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Extracted from Abhidhamma books by Narada; Mehm Tin Mohn; Bhikkhu Bodhi etl.Prepared for Abhidhamma classes at Putosi, Kota Kinabalu, Sabah, Malaysia
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2. CETASIKASMENTAL FACTORS
July 29- Aug19, 2010 Putosi, Kota Kinabalu
1. 52 Cetasikas (mental factors)/adjuncts/concomitants)
2. Association of each cetasika with different cittas
3. Combination of mental conscomitants – analyses of each citta into their component cetasikas
4. Classification of cetasikas by way of the cittas
Compendium of Mental Factors
Characteristics of cetasikasA cetasika1.arises together with
citta (consciousness).2.perishes together with
citta.3.takes the same object
(arammana) which citta takes.
4.shares a common physical base (vatthu) with citta.
Cetasikas are mental factors or mental concomitants that influence the mind to be bad, good or neutral as they arise.
Cetasikas and citta are interdependent – citta as the leader , being assisted by cetasikas in the task of cognition
Classification of Cetasikas
Cetasikas (total of 52)
A¤¤asamànaEthically variable (13)
1.Sabba-citta sàddhàraõa (7)
2.Pakiõõaka (6)
Akusala Immoral or Unwholesome (14)
1.Moha-catukka (4)2.Lobha-tri (3)3.Dosa-catukka (4)4.End-tri (3)
Sobhana Beautiful (25)
1.Sobhaõa sàdhàraõa (19)
2.Virati (3)3.Appama¤¤à (2)4.Pa¤¤indriya (1)
A¤¤asamàna Cetasikas (13)
Ethically variable mental factors1. Sabba-citta sàddhàraõa (7)
2. Pakiõõaka (6)
A¤¤asamàna Cetasikas (13)A¤¤a= other; samàna =
commonassociate both with
sobhaõa and asobhaõa cittas, thus ethically variable.
enhance the properties of the cetasikas with which they associate.
Total of 13 a¤¤asamàna cetasikas
1. Sabbacitta-sàdhàraõa (7)
Universals (essentials) which associate with all cittas
2. Pakiõõaka (6)Occasional
(particulars) which associate with particular cittas - some sobhaõa and some asobhaõa cittas
Sabbacitta-s¤dh¤ra¼a Cetasikas (7) Ethically variable mental factors present in all cittas the Universals or Essentials - Minimum present for
the citta to function – rudimentary and cognitive functions.
1. Phassa – Contact2. Vedanà – Feeling or sensation3. Sa¤¤à – perception4. Cetanà – volition or intention5. Ekaggatà – one-pointedness, concentration (samàdhi)6. Jãvitindriya – vitality or psychic life or mental life faculty7. Manasikàra – attention or advertence
Sabbacitta-s¤dh¤ra¼a Cetasikas
Universals (7)1. Phassa (contact)Phassa furnishes the
contact between the sense object, the sense faculty and the citta.
Characteristic: touchingFunction: impingement
(of citta and the sense object)
Manifestation: occurrence of citta, sense faculty and sense object
Proximate cause: objective field that comes into focus
2. Vedanà (feeling or sensation)
Vedanà feels or experiences (=function) the object directly (pleasant, unpleasant, neutral)
Conditioned by phassa, vedanà arises; conditioned by vedanà, taõha arises
Vedanàkkhanda= aggregate of feelings (past, present, future, one’s own etc)
Manifestation: relishing of the mental states
Proximate cause: contact (tranquility – pleasant feeling)
Sabbacitta-s¤dh¤ra¼a Cetasikas (7)
Characteristic: perceiving Function: recognize Manifests in interpreting
the object by the features previously apprehended
Proximate cause: the object as it appears
3. Sa¤¤àtakes note of or
perceives the quality of the sense-objects (color, form, shape, name, etc)
functions as memory - enables one to recognize an object that has once been perceived by the mind
sa¤¤akkhandha = aggregate of perceptions - past, present, future, one’s own etc
Sabbacitta-s¤dh¤ra¼a Cetasikas (7)4. Cetanà (volition)Leads, marshals,
coordinates and wills the other cetasikas associated with it to act on the object of consciousness
fulfils its function and regulates the functions of the associated cetasikas to accomplish the task.
Volition determines action, good or bad generates kamma
One of the 50 cetasikas that make up the aggregate of mental formations or saïkhàrakkhandha
Most important cetasika in lokiya citta
Buddha: ‘volition is Acton (kamma) ..’
