52 mental states in buddhism

These terms are highly nuanced but are roughly translatable as heart, mind, and consciousness, respectively. [these 'Universal' cetasikas are in variably found in every consciousness]. Note that the English terms used often have different connotations than the actual definitions in Buddhism. It is confidence based on knowledge. In the Abhidhamma it is used in a specific technical sense. "There is harmonious living to the lay people through alobha, to the recluses through amoha, and to all through adosa. Unwholesome mental actions are those that . Citta connotes the whole consciousness. Buddhism believes that a person is a combined cluster of elements. It is compared to the water-purifying gem of the universal monarch. But, rpa-jvitindriya in men and animals is differentiated from that which exists in plants because the former is conditioned by past Kamma. Its chief characteristic is the suppression of unserviceableness or unworkableness of consciousness and its factors. Cetan is that which arrives at action in conditioning the conditioned. 14 of these are unwholesome mental factors, among those are "hatred, jealousy, avarice, craving". (imam' ev'ti sannitthnakaranam). The former is established on shame; the latter on dread. In the pacakkhandha, by sankhrakkhandha are meant the fifty mental states, excluding vedan and sa, with cetan as the foremost. [Ven. (See Ch. Derived from laghu, light, quick. But where love and its object have too much in common, love is threatened by lust. XIV,) distinguishes pa from sa and vina. Taken together they give us the emotional and conative aspect of the modern notion of conscience, just as sati represents its intellectual side. The final 25 mental factors are always wholesome (called beautiful), and any mind moment containing them will become wholesome by their presence. Who indeed realizing the emptiness of a soul would again fall into utter delusion? 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. This particular gem, when thrown into water, causes mud and water-weeds to subside. Through adosa there is no rebirth in the niraya (Woeful State). With material factors, as with mental factors, there are various rules governing the way they can arise in combination. Sati appears under the metaphor of an inward mentor, discriminating between good and bad and prompting choice. . Amoha is conducive to longevity of life, for the undeluded person, distinguishing between what is agreeable and disagreeable, avoids the latter and adopts the former and lives long. Often, the definitions of the awarenesses they assert in common differ as well. I want to keep it that way. by Nrada Thera | 80,494 words | ISBN-13: 9789380336510. There are 52 mental factors according to the classification of the Abhidhamma, and not all of them arise together with the citta. An important principle of the system is that wholesome and unwholesome factors can never arise together in the same mind moment. Bhikkhu Bodhi states: "These factors perform the most rudimentary and essential cognitive functions, without which consciousness of an object would be utterly impossible."[13]. These six mental states are termed Particulars. Kleshas include states of mind such as anxiety, fear, anger, jealousy, desire, depression, etc. One learns to rise above the self and becomes spiritually intelligent. The twenty-five beautiful mental factors (sobhana cetasikas) are: Abhidharma studies in the Mahayana tradition are based on the Sanskrit Sarvstivda abhidharma system. Mindfulness is a better equivalent for sati. Psychic life 7. His answer is:-. The literal meaning of the term is 'making in the mind'. Cittujjukat. Kukkuccam, 12. It's a state of mind in which there's an absolute lack of freedom. Pa is like the analytical knowledge of a chemist who knows all its chemical properties in every detail. Immediately after, due to the power of Kamma, another nma-jvitindriya arises in the subsequent birth at the moment of conception. It makes the decision - 'Just this one'. Tatramajjhattat, 8. "The mindfulness which on that occasion is recollecting, calling back to mind; the mindfulness which is remembering, bearing in mind, the opposite of superficiality and of obliviousness; mindfulness as faculty; mindfulness as power, right mindfulness". Both nma-jvitindriya and rpa-jvitindriya arise at the moment of conception. It is like a steady lamp-flame in a windless place. In types of consciousness connected with knowledge (na-sampayutta) the reference is to this pa. Geshe Tashi Tsering explains: The relationship between the main mind (Sanskrit: citta) and the mental factors can be described by the following metaphors: Traleg Rinpoche states that the main distinction between the mind and mental factors is that the mind apprehends an object as a whole, whereas mental factors apprehend an object in its particulars. The Buddha seems to best express the crux of the Abhidhammathe relationship between insight, knowledge, impermanence, dependent origination, awakening, and liberationwhen he said of his chief disciple (and probable guiding architect of the Abhidhamma): Sriputta has deeppenetrative wisdom. 