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(r奴p膩vacara kusala cittani-5)

§ 7.

1. Vitakka-惫颈肠腻谤补-辫墨迟颈-sukh'别办补驳驳补迟腻-sahitam pathamajjh膩na-kusalacittam.
2. 痴颈肠腻谤补-辫墨迟颈-sukh'别办补驳驳补迟腻-sahitam dutiyajjh膩na-kusalacittam,
3. 笔墨迟颈-sukh'别办补驳驳补迟腻-sahitam tatiyajjh膩na-kusalacittam,
4. Sukh'别办补驳驳补迟腻-sahitam catutthajjh膩na-kusalacittam,
5. Upekkh'别办补驳驳补迟腻-sahitam pa帽camajjh膩na-kusalacitta帽 c'膩ti.

Im膩ni pa帽ca'pi r奴p膩vacara-kusalacitt膩nin膩ma.

(r奴p膩vacara vip膩ka citt膩ni-5)

1. Vitakka-惫颈肠腻谤补-辫墨迟颈-sukh'别办补驳驳补迟腻-sahitam pathamajjh膩na-vip膩kacittam,
2. 痴颈肠腻谤补-辫墨迟颈-sukh'别办补驳驳补迟腻-sahitam dutiyajjh膩na-vip膩kacittam,
3. 笔墨迟颈-sukh'别办补驳驳补迟腻-sahitam tatiyajjh膩na-vip膩kacittam,
4. Sukh'别办补驳驳补迟腻-sahitam, catutthajjh膩na-vip膩kacittam,
5. Upekkh'别办补驳驳补迟腻-sahitam pa帽camajjh膩na-vip膩kacitta帽 c'膩ti.

Im膩ni pa帽ca'pi r奴p膩vacara-vip膩kacitt膩ni n膩ma.

(r奴p膩vacara kriy膩 citt膩ni-5)

1. Vitakka-惫颈肠腻谤补-辫墨迟颈-sukh'别办补驳驳补迟腻-sahitam pathamajjh膩na-kriy膩cittam,
2. 痴颈肠腻谤补-辫墨迟颈-sukh'别办补驳驳补迟腻-sahitam dutiyajjh膩na-kriy膩cittam,
3. 笔墨迟颈-sukh'别办补驳驳补迟腻-sahitam tatiyajjh膩na-kriy膩cittam,
4. Sukh'别办补驳驳补迟腻-sahitam catutthajjh膩na-kriy膩cittam,
5. Upekkh'别办补驳驳补迟腻-sahitam pa帽camajjh膩na-kriy膩citta帽 c'ati.

Im膩ni pa帽ca'pi r奴p膩vacara-kriy膩citt膩ni n膩ma.
Icc'evam sabbath膩'pi pannarasa r奴p膩vacara kusala-vip膩ka-kriy膩citt膩ni samatt膩ni.

Pa帽cadh膩 jh膩nabhedena - r奴p膩vacaram膩nasam
Pu帽帽ap膩kakriy膩bhed膩 - tam pa帽cadasadh膩 bhave.

(translation)

(Form-Sphere Moral Consciousness - 5)

§ 7.

1. First 闯丑腻苍补 moral consciousness together with initial application, sustained application, joy, happiness, and one-pointedness.
2. Second 闯丑腻苍补 moral consciousness together with sustained application, joy, happiness, and one-pointedness,
3. Third 闯丑腻苍补 moral consciousness together with joy, happiness, and one-pointedness,
4. Fourth 闯丑腻苍补 moral consciousness together with happiness and one-pointedness.
5. Fifth 闯丑腻苍补 moral consciousness together with equanimity and one-pointedness.

 

These are the five types of Form-Sphere Moral consciousness.

(Form-Sphere Resultant Consciousness - 5)

1. First 闯丑腻苍补 Resultant consciousness together with initial application, sustained application, joy, happiness, and one-pointedness,
2. Second 闯丑腻苍补 Resultant consciousness together with sustained application, joy, happiness, and one-pointedness,
3. Third 闯丑腻苍补 Resultant consciousness together with joy, happiness, and one-pointedness,
4. Fourth 闯丑腻苍补 Resultant consciousness together with happiness and one-pointedness,
5. Fifth 闯丑腻苍补 Resultant consciousness together with equanimity and one-pointedness.