Characteristic: willingFunction: accumulate kammaManifestation: coordinationProximate cause: associated
states
Sabbacitta-s¤dh¤ra¼a Cetasikas (7)5. Ekaggatà (one-
pointedness)focuses (= function) the citta
and its concomitants on one object.
prevents its adjuncts from dissipation and fixes them on the object
Unification of the mindOne of the five jhàna factorsCharacteristic: non-wanderingManifest as peaceProximate cause: happiness
6. Jãvitindriya (mental life faculty)
vitalises mental states or infusing life into the cetasikas
Characteristic: maintains the associated cetasikas
Function: make the cetasikas occur
Manifestation: establishing their presence
Proximate cause: cetasikas to be maintained
Sabbacitta-s¤dh¤ra¼a Cetasikas (7)7. Manasikàra (attention
the mind’s first ‘confrontation with an object’
directs the associated mental concomitants to the object - prominent factor in mind door- and five-sense-door adverting cittas -pa¤cadvàràvajjana-citta and mano-dvàràvajjana-citta,
Without manasikàra, the mind is like a rudderless ship and will not be aware of the object
Characteristic: directing of the cetasikas to the object
Function: yoke the associated cetasikas to the object
Manifestation: confrontation with the object
Proximate cause: the object
yoniso-manasikàra (wise attention or reflection) or ayoniso-manasikàra (unwise attention or reflection) leads to moral or immoral citta respectively.
Sabbacitta-s¤dh¤ra¼a Cetasikas
Significance: Essential for the citta to function1. Manasikàra first confronts with the object and directs the
citta and the mental concomitants associated with it towards the object.
2. Phassa let the citta and its mental concomitants be in contact with the sense-object.
3. Cetanà coordinates & acts on the citta and the concomitant cetasikas to perform their functions in cognizing of the object
4. Vedanà enjoys/experience or feels the taste of sensation which arises from the contact
5. Sa¤¤à takes note of the object and helps to recognize the object.
6. Ekaggatà focuses the citta and its concomitants on the object and keeps them bound on the object; essential for awareness of the object
7. Jãvitindriya sustains the vitality of the citta and the mental concomitants for the performance of their functions to completion
A¤¤asamàna Cetasikas (13)
Ethically variable mental factorsB. Pakiõõaka (6) – the Occasional or
Particulars- present in some particular cittas, not all
Pakiõõaka (6)the Occasional or particulars – associated with some particular cittas (not all)1. Vitakka – initial application or thought conception2. Vicàra – sustained application or discursive thinking3. Adhimokkha – decision or determination4. Viriya – effort or energy or exertion5 . Pãti – rapture or interest6. Chanda – wish, desire or will
Pakiõõaka (Particulars - 6)1. Vitakka(initial application)applies the citta and its
concomitants onto the sense object.
manasikàra directs, vitakka applies, cetanà leads & coordinates and wills the citta & concomitants to act on the object.
Leads to thought processes, also known as thought conception
Jhàna factor; inhibits sloth & torpor (thãna-middha)
Also the path factor, ‘sammà-saïkappa’ (right-thought)
Characteristic: places the mind onto the object
Function: strike at the object;
Manifestation: leading the mind onto the object
Proximate cause: object
Pakiõõaka (Particulars - 6)2. Vicàra(Sustained application)sustains the citta
and its concomitants on the object, examining the object again and again.
a jhàna factor; inhibits vicikicchà (doubt).
Characteristic: pressure on the object
Function: sustained application of the mind on the object;
Manifestation: anchoring the mind on the object
Proximate cause: object
Pakiõõaka (Particulars - 6)3. Adhimokka(decision or
determination or resolution)
Unwavering decision with regards to the object – ‘release’ the mind onto the object
Unshakable resolveOpposed to
vicikicchà (doubt).