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. 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. Through amoha he is happy amongst those who belong to a neutral party, for the undeluded person is devoid of all attachment. This may all seem rather busy to those of us familiar with a more simple and open approach to meditation, but this science of the mind offers a rigorous description of the landscape revealed by insight meditation, taken to its furthest stages of development. Pa = rightly; , to know, pa, literally, means right knowing. This list identifies fifty-two important factors that help to understand how the mind functions. Laughter and the like are less genuine expressions of sympathy (mudit) than is appreciation of what others have achieved. 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. 26. Jvita = life; + indriya = controlling faculty or principle. The chief characteristic of mudut is the suppression of stiffness and resistance. Others associate it with Prakrti-prabhasvara-citta, "luminous mind," mentioned below. For any sense-impression to occur, three things are essential - namely, consciousness, respective sense and the object. "Amoha is conducive to personal achievements, for the undeluded person, doing only what is beneficial to himself, regulates his own self. Doso, 9. She writes:-. In the case of the former two, violation of good principles is possible; but in the case of Arahats it is not, because they have destroyed all passions. Viriya is sublimated as one of the seven factors of Enlightenment (bojjhanga). Vitakko, 2. Contrary to iss, this is subjective. Let's make the world a better place together! Like the beating of a drum or bell is vitakka, like its reverberation is vicra. But I humbly request your help to keep doing what I do best: provide the world with unbiased truth, wisdom and knowledge. It will be consciousness taking place on a certain sphere or level of existence, from the mundane sense-oriented sphere, through the higher form and formless spheres accessible by the purification practices of absorption (jhna), all the way to the non-ordinary states of consciousness associated with the attainment of awakening. 27. The six occasional or particular mental factors (pakiaka cetasikas) are ethically variable mental factors found only in certain consciousnesses. "Dharmas associated with Awarenesses and the dating of Sarvastivada Abhidharma Works." Phasso, 2. Vina is comparable to the ordinary man's knowledge of the rupee. The former directs its concomitants to the object, while the latter applies or throws (pakkhipanto viya) them on the object. Kleshas include states of mind such as anxiety, fear, anger, jealousy, desire, depression, etc. The seven universal mental factors (sabbacittasdhraa cetasikas) are common (sdhraa) to all consciousness (sabbacitta). Volition,5. The fourteen unwholesome mental factors are: The beautiful mental factors (sobhana cetasikas) accompany the wholesome consciousnesses (kusala citta). 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). Phassa- Derived fromphas, to contact. It is like the cool shade of a tree to a person affected by the sun's heat. The groupings and factors are a little different. Vra is one who strenuously carries on his work uninterruptedly. According to the Abhidhamma, there are 52 mental factors (cetasikas). At times both these mental states simultaneously arise in the same consciousness, e.g., in all upekkh-sahagata kusala cittas. Amoha is the antithesis of ignorance. Mno, 8. Samm kammanta deals with abstinence from killing (pntipta), stealing (adinndna), and sexual misconduct (kmesu micchcra). And each of them might, with one implication or another, represent pa. Vitakka is used in entirely a different sense when used in connection with the temperaments of individuals. Adosa is the antithesis of hatred. . Vicikicch, as a Hindrance, does not mean doubts with regard to the Buddha, Dhamma, Sangha, etc., Majjhima Nikya commentary states - "it is so called because it is incapable of deciding that it is as such.". Love and vengeful conduct cannot coexist. [6][a], Within Buddhism, there are many different systems of abhidharma (commonly referred to as Buddhist psychology), and each system contains its own list of the most significant mental factors. In ottappa one feels dread at self-reproach, the blame of others, chastisement, and retribution in another life.". "doctrines and disciplines"), is an Indian religion or philosophical tradition based on teachings attributed to the Buddha. (i) 1. When vitakka is present in the Supra mundane Path Consciousness (lokuttara magga citta) it is termed samm sankappa (Right Thoughts) because it eliminates wrong thoughts and applies the mind to Nibbna. Samdna-virati is abstaining from evil in accordance with one's observances. 