by Nārada Thera | 80,494 words | ISBN-13: 9789380336510
In the Abhidhammattha Sangaha there is a brief exposition of the Law of Dependent Origination, followed by a descriptive account of the Causal Relations that finds no parallel in any other philosophy. Edited in the original Pali Text with English Translation and Explanatory Notes by Narada Maha Thera....
Appanājavanavāre pana vibhūtāvibhūtabhedo natthi. Tathā tadālambanuppādo ca.
Tattha hi ñānasampayuttakāmāvacarajavanānam atthannam aññatarasmim parikammupacārāñulomagotrabhū nāmena catukkhattum tikhattum' eva vā yathākkamam uppajjitvā niruddhe tadanantaram' eva yathāraham catuttham pañcamam vā chabbīsati mahaggatalokuttarajavanesu yathābhinīhāravasena yam kiñci javanam appanāvīthimotarati. Tato param appanāvasāne bhavangapāto'va hoti.
Tattha somanassasahagatajavanān'antaram appanā' pi somanassasahagatā' va pātikankhitabbā. Upekkhāsahagatajavananāntaram upekkhāsahagatā' va. Tatthā' pi kusalajavanā-nantaram kusalajavanan c'eva hetthimañca phalattayamappeti. Kriyājavanānantaram kriyā javanam arahattaphalañ ca appeti.
Dvattimsa sukhapuññamhā dvādasopekkhakā param
Sukhitakriyato attha cha sambhonti upekkhakā.
Puthujjanāna sekkhānam kāmapuññā tihe tuto
Tihetukāmakriyato vitarāganam appanā.
Ayam' ettha manodvāre vīthi-cittappavatti nayo.
In the ecstatic (5) javana-procedure there is no distinction between 'clear' and 'obscure.' Likewise there is no arising of retentive resultants.
In this case any one of the eight Sense-sphere javanas accompanied by knowledge, arise, in due order, four times or thrice, as 'preparation' (parikamma), 'approximation' (upacāra), 'adaptation' (anuloma), and 'sublimation' (gotrabhū). Immediately after they cease, in the fourth or fifth instant as the case may be any one of the javanas amongst the 26 Sublime and Supramundane classes, descends into ecstatic process, in accordance with the appropriate effort.
Here, immediately after a pleasurable javana, a pleasurable ecstatic javana should be expected. After a javana, accompanied by equanimity, an ecstatic javana, accompanied by equanimity, is to be expected.
Here, too, a moral javana, is followed by a moral javana and (in the case of attainment - samāpatti) it gives rise to three lower Fruits.
A functional javana is followed by a functional javana and the Fruit of Arahatship.
After (tihetuka) (6) pleasurable meritorious thoughts (7) arise 32 (classes of consciousness) (8); after (tihetuka) meritorious thoughts, accompanied by equanimity, 12 classes of consciousness (9); after (tihetuka) pleasurable functional thoughts, 8 classes of consciousness (10); and after (tihetuka) functional thoughts, accompanied by equanimity, 6 classes of consciousness (11).
To the worldlings and Sekhas ecstasy results after tihetuka Sense-sphere meritorious thoughts, but to the Lustless (Arahats) after tihetuka Sense-sphere functional thoughts.
Herein this is the method of thought-processes with respect to mind-door.
5. Appanā - (Sanskrit - arpanā, derived from ri, to go).
This is a rare Pāli term found in Abhidhamma.
It is derived from the root i, to go
'I + the causal suffix; 'āpe' + ana. 'A' is substituted for 'i', and 'p' is duplicated; 'A' + ppe + ana = appanā. The initial 'ā' is shortened before double 'p'.
Venerable Buddhaghosa defines 'appanā' as the directing or fixing of the one-pointed consciousness on an object (ekaggam cittam ārammane appenti).
Appanā is a highly developed form of vitakka - initial application of the mind, one of the jhāna factors.
The aspirant who wishes to develop jhānas takes for his object a suitable subject, according to his temperament. In the course of his meditations, as mentioned in the first chapter, he arrives at a stage when he would be able to experience the first jhānic ecstasy.
Then a thought-process runs as follows -
manodvārāvajjana - parikamma - upacāra - anuloma - gotrabhū - appanā
The first is the mind-door consciousness, which precedes the javana stage, conditioned by objects that enter the avenue of consciousness.
The initial thought-moment of the appanā javana-process is termed parikamma because it is a preparation for the desired higher consciousness whether Sublime (mahaggata) or Supramundane (lokuttara). This is followed by another thought-moment known as upacāra because it arises in proximity to the higher consciousness. Ordinarily these two thought-moments arise at the beginning of the appanā javana-process, but if the person is morally advanced only upacāra moment arises without the initial parikamma moment.
The third thought-moment is known as anuloma because it arises in harmony with the preceding thought moments and the following gotrabhū thought moment. Gotrabhū, literally, means that which overcomes the Sense-sphere lineage or that which develops the sublime or exalted lineage. Immediately after this gotrabhū thought-moment arises the appanā jhāna thought-moment. Absolute one-pointedness of the mind is gained at this advanced stage of mental development.
The fully undeveloped jhāna, present in the preliminary thought-moments, is known as upacāra samādhi, access concentration.
To a worldling and a Sekha one of the four kāmāvacara moral javanas, accompanied by knowledge, arises as these preliminary appanā thought-moments. In the case of an Asekha it is one of the four kāmāvacara functional javanas, accompanied by knowledge.
The Supramundane appanā javana-process occurs as follows -
In this thought-process parikamma may or may not precede. As stated above it depends on the moral advancement of the person. Here gotrabhū means that which overcomes the lineage of the worldling or that which develops the supramundane lineage.
One of the four kāmāvacara moral javanas, accompanied by knowledge, arises in these preliminary stages. The object of the first three thought-moments is mundane but the object of the gotrabhū is supramundane Nibbāna. Nevertheless, this developed thought-moment is incapable of eradicating the innate defilements. It is the magga (Path) consciousness that immediately follows, which performs the double function of intuiting Nibbāna and of eradicating the defilements. It should be noted that the Path consciousness occurs only once. This is immediately followed by two moments of phala (Fruit) consciousness if parikamma is present. Otherwise there will be three phala thought-moments.
In the case of the second, third, fourth, stages of Sainthood-the fourth thought-moment is named vodāna, which means purification, instead of gotrabhū. If the parikamma thought-moment precedes, vodāna thought-moment arises as the fourth, otherwise as the third.
Each of the four Supramundane Paths arises only once in the course of one's life. But one may experience the Fruit consciousness even for a whole day continuously. The three lower fruits, Sotāpatti, Sakadāgāmi, and Anāgāmi are preceded by a moral javana. When one enjoys the Fruit of Arahatship the javanas that immediately precede must be functionals because an Arahat, being an Asekha does not experience moral javanas.
6. Tihetuka - conditioned by three hetus - alobha (generosity), adosa (goodwill) and amoha (wisdom)
7. Viz., two types of kāmāvacara consciousness, accompanied by pleasure and knowledge.
8. Namely, the first 4 rūpa jhānas and 28 (7x4) lokuttara jhānas. The Arahat Fruit and functionals are excluded.
9. Namely, 1, 5th rūpa jhāna + 4 arūpa jhānas + 7 lokuttara pañcamajjhāna.
10. Namely, 1st 4 rūpa jhānas + 1st 4 arahatta phala jhānas.
11. Namely, 1, 5th rūpa jhāna + 4 arūpa jhānas + 1, 5th arahattaphalajhāna.