Characteristic: conviction
Function: not groping;
Manifestation: decisiveness
Proximate cause: object to be convinced about
Pakiõõaka (Particulars - 6)4. Viriya (effort;
energy)State of being
energetic, Supports the
concomitantsSpiritual faculty –
controls and overcomes idleness; One of the five powers;
Root of all achievement
Characteristic: supporting or sustaining the concomitants
Function: to support the mind;
Manifestation: non-collapse
Proximate cause: sense of urgency or ground for arousing energy
Pakiõõaka (Particulars - 6)5, Pãti (rapture;
interest; zest)Joyful interest; precursor
of sukha (happiness)Not a feeling or
sensationJhàna factor; inhibits
vyàpàdaThrill; instantaneous joy;
flood or waves of joy; uplifting or levitating joy; suffusing joy pervading the body
Characteristic: endearing
Function: to refresh the mind and body;
Manifestation: elation
Proximate cause: mind and body (nàmaråpa)
Pakiõõaka (Particulars - 6)6. chanda (wish or desire
to act; conation; intention)
Wish to do, like stretching forth of one’s mind towards an object
Eg the journey of 1000 miles begins with the first step – that first step is chanda
Intensified chanda becomes will – one of the 4 means to attaining exalted states (+ citta; viriya; pa¤¤à)
Characteristic: wish to do
Function: to search for an object;
Manifestation: need for an object
Proximate cause: same object
Chanda is ethically variable; different from lobha or attachment which is ethically immoral
Unwholesome or Immoral Cetasikas (14)
1. Moha catukka (4) (Ignorance group of 4)
2. Lobha Tri (3) (Greed group of 3)3. Dosa catukka (4) (Aversion
group of 4)4. End-Tri (3) (End group of 3)
Akusala Cetasikas (14)
Akusala (Immoral) Cetasikas (14)I. Moha-catukka – akusala-
sàdhàraõa or universal unwholesome factors (4)
- headed by moha- Present in all 12 Akusala
or unwholesome cittas1. Moha – avijjà – delusion,
ignorance, dullness2. Ahirika – lack of moral
shame, impudence3. Anottappa – lack of moral
dread, recklessness4. Uddhacca – unrest,
restlessness, distraction.
II. Lobha-tri – papa¤ca-dhamma – 3
- headed by lobha5. Lobha – ràga –taõhà –
greed, attachment, sensuous desire – found in all 8 lobhamula cittas
6. Diññhi – wrong view, evil opinion – present n 4 lobhamula cittas
7. Màna – conceit, pride – found 4 lobhamula cittas not associated with wrong view
Akusala (immoral) Cetasikas (14)III. Dosa-catukka – hateful
ones – 4- headed by dosa- Present in all two
dosamula cittas8. Dosa –pañigha –
hatred, anger, aversion9. Issa – envy, jealousy10. Macchariya – avarice,
stinginess, selfishness11. Kukkucca – worry,
scruples, remorse
IV. End-tri – dull and wavering ones – 3
12. Thãna – sloth13. Middha – torporThãna-middha found in 5
prompted akusala cittas
14. Vicikiccchà – sceptical doubt, perplexity – present in mohamula citta associated with doubt
Moha Catukka (Ignorance-4)1. Moha – avijja Leader of all akusala
cetasikas Root of all akusala cittas Ignorance of true nature
of object as nàma and råpa which are conditioned dhammas, constantly arising and passing away; not seeing impermanence unsatisfactoriness, non-self, and loathsomeness
Wrong view (seeing nicca , sukha, atta, subha) undesirable consequences
Clouds our knowledge on such Dhammas as Four Noble Truths (avijjà)
Characteristic: mental blindness
Function: to conceal real nature of the object
Manifestation: absence of right understanding
Proximate cause: unwise attention (ayoniso manasikarà)
Moha Catukka (Ignorance-4)2. Ahirika
(Shamelessness)urges one not to be
ashamed of committing immoral action, speech and thought
Characteristic: absence of disgust at misconduct
Function: to do evil things
Manifestation: not shrinking away from evils
Proximate cause: lack of respect for self
3. Anottappa (lack of moral dread)
urges one not to be afraid of committing immoral action, speech and thought
Characteristic: absence of dread on account of the misconduct
Function: to do evil things
Manifestation: not shrinking away from evils
Proximate cause: lack of respect for others
Moha Catukka (Ignorance-4)4. Uddhacca
(Restlessness) Restless state of
mind (deluded by moha), cannot see the consequences of evil deeds
Like the disturbed state of a heap of ash hit by a stone; or like water whipped up by the wind
Characteristic: disquietude of mind
Function: make mind unsteady
Manifestation: turmoil
Proximate cause: unwise attention to mental disquiet
Lobha-Tri (Greed-3)5. Lobha (Greed)All degrees of greed or
desire for sensuous objects and jhàna happiness - attachment, longing, clinging
The nature of desiring or greed is such that it can never be satiated – one cannot be truly happy unless lobha is eliminated
Because of lobha, worldlings cannot renounce their worldly ‘possessions’ or bondages of all kinds
lobha, diññhi and màna (papa¤ca dhamma) keep worldlings bound to rebirths and saÿsara
Characteristic: grasping the object
Function: stickingManifestation: not giving
upProximate cause: seeing
enjoyment in things that lead to bondage
Lobha-Tri (Greed-3)7. Màna (conceit) ‘I am the best; I have
no equals in the world’ etc
Three kinds of conceit:equality-conceit
(màna) (‘I am equal’),inferiority-conceit
(omàna) (‘I am worse’) superiority-conceit
(atimàna) (‘I am better’)
One of the 10 fetters, eliminated in arahatta magga
Characteristic: haughtiness
Function: self-exaltation
Manifestation: vainglory (‘self-advertisement’)
Proximate cause: greed dissociated from wrong view
Lobha-Tri (Greed-3)6. Diññhi (wrong view)= Diññhi as a cetasika is
used in the sense of wrong view or seeing wrongly
Sakkàya-diññhi – ‘personality-belief’: combination of mind and body = ‘I’, ‘you’, ‘he’, etc = one of 10 fetters; fetter eliminated in path of stream-entry (sotàpatti-magga)
Atta-diññhi – ‘ego-illusion’: belief in the existence of an ‘atta or soul’ or ‘ego’ or ‘life-entity’ in the body.
