Dhammasangani by Burme

8/10/2019 Dhammasangani by Burme

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H ome

By The Editorial Committee - Translation SectionDepartment for the Promotion and Propagation of the Sasana

Ministry of Religious Affairs !angoon Myanmar "##$ supplied %y http&''((()ni%%ana)com

INTRODUCTION TO DHAMMASANGANI

This introduction in a (ay may %e regarded as a %rief introduction to the A%hidhamma Pita*a as a (hole)

+t is in t(o parts) The first part is a%out A%hidhamma and the second part is a%out Dhammasanghani)

+

Abhidhamma

The term ,a%hidhamma, can %e rendered literally as higher or special teaching of the Buddha)

A%hidhamma is in fact a profounder treatment of the Teaching of the Buddha dealing (ith ultimate realities

namely mind citta. mental concomitants cetasi*a. matter or Corporeality rupa. and /i%%ana) 0f these

four the first three are compounded and conditioned) /i%%ana is the only ultimate reality (hich is

uncompounded and unconditioned) +n this %oo* ,mind, and ,consciousness, are %oth used for citta) The term

,thought, includes %oth citta and cetasi*as i)e) mind or consciousness. and mental concomitants)

The Buddha expounded his teachings ith on!" one ob#ect$ main!"$ the attainment o% Nibbana& But

the p'esentation (a'ies acco'ding to (a'"ing occasions and ci'cumstances& in Suttanta discou'ses the

Buddha ta)es into conside'ation the inte!!ectua! !e(e! o% his audience and teaches the dhamma in

con(entiona! te'ms$ ma)ing 'e%e'ence to peop!es and ob#ects such as I$ e$ he$ she$ man$ omen$ co$

t'ee$ etc& But in Abhidhamma$ the Buddha ma)es no such concessions* he t'eats the dhamma enti'e!"in te'ms o% u!timate 'ea!ities& He ana!"ses e(e'" phenomenon into its u!timate constituents& A!! 'e!ati(e

concepts such as man$ mountain& etc&$ a'e 'educed to thei' u!timate e!ements hich a'e then p'ecise!"

de%ined $ c!assi%ied$ and s"stematica!!" a''anged&

Thus in Abhidhamma$ compounded and conditioned things a'c exp'essed in te'ms o% )handhas$

menta! and ph"sica! agg'egates$ a"atanas$ sense+bases* dhatus$ e!ements* ind'i"a$ %acu!ties* sacca$

%undamenta! t'uths and so on& Things denoted b" con(entiona! te'ms such as man$ oman$ etc&$ a'e

'eso!(ed into u!timate components o% )handhas$ a"atanas$ etc&$ and (ieed as impe'sona! menta! and

ph"sica! phenomena$ hich a'e conditioned b" (a'ious %acto's and a'e impe'manent ,anicca-$ sub#ect

to su%%e'ing ,du))ha-$ and ithout an entit" ,anatta-&

Ha1ing resol1ed all phenomena into ultimate components analytically in Dhammasangani and 2i%hanga

A%hidhamma defines the conditional relations %et(een the 1arious constituent factors in Patthana the last of

its se1en treatises) Thus A%hidhamma forms a gigantic edifice of *no(ledge relating to the ultimate realities

(hich in its immensity of scope grandeur su%tlety and profundity can %e properly e3pounded only %y the
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planes of e3istence. and san*haralo*a the (orld of conditioned. phenomena such as physical and mental

aggregates sense-%ases elements)

1ii.Pathanadeals e3hausti1ely (ith the conditions (hich help %ring a%out the arising of physical and

mental phenomena) There are 89 such conditional relations (hich are e3pounded %y (ay of ti*as triads.

and du*as dyads. as sho(n in Dhammasangani) The e3position is done in so comprehensi1e and detailed a

manner that the %oo* is called Mahapa*arana the :reat Treatise)

Tradition Regarding E3position of A%hidhamma

According to tradition the Buddha ascended to the Ta1atimsa de1a realm and e3pounded the

A%hidhamma to an audience of de1as (hich included the de1a (ho in his pre1ious life had %een ;ueen

Maya the mother of the Buddha) +n the human (orld the Buddha taught A%hidhamma to his Chief Disciple

the 2enera%le Sariputta in a summarised form) The 2enera%le Sariputta taught (hat he had learnt from the

Buddha to his $usala Ti*a

i. Dhammas that are meritorious *usala dhamma)

ii. Dhammas that are demeritorious a*usala dhamma)

iii. Dhammas that are neither meritorious nor demeritorious a%ya*ata dhamma)

%. 2edana Ti*a

i. Dhammas that are associated (ith pleasant sensation su*haya 1edanaya sampayutta dhamma)?'

ii. Dhammas that are associated (ith unpleasant sensation du**haya 1edanaya sampayutta dhamma)


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iii. Dhammas that are associated (ith sensation (hich is neither pleasant nor unpleasant adu**ha

masu*haya 1edanaya sampayutta dhamma)

c. 2ipa*a Ti*a

i. Dhammas that are resultants 1ipa*a dhamma)

ii. Dhammas that produce resultants 1ipa*a dhamma dhamma)

iii. Dhammas that are neither resultants nor resultants producing ne1a1ipa*a na-1ipa*a dhamma

dhamma)

An e3ample of dyads&

Hetu Du*a

i. Dhammas that are root causes of phenomena hetu dhamma)

ii. Dhammas that are not root causes na hetu dhamma

/ote&

There are si3 du*as (hich ha1e a common factor namely hetu and (hich are put into a larger group or

cluster called hetu goccha*a) There are altogether ten such large groups called goccha*as each containing

du*as (hich ha1e a common factor)

