Home

Prepared by
John D. Hughes, Anita Hughes,
Evelin Halls and Pennie White



Abhidhamma Class No. 12, 10 September 2002


rupavacara citta

There are 15 rupavacara citta (consciousness mostly experienced in rupa-loka).

They are divided into three classes in the same way as the kamavacara – sobhana citta are equally divided into kusala, vipaka and kiriya citta.

1.rupavacara kusala citta (5) = rupa-jhana moral consciousness

2.rupavacara vipaka citta (5) = rupa-jhana resultant consciousness

3.rupavacara kiriya citta (5) = rupa-jhana functional consciousness

Rupavacara-kusala citta and rupavacara-kiriya citta are experienced in the sense sphere as well as in the fine-material sphere whereas rupavacara-vipaka citta are experienced only in the fine material sphere.

jhana = a state of wilful concentration or absorption on an object. It is a combination of factors of absorption (jhanaranga). These factors number five in total. They are:

(1)vitakka = initial application that directs the mind toward the object
(2)vicara = sustained application that examines the object again and again
(3)piti = joy or pleasurable interests in the object
(4)vedana = feeling, sensation (two kinds of vedana that occur in jhana are:
(a)sukha = pleasant or agreeable feeling
(b)upekkha = neutral feeling, equaniminity
(5)ekaggata = one-pointedness, samadhi (concentration)

Vitakka, vicara, piti, sukha or upekkha, and ekaggata cetasika can influence the mind to be fixed on an object. They can be developed and strengthened by samatha – bhavana which is actually a form of mental training.

Our mind is normally not tranquil or calm. It is constantly agitated by five hindrances (nivaranas); namely sensuous desire (kamacchanda), illwill (vyapada), sloth and torpor (thina-middha), restlessness and remorse (uddhacca-kukkucca) and sceptical doubt (vicikiccha).

These hindrances can be overcome and temporarily dismissed by tranquillity-meditation (samatha-bhavana).

In the first jhana, all the five jhana-factors are present. Then by meditating on the patibhaga-nimitta of pathavi-kasina further eliminating the lower jhana – factors one by one, a person can attain the higher jhanas. He or she attains the second jhana when vitakka is eliminated, the third jhana when vicara is further eliminated, the fourth jhana when piti is also eliminated, and finally the fifth jhana when sukha is replaced by upekkha.

rupavacara kusala citta
(Fine-material Sphere Moral Consciousness)

+ means sukha which is the same as somanassa
- means upekkha

1.vitakka, vicara, piti, sukh’ekaggata sahitam pathamajjhana kusala-cittam
2.vicara, piti, sukh’ekaggata sahitam dutiyajjhana kusala-cittam
3.piti, sukh’ekaggata sahitam tatiyajjhana kusala-cittam
4.sukh’ekaggata sahitam catutthajjhana kusala-cittam
5.upekkh’ekaggata sahitam pancamajjhana kusala-cittam

Meanings

1.First jhana moral consciousness together with initial application, sustained application, joy, bliss and one-pointedness.
2.Second jhana moral consciousness together with sustained application, joy, bliss and one-pointedness.
3.Third jhana moral consciousness together with joy, bliss and one-pointedness.
4.Fourth jhana moral consciousness together with bliss and one-pointedness.
5.Fifth jhana moral consciousness together with equanimity and one-pointedness.

rupavacara vipaka citta
(Fine-material Sphere Resultant Consciosness)

In naming the rupavacara vipaka citta, just change kusala (moral) in the names of the rupavacara kusala citta into vipaka (resultant).

arupavacara citta
(consciousness mostly experienced in arupa-loka)

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

1.arupavacara kusala citta = arupa-jhana moral consciousness (4)
2.arupavacara vipaka citta = arupa-jhana resultant consciousness (4)
3.arupavacara kiriya citta = arupa-jhana functional consciousness (4)


The four arupavacara kusala citta may be acquired by persons who are not yet arahats whereas the four arupavacara kiriya citta can arise only in arahats. These two types of arupavacara citta are experienced in the sense sphere as well as in the immaterial sphere.

The four arupavacara vipaka citta are experienced in the immaterial-sphere only. They are the kamma-resultants of arupavacara kusala citta. A person who acquires arupa-jhana and maintains it till his or her death will be reborn in the immaterial sphere.

arupa jhanas

The person who has developed the five rupa-jhanas may go up the ladder of concentration to arupa-jhanas. In doing so he or she uses the concentration associated with the fifth rupa-jhana as his or her base.

All the four arupa-jhanas belong to the category of the fifth jhana because they are based on the fifth rupa-jhana. They all have only two jhana-factors, namely upekkha and ekaggata.

It should be noted that the five rupa-jhanas differ from one another in the number of jhana-factors whereas the four arupa-jhanas differ from one another in the objects of meditation.

arupavacara kusala citta
(Immaterial Sphere Moral Consciousness)

1.upekk’ekagga sahitam akasanancayatana-kusala-cittam
2.upekkh’ekaggata sahitam vinnanancayatana-kusala-cittam
3.upekkh’ekaggata sahitam akincannayatana-kusala-cittam
4.upekkh’ekaggata sahitam n’eva– sanna- n’sannayatana-kusala-cittam

Meanings

1.akasanancayatana moral consciousness together with equanimity and one-pointedness.
2.vinnanancayatana moral consciousness together with equanimity and one-pointedness.
3.akicnannayatana moral consciousness together with equanimity and one-pointedness.
4.n’eva-sanna n’sannayatana moral consciousness together with equanimity and one-pointedness

arupavacara vipaka citta
(Immaterial Sphere Resultant Consciousness)

The four arupavacara vipaka citta are designated by the same symbols as the four arupavacara kusala citta. The names are also similar, the only change necessary is to put vipaka (resultant) in place of kusala (moral).

arupavacara kiriya citta
(Immaterial Sphere Functional Consciousness)

Again the symbols are the same and the names are similar, the only change necessary is to put kiriya (functional) in place of kusala (moral).


References

Dr. Mehm Tin Mon, “The Essence of Buddha Abhidhamma”, publisher Mehm Tay Zar Mon, Yangon, 1995, pp. 41-51.

Home | Top