Footnotes
See Abhidhamma in Daily Life, Chapter 12.
Ibidem, Chapter 15.
I shall deal with sati in Chapter 26.
Expositor I, Part II, Chapter I, 65
See my Abhidhamma in Daily Life, Chapter 20
Ibidem, Chapter 19
See Dhammasangaṇi (the first book of the Abhidhamma), par 2. This book has been translated by the Pāli Text Society under the title of Buddhist Psychological Ethics.
See Introduction.
Abhidhamma in Daily Life, Chapter 17
Ibidem. It is the material support for all cittas other than the pañca-viññāṇas. There is no need to specify its exact location.
Abhidhamma in Daily Life, Chapter 13
Abhidhamma in Daily Life, Chapter 17
Bhavanga-cittas arise all through life, in between the processes of cittas
Abhidhamma in Daily Life, Chapter 15
At all the other moments of citta during the eye-door process phassa is “mind-contact”, mano-samphassa.
The phassas accompanying all the cittas other than the five sense-cognitions are called mano-samphassa.
The five sense-cognitions are vipākacittas, results of kamma. When they experience a pleasant object, they are the result of kusala kamma, a wholesome deed, and when they experience an unpleasant object, they are the result of akusala kamma, an unwholesome deed.
The five pairs of sense-cognitions, seeing, hearing, etc. One of each pair is kusala vipāka and one akusala vipāka.
See Abhidhamma in Daily Life, Chapter 22. In the development of samatha, tranquil meditation, stages of rūpa-jhāna and arūpa-jhāna can be attained by those who have accumulated the right conditions. Rūpa-jhāna, fine-material jhāna, is still dependent on materiality, whereas arūpa-jhāna, immaterial jhāna, is not dependant on materiality and thus more tranquil.
Abhidhamma in Daily Life, Chapter 9
For details about the different feelings which accompany different cittas, see Visuddhimagga XIV, 127-128, and my Appendix 1.
Feelings can be classified in several more ways. See Kindred Sayings IV, Saḷāyatana-vagga, Kindred Sayings about Feeling, par 22, where feelings are classified as hundred and eight.
See Abhidhamma in Daily Life, Chapter 2. Conditioned realities can be classified as five aggregates or khandhas: the khandha of rūpas, of feelings, of perceptions (saññā), of “formations” or “activities” (all cetasikas other than feeling and saññā) and of consciousness.
In Pāli: sañjānāti, cognizing well.
I am using the translation of the Ven. Nyanaponika, Abhidhamma Studies, page 69, BPS, Kandy, 1976
Here I use the English translation of the Visuddhimagga, XIV, 130, instead of the English text of the Atthasālinī. The commentary refers to a story in the “Udāna” (Verses of Uplift, Minor Anthologies, 68-69) about blind people who touch different parts of an elephant. Each of them interprets in his own way what an elephant is like: the person who touches the head believes that the elephant is like a pot, since he remembers what a pot is like; the person who touches the tusks believes that it is like a ploughshare, and so on. Thus, there is recognizing of a sign or label which was made before.
See Abhidhamma Studies, by the Ven. Nyanaponika, 1976, page 70, where it is explained that the making of marks and remembering is included in every act of perception.
The Visuddhimagga (XIV, 3-5) explains the difference between saññā, citta and paññā by way of a simile. Saññā is like the mere perception of a coin by a child who does not know its value. Citta is like the villager who knows its value. Paññā is like the money-changer who penetrates its true characteristics.
Abhidhamma in Daily Life, Chapter 15
Abhidhamma in Daily Life Chapter 21.
Abhidhamma in Daily Life Chapter 22
Abhidhamma in Daily Life Chapter 22
See also the Dhammasangaṇi par5. The translator of the Atthasālinī writes: four planes of existence, but meant is: the four planes of citta, namely: cittas of the sense sphere, rúpa-jhånacittas, arúpa-jhånacittas and lokuttara cittas
āyūhana which means ’striving’ or pursuing, is translated in the English text of the Atthasālinī as conation, and in the English text of the Visuddhimagga as accumulation.
Abhidhamma in Daily Life Chapter 5
Peta is translated as ’ghost’. It is a being of an unhappy plane.
