Forty Tos and Samuccaya
In the Patisambhida Magga Commentary we have a very famous meditation subject known as forty Tos, viz: 10 kinds of Anicca, 25 kinds of Dukkha and 5 of Anatta, altogether 40.I give below the description of each altogether 40 as classified by Ashin Sariputta in the course of his sermon on Nibbana and it is one for Dhammanupassana Satipathana (Contemplation of Mental Objects on Mindfulness) of Mahasatipatthana Sutta to develop Patisanbida magga, an insight knowledge. I give below the description if the Forty or that you may carry out practical exercises, if you like, for p~~t ~~comprehension of the three develop the various stages of Vippassanna,the four Magga, the Four Phala and realise Nibbana,
the end of all sufferings.
1. Pancakkhandhe aniccato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
The meaning of which in short is “If you contemplate on the impermanent nature of Pancakkhandha you will surely come in due course to realise attainment of Magga Nana. if you visualise with insight knowledge that it is Niggana which is extinction of Pancakkhandha and eternal freedom from inpeimanent nature of all kinds, then you are one who has realised the attainment of Magga
Nana.
2. Pancakkhandhe palawkato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
If you contemplate on Pancakkhandha as disintegrating nature of things you will surely come in due course to realise attainment of Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and no disintegeating nature of things, then you are one who has realised the attainment
of Magga Nana.
3. Pancakkhandhe salato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
if you contemplate on pancakkhan dha as shocking nature of things you will surely come in due course to realise attainment of Magga Nana.If you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and having no shocking nature of things, then you are one who has realised the attainment
of Magga Nana.
4. Pancakkhandhe pabhanguto passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
if you contemplate on Pancakkhandha as perishable nature of things, you will surely come in due course to realise attain ment of Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and not Perishable, them you are one who has e~lised the attainment of Magga Nana.
5. Pancakkhandhe adnugato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
if you contemplate on Pancakkhandha as unendurable, you will surily come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and is durable, then you are one who has realised
Magga Nana.
6. Pancakkhandhe viparinama dhammato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkhandha as being subject to change such as old age, disease, death,etc., etc., you will surely come in due course to realise Magga Nana. if you visualise with is extinction of Pancakkliandha and not suijr~o change such as old age, disease, death, etc., etc., then you are one who has realised
Magga Nana.
7. Pancakkhandhe asarakato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
if you contemplate on pancakkandha as having no core or no essecne such as permanent essence, delightfiil core or delightfiil essence, self-sustain core or seif~susta~g essence, etc., you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana, which is extintion of Pancakkhandha, is permanent, delightfiil, sustaining core or essence, etc., then you are one who has realised Magga Nana.
8. Pancakkhandhe vibhavato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
If you contemplate on pancakkhandha as being subject to rebirth on the 31 plane of existence(viz:4 planes ofwoefiil states, 7 planes of sense pleasures and 20 planes of material and immaterial existences), you will surely come in due course to realise Magga Nana. if you visual}ise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and is not subject to rebirth
anywhere, then you are one who has realised Magga Nana.
9. Pancakkhandhe thinkhato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
if you contemplate on Pancakkhandha as conditioned phenomena that are transient in nature, you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and is unconditioned and not transient in nature, then you are one who has realised Magga Nana.
10. Pancakkhandhe maranadhammato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on pancakkhandha as being subject to death, you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and not subject to death, then you are
one who has Nana.
11. Pancakkhandhe dukkhato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkhandha as being subject to suffering you will surely come in due course to realise Magga Nana.
if you visualise with insight knowlidge that it is Nibbana which is extinction of Pancakkhan -dha and not subject to suffering, then you are one who has realised Magga Nana.
12. Pancakkhandhe rawgato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkhandha as disease you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkliandha and is free from all diseases, then you are one who
has realised Magga Nana.
13. Pancakkhandhe gandhato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkliandha as cancer you will surely come in due course to realise Magga Nana. if you visualise with insight knowlekge that it is Nibbana which is extinction of Pancakkliandha and is free from cancer, then you are one who has
realised Magga Nana.
14. Pancakkhandhe sanlato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkliandha as arrow you will surely came in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and is free from arrows,then you are one who has realised Magga
Nana.
15. Pancakkhandhe agato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if yor contemplate on pancakkhandhsas defilements such as Raga, Dosa, Moha you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and free from the three defilements, then you are one who has realised Magga Nana.
16. Pancakkhandhe abadhato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if yor contemplate on pancakkhandha as affliction you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha having no affliction of any kind, then you are one
who has realised Magga Nana.
17. Pancakkhandhe tito passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkhandha as calamity, you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkliandha and free from any calamity, the~ yor are one who
has realised Magga Nana.
18. Pancakkhandhe upaddavato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkhandha as plague you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it nibbana which is extinction of Pancakkhandha and free from plague then you are one who has realised Magga Nana.
19. Pancakkhandhe bayato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as menace you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is no menace of old ege,disease, death, etc., then you are one
who has realised Magga Nana.
20. Pancakkhandhe upasakkato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as te_rroion you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is no ________ of old age,disease, death, etc.,
then you are one who has realised Magga Nana.
21. Pancakkhandhe atanato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as no protection you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is protection against of old age,disease, death, etc., then you are one who has realised Magga Nana.
22. Pancakkhandhe alaynato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as no refuge you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is refuge of old ege,disease, death, etc., then
you are one who has realised Magga Nana.
23. Pancakkhandhe acaranato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as no haven you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is a haven then you are one who has realised
Magga Nana.
24. Pancakkhandhe adjinavato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as anicca(impermanent), dukkha (suffering) and anatta (no-self), you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is free from anicca, dukkha and anatta,then you are one
who has realised Magga Nana.
25. Pancakkhandhe agamulato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as root of the three defilements su~i as rag~ (~oa, moha passion, hate and de )? you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and not the root of defilements,then you are one
who has realised Magga Nana.
26. Pancakkhandhe vadakato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on pancakkhandha as killer, you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of pancakkhandha and no killer, them you are one who has realised
Magga Nana.
27. Pancakkhandhe sasavato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as influxes into 31 planes you will surely come in due course to realise Magga Nana.if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhan and no influxes, then you are one who has
realised Magga Nana.
25. Pancakkhandhe maramisato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on pancakkhandha as mara’s bait (___assion & death) you will surely come in due course to realise Magga Nana.
If you visualise with insight knowledge that it is Nibbana which is extinction of pancakliandha and not Mara’s bait, then you are
one who has realised Magga Nana.
29-34. Pancakkhandh jati,jara,bvyati, marana, soka,parideva upayasadhammato passanto anulomika khantim patilabhati pancanam khandhanam nirodho ajatam, ajaram, abvyatam, amatam, asokam, ap arivedam, anupayasam nibbananti passanto samatta niyamam okkammati
If You contemplate on pancakkhandha as rebirth, old age, disease, death, sorrow, lamentation, despair, you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of ancakkhandha and is free from rebirth, old age, disease, death, sorrow, lamentation,
despair, then you are one who has realised Magga Nana
35. Pancakkhandhe sankilesika dhammato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as sankilesika dhamma such as Tanna (craving) Ditthi ( wrong view), Ducarita (malpractices), you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and not the object of Tanna, Ditthi and Ducarita, then you are one who has realised Magga Nana.
36. Pancakkhandhe anattato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as Anatta i.e. no-self, neither I nor he, nor she, you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is supreme blies, then you are one who has realised Magga Nana.
37. Pancakkhandhe parato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on pancakkhandha as alien, you will surely come in due course to realise Magga Nana. If you viaualise with insight knowledge that it is Nibbana which is extinction of
Pancakkhandha and not alien, then you are one who has realise
Magga Nana.
38. Pancakkhandhe rittato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on pancakkhandha as ~e., void of lastingness, void of happiness, void of beauty, void of sew, etc., will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of pancakkhandha and not void, that is, not void of lastingness, etc., then you are one who has realised Magga Nana.
39. Pancakkhandhe tocchato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on pancakkhandha as vain, you will surely come in due course to realise Magga Nana. If you viaualise with insight knowledge that it is Nibbana which is extinction of
Pancakkhandha and not vain, then you are one who has realise
Magga Nana.
40. Pancakkhandhe sunnato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on pancakkhandha as sunna, i.e., No sew, no-soul, no-personality etc., you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of pancakkhandha and is of
subsunna, then you are one who has realised Magga Nana.
***********
Notes of Forty Tos
In the ~atisambbid.~a~g~a Commentary Ashin Ananda is quoted
as asking Buddha as follows:-
“Sunno loko sunno lokoti bhante vuccati kitta vata nukho bhante sunno lokoti vuccati. Blessed one! You have said that this world of psycho-physical phenomena is ‘sunna’ (void or emptiness). Wily so?”In reply Buddha said: “Yasma ca kilo Ananda sunna midam attena va~tttaniyava tasma sunno lokoti vuccati, the meaning of which is’:”’My dear Ananda! In this world ofpsycho physical phenomena there is no “Atta” which really means personality or living ~eing or I or he or any man or woman or soul or spirit, and as there is no such “Atta” th~re cannot be mine or my property,nor his or his
property or any~ne~lse’s: so I say this world is “sunna”.
The meditation subject knowlas Forty Tos as referred to above is also called Patisamkha Nana which is one of the ten vipassana Nana , preached by Ashin Sariputta in the Patisambhida Magga, highlighting the three characteristics of Anicca, Dijiddla
and Anatta for speedy realisation of Nibbana.
If you have no enough time to cont~late reciting the whole Forty-Tos as above you may do so with the three principal Tos
vis( 1) Anicca-to (2) I)ukkha-to and (3)Anatta-to as shown below:Pancakkhandhe anicca-to dukkha-to anatta-to passan-to
anulomika khantim patilabilati pancannam kilandilanam niredho niccam sukham paramattilam nibbLuanti passanto samattha niyamam
okkamati.if you contemplate on Pancakkhandha (mind and body or psycho-physical aggregates) as anicca (imperruanent),dukkha (suffering) and anatta (no-self etc., ), you will surely come in due course to realize Magga Nana. ifyou visualize with insight knowhdge that it is Nibbana which is extinction of pancakkhandha, and is Nicca(permanent),Sukha (blias) and paramattha (sublime),then you are one who has realized the attainment of Magga-Nana. if you carry on wi~he practice ealously you will soon come to resli~~~t only Magga and Phala (path and fruition) but also the i~~~te~ent
of Nibbana.
In the salayatana Samyutta
Buddha teaches how Nibbana is realized:
Tasama tiha bhikkhave se ayatene veditabbe. Yatha cakkilu ca mruhj[j rup~sann~nwu~jjhati se ayatane veditabbe. Yatha nirujihati ~-sanna ca nirujjhati se ayatane veditabbe.Yatha ghananca nirujihati gandha sann~ ca nirujjhati ~ ayatane veditabbe.Yatha jivha ca nirujjhati rasa-sanna ca nirujihati se ayatane veditabbe.Yatha kayo ca nirujjhati photthabba sanna ca nirujjhati se ayatane veditabbe.Yatha mano ca ninijjgati dhamma
sanna ca ninijjhati se ayatane veditabbe.
The meaning in short is :-”Bhikkhus! you shoold realize that
it is Nibbana where sense organ~ and sense objects are extinct (or
cease iW~ctioning).It is Nibbana where cakkh½(i.e., visual organ of eye) and‘rupa sanna (perception ofvisible object) become extinct. You should realize it through the fourfold Magga-Nana.
It is Nibbana where sota (sense organ of ear) and sadd~~ (perception of sound or audible object) become extinct. You should
realize it through the fourfeld Magga Nana.
It is Nibbana where ghana (ie sense organ of nose) and perception of smell or odour or alfactive object) become extinct. You should realize it through the fourfold Magga Nana.
It is Nibbana where jivha (tongue or gustatory organ) and rasa (i.e taste or gustative object) become extmct. You should realize
it through the fourfold Magga-Nana.
It is Nibbana where kaya (bodily or tactile organ) and phoffhabba sanna (1)erception of bodily impression or tactile object) become extinct. You should realize it through the fourfold Magga Nana.
It is Nibbans where mano (i.e., mind or consciousness) and dhamma -yatana (i.e., mind or mental object ) become extinct. You should realize it through the fourfold Magga Nana. Commenting on the extinction of all these six ~temal and six external ayatana (sense organs and sense objects) as referred to above, Ashin Ananda said:- Sala>~ana nirodham no etam avuso Bhagava tasandaya bhasitam, which means; “My friends! It is the extinction of 12 Ayatana (six sense organs and six sense objects)
is Nibbana. That is what the Buddha means in teaching this Salayatana
Sutanta to us.
The term “extinction of 12 Ayatanas” referred to by Ashin Ananda as above, means nothing but the extinction of tanhas (craving or seffish desires) such as rupa-tanna(craving for visual object), sadda-tanha (craving for sound) etc., etc. and according to Buddhism these tanhas usually T’rese from impaction of the 12 Ayatanas:
Cakkhu rupena samvasam ragaputtam vijayati
Sotam saddena samvasam ragaputtam v~ayati
Ghanam gandena samvasam ragaputtam vijayati
Jivaa rasena samvasam ragaputtam vijayati
Kayo phutthabbena samvasam ragaputtam vijayati
Mano dhammena samvasam ragaputtam vijayati
The meaning is,The eye that sees a visible object gives rise to a craving or selfish desire.The ear that hears a sound or audible object gives rise to a selfish desire.The nose that smells an adorous object gives rise to a selfish desire.The tongue that tastes a sapid object gives rise to a selfish desire.
The body (skin) that touches a tangible object gives rise to a
selfish desire.
I think so much will do as preliminary to the central theme of our discussions, Magga, Phala and Nibbana; but I am afraid it is rather difficult for the average student to understand it without proper guidance. ft is stated in the Buddhist literature that Buddha decided at tbe foot of the Boh tree soon after the realization of the Fourfold Noble Truth and attainment ofhis flill enlightenment, that the masses were blinded so badly by Raga and Dosa that they could not understand his dhamma. Please refer to
page on this subject.