Characteristic: unwise interpretation
Function: to pre-assume
Manifestation: wrong belief or interpretation
Proximate cause: unwillingness to see noble ones
Dosa-Catukka (Aversion-4)8. Dosa Anger, aversion,
hatred Depression, sadness Most destructive
element in the world – destroys one foirst before it destroys the others
One who retaliates an insult is more foolish than one who starts it
Characteristic: ferocity Function: spread or
burn up support – citta and cetasikas
Manifestation: persecuting
Proximate cause: ground for annoyance
Dosa-Catukka (Aversion-4)9. Issà (envy) Characteristic:
jealous of other’s success
Function: unhappy with other’s success
Manifestation: aversion towards other’s success
Proximate cause: other’s success
Looks not to oneself but to others - objective
10. Macchariya (avarice) (stinginess or meanness)
Characteristic: concealing one’s property
Function: not to bear sharing with others
Manifestation: shrinking away from sharing
Proximate cause: one’s own success
Meanness with respect to dwelling places, families, gains, recognition, knowledge
Dosa-Catukka (Aversion-4)11. Kukkucca (worry/remorse) Characteristic: subsequent regret Function: grieving over evil done or good
not done Manifestation: remorse Proximate cause: what has and what has
not been done
End-Tri (End-3)12. Thãna (Sloth) Sluggishness or dullness
of mind (‘shrinking state of mind’)
Characteristic: lack of driving power or viriya
Function: dispel energy Manifestation: sinking of
the mind Proximate cause: unwise
attention to boredom, drowsiness, etc
13. Middha (torpor) Morbid state of mental
concomitants eg feeling inert or inactive
Characteristic: unwieldiness
Function: smother Manifestation:
drooping, sleepiness Proximate cause:
unwise attention to boredom, drowsiness, etc
End-Tri (End-3)14. Vicikicchà (sceptical or spiritual doubt) Doubt about the Triple Gem, about Laws of
Dhamma, Four Noble Truths, etc Characteristic: doubting Function: waver Manifestation: indecisiveness; taking various
sides Proximate cause: unwise attention
SOBHANA CETASIKAS
BEAUTIFUL MENTAL FACTORS (25)
I. Sobhana sàdhàraõa or beautiful universals (19)
II. Virati or abstinence (3)III. Appama¤¤à or illimitables (2)
IV. Pa¤¤indriya or wisdom (1)
Sobhana s¤dh¤ra¼¤ (19)Beautiful universals – mental
concomitants associated with all beautiful cittas
1. Saddhà – faith, confidence
2. Sati – mindfulness, attentiveness
3. Hirã – moral shame4. Ottappa – moral dread5. Alobha – non-attachment,
non-greed or greedlessness, generosity
6. Adosa – non-hatred or hatelessness, goodwill/metta
7. Tatramajjhattatà – equanimity, mental balance
8. Kàya-passaddhi – tranquillity of mental concomitants
9. Citta-passaddhi – tranquillity of consciousness
10. Kàya-lahutà – agility or lightness of mental concomitants
11. Citta-lahutà – agility or lightness of consciousness
Sobhana s¤dh¤ra¼¤ (19)12.Kàya-mudutà –
elasticity of mental concomitants
13.Citta-mudutà – elasticity of consciousness
14.Kàya-kamma¤¤atà – adaptability of mental concomitants
15.Citta-kamma¤¤atà – adaptability of consciousness
16.Kàya-pagu¤¤atà – proficiency of mental concomitants
17.Citta-pagu¤¤atà – proficiency of consciousness
18.Kàyujjukatà – uprightness of mental concomitants
19.Cittujjukatà – uprightness of consciousness.
