§ 7.

(rϊpαvacara cittαni-15)

(rϊpαvacara kusala cittani-5)

1. Vitakka-vicαra-pνti-sukh'ekaggatα-sahitam pathamajjhαna-kusalacittam.

2. Vicαra-pνti-sukh'ekaggatα-sahitam dutiyajjhαna-kusalacittam,

3. Pνti-sukh'ekaggatα-sahitam tatiyajjhαna-kusalacittam,

4. Sukh'ekaggatα-sahitam catutthajjhαna-kusalacittam,

5. Upekkh'ekaggatα-sahitam paρcamajjhαna-kusalacittaρ c'αti.

Imαni paρca'pi rϊpαvacara-kusalacittαninαma.

(rϊpαvacara vipαka cittαni-5)

1. Vitakka-vicαra-pνti-sukh'ekaggatα-sahitam pathamajjhαna-vipαkacittam,

2. Vicαra-pνti-sukh'ekaggatα-sahitam dutiyajjhαna-vipαkacittam,

3. Pνti-sukh'ekaggatα-sahitam tatiyajjhαna-vipαkacittam,

4. Sukh'ekaggatα-sahitam, catutthajjhαna-vipαkacittam,

5. Upekkh'ekaggatα-sahitam paρcamajjhαna-vipαkacittaρ c'αti.

Imαni paρca'pi rϊpαvacara-vipαkacittαni nαma.

(rϊpαvacara kriyα cittαni-5)

1. Vitakka-vicαra-pνti-sukh'ekaggatα-sahitam pathamajjhαna-kriyαcittam,

2. Vicαra-pνti-sukh'ekaggatα-sahitam dutiyajjhαna-kriyαcittam,

3. Pνti-sukh'ekaggatα-sahitam tatiyajjhαna-kriyαcittam,

4. Sukh'ekaggatα-sahitam catutthajjhαna-kriyαcittam,

5. Upekkh'ekaggatα-sahitam paρcamajjhαna-kriyαcittaρ c'ati.

Icc'evam sabbathα'pi pannarasa rϊpαvacara kusala-vipαka-kriyαcittαni samattαni.

Puρρapαkakriyαbhedα - tam paρcadasadhα bhave.

§ 7.

(Form-Sphere Consciousness - 15)

(Form-Sphere Moral Consciousness - 5)

1. First Jhαna moral consciousness together with initial application, sustained application, joy, happiness, and one-pointedness.

2. Second Jhαna moral consciousness together with sustained application, joy, happiness, and one-pointedness,

3. Third Jhαna moral consciousness together with joy, happiness, and one-pointedness,

4. Fourth Jhαna moral consciousness together with happiness and one-pointedness.

5. Fifth Jhαna 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 Jhαna Resultant consciousness together with initial application, sustained application, joy, happiness, and one-pointedness,

2. Second Jhαna Resultant consciousness together with sustained application, joy, happiness, and one-pointedness,

3. Third Jhαna Resultant consciousness together with joy, happiness, and one-pointedness,

4. Fourth Jhαna Resultant consciousness together with happiness and one-pointedness,

5. Fifth Jhαna Resultant consciousness together with equanimity and one-pointedness.

These are the five types of Jhαna Resultant consciousness.

(Form-Sphere Functional Consciousness-5)

1. First Jhαna Functional consciousness together with initial application, sustained application, joy, happiness and one-pointedness,

2. Second Jhαna Functional consciousness together with sustained application, joy, happiness, and one-pointedness,

3. Third Jhαna Functional consciousness together with joy, happiness, and one-pointedness,

4. Fourth Jhαna Functional consciousness together with happiness and one-pointedness.

5. Fifth Jhαna 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 Jhαnas. That becomes fifteen fold according to Moral, Resultant and Functional types.

Notes:

36. Rϊpαvacara-

There are three planes of existence-namely, Sensuous Sphere (kαmaloka), Form-Sphere (rϊpaloka), and Formless-Sphere (arϊpaloka). The four states of misery (apαya), human realm (manussa), and the six celestial realms (devaloka) constitute the kαmaloka. 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 (bhαvanα) is of two kinds - samatha (concentration) and vipassanα (insight). Samatha, which means calm, or tranquillity is gained by developing the Jhαnas. Vipassanα is seeing things as they truly are. With the aid of Jhαnas one could develop higher psychic powers (abhiρρα). It is vipassanα that leads to Enlightenment.

