lec5. cetasika

Lec5.Cetasika

Dr. Jutamas Vareesangthip

The Four Ultimates(Paramatthas) are

1.consciousness (citta),2. mental factors (cetasikas),

3.matter (rupa) 4.Nibbana the only absolute reality.

The Four Ultimates

In the 89 types of consciousness,

52 mental states arise in varying degree.

Introduction

Cetasikas are mental factors or mental concomitants that arise and perish together with citta, depend on citta for their arising and influence the mind to be bad, good or neutral as they arise.

Characteristics of Cetasikas

i It arises together with citta (consciousness).

ii It perishes together with citta. iii It takes the same object (arammana) which citta takes.

iv It shares a common physical base (vatthu) with citta.

Four characteristic properties

When we say that the mind is the most powerful agent in the world and it leads the world, it is not the performance of citta alone, but the performance of citta and cetasikas together that makes the mind most powerful.

Now which is more powerful—citta or cetasikas? Citta is no doubt the leader of the group, but cetasikas influence the citta and direct the citta to perform actions, speeches and thoughts either morally or immorally. These actions, speeches and thoughts change the world every day and their kammic forces will create new worlds in the future.

Which is more powerful?

To decide which of the two—citta or cetasikas—is more powerful, let us consider two similes.

1 In a family the father is the leader, but the mother hascomplete influence on the father, and he does what sheasks him to do. Now who is more important—father ormother?

2 In a saw-mill an elephant moves logs as directed by its rider. The elephant cannot work alone, neither does the rider. The elephant has strength to move the logs; the rider cannot move the logs, but he can command the elephant to work. Who is more important—the elephant or the rider?

It may be noticed that both the father and the mother in simile (1) and both the elephant and the rider in simile (2) are Indispensable (Essential). So aren’t they equally important?

Citta is like the elephant and cetasikas are analogous(similar) to the rider. No citta exists apart from its concomitants and no cetasikas exist apart from citta. They function together. They are our true strength and ability. The more we can develop them, the more powerful shall we grow.

Cetasika = Ceta + s + ika  That which is associated with mind or consciousness is cetasika.

(Sanskrit - caitasika or caitti).

Notes:-

There are 7 concomitants common to every consciousness. There are 6 others that may or may not arise in each and every consciousness.

They are termed Pakinnaká (Particulars).

All  thes13 are designated aññasamána ,

Aññasamána Cetasika

a rather peculiar technical term. Añña means 'other',

samana means 'common'.

Aññasamána Cetasika

 These 13 become moral or immoral according to the type of consciousness in which they occur.

Aññasamána Cetasika

1. Phassa – Contact or mental impression,

2. Vedanα Feeling or sensation, 3. Sannα-Perception, 4. Cetanα-Volition, 5. Ekaggatα-One-Pointedness or concentration (samadhi),

6. Jivitindriya- Vitality or Psychic life,7. Manasikαra (–attention or advertence)

Sabbacittasαdhαranα-7

As described above, all the 7 essential cetasikas perform important tasks and they are essential for the awareness of an object by the mind. Manasikara first confronts with the object and directs the citta and the mental concomitants associated with it towards the object.

Cetana acts on the citta and the mental concomitants associated with it to perform their respective duties efficiently until the task of getting or knowing the object is completed.

Phassa let the citta and its mental concomitants be in contact with the sense-object. Vedana enjoys the taste of sensation which arises from the contact (phassa). Sanna takes note of the object and helps to recognize the object.

Ekaggata focuses the citta and its concomitants on the object; it binds the mental concomitants with citta together to be at a state of one-pointedness on the object—a condition which isalso essential for the awareness of the object.

Jivitindriya sustains the vitality of the citta and the mental concomitants so that they will remain alive and active to their full life. Otherwise, they will perish before the task of getting or knowing the object is completed.

unlike the Universals these cetasikas are found only in certain classes of consciousness (ii) 1. Initial Application, 2. Sustained Application, 3. Decision,

4. Effort, 5. Joy, 6.Conation.  These six mental states are termed Particulars.

Pakinnakα - 6 

Thus these (thirteen) mental states should be understood as 'common to each other'    (aññasamána*).