Sobhana s¤dh¤ra¼¤ (19)1. Saddhà – faith,
confidence faith that is rooted
in understanding, not blind faith
Open to inquiry Citta rooted in faith
is pure and clear, all the defilements disappear
Leader of all sobhana cetasikas
One of 5 spiritual faculties and one of 5 powers
Characteristic: trustingFunction: to clarify as
water-clearing gem clears muddy water
Manifestation: non-fogginess’ impurities removed; resolution
Proximate cause: object of faith, eg. Good Dhamma
Sobhana s¤dh¤ra¼¤ (19)2. Sati – mindfulness,
attentiveness Mind not floating away
from the object Can function as memory
(developed to recollection of distangt past, eg past lives)
Being mindful at the six sense doors, sati acts like a gatekeeper keeping out the defilements from entering the mind
One of 5 spiritual faculties and one of 5 powers; one among 8 enlightenment factors
Characteristic: not wobblingFunction: non-forgetfulnessManifestation: guardianshipProximate cause: strong
perception or four foundations of mindfulness
Bare attention – ‘seeing. Seeing..’ ‘anger, anger..’
Sobhana s¤dh¤ra¼¤ (19)3. Hirã – moral shame the mental factor that
makes one recoil with moral shame from commiting immoral deeds
Characteristic: disgust at immoral acts
Function: not to do evilManifestation: shrinking
away from evilProximate cause: respect
for self
4. Ottappa (moral dread) Moral dread or fear of
doing evil deedsCharacteristic: dread of
doing immoral actsFunction: not to do evilManifestation: shrinking
away from evilProximate cause: respect
for othersHirã & ottappa regarded as
Guradians of the Worlds = Lokapalà Dhamma
Sobhana s¤dh¤ra¼¤ (19)5. Alobha Non-attachment to
sense objects; non-greed
Generosity; renunciation
Oversomes lobhaLike water that runs off
the lotus leaf without adherence, so alobha runs off sense objects without adhering to them
Characteristic: non-adherence
Function: not to lay holdManifestation: detachment
6. Adosa non-hatred, mettà,
goodwill, amity, friendliness
Overcomes dosaCharacteristic: mildness;
forgiveness; lack of ferocity
Function: to remove annoyance
Manifestation: agreeableness
Mettà – its characteristic and function is to prefer welfare for others; manifests in removal of ill-will
Sobhana s¤dh¤ra¼¤ (19)7. Tatramajjhattatà Mental balance –
balances citta and concomitant cetasikas – neutrality of mind
Equanimity = upekkhà, state of neutrality between compassion (karunà) and sympathetic joy (mudità) = a bojjhaïga, a factor of enlightenment
Different from neutral or indifferent feeling
Characteristic: evenness of citta and cetasikas
Function: prevent deficiency or excess; maintains impartiality
Manifestation: neutrality; evenness
Sobhana s¤dh¤ra¼¤ (19)8. & 9. Kàya-passaddhi
and Citta-passaddhiPassaddhi = calmness,
quietude or serenityKàya-passaddhi =
tranquility of mental body (cetasikas) and also physical body (due to spread of cittaja-råpa)
Citta-passaddhi = tranquility of consciousness (citta)
Characteristic: Quieting down of disturbances (feverishness of passion) in the mental body and citta
Function: crush the disturbances
Manifestation: peacefulness and coolness
Proximate cause: citta and associated cetasikas
Passadhi is opposed to kukkucca (remorse); also a bojjhaïga
Sobhana s¤dh¤ra¼¤ (19)10. & 11. Kàya-lahutà
and Citta-lahutà lahutà = lightness,
buoyance, agilityKàya-lahutà =
lightness of mental body (cetasikas)
Citta-lahutà = lightness of consciousness (citta)
Characteristic: suppressing or subsiding of heaviness in the mental body and citta
Function: crush heaviness
Manifestation: non-sluggishness
Proximate cause: citta and associated cetasikas
Lahutà is opposed to thãna-middha (sloth & torpor) which cause heaviness of the citta and mental body
Sobhana s¤dh¤ra¼¤ (19)12. & 13. Kàya-mudutà
and Citta-mudutà mudutà = elasticity or
malleabilityKàya-mudutà =
elasticity of mental body (cetasikas)
Citta-mudutà = elasticity of consciousness (citta)
Characteristic: subsiding of stiffness in the mental body and citta
Function: crush or remove stiffness or rigidity
Manifestation: non-resistance
Proximate cause: citta and associated cetasikas