Translated by Ven. Nyanaponika, in Anguttara Nikāya, An Anthology III, Wheel publication 238-240, BPS. Kandy, 1976.
The Visuddhimagga I, 17 and following, describes many aspects of sīla.
See also Abhidhamma Studies V, 3, by Ven. Nyanaponika, B.P.S. Kandy 1976.
Saṅkhāra is often translated as ’kamma-formation’.
For details see Visuddhimagga XVII, 177-182.There are three kinds of formations, abhisaṅkhāra: the formation of merit, the formation of demerit and the formation of the imperturbable, aneñjābhisaṅkhāra, which is arúpāvacāra kusala citta
The arahat has no kusala cittas nor akusala cittas, cittas which are cause, which can motivate kamma which produces result. Instead he has kiriya cittas, inoperative cittas, which do not produce result.
See also Dhammasangaṇi par11.
Pleasant feeling, sukha, is a jhāna-factor arising only in four stages of rūpa-jhāna. It supports samādhi in focusing on the meditation subject. In the highest stage of rūpa-jhāna pleasant feeling is abandoned and indifferent feeling accompanies the jhāna-citta instead.
See Abhidhamma in Daily Life Chapter 22.
In the beginning stage of calm there is still preparatory concentration (parikamma-samādhi) (Vis. IV, 31-33). When calm has reached the degree that it is approaching jhāna there is access-concentration (upacāra-samādhi). When jhāna has been attained there is at that moment samādhi which is attainment-concentration (appanā-samādhi).
Jīvitaṃ means “life”, and indriya means “controlling faculty”.
See also Dhammasangaṇi par19.
See Visuddhimagga XIV, 59
There are also two kinds of citta which are called manasikāra (Atthasālinī 133 and Visuddhimagga XIV, 152). One kind of citta which is manasikāra is the pañca-dvārāvajjana-citta (five-sense-door adverting-consciousness), the first citta of the sense-door process, which adverts to the object; it is called ’controller of the sense-door process’. The other kind of citta which is manasikāra is the mano-dvārāvajjana-citta (mind-door adverting-consciousness) which in the sense-door process fulfills the function of votthapana, determining, and which in the mind-door process adverts to the object through the mind-door. It is succeeded by the javana cittas and it is called ’controller of the javanas’.
See also Dhammasangaṇi par7 and 8.
The Visuddhimagga deals with vitakka in the section on samatha. The meditator is someone who cultivates samatha.
Vibhaṅga, Book of Analysis, 3, Analysis of the Elements, par182.
For details about the cittas accompanied by vitakka and vicāra, see par Appendix 3.
Abhidhamma in Daily Life, Chapter 22. The rūpāvacara vipākacitta is the result of the rūpāvacara kusala citta. The rūpāvacara kiriyacitta is the citta of the arahat who attains jhāna.
The factors of the eightfold Path are: right understanding (see Chapter 34), right thinking, right speech, right action and right livelihood ( for the last three see Chapter 32), right effort (see Chapter 10), right mindfulness (see Chapter 26) and right concentration (see Chapter 6). These factors perform each their specific function so that the goal can be attained: the eradication of defilements. The reader will also come across the terms insight or vipassanā and satipaṭṭhāna. The development of vipassanā, the development of satipaṭṭhāna or the development of the eightfold Path, it all amounts to the development of right understanding of nāma and rūpa, of ultimate realities. When a reality appears through one of the six doors there can be a moment of investigation of its characteristic: it can be seen as a nāma or a rūpa, not a person, not a thing. That is the beginning of understanding of its true nature of non-self. At such a moment there is also mindfulness, non-forgetfulness of the reality appearing at the present moment.
The Dhammasangaṇi does not mention adhimokkha in its list of dhammas, but it adds: “or whatever other factors there are” (par1). The Atthasālinī and the Visuddhimagga classify adhimokkha among the nine “whatsoevers” (ye vā panaka). Manasikāra is also classified among the “whatsoevers”. Manasikāra and adhimokkha are mentioned in the “Discourse on the Uninterrupted” (Middle Length Sayings III, no. 111). See Abhidhamma Studies by Ven. Nyanaponika, in Chapter 4, p. 49, and in his Appendix. B.P.S. Kandy, 1976.