Besides these there are three separate groups of du*as (here the du*as are not inter-related) These three

groups are not called goccha*as)

The Dhammasangani Mati*a is the *ey to the A%hidhamma method of e3position))

+n addition to the a%o1e A%hidhamma Mati*a there is a list of 98 categories of dhamma entitled

Suttanti*a Du*a Mati*a) This Mati*a consists of dyads (hich can %e traced to the Suttanta Pita*a)

According to the Atthasalini Commentary this (as added %y the 2enera%le Thera Sariputta in order to

facilitate the study of Suttanta Pita*a)

The 5our Di1isions >andas

The Dhammasangani is di1ided into four di1isions&

i. Cittupada 7anda Di1ision on Mind and Mental Concomitants) This di1ision may %e regarded as

Boo* + of Dhammasangani)

ii.Rupa 7anda Di1ision Concerning Corporeality) This di1ision may %e regarded as Boo* ++ of

Dhammasangani)

iii. Ni))hepa 7anda Di1ision of Summarised Analytical Statements a%out all the ti*as and the du*as

(ithout ela%orate treatment) This di1ision may %e regarded as Boo* +++ of Dhammasangani)

i1. Attha)atha 7andais a 1ery short di1ision %ut it is 1ery important %ecause it contains additionale3planation of certain terms %y means of enumeration) This di1ision may %e regarded as Boo* +2 of

Dhammasangani)

0f the four di1isions the first t(o namely Cittuppada >anda and Rupa >anda pro1ide a full analysis


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of the first ti*a namely the >usala Ti*a dealing (ith >usala A*usala and A%ya*ata Dhamma) They also

ser1e as a %asis for the analysis of the dhamma in the other ti*as as (ell as the du*as)

i. Cittuppada >anda

Di1ision on Mind and Mental Concomitants

The Di1ision on Mind and Mental Concomitants is e3pounded in three parts in accordance (ith the

*usala ti*a of the Mati*a namely&

a. >usala Dhamma Categories of Meritorious Thought)

%. A*usala Dhamma Categories of Demeritorious Thought)

c. A%ya*ata Dhamma Categories of Thought not Classified as Meritorious or Demeritorious)

+n these three parts meritorious thought is sho(n in relation to the 1arious spheres of e3istence)

A. Meritorious thought pertaining to the Sensuous Sphere)

B. Meritorious thought pertaining to the 5ine Material Sphere)

C. Meritorious thought pertaining to the /on-material Sphere)

D. Modes of meritorious thought (hich lead to three grades of e3istence in the respecti1e spheres)

E. Meritorious thought that leads to li%eration from the three spheres of e3istence)

A8 Me'ito'ious Thought .e'taining to the Sensuous Sphe'e

0f the a%o1e fi1e *inds of meritorious thought meritorious thought that leads to re%irth in the Sensuous

Sphere is categorised into eight types of meritorious thought such as the 5irst Category of Meritorious

Thought the Second Category up to the Eighth Category although the categories after the 5irst Category are

treated 1ery %riefly) The eight categories of meritorious thought are e3pounded in a pattern (hich consists of

three sections or portions namely section on definition of dhamma factors= section containing grouping

classification and enumeration of dhamma factors= and section on 2oidness)

Section One8

Section on De%inition o% Dhamma 0acto's

The dhamma factors (hich constitute the first Meritorious Thought num%ering fifty-si3 are first listed

and then defined in the section on the definition of dhamma factors) 0f these

"@ dhamma factors occur only once in the list=

dhamma factors occur t(ice=

" dhamma factor occurs 7 times=

8 dhamma factors occur 9 times=

" dhamma factor occurs times=


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" dhamma factor occurs times=

Thus the list in this section in reality consists of only 7< dhamma factors)

a. The " @ dhamma factors (hich occur only once in the list are&

") phassa contact=

8) sanna perception=

7) cetana 1olition=

9) 1icara sustained application of the mind=

$) piti delightful satisfaction=

) 6i1itindriya faculty of 1itality=

) *aya passaddhi e4uanimity of mental concomitants

@) citta passaddhi serenity of mind=

#) *aya lahuta 4uic*ness of mental concomitants=

"


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2icara sustained application of the mind=

Piti delightful satisfaction=

Su*ha %liss or happiness=

Cittasse*aggata one-pointedness of mind)

7) Eight 5aculties&

Saddhindriya faculty of con1iction=

2iriyindriya faculty of endea1our=

Satindriya faculty of mindfulness=

Samadhindriya faculty of concentration=

Pannindriya faculty of (isdom=

Manindriya faculty of mind=

Somanassindriya faculty of mental pleasantness=

i1itindriya faculty of 1itality)

9) 5i1e Constituents of the Ariya Path&

Sammaditthi Right 2ie(=

Sammasan*appa Right Thin*ing=

Samma1ayama Right Effort=

Sammasati Right Mindfulness=

Sammasamadhi Right Concentration)

$) Se1en Po(ers&

Saddhahala po(er of con1iction=

2iriya%ala po(er of endea1our=

Sati%ala po(er of mindfulness=

Samadhi%ala po(er of concentration=

Panna%ala po(er of (isdom=

Hiri%ala po(er of %eing ashamed to do e1il.=

0ttappa%ala po(er of fear to do e1il.)


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) Three Root Causes&

Alo%ha non-greed=

Adosa non-hatred=

Amoha non-%e(ilderment)

) Three mental factors for good actions&

Ana%hi66ha non-co1etousness=

A%yapada not ha1ing ill(ill=

Sammaditthi right 1ie()

@) T(o mental factors safeguarding the (orld&

Hiri %eing ashamed to do e1il.=

0ttappa fear to do e1il.)

