By Bhikkhu Bodhi
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Extra info for A Comprehensive Manual of Abhidhamma
With hatred, one man murders another after premeditation. The two types rooted in delusion may be illustrated as follows: 11. 12. A person, due to delusion, doubts the enlightenment of the Buddha or the efficacy of the Dhamma as a way to deliverance. A person is so distracted in mind that he cannot focus his mind on any object. Rootless Consciousness (ahetukacittāni) — 18 §8. Unwholesome Resultant Consciousness (akusalavipākacittāni) — 7 1. 2. 3. 4. 5. 6. 7. Upekkhāsahagataṁ cakkhuviññāṇaṁ; tathā Sotaviññāṇaṁ; Ghānaviññāṇaṁ; Jivhāviññāṇaṁ; Dukkhasahagataṁ kāyaviññāṇaṁ; Upekkhāsahagataṁ sampaṭicchanacittaṁ; Upekkhāsahagataṁ santīraṇacittañ cā ti.
The aggregate of matter (rūpakkhandha) is, of course, identical with the Abhidhamma category of matter, which will later be divided into twenty-eight types of material phenomena. To these three types of reality, which are conditioned (saṁkhata), is added a fourth reality, which is unconditioned (asaṁkhata). That reality, which is not included in the five aggregates, is Nibbāna, the state of final deliverance (vimutti) from the suffering inherent in conditioned existence (saṁsāra). Thus, in the Abhidhamma philosophy, there are altogether these four ultimate realities: 1.
33 Kiriya (or kriyā) citta, “functional consciousness” or “karmically inoperative consciousness,” is the name for such states of consciousness that are neither karmically wholesome (kusala), nor unwholesome (akusala), nor kamma-results (vipāka); that is, they function independently of kamma. Thus are also called all those worldly mental states in the Arahant that are accompanied by two or three noble roots (non-greed, non-hatred, non-delusion), being karmically neutral in an Arahant and corresponding to the karmically wholesome states of a non-Arahant, as well as the rootless joy-producing (hasituppāda) mindconsciousness-element of an Arahant; further, that mind-element (mano-dhātu) that performs the function of adverting (āvajjana) to the sense object, and that mind-consciousness element (manoviññāṇa-dhātu) that performs the function of deciding (votthapana) and adverting to the mental object.