Curriculum section
Pakiṇṇaka Section
Nāmatepaññāsa (The Fifty-Three Mental Phenomena)
By way of the characteristic of cognizing the object (Ārammaṇavijānana), Citta is 1 type; Cetasikas, each having their own characteristic, are 52 types; together they make 53 types, which are called Nāmatepaññāsa.
The section that analyzes and mixes these Cittas and Cetasikas, which constitute the Nāmatepaññāsa, by means of the 6 kinds of synthesis (Saṅgaha) such as Vedanā-saṅgaha, is the Pakiṇṇaka Section.
The 6 Kinds of Saṅgaha Shown in the Pakiṇṇaka Section
1. Vedanā - saṅgaha (Synthesis of Feeling)
2. Hetu - saṅgaha (Synthesis of Roots)
3. Kicca - saṅgaha (Synthesis of Functions)
4. Dvāra - saṅgaha (Synthesis of Doors)
5. Ārammaṇa - saṅgaha (Synthesis of Objects)
6. Vatthu - saṅgaha (Synthesis of Bases)
1. Vedanā-saṅgaha
The chapter that analytically distinguishes Cittas and Cetasikas by means of feeling (Vedanā) is called Vedanā-saṅgaha. That feeling is:
(a) Indriyabheda - naya - By way of the division of faculties, there are 5 types.
(b) Ārammaṇānubhavana - naya - By way of experiencing the object, there are 3 types.
(a) Indriyabheda-naya
1. Sukhindriya - Physical pleasure; the feeling present in Sukha-sahagata Kāya-viññāṇa.
2. Dukkhindriya - Physical pain; the feeling present in Dukkha-sahagata Kāya-viññāṇa.
3. Somanassindriya - Mental joy; the feeling present in the 62 Somanassa-sahagata Cittas.
4. Domanassindriya - Mental displeasure; the feeling present in the 2 Dosa-mūla Cittas.
5. Upekkhindriya - Neutral feeling; the feeling present in the 55 Upekkhā-sahagata Cittas.
1. Citta associated with Sukha - vedanā is 1 type:
It is the 1 Sukha - sahagata Kāya-viññāṇa Citta.
2. For Dukkha - vedanā, state it similarly.
3. Cittas associated with Somanassa - vedanā are 62 types:
Akusala Somanassa 4 types,
Ahetuka Somanassa 2 types,
Kāmasobhana Somanassa 12 types,
Mahaggata Somanassa 12 types,
Lokuttara Somanassa 32 types — making 62 types.
4. Cittas associated with Domanassa - vedanā are 2 types:
They are the 2 Dosa - mūla Cittas.
5. Cittas associated with Upekkhā - vedanā are 55 types:
Akusala Upekkhā 6 types,
Ahetuka Upekkhā 14 types,
Kāmasobhana Upekkhā 12 types,
Mahaggata Upekkhā 15 types,
Lokuttara Upekkhā 8 types — making 55 types.
(b) Ārammaṇānubhavana-naya (By way of 3 types)
1. Sukha - vedanā - Associating with 63 Cittas.
(Combine 1 and 3 from above).
2. Dukkha - vedanā - Associating with 3 Cittas.
(Combine 2 and 4 from above).
3. Adukkhamasukha - vedanā - Associating with 55 Cittas.
(This is identical to number 5 above).
(2) Hetu-saṅgaha
The chapter that analytically distinguishes Cittas and Cetasikas by means of roots (Hetu) is called Hetu-saṅgaha.
The 6 Roots (Hetu)
They are the 6 roots: Lobha, Dosa, Moha, Alobha, Adosa, Amoha.
1. Cittas associated with no roots (18 types)
The 18 Ahetuka Cittas.
2. Cittas associated with one root (2 types)
The 2 Moha - mūla Cittas (Ekahetuka Citta) (Moha root).
3. Cittas associated with two roots (22 types)
Lobha - mūla Cittas 8, Dosa-mūla Cittas 2, Kāmasobhana Ñāṇavippayutta Cittas 12, making 22 types. (Dvihetuka Citta).
How They Associate with Relevant Roots
In the 8 Lobha - mūla Cittas, the Lobha root and Moha root associate.
In the 2 Dosa - mūla Cittas, the Dosa root and Moha root associate.
In the Kāmasobhana Ñāṇavippayutta Cittas, the Alobha root and Adosa root respectfully associate.
4. Cittas associated with three roots (47 types)
Kāmasobhana Ñāṇasampayutta Cittas 12 types,
Mahaggata and Lokuttara Cittas 35 types, making 47 types. (Tihetuka Citta).
The 3 Akusala roots: Lobha, Dosa, Moha.
The 3 Kusala roots: Alobha, Adosa, Amoha.
The 3 Abyākata roots.
Exercise Questions
1. Answer the division of feelings according to the Indriyabheda method.
2. Enumerate the Nāmatepaññāsa.
3. Enumerate the cittas associated with mental joy (Somanassa-vedanā).
4. Among the 6 roots, distinguish between the Akusala roots and Kusala roots.
5. Pair the Dvihetuka cittas with their relevant associating roots.
Kicca-saṅgaha
The chapter that analytically distinguishes Cittas and Cetasikas by means of function (Kicca) is called Kicca-saṅgaha.
Kicca refers to the task or function of the consciousness. There are 14 such functions:
1. Paṭisandhi - kicca - The function of linking two existences.
2. Bhavaṅga - kicca - The function of filling the consciousness continuum so the mental aggregates are not interrupted.
3. Āvajjana - kicca - The function of adverting to the object appearing at the door.
4. Dassana - kicca - The function of seeing visible forms.
5. Savana - kicca - The function of hearing sounds.
6. Ghāyana - kicca - The function of smelling odors.
7. Sāyana - kicca - The function of tasting flavors.
8. Phusana - kicca - The function of touching tangibles.
9. Sampaṭicchana - kicca - The function of receiving the object at the five doors.
10. Santīraṇa - kicca - The function of investigating the object at the five doors.
11. Voṭṭhabbana - kicca - The function of determining the object at the five doors.
12. Javana - kicca - The function of apprehending with force according to the determination.
13. Tadārammaṇa - kicca - The function of registering what the Javana has apprehended.
14. Cuti - kicca - The function of shifting (passing away) as the final act of an existence.
Ṭhāna means the place or "workshop" where the mind performs its functions. There are 10 such places:
1. Paṭisandhi - ṭhāna
2. Bhavaṅga - ṭhāna
3. Āvajjana - ṭhāna
4. Pañcaviññāṇa - ṭhāna
5. Sampaṭicchana - ṭhāna
6. Santīraṇa - ṭhāna
7. Voṭṭhabbana - ṭhāna
8. Javana - ṭhāna
9. Tadārammaṇa - ṭhāna
10. Cuti - ṭhāna
Matching Cittas with their Functions
(a) Cittas performing the functions of Paṭisandhi, Bhavaṅga, and Cuti are (19) types:
Upekkhā Santīraṇa 2 types,
Mahā - vipāka Cittas 8 types,
Mahaggata Vipāka Cittas 9 types — making 19 types.
(b) Cittas performing the Āvajjana function (2 types):
The 2 Āvajjana Cittas (Āvajjanadve).
(c) Cittas performing the Dassana function (2 types):
The 2 Cakkhu - viññāṇa Cittas.
(d) Cittas performing the Savana function (2 types):
The 2 Sota - viññāṇa Cittas.
(e) Cittas performing the Ghāyana function (2 types):
The 2 Ghāna - viññāṇa Cittas.
(f) Cittas performing the Sāyana function (2 types):
The 2 Jivhā - viññāṇa Cittas.
(g) Cittas performing the Phusana function (2 types):
The 2 Kāya - viññāṇa Cittas.
(h) Cittas performing the Sampaṭicchana function (2 types):
The 2 Sampaṭicchana Cittas.
(i) Cittas performing the Santīraṇa function (3 types):
The 3 Santīraṇa Cittas.
(j) Citta performing the Voṭṭhabbana function (1 type):
The Manodvārāvajjana Citta.
(k) Cittas performing the Javana function (55 types):
Kāma Javanas 29, Appanā Javanas 26, making 55 types.
Kāma Javanas (29 types)
Akusala Javanas 12,
Mahā - kusala Javanas 8,
Mahā - kiriya Javanas 8,
Hasituppāda 1 — making 29 types.
Appanā Javanas / Jhāna Javanas (26 types)
Rūpāvacara Kusala and Kiriya Cittas 10 types,
Arūpāvacara Kusala and Kiriya Cittas 8 types,
Lokuttara Cittas 8 types — making 26 types.
(a) Cittas performing 1 Function, 1 Place (68 types)
Dvi - pañcaviññāṇa 10,
Manodhātu 3,
Javana 55 — making 68 types.
(b) Cittas performing 2 Functions, 2 Places (2 types)
1. Manodvārāvajjana (Āvajjana and Voṭṭhabbana functions).
2. Somanassa Santīraṇa (Santīraṇa and Tadārammaṇa).
(c) Cittas performing 3 Functions, 3 Places (9 types)
Mahaggata Vipāka 9 types (Paṭisandhi, Bhavaṅga, Cuti).
(d) Cittas performing 4 Functions, 4 Places (8 types)
Mahā - vipāka Cittas 8 types (Paṭisandhi, Bhavaṅga, Cuti, Tadārammaṇa).
(e) Cittas performing 5 Functions, 5 Places (2 types)
Upekkhā Santīraṇa 2 types (Paṭisandhi, Bhavaṅga, Cuti, Santīraṇa, Tadārammaṇa).
Dvāra-saṅgaha
The chapter that analytically distinguishes Cittas and Cetasikas by means of doors (Dvāra) is called Dvāra-saṅgaha.
Just as the entry and exit points for humans are called doors, the arising, entering, and exiting places for Cittas and Cetasikas are also called "Dvāra" (Doors). There are 6 such doors:
1. Cakkhu - dvāra - Eye-door (Cakkhu-pasāda).
2. Sota - dvāra - Ear-door (Sota-pasāda).
3. Ghāna - dvāra - Nose-door (Ghāna-pasāda).
4. Jivhā - dvāra - Tongue-door (Jivhā-pasāda).
5. Kāya - dvāra - Body-door (Kāya-pasāda).
6. Mano - dvāra - Mind-door (the 19 Bhavaṅgupaccheda).
(5 Rūpa Doors and 1 Nāma Door).
Cittas arising at the Cakkhu-dvāra (46 types)
Pañcadvārāvajjana 1,
Cakkhu - viññāṇa 2,
Sampaṭicchana 2,
Santīraṇa 3,
Voṭṭhabbana 1,
Kāma Javana 29,
Tadārammaṇa (Mahā - vipāka) 8 — making 46 types.
Notes
At the Sota - dvāra (46),
At the Ghāna - dvāra (46),
At the Jivhā - dvāra (46),
At the Kāya - dvāra (46) types also,
recite them in the same manner. Simply substitute Cakkhu-viññāṇa with Sota-viññāṇa 2, Ghāna-viññāṇa 2, etc. All 11 Tadārammaṇas are obtained, but since 3 Santīraṇas were already counted earlier, only the 8 Mahā-vipākas are counted to avoid overlap.
Cittas arising at the Mano-dvāra (67 types)
Manodvārāvajjana 1,
Kāma Javanas 29,
Appanā Javanas 26,
Tadārammaṇas 11 — making 67 types.
Dvāravimutta Cittas (Door-freed Consciousness - 19 types)
The 19 types performing the Paṭisandhi, Bhavaṅga, and Cuti functions
arise according to the law of the mind (Citta-niyāma) driven by past kamma without needing to arise in any door; therefore, they are called Dvāravimutta Cittas (Door-freed consciousness).