When cittas are counted as 89. Cittas can be counted as 89 or 121. When they are counted as 121 the lokuttara jhānacittas accompanied by jhāna-factors of the five stages of jhāna are included.
See Dhammasangaṇi par13, and for its explanation: Atthasālinī I, Part IV, Chapter 2, 146. There are five indriyas which should be developed together. They are the “spiritual faculties” which are the following wholesome qualities: saddhā (confidence), viriya, sati, samādhi (concentration) and paññā. These faculties control or overcome the defilements which are their opposites. When indriyas have been developed to the degree that they are “unshakable”, they are “powers” or “strengths”, balas. Powers cannot be shaken by the defilements which are their opposites.
Sobhana cittas, beautiful cittas, are cittas accompanied by sobhana cetasikas. They include not only kusala cittas but also vipākacittas accompanied by sobhana cetasikas and kiriyacittas (of the arahat) accompanied by sobhana cetasikas. The sobhana cittas of the sense-sphere, kāmāvacara sobhana cittas, are: mahā-kusala cittas, mahā-vipākacittas and mahā-kiriyacittas. “Mahā” means: ”great”. Sobhana cittas also include jhānacittas and lokuttara cittas.
For details see Appendix 4.
Kindred Sayings V, Mahā-vagga, Kindred Sayings on the Limbs of Wisdom, Chapter I, par6.
See Kindred Sayings V, Kindred Sayings on the Applications of Mindfulness, Chapter I, par3,5,6.
Pīṇayati is the causative of pīṇeti which means: to gladden, please, satisfy or invigorate.
The English translation uses here: endearment.
See also Dhammasangaṇi par9.
This is in the case of the rūpāvacara cittas of the fourth stage of jhāna (of the five-fold system), which are accompanied by happy feeling, sukha, but not by pīti.
See Abhidhamma in Daily Life, Chapter 4.
See Abhidhamma in Daily Life, Chapter 8 and 9. There are eighteen types of ahetuka cittas, cittas without akusala hetus or sobhana hetus, “roots”. They are the sense-door-adverting-consciousness, the “five pairs” of sense-cognitions (seeing, hearing, etc.), two types of receiving-consciousness, three types of investigating-consciousness, the mind-door-adverting-consciousness and the smile-producing consciousness of the arahat.
Abhidhamma in Daily Life, Chapter 13.
Abhidhamma in Daily Life, Chapter 9.
See Chapter 9, Viriya.
Abhidhamma in Daily Life, Chapter 11. If the function of paṭisandhi is performed by an ahetuka vipākacitta (santīraṇa-citta accompanied by upekkhā which can be kusala vipāka or akusala vipāka), pīti does not accompany the citta.
The other jhāna-factors are: vitakka, vicāra, sukha (happy feeling) and samādhi.
See Atthasālinī II, Part VIII, Chapter I, 228, and Vis. XXI, 112. For details on cittas accompanied by pīti, see Appendix 5.
āsavas or “cankers” are a group into which defilements are classified.
Sometimes the word chanda is used in a composite word such as kāmacchanda, sensuous desire, which is one of the five hindrances. This is a form of lobha.
See Abhidhamma in Daily Life, Chapter 11.
For details about the cittas which are accompanied by chanda, see Appendix 6.
See Dhammasangaṇi par269, and Atthasālinī I, Part VII, 212,213. Citta can be a predominant factor, but not all cittas; only the cittas which are accompanied by at least two hetus and perform the function of javana can be predominant. For example, lobha-mūla-citta and kusala citta can be predominant, since they are rooted in more than one hetu, but moha-mūla-citta cannot, since it is rooted only in moha. In the field of kusala, when chanda, viriya or vīmaṃsā are not predominant, there can be firmness of kusala citta which is predominant.
The four “Roads to Success” are among the thirty seven factors pertaining to enlightenment, bodhipakkhiya dhammas, Visuddhimagga XXII, 33.
Añña means “other” and samānā means “common”, the same. The aññasamānās which arise together are of the same jāti as the citta they accompany and they all change, become “other”, as they accompany a citta of a different jāti. Akusala is “other” than kusala and kusala is “other” than akusala.
