Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
______
(Cetasikarasi Sangaho)
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§10.Issa-Macchera-Kukkucca—Virati Karunadayo
Nana kadaci Mano ca—Thina-Middham tatha saha
Yatha vuttanusarena—sesa niyatayogino
Sangahan ca pavakkhami—tesam’ dani yatharaham.
Chattimsanuttare dhamma—pancatimsa mahaggate
Atthatimsa’pi labbhanti—Kamavacarasobhane.
Sattavisatyapunnamhi—dvadasahetuke’ti ca
Yathasambhavayogena—pancadha tattha sangaho.
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(Lokuttara—Cittani)
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§11.Katham?
(a)Lokuttaresu tava atthasu pathamajjhanikacittesu
Annasamana terasa cetasika Appamannavajjita tevisati Sob-
hanacetasika c’ati chattimsa dhamma sangaham gacchanti.
(b)Tatha Dutiyajjhanikacittesu Vitakkavajja.
(c)Tatiyajjhanikacittesu Vitakka-Vicaravajja.
(d)Catutthajjhanikacittesu Vitakka-Vicara-Pitivajja.
(e)Pancamajjhanikacittesu’pi Upekkhasahagata te-
eva sangayhanti’ti sabbatha’ pi atthasu Lokuttaracittesu
Pancamajjhanavasena pancadha’va sangaho hoti ‘ti.
Chattimsa pancatimsa ca—catuttimsa yathakkamam
Tettimsadvayam iccevam—pancadhanuttare thita.
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Contents of Different Types of Consciousness
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§10.Jealousy, Avarice, Worry, Abstinences (three) Com-
passion, Appreciative Joy, and Conceit arise separately
and occasionally. So are Sloth and Torpor in combination.
The remaining factors, apart from those mentioned
above (52 – 11 = 41), are fixed adjuncts. Now I shall speak
of their combination accordingly.
Thirty-six factors arise in the Supramundane, thirty-
five in the Sublime, thirty-eight in the Kamavacara Beautiful.
Twenty-seven in the Demeritorious, twelve in the
Rootless. According to the way they arise their combina-
tion therein is fivefold.
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Supramundane Consciousness
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§11.How?
(a) At first in the eight types of Supramundane first
Jhana types of consciousness thirty-six factors enter into
combination namely, thirteen Annasamanas, and twenty-
three Beautiful mental factors, excluding the two
Illimitables
49 (13 + 23 = 36)
49.Because their objects are living beings, while the Lokuttara consciousness has
Nibbana for its object.
(b) Similarly in the Supramundane Second Jhana
consciousness all the above, excluding Initial Application.
50
(c) In the Third, (all those) excluding Initial Applica-
tion and Sustained Application.
(d) In the Fourth (all those) excluding Initial Appli-
cation, Sustained Application, and Joy.
(e) In the Fifth Jhana type of consciousness which is
accompanied by Equanimity, all those excluding Initial
Application, Sustained Application, Joy, and Happiness.
Thus in every way fivefold is the synthesis of mental
factors arising in the eight types of Supramundane con-
sciousness according to the five Jhanas.
Respectively there are thirty-six, thirty-five, thirty-
four, and thirty-three in the last two.
Thus in five ways they arise in the Supramundane.
_______
Notes:
52.Aniyatayogi and Niyatayogi—
Of the 52 types of mental states eleven are called Aniyat-
ayogi—unfixed adjuncts. They arise in different kinds of
consciousness separately because their particular objects
differ. They may or not arise in those types of conscious-
ness to which they are allied. For instance, Issa, Macchar-
iya, and Kukkucca must arise in a consciousness connected
with aversion. One of the three must arise at one particular
50. Vitakka is eliminated in the 2nd Jhana, The elimination of other factors In the
remaining Jhanas should be similarly understood.
moment. All the three do not occur simultaneously.
Besides they are not bound to be present in such a con-
sciousness. So are the Three Abstinences, two Illimitables,
Conceit, Sloth and Torpor.
The remaining 41 types are called Niyatayogi —
fixed adjuncts. They invariably arise in those types of con-
sciousness allied to them.