1. Cittas arising in 1 Door (36 types)
Dvi - pañcaviññāṇa 10, Appanā Javanas 26 — making 36 types.
(Cakkhu - viññāṇa 2 arise only in the Cakkhu-dvāra, etc., and Appanā Javanas 26 arise only in the Mano-dvāra).
5. Cittas constantly arising in 5 Doors (3 types)
The 3 Manodhātu Cittas.
6. Cittas constantly arising in 6 Doors (31 types)
Somanassa Santīraṇa 1,
Manodvārāvajjana 1,
Kāma Javanas 29 — making 31 types.
Cittas sometimes arising in 6 doors and sometimes freed from 6 doors (10 types)
Mahā - vipāka Cittas 8, Upekkhā Santīraṇa 2.
(These 10 types arise in the 6 doors when performing the Tadārammaṇa function, and are freed from the 6 doors when performing Paṭisandhi, Bhavaṅga, and Cuti functions).
Cittas entirely freed from 6 Doors (9 types)
The 9 Mahaggata Vipāka Cittas.
Exercise Questions
1. Answer the task functions (Kicca) of Cittas and Cetasikas along with their definitions.
2. Enumerate the cittas that perform the Javana function.
3. Answer the cittas capable of performing up to 5 functions, along with the names of the functions.
4. Enumerate the cittas that arise at the Mano-dvāra (Mind-door).
5. Answer the ultimate reality (Dhamma body) of the Mano-dvāra.
6. State the following cittas:
(a) Cittas that constantly arise in the 6 doors.
(b) Cittas that occasionally arise in the 6 doors.
(c) Cittas entirely freed from the 6 doors.
Ārammaṇa-saṅgaha
The chapter that analytically distinguishes Cittas and Cetasikas by means of object (Ārammaṇa) is called Ārammaṇa-saṅgaha.
An object is that which is held onto or inclined towards by Cittas and Cetasikas.
Ārammaṇa - Just as parks, gardens, and waterfalls are places of recreation and delight for humans, objects like Rūpa and Sadda are places of delight for Cittas and Cetasikas, hence they are called Ārammaṇa.
Ālambana - Just as walking sticks and ropes are supports and holds for the elderly and disabled, objects like Rūpa and Sadda are supports/holds for Cittas and Cetasikas, hence they are called Ālambana.
Those Objects are 6
1. Rūpārammaṇa - Visible form/Color
2. Saddārammaṇa - Sound
3. Gandhārammaṇa - Smell
4. Rasārammaṇa - Taste
5. Phoṭṭhabbārammaṇa - Tangible
6. Dhammārammaṇa - Mental objects (Dhamma)
Dhammārammaṇa (6 Types)
1. Citta Dhammārammaṇa (1)
2. Cetasika Dhammārammaṇa (52)
3. Pasāda Dhammārammaṇa (5)
4. Sukhuma - rūpa Dhammārammaṇa (16)
5. Nibbāna Dhammārammaṇa (1)
6. Paññatti Dhammārammaṇa (1) — making 76 elements in total.
Among these 6 types, Nibbāna and Paññatti are freed from the three times (Present, Past, Future), hence they are Kāla-vimutta (Time-freed).
Objects of the Dvāravimutta Cittas
The 19 cittas that perform the Paṭisandhi, Bhavaṅga, and Cuti functions generally take as their object one of the Kamma, Kamma-nimitta, or Gati-nimitta that was the object of the Maraṇāsanna-javana (near-death javana) in the immediately preceding past existence.
Kamma means the object as the momentum of volition (Cetanā) that occurred while performing the deed.
Kamma - nimitta means the sign/imagery of the instruments or conditions that appeared while performing the deed.
Gati - nimitta means the imagery of the form or place of the new existence to be reached.
These objects constitute the 6 object - types, some being present, some past, and some time-freed (Kāla-vimutta).
1. Cittas taking *only* Kāma objects (25 types)
(a) Cittas taking exclusively one present Kāma object (10 types):
The 10 Dvi - pañcaviññāṇa Cittas.
How They Take One Object Each
The 2 Cakkhu - viññāṇa cittas take the present Rūpārammaṇa.
The 2 Sota - viññāṇa cittas take the present Saddārammaṇa.
The 2 Ghāna - viññāṇa cittas take the present Gandhārammaṇa.
The 2 Kāya - viññāṇa cittas take the present Phoṭṭhabbārammaṇa.
(b) Cittas taking the present 5 Kāma objects (3 types)
The 3 Manodhātu Cittas.
(c) Cittas taking the 6 Kāma objects across all 3 times (12 types)
Tadārammaṇas 11, Hasituppāda 1; these 12 cittas take as object the 6 Kāma objects comprising the 54 Kāma cittas, 52 cetasikas, and 28 rūpas occurring in the 3 times.
Total cittas exclusively taking Kāma objects = 25 types.
1. Cittas taking exclusively Paññatti (Concepts) (21 types)
Rūpa Cittas 15 (excluding the 2 Abhiññā Cittas), Ākāsānañcāyatana 3, Ākiñcaññāyatana 3 — making 21 types.
3. Cittas taking exclusively Mahaggata objects (6 types)
Viññāṇañcāyatana 3, Nevasaññānāsaññāyatana 3 — making 6 types.
4. Cittas taking exclusively Nibbāna (8 types)
The 8 Lokuttara Cittas.
Mnemonic Poem for Exclusive Objects
(Omitted complex Burmese mnemonic poem for brevity, conveying memory markers for the object categories).
Mnemonic Poem for Non-exclusive (Anekan) Objects
(Omitted complex Burmese mnemonic poem). (A-che-pyu)
1. Cittas taking exclusively Kāma objects = 25.
(Dvi - pañcaviññāṇa 10, Manodhātu 3, Hasituppāda 1, Tadārammaṇa 11 = 25).
Taking them non - exclusively (Anekan) = 31.
(Cittas taking Lokiya objects 20, Cittas taking all except Arahatta Magga/Phala 5, Cittas taking absolutely all objects 6 = Total 31).
2. Cittas taking exclusively Mahaggata objects = 6.
(Viññā 3, Neva 3).
Taking them non - exclusively = 31.
3. Cittas taking exclusively Nibbāna = 8 Lokuttara.
Cittas taking it non - exclusively = 11 types.
(Cittas taking all except Arahatta Magga/Phala 5, Cittas taking all 6 = 11 types).
4. Cittas taking exclusively Nāma (Mental) realities = 14.
(Lokuttara 8, Viññā 3, Neva 3 = 14).
Taking them non - exclusively = 43.
(The 31 from above + Tadārammaṇa 11, Hasituppāda 1 = 43).
5. Cittas taking exclusively Rūpa realities = 13.
(Dvi - pañcaviññāṇa 10, Manodhātu 3).
Taking them non - exclusively = 43.
6. Cittas taking exclusively Present objects = 13.
Taking them non - exclusively = 43.
7. Cittas taking exclusively Past objects = 6.
Taking them non - exclusively = 43.
8. Cittas taking exclusively Paññatti (Concepts) = 21.
(Rūpa Cittas 15 except Abhiññā 2, Ākā 3, Ākiñ 3).
Taking them non - exclusively = 31.
9. Cittas taking exclusively Paramattha (Ultimate realities) = 39.
(Kāma exclusive 25, Nāma exclusive 14 = 39).
Taking them non - exclusively = 31.
10. Cittas taking exclusively Ajjhatta (Internal) = 6.
(Viññā 3, Neva 3).
Taking them non - exclusively = 56.
(Kāma Cittas 54, Abhiññā 2).
11. Cittas taking exclusively Bahiddha (External) = 26.
(Rūpa 15, Ākā 3, Lokuttara 8 = 26).
(Cittas taking both Ajjhatta and Bahiddha are also 56).
11. [sic] Cittas taking exclusively Kāla - vimutta (Time-freed) = 29 types.
(Paññatti objects 21, Nibbāna objects 8 = 29).
Taking them non - exclusively = 31.
12. Cittas taking objects two by two = 10.
(Dvi - pañcaviññāṇa 10).
13. Cittas taking exclusively Dhammārammaṇa = 35.
(Mahaggata 27, Lokuttara 8 = 35).
Taking them non - exclusively = 43.
14. Cittas taking only a single exclusive object = 28.
(Dvi - pañca 10, Ākā 3, Ākiñ 3, Viññā, Neva Ku/Vipāka 4, Lokuttara 8 = 28).
15. Cittas taking exactly two objects exclusively = 2 types.
(Viññāṇañcāyatana Kiriya 1 which takes Ākāsānañca Ku/Kiriya 2; and Nevasaññānāsaññā Kiriya 1 which takes Ākiñcaññāyatana Ku/Kiriya 2 = 2 types).
16. Cittas taking 5 objects = 3.
(Manodhātu 3).
17. Cittas taking 12 objects = 3.
(Rūpa Fifth Jhāna 3).
18. Cittas taking 14 objects = 9.
(Rūpa Second 3, Third 3, Fourth 3).
19. Cittas taking 25 objects = 3 types.
(Rūpa First Jhāna 3 types).
Notes
The objects counting 12, 14, and 25 are the Kammaṭṭhāna objects that will be explained in the Kammaṭṭhāna Section.
Mnemonic Poem for Cetasika Objects
(Omitted complex Burmese mnemonic poem for brevity). (A-che-pyu)
1. Among the 52 Cetasikas, the Akusala Cetasikas take only Lokiya objects.
2. Issā and the Appamaññās do not take Ajjhatta (Internal) objects.
3. Lokiya Viratīs take as object the present Kāma Nāma-Rūpas designated as "Vītikkamitabba-vatthu" (things to be transgressed).
4. Lokuttara Viratīs take Nibbāna as object.
5. The 2 Appamaññā Cetasikas take Paññatti (which is Time-freed) as object.
6. The remaining 13 Aññasamāna, 19 Sobhanasādhāraṇa, 1 Paññindriya = 33 Cetasikas can take all objects.
Vatthu-saṅgaha
The chapter that analytically distinguishes Cittas and Cetasikas by means of their dependent bases (Vatthu) is called Vatthu-saṅgaha.
Those bases are 6:
1. Cakkhu - vatthu - Cakkhu-pasāda
2. Sota - vatthu - Sota-pasāda
3. Ghāna - vatthu - Ghāna-pasāda
4. Jivhā - vatthu - Jivhā-pasāda
5. Kāya - vatthu - Kāya-pasāda
6. Hadaya - vatthu - Hadaya-vatthu
Analysis by Planes (Bhūmi)
1. In the Kāma - bhūmi, all 6 Vatthu rūpas are obtained.
2. In the 15 Rūpa - bhūmis (excluding Asaññasatta), 3 Vatthu rūpas are obtained: Cakkhu, Sota, and Hadaya-vatthu.
Notes
Because they tend to increase sensual desire (Kāma-chanda), the Ghāna, Jivhā, and Kāya-vatthus are not obtained in the Rūpa planes.
3. In the Arūpa - bhūmi, none of the 6 Vatthu rūpas are obtained.
Analysis by Citta
1. The 2 Cakkhu - viññāṇa cittas depend on the Cakkhu-vatthu.
2. The 2 Sota - viññāṇa cittas depend on the Sota-vatthu.
3. The 2 Ghāna - viññāṇa cittas depend on the Ghāna-vatthu.
4. The 2 Jivhā - viññāṇa cittas depend on the Jivhā-vatthu.
5. The 2 Kāya - viññāṇa cittas depend on the Kāya-vatthu.
6. The 3 Manodhātu cittas depend on the 5 Vatthus (Pañca-vatthu).
7. Among the 76 Mano - viññāṇa dhātu cittas:
(a) Cittas that constantly depend on the Hadaya-vatthu (30 types)
Dosa - mūla 2, Santīraṇa 3, Hasituppāda 1,
Mahā - vipāka 8, Rūpa Cittas 15, Sotāpatti Magga 1.