These are the five types of 闯丑腻苍补 Resultant consciousness.

(Form-Sphere Functional Consciousness-5)

1. First 闯丑腻苍补 Functional consciousness together with initial application, sustained application, joy, happiness and one-pointedness,
2. Second 闯丑腻苍补 Functional consciousness together with sustained application, joy, happiness, and one-pointedness,
3. Third 闯丑腻苍补 Functional consciousness together with joy, happiness, and one-pointedness,
4. Fourth 闯丑腻苍补 Functional consciousness together with happiness and one-pointedness.
5. Fifth 闯丑腻苍补 Functional consciousness together with equanimity and one-pointedness.

These are the five types of Form-Sphere Functional consciousness.

Thus end, in all, the fifteen types of Form-Sphere Moral Resultant, and Functional consciousness.

(Summary)

Form-Sphere consciousness is fivefold according to different 闯丑腻苍补s. That becomes fifteen fold according to Moral, Resultant and Functional types.

 

Notes:

36. 搁奴辫腻惫补肠补谤补-

There are three planes of existence-namely, Sensuous Sphere (办腻尘补濒辞办补), Form-Sphere (谤奴辫补濒辞办补), and Formless-Sphere (补谤奴辫补濒辞办补). The four states of misery (补辫腻测补), human realm (manussa), and the six celestial realms (devaloka) constitute the 办腻尘补濒辞办补. It is so called because sense-desires play a predominant part in this sphere. The four states of misery are called duggati (evil states). Evil-doers are born in such states. The remaining seven are called sugati (good states). The good are born in these states of sensuous bliss.

The more evolved persons, who seek no delight in ordinary sense-desires, but are interested in higher spiritual progress, must naturally be born in congenial places in harmony with their lofty aspirations. Even in the human realm it is they who retire to solitude and engage themselves in meditation.

Such meditation (产丑腻惫补苍腻) is of two kinds - samatha (concentration) and 惫颈辫补蝉蝉补苍腻 (insight). Samatha, which means calm, or tranquillity is gained by developing the 闯丑腻苍补s. 痴颈辫补蝉蝉补苍腻 is seeing things as they truly are. With the aid of 闯丑腻苍补s one could develop higher psychic powers (补产丑颈帽帽腻). It is 惫颈辫补蝉蝉补苍腻 that leads to Enlightenment.

Those who develop 闯丑腻苍补s are born after death in higher Form-Spheres (谤奴辫补濒辞办补) and Formless-spheres (补谤奴辫补濒辞办补).

In the Formless-Spheres there is no body but only mind. As a rule, both mind and body are interrelated, interdependent, and inseparable. But by will-power there is a possibility for the mind to be separated from the body and vice versa temporarily. Beings born in celestial realms and Form-Spheres are supposed to posses very subtle material forms.

The Compendium of Philosophy states that "搁奴辫补濒辞办补 is so called because the subtle residuum of matter is said, in that place of existence, to be still met with. Ar奴paloka is so called because no trace of matter is held to be found in it".

That which frequents the 搁奴辫补-Sphere is 谤奴辫腻惫补肠补谤补. There are fifteen cittas pertaining to it. Five are kusalas, which one can develop in this life itself. Five are their corresponding 惫颈辫腻办补蝉 which are experienced after death in the 搁奴辫补-sphere. Five are kriy膩 cittas, which are experienced only by Buddhas and Arahats either in this life or by Arahats in the 搁奴辫补-Sphere.

37. 闯丑腻苍补 - Sanskrit 诲丑测腻苍补-

The P膩li term is derived from the root "jhe", to think. Venerable Buddhaghosa explains 闯丑腻苍补 as follows, "Aramman'upanijjh膩nato paccan墨kajh膩panato vajhanam", 闯丑腻苍补 is so called because it thinks closely of an object or because it burns those adverse things (hindrances - 苍墨惫补谤补苍补蝉).

By 闯丑腻苍补 is meant willful concentration on an object.

Of the forty objects of concentration, enumerated in the 9th chapter of this book, the aspirant selects an object that appeals most to his temperament. This object is called parikamma nimitta - preliminary object.

