In my previous post, unwholesome consciousness are categorised into three distinct groups based on the 'root' that they arise from. In this post, I will be delving deeper into the groups of wholesome consciousness, kusala citta. Before I explain the different types of wholesome consciousness, it is important to firstly understand in which group these citta belong to. All wholesome consciousness fall into the category of sobhana citta: beautiful consciousness. However, the types of consciousness in beautiful consciousness category are not solely just the wholesome ones. Beautiful consciousness encompasses all cittas except for those that are unwholesome (the twelve types of unwholesome consciousness), and the rootless (the eighteen types completely devoid of any roots), both of which I will not be explaining here at this post yet. The beautiful consciousness group earns the descriptor of 'beautiful' (sobhana) due to its association with sublime and beautiful mental factors (sobhana cetasika).
Distinct from unwholesome consciousness groups, the beautiful (sobhana) consciousness extends beyond the scope of the wholesome (kusala). The beautiful group encompasses all forms of wholesome cittas as well as the resultant (vipāka) and functional (kiriya) cittas that are accompanied by beautiful mental factors (sobhana cetasika). These two latter cittas are not categorised as kammically wholesome (kusala) but instead fall into the realm of kammically indeterminate (abyākata), which I will not be covering at this moment. In this post, more emphasis will be given on kammically wholesome (kusala) beautiful consciousness.
The category of the beautiful includes a total of 59 cittas. To break it down, these 59 beautiful cittas are derived from the following sources:
24 from the sense-sphere beautiful consciousness (kāmāvacara-sobhana-citta),
15 from the fine-material-sphere beautiful consciousness (rūpavacara-sobhana-citta),
12 from the immaterial-sphere beautiful consciousness (arūpavacara-sobhana-citta), and
8 from the supramundane beautiful consciousness (lokuttara-citta).
(1) 24 sense-sphere beautiful consciousness (Kāmāvacara-sobhana-citta)
(a) 8 Sense-sphere Wholesome Consciousness (Kāmāvacara-kusala-citta)
Just like unwholesome consciousness, sense-sphere wholesome consciousness are divided into three key groups depending on the following conditions:
(i) Feeling: either joy (somanassa) or equanimity (upekkhā). Just as we do unwholesome things joyfully or with an equanimous feeling, we also conduct wholesome deeds in the same way. Sometimes, we feel joy doing dāna, upholding sīla or performing bhāvanā (meditation) and during these wholesome moments, our consciousness is wholesome and it is paired with joy. There are also instances where we do not feel joyful and the mind remains in a very neutral state when performing these wholesome actions and in such, the kusala mind is coupled with equanimity. Although I have mentioned in my previous post, I would like to remind here again that upekkhā here does not refer to upekkhā of the four brahmavihāra, it simply means the neutral feeling (upekkhā-vedanā) that is neither pleasant nor unpleasant.
(ii) Association or dissociation with wisdom (ñāṇasampayutta or ñāṇavippayutta): within the realm of consciousness linked to wisdom, the term "ñāṇa" denotes the mental factor of wisdom (paññā cetasika), simultaneously representing the absence of the root defilement known as delusion (amoha). In contrast, consciousness that exists independently of knowledge (ñāṇavippayutta) does not possess this wisdom factor. However, it's important to note that such consciousness is not tainted by ignorance (avijjā) or delusion (moha), which are characteristics solely associated with unwholesome consciousness. Association with wisdom simply means that when one is accumulating wholesome deeds (such as dāna), if the person is performing daāna and understands wholesomeness as wholesomeness, kamma as kamma and the law of kamma (that the person performing it will be the heir to this wholesome kamma) then the wholesome consciousness that arises during those moments are associated with wisdom. Dissociation occurs when one accumulates wholesome kamma without understanding that the action is a wholesome deed or that it will lead to wholesome kamma.
(iii) Prompted or unprompted (sasankhārika or asankhārika): According to the commentary, engaging in virtuous deeds can result without prompting, from either a state of physical and mental well-being, nourishment from good food, favourable climatic conditions, or having previously engaged in similar wholesome acts, all without external influence. Conversely, prompting to perform these deeds may originate from external factors, including persuasion by others or one's own deliberate intention.
