The first council of the Dipavamsa

Written by Dai Sung Han

Some rights are reserved, 2012.

Introduction

The Dipavamsa or the History of the Island is the earliest extant Pali chronicle of India and Sri Lanka. This old chronicle is rather religious eulogy than a historical record in the strict sober and modern sense. The title consists of two distinct Pali terms: ‘dipa’ has three meanings that of 1. a lamp; 2. an island; 3. help; support; here the second meaning is used; ‘vamsa’ renders to 1. a race; lineage; family; history 2. a bamboo; The meaning of history can be used thereby. The text deals with the history of the island from earliest times up to the reign of Mahasena (325-352). It is a chronicle of unknown authorship: G.P. Malalasekera describes “the Dipavamsa was not the work of a single author, but of several generation, a succession of rhapsodies, added to by succeeding authors, as the introduction tell us, “twisted into a garland of history from generation to generation, like the flowers of various kinds”. Considering the nature of ancient chronicle of the island, we can believe that there is a certain element of truth in it, particularly calculated to be the vehicle of history in early times, when literary facilities were scanty.

General contents of the Dipavamsa

The Dipavamsa has twenty two chapters. It mentions the three visits of the Buddha to Sri Lanka and the ancestry of the Buddha. It also gives an account of the genealogy of the old royal families of India and Sri Lanka. It refers to the three Buddhist councils, the rise of the different Buddhist schools after the Second Council, the activities of King Ashoka, the colonization of Sri Lanka by Vijaya and his successors.

Description of the first council in the Dipavamsa

This short description of the council is rather religious eulogy than a historical record in the strict sober and modern sence. It says of an election of the council member out of seven hundred thousand arahats. The seven chief disciples of the Buddha, i.e., Kassapa, Ānanda, Upāli, Anuruddha, Vabgisa, Punna, Kumāra-kassapa, Kaccāna, and Kotthita, were leading the council. They composed the collection of Dhamma by consulting Ānanda, Vinaya by asking Upāli. This compilation also can be divided by nine-fold doctrine, and this is called the doctrine of Thera or Theravāda for it was collected by the Thera, the First Doctrine for it was made first time as collection. The venue of the compilation was the Sattapanna cave, the nine-fold doctrine of the Master are Sutta, Geyya, Veyyākarana, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhuta, and Vedalla. The immovable earth quaked on the appearance of the Collection of the Vinaya and Dhamma.

Comparative study on the First Council between the Dipavamsa and the Cullavagga of Vinaya Pitaka

Description of the Firth Council in the Cullavagga is quite voluminous comprising around sixteen pages while that of the Dipavamsa is mere two pages. As matter of fact, there are rare common descriptions between the two sources. The number of assembly as five hundred and the fact that Ananda recited the dhamma and Upāli Vinaya are merely common point. The sophisticated form of arrangement and description of the Cullavagga presents the date of composition is much later than the prior recension. The major difference coming from additional descriptions in the Cullavagga regarding the order of abrogation of lesser and minor rules given by the Buddha, an inquision for Ānanda, a meeting between King Udana with his retinue and Ānanda thera, and imposition of the Higher Penalty to Channa.

1.      Regarding the member of assembly: The number of the member of participant agrees in the both sources. However, the Dipavamsa says that there were seven hundred thousand arahat, and out of the number five hundred bhikkhus are elected (sammata) as representative, whereas the Cullavagga silent on the total number of the assembly, does not describe them as all arahat, and selected (uccini) five hundred bhikkhus as representative rather than elected.

2.      Role of Mahākassapa in the council: The Cullavagga starts with monologue of Mahā-kassapa that describing how the thera came to know about the parinibbāna of the Buddha and why initiates the council by him. Throughout the council, the role of Mahākassapa portraited as chief of the representive, residing the council at all time in the text. In contrast, Mahākassapa was mere one of seven chief leading members in the Cullavagga. His role was not prominent as a singular figure though he was mentioned as the chief once at the end of the story.  

3.      Content of the compilation: The Dipavamsa briefly make mention of the content of compilation as three divisions: singlet of Āgama; couplet of Dhamma and vinaya ; nine-fold teaching  ̶ Sutta, geyya, veyyakarana, gatha, Udana, Itivuttaka, Jataka, Abbhuta, and Vedalla. It is very interesting point that the text defined composed collection as Āgama, which is the word used in Sarvastivadin or other Indian Sanskrit trdition, instead of Nikaya of Pali tradition. However, the Cullavagga gives details regarding how the dhamma and vinaya laid down: Mahākassapa asks questions line by line to Ānanda and Upāli as to dhamma and vinaya respectively. In the text, the compilation only divided by the couplet of dhamma and vinaya, and by the five nikāyas.

4.      The venue, sponsor, and the consequence: The Dipavamsa sets its venue as the Sattapanna cave specifically whereas the Cullavagga refers to Rajagaha. The both sources keep silence for the patron of the council, in contrast, other sources mention it as the king Ajatasattu. The consequence of the councils from the two sources showing striking difference. While the Dipavamsa vehemently eulogize the birth of excellent teaching of Thera, which caused earth quake, the Cullavagga is bit cynical about the result of the council as Purāna disagree or insubordinate to the compilation by refusing the submission to the elders.

 The Dipavamsa is one of the oldest chronologies in Pali literature. Though its description is too short, it adds some knowledge on the event. Their aim was to give the history of Buddhism, yet it is now admitted on all hands that the chronicles of Ceylon are not full of mendacious fictions, their kernel and main bulk being history, nothing but history. The modern idea of sober and authentic history may be absent, but their permanent value as an indispensible source book of history remains unchallenged.

Origin and Development of Pāli Vaṃsa Literature

Written by Dai Sung Han

Some rights are reserved, 2012.

Vaṃsa literature is history or semi-history that written in Pāli language. It is categorized in non-canonical Buddhist literature. The word vaṃsa means ‘1. A race; lineage; family; 2. A bamboo; 3. Tradition, hereditary custom; 4. Dynasty,’ but when it is used to refer to a particular class of narratives it can be translated as “chronicle,” or “history.” These texts, which may be ecclesiastically oriented (thera paramparā), dynastically oriented (rāja paramparā), or both at the same time, usually either relate the lineage of a particular individual, king, or family or describe in concrete terms the history of a particular object, region, place, or thing.

Origin of the Vaṃsa literature

To know the origin of Vaṃsa literature would be equivalent knowing the source of oldest Vaṃsa literature. The oldest extant Vaṃsa literatures are the three Pāli works, that are the Dipavaṃsa, the Chronicle of the Island, the Introduction to the Samantapāsādikā, the Commentary to the Vinaya Pitaka, and the Mahāvaṃsa, the Great Chronicle, which enshrine the ancient historical tradition of Ceylon, are still available to the student of Ceylon history. All these are closely related to one another, and it is not possible to study one independently of the other two. In addition to these texts, there is the Vaṃsatthappākasini, the tikā or commentary to the Mahāvaṃsa, which sheds considerable light on its main source, the Sihalatthakathā Mahāvaṃsa.