53.Abstinences—
These three are collectively found only in the Supramun-
dane consciousness, as they constitute three of eight fac-
tors of the Noble Path. They cannot arise in the Råpa-
vacara and Aråpavacara, nor in the Kamavacara Vipaka
and Kriya Cittas. They deal with three forms of refraining
from committing evil through word, deed, and livelihood.
As such they arise separately only in the eight types of
moral consciousness according to the abstinence from the
particular evil.
These Abstinences appear in full force only in the
Lokuttara-cittas, because the corresponding evils are com-
pletely eradicated by them. In the Kamavacarakusala-
cittas there is only a temporary inhibition of evil.
As Kamavacara-Vipaka-cittas are merely effects they
cannot arise in them. Since Kriya-cittas are experienced
only by Arahants, they do not arise in them. In the Råpa-
vacara and Aråpavacara planes they do not occur because
the need for moral purification, the function of these absti-
nences, does not arise there.
54.Illimitables—
Of the four only two are mentioned here. The other two
have already been dealt with in their respective places.
It should be noted that the objects of these Illimit-
ables are beings. Therefore they cannot arise in the Supra-
mundane consciousness which has for its object Nibbana.
This does not mean that Arahants and other Aryans do not
possess these virtues. They are not present only in the Path
and Fruit consciousness.
They do not occur in the fifth Jhana as it is accompa-
nied by Upekkha—neutral feeling. In the Aråpacittas also
they do not arise as they also are connected with Upekkha.
In the eight Kiriya Cittas, which the Arahants experience,
they arise because the Arahants also radiate thoughts of
Karuna and Mudita towards all beings.
_______
(Mahaggata—Cittani)
§12.Mahaggatesu pana (a) tisu Pathamajjhanika-cittesu
tava annasamana terasa cetasika Viratittayavajjita dvavi-
sati Sobhanacetasika c’ati pancatimsa dhamma sangaham
gacchanti. Karuna—Mudita pan’ettha paccekam’eva
yojetabba. Tatha (b) Dutiyajjhanikacittesu Vitakkavajja,
(c) Tatiyajjhanikacittesu Vitakka Vicaravajja, (d) Catut-
thajjhanikacittesu Vitakka - Vicara - Pitivajja, (e) Pancama-
jjhanikacittesu pana pannarasasu Appamannayo na
labbhanti’ti sabbatha’pi sattavisati — Mahaggata cittesu
pancakajjhanavasena pancadha’va sangaho hoti’ti.
Pancatimsa catuttimsa—tettimsa ca yathakkamam
Dvattimsa c’eva timseti—pancadha’va Mahaggate.
(Sublime Consciousness)
§12.(a)At first in the three (types of) Sublime First
Jhana consciousness thirty-five factors go into combina-
tion—namely, thirteen Annasamana mental factors, and
twenty-two Beautiful mental factors, excluding the three
Abstinences.
51 (13 + 22 = 35)
Here Compassion and Appreciative Joy should be
combined separately.
52
(b)Similarly in the Second Jhana consciousness
Initial Application is excluded. (c) In the Third Jhana con-
sciousness Initial Application and Sustained Application
are excluded. (d) In the Fourth Jhana consciousness Initial
Application, Sustained Application, and Joy are excluded.
(e) In the fifteen53 (types of) Fifth Jhana consciousness
the Illimitables are not obtained.
In all the twenty-seven types of Sublime conscious-
ness the combination is fivefold according to the five kinds
of Jhanas.
There are respectively thirty-five, thirty-four, thirty-
three, thirty-two, and thirty. Fivefold is the combination in
the Sublime.
51.They are found only in the Lokuttara Cittas and the Kamavacara Kusala Cittas.
52.Because they do not arise simultaneously as their objects vary.
53.i.e., 3 Fifth Jhanas and 12 Aråpa Jhanas. The Jhana factors of the Aråpa
Jhanas are identical. Illimitables do not occur in them because they are
accompanied by Upekkha.
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Kamavacara—Sobhana—Cittani
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§14.(i)Kamavacara-sobhanesu pana kusalesu tava
pathamadvaye Annasamana terasa cetasika
pancavisati Sobhanacetasika c’ati atthatimsa-
dhamma sangaham gacchanti.