#) T(o factors of serenity&

>ayapassaddhiserenityofmenta+ concomitants=

Citta passaddhi serenity of mind)

laya lahuta 4uic*ness of mental concomitants=

Citta lahuta 4uic*ness of mind)

"") T(o forms of mallea%ility&

>aya muduta mallea%ility of mental concomitants=

Citta muduta mallea%ility of mind)

"8) T(o forms of preparedness&

>aya *ammannata preparedness for good action. of mental concomitants=

Citta *ammannata preparedness for good action. of mind)

"7) T(o forms of soundness&

*aya pagunnata soundness of mental concomitants=

Citta pagunnata soundness of mind)

"9) T(o forms of rectitude&


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>ayu6u*ata rectitude of mental concomitants=

Cittu6u*ata rectitude of mind)

"$) Sati mindfulness and Sampa6anna clear comprehension)

") Mental culti1ation&

Samatha culti1ation of calm=

2ipassana de1elopment of insight)

") T(o forms of mental discipline&

Paggaha endea1our=

A1i**hepa non-distraction of concentration.)

Section To

Section Containing G'ouping$ C!assi%ication and 9nume'ation o% Dhamma 0acto's

The dhamma factors set out and defined in the first section are again grouped classified or characterised

and enumerated under t(enty-three headings such as >handhas and Ayatanas) 5or instance in this section

only four Mental Aggregates are listed and e3plained) This section containing grouping classification and

enumeration of the dhamma factors (hich constitute the 5irst Meritorious Thought is e3pressed in three

(ays namely e3position in %rief detailed e3position and additional e3planation)

Section Th'ee8

Section on 2oidness

This section ma*es clear that the dhamma factors are merely phenomena (hich arise %ecause of the

con6unction of cause and effect and they are su%6ect to the la( of impermanence and thus are utterly 1oid of

atta indi1idual entity or Self or Soul or Ego.) hen this dhamma factor of 1oidness is added as another

heading to the t(enty-three headings mentioned in the section a%o1e there are t(enty-four headings in this

section on 1oidness)

0u'the' Comments on the 9nume'ation o% Menta! 0acto's

+t has %een said a%o1e that fifty-si3 dhamma factor constitute the 5irst Category of Meritorious Thought)

There are t(o points to %e made here) The first is that in the se1enteen groups of dhamma factors mentioned

a%o1e the first group of dhamma factors namely the group of fi1e dhamma factors headed %y contact is

the most pro3imate cause for the arising of the meritorious thought= the second group (hich consists of the

fi1e factors of the first 6hana is the most pro3imate cause for arising of the first group headed %y contact) and

so it goes on step %y step till the se1enteenth group) Ho(e1er this is only an analytical 1ie() The actual fact

is that there are thirty dhamma factors occurring as fifty-si3 items in the complete list and these arise

simultaneously)

The second point to %e made is that %esides those fifty-si3 dhamma factors there are also nine dhammafactors (hich may occur (here1er appropriate on the occasion of the arising of those fifty-si3 dhamma

factors there%y ma*ing up a total of si3ty-fi1e dhamma factors) These nine are denoted %y

,ye1apana)))dhamma in Pali)


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They are&

") Chanda - Desire

8) Adhimo**ha - Decision Choice

7) Manasi*ara - Attention

9) Tatrama66hattata - Balance of mind E4uanimity

$) >aruna - Compassion

) Mudita - Sympathetic 6oy

) Samma1aca - A%stinence from e1il speech

@) Samma*ammanta - A%stinence from e1il action

#) Samma-a6i1a - A%stinence from e1il li1elihood

e ha1e mentioned in the section on the definition of dhamma factors that actually there are only thirty

dhamma factors) +f (e e3clude the dhamma factor of mind from this list (e get t(enty-nine dhamma factors

(hich are called cetasi*as mental concomitants. These t(enty-nine mental concomitants together (ith the

nine ye1apana*a mental concomitants mentioned a%o1e constitute the thirty-eight meritorious mental

concomitants that arise in the Sensuous Sphere)

+n addition to these there are fourteen demeritorious mental concomitants and (hen these fourteen are

added to the thirty-eight a%o1e (e ha1e altogether fifty-t(o mental concomitants as mentioned in the

A%hidhammattha Sangaha a compendium of the A%hidhamma)

B8 Me'ito'ious Thought .e'taining to the 0ine Mate'ia! Sphe'e

Ha1ing dealt (ith the eight categories of Meritorious Thought pertaining to the Sensuous Sphere the

Dhammasangani deals (ith the Meritorious Thought pertaining to the 5ine Material Sphere (hich in fact is

6hana= the su%6ect is dealt (ith under fi1e main heads)

i.Kasina Jhana, mental a%sorption resulting from intense concentration on a meditation de1ice *no(n

as *asina)

ii.A bhibbayatana Jhana, mental a%sorption resulting from mastery o1er o%6ect of concentration)

iii. Vimokkha Jhana, mental a%sorption resulting from complete freedom from ni1aranas or hindrances

as long as the 6hana lasts

i1.Brahmavihara Jhana, mental a%sorption resulting from de1elopment and diffusion of :ood(ill

Compassion Sympathetic oy and E4uanimity)

1.Asubha Jhana, mental a%sorption. resulting from intensi1e concentration on foulness of the dead

%ody)

>asina hana

0f these fi1e main heads >asina hana is further analysed as follo(s&


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a. >asina hana resulting from contemplation of the Earth element Patha1i *asina