* [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. Añña - another : samána - commom. When the good types of consciousness are taken into account the evil are regarded as añña, and vice versa.]

Aññasamána Cetasika

(ii) 1. Vitakko, 2. Vicαro, 3. Adhimokkho, 4. Viriyam, 5. Peti, 6. Chando c'αti cha ime Cetasikα pakinnakα nαma.

Eva'mete Cetasikα Aρρasamαnα'ti veditabbα. (13)

Pakinnakα - 6 

These six cetasikas may associate both with sobhana and asobhana cittas, but not with all of them. They associate only with those cittas with which they should associate.

1 Vitakka – initial application or thought conception 2 Vicara – sustained application or discursive thinking 3 Adhimokkha – decision or determination 4 Viriya – effort or energy or exertion 5 Peti – rapture(fancy) or interest 6 Chanda – wish, desire or will

There are 14 cetasikas which are ethically immoral. They may be divided into four sub-groups as follows.

1 Moha-catukka – akusala-sadharana – 4A group of four cetasikas headed by moha 1 Moha – avijja – delusion, ignorance, dullness 2 Ahirika – lack of moral shame, impudence 3 Anottappa – lack of moral dread, recklessness 4 Uddhacca – unrest, restlessness, distraction.

Akusala Cetasikas(Immoral Mental Concomitants)

2 Lobha-tri – papanca-dhamma – 3A group of three cetasikas headed by lobha

5 Lobha – raga –tanha – greed, attachment, sensuous desire

6 Ditthi – wrong view, evil opinion 7 Mana – conceit, pride

3 Dosa-catukka – hateful ones – 4 A group of four cetasikas headed by dosa 8 Dosa –patigha – hatred, anger, aversion 9 Issa – envy, jealousy 10 Macchariya – avarice, stinginess, selfishness 11 Kukkucca – worry, scruples, remorse

4 End-tri – dull and wavering ones – 3 The last three immoral cetasikas 12 Thina – sloth 13 Middha – torpor 14 Vicikicccha – sceptical doubt, perplexity.

14 concomitants are variably found in every type of immoral consciousness.

(iii) 1. Moho, 2. Ahirikam, 3. Anottappam 4. Uddhaccam,

5. Lobho, 6. Ditthi, 7. Mαno, 8. Doso, 9. Issα, 10. Macchariyam, 11. Kukkuccam,

12. Thνnam, 13. Middham, 14. Vicikicchα c'αti cuddasaime Cetasikα Akusalα nαma.

Akusala - 14

(iii) 1. Delusion, 2. Shamelessness, 3. Fearlessness ( of consequences, or to commit wrong ), 4. Restlessness,

5. Attachment, 6. Misbelief,7. Conceit, 8. Hatred, 9. Jealousy, 10. Avarice, 11. Worry, 12. Sloth, 13. Torpor,  14. Doubt. These fourteen mental states are termed

'Immorals'. 

'Immorals'. 

There are 25 sobhana cetasikas which may be divided into 4 subgroups for convenience.

1 Sobhana sadharana – 19 those which associate with all sobhana cittas.

2 Virati – 3 those connected with abstinence from immoral actions,

speeches and livelihood.

3 Appamanna –2 those connected with ‘Boundless states’.

4 Pannindriya – 1 that connected with wisdom or insight.

Sobhana Cetasikas(Beautiful Mental Concomitants)

These 19 mental concomitants associate with all beautiful consciousness collectively. 1 Saddha – faith, confidence 2 Sati – mindfulness, attentiveness 3 Hiri – moral shame 4 Ottappa – moral dread 5 Alobha – non-attachment, greedlessness, generosity 6 Adosa – hatelessness, goodwill 7 Tatramajjhattata – equanimity, mental balance

8 Kaya-passaddhi – tranquillity of mental concomitants 9 Citta-passaddhi – tranquillity of consciousness 10 Kaya-lahuta – agility or lightness of mental

concomitants 11 Citta-lahuta – agility or lightness of

consciousness 12 Kaya-muduta –elasticity of mental concomitants 13 Citta-muduta– elasticity of consciousness

14 Kaya-kammannata – adaptability of mental concomitants 15 Citta-kammannata – adaptability of consciousness 16 Kaya-pagunnata – proficiency of mental concomitants 17 Citta-pagannata – proficiency of consciousness 18 Kayujjukata – uprightness of mental concomitants 19 Cittujjukata– uprightness of consciousness.