I am convinced, however, that if you carry on with the practice of the Forty Tos for development of vipassana Nana (insight knowledge) as directed in the Mahasatipatthana Suff a preached by the Buddha himself in the Digha Nikaya, you will eventually come to realize Nibbana, which is the extinction of internal sense organs such as eye, ear, nose, etc., and external sense objects such as visible form or sight, sound, etc., as referred to in the Salayatana Sutta quoted above. To put it in other words, the meditator must know how to put his mind away from sensual objects or worldly affairs as long as he can, the longer the better, and focuss his attention on Sunnata (phenomenon of void ) or on Animitta (phenomenon of sigulessness) either with Anubodha Nana (worldly or mundane intellectual faculty) or with pativedha Nana (unworldly or supramundane intuitive knowledge) just like the Buddha and his
Ar~hants who are possessed of supernormal faculties such as Asavakkilaya Abinna etc., to look upon any loka Dhamma (vi~i- ~ tude of life or worldly conditions) with equanimity or disinterested ness. For instance, a man acting as king in a dramatic ~how on the stage is not happy over his kingship, nor is he unhappy when he is removed from the throne and made prisoner of war by the invading forces on the stage, because he knows flill well that he is merely acting as king or as a prisoner on the stage only, not in real active life. In the same way~Arahaii~7~efiilly sware that the world they live in for the time ~ a stage not a reality in ultimate sense, so their minds are unmoved. Unmoved mind is called con~edmind~~ or samadhi (calmness). Panna is knowing things as they really are or yatha bhuta nena or Magga Nana This Magga Nana is divided into two vis., (1) Lokiya Magga (Mandane Path Knowledge) and (2) Loknttara Magga (supramundane Path Knowledge). Without going flirther into the question of Lokiya Magga, I may deal here
briefly with lokottara Magga Nana:
Sotapatti Magga Nana is devoid of
(l) Sakkaya Ditthi (1)personality wrong view, Silabbateparamasa (rites and rituals) and vickioccha (doubt) out ofthe 10 Samyojana (fetters: (2) Dirthi (wrong view) and Vickiceha (sceptical doubt) out of 10 Kilesas; (3) Miccha Ditthi (wrong view), Panatipata (kiffing), Adinnadana (stealing), kamcsumicchacara (unlawfiil sensual intercourse), Musavada (lying) and Micchajiva (wrongfiil means of livelihood); (4) None of 1½ lokadhamma (worldly conditions) ;(5 )Ayasa (dwel macchariya (6)Sammaling place) ktila 9family), lablia vipallasa (perversity of perception) (gain),Dhamma (learning) and vanna (power) of (perversity ofperception), Ciffa vipallasa ~erversity of consciousness) and Ditthi vipallasa (perversity of views), of Anicca as Nicc~erma- ~ nent as permanent) and Anatta asAtta (no-se#s self), I)itthi Vipalla~ of Dukkha as Sukha (perversity of view of suffering as bli~) an~i Ditthi vipalla sa of Asubha as subba (perversity of view ofunpleasant as pleasent ) out of 12 types of Vipallasa, (7) silabbataparamasa (clinging to ritei~~i~ rituals) and ldanasaceabhiniyess (degmatical Fandatieiam) out of4 Kaya Gantha (bodily ties): (8) chanda (greed), Dosa (hate) Moha (delusion),Bhaya (cowardice), 4 (Agati (wrong path) in all ;(9) Dittha-sava (influxes or biases of ignorance) Ditthaga (flood of ignorance); and Oitthi yoga (Bondage of ignorance) (10) Vicikiccha Mivaranas and olarika Lukkucca Nivarana out of 6 Nivaranas (Ibidrances) (11) Ditthi paramass (attachment to wrong view); (12) Silabbatupadana (clinging to rites and rituals), Ditthupadana (clinging to wrong view) and Attupadans (cling to egeism or self) out of(4) Updanas; (13) Diffha Musaya (proclivity of wrong view) and vicikiccha Musaya (proclivity of doubt) out of 7 Anusayas (proclivity or inclination); (14) None of 3 Mulas (roots)
(15) Panatip~a (Killing), Adinnadana (stealing), Kamosumiochaeara (unlawfiil sensual intercourse; Rusavada (lying) and Miochaditthi (wrong view) out of 10 Kammapatha (courees of ection) and (16) 4 types of Dithikata Sampayuffa Dhamma (immoral conscicusness accompanied by wrangview) and Vicikiccha (doubt) out of 12 types of
immoral Consciouaness.
Sakadarni Magga Nana (Once-retuner) is devoid of
the above given up completely by sotapatti Magga Nana as well as the following Akusala Dhamma (unwholesome phenomena);
(1) Kamarag~ samyojana (fetter of sensual passion) and patigha Samyojana (fetter of ill-will);(2) Dosa Idiesa (defll~ment of hate);(3) Miccha- sankappa (wrongfiil thinking), Pinsuna Vaca (frivolous talk), Pharussa vaca (~sh spe~b)(4) Alabha (loss), Ayasa (dishonor), Dukkha (suffering) and Ninda (blame).
(5) Sanna Vipallasa and Citta Vipallasa of Asubha as Subha (perversities of perception and consciousness of unpleasant as pleasant)(6)apada Kaya Gantha (Bodily ties of ill-will).
(7) Kamasava (sensual influxes), kamayoga (sensual bond age) and Kamaogha (sensual floods).(8) Kammicchanda (sensual desire), \~apada (ill-will) and Anavasesa Kukkucca (worry) of the Hindrances.(9)Kamarage Nusaya (proclivity of sensual passion) and patiga Nu-saya (1)roclivity of aversion).(10)Dose Mula(Hate root)(11) Pinsuna-vaca (speech satting one against the other) pharussavaca (harsh speech) and ~apada (ill-will) belong ing to Akusela kammapatha (immoral courses of action). (12) Dosamula dwe (two types of hate).Note:Sotapatti Magga Nana is devoid of all the above be longing to imme.ThWcourses of ~ action lible to re birth
in woefulstates.
Anagani Magga Nana is completely deveid of
all of those given up by both Sotapatti Magga Nana and Sakadagami
Magga Nana conditionally or unconditionally .
Arabttha Magga Nana is devoid of
all of those given up completely by sotapaffi Magga Nana, Sakadagami Magga Nana and Ailagami Magga Nana as well as the
following :-(1) Ruparaga Samyojana (Fetter of passion for the world of form) Arupa-raga (p) (fetter of passion for the world of(formle~ness); Mana samy~~(Fetter of conceit);Uddacca
samyojena (Fetter of restlessness); Avijja Samyojana (Fetter of ignorance).(2)Lobha kilesa, Moha kilesa, Mana Thi~a Uddacca Ahirika Anottappakilesa.(3)Samphappalapa micchatta (defilement of frivolous talk);Miccha vayama micchatta (defilement of wrong effort)Samphappal-apa Micchatta (wrong frivolous talk): Miccha Vayama (wrong rnindfiilness) Miecha Samadih (wrong con~tion Miccha \(imotti (wrong liberation) and Miccha Nana Micchatta (wrong knowledge) of Micchatta 15.(4)Labha (gain), Yasa (honour), Sukha (enjoyment) and pasansa (praise) of Loka- Dhamma.
(5) Sanna Vipallasa and citta Vipallasa ofDukkha (suffering)as sukha (enjoyment).(6)Abhijjha-kayaganda (bodilyties of covetousness)(7) Bhavasava (influxes oflife or existence), Bhavgogha (flood of life)and Bhavayoga (bondage of life) Avijjasava (influxes of ignorance),Avijja Oglia (flood of ignorance) and Avijjayoga (bondage of igaorance).(8) Hindrances of Thina (topor), Middha (lenguor), Uddacca (restlessness), Avijja (ignorance).(9) Kamupadana (clinging to senses)(10)Mananusaya (proclivity of conceit), Bhavaraga Nusaya (proclivity of passion for life) and Avijja nusaya (‘)roclivity of ignorance).(11) Lobha and Moha mula (root of greed and delusion).(12)Samphappalapa (frivolous talk Abhijjha (covetousness)(13)Four Ditthikata Vipayutta (four types of immoral consciousness not accompanied by ignorance) and one uddacca) of Akusala Citta (immoral consciousness).
These are, accor~ng to Theravada ~uddhist Abhidamma, Akusala Dhamma~<immoral phenomena) or kilesa~ (defilements), deaft with summarily for our good people to try and understand everyone ofthem. There are instances in which one, who has comprehended Nibbana with insight knowledge or intuitive understanding of Magga and Phala Nana reflects on Nibbana again. if he is well learned man he reflects on kilesa~atlie has given up as well as on those that he has not yet given up.The insight knowledge or intuitive understanding which accompanies this reflaction is called paccavekkhana Nana (knowledge of retrospection). In this matter Abhidhammattha Sanghaha commentary says; “Maggeam Phalanca Nibbanam paccavekidiati pandito. Hine kilese sese ca paccavekkhati va nava, the meaning of which is “The wise man reflects on Magga (Path), Phala (fruit), Nibbana (The and of all sufferings or Bliss) and defile ments he has given up, and he may or may not reflect on the defilements he has not yet given up”. But the three types of Paccavekkhana Nana (reflection on Magga, Phala, and Nibbana or Path, Fruit and Extinction of Suffering) must take place as knowledge of retrospection following the comprehension
of Magga Phala and Nibbana.
Some people or some students of Buddhist Adhidhamma do not relish the words ‘Give up kilesa” I think that in this matter the
spilit of the teaching of Abhidhamma is we should not allow ourselves to become slaves of these kilesas or sonsual objects.What
we should give up is the sense of attachment.
I think I must conclude this rather long introductory essay with the request that beginners and others having little or no knowledge of Buddhist Abhidhamma and yet Wrnrng to study a correct method of the Buddha Dhamma and understand the real significance of the most profound teachings of the Buddha to learn first from competent teachers the various Buddhist technical and doctrinal terms and usages in the Pali Canons and Cornmontari%most of which can be 7[bund in the Abbidhammattha sangaha which gives an epitome of the entire Abhidhamma Pitaka. For easy reference I give below the Abhidhammattha sangaha in a nutshell which I believe will serve as a glossary for you to pick and choose and learm any or every one of them properly so that you will find no
difficufty in your study of Buddha Dhamma.
It has been clairnad that the utility of Abhidhammattha sengaha ranks very high among the world’s literature abd that for serveral canturies it has served as a primer of p~o~ogy and philcsophy in Ceylon and Burma.It is still the beat introduction to Abhidhamma. By mastering this little manural knowledge of Abhidhamma,which expounds the quintessence of the entire Buddhist
doctrine, may canily be acquired.
“Abhidhammattha sangaha”
Citta (Consciousness)
(1) Citta (Consciousness) Cittam cetasikam rupam nibbananti catubidham.Paramattnam vicittchi vibhajantam jinam name.
The meaning is “There are paramattha Dhammas (ultimate realities) preached by Lord Buddha, viz:( 1) Citta (consciousness) or 89 types of consciousness belonging to vinnakkhandha; (2) Cetasika
(mental properties, mental factors or concomittants) or 52 types of mental properties belonging to Vadanakkhandha, Sannakkhandha and Sankharakkandha: (3) Rupa (matter or corpor~ality) or28 types of matter or corporeality such as 4 Mahabhuta (geWte~entials) and 24 Upada Rupa (derived material qualities) and (4) Nibbana whicb is a state of supreme bliss of uftimate reality or extinction of
all forms off suffering.
There are in Abhidhamma pitaka seven Treatises; (1) Dhammasangani,(2) Vibhanga, (3) Dhatukatha, (4) Puggalapannati,
(5)Kathavutthu (6) Yamaka and (7) patthana.
In dealing with (1) Citta (consciousness) Buddha teaches 12 types of Akusala Citta (immoralconsciousness) consisting of 8 types of immoral consciousness rooted in Dosa (ill-will or aver
sion) and types rooded in Moha (delusion).
There are 18 types ofAhetuka Citta (rootless consciousness), viz 7 of Akusala Vipaka (immoral resuftant consciousness), 8 of Ahetuka kusala Vipaka(rootless moral resuftant consciousness), 3 of Ahetuka kiriya citta (rootless inoperative or flinctional consciousness.
There are 24 types of kamavacara sobhana Citta (beautiflil consciousness of sense sphere), viz 8 of Mahakusala Citta (great ~lconsiou ness). 8 of Maha Vipaka Citta (great resultant consciou~ness) and 8 of Maha Kiriya Citta (great inoperative or
functional conscio~~ness)
There are 15 types of Rupavacara Citta (formless ~phere ~ consciou~ness) consisting of 5 Kusala (moral) 5 Vipaka (resuftant) and 5 Kiriya (inoperative or flinctional) for in Sphere
Consciousness).
There are 12 !~g)fArupavacara Citta (Formless Sphere consistmgo~a (moral), 4 Vipaka (resuftant)consciousness)and 4 kiriya
(inoperative)~less Sphere Consciousness.
There are 8 types of Lokuttara Citta (supramundane consciousness) consisting of 4 classes of Magga Citta (Path conscious~n~ and 4 classes of Phala Citta (Fruition consciousness) or in the after-native there are 40 classes of Lokuttara Citta (Supramundane
consciousness) includ~he5tates of Jilana (Ecstasy).
All the above come to a total of 89 types of consciousness as
follows;
Akusala Citta 12
Ahetuka Citta 18
Kamavacara Citta 24
Rupavacara Citta 15
Arupavacara Citta 12
Lokottara Citta 8
89
if you add jhanic citta
(Ecstasy consciousness) 32
Total becomes 121
Cetasikas(Mental States)
There are seven Cetasikas (mental state or mental factors or concomittants) vis, 1. phassa, (contact), 2. vedana (feeling), 3. Sanna (perception),4. Cetana (volition), 5. Kaggata (one-pointedness), 6. Jivitind ya p4hic life), 7. Manasikara (attention), which are called sabb,;acitta-sadharana (universal)
because they are common to every consciousness.
There are 6 Cetasikas, viz 1. Vitakka (initial application), 2. Vicara (sustained application), 3.Adhimokka (decision) 4. Viriya (Effort), 5. Piti (Joy) and 6. chanda (conation). which are called Pakinnaka (particulars) because they are found only in certain classes of consciousness.There are fourteen immoral Cetasikas, viz 1.Moha (delusion), 2.Ahifika (shamelessness), 3. Anottappa (fearlessness), 4.Uddhacca (restlessness),5. Lobha (greed or attachment), 6. Ditthi(wrong view), 7.Mana (conceit), 8. Dosa (hatred), 9. Issa (Jealousy),10. Macchariya (avariciousness), 11. kukk~ucca (worry), 12. Thina(sloth), 13. Middha (torpor) and
14, Vici]dccha (doubt).