Appamanna Viratiyo pan’ettha panca’pi paccekam’eva
yojetabba.
(ii)Tatha dutiyadvaye nanavajjita;
(iii)tatiyadvaye nanasampayutta pitivajjita;
(iv)catutthadvaye nanapitivajjita. Te eva sang-
ayhanti.
Kiriyacittesu’pi Virativajjita. Tath’eva catusu’pi dukesu
catudha’ va sangayhanti.
Tatha vipakesu ca Appamanna-Virativajjita. Te eva
sangayhanti’ti sabbatha’pi catuvisati kamavacara-
sobhanacittesu dukavasena dvasadha’va sangaho hoti’ti.
§15.Atthatimsa sattatimsa — dvayam
chattimsakam subhe
Pancatimsa catuttimsa — dvayam
tettimsakam kriye
Tettimsa pake dvattimsa — dvayekatimsa-
kam bhave
Sahetåkamavacara — punnapakakriya mane
§16.Na vijjant’ettha virati — kriyasu ca mahaggate
Anuttare appamanna — kamapake dvayam
tatha
Anuttare jhanadhamma — appamanna ca
majjhime
Virati nanapiti ca — parittesu visesaka.
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Sense-Sphere Beautiful Consciousness
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§14.(i) At first, in the first two (types of) Sense-Sphere
Beautiful consciousness
54 thirty-eight states go into com-
bination—namely, thirteen Miscellaneous and twenty-five
Beautiful mental states. (13 + 25 = 38)
The two Illimitables and the three Abstinences
should be fitted in severally55—
(ii)Similarly in the second couplet all of them
arise excluding Wisdom;
(iii)in the third couplet, associated with Wisdom,
Joy is excluded;
(iv)in the fourth couplet Wisdom and Joy56 are
excluded.
In the Functional consciousness the three Abstinences
are excluded.
57 Likewise in the four couplets they are
54.i. e., Somanassasahagata ¥anasampayutta Asankharika and Sasankharika
Citta—Prompted and unprompted consciousness, accompanied by pleasure,
and associated with wisdom.
55.Because they are not fixed adjuncts. They arise at different moments of
conscious experience.
56.Being accompanied by Upekkha.
57.Because the Arahants have completely eradicated the Abstinences.
combined in four ways.
Similarly in the Resultant consciousness they all arise
except the Illimitables and the Abstinences.
58
Thus in all the twenty-four types of Sense-Sphere
Beautiful types of consciousness the combination is
twelve-fold according to pairs.
§15.With respect to Sense-Sphere consciousness with
roots—Moral, Resultant, and Functional—here arise in the
Moral (first pair) thirty-eight, twice59 thirty-seven (in the
second and third pairs), and thirty-six (in the fourth pair).
In the Functional thirty-five (in the first pair), twice thirty-
four (in the second and third pairs), thirty-three (in the
fourth pair). In the Resultant thirty-three (in the first pair),
twice thirty-two (in the second and third pairs), thirty-one
(in the fourth pair).
§16.Herein the Abstinences are not present in the Func-
tional and Sublime consciousness.
60 So are Illimitables in
the Supramundane and the two (Illimitables and Absti-
nences) in the Sense-Resultants.
61
58.Illimitables do not arise because they have limitless beings as the objects,
while the Resultants are restricted to lesser objects.
The Abstinences are absolutely moral. Hence they do not arise in a
resultant consciousness. In the Supramundane Fruit consciousness they
however arise because it is like a reflection of the Path consciousness.
59.i.e., thirty-seven in each of the second and third couplets.
60.i.e., in the Råpavacara Aråpavacara planes. Because no occasion arises for
such evil to spring up.
61. See p. 154, N. 54.
In the Highest the jhana factors are distinctive;
62 in
the Middle,
63 the Illimitables (and Jhana factors64); in
the Small,
65 the Abstinences, Wisdom, and Joy.