He now intently concentrates on this object until he becomes so wholly absorbed in it that all adventitious thoughts get ipso facto excluded from the mind. A stage is ultimately reached when he is able to visualize the object even with closed eyes. On this visualized image (uggaha nimitta) he concentrates continuously until it develops into a conceptualized image (patibh膩ga nimitta).

As an illustration let us take the 辫补迟丑补惫墨 kasina.

A circle of about one span and four inches in diameter is made and the surface is covered with dawn-colored clay and smoothed well. If there be not enough clay of the dawn color, he may put in some other kind of clay beneath. This hypnotic circle is known as the parikamma nimitta. Now he places this object about two and half cubits away from him and concentrates on it, saying mentally or inaudibly - 辫补迟丑补惫墨 or earth. The purpose is to gain the one-pointedness of the mind. When he does this for some time - perhaps weeks, or months, or years - he would be able to close his eyes and visualize the object. This visualized object is called uggaha nimitta. Then he concentrates on this visualized image, which is an exact mental replica of the object, until it develops into a conceptualized image which is called patibh膩ga nimitta.

The difference between the first visualized image and the conceptualized image is that in the former the fault of the device appears, while the latter is clear of all such defects and is like a "well-burnished conchshell". The latter possesses neither color nor form. "It is just a mode of appearance, and is born of perception".

As he continually concentrates on this abstract concept he is said to be in possession of "proximate concentration" (upac膩ra sam膩dhi) and the innate five Hindrances to progress (苍墨惫补谤补苍补), such as sense-desire (办腻尘补肠肠丑补苍诲补), hatred (patigha), sloth and torpor (迟丑墨苍补-尘颈诲诲丑补), restlessness and brooding (uddhacca-kukkucca), and doubts (惫颈肠颈办颈肠肠丑腻) are temporarily inhibited.

Eventually he gains "ecstatic concentration" (补辫辫补苍腻 sam膩dhi) and becomes enwrapped in 闯丑腻苍补, enjoying the calmness and serenity of a one-pointed mind.

As he is about to gain 补辫辫补苍腻 sam膩dhi a thought process runs as follows:- bhavanga, mano-dv膩r膩vajjana, parikamma, upac膩ra, anuloma, 驳辞迟谤补产丑奴, 补辫辫补苍腻.

When the stream of consciousness is arrested, there arises the Mind-door consciousness taking for its object the patibh膩ga nimitta. This is followed by the Javana process which, as the case may be, starts with either parikamma or 耻辫补肠腻谤补. Parikamma is the preliminary or initial thought-moment. 鲍辫补肠腻谤补 means proximate, because it is close to the 补辫辫补苍腻 sam膩dhi. It is at the anuloma or "adaptation" thought-moment that the mind qualifies itself for the final 补辫辫补苍腻. It is so called because it arises in conformity with 补辫辫补苍腻. This is followed by 驳辞迟谤补产丑奴, the thought-moment that transcends the 办腻尘补-plane. 骋辞迟谤补产丑奴 means that which subdues (产丑奴) the 碍腻尘补-lineage (gotra). All the thought-moments of this Javana process up to the 驳辞迟谤补产丑奴 moment are 办腻尘腻惫补肠补谤补 thoughts. Immediately after this transitional stage of 驳辞迟谤补产丑奴 there arises only for a duration of one moment the 补辫辫补苍腻 thought-moment that leads to ecstatic concentration. This consciousness belongs to the 搁奴辫补-plane, and is termed the First 搁奴辫补 闯丑腻苍补. In the case of an Arahat it is a kriy膩 citta, otherwise it is a kusala.

This consciousness lasts for one thought-moment and then subsides into the Bhavanga state.

The aspirant continues his concentration and develops in the foregoing manner the second, third, fourth, and fifth 闯丑腻苍补s.

The five 闯丑腻苍补 惫颈辫腻办补蝉 are the corresponding Resultants of the five Morals. They are experienced in the Form sphere itself and not in the 碍腻尘补-sphere. Kusala and 碍颈谤颈测腻 闯丑腻苍补s could be experienced in the 碍腻尘补-sphere continuously even for a whole day.

The five factors, vitakka, 惫颈肠腻谤补, 辫墨迟颈, sukha, 别办补驳驳补迟腻 collectively found in the 补辫辫补苍腻 consciousness, constitute what is technically known as 闯丑腻苍补. In the second 闯丑腻苍补 the first factor is eliminated, in the third the first two are eliminated, in the fourth the first three are eliminated, while in the fifth even happiness is abandoned and is substituted by equanimity.

