matters are sensitive and classified into 5 types:
1. sensitive eye matter = cakkhupasāda

2. sensitive ear matter = sotapasāda
3. sensitive nose matter = ghānapasāda
4. sensitive tongue matter = jivhāpasāda
5. sensitive body matter = kāyapasāda
1. The eye (visual) matter lies at the centre of the pupil where an image forms,
pervading the 7 layers of the visual sense-organ.
2. The ear (auditory) matter lies at the smooth hairs inside the inner ear.
3. The nose (olfactory) matter lies on the olfactory bulb.
4. The tongue (gustatory) matter lies at the center of the tongue, the lotus-petal-like
growth.
5. The body matter lies on the body spreading through out all parts of the body.
Gocara - 7
Gocara is the object matter. It is an object of the five viññāŠa consciousnesses.
They are five-fold in types, but enumerated into 7:
1. R™pa = visible object (form and color)

2. Sadda = sound
3. Gandha = odor
4. Rasa = taste
5. Pho˜˜habba = tangibility (touchable)
Note: Photthabba is not a single matter, but is composed of three elements: extension,
heat and motion. The element of cohesion is not tangible (touchable); so it cannot be a
tangible (touchable) object.
Bhāva - 2
‘Bhāva’ literally means ‘the source of material quality from which the idea and the terms
of male and female are derived’.
Bhāva, the matter of sex, is two-fold:
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1. Itthibhāva = femininity
2. Pumbhāva = masculinity
The two types of "Bhāva" matter lie on all parts of the whole body.
Hadaya - 1
The matter of the heart is a matter that lies on the blood of the heart. It is perceived as
the seat of mind apart from the five viññāŠa minds. It is called ‘hadaya vatthu’, meaning
‘the heart that is the base of mind’.
In another way, "hadaya" means ‘mind’ and "vatthu" means ‘seat’. Therefore, ‘hadaya
vatthu’ is the seat of mind.
J…vita - 1
J…vita means ‘life’. It protects kamma-born matter. J…vita matter manages the function of
protecting. Therefore, it is called ‘j…vitindriya’ or ‘material life faculty’. It lies on all parts of
the whole body.
šhāra - 1
Nutritive essence is called ‘āhāra’. It lies on any kind of food that is ingested by making
it into morsels. Therefore it is described as ‘kaba†…kārāhāra’.
Pariccheda - 1
The space that is non-entity is called ‘pariccheda’, the matter of limiting, because it
limits or separates material groups.
Viññatti - 2
‘Viññatti’ means ‘signifying’. Signs of body and speech cause one's ideas to be known
to others. Therefore, they are called ‘viññatti’. Viññatti depends on matter and is
included in matter. Its duration is only one thought-moment.
Viññatti is divided into two:
1. Kāyaviññatti = bodily intimation

2. Vac…viññatti = vocal intimation
Vikāra - 5
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‘Vikāra’ means ‘distinction’. It deals with matter. So, the distinction of matter is also
called matter.
The ‘vikāra’ matter is classified into five, namely:
1. Lahutā = physical lightness

2. Mudutā = physical softness
3. Kammaññatā = physical adaptability
4. Kāyaviññatti = bodily intimation
5. Vac…viññatti = vocal intimation
Note: Herein, the last two matters, #4 and #5, are mentioned by the two names viññatti
and vikāra, according to their mode.
LakkhaŠa - 4
‘LakkhaŠa’ means ‘characteristic’. Here, the characteristic of matter is described as

matter.
The ‘characteristic’ matter is divided four-fold:
1. Upacaya = initial appearance

2. Santati = continuity
3. Jaratā = decay
4. Aniccatā = impermanence
Classification of matter
All types of matter dissociate from ‘hetus’. Hence, they are all ‘ahetuka’, meaning the
absence of the 6 kinds of roots.
All types of matter are unable to perceive an object. Hence, they are all ‘anārammaŠa’,
meaning ‘non-awareness of objects’.
All types of matter are not elucidated by the "path", as mental defilements are done.
All types of matter are classified into 10 groups according to their mode and function.
1. Nipphanna and Anipphanna:
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‘Nipphanna’ is matter that is directly produced by a cause.
They number 18:
4 mahābh™ta
5 pasāda
4 gocara
2 bhāva
1 hadaya
1 j…ivita
1 āhāra
The other matter are anipphanna, not directly produced.

