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.