%. >asina hana resulting from contemplation of the ater element Apo *asina)

c. >asina hana resulting from contemplation of the 5ire element Te6o *asina)

d. >asina hana resulting from contemplation of the ind element 2ayo *asina

e. >asina hana resulting from contemplation of the Blue colour /ila *asina

f. >asina hana resulting from contemplation of the !ello( colour Pita *asina)

g. >asina hana resulting, from contemplation of the Red colour ohita *asina)

h. >asina hana resulting from contemplation of the hite colour 0data *asina)

The o%6ect of the contemplation of the >asinas is to attain 6hana mental a%sorption) There are fi1e

factors of 6hana 1iF) 1ita**a initial application of the mind. 1icara sustained application of the mind.pitidelightful satisfaction. su*ha %liss. and e*agga*ata one-pointedness of mind.) Depending on (hat factors

are eliminated at each stage the 6hanas can %e classified into t(o categories i)e) the four-stage category and

the fi1e-stage category) +n %oth categories the first 6hana has all fi1e 6hana factors) +n the fi1e-stage category

the factors of 6hana are eliminated one at each stage starting from the second stage) +n the four-stage

category the first t(o factors 1ita**a and 1icara are eliminated in the second stage) +n %oth categories

su*ha is replaced %y upe**ha e4uanimity. in the last stage)

0ou' Modes o% 9ndea(ou' in :hana .'actice

A 6hana can %e attained through one or other of four modes of endea1our) By (hich mode a person

attains 6hana depends on the degree of accumulation of e3perience and practice in de1eloping 6hana inpre1ious e3istences and on the %asic mental and moral le1el of the particular indi1idual)

These four modes are&

i. hana attained %y difficult practice du**ha patipada. and %y slo( ac4uisition of special understanding

dandha%hinna.)

ii. hana attained %y difficult practice du**ha patipada. and %y s(ift ac4uisition of special

understanding *hippa%hinna.)

iii. hana attained %y facile practicesu**hapatipada. and slo( ac4uisition of special understandingdandha%hinna.)

i1. hana attained %y facile practicesu**hapatipada. and %y s(ift ac4uisition of special understanding

*hippa%hinna.)

0ou' 7inds o% :hana .'actice Di%%e'ing in Deg'ee o% Su%%icienc" in .'actice and in the Si;e o% the

Ob#ect o% Concent'ation

There is another set of four (ays of 6hana practice&

i. hana (ith insufficient practice paritta. for attainment of a higher 6hana and (ith an o%6ect of

concentration of limited siFe paritta rammana.)

ii. hana (ith insufficient practice paritta. for attainment of a higher 6hana and (ith an o%6ect of


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concentration of unlimited siFe appamanarammana.)

iii. hana (ith sufficient practice appamana. fir attainment of a higher 6hana and (ith an o%6ect of

concentration of limited siFe paritta rammana.)

i1. hana (ith sufficient practice appamana. for attainment of a higher 6hana and (ith an o%6ect of

concentration of unlimited siFe appamanarammana.)

A 6hana can %e attained through any one of si3teen possi%le com%inations resulting from the a%o1e t(o

categories of 6hana practice namely that %ased on mode of endea1our and that %ased op o%6ect of

concentration)

Abhibha"atana :hana and 2imo))ha :hana

0f the 5i1e *inds of 6hana mentioned a%o1e >asina 6hana A%hi%hayatana 6hana and 2imo**ha 6hana

are different names gi1en to the same rupa1acara 6hana (hich pertains to the 5ine Material Sphere) The

difference in names is due to the difference in circumstances of attainment difference in o%6ect of

concentration and difference in characteristics) Thus for e3ample a Patha1i *asina 6hana is attained %ycontemplating the earth de1ice (hich represents as a (hole in its entirety the Earth element)

A%hi%hayatana 6hana is so called %ecause of its mastery o1er the o%6ect of concentration) +n 2imo**ha

6hana complete release from defilements ta*es place in a distinct manner as long as the 6hana lasts)

Brahma1ihara hana

+t is mental a%sorption resulting from de1elopment and diffusion of :ood(ill Compassion Sympathetic

oy and E4uanimity)

Asu%ha hana

+t is mental a%sorption resulting from contemplation of ten repulsi1e o%6ects)

But all these 6hanas are uniformly characterised %y the same 6hana factors 1iF) 1ita**a 1icara piti

su*ha and e*aggata)

The 5i1e 5actors of the 5irst hana

The same fifty-si3 dhamma factors that constitute the Meritorious Thought pertaining to the Sensuous

Sphere can %e found in the Meritorious Thought pertaining to the 5ine Material Sphere)

0f these fifty-si3 dhamma factors fi1e factors play an essential role in the de1elopment of the first6hana) These fi1e factors are& 1ita**a 1icara piti su*ha and e*aggata)

2ita**a - +nitial application of the mind on the o%6ect of attention such as an earth de1ice) +t *eeps the

mind from (andering a%out %y repeatedly directing the mind on the o%6ect of attention) +t is opposed to and

eliminates the hindrances of sloth and torpor thina middha.) +t is the precursor of 1icara)

2icara - Sustained application of the mind) +t *eeps the mind steadfastly on the o%6ect of meditation)

2icara is 0pposed to and eliminates the hindrance of uncertainty 1ici*iccha.

