Footnotes

Proximity and Repetition, where also the process of enlightenment is dealt with. One has to remember that mind-element, mano-dhātu, includes the adverting-consciousness and the receiving-consciousness, and that mind-consciousness-element includes all cittas other than those included in mind-element and the sense-cognitions.

Nyāṇamoli.

§§3-4.

Cira means long, and kāla means time.

world”, Bangkok; DSSF.

Discourse, 26. The teachings as compiled (not yet written) literature are thus enumerated in the scriptures as nine divisions, for example in the “Middle Length Sayings” I, no. 22.

of the Buddha which has been heard.

of the teachings, namely: the Vinaya, Suttanta and Abhidhamma. When the teachings are classified as nine divisions, the Vinaya is in a section of the Sutta. The “Atthasālinī” mentions the “Sutta-Vibhaṅga” and “Parivāra” in the section on Sutta, which belong to the Vinaya.

twelve.

Piṭaka as “The Book of the Discipline”: “Suttavibhaṅga” comprising “Mahāvibhaṅga” and “Bhikkhunīvibhaṅga” (Vol. I-III), “Mahā-vagga” (Vol. IV), “Cullavagga” (Vol.V) and “Parivāra” (Vol.VI).

has been translated as ‘The Inception of Discipline and the Vinaya Nidāna’, P.T.S.

translations of the P.T.S. “The Dialogues of the Buddha” have been edited in three volumes.

edited in different volumes, but not all of them have been translated into English.

English edition.

one volume together with the translation of its commentary “The Illustrator of Ultimate Meaning.”

been translated into English.

translated into English as I mentioned, but the commentary to the “Sutta Nipāta” has not been translated.

(two volumes), the “Itivuttaka” commentary (two volumes), the commentary to the “Vimānavatthu”, “Vimāna Stories,” the commentary to the “Petavatthu”, “Peta Stories,” the commentary to the “Therīgāthā”, “Commentary on the Verses of the Therīs.”

Stories”, parts of the commentary have been added.

English.

There is also a “Guide to Conditional Relations”, explaining part of the “Paṭṭhāna”, by U Narada, Myanmar.

translated into English, with the title of “Debates Commentary”.

stayed in the “Great Monastery” of Anurādhapura, in Sri Lanka.

monk who has been ordained for at least ten years.

another one by T.W. Rhys Davids.

and one edition as translated by Pe Maung Tin, P.T.S.

the P.T.S. under the title of “Compendium of Philosophy”, and by Ven. Nārada, Colombo, under the title of “A Manual of Abhidhamma”. It has also been translated by the Venerable Bhikkhu Bodhi as “A Comprehensive Manual of Abhidhamma”. Moreover, it has been translated together with its commentary as “Summary of the Topics of Abhidhamma” and “Exposition of the Topics of Abhidhamma”, by R.P. Wijeratne and Rupert Gethin.

the 8th and the 12th century A.D.

Rupert Gethin, see footnote 29.

translated as “The Guide,” P.T.S. and the “Peṭakopadesa” which has been translated as “Piṭaka Disclosure” by Ven. Ñāṇamoli. They are compilations of a school, which, according to tradition, traced its descent to Mahā-Kaccana, one of the great disciples of the Buddha. Dhammapāla has written a commentary on the “Nettippakaraṇa”, probably late fifth century A.D.

Sutta.

(“Itivuttaka”), The Threes, Ch V, no. 3. Tathāgata is an epithet of the Buddha.

(supramundane consciousness), which realize the lokuttara dhamma that is nibbāna. There are four stages of enlightenment and for each of those there are two types of lokuttara citta, path-consciousness and fruition-consciousness. This will be explained later on.

satipaṭṭhāna, right understanding of realities, in order to become an arahat.

and could teach the truth to others.

citta, experiencing nibbāna and eradicating defilements. It is accompanied by wisdom, paññā, which is called magga-ñāṇa.

field of wisdom, such as comprehension of deeds (kamma) which bring their appropriate results, comprehension of the elements, the khandhas (mental and physical phenomena), the āyatanas (sense-fields), comprehension of the inclinations of other beings, remembrance of his former lives, knowledge of the passing away and rebirth of other beings, the destruction of defilements. (“Middle Length Sayings” I, no. 12, The Greater Discourse on the Lion’s Roar).

behaviour which is not pleasing, such as speaking fast or running, accumulated in the past. Such conduct is not motivated by akusala citta, unwholesome consciousness, since they have eradicated all defilements.

of the Superman.

