Artipajhàna consciousness is twelvefold, differing according to the objects. Again they stand at twelve according to Moral, Resultant, and Functional types.
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Notes:—
Again he concentrates on the first Aråpa Jhàna think- ing ‘Vi¤¤àõaü anantam’, ‘Infinite is Consciousness’, until he develops the second Aråpa Jhàna—“Vi¤¤àõa¤càyatana.”
To develop the third Aråpa Jhàna—“âki¤ca¤¤à- yatana” — the Yogi takes for his object the first Aråpa Jhàna consciousness and thinks — “Natthi ki¤ci”, ‘There is nothing whatever.’
The fourth Aråpa Jhàna consciousness is developed by taking the third Aråpa Jhàna consciousness as the object. The third Aråpa Jhàna is so subtle and refined that one cannot definitely say whether there is a consciousness or not. As he concentrates thus on the third consciousness he develops the fourth Jhàna. Although the term “Sa¤¤à”
is used here, Vedanà, (feeling) and Sankhàrà, (mental states) are also included therein.
The five Råpa Jhànas differ according to the Jhàna fac- tors. These four Aråpa Jhànas, on the other hand, differ according to the objects of concentration. The first and the third have two concepts (Pa¤¤atti). They are the concept of the infinity of space and the concept of nothingness. The sec- ond and the fourth Jhàna consciousness have for their objects the first and the third Jhàna consciousness respectively.
These four Aråpa Jhànas have their corresponding effects in the Aråpa spheres. The four Kriya Jhànas are experienced only by Buddhas and Arahants.
In all these twelve Jhàna Cittas are found the two Jhàna factors—Upekkhà and Ekaggatà—equanimity and one-pointedness that constitute the fifth Råpa Jhàna.
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(Lokuttara Cittàni—8)
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9. (Lokuttara Kusala Cittàni—4)
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(1) Sotàpattimaggacittaü, (2) Sakadàgàmimaggacittaü, (3) Anàgàmimaggacittaü, (4) Arahattamaggacitta¤ c’àti.
Imam cattàri’pi Lokuttarakusalacittàni nàma.
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(Lokuttara Vipàka Cittàni—4)
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(5) Sotàpattiphalacittaü, (6) Sakadàgàmiphalacittaü, (7) Anàgàmiphalacittaü, (8) Arahattaphalacitta¤ c’àti.
Imàm cattàri’pi Lokuttaravipàkacittàni nàma.
Icce’vaü sabbathà’pi aññha Lokuttara—Kusala Vipàka-Cittàni samattàni.
Catumaggapphedhena—catudhà kusalaü tathà
Pàkaü tassa phalattà’ti—aññhadhà nuttaraü mataü,
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Dvàdasàkusalàn’evaü — kusalàn’ ekavãsati Chattiüs’ eva vipàkàni — kriyàcittàni vãsati.
Catupa¤¤àsadhà kàme— råpe_paõõaras’ ãraye Cittàni dvàdas’ àruppe — aññhadhà’nuttare tathà
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(Supramundane Consciousness—4)
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§ 9 (Moral Supramundane Consciousness—4)
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(1) Sotàpatti Path-consciousness, (2) Sakadàgàmi Path-consciousness, (3) Anàgàmi Path-consciousness, (4) Arahatta Path-consciousness.
These are the four types of Supramundane Moral consciousness.
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(Resultant Supramundane Consciousness—4)
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(5) Sotàpatti Fruit-consciousness, (6) Sakadàgàmi Fruit-consciousness (7) Anàgàmi Fruit-consciousness (8) Arahatta Fruit-consciousness.
These are the four types of Supramundane Moral and Resultant consciousness. Thus end, in all, the eight types of Supramundane Moral and Resultant consciousness.
Differing according to the four Paths, the Moral Conscious- ness is fourfold. So are the Resultants, being their fruits.
The Supramundane should be understood as eightfold.
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(Summary)
Thus the “immorals” are twelve, the “Morals” are twenty-one, the “Resultants” are thirty-six, the “Functionals” are twenty.