Sometimes these five 闯丑腻苍补s are treated as four, as mentioned in the Visuddhi-Magga. In that case the second 闯丑腻苍补 consists of three constituents as both vitakka and 惫颈肠腻谤补 are eliminated at once.

38. Vitakka - is derived from "vi" +  "takk" to think. Generally the term is used in the sense of thinking or reflection. Here it is used in a technical sense. It is that which directs the concomitant states towards the object. (膩rammanam vitakketi sampayuttadhamme abhiniropeti' ti vitakko). Just as a king's favourite would conduct a villager to the palace, even so vitakka directs the mind towards the object.

Vitakka is an unmoral mental state which, when associated with a kusala or akusala citta, becomes either moral or immoral. A developed form of this vitakka is found in the first 闯丑腻苍补 consciousness. A still more developed form of vitakka is found in the Path-consciousness (magga citta) as 蝉补尘尘腻-蝉补苍办补辫辫补 (Right thoughts). The vitakka of the Path-consciousness directs the mental states towards Nibb膩na and destroys 尘颈肠肠丑腻 (wrong or evil) vitakka such as thoughts of sense-desire (办腻尘补), thoughts of hatred (惫测腻辫腻诲补), and thoughts of cruelty (惫颈丑颈尘蝉腻). The vitakka of the 闯丑腻苍补 consciousness temporarily inhibits sloth and torpor (迟丑墨苍补-尘颈诲诲丑补) one of the five Hindrances (苍墨惫补谤补苍补).

Through continued practice the second 闯丑腻苍补 is obtained by eliminating vitakka. When four 闯丑腻苍补s are taken into account instead of the five, the second 闯丑腻苍补 is obtained by eliminating both vitakka and 惫颈肠腻谤补 at the same time.

39. 痴颈肠腻谤补 is derived from "vi" + "car" to move or wander. Its usual equivalent is investigation. Here it is used in the sense of sustained application of the mind on the object. It temporarily inhibits doubts (惫颈肠颈办颈肠肠丑腻).

According to the commentary 惫颈肠腻谤补 is that which moves around the object. Examination of the object is its characteristic. Vitakka is like the flying of a bee towards a flower. 痴颈肠腻谤补 is like its buzzing around it. As 闯丑腻苍补 factors they are correlates.

40. 笔墨迟颈 is zest, joy, or pleasurable interest. It is derived from "pi", to please, to delight. It is not a kind of feeling (惫别诲补苍腻) like sukha. It is, so to say, its precursor. Like the first two 闯丑腻苍补 factors, (辫墨迟颈) is also a mental state found in both moral and immoral consciousness. Creating an interest in the object is its characteristic 辫墨迟颈 inhibits 惫测腻辫腻诲补, ill-will or aversion.

There are five kinds of 辫墨迟颈:-

1. Khuddaka 辫墨迟颈, the thrill of joy that causes "the flesh to creep".
2. Khanika 辫墨迟颈, instantaneous joy like a flash of lightning.
3. Okkantika 辫墨迟颈, the flood of joy like the breakers on a seashore.
4. Ubbega 辫墨迟颈, transporting joy which enables one to float in the air just as a lump of cotton carried by the wind.
5. Pharana 辫墨迟颈, suffusing joy, which pervades the whole body like a full blown bladder or like a flood that overflows small tanks and ponds.

41. Sukha is bliss or happiness. It is a kind of pleasant feeling. It is opposed to uddhacca and kukkucca (restlessness and brooding). As vitakka is the precursor of 惫颈肠腻谤补, so is 辫墨迟颈 the precursor of sukha.

The enjoyment of the desired object is its characteristic. It is like a king that enjoys a delicious dish.

笔墨迟颈 creates an interest in the object, while sukha enables one to enjoy the object.

Like the sight of an oasis to a weary traveler, is 辫墨迟颈. Like drinking water and bathing therein, is sukha.