I, Division of Human Types by One, 28, 29. Pacceka is derived from the Pāli paṭi eka, by himself. Eka means alone.

doctrine. In this context dhamma means everything which is real, reality.

Sutta, Ch V, 144.

superior, highest, and attha, which is “meaning.” Paramattha dhammas are realities in the highest or ultimate sense.

“higher Dhamma,” Dhamma in detail. It deals with ultimate or absolute realities, different from conventional truth. Ultimate reality or paramattha dhamma can also be called “abhidhamma”.

sense-faculty. The cakkhu pasāda rūpa is able to receive the impingement of colour.

III, Nikkhepa-kaṇḍaṃ, The Deposition, Part II, 1309, 1310.

will be explained later on.

II, Material Form, Ch I, §595.

are kamma, citta, temperature or nutrition.

derived rūpas, upādāya rūpas, because the latter cannot arise without the four principle rūpas.

Sa in Pāli means with, and bhāva means nature. There are also asabhāva rūpas, which, though classified among the 28 kinds of rūpa, are not separate rūpas with their own nature, but special qualities connected with other rūpas. They will be explained later on.

nature.

VII. Vāna means weaving or craving. Ni is a particle meaning negation. Another etymology: vā is blowing. Nibbāna is blowing out, extinction.

vedanākkhandha (feeling), saññākkhandha (remembrance or perception), saṅkhārakkhandha, including all cetasikas except feeling and saññā, and viññāṇakkhandha, including all cittas.

for rebirth. When all defilements have been eradicated, there is the end of the cycle of birth and death, and then the khandhas do not arise again.

VII, and its commentary.

khandhas, and sesa means remaining. “A” (becoming “an” before a vocal) indicates a negation.

Sutta.

they are not worth clinging to, they are dukkha. The person who has realized dukkha when he is about to attain nibbāna becomes emancipated by desirelessness.

Treatise on Liberation, third recitation section, 65-66.

Division, 39.

together or compose.

what has been put together, has been composed.

III, Part I, Ch III, the Short Intermediate Set of Pairs, 1085. Saṅkhāra dhamma and saṅkhata dhamma refer to the same realities, but these different terms have been used to explain more clearly the nature of conditioned dhammas. Saṅkhāra dhamma refers to dhamma which depends on other dhammas which condition its arising, whereas saṅkhata dhamma refers to dhamma which has been conditioned to arise and then falls away.

The Purified, no. 4. Not translated into English. See also “Dhammapada” (“Minor Anthologies”), vs. 277-280.

Sayings on the Faculties, Ch V, §3, Learner.

Vakkali.

Uposatha Sutta.

Treatise I, On Knowledge, Ch I, section 1, 18.

Sayings” I, Book of the Threes, Ch 5, §47.

associated in meaning with “loko,” the world. See for example “Kindred Sayings” IV, Second Fifty, Ch 3, §89.

world. The cittas that experience nibbāna when enlightenment is attained are lokuttara cittas. This will be explained further on.

1-32.

Appendix II and Book III, Part I, Ch III, §1086.

which also experience the object, but citta is the leader in cognizing the object.

Pasūra Sutta, No. 319.