They are 10 in number:
1 pariccheda
2 viññatti
3 vikāra
4 lakkhaŠa
2. Ajjhattika and Bāhira
‘Ajjhattika’ means ‘internal’. Here, only the 5 sensitive matter or pasāda are meant,
because they serve as bases for mental phenomena and form therefore the most
important internal types of matter.
The other 23 matter are called ‘bāhira’, meaning ‘external’
3. Vatthu and Avatthu
‘Vatthu’ means ‘base’. It is matter that functions as a seat of mind.

Vatthu matter is six-fold:
5 pasāda
1 hadaya
The other 22 matter are called ‘avatthu’, because they don’t serve as bases of the mind.
4. Dvāra and Advāra
‘Dvāra’ means ‘door’, i.e. the door of the mind.

They are 7:
5 pasāda
2 viññatti
The other 21 matter are called ‘advāra’, because they don’t function as doors of the
mind.
5. Indriya and Anindriya
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The types of matter that control the function in their respective spheres are called
‘indriya’.
They are 8:
5 pasāda
2 bhāva
1 j…vita
The other 20 matter are called ‘anindriya’
6. O†ārika and Sukhuma
Those types of matter that are gross by serving as a seat of mind and mental object are
called ‘o†ārika’.
They are 12:
5 pasāda
7 gocara
The other 16 matter are called ‘sukhuma’, meaning ‘subtle’, by not doing so.
7. Santike and D™re
Those types of matter, which are ‘near’ in the sense of being easily perceived, are
called ‘santike’.
They are identical with the 12 o†ārika r™pa.
The other 16 matter are called ‘d™re’ are not easily perceived and are therefore called
‘far’. They are identical with the 16 santike r™pa.
8. Sappa˜igha and Appa˜igha
Those types of matter that are with impingement due to their function as bases and
objects of mind are called ‘sappa˜igha’.
They are 12 identical with the o†ārika r™pa.
The other 16 are called ‘appa˜igha’ for not being so (and are the same as sukhuma
r™pa).
9. Upādinna and Anupādinna
Matter that is the result of kamma accompanied by craving and wrong view are called
‘upādinna’ meaning ‘clung-to’, because they are the result of previous clinging.
They are 18:

5 pasāda
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2 bhāva
1 hadaya
1 j…vita
8 avinibbhoga
1 ākāsa
The other 10 matter are called ‘anupādinna’ or ‘not clung-to’
10. Sanidassana and Anidassana
Matter that is seen with the eye is called ‘sanidassana’. It is only the visible object
matter.
The other 27 are ‘anidassana’ or non-visible.
11. Gocaraggahika and Agocaraggahika
Those types of matter that receive an object are called ‘gocaraggāhika’. Receiving here
doesn’t mean directly cognizing, which is impossible for matter, but their being the base
for the respective sense consciousnesses to receive the objects.
They are the 5 pasāda r™pa.
Note: Of these pasāda matter, eye and ear matter do not receive objects, which touch them. Therefore,
they are qualified as ‘asampatta’, ‘not-reaching, not-touching’. The other 3 directly touch their objects.
Therefore, they are called ‘sampatta’.
The other 23 matter are called ‘agocaraggāhika’.
12. Avinibbhoga and Vinibbhoga
Matter that is inseparable is called ‘avinibbhoga’.