Identifying the source of the oldest Vaṃsa literatures should start from recognizing the date and author of the three oldest texts:

The Dipavaṃsa or the History of the Island is the earliest extant Pāli chronicle of unknown author. It is a chronicle of unknown authorship as G.P. Malalasekera describes ‘the Dipavaṃsa was not the work of a single author, but of several generation ···.’ The date of composition of this text is, according to Oldenberg, ‘it was written between the beginning of the fourth and the firth third of the fifth century C.E.’ Scholars conclude the date for the text deals with the history of the island from earliest times up to the reign of Mahāsena (325-352).

The Mahāvaṃsa is another old chronicle whose author is known as Mahānāman. A well-known passage of the later Cūlavaṃsa alludes to the fact that King Dhātusena bestowed a thousand pieces of gold and gave orders to write a dipikā on the Mahāvaṃsa. This dipikā has been identified by Fleet with the Mahāvaṃsa. For Dhātusena reigned at the beginning of the 6th century C.E., the date of composition would be around that time.

The Samantapāsādikā refers to a collection of Pāli commentaries on the Vinaya Pitaka. It was a translation of Sihala commentaries into Pāli by Buddhaghosa in the 5th century C.E. Following Oldenberg, ‘if we look at Buddhaghosa’s Atthakathā on the Vinaya, we find that the author has there prefixed to his explanations of the sacred texts a detailed historical account of the origin of the Tipitaka, its redaction in the three Councils, and its propagation to Ceylon by Mahinda and his companions.’

The Mahāvaṃsa-tikā is the commentary of the Mahāvaṃsa, which composed by the same author of the Mahāvaṃsa, Mahānāman. Oldenberg is opinion of the context of the text that ‘··· that those lines are quoted in the Mahāvaṃsa-tikā not from the Dipavaṃsa itself, but from the Atthakathā on which the Dipavaṃsa is founded.’

The Sihalatthakathā Mahāvaṃsa has long been ascertained that all of above four texts owe their origin to a common source – the Atthakathā-Mahāvaṃsa of the Mahāvihāra monastery. It must have formed an introductory part of the old Atthakathā on the canonical writings of the Buddhists. Scholars, like Oldenberg and Geiger, are of opinion that this Atthakathā-Mahāvaṃsa was composed in Sinhalese prose, interspersed, no doubt with verse in the Pāli language. Oldenberg rightly point out that ‘the author of the Dipavaṃsa borrowed not only the materials of his own work but also the mode of expression, and even whole lines, word for word, from the Atthakathā. But the author of the Mahāvaṃsa is not so fettered in his style or execution.

Development of the Vaṃsa literature

Beginning period ( 5th Century C.E.): The Dipavaṃsa is the earliest extant Pāli chronicle. According to B. C. Law, “The account in the Dipavaṃsa is condensed, and the sequence of events and characters presents the form more of a list and catalogue than of any connected narrative. Also there is an apparent lack of uniformity, an unevenness of style, incorrectness of language and metre and numerous repetitions, ···.”

Middle period (From 6th Century C.E. onward): The Mahāvaṃsa had composed at least one and half century later than the Dipavaṃsa. The Great Chronicle which is the work of a poet Mahānāma, is a perfect poet. B. C. Law opines as to the cause of such development as following: ‘∙∙∙ when the islanders had attained much more freedom in their learning and writing of the Pāli language he evidently showed greater ease and skill in his use of the language, as well as in his style and composition, and finally, a more free and liberal use of the material of his original.’

Final period (upto 19th Century C.E.): The Sasanavamsa is a modern Pāli chronicle which is written in Burma by Bhikkhu Pabbāsāmi who dates his book 1223 of the Burmese Common Era (1861 C.E.). Many verses from the Mahāvamsa are reproduced verbatim. Over all, we come across the names of about three hundred religious books in the text. N.R. Ray states “It has, moreover, a reliable chronological sequence and even assigns dates to events, authors, and their works which are verifiable with reference to their independent sources.”

Vaṃsa literature is chronicles that are written in Pāli language. Its origin can be traced to The Sihalatthakathā Mahāvaṃsa which came from the time of missionary Mahinda to the Island. It shows gradual development by time to time in its literary art. In spite of its numerous drawbacks, Rhys Davis referred to the old chronicles “it treats with scholarship so through and with judgement so sober and sound.”

Importance of Sasanavamsa in the development of Pali literature

Written by  Dai Sung Han

Some rights are reserved, 2012.

The Sasanavamsa “The history of the Religion” is an ecclesiastical chronicle of Burma. It  deals with account of the growth and expansion of Buddhism in India and the nine countries of Ashokan missionaries. The full name of the chronicle is Sasanavamsappadipikā (The light of the history of the religion). The Pali term ‘sasana’ means ‘teaching; order; message; doctrine; a letter’ and ‘vamsa’ renders as ‘1. A race; lineage; family; 2. A bamboo; 3. Tradition, hereditary custom; 4. Dynasty.’ Thus the title can be translated as ‘tradition of the Teaching or the Doctrine.” The text is based on two palm-leaf MSS in the British Museum. It is a non-canonical literature written in Burma by Bhikkhu Pabbāsāmi who dates his book 1223 of the Burmese Common Era (1861 C.E.), was the tutor and mentor of the Burmese King Min-don-min. The author calls himself the pupil of the Savgharaja of Mandaly. Besides the Sasanavamsa, Pabbāsāmi is credited with the authorship of a number of other books; viz. Silakathā, Upāyakathā, Nāgarājupptti-Kathā, Nirayakathādipikā, etc. The author of the text gives unmistakable evidence of sound knowledge of the canonical as well as non-canonical literature of Burma and Ceylon.

This text consists of ten chapters with the table of contents (mātikā). The author of the chronicle declares the motivation of the compilation of the text as ‘at the request of the monks who have came to a foreign land from the island of Ceylon, I will compose the Sasanavamsa. The table of contents promises a general history of Buddhism drawn from a few well-known Pali and Burmese works. The first chapter is dedicated to the religious history of India and the rest nine chapters are allocated to the nine countries which Moggaliputta Tissa thera sent Buddhist missionaries during the reign of Piyadassiashoka. But of these nine regions, five are placed in Indo-China. In the first chapter the author gives an outline of Buddha’s life and briefly deals with the three Buddhist councils held during the three Indian kings, Ajātasattu, Kālāsoka, and Asoka. After the Third council over, Moggaliputta Tissa thera sent Buddhist missionaries to different countries for the propagation of the Buddhist faith. Among the nine countries in which the missionaries were sent the account of Ceylon and Burma seems to be more careful and complete than those of other matters of this group.

The name of missionaries and nine countries which Buddhist missionaries were sent

1: Mahamahindatthera  ̶ Sihaladipa

2: Sonatthera uttaratthera  ̶ Suvannabhumi, 

3: Maharakkhitatthera  ̶ Yona

4: Rakkhitatthera  ̶ Vanavasi

5: Yonakadhammarakkhitatthera  ̶ Aparantarattha

6: Majjhanti katthera  ̶ Kasmiragandha

7: Maharevatthera  ̶ Mahimsakamandala

8: Mahadhammarakkhitatthera  ̶ Maharattha

9: Majjhimatthera  ̶ Cinarattha

The Sasanavamsa is a modern Pali work and its sources are derived from many Pali texts and Burmese traditions. The Pali Atthakathās, the Vinaya Pitaka, the Mahāvamsa, the Dipavamsa, the Samantapāsādikā (a commentary on the Vinaya), the Burmese Rajavamsa and the Kalyāni Inscriptions of king Dhammaceti (1474 C.E.) are some of the sources utilized unreservedly by the author. The Porānā i.e. the ancient texts are also referred to. Many verses from the Mahāvamsa are reproduced verbatim. Over all, we come across the names of about three hundred religious books in the text.