6.). [b][c] These lists vary from system to system both in the number of mental factors listed, and in the definitions that are given for each mental factor. Ahirikam, 3. This tatramajjhattat is regarded both as an intellectual and ethical upekkh (See Ch. It is like the laying down of a heavy burden. In D. i. Effort 11. Adhimokkho, 4. According to Paticca-Samuppda, too, Contact conditions Feeling. "Alobha is conducive to divine life, adosa to Brahma life, and amoha to Aryan life. As such it is objective. If you found this article helpful, please consider supporting the work of BCBS. The distinguishing characteristics of these two cetasikas should be clearly understood. Like the flapping of a bird about to fly is vitakka, like its planning movements in the sky is vicra. Although Cetan is found in Vipka types of consciousness too, it is of no moral significance as it lacks accumulative power. If I'm not mistaken, the Abhidhamma mainly explains the mind as mental factors. This is straightness or rectitude, and is opposed to crookedness, deception and craftiness. Its chief characteristic is decision or choosing, and is opposed to vicikicch - doubt or indecision. [14] They are: The unwholesome mental factors (akusala cetasikas) accompany the unwholesome consciousnesses (akusala citta). (Compendium, p. 236). The details of this process are described (in the later texts) not only for normal mental processes, but also forjhna states, the process of rebirth and liberation. More detail of the Pali version presented here can be found in Bhikkhu Bodhis excellent Comprehensive Manual of Abhidhamma (BPS/Pariyatti). It is opposed to false views and conceit (ditthi and mna) which cause stiffness. According to Abhidhamma, on the contrary, it is repentance which is not commended. ability to see), an object (e.g . A man, for instance, discerns its value and its utility, but is not aware of its chemical composition. Middha is explained as the kya-gelaa, sickness of the mental body. Different values are attached to vitakka when it is used in different connections. M i. The Buddha has said that the mind is the source of all mental states, that all mental states are fashioned by the mind. Just as a boatman depends on the boat and the boat depends on the boatman, even so jvitindriya depends on mind and matter, and mind and matter depend on jvitindriya. Saddh is also apprehension intuitively of experience or knowledge gathered in past births. A person who is afraid of fire would not touch it, but a moth, unaware of the consequences, attracted by fire, would get burnt. 2. [2] Samm jva deals with abstinence from selling poison, intoxicants, weapons, slaves and animals for slaughter. wisdomlib - the greatest source of ancient and modern knowledge; Like what you read? If one or more of these mental factors are present, it becomes unwholesome. Bhavanga-citta: Bhavanga means "ground of becoming," and in Theravada Buddhism it is the most fundamental of mental functions. "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. Literally, the term means 'release-on-to' . Perception is not used here in the sense employed by early modern philosophers such as Bacon, Descartes, Spinoza, and Leibniz. ', With the Faculty of Wisdom these twenty-five mental states are in every way to be understood as 'Beautiful. It is this sati that is regarded as one of the factors of the Noble Eightfold Path. Amoha is not mentioned amongst the nineteen Beautiful cetasikas because it is implied by pa - wisdom. These three when present in the lokuttara citta are regarded as Factors of the Path (magganga), and they constitute sla (Morality). Viriyam, 5. Thnam, 13. Jvitindriyam, 7. Ettvat ca - Teras' aasamn ca - cuddaskusal tath Samm-jvo, 1. This is the morbid state of the mental factors. Attachment and aversion are eliminated by upekkh. are thus explained: 'In hiri one reflects on the worth of one's birth, one's teacher, one's estate, and one's fellow students. Mundane thoughts tend to accumulate