(iv) With roots (sahetuka): wholesome consciousness can arise from three roots - non-greed (alobha), non-hatred (adosa) and non-delusion (amoha). All cittas that are accompanied by either joy or equanimity and associated with wisdom arise from these three roots and are three-rooted (tihetuka). However, wholesome consciousness that arise without having associated with wisdom arise from two roots only - non-greed and non-hatred. These cittas are two-rooted (dvihetuka).
Therefore, based on these criteria, the following 8 types of wholesome consciousness are classified:
1. Wholesome consciousness, accompanied by joy, associated with wisdom, unprompted.
2. Wholesome consciousness, accompanied by joy, associated with wisdom, prompted.
3. Wholesome consciousness, accompanied by joy, dissociated from wisdom, unprompted.
4. Wholesome consciousness, accompanied by joy, dissociated from wisdom, prompted.
5. Wholesome consciousness, accompanied by equanimity, associated with wisdom, unprompted.
6. Wholesome consciousness, accompanied by equanimity, associated with wisdom, prompted.
7. Wholesome consciousness, accompanied by equanimity, dissociated from wisdom, unprompted.
8. Wholesome consciousness, accompanied by equanimity, dissociated from wisdom, prompted
These can be further illustrated with the following examples:
1. Joyfully, someone carries out a benevolent act, recognising its virtuous nature, and does so willingly, without external influence.
2. With a clear understanding of kamma, someone performs the same virtuous act after thoughtful consideration or in response to someone else's encouragement.
3. Happily, someone engages in a generous deed without any external influence but lacks the awareness of its wholesomeness.
4. With joy, someone executes a generous act without comprehension, either after careful thought or in response to external prompting.
5-8. These can be interpreted similarly to the descriptions mentioned above but coupled with equanimous neutral feeling rather than joy.
These eight varieties of wholesome beautiful consciousness earn such classification because they serve to restrain impurities and yield wholesome outcomes. They manifest in individuals known as ordinary worldlings (puthujjana) and trainees (sekkha), specifically, the three lower noble disciples of stream-enterer, once-returner, and non-returner. Whenever they engage in virtuous physical and verbal actions and when they cultivate wholesome mental states associated with the sense-sphere realm, meaning not pertaining to jhāna consciousness. It is worth noting that these mental states do not manifest in Arahats as their actions do not possess kammic power, meaning their actions do not create new kamma anymore.
(b) 8 Sense-sphere Resultant Consciousness (Kāmāvacara-vipāka-citta)
The eight types of sense-sphere resultant consciousness are the same as above but the reason they are categorised under 'resultant' group is because they are the kammic effects of the aforementioned sense-sphere wholesome consciousness. The details will not be mentioned here in detail as the focus of this post is on 'wholesome' consciousness only.
(c) 8 Sense-sphere Functional Consciousness (Kāmāvacara-kriyā-citta)
The functional consciousness are of eight types as mentioned earlier, too. However, the key difference is that these functional cittas are the types of mental states that arise in Buddhas and Arahats only. These mental states are aptly named as kiriya/kriyā (functional) because they solely execute their functions without leaving any kammic imprint. In the case of a Buddha or an Arahat who has completely eradicated all traces of ignorance (avijjā) and craving (taṇhā), the very root causes of rebirth, their virtuous actions no longer possess the potential to yield future consequences and rebirth. Instead, these consciousness arise when they perform wholesome acts and they subsequently dissipate without leaving any kammic energy.