These 30 Mano - viññāṇa dhātus constantly depend on the Hadaya-vatthu.
(b) Cittas that occasionally depend on the Hadaya-vatthu (42 types)
Lobha - mūla 8,
Moha - mūla 2,
Manodvārāvajjana 1,
Mahā - kusala 8,
Mahā - kiriya 8,
Arūpa Kusala 4,
Arūpa Kiriya 4,
Lokuttara Cittas 7 (excluding Sotāpatti Magga) — making 42 types.
These 42 Mano - viññāṇa dhātus
depend on the Hadaya - vatthu when arising in the Pañcavokāra-bhūmi, but do not depend on it when arising in the Arūpa-bhūmi.
(c) Cittas that absolutely never depend on the Hadaya-vatthu (4 types)
The 4 Arūpa Vipāka Cittas.
Cittas constantly depending on Vatthu rūpa = 43.
Cittas occasionally depending on Vatthu rūpa = 42.
Cittas absolutely never depending on Vatthu rūpa = 4 — making 89 types in total.
Exercise Questions
1. Explain the nomenclature for Ārammaṇa and Ālambana.
2. Answer the 6 types of Dhammārammaṇa.
3. Answer the objects for the 3 Manodhātu cittas and the Hasituppāda citta.
4. Count the cittas that take exclusively Paññatti (Concepts) as their object.
5. Explain the reason why the Ghāna - vatthu and others are not obtained in the Rūpa-bhūmi.
6. Enumerate the cittas that occasionally depend and occasionally do not depend on the Hadaya-vatthu.
7. If there are any Kāma Cittas that can take Nibbāna as an object, enumerate them.
8. Enumerate the cittas that take only one single object according to the "Ekadhāvī" rule.
Curriculum section
Vīthi Section
Just as a path traveled by people, called a "Vīthi," goes in sequence without skipping villages, similarly, the continuum of consciousness occurring in the beings' continuity arises sequentially without skipping stages according to the law of mind (Citta-niyāma); hence it is called Vīthi.
When studying the Vīthi Section which demonstrates the cognitive process, one must first understand the 6 Sixfolds (Cha Chakkas).
For the uninterrupted cognitive process occurring in beings, one must inevitably know:
1. Cha Vatthu - Which material base it depends on.
2. Cha Dvāra - At which door it arises.
3. Cha Ārammaṇa - Which object it cognizes.
4. Cha Viññāṇa - Which consciousness it is.
5. Cha Vīthi - Which cognitive process it is called.
6. Cha Visayappavatti - How the object appears.
These must essentially be known.
Among these 6 types, Cha Dvāra, Cha Ārammaṇa, and Cha Vatthu have already been shown in the Pakiṇṇaka Section.
Cha Viññāṇa
1. Cakkhu - viññāṇa. 2. Sota-viññāṇa.
3. Ghāna - viññāṇa. 4. Jivhā-viññāṇa.
5. Kāya - viññāṇa. 6. Mano-viññāṇa.
Cha Vīthi
1. Cakkhu - dvāra Vīthi. 2. Sota-dvāra Vīthi.
3. Ghāna - dvāra Vīthi. 4. Jivhā-dvāra Vīthi.
5. Kāya - dvāra Vīthi. 6. Mano-dvāra Vīthi.
Cha Visayappavatti
1. Atimahantārammaṇa. 2. Mahantārammaṇa.
3. Parittārammaṇa. 4. Atiparittārammaṇa.
5. Vibhūtārammaṇa. 6. Avibhūtārammaṇa.
Notes
This shows how a Vīthi can be named from 3 perspectives. It can be variously called Cakkhu-viññāṇa Vīthi, Cakkhu-dvāra Vīthi, or Atimahantārammaṇa Vīthi, etc.
Citta Lifespan
The lifespan of a single consciousness exists only for the arising phase (Uppāda), static phase (Ṭhiti), and dissolution phase (Bhaṅga). There are only these three minor instants: arising, staying, and passing away. The combination of these three is called one Cittakkhaṇa (mind-moment) or one major instant.
Rūpa Lifespan
The duration of (17) such major mind - moments constitutes the lifespan of one physical form (Rūpa).
Bhavaṅga Citta and Vīthi Citta
In the continuity of beings, to prevent the interruption of the mental process, either a Vīthi citta or a Bhavaṅga citta is constantly occurring.
When Vīthi cittas are not occurring, Bhavaṅga cittas enter to fill the gap. For example, when beings are deeply asleep, Bhavaṅga cittas occur. Bhavaṅga citta is tranquil; it does not move or chase after objects. Vīthi citta is active, moves, and chases after objects. From waking up until going to sleep, Vīthi cittas predominantly occur.
Those Vīthis are 2 Kinds
(a) Kāma - javana-vāra Vīthi. (b) Appanā-javana-vāra Vīthi.
(a) Within Kāma - javana-vāra, there are 2 divisions:
1. Pañca - dvāra Vīthi (Five-door process). 2. Mano-dvāra Vīthi (Mind-door process).
In Pañca-dvāra Vīthi
1. Atimahantārammaṇa Vīthi - Object possessing exceedingly many mind-moments.
2. Mahantārammaṇa Vīthi - Object possessing many mind-moments.
3. Parittārammaṇa Vīthi - Object possessing few mind-moments.
4. Atiparittārammaṇa Vīthi - Object possessing exceedingly few mind-moments.
Bhavaṅga Citta
Bhavaṅga citta is the consciousness that arises when Vīthi citta does not occur.
Bhavaṅgacalana - The vibrating bhavaṅga caused by the impact of an object striking the door.
Bhavaṅgupaccheda - The final bhavaṅga that gets arrested/cut off.
Note these three: Calm Bhavaṅga, Vibrating Bhavaṅga, and Arrest Bhavaṅga.
Recital of Vīthi
Kāma - javana-vāra Cakkhu-dvārika Atimahantārammaṇa Vīthi
The mode of occurrence: Beginning from the simultaneous arising of the visible object (Rūpārammaṇa) and eye-sensitivity (Cakkhu-pasāda), after one past Bhavaṅga (Atīta-bhavaṅga) has passed, the visible object impinges upon the eye-sensitivity. Consequently, Atīta-bhavaṅga, Bhavaṅgacalana, Bhavaṅgupaccheda, Pañcadvārāvajjana, Cakkhu-viññāṇa, Sampaṭicchana, Santīraṇa, Voṭṭhabbana, 7 Javanas, and 2 Tadārammaṇas occur. Since the lifespan of the visible object and the eye-sensitivity spans 17 mind-moments, this process which ceases exactly together with the dissolution phase of the second Tadārammaṇa is called the Tadārammaṇa-vāra Cakkhu-dvārika Atimahantārammaṇa Vīthi.
1. Tī - Na - Da - Pa - Ca - Saṃ - Ṇa - Vu - Ja - Ja - Ja - Ja - Ja - Ja - Ja - Ruṃ - Ruṃ
Notes
Because this process ends with Tadārammaṇa, it is called Tadārammaṇa-vāra. For Sota-dvāra Vīthi etc., substitute: "Saddārammaṇa impinges upon Sota-pasāda."
Tī - Na - Da - Pa - So - Saṃ - Ṇa - Vu - Ja - Ja - Ja - Ja - Ja - Ja - Ja - Ruṃ - Ruṃ
Gandhārammaṇa at Ghāna - pasāda.
Rasārammaṇa at Jivhā - pasāda.
Phoṭṭhabbārammaṇa at Kāya - pasāda. Substitute accordingly.
The 4 Causal Factors for the Arising of Cakkhu-viññāṇa (Seeing Consciousness)
1. Cakkhu - pasāda - Eye-sensitivity
2. Rūpārammaṇa - Visible object
3. Āloka - Light
4. Manasikāra - Attention
Mnemonic: Cakkhu, Āloka, Rūpa appearing, and Manasikāra — these four are the causes of seeing.
Causal Factors for the Arising of Sota-viññāṇa (Hearing Consciousness)
1. Sota - pasāda
2. Saddārammaṇa
3. Ākāsa - Space/Air gap
4. Manasikāra
Mnemonic: Sota, Ākāsa, Sadda appearing, and Manasikāra — these four are the causes of hearing.
Causal Factors for the Arising of Ghāna-viññāṇa (Smelling Consciousness)
1. Ghāna - pasāda
2. Gandhārammaṇa
3. Vāyo - dhātu - Air element (carrying scent)
4. Manasikāra
Mnemonic: Ghāna, Vāyo, Gandha appearing, and Manasikāra — these four are the causes of smelling.
Causal Factors for the Arising of Jivhā-viññāṇa (Tasting Consciousness)
1. Jivhā - pasāda
2. Rasārammaṇa
3. Āpo - dhātu - Water element (saliva)
4. Manasikāra
Mnemonic: Jivhā, Āpo, Rasa appearing, and Manasikāra — these four are the causes of tasting.
Causal Factors for the Arising of Kāya-viññāṇa (Touching Consciousness)
1. Kāya - pasāda
2. Phoṭṭhabbārammaṇa
3. Pathavī - dhātu - Earth element (firmness/support)
4. Manasikāra
Mnemonic: Kāya, Pathavī, Phoṭṭhabba appearing, and Manasikāra — these four are the causes of touching.
Mahantārammaṇa Vīthi
Mahantārammaṇa Vīthi is a process with an object that has many mind-moments. That process is of two types:
1. The Vīthi where the object appears after (2) Atīta-bhavaṅga moments have passed.
2. Tī - Tī - Na - Da - Pa - Ca - Saṃ - Ṇa - Vu - Ja - Ja - Ja - Ja - Ja - Ja - Ja - Bha
2. The Vīthi where the object appears after (3) Atīta-bhavaṅga moments have passed.
3. Tī - Tī - Tī - Na - Da - Pa - Ca - Saṃ - Ṇa - Vu - Ja - Ja - Ja - Ja - Ja - Ja - Ja - Bha
These (2) Vīthis end with the Javana consciousness, hence they are called Javana-vāra.
Parittārammaṇa Vīthi
Parittārammaṇa Vīthi is a process with an object that has few mind-moments. That process consists of (6) Vīthis occurring after (4) to (9) Atīta-bhavaṅga moments have passed:
4. Tī - Tī - Tī - Tī - Na - Da - Pa - Ca - Saṃ - Ṇa - Vu - Vu - Vu - Bha - Bha - Bha - Bha
5. Tī - Tī - Tī - Tī - Tī - Na - Da - Pa - Ca - Saṃ - Ṇa - Vu - Vu - Vu - Bha - Bha - Bha
6. Tī - Tī - Tī - Tī - Tī - Tī - Na - Da - Pa - Ca - Saṃ - Ṇa - Vu - Vu - Vu - Bha - Bha
7. Tī - Tī - Tī - Tī - Tī - Tī - Tī - Na - Da - Pa - Ca - Saṃ - Ṇa - Vu - Vu - Vu - Bha
8. Tī - Tī - Tī - Tī - Tī - Tī - Tī - Tī - Na - Da - Pa - Ca - Saṃ - Ṇa - Vu - Vu - Vu
9. Tī - Tī - Tī - Tī - Tī - Tī - Tī - Tī - Tī - Na - Da - Pa - Ca - Saṃ - Ṇa - Vu - Vu
These (6) Vīthis end with the Voṭṭhabbana consciousness, hence they are called Voṭṭhabbana-vāra.