There are 25 Sobhana Cetasikas (beautiflil mental states or mental factors) Viz, 1. Saddha (confidence),2.Sati(mindfiilness),
3.Hiri (moral shame), 4. Ottappa (moraldread), 5.Alobha (non-greed or non-attachment), 6 Adosa (goodwill), 7. Tatramajjhattata (equanimitay), 8 Kayap assaddhi (tranquility),9.Cittapassaddhi (tranquility of mind), 10 Kayalahuta (lightness of mind), 12.Kayamuduta (pliancy of mental factors), 13.Cittamuduta (pliancy of mind) 14. kayakammaunata (adaptability of menta factors), 15 Cittakammaunata (adaptability of mental factors), 16. Kayapagunnata (proficiency of mental factors), 17. Cittapaguuiata (proficiency of mind), 18. kayujjukata (rectitude ofmental factors), 19. Cittujjukata (rectitude ofmind), 20. Sammavaca (right speech), 21. Sammakammanta (right action), 22. Samma-Ajiva (right livelihood),23. Karuna (compassion), 24. Mudita (sympathetic joy),and 25, Paniiindriya (faculty of wisdom).mer&are afroge~ sabbacittasadharana Cetasika 7,pakinnaka 6, Akusala 14 and Sobhana
sadharena 25, altogether 52 Cetasikas.
Pakinnaka Sangatta
(Compendium of Particular Mental Factors)
There are five kinds of Vedana(feeling),viz,1.Sukha
(feeling of pleasure),2.Dukklia Vedana(displeasure),3,Somanassa
Vedana (happiness), 4. Domanassa Vedana (pain), 5. Uppekkha
Vedana (indifference or equanlmity).
There are of Hetu (root),viz, 1. Lohba (greed~attachment), 2. Dosa (hate~), 3. Moha (delusion),4. Alobha (non-greed or non-attachment), 5.Adosa (goodwill), and 6. Amoha(wisdom or insight).
There are 14 kinds of Kicca (fluiction), viz 1. pa &i (rebirth), 2. Bhavanga (life- continuum), 3. Avajjana (apprehend~~ 4. Dassana (seeing), 5. Savana (hearing), 6. Ghayana (smelling),7. Sayana (tasting), 8. Phusana (contacting), 9. Sampaticchana (receiving), 10. Santirana (investigating), 11. Vottho (determination), 12. Javana (impulsion), 13. Tadalambana(retention),and Cuti (decease).
There are ~kinds of Dvara (door), viz. 1. Cakkhudvara (eye-
door), 2. Sotadvara (eardoor), 3. Ghanadvara (nose-door) 4.
Jivhadvara (tongue-door),5. kayadvara (body-door), and 6.
Menodvara (mind-door.)
There are 6 Of Alambana (object), viz. (1) Ruparammanam (visible object), 2. Saddarammanam (audible object),3.Gandharammanam (odorous object),4.Rasarammanam (Sepid object),5.Photthabbarammanam
(tangible object) nad 6. Dhammarammanam (mental o~ect). ~
There are I kinds of Vuttar (base), viz. 1. Cakkliu Vuttthu
(eye base), 2. Sota Vutthu (ear base), 3. Ghana Vutthu (nose base), 4.Jivha Vutthu (tongue base), 5. Kaya Vutthu (body base), and 6. HadayaVutthu (heart base).
There are 6 kinds of (1) Cakkhu Vinna (eye consciousness), 2. Sota Vinnanam (ear consciousness), Jivhavinnanam (tongue consciousness), ~ Kayavinnanam (body consciousness) and anovinnanam
(mind-consciousness).
The total of pakinnakas is as follows;-
Vedana (feeling) 5
Hatu(root) 16
Kicca (function) 14
Thana 10
Dvara (door) 6
Alambana (object) 6
Vatthu (base) 6
Vunnana (consciousness) 6
(Note:- Add the following at + above)
There are 10 kinds of Thana (sphere), viz. 1. Patisendhi Thana
(rebirth), 2. Bhavan. Bhikkhus! Vedana (feeling) in the 89 types
Bhavan-thana (life continuum), 3. Kvajjathana (apprehension), 4,
Panca vinnam Thana (five-door conciouaness), 5. Sampaticchana
thana (reception), 6. Santirana thana (investigation), 7. Vuttho thana(determination). 8. Javana thana (impulsion), 9. Tedalambana
than(retention), and 10. Cuti thana (decease).
Vithi Citta (thought process)
The sixfold thought process is to be understood as follows:
There are (1) Atimahatam (very vivid impression), (2) Mahatam
“”5(moderately vivid impression), (3) Parittam (~light ifl]pression), (4)(very ·ght impression) of the five sense doors.
There are (1) Vibhutam (clear) and (2) Avibhutam (obscure) im
pression of the mind-door.
The thought process through the eye-door is as follows: (1) Atita Bhavanga (‘)ast life continuum or life continuum that has passed away), (2) Bhavanga Calana (vibration of life continuum), (3) Bhavanguppa-vccheda (arrest or interruption of life continuum), (4) Pancadvaravajjana (five-door cognition), (5) Cakkhu \(rniiana (eye conscious~ess), (6) Sampsticchana (reception), (7) Santirana (inves tigation), (8) Vottho (determination), (9) Javana (impulsion), (10) Tedalambana (registering or identif~ing) and~ Bhavanga
(life con-tinuum).
The same applies to ear-door,nose-door,tongue-door and body-door.
The process connected with mind door is: Atita-bhavanga (‘)ast life continuum), 2. Bhavanga Calana (vibration of life continuum).
3.Bhavanguppaccheda (arrest or interruption of life continuum), 4.Manodvara Vajjana (mind-door cognition), 5. Javana (impulsion), Tadalambana(registering or identif~ing),and 6. Bhavanga (life
continuum).
Bhumi Cetukka
Planes of Existence.
There are four planes of Apaya (unhappiness), vis (1) Nfraya (purgatery), (2) Tiricchanna (animal kingdom), (3) Peta (unhappy
ghost). and (4) Asura (demons).
There are in the Kamma Sugati Bhumi plane of sensual pleasures) the world of human beings, (2) Catumaharajika (realm of four kings), (3) Tavatimsa (realm of 33 kings), (4) Yama (gods free ~ from suffering), (5) Tusita (delightful realm), (6) Nimmanarati (realm of gods who rejoice in their own creation),(7) Paranimmitavasavati (realm of gods who lord over the creation of
others.
There are in the plane of fir~st Jilana (1) Bralmiaparisajja (realm of Brah~~~ retinue), (2) Bra~½purbetus (realm of Bra~a’s
ministers), (3) Mahabrahina (realm of great Brahma).
There are in the plane of second Jilana (1) Parittabba (realm of minor lustre), (2) Appamanabha (realm of infinite lustre), and (3) Abhassara (realm of radiant lustre).
There are m the plane of third Jhana Parittasubha (realm of minor sura), (2) Appamanasubha (realm of infmite sura), (3) Subhakiirna
(realm of steady aura).
There are m the plane of fourth Jilana Vehapphala (realm of
great reward), (2) Asannasatta (realm of incorporeal beings), (3)
Suddhavasa (pure abodes), The pure abodes are divided into five
vis:(1)Aviha(realm of durability)(2)Atappa (realm of serenity), (3)Sudassi (realm ofbeauty), (4) Sudassa (realm of clearsight), and (5)Akanittha (realm of greatest height), There are in the plane of fifth Jilana (1) Akasanancaystanabhumi(realm of infinite space), (2) V~innanarcayataenabhumi (realm of in-finite consciousness) (3) Akincannayatanabhumi (realm of nothing-ness), and N’ovasanna Nasannayatanabhurni (realm of neither perception nor
non-perception).
There are four kinds of Kamma, vis. (1) Janaka Kamma (reproductive kamma), (2) Upatthambaka kamma (supportive kamma), (3) Upapilaka kamma (obstructive kamma) and Upaghataka Kamma (destructive kamma).
There are four kinds of Kamma, vis (1) Gerukam (weighty ~),(2)Asa~i (1)roximate kamma), (3) Acinnakam (habitual kamma), (4) Katattakamma
(Reserve Kamma or Residual Kamma).
There are four kinds of Kamma, (1) Dit~lia~lliamma~edaniya Kamma (immediately effective kamma), (2) ~papajjavedam.ya Kamma (Subsequently effective kamma), (3) Aparapaflyaveda~ya Kamma (indefinitely effective kamma), and (4) Ahosikamma (Defimct Kamma).
There are four kinds of Kamma, vis (1) Akusala Kamma (Immoral kamma),(2) Kusala Kamma (moral kamma),(3) Rupa Kusal~ Kamma (Moral Kamma of Form Sphaere or Corporeal Sphere),(4)Arupa
Misala Kamma (Moral Kamma of Formless Sphere or Incorporeal Sphere).
There are four kinds of rebirth vis. (1) Apaya Patisandhi (rebirth in a unhappy state), (2) Kamasugati Paticandhi (rebirth in a state of sense pleasure), (3) Rupavacara Patisandhi (rebirth in a form sphere),and(4)Arupavacara Patisandhi (rebirth in a foimless sphere).
There are four kinds of death, vis. (1) Ayukkhaya (death due to expiration of the span of life) (2) kammakkhaya (death due to expiration of Reproductive Kamma), (3) Ubhayakkhayena (death due to simuftansous expiration of life and kamma), and (4) Upacchedaka (death due to intervention of Destructive Kamma).
31 planes are as follows:
1. Apaya Bhumi (Unhappy State) 4
2. Kamasugati Bhumi (plane of sencse pleasure) 16
3. Rupa (form sphere) 7
4. Arupa (formless sphere) 4
31
RUPA (Matter or Corporeality)
There are four essential material qualities such as (1)Patthavi (elenment of extension), (2) Apo (element of cohesion), (3)Teso
(element of heat and cold), (4) Vayo (element of motion).
There are five sensitive material qualities, vis (1) Cakkhu Pasada (sense organ of eye or visual organ), (2) Sotapasada (sense organ of ear or auditory organ), (3) Ghana Pesada (sense organ of nose or affactory organ), (4) Jivhapasada (sense organ of tongue or grstorg organ), and (6) Kaya Pasada (body or tactile organ).
There are five sense objects vis. (1) Rupayatanam (visible object), (2) Saddayatanam (sound or audible object), (3) Gandhayatanam
(Odour or alfactive object), (4) Rasayatanam (Taste or gustative object), and (5)Photthabbamyatanam(impression or tactile object).
There are two material qualities or sex, vis. (1) male sex and (2)
female sex (Musculinity and Feminity).
There i~re iiiaterial qualiti~~of Hadaya Vutthu (heart base),
Jivitindriya (vital energy) Ahara (food or nutrition), all total
ling 18 species of material quality.
There are material qualities of(l) Limitation (element of space), (2) Communication (intimation by body and speech), (3) ofPlasticity or Mutable Material Qualities (lightness, softness, adapt
ability and two forms of intimation).
There are four characteristics of material qualities vis (1) Upacaya (arising), Santati (continuity), (3) Jayata (Decay), and (4) Aniccata (impermanence), thus totalling 12 Anipphannarupa.
There are nine groups of material quality produced by Kamma vis. (1) Cakkhu DesakaKalapa (eye decad), (2) Sota Dasaka’~(decad), (3) Ghana Desaka Kalapa (nose decad), (4)Jivha Dansaka Kalapa (tongue decad), (5) Kaya Dasaka Kalapa (body decad), (6) ~ decad) (7) Pumbhava-Dasaka; (male decad), (8) Vatthu Dasaka Kalapa (base decad), and (9) Ywita Navaka Dasaka Kalapa (vital nonad).
There are 6 groups of material quality produced by mind, viz (1) Suddhatthaka Kalapa (pure octad), (2) Kayavinnatti Nevaka Kalapa (bodily intimation nonad), (3) Vaci-vinnatti Dasaka Kalapa (vocal intimation decad), (4) Lahuta Deka-desaka Kalaps (un-decad of lightness), Kayavinnatti Lahutadi I)vadasaka Kalapa (do-decad of bodily intination, lightness, pliancey, adaptability) and (6) Vacivinnatti Lahutadi Terasaka Kalapa (tridecad ofvocal intimation, sound, lightness, pliancy and adaptability
There are four groups of material quality produced by seasonal phenomena viz (1) Suddhatthaka kalapa (‘)ure octad), (2) Saddana vaka kelapa (sound nonad), (3) Lahutadekadasaka (un-decad of light
ness, pliancy and adaptability).
There are two groups of material quality produced by food viz (1) Suddhatthaka kalapa (pure octad), (2) Lahutadekadasaka Kalapa
(un-decad of lightness, plianccy and adaptability).
Samuccaya Sangaha
Abhidhamma Categories.
There are in the compendium of immoral categories 4 Asavas (4 defilements) viz (1) Ka-ma-sava (sense desire), (2) Bhavasava (defilement of attachment to life or existence), (3) Dirthasava (defilement of falseview),~4) Avijja-s~ (defilement of ignoerance).
There are 4 Oghas (floods), viz (1) Kamaogha (flood of sense desire), (2) Bhav-ogha (flood of attachement to life or existence), (3) Ditthogha (flood of False view), and (4) Avijjayoga
(bond of ignorance).
There are 4 Yogas (bonds), viz (1) Kamayoga (bond of sense desire), (2) Bhavayoga (bond of attachment to life), (3) Ditthiyoga (bond of false view), and (4) Avijjayoga (bond of ignorance).
There are 4 ganthas viz (1) Abhijjhakayagantha (covetousness),
(2) ~apada-kaya gantha (ill-will), (3) Silabbataparamasa-kayagantha
(adherence to rites and rituals), and (4) Idamsa-ccabhinivesa
Kayvagantha (dogmatic belief that this alone is truth). There are 4 Upadana (graspings), viz. (1) Kamupadam (grasping of sense desire), (2) Ditthu padam (grasping of false view), (3)
Silabbatup adam (Adherence to rites and ritual~), and (4) ~
Attavadupadam (theory or soul).
There are six Nivaranas (hindra~~es) viz ,(l) Kamacchandanivarana (hi~d~~>ce of sense desire), (2) V~ap ada
(3) niiiiamiddha Nivarana (hindrance~ of sloth and torpor), (4) Uddhacca Kukkucca Nivarana (hindranc~~ distraction and brooding) (5) vicikiccha Nivarana (hindranc&’ of doubt), and (6) Avijja
Nivarana (hindrancs6f ignorance).