66
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Akusala Cittani
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§17.(i)Akusalesu pana lobhamålesu tava patha—
me asankharike annasamana terasa cetasika
akusalasadharana cattaro c’ati sattarasa
lobhaditthihi saddhim ekånavisati dhamma
sangaham gacchanti.
(ii)Tath’eva dutiye asankharike lobhamanena.
(iii)Tatiye tath’eva pitivajjita lobha-ditthihi saha
attharasa.
(iv)Catutthe tath’eva lobha-manena.
(v)Pancame patighasampayutte asankharike
doso issa macchariyam kukkuccanc’ ati catåhi sad-
dhim pitivajjita te eva visati dhamma sangayhanti.
Issamacchariya-kukkuccani pan’ettha
paccekam’eva yojetabbani.
(vi)Sasankharikapancake’ pi tath’eva thina-
middhena visesetva yojetabba.
62.The supramundane consciousness, when classified according to five Jhanas,
differs with respect to Jhana factors.
63.Råpavacara and Aråpavacara.
64. Ca in the text includes Jhana factors.
65. Kamavacara.
66.Morals differ from Resultants and Functionals on account of Abstinences.
Morals and Functionals differ from Resultants on account of Illimitables.
Respective couplets differ on account of Wisdom and Joy.
(vii)Chanda-pitivajjita pana annasamana eka-
dasa akusalasadharana cattaro c’ati pannarasa
dhamma uddhaccasahagate sampayujjanti
(viii)Vicikicchasahagatacitte ca adhimokkha vira-
hita vicikiccha sahagata tath’eva pannarasa-
dhamma samupalabbhanti’ ti sabbatha’pi dva-
dasakusalacittuppadesu paccekam yojiyamana’ pi
gananavasena sattadha’va sangahita bhavanti’ti.
§18.Ekånavisattharasa — visekavisa visati
Dvavisa pannarase’ti — sattadha kusale thita.
Sadharana ca cattaro — samana ca dasa pare
Cuddasete pavuccanti — sabbakusalayogino.
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Immoral Consciousness
_______
§17.(i)Now, in immoral consciousness, to begin with,
in the first unprompted consciousness
67 nineteen mental
states enter into combination—namely, thirteen unmoral
concomitants, the four common immoral concomitants,
making seventeen, together with attachment and mis-
belief. (13 + 4 + 2 = 19)
(ii)Similarly in the second unprompted conscious-
ness
68 the same seventeen, together with attachment and
conceit. (13 + 4 + 2 = 19)
67.i.e., Somanassa sahagata ditthigata sampayutta asankharika citta—
Unprompted consciousness, accompanied by pleasure, connected with
misbelief.
68.i.e., the unprompted consciousness not connected with misbelief. Conceit and
misbelief do not coexist.
(iii)Similarly in the third unprompted conscious-
ness there are eighteen concomitants, together with attach-
ment and misbelief but excluding joy.
69(12 + 4 + 2 = 18)
(iv)Similarly in the fourth (there are eighteen) with
attachment and conceit. (12 + 4 + 2 = 18)
(v)In the fifth unprompted consciousness con-
nected with aversion the above twenty concomitants,
excluding joy,
70 are combined together with hatred, jeal-
ousy, avarice and worry. Of them jealousy, avarice and
worry should be combined separately.
71 (12 + 4 + 4 = 20)
(vi)In the five types72 of prompted consciousness the
above concomitants should similarly be combined with this dif-
ference that sloth and torpor are included. (21;21;20;20;22)
(vii)In the type of consciousness connected with
restlessness fifteen mental states occur—namely, eleven
Annasamanas excluding conation73 and joy, and the four
immoral Universals. (11 + 4 = 15)
(viii)In the type of consciousness connected with per-
plexity fifteen states are similarly obtained together with
perplexity, but devoid of decision.
74 (10 + 4 + 1 = 15)
69.i.e., the unprompted consciousness accompanied by Upekkha Joy does not
coexist with indifference.
70.Joy does not coexist with aversion and grief.
71.Being unfixed mental adjuncts (Aniyatayogino). Their objects differ and they
arise severally.
72.They are the four types of prompted consciousness rooted in attachment and
the one rooted in aversion. Sloth and torpor are present only in the immoral
prompted consciousness.
