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.
All types of consciousness are oneand 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
Lobhamūla = 8
Akusala = 12 Dosamūla = 2 Mohamūla = 2
Akusala vipāka = 7I. Kāmāvacara = 54 Ahetuka = 18 Kusala vipāka = 7
Kriya = 3
Kusala = 8 Kriya = 8
Kusala = 5II. Rūpāvacara = 15 Vipāka = 5
Kriya = 5
Kusala = 4III. Arūpāvacara = 12 Vipāka = 4
Kriya = 4
IV. Lokuttara = 8/40 Magga = 4/20 Phala = 4/20
I. Kāmāvacara – 54
Definition
= kilesakāmā = to be eradicated (in meditation)
= b) to be desired (e.g. the beautiful thing that is seen)
vatthukāmā = should remain
avacara = plane, world
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.
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) Lobhamūla: Attachment-rooted consciousness
b) Dosamūla: Hatred-rooted consciousness, and
c) Mohamūla: Delusion-rooted consciousness.
a) Lobhamūla - 8
Lobha = attachment, craving
Mūla = root
The consciousness that arises depending on attachment is called ‘lobhamūla citta’. All types of lobhamūla 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 lobhamūla 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 ‘viññāṇaṃ paṭicca samuppānaṃ’, ‘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.
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 lobhamūla 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. 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, Dīgha Nikāya 1) explains 62 kinds of wrong view.
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 ‘asaṅkhārika’ and ‘sasaṅkhārika’ are derived from “saṅkhāra”, which has different meanings according to the context in which they appear.
1. Saṅkhārakkhandha = referring to 50 mental properties (cetasika)
2. Paṭicca samuppāda = volitional activities (cetanā or kamma)
3. Sabbe saṅkhāra aniccā = conditioned things
Here, however, the word means ‘encouragement’ or ‘promptitude’.
Without promptitude
This citta is unprompted (asaṅkhārika), 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 (sasaṅkhārika).
For example, a child thinks, whatever it wants, 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 lobhamūla 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 lobhamūla citta, because the child had to be prompted by its friends.
Thus, lobhamūla cittas become eight:
Feeling Association Promptitude
With pleasant With wrong view Without
With neutral Without wrong view With
The meaning of Pāḷi terms:
Somanassa-sahagata = accompanied by pleasant feeling, joy
Upekkhā-sahagata = accompanied by indifferent or neutral feeling
Diṭṭhigata-sampayutta = connected with wrong view
Diṭṭhigata-vippayutta = disconnected from wrong view
Asaṅkhārika = without promptitude
Sasaṅkhārika = with promptitude
Note: The 8 lobhamūla 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 lobhamūla cittas.
Enumeration
1. Lobhamūla citta somanassasahagataṃ diṭṭhigatasampayutta asaṅkhārikaṃ
2. Lobhamūla citta somanassasahagataṃ diṭṭhigatasampayutta sasaṅkhārikaṃ
3. Lobhamūla citta somanassasahagataṃ diṭṭhigatavippayutta asaṅkhārikaṃ
4. Lobhamūla citta somanassasahagataṃ diṭṭhigatavippayutta sasaṅkhārikaṃ
5. Lobhamūla citta upekkhāsahagataṃ diṭṭhigatasampayutta asaṅkhārikaṃ
6. Lobhamūla citta upekkhāsahagataṃ diṭṭhigatasampayutta sasaṅkhārikaṃ
7. Lobhamūla citta upekkhāsahagataṃ diṭṭhigatavippayutta asaṅkhārikaṃ
8. Lobhamūla citta upekkhāsahagataṃ diṭṭhigatavippayutta sasaṅkhārikaṃ
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 wrong view unprompted
4. Attachment-rooted consciousness accompanied by pleasant feeling dissociated from wrong view prompted
5. Attachment-rooted consciousness accompanied by neutral feeling associated with wrong view unprompted
6. Attachment-rooted consciousness accompanied by neutral feeling associated with wrong view prompted
7. Attachment-rooted consciousness accompanied by neutral feeling dissociated from wrong view unprompted
8. Attachment-rooted consciousness accompanied by neutral feeling dissociated from wrong view prompted
b) Dosamūla - 2
The consciousness that is rooted in hatred is "dosamūla". 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 dosamūla 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.
Only the degrees of dosa 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.
It is, however, classified into two by means of promptitude: with promptitude and without promptitude.
The following is how dosamūla can be divided into two types:
Feeling Association Promptitude
With displeasure With ill will Without
With
Pāḷi terms and their meanings:
Domanassa-sahagata = accompanied by displeasure
Paṭīgha-sampayutta = connected with ill will, hatred
Enumeration
9. Dosamūla citta domanassasahagataṃ paṭighasampayutta asaṅkhārikaṃ
10. Dosamūla citta domanassasahagataṃ paṭighasampayutta sasaṅkhārikaṃ
9. Hatred-rooted consciousness accompanied by displeasure associated with aversion unprompted
10. Hatred-rooted consciousness accompanied by displeasure associated with aversion prompted
c) Mohamūla - 2
The consciousness that is rooted in delusion is "mohamūla". 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.
