Samuccheda-virati is the abstinence of an Aryan Disciple by completely eradicating all the roots of evil. The former clouds the object; the latter deals with one's views, such as "this indeed is truth, and the rest is false". "The remainder of his remarks are occupied with the necessary sequence in the four Abodes, and the importance of observing method in their cultivation, and finally with their other technical appellation of appama or infinitudes. Supra mundane thoughts, on the contrary, tend to eradicate Kamma. Some Theravada scholars explain bhavaga-citta simply as the momentary, open mental state as attention shifts between objects. Desire to do 13. Like a chief disciple, or like a carpenter who fulfills his duties and regulates the work of others as well, so does cetan fulfill its own function and regulate the function of other concomitants associated with itself. Finally it has been elevated to one of the eight members of the Noble Path (atthangika-magga) as samm vyma (Right-Effort). Although Cetan is found in Vipka types of consciousness too, it is of no moral significance as it lacks accumulative power. Vitakko, 2. Of these three, again, alobha is opposed to the taint of selfishness, adosa to that of impurity (dusslya), amoha to the non-development of moral conditions. Thus these (thirteen) mental states should be understood as 'common to each other' (aasamna[2]). "Through alobha there is insight into impermanence, for the greedy person does not see impermanence in things that are impermanent, owing to his desire for enjoyment. He who is not ashamed of doing evil is ahiriko. This is the morbid state of the mental factors. Many good qualities (yon-tan) cultivated on the Buddhist path are not listed separately for example, generosity (sbyin-pa), ethical discipline (tshul-khrims), patience (bzod-pa), love (byams-pa), and compassion (snying-rje). 3 (1996): 623-651. sfn error: no target: CITEREFBhikkhu_Bodhi2012 (. It is like a steady lamp-flame in a windless place. Its chief characteristic is decision or choosing, and is opposed to vicikicch - doubt or indecision. The final 25 mental factors are always wholesome (called beautiful), and any mind moment containing them will become wholesome by their presence. One who has hiri recoils from evil just as a cock's feather shrinks in front of fire. And Buddhism did not believe in giving the rein to good impulses unregulated by intellectual control". Viriyam, 5. Here are enumerated three Abstinences pertaining to wrong speech, wrong actions, and wrong livelihood. Samdna-virati is abstaining from evil in accordance with one's observances. It is called jvita because it sustains its co-associates. A further explanation has been offered. Buddha as Philosopher This entry concerns the historical individual, traditionally called Gautama, who is identified by modern scholars as the founder of Buddhism. and himself sets out its content as consisting in certain intellectual attainments, viz., the Jhnas, insight into the nature of impermanence, the mental image of one's self, the power of iddhi, the cosmic Ear, insight into other minds, into one's own past lives, the cosmic Eye, and the elimination of all vitiating tendencies. Adosa is synonymous with mett, Loving-kindness, which is one of the four sublime abodes (brahma-vihra). The water is consequently purified. Through alobha, one regards a manifest fault as such and admits it, but the greedy conceal it. Amoha is the antithesis of ignorance. It is not the enjoyment of a pleasurable object. As one of the five Hindrances it is the antithesis of sukha, happiness. It is opposed to false views and conceit (ditthi and mna) which cause stiffness. I want to keep it that way. I have tried in turn reason, intellect, insight, science, understanding and knowledge. Quora - A place to share knowledge and better understand the world Derived fromaj, to go + r. Dullness 17. 51 Mental factors: - 5 omnipresent - 5 determinative - 4 variable - 11 virtuous - 6 non-virtuous - 20 secondary non-virtuous Religion does not mean just precepts, a temple, monastery, or other external signs, for these as well as hearing and thinking are subsidiary factors in taming the mind. Dna or generosity is implied thereby. In the same way a person without ottappa would commit evil and suffer in states of woe. This is opposed to lobha (See Ch. Nynatiloka suggests impression, or sense-impression consciousness-impression], [A technical term applied collectively to all the 13 cetasikas which may be either moral or immoral according to the type of consciousness in which they are found. 1, notes 10, 42). It's a state of mind in which there's an absolute lack of freedom. Middham, 14. For over a decade, this site has never bothered you with ads. 'Lifting' of the concomitants to the object (abhiniropana) is its chief characteristic. Its chief characteristic is the suppression of unserviceableness or unworkableness of consciousness and its factors. Hiri should be differentiated from ordinary shyness and ottappa from ordinary fear of any individual. As a rule uddhacca is differentiated from mna because both of them are treated as samyojanas (Fetters). Along with this 'Beautiful' group some other moral concomitants may arise according to the type of consciousness. It is this developed appan-vitakka that is known as samdhi or concentration. 