One inseparable group of matter (kalāpa) is composed of 8 types of matter.
4 mahābh™ta
1 vaŠŠa (colour)
1 gandha (smell)
1 rasa (taste)
1 ojā (nutritive essence)
The other 20 matter are called ‘vinibbhoga’ or separable.
The Four Conditions
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There are four conditions through which matter arises.
They are:
1. Kamma = volitional deeds
2. Citta = mind
3. Utu = climate
4. šhāra = nutriment
1. Herein, kamma that produces matter is enumerated to be 25:
12 unwholesome kamma in the kāmāvacara plane

8 wholesome kamma in the kāmāvacara plane
5 wholesome kamma in the r™pāvacara plane
2. Citta that produce matter are 75:
89 cittas except the 10 dvipañcaviññāŠa cittas and the 4 ar™pa vipāka cittas.
3. Utu or heat produces some of the other matter.
4. šhāra also produces some of the other matter.
Where, when and how do the 4 conditions cause matter to arise?
1. Kamma that is the condition of matter produces the Kamma-born matters within
beings (where), starting from the moment the Patisandhi mind arises (when) for every
mental moment (how).
2. Citta that is the condition of matter produces the mind-born matters within beings,
starting from the moment the first Bhanvanga mind arises, and as soon as the mind
arises.
3. Utu (heat) that is the condition of mater produces the heat-born matters within
beings and inanimate things at the moment it exists.
4. šhāra, nutritive essence, that is the condition of matters produces the nutriment-
born matters at the moment it exists.
Matter born of conditions
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Matter is classified into 5 according to the conditions, as follows:
1. Ekaja matter: These are born of a single condition.

They are 11:
5 pasāda
2 bhāva
1 hadaya
1 j…vita
2 viññatti (born of mind only)
2. Dvija matter: They are born of two conditions.
It applies only to sound that is born of mind and heat.
3. Tija matter: They are born of three conditions.

These types of matter are lightness, softness and adaptability (3 vikāra r™pa). They are
born of mind, heat and nutriment.
4. Catuja matter: They are born of four conditions.

There are 9 types:
8 inseparable matter (avinibbhoga)
1 space (ākāsa)
5. Nakutocija matter: They are not born of any condition.

They are the 4 characteristic matter (lakkhaŠa).
Matter may be enumerated by their relation to the four conditions as follows:
1. Kammaja: Matter born of kamma = 18

2. Cittaja: Matter born of mind = 15
3. Utuja: Matter born of heat = 13
4. Aharaja: Matter born of nutriment = 12
Note: The list can be made up easily by reviewing the classifications mentioned previously.
Mental Effects
Mind, among the 4 conditions of matter, plays a key role in the performance of activities
by sentient beings. Mind not only produces matter, but also other physical conduct.
There are 5 effects of mind namely matter, body posture, intimation (viññatti), laughter
and crying.
1. 19 types of mind, viz. the 2 sampa˜icchana, the 3 sant…raŠa, the

pañcadvārāvajjana, the 8 mahāvipāka cittas and the 5 r™pa vipāka cittas produce only
matter.
2. 26 types of mind, i.e. the 10 r™pa kusala and kriya cittas, the 8 ar™pa kusala and
kriya cittas and the 8 lokuttara cittas produce matter and sustain the bodily posture.
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3. 32 types of mind, viz. the 12 akusala cittas, the manodvārāvajjana, the
hasituppāda, the 8 mahākusala cittas, the 8 mahākriya cittas and abhiññā cittas
produce matter, sustain bodily posture and brings about intimation (viññatti).
4. 13 types of mind with pleasant feeling arising from 4 lobham™la cittas, 1

hasituppāda, 4 mahākusala cittas, 4 mahākriya cittas produce matter, sustain bodily
posture, bring about intimation (viññatti) and cause laughter.
5. 2 dosam™la cittas produce matter, sustain bodily posture, bring about intimation
and cause crying.
Material Groups
When matter arises through one of the 4 conditions, it arises in groups. The matters
exist in groups according to the 4 characteristics:
1. arising together,
2. ceasing together,
3. having a common dependence, and
4. co-existence.
A material group comprises a minimum of 8 types of material qualities in inanimate

things or external things without life.
Within a sentient being, a material groups comprises a minimum of 9 matters (by adding
material life to the 8 types of material qualities).
The 4 Material Groups
According to the 4 conditions of matter, there are 4 material groups:
1. Kammaja-kalāpa = the group of matter born of kamma,

