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There are eighty-nine different types of citta and these can be classified according to different grades, namely as four planes (bh奴mi) of citta:

• sensuous plane, k膩m膩vacara bh奴mi
• fine-material plane, r奴p膩vacara bh奴mi (rupa-jh膩na)
• immaterial plane, ar奴p膩vacara bh奴mi (arupa-jh膩na)
• supra-mundane plane, lokuttara bh奴mi

The "Atthas膩lin墨" (I, Book I, Part II, Analysis of terms, 62) gives an explanation of the meaning of k膩m膩vacara, sensuous, according to different methods. According to one method of explanation k膩m膩vacara is used for the citta which is involved in k膩m膩vacara Dhammas, thus, it is the citta which is of the grade of the sensuous plane of consciousness. "K膩m膩vacara" is the complete term ^[1] , but the abridged form of "k膩ma" is also used. Citta of the grade or plane of k膩ma, k膩m膩vacara citta, frequents objects of sense, namely: visible object, sound, odor, flavor and tangible object.

At each moment in daily life there is k膩m膩vacara citta, except when there is citta of another grade or plane which is more refined than that of k膩m膩vacara citta. When one develops kusala citta with calm by means of a meditation subject which is dependent on rupa, materiality, and calm becomes firmly established so that it reaches the level of attainment concentration (appan膩 sam膩dhi), there is rupa-jh膩nacitta which has an object which is still dependent on rupa. Then there is a higher plane of citta, the fine material plane of citta, r奴p膩vacara bh奴mi, and the citta of this plane, the r奴p膩vacara citta, is free from k膩ma, sensuousness. A plane of citta which is still higher is the arupa bh奴mi, immaterial plane. The citta of this plane, the ar奴p膩vacara citta, is of a higher degree of calm and more refined, firmly established in calm with an object which is not dependent on rupa. The citta which is even more refined than ar奴p膩vacara citta is lokuttara citta which realizes the characteristic of nibb膩na. That is the citta of the supramundane plane, lokuttara bh奴mi. Thus, cittas are varied as they are of different planes of citta.

The eighty-nine cittas can be classified according to the planes of citta in the following way:

• k膩m膩vacara cittas 54 ^[2]
• r奴p膩vacara cittas 15 ^[3]
• ar奴p膩vacara cittas 12 ^[4]
• lokuttara cittas 8 ^[5]

There is k膩m膩vacara citta at the moments when there is not r奴p膩vacara citta, ar奴p膩vacara citta or lokuttara citta.

The "Atthas膩lin墨" (in the same section) states that the term k膩ma, sensuousness, has two meanings:

sensuousness of defilements, kilesa k膩ma the base or foundation of sensuousness, vatthu k膩ma

The "Atthas膩lin墨" states:

"... the sensuousness of the defilements is so termed because it desires, and the other, the sensuousness of base, is so termed because it is desired by the sensuousness of defilements."

Kilesa k膩ma is sense desire (chanda r膩ga) which is lobha cetasika, the Dhamma which enjoys objects, is pleased with them and clings to them. Vatthu k膩ma are the objects which are the basis on which desire or clinging depends, that which is desired. Vatthu k膩ma also comprises the three classes of planes of existence where a person can be reborn: the sensuous planes of existence (k膩ma bh奴mi), the fine material planes (rupa bh奴mi) ^[6] and the immaterial planes ^[7] . So long as lobha has not been eradicated one is not free from the cycle of birth and death and thus, one can be reborn in those planes. They are vatthu k膩ma, the objects for kilesa k膩ma, the sensuousness of defilements.

K膩m膩vacara citta which is attached to visible object, sound, odor, flavor and tangible object clings firmly to them, even though they appear just for a moment. Visible object appears for an extremely short moment, when it impinges on the eye-sense. Sound appears just for an extremely short moment, when it impinges on the ear-sense. It is the same with odor, flavor and tangible object. All of them are insignificant Dhammas (paritta Dhammas), they appear just for a moment and then they fall away. Nevertheless, citta is attached and clings all the time to these insignificant Dhammas. Since these Dhammas which arise and fall away are succeeding one another it seems that they can last, that they do not fall away.
There is no end to clinging to all the sense objects, to visible object, sound, odor, flavor and tangible object. We are infatuated with them and keep on clinging to them. These objects fall away, but they are replaced; the rupas which fall away are succeeded by new ones. We are deluded and cling again to visible object, sound and the other sense objects which replace those which have fallen away and thus clinging continues all the time. When we see visible object and we like it, we want to see it again and again. When we hear a sound which we like we want to hear it again, and it is the same with odor, flavor and tangible object which we like. When we are eating and we like a particular flavor, we wish to eat the same food again and taste that flavor again. Clinging to the sense objects arises each day, time and again. It is our nature to cling through the eyes, the ears, the nose, the tongue, the body-sense and the mind-door.