N.R. Ray states “It has, moreover, a reliable chronological sequence and even assigns dates to events, authors, and their works which are verifiable with reference to their independent sources.” Its value lies in that it enables us to present a brief but connected account of the religion.” The whole text is written in prose except for a few verses here and there. ‘The style is plainly founded on that of Buddhaghosa and his successors,’ says Mabel Bode in her introduction of the P.T.S. edition. It ‘faithfully follows the old pattern’, says Winternitz (History of Indian literature). Thus no linguistic peculiarities could be traced. But the author has not been so able as to bring out that lucid and placid style which is manifested in the Atthakathās. The text sometimes remains rather weak in expression and inferior in style.

The nature of the book is ecclesiastical. The name of the text itself is an index to the context. Mabel Bode describes “It is confused, rambling and prejudiced. A High ecclesiastic of Min-Don-Min’s reign, belonged by all his convictions and traditions to the Ceylonese school (as distinct from and opposed to the Burmese school),” and else where says “limited by a certain feeling of national pride.” However the author is conscious enough of the theme of the text and seldom goes out of the track. A number of anecdotes, miraculous accounts are narrated here and there and they all are imbibed with ecclesiastical zeal. The succession of kings with their dates is discussed one after another, but the author never misses to refer to the religious benefactions or persecutions and other important religious events.

The Sasanavamsa is a modern chronicle of Burmese’s which has very ecclesiastical nature. Most of the contents of the text are derivative from various Pali literature and Burmese books. The author has indeed tried to incorporate all the available information of Pali and Burmese religious books, which is remarkable. The book gives us an interesting record of the part played by the Buddha’s religion in the social and intellectual life of the ten countries which were the center and destinations of missionaries of Ashoka.   

CETASIKAS - Mental Factors

Composed by Dai Sung Han

Some rights are reserved, 2012.

Cetasikas are the second type of ultimate reality. They are mental factors or mental concomitants that arise and perish together with citta, depend on citta, and assist citta by performing more specific tasks in the total act of cognition. When we say that the mind it is not the citta alone, but the citta and cetasikas together that makes the mind. The two ultimate realities are functionally interdependent, citta is regarded as primary because the mental factors assist in the cognition of the object depending upon citta, which is the principal cognitive element. The relationship between citta and the cetasika is compared to that between a king and his retinue. As a king always comes accompanied by his attendants, a citta arises always accompanied by its retinue of cetasikas.

A cetasika has the following four characteristic properties:

i It arises together with citta (consciousness).

ii It perishes together with citta.

iii It takes the same object (alambana) which citta takes.

iv It shares a common physical base (vatthu) with citta.

There are 52 cetasikas in all. They are first divided into three classes as follows.

I. Aññasamāna cetasikas (General Mental Concomitants) – 13

II. Akusala cetasikas (immoral mental concomitants) – 14

III. Sobhava cetasikas (beautiful mental concomitants) – 25

I. Aññasamāna Cetasikas (General Mental Concomitants)

The 13 aññasamāna cetasikas can associate both with sobhava and asobhava cittas. They are nonmoral and they enhance the properties of the cetasikas with which they associate.

They are again divided into two sub-groups.

I-i. Sabbacitta-sādhārana (essentials which associate with all cittas) – 7

I-ii. Pakinnaka (Particulars which selectively associate with some sobhava as well as with some asobhava cittas – 6

I-i. Sabbacitta-sādhārana (essentials which associate with all cittas) – 7

Sabba – all; sādhārana – associate with; The seven factors are the cetasika common (sādhārana) to all consciousness (sabbacitta). These factors perform the most rudimentary and essential cognitive functions, without which consciousness of an object would be utterly impossible.

I-i-1. Phassa – Contact or mental impression

I-i-2. Vedanā – Feeling or sensation

I-i-3. Saññā – perception or recognition

I-i-4. Cetanā – volition or intention

I-i-5. Ekaggatā – one-pointedness, concentration (samādhi)

I-i-6. Jīvitindriya – vitality or psychic life

I-i-7. Manasikāra – attention or advertence

I-ii. Pakinnaka Cetasikas (Particulars – 6)

The six cetasikas in this group are similar to Sabbacitta-sādhārana (essentials which associate with all cittas) in being ethically variable factors. They differ from the universals in that they are found only in particular types of consciousness, not in all.

I-ii-1. Vitakka – initial application or thought conception

I-ii-2. Vicāra – sustained application or discursive thinking

I-ii-3. Adhimokkha – decision or determination

I-ii-4. Vīriya – effort or energy or exertion

I-ii-5. Pīti – rapture or interest

I-ii-6. Chanda – wish, desire or will

II. Akusala cetasikas (immoral mental concomitants) – 14

There are 14 cetasikas which are ethically immoral. They may be divided into four sub-groups as follows.

II- i. Moha-catukka (A group of four cetasikas headed by moha) – akusala- sādhārana – 4

II- i-1. Moha – avijjā – delusion, ignorance, dullness

II- i-2. Ahirika –shamelessness, unscrupulousness

II- i-3. Anottappa – lack of moral dread

II- i-4. Uddhacca –restlessness, distraction.

II-ii. Lobha-tri (A group of three cetasikas headed by lobha) – papañca-dhamma – 3

II-ii-5. Lobha– greed

II-ii-6. Ditthi – wrong view

II-ii-7. Māna – conceit, pride

II-iii. Dosa-catukka (A group of four cetasikas headed by dosa) – 4

II-iii-8. Dosa       – hatred, anger, aversion

II-iii-9. Issa        – envy, jealousy

II-iii-10. Macchariya – avarice, stinginess, selfishness

II-iii-11. Kukkucca   – worry, scruples, remorse

II-iv. End-tri (A group of four cetasikas headed by dull and wavering) – 3

II-iv-12. Thina       – sloth

II-iv-13. Middha     – torpor

II-iv-14. Vicikiccchā  – sceptical doubt, perplexity.

III. Sobhava cetasikas (beautiful mental concomitants) – 25

There are 25 sobhava cetasikas which may be divided into 4 sub-groups for convenience.

III-i. Sobhava sādhārana – 19 those which associate with all sobhava cittas.

III-ii. Virati         – 3 those connected with abstinence from immoral actions, speeches and livelihood.

III-iii. Appamaññà    –2 those connected with ‘Boundless states’.

III-iv. Paññindriya    – 1 that connected with wisdom or insight.

III-i. Sobhava sādhārana Cetasikas (Beautiful Ones – 19)

These 19 mental concomitants associate with all beautiful consciousness collectively.