(2) 15 fine-material-sphere consciousness (Rūpāvacara-citta)
(a) 5 Fine-Material-Sphere Wholesome Consciousness (Rūpāvacara-kusala-citta)
The five fine-material-sphere wholesome consciousness are essentially the mental states that emerge when individuals, whether human, deva, or brahma, who have the capacity to achieve jhāna ( bsorption), enter into a state of jhāna attainment. The five are:
(i) First jhāna wholesome consciousness together with initial application (vitakka), sustained application (vicāra), joy (pīti), bliss (sukha), and one-pointedness (ekaggatā)
(ii) Second jhāna wholesome consciousness together with sustained application (vicāra), joy (pīti), bliss (sukha), and one-pointedness (ekaggatā)
(iii) Third jhāna wholesome consciousness together with joy (pīti), bliss (sukha), and one-pointedness (ekaggatā)
(iv) Fourth jhāna wholesome consciousness together with bliss (sukha), and one-pointedness (ekaggatā)
(v) Fifth jhāna wholesome consciousness together with equanimity (upekkhā) and one-pointedness (ekaggatā)
In Abhidhamma, the classification of fine-material jhāna consciousness becomes five instead of four that is mentioned in the Suttas because it takes into account the practitioner's level of wisdom or paramī. Some individuals may possess limited knowledge or wisdom (paññā) and struggle to completely eliminate both vitakka and vicāra to attain the second jhāna, as prescribed in the Suttas. For such practitioners, they initially remove vitakka to reach the second jhāna. Only after this achievement do they proceed to eliminate vicāra, allowing them to enter what's essentially the third jhāna (that is comparable to the Sutta's Second Jhāna), characterised by the presence of pīti, sukha, and ekaggatā as its primary components.
To elaborate further, in the Suttanta (sutta-based) technique, the second jhāna is reached by the simultaneous elimination of initial application and sustained application, resulting in only three jhāna factors: joy, bliss, and one-pointedness—similar to the third jhāna in the Abhidhamma system. In the Suttanta method, the third jhāna contains two factors: bliss and one-pointedness, while the fourth jhāna comprises equanimity and one-pointedness. These two jhānas correspond to the fourth and fifth jhānas, respectively, in the Abhidhamma method.
Although the Suttas do not explicitly mention the fivefold analysis of jhāna, they implicitly support this analysis through the Buddha's differentiation of three types of concentration: concentration accompanied by both initial application and sustained application, concentration without initial application but with sustained application, and concentration with neither initial application nor sustained application.
(b) 5 Fine-Material-Sphere Resultant Consciousness (Rūpāvacara-vipāka-citta)
(c) 5 Fine-Material-Sphere Functional Consciousness (Rūpāvacara-kriyā-citta)
The wholesome fine-material-sphere cittas are mental states that individuals, both regular worldlings and those on the path of spiritual training (sekkha) including the three lower noble individuals, experience when they cultivate jhāna attainments during their current lifetime. The outcomes or consequences (vipāka) of these cittas, the vipāka-citta, manifest exclusively in the fine-material realm, affecting beings (i.e. the fine-material brāhmas) who have been reborn there due to their cultivation of the jhānas. On the other hand, the five functional (kriyā) jhāna cittas are encountered solely by Buddhas and Arahats who have mastered the jhānas.
(3) 12 immaterial-sphere consciousness (arūpavacara-citta)
(a) 4 Immaterial-Sphere Wholesome Consciousness (Arūpavacara-kusala-citta)
The four immaterial-sphere wholesome consciousness arise when individuals who have achieved arūpa-jhāna practices the respective arūpa-jhāna attainment. These four are:
(i) Ākāsānañcāyatana: base of infinite space, first immaterial-sphere consciousness that takes infinite space (ākāsa) as the object.
(ii) Viññāṇañcāyatana: base of infinite consciousness, second immaterial-sphere consciousness that takes ākāsānañcāyatana consciousness (viññāṇa) as the object
(iii) Ākiñcaññāyatana: base of infinite nothingness, third immaterial-sphere consciousness that takes non-existence of the ākāsānañcāyatana consciousness as the object
(iv) Neva-saññā-nāsaññāyatana: base of neither perception nor non-perception, fourth immaterial-sphere consciousness that takes ākiñcaññāyatana consciousness as the object
(b) 5 Immaterial-Sphere Resultant Consciousness (Arūpāvacara-vipāka-citta)
(c) 5 Immaterial-Sphere Functional Consciousness (Arūpāvacara-kriyā-citta)
The cittas (consciousness) within the arūpa jhāna category share the same two jhāna factors as the fifth (or fourth) rūpa jhāna: equanimity and one-pointedness. Due to this similarity, it's sometimes mentioned that the four arūpa jhānas are encompassed within the fifth (or fourth) rūpa jhāna. However, it's important to note that these cittas differ in their nature because they have different types of objects as their base compared to the fifth (or fourth) jhāna that are many times subtler than the objects of the lower five (or four) jhānas.