There are three akusala hetus and three sobhana (beautiful) hetus which are the opposites of the akusala hetus. A root or hetu is the foundation of the akusala citta or the sobhana citta, just as the roots are the foundation of a tree.
See Abhidhamma in Daily Life, Chapter 4, 6 and 7.
The Atthasālinī (II, 254), in its explanation of this passage of the Dhammasangaṇi, states about lack of enlightenment that it is: “not connecting them (things) with impermanence, dukkha and anattā”, and “perceiving in an unreal, distorted way”.
No penetration of the four noble Truths.
ignorance is a bias, it continually lies latent, in the sense of being firmly fixed.
In Pāli: paìipatti. The English text translates here as: right conduct.
Dhammasangaṇi, par1061.
There are two types of moha-mūla-citta: one is accompanied by doubt (vicikicchā-sampayutta) and one is accompanied by restlessness (uddhacca-sampayutta).
I have used the Thai translation, given by Ms. Sujin Boriharnwanaket, in her Abhidhamma lectures at the Saket Temple in Bangkok.
See also Dhammasangaṇi par429.
Defilements are classified into different groups and one of these are the “hindrances”, which are the following: sensuous desire, ill-will, sloth and torpor, restlessness and regret, and doubt.
See my Abhidhamma in Daily Life, Chapter IV.
See the Atthasālinī II, Book II, Chapter II, 362-367.
See also Dhammasangaṇi par389.
Māra is that which is evil, akusala, and in a wider sense: everything which is bound up with dukkha.
Certain kinds of wrong view, not every kind, are akusala kamma patha through the mind. I shall deal with these in Chapter 16.
Atthasālinī I, Part III, Chapter V, 101.
Visuddhimagga I, 75.
See my Abhidhamma in Daily Life, Chapter 14. There are usually seven cittas in a process performing the function of javana, “running through the object”.
Book of Analysis, Vibhaṅga, Chapter 17, Analysis of Small Items, par916.
In Pāli: ayoniso abhinivesa, unwise inclination, unwise adhering.
In Pāli: parāmasa, derived from parāmasati, to touch, to hold on to, to be attached or fall a victim to.
This is “clinging to rules and ritual”, sīlabbatupādāna. See Dialogues of the Buddha III, no. 24, Mystic Wonders, I, 7.
See “The Mūlapariyāya Sutta and its Commentarial Exegesis”, translated by Ven. Bhikkhu Bodhi, BPS. Kandy, 1980. In the commentary to this sutta (“The Root of Existence”, Middle Length Sayings I, no. 1), in the “Papañcasūdani”, it is explained that “the desire not to see the ariyans”, or being without regard for the ariyans, means that one does not realize the three characteristics of impermanence, dukkha and anattā; that one does not attain the Dhamma attained by the ariyans.
Confidence in what is wholesome.
Ayoniso manasikāra, unwise attention.
See Abhidhamma in Daily Life, Chapter 4.
Middle Length Sayings II, no. 60, On the Sure, 401.
Ibidem, 407, and see also Dialogues of the Buddha I, no. 2, “The Fruits of the Life of a Recluse”, 54.
Middle Length Sayings II, no. 60, 404.
See also Kindred Sayings III, Khandha-vagga, Kindred Sayings on Views, I, par5-7, and Dialogues of the Buddha I, no. 2, 52-56, and Atthasālinī I, Part III, Chapter V, 101.
Translated with its commentary by Ven. Bodhi, BPS. Kandy, 1978.
Dhammasangaṇi, par1003.
Book of Analysis par962 and Atthasālinī II, Book II, Part II, Summary, par Chapter II, 372.
Compare also Dhammasangaṇi par1116, and the explanation of it in the Atthasālinī, Book II, Summary, Chapter II, 372.
Pride is the translation of “mada”, which literally means intoxication. In par843, 844, the same list of objects is mentioned as being objects for pride (māna) and conceit. In par845 pride is defined in the same way as conceit.
Namely, its physical base, which is the heart-base. The rūpa which is the physical base of all cittas other than the sense-cognitions of seeing, hearing, etc., is called the heart-base. See Abhidhamma in Daily Life, Chapter 17.