Kamma. "To fit the term pa with its approximate European equivalent is one of the cruxes of Buddhist philosophy. Middha, too, is opposed to viriya. First, the characteristics of each are fully set forth, together with their false manifestation (vipatti). Kya-pguat, 17. Hiri should be differentiated from ordinary shyness and ottappa from ordinary fear of any individual. Vedan, 3. It is compared to a judge that decides a case. It is opposed to such passions as faithlessness etc. Perception,4. The practice of calm ( samatha) is one of two branches of meditative cultivation ( bhvan) within Buddhism, the other being insight ( vipassana ). These four, viz., moha, ahirika, anottappa, uddhacca - that head the list of Immoral cetasikas - are common to all Immoral types of consciousness. Both thna and middha are explained in the Dhammasangani as follows:-. 23. In other cases they arise separately because there are three cetans. Here are enumerated three Abstinences pertaining to wrong speech, wrong actions, and wrong livelihood. Samm-vc, 2. The external source of ottappa is, the idea that 'the body of the faithful will blame you,' and hence one refrains. When all the allusions to pa in the Sutta Pitaka have been collated, a final translation becomes possible. Hate 16. 1. note, 42). Macchariyam, 11. After this series, the mind lapses again into an unconscious state until the next stimulation. Ekaggat, 6. Alobho, 6. Tatramajjhattat and upekkh (equanimity) are sometimes used as synonymous terms. 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. Citta-kammaat, 16. Sustained application 10. The former clouds the object; the latter deals with one's views, such as "this indeed is truth, and the rest is false". Like a bee alighting on a lotus is vitakka, like its gyrating around the lotus is vicra. They are defined as aspects of the mind that apprehend the quality of an object, and that have the ability to color . One might question whether a non-Buddhist could also possess this saddh. 4. This tranquillity is twofold, viz., tranquillity of kya and citta. Buddhism; Buddhism And Science; Buddhism Related Articles; Buddhist Art and Culture; Buddhist Cosmology; Buddhist Festivals; Buddhist Geography; Buddhist Monasteries; Passaddhi is composed of pa+sambh, to calm, to be tranquil. It removes stiffness and becomes pliable in receiving objects. 6. Rimpoche then explains how the mental faculty known as "attention" allows our minds to settle on the details of a particular object . For him, then, it might be called intellect 'at a higher power'. Hiri & Ottappa - See ahirika and anottappa. Pti signifies an interest in the object; chanda constitutes the intention with respect to object.' They are mainly categorised by the way they are related to the main delusions of attachment, anger and ignorance, (see below) and their relevance to mind training. Suppose, for instance, there is a piece of iron, one end of which is heated, and the other smeared with filth. 1. Atthaslini states that these two allied concomitants produce serenity (pasda) in propitious things, and are adaptable like pure gold, for beneficial works. In the case of citta - mind or consciousness - the root assumes the meaning of discernment (vijnana), while in cetan it is used in the sense of co-ordination (abhisandhna) and accumulation (yhana). Contemporary translators use a variety of English words to translate . Dna or generosity is implied thereby. It is opposed to thna and middha - sloth and torpor - which cause heaviness and rigidity in mental factors and consciousness. I have tried in turn reason, intellect, insight, science, understanding and knowledge. Pain and pleasure pertain to body as well. The main mind is like a king who sits passively on a throne, and the mental factors are like the king's busy ministers. 'Lifting' of the concomitants to the object (abhiniropana) is its chief characteristic. Hiri arises from within, and ottappa from without. By amoha, one of the three moral roots, is also meant this pa. It is one of the three roots of good. Its direct enemy is passion (rga), and its indirect enemy is unintelligent indifference. 