Atiparittārammaṇa Vīthi
Atiparittārammaṇa Vīthi is a process with an exceedingly weak object. That process consists of (6) Vīthis occurring after (10) to (15) Atīta-bhavaṅga moments have passed:
10. Tī - - - - - - - - Tī - Na - Na - Bha - Bha - Bha - Bha - Bha
11. Tī - - - - - - - - - Tī - Na - Na - Bha - Bha - Bha - Bha
12. Tī - - - - - - - - - - Tī - Na - Na - Bha - Bha - Bha
13. Tī - - - - - - - - - - - Tī - Na - Na - Bha - Bha
14. Tī - - - - - - - - - - - - Tī - Na - Na - Bha
15. Tī - - - - - - - - - - - - - - Tī - Na - Na
Since Vīthi cittas do not arise completely in these processes, they are called Mogha-vāra (Empty process).
Notes
According to Citta - niyāma, Tadārammaṇa occurs only in relation to Kāma Javanas, Kāma beings, and Kāma objects. And when it occurs, it must be twice. If the momentum is insufficient for twice, it does not occur even once.
Similarly, in the Parittārammaṇa Vīthi, Voṭṭhabbana must occur a minimum of (2) times and a maximum of (3) times. It does not occur less than 2 or more than 3 times.
Counting the Vīthi Citta Entities
In the Cakkhu - dvārika Atimahantārammaṇa Vīthi, the cittas are:
(a) By common types of consciousness (Sāmañña): (7) types.
(Pa, Ca, Saṃ, Ṇa, Vu, Ja, Ruṃ).
(b) By individual distinctive mind - moments (Visesa): (14) instances.
(Pa, Ca, Saṃ, Ṇa, Vu, Ja - 7, Ruṃ-2).
(c) By detailed comprehensive entities (Vitthāra): (46) types.
(Pa, Ca - 2, Saṃ-2, Ṇa-3, Vu-1, Kāma Javanas-29, Ruṃ-Mahā-vipāka 8 — making 46 types).
When summing up all five doors of Pañca - dvārika:
(a) Sāmañña: (7).
(b) Visesa: (14).
(c) Vitthāra: (54) (The 54 Kāma Cittas).
Kāma-javana-vāra Mano-dvāra Vīthi
Mano - dvāra is the Bhavaṅgupaccheda.
That Mano - dvāra Vīthi is divided into two types: Tadanuvattaka Mano-dvāra Vīthi (which follows closely after a Pañca-dvāra Vīthi) and Suddha Mano-dvāra Vīthi (Pure mind-door process).
1. Closely following the Pañca - dvāra Vīthi:
How "Tadanuvattaka Mano-dvāra" Occurs
"Paṭhamaṃ saddaṃ sotena, tītaṃ dutiyacetasā,
nāmaṃ tatiya cittena, atthaṃ catutthacetasā." (Maṇisāramañjūsā)
1. The Sota - dvārika Vīthi occurs first, taking the present Saddārammaṇa (sound) as object.
2. The Mano - dvārika Vīthi occurs, taking the past Saddārammaṇa as object.
3. The Mano - dvārika Vīthi occurs, taking the conceptual name (Nāma-paññatti) as object.
4. The Mano - dvārika Vīthi occurs, cognizing the ultimate meaning (Attha).
(2) Suddha Mano-dvāra Vīthi is also 2 Types:
(a) Vibhūtārammaṇa - Vīthi with a clear/prominent object.
(b) Avibhūtārammaṇa - Vīthi with an obscure/unclear object.
Thus, it is of two types.
(a) How Vibhūtārammaṇa Vīthi occurs in the Mano-dvāra: When a clear object appears in the Mano-dvāra (mind), Bhavaṅgacalana, Bhavaṅgupaccheda, Manodvārāvajjana, 7 Kāma Javanas, and 2 Tadārammaṇas occur, followed by as many Bhavaṅgas as applicable, and then it subsides.
Na - Da - Ma - Ja - Ja - Ja - Ja - Ja - Ja - Ja - Ruṃ - Ruṃ - Bha - Bha - Bha
Because this process ends with Tadārammaṇa, it is called Tadārammaṇa-vāra.
(b) How Avibhūtārammaṇa Vīthi occurs in the Mano-dvāra: When an unclear object appears in the Mano-dvāra, Bhavaṅgacalana, Bhavaṅgupaccheda, Manodvārāvajjana, and 7 Kāma Javanas occur, followed by as many Bhavaṅgas as applicable, and then it subsides.
Na - Da - Ma - Ja - Ja - Ja - Ja - Ja - Ja - Ja - Bha - Bha - Bha - Bha - Bha
Because this process ends with Javana, it is called Javana-vāra.
Tadārammaṇa Niyāma (Law of Registration)
Tadārammaṇa following Javana cannot occur randomly. There are fixed regulations and laws governing it. Ahetuka Vipāka cittas must also occur according to specified conditions.
True Resultants, Reverted Javanas
Objects are of 3 kinds:
1. Aniṭṭhārammaṇa - When encountering undesirable objects like excrement or a dog carcass, Akusala Vipāka cittas such as Pañca-viññāṇa, Sampaṭicchana, and Santīraṇa vipāka cittas arise.
2. Iṭṭhārammaṇa - When encountering desirable objects like good food and drink, Ahetuka Kusala Vipāka and Somanassa Mahā-vipāka cittas arise.
3. Atiiṭṭhārammaṇa - When encountering extremely desirable objects like the Buddha, Arahants, diamonds, gold, or silver, Ahetuka Kusala Vipāka and Somanassa Mahā-vipāka cittas arise. This is the truth of resultants (Vipāka).
Reverted Javanas (Javana Apyan)
However, in the continuity of ordinary worldlings (Puthujjanas),
1. Citta - vipallāsa - Distortion of consciousness,
2. Saññā - vipallāsa - Distortion of perception,
3. Diṭṭhi - vipallāsa - Distortion of views
are still present. Due to this:
Even though excrement or dog carcasses are Aniṭṭhārammaṇa, creatures like vultures or dogs view them as truly desirable and therefore experience Somanassa Javanas (joyful cognitive impulses).
Even though the Buddha or Arahants are Atiiṭṭhārammaṇa, heretics (Titthiyas) and foolish people view them as undesirable and thus experience Dosa Javanas (aversive impulses).
This constitutes the reverted Javana.
True Resultants and True Javanas
For the Buddha and Arahants, both the resultants (Vipāka) and Javanas are consistently true to the nature of the object.
Conditions for Tadārammaṇa
1. After Mahā - kiriya Upekkhā 4 and Dosa-mūla 2 (these 6 Javanas), only the 6 Upekkhā Tadārammaṇas (Mahā-vipāka Upekkhā 4 and Upekkhā Santīraṇa 2) can occur.
2. After Hasituppāda 1 and Mahā - kiriya Somanassa 4 (these 5 Somanassa Javanas), only the 5 Somanassa Tadārammaṇas (Somanassa Santīraṇa 1 and Mahā-vipāka Somanassa 4) can occur.
3. After the remaining 18 Kāma Javanas (Lobha - mūla 8, Moha-mūla 2, Mahā-kusala 8), all 11 Tadārammaṇas can occur.
Mnemonic: Upon investigation, after the 6 Upekkhā Kiriya and Dosa, the 6 Tadārammaṇas follow; after the 5 Kiriya Somanassa, 5 follow; after the remaining 18 Javanas,
all 11 Tadārammaṇas combined can occur. (A - che-pyu)
Āgantuka Bhavaṅga (Adventitious Bhavaṅga)
In a single existence, the Paṭisandhi, Bhavaṅga, and Cuti must be identical. This means if one was reborn with a Somanassa Paṭisandhi, the entire life must have Somanassa Bhavaṅgas and end with a Somanassa Cuti.
The Problem with Bhavaṅga Occurrence
When a person reborn with Somanassa Paṭisandhi experiences Dosa Javanas, if a Tadārammaṇa is to occur after the Dosa Javana, it must be an Upekkhā Tadārammaṇa. If no Tadārammaṇa occurs, an Upekkhā Bhavaṅga should drop in. However, if an Upekkhā Bhavaṅga were to occur here, it would contradict the original Somanassa Paṭisandhi. Conversely, if the regular Somanassa Bhavaṅga were to occur directly, it would clash with the immediately preceding Dosa Javana. Thus, a problem arises.
To resolve this, an Upekkhā - sahagata Santīraṇa citta takes any previously experienced Kāma object and drops in for one mind-moment as an adventitious (Āgantuka) guest. Following that, the regular Somanassa Bhavaṅgas—which align with the Somanassa Paṭisandhi—resume. (If the Kāma object taken is Aniṭṭhārammaṇa, it is Akusala-vipāka Upekkhā Santīraṇa; if it is Iṭṭhārammaṇa, it is Ahetuka Kusala-vipāka Upekkhā Santīraṇa).
Counting the Vīthi Citta Entities
Cittas occurring at the Mano - dvāra are:
(a) By Sāmañña: 3 types (Ma, Ja, Ruṃ).
(b) By Visesa: 10 instances.
(c) By Vitthāra: 41 types (Ma 1, Ja 29, Ruṃ 11).
Exercise Questions
1. Explain the meaning of Vīthi using an example.
2. Name the 6 types of Visayappavatti.
3. Explain the distinct differences between Nāma-lifespan and Rūpa-lifespan.
4. When looking and listening, answer the necessary factors for (a) Seeing a form and (b) Hearing a sound to occur.
5. Explain why a particular Vīthi is called Mogha-vāra.
6. In the Mano - dvāra Vibhūtārammaṇa Vīthi, count the cittas by (a) Sāmañña, (b) Visesa, and (c) Vitthāra.
7. Answer the required conditions for a Tadārammaṇa to occur.
Appanā-javana-vāra
Appanā Javanas are the 26 Mahaggata and Lokuttara Javanas. The process wherein these javanas occur is called Appanā-javana-vāra.
These include various processes such as Jhāna Vīthi, Jhāna-samāpatti Vīthi, Magga Vīthi, Phala-samāpatti Vīthi, and Nirodha-samāpatti Vīthi.
Kāma Javanas that Must Invariably Precede Appanā-javana-vāra
Mahā - kusala Ñāṇasampayutta cittas (4 types) and
Mahā - kiriya Ñāṇasampayutta cittas (4 types) — total (8) types.
These 8 participate in the Appanā - javana-vāra under the names: Parikamma, Upacāra, Anuloma, Gotrabhū, and Vodāna.
Parikamma - Called so because it acts as preliminary preparation for the subsequent arising of Appanā javanas.
Upacāra - Called so because it arises in close proximity (neighborhood) to the Appanā javanas.
Anuloma - Called so because it operates in conformity/adaptation with both the preceding Parikamma and succeeding Appanā javanas.
Gotrabhū - Called so because it cuts off the sensual lineage to develop the Mahaggata lineage (in Jhāna Vīthi), or cuts off the Puthujjana lineage to develop the Ariya lineage (in Magga Vīthi).
Vodāna - Called so because defilements have become partially purified/cleansed. This Vodāna replaces Gotrabhū in the higher Magga Vīthis.
These 4 Javana instances are collectively termed Upacāra-samādhi Javanas (4).
Tikkha-paññā / Manda-paññā
When laying out Appanā - javana Vīthis, only Tihetuka individuals can attain Appanā javanas. Among those possessing such wisdom, there are two types: 1. Tikkha-paññā (Individuals with sharp wisdom) and 2. Manda-paññā (Individuals with dull/slow wisdom). For Tikkha-paññā individuals, Parikamma is not required, and only 3 Upacāra-samādhi javanas are laid out. For Manda-paññā individuals, 4 are laid out.
