Escolar Documentos
Profissional Documentos
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: Aria Andono
NPM
: 12110172
Abhidhamma Pitaka
Mon, Mehm Tin. 2002. BUDDHA ABHIDHAMMA Ultimate Science. Yangon: Sukhi Hotu
Sdn Bhd.
Manodvara Vithi
When one of the six senses enters the avenue of the mind door, manodvra vithi ensues.
Manodvra vithi may first be divided into two classes.
1. Kmajavana vra vithi - here one of the 29 kma javana cittas takes the function of javana, i.e.,
enjoying the taste of the sense object.
2. Appanjavana vra vithi - here one of the 26 appanjavana cittas takes the function of javana.
Kmajavana vra vithi may further be divided into four types as described in the above scheme
whereas appan javana vra vithi may be subdivided into two types namely, loki appan vithi and
lokuttara appan vithi. All these vithis will be explained below.
Explanation
One of the six sense objects which may be present, past, future or time freed, must enter the avenue
of the mind door to initiate the kma javana mano dvra vithis.
1. When the sense object is of very great intensity, the lifecontinuum vibrates twice and becomes
arrested (Na-Da) on the appearance of the sense object at the mind door. Then mano dvra vajjana
(Ma) adverts the consciousness stream towards the sense-object, observes the object and decides
whether it is good or bad.
In accordance with this decision, one of the 29 kmajavana cittas performs the javana function for
seven conscious moments enjoying the taste of the senseobject. Then two tadlambana cittas
follow suit enjoying the taste of the sense object further. After that, bhavaga cittas sink into life
continuum. This vithi is known as ativibht rammana vithi or tadlambana vra vithi as it
terminates with tadlambana citta.
2. When the sense object is of fairly great intensity, the cognitive series occurs as above but
terminates with javana citta without tadlambaa. This vithi is known as vibht rammaa vithi
or javana vra vithi.
3. In the avibht rammana vithi, the sense object is of slight intensity and its appearance at the
mind door is not clear as in the above two cases. Thus after the lifecontinuum is arrested, mano
dvrvajjana citta occurs three times trying to observe and decide the sense object. But the object is
not precisely known and consequently no javana cittas occur to enjoy the taste of the sense object.
After mano dvrvajjana, bhavaga citta sinks into life continuum. This vithi is known as
vohapana vra vithi as it terminates with vohapana citta.
4. In the atiavibht rammana vithi, the sense object is of very slight intensity. It can only cause the
life continuum to vibrate twice without becoming arrested. So no vithi cittas occur and the sense
object is not known. This vithi is called mogha vra vithi as it is deprived of vithi cittas.
Notes:
1. The mind door (mano dvra) is not a physical door; one of the 19 bhavaga cittas is functioning
as the mind door in a person.
2. All the six sense objects which may be past, present, future or time freed, can appear at the mind
door.
3. As the mind object such as cittas, cetasikas, kasia nimittas or Nibbna itself may appear at the
mind door, no atitbhavaga need occur; the object appears at the minddoor as soon as it strikes the
door.
4. The objects that appear at the mind door should not be differentiated as atimahant rammaa or
mahantrammaa; they should be differentiated as vibhtrammaa (clear object) or avibht
rammaa (obscure object).
Kma Javana Mano Dvra Vithi Cittas
In mano dvra vithis there are only 3 types of consciousness namely, avajjana, javana and
tadlambaa. The numbers of cittas in the longest mano dvra vithi are: 1 mano dvrvajjana
citta, 7 javana cittas and 2 tadlambana cittas, totaling 10 in all. The number of cittas that can
participate in mano dvra vithis are: 1 mano dvravajjana citta, 29 kma-javana cittas and 11
tadlambana cittas, totaling 41 in all.
Secondary Mano Dvra Vithis
When one of the six sense objects enters the avenue of the mind door directly, we get primary mano
dvra vithis as described above. But there are secondary mano dvra vithis which follow each and
everyone of the panca dvra vithi. In a panca dvra vithi, the sense-impression is processed only to
the extent to be known roughly whether it is good or bad. The form, the shape, the detailed features
and the name of the object are not known yet.
Thus, after a panca dvra vithi, a mano dvra vithi quickly follows it retaking the sense object of
the panca dvra vithi as a past object. Then the second mano dvra vithi follows suit observing the
new image and the old impression together. Then the third mano dvra vithi quickly follows again
observing the form and the shape of the sense object. Then the fourth mano dvra vithi follows
considering the name associated with the object. If necessary many mano dvra vithis quickly occur
in succession considering the features of the object in detail and also the time and the place
connected with the object if he has encountered it before.