2. Cittaja-kalāpa = the group of matter born of mind,
3. Utuja-kalāpa = the group of mater born of heat
4. šhāraja-kalāpa = the group of matter born of nutriment
Kammaja-kalāpa - 9
Kamma-born types of matter are 18. A minimum of 9 types of matter form a unit of this
group. These are the 8 inseparable matter (avinibbhoga) and material life. By adding
the other 8 kamma-born matters (5 pasāda, 2 bhāva, 1 hadaya) to the unit, kammaja-
kalāpa are classified into 9 units as follows:
1. J…vita-navaka = vital-nonad,
2. Cakkhu-dasaka = eye-decad,
3. Sota-dasaka = ear-decad,
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4. Ghāna-dasaka = nose-decad,
5. Jivhā-dasaka = tongue-decad,
6. Kāya-dasaka = body-decad,
7. Itthibhāva-dasaka = female-decad,
8. Pumbhāva-dasaka = male-decade
9. Vatthu-dasaka = base-decad.
Cittaja-kalāpa - 6
Mind-born types of matter are 15. Of them 8 types of matter form one unit of this group.
They are the 8 inseparable matter born of mind. By adding the other 6 mind-born matter
(sadda, 2 viññatti, 3 vikāra) to the unit, cittaja-kalāpa are classified into 6:
1. Suddha˜˜haka = pure octad

2. Kāyaviññatti-navaka = bodily intimation nonad,
3. Vac…viññatti-dasaka = vocal intimation decad,
4. Lahutādi-ekādasaka = un-decad of lightness etc,
5. Kāyaviññatti-lahutādi-dvādasaka = do-decad of bodily intimation,lightness etc.
6. Vac…viññatti-saddalahutādi-terasaka =tri-decad of vocal intimation, sound,
lightness, etc.
Note: The 1st, 2nd, 3rd and 4th groups are pure forms. By adding the fourth to the second, it forms the
fifth group, and by adding the fourth to the third, it forms the sixth group.
Utuja-kalāpa - 4
Heat-born types of matter are 13. Of them, 8 types form a unit. By adding the other 4 to
the unit, utuja-kalāpa are classified into 4:
1. Suddha˜˜haka = pure octad

2. Sadda-navaka = sound decad
3. Lahutādi-ekādasaka = un-decad of lightness etc.
4. Sadda-lahutādi-dvādasaka = do-decad of sound, lightness, etc.
Note: The 1st, 2nd and 3rd groups are pure forms. By adding the third to the second, it
forms the fourth group.
šhāraja-kalāpa - 2
Nutriment-born types of matter are 12. Of them, 8 types form a unit. By adding the other
3 to the unit, āhāraja-kalāpa are classified into 2:
1. Suddha˜˜haka = pure octad, and

2. Lahutādi-ekādasaka = un-decad of lightness etc.
Matter that cannot be grouped
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There are 5 types of matter that are not included in material groups. They are space
matter (ākāsa) and the four characteristics of matter (lakkhaŠa).
The material quality of space is a mere division of the two material groups.
The four characteristics of matter are not real matter but the characteristics of all types
of matter.
Internal and External Matter
The material groups make up 21 units. Of them, the two groups of utuja matter, pure
octad and sound-decad are both internal and external. The other 19 groups are only
internal.
How Matter Arises
To know how matter arises, it must be explained according to the plane where matter
arises, the time when matter arises and ceases, and the beings within whom matter is
known.
Plane:
There are three planes where matter arises. They are the 11 planes of sensual
pleasure, the 15 fine-material planes and the plane of asaññāsatta (beings without
consciousness).
Time:
There are two time periods when matter arises. They are the time of rebirth
consciousness (pa˜isandhi) and the period of existence throughout life (pavatti):
Beings:
There are 4 types of beings according to their mode of birth:
1. AŠdaja = those who are born of an egg,