52 Kinds of Mental States - abhidhamonline.org The culmination of pa is the Omniscience of a Buddha. Did the Buddha ever list all mental states? : Buddhism - Reddit Middha, too, is opposed to viriya. 14 of these are unwholesome mental factors, among those are "hatred, jealousy, avarice, craving". Meditation, for example, has been shown helpful for reducing stress and anxiety, improving attention span . It has the characteristic of grieving over the evil that is done and the good that is not done. That which softens the mind, or friendly disposition is mett. Moho, 2. It is the most desired state of mind. It is compared to a judge that decides a case. It has touching (phusana) as its salient characteristic (lakkhana), impact (sanghattana) as its function (rasa), coinciding (of the physical basis, object and consciousness) as its manifestation (sannipta paccupatthna), and the object which has entered the avenue (of awareness) as proximate cause (padatthna). Cetan is that which plays a predominant part in all actions, moral and immoral. Effort 11. It is also regarded as one of the five powers (bala) because it cannot be shaken by its opposite idleness. 1. Volition 5. Cetan, 5. 2. Here it is not used in that sense. Its chief characteristic is straightness. Thna is explained as citta - gelaam, sickness of the mind. Sustained application 10. Instead, it is concerned with understanding which types of mental activity are truly conducive to one's own and others' well-being, and which ones are harmful, especially in the long run. There are a total of 52 subfunctions of the mind, called mental factors, which cooperate in various configurations to assist consciousness in the knowing of an object. The Four Layers of Consciousness - Lions Roar The Ten Spiritual Realms of Zen Buddhism - Exploring your mind It is compared to a charioteer who views equally a pair of well-trained horses. Manasikro c'ti satt'ime Cetasika Sabbacittasdhran nma. Both nma-jvitindriya and rpa-jvitindriya arise at the moment of conception. Hardy, 'Eastern Monachism', p . They are also called brahma vihra -Sublime Modes of Living. Mental factors are aspects of the mind that apprehend the quality of an object and have the ability to color the mind. Chando c'ti cha ime Cetasik pakinnak nma. Alobha, adosa and amoha are the three roots of good. Vedan - Derived fromvid, to experience. Sanskrit sraddh is composed of Srat = faith +dha to establish. Mudit pana Appamayo nm'ti sabbath'pi-. These too can arise in various internal combinations, but the first 4 of them are always present in every unwholesome mind moment. In types of consciousness connected with knowledge (na-sampayutta) the reference is to this pa. Guenther (1975), Kindle Location 487488. [unlike the Universals these cetasikas are found only in certain classes of consciousness]. When highly developed it becomes a factor of Enlightenment (bojjhanga). First, the characteristics of each are fully set forth, together with their false manifestation (vipatti). ', Thirteen are common to each other. But physical feeling is not of ethical importance. All the 28 material phenomena are based on the 4 great elements, earth, water, air, and fire (i.e., solid, liquid, gas, plasma), and these four also all arise together in different combinations or saturations. The object of thought (rammana) in this connection will be 'limited' if the student dwells in love etc., on but a restricted number of beings; 'infinite' if his heart embraces vast numbers. ethics - Polyamory in Buddhism - Buddhism Stack Exchange It has the characteristic of supporting (upatthambana upholding (paggahana), sustaining (ussahana). A table and a house are physical formations. The Mind and its Mental Factors - Buddhistdoor Global All these 19 concomitants are common to all types of moral consciousness, unlike the immoral concomitants which do not arise in an immoral consciousness in toto. Both thna and middha are explained in the Dhammasangani as follows:-. "Through alobha there arises no sorrow from rebirth, since the former is opposed to craving and the latter is the root of craving. Here upekkh does not mean mere neutral feeling, but a sterling virtue is implied thereby. Deciding 14. These lists are not considered to be exhaustive; rather they present significant categories and mental factors that are useful to study in order to understand how the mind functions. Attention. Insight meditation cultivates clarity and wisdom. It is like a heated metal made fit for any use. Thus . "Who indeed knowing well that this is impermanent would develop a desire for it? By amoha, one of the three moral roots, is also meant this pa. Kya-lahut, 11. The fourteen unwholesome mental factors are: The beautiful mental factors (sobhana cetasikas) accompany the wholesome consciousnesses (kusala citta). If the mental process is taking place at the mind door, rather than at a sense door, it is somewhat quicker and cuts out a few steps. *[Ven.Nynatilokasuggestsimpression, or ability to see), an object (e.g . 