Only after these many secondary mano dvra vithis, does one know the object together with form,
shape, name and other details. Considering the fact that cittas can occur at a tremendous rate of
more than a thousand billion times per eye wink and a mano dvra vithi contains only about 10
vithi cittas, more than a billion vithis can occur in a fraction of a second. So we can know the
objects we see or hear almost instantly and we even think that we see and hear simultaneously.
Practical Verification
That panca dvra vithis and mano dvra vithis are occurring at a tremendous rate incessantly in a
person can be verified by the person himself. As cittas are invisible even under the best microscope,
an instrument more powerful than the latest electronic microscope will be necessary to observe the
cittas. This instrument is none other than the mind itself accompanied by upacra-samdhi
(neighbourhood or access concentration) or better by jhna samdhi (meditative absorption).
I have interviewed many meditators in International Buddha Ssana Centres (Pa-auk Tawya
Meditation Centres) in Myanmar where samatha and vipassan bhvan (tranquillity and insight
meditation) are properly taught according to the instructions given in Buddhist canons. Here
meditators are required to develop concentration first. After they attain the required concentration,
they are taught to meditate on rupa (corporeality) analysing it in detail into 27 kinds in a person so
as to see the ultimate realities with regards to rupa. Then meditators are taught to meditate on nma
(consciousness). They have to focus their attention on each physical base (vatthu) in turn, observe a
sense object striking the base and notice the cognitive series of consciousness that arise in panca
dvras (five doors) as well as in the mind door. They can see the vithi cittas occurring exactly as
described in the book, and later on can also differentiate the various cetasikas associated with each
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citta. The results are very satisfactory. If the reader has some doubt, he or she is invited to come and
meditate in International Buddha Ssana Centres at any time convenient to him or her.
Appan Javana Mano Dvra Vithis
In tranquillity and insight meditations, appan javana mano dvra vithis arise when jhna or
magga is realized. In these vithis, one of the 26 appan javana cittas takes part in the javana
function.
rpvacara kusala cittas 5
arpvacara kusala cittas 4
mahaggata kiriya cittas 9
lokuttara cittas 8
___
appan javana cittas 26
If a person, who is not yet an arahat, practices tranquillity meditation, he may attain 5 rpvacara
kusala jhnas and 4 arpvacara kusala jhnas, which are collectively called 9 mahaggata kusala
cittas. If an arahat undertakes tranquillity meditation, he may attain 5 rpvacara kiriya jhnas
and 4 arpvacara kiriya jhnas which are collectively called 9 mahaggata kiriya cittas. If a
person, endowed with three roots namely, alobha, adosa and amoha undertakes insight-meditation
properly and strenuously, he may attain the four maggas and the four phalas (the four paths and
their fruitions) which are known as the 8 lokuttara cittas.
Five Rpvacara Appan Vithis
(Manda pann) NaDa MaPaUNuGoJha BhaBha
(Tikkha pann) NaDa MaUNuGoJha BhaBha
1. When the paibhga nimitta of kasina appears at the minddoor, the life continuum vibrates twice
and becomes arrested (Na-Da). Then mano dvrvajjana (Ma) adverts the consciousness-stream
towards the paibhga-nimitta, observes and decides the sense object whether it is good or bad.
Then one of the two somanassa sahagata nnasampayutta mah kusala cittas performs the
upacrasamdhi javana-function four times in the persons of slow or dull wisdom (manda pann)
under the names of
Pa
: parikamma : preparation of jhna,
U
: upacra
: proximity of jhna,
Nu
: anuloma
: adaptation or connection between parikamma and jhna; it acts as a bridge
harmonising the lower cittas with the higher cittas.
2. When one enters the meditative absorption, the upacrasamdhi javanas and the jhna javana
must agree in feeling (vedan). Since the first four jhnas are accompanied by sukha (pleasant
feeling) they are regarded as somanassa cittas. So, in these cases, the upacra samdhi javanas
must be somanassa sahagata. In the case of the fifth jhna, it is upekkh sahagata, so the
upacra-samdhi javanas must be also upekkh sahagata.
3. A moral javana (kusala citta) is followed by a moral javana.
Four Arpvacara Appan Vithis
(Manda pann) NaDa MaPaUNuGoJha BhaBha
(Tikkha pann) NaDa MaUNuGoJha BhaBha
These vthis are the same in form as rpvacara appan vithis. But arpvacara jhnas are higher
than rpvacara jhnas in the degree of concentration, tranquillity and sublimity. One has to use
the fifth jhna as the base to step higher to arpvacara jhna and also has to concentrate on an
object which is not associated with rpa.