73.There is no Chanda, the will-to-do, as restlessness is predominant here.
74. Adhimokkha, the mental factor that dominates in deciding cannot exist in a
perplexed mind.
Thus in all the twelve types of immoral consciousness
synthesis becomes sevenfold when reckoned according to
their different combinations.
75
§17.Nineteen, eighteen, twenty, twenty-one, twenty,
twenty-two, fifteen,—thus they stand in seven ways in the
immoral consciousness.
Those fourteen mental states—namely, the four
immoral universals, and ten unmorals,
76 are said to be
associated with all the immoral types of consciousness.
_______
Ahetuka Cittani
_______
§19.Ahetukesu pana hasanacitte tava chanda
vajjita Annasamana dvadasa dhamma san-
gaham gacchanti.
Tatha votthapane chanda-piti-vajjita.
Sukhasantirane chanda-viriya-vajjita.
Manodhatuttikahetukapatisandhiyugale
chanda-piti-viriya-vajjita.
Dvipancavinnane pakinnakavajjita te y’eva
sangayhanti’—ti sabbatha’ pi
attharasasu ahetukesu gananavasena catu-
dha’va sangaho hoti’ti.
75.(i) 1st and 2nd Asankharika Citta = 19; (ii) 3rd and 4th Asankharika Citta = 18;
(iii) 5th Asankharika Citta = 20; (iv) 1st and 2nd Sasankharika Citta = 21;
(v)3rd and 4th Sasankharika Citta = 20; (vi) 5th Sasankharika Citta = 22;
(vii) Moha Citta = 15.
Thus they divide themselves into seven classes according to numbering.
76.i.e., excluding Chanda, Piti, and Adhimokha from the 13 Annasamanas
§20.Dvadasekadasa dasa satta ca’ti catubbidho
Attharasahetukesu cittuppadesu sangaho.
Ahetukesu sabbattha satta sesa yatharaham
Iti vittharato vutta tettimsavidha sangaho.
Ittham cittaviyuttanam sampayogan ca
sangaham
¥atva bhedam yathayogam cittena sama-
muddise’ti.
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Rootless Consciousness
_______
§19. (i)With respect to Rootless, in the consciousness
of aesthetic pleasure,
77 to begin with, twelve unmoral
mental states, excluding conation, enter into combination.
(7 + 5 = 12)
(ii)Likewise they occur in the Determining78
consciousness, excluding conation and joy.
(7 + 4 = 11)
(iii)In the Investigating consciousness,
79 accom-
panied by pleasure, all but conation and effort.
(7 + 4 = 11)
77.In the consciousness connected with laughter there is no wish-to-do.
See Ch. 1, p. 48.
78.It is the Manodvaravajjana—mind-door consciousness—that assumes the
name Votthapana—Determining.
79.Although Santirana means investigating, it is a passive resultant consciousness.
It lacks both will and effort.
(iv)In the Manodhatu triplet
80 and in the pair
of rootless relinking81 types of consciousness, all except
conation, joy, and effort. (7 + 3 = 10)
(v)In the two types of fivefold sense-
consciousness
82 all enter into combination except the
Particulars. (7)
Thus in all the eighteen types of rootless conscious-
ness the mental states, numerically considered, constitute
four groups.
§20.Twelve, eleven, ten, seven—thus their grouping
with respect to the eighteen rootless types of conscious-
ness is fourfold.
In all the rootless the seven (Universals) occur. The
rest (Particulars) arise accordingly. Thus in detail the
groupings are told in thirty-three ways.
83
80. Manodhatu—lit., the mere faculty of apprehension (Manamatta’ meva dhatu).
It comprises the Pancadvaravajjana—sense-door consciousness, and the two
Sampaticchanas—recipient consciousness. The ten types of sense-consciousness
are called dvipanca vinnanadhatu. The remaining seventy-six types of conscious-
ness are termed Mano vinnanadhatu, as they excel others in apprehension.
Both Sampaticchanas are accompanied by Upekkha which does not
coexist with Piti. Like the Santirana these two are resultants and are passive.