mudutà is opposed to wrong view (diññhi) & conceit (màna) which cause stiffness of citta and mental body
Sobhana s¤dh¤ra¼¤ (19)14. & 15. Kàya-kamma¤
¤atà and Citta-kamma¤¤atà
kamma¤¤atà = wieldiness or adaptibility
Kàya- kamma¤¤atà = wieldiness of mental body (cetasikas)
Citta- kamma¤¤atà = wieldiness of consciousness (citta)
Characteristic: subsiding of unwieldiness or unworkability of the mental body and citta
Function: crush unwieldinessManifestation: success of
citta and cetasikas in making something an object
Proximate cause: citta and associated cetasikas
kamma¤¤atà is opposed to the remaining hindrances (restlessness etc)
Sobhana s¤dh¤ra¼¤ (19)16. & 17. Kàya-pàgu¤
¤atà and Citta-pàgu¤¤atà
pàgu¤¤atà = proficiency or skillfulness or healthiness
Kàya-pàgu¤¤atà = proficiency of mental body (cetasikas)
Citta-pàgu¤¤atà = proficiency of consciousness (citta)
Characteristic: suppression of sickness in the mental body and citta
Function: crush unhealthiness
Manifestation: absence of disability
Proximate cause: citta and associated cetasikas
pàgu¤¤atà is opposed to lack of faith etc
Sobhana s¤dh¤ra¼¤ (19)18. & 19. Kàyajjukatà
and CittajjukatàUjjukata = rectitude,
uprightness or straightness
Kàyajjukatà = uprightness of straightness of mental body (cetasikas)
Cittajjukatà = uprightness of consciousness (citta)
Characteristic: uprightness of sickness in the mental body and citta
Function: crush tortuousness
Manifestation: non-crookedness
Proximate cause: citta and associated cetasikas
Opposed to crookedness, craftiness, deception due to illusion or deceit or treachery, hypocrisy & fraudulence
Morality Components of the Noble Eightfold Path
1. Sammà-vàcà – right speech2. Sammà-kammanta – right action3. Sammà-ajãva – right livelihood
II. Virati Cetasika (3)(Abstinence)
Viratis (Abstinences) (3)1. Sammà-vàcà
(right speech)fourfold,deliberat
e abstinence from
Musavàdà – lying
Pisunavàcà – slandering
Pharusavàcà – harsh speech
Samphappalàpa – frivolous talk
3. Sammà-àjiva (right livelihood)
deliberate abstinence from
Wrong livelihood: eg.Trading in arms,
poisons, intoxicantsFortune-telling or
soothsaying, trickery
Butchery, fishingSlavery & huamn
trafficking, etc
2. Sammà-kammanta (right action)
Threefold: deliberate abstinence from
•Pànàtipàtà – killing•Adinnàdànà – stealing•Kàmesu-micchàcàrà – sexual misconduct
Viratis (Abstinences) Viratis as cetasikas (in mundane cittas) here are
deliberate or intentional abstinences from wrong conduct by way of speech, action and livelihood when opportunities for such wrong conduct arise (different from abstinences out of pure moral conduct or sãla in the absence of opportunity to do wrong)
Characteristic: non-transgression by bodily conduct, speech and livelihood
Function: shrink back from evil deedsManifestation: Abstinence from evil deedsProximate cause: mind’s aversion to wrong-doing eg
fear, shame , faith etc
Viratis (Abstinences)Three types of abstinences1. Natural abstinence – abstinences from
wrongdoing when opportunities arise out of such consideration as social position (seniority, education level etc), eg refrain from theft because one’s reputation would be hurt if caught
2. Precepts – abstiain fromw rongdoing because on ehas taken the precepts
3. Eradication associated with supramundane path citta (magga) – dispositions towards evil deeds eradicated
1. Karunà – compassion2. Mudità – sympathetic joy- Two of the 4 illimitables,
- cetasikas in their own right, associate with some but not all
beautiful cittas -
III. Appama¾¾¤ Cetasikas(Illimitables – 2)
Illimitables (4)Four illimitables because they
are potentially limitless:1. Mettà: (loving-kindness),
expressed in the form of adosa. Adosa is a universal beautiful cetasika
Practice – focus on one or all beings, ‘may all beings be happy’
Enemies: ill-will (direct); affection (pema) (indirect)
Characteristic: benevolent attitude
2. karunà (compassion)
3. Mudità (sympathetic joy)4. upekkhà (equanimity)
expressed in the form of tatramajjattatà – another beautiful universal cetasika
‘All beings are conditioned by their kamma, owners of their kamma.’