Dhammas.

of Discrimination”, the “Saddhammappakāsinī”, regarding the ‘Treatise on Breathing’, section 4, “What are the thirty-two kinds of knowledge in mindful workers,” stating that each citta, even akusala citta, can be called paṇḍaram. As to the bhavanga-citta that is called “luminous”, phabassaraṃ, the “Atthasālinī” refers to the “Gradual Sayings” I,10: "Bhikkhus, the mind is luminous (pabhassara), but it is corrupted by adventitious corruptions.” The bhavanga-citta which is vipākacitta is not involved in outward objects and hence akusala cetasikas do not accompany it. Here it is obvious that the citta is luminous and pure. But also when it is accompanied by defilements, the citta itself is different from the defilements, its nature is pure, pandaraṃ. The “Atthasālinī”, in the same section, states: "Though immoral, it is called 'clear' (pandaraṃ) because it issues : just as a tributary of the Ganges is like the Ganges and a tributary of the Godhāvarī is like the Godhāvarī." Even when citta is accompanied by defilements, it does not lose its natural purity, just as the water of a tributary is like the water of the main river. Citta just clearly knows an object.

arise in processes, and each citta in that process performs its own function. This will be explained later on.

non-forgetful of what is wholesome. There are different levels of sati. Sati of satipaṭṭhāna is non-forgetful, mindful of the characteristics of nāma and rūpa.

are vatthus for the sense-cognitions and the heart-base is vatthu for all the other cittas. Vatthu is not identical with āyatana, which comprises both nāma and rūpa.

of the body. The other factors are kamma, temperature and nutrition. Citta produces groups of rūpas, consisting of the eight inseparable rūpas, and groups which have in addition other types of rūpa.

Lokuttara cittas experience nibbāna. Cittas other than lokuttara cittas are mundane. This will be explained in Ch 23.

mahā-kusala cittas.

cinati is used, which means heaped up, accumulated.

cause nor result. This will be explained further on.

associations with the word citta and they represent the different aspects of citta.

which are, in the case of non-arahats, kusala cittas or akusala cittas. This will be explained later on.

are, in the case of non-arahats, usually seven javana cittas which are kusala cittas or akusala cittas, arising and falling away in succession.

result. He has reached the end of rebirth. He has no kusala cittas or akusala cittas.

which impinges on the sense-base, but it is affected or stirred by it, since within an infinitesimally short time vīthi-cittas will arise.

but the inclinations to akusala and kusala are accumulated; the accumulated inclinations are the condition for the arising again, later on, of akusala citta and kusala citta.

āvajjana means adverting.

mind-door is nāma.

some texts as “apperception.”

development of the Eightfold Path, without right understanding of nāma and rūpa. Then there will be no eradication of defilements, no end to the cycle of birth and death.

full course, as will be explained later on.

the arising of the next citta.

one citta is akusala vipākacitta.

object, which was experienced by the last javana-cittas of the previous life.

its full course with two tadālambana-cittas.

sense organs that can receive the impingement of the relevant sense objects.

vīthi-citta. It does not experience the object, which is experienced by the cittas of the mind-door process. Since it precedes the mind-door adverting-consciousness, it is merely the doorway, the means through which the vīthi-cittas of the mind-door process can experience the object.

means action or occupation. Kiriyacitta performs a function. It is translated as “functional,” or it is translated as “inoperative,” because it does not produce any result. It is neither kusala nor akusala and it is not vipāka.

Triplets, 1025-1027) dhammas are classified as low, medium and exalted. The “Atthasālinī” (I, Book I, Part I, 45,) explains that “mean” is applied to akusala dhammas, that medium, existing midway between low and exalted, is applied to the remaining dhammas of the three planes of citta (of the sense sphere, rūpa-jhānacittas, arūpa-jhānacittas), and “exalted” to the lokuttara dhammas.

vīmaṃsā, investigation of the Dhamma, can be accompanying predominant factors and these can be of a lesser degree, medium or superior (see “Visuddhimagga”, I, 33). Moreover, citta accompanied by at least two roots can be a predominant factor.

speech, wrong action and wrong livelihood. Abstention from wrong livelihood is abstention from wrong speech and wrong action pertaining to one’s livelihood.

citta. Rūpa originated by kamma cannot survive after death.

arūpa-jhāna, immaterial jhāna. These arise in planes where there is no rūpa.

arising moment; it can only produce another rūpa at the moment of its presence.