Piti - Delightful satisfaction) +t helps the meditator to ta*e interest and find delight in the o%6ect ofmeditation and to %e satisfied (ith it) Piti is the opposite of antipathy %yapada. and eliminates it) +t is the

precursor of su*ha)

Su*ha - Bliss or happiness) +t is a *ind of pleasant feeling) +t is free from restlessness uddhaca. and


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(orry *u**ucca . and helps de1elop concentration)

E*aggata - 0ne-pointedness of mind) +t is also *no(n as samadhi concentration) By *eeping the mind

firmly fi3ed on the o%6ect of meditation it *eeps a(ay all sense-desire *amacchanda.) E*aggata is opposed

to and eliminates all sense-desire (hich cause e3citement and agitation) Thus these fi1e factors play an

essential role in the attainment of 6hana)

C8 Me'ito'ious Thought .e'taining to the Non+mate'ia! Sphe'e

The Meritorious Thought pertaining to the /on-material Sphere consists of the follo(ing four 6hanas&

i. A*asanancayatana hana mental a%sorption in the concept ,Space is +nfinite,

ii. 2innanancayatana hana mental a%sorption in the concept ,Consciousness is +nfinite,)

iii. A*incannayatana hana mental a%sorption in the concept ,/othing is there,

i1. /e1asannanasannayatana hana the 6hana of neither Consciousness nor /on-consciousness)

i. The yogi (ho is already esta%lished in the final stage of the Rupa hana can de1elop the first Arupa

hana if he (ishes) At first he concentrates on the mental image of the *asina o%6ect (hich is the o%6ect of

concentration he has had pre1iously) 5inally it is discarded and is replaced %y space) He no( concentrates on

the concept ,Space is +nfinite, this first Arupa hana is *no(n as A*asanancayatana hana

ii. To de1elop the Second Arupa hana the yogi ta*es the first Arupa hana consciousness as the o%6ect

of concentration) As the o%6ect of the first Arupa hana consciousness is the concept ,Space is +nfinite, this

first Arupa hana consciousness is also infinite) The second Arupa hana is attained %y concentrating on the

concept ,Consciousness is +nfinite,) This is called 2innanancayatana hana)

iii. +n Progressing to the third Arupa hana the first Arupa hana Consciousness (hich has ser1ed as an

o%6ect of concentration for the second Arupa hana has to %e gi1en up) Then since e1en this first Arupa

hana consciousness does not e3ist any more the concept of nothingness appears) This concept ,/othing is

there, is the o%6ect of concentration of this third Arupa hana *no(n as A*incannayatana hana)

i1. To reach the fourth Arupa hana the concept ,/othing is there, has to %e gi1en up) Then since there

is no other o%6ect of concentration the third Arupa hana consciousness has to %e ta*en as the o%6ect of

concentration) Passing completely %eyond the state of /othingness and concentrating on the third Arupa

hana consciousness the fourth Arupa hana is so su%tle and refined that it is not easy to say (hether there is

consciousness or there is no consciousness) Hence this final stage of Arupa hana is termed

/e1asannanasannayatana hana the 6hana of ,/either Consciousness nor /on-Consciousness,)

+n the case of the four Rupa hanas the fi1e 6hana factors of 1ita**a 1icara piti su*ha and e*aggata are

reduced in each successi1e stage= they thus differ from one another according to the num%er of 6hana factors

that accompany them) But the four Arupa hanas differ according to the o%6ect of concentration) The first

and the third Arupa hanas ha1e t(o pannatti concepts. as their o%6ect& the concept of lnfinity of Space and

the concept of /othingness) The second and the fourth Arupa hana consciousness ha1e the first and the

third hana consciousness respecti1ely as their o%6ect)

D8 Modes o% Me'ito'ious Thought that 1ead to Di%%e'ent 1e(e!s o% 1i%e in an" .!ane in the Th'ee

Sphe'es o% 9xistence

Besides the classification into *inds of Meritorious Thought pertaining to the Sensuous Sphere or to the

5ine Material Sphere or to the /on-material Sphere there is a further classification of different modes of

Meritorious Thought (hich cause re%irth in different le1els in any plane of e3istence in the three


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spheres1iF) the Sensuous Sphere the 5ine Material Sphere or the /on-material Sphere) This Meritorious

Thought has the short technical name of GMeritorious Thought Pertaining to the Three Spheres of E3istenceG

te%huma*a.

This Meritorious Thought is classified into three modes namely +nferior class Meritorious Thought

Medium class Meritorious Thought and Superior class Meritorious Thought) This can %e paraphrased into

GMeritorious Thought hich has inferior results or medium results or superior results such as %eing %orn

into a lo( le1el or a medium le1el or a superior le1el of life in a future e3istence)G

The reason (hy there are these three different classes of results of a meritorious act (hich on the

surface is the same meritorious act is to %e found in the 4uality i)e) strength or (ea*ness. of the four

dominant mental factors (hich accompany the meritorious thought) The four are&

a. desire (hich is the dominant element of the meritorious thought during the performance of a

meritorious act=

%. effort (hich is the dominant element of the meritorious thought during the performance of a

meritorious act=

c. thought (hich is the dominant element of the meritorious thought during the performance of a

meritorious act= and

d. in1estigati1e *no(ledge (hich is the dominant element of the meritorious thought during the

performance of a meritorious act)

Thus in the case of a meritorious thought pertaining to the Sensuous Sphere or the 5ine Material

Sphere or the /on-material Sphere if the dominant element in1ol1ed in the e3ercise of that thought

(hether it is desire or effort or thought or in1estigati1e *no(ledge is inferior or medium or superior in

terms of strength or (ea*ness the meritorious thought is of an inferior *ind or of a medium *ind or of asuperior *ind ha1ing different effects)

This means that e1en if a meritorious thought leads to re%irth in the human plane the person re%orn may

%e %orn into lo( or inferior circumstances or le1el of life or into moderate circumstances or into superior

circumstances of life) The same holds true of meritorious thought pertaining to the 5ine Material Sphere or

to the /on-material Sphere) 0ne may %ecome a de1a or a Brahma (ith an inferior status or a moderate

status or a high status)