In practice, one has to develop the fifth jhna first by meditation on the paibhga nimitta of
kasia. Then he comes out of the ecstatic absorption, ignores the paibhga nimitta which is
associated with rpa (kasia in this case), concentrates on the infinite space (ksa) that exists
beyond the paibhga nimitta, and meditates: ksa, ksa. When the subtle attachment to the
paibhga nimitta is eliminated, the nimitta disappears suddenly unfolding infinite space. He
meditates on: ksa, ksa, and when the degree of concentration is high enough, the appan
vthi will come into effect.
1. When the object of infinite space (ksa) appears at the mind door, the bhavaga stream vibrates
twice and becomes arrested (Na-Da). The mind door consciousness, i.e. mano-dvrvajjana,
observes the object and decides whether it is good or bad. Then one of the two
upekkh sahagata na sampayutta mah kusala cittas functions as parikamma (Pa), upacra
(U), anuloma (Nu) and gotrabhu (Go) in a person of slow wisdom (mandapann), or as upacra,
anuloma and gotrabhu in a person of quick wisdom (tikkha pann). Then ksnancyatanakusala
citta arises once as appan javana and bhavaga cittas sink into life continuum.
2. In going up the ladder to the second arpvacara jhna, the meditator meditates on the
ksnancyatana kusala citta. When the degree of concentration is high enough, the second
arpvacara appan vthi will ensue. The object that appears at the mind door is
ksnancyatana kusala citta which causes the cognitive series of bhavaga calna, bhavagu
paccheda, manodvrvajjana, parikamma (omit in tikkha pann person), upacra, anuloma,
gotrabhu and vinnnancyatana kusala citta as appan javana to arise. Life continuum then flows
on as usual.
3. In the case of the third arpvacara jhna, the object that appears at the mind door is nothingness
which results from the omission of ksnancyatana kusala citta. The cognitive series of
consciousness arise as before terminating with kincannyatana kusala citta as appan javana.
4. In going up to the fourth arpvacara jhna, the meditator concentrates on the kincannyatana
kusala citta as the object of meditation. On realizing the fourth arpvacara jhna, this object of
kincannyatana kusala citta appears at the mind door causing the cognitive series of
consciousness to arise as before. In this case nevasannnasannyatana kusala citta arises once as
appan-javana and then bhavaga cittas sink into lifecontinuum.
Note:
The reader should review the description of arpa jhnas on pages 61-62 as an aid to the study
of the arpvacara appan vithis.
Manodvara Vithi
Ketika salah satu dari enam indera memasuki jalan menuju pintu pikiran, manodvra vithi
kemudian terjadi. Manodvra Vithi terlebih dahulu dibagi menjadi dua kelas.
1. Kmajavana vara vithi - disini satu dari 29 kama javana citta mengambil fungsi javana, yaitu,
menikmati rasa dari arti obyek.
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2. Appanjavana vara vithi - disini satu dari 26 appanjavana citta mengambil fungsi javana.
Kmajavana vara vithi lebih lanjut dibagi menjadi empat jenis seperti yang dijelaskan dalam skema
di atas sedangkan appana javana vara vithi dapat dibagi menjadi dua jenis yaitu, loki appana vithi
dan lokuttara appana vithi. Semua vithi ini akan dijelaskan di bawah.
Penjelasan
Salah satu dari enam landasan yang mungkin ada pada masa lalu, masa depan atau waktu yang
dibebaskan, harus memasuki pintu pikiran pintu untuk memulai kama javana vithi mano dvra.
1. Ketika rasa obyek ialah kekuatan yang sangat besar, rangkaian kehidupan bergetar dua kali dan
ditangkap (Na-Da) pada wujud rasa obyek pada pintu pikiran tersebut. Kemudian mano dvra
vajjana (Ma) memiliki kesadara terhadap rasa obyek, mengamati obyek dan memutuskan apakah
itu baik atau buruk.
Sesuai dengan keputusan ini, salah satu dari 29 kmajavana citta melakukan fungsi javana unuk
tujuh kesadaran saat menikmati rasa obyek tersebut. Kemudian dua citta tadlambana mengikuti
menikmati rasa-rasa obyek selanjutnya. Setelah itu, bhavaga citta tenggelam dalam rangkaian
kehidupan. Vaihi ini dikenal sebagai ativibht rammana vithi atau tadlambaa vara vithi
karena berakhir dengan tadlambana citta.