jhāna, and thus, there are five types of vipākacittas that are results. There are four stages of arūpa jhāna and thus, there are four types of vipākacittas that are results.

attachment, two types rooted in dosa, aversion, and two types rooted in ignorance.

indifferent feeling; four are associated with wisdom, four are without wisdom; four are not induced and four are induced. The kāmāvacara kiriyacittas are classified in the same way. See Appendix I to Citta.

performs the function of investigating in a sense-door process, but this type of citta can also perform the function of rebirth-consciousness. In the latter case, it is still called investigating-consciousness since it is the same type of citta as that arising in a sense-door process.

results of the eight types of mahā-kusala citta; they are accompanied by pleasant feeling or indifferent feeling, accompanied by wisdom or unaccompanied by wisdom, arising without being induced, or being induced. These details will be explained further on.

there are, after the javana-cittas, conditions for kamma to produce vipākacittas which “hang on” to the object experienced during that process.

mind-door process and it performs the function of determining, votthapana, in the sense-door process.

investigation in a sense-door process when the object is very pleasant. It can also perform the function of retention or registering.

between citta and cito, which means accumulated.

revolving in the cycle of birth and death. They condition birth in a new existence; they condition seeing, hearing, smelling, tasting and the experience of tangible object. These experiences (vipāka) are the condition again for the cycle of defilements.

cetanā, volition or intention. Although at the moment of kusala citta there is no ignorance with the citta, ignorance can still condition kusala kamma. So long as ignorance has not been eradicated, one has to continue in the cycle of birth and death, performing both good deeds and evil deeds that bring results. Only the arahat who has eradicated ignorance is freed from the cycle. He does not perform kusala kamma nor akusala kamma, deeds that bring results.

Suttanta method or the Abhidhamma method. The Buddha preached the Suttas to people with different accumulations and he used conventional terms so that they could understand his teaching more easily. The explanation according to the Abhidhamma method is by way of paramattha dhammas, ultimate realities.

deeds. At another moment one may, with attachment, take delight in one’s own good deed and take one’s attachment for confidence. Or, one may take attachment to a teacher for confidence that is wholesome.

deals with all the conditions for the phenomena that arise.

on in this chapter.

“Mindfulness of Feeling,” “Mindfulness of Dhammas.”

Third Fifty, Ch XIV, §3.

highest.

comprised in saṅkhārakkhandha, the khandha of formations or activities.

accompany cittas of three jātis. Further on, the term sobhana will be explained more in detail.

as kusala or akusala.

mahā-vipākacittas, 8 mahā-kiriyacittas (of the arahat). Also included are the ahetuka vipākacittas that are the ten sense-cognitions (two pairs), 2 receiving-consciousnesses and 3 investigating-consciousnesses, the ahetuka kiriyacittas that are the sense-door adverting-consciousness, the mind-door adverting-consciousness and the smile-producing-consciousness of the arahat.

rūpāvacara kusala citta, vipākacitta and kiriyacitta.

arūpāvacara kusala citta, vipākacitta and kiriyacitta.

are the path-consciousness, magga-citta, and its result, the fruition-consciousness, phala-citta.

rūpa-jhāna and rebirth in an arūpa-brahma plane is the result of arūpa-jhāna.

cannot be objects of clinging.

petas (ghosts) and the plane of asuras (demons).

circle of world-sphere mountains encloses the ocean. In the centre of the ocean is Mount Sineru or Mount Meru. The Southern continent of Jambudīpa, Rose-Apple Land, is the known inhabited world. Sometimes Jambudīpa refers to India.

Analysis,” Ch 18, 6, Age limit.

and for some it is of five stages. Jhāna factors are successively abandoned as higher stages of jhāna are reached. For those who have abandoned the two factors of applied thinking and sustained thinking at the second stage there are only four stages of jhāna. For those who have abandoned only the factor of applied thinking and not the factor of sustained thinking at the second stage, there are five stages of jhāna.

the condition for them to be reborn without nāma.

in succession for a long period of time. That is why jhānacitta is called sublime because of its duration. During the attainment of jhāna there is no bodily suffering. The jhānacitta is sublime because of its fruition; it can cause rebirth in rūpa-brahma planes and arūpa-brahma planes.

eradicates defilements, the conditions for rebirth.

pleasant feeling, unpleasant feeling and indifferent feeling. It can be classified by way of contact through the six doorways, and by other ways.