'Let not this wonder be to others, but to myself'. 1. In addition, this moment of consciousness will be known to be either wholesome, unwholesome or neutral in terms of its karmic effect on subsequent moments. Sense consciousness always involves three elements: first, the sense organ (eyes, ears, nose, tongue, or body); second, the sense object itself (the object we're smelling or the sound we're hearing); and finally, our experience of what we are seeing, hearing, smelling, tasting, or touching. If one or more of these mental factors are present, it becomes unwholesome. Paindriyena saddhim pacavsat'ime Cetasik Sobhan'ti veditabb. M i. It is difficult to suggest a suitable rendering for this Pli term which assumes different meanings in the Suttas and Abhidhamma. On this side let love be guarded well. 52 Kinds of Mental States - Wisdom Library (Skt. Its direct enemy is wickedness (hims) and its indirect enemy is grief (domanassa). Reason, intellect, insight, knowledge, wisdom, intelligence - all convey some aspects of pa, but none of them exactly corresponds to the Pli term. Mett is not carnal love or affection. Hence death is regarded as the perishing of this jvitindriya. Ditthi, 7. 51 Mental factors - Tibetan Buddhist Encyclopedia "Of them alobha dissuades attraction from lust; adosa from recoiling through hate; amoha from stolid indifference through ignorance. klea; P. kilesa; T. nyon mongs ; C. fannao; J. bonn ) are mental states that cloud the mind and manifest in unwholesome actions. Kamma + nya + t = Kammanyat = Kammayat. Buddhism - National Geographic Society [1] Calm meditation cultivates concentration ( samadhi) and stability within the mind. For instance, one sees an object with the consciousness through the eye as its instrument. because of their passion and love for that meditation. Contemporary translators use a variety of English words to translate the term kleshas, such as: afflictions, defilements, destructive emotions, disturbing emotions, negative emotions, mind poisons, neurosis etc. Concentration of mind 6. (See Ch. It is compared to a skin that is well moulded by applying oil, water etc. Mundane thoughts tend to accumulate Kamma. ], *[They are the Rpa-Jvtindriyas of tho 'body decad' (kyadasaka) 'sex-decad' (bhvadasaka) and 'seat-decad' (vatthudasaka). In the Abhidhammattha Sangaha there is a brief exposition of the Law of Dependent Origination, followed by a descriptive account of the Causal Relations that finds no parallel in any other philosophy. 1. It is like the rudder of a ship, which is indispensable to take her directly to her destination. Hunger. Would it not be more correct to say that saddh is mere confidence or faith, instead of restricting it to the Triple Gem? Derived from laghu, light, quick. It has the characteristic of envying others' success and prosperity. Its chief characteristic is happy acquiescence in others' prosperity (anumodan). "They do. Citta-lahut, 12. Kleshas (Skt. 1 The Basic Paradigm. Hence cetan in the supra mundane consciousness does not constitute Kamma. But that is not saddh, it is a mere acquiescence in words (vacana-sampaticchana-mattameva)". Pti signifies an interest in the object; chanda constitutes the intention with respect to object.' Thena = thna = thna. It is like the cool shade of a tree to a person affected by the sun's heat. Guenther (1975), Kindle Location 409414. One of its methods is to take a single thought-moment of experience, accessible by means of (rather advanced capabilities of) insight meditation, and then identify the characteristics of that moment of consciousness. Sa, therefore, means simple sense perception. Its chief characteristic is 'not floating away' (apilpana). Nibbnic bliss is certainly the highest happiness (sukha), but it is the happiness of relief from suffering. Passaddhi is tranquillity, calmness, quietude, serenity. Sakhra - Wikipedia "To fit the term pa with its approximate European equivalent is one of the cruxes of Buddhist philosophy. If you found this article helpful, please consider supporting the work of BCBS. Jvitindriyam, 7. According to Buddhist teachings, there have been other buddhas in the past, and there will be yet more in the future. "Alobha is the cause of generosity, adosa of morality, amoha of meditation. (Compendium, p. 236). The former directs its concomitants to the object, while the latter applies or throws (pakkhipanto viya) them on the object. The Buddhist Unconscious: The laya-vijna in the Context . In the Satipatthna Sutta are described in detail various methods to develop this sati. Buddhist ethics situates moral significance within the mental lives of living beings, and foregrounds mental actions as the key site for moral assessment. Hence they are designated Sabbacitta-sdhran. Hiri is compared to the former and ottappa to the latter. The characteristic, function, etc., of amoha have been explained in connection with the term paindriya (Faculty of Wisdom). Samm kammanta deals with abstinence from killing (pntipta), stealing (adinndna), and sexual misconduct (kmesu micchcra). Sa, vina and pa should be differentiated from one another. 