When we like something we see we wish to see it all the time, but that is impossible. All conditioned Dhammas, sa峁卥h膩ra Dhammas, arise and then fall away, that is their nature. When a delicious flavor appears, attachment which is depending on the tongue arises. At that moment attachment through the eyes, the ears, the nose or the body-sense cannot arise. When odor appears and attachment to it arises, there cannot be attachment through the eyes, the ears, the tongue or the body-sense, since only one citta arises at a time. There cannot be the arising of two cittas at the same time. We all are attached to the things which appear alternately through the eyes, the ears, the nose, the tongue, the body-sense and the mind-door. We are not attached just to color, just to sound or just to one of the other sense objects, we are attached to all of them. The reason is that attachment to all the sense objects has been accumulated continuously, from the past to the present time, and it is accumulated on to the future.

Thus, k膩m膩vacara citta, citta of the sense sphere, "travels" to, frequents visible object, sound, odor, flavor and tangible object; it clings to these objects, it is not free from them. Some people who want to be free from sense objects say that, as a result of having performed meritorious deeds, they want to be reborn in heaven. Even heavenly planes are not free from sense objects, but they are more refined than the objects in the human world.

From birth to death, when citta has not attained calm to the degree of attainment concentration (appan膩 sam膩dhi), thus, when citta is not jh膩nacitta, and when citta is not lokuttara citta, citta is k膩m膩vacara citta. No matter whether we are asleep or awake, no matter whether we see, hear, smell, taste, experience tangible object or think of different subjects, at all such moments there is no living being who experiences objects, there is no person, no self. There are only cittas of the grade of k膩ma, sensuousness, k膩m膩vacara cittas which experience objects.

The person who is not an Anagami (non-returner who has attained the third stage of enlightenment) or an arahat still clings to visible object, sound, odor, flavor and tangible object. This shows how difficult it is to eradicate clinging to the sense objects which appear through the six doors. Even if someone has cultivated calm to the degree of jh膩na and he is reborn in a Brahma plane ^[8] , clinging to the sense objects cannot be completely eradicated. If he is not yet an Anagami he will again and again return to a life of clinging to visible object and the other sense objects which appear through six doors. Therefore, we should not be negligent with regard to the defilements. We should understand realities as they are, we should understand which cause brings which effect. Then we shall be able to develop right understanding of the eightfold Path which can eradicate defilements completely.

K膩m膩vacara is a name for the citta which is involved in Dhammas of the sense sphere, k膩m膩vacara Dhammas. The "Atthas膩lin墨" explains that the planes of existence of the k膩m膩vacara Dhammas, thus, the sensuous planes of existence, extend from the lowest plane, which is the "av墨ci hell", up to the highest sensuous plane which is a heavenly plane, called the "paranimmita vasavatti deva plane" (the plane of heavenly beings with power over the creations of others). In all these planes there are sense objects.

As regards the term basis of sensuousness or clinging, vatthu kama, this has, according to the "Atthas膩lin墨", a wider meaning than visible object, sound, odor, flavor or tangible object. Any kind of Dhamma which is a basis or foundation for attachment is actually vatthu k膩ma. Lobha cetasika is the reality which is attached, which clings to everything, except lokuttara Dhammas ^[9] . Lobha clings to the rupa-Brahma planes and the arupa-brahma planes, thus, these are vatthu k膩ma, the basis on which clinging depends. All Dhammas other than lokuttara Dhammas are vatthu k膩ma, they are the basis of clinging.

The "Atthas膩lin墨" uses several methods to explain the meaning of k膩m膩vacara citta. According to the first explanation, k膩m膩vacara citta is the citta of the grade or plane of sensuousness, k膩ma; it is not free from k膩ma, sensuousness. According to the second method, k膩m膩vacara citta is the citta which frequents, "travels" to the sensuous planes of existence: the four unhappy planes ^[10] , the human plane and the six classes of heavenly planes (of the devas). According to the third explanation, k膩m膩vacara citta is so called because it attends to, frequents the sense objects: visible object, sound, odor, flavor and tangible object. Since the citta takes these sense objects as its objects of experience, citta is called k膩m膩vacara citta.
It is easy to understand that any citta which is involved in sense objects, thus, visible object and the other sense objects, is k膩m膩vacara citta.
Question: Does the arahat have k膩m膩vacara citta?

Answer: Yes. When the arahat sees visible object which appears through the eyes, the citta which sees is k膩m膩vacara citta, because visible object is a sense object. Whenever citta experiences visible object and the other sense objects, it is k膩m膩vacara citta, no matter whether it is the citta of the Buddha, an arahat disciple or anybody else.