Ādikammika Jhāna Vīthi (Process of First Attainment of Jhāna)
Tikkha - paññā — Na - Da - Ma - U - Nu - Go - Jhā - Bha - Bha
Manda - paññā —— Na - Da - Ma - Pa - U - Nu - Go - Jhā - Bha
Jhāna-samāpatti Vīthi / Samāpajjana Vīthi
Tikkha - paññā - Na - Da - Ma - U - Nu - Go - Jhā - Jhā - Jhā - Bha - Bha
Manda - paññā - Na - Da - Ma - Pa - U - Nu - Go - Jhā - Jhā - Jhā - Bha - Bha
Abhiññā Vīthi
(a) Pādaka - jhāna Vīthi (Basis Jhāna Process)
Tikkha - paññā - Na - Da - Ma - U - Nu - Go - Fifth Jhāna
Manda - paññā - Na - Da - Ma - Pa - U - Nu - Go - Fifth Jhāna...
(b) Abhiññā Vīthi (Direct Knowledge Process)
Tikkha - paññā - Na - Da - Ma - U - Nu - Go - Abhiññā Javana
Manda - paññā - Na - Da - Ma - Pa - U - Nu - Go - Abhiññā Javana
Notes
Understand that for Puthujjanas and Sekkhas, the Abhiññā is Rūpa-kusala Fifth Jhāna;
for the Buddha and Arahants, the Abhiññā is Rūpa-kiriya Fifth Jhāna.
Sotāpatti-magga Vīthi
Tikkha - paññā - Na - Da - Ma - U - Nu - Go - Mag - Pha - Pha - Pha - Bha - Bha
Manda - paññā - Na - Da - Ma - Pa - U - Nu - Go - Mag - Pha - Pha - Bha - Bha
Higher Magga Vīthis
Tikkha - paññā - Na - Da - Ma - U - Nu - Vo - Mag - Pha - Pha - Pha - Bha - Bha
Manda - paññā - Na - Da - Ma - Pa - U - Nu - Vo - Mag - Pha - Pha - Bha - Bha
Phala-samāpatti Vīthi
Tikkha - paññā - Na - Da - Ma - Nu - Nu - Nu - Nu - Pha - Pha....... Bha
Manda - paññā - Na - Da - Ma - Nu - Nu - Nu - Nu - Pha - Pha...... Bha
Nirodha-samāpatti Vīthi
Nirodha - samāpatti is an attainment that can only be entered into by Anāgāmins and Arahants who have attained the 8 or 9 Samāpattis in the Pañcavokāra-bhūmi.
Nirodha (Cessation) refers to the complete temporary cessation of Citta, Cetasika, and Cittaja rūpas.
While absorbed in Nirodha - samāpatti, the life continuum is sustained purely by Kammaja rūpas, Utuja rūpas, and Āhāraja rūpas.
The 4 Pubba-kicca (Preliminary Duties) before Entering Nirodha-samāpatti
The person wishing to enter Nirodha - samāpatti must first resolve 4 things: 1. Checking whether their lifespan will last for the (7) days of the attainment. 2. Resolving that their personal requisites not attached to their body be spared from hazards like fire. 3. Resolving to emerge immediately if summoned by the Buddha. 4. Resolving to emerge immediately if the Saṅgha requires their presence. After resolving these four, they repeatedly enter the 8 Samāpattis, and finally, for an Anāgāmin, 2 moments of the Nevasaññānāsaññā Kusala Javana (or for an Arahant, 2 moments of Kiriya Javana) occur. Following this,
Citta, Cetasika, and Cittaja rūpas completely cease.
Emerging from Nirodha-samāpatti
When the resolved days are complete, if they are an Anāgāmin, one moment of Anāgāmi Phala Javana occurs; if an Arahant, one moment of Arahatta Phala Javana occurs, followed immediately by the descent into Bhavaṅga.
Nirodha-samāpatti Vīthi
Tikkha - paññā - Na - Da - Ma - U - Nu - Vo - Neva Ku/Kiriya Javana 2,
(Nirodha) Anāgāmi Phala / Arahatta Phala Javana (1) time, Bha - Bha ....
Manda - paññā - Na - Da - Ma - Pa - U - Nu - Vo - Neva Ku/Kiriya Javana 2,
(Nirodha) Anāgāmi Phala / Arahatta Phala (1) time, Bha - Bha...
Rules for Appanā Javanas Occurring after Kāma Javanas
1. After 2 Mahā - kusala Somanassa Ñāṇasampayutta javanas, 32 Appanā javanas can occur (Mahaggata Kusala Somanassa 4, Magga Somanassa 16, Lower Phala Somanassa 12).
2. After 2 Mahā - kusala Upekkhā Ñāṇasampayutta javanas, 12 Appanā javanas can occur (Mahaggata Kusala Upekkhā 5, Magga Upekkhā 4, Lower Phala Upekkhā 3).
3. After 2 Mahā - kiriya Somanassa Ñāṇasampayutta javanas, 8 Appanā javanas can occur (Mahaggata Kiriya Somanassa 4, Arahatta Phala Somanassa 4).
4. After 2 Mahā - kiriya Upekkhā Ñāṇasampayutta javanas, 6 Appanā javanas can occur (Mahaggata Kiriya Upekkhā 5, Arahatta Phala Upekkhā 1).
(a) Javanas that occur only 1 time
(1) Jhāna javana in the Ādikammika Jhāna Vīthi.
(2) Abhiññā javana in the Abhiññā Vīthi.
(3) Magga javana in the Magga Vīthi.
(4) When emerging from Nirodha - samāpatti,
the Anāgāmi Phala / Arahatta Phala javanas.
(b) Javanas that occur 2 times
(1) Phala javanas of a Tikkha - paññā individual in the Magga Vīthi.
(2) When entering Nirodha - samāpatti,
the Nevasaññānāsaññā Kusala / Kiriya javanas.
(c) Javanas that occur 3 times
(1) Phala javanas of a Manda - paññā individual in Magga Vīthis.
(2) Upacāra - samādhi javanas of a Tikkha-paññā individual.
(d) Javanas that occur 4 times
(1) Upacāra - samādhi javanas of a Manda-paññā individual.
(e) Javanas that occur 5 times
(1) Maraṇāsanna (near - death) javanas.
(f) Javanas that occur 7 times
(1) Kāma javanas occurring at ordinary (Pakati) times.
(g) Javanas that occur many times
(1) Jhāna javanas in the Jhāna - samāpatti Vīthi.
(2) Phala javanas in the Phala - samāpatti Vīthi.
Exercise Questions
1. Provide the types of Upacāra - samādhi Kāma javanas that must precede Appanā javanas.
2. Write out the Ādikammika Jhāna Vīthi for a Tikkha-paññā individual (do not use the template form).
3. Count the Appanā javanas that can succeed the Mahā-kusala first pair of Upacāra-samādhi javanas.
4. Answer the 5 preliminary duties (Pubba - kicca) to be performed before entering Nirodha-samāpatti.
5. Enumerate the javanas that can occur only 1 time.
6. Comprehensively list the Appanā javanas that can follow the Mahā-kiriya third pair.
Puggala-bheda - Individuals and Available Cittas
Individuals (12 types):
Puthujjana individuals 4, Ariya individuals 8 = (12) persons.
1. Duggati Ahetuka individual
2. Sugati Ahetuka individual
3. Dvihetuka individual
4. Tihetuka individual
5. Sotāpatti Maggaṭṭhāna
6. Sakadāgāmi Maggaṭṭhāna
7. Anāgāmi Maggaṭṭhāna
8. Arahatta Maggaṭṭhāna
9. Sotāpatti Phalaṭṭhāna
10. Sakadāgāmi Phalaṭṭhāna
11. Anāgāmi Phalaṭṭhāna
12. Arahatta Phalaṭṭhāna
1. Those who take rebirth with the Ahetuka Akusala-vipāka Upekkhā Santīraṇa citta in the 4 woeful states (Apāya) are called Duggati Ahetuka Puthujjanas. The Vīthi cittas obtainable for this individual are (37) types:
Akusala cittas 12, Ahetuka cittas 17 (excluding Hasituppāda), Mahā-kusala cittas 8 = (37) types.
(In the Asaññasatta realm, they are called Sugati Ahetuka individuals because they take rebirth with the rootless Jīvita-navaka-kalāpa Rūpa, and the Asaññasatta realm is a Sugati realm).
2. Those who take rebirth with the Ahetuka Kusala-vipāka Upekkhā Santīraṇa citta in the Sugati realms (Human and Cātummahārājikā) are called Sugati Ahetuka Puthujjanas. The Vīthi cittas obtainable are (41) types:
Akusala 12, Ahetuka 17 (excluding Hasituppāda), Mahā-kusala 8, Mahā-vipāka Ñāṇavippayutta 4 = (41) types.
3. Those taking rebirth with the 4 Mahā - vipāka Ñāṇavippayutta (Dvihetuka) cittas in Kāma-sugati realms are called Dvihetuka individuals. Obtainable Vīthi cittas = (41) types. (Same as the 41 above).
4. Those taking rebirth with the 4 Mahā - vipāka Ñāṇasampayutta and 9 Mahaggata Vipāka cittas — the (13) Tihetuka Paṭisandhis — in the 7 Kāma-sugatis, 10 Rūpāvacaras up to Vehapphala, and 4 Arūpa realms, are called Tihetuka individuals. Obtainable Vīthi cittas = (45) types:
Akusala 12, Ahetuka 17 (excluding Hasituppāda), Mahā-kusala 8, Mahā-vipāka 8 = (45) types.
For a Jhāna - attaining Tihetuka individual, obtainable Vīthi cittas = 54. Add the 9 Mahaggata Kusala cittas to the above 45 to get 54.
5. Sotāpatti Maggaṭṭhāna
6. Sakadāgāmi Maggaṭṭhāna
7. Anāgāmi Maggaṭṭhāna
8. Arahatta Maggaṭṭhāna
These 4 Maggaṭṭhāna individuals obtain their respective 1 Maggaṭṭhāna citta each.
9 & 10. Sotāpatti Phalaṭṭhāna (Sotāpanna) and Sakadāgāmi Phalaṭṭhāna (Sakadāgāmin) individuals obtain Vīthi cittas = (41) types:
Akusala 7 (excluding the 4 Diṭṭhigatasampayutta and 1 Vicikicchā), Ahetuka 17 (excluding Hasituppāda),
Mahā - kusala 8, Mahā-kiriya 8 [sic], relevant Sotāpatti Phala / Sakadāgāmi Phala 1 = (41) types.
(For Jhāna - attaining Sotāpannas/Sakadāgāmins, add the 9 Mahaggata Kusalas to the 41 = 50).
11. Anāgāmi Phalaṭṭhāna (Anāgāmin) individuals obtain Vīthi cittas = (39) types:
Akusala 5 (the 4 Diṭṭhivippayutta and 1 Uddhacca-sahagata), Ahetuka 17 (excluding Hasituppāda), Mahā-kusala 8, Mahā-vipāka 8, Anāgāmi Phala 1 = (39) types.
(For Jhāna - attaining Anāgāmins, add 9 = 48).
12. Arahatta Phalaṭṭhāna (Arahant) individuals obtain Vīthi cittas = (35) types:
Ahetuka 18, Mahā - vipāka 8, Mahā-kiriya 8, Arahatta Phala 1 = (35) types.
(For Jhāna - attaining Arahants, add the 9 Mahaggata Kiriyas = 44).