98 Me'ito'ious Thought that 1eads to 1ibe'ation %'om the Th'ee Sphe'es o% 9xistence

o*uttara *usala citta Supramundane Meritorious Thought is associated (ith Magga nana (hichena%les %eings to escape from the three spheres of e3istence)

The Arising of Magga /ana

hen the mind %ecomes calm and collected and firmly fi3ed on the *handha aggregates there gradually

arises a penetrating insight into the real nature of the comple3 of *handha aggregates) The reality is that this

comple3 is constituted only of nama and rupa (hich are mere mental and physical phenomena ceaselessly

rising and disappearing constantly in a state of flu3) 0n discerning thus there arises the realiFation of the

insu%stantiality the 1oidness and the non-self nature of the comple3 of *handha aggregates and that there is

nothing attracti1e or pleasing a%out it)

Repeated contemplation of this real nature of the *handa aggregates results in the arising of intuiti1e

*no(ledge that the aggregates of nama and rupa represent the em%odiment of du**ha (hich no di1ine

po(er is a%le to remo1e or %anish) The spar* of *no(ledge of the Path of Right 2ie( sammaditthi magga


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nana flashes in the mind leading to the realiFation that it is foolish to stri1e for the (elfare and happiness of

this comple3 of *handha aggregates (hich is a mass of unalloyed du**ha) Then for the first time in the

(hole of the cycle of e3istence attachment to ones o(n *handha aggregates is eradicated) This eradication

of attachment to the *handha aggregates is termed the relin4uishing of the (rong 1ie( of Personality or

Self sa**aya ditthi) +n addition to sa**aya ditthi all other a*usala dhammas (hich tend to lead to the realm

of misery and (oe are also simultaneously eliminated %y this Sotapatti magga nana)

The second stage the Sa*adagami magga nana (ea*en sensuous desire and ill (ill) This magga nana

also has the effect of (ea*ening the remaining defilement= as (ell)

The third stage namely the Anagami magga nana completely roots out sensuous desire and ill (ill)

This magga nana also has the effect of rooting out all the defilements that lead to the Sensuous Sphere)

The final stage Arahatta magga nana eradicates completely the remaining fi1e defilements 1iF) desire

for the 5ine Material Sphere desire for the /on-material Sphere conceit restlessness and ignorance)

ust li*e a lamp that has e3hausted its fuel (ith the complete uprooting of all the defilements there is nochance for the *handha aggregates to rise up again in a future e3istence) There is no more re%irth for an

arahat)

All the four stages of magga nana are characterised %y the arising of penetrating *no(ledge of the 5our

Ariya Truths&

i. The comple3 of the *handha aggregates is the em%odiment of the Truth of du**ha Du**ha Sacca)

ii. Attachment to the comple3 of the *handha aggregates is the Truth of the origin of du**ha Samudaya

Sacca)

iii. The cessation of attachment to the *handha aggregates is the Truth of the cessation of du**ha

/irodha Sacca)

i1. The four magga nanas that remo1e the attachment to the comple3 of the *handha aggregates are the

Truth of the Path Magga Sacca)

The o*uttara *usala citta is e3plained in the te3t in a 1ariety of (ays first under the name of HA/A)

This is sho(n in great ela%oration) 5urther there are also nineteen other names such as Magga and

Satipatthana under (hich this citta may %e propounded in e3actly the same manner of ela%oration as under

the name 6hana) Although these nineteen further nomenclatures are not stated in full they are to %eunderstood in full as in the case of ,6hana,) Please see paras 8 to 7$ of the te3t) +t may %e noted here that

o*uttara *usala citta is generally *no(n under the name of Magga only and the fact that it also goes under

the name of hana or Satipatthana etc) is not (idely *no(n)

ii. Rupa >anda

Di1ision Concerning Corporeality

A%ya*ata dhamma neither meritorious nor demeritorious dhamma. included 1ipa*a resultant. *iriya

non-causati1e action. rupa Corporeality. and /i%%ana) 0ut of these four dhammas only 1ipa*a and *iriyaare dealt (ith in the Cittuppada >anda) 0f the remaining t(o dhammas Corporeality is dealt (ith in this

di1ision Rupa >anda)

/i%%ana is left out from detailed consideration as it is uni4ue %y itself needing no analysis into su%-


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di1isions)

Different Methods of E3position of Corporeality

There are ele1en methods of E3position of Corporeality)

+n the first method Corporeality is 1ie(ed as a (hole and is descri%ed in forty-three e3pressions each

e3pression em%odying a single characteristic)

+n the second method Corporeality is 1ie(ed as %eing of t(o *inds e)g)

a. dependent Corporeality

%. non-dependent Corporeality)

There are "anda deal (ith one and only one category of the dhammas namely

the first ti*a of >usala A*usala and A%ya*ata dhammas) Cittuppada >anda contains a thorough


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in1estigation into the nature properties and functions of all mental phenomena that come under the headings

of >usala dhamma A*usala dhamma and A%ya*ata dhamma= the Rupa >anda is concerned (ith all physical

phenomena or Corporeality under the heading of A%ya*ata dhamma)

The /i**hepa >anda the third di1ision a1oids the ela%orate treatment of the first t(o di1isions) hile it

gi1es not too ela%orately nor too %riefly summarised analytical statements of all the ti*as and du*as so that

their contents and significance may %ecome fully comprehensi%le (hen this di1ision is read together (ith

the pre1ious t(o di1isions)

+n general all the ti*as and du*as are treated in a condensed manner under the follo(ing eight heads in

this di1ision&

i. Classification %y (ay of roots mula.

ii. Classification %y (ay of aggregates *handha.

iii. Classification %y (ay of doors d1ara.

i1. Classification %y (ay of field of occurrence %humi.