2. Ketika rasa obyek memiliki intensitas yang cukup besar, rangkaian kognitif terjadi seperti di atas,
tetapi berakhir dengan javana citta tanpa tadlambana. Vithi ini dikenal sebagai vibht rammana
vithi atau javana vara vithi.
3. Dalam avibht rammana vithi, rasa obyek memiliki sedikit intensitas dan berwujud di pintu
pikiran ialah tidak jelas seperti dalam dua kasus di atas. Jadi setelah rangkaian kehidupan diperoleh,
mano dvrvajjana citta tiga kali mencoba untuk mengamati dan menentukan obyek akal. Tapi
obyek tersebut tidak diketahui secara tepat dan akibatnya ada citta javana yang terjadi untuk
menikmati obyek akal tersebut. Setelah mano dvrvajjana, bhavaga citta tenggelam ke dalam
rangkaian kehidupan. Vithi ini dikenal sebagai vohapana vara vithi karena berakhir dengan
vohapana citta.
4. Di dalam atiavibht rammana vithi, rasa obyek memiliki intensitas sangat sedikit. Ini hanya
dapat menyebabkan rangkaian kehidupan bergetar dua kali tanpa ditangkap. Jadi tidak ada vithi
citta yang terjadi dan rasa obyek tidak dikenal. Vithi ini disebut mogha vara vithi seperti yang
dirampas oleh vithi citta.
Catatan:
1. Pintu pikiran (mano dvra) bukan pintu fisik; satu dari 19 bhavaga citta berfungsi sebagai
pikiran pintu dalam diri seseorang.
2. Semua enam landasan benda yang mungkin pada masa lalu, sekarang, masa atau waktu-yang
dibebaskan, dapat muncul di pint pikiran.
3. Sebagai obyek pikiran seperti citta, cetasika, kasina nimitta atau Nibbana itu sendiri mungkin
muncul di pintu pikiran, tidak ada atitbhavaga yang perlu terjadi; obyek muncul di pintu pikiran
yang segera setelah memukul pintu tersebut.
4. Obyek yang muncul di pintu pikiran tidak boleh dibedakan sebagai atimahant rammana atau
mahantrammana; mereka harus dibedakan sebagai vibhtrammana (obyek yang jelas) atau
avibht rammanna (obyek tidak jelas).
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Hasilnya sangat memuaskan. Jika pembaca memiliki beberapa keraguan, ia diundang untuk datang
dan bermeditasi di International Budda Sasana Centres pada setiap waktu yang tepat kepadanya.
Appana Javana Mano Dvra Vithi
Dalam meditasi ketenangan dan pandangan terang, appana javana mano dvra vithi muncul ketika
jhana atau magga direalisasikan. Dalam vithi ini, salah satu dari 26 appana javana citta mengambil
bagian dalam fungsi javana.
rpvacara kusala citta 5
arpvacara kusala citta 4
mahaggata kiriya citta 9
lokuttara citta 8
___
appana javana citta 26
Jika seseorang, yang belum seorang arahat, melakukan praktek ketenangan meditasi, ia bisa
mencapai 5 rpvacara kusala jhana dan 4 arpvacara kusala jhana, yang secara kolektif disebut
9 mahaggata kusala citta. Jika seorang arahat melakukan meditasi ketenangan, ia bisa mencapai
5 rpvacara kiriya jhana dan 4 arpvacara kiriya jhana yang secara kolektif disebut 9
mahaggata kiriya citta. Jika seseorang, diberkahi dengan tiga akar yaitu, alobha, adosa dan
amoha, melakukan meditasi pandangan terang dengan baik dan keras, ia mungkin mencapai empat
magga dan empat phala (empat jalan) yang dikenal sebagai 8 lokuttara citta.
Lima Rpvacara Appana Vithi
(Manda pann) Na-Da Ma-Pa-U-Nu-Go-Jha -Bha-Bha
(Tikkha pann) Na-Da Ma-U-Nu-Go-Jha -Bha-Bha
1. Ketika paibhga nimitta dari kasina muncul di pintu pikiran, rangkaian kehidupan bergetar dua
kali dan tertangkap (Na-Da). Kemudian kesadaran mano dvrvajjana (Ma) menuju paibhga
nimitta, mengamati dan memutuskan obyek apakah itu baik atau buruk. Kemudian salah satu dari
dua somanassa sahagata nnasampayutta maha kusala citta melakukan upacrasamdhi javana,
empat kali dalam orang-orang yang lambat atau kurang kebijaksanaannya (manda pann) seperti di
bawah ini
Pa
: parikamma
: persiapan jhana,
U
: upacara
: kedekatan jhana,
Nu
: anuloma
: adaptasi atau hubungan antara parikamma dan jhana; bertindak
sebagai menjembatani citta rendah dengan citta tinggi.