Compare also Dhammasangaṇi par418.
See Abhidhamma in Daily Life, Chapter 6.
“Intoxicants”, a group of defilements.
Except in the rūpa- brahma plane which is the asañña-satta plane, the plane of “unconscious beings”, where there is only rūpa.
Compare also Dhammasangaṇi, par1121, and Vibhaṅga par893.
Compare also Vibhaṅga, Chapter 17, par893, for these five kinds of objects.
Referring to rules pertaining to things such as kinds of food or the hour of the meal.
According to the Atthasālinī (Book II, Part II, Chapter II, 384) the sotāpanna has eradicated regret. The sotāpanna has eradicated regret pertaining to coarse defilements, whereas the anāgāmī has eradicated regret which also pertains to subtle defilements.
See Vibhaṅga par547 and Atthasālinī II, Book II, Part II, Chapter II, 377.
Atthasālinī II, Book II, Part II, Chapter II, 378.
In A Manual of Abhidhamma, in a footnote to akusala cetasikas, Ven. Narada explains that since sloth and torpor lack urge they cannot arise with cittas which are unprompted, cittas which are “keen and active”.
There are eight types of lobha-mūla-citta, of which four are unprompted and four prompted; there are two types of dosa-mūla-citta, of which one is prompted and one unprompted. See Abhidhamma in Daily Life Chapter 4 and 6.
Four of the eight types of lobha-mūla-citta are associated with wrong view, diṭṭhi, and four are without wrong view. Conceit can accompany lobha-mūla-citta without wrong view, but this is not always so.
Dhammas. The commentary, the “Manorathapūraṇī”, explains: samatha and vipassanā do not appear to that monk.
See Chapter 9 and Chapter 12.
Book of Analysis, Chapter 17, par915.
A Buddha has 32 bodily marks. See Dialogues of the Buddha III, no. 30.
For a summary of them see Appendix 7.
For sensuous desire see Chapter, 15, for ill will Chapter 18, for sloth and torpor Chapter 20, for restlessness Chapter 14, for regret Chapter 19, for doubt Chapter 20 and for ignorance Chapter 14.
Atthasālinī, II, Book II, Part II, Chapter II, 382.
See also Visuddhimagga XXII, 60, and Yamaka, the sixth Book of the Abhidhamma, Part VII (translation: Guide through the Abhidhamma Piṭaka, Ven. Nyanatiloka, BPS. Kandy, 1971).
Ven. Nyanaponika, Abhidhamma Studies V, The Problem of Time, 3, the Concept of the Present in the Abhidhamma. BPS. Kandy, 1976.
Atthasālinī II, Book I, Part VIII, Chapter I, 235-236.
Ibidem.
So long as kamma is performed there will be vipāka and, thus, life goes on.
Atthasālinī (I, Book I, Part I, Chapter II, 48).
The Book of Analysis, Vibhaṅga, Chapter 17, par969, has the same classification.
See also Visuddhimagga XXII, 48. The same way of classification also occurs in the suttas, for example in the Dialogues of the Buddha III, no. 33, 234.
See also the Book of Analysis, Vibhaṅga, Chapter 17, par966.
Atthasālinī I, Part II, Chapter I, 75.
See Introduction.
There are also vipāka-cittas and kiriyacittas which are not sobhana cittas, namely ahetuka (rootless) vipākacittas and ahetuka kiriyacittas. See Abhidhamma in Daily Life, Chapter 19.
Mahā means great. Here the term is used in the case of sobhana cittas of the sense-sphere.
The arahat has, instead of mahā-kusala cittas, mahā-kiriyacittas.
See Abhidhamma in Daily Life, Chapter 22.
Uposatha days are days of fasting or vigil; uposatha is observed on the days of full-moon and new-moon, and sometimes also on the days of the first and last moon-quarter. In Buddhist countries there is a tradition for lay-followers to visit temples and to observe eight precepts on these days.
Containing discussions on Dhamma between King Milinda and the arahat Nāgasena. This work which is not part of the Tipiṭaka must have been written before the time of Buddhaghosa, but its date is not known. It gives most valuable explanations of the Buddhist teachings and it often refers to the texts of the Tipiṭaka.