Enemies: passion (ràga) (direct); unintelligent indifference (indirect)
The four brahmavihàras – sublime modes of living
Appama¤¤à Cetasikas (2 Illimitables)1. Karunà - Compassion
– ‘heart quivers when others are afflicted with sorrow’
Practice: ‘may all beings be free from sufferings’
Characteristic: wish to remove sufferings of others
Function: not being able to bear others’ suffering
Manifestation: non-cruelty
Proximate cause: seeing helplessness in those overwhelmed by suffering
Enemies: cruelty or wickedness; grief
Succeed when it causes cruelty to subside
Fails when it produces sorrow
Appama¤¤à Cetasikas (2 Illimitables)2. mudità – appreciative
joy Practice: ‘may all beings
not be parted from the good fortune they have attained’
Characteristic: Rejoice in others’ prosperity or success
Function: being unenvious of others’ success
Manifestation: elimination of aversion
Proximate cause: seeing others’ success
Enemies: jealousy (issà) and its indirect enemy is exultation (pahàsa).
Succeed when it causes aversion to subside
Fails when it produces merriment
Pa¤¤à – wisdom, insight, indriya or controlling faculty
IV. Paññindriya Cetasika(Wisdom Faculty – 1)
Paññindriyapa¤¤à cetasika:
wisdom or insight, indriya or controlling faculty
Amoha (non-delusion), pa¤¤à (wisdom, insight), ¤àõa (knowledge) are synonyms
Indriya = faculty, control over the understanding of things as they are – anicca, dukkha, anatta
Vijja (higher knowledge) because it overcomes moha (avijja)(ignorance)
As vimaüsa (analystical wisdom), one of the 4 means of accomplishing one’s ends (iddhipàda)
Developed into abhi¤¤à (supernormal knowledge)
PaññindriyaAs dhamma-vicaya, bojjhaïga (enlightenment
factor)As sammàdiññhi (right view), one of the factors of
the PathHighest level of pa¤¤à - developed into
omniscience of BuddhaCharacteristic: wisdom penetrates things according
to their intrinsic natureFunction: illuminate the objective field like a lampManifestation: non-bewildermentProximate cause: wise attention (yoniso
manasikàra)
Association of Cetasikas With Cittas
Cetasikasampayoganaya
Association of Cetasikas With CittasIn general:1. The 7 sabbacitta-sàdhàraõas (Essentials) associate with
all cittas. 2. The 6 pakiõõakas (Particulars) associate with certain
sobhaõa and asobhaõa cittas. 3. The 14 akusala cetasikas (immoral) associate only with
immoral cittas.4. The 4 akusala sàdhàraõas are linked with all immoral
cittas. 5. The 19 sobhaõa sàdhàraõas are linked with all sobhaõa
cittas. 6. The remaining 6 sobhaõa cetasikas (beautiful ones)
associate only with sobhaõa cittas.
Association of Cetasikas With Cittas1. Pãti absent in all upekkhà or domanassa cittas2. Thãna and middha present in all akusala cittas
which are prompted3. Thãna and middha absent in all kusala cittas
(prompted or unprompted – here the difference lies in the strengths of the cetanàs)
4. Mahàkusala Vipàka cittas are resultants of past kamma, they do not give rise to meritorious deeds these cittas are not associated with the 3 viratis and the 2 appama¤¤às
Association of Cetasikas With Cittas1. 3 viratis (give rise to meritorious deeds) are not
associated with the kammically neutral mahàkiriya cittas
2. 2 appama¤¤às are associated withl mahàkiriya cittas when arahats meditate on karunà and mudità
3. Mahaggata cittas
jhàna factors successively eliminated from 1st to 5th jhàna
3 viratis not present because the object of these cittas are pañibhàga nimita
2 appama¤¤às may be associated in the first 4 jhànas whenthey are developed by meditating on karunà or mudità
Association of Cetasikas With CittasLokuttara cittas
3 viratis present together as factors of the Nobkle Eightfold Path
2 appama¤¤às do not associate with lokuttara cittas which concentrate on Nibbàna, and cannot take objects associated with karunà or mudità
Union or Association of Cetasikas With Cittas - Details
Cetasikasampayoganaya
NIYATAYOGIS AND
ANIYATAYOGISFixed adjuncts (cetasikas) and
Unfixed adjuncts (cetasikas)
Niyata-yogis and Aniyata-yogis
Of the 52 cetasikas:1. Niyatayogis – fixed adjuncts = 41- Invariably associate with those cittas they are
known to associate with2. Aniyatayogis = unfixed adjuncts =11- Do not always associate with the cittas they
are known to associate, but they arise in those cittas when they should or when there are opportunities or occasions for them to arise: envy; stinginess; remorse; conceit; sloth & torpor; 3 abstinences; 2 illimitables)
Aniyata-yogis Issà arises when one
envies other’s success. When issà arises, macchariya and kukkucca do not arise.