This will be explained later on.

second type of moha-mūla-citta is called uddhacca-sampayutta and in this way it is differentiated from the first type.

are kusala cittas or akusala cittas in the case of the non-arahat.

jhāna factors as the fifth rūpa-jhānacitta. This will be explained further in the section on Samatha.

cittas of the sense sphere, kāmāvacara kusala cittas. Mahā-kiriyacittas and mahā-vipākacittas are also cittas of the sense sphere, accompanied by beautiful roots, sobhana hetus.

kindness, amoha is paññā.

which can produce result, and thus, kiriyacittas perform the function of javana.

hetus or it can be ahetuka, without hetus.

āhāra-paccaya. In the case of āhāra-paccaya, the conditioning dhamma maintains the existence of and supports the growth of the conditioned dhamma. See Appendix to Cetasika, under phassa.

kusala citta is taken into account, akusala citta is taken as “other,” and vice versa.

body, being the support of feeling, represents the vessel; feeling, being the thing enjoyed, represents the food; recognition (saññā), being the means by which one savours the feeling, represents the seasoning; formations, as putting things together, represents the cook; consciousness, being the one who enjoys (it all), represents the one who eats”.

the dying-consciousness are, in one lifespan, the same type of vipākacitta, result of the same kamma.

in this book.

similar to “Kindred Sayings” III, Khandhāvagga, First Fifty, §33.

Connected Discourses of the Buddha”.

Dhammas II.

and the stream of bhavanga-cittas is arrested.

of dhammas.

citta-caraṇa, citta which is called caraṇa, travelling. The Commentary to this passage adds that the artists went about, that they were travelling, exhibiting their work of art.

Citta is the source of good and bad actions which are performed and which will bring different results.

can also represent defilements and all that is dukkha.

absolute, or fundamental realities.

consciousness which cognizes an object; seeing, for example cognizes colour. There is one citta at a time and it is accompanied by several cetasikas, mental factors, each performing its own function. Rūpa (physical phenomenon, materiality, matter), does not know anything.

Rūpa: physical phenomena.

hardness or softness. It can be experienced through touch.

Abhidhamma, ascribed to Anuruddha and composed sometime between the 8th and 12th centuries A.D. It has been translated into English and published by the P.T.S. under the title of “Compendium of Philosophy”, by Ven. Nārada, Colombo, under the title of “A Manual of Abhidhamma”, and by Bhikkhu Bodhi as “A Comprehensive Manual of Abhidhamma”. Moreover, it has been translated together with its commentary as “Summary of the Topics of Abhidhamma” and “Exposition of the Topics of Abhidhamma”, by R.P. Wijeratne and Rupert Gethin.

Buddha.

(materiality), vedanā (feeling), saññā (perception, memory), saṅkhāra (all other mental factors) and viññāna (citta or consciousness).

object-base, ear-base, sound-base, nose-base, odour-base, tongue-base, flavour-base, body-base, tangible-data-base (includes hardness, softness, heat, etc.), mind-base, dhammāyatana. Mind-base, manāyatana, includes all cittas. Dhammāyatana includes cteasikas, subtle rūpas and nibbāna, which are experienced through the mind-door.

each sense-door. For the eye-door these are: eye element, visible object element, seeing consciousness element. The other five doors are ear, nose tongue, body and mind. (See “Visuddhimagga” XV,17)

citta.

aversion. Kusala citta, citta that is wholesome or skilful.

doors arise in a process of cittas; they are vīthi-cittas. Visible object is not only experienced by seeing-consciousness, but also by other cittas arising within a process. See appendix.