Bhūmi-bheda - Available Cittas by Plane
1. In the Kāma - bhūmi, the obtainable Vīthi cittas = (80) types.
Excluding the 9 Mahaggata Vipākas (which are strictly Vīthimutta cittas), the remaining (80) cittas are obtained.
2. In the Rūpa - bhūmi, the obtainable Vīthi cittas = (64) types:
Akusala cittas 10 (excluding Dosa - mūla 2),
Ahetuka 12 (excluding Ghāna, Jivhā, Kāya viññāṇas), Mahā-kusala & Kiriya 16, Mahaggata Kusala & Kiriya 18, Lokuttara 8 = (64) types.
3. In the Arūpa - bhūmi, the obtainable Vīthi cittas = (42) types:
Akusala 10 (excluding Dosa - mūla 2),
Manodvārāvajjana 1, Mahā - kusala & Kiriya 16,
Arūpa Kusala & Kiriya 8, Lokuttara 7 (excluding Sotāpatti Magga) = (42) types.
Exercise Questions
1. Group the 12 individuals into Puthujjanas and Ariyas and present them.
2. Enumerate the Vīthi cittas obtainable for a Duggati Ahetuka individual.
3. Explain the specific reasons for designating the Sugati Ahetuka individual in the Kāma-bhūmi and Asaññasatta-bhūmi.
4. Enumerate the Vīthi cittas obtainable for a Jhāna-attaining Tihetuka Puthujjana.
5. Does becoming an Arahant automatically mean attaining Jhāna? Enumerate the Vīthi cittas obtainable for a non-Jhāna Arahant.
6. Enumerate the Vīthi cittas obtainable in the Arūpa-bhūmi.
Curriculum section
Vīthimutta Section
The section that analytically defines the occurrence of the Vīthimutta cittas—Paṭisandhi, Bhavaṅga, and Cuti—according to planes (Bhūmi) and so forth, is called the Vīthimutta Section.
In this Vīthimutta Section, there are:
1. Bhūmi - catukka — The 4 kinds of Planes
2. Paṭisandhi - catukka — The 4 kinds of Rebirths
3. Kamma - catukka — The 4 kinds of Kamma
4. Maraṇuppatti - catukka — The 4 kinds of Death
1. Bhūmi-catukka
The place where beings occur, establish themselves, and wander is called Bhūmi (Plane). These planes are:
(a) Apāya (4) realms (Woeful states)
(b) Kāma - sugati (7) realms (Sensuous blissful states)
(c) Rūpāvacara (16) realms (Fine - material states)
(d) Arūpa (4) realms (Immaterial states)
(a) Apāya (4) Realms
1. Niraya - Hell; a realm devoid of happiness.
2. Tiracchāna - Animals; the realm of creatures that walk horizontally/transversely.
3. Peta - Hungry ghosts; the realm of beings constantly afflicted by hunger and thirst.
4. Asurakāya - Demons; a state of half-ghost/half-deva living near rivers, streams, and seashores, destitute of food and drink.
The 8 Great Hells
Starting from 15,000 yojanas beneath this earth's surface, and with intervals of 15,000 yojanas downwards, the 8 Great Hells are situated:
1. Sañjīva Hell
2. Kālasutta Hell
3. Saṅghāta Hell
4. Roruva Hell
5. Mahā - roruva Hell
6. Tāpana Hell
7. Mahā - tāpana Hell
8. Avīci Hell
The 5 Minor Hells
Surrounding each of these 8 Great Hells,
according to the kamma of beings,
1. Milha (Excrement) Hell
2. Kukkula (Hot ashes) Hell
3. Simbali (Silk - cotton tree) Hell
4. Asipatta (Sword - leaf) Hell
5. Vettaraṇi (Caustic river) Hell — are situated as 5 encircling minor hells.
Mnemonic: Sañjīva, Kālasutta, Saṅghāta, the two Roruvas, the two Tāpanas, and counting Avīci,
with Excrement, Ashes, Silk - cotton, Sword-leaf, and Caustic river surrounding them, making 5 Ussada (minor hells).
(A - che-pyu)
2. Tiracchāna (Animals)
The animal realm has no distinct, separate plane; they live mixed with humans. Some live with humans, some in forests and mountains, some in water, and some in the sky—living in various ways. All animals travel horizontally with their backs to the sky. Aññamaññakhāditā - They eat each other;
Dubbalakhāditā - The weak are eaten by the strong. This is the nature of the animal world.
3. Peta (Hungry Ghosts)
The Peta world also lacks a separate plane. They dwell miserably in waters, lands, forests, and mountains intersecting with the human world, relying on the merits and good deeds performed by humans.
4. Asurakāya
The Asurakāya world also has no separate plane. They live near the shores and edges of oceans and seas, being half-deva/half-ghost creatures who experience both the results of wholesome and unwholesome kamma—enjoying bliss by day and suffering by night, or vice versa.
(b) Kāma-sugati (7) Realms
Realms full of sensual pleasures where beings fare beautifully and well are called Kāma-sugati realms. These are the human realm and the 6 deva realms:
1. Human Realm
2. Cātummahārājikā
3. Tāvatiṃsā
4. Yāmā
5. Tusitā
6. Nimmānaratī
7. Paranimmitavasavattī
Cātummahārājikā and Tāvatiṃsā are situated on Mount Meru, which is contiguous with the earth. The 4 higher deva realms starting from Yāmā exist exclusively in the sky.
Combining the 4 Apāya realms and 7 Kāma - sugati realms makes the 11 Kāma realms.
(c) Rūpa (16) Realms
First Jhāna (3) realms:
Brahmapārisajjā, Brahmapurohitā, Mahābrahmā.
Second Jhāna (3) realms:
Parittābhā, Appamāṇābhā, Ābhassarā.
Third Jhāna (3) realms:
Parittasubhā, Appamāṇasubhā, Subhakiṇhā.
Fourth Jhāna (7) realms:
Vehapphala, Asaññasatta, Suddhāvāsa (5).
Total = 16 realms.
Suddhāvāsa (5) Realms
No one has merely visited Suddhāvāsa and returned; once reborn there, one never returns. Only Anāgāmins can reach it. Those realms are:
Avihā, Atappā, Sudassā, Sudassī, Akaniṭṭhā.
1. Avihā - The realm of Brahmās who do not abandon their realm for even a moment, residing there for vast numbers of aeons.
2. Atappā - The realm completely devoid of torment/worry.
3. Sudassā - The realm that is exceptionally beautiful to behold.
4. Sudassī - The realm of Brahmās with clear and correct vision.
5. Akaniṭṭhā - The highest realm with the most supreme wealth and glory.
(d) Arūpa (4) Realms
1. Ākāsānañcāyatana
2. Viññāṇañcāyatana
3. Ākiñcaññāyatana
4. Nevasaññānāsaññāyatana
The (31) Planes
1. Kāma 11 realms
2. Rūpa 16 realms
3. Arūpa 4 realms — making (31) planes.
Among them, since the entire lifespan in the Asaññasatta realm consists only of the Jīvita-navaka-kalāpa Rūpa (having only one aggregate), it is called Ekavokāra-bhūmi.
The 4 Arūpa realms possess only the four mental aggregates (Nāma-khandha), hence they are called Catuvokāra-bhūmi.
The remaining 26 realms possess all five aggregates, hence they are called Pañcavokāra-bhūmi.
The 31 Planes and the 12 Individuals
(a) In the 4 Apāya realms, only the Duggati Ahetuka individual is found.
(b) In the Human and Cātummahārājikā realms, 11 individuals are found (excluding the Duggati Ahetuka).
(c) In the 5 higher Deva realms, 10 individuals are found (excluding the 2 Ahetuka individuals).
(d) In the 10 Rūpāvacara realms up to Vehapphala,
9 Tihetuka individuals are found.
(e) In the Asaññasatta realm, only 1 Sugati Ahetuka individual is found.
(f) In the 5 Suddhāvāsa realms, 3 individuals (Anāgāmi Phala, Arahatta Magga, Arahatta Phala) are found.
(g) In the 4 Arūpa realms, 8 Tihetuka individuals are found (excluding the Sotāpatti Maggaṭṭhāna).
Mnemonic: (Omitted complex Burmese mnemonic poem detailing the individuals in each realm).
Realms and Lifespans
In the human realm, animal realm, peta realm, and asurakāya realm, there are no fixed lifespan limits. The lifespans vary according to the beings' kamma and whether it is an increasing (vivatta) or decreasing (saṃvaṭṭa) aeon.
However, Deva realms, Brahmā realms, and Hell realms have fixed lifespan limits.
Deva Lifespans
50 human days equal 1 day in Cātummahārājikā, the lowest Deva realm. 100 human days equal 1 day in Tāvatiṃsā.
200 human days equal 1 day in Yāmā, and so forth. The lifespans in higher Deva realms double progressively.
Brahmās have lifespans spanning Kappa (aeons).
Lifespans in the 16 Rūpa Brahmā Realms
First Jhāna (3) Realms
Brahmapārisajjā - Lifespan is 1/3 of an Asaṅkheyya-kappa.
Brahmapurohitā - Lifespan is 1/2 of an Asaṅkheyya-kappa.
Mahābrahmā - Lifespan is 1 full Asaṅkheyya-kappa.
Second Jhāna (3) Realms
Parittābhā - Lifespan is 2 Mahā-kappas.
Appamāṇābhā - Lifespan is 4 Mahā-kappas.
Ābhassarā - Lifespan is 8 Mahā-kappas.
Third Jhāna (3) Realms
Parittasubhā - Lifespan is 16 Mahā-kappas.
Appamāṇasubhā - Lifespan is 32 Mahā-kappas.
Subhakiṇhā - Lifespan is 64 Mahā-kappas.
Fourth Jhāna (7) Realms
Vehapphala and Asaññasatta - Lifespan is 500 Mahā-kappas.
Avihā - Lifespan is 1,000 Mahā-kappas.
Atappā - 2,000 Mahā-kappas.
Sudassā - 4,000 Mahā-kappas.
Sudassī - 8,000 Mahā-kappas.
Akaniṭṭhā - 16,000 Mahā-kappas.
Lifespans in the 4 Arūpa Brahmā Realms
1. Ākāsānañcāyatana - Lifespan is 20,000 Mahā-kappas.
2. Viññāṇañcāyatana - Lifespan is 40,000 Mahā-kappas.
3. Ākiñcaññāyatana - Lifespan is 60,000 Mahā-kappas.
4. Nevasaññānāsaññā - Lifespan is 84,000 Mahā-kappas.
Hell Realm Lifespans
1 day in the first hell, Sañjīva, equals the entire 500 celestial years of the Cātummahārājikā devas, which is 9 million human years.
By that measure:
Sañjīva hell lifespan is 500 hell - years.
Kālasutta is 1,000.
Saṅghāta is 2,000.
Roruva is 4,000.
Mahā - roruva is 8,000.
Tāpana is 16,000.
Mahā - tāpana is half an Antara-kappa.
Avīci is one full Antara - kappa.
Exercise Questions
1. Enumerate only the numbers to explain "all the 31 planes".
2. Among the 20 Brahmā realms, state the one with the longest lifespan along with its duration.
3. Though it is said "wandering in the 31 planes", answer the planes you, the test-taker, have not yet reached in saṃsāra.
4. State the names of the 8 Great Hells.
5. State the individuals obtainable in the following realms:
(a) Apāya (b) Vehapphala (c) Avihā.
6. State the names of the Great Hells with the shortest and longest lifespans, along with their durations.
Paṭisandhi-catukka
The section detailing the reconnection to a new existence after the termination of the old existence is called the Paṭisandhi-catukka section.