III-i-1. Saddhà           – faith, confidence

III-i-2. Sati              – mindfulness, attentiveness

III-i-3. Hirī              – moral shame

III-i-4. Ottappa           – moral dread

III-i-5. Alobha            – non-attachment, greedlessness, generosity

III-i-6. Adosa             – hatelessness, goodwill

III-i-7. Tatramajjhattatà     – equanimity, mental balance

III-i-8. Kàya-passaddhi     – tranquillity of mental concomitants

III-i-9. Citta-passaddhi     – tranquillity of consciousness

III-i-10. Kàya-lahutà       – agility or lightness of mental concomitants

III-i-11. Citta-lahutà        – agility or lightness of consciousness

III-i-12. Kàya-mudutà      – elasticity of mental concomitants

III-i-13. Citta-mudutà      – elasticity of consciousness

III-i-14. Kàya-kammaññatà  – adaptability of mental concomitants

III-i-15. Citta-kammaññatà  – adaptability of consciousness

III-i-16. Kàya-paguññatà    – proficiency of mental concomitants

III-i-17. Citta-pagaññatà    – proficiency of consciousness

III-i-18. Kàyujjukatà       – uprightness of mental concomitants

III-i-19. Cittujjukatà       – uprightness of consciousness.

III-ii. Virati Cetasikas (Abstinences -3)

The three are known as the sīla-maggavgas (morality components of the Path). These are also the three factors of the Noble Eightfold Path.

III-ii-1. Sammā-vācā        - right speech

III-ii-2. Sammā-kammanta   - right action

III-ii-3. Sammā-ajīva        -right livehood

III-iii. Appamaññà Cetasikas (Illimitable–2)

These are two factors of Brahmaviharā. The rest of two factors are mettā (loving-kindness) and upekkhā (equanimity).

III-iii-1. Karunā            - compassion

III-iii-2. Muditā            - sympathetic joy

III-iv. Paññindriya Cetasikas (Wisdom faculty – 1)

Pañña is wisdom or insight, and indriya is the controlling faculty. Thus it has the control over the understanding of per se, things as they really are.

Same as citta, this classification does not show much coherence. The earlier text, Dhammasavgani, has no differentiation between citta and cetasika yet. And its first chapter, Cittupada Kanda, Division on uprising of thoughts, contains 57 factors in which one factor occurs twice – that is sammaditthi, right view. Apparently these factors are merely collected from suttas and put them together. Hence it also does not show much systematization. In later time, as in Abhidhammatthasaṅgaha scholasticism divided them and tried to systemize it. However it reveals lack of their philosophical ability for the classification is quite arbitrary and it contain many blunders, like one factor occur both rupa and cetasika, that is jivitindriya, life faculty. Hence this classification also can be characterized as arbitrary.

Reference: Buddha Abhidhamma –ultimate science by Dr. Mehm Tin Mon, Buddha Dharmm Education Association Inc.  

Citta Paramattha Dhamma

 Composed by Dai Sung Han

Some rights are reserved, 2012

 Citta is one of the four ultimate realities as defined in Abhidhamma. It basically renders ‘consciousness’ into English. Abhidhamma distinguishes two kinds of realities – apparent reality and ultimate reality:

Apparent reality is the ordinary conventional truth or the commonly accepted truth (sammuti-sacca). It is called pabbatti in Abhidhamma.

Ultimate reality is the ultimate truth (paramattha-sacca). It is called paramattha in Abhidhamma.

The Four Paramatthas or the Four Ultimate realities.

I. Citta—consciousness or awareness. There are 89 or 121kinds of cittas. Citta, ceta, cittuppada, mana, mano, vibbana are used as synonymous terms in Abhidhamma.

II. Cetasika—mental factors or mental concomitants. There are 52 kinds of cetasikas.

It arises and perishes together with citta. They depend on citta for their arising and they have influence on citta. What we usually call ‘mind’ is actually a combination of citta and cetasikas.

III. Rupa—corporeality or material quality. There are 28 kinds of rupa.

It may change form and colour on account of heat or cold.

IV. Nibbana—extinction of defilement and suffering; absolute lasting peace. There is no division for nibbana.

Four Classes of Cittas

“Citta” is defined as ‘consciousness of the senses’ or ‘awareness of an object’.

Cittas may be divided into four classes in accordance with the four planes (bhumi) or spheres (avacara): 89 or 121 kinds of cittas

i. Kamavacara cittas – 54 kinds: Consciousness mostly experienced in the sense sphere (kama-loka)

ii. Rupavacara cittas – 15 kinds: Consciousness mostly experienced in the fine-material sphere (rupa-loka)

iii. Arupavacara cittas – 12 kinds: Consciousness mostly experienced in the immaterial sphere (arupa-loka)

iv. Lokuttara cittas – 8 or 40 kinds: Consciousness experienced in the supramundane (transcendental) level

Kamavacara cittas are experienced not only in the sense sphere, but also in other spheres. The same thing is true with Rupavacara cittas and Arupavacara cittas.

i. Kamavacara Cittas - Consciousness mostly experienced in the kama-loka

There are 54 Kamavacara cittas which may be divided into three classes:

i-1. Akusala cittas (unwholesome consciousness) – 12

i-2. Ahetuka cittas (rootless consciousness) – 18

i-3. Kama-sobhana cittas (sense sphere beautiful consciousness) – 24

i-1-1~8. Akusala cittas - Lobha-mula Cittas (consciousness rooted in greed or attachment)

i-1-1. Somanassasahagatam ditthigatasampayuttam asavkharikam

One consciousness, unprompted, accompanied by joy, and connected with wrong view.

e.g. A person is enjoying food and drinks without paying any attention to kamma

i-1-2. Somanassasahagatam ditthigatasampayuttam sasavkharikam

One consciousness, prompted, accompanied by joy, and connected with wrong view.

e.g. A person after being persuaded by his companion, watches a movie joyfully without any attention to kamma.

i-1-3. Somanassasahagatam ditthigatavippayuttam asavkharikam

One consciousness, unprompted, accompanied by joy, and disconnected with wrong view. e.g. A lady delightfully puts on a new dress, but she is aware that attachment to the dress gives rise to lobha-mula cittas.

i-1-4. Somanassasahagatam ditthigatavippayuttam sasavkharikam

One consciousness, prompted, accompanied by joy, and disconnected with wrong view.

e.g. A girl is aware of kamma and its fruits, but she, in compliance with the request of her companions, listens to modern songs joyfully.

i-1-5. Upekkhasahagatam ditthigatasampayuttam asavkharikam

One consciousness, unprompted, accompanied by indifference and connected with wrong view.

e.g. A boy is eating plain rice with salt with some attachment but without joy and knowledge of kamma.

i-1-6. Upekkhasahagatam ditthigatasampayuttam sasavkharikam

One consciousness, prompted, accompanied by indifference and connected with wrong view. e.g. A girl appreciates her new dress after being explained by her mother that the dress is beautiful. But she has neutral feeling and no knowledge of kamma.

i-1-7. Upekkhasahagatam ditthigatavipayuttam asavkharikam

One consciousness, unprompted, accompanied by indifference and disconnected with wrong view. e.g. Reasoning about kamma, you drink coffee with neutral feeling, but still you appreciate the taste.

i-1-8. Upekkhasahagatam ditthigatavipayuttam sasavkharikam

One consciousness, prompted, accompanied by indifference and disconnected with wrong view.

e.g. A lady has knowledge of kamma. But after much persuasion from a sales-woman, she reluctantly buys a new dress.