There are 7 Anusay as (latent dispositions) viz (1) Kamaraga Nusaya (latent disposition of sen~e desire), (2) Dhavaraga Nusaya (latent disposition of passion for life). (3) Patiga Nusaya (latent disposition of hatred), (4) Mana Nusaya (latent disposition ofpride), (5) Dittha Nusays’ (latent disposition of false view), (6) viccikiccha Nusaya (latent disposition of doubt) and (7) Avijja Nusaya (latent disposition of ignorance).
There are 10 Samyojanas (fetters), according to Sutanta, viz
(1) Kamaraga Samyojana (fetter of sen~e desire), (2) Ruparaga
Samyojana (fetter of passion for form sphere), (3) Aruparaga
Samyojana (fetter of passion for formless sphere), (4) Patiga
Samyojana (fetter of Hatred), (5) Mana Samyojana (fetter of pride),
(6) DittIii Samyojana (fetter of false view), (7)
Silabbataparsmasa
Samyojana (fetter ofrites and rituals), (8) vicikiccha Samyojana (fetter of doubt), (9) Uddhacca Samyojana (fetter of distraction), and (10)Avijja Samyojana (fetter of ignorance).
There are 10 Samyojanas (fetters) according to Ahbidhamma, Viz (1) Kamaraga Samyojana (fetter of sense desire), (2) Bhavaraga Samyojana (fetter ofpassion for life), (3) patiga Samyojana (fetter of Hatred), (4) Mana Samyojana (fetter of Pride), (5)Ditthi Samyojana (fetter of wrong view), (6) Silibbate Samyojana (fetter of rites and rituals), (7)Vicikiccha Samyojana (fetter of doubt), (8) Issa Samyojana (fetter of Envy), (9) Macchariya Samyojana (fetter of avariciousness) and (10) Avijja Samyojana (fetter of
ignorance).
There are 10 Kilesas (defilements), (1) Lobha (greed or~ttachment), (2) Dosa (hate),(3)Moha (delusion),(4)Mana (pride)(5) Ditthi (wrong view), (6) vicildccha (doubt), (7) Htin~a (sloth), ~
(8) Uddhacca (distortion), (9) Ahirika (Shamelessness), and (10)
Anottappa (moral dread).
There are Thanangas (constituents of Jhana), viz (1) vitakka
(application of mind) (2) viccara (sustained application of mind), (3)Piti ~oy), (4) Ekaggata (One-pointedness of mind), (5) Somanassa
(pleasure), Domanassa (displeasure), (7) Upakkha (Equanitnity).
There are 12 Maggangas (Fon~tituents of Path) viz (1) Sammaditthi (right understanding), (2) Bammassnkappa (right thought), (3) Sammavaca (right speech), (4) Sammakammanta (right action), (~~jiva (right live ihood), (6) Sanirn~ivayama (right effort), (7) Sammasati (right mindfiilness), (8) Sammasamasdi (right concentration), (9) Micchaditthi (wrong view), (10) Micchasankappa (wrong thought), (11) Micchavayama (wrong effort), (12) Micchasati (wrong mindfiilness), (13) Micchasamadhi (wrong concentration).
There are 22 Bhavisatindriyani (faculties) viz (1) Cakkhundriyam (eye faculty), (2) Sotindriyam (ear feculty), (3) Ghanindriyam (nose faculty), (4) Jivhindriyam (tongue feculty), (5) Kayindriyam (body faculty), (6) Itthindriyam (Femininity faculty), (7) Purisindriyam (Masculinity faculty), (8) Jivitindriyam (vitality faculcty), (9) Manindriyam (mind faculty), (10) i~~~driyam (Faculty of Happiness), (11) Dukkhindriyam (faculty of Suffering), (12)oi~ris~riyam (Faculty of Pleasure), (13) Domanasindriyam (Faculty of Displeasure), (14) Uppekkhindriyam (Fac&fty of Equanlmity), (15) Saddhindriyam (Faculty of Confidence), (16) Vlfl~driyam (Faculty of Effort), (17) Satindriyam (Facaulty of Mindfiilness), (18) Samadhindriyam (Faculty of Conceni~~ra;il)~ (19) Pannindriyam
(Faculty of Wisdom), (20) Anannatassanntmdriyam (Facufty 4& (
Thought )that “I will realise the unknown~)~ (21) (Facufty’of Highest Realisation), (22) Annataviiidriyam (Facufty of
One who has realised fully).
There are 9 Balanis (1)owers), viz (1) Saddhabo (‘)ower ofconfidence), (2) Viriyabo (Power of effort), (3) Satibo (power of mindfiilness), (4) Samadhibo (‘)ower of concentration), (5) Pannabo (power ofwisdom), (6) Min3~~bo (power ofmoral shame), (7) Ottappabo (1)ower of moral dread), (8) Ahirikabo (moral shamelesaness), (9)
Anottappabo (moral fearlessness).
There are 4 Adhipati dominating factors, viz. (1) Chandadlilpati (factor of intention), (2) Vniyadhipati (factor of effert),
(3) Cittadhipati$~ctor of mind), (4) Vnnamsadhipati (Dominating
factor of reason or intellect).
There are 4 kinds of ahara food, viz (1) Kabalika ahara (Edible food), (2) PhassaAiiara ( Contact or sense impact), (3) Manosancetana Ahara(Volitional Factor),(4)Vinnana Ahara (Conscious
ness).
Paccaya Sangaha
Compendium of Relations.
There are in the Paccaya Sangaha (Compendium of Relations)two kinds of Naya (Law), viz (1) Paticcasamuppada (Law of Dependent~~g)
and (2) Patthana (Law of Causal Relations).
There are three kinds ofAddha (period) viz (1) Atita (1)ast), (2) Anagata (fliture) and (3) Paccuppanna (1)resent).
There are 12 Anganis (factors) viz (1) Avijja (ignorance), (2)
Sar:khara (mental formation), (3) Vinnana (rebirth consciousness), flm4)Nama~P (psycho-physics or mind and matter), (5)
Salayatana(12 bases or Nidanas), (6) Phassa (contact),(7)Vedana (feeling), (8)Tannha (craving), (9) Upadana (grasping), (10) Bhava (Kamma Bhava or Upapatti Bhava or Kaminic Activity or Volitinal Action), (11) Jati (birth), (12) Jara (decay), (13) Marana (death)
Soka (sorrow), etc, etc,.
There are 20 Akaras (modes), vis (1) 5 causes of the past and fivefold fruit at present; five causes at present and yet a fivefold fruit to come, all making up 20 Akara (20 modes).
There are 3 Sandis (connections), vis (1) between Sankliara and Vinnana; (2) between Vedana and Tanha; (3) between Bhava and
Jati.
There are 4 Sankepas (groups) vis (1) One causal group of the past; (2) One resuftant group of the present; (3) One causal
group of the present; and One causal group of The 3 Vuttas (rounds) are (1) the Kilesa Vutta (round of torment) consisting of ignorance, craving and grasping, that is Avijja, tanha and upadana; (2) Kamma Vatta (the round of Kamma) means one part of becoming reckoned as Kamma-becoming together with the actions ofthe mind (Sankliara) and (3) vipaka Vatta (round ofthe result), which means one part of becoming reekoned as renewed existence,
together with the remaining factors.
There are two Mulas (roots) vis (1) Avijja (ignorance) and (2)
Tanha (Craving).
There are 24 kinds of Paccaya Dhamma (law of condition), vis
(1) Hetu Paccaya (root condition), (2) Arammanapaccaya (object
condition), (3) Adhipatipaccya (predoininance condition), (4) ~a½~apaccaya(Cont~uitycondition), (5) Samantarapaccaya
condition), (6) Sahajatapaccaya (Co-nascence condition),
(7) Annamannapaccya (Mutuality or reciprocity condition), (8)
Nissayapaccaya (Dependence condition), (9) Upanissayapaccaya
(Powerfiil dependence or Sufficing condition), (10) Pure jatapaccaya
(Pre-nascence or antecedence conditon), (11) Pacchaj~apaccaya (Post
Nascence condition), (12) Ase;anapaccaya (Repetition condition),
(13) Kammapaccaya (Kamma condition), (14) vipakapaccaya (Effect condition), (15) Aiiarapaccaya (Nutriment condition), (16) Indriyapaccaya (Control condition), (17) Jllanapaccaya (Thana condition), (18) Maggapaccaya (Path condition), (19) Sampayuttapaccaya (Association condition), (20) vippayuttapaccaya (Dissociation condition), (21) Atthipaccaya (1)resenc~iition), (22) Natthipaccaya (Absence condition), (23) vigatapaccaya (Separation condition) and (24) Avigatapaccaya (Non-separation condition)
Kammathana Sangaha
(Compendium of Religious Exercises)
There are 6 Carit~s (Six Characters) viz (1) Raga Carita (Passionate character), (2) Dosa Carita (Malevolent character), (3) Moha Carita (Muddle-headed Character), or Deluded Character), (4) Saddha Carita (Trusting character), (5) Buddhi Carita (Understanding character), (6) vitakka Carita (Imaginative character).
There are 3 stages of Bhavana (development of mind culture)
viz (1) Parikammabhavana (preliminary development), (2)
Upacarabhavana (Accessory to development), (3) Appanabhavana
(Concentration)
There are 3 Ninnttes, viz (1) Parikamma nimitta (preliminary symbole), (2) Uggahanimitta (Abstract or Image), and (3) Patibhaganimitta (Conceptualized or Transformed after image.)
There are 10 Kasinas (10 Hypnotic Circles viz (1) Pathavikasina
(Earth), (2) Apokasina (water), (3) Vayokasina (Air), (4) Tejokasina
(Fire), (5) Nilakasina (Brown), (6) Pitakasina (Yellow), (7)
Lohitakasina (Red), (8) Odatakasina (White), (9) Akasakasina
(Space), (10) Alokakasina (Light)
There are 10 Asublias (Impurities) viz(l) Uddhumataka Asubha (Bloated corpse), (2) viniliak~ Asubha (Discoloured Corpse), (3) vipubbaka Asubha (Festering Corpse), (4) vichiddliaka Asubha (disjoint corpse), (5) Vikkhayitaka Asublia (Eaten Corpse), (6) \(Ikkhiff aka Asubha (Mangled Corpse), (7) Hatavikkiiittaka Asubha (Mutilated and Mangled Corpse), (8) Lohitaka Asubha (Bloody ~ Corpse), (9) Ptiluvaka Asubha (Worm-Infested Corpse), and (9) /A Attliika
(Skeleton).
There are 10 Anussati (10 recollections) vis (1) Buddha Nussati (Recollection of Buddha), (2) Dhammanussati (Recollection of Dhamma or Doctrine), (3) Sanghanusati (Recollection of the Order), (4) Silanussati (Recollection of Morality), (5) Caganussati (Recollection of Liberality), (6) Devatanussati (Recollection of Deities), (7) Upasamanussati (Recollection ofPeace), (8) Marananussati (Recollection of Death), (9) Kayagatasati (Recollection of body or mind~lness on body), and (10) Ana~a~asati (Mindfiilness on
Respiration).
There are four Appamannas (Illimitables) viz (1) viz (1) Meiffa (Loving-kindness), (2) Karuna (Compassion), (3) Mudita (Sympathetic Joy), (4) Upekidia (Equanimity).
There is one notion “Aharepatikula Sanna”, that is Loathsomeness
of material food.
There is Catudhatu Vavuttham (Discrimination of the Four El-
ements)
There are four stages of Arupa Jhana, that is, (1) Akasnancaystana-jhana (infinity Space Thana), (2) V~Inllanancayatana Thana (lnnnity of Consciousness), (3) Akincinnayatana Thana (Nothingness Thana), and (4) N’vasanna N’sannayatana Thana (Neither perception nor
non-perception).
Thus, there are no this subject off Samattha Kamatthana (Concentration) six Caritas (characters), three Bhavanas (Mental Cufture), (3) three Nimiffas (Symboles), and Forty Kammatthana (40 Meditation Subjects) while the vipassana Meditation (Insight) has had 7 kinds of visuddhi (Moral Purification), vis (1) Sila visuddhi (Moral Purification), (2) Ciff a visuddhi (Purification of Mind), (3) Ditthi visuddhi (Purification view)-kmkh,(4)~avitarana visuddhi (Purification of Doubt), (5) Magga anadassana visuddhi (Purification of view discerning what is path and what is not path), (6) Patipada Nanadassana visuddhi (Purification of vision that is knowledge of progress), (7) Nanadassanavisuddhi (Purification of the vision regarding intuitive wisdom or knowledge of
the Four Paths).
There are three Lakkhanas (Characteristic Marks viz (1) Anicca Lakkha (Characteristic marks ofimpermanence), (2) Dukkha Lakkha (Characteristic marks of suffering), and (3) Anatta Lakkhana
(Characteristic marks of No-self).
There are three Anupassanaas (Contemplation),viz (1)
Aniccanu-passana (Contemplation of Impermanence), (2)
Dukkhanupassana (Contemplation on Suffering), and (3)
Anaffa~upassana (Contemplation on No-self or No-soul).
There are 10 classes ofvipassananana (Insight), viz (1) Sammasanana~a (Investigating knowledge), (2) Udayavyayanana (Knowledge that every psycho-physical phenomenon is appearing and disappearing), (3) Bhanganana (Knowledge that every phenomenon is subject tod~sappearing), (4) Bhayanana (Knowledge of disappearing or dissolving phenomana as fearfiil), (5) Adinavana~a (Knowledge of (fearfiil) phenoma~na as dangerous), (6) Nibbidanana (Knowledge of dangerou~~nomena as disgusting), (7) Muncitukamyatana~a (Knowledge of (disgusting) Phenomena as
those from which we must escape), (8) Patisam-Thanana (Knowledge of phenomena to be reconsidered as these from which we must escape), (9) Samkharupekkhanana (Knowledge of equanimity towards conditioned ~nditione~{phenomena) and (10) Auulomana~a
(the Knowledge of Adaptaion to Path).
There are 3 channels or (imokklia (Emancipations), vis (1)
Sunnata vimokkha (Emancipation through void or Emptiness), (2)
Animitta Vimokidia (Emancipation through Signlessuess, and (3)
Appanihita Vimokkha (Emancipation through Desirelessness).