In the Sensuous Sphere, they say, are fifty-four types
of consciousness, in the Form-Sphere are fifteen, in the Formless-Sphere are twelve, in the Supramundane are eight.
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(Ekavisasatàni Cittàni—121)
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§ 10. Ittham’ekåna navuti—ppabhedhaü pana mànasaü Ekavãsasataü v’àtha—vibhajanti vicakkhanà.
Katham’ekåna navutividhaü cittaü ekavãsasataü hoti?
(1) Vitakka-vicàra-pãti-sukh’ ekaggatà-sahitaü Pañhamajjhàna—Sotàpattimaggacittaü, (2) Vicàra-pãti-sukh’ ekaggatà-sahitaü Dutiyaj-
jhàna—Sotàpattimaggacittaü,
(3) Pãti—sukh’ ekaggatà-sahitaü Tatiyajjhàna Sotàpattimaggacittaü,
(4) Sukh’ ekaggatà-sahitaü Catutthajjhàna Sotà- pattimaggacitaü,
(5) Upekkh’ekaggatà—sahitaü Pa¤camajjhàna Sotàpattimaggacitta¤ c’àti.
Imàni pa¤ca pi Sotàpattimaggacittàni nàma.
Tathà Sakadàgàmimagga, Anàgàmimagga, Arahattamag- gacitta¤ c’àti samavãsati, maggacittàni. Tathà phalacittàni c’àti samacattàëãsa Lokuttaracittàni bhavantã’ ti.
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1. Jhànaïgayogabhedhena — katv’ekekan to pa¤cadhà Vuccatà’nuttaraü cittaü — cattàëisavidhanti ca.
2. Yathà ca råpàvacaraü — gayhatà’nuttaraü tathà Pañhamàdijhànabhede — àruppa¤cà’pi pa¤came.
3. Ekàdasavidhaü tasmà — pañhamàdikam’ ãritaü Jhànam’ ekekam’ ante tu — tevãsatividhaü bhave.
4. Sattatiüsavidhaü pu¤¤aü — dvipa¤¤àsavidhaü tathà Pàkam’iccàhu cittàni — ekavãsasataü budhà’ti.
Iti Abhidhammatthasangahe Cittasaïgahavibhàgo nàma pañhamo paricchedo.
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(121 Types Of Consciousness)
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§ 10. These different classes of consciousness, which thus number eighty-nine, the wise divide into one hundred and twenty-one.
How does consciousness which is analysed into eighty-nine become one hundred and twenty-one?
1. The First Jhàna Sotàpatti Path-consciousness together with initial application, sustained application, joy, happiness, and one-pointedness,
2. The second Jhàna Sotàpatti Path-consciousness together with sustained application, joy, happiness, and one-pointedness,
3. The Third Jhàna Sotàpatti Path-consciousness together with joy, happiness, and one-pointedness,
4. The Fourth Jhàna Sotàpatti Path-consciousness together with happiness and one-pointedness,
5. The Fifth Jhàna Sotàpatti Path—consciousness together with equanimity and one-pointedness.
These are the five types of Sotàpatti Path-consciousness.
So are the Sakadàgàmi Path-consciousness, Anàgàmi Path- consciousness, and Arahatta Path-consciousness, making exactly twenty classes of consciousness. Similarly there are twenty classes of Fruit-consciousness. Thus there are forty types of supramundane consciousness.
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(Summary)
1. Dividing each (supramundane) consciousness into five kinds according to different Jhàna factors, the supra- mundane consciousness, it is said, becomes 40.
2. As the Form-Sphere consciousness is treated as first Jhàna consciousness and so on, even so is the supramun- dane consciousness. The Formless-Sphere consciousness is included in the fifth Jhàna.
3. Thus the Jhànas beginning from the first amount to eleven, they say. The last Jhàna (i.e., the fifth) totals twenty-three.
4. Thirty-seven are Morals, fifty-two are Resultants;
thus the wise say that there are one hundred and twenty- one types of consciousness.
Thus ends the first chapter of the Abhidhammattha Saïgaha which deals with the Analysis of the Consciousness.
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