2. Ketika seseorang memasuki penyerapan meditatif, upacrasamdhi javanas dan jhana javana
harus setuju dengan perasaan (vedana). Sejak pertama empat jhana yang disertai oleh sukha
(perasaan menyenangkan) mereka dianggap sebagai somanassa citta. Jadi, dalam kasus ini,
upacara samadhi javana harus somanassa sahagata. Dalam kasus jhana kelima, itu adalah
upekkha sahagata, sehingga upacara samadhi javana harus juga upekkha sahagata.
3. Sebuah javana moral (kusala citta) diikuti oleh javana moral.
Empat Arpvacara Appana Vithi
(Manda pann) Na-DA Ma-Pa-U-Nu-Go-Jha -Bha-Bha
(Tikkha pann) Na-DA Ma-U-Nu-Go-Jha -Bha-Bha
Vithi ini sama dalam bentuk seperti rpvacara appana vithi. Tapi arpvacara jhana lebih tinggi
dari rpvacara jhana di tingkatan konsentrasi, ketenangan dan keagungan. Kita harus
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menggunakan jhana kelima sebagai dasar untuk melangkah lebih tinggi untuk arpvacara jhana
dan juga harus berkonsentrasi pada suatu obyek yang tidak terkait dengan rupa.
Dalam prakteknya, kita harus mengembangkan jhana kelima dahulu dengan meditasi pada
paibhga nimitta dari kasina. Lalu keluar penyerapan bahagia yang luar biasa, mengabaikan
paibhga nimitta yang terkait dengan rupa (kasina dalam kasus ini), berkonsentrasi pada ruang tak
terbatas (akasa) yang ada di luar paibhga nimitta, dan bermeditasi: akasa, akasa. Ketika
paibhga nimitta dihilangkan, nimitta menghilang tiba-tiba berlangsung dalam ruang tak terbatas.
Merenungkan: akasa, akasa, dan ketika tingkat konsentrasi yang cukup tinggi, appana vithi akan
mulai berlaku.
1. Ketika obyek ruang tak terbatas (Akasa) muncul di pintu pikiran, bhavaga bergetar dua kali dan
tertangkap (Na-Da). Kesadaran pintu pikiran, yaitu mano dvrvajjana, mengamati obyek dan
memutuskan apakah itu baik atau buruk. Kemudian salah satu dari dua upekkha sahagata na
sampayutta cittas maha kusala berfungsi sebagai parikamma (Pa), upacara (U), anuloma (Nu) dan
gotrabhu (Go) pada orang yang lemah kebijaksanaannya (mandapann), atau upacara, anuloma
dan gotrabhu dalam diri seseorang kebijaksanaan yang kuat (tikkha pann). kemudian
ksnancyatanakusala citta muncul sekali sebagai appana javana dan bhavaga citta tenggelam
dalam rangkaian kehidupan.
2. Untuk naik ke arpvacara jhana kedua, meditator bermeditasi pada ksnancyatana kusala
citta. Ketika tingkat konsentrasi cukup tinggi, arpvacara appana vithi kedua akan terjadi. Obyek
yang muncul di pintu pikiran ksnancyatana kusala citta yang menyebabkan serangkaian
bhavaga calna, bhavagu pacheda, manodvrvajjana, parikamma (menghilang dalam tikha
pann), upacara, anuloma, gotrabhu dan vinnnancyatana kusala citta sebagai appana javana
muncul. Rangkaian kehidupan kemudian mengalir seperti biasa.
3. Dalam kasus arpvacara jhana ketiga, obyek yang muncul di pintu pikiran adalah ketiadaan
yang menghasilkan kelalaian ksnancyatana kusala citta. Kesadaran timbul sebelum berakhir
dengan kincannyatana kusala citta sebagai appana javana.
4. Dalam menuju arpvacara jhana keempat, meditator berkonsentrasi pada citta
kincannyatana kusala sebagai obyek meditasi. Untuk mewujudkan arpvacara jhana keempat,
obyek kincannyatana kusala citta muncul di pintu pikiran menyebabkan serangkaian kesadaran
muncul seperti sebelumnya. Dalam hal ini neva sannn'asanna ayatana kusala citta muncul sekali
sebagai appana javana dan kemudian bhavaga citta tenggelam ke dalam rangkaian kehidupan.
Catatan:
Pembaca harus meninjau deskripsi arpa jhana pada halaman 61-62 sebagai bantuan untuk studi
arpvacara appana vithi.
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