Bhavanga-cittas arise in between the processes of cittas. They do not experience the objects that impinge on the five sense-doors and the mind-door. They experience the same object as the rebirth-consciousness, the first citta in life. See appendix.

sixteen are subtle. The gross rūpas are the five sense organs and the sense objects that can be experienced through eyes, ears, nose, and tongue, and three rūpas that can be experienced through the bodysense, namely, solidity, temperature, and motion. Subtle rūpas include, for example, cohesion and nutritive essence

the javana-cittas arise in the sense-door processes and in the mind-door process, and they “run through the object.” There are usually seven javana-cittas in a process of cittas, and these are kusala or akusala in the case of non-arahats. Arahats do not have kusala cittas or akusala cittas; they have kiriyacittas.

Appendix.

factors), such as lobha, greed, attachment, aversion, ignorance and wrong view.

sixteen subtle rūpas, citta, cetasika, nibbāna, and concept.

rooted in unwholesome roots, akusala hetus. They are lobha-mūla-cittas, dosa-mūla-cittas (cittas rooted in aversion or hate) or moha-mūla-cittas, cittas rooted in ignorance.

origin of dukkha, the cessation of dukkha, and the way leading to the cessation of dukkha.

Psychological Ethics by P.T.S.) §1306.

which can be experienced through the bodysense.

rūpas so long as there are conditions for them. Rūpas of the body are produced by four factors: kamma, citta, temperature and nutrition.

or they can be without wrong view. When they are accompanied by wrong view there is clinging to a distorted view of reality.

are the factors of the Eightfold Path are: right understanding, right thinking, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. The development of the Eightfold Path is actually the development of right understanding of nāma and rūpa that appear at the present moment.

cetasikas except vedanā, feeling, and saññā, remembrance or perception. Paññā and all sobhana cetasikas are included in saṅkhārakkhanda and together they can become the accumulated condition for the growth of paññā, eventually leading to enlightenment.

wind are conventional terms that refer to characteristics of rūpa such as solidity, cohesion, temperature and motion or pressure.

each of which consists of at least eight rūpas.

all defilements. The sotāpanna (first stage of enlightenment) has uprooted wrong view but still has other defilements. The sakadāgāmī and anāgāmī are at the second and third stage of enlightenment, respectively. All four are called ariyan, noble.

carriage, and ñāṇa, wisdom.

comprehension. In this context, the person who develops samatha should not merely have theoretical knowledge of the difference between lobha-mūla-citta and mahā-kusala citta, but he should be able to distinguish between their characteristics when they appear.

He is not born with rebirth-consciousness accompanied by paññā, or he has committed ānantariya kamma, very serious akusala kamma that produces an immediate result at rebirth, or he has the kinds of wrong view which are of the degree of akusala kamma patha.

progress. See “Gradual Sayings”, Book of the Sixes, Ch IX, § 2 and 3.

earth or a coloured disc, which can condition calmness. If one looks at it with right concentration one can acquire a mental image of it. Kasiṇa means whole, entire. If the earth kasina is one’s meditation subject, all things can be seen as just “earth,” and it is the same in the case of the other kasinas. The image conceived in this way can be extended without limitation.

all materiality.

in samatha. These will be dealt with further on.

should be developed, namely, confidence, energy, mindfulness, concentration and understanding.

jhāna. If one is tihetuka, born with paññā, all bhavanga-cittas are accompanied by paññā.

āyatana means: sphere.

meaning: consciousness which is infinite.

is a subtle residuum not only of saññā but also of the citta and the other accompanying dhammas.

can be extended until it is boundless.

Suttas, §7, Invitation.

defilement.

to pervade.

giving up, elimination.