2. Jalābuja = those who are born from a womb,
3. Saˆsedaja = those who are born in moisture,
4. Opapātika = those who are born by making their appearance.
Note: 1 and 2 are mostly mentioned as ‘Gabbhaseyyaka’ meaning ‘those who lie in a womb’.
Beings and Planes
There are 31 planes where beings are born. Of these, in some planes, only one type of
beings is found and in others all 4 types of beings are found.
In 27 planes (the niraya, a world of intense suffering, the 6 worlds of celestial beings or
deva, the 20 brahma worlds of fine and immaterial beings), only one type of being –
opapātika- is found, and no other type.
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In the other 4 planes (the animal world, the human world, the plane of spirits or peta and
the world of evil spirits or asura), all 4 types of beings can be found. Deities (devas),
whose abode is on the earth, are sometimes born from a womb. Some ghosts who are
subject to great suffering (petas) and those human beings who were born at the
beginning of a world cycle are always opapātikas.
The Arising of Matter in Kāma Planes
3 kamma-born material groups, the body decad, the base decad and the sex decad,
arise together at the arising moment of rebirth consciousness (pa˜isandhi) within those
who are born from a womb. The other material groups continue to arise throughout life.
However, within those who are born in moisture and those born by just appearing, there
arise the 7 kamma-born material groups, eye, ear, nose, tongue, body, sex and the
heart-based decad, together at the moment rebirth consciousness arises. The other
material groups continue to arise throughout life.
Note: Within those who are born from a womb, the sex decad does sometimes not
arise. Within those who are born in moisture and those who are born by just appearing,
the eye, nose and sex decads sometimes do not arise.
The First and the Last Moments of Matter
1. Kamma-produced matter starts arising from the first sub-moment of the rebirth
consciousness.
2. Citta-born matter starts from the arising moment of the first bhava‰ga
consciousness just after the rebirth consciousness.
3. Heat-produced matter starts arising from the second sub-moment of the rebirth
consciousness.
4. Nutriment-produced matter starts at the moment when nutritive essence

permeates the body for the first time.
Note: All types of matter continuously arise like the current of a river and the flame of a lamp starting from the time
onwards throughout the whole life.
1. Kamma-produced matter ceases to arise starting from the static (= 2nd sub-)
moment of the 17th mind before death consciousness (cuti citta). That matter that has
already arisen ceases simultaneously with the death consciousness.
2. Mind-produced matter ceases within 48 moments after death consciousness

ceases.
3. Heat-produced matter keep arising without ceasing.
4. Nutriment-produced matter cease after death.

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Arising of Matter in r™pa plane
In the fine-material world, the kamma-born material groups, eye-, ear-, base-decads
and life-nonad, arise together at the moment of rebirth consciousness. The material
groups born of mind and heat arise throughout existence.
In these planes, the material groups of nose-, tongue-, body- and sex-decads as well as
material groups born of nutriment never arise (brahmas of the fine-material world have
no sex, they don’t eat and smell anything).
Arising of Matter in the Plane of Asaññāsatta

In the plane of asaññāsatta (non-perceptive beings), only the life-nonad arises at the
moment of the rebirth consciousness. Throughout their life, however, two material
groups produced by heat, the pure octad and the un-decad of lightness etc., arise.
Therefore:
1. in the kāmā-plane, 28 types of matter and 21 material groups arise;

2. in the r™pa-plane arise 23 types of matter except 3, nose-, tongue- and body-
matter, and 14 material groups except 7, namely nose-, tongue-, body-, the 2 sex-
decads and the 2 material groups produced by nutriment;
3. in the asaññāsatta plane arise 17 types of matter consisting of the 8 inseparable
matter, material life, lightness, softness, adaptability, the 4 material characteristics and 3
material groups, namely the life-nonad and the two material groups produced by heat.
Matter at the Moment of Rebirth
At the moment of rebirth, 8 types of matter do not arise.