i-1-9~10. Akusala cittas - Dosa-mula Cittas (consciousness rooted in hatred or ill-will)

i-1-9. Domanassasahagatam patighasampayuttam asavkharikam

One consciousness, unprompted, accompanied by displeasure, and connected with ill-will. e.g. Now a mother is worrying about her daughter.

i-1-10. Domanassasahagatam patighasampayuttam sasavkharikam

One consciousness, prompted, accompanied by displeasure, and connected with ill-will.

e.g. A father explained to his son that the son had been cheated. The son became sad.

i-1-11~12. Akusala cittas - Moha-mula Cittas (consciousness rooted in ignorance)

i-1-11. Upekkhasahagatam vicikicchasampayuttam

One consciousness, accompanied by indifference, and connected with sceptical doubt e.g. A person who is having doubt about kamma.

i-1-12. Upekkhasahagatam uddhaccasampayuttam  

One consciousness, accompanied by indifference, and connected with restlessness

e.g. A person is listening to a lecture, but he does not understand a word because his mind is restless.

i-2-1~7. Ahetuka cittas-Akusala Vipaka Cittas (unwholesome resultant cittas that arise as  

       results of akusala cittas)

i-2-1. Upekkhasahagatam akusalavipakam cakkhuvibbanam:

     Eye-consciousness, unwholesome resultant, accompanied by indifference

i-2-2. Upekkhasahagatam akusalavipakam sotavibbanam

     Ear-consciousness, unwholesome resultant, accompanied by indifference

i-2-3. Upekkhasahagatam akusalavipakam ghanavibbanam

     Nose-consciousness, unwholesome resultant, accompanied by indifference

i-2-4. Upekkhasahagatam akusalavipakam jivhavibbanam

     Tongue-consciousness, unwholesome resultant, accompanied by indifference

i-2-5. Dukkhasahagatam akusalavipakam kayavibbanam

     Body-consciousness, unwholesome resultant, accompanied by painful feeling

i-2-6. Upekkhasahagatam akusalavipakam sampaticchanacittam

     Receptive consciousness, unwholesome resultant, accompanied by indifference

i-2-7. Upekkhasahagatam akusalavipakam santiranacittam

     Investigating-consciousness, unwholesome resultant, accompanied by indifference

i-2-8~15. Ahetuka cittas-Kusala Vipaka Cittas (wholesome and rootless resultant cittas that arise as the inevitable results of kusala cittas)

i-2-8. Upekkhasahagatam kusalavipakam cakkhuvibbanam

Eye-consciousness, wholesome resultant, accompanied by indifference,

i-2-9. Upekkhasahagatam kusalavipakam sotavibbanam

Ear-consciousness, wholesome resultant, accompanied by indifference

i-2-10. Upekkhasahagatam kusalavipakam ghanavibbanam

Nose-consciousness, wholesome resultant, accompanied by indifference

i-2-11. Upekkhasahagatam kusalavipakam jivhavibbanam

Tongue-consciousness, wholesome resultant, accompanied by indifference

i-2-12. Sukhasahagatam kusalavipakam kayavibbanam

Body-consciousness, wholesome resultant, accompanied by pleasant feeling

i-2-13. Upekkhasahagatam kusalavipakam sampaticchanacittam

Receptive consciousness, wholesome resultant, accompanied by indifference

i-2-14. Somanassasahagatam kusalavipakam santiranacittam

Investigating-consciousness, wholesome resultant, accompanied by indifference

i-2-15. Upekkhasahagatam kusalavipakam santiranacittam

Investigating-consciousness, wholesome resultant, accompanied by joy

i-2-16~18. Ahetuka cittas- Kiriya Cittas (rootless functional consciousness)

i-2-16. Upekkhasahagatam pabcadvaravajjanacittam

Five-door adverting consciousness accompanied by indifference

i-2-17. Upekkhasahagatam manodvaravajjanacittam

Mind-door adverting consciousness accompanied by indifference

i-2-18. somanassasahagatam hasituppadacittam

Smile-producing consciousness accompanied by joy

i-3-1~8. Kama-sobhana cittas- Maha-kusala cittas (great moral consciousness)

i-3-1. Somanassasahagatam banasampayuttam asavkharikam

One consciousness, unprompted, accompanied by joy, and associated with knowledge.

e.g. A lady with the knowledge of kamma and with joy offers flowers to a pagoda on her own accord.

i-3-2. Somanassasahagatam banasampayuttam sasavkharikam,

One consciousness, prompted, accompanied by joy, and associated with knowledge.

e.g. A girl, after being persuaded by her companion, goes to listen to a Dhamma talk with joy and with the knowledge of kamma.

i-3-3. Somanassasahagatam banavipayuttam asavkharikam

One consciousness, unprompted, accompanied by joy, and dissociated with knowledge.

e.g. A boy spontaneously gives some money to a beggar with joy but without the knowledge of kamma.

i-3-4. Somanassasahagatam banavipayuttam sasavkharikam

One consciousness, prompted, accompanied by joy, and dissociated with knowledge.

e.g. A man, after being requested by the headmaster to donate some money to the school, donates one hundred dollars joyfully without knowing kamma and its result.

i-3-5. Upekkhasahagatam banasampayuttam asavkharikam

One consciousness, unprompted, accompanied by indifference, and associated with knowledge. e.g. A girl sweeps the floor with neutral feeling but knows it is a wholesome thing to do.

i-3-6. Upekkhasahagatam banasampayuttam sasavkharikam

One consciousness, prompted, accompanied by indifference, and associated with knowledge. e.g. A man, prompted by a monk, chop wood with neutral feeling but knowing it to be a meritorious deed.

i-3-7. Upekkhasahagatam banavipayuttam asavkharikam

One consciousness, unprompted, accompanied by indifference, and dissociated with knowledge. e.g. A woman reads a Dhamma book on her own accord without understanding the meaning and without knowing kamma and its result.

i-3-8. Upekkhasahagatam banavipayuttam sasavkharikam

One consciousness, unprompted, accompanied by indifference, and dissociated with knowledge. e.g. A girl, prompted by her mother, washes her parents’ clothes without joy and without thinking about kamma and kamma-result.

i-3-8~16. Kama-sobhana cittas- Maha-vipaka Cittas

i-3-17~24. Kama-sobhana cittas- Maha-kiriya Cittas

The eight maha-vipaka cittas as well as the eight maha-kiriya cittas are named in the same way as the eight Maha-kusala cittas. When one wishes to differentiate between the three classes of cittas, one may say like this:

1 Somanassasahagatam banasampayuttam asavkharikam mahakusala cittam

2 Somanassasahagatam banasampayuttam asavkharikam maha vipaka cittam

3 Somanassasahagatam banasampayuttam asavkharikam maha kiriya cittam

ii. Rupavacara cittas (Consciousness mostly experienced in rupa-loka): 15 kinds

 There are 15 rupavacara cittas which are divided into three classes in the same way as the kamavacara-sobhaoa cittas are equally divided into kusala, vipaka and kiriya cittas.

ii-1. Rupavacara kusala cittas– Five rupa-jhana (moral consciousness)

ii-2. Rupavacara vipaka cittas – Five rupa-jhana (resultant consciousness)

ii-3. Rupavacara kiriya cittas –Five rupa-jhana (functional consciousness)

The Five Rupa-jhanas

(i) Kasina Jhana: mental absorption resulting from intense concentration on a meditation

device known as Kasina.