Those who develop Jhαnas are born after death in higher Form-Spheres (rϊpaloka) and Formless-spheres (arϊpaloka).

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 "Rϊpaloka is so called because the subtle residuum of matter is said, in that place of existence, to be still met with. Arϊpaloka is so called because no trace of matter is held to be found in it".

That which frequents the Rϊpa-Sphere is rϊpαvacara. There are fifteen cittas pertaining to it. Five are kusalas, which one can develop in this life itself. Five are their corresponding vipαkas which are experienced after death in the Rϊpa-sphere. Five are kriyα cittas, which are experienced only by Buddhas and Arahats either in this life or by Arahats in the Rϊpa-Sphere.

37. Jhαna - Sanskrit dhyαna-

The Pαli term is derived from the root "jhe", to think. Venerable Buddhaghosa explains Jhαna as follows, "Aramman'upanijjhαnato paccanνkajhαpanato vajhanam", Jhαna is so called because it thinks closely of an object or because it burns those adverse things (hindrances - nνvaranas).

By Jhαna 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 (patibhαga nimitta).

As an illustration let us take the pathavν 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 - pathavν 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 patibhαga 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" (upacαra samαdhi) and the innate five Hindrances to progress (nνvarana), such as sense-desire (kαmacchanda), hatred (patigha), sloth and torpor (thνna-middha), restlessness and brooding (uddhacca-kukkucca), and doubts (vicikicchα) are temporarily inhibited.

Eventually he gains "ecstatic concentration" (appanα samαdhi) and becomes enwrapped in Jhαna, enjoying the calmness and serenity of a one-pointed mind.

As he is about to gain appanα samαdhi a thought process runs as follows:- bhavanga, mano-dvαrαvajjana, parikamma, upacαra, anuloma, gotrabhϊ, appanα.

When the stream of consciousness is arrested, there arises the Mind-door consciousness taking for its object the patibhαga nimitta. This is followed by the Javana process which, as the case may be, starts with either parikamma or upacαra. Parikamma is the preliminary or initial thought-moment. Upacαra means proximate, because it is close to the appanα samαdhi. It is at the anuloma or "adaptation" thought-moment that the mind qualifies itself for the final appanα. It is so called because it arises in conformity with appanα. This is followed by gotrabhϊ, the thought-moment that transcends the kαma-plane. Gotrabhϊ means that which subdues (bhϊ) the Kαma-lineage (gotra). All the thought-moments of this Javana process up to the gotrabhϊ moment are kαmαvacara thoughts. Immediately after this transitional stage of gotrabhϊ there arises only for a duration of one moment the appanα thought-moment that leads to ecstatic concentration. This consciousness belongs to the Rϊpa-plane, and is termed the First Rϊpa Jhαna. In the case of an Arahat it is a kriyα 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 Jhαnas.

The five Jhαna vipαkas are the corresponding Resultants of the five Morals. They are experienced in the Form sphere itself and not in the Kαma-sphere. Kusala and Kiriyα Jhαnas could be experienced in the Kαma-sphere continuously even for a whole day.

The five factors, vitakka, vicαra, pνti, sukha, ekaggatα collectively found in the appanα consciousness, constitute what is technically known as Jhαna. In the second Jhαna 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 Jhαnas are treated as four, as mentioned in the Visuddhi-Magga. In that case the second Jhαna consists of three constituents as both vitakka and vicαra are eliminated at once.

38. Vitakka - is derived from "vi" + Φ "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. (αrammanam 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 Jhαna consciousness. A still more developed form of vitakka is found in the Path-consciousness (magga citta) as sammα-sankappa (Right thoughts). The vitakka of the Path-consciousness directs the mental states towards Nibbαna and destroys micchα (wrong or evil) vitakka such as thoughts of sense-desire (kαma), thoughts of hatred (vyαpαda), and thoughts of cruelty (vihimsα). The vitakka of the Jhαna consciousness temporarily inhibits sloth and torpor (thνna-middha) one of the five Hindrances (nνvarana).