The opposite mental factor of moha is 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 mohamūla cittas arise with a neutral feeling, because confusion can never be accompanied with 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 mohamūla can be divided into two types:
Feeling Association
Indifference 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 mohamūla cittas, we listen to the Dhamma, read Dhammabooks, study Dhamma etc.
Pāḷi terms and their meanings:
Upekkhā-sahagata = accompanied by indifference
Vicikicchā-sampayutta = connected with doubt
Uddhacca-sampayutta = connected with restlessness
Enumeration
11. Mohamūla citta upekkhāsahagataṃ vicikicchāsampayuttaṃ
12. Mohamūla citta upekkhāsahagataṃ uddhaccasamoayuttaṃ
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, ahetukadiṭṭhi = the view of causelessness; it rejects any cause, eg. for birth, 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.
“Hetu” is a technical term in Abhidhamma for 6 dhammas:
lobha = attachmentdosa = hatred unwholesome roots
moha = delusion
alobha = generosityadhosa = loving kindness wholesome roots
amoha = wisdom
They look like the roots of a tree. If lobha exists, lobhamūla citta also exists etc. 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
These are not two things. 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 lakkhaṇā”
“The characteristics of kusala are being faultless and bringing about happy results.”
[“Akusalā sāvajja dukkha vipāka lakkhaṇā”
“The characteristics of akusala are to be blamed and bringing about ill results.”]
Definition of ‘vipāka’ (result)
Vi = different (nature)
Pāka = effect
“Visitthānaṃ kusalākusalānaṃ 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” (Dhammasaṅganī)
“Functional (cittas) are neither wholesome nor unwholesome nor the result of kamma”
“Kriyāti karaṇamattaṃ” (Aṭṭhāsalinī)
“Kriya is mere action” (without producing any effect)
“Sabbesu yeva hi kriya cittesu yaṃ javanabhāvaṃ appattaṃ taṃ vātapupphaṃ viya, yaṃ javanabhāvaṃ ppattaṃ taṃ chinna-mūlaka-rukkha-pupphaṃ viya aphalaṃ hoti.”
“In all functional consciousnesses are the cittas with energy (javana) like a wind flower (without producing fruits)
Kriya cittas don’t produce any effect, they are mere action without result. 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). Once all defilements are eradicated, kamma alone cannot produce an effect anymore.
a) Akusala vipāka - 7
The consciousness that is the result of akusala 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; 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 indifference, and so are
2. Ear-consciousness
3. Nose-consciousness
4. Tongue-consciousness
5. Body-consciousness accompanied by pain
B. According to function:
6. Receiving consciousness accompanied by indifference
7. Investigating consciousness accompanied by indifference
Pāḷi terms and their meanings:
Upekkhā-sahagata = accompanied by indifference
Dukka-sahagata = accompanied by pain
Cakkhu-viññāṇa = eye-consciousness
Sota-viññāṇa = ear-consciousness
Ghāna-viññāṇa = nose-consciousness
Jivhā-viññāṇa = tongue-consciousness
Kāya-viññāṇa = body-consciousness
Sampaṭicchana = receiving consciousness
Santīraṇa = investigating consciousness
Enumeration
13. Upekkhāsahagataṃ cakkhuviññāṇaṃ
14. Upekkhāsahagataṃ sotaviññāṇaṃ
15. Upekkhāsahagataṃ ghānaviññāṇaṃ
16. Upekkhāsahagataṃ jivhāviññāṇaṃ
17. Dukkhasahagataṃ kāyaviññāṇaṃ
18. Upekkhāsahagataṃ sampaṭicchanacittaṃ
19. Upekkhāsahagataṃ santīraṇacittaṃ
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 is called "kusala vipāka". 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
Pāḷi terms and their meanings:
Upekkhā-sahagata = accompanied by indifference
Sukha-sahagata = accompanied by happiness
Enumeration
20. Upekkhāsahagataṃ cakkhuviññāṇaṃ
21. Upekkhāsahagataṃ sotaviññāṇaṃ
22. Upekkhāsahagataṃ ghānaviññāṇaṃ
23. Upekkhāsahagataṃjivhāviññāṇaṃ
24. Sukhasahagataṃ kāyaviññāṇaṃ
25. Upekkhāsahagataṃ sampaṭicchanacittaṃ
26. Somanassasahagataṃ sanṭīraṇacittaṃ
27. Upekkhāsahagataṃ santīraṇacittaṃ
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 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
Pāḷi terms and their meanings:
Pañca-dvārāvajjana = adverting consciousness at the five doors
Mano-dvārāvajjana = altering consciousness at the mind door
Hasituppāda = smile-producing consciousness
III. 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.
1. Kusala - 8
Kusala is so-called because it eradicates evil. All types of kusala are naturally free from fault and bring about happiness.