Sobhanas, (Good), when compared with asobhanas (Evil,) are called añña - 'other', being of the opposite category.

So are the asobhanas in contradistinction to Sobhanas.  

19 are common to all types of moral consciousness.

Sobhanas Cetasika

6 other moral concomitants occur as occasion arises.

Sobhanas Cetasika

7 + 6 (Káya-6) + 6 (Citta-6) + 6 (Vir-3 , App-2 , Paññ-1)

Sobhana- 25

(v) 1. Sammα-vαcα, 2. Sammα-kammanto, 3. Sammα-αjνvo c'αti tisso Viratiyo nαma.

Viratiyo-3

(v)   1. Right Speech,          2. Right Action,          3. Right Livelihood.

      These three are termed       'Abstinences.'

Abstinences-3

(vi) 1. Karunα, 2. Muditα pana Appamaρραyo nαmα'ti sabbathα'pi-

Appamaρρα-2

. (vi)  1. Compassion,         2. Appreciative or                              Sympathetic Joy.

These are termed 'Illimitables.'

Illimitables-2

(vii) Paρρindriyena saddhim paρcavνsat'ime Cetasikα Sobhanα'ti veditabbα.

Paρρindriya-1 

(vii)    With the Faculty of Wisdom

Wisdom-1

these twenty-five mental states

(19 + 3 +2 +1) are in every way to be understood as    "Beautiful."

"Beautiful"

Thus these fifty-two (7 + 6 + 14 + 19 + 6 = 52) are found in the respective types of consciousness in different proportions.

Cetasika 52

According to Abhidhamma, mind or consciousness is accompanied by fifty-two mental states (cetasikas).

 One of them is vedanα (feeling); another is saρρα (perception). The remaining fifty are collectively called sankhαrα. Cetanα (volition) is the most important of them.

The whole group of feelings is called vedanα-kkhandha. So are saρρα-kkhandha and sankhαra-kkhandha.

cetasikas

For example, let us analyze the first immoral type of consciousness, rooted in attachment.

Somanassa-sahagata - Accompanied by pleasure,

Ditthigata-sampayutta - Connected with misbelief,

Asankhαrika – Unprompted (impulse without

external stimulus).  This consciousness, when analyzed, will

show that the vedanα or feeling is pleasure'.

 The 7+6 Universals and all the Particulars are found in it.

microscopically analyzed

 The 4 Immoral mental states common to all immorals such as moha (delusion), ahirika (shamelessness), anottappa, (fearlessness), and uddhacca (restlessness) must arise in it.

What about the remaining ten? Lobha - attachment must arise. Ditthi - misbelief must arise. Mαna - conceit cannot arise.

microscopically analyzed

Conceit does not arise in lobha consciousness, together with misbelief. Ditthi is connected with wrong view, while mαna is concerned with egoism. Both of them, say the commentators, are like two lions that cannot live together in one cave.

 Dosa (hatred), issα (envy), macchariya (avarice), and kukkucca (brooding) cannot arise, because these four are found only in hateful consciousness.

 Thνna and middha - (sloth and torpor) do not arise because this is an unprompted consciousness.

microscopically analyzed

 No sobhanas - (beautiful) occur in an immoral consciousness.

 Total - 7 + 6 + 4 + 2 = 19.  Thus, on analysis, we see that the first

immoral consciousness consists of 19 mental states.

The other types of consciousness should be similarly analyzed.

microscopically analyzed

The End