(ii) Abhibbayatana jhana: mental absorption resulting from mastery over object of

concentration.

(iii) Vimokkha jhana: mental absorption resulting from complete freedom from nīvaranas

or hindrances, as long as the jhana lasts.

(iv) Brahmavihara jhana: mental absorption resulting from development and diffusion of

Goodwill, Compassion, Sympathetic Joy and Equanimity.

(v) Asubha jhana: mental absorption resulting from intensive concentration on foulness

of the dead body.

iii. Arupavacara cittas (Consciousness mostly experienced in Arupa-loka): 12 kinds

 There are 12 arupavacara cittas which are equally divided into three groups of kusala, vipaka and kiriya cittas.

iii-1. Arupavacara kusala cittas – 4 arupa-jhana (moral consciousness)

iii-2. Aupavacara vipaka cittas – 4 arupa-jhana (resultant consciousness)

iii-3. Arupavacara kiriya cittas – 4 arupa-jhana (functional consciousness)

The Five Arupa-jhanas

(i) Ākāsānabcāyatana jhana: mental absorption in the concept 'Space is Infinite'

(ii) Vibbānabcāyatana jhana: mental absorption in the concept 'Consciousness is Infinite'.

(iii) Ākibcabbāyatana jhana: mental absorption in the concept 'Nothing is there'

(iv) Nevasabbānāsabbā yatana jhana: the jhana of neither Consciousness nor

non-consciousness.

iv. Lokuttara cittas (Supramundane Consciousness): 8 or 40 kinds

Lokuttara Kusala Cittas (Supramundane Moral Consciousness)

Basically there are four lokuttara kusala cittas as acquired in the

vipassana-yanika route. They are:

iv-1 Sotapatti-magga-cittam

iv-2 Sakadagami-magga-cittam

iv-3 Anagami-magga-cittam

iv-4 Arahatta-magga-cittam

Since each of these four basic path-consciousness can associate with five rupavacara jhanas in turn, there are 20 jhana path consciousness. These are realized in samatha-yanika (leading to, conducive to tranquility) route.

Lokuttara Vipāka Cittas (Supramundane Resultant Consciousness)

Basically here are four lokuttara vipāka cittas as the fruitions of

the four lokuttara kusala cittas. These four types of supramundane

resultant consciousness are realized in the vipassanā-yanika route.

1 Sotapatti-phala-cittam

2 Sakadagami-phala-cittam

3 Anagami-phala-cittam

4 Arahatta-phala-cittam

Again each of these four basic fruit-consciousness can associate with five rupavacara jhanas in turn, giving rise to 20 fruit consciousness in all. These are realized in samatha-yanika route.

Conclusion

The classification does not show much coherence. Not only Kamavacara cittas show lack of systematization or necessity for such ramification but also there is no reason why Lokuttara cittas should combine with rupavacara jhanas.The only explanation can be arbitrary. Inspite of rupa classification in Dhammasavgani is quite identical with that of Abhidhamma-atthasaṅgaha except the fact that in the latter one more factor is added, that is hadayavatthu or heart base, in citta classification it shows complete difference between them. The earlier text, Dhammasavgani, has no differentiation between citta and cetasika yet. And its first chapter, Cittupada Kanda, Division on uprising of thoughts, contains 57 factors in which one factor occurs twice – that is sammaditthi, right view. Apparently these factors are merely collected from suttas and put them together. Hence it also does not show much systematization. In later time, as in Abhidhammatthasaṅgaha scholasticism divided them and tried to systemize it. However it reveals lack of their philosophical ability for the classification is quite arbitrary and it contain many blunders, like one factor occur both rupa and cetasika, that is jivitindriya, life faculty.  

Critical Study on No-soul Theory of Pali Canon

Name: Dai Sung Han

No-soul theory is one of most important central philosophy Buddhism, and such position is reflected as being one factor of the Trilak&%a or the Three Characteristics. The importance of the concept lies on the fact that, as in the Anattapariyaya sutta, only by penetrating the No-self theory, one can obtain the arahatship. The text clearly shows the fact that though an aryan possesses the divine eye (Dhammacakkhu) if he does not understand the truth of soullessness, he cannot obtain the arahatship. In spite of such importance, no-soul theory caused a lot of caustic debating regarding its origin and meaning. These controversies basically arisen from seemingly contradictory teaching of the Buddha, confusing use of various Indian words, and from misapprehension of the texts. Among them, the biggest blunder of scholars is persistent misinterpretation of some synonymous words as permanent soul.

Origin of No-soul theory

Most scholars, like Prof. R.Gombrich, see that “The central teachings of the Buddha came as a response to the central teachings of the old Upanishads,”[1] and the theory of soullessness brought about as criticism on the atman theory. The soul theory of brahminical tradition in nutshell can summarized thus:

“Very briefly states, the old Indian religion was a kind of pantheism with Brahman (eternal, absolute, etc.) as the first cause of the universe. ··· . Every human being had in him a part of Brahman, called atman or the same ‘substance’. Salvation consisted in the little atman entering into unity with Brahman, The atman was an eternal ‘substance’, ···.”[2]

Accordingly, Buddhist theory of no-soul and its hermeneutic focused on the refutation of the eternal substance ‘atman,’ as reaction of the Brahminical tradition. Various terms intention-ally interpreted as soul or permanent substance, but many terms are doubtful in its meaning to fit in the theory of ‘reaction of the Brahminical tradition’.

Four Indian words correspond to the self

The following four words are most frequently appear in the early canon in relation to self or soul, and the translation ironed out as soul by most scholars. Among them, first three terms are comparably ease to deny as soul, but the last term, i.e. atma, is most problematic for it being used as soul widely. However if you see the meaning and its usage, we easily find that it does not meant for soul or the essence most of the cases.  

Jīva(Skt, Pali): The principle of life, vital breath; the soul[3]

 “Vaccha, I do not hold the view: ‘The soul (jīva) and the body are the same: only this is true, anything else is wrong.” M.N. 72 – If we consider jīva as soul, then the question become senseless for nobody would accept that body and soul are the same.

Sattva(Skt), satta(Pali): A living being, a sentient and rational being, a person; soul[4]

“By whom has this being (satta) been created? Where is the maker of the being?

  Where has the being arisen? Where does the being cease?”S.N. V, 10, 6. – A soul cannot be created by its definition. Thus it is illogical to accept being as permanent soul.

Pudgala(Skt), puggala(Pali): An individual, as opposed to a group, person, man; in later philosophical (Abhidhamma) literature=character, soul (=attan).[5]

“Persons (puggala) are of two kinds, I say: to be cultivated and not to be cultivated.” M.III.58– Most scholars rendered puggala into soul or its equivalent in their Milindapañha translation. The reason is kindly explained by I.B. Horner in his translation as following: “···, puggala is the first point to be controverted in Katta vatthu. Its commentary explains puggla by atta, satto, jīvo, self, creature, life-principal (or, soul). In the abhidhamma puggala has something of the same meaning as atta in the other two Pitakas.” Nonetheless the soul cannot be two kinds as in above text.