1. Classification %y (ay of meaning attha.

1i. Classification %y (ay of doctrinal interpretation) dhamma.

1ii. Classification %y (ay of nomenclaturenama.

1ii. Classification %y (ay of grammatical gender linga.

0f the first four 1iF) mula *handha d1ara and %humi only some apply to certain of the ti*as anddu*as %ut not to all of them) The remaining four 1iF) attha dhamma nama and linga ho(e1er are

applica%le to all the ti*as and du*as)

Some e3amples of classification under the eight heads in the /i**hepa >anda&

i. >usala Dhamma Summarised %y ay of Roots mula.

>usala dhamma included in the >usala Ti*a are sho(n %y (ay of roots as a%sence of greed alo%ha.

a%sence of hatred adosa. a%sence of %e(ilderment amoha.) Thus >usala dhamma (hich ha1e %een so

ela%orately e3pounded in the Cittuppada >anda are sho(n as originating from 6ust these three roots) +t

follo(s that the practical method of de1eloping >usala Dhamma is to eradicate greed to eradicate hatred toeradicate ignorance)

ii. >usala Dhamma Summarised %y ay of Aggregates *handha.

5urther it is e3plained in the te3t that >usala dhamma are made up of the four mental aggregates

namely the aggregate of Sensation 1edana**handha. the aggregate of Perception sanna**handha. the

aggregate of 2olitional Acti1ities san*hara**handha. and the aggregate of consciousness

1innana**handha.) Thus the 8" *inds of >usala citta and 7@ *inds of mental concomitants e3plained in the

Cittuppada >anda are fully co1ered under this classification as follo(s&

a. 8" >usala citta Aggregate of Consciousness.

%. 2edana Aggregate of Sensation.


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c. Sanna Aggregate of Perception.

d. the remaining 7 mental concomitants Aggregate of 2olitional Acti1ities.

This second method deals not only (ith the roots from (hich the tree of >usala Dhamma originates %ut

descri%es the (hole tree)

iii. >usala Dhamma Summarised %y ay of Doors d1ara.

The >usala dhamma originating from the three roots 1iF) alo%ha adosa and amoha are meritorious

actions done through the media of the three doors physical 1er%al and mental) Therefore ,>usala dhamma,

meritorious actions. is not 6ust a technical term in the Pita*a te3t %ut something (hich can arise out of

(hat one actually does in one,s daily life)

Although /i**hepa >anda is 1ery %rief compared to Cittuppada >anda it e3plains the terms of the

A%hidhamma in such a (ay that a non-scholar can understand them) ust as a tree can %e made *no(n %y

descri%ing its roots its trun* and its fruits so the meaning of ,>usala dhamma meritorious actions is made

*no(n %y descri%ing its roots (hich stand for alo%ha adosa amoha. its trun* (hich stands for mentalaggregates. and its fruits (hich stand for actions.) ,A*usala dhamma, is also made *no(n in the same (ay

%y descri%ing its roots (hich stand for lo%ha dosa moha. its trun* (hich stand for mental aggregates.

and its fruits (hich stand for actions.)

+n the case of A%ya*ata dhamma 2ipa*a is classified as the Sensuous Sphere resultant the 5ine Material

Sphere resultant the /on-material Sphere resultant and the Supramundane Sphere resultant and further

classified as the four resultant mental aggregates= >iriya is classified as non-causati1e action in the Sensuous

Sphere non-causati1e action in the 5ine Material Sphere and non-causati1e action in the /on- material

Sphere and further classified as the four non- causati1e aggregates) All Corporeality as (ell as /i%%ana are

in the A%ya*ata dhamma as they are neither meritorious nor demeritorious)

i1. 2edana Ti*a E3plained %y ay of 5ield of 0ccurrence %humi.

The e3position of 2edana Ti*a the triad of Sensation (hich is not directly e3pounded in the Cittuppada

>anda and Rupa >anda pro1ides an e3ample of classification %y (ay of field of occurrence) Consciousness

and mental concomitants %eing the %asis or the ground from (hich Sensation arises are classified in this

di1ision according to the types of Sensation (ith (hich they are associated) Thus (e ha1e&

a. Su*ha Bhumi Consciousness and Mental Concomitants from (hich arises Pleasant Sensation

%. Du**ha Bhumi Consciousness and Mental Concomitants from (hich arises npleasant Sensation=

c. Adu**hamasu*a Bhumi Consciousness and Mental Concomitants from (hich arises /either pleasant

nor unpleasant Sensation)

The first type Su*ha Bhumi is su%di1ided into >amasu*ha%humi mental factors in the Sensuous Sphere

(hich are associated (ith pleasure. Rupasu*ha%humi mental factors in the 5ine Material Sphere (hich are

associated (ith pleasure. and o*uttarasu*ha%humi mental factors in the Supramundane Sphere (hich are

associated (ith pleasure.)