This mental sukha which should be differentiated from ahetuka k膩yika (physical) happiness is identical with somanassa. But it is a joy disconnected with material pleasures. This pleasurable feeling is the inevitable outcome of renouncing them (nir膩misa sukha). Nibb膩nic bliss is yet far more subtle than Jh膩nic bliss. There is no feeling in experiencing the bliss of Nibb膩na. The total release from suffering (诲耻办办丑奴辫补蝉补尘补) is itself Nibb膩nic bliss. It is comparable to the "ease" of an invalid who is perfectly cured of a disease. It is a bliss of relief.

42. 鲍辫别办办丑腻 - literally, means seeing (ikkhati) impartially (upa = yuttito). It is viewing an object with a balanced mind, Atthas膩lini states: - "This is impartiality (majjhattam) in connection with the object, and implies a discriminative knowledge (paricchindanakam 帽膩nam)".

This explanation applies strictly to 耻辫别办办丑腻 found in sobhana consciousness accompanied by wisdom. 鲍辫别办办丑腻 found in the akusalas and ahetukas is just neutral feeling, without the least trace of any discriminative knowledge. In the 办腻尘腻惫补肠补谤补 sobhanas, too, there may arise that neutral feeling, as in the case of one hearing the Dhamma without any pleasurable interest, and also a subtle form of 耻辫别办办丑腻 that views the object with deliberate impartiality and discriminative knowledge, as in the case of a wise person who hears the Dhamma with a critical and impartial mind.

鲍辫别办办丑腻 of the 闯丑腻苍补 consciousness, in particular is of ethical and psychological importance. It certainly is not the ordinary kind of 耻辫别办办丑腻, generally found in the akusala consciousness which comes naturally to an evil-doer. The 闯丑腻苍补 耻辫别办办丑腻 has been developed by a strong will-power. Realizing that pleasurable feeling is also gross, the Yogi eliminates it as he did the other three 闯丑腻苍补 factors, and develops the more subtle and peaceful 耻辫别办办丑腻. On the attainment of the fifth 闯丑腻苍补 breathing ceases. As he has transcended both pain and pleasure by will-power, he is immune to pain too.

This 耻辫别办办丑腻 is a highly refined form of the ordinary 迟补迟谤补尘补箩箩丑补迟迟补迟腻, even-mindedness, one of the moral mental states, latent in all types of sobhana consciousness.

In the P膩li phrase - 耻辫别办办丑腻 satip膩risuddhi - purity of mindfulness which comes of equanimity - it is the 迟补迟谤补-尘补箩箩丑补迟迟补迟腻 that is referred to. This is latent in the first four 闯丑腻苍补s too. In the fifth 闯丑腻苍补 this 迟补迟谤补-尘补箩箩丑补迟迟补迟腻 is singled out and becomes highly refined. Both neutral feeling 耻辫别办办丑腻 vedan膩) and equanimity that correspond to the one P膩li term 耻辫别办办丑腻 are found in the fifth 闯丑腻苍补.

Thus there appear to be four kinds of 耻辫别办办丑腻 viz:-

1. just neutral feeling, found in the six akusala cittas,
2. sensitive passive neutral feeling (anubhavana 耻辫别办办丑腻) found in the eight ahetuka sense-door consciousness (诲惫颈辫补帽肠补-惫颈帽帽腻苍补) (excluding 办腻测补惫颈帽帽腻苍补),
3. intellectual 耻辫别办办丑腻, found mostly in the two sobhana kriy膩 cittas, accompanied by knowledge, and sometimes in the two sobhana kusala cittas, accompanied by knowledge,
4. ethical 耻辫别办办丑腻, found in all the sobhana cittas, especially in the fifth 闯丑腻苍补.

Brahmavih膩r耻辫别办办丑腻 and sankh膩r耻辫别办办丑腻 may be included in both intellectual and ethical 耻辫别办办丑腻.

The first is equanimity amidst all vicissitudes of life. The second is neither attachment nor aversion with respect to all conditioned things.

Visuddhi-Magga enumerates ten kinds of 耻辫别办办丑腻. See the Path of Purity -Vol. II pp. 184-186.

43. 贰办补驳驳补迟腻 (eka + agga + t膩) lit., one-pointedness. This is a mental state common to all 闯丑腻苍补s. By samm膩 sam膩dhi (Right Concentration) is meant this 别办补驳驳补迟腻 found in the Path-consciousness. 贰办补驳驳补迟腻 temporarily inhibits sensual desires.