According to the fourth method of explanation, citta is k膩m膩vacara citta because it causes rebirths in sensuous planes of existence, namely the four unhappy planes, the human plane and the six classes of heavenly planes.

All of us here are in the human plane, because k膩m膩vacara kusala citta has conditioned k膩m膩vacara vip膩kacitta to perform the function of rebirth in the human plane, which is a sensuous plane of existence.

Someone may develop samatha to the degree of attainment concentration (appan膩 sam膩dhi) and attain rupa-jh膩na or arupa-jh膩na. If he does not lose his skill in jh膩na and jh膩nacitta arises just before the dying-consciousness, the jh膩nacitta does not condition rebirth in this world but in a rupa-brahma plane or an arupa-brahma plane, depending on the degree of jh膩na. Rebirth as a human being is the result of k膩m膩vacara kusala citta which performs d膩na, generosity, observes s墨la, morality, develops samatha or vipassan膩. These ways of kusala performed by kusala citta of the sense-sphere, thus citta which is not free from k膩ma, have as result rebirth in sensuous planes of existence.

The term bh奴mi, base or plane, has two different meanings: plane or grade of citta and plane of existence. As to the first meaning, bh奴mi designates the citta which is the base or foundation for the accompanying Dhammas (sampayutta Dhammas), all cetasikas which arise together with the citta. As we have seen, we can classify cittas by way of four bh奴mis or planes of citta: the cittas of the sense-sphere, k膩m膩vacara cittas, rupa-jh膩nacittas, arupa-jh膩nacittas and lokuttara cittas. As to the second meaning of bh奴mi, this designates the plane of existence, the situation or place where a living being is born. The human world is one bh奴mi, a plane where one is born. It is one plane among thirty-one planes of existence.

Citta is variegated. There are different types of citta and even cittas of the same type are varied. K膩m膩vacara kusala cittas which arise are varied: the intensity of saddh膩, confidence in kusala, pa帽帽膩 and the other accompanying cetasikas are different, there is a great variety of the accompanying cetasikas. Thus, their result is rebirth in different happy planes, not only in the human plane. Since citta is variegated, the planes of existence where cittas arise must be of great variety.

When one commits akusala kamma, it can be noticed that akusala kammas are of different degrees, they can be more serious or they can be of a lesser degree. Sometimes there may be a great deal of hate or vengefulness, sometimes there may not be so much aversion. Sometimes one does not make a great effort to hurt or kill other beings; the intention to kill may not be very strong, and more over, only tiny beings may die as a consequence of one鈥檚 effort to kill. Since the different akusala kammas are performed by cittas which are accompanied by various cetasikas of different intensities, their results are varied, in the form of vip膩kacittas performing the function of rebirth in four different classes of unhappy planes. Since both kusala kamma and akusala kamma are variegated, causing variegated results, there must be many different planes where there can be rebirth. Besides the human plane, there are other planes of existence.

Questions

1. What is the difference between sensuousness of defilements, kilesa k膩ma, and sensuousness of base, vatthu k膩ma?
2. What is the meaning of "insignificant Dhammas", paritta Dhammas?
3. Did the Buddha have citta of the sense sphere, k膩m膩vacara citta?
4. What are the meanings of bh奴mi, plane?

 

Footnotes and references:

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[1]:

Avacara means moving in or frequenting.

[2]:

Included are 12 akusala cittas, 8 kusala cittas, 8 maha-vip膩kacittas, 8] maha-kiriyacittas (of the arahat). Also included are the ahetuka vip膩ka-cittas which are the ten sense-cognitions (two pairs), 2 receiving-consciousnesses and 3 investigating-consciousnesses, the ahetuka kiriyacittas which are the sense-door adverting-consciousness, the mind-door adverting-consciousness and the smile-producing-consciousness of the arahat.

[3]:

For each of the five stages of rupa-jh膩na there are r奴p膩vacara kusala citta, vip膩kacitta and kiriyacitta.

[4]:

For each of the four stages of arupa-jh膩na there are ar奴p膩vacara kusala citta, vip膩kacitta and kiriyacitta.

[5]:

Four each of the four stages of enlightenment there are the path-consciousness, magga-citta, and its result, the fruition-consciousness, phala-citta.

[6]:

Birth in these planes is the result of rupa-jh膩na.

[7]:

Birth in these planes is the result of arupa-jh膩na.

[8]:

Rebirth in a rupa-brahma plane is the result of rupa-jh膩na and rebirth in an arupa-brahma plane is the result of arupa-jh膩na.

[9]:

Nibb膩na and the lokuttara cittas which experience it cannot be objects of clinging.

[10]:

The hell planes, the animal world, the plane of petas (ghosts) and the plane of asuras (demons).