Therefore they lack both effort and will. In the Pancadvaravajjana, too, as in
Manodvaravajjana effort and will are lacking.
81.The two Santiranas accompanied by Upekkha—both moral and immoral result-
ants are known as the Ahetuka Patisandhi-yugala—the pair of rootless relinking
types of consciousness. Conception in woeful states is obtained by the Akusala
Ahetuka Santirana, and amongst human beings as congenitally blind, deaf, etc.,
by the Kusala Ahetuka Santirana. This pair is also accompanied by Upekkha.
82.They are mere passive types of resultant consciousness.
83.Namely,i.5 in Anuttara; ii.5 in Mahaggata; iii.12 in Kamavacara;
iv. 7 in Akusala;v. 4 in Ahetuka; = 33.
Understanding thus the combinations and synthesis
of the mental adjuncts, let one explain their union with the
consciousness accordingly.
84
84.In this chapter are explained in what types of consciousness the respective
mental states are present and what types of mental states occur in each type of
consciousness.
The author concludes the chapter advising the readers to explain the
union of these mental states with each consciousness accordingly as, for
example,—Universals are eighty-ninefold because they are present in all the
types of consciousness, Phassa of the Particulars is fifty-fivefold because it
arises in fifty-five types of consciousness, etc.
Showing posts with label cetasika. Show all posts
Showing posts with label cetasika. Show all posts
Wednesday, May 25, 2011
Abhidhammattha Sangaha - Different Combinations of Mental States
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
______
Different Combinations of Mental States
§3Tesam cittaviyuttanam39 — yathayogam’ito param
Cittuppadesu40 paccekam— sampayogo pavuccati
Satta sabbattha yujjanti— Yathayogam pakinnaka
Cuddasa’kusalesv’eva— sobhanesv’eva sobhana.
_______
§3.The combination of each of these thought-adjuncts in
different types of consciousness will hereafter be dealt
with accordingly.
Seven are linked with every type of consciousness.
The (six) Particulars are linked accordingly. The fourteen
are linked only with the Immorals, the (nineteen) Beauti-
ful, only with the Beautiful.
§4.Katham?
Sabbacittasadharana tava satta cetasika sabbesu’pi
ek’ånanavuti-cittuppadesu labbhanti.
Pakinnakesu pana:—
(a)Vitakko tava dvipancavinnana vajjitakamava-
caracittesu c’eva ekadasasu pathamajjhanacittesu ca’ti
pancapannasacittesu uppajjati.
(b)Vicaro pana tesu c’eva ekadasasu dutiyajjhana-
cittesu c’ati chasatthi cittesu jayati.
39. Cittaviyutta—Lit., inseparable from consciousness i. e., Cetasikas—mental
states.
40. Cittuppado—Lit., genesis of consciousness. Here the compound term applies
to consciousness alone; in other cases both to consciousness and its adjuncts.
(c)Adhimokkho dvipancavinnanavicikicchavajjita-
cittesu.
(d)Viriyam pancadvaravajjana—dvipancavinnana—
sampaticchana—santirana—vajjitacittesu.
(e)Piti domanass’upekkhasahagata—kayavinnana-
catutthajjhana—vajjitacittesu.
(f)Chando ahetuka—momåhavajjitacittesu labbhati,
§5.Te pana cittuppada yathakkamam:—
Chasatthi pancapannasa—ekadasa ca soëasa
Sattati visati c’eva—pakinnakavivajjita
Pancapannasa chasatthitthasattati tisattati
Ekapannasa c’ekåna—sattati sapakinnaka.
§4.In what way?
In the first place, the seven mental states common to every
consciousness are found in all the eighty-nine types of con-
sciousness.
Among the “Particular” mental states:—
(a)“Initial Application”41 arises in fifty-five types
of consciousness, to wit;
i.In all types of Kamavacara consciousness, exclud-
ing the twice fivefold sense-consciousness. (54 – 10 = 44)
ii.Also in the eleven types of first Jhana con-
sciousness. (44 + 11= 55)
41. Vitakka does not by nature occur in the ten types of moral and immoral
resultant sense-consciousness. It has been eliminated in the Higher Jhanas by
means of concentration.