*********
In the Patisambhida Magga Commentary we have a very famous meditation subject known as forty Tos, viz: 10 kinds of Anicca, 25 kinds of Dukkha and 5 of Anatta, altogether 40.I give below the description of each altogether 40 as classified by Ashin Sariputta in the course of his sermon on Nibbana and it is one for Dhammanupassana Satipathana (Contemplation of Mental Objects on Mindfulness) of Mahasatipatthana Sutta to develop Patisanbida magga, an insight knowledge. I give below the description if the Forty or that you may carry out practical exercises, if you like, for p~~t ~~comprehension of the three develop the various stages of Vippassanna,the four Magga, the Four Phala and realise Nibbana,
the end of all sufferings.
1. Pancakkhandhe aniccato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
The meaning of which in short is “If you contemplate on the impermanent nature of Pancakkhandha you will surely come in due course to realise attainment of Magga Nana. if you visualise with insight knowledge that it is Niggana which is extinction of Pancakkhandha and eternal freedom from inpeimanent nature of all kinds, then you are one who has realised the attainment of Magga
Nana.
2. Pancakkhandhe palawkato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
If you contemplate on Pancakkhandha as disintegrating nature of things you will surely come in due course to realise attainment of Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and no disintegeating nature of things, then you are one who has realised the attainment
of Magga Nana.
3. Pancakkhandhe salato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
if you contemplate on pancakkhan dha as shocking nature of things you will surely come in due course to realise attainment of Magga Nana.If you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and having no shocking nature of things, then you are one who has realised the attainment
of Magga Nana.
4. Pancakkhandhe pabhanguto passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
if you contemplate on Pancakkhandha as perishable nature of things, you will surely come in due course to realise attain ment of Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and not Perishable, them you are one who has e~lised the attainment of Magga Nana.
5. Pancakkhandhe adnugato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
if you contemplate on Pancakkhandha as unendurable, you will surily come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and is durable, then you are one who has realised
Magga Nana.
6. Pancakkhandhe viparinama dhammato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkhandha as being subject to change such as old age, disease, death,etc., etc., you will surely come in due course to realise Magga Nana. if you visualise with is extinction of Pancakkliandha and not suijr~o change such as old age, disease, death, etc., etc., then you are one who has realised
Magga Nana.
7. Pancakkhandhe asarakato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
if you contemplate on pancakkandha as having no core or no essecne such as permanent essence, delightfiil core or delightfiil essence, self-sustain core or seif~susta~g essence, etc., you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana, which is extintion of Pancakkhandha, is permanent, delightfiil, sustaining core or essence, etc., then you are one who has realised Magga Nana.
8. Pancakkhandhe vibhavato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
If you contemplate on pancakkhandha as being subject to rebirth on the 31 plane of existence(viz:4 planes ofwoefiil states, 7 planes of sense pleasures and 20 planes of material and immaterial existences), you will surely come in due course to realise Magga Nana. if you visual}ise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and is not subject to rebirth
anywhere, then you are one who has realised Magga Nana.
9. Pancakkhandhe thinkhato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto sammatta
niyamam okkammati.
if you contemplate on Pancakkhandha as conditioned phenomena that are transient in nature, you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and is unconditioned and not transient in nature, then you are one who has realised Magga Nana.
10. Pancakkhandhe maranadhammato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on pancakkhandha as being subject to death, you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and not subject to death, then you are
one who has Nana.
11. Pancakkhandhe dukkhato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkhandha as being subject to suffering you will surely come in due course to realise Magga Nana.
if you visualise with insight knowlidge that it is Nibbana which is extinction of Pancakkhan -dha and not subject to suffering, then you are one who has realised Magga Nana.
12. Pancakkhandhe rawgato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkhandha as disease you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkliandha and is free from all diseases, then you are one who
has realised Magga Nana.
13. Pancakkhandhe gandhato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkliandha as cancer you will surely come in due course to realise Magga Nana. if you visualise with insight knowlekge that it is Nibbana which is extinction of Pancakkliandha and is free from cancer, then you are one who has
realised Magga Nana.
14. Pancakkhandhe sanlato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkliandha as arrow you will surely came in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and is free from arrows,then you are one who has realised Magga
Nana.
15. Pancakkhandhe agato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if yor contemplate on pancakkhandhsas defilements such as Raga, Dosa, Moha you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha and free from the three defilements, then you are one who has realised Magga Nana.
16. Pancakkhandhe abadhato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if yor contemplate on pancakkhandha as affliction you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhandha having no affliction of any kind, then you are one
who has realised Magga Nana.
17. Pancakkhandhe tito passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkhandha as calamity, you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkliandha and free from any calamity, the~ yor are one who
has realised Magga Nana.
18. Pancakkhandhe upaddavato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
if you contemplate on Pancakkhandha as plague you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it nibbana which is extinction of Pancakkhandha and free from plague then you are one who has realised Magga Nana.
19. Pancakkhandhe bayato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as menace you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is no menace of old ege,disease, death, etc., then you are one
who has realised Magga Nana.
20. Pancakkhandhe upasakkato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as te_rroion you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is no ________ of old age,disease, death, etc.,
then you are one who has realised Magga Nana.
21. Pancakkhandhe atanato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as no protection you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is protection against of old age,disease, death, etc., then you are one who has realised Magga Nana.
22. Pancakkhandhe alaynato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as no refuge you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is refuge of old ege,disease, death, etc., then
you are one who has realised Magga Nana.
23. Pancakkhandhe acaranato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as no haven you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is a haven then you are one who has realised
Magga Nana.
24. Pancakkhandhe adjinavato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as anicca(impermanent), dukkha (suffering) and anatta (no-self), you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is free from anicca, dukkha and anatta,then you are one
who has realised Magga Nana.
25. Pancakkhandhe agamulato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as root of the three defilements su~i as rag~ (~oa, moha passion, hate and de )? you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and not the root of defilements,then you are one
who has realised Magga Nana.
26. Pancakkhandhe vadakato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on pancakkhandha as killer, you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of pancakkhandha and no killer, them you are one who has realised
Magga Nana.
27. Pancakkhandhe sasavato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as influxes into 31 planes you will surely come in due course to realise Magga Nana.if you visualise with insight knowledge that it is Nibbana which is extinction of Pancakkhan and no influxes, then you are one who has
realised Magga Nana.
25. Pancakkhandhe maramisato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on pancakkhandha as mara’s bait (___assion & death) you will surely come in due course to realise Magga Nana.
If you visualise with insight knowledge that it is Nibbana which is extinction of pancakliandha and not Mara’s bait, then you are
one who has realised Magga Nana.
29-34. Pancakkhandh jati,jara,bvyati, marana, soka,parideva upayasadhammato passanto anulomika khantim patilabhati pancanam khandhanam nirodho ajatam, ajaram, abvyatam, amatam, asokam, ap arivedam, anupayasam nibbananti passanto samatta niyamam okkammati
If You contemplate on pancakkhandha as rebirth, old age, disease, death, sorrow, lamentation, despair, you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of ancakkhandha and is free from rebirth, old age, disease, death, sorrow, lamentation,
despair, then you are one who has realised Magga Nana
35. Pancakkhandhe sankilesika dhammato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as sankilesika dhamma such as Tanna (craving) Ditthi ( wrong view), Ducarita (malpractices), you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and not the object of Tanna, Ditthi and Ducarita, then you are one who has realised Magga Nana.
36. Pancakkhandhe anattato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on Pancakkhandha as Anatta i.e. no-self, neither I nor he, nor she, you will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of Pancakkhandha and is supreme blies, then you are one who has realised Magga Nana.
37. Pancakkhandhe parato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on pancakkhandha as alien, you will surely come in due course to realise Magga Nana. If you viaualise with insight knowledge that it is Nibbana which is extinction of
Pancakkhandha and not alien, then you are one who has realise
Magga Nana.
38. Pancakkhandhe rittato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on pancakkhandha as ~e., void of lastingness, void of happiness, void of beauty, void of sew, etc., will surely come in due course to realise Magga Nana. If you visualise with insight knowledge that it is nibbana which is extinction of pancakkhandha and not void, that is, not void of lastingness, etc., then you are one who has realised Magga Nana.
39. Pancakkhandhe tocchato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on pancakkhandha as vain, you will surely come in due course to realise Magga Nana. If you viaualise with insight knowledge that it is Nibbana which is extinction of
Pancakkhandha and not vain, then you are one who has realise
Magga Nana.
40. Pancakkhandhe sunnato passanto anulomikakhantim patilabhati pancannam khandanam nirodho niccam nibbananti passanto
sammatta niyamam okkammati.
If you contemplate on pancakkhandha as sunna, i.e., No sew, no-soul, no-personality etc., you will surely come in due course to realise Magga Nana. if you visualise with insight knowledge that it is Nibbana which is extinction of pancakkhandha and is of
subsunna, then you are one who has realised Magga Nana.
***********
Notes of Forty Tos
In the ~atisambbid.~a~g~a Commentary Ashin Ananda is quoted
as asking Buddha as follows:-
“Sunno loko sunno lokoti bhante vuccati kitta vata nukho bhante sunno lokoti vuccati. Blessed one! You have said that this world of psycho-physical phenomena is ‘sunna’ (void or emptiness). Wily so?”In reply Buddha said: “Yasma ca kilo Ananda sunna midam attena va~tttaniyava tasma sunno lokoti vuccati, the meaning of which is’:”’My dear Ananda! In this world ofpsycho physical phenomena there is no “Atta” which really means personality or living ~eing or I or he or any man or woman or soul or spirit, and as there is no such “Atta” th~re cannot be mine or my property,nor his or his
property or any~ne~lse’s: so I say this world is “sunna”.
The meditation subject knowlas Forty Tos as referred to above is also called Patisamkha Nana which is one of the ten vipassana Nana , preached by Ashin Sariputta in the Patisambhida Magga, highlighting the three characteristics of Anicca, Dijiddla
and Anatta for speedy realisation of Nibbana.
If you have no enough time to cont~late reciting the whole Forty-Tos as above you may do so with the three principal Tos
vis( 1) Anicca-to (2) I)ukkha-to and (3)Anatta-to as shown below:Pancakkhandhe anicca-to dukkha-to anatta-to passan-to
anulomika khantim patilabilati pancannam kilandilanam niredho niccam sukham paramattilam nibbLuanti passanto samattha niyamam
okkamati.if you contemplate on Pancakkhandha (mind and body or psycho-physical aggregates) as anicca (imperruanent),dukkha (suffering) and anatta (no-self etc., ), you will surely come in due course to realize Magga Nana. ifyou visualize with insight knowhdge that it is Nibbana which is extinction of pancakkhandha, and is Nicca(permanent),Sukha (blias) and paramattha (sublime),then you are one who has realized the attainment of Magga-Nana. if you carry on wi~he practice ealously you will soon come to resli~~~t only Magga and Phala (path and fruition) but also the i~~~te~ent
of Nibbana.
In the salayatana Samyutta
Buddha teaches how Nibbana is realized:
Tasama tiha bhikkhave se ayatene veditabbe. Yatha cakkilu ca mruhj[j rup~sann~nwu~jjhati se ayatane veditabbe. Yatha nirujihati ~-sanna ca nirujjhati se ayatane veditabbe.Yatha ghananca nirujihati gandha sann~ ca nirujjhati ~ ayatane veditabbe.Yatha jivha ca nirujjhati rasa-sanna ca nirujihati se ayatane veditabbe.Yatha kayo ca nirujjhati photthabba sanna ca nirujjhati se ayatane veditabbe.Yatha mano ca ninijjgati dhamma
sanna ca ninijjhati se ayatane veditabbe.
The meaning in short is :-”Bhikkhus! you shoold realize that
it is Nibbana where sense organ~ and sense objects are extinct (or
cease iW~ctioning).It is Nibbana where cakkh½(i.e., visual organ of eye) and‘rupa sanna (perception ofvisible object) become extinct. You should realize it through the fourfold Magga-Nana.
It is Nibbana where sota (sense organ of ear) and sadd~~ (perception of sound or audible object) become extinct. You should
realize it through the fourfeld Magga Nana.
It is Nibbana where ghana (ie sense organ of nose) and perception of smell or odour or alfactive object) become extinct. You should realize it through the fourfold Magga Nana.
It is Nibbana where jivha (tongue or gustatory organ) and rasa (i.e taste or gustative object) become extmct. You should realize
it through the fourfold Magga-Nana.
It is Nibbana where kaya (bodily or tactile organ) and phoffhabba sanna (1)erception of bodily impression or tactile object) become extinct. You should realize it through the fourfold Magga Nana.
It is Nibbans where mano (i.e., mind or consciousness) and dhamma -yatana (i.e., mind or mental object ) become extinct. You should realize it through the fourfold Magga Nana. Commenting on the extinction of all these six ~temal and six external ayatana (sense organs and sense objects) as referred to above, Ashin Ananda said:- Sala>~ana nirodham no etam avuso Bhagava tasandaya bhasitam, which means; “My friends! It is the extinction of 12 Ayatana (six sense organs and six sense objects)
is Nibbana. That is what the Buddha means in teaching this Salayatana
Sutanta to us.
The term “extinction of 12 Ayatanas” referred to by Ashin Ananda as above, means nothing but the extinction of tanhas (craving or seffish desires) such as rupa-tanna(craving for visual object), sadda-tanha (craving for sound) etc., etc. and according to Buddhism these tanhas usually T’rese from impaction of the 12 Ayatanas:
Cakkhu rupena samvasam ragaputtam vijayati
Sotam saddena samvasam ragaputtam v~ayati
Ghanam gandena samvasam ragaputtam vijayati
Jivaa rasena samvasam ragaputtam vijayati
Kayo phutthabbena samvasam ragaputtam vijayati
Mano dhammena samvasam ragaputtam vijayati
The meaning is,The eye that sees a visible object gives rise to a craving or selfish desire.The ear that hears a sound or audible object gives rise to a selfish desire.The nose that smells an adorous object gives rise to a selfish desire.The tongue that tastes a sapid object gives rise to a selfish desire.
The body (skin) that touches a tangible object gives rise to a
selfish desire.
I think so much will do as preliminary to the central theme of our discussions, Magga, Phala and Nibbana; but I am afraid it is rather difficult for the average student to understand it without proper guidance. ft is stated in the Buddhist literature that Buddha decided at tbe foot of the Boh tree soon after the realization of the Fourfold Noble Truth and attainment ofhis flill enlightenment, that the masses were blinded so badly by Raga and Dosa that they could not understand his dhamma. Please refer to
page on this subject.