Through continued practice the second Jhαna is obtained by eliminating vitakka. When four Jhαnas are taken into account instead of the five, the second Jhαna is obtained by eliminating both vitakka and vicαra at the same time.

39. Vicαra 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 (vicikicchα).

According to the commentary vicαra 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. Vicαra is like its buzzing around it. As Jhαna factors they are correlates.

40. Pνti is zest, joy, or pleasurable interest. It is derived from Φ "pi", to please, to delight. It is not a kind of feeling (vedanα) like sukha. It is, so to say, its precursor. Like the first two Jhαna factors, (pνti) is also a mental state found in both moral and immoral consciousness. Creating an interest in the object is its characteristic pνti inhibits vyαpαda, ill-will or aversion.

There are five kinds of pνti:-

1. Khuddaka pνti, the thrill of joy that causes "the flesh to creep".

2. Khanika pνti, instantaneous joy like a flash of lightning.

3. Okkantika pνti, the flood of joy like the breakers on a seashore.

4. Ubbega pνti, transporting joy which enables one to float in the air just as a lump of cotton carried by the wind.

5. Pharana pνti, 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 vicαra, so is pνti the precursor of sukha.

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

Pνti 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 pνti. Like drinking water and bathing therein, is sukha.

This mental sukha which should be differentiated from ahetuka kαyika (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 (nirαmisa sukha). Nibbαnic bliss is yet far more subtle than Jhαnic bliss. There is no feeling in experiencing the bliss of Nibbαna. The total release from suffering (dukkhϊpasama) is itself Nibbαnic bliss. It is comparable to the "ease" of an invalid who is perfectly cured of a disease. It is a bliss of relief.

42. Upekkhα - literally, means seeing (ikkhati) impartially (upa = yuttito). It is viewing an object with a balanced mind, Atthasαlini states: - "This is impartiality (majjhattam) in connection with the object, and implies a discriminative knowledge (paricchindanakam ραnam)".

This explanation applies strictly to upekkhα found in sobhana consciousness accompanied by wisdom. Upekkhα found in the akusalas and ahetukas is just neutral feeling, without the least trace of any discriminative knowledge. In the kαmαvacara 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 upekkhα 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.

Upekkhα of the Jhαna consciousness, in particular is of ethical and psychological importance. It certainly is not the ordinary kind of upekkhα, generally found in the akusala consciousness which comes naturally to an evil-doer. The Jhαna upekkhα 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 Jhαna factors, and develops the more subtle and peaceful upekkhα. On the attainment of the fifth Jhαna breathing ceases. As he has transcended both pain and pleasure by will-power, he is immune to pain too.

This upekkhα is a highly refined form of the ordinary tatramajjhattatα, even-mindedness, one of the moral mental states, latent in all types of sobhana consciousness.

In the Pαli phrase - upekkhα satipαrisuddhi - purity of mindfulness which comes of equanimity - it is the tatra-majjhattatα that is referred to. This is latent in the first four Jhαnas too. In the fifth Jhαna this tatra-majjhattatα is singled out and becomes highly refined. Both neutral feeling upekkhα vedanα) and equanimity that correspond to the one Pαli term upekkhα are found in the fifth Jhαna.

Thus there appear to be four kinds of upekkhα viz:- (1) just neutral feeling, found in the six akusala cittas, (2) sensitive passive neutral feeling (anubhavana upekkhα) found in the eight ahetuka sense-door consciousness (dvipaρca-viρραna) (excluding kαyaviρραna), (3) intellectual upekkhα, found mostly in the two sobhana kriyα cittas, accompanied by knowledge, and sometimes in the two sobhana kusala cittas, accompanied by knowledge, (4) ethical upekkhα, found in all the sobhana cittas, especially in the fifth Jhαna.

Brahmavihαrupekkhα and sankhαrupekkhα may be included in both intellectual and ethical upekkhα.

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 upekkhα. See the Path of Purity -Vol. II pp. 184-186.

43. Ekaggatα (eka + agga + tα) lit., one-pointedness. This is a mental state common to all Jhαnas. By sammα samαdhi (Right Concentration) is meant this ekaggatα found in the Path-consciousness. Ekaggatα temporarily inhibits sensual desires.