By Ven. Narada Maha Thera (Translator)
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Extra info for A Manual of Abhidhamma, Fifth edition
Sobhana—so called because they yield good qualities, and are connected with blameless roots such as generosity, loving-kindness, and knowledge. Comy. 29. Pàpa is that which leads to misery. Evil or bad is a better rendering than sin which has a Christian outlook. 30. Hetuka— All the Cittas that are to be described hereafter, are called Sahetukas, with Roots, opposed to the Ahetukas of the foregoing section. Of the twenty-four Kàmàvacara Sobhana Cittas, twelve are connected with two good Roots—generosity (alobha) and loving-kindness (adosa); twelve with three good Hetus—generosity, loving-kindness, and knowledge (amoha).
There are fifteen cittas pertaining to it. Five are Kusalas, which one can develop in this life itself. Five are their corresponding Vipàkas which are experienced after death in the Råpa-Sphere. Five are Kriyà cittas, which are experienced only by Buddhas and Arahants either in this life or by Arahants in the Råpa-Sphere. 37. Jhàna—Saüskrt Dhyàna— The Pàli term is derived from the root “jhe”, to think. Ven65 erable Buddhaghosa explains Jhàna as follows:—“ârammaõ’ upanijjhànato paccanãkajhàpanato và jhànaü”, Jhàna is so called because it thinks closely of an object or because it burns those adverse things (hindrances—Nãvaraõas).
After this comes that stage of representative cognition termed the determining consciousness (Votthapana). Discrimination is exercised at this stage. Freewill plays its part here. Immediately after there arises the psychologically most important stage— Impulsion or Javana. It is at this stage that an action is judged whether moral or immoral. Kamma is performed at this stage; if viewed rightly (yoniso manasikàra), the 18. i. , if the object is a form (råpa). This consciousness depends on the five objects of sense.
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