I am convinced, however, that if you carry on with the practice of the Forty Tos for development of vipassana Nana (insight knowledge) as directed in the Mahasatipatthana Suff a preached by the Buddha himself in the Digha Nikaya, you will eventually come to realize Nibbana, which is the extinction of internal sense organs such as eye, ear, nose, etc., and external sense objects such as visible form or sight, sound, etc., as referred to in the Salayatana Sutta quoted above. To put it in other words, the meditator must know how to put his mind away from sensual objects or worldly affairs as long as he can, the longer the better, and focuss his attention on Sunnata (phenomenon of void ) or on Animitta (phenomenon of sigulessness) either with Anubodha Nana (worldly or mundane intellectual faculty) or with pativedha Nana (unworldly or supramundane intuitive knowledge) just like the Buddha and his
Ar~hants who are possessed of supernormal faculties such as Asavakkilaya Abinna etc., to look upon any loka Dhamma (vi~i- ~ tude of life or worldly conditions) with equanimity or disinterested ness. For instance, a man acting as king in a dramatic ~how on the stage is not happy over his kingship, nor is he unhappy when he is removed from the throne and made prisoner of war by the invading forces on the stage, because he knows flill well that he is merely acting as king or as a prisoner on the stage only, not in real active life. In the same way~Arahaii~7~efiilly sware that the world they live in for the time ~ a stage not a reality in ultimate sense, so their minds are unmoved. Unmoved mind is called con~edmind~~ or samadhi (calmness). Panna is knowing things as they really are or yatha bhuta nena or Magga Nana This Magga Nana is divided into two vis., (1) Lokiya Magga (Mandane Path Knowledge) and (2) Loknttara Magga (supramundane Path Knowledge). Without going flirther into the question of Lokiya Magga, I may deal here
briefly with lokottara Magga Nana:
Sotapatti Magga Nana is devoid of
(l) Sakkaya Ditthi (1)personality wrong view, Silabbateparamasa (rites and rituals) and vickioccha (doubt) out ofthe 10 Samyojana (fetters: (2) Dirthi (wrong view) and Vickiceha (sceptical doubt) out of 10 Kilesas; (3) Miccha Ditthi (wrong view), Panatipata (kiffing), Adinnadana (stealing), kamcsumicchacara (unlawfiil sensual intercourse), Musavada (lying) and Micchajiva (wrongfiil means of livelihood); (4) None of 1½ lokadhamma (worldly conditions) ;(5 )Ayasa (dwel macchariya (6)Sammaling place) ktila 9family), lablia vipallasa (perversity of perception) (gain),Dhamma (learning) and vanna (power) of (perversity ofperception), Ciffa vipallasa ~erversity of consciousness) and Ditthi vipallasa (perversity of views), of Anicca as Nicc~erma- ~ nent as permanent) and Anatta asAtta (no-se#s self), I)itthi Vipalla~ of Dukkha as Sukha (perversity of view of suffering as bli~) an~i Ditthi vipalla sa of Asubha as subba (perversity of view ofunpleasant as pleasent ) out of 12 types of Vipallasa, (7) silabbataparamasa (clinging to ritei~~i~ rituals) and ldanasaceabhiniyess (degmatical Fandatieiam) out of4 Kaya Gantha (bodily ties): (8) chanda (greed), Dosa (hate) Moha (delusion),Bhaya (cowardice), 4 (Agati (wrong path) in all ;(9) Dittha-sava (influxes or biases of ignorance) Ditthaga (flood of ignorance); and Oitthi yoga (Bondage of ignorance) (10) Vicikiccha Mivaranas and olarika Lukkucca Nivarana out of 6 Nivaranas (Ibidrances) (11) Ditthi paramass (attachment to wrong view); (12) Silabbatupadana (clinging to rites and rituals), Ditthupadana (clinging to wrong view) and Attupadans (cling to egeism or self) out of(4) Updanas; (13) Diffha Musaya (proclivity of wrong view) and vicikiccha Musaya (proclivity of doubt) out of 7 Anusayas (proclivity or inclination); (14) None of 3 Mulas (roots)
(15) Panatip~a (Killing), Adinnadana (stealing), Kamosumiochaeara (unlawfiil sensual intercourse; Rusavada (lying) and Miochaditthi (wrong view) out of 10 Kammapatha (courees of ection) and (16) 4 types of Dithikata Sampayuffa Dhamma (immoral conscicusness accompanied by wrangview) and Vicikiccha (doubt) out of 12 types of
immoral Consciouaness.
Sakadarni Magga Nana (Once-retuner) is devoid of
the above given up completely by sotapatti Magga Nana as well as the following Akusala Dhamma (unwholesome phenomena);
(1) Kamarag~ samyojana (fetter of sensual passion) and patigha Samyojana (fetter of ill-will);(2) Dosa Idiesa (defll~ment of hate);(3) Miccha- sankappa (wrongfiil thinking), Pinsuna Vaca (frivolous talk), Pharussa vaca (~sh spe~b)(4) Alabha (loss), Ayasa (dishonor), Dukkha (suffering) and Ninda (blame).
(5) Sanna Vipallasa and Citta Vipallasa of Asubha as Subha (perversities of perception and consciousness of unpleasant as pleasant)(6)apada Kaya Gantha (Bodily ties of ill-will).
(7) Kamasava (sensual influxes), kamayoga (sensual bond age) and Kamaogha (sensual floods).(8) Kammicchanda (sensual desire), \~apada (ill-will) and Anavasesa Kukkucca (worry) of the Hindrances.(9)Kamarage Nusaya (proclivity of sensual passion) and patiga Nu-saya (1)roclivity of aversion).(10)Dose Mula(Hate root)(11) Pinsuna-vaca (speech satting one against the other) pharussavaca (harsh speech) and ~apada (ill-will) belong ing to Akusela kammapatha (immoral courses of action). (12) Dosamula dwe (two types of hate).Note:Sotapatti Magga Nana is devoid of all the above be longing to imme.ThWcourses of ~ action lible to re birth
in woefulstates.
Anagani Magga Nana is completely deveid of
all of those given up by both Sotapatti Magga Nana and Sakadagami
Magga Nana conditionally or unconditionally .
Arabttha Magga Nana is devoid of
all of those given up completely by sotapaffi Magga Nana, Sakadagami Magga Nana and Ailagami Magga Nana as well as the
following :-(1) Ruparaga Samyojana (Fetter of passion for the world of form) Arupa-raga (p) (fetter of passion for the world of(formle~ness); Mana samy~~(Fetter of conceit);Uddacca
samyojena (Fetter of restlessness); Avijja Samyojana (Fetter of ignorance).(2)Lobha kilesa, Moha kilesa, Mana Thi~a Uddacca Ahirika Anottappakilesa.(3)Samphappalapa micchatta (defilement of frivolous talk);Miccha vayama micchatta (defilement of wrong effort)Samphappal-apa Micchatta (wrong frivolous talk): Miccha Vayama (wrong rnindfiilness) Miecha Samadih (wrong con~tion Miccha \(imotti (wrong liberation) and Miccha Nana Micchatta (wrong knowledge) of Micchatta 15.(4)Labha (gain), Yasa (honour), Sukha (enjoyment) and pasansa (praise) of Loka- Dhamma.
(5) Sanna Vipallasa and citta Vipallasa ofDukkha (suffering)as sukha (enjoyment).(6)Abhijjha-kayaganda (bodilyties of covetousness)(7) Bhavasava (influxes oflife or existence), Bhavgogha (flood of life)and Bhavayoga (bondage of life) Avijjasava (influxes of ignorance),Avijja Oglia (flood of ignorance) and Avijjayoga (bondage of igaorance).(8) Hindrances of Thina (topor), Middha (lenguor), Uddacca (restlessness), Avijja (ignorance).(9) Kamupadana (clinging to senses)(10)Mananusaya (proclivity of conceit), Bhavaraga Nusaya (proclivity of passion for life) and Avijja nusaya (‘)roclivity of ignorance).(11) Lobha and Moha mula (root of greed and delusion).(12)Samphappalapa (frivolous talk Abhijjha (covetousness)(13)Four Ditthikata Vipayutta (four types of immoral consciousness not accompanied by ignorance) and one uddacca) of Akusala Citta (immoral consciousness).
These are, accor~ng to Theravada ~uddhist Abhidamma, Akusala Dhamma~<immoral phenomena) or kilesa~ (defilements), deaft with summarily for our good people to try and understand everyone ofthem. There are instances in which one, who has comprehended Nibbana with insight knowledge or intuitive understanding of Magga and Phala Nana reflects on Nibbana again. if he is well learned man he reflects on kilesa~atlie has given up as well as on those that he has not yet given up.The insight knowledge or intuitive understanding which accompanies this reflaction is called paccavekkhana Nana (knowledge of retrospection). In this matter Abhidhammattha Sanghaha commentary says; “Maggeam Phalanca Nibbanam paccavekidiati pandito. Hine kilese sese ca paccavekkhati va nava, the meaning of which is “The wise man reflects on Magga (Path), Phala (fruit), Nibbana (The and of all sufferings or Bliss) and defile ments he has given up, and he may or may not reflect on the defilements he has not yet given up”. But the three types of Paccavekkhana Nana (reflection on Magga, Phala, and Nibbana or Path, Fruit and Extinction of Suffering) must take place as knowledge of retrospection following the comprehension
of Magga Phala and Nibbana.
Some people or some students of Buddhist Adhidhamma do not relish the words ‘Give up kilesa” I think that in this matter the
spilit of the teaching of Abhidhamma is we should not allow ourselves to become slaves of these kilesas or sonsual objects.What
we should give up is the sense of attachment.
I think I must conclude this rather long introductory essay with the request that beginners and others having little or no knowledge of Buddhist Abhidhamma and yet Wrnrng to study a correct method of the Buddha Dhamma and understand the real significance of the most profound teachings of the Buddha to learn first from competent teachers the various Buddhist technical and doctrinal terms and usages in the Pali Canons and Cornmontari%most of which can be 7[bund in the Abbidhammattha sangaha which gives an epitome of the entire Abhidhamma Pitaka. For easy reference I give below the Abhidhammattha sangaha in a nutshell which I believe will serve as a glossary for you to pick and choose and learm any or every one of them properly so that you will find no
difficufty in your study of Buddha Dhamma.
It has been clairnad that the utility of Abhidhammattha sengaha ranks very high among the world’s literature abd that for serveral canturies it has served as a primer of p~o~ogy and philcsophy in Ceylon and Burma.It is still the beat introduction to Abhidhamma. By mastering this little manural knowledge of Abhidhamma,which expounds the quintessence of the entire Buddhist
doctrine, may canily be acquired.
“Abhidhammattha sangaha”
Citta (Consciousness)
(1) Citta (Consciousness) Cittam cetasikam rupam nibbananti catubidham.Paramattnam vicittchi vibhajantam jinam name.
The meaning is “There are paramattha Dhammas (ultimate realities) preached by Lord Buddha, viz:( 1) Citta (consciousness) or 89 types of consciousness belonging to vinnakkhandha; (2) Cetasika
(mental properties, mental factors or concomittants) or 52 types of mental properties belonging to Vadanakkhandha, Sannakkhandha and Sankharakkandha: (3) Rupa (matter or corpor~ality) or28 types of matter or corporeality such as 4 Mahabhuta (geWte~entials) and 24 Upada Rupa (derived material qualities) and (4) Nibbana whicb is a state of supreme bliss of uftimate reality or extinction of
all forms off suffering.
There are in Abhidhamma pitaka seven Treatises; (1) Dhammasangani,(2) Vibhanga, (3) Dhatukatha, (4) Puggalapannati,
(5)Kathavutthu (6) Yamaka and (7) patthana.
In dealing with (1) Citta (consciousness) Buddha teaches 12 types of Akusala Citta (immoralconsciousness) consisting of 8 types of immoral consciousness rooted in Dosa (ill-will or aver
sion) and types rooded in Moha (delusion).
There are 18 types ofAhetuka Citta (rootless consciousness), viz 7 of Akusala Vipaka (immoral resuftant consciousness), 8 of Ahetuka kusala Vipaka(rootless moral resuftant consciousness), 3 of Ahetuka kiriya citta (rootless inoperative or flinctional consciousness.
There are 24 types of kamavacara sobhana Citta (beautiflil consciousness of sense sphere), viz 8 of Mahakusala Citta (great ~lconsiou ness). 8 of Maha Vipaka Citta (great resultant consciou~ness) and 8 of Maha Kiriya Citta (great inoperative or
functional conscio~~ness)
There are 15 types of Rupavacara Citta (formless ~phere ~ consciou~ness) consisting of 5 Kusala (moral) 5 Vipaka (resuftant) and 5 Kiriya (inoperative or flinctional) for in Sphere
Consciousness).
There are 12 !~g)fArupavacara Citta (Formless Sphere consistmgo~a (moral), 4 Vipaka (resuftant)consciousness)and 4 kiriya
(inoperative)~less Sphere Consciousness.
There are 8 types of Lokuttara Citta (supramundane consciousness) consisting of 4 classes of Magga Citta (Path conscious~n~ and 4 classes of Phala Citta (Fruition consciousness) or in the after-native there are 40 classes of Lokuttara Citta (Supramundane
consciousness) includ~he5tates of Jilana (Ecstasy).
All the above come to a total of 89 types of consciousness as
follows;
Akusala Citta 12
Ahetuka Citta 18
Kamavacara Citta 24
Rupavacara Citta 15
Arupavacara Citta 12
Lokottara Citta 8
89
if you add jhanic citta
(Ecstasy consciousness) 32
Total becomes 121
Cetasikas(Mental States)
There are seven Cetasikas (mental state or mental factors or concomittants) vis, 1. phassa, (contact), 2. vedana (feeling), 3. Sanna (perception),4. Cetana (volition), 5. Kaggata (one-pointedness), 6. Jivitind ya p4hic life), 7. Manasikara (attention), which are called sabb,;acitta-sadharana (universal)
because they are common to every consciousness.
There are 6 Cetasikas, viz 1. Vitakka (initial application), 2. Vicara (sustained application), 3.Adhimokka (decision) 4. Viriya (Effort), 5. Piti (Joy) and 6. chanda (conation). which are called Pakinnaka (particulars) because they are found only in certain classes of consciousness.There are fourteen immoral Cetasikas, viz 1.Moha (delusion), 2.Ahifika (shamelessness), 3. Anottappa (fearlessness), 4.Uddhacca (restlessness),5. Lobha (greed or attachment), 6. Ditthi(wrong view), 7.Mana (conceit), 8. Dosa (hatred), 9. Issa (Jealousy),10. Macchariya (avariciousness), 11. kukk~ucca (worry), 12. Thina(sloth), 13. Middha (torpor) and
14, Vici]dccha (doubt).