137-139. (imam' ev'ti sannitthnakaranam). Kukkucca is one of the five Hindrances and is used together with uddhacca. They are inhibited by vitakka, initial application, one of the Jhna factors. Hiri is autonomous (attdhipati); ottappa, heteronomous, influenced by society (lokdhipati). "Herein alobha is conducive to health, for the unattached person does not resort to what is attractive but suitable - hence health ensues. Geshe Tashi Tsering (2006), Kindle Location 456. How ? Mno, 8. [Ven. The practice of calm ( samatha) is one of two branches of meditative cultivation ( bhvan) within Buddhism, the other being insight ( vipassana ). It is the balanced state of mind. "In particular through alobha there is no rebirth in the plane of Petas, since beings are generally born amongst Petas through craving. There is a certain kind of rpa-jvitindriya in plant life. Kya-kammaat, 15. Like the flapping of a bird about to fly is vitakka, like its planning movements in the sky is vicra. Error 18. "It should not be understood that mere collision is contact (Na sangatimatto eva Phasso). Kleshas - Encyclopedia of Buddhism Four universal unwholesome mental factors (, Three mental factors of the greed-group (, Four mental factors of the hatred-group (, Nineteen universal beautiful mental factors (, Mental factors (Geshe Tashi Tsering, Jeffrey Hopkins, Bhikkhu Bodhi, N.K.G. Purification (sampasdana) of its mental associates is its chief characteristic. 'The commentator has not a little to say in the present work, however, on the nature and mutual relations of the 'Abodes' (pp. Vi + ram, to delight in. It is confidence based on knowledge. The Abhidharma divides active cognitive processes into six "door-processes," each linked with one of the six sense organs in Buddhist psychology: eyes, ears, nose, tongue, body, and mind (Trungpa, Citation 2001).Consciousness in response to inputs from any of the first five senses requires sensitivity (e.g. Among these, 7 arise in all mind moments and are called universals, while 6 others may or may not be present and are thus called occasionals. The chief characteristic of passaddhi is the suppression or the allaying of feverishness of passions (kilesadarathavpasama). sfn error: no target: CITEREFGoleman2008 (. Sati tends to present before oneself good things without allowing them to be forgotten. It is the body of psychic factors - namely, vedan (feeling), sa (perception), and sankhra (mental states). At times both these mental states simultaneously arise in the same consciousness, e.g., in all upekkh-sahagata kusala cittas. (See Ch. (i) 1. Such a view of consciousness, at least in outline, can readily be derived from the Sutta Pitaka's analysis of experience into the five aggregates, among which the four mental aggregates are always inseparably conjoined, but the conception remains there merely suggestive. Taken together they give us the emotional and conative aspect of the modern notion of conscience, just as sati represents its intellectual side. The immediate perception is the only thing related to the mind. Different values are attached to vitakka when it is used in different connections. This tranquillity is twofold, viz., tranquillity of kya and citta. c'ati ek' unavsat'ime Cetasik Sobhanasdhran nma. Passaddhi is opposed to uddhacca, restlessness, or excitement. Through adosa there arises no sorrow from association with the unbeloved since disagreeableness is the intrinsic nature of the hateful as well as the inability to bear the association with the unbeloved. 3) Material form (rpa). Bhikkhu Bodhi states: "These factors perform the most rudimentary and essential cognitive functions, without which consciousness of an object would be utterly impossible."[13]. So now our definition of "mind" becomes: citta-cetasika, consciousness and mental properties. Contact 2. Perception 4. It is compared to the water-purifying gem of the universal monarch. The former is quite unmystical of the subject of sati. Iss, 10. One learns to rise above the self and becomes spiritually intelligent. Who indeed realizing the emptiness of a soul would again fall into utter delusion? The former is marked by consistency; the latter by discernment of the danger and fearsomeness of error. Note that the English terms used often have different connotations than the actual definitions in Buddhism. Vra is one who strenuously carries on his work uninterruptedly. "It may be remarked, by the way, that when Hardy with a foreigner's want of mudit calumniates the Buddhist mendicant (p. 250) as one who thinks about the virtues of solidarity without practicing them, he quite forgets that these exercises are but preparations of the will for that ministering to the intellectual need of others to which the recluse's life was largely devoted, and the importance of which the Western, in his zeal for material forms of charity, does not even now appreciate at its real value. ", This page was last edited on 2 May 2023, at 15:48. Strictly speaking, these three mental concomitants collectively arise only in the Supra mundane consciousness (lokuttara citta). It is opposed to thna and middha - sloth and torpor - which cause heaviness and rigidity in mental factors and consciousness. Then it is termed appan because the mind is steadfastly fixed on the object. 