Sangha are all those who have attained enlightenment, be they monks or lay followers.

derived from passati, to see, to understand.

application of mindfulness, are classified under different aspects, such as the “hindrances,” the five khandhas, the āyatanas.

others (M III, 221).

step. The iddhi-pādas in vipassanā are a basis for reaching enlightenment. They are among the thirty-seven factors pertaining to enlightenment, bodhipakkhiya dhammas.

commentary to the Book of Analysis, in the section on Iddhi-pādas (II, Ch 9).

the same cetasikas occur several times, but they have been classified under different aspects and with different intensities. This shows how many qualities have to be developed so that there are conditions for the attainment of enlightenment.

paṭisandhi-citta accompanied by paññā, and thus all bhavanga-cittas are of the same type, vipākacitta which is ñāṇa-sampayutta.

lokuttara citta can be reached.

See Appendix to Citta.

from paricchindati, to mark out, limit or define.

from parigaṇhāti, to examine, take possession of or comprehend.

There are three kinds of pariññā and these will be explained further on.

Sammasana is derived from sammasati, to grasp, to know thoroughly.

following stages, which are mahā-vipassanā ñāṇa, principal insight. Udaya is rise and baya is fall.

known, ñāta pariññā, full understanding of investigation, tīraṇa pariññā, and full understanding of abandoning, pahāna pariññā. When a stage of insight has been reached, the knowledge gained at such moments should be applied. The three pariññās are degrees of paññā that applies insight knowledge by considering again and again nāma and rūpa. This will be explained more further on.

rising up and gaminī means going.

ñāṇa conforms to what precedes and to what follows. It conforms to the eight preceding kinds of insight knowledge and to the thirty-seven enlightenment factors that partake of enlightenment which will follow.

three cittas preceding gotrabhū are adaptation knowledge.

puggala, and a person who is keen is called: tikkha puggala.

one by way of repetition-condition.

āvajjana, such as is performed by the first citta arising in a sense-door process or in the mind-door process.

“Visuddhimagga”, Ch VII, 80, under Recollection of the Dhamma. The Dhamma is sandiṭṭhiko, visible here and now, and akāliko, without delay.

truth, in Pāli: yathābhūta ñāṇa dassana. Yathābhūta means: as it really is; ñāṇa means knowledge and dassana means seeing or vision.

path,“a” being a negation.

107, footnote 34. The “Visuddhimagga” states that this imperfection usually arises in someone who has developed calm and insight.

Knowledge of arising and falling away of realities should be pursued again. The person who develops insight could not realize clearly the three general characteristics of realities so long as he was disabled by the imperfections. When the imperfections have been overcome, he should pursue the Knowledge of arising and falling away of realities again in order to realize the three characteristics more clearly.

full understanding.

as “dry insight.”

phala-citta of the four stages of enlighten-ment, there are forty lokuttara cittas: five times eight lokuttara cittas when taking into account the factors of the five stages of jhāna.

acquisition, and lābhī means the person who acquires something.

still citta and cetasikas, but they are very subtle, they are present in a residual way.

are necessary. The sotāpanna and the sakadāgāmī, even if they have attained the highest stage of arūpa-jhāna, do not have the same degree of paññā as the anāgāmī and the arahat; thus, in their case paññā is not powerful enough to be able to condition cessation.

cessation has to attain all stages of rūpa-jhāna and arūpa-jhāna. In the arūpa-brahma planes there are no conditions for rūpa-jhāna. Birth in those planes is the result of arūpa-jhāna.

commitment of akusala through body or speech.

with the perfections the Buddha had to develop as a Bodhisatta, for a hundred thousand aeons and four incalculable ages. The commentary, the “Paramatthadīpanī”, states in the “Niddesa,” the explanation at the beginning, that among the requisites of enlightenment is “the development for a long time,” cira kāla bhāvanā. It adds, “the development time and again, for a long time.”

impact.

Length Sayings no. 10, the Papañcasūdanī, in “The Way of Mindfulness” by Soma Thera, B.P.S. Kandy, Sri Lanka.

mind-base, including all cittas, and the external āyatanas are the sense objects and dhammāyatana which includes: cetasikas, subtle rūpas and nibbāna.

realizes that object as impermanent, dukkha or non-self.

from rūpa, paññā knows nāma as nāma.

external āyatanas and the internal āyatanas.

Analysis, Classification of the Truths, 101.

that are common to all akusala cittas.