Atma (Skt), attan(Pali)

It is the word which originated no-soul theory of Buddhism for it used as concept of soul or eternal substance in Brahminical tradition. As described above, the attan can be defined as something permanent, unchangeable, not affected by sorrow. According to Dr. G. P. Malalasekara, the implication of attan, which used in Buddhist canon and its commentary, can be divided into three categories[6]:

1: Chiefly meaning ‘one-self’ or ‘one’s own’, attana va katam sadhu (what is done by one’s own self is good)

2: Meaning ‘one’s own person’, the personality, including both body and mind, e.g., attabhava (life), attapatilabha (birth in some form of life)

    3: Self, as a subtle metaphysical entity, ‘soul’, e.g., atthi me attha (do I have a soul?)

As Dr. G.P. Malalasekara mentioned in the Encyclopaedia, most scholars concerned with the third meaning (soul), but the scholar pointed out very crucial fact that “there is no statement attributed to the Buddha in which he makes mention of Brahman (neuter) as the one reality or of any identity of this with the atman.” Since the Buddha never mentioned the Brahman, it is more probable to believe that he neither know nor concerned the theory. Hence the implication of atta as eternal substance, by which the Buddha preached, is very doubtful nature. The above three meanings are all used in the canon, so we actually need to scrutinize the texts to know that which meaning is actually being used in it.

Perhaps, the Anattapariyaya sutta is most important and well known discourse of the Buddha regarding the teaching of anatta. In the text, the Buddha uses two kinds of arguments to deny the five aggregates as atta. The two arguments of the Buddha are as follow[7]:

    1: “Body, monks, is not self. Now were this body self, monks, this body would not tend to sickness, and one might get the chance of saying in regards to body, ‘let body become thus for me, let body not become thus for me. ” - the same argument going on to the four other aggregates.

    2: “What do you think about this, monks? Is body permanent or impermanent?”; “impermanent, Lord.”; “But is that which is impermanent painful or pleasurable?”;   “Painful, Lord.”; “But is it fit to consider that which is impermanent, painful, of a         nature to change, as ‘this is mine, this am I, this is my self[8]’?”; “It is not Lord.” - the    same argument going on to the four other aggregates.

In order to figure out the nature of atta, we need to check the compatibility of the three meanings in the two arguments. Does the concept of atta in the two arguments fit with the eternal substance of Brahman? If the attavada were soul theory, the matter must be a permanent entity. In the first argument, the Buddha defines atta as “were this body self one might get the chance of saying in regards to body, ‘let body become thus for me, let body not become thus for me.” In other word, the Buddha defines that the atta has the nature of malleability, compliance and tractability. Hence the atta in the first argument is far from the soul whose essence is unchangeability. The second argument is cannot be determined as easy as the first argument. But the sentence, “is it fit to consider that which is impermanent, painful, of a nature to change, as ‘this is mine, this am I, this is my self’?” can be transformed as “‘if this is mine, this am I, this is my self’, then is permanent, not painful, of a nature to unchanged.” It note worthy that the antecedent is used ‘this is mine, this am I, this is my self’ instead of ‘this is my self.’ The antecedent is combination of three sentences. However the description ‘this is mine, this am I, this is my self’ is closer to that of ego than that of soul. Among the three antecedents, we can find detailed explanation of the middle sentence, i.e., this am I. In the Khemakasuttam(S.22.89.), the afflicted bhikkhu Khema says to Dasaka as follows:

 “If the venerable Khemaka does not regard (samanupassati) anything among these five aggregates subject to clinging as self (attam) or as belonging to self (attaniyam), then he is an arahat, one whose taints are destroyed.’”  

“I do not regard anything among these five aggregates subject to clinging as self or belonging to self yet I am not an arahat, one whose taints are destroyed. Friends, ‘I am (asmi)’ has not yet vanished in me in relation to these five aggregates subject to clinging, but I do not regard as ‘This I am (ayamahamasmi).’”

This sutta says that if someone does not regard the five aggregate as atta, then he is an arahat, and subsequently the afflicted Khema confesses that though he does not regard the five aggregates as ‘I am (asmi),’ he still has not vanished in him ‘I am.’ Accordingly, by saying I do not regard as ‘This I am,’ self (attam) equated with ‘I am (asmi).’ But in the utterance of Khema ‘I’ as in‘I am (asmi), implies psychological self rather than metaphysical soul, for metaphysical soul vanishes as soon as one does not regard it. Thus the Buddha’s teaching of no-self (anatta) and I not am (na asmi) most probably not in relation to the metaphysical soul.

In conclusion, as Dr. G. P.Malalasekara said: “Buddhism has no objection to the use of the words atta, satta or puggala to indicate the individual as a whole, or to distinguish one person from another, ···,” in Buddhist scripture all the terms can reduced into psychological or practical self. Hence the No-soul theory most probably came from misinterpretation or re-import from late commentaries.

References                            

• B. C. Law (1933) A History of Pali Literature: Indica Books.

• K. L. Hazra (1994) Pali Language and literature: D.K.Printworld(P) Ltd.

•Erich Frauwaller (2010) The Philosophy of Buddhism, Tr. Gelong Lodro Sangpo: Motilal Banarsidass.

• G.P.Malalasekera (1971) Encyclopidea of Buddhism : Government press, Ceylon.

• M.Monier-Williams (2002) Sanskrit-English Dictionary : Motilal Banarsidass.

• Nyanatiloka (1980) Buddhist Dictionary : Buddhist Publication society.

• Rhys Davids (1921) Pali-English Dictionary : Pali Text Society.

Rupa Paramattha Dhamma

 Name: Dai Sung Han

 Rupa is one of the four ultimate realities as defined in Abhidhamma. Rupa has been translated as ‘matter’, ‘corporeality’, ‘material’,‘body’, ‘form’, etc. To judge from the various aspects of rupa, ‘matter’ is the nearest equivalent. But rupa comprises the characteristics of matter as well as those of energy. Rupa may change state, form and colour on account of heat and cold just as matter does. Although form, shape and mass become apparent when a lot of rupa has accumu-lated, in the ultimate sense rupa is formless, shapeless and massless just as energy is. We find in Abhidhamma that rupa arises and perishes incessantly at very short intervals measured by “small instant” called small khana. Rupa is incessantly produced from four main sources namely, kamma, citta, utu (heat) and āhāra (nutriment). And rupa is very short lived – it endures only for seventeen conscious moments. What is formed is almost instantly gone. Besides rupa and nāma are interdependent.

Abhidhamma distinguishes two kinds of realities:

Apparent reality– the ordinary conventional truth or the commonly accepted truth (sammuti-sacca). It is called pabbatti in Abhidhamma.

Ultimate reality– the ultimate truth (paramattha-sacca). It is called paramattha in Abhidhamma.

The Four Paramatthas or the Four Ultimate realities.

I. Citta—consciousness or awareness. There are 89 or 121kinds of citta. Citta, ceta, cittuppada, mana, mano, vibbana are used as synonymous terms in Abhidhamma.

II. Cetasika—mental factors or mental concomitants. There are 52 kinds of cetasikas. It arises and perishes together with citta. They depend on citta for their arising and they have influence on citta. What we usually call ‘mind’ is actually a combination of citta and cetasikas.

III. Rupa—corporeality or material quality. There are 28 kinds of rupa. It may change form and colour on account of heat or cold.