1 note 9). These factors can be associated with good, bad or neutral mind. One might question whether a non-Buddhist could also possess this saddh. The main difficulty in choice lay in determining whether, to the Buddhist, pa stood for mental function, or for the aggregate product of certain mental functioning, or for both. If saddh is limited only to Buddhists, what shall we say when a non-Buddhist places his faith or confidence in his teacher? Phassa- Derived fromphas, to contact. Both cetan and citta are derived from the same rootcit, to think. Sati does not exactly correspond to the Western conception of memory. ", (Mrs. Rhys Davids - Buddhist Psychology, p. Its chief characteristic is the suppression of sickness of mind and its concomitants. After that, we have certain feeling-tones, certain judgments, involved with that particular perception. The Five Omnipresent Mental Faculties Jewel Heart Through amoha, one regards what really is as such and admits it, but the deluded regard what is false as true, and what is true as false. You'll find that he enumerated 89/121 types of consciousness (cittas) and the 52 concommittant mental states (cetasikas), their roots, associations, instigatations and causes in the Dhammasangani (Dhs), the first book of the Abhidhamma pitaka. No civilized society can exist without them. Psychic life, 7. Viriya is sublimated as one of the seven factors of Enlightenment (bojjhanga). The word means 'formations' [1] or 'that which has been put together' and 'that which puts together'. This list identifies fifty-two important factors that help to understand how the mind functions. It is the unsettled state of mind, and is opposed to collectedness (vupasama). That which dissipates the sufferings of others is karun. Sa - Sam +, to know, (Compare Latin cognoscere, to know.). Benevolent attitude is its chief characteristic. Ahirikam, 3. ", In a supplementary paragraph the 'marks' (consistency etc.) Hiri arises from within, and ottappa from without. U = up, above, +Dhu, to waver, to shake off. In Abhidhamma na, pa, and amoha are used as interchangeable terms. Kya-mudut, 13. A person who is afraid of fire would not touch it, but a moth, unaware of the consequences, attracted by fire, would get burnt. Factors within a single group (e.g., mental, material), within a single mind moment, between different mind moments, between individual and group factorsall these are spelled out exhaustively (and yes, exhaustingly) in the culminating text of the Abhidhamma section of the canon, the Patthana. Mental states are actually accompanied by 52 different mental properties, called cetasikas (however, not all 52 appear at the same time). Mental States are vitalized by psychic life, while material phenomena are vitalized by physical life. "Through alobha what is in excess is not taken, for the greedy take what is in excess. Its chief characteristic is understanding as it really is, or irresistible understanding, i.e., penetrative knowledge (Yathsabhva-pativedho v akkhalita-pativedho). According to Pli, saddh is well-established confidence in the Buddha, Dhamma, and the Sangha. Finally, each moment will be classified either as a karma-producing mind moment, the result of previous karma-producing moments, or as a purely functional moment that is neither. They are defined as aspects of the mind that apprehend the quality of an object, and that have the ability to color . Kukkuccam, 12. Just as a strong reinforcement would help an army to hold on instead of retreating, even so viriya upholds or uplifts its concomitants. Commenting on sati, Mrs. Rhys Davids says:-. These nineteen mental states are termed 'Common to Beautiful. . In summary, the Abhidhamma describes how 28 physical phenomena co-arise with 52 mental factors, manifesting as 89 types of consciousness, which unfold in series of 17 mind moments, governed by 24 types of causal relation. My hand is a physiological formation. It is this sati that is regarded as one of the factors of the Noble Eightfold Path. Love and vengeful conduct cannot coexist. "Through insight into impermanence there is alobha; through insight into sorrow, adosa; through insight into soullessness, amoha. Modern psychology tends to see the mind as neuronal substrates. . And the corresponding worldly happiness in what one has, or in consequence of obliviousness as to what one has lost, lies in wait to stifle appreciation of the good fortune of others. (M idam acchariyam aesam hotu, mayham'ev hotu). It discards dislike (arati), and it is the congratulatory attitude of a person. children, poor wretches, the blind and ignorant, would do such an act,' and refrains. The most significant mental state in the Mundane Consciousness (lokiya) is this cetan, while in the Supra mundane it is pa, wisdom or insight. 243 et seq. It is sa that enables one to recognize an object that has once been perceived by the mind through the senses.
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