5) Causal relations (paccaya). Tatra-majjhattat has also to be distinguished from hedonic upekkh or indifference. Mental States are vitalized by psychic life, while material phenomena are vitalized by physical life. My question is, how is it that they are not one and the same list of mental factors? "Perception," according to a modern Dictionary of Philosophy, "is the apprehension of ordinary sense-objects, such as trees, houses, chairs, etc., on the occasion of sensory stimulation.". As one of the four means of accomplishing one's ends (iddhi-pda) it assumes the name of vmams (lit., examination). All of these have been, and are, used in the literature of philosophy with varying shades of connotation, according as the sense to be conveyed is popular and vague, psychological and precise or transcendental and - passez-moi le mot - having precise vagueness. klea; P. kilesa; T. nyon mongs ; C. fannao; J. bonn ) are mental states that cloud the mind and manifest in unwholesome actions. Mett, karun, mudit, and upekkh are these four illimitables. Greed 15. It is this upekkh that is elevated to a bojjhanga factor. Moha is one of the three roots of evil and is common to all immoral types of consciousness. Kamma + nya + t = Kammanyat = Kammayat. In the order of teaching, however, contact is mentioned first. because of their passion and love for that meditation. (Sankhatbhisankharane va bypram pajjat'ti cetan). The former is quite unmystical of the subject of sati. My hand is a physiological formation. The main mind is like screen in a cinema, and the mental factors are like the images projected on the screen. 29. In the subsequent Jhnas vitakka is, however, inhibited, owing to the habitual association with the object. 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. For his subsequent visits no such introduction is necessary as he is acquainted with the place. "Buddhaghosa's comment on sati, in which he closely follows and enlarges on the account in Mil. According to Buddhist teachings, there have been other buddhas in the past, and there will be yet more in the future. The difference therefore lies between psychic factors and consciousness as a whole. It is this developed appan-vitakka that is known as samdhi or concentration. As explained above mett and upekkh are represented by adosa and tatra-majjhattat. It is this cetan that is alluded to as sankhra and (Kamma) bhava in the Paticca Samuppda. In the first (passive) sense, sakhra refers to conditioned phenomena generally but specifically to all mental "dispositions". Deciding 14. Attention. Buddhism's time didn't have the neuroscientific modern view, but in many respects seems more advanced. 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. ], *[They are the Rpa-Jvtindriyas of tho 'body decad' (kyadasaka) 'sex-decad' (bhvadasaka) and 'seat-decad' (vatthudasaka). 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. Her desire for the growth of the infant is as mett; for the recovery of the sick child as karun; for the maintenance of the gifts displayed by the youth as mudit; while her care not to hinder the career of her grown-up son is as upekkh. For instance, one sees an object with the consciousness through the eye as its instrument. Insight meditation cultivates clarity and wisdom. As pa dominates in understanding the real nature and as it overcomes ignorance, it is called a controlling faculty (indriya). Sobhan pacavs'ti - dvipasa pavuccare. In Buddhist psychology, we speak about fifty-two varieties of seeds that can manifest as fifty-two mental . 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. It takes the psychological process or representative functioning (without bringing out the distinction between bare memory and judgment), and presents the same under an ethical aspect". The reason being that mett is implied by this adosa; and upekkh by tatramajjhattat, equanimity. No civilized society can exist without them. 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. It discards cruelty. Eka + agga + t = one-pointedness, or concentration on one object, or focusing the mind on one object. Buddhaghosa also (Visuddhi Magga Ch. Lastly, there is the unintelligent indifference of the worldling who has not triumphed over limitations nor mastered cause and effect, being unable to transcend external things. Contact*, 2. Desire to do 13. VI.]. My anger is a mental formation. Within this system, the Abhidharma-samuccaya identifies fifty-one mental factors: The five universal mental factors (sarvatraga) are: These five mental factors are referred to as universal or omnipresent because they operate in the wake of every mind situation. 52 mental factors buddhism facts. ", In a supplementary paragraph the 'marks' (consistency etc.) Buddhists believe that human life is a cycle of suffering and rebirth, but that if one achieves a state of enlightenment ( nirvana ), it . As lotuses are sustained by water, an infant is sustained by a nurse, so are mental states and material phenomena sustained by jvitindriya. 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. A table and a house are physical formations.

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