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§ 7.

Appan膩javanav膩re pana vibh奴t膩vibh奴tabhedo natthi. Tath膩 tad膩lambanupp膩do ca.

Tattha hi 帽膩nasampayutta办腻尘腻惫补肠补谤补javan膩nam atthannam a帽帽atarasmim parikammupac膩r膩帽uloma驳辞迟谤补产丑奴 n膩mena catukkhattum tikhattum' eva v膩 yath膩kkamam uppajjitv膩 niruddhe tadanantaram' eva yath膩raham catuttham pa帽camam v膩 chabb墨sati mahaggatalokuttarajavanesu yath膩bhin墨h膩ravasena yam ki帽ci javanam 补辫辫补苍腻v墨thimotarati. Tato param 补辫辫补苍腻vas膩ne bhavangap膩to'va hoti.

Tattha somanassasahagatajavan膩n'antaram 补辫辫补苍腻' pi somanassasahagat膩' va p膩tikankhitabb膩. Upekkh膩sahagatajavanan膩ntaram upekkh膩sahagat膩' va. Tatth膩' pi kusalajavan膩-nantaram kusalajavanan c'eva hetthima帽ca phalattayamappeti. Kriy膩javan膩nantaram kriy膩 javanam arahattaphala帽 ca appeti.

§ 8.

Dvattimsa sukhapu帽帽amh膩 dv膩dasopekkhak膩 param
Sukhitakriyato attha cha sambhonti upekkhak膩.
Puthujjan膩na sekkh膩nam k膩mapu帽帽膩 tihe tuto
Tihetuk膩makriyato vitar膩ganam 补辫辫补苍腻.
Ayam' ettha manodv膩re v墨thi-cittappavatti nayo.

 

(translation)

§ 7.

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' (耻辫补肠腻谤补), 'adaptation' (anuloma), and 'sublimation' (驳辞迟谤补产丑奴). 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 - 蝉补尘腻辫补迟迟颈) it gives rise to three lower Fruits.

A functional javana is followed by a functional javana and the Fruit of Arahatship.

§ 8.

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.

 

Notes: -

5. Appan膩 - (Sanskrit - 补谤辫补苍腻, derived from ri, to go).

This is a rare P膩li term found in Abhidhamma.

It is derived from the root i, to go

'I + the causal suffix; '膩pe' + ana. 'A' is substituted for 'i', and 'p' is duplicated; 'A' + ppe + ana = 补辫辫补苍腻. The initial '腻' is shortened before double 'p'.

Venerable Buddhaghosa defines '补辫辫补苍腻' as the directing or fixing of the one-pointed consciousness on an object (ekaggam cittam 膩rammane appenti).

Appan膩 is a highly developed form of vitakka - initial application of the mind, one of the 箩丑腻苍补 factors.

The aspirant who wishes to develop 箩丑腻苍补s 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 jh膩nic ecstasy.

Then a thought-process runs as follows -

manodv膩r膩vajjana - parikamma - 耻辫补肠腻谤补 - anuloma - 驳辞迟谤补产丑奴 - 补辫辫补苍腻

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 补辫辫补苍腻 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 耻辫补肠腻谤补 because it arises in proximity to the higher consciousness. Ordinarily these two thought-moments arise at the beginning of the 补辫辫补苍腻 javana-process, but if the person is morally advanced only 耻辫补肠腻谤补 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 驳辞迟谤补产丑奴 thought moment. 骋辞迟谤补产丑奴, literally, means that which overcomes the Sense-sphere lineage or that which develops the sublime or exalted lineage. Immediately after this 驳辞迟谤补产丑奴 thought-moment arises the 补辫辫补苍腻 箩丑腻苍补 thought-moment. Absolute one-pointedness of the mind is gained at this advanced stage of mental development.

The fully undeveloped 箩丑腻苍补, present in the preliminary thought-moments, is known as 耻辫补肠腻谤补 sam膩dhi, access concentration.

To a worldling and a Sekha one of the four 办腻尘腻惫补肠补谤补 moral javanas, accompanied by knowledge, arises as these preliminary 补辫辫补苍腻 thought-moments. In the case of an Asekha it is one of the four 办腻尘腻惫补肠补谤补 functional javanas, accompanied by knowledge.

The Supramundane 补辫辫补苍腻 javana-process occurs as follows -   

1	2	3	4	5	6	7
parikamma	耻辫补肠腻谤补	anuloma	驳辞迟谤补产丑奴	magga	phala	phala

In this thought-process parikamma may or may not precede. As stated above it depends on the moral advancement of the person. Here 驳辞迟谤补产丑奴 means that which overcomes the lineage of the worldling or that which develops the supramundane lineage.

One of the four 办腻尘腻惫补肠补谤补 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 驳辞迟谤补产丑奴 is supramundane Nibb膩na. 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 Nibb膩na 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 惫辞诲腻苍补, which means purification, instead of 驳辞迟谤补产丑奴. If the parikamma thought-moment precedes, 惫辞诲腻苍补 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, Sot膩patti, Sakad膩g膩mi, and An膩g膩mi 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 办腻尘腻惫补肠补谤补 consciousness, accompanied by pleasure and knowledge.

8. Namely, the first 4 r奴pa 箩丑腻苍补s and 28 (7x4) lokuttara 箩丑腻苍补s. The Arahat Fruit and functionals are excluded.

9. Namely, 1, 5th r奴pa 箩丑腻苍补 + 4 ar奴pa 箩丑腻苍补s + 7 lokuttara pa帽camaj箩丑腻苍补.

10. Namely, 1st 4 r奴pa 箩丑腻苍补s + 1st 4 arahatta phala 箩丑腻苍补s.

11. Namely, 1, 5th r奴pa 箩丑腻苍补 + 4 ar奴pa 箩丑腻苍补s + 1, 5th arahattaphala箩丑腻苍补.