Dialogues of the Buddha, III, 33, Sangīti Sutta, 227.
kusalacchanda, “wish-to-do” which is kusala.
In Pali: upagaṇhanā.
Satipaṭṭhāna means mindfulness of vipassanā or the object of mindfulness of vipassanā.
See also Chapter 14, where I deal with their opposites, shamelessness and recklessness.
See The Roots of Good and Evil, p. 19, by Ven. Nyanaponika, The Wheel no. 251-253, B.P.S. Kandy.
See also Dhammasangaṇi, par32.
I am using the P.T.S. translation by K.R. Norman.
By any other way than the Noble Eightfold Path, according to the commentary. See the Discourse Collection, Wheel Publication no. 82, B.P.S. Kandy.
See also Dhammasangaṇi par33.
Non-human being.
With this subject different stages of rūpa-jhāna can be attained, but not the highest stage, since the jhānacittas of the highest stage (the fourth in the fourfold system and the fifth in the fivefold system) are accompanied by indifferent feeling. Loving kindness can be accompanied by pleasant feeling or by indifferent feeling and thus it is not the object of the jhānacittas of the highest stage of jhāna.
The Visuddhimagga uses in this section the term “upekkhā” for equanimity, instead of tatramajjhattatā. Upekkhā can stand for indifferent feeling as well as for equanimity, depending on the context. See also the Atthasālinī, Book I, Part IV, Chapter III, 172, for the different types of equanimity.
With this meditation subject the highest stage of rūpa-jhāna can be attained, but not the lower stages. If someone wants to attain jhāna with this subject he should first develop the divine abidings of loving kindness, compassion and sympathetic joy, by means of which the first, second and third stage of jhāna of the fourfold system ( and the fourth stage of the fivefold system) can be attained, but not the highest stage. If he then develops the divine abiding of equanimity he can attain the highest stage of rūpa-jhāna (Vis. IX, 88, 111, 118).
See Chapter 8 for the fourfold system and the fivefold system of jhāna.
See Vis. IV, 177. In this stage of jhāna the grosser jhāna-factors of applied thinking (vitakka), sustained thinking (vicāra) and rapture (pīti) have been abandoned (see Chapter 8 and 11). There is still pleasant feeling (sukha), but no attachment to it; there is equanimity even towards the highest bliss.
In this stage also the jhāna-factor of happy feeling has been abandoned; there is indifferent feeling and “purity of mindfulness due to equanimity” (Book of Analysis, Chapter 12, Analysis of Jhāna, par597, and Vis. IV, 194).
Relinquishment is twofold: it is the giving up of all defilements and also the inclination to or “entering into” nibbāna (Vis. XXI, 18).
He enjoys it as sufficing against cold (the commentary to this sutta, the “Sāratthappakāsini”).
See Abhidhamma Studies, by Ven. Nyanaponika, Chapter IV, 10. In this section an explanation is given about the “Six Pairs” (B.P.S. Kandy, 1976).
See Chapter 6.
A subcommentary quoted by Ven. Nyanaponika in Abhidhamma Studies, Chapter IV, 10.
See Dhammasangaṇi, par46, 47.
See also Visuddhimagga, XIV, 147.
See Abhidhamma Studies by Ven. Nyanaponika, Chapter IV, 10.
See also the Visuddhimagga, XIV, 148.
See also the Visuddhimagga, XIV, 149.
See Appendix 8 for a summary of them and of the sobhana cittas they accompany.
See Visuddhimagga I, 60 and following.
See Dhammasangaṇi, Part I, Chapter V, par299-301.
See also Dhammasangaṇi, par258-261.
The term upekkhā does not, in this case, stand for indifferent feeling, but it stands for equanimity.
With compassion as meditation subject different stages of rūpa-jhāna can be attained, but not the highest stage, since the jhānacittas of the highest stage of rūpa-jhāna are accompanied by indifferent feeling. Compassion can be accompanied by pleasant feeling or by indifferent feeling and, thus, it is not the object of the jhānacittas of the highest stage.
For example in Kindred Sayings V, Mahā-vagga, Book XI, Kindred Sayings on Streamwinning, par3, Dīghāvu.