Buddha” I, no 2, Fruits of the Life of a Recluse, § 55). He taught that after death there is no next life but annihilation.

that there is no condition or cause for the corruption and purity of beings, that everything is predestined by fate (D. I, no 2, § 53).

Kamma literally means action, it is derived from karoti, to do.

means adverting.

adverting-consciousness, accompanied by the same cetasikas, but its function is different.

Ch VIII, 157.

The jhāna factors are explained in the section on Samatha in this book.

āyatana means: place of origin.

infinite.

non-perception. The ‘n’ stands for ‘na’, which means ‘not’.

different stages of jhāna. The object of the lokuttara jhānacitta is not a meditation subject but nibbāna.

kusala citta is taken into account, akusala citta is taken as other, and vice versa.

‘common’, ‘general’.

contact, volition and viññāṇa, in this case the rebirth-consciousness. Volition is kamma that produces rebirth, it is “food” for rebirth. Viññāṇa, rebirth-consciousness, sustains the cetasikas and the rūpa arising at rebirth.

same time.

kamma that bring their results later on. One usually thinks of kamma as a good or bad deed, but the reality of kamma is actually cetanā cetasika. Cetanā is not only akusala or kusala, but it is also vipāka and kiriya. Cetanā that is vipāka or kiriya merely coordinates the tasks of the citta and cetasikas it accompanies, and thus it is conascent kamma-condition. Cetanā that is akusala or kusala has a double task: it coordinates the tasks of the accompanying nāma dhammas and it “wills” or intends akusala or kusala.

result later on.

controlling faculty or leader. Indriyas are “leaders,” each in their own field. The rūpas that are sense organs are indriyas, they control the relevant sense-cognitions. Citta is an indriya, manindriya, it is the leader in cognizing an object. Nāmas such as feeling or paññā are indriyas, leaders, each in their own field.

jhānacitta, kiriya jhānacitta of the first stage, and eight lokuttara jhānacittas that are accompanied by the factors of the first stage of jhāna.

meant by thinking in conventional sense. Vitakka touches or strikes the object, it leads citta to the object.

train himself and practise, so that all defilements can be eradicated. The arahat is a non-learner, asekha.

sobhana citta, are compassion, karuṇā, and sympathetic joy, muditā. There are four illimitables or sublime states in all. The other two are loving-kindness, mettā, which is adosa cetasika, and equanimity, upekkhā, which is tatramajjhattatā cetasika, and these two cetasikas are classified among the sobhana cetasikas common to all sobhana cittas. As will be explained later on, the four illimitables can be developed in samatha as the subjects of calm that are the brahma-vihāras, divine abidings. They are called illimitables or boundless states, because when jhāna has been attained, they can be extended to an illimitable number of beings.

cetasika but also for indifferent feeling, upekkhā vedanā, for paññā cetasika or for viriya cetasika, and this depends on the context. See “Visuddhimagga” IV, 156-166, where the different aspects of equanimity have been explained.

compassion and muditā, sympathetic joy.

cetasikas.

desire and hate.

Kammaja means originated from or produced by kamma.

satta means being.

Elements of Earth (solidity), Water (cohesion), Fire (temperature) and Wind (motion or pressure), and in addition the rūpas of colour, odour, flavour and nutritive essence. These are the eight inseparable rūpas.

infinitesimally short moments: the moment of arising, of presence and of falling away.

there are egg-born beings, womb-born beings, moisture-born beings and beings who have a spontaneous birth.

without a distinct nature or characteristic. A certain change in the rūpas produced by citta conditions the impact between the sound base and the element of solidity produced by citta.

other rūpas only at the moments of their presence, not at their arising moment. Rūpa is too weak at its arising moment to produce another rūpa. Compared with the duration of citta, rūpa lasts 17 moments of citta. After its arising moment, it exists 15 more moments, and then there is the moment of its falling away.

then weak. It must have arisen already and then it can produce other rūpas.

and characteristic.

bodysense the 3 objects of solidity, temperature and motion can be experienced. Visaya means object.

impingement.