They are:
1 sadda
5 vikāra matter
1 jaratā
1 aniccatā
The other 20 types of matter arise.
Ven. Dr. Nandamālābhivaˆsa

Dhammavijjālaya
Centre for Buddhist Studies
Sagaing Hills, Sagaing
Myanmar
March 2003
81

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· Namo sammāsambuddhassa ·

Abhidhamma, a Pā†i term, means ‘special’ or ‘profound dhamma’. The text in

Who is the author?

According to Theravāda tradition, the Buddha himself is the author of

1. Dhammasa‰gan… Classification of Dhammas

Two Types of Dhamma

There are two types of dhammas explained in Abhidhamma, namely

The Four Ultimate Realities

1. Consciousness - citta 4. The state of freedom from attachment –

In the ultimate sense, a human being is only a concept. It is composed of mind

Nibbāna is a state in which mind and matter become completely extinct.

Citta (consciousness) is so-called because it is conscious (aware) of an object.

IV. Lokuttara = 8/40 Magga = 4/20

Kāmāvacara - 54 R™pāvacara - 15 Ar™pāvacara - 12 Lokuttara - 8/40

Lobham™la 8 Akusala vipāka 7 Mahākusala 8 Pa˜hamajjhāna škāsānañcāyatana Sotāpattimagga Sotāpattiphala

= b) to be desired (e.g. the beautiful thing that is seen)

“Adassaˆ, kāma, te m™laˆ. “I have seen thy roots, desire.

→ sandi˜˜hiko = the Dhamma can be seen by ourselves

Dhamma must be learned in two stages:

anubodha = learning = book knowledge (proper understanding)

A = negative suffix, contradiction

Akusala therefore means "contradiction of kusala". So, akusala is demeritorious,

The 3 types of akusala citta are:

a) Lobham™la: Attachment-rooted consciousness

Lobha = attachment, craving

The consciousness that arises depending on attachment (= rooted in attachment) is

The lobham™la consciousness is twofold by means of feeling:

With pleasant feeling

With neutral feeling

Each one is twofold by means of association:

- with wrong view

With wrong view

Again, each of them is divided into two by means of promptitude:

1. Sa‰khārakkhandha = referring to 50 mental properties (cetasika)

Here, however, the word means ‘encouragement’ or ‘promptitude’.

Feeling Association Promptitude

With pleasant With wrong view Without

The meaning of Pā†i terms:

Somanassa-sahagata = accompanied by pleasant feeling, joy

1. Lobham™la citta somanassasahagataˆ di˜˜higatasampayutta asa‰khārikaˆ

1. Attachment-rooted consciousness accompanied by pleasant feeling associated with

The following is how dosam™la can be divided into two types:

Feeling Association Promptitude

With displeasure With ill will Without

Pā†i terms and their meanings:

Domanassa-sahagata = accompanied by displeasure

9. Dosam™la citta domanassasahagataˆ pa˜ighasampayutta asa‰khārikaˆ

9. Hatred-rooted consciousness accompanied by displeasure associated with aversion

The consciousness that is rooted in delusion is "moham™la". Moha means ‘ignorance’ or

Neutral connected with doubt

Pā†i terms and their meanings:

Upekkhā-sahagata = accompanied by indifference

11. Moham™la citta upekkhāsahagataˆ vicikicchāsampayuttaˆ

11. Delusion-rooted consciousness accompanied by equanimity associated with doubt

These are all 12 types of unwholesome consciousness.

Ahetuka has different meanings according to the context in which it is used.

1. Ahetuka citta = citta dissociated from roots (see below)

Ahetuka cittas are divided into three according to "types", namely

1. Akusala vipāka - 7 = result of akusala

Definition of ‘kusala’ (good, wholesome, meritorious)

The Buddha said: ‘Sabbapāpassa akaraŠaˆ

“Kusalā anavajja sukha vipāka lakkhaŠā”

[“Akusalā sāvajja dukkha vipāka lakkhaŠā”