Kusala cittas are classified into 8, according to feeling, association and promptitude.
The following is how kusala can be divided into eight types:
Feeling Association Promptitude
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, gives 8.
The meaning of Pāḷi terms:
Ñāṇa-sampayutta = connected with knowledge
Ñāṇa-vippayutta = disconnected from knowledge
2. Vipāka - 8
The consciousness that is the result of kusala is called "kusala vipāka." Vipāka cittas are classified in the same way as kusala that is its cause. Thus, vipāka is classified into 8 types similar to kusala.
3. 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.
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
Rūpāvacara - 15
The consciousness that arises mostly in the "rūpa brahmā" world is called "rūpāvacara." Rūpāvacara 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, pīti, sukha and ekaggatā.
2. The second jhāna that is constituted by vicāra, pīti, sukha and ekaggatā.
3. The third jhāna that is constituted by pīti, sukha and ekaggatā.
4. The fourth jhāna that is constituted by sukha and ekaggatā.
5. The fifth jhāna that is constituted by upekkhā and ekaggatā.
The meaning of Pāḷi terms:
Jhāna = Jhāna is so called because it concentrates firmly on an object. The word ‘jhāna’ is used for the unity of the jhāna factors
Jhānaṅga = There are 5 jhāna factors namely, vitakka, vicāra, pīti, sukha, ekaggatā
Vitakka = Initial application
Vicāra = Sustained application
Pīti = 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 ‘nivaraṇa’ in Pāḷi.
Nivaraṇa - 5
The Pāḷi word ‘nivaraṇa’ is equivalent to the English word ‘hindrance’. Nivaraṇas are hindrances of merit.
They are the following 5 mental states:
1. Kāmacchanda = sensual desire
2. Byāpāda = ill will
3. Thīna – middha = sloth and torpor
4. Uddhacca-kukkucca = restlessness and remorse
5. Vicikicchā = doubt
These 5 hindrances are burnt by the 5 jhāna factors each:
1. Thīna - middha by vitakka
2. Vicikicchā by vicāra
3. Byāpāda by pīti
4. Uddhacca-kukkucca by sukha
5. Kāmacchanda by ekaggatā
How Rūpāvacara 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
Arūpāvacara - 12
The consciousness that mostly arises in the arūpa brahmā world is called ‘arūpāvacara’. Arūpāvacara 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
Kasiṇa device Infinite space
Infinite space First viññāṇa
First Viññāṇa Nothingness
Nothingness Third viññāṇa
The meaning of terms:
Kasina = entirety of device. The ten kinds of kasiṇa serve as an object of rūpa jhāna.
Infinite space = the space that is known by removing the entirety of device.
First viññāṇa = the consciousness that occurs depending on infinite space. It is the first arūpa
citta.
Nothingness = it is the non-existence of the first viññāṇa of arūpa cittas.
Third viññāṇa = the consciousness that occurs depending on the non-existence of the first
viññāṇa.
How arūpāvacara cittas are classified into 15:
Object Kusala Vipāka Kriya
ākāsanañca yatanā = 3 1 1 1
Viññāṇañca yatanā = 3 1 1 1
Akiñcañña yatanā = 3 1 1 1
Nevasaññā-nasaññā yatanā = 3 1 1 1
Total = 12 4 + 4 + 4
The meaning of Pāḷi terms:
ākāsanañca yatanā = The consciousness that has the "infinite space" as its object.
Viññāṇañca yatanā = The consciousness that has the "infinite viññāṇa" as its object.
Akiñcañña yatanā = The consciousness that has "non-existence of the first viññāṇa
as its object.
Nevasaññā-nasaññā yatanā = The consciousness that has neither perception nor non- perception based on its object.
Note: All types of arūpa jhāna belong to the fifth jhāna, the constitution of upekkhā and ekaggatā.
Lokuttara - 8/40
The 3 types of worlds, kāmā , rūpa and arūpa, 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.
The meaning of Pāḷi terms:
Magga = by removing mental defilements, it attains Nibbāna, so it is called ‘magga’.
Maggaṅga = there are eight factors that compose magga. They are described as the "Eightfold Noble Path".
Sammā-diṭṭhi = Right Understanding
Sammā-saṅkappa = Right Thought
Sammā-vaca = Right Speech
Sammā-kammantā = Right Action
Sammā-ajīvā = 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.
Arahattamagga citta completely eradicates the five remaining mental defilements namely desire for rūpa jhāna, desire for arūpa jhāna, conceit, mental restlessness and ignorance.
Phala = Fruition
Phala cittas are the effect of magga cittas. They belong to vipāka cittas, but are termed especially for the effect of magga.
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 are 40.
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
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