Thus, compassion can accompany twelve types of rūpāvacara cittas (Vis. XIV, 157, 181). See Appendix 8.
With this subject different stages of rūpa-jhāna can be attained, but not the highest stage. Sympathetic joy can be accompanied by pleasant feeling or by indifferent feeling. It is not the subject of the jhānacittas of the highest stage which are accompanied by indifferent feeling.
It can accompany the rūpāvacara cittas of the first, second and third stage of jhāna of the fourfold system (and the fourth stage of the five-fold system), but not those of the highest stage. Thus, sympathetic joy can accompany twelve types of rūpāvacara cittas in all (Vis. IX, 111, and XIV, 157, 182. See Appendix 8.
Intellectual understanding is in Pāli: pariyatti. The development of direct understanding or the “practice” is in Pāli: patipatti. The penetration of the truth is in Pāli: pativedha.
See also Dhammasangaṇi (Book I, Chapter I, par16) which describes understanding among others as “searching the Dhamma”, that is: the four noble Truths, as a “guide”, as a “sword” which cuts off defilements, as a “light”, as “glory” or “splendour”.
Dhammasangaṇi, par362-364. Vis. XVI, 3.
Dhammasangaṇi, par505.
Dhammasangaṇi, par553.
Translated by Ven. U. Narada, P.T.S. 1969. See also his Guide to Conditional Relations, P.T.S. 1979.
For details see Appendix 9. The way of counting of the stages of insight may vary depending on whether the counting starts at the first stage of principal insight or at the third stage of tender insight, and whether paññā arising in the process during which enlightenment occurs, paññā accompanying the lokuttara cittas and paññā which “reviews” after that process is over, is included or not.
See Abhidhamma in Daily Life, Chapter 24.
See Abhidhamma in Daily Life, Chapter 24.
See the summary in Appendix 8.
See Abhidhamma in Daily Life, Chapter 23.
I am using the translation by Ven. Nyanaponika, in The Roots of Good and Evil, p. 55, Wheel 251/ 253, B.P.S. Kandy, 1978.
For the “Six Pairs” see Chapter 31.
The perfections of generosity, sīla, renunciation, wisdom, energy, patience, truthfulness, determination, loving kindness and equanimity.
Translated by Ven. Bodhi, included in The All-embracing Net of Views, the Brahmajāla Sutta and its commentaries, B.P.S. Kandy, p. 322.
The Dhamma.
I am using the translation by Ven. Khantipalo, in The Buddhist Monk’s Discipline, Wheel no. 130/131, B.P.S. Kandy.
Translated by Ven. Bodhi, included in The All-embracing Net of Views, p. 323.
Abhidhamma in Daily Life Chapter 9
Ibidem Chapter 9
Ibidem Chapter 19. Kāmāvacara-sobhana cittas, beautiful cittas of the sense-sphere are: eight types of mahā-kusala cittas, eight types of mahā-vipākacittas and eight types of mahā-kiriyacittas (inoperative, neither cause nor result) which are cittas of the arahat.
Ibidem Chapter 19
The bhavanga-citta is the same type of citta as the paṭisandhi-citta.
Ibidem Chapter 22.
This is the reason why cittas can be counted as eighty-nine or as hundred and twenty-one, which include lokuttara jhānacittas.
unprompted: arisen without inducement, spontaneously; prompted: arisen because of inducement either by oneself or by someone else.
Abhidhamma in Daily Life Chapter 7
Santīraṇa-citta can also perform the function of rebirth. When it is akusala vipāka, accompanied by upekkhā, it can perform the function of rebirth in woeful planes. When it is kusala vipāka, accompanied by upekkhā, it can perform the function of rebirth of those who are handicapped from the first moment of life. The same type of citta which performs the function of rebirth, also performs the functions of bhavanga and cuti, dying, in that life.
Abhidhamma in Daily Life Chapter 9
Abhidhamma in Daily Life Chapter 22
Puñña means merit, kusala.
Abhidhamma in Daily Life Chapter 10.
Abhidhamma in Daily Life Chapter 22
Abhidhamma in Daily Life, Chapter 11.
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