Together, the fifteen fine-material-sphere cittas and the twelve immaterial-sphere cittas (or in brief, all jhāna cittas) earn the name "mahaggata-citta," as they are sublime or exalted consciousness. This label is bestowed upon them due to their inherent virtuous qualities—they are untainted by hindrances and represent pure, elevated, and profoundly wholesome states of mind.
The eighty-one types of consciousness that have been briefly outlined until now fall under the category of "mundane consciousness", known as "lokiyacitta." This designation stems from the fact that they relate to the three existences: the world of sensory desires (kāmaloka), the world of fine materiality (rūpaloka), and the world of immateriality (arūpaloka).
(4) 8 Supramundane Consciousness (Lokuttara-citta)
(a) 4 Supramundane Wholesome Consciousness (Lokuttara-kusala-citta)
(i) Path consciousness of stream-entry
(ii) Path consciousness of once-returner
(iii) Path consciousness of non-returner
(iv) Path consciousness of Arahat
(b) 4 Supramundane Resultant Consciousness (Lokuttara-vipāka-citta)
(i) Fruition consciousness of stream-entry
(ii) Fruition consciousness of once-returner
(iii) Fruition consciousness of non-returner
(iv) Fruition-consciousness of Arahat
Each path consciousness emerges only once and exists for just a single moment within the mind's continuum of the individual who achieves it. The same path moment will not arise again in the individual's future existences (for the lower three noble disciples) again as the path knowledge does not have the nature of 'expiration' or 'removal' at the end of one's existence. A person who attains sotāpanna in this life will retain that status in the next existence if they do not attain higher path attainments in their current life. Re-achieving sotāpatti-magga (path knowledge) in the next life is not necessary to maintain sotāpanna status. Path knowledge operates differently from worldly statuses, as it doesn't subject individuals to losing their status or title if certain conditions are not met or if one dies.
The corresponding fruition consciousness arises immediately following the path moment and persists for two or three mind-moments. It can later be repeated and, through dedicated practice, extended for continuous mind-moments, creating a supramundane absorption known as the fruition attainment (phala-samāpatti). These paths and fruits are attained through the development of insight (vipassanā bhāvanā) knowledge. This form of meditation involves the enhancement of the wisdom faculty (paññā) through focused observation of the ever-changing phenomena of the ultimate mentality (nāma) and materiality (rūpa). The meditator gains the ability to penetrate their true characteristics of impermanence, suffering, and non-self. When these insights reach their full maturity, they culminate in the realisation of supramundane paths and fruits depending on how strong their wisdom is. All supramundane consciousness take Nibbāna as their object.
(i) Path consciousness of stream-entry (sotāpatti-magga-citta):
The point at which one embarks on the unalterable and irreversible path towards liberation from rounds of rebirth and realisation of Parinibbāna is referred to as "stream-entry," and the specific consciousness that undergoes this achievement is known as the path consciousness of stream-entry, and this consciousness is the first time in one's cycle of existence that takes the unconditioned reality, Nibbāna, as the object.
The Noble Eightfold Path, represented as the stream (sota), comprises eight factors: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. So a sotāpanna noble disciple is one who is submerged in the 'stream' of Noble Eightfold Path and one who will never turn away from the 'stream' anymore as the powerful 'stream' takes the noble individual to liberation. While the factors of the eightfold path can appear in the virtuous thoughts of worldly individuals (putthujjana), they lack permanence as worldly individuals may change their views, identity and perception, and abandon the Buddha, Dhamma and Saṅgha. However, within a noble disciple who has achieved stream-entry, the path factors become resolute and unchangeable by any means, guiding the noble one like a stream towards Nibbāna. A sotāpanna noble disciple, when faced with the choice between sacrificing their life or renouncing the Dhamma, will unwaveringly choose to uphold the Dhamma. Their faith is resolute and unshakable because they have seen Nibbāna and completely eradicated doubt that the Noble Eightfold Path is the only way towards liberation.