There are 25 Sobhana Cetasikas (beautiflil mental states or mental factors) Viz, 1. Saddha (confidence),2.Sati(mindfiilness),
3.Hiri (moral shame), 4. Ottappa (moraldread), 5.Alobha (non-greed or non-attachment), 6 Adosa (goodwill), 7. Tatramajjhattata (equanimitay), 8 Kayap assaddhi (tranquility),9.Cittapassaddhi (tranquility of mind), 10 Kayalahuta (lightness of mind), 12.Kayamuduta (pliancy of mental factors), 13.Cittamuduta (pliancy of mind) 14. kayakammaunata (adaptability of menta factors), 15 Cittakammaunata (adaptability of mental factors), 16. Kayapagunnata (proficiency of mental factors), 17. Cittapaguuiata (proficiency of mind), 18. kayujjukata (rectitude ofmental factors), 19. Cittujjukata (rectitude ofmind), 20. Sammavaca (right speech), 21. Sammakammanta (right action), 22. Samma-Ajiva (right livelihood),23. Karuna (compassion), 24. Mudita (sympathetic joy),and 25, Paniiindriya (faculty of wisdom).mer&are afroge~ sabbacittasadharana Cetasika 7,pakinnaka 6, Akusala 14 and Sobhana
sadharena 25, altogether 52 Cetasikas.
Pakinnaka Sangatta
(Compendium of Particular Mental Factors)
There are five kinds of Vedana(feeling),viz,1.Sukha
(feeling of pleasure),2.Dukklia Vedana(displeasure),3,Somanassa
Vedana (happiness), 4. Domanassa Vedana (pain), 5. Uppekkha
Vedana (indifference or equanlmity).
There are of Hetu (root),viz, 1. Lohba (greed~attachment), 2. Dosa (hate~), 3. Moha (delusion),4. Alobha (non-greed or non-attachment), 5.Adosa (goodwill), and 6. Amoha(wisdom or insight).
There are 14 kinds of Kicca (fluiction), viz 1. pa &i (rebirth), 2. Bhavanga (life- continuum), 3. Avajjana (apprehend~~ 4. Dassana (seeing), 5. Savana (hearing), 6. Ghayana (smelling),7. Sayana (tasting), 8. Phusana (contacting), 9. Sampaticchana (receiving), 10. Santirana (investigating), 11. Vottho (determination), 12. Javana (impulsion), 13. Tadalambana(retention),and Cuti (decease).
There are ~kinds of Dvara (door), viz. 1. Cakkhudvara (eye-
door), 2. Sotadvara (eardoor), 3. Ghanadvara (nose-door) 4.
Jivhadvara (tongue-door),5. kayadvara (body-door), and 6.
Menodvara (mind-door.)
There are 6 Of Alambana (object), viz. (1) Ruparammanam (visible object), 2. Saddarammanam (audible object),3.Gandharammanam (odorous object),4.Rasarammanam (Sepid object),5.Photthabbarammanam
(tangible object) nad 6. Dhammarammanam (mental o~ect). ~
There are I kinds of Vuttar (base), viz. 1. Cakkliu Vuttthu
(eye base), 2. Sota Vutthu (ear base), 3. Ghana Vutthu (nose base), 4.Jivha Vutthu (tongue base), 5. Kaya Vutthu (body base), and 6. HadayaVutthu (heart base).
There are 6 kinds of (1) Cakkhu Vinna (eye consciousness), 2. Sota Vinnanam (ear consciousness), Jivhavinnanam (tongue consciousness), ~ Kayavinnanam (body consciousness) and anovinnanam
(mind-consciousness).
The total of pakinnakas is as follows;-
Vedana (feeling) 5
Hatu(root) 16
Kicca (function) 14
Thana 10
Dvara (door) 6
Alambana (object) 6
Vatthu (base) 6
Vunnana (consciousness) 6
(Note:- Add the following at + above)
There are 10 kinds of Thana (sphere), viz. 1. Patisendhi Thana
(rebirth), 2. Bhavan. Bhikkhus! Vedana (feeling) in the 89 types
Bhavan-thana (life continuum), 3. Kvajjathana (apprehension), 4,
Panca vinnam Thana (five-door conciouaness), 5. Sampaticchana
thana (reception), 6. Santirana thana (investigation), 7. Vuttho thana(determination). 8. Javana thana (impulsion), 9. Tedalambana
than(retention), and 10. Cuti thana (decease).
Vithi Citta (thought process)
The sixfold thought process is to be understood as follows:
There are (1) Atimahatam (very vivid impression), (2) Mahatam
“”5(moderately vivid impression), (3) Parittam (~light ifl]pression), (4)(very ·ght impression) of the five sense doors.
There are (1) Vibhutam (clear) and (2) Avibhutam (obscure) im
pression of the mind-door.
The thought process through the eye-door is as follows: (1) Atita Bhavanga (‘)ast life continuum or life continuum that has passed away), (2) Bhavanga Calana (vibration of life continuum), (3) Bhavanguppa-vccheda (arrest or interruption of life continuum), (4) Pancadvaravajjana (five-door cognition), (5) Cakkhu \(rniiana (eye conscious~ess), (6) Sampsticchana (reception), (7) Santirana (inves tigation), (8) Vottho (determination), (9) Javana (impulsion), (10) Tedalambana (registering or identif~ing) and~ Bhavanga
(life con-tinuum).
The same applies to ear-door,nose-door,tongue-door and body-door.
The process connected with mind door is: Atita-bhavanga (‘)ast life continuum), 2. Bhavanga Calana (vibration of life continuum).
3.Bhavanguppaccheda (arrest or interruption of life continuum), 4.Manodvara Vajjana (mind-door cognition), 5. Javana (impulsion), Tadalambana(registering or identif~ing),and 6. Bhavanga (life
continuum).
Bhumi Cetukka
Planes of Existence.
There are four planes of Apaya (unhappiness), vis (1) Nfraya (purgatery), (2) Tiricchanna (animal kingdom), (3) Peta (unhappy
ghost). and (4) Asura (demons).
There are in the Kamma Sugati Bhumi plane of sensual pleasures) the world of human beings, (2) Catumaharajika (realm of four kings), (3) Tavatimsa (realm of 33 kings), (4) Yama (gods free ~ from suffering), (5) Tusita (delightful realm), (6) Nimmanarati (realm of gods who rejoice in their own creation),(7) Paranimmitavasavati (realm of gods who lord over the creation of
others.
There are in the plane of fir~st Jilana (1) Bralmiaparisajja (realm of Brah~~~ retinue), (2) Bra~½purbetus (realm of Bra~a’s
ministers), (3) Mahabrahina (realm of great Brahma).
There are in the plane of second Jilana (1) Parittabba (realm of minor lustre), (2) Appamanabha (realm of infinite lustre), and (3) Abhassara (realm of radiant lustre).
There are m the plane of third Jhana Parittasubha (realm of minor sura), (2) Appamanasubha (realm of infmite sura), (3) Subhakiirna
(realm of steady aura).
There are m the plane of fourth Jilana Vehapphala (realm of
great reward), (2) Asannasatta (realm of incorporeal beings), (3)
Suddhavasa (pure abodes), The pure abodes are divided into five
vis:(1)Aviha(realm of durability)(2)Atappa (realm of serenity), (3)Sudassi (realm ofbeauty), (4) Sudassa (realm of clearsight), and (5)Akanittha (realm of greatest height), There are in the plane of fifth Jilana (1) Akasanancaystanabhumi(realm of infinite space), (2) V~innanarcayataenabhumi (realm of in-finite consciousness) (3) Akincannayatanabhumi (realm of nothing-ness), and N’ovasanna Nasannayatanabhurni (realm of neither perception nor
non-perception).
There are four kinds of Kamma, vis. (1) Janaka Kamma (reproductive kamma), (2) Upatthambaka kamma (supportive kamma), (3) Upapilaka kamma (obstructive kamma) and Upaghataka Kamma (destructive kamma).
There are four kinds of Kamma, vis (1) Gerukam (weighty ~),(2)Asa~i (1)roximate kamma), (3) Acinnakam (habitual kamma), (4) Katattakamma
(Reserve Kamma or Residual Kamma).
There are four kinds of Kamma, (1) Dit~lia~lliamma~edaniya Kamma (immediately effective kamma), (2) ~papajjavedam.ya Kamma (Subsequently effective kamma), (3) Aparapaflyaveda~ya Kamma (indefinitely effective kamma), and (4) Ahosikamma (Defimct Kamma).
There are four kinds of Kamma, vis (1) Akusala Kamma (Immoral kamma),(2) Kusala Kamma (moral kamma),(3) Rupa Kusal~ Kamma (Moral Kamma of Form Sphaere or Corporeal Sphere),(4)Arupa
Misala Kamma (Moral Kamma of Formless Sphere or Incorporeal Sphere).
There are four kinds of rebirth vis. (1) Apaya Patisandhi (rebirth in a unhappy state), (2) Kamasugati Paticandhi (rebirth in a state of sense pleasure), (3) Rupavacara Patisandhi (rebirth in a form sphere),and(4)Arupavacara Patisandhi (rebirth in a foimless sphere).
There are four kinds of death, vis. (1) Ayukkhaya (death due to expiration of the span of life) (2) kammakkhaya (death due to expiration of Reproductive Kamma), (3) Ubhayakkhayena (death due to simuftansous expiration of life and kamma), and (4) Upacchedaka (death due to intervention of Destructive Kamma).
31 planes are as follows:
1. Apaya Bhumi (Unhappy State) 4
2. Kamasugati Bhumi (plane of sencse pleasure) 16
3. Rupa (form sphere) 7
4. Arupa (formless sphere) 4
31
RUPA (Matter or Corporeality)
There are four essential material qualities such as (1)Patthavi (elenment of extension), (2) Apo (element of cohesion), (3)Teso
(element of heat and cold), (4) Vayo (element of motion).
There are five sensitive material qualities, vis (1) Cakkhu Pasada (sense organ of eye or visual organ), (2) Sotapasada (sense organ of ear or auditory organ), (3) Ghana Pesada (sense organ of nose or affactory organ), (4) Jivhapasada (sense organ of tongue or grstorg organ), and (6) Kaya Pasada (body or tactile organ).
There are five sense objects vis. (1) Rupayatanam (visible object), (2) Saddayatanam (sound or audible object), (3) Gandhayatanam
(Odour or alfactive object), (4) Rasayatanam (Taste or gustative object), and (5)Photthabbamyatanam(impression or tactile object).
There are two material qualities or sex, vis. (1) male sex and (2)
female sex (Musculinity and Feminity).
There i~re iiiaterial qualiti~~of Hadaya Vutthu (heart base),
Jivitindriya (vital energy) Ahara (food or nutrition), all total
ling 18 species of material quality.
There are material qualities of(l) Limitation (element of space), (2) Communication (intimation by body and speech), (3) ofPlasticity or Mutable Material Qualities (lightness, softness, adapt
ability and two forms of intimation).
There are four characteristics of material qualities vis (1) Upacaya (arising), Santati (continuity), (3) Jayata (Decay), and (4) Aniccata (impermanence), thus totalling 12 Anipphannarupa.
There are nine groups of material quality produced by Kamma vis. (1) Cakkhu DesakaKalapa (eye decad), (2) Sota Dasaka’~(decad), (3) Ghana Desaka Kalapa (nose decad), (4)Jivha Dansaka Kalapa (tongue decad), (5) Kaya Dasaka Kalapa (body decad), (6) ~ decad) (7) Pumbhava-Dasaka; (male decad), (8) Vatthu Dasaka Kalapa (base decad), and (9) Ywita Navaka Dasaka Kalapa (vital nonad).
There are 6 groups of material quality produced by mind, viz (1) Suddhatthaka Kalapa (pure octad), (2) Kayavinnatti Nevaka Kalapa (bodily intimation nonad), (3) Vaci-vinnatti Dasaka Kalapa (vocal intimation decad), (4) Lahuta Deka-desaka Kalaps (un-decad of lightness), Kayavinnatti Lahutadi I)vadasaka Kalapa (do-decad of bodily intination, lightness, pliancey, adaptability) and (6) Vacivinnatti Lahutadi Terasaka Kalapa (tridecad ofvocal intimation, sound, lightness, pliancy and adaptability
There are four groups of material quality produced by seasonal phenomena viz (1) Suddhatthaka kalapa (‘)ure octad), (2) Saddana vaka kelapa (sound nonad), (3) Lahutadekadasaka (un-decad of light
ness, pliancy and adaptability).
There are two groups of material quality produced by food viz (1) Suddhatthaka kalapa (pure octad), (2) Lahutadekadasaka Kalapa
(un-decad of lightness, plianccy and adaptability).
Samuccaya Sangaha
Abhidhamma Categories.
There are in the compendium of immoral categories 4 Asavas (4 defilements) viz (1) Ka-ma-sava (sense desire), (2) Bhavasava (defilement of attachment to life or existence), (3) Dirthasava (defilement of falseview),~4) Avijja-s~ (defilement of ignoerance).
There are 4 Oghas (floods), viz (1) Kamaogha (flood of sense desire), (2) Bhav-ogha (flood of attachement to life or existence), (3) Ditthogha (flood of False view), and (4) Avijjayoga
(bond of ignorance).
There are 4 Yogas (bonds), viz (1) Kamayoga (bond of sense desire), (2) Bhavayoga (bond of attachment to life), (3) Ditthiyoga (bond of false view), and (4) Avijjayoga (bond of ignorance).
There are 4 ganthas viz (1) Abhijjhakayagantha (covetousness),
(2) ~apada-kaya gantha (ill-will), (3) Silabbataparamasa-kayagantha
(adherence to rites and rituals), and (4) Idamsa-ccabhinivesa
Kayvagantha (dogmatic belief that this alone is truth). There are 4 Upadana (graspings), viz. (1) Kamupadam (grasping of sense desire), (2) Ditthu padam (grasping of false view), (3)
Silabbatup adam (Adherence to rites and ritual~), and (4) ~
Attavadupadam (theory or soul).
There are six Nivaranas (hindra~~es) viz ,(l) Kamacchandanivarana (hi~d~~>ce of sense desire), (2) V~ap ada
(3) niiiiamiddha Nivarana (hindrance~ of sloth and torpor), (4) Uddhacca Kukkucca Nivarana (hindranc~~ distraction and brooding) (5) vicikiccha Nivarana (hindranc&’ of doubt), and (6) Avijja
Nivarana (hindrancs6f ignorance).