These types of Consciousness and Mental Concomitants are treated in this di1ision only in a summary

(ay %ut they can %e descri%ed more ela%orately and fully follo(ing the pattern laid clo(n in the Cittuppada

>anda)

Du**ha%humi Consciousness and Mental Concomitants from (hich arises npleasant Sensation is

e3plained merely as >amadu**ha%humi (hich according to the Cittuppada >anda means Consciousness


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and Mental Concomitants of the Sensuous Sphere accompanied %y mental and physical suffering)

Adu**hamasu*ha%humi Consciousness and Mental Concomitants from (hich arises /either-pleasant-

nor-unpleasant Sensation is su%di1ided into four categories& >amaupe**ha%humi Rupa-upe**ha%humi

Arupa upe**ha%humi and o*uttara-upe**ha%humi) >amaupe**ha%humi means mental factors in the

Sensuous Sphere (hich are associated (ith e4uanimity) Rupa-upe**ha%humi means mental factors of the

5ifth hana of the 5ine Material Sphere (hich are associated (ith e4uanimity) Arupa-upe**ha%humi means

mental factors of the 5ifth hana of the /on-material Sphere (hich are associated (ith e4uanimity) And

o*uttara upe**ha%humi means mental factors of the 5ifth Supramundane hana (hich are associated (ith

e4uanimity)

i1. Attha*atha >anda

Di1ision of Additional Elucidations

+n the Mati*a of Dhammasangani there are 88 ti*as "usala Ti*a meritorious triad is sho(n in detail in the Cittuppada >anda and the Rupa >anda) The other

ti*as and du*as together (ith the >usala Ti*a are dealt (ith in a summarised (ay in the /i**hepa >anda)Thus the treatment of ti*as and du*as can %e said to %e Complete in the first three di1isions)

But merely indicating for instance as in the /i**hepa >anda the meaning of ti*as and du*as may not %e

sufficient for a full understanding of some ti*as and du*as (ithout enumeration in detail) The enumeration

of mind mental concomitants and Corporeality can %e found in the Cittuppada >anda and Rupa >anda %ut

they are Spread throughout these di1isions Therefore it is not easy for the student to *no( the enumeration

of the categories in each ti*a or du*a) This enumeration is done for some of the important ti*as and du*as in

the Attha*atha >anda)

5or instance in the /i**hepa >anda Consciousness and mental concomitants in 2edana Ti*a are treated

collecti1ely %y (ay of %humis field of occurrence. or %y (ay of *handhas aggregates.) But in theAttha*atha >anda (e find that mental factors associated (ith pleasure mental factors associated (ith

mental and physical suffering and mental factors associated (ith e4uanimity are sho(n in detailed

enumeration)

+n the same (ay the /i**hepa >anda deals (ith the mental factors of the 2ita**a Ti*a collecti1ely and

they are e3plained %y (ay of field of occurrence and %y (ay of aggregates) +n the Attha*atha >anda the

2ita**a Ti*a is elucidated %y detailed enumeration of the mental factors associated (ith 1ita**a initial

application of the mind. and 1icara sustained application of the mind. the mental factors not associated

(ith 1ita**a %ut only associated (ith 1icara and the mental factors not associated (ith %oth 1ita**a and

1icara)

The same may %e said of the treatment of the Arammana Ti*a) The /i**hepa >anda pro1ides only the

%are definition for some of the categories contained in the classification of these ti*as (ithout gi1ing the

elucidation and enumeration of the mental factors in1ol1ed) The Attha*atha >anda treats them more fully

gi1ing an enumeration of the mental factors of Consciousness and mental concomitants that are in1ol1ed in

each case) 5or e3ample in dealing (ith the Parittarammana Ti*a the mental factors in1ol1ed in the

categories of a. Sensual things (hich are the o%6ects of attention %. Su%lime things (hich are the o%6ects

of attention c. /i%%ana (hich is the o%6ect of attention are enumerated in the Attha*atha >anda)

+t may %e stated that the Attha*atha >anda ser1es as an indispensa%le guide to the understanding of the

Dhammasangani)

A draft of this +ntroduction %ased largely on the introduction to the Myanmar 1ersion of

Dhammasangani (as made %y >o ay Retired 2ice Chancellor of Mandalay ni1ersity (ho (as then a


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Senior Editor)

This draft has %een re1ised and edited %y the Editorial Committee)

The Editorial Committee

Translation Section

The Department for the

Promotion and Propagation of the Sasana

The 5ull Moon Day of

5irst aso "7$$ M)E)

The Third Day of uly "##7)

/ote ".& e ha1e follo(ed the Myanmar 1ersion in the arrangement and titling of chapter and section

headings) +n this (e ha1e %enefited from the diagrammatic ta%les in the +ntroduction to the Myanmar

1ersion and from the elucidation of the diagrammatic ta%les %y Sayagyi >ya( Htut our Doctrinal

Ad1iser)

/ote 8.& +n the Atta*atha Di1ision the num%er of dhamma factors enumerated according to conte3tual

rele1ance in each of the categories of the meritorious dhamma the demeritorious dhamma the 2ipa*a

dhamma and the >iriya dhamma %ased on the A%hidhammattha Sangaha in each case is sho(n in %rac*ets)

/ote 7.& The (hole of Dhammasangani consisting of 9 Di1isions or Boo*s (as translated %y the late

>ya( >hine )C)S) Retired.) The Cittuppada >anda (as translated %y >ya( >hine (ith the assistanceof Sh(e Mra +)C)S) Retired). %efore the latter %ecame the Chairman of the Editorial Committee and of

Aung Thein /yunt B)A) Pathamagya( Dhammacariya and (ith the participation of Sayada( The

2enera%le /yani*a of Myaungmya no( an Aggamahlpaudita. in an ad1isory capacity) +t (as re1ised and

edited %y the Editorial Committee) The other Boo*s or Di1isions of Dhammasangani (ere translated %y

>ya( >hine (ith the assistance of Sayagyi Dhammacariya >ya( Htut Doctrinal Ad1iser and Hla

Maung Editor) ater Sayagyi Bo Maung Dhammacariya too* the place of Sayagyi >ya( Htut)

Dhammasangani by Burme

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