The path consciousness of stream-entry serves the purpose of eliminating without remainder the initial three fetters: misconceptions about the self (sakkāya-ditthi), doubt in the Triple Gem, kamma, dependent origination and the law of kamma, etc. (vicikicchā), and attachment to wrong rituals and rites as a means of liberation (sīlabbataparāmāsa). It also permanently eradicates the four greed-rooted cittas associated with wrong views and the delusion-rooted associated with doubt. Those who attain stream-entry can be confident of attaining ultimate liberation in at most seven future rebirths and avoiding birth in the lower realms. This assurance arises because the path consciousness of stream-entry eradicates all kammic potentials that could lead one to be reborn in the lower realms. This is achieved by severing intense greed, hatred, and delusion that might result in a non-human rebirth. Moreover, since the primary factor pushing beings into lower realms is wrong views regarding the self (sakkāya-ditthi), the absence of this fetter eliminates the kammic causes that would otherwise lead to rebirth in lower realms.
(ii) Path consciousness of once-returner (sakadagāmi-magga-citta):
Although the once-returning path consciousness doesn't completely eliminate any fetters, it greatly diminishes the more overt expressions of sensual desire (lobha), ill will (dosa) and delusion (moha).
(iii) Path consciousness of non-returner (anāgāmi-magga-citta):
Upon attaining this third path, an individual will never undergo rebirth in the sensual realm again. If they do not attain Arahatta status in the present life, they will be reborn in the pure fine-material abodes (suddhāvāsā) as an anāgāmi brahma, ultimately reaching liberation (Arahatta status) there. The path consciousness of non-returning severs all the fetters of sensual desire and ill will (dosa) permanently without remainder.
(iv) Path consciousness of Arahat (arahatta-magga-citta):
An Arahant represents a noble individual who has attained complete liberation by eliminating all defilements, most significantly ignorance (avijjā) and craving (taṇhā) that ties one to rounds of existence. This path eradicates the remaining five subtle fetters: the desire for existence in the fine-material and immaterial realms, pride, restlessness, and ignorance. Additionally, it eliminates all other remaining forms of unwholesome mental states. Since such a noble disciple is free from all defilements, any wholesome virtuous consciousness that arises when performing meritorious acts are not classified as wholesome (kusala) anymore but rather than kriyā (functional). This shift occurs because all potential for karmic consequences is completely obliterated. This absence of kammic potential is primarily attributed to the absence of ignorance and craving because ignorance is the source of both virtuous (kusala) and unwholesome (akusala) volitional formations, and craving causes attachment, which perpetuates new cycles of existence (please learn more about dependent origination for further understanding).
All fruition consciousness (phala-citta) are 'resultant' (vipāka) in nature because they are the resultants of the path consciousness. After each path consciousness, fruition consciousness naturally follows in the same cognitive sequence naturally. Subsequently, the fruition consciousness can manifest multiple times when the noble disciple enters the respective fruition attainment. It is important to recognise that there are no supramundane functional (kiriya) cittas even in Buddhas or Arahats as they are the outcomes of the supramundane path.
In summary, there are 89 types of beautiful consciousness, which are:
54 sense-sphere cittas,
15 fine-material-sphere cittas,
12 immaterial-sphere cittas, and
8 supramundane cittas.
The concept of beautiful (sobhana) consciousness, as elucidated in the Abhidhamma, provides a profound insight into the intricacies of the mind and its multifaceted nature. It goes beyond being a mere academic pursuit; instead, it serves as a vital key to unlocking a deeper comprehension of the ultimate mentality. Sobhana citta groups encompass a diverse spectrum of virtuous mental states, and its significance extends beyond general knowledge. Delving into these beautiful cittas, distinguished by their association with wholesome mental factors, not only enriches our understanding but also lays the essential groundwork for discerning the ultimate mentality to further enhance your vipassanā knowledge. It reminds us that learning Abhidhamma is not just an intellectual exercise but a transformative journey, when used wisely, that ultimately leads us towards Nibbāna.
"Sabbapāpassa akaranam,
kusalassa upasampadā,
sacittapariyodapanam,
etam buddhāna sāsanam.”
“Not to do evil,
To cultivate merits,
To purify one’s mind,
This is the Teaching of the Buddhas.”
(Dhammapada, 183)
May you realise the Four Noble Truths in this lifetime.