There are 7 Anusay as (latent dispositions) viz (1) Kamaraga Nusaya (latent disposition of sen~e desire), (2) Dhavaraga Nusaya (latent disposition of passion for life). (3) Patiga Nusaya (latent disposition of hatred), (4) Mana Nusaya (latent disposition ofpride), (5) Dittha Nusays’ (latent disposition of false view), (6) viccikiccha Nusaya (latent disposition of doubt) and (7) Avijja Nusaya (latent disposition of ignorance).
There are 10 Samyojanas (fetters), according to Sutanta, viz
(1) Kamaraga Samyojana (fetter of sen~e desire), (2) Ruparaga
Samyojana (fetter of passion for form sphere), (3) Aruparaga
Samyojana (fetter of passion for formless sphere), (4) Patiga
Samyojana (fetter of Hatred), (5) Mana Samyojana (fetter of pride),
(6) DittIii Samyojana (fetter of false view), (7)
Silabbataparsmasa
Samyojana (fetter ofrites and rituals), (8) vicikiccha Samyojana (fetter of doubt), (9) Uddhacca Samyojana (fetter of distraction), and (10)Avijja Samyojana (fetter of ignorance).
There are 10 Samyojanas (fetters) according to Ahbidhamma, Viz (1) Kamaraga Samyojana (fetter of sense desire), (2) Bhavaraga Samyojana (fetter ofpassion for life), (3) patiga Samyojana (fetter of Hatred), (4) Mana Samyojana (fetter of Pride), (5)Ditthi Samyojana (fetter of wrong view), (6) Silibbate Samyojana (fetter of rites and rituals), (7)Vicikiccha Samyojana (fetter of doubt), (8) Issa Samyojana (fetter of Envy), (9) Macchariya Samyojana (fetter of avariciousness) and (10) Avijja Samyojana (fetter of
ignorance).
There are 10 Kilesas (defilements), (1) Lobha (greed or~ttachment), (2) Dosa (hate),(3)Moha (delusion),(4)Mana (pride)(5) Ditthi (wrong view), (6) vicildccha (doubt), (7) Htin~a (sloth), ~
(8) Uddhacca (distortion), (9) Ahirika (Shamelessness), and (10)
Anottappa (moral dread).
There are Thanangas (constituents of Jhana), viz (1) vitakka
(application of mind) (2) viccara (sustained application of mind), (3)Piti ~oy), (4) Ekaggata (One-pointedness of mind), (5) Somanassa
(pleasure), Domanassa (displeasure), (7) Upakkha (Equanitnity).
There are 12 Maggangas (Fon~tituents of Path) viz (1) Sammaditthi (right understanding), (2) Bammassnkappa (right thought), (3) Sammavaca (right speech), (4) Sammakammanta (right action), (~~jiva (right live ihood), (6) Sanirn~ivayama (right effort), (7) Sammasati (right mindfiilness), (8) Sammasamasdi (right concentration), (9) Micchaditthi (wrong view), (10) Micchasankappa (wrong thought), (11) Micchavayama (wrong effort), (12) Micchasati (wrong mindfiilness), (13) Micchasamadhi (wrong concentration).
There are 22 Bhavisatindriyani (faculties) viz (1) Cakkhundriyam (eye faculty), (2) Sotindriyam (ear feculty), (3) Ghanindriyam (nose faculty), (4) Jivhindriyam (tongue feculty), (5) Kayindriyam (body faculty), (6) Itthindriyam (Femininity faculty), (7) Purisindriyam (Masculinity faculty), (8) Jivitindriyam (vitality faculcty), (9) Manindriyam (mind faculty), (10) i~~~driyam (Faculty of Happiness), (11) Dukkhindriyam (faculty of Suffering), (12)oi~ris~riyam (Faculty of Pleasure), (13) Domanasindriyam (Faculty of Displeasure), (14) Uppekkhindriyam (Fac&fty of Equanlmity), (15) Saddhindriyam (Faculty of Confidence), (16) Vlfl~driyam (Faculty of Effort), (17) Satindriyam (Facaulty of Mindfiilness), (18) Samadhindriyam (Faculty of Conceni~~ra;il)~ (19) Pannindriyam
(Faculty of Wisdom), (20) Anannatassanntmdriyam (Facufty 4& (
Thought )that “I will realise the unknown~)~ (21) (Facufty’of Highest Realisation), (22) Annataviiidriyam (Facufty of
One who has realised fully).
There are 9 Balanis (1)owers), viz (1) Saddhabo (‘)ower ofconfidence), (2) Viriyabo (Power of effort), (3) Satibo (power of mindfiilness), (4) Samadhibo (‘)ower of concentration), (5) Pannabo (power ofwisdom), (6) Min3~~bo (power ofmoral shame), (7) Ottappabo (1)ower of moral dread), (8) Ahirikabo (moral shamelesaness), (9)
Anottappabo (moral fearlessness).
There are 4 Adhipati dominating factors, viz. (1) Chandadlilpati (factor of intention), (2) Vniyadhipati (factor of effert),
(3) Cittadhipati$~ctor of mind), (4) Vnnamsadhipati (Dominating
factor of reason or intellect).
There are 4 kinds of ahara food, viz (1) Kabalika ahara (Edible food), (2) PhassaAiiara ( Contact or sense impact), (3) Manosancetana Ahara(Volitional Factor),(4)Vinnana Ahara (Conscious
ness).
Paccaya Sangaha
Compendium of Relations.
There are in the Paccaya Sangaha (Compendium of Relations)two kinds of Naya (Law), viz (1) Paticcasamuppada (Law of Dependent~~g)
and (2) Patthana (Law of Causal Relations).
There are three kinds ofAddha (period) viz (1) Atita (1)ast), (2) Anagata (fliture) and (3) Paccuppanna (1)resent).
There are 12 Anganis (factors) viz (1) Avijja (ignorance), (2)
Sar:khara (mental formation), (3) Vinnana (rebirth consciousness), flm4)Nama~P (psycho-physics or mind and matter), (5)
Salayatana(12 bases or Nidanas), (6) Phassa (contact),(7)Vedana (feeling), (8)Tannha (craving), (9) Upadana (grasping), (10) Bhava (Kamma Bhava or Upapatti Bhava or Kaminic Activity or Volitinal Action), (11) Jati (birth), (12) Jara (decay), (13) Marana (death)
Soka (sorrow), etc, etc,.
There are 20 Akaras (modes), vis (1) 5 causes of the past and fivefold fruit at present; five causes at present and yet a fivefold fruit to come, all making up 20 Akara (20 modes).
There are 3 Sandis (connections), vis (1) between Sankliara and Vinnana; (2) between Vedana and Tanha; (3) between Bhava and
Jati.
There are 4 Sankepas (groups) vis (1) One causal group of the past; (2) One resuftant group of the present; (3) One causal
group of the present; and One causal group of The 3 Vuttas (rounds) are (1) the Kilesa Vutta (round of torment) consisting of ignorance, craving and grasping, that is Avijja, tanha and upadana; (2) Kamma Vatta (the round of Kamma) means one part of becoming reckoned as Kamma-becoming together with the actions ofthe mind (Sankliara) and (3) vipaka Vatta (round ofthe result), which means one part of becoming reekoned as renewed existence,
together with the remaining factors.
There are two Mulas (roots) vis (1) Avijja (ignorance) and (2)
Tanha (Craving).
There are 24 kinds of Paccaya Dhamma (law of condition), vis
(1) Hetu Paccaya (root condition), (2) Arammanapaccaya (object
condition), (3) Adhipatipaccya (predoininance condition), (4) ~a½~apaccaya(Cont~uitycondition), (5) Samantarapaccaya
condition), (6) Sahajatapaccaya (Co-nascence condition),
(7) Annamannapaccya (Mutuality or reciprocity condition), (8)
Nissayapaccaya (Dependence condition), (9) Upanissayapaccaya
(Powerfiil dependence or Sufficing condition), (10) Pure jatapaccaya
(Pre-nascence or antecedence conditon), (11) Pacchaj~apaccaya (Post
Nascence condition), (12) Ase;anapaccaya (Repetition condition),
(13) Kammapaccaya (Kamma condition), (14) vipakapaccaya (Effect condition), (15) Aiiarapaccaya (Nutriment condition), (16) Indriyapaccaya (Control condition), (17) Jllanapaccaya (Thana condition), (18) Maggapaccaya (Path condition), (19) Sampayuttapaccaya (Association condition), (20) vippayuttapaccaya (Dissociation condition), (21) Atthipaccaya (1)resenc~iition), (22) Natthipaccaya (Absence condition), (23) vigatapaccaya (Separation condition) and (24) Avigatapaccaya (Non-separation condition)
Kammathana Sangaha
(Compendium of Religious Exercises)
There are 6 Carit~s (Six Characters) viz (1) Raga Carita (Passionate character), (2) Dosa Carita (Malevolent character), (3) Moha Carita (Muddle-headed Character), or Deluded Character), (4) Saddha Carita (Trusting character), (5) Buddhi Carita (Understanding character), (6) vitakka Carita (Imaginative character).
There are 3 stages of Bhavana (development of mind culture)
viz (1) Parikammabhavana (preliminary development), (2)
Upacarabhavana (Accessory to development), (3) Appanabhavana
(Concentration)
There are 3 Ninnttes, viz (1) Parikamma nimitta (preliminary symbole), (2) Uggahanimitta (Abstract or Image), and (3) Patibhaganimitta (Conceptualized or Transformed after image.)
There are 10 Kasinas (10 Hypnotic Circles viz (1) Pathavikasina
(Earth), (2) Apokasina (water), (3) Vayokasina (Air), (4) Tejokasina
(Fire), (5) Nilakasina (Brown), (6) Pitakasina (Yellow), (7)
Lohitakasina (Red), (8) Odatakasina (White), (9) Akasakasina
(Space), (10) Alokakasina (Light)
There are 10 Asublias (Impurities) viz(l) Uddhumataka Asubha (Bloated corpse), (2) viniliak~ Asubha (Discoloured Corpse), (3) vipubbaka Asubha (Festering Corpse), (4) vichiddliaka Asubha (disjoint corpse), (5) Vikkhayitaka Asublia (Eaten Corpse), (6) \(Ikkhiff aka Asubha (Mangled Corpse), (7) Hatavikkiiittaka Asubha (Mutilated and Mangled Corpse), (8) Lohitaka Asubha (Bloody ~ Corpse), (9) Ptiluvaka Asubha (Worm-Infested Corpse), and (9) /A Attliika
(Skeleton).
There are 10 Anussati (10 recollections) vis (1) Buddha Nussati (Recollection of Buddha), (2) Dhammanussati (Recollection of Dhamma or Doctrine), (3) Sanghanusati (Recollection of the Order), (4) Silanussati (Recollection of Morality), (5) Caganussati (Recollection of Liberality), (6) Devatanussati (Recollection of Deities), (7) Upasamanussati (Recollection ofPeace), (8) Marananussati (Recollection of Death), (9) Kayagatasati (Recollection of body or mind~lness on body), and (10) Ana~a~asati (Mindfiilness on
Respiration).
There are four Appamannas (Illimitables) viz (1) viz (1) Meiffa (Loving-kindness), (2) Karuna (Compassion), (3) Mudita (Sympathetic Joy), (4) Upekidia (Equanimity).
There is one notion “Aharepatikula Sanna”, that is Loathsomeness
of material food.
There is Catudhatu Vavuttham (Discrimination of the Four El-
ements)
There are four stages of Arupa Jhana, that is, (1) Akasnancaystana-jhana (infinity Space Thana), (2) V~Inllanancayatana Thana (lnnnity of Consciousness), (3) Akincinnayatana Thana (Nothingness Thana), and (4) N’vasanna N’sannayatana Thana (Neither perception nor
non-perception).
Thus, there are no this subject off Samattha Kamatthana (Concentration) six Caritas (characters), three Bhavanas (Mental Cufture), (3) three Nimiffas (Symboles), and Forty Kammatthana (40 Meditation Subjects) while the vipassana Meditation (Insight) has had 7 kinds of visuddhi (Moral Purification), vis (1) Sila visuddhi (Moral Purification), (2) Ciff a visuddhi (Purification of Mind), (3) Ditthi visuddhi (Purification view)-kmkh,(4)~avitarana visuddhi (Purification of Doubt), (5) Magga anadassana visuddhi (Purification of view discerning what is path and what is not path), (6) Patipada Nanadassana visuddhi (Purification of vision that is knowledge of progress), (7) Nanadassanavisuddhi (Purification of the vision regarding intuitive wisdom or knowledge of
the Four Paths).
There are three Lakkhanas (Characteristic Marks viz (1) Anicca Lakkha (Characteristic marks ofimpermanence), (2) Dukkha Lakkha (Characteristic marks of suffering), and (3) Anatta Lakkhana
(Characteristic marks of No-self).
There are three Anupassanaas (Contemplation),viz (1)
Aniccanu-passana (Contemplation of Impermanence), (2)
Dukkhanupassana (Contemplation on Suffering), and (3)
Anaffa~upassana (Contemplation on No-self or No-soul).
There are 10 classes ofvipassananana (Insight), viz (1) Sammasanana~a (Investigating knowledge), (2) Udayavyayanana (Knowledge that every psycho-physical phenomenon is appearing and disappearing), (3) Bhanganana (Knowledge that every phenomenon is subject tod~sappearing), (4) Bhayanana (Knowledge of disappearing or dissolving phenomana as fearfiil), (5) Adinavana~a (Knowledge of (fearfiil) phenoma~na as dangerous), (6) Nibbidanana (Knowledge of dangerou~~nomena as disgusting), (7) Muncitukamyatana~a (Knowledge of (disgusting) Phenomena as
those from which we must escape), (8) Patisam-Thanana (Knowledge of phenomena to be reconsidered as these from which we must escape), (9) Samkharupekkhanana (Knowledge of equanimity towards conditioned ~nditione~{phenomena) and (10) Auulomana~a
(the Knowledge of Adaptaion to Path).
There are 3 channels or (imokklia (Emancipations), vis (1)
Sunnata vimokkha (Emancipation through void or Emptiness), (2)
Animitta Vimokidia (Emancipation through Signlessuess, and (3)
Appanihita Vimokkha (Emancipation through Desirelessness).
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