IV. Nibbana—extinction of defilement and suffering; absolute lasting peace. There is no division for nibbana.

Enumeration of Material Phenomena (rupasamuddesa)

Rupa is twofold namely,

i Bhuta-rupa or mahabhuta – essentials

ii Upādāya-rupa – derivatives.

 The four great essentials (mahabhuta) are the primary material elements- earth, water, fire, and air. These are the fundamental constituents of matter which are inseparable and which, in their various combinations, enter into all material substances. Derived Matters (upadaya rupa) are material phenomena derived from, or dependent upon, the four great essentials. These are twenty three in number in Dhammasavgani, and twenty four in Abhidhammatthasaṅgaha (includes hadayavatthu or heart base). All these twenty-seven or twenty eight types of material phenomena are distributed into ten general classes. Six of these are called concretely produced matter (nipphanna rupa), since they possess intrinsic natures and are thus suitable for contemplation and comprehension by insight. The four classes, being more abstract in nature, are called non-concretely produced matter (anipphanna rupa).

• Concretely produced matter (nipphanna rupa) 17 or 18 kinds:

i. The Four Great Essentials (mahabhuta)

1. Earth element or the element of extension(pathavidhatu) – The Pali term dhatu means that which bears its own characteristic marks. Element is the closest equivalent for dhatu. Pathavi-dhatu literally means earth element. Pathavi (Sanskrit: prthivi) is derived from √puth, to expand, to extend. So far, though not very satisfactory, the closest equivalent for pathavidhatu is ‘the element of extension.’ Without it objects cannot occupy space. Both hardness and softness are characteristics of this element.

2.Water element apodhatu– Lit., the fluid element. Apo is derived from √ap, to arrive, or from a + √pay, to grow, to increase. According to Abhidhamma philosophy it is this element that makes different particles of matter cohere, and thus prevents them from being scattered about. Both fluidity and contraction are the properties of this element. It should be understood that cold is not a characteristic of this element.

3.Fire element tejodhatu– Lit., the fire element, is explained as ‘the element of heat.’ Tejo is derived from √tij, to sharpen, to mature. Vivacity (liveliness) and maturity are due to the presence of this element. Both heat and cold are the properties of tejo. Intense tejo is heat, and mild tejo is cold. It should not be understood that cold is the characteristic of apo and heat is that of tejo; for, in that case, both heat and cold found together, as apo and tejo coexist.

4. Air element vayodhatu – Lit., ‘the air element’, is explained as the element of motion. Vayo is derived from √vay, to move, to vibrate. Motion, vibration, oscillation, and pressure are caused by this element.

ii. Sensitive Phenomenon

5. Eye-sensitivity cakkhu-pasada

Sensitive part of the eye; it spreads in 7 layers in the pupil of the eye where images appear.

6. Ear-sensitivity sota-pasada

  Sensitive part of the ear; it spreads in the place shaped like a ring inside the ear-holes.

7. Nose-sensitivity ghana-pasada

Sensitive part of the nose; it spreads in the place shaped like the leg of a goat inside the nostrils.

8. Tongue-sensitivity jivha-pasada

  Sensitive part of the tongue; it spreads in the middle upper surface of the tongue.

9. Body-sensitivity kaya-pasada

Sensitive part of the body; it spreads throughout the whole body sensitive to touch, excluding head-hair, body-hair, finger-nails and hard dried skin.

iii. Objective Phenomenon

10. Visible form rupa

11. Sound sadda

12. Smell gandha

13. Taste rasa

*. TangibilityPhoṭṭhabba (= 3 elements: earth, fir, air)

Notes:

a  The names in brackets are the essential elements of the five senses. Note that there are seven elements in all.

b  Owing to its subtlety, apo cannot be felt by the sense of touch. For instance, when we put our hand in water, the cold felt is tejo, the softness is Pathavi, and the pressure is vayo. Thus only these three fundamental elements are regarded as tangible.

iv. Sexual phenomenon

14. Femininity Itthatta

   Material quality that imparts femininity; it spreads all over the body of the female.

15. Masculinity purisatta

   Material quality that imparts masculinity; it spreads all over the body of the male.

v. Base Phenomenon

16. Heart Base hadayavatthu

   Hadaya-vatthu is the heart-base which spreads in the blood inside the heart. It is the seat of consciousness (mano-vib bana). Hadaya-vatthu is not one – there are billions of hadaya-vatthu spreads in the blood of the heart.

vi. Life Phenomenon

17.Life faculty jivitindriya

 the vital force of kammaja- rupa which spreads throughout the body. It should be noted that there is vitality both in mind and matter. The vitality of the mind is “jivitindriya”, which is one of the seven sabba-citta-sadharana cetasikas. The vitality of matter is jivita- rupa. Jivitindriya may be regarded as psychic life and jivita- rupa as physical life.

vii. Nutritional Phenomenon

18.Nutriment ahara or oja

The gross food which is taken in by making into morsels is called kabalikarahara. Here ahara -rupa means the nutritive essence (oja) which sustains the body.

• Non-Concrete Matter (anipphanna rupa) 10

viii. Limiting Phenomenon

19.Space element akasadhatu

Akasadhatu is also called ‘Pariccheda-rupa’. Akasa is space, which in itself is nothingness. Akasa is a dhatu in the sense of a non-entity (nijjiva), not as an existing element like the four great essential elements. As one of the Twenty eight rupas, akasadhatu means not so much the outside space as the inter-atomic space or intra-atomic space that separates rupa-kalapas (corporeal unit).

ix. Communicating Phenomenon

20. Bodily intimation kayavibbatti

action by hand, head, eye, leg, etc., which let others understand one’s intentions.

21.Vocal intimation vacivibbatti

 movement of the mouth to produce speech to let others understand one’s intentions.

x. Mutable Phenomena

22. Lightness lahuta

Physical lightness or buoyancy; it suppresses the heaviness in the body

23. Malleability muduta

Physical elasticity; it removes stiffness in the body and is comparable to a well-beaten hide. 24.Wieldness kammabbata

Physical adaptability; it is opposed to the stiffness of the body, and is comparable to well-hammered gold.

xi. Characteristics of Matter

25.Production upacaya

Arising of rupa at the moment of conception, and continued arising of rupa till the required rupa s in life are completely formed.

26. Continuity santati

Subsequent arising of rupa s throughout the life-term.

27.Decay jarata

Rupa that denotes development and decay during the existing period of fifteen conscious moments.

28.Impermanence aniccata

Rupa that denote dissolution at the dissolving moment of real rupa.

References

Narada Maha Thera, 1980, A Manual of Abhidhamma, The Colombo Apothecaries’ Co., Ltd., Colombo (reprint, originally published in 1956).

Mehm Tin Mon, 2002, Buddha Abhidhamma; Ultimate Science, Fo Guang Shan Malaysia, Penang (reprint, originally published in 1995).

Bhikkhu Bhodhi, 2007, A Comprehensive Manual of Abhidhamma (Ed. Version of A Manual of Abhidhamma of Narada Maha Thera , Buddhist Publication Society(reprint, originally published in 1993).

Rhys Davids, C. A. F., 1997, A Buddhist Manual of Psychological Ethics, Pali Text Society, London (reprint, originally published in 1900).