Macchariya arises when one feels stingy; when macchariya arises, issà, & kukkucca do not arise
kukkucca, arises when one feels remorse over the good that is not done; when kukkucca arises, issà and macchariya do not arise.
Màna arises in lobhamåla citta dissociated with wrong view only when there is conceit. When one does not think highly of oneself or lowly of others, it does not arise in those cittas dissociated with wrong view.
Thãna & middha are associated with the 5 sasaïkhàrika cittas only when the cittas and the associated cetasikas are dull, inert & morbid.
Aniyata-yogis three viratis (sammà-vàcà,
sammàkammanta and sammà-àjãva) arise separately and occasionally in mundane cittas
Each of the viratis arises only when one deliberately refrains from any of those misconducts when there is opportunity for it to arise, otherwise it does not arise
Invariably arise together in lokuttara citta as Path factors
two appaman¤¤às (karunà and mudità) also arise separately and individually.
Karunà arises only when one is having compassion for someone; otherwise it does not.
Mudità arises only when one is rejoicing over someone’s success or prosperity; otherwise it does not.
Examples
A man is instantly angry when he sees the food served is not good. What is the type of this man’s citta and what are the cetasikas that associate with that citta?
Since the man is angry, he is having dosa-måla citta.
The name of this citta is “Domananassa-sahagataü patighasampayuttaü asaïkhàrika citta”.
The cetasikas that associate with this cittas are 12 a¤¤asamàna cetasikas (pãti being excepted), 4 akusalasàdhàraõa cetasikas and dosa.
Total of 17 associated cetsikas
(Issà, macchariya and kukkucca do not associate with this citta.)
Examples
One feels bad because another person gets a better job than oneself. What is the type of this citta and what are its concomitants?
The name of this citta is “Domananassa-sahagataü patighasampayuttaü asaïkhàrika citta”.
But now one is envying another’s success, so issà will also associate with the citta in addition of 17 cetasikas mentioned in the previous example.
Total of 18 associated cetasikas
(macchariya and kukkucca do not associate with this citta.)
Combinations of Cetasikas in Different Cittas
Cetasikasangahanaya
Mind - Ultimate Realities
Analyses
nāmarūpa
Right understandin
gPractice
‘Seeing reality as it is
with clear mind’
Liberation from
saÿsara
AbhidhammaThe Road Map Through Our Psyche
saü
sàra
Nib
bàn
a
Ultimate Analyses of the Mind Mind = ultimate realities of citta + cetasikas
(conditioned dhammas, non-self) (seeing, thing, hearig are real..)
By the different combinations and associations of 52 cetasikas, there are 89 or 121 types of citta
Unwholesome cittas are associated with immoral cetasikas defiled mind – when we have a defiled mind, we know it as we experience dukkha
Wholesome cittas are associated with moral cetasikas beautiful mind, at peace with itself
Abhidhamma presents the ultimate analyses of the mind for laying down the foundation for correct understanding for the practice to attain liberation, realisation of the Ultimate Truth
Understanding and seeing reality as it is, wrong view can be discarded, faith in the Path to liberation is strengthened
notes Iddhipàda: chanda-samàdhi; viriya-samàdhi; citta-samàdhi; &
vimaüsa-samàdhi (pdic, p127/402) Four Iddhipàdas (Four Foundations of Accomplishment) ‘Iddhi’ means ‘accomplishment’ while ‘pàda’ signifies
‘foundation’. ‘accomplishment’ = the arising of jhànas, maggas and phalas. foundations to achieve these ends = chanda, vãriya, citta and
vãmaüsa – the same as the four adhipatis.1. Chandiddhipàda – will; it is chanda present in 21 kusala cittas.2. Vãriyiddhipàda – energy or effort; it is vãriya present in 21
kusala cittas.3. Cittiddhipàda – consciousness or thought; it is 21 kusala cittas
consisting of 8 mahà-kusala cittas, 9 mahaggata-kusala cittas and 4 lokuttara-kusala cittas.
4. 4 Vãmaüsiddhipàda – wisdom; it is pa¤¤à present in 21 kusala cittas.