The 4 Kinds of Rebirth
1. Apāya Paṭisandhi - Akusala-vipāka Upekkhā Santīraṇa citta.
2. Kāma - sugati Paṭisandhi - Ahetuka Kusala-vipāka Upekkhā Santīraṇa and Mahā-vipāka 8 = 9 types.
3. Rūpāvacara Paṭisandhi - (Rūpa Vipāka 5 and Jīvita-navaka-kalāpa).
4. Arūpāvacara Paṭisandhi - Arūpa Vipāka (4) types.
Kāma Paṭisandhis (10)
Duggati Paṭisandhi 1,
Sugati Paṭisandhis 9 — making (10) types.
Among the 9 Kāma - sugati paṭisandhis, beings who take rebirth with the Ahetuka Kusala-vipāka Upekkhā Santīraṇa become deformed humans (such as the congenitally blind or deaf), or deformed/lowly devas (minor tree-sprites, etc.) in the Cātummahārājikā realm.
Deformed Humans Due to Weak Paṭisandhi
1. Jaccandha - Blind from birth.
2. Jaccabadhira - Deaf from birth.
3. Jaccaghāna - Devoid of smell-sensitivity from birth.
4. Jaccamūga - Mute/stammering from birth.
5. Jaccajaḷa - Mentally deficient/idiot from birth.
6. Jaccummattaka - Mad/insane from birth.
7. Paṇḍaka - Eunuch; physiologically male but with female mentality, or vice versa.
8. Ubhatobyañjanaka - Hermaphrodite (possessing both male and female characteristics).
9. Genderless person (lacking distinct male or female characteristics).
10. Mamma - Stutterer (unable to pronounce words clearly).
Mahā-vipāka Paṭisandhis (8)
Those taking rebirth with the 4 Ñāṇasampayutta cittas become the 4 Kāma Tihetuka individuals.
Those taking rebirth with the 4 Ñāṇavippayutta cittas become the 4 Dvihetuka individuals.
(a) Ahetuka Paṭisandhis (2)
(b) Dvihetuka Paṭisandhis (4)
(c) Tihetuka Paṭisandhis (13)
(d) Rūpa Paṭisandhi (1) — making (20) Paṭisandhis in total.
The 3 Realities That Are Always Identical in a Single Life
Paṭisandhi, Bhavaṅga, and Cuti must be identical.
This means if the Paṭisandhi citta is Mahā - vipāka First Asaṅkhārika, every Bhavaṅga throughout that entire lifetime must be Mahā-vipāka First Asaṅkhārika, and the final Cuti citta must also be Mahā-vipāka First Asaṅkhārika. These are called the "Three Identical Realities".
How they match: In a single life, Paṭisandhi, Bhavaṅga, and Cuti must match exactly by Plane (Bhūmi), Nature (Jāti), Association (Sampayutta), Prompting (Saṅkhāra), and Object (Ārammaṇa) as appropriate.
Kamma-catukka
The volition (Cetanā) associated with Kusala and Akusala cittas is generally called "Kamma".
1. By function/duty (Kicca), there are 4 types.
2. By priority of yielding results, there are 4 types.
3. By the time of yielding results, there are 4 types.
4. By the place of yielding results, there are 4 types.
Hence, there are (16) types of Kamma in total.
(a) Kicca-catukka - 4 Functions
1. Janaka Kamma - Productive Kamma: The Kusala/Akusala Cetanā that produces Vipāka mental aggregates and Kaṭattā Rūpas at rebirth and during the course of life.
2. Upatthambhaka Kamma - Supportive Kamma: The Kusala/Akusala Cetanā that supports the Janaka Kamma to yield its results strongly and prolongs the resultant states.
3. Upapīḷaka Kamma - Obstructive Kamma: The Kusala/Akusala Cetanā that impedes the Janaka Kamma, preventing its results from being strong or lasting.
4. Upaghātaka Kamma - Destructive Kamma: The Kusala/Akusala Cetanā that not only weakens but completely cuts off the Janaka Kamma from yielding results, destroying ongoing results entirely.
(b) Pākadāna-pariyāya-catukka
The 4 Kinds of Kamma by Order of Priority
1. Garuka Kamma - Weighty Kamma: A powerful kamma that absolutely dictates the next immediate rebirth. In wholesome deeds, these are the Mahaggata (Jhāna) kammas; in unwholesome deeds, the Pañcānantariya kammas and Niyata Micchādiṭṭhi.
2. Āsanna Kamma - Near-Death Kamma: A kamma performed or remembered just before dying. It takes priority if there is no Garuka kamma.
3. Āciṇṇa Kamma - Habitual Kamma: A Kusala or Akusala deed habitually performed. It takes priority if there is neither Garuka nor Āsanna kamma.
4. Kaṭattā Kamma - Reserve Kamma: Any other distinct or ordinary Kusala or Akusala deed done in this life or past lives.
The 5 Pañcānantariya Kammas
1. Mātu - ghātaka - Killing one's mother.
2. Pitu - ghātaka - Killing one's father.
3. Arahanta - ghātaka - Killing an Arahant.
4. Lohituppādaka - Wounding a Buddha causing his blood to flow.
5. Saṅghabhedaka - Creating a schism in the Saṅgha.
The 3 Niyata Micchādiṭṭhi Kammas (Fixed Wrong Views)
1. Ahetuka - diṭṭhi - The view denying causes and their results.
2. Natthika - diṭṭhi - The view denying the efficacy of kamma (results).
3. Akiriya - diṭṭhi - The view denying the action (cause) itself.
(c) Pākakāla-catukka
The 4 Kinds of Kamma by Time of Yielding Results
1. Diṭṭhadhamma - vedanīya Kamma - The first javana cetanā which yields results in the present life.
2. Upapajja - vedanīya Kamma - The seventh javana cetanā which definitely yields results in the immediately next life.
3. Aparāpariya - vedanīya Kamma - The middle javana cetanās yielding results from the third life onwards until Nibbāna is attained.
4. Ahosi Kamma - Defunct kamma; whose time limit has lapsed
and can no longer yield results.
(d) Pākaṭṭhāna-catukka
The 4 Kinds of Kamma by Place of Yielding Results
1. Akusala Kamma (12)
2. Kāma Kusala Kamma (8)
3. Rūpāvacara Kamma (5)
4. Arūpāvacara Kamma (4)
(a) Akusala Kamma
Kāya - kamma (3) - Bodily actions
1. Pāṇātipātā - Killing living beings.
2. Adinnādānā - Stealing or destroying others' property.
3. Kāmesu micchācārā - Sexual misconduct.
These 3 occur in both Kāya - dvāra and Vacī-dvāra, but because they predominantly occur physically, they are called the 3 Kāya-kammas or 3 Bodily Misconducts (Kāya-duccarita).
(b) Vacī-kamma (4) - Vocal actions
1. Musāvādā - Telling lies.
2. Pisuṇavācā - Slandering/backbiting.
3. Pharusavācā - Speaking harsh words.
4. Samphappalāpā - Frivolous chatter.
These 4 occur in both Kāya - dvāra and Vacī-dvāra, but because they predominantly occur vocally, they are called the 4 Vacī-kammas or 4 Vocal Misconducts (Vacī-duccarita).
(c) Mano-kamma (3) - Mental actions
1. Abhijjhā - Covetousness (Lobha).
2. Byāpāda - Ill-will/wishing harm (Dosa).
3. Micchādiṭṭhi - Wrong view (Diṭṭhi/Moha).
These 3 occur in all three doors, but because they predominantly occur in the mind-door, they are called the 3 Mano-kammas or 3 Mental Misconducts (Mano-duccarita).
These (10) are collectively called Akusala Kammapatha (Paths of unwholesome action).
Analyzing the Roots
Pāṇātipāta, Byāpāda, and Pharusavācā are rooted in Dosa. Adinnādāna, Kāmesu micchācāra, and
Abhijjhā are rooted in Lobha. Musāvāda, Pisuṇavācā, and Samphappalāpā can be rooted in either Lobha or Dosa.
(b) Mahā-kusala Kamma (8)
The 8 Mahā - kusala kammas comprise:
(a) Kāya - sucarita (3) - Bodily good conduct
(b) Vacī - sucarita (4) - Vocal good conduct
(c) Mano - sucarita (3) - Mental good conduct, making (10).
For (a) and (b), just add "Veramaṇī". E.g., Pāṇātipātā Veramaṇī - Abstaining from killing.
(c) Mano-kamma (3)
1. Anabhijjhā - Non-covetousness (Alobha).
2. Abyāpāda - Goodwill (Adosa).
3. Sammādiṭṭhi - Right view (Amoha).
These 10 are called the 10 Sucaritas (Good conduct) or the 10 Kusala Kammapatha (Paths of wholesome action).
Kamma
According to "Cetanāhaṃ bhikkhave kammaṃ vadāmi", most people know only Cetanā as kamma. However, the Aṭṭhasālinī commentary indicates Mano-kammas can also be called kamma, so kamma can be considered as (7) factors.
The ultimate reality of Kāya - kamma and Vacī-kamma is Cetanā. The ultimate reality of Mano-kamma is Lobha, Dosa, Moha, Alobha, Adosa, Amoha.
Puññakiriya-vatthu (10) - Bases of Meritorious Action
There are 10 bases for merit performed with the 8 Mahā-kusala cittas:
1. Dāna - Giving/charity.
2. Sīla - Morality/observing precepts.
3. Bhāvanā - Mental culture/meditation.
4. Apacāyana - Paying reverence/respect.
5. Veyyāvacca - Rendering services.
6. Pattidāna - Transference of merit.
7. Pattānumodanā - Rejoicing in others' merit (Sādhu).
8. Dhammassavana - Listening to the Dhamma.
9. Dhammadesanā - Teaching the Dhamma.
10. Diṭṭhujukamma - Straightening one's views.
These 10 can be subsumed under the 3 categories of Dāna, Sīla, and Bhāvanā:
1. Pattidāna and Pattānumodanā are included in Dāna because they share the opposite characteristics of Issā and Macchariya.
2. Apacāyana and Veyyāvacca are included in Sīla because they are Cāritta-sīla (prescriptive morality).
3. Dhammassavana, Dhammadesanā, and Diṭṭhujukamma are included in Bhāvanā because they develop wholesome qualities.
Result-Yielding Places for Kāma Kusala and Akusala
1. The 11 Akusala kammas (excluding Uddhacca)
yield rebirth results in the 4 Apāya realms.
During the course of life (Pavatti), they yield results in the 4 Apāyas, 7 Kāma-sugatis,
and the 15 Rūpa realms (excluding Asaññasatta).
2. The 8 Mahā - kusala kammas
yield rebirth results in the 7 Kāma - sugati realms.
During the course of life, they yield results in the 7 Kāma-sugati, 4 Apāya,
and 15 Rūpa realms (excluding Asaññasatta).
Differences in Ukkaṭṭha (Superior) and Omaka (Inferior) Results
1. Doing a wholesome deed associated with wisdom = Tihetuka Kusala.
2. Doing it without wisdom = Dvihetuka Kusala.
3. If either of these is preceded and followed
by wholesome states, it is Ukkaṭṭha Kusala.
If surrounded by unwholesome states, it is Omaka Kusala.
Thus, Mahā - kusala is divided into 4 types:
1. Ñāṇasampayutta Ukkaṭṭha Kusala yields
rebirth in the 7 Kāma - sugatis as the 4 Mahā-vipāka Ñāṇasampayutta Paṭisandhis.
In life, it yields results in 7 Kāma - sugatis, 4 Apāyas,
and 15 Rūpa realms.
2. Ñāṇasampayutta Omaka Kusala and
3. Ñāṇavippayutta Ukkaṭṭha Kusala
yield rebirth in the 7 Kāma - sugatis as the 4 Mahā-vipāka Ñāṇavippayutta Paṭisandhis.
In life, they yield results in 7 Kāma - sugatis, 4 Apāyas,
and 15 Rūpa realms.
4. Ñāṇavippayutta Omaka Kusala yields
rebirth in the Human realm and Vinipātika Asura realm
as Ahetuka Kusala - vipāka Upekkhā Santīraṇa. In life, it yields results in 7 Kāma-sugatis, 4 Apāyas,
and 15 Rūpa realms.
(c) Rūpāvacara Kamma (5)
Rūpāvacara kammas occur only in the mind - door, hence they are purely Mano-kamma.
Result-Yielding Places for Rūpāvacara Kamma
Among the cittas associated with Rūpāvacara jhāna, there are the 4 Adhipati (Predominant) factors: Chanda, Vīriya, Citta, and Vīmaṃsa. If the predominant factor is weak, it is Hīna/Paritta Jhāna.
If moderate, it is Majjhima Jhāna.
If intense/superior, it is Paṇīta Jhāna.
1. Hīna First Jhāna Kusala yields First Jhāna Vipāka in Brahmapārisajjā.
2. Majjhima First Jhāna Kusala yields First Jhāna Vipāka in Brahmapurohitā.
3. Paṇīta First Jhāna Kusala yields First Jhāna Vipāka in Mahābrahmā.
1. Hīna Second/Third Jhāna Kusala yields Second/Third Vipāka in Parittābhā.
2. Majjhima Second/Third Jhāna Kusala yields Second/Third Vipāka in Appamāṇābhā.
3. Paṇīta Second/Third Jhāna Kusala yields Second/Third Vipāka in Ābhassarā.
1. Hīna Fourth Jhāna Kusala yields Fourth Vipāka in Parittasubhā.
2. Majjhima Fourth Jhāna Kusala yields Fourth Vipāka in Appamāṇasubhā.
3. Paṇīta Fourth Jhāna Kusala yields Fourth Vipāka in Subhakiṇhā.
Ordinary Fifth Jhāna Kusala yields Fifth Vipāka in Vehapphala.
Yields Jīvita - navaka in Asaññasatta.
Predominant in Saddhā yields Fifth Vipāka in Avihā.
Predominant in Vīriya yields in Atappā.
Predominant in Sati yields in Sudassā.
Predominant in Samādhi yields in Sudassī.
Predominant in Paññā yields in Akaniṭṭhā.
(d) Arūpāvacara Kamma (4)
Arūpāvacara kammas occur only in the mind - door, hence they are purely Mano-kamma.
Ākā Kusala yields Ākā Vipāka in Ākā realm.
Viññā Kusala yields Viññā Vipāka in Viññā realm.
Ākiñ Kusala yields Ākiñ Vipāka in Ākiñ realm.
Neva Kusala yields Neva Vipāka in Neva realm.
Exercise Questions
1. Enumerate the Kāma - sugati Paṭisandhi cittas.
2. List in both Pali and your native language the first 5 types of individuals who suffer from defects due to Ahetuka Kusala-vipāka Paṭisandhi in the human realm.
3. Answer with definitions the 4 kinds of Kamma divided by the order of priority.
4. Are the 10 Kusala Kammapatha and 10 Puññakiriya-vatthu exactly the same? Explain.
5. Comprehensively list the realities worthy of being called Kamma.
6. State precisely the Mahā - kusala kamma that yields the Ahetuka Kusala-vipāka Paṭisandhi in the human realm.
7. Explain comprehensively the causal kamma that leads one to the 5 Suddhāvāsa realms.
Maraṇuppatti-catukka
There are 4 ways beings meet their end in a single lifetime:
1. Āyukkhaya - Death due to the exhaustion of lifespan.
(Like a lamp dying because the wick is exhausted).
2. Kimmakkhaya - Death due to the exhaustion of Kamma.
(Like a lamp dying because the oil is exhausted).
3. Ubhayakkhaya - Death due to the exhaustion of both lifespan and kamma.
(Like a lamp dying because both wick and oil are exhausted).
4. Upacchedaka - Death due to the intervention of a destructive kamma.
(Like a lamp dying due to a gust of wind, etc.).
For anyone dying by these 4 modes, during the near-death (Maraṇāsanna) period, the Maraṇāsanna-javana will grasp one of three objects: Kamma, Kamma-nimitta, or Gati-nimitta. Following the end of the Maraṇāsanna Vīthi, the Cuti citta occurs, resulting in death.
1. Kamma - ārammaṇa - A past wholesome or unwholesome kamma performed in this or previous lives, appearing at the Mano-dvāra.
2. Kamma - nimitta-ārammaṇa - Objects experienced when the kamma was committed (e.g., giving alms, slaughtering animals) and objects presented near death, appearing as past or present objects at the 6 doors.
3. Gati - nimitta - The imagery of the new existence to be reached (e.g., mother's womb, a black dog, devas), appearing as a present object at the 6 doors.
Maraṇāsanna Vīthis
The near - death process can occur at any of the 6 doors.
1. Vīthi where Cuti occurs after Tadārammaṇa.
2. Vīthi where Bhavaṅga occurs after Tadārammaṇa, then Cuti.
3. Vīthi where Cuti occurs directly after Javana.
4. Vīthi where Bhavaṅga occurs after Javana, then Cuti.
Pañca-dvāra Maraṇāsanna Vīthi (e.g., Cakkhu-dvārika)
1. Tī - Na - Da - Pa - Ca - Saṃ - Ṇa - Vu - Ja - Ja - Ja - Ja - Ja - Ruṃ - Ruṃ - Cuti - Paṭisandhi
2. Tī - Na - Da - Pa - Ca - Saṃ - Ṇa - Vu - Ja - Ja - Ja - Ja - Ja - Ruṃ - Ruṃ - Bha - Cuti - Paṭisandhi
3. Tī - Na - Da - Pa - Ca - Saṃ - Ṇa - Vu - Ja - Ja - Ja - Ja - Ja - Cuti - Paṭisandhi
4. Tī - Na - Da - Pa - Ca - Saṃ - Ṇa - Vu - Ja - Ja - Ja - Ja - Ja - Bha - Cuti - Paṭisandhi
Mano-dvāra Maraṇāsanna Vīthi
1. Na - Da - Ma - Ja - Ja - Ja - Ja - Ja - Ruṃ - Ruṃ - Cuti - Paṭisandhi
2. Na - Da - Ma - Ja - Ja - Ja - Ja - Ja - Ruṃ - Ruṃ - Bha - Cuti - Paṭisandhi
3. Na - Da - Ma - Ja - Ja - Ja - Ja - Ja - Cuti - Paṭisandhi
4. Na - Da - Ma - Ja - Ja - Ja - Ja - Ja - Bha - Cuti - Paṭisandhi
Special Note
Because it is the near - death time and the javana force is weak, the Javanas do not occur 7 times, but only 5 times. Following Cuti, Paṭisandhi arises immediately without any interval; it is an Anantara condition. However, because Cuti and Paṭisandhi belong to different existences, their objects are not identical. The Cuti citta takes the Kamma, Kamma-nimitta, or Gati-nimitta obtained by the Maraṇāsanna-javana of its own preceding life. The Paṭisandhi citta takes the Kamma, Kamma-nimitta, or Gati-nimitta obtained by the Maraṇāsanna-javana of this immediate past life.
How the New Paṭisandhi Citta Arises
The Paṭisandhi citta at the start of an existence is not created by a Creator. For anyone who is not yet an Arahant, Avijjā (ignorance) and Taṇhā (craving) still remain. Thus, for the new life:
1. Cloaked by Avijjā,
2. Rooted in Taṇhā,
3. The Saṅkhāra (Kamma Cetanā) produces the Paṭisandhi Vipāka citta. That Paṭisandhi citta takes as its object the unceased Kamma, Kamma-nimitta, or Gati-nimitta provided by the immediate past life's Maraṇāsanna-javana.
This is how the Paṭisandhi citta arises at the beginning of an existence.
Things to Remember
When transitioning from Cuti to Paṭisandhi, the Cuti citta itself does not transform into the Paṭisandhi citta. Holding such a view constitutes Sassata-diṭṭhi (Eternalism).
Also, assuming that the Paṭisandhi citta arises entirely independently without any connection to the past Cuti is incorrect; holding such a view constitutes Uccheda-diṭṭhi (Annihilationism).
The truth is — the new Paṭisandhi citta
cannot arise until the past Cuti citta ceases. Thus, Paṭisandhi is not independent of Cuti. Because Cuti ceases, Paṭisandhi gets the opportunity to arise. Understanding it this way frees one from both Sassata-diṭṭhi and Uccheda-diṭṭhi.
Paṭisandhis Occurring After Specific Cutis
1. After Ākāsānañcāyatana Cuti, 8 Paṭisandhis can occur:
Kāma Tihetuka 4, Arūpa Paṭi 4 = (8).
2. After Viññāṇañcāyatana Cuti, 7 Paṭisandhis can occur:
Kāma Tihetuka 4, Arūpa Paṭi 3 (excluding Ākāsa).
3. After Ākiñcaññāyatana Cuti, 6 Paṭisandhis can occur:
Kāma Tihetuka 4, Arūpa Paṭi 2 (excluding Ākāsa, Viññāṇa).
4. After Nevasaññānāsaññāyatana Cuti, 5 Paṭisandhis can occur:
Kāma Tihetuka 4, Neva Paṭi 1 = (5).
5. After the 5 Rūpa Cutis, 17 Paṭisandhis can occur:
Kāma Dvihetuka & Tihetuka Paṭi 8, Mahaggata Paṭi 9.
6. After Asaññasatta Rūpa Cuti, 8 Paṭisandhis can occur:
Kāma Dvihetuka & Tihetuka Paṭi (8).
7. After Ahetuka Cuti 2 and Dvihetuka Cuti 4, 10 Paṭisandhis can occur:
Kāma Paṭisandhi (10) types.
8. After Kāma Tihetuka Cuti, 20 Paṭisandhis can occur:
Paṭisandhi cittas 19, Rūpa Jīvita - navaka Rūpa Paṭi 1.
How the Wheel of Nāma Saṃsāra Revolves
Just as the Cuti from a past life is followed by the arising of Paṭisandhi, which is then continuously followed by Vīthi cittas and Bhavaṅga cittas until the final Cuti citta occurs, similarly, as long as one does not become an Arahant, the cycle of Paṭisandhis and Bhavaṅgas will continually revolve in subsequent existences.
How the Wheel of Nāma Saṃsāra is Severed
During the time of the Buddha's dispensation (Sāsanā), by cultivating Sīla (Morality), Samādhi (Concentration), and Paññā (Wisdom), and using Vipassanā Paññā (Insight Wisdom) to cut off the roots of Avijjā and Taṇhā which sustain saṃsāra,
the Paṭisandhi citta will no longer arise immediately after the Cuti of an Arahant. The continuity of existence is completely severed. This is what is meant by "the wheel of Nāma Saṃsāra is severed."
Exercise Questions
1. Explain clearly with examples the types of death beings undergo.
2. Explain why Maraṇāsanna Javanas occur only 5 times in a Maraṇāsanna Vīthi.
3. Explain whether the objects of the Cuti at the end of the old life and the Paṭisandhi at the beginning of the new life can be identical.
4. Comprehensively list the Maraṇāsanna Vīthis where the Cuti citta falls at the end of the Vīthi cittas.
5. Explain how Nāma Saṃsāra is severed.