(b)“Sustained Application” arises in sixty-six types
of consciousness, to wit: In those fifty-five and in the eleven
types of second Jhana consciousness. (55 + 11 = 66)
(c)“Decision” arises in all types of consciousness,
excluding the twice fivefold sense-consciousness and con-
sciousness, accompanied by “Doubt” (89 – 11 = 78)
(d)“Effort” arises in all types of consciousness,
excluding the sense-door directing consciousness, twice
fivefold sense-consciousness, receiving consciousness, and
investigating consciousness. (89 – 16 = 73)
(e)“Joy” arises in all types of consciousness, ex-
cluding those accompanied by displeasure, and indiffer-
ence (equanimity), body-consciousness,
42 and the fourth
Jhana consciousness. (121 – (2 + 55 + 2 + 11) = 51)
(f)“Conation” arises in all types of consciousness,
excluding the Ahetukas and the two modes of conscious-
ness accompanied by delusion. (89 – 20 = 69)
§5.Those types of consciousness in order are:—
Sixty-six, fifty-five, eleven, sixteen, seventy, and twenty
without the Particulars.
Fifty-five, sixty-six, seventy-eight, seventy-three,
fifty-one, sixty-nine are with the Particulars.
43
_______
42.Body-consciousness—viz., that which is accompanied by pain and that by bliss
(Dukkha and Sukha).
43.At the end of the section the definite number of Cittas in which the Particulars
are not found and found is given. It should be noted that some numbers refer
to the total of 121, and some to 89
(Akusala Cetasika)
_______
§6.(a)Akusalesu pana Moho, Ahirikam,
Anottapam, Uddhaccam c’ati cattaro’me
cetasika sabbakusalasadharana nama.
Sabbesu’pi dvadasakusalesu labbhanti.
(b)Lobho atthasu lobhasahagatesv’eva labbhati.
(c)Ditthi catusu ditthigatasampayuttesu.
(d)Mano catusu ditthigatavippayuttesu.
(e)Doso, Issa, Macchariyam, Kukkuccam
ca dvisu patighacittesu.
(f)Thinam, Middham pancasu sasaïkharikacittesu.
(g)Vicikiccha vicikicchasahagatacittey’eva
labbhati’ti.
§7.Sabbapunnesu cattaro—lobhamule tayo gata
Dosamulesu cattaro—sasaïkhare
dvayam tatha
Vicikiccha vicikicchacitte c’ati catuddasa
Dvadasakusalesv’eva—sampayujjanti
pancadha
_______
Immoral Mental States
_______
§6.(a)Of the Immoral mental states these four
44
44.The root of every evil is Moha (ignorance), because the evil-doer is not aware
of the evil consequences. With it are associated shamelessness to commit the
evil and disregard for the effects that follow. There is a certain amount of
restlessness of the mind when an evil is committed.
— namely, Delusion, (Moral) Shamelessness, (Moral)
Fearlessness, and Restlessness are common to every
Immoral consciousness.
(b)Attachment is found only in the eight types
of consciousness rooted in attachment.
(c)Misbelief
45 is found in the four types of
consciousness accompanied by wrong view.
(d)Conceit
46 is found in the four types of con-
sciousness dissociated with wrong view.
(e)Hatred, Jealousy, Avarice, and Worry47
are found in the two types of consciousness accompanied
by illwill.
(f)Sloth and Torpor
48 are found in the five
types of prompted consciousness.
(g)Doubt is found only in the type of con-
sciousness accompanied by doubt.
_______
45.As Ditthi gives rise to the conception of “my” and “mine” connected with
oneself, it occurs in the consciousness rooted in attachment.
46. Mana too originates with the “I”–conception connected with oneself. As such
it also is present only in types of consciousness rooted in attachment. Never-
theless, both Ditthi and Mana do not arise simultaneously in one particular
consciousness. Where there is Ditthi there is no Mana. Commentaries
compare them to two fearless lions that cannot live in one den. Mana may
arise in those four types of consciousness dissociated with Ditthi. But it does
not follow that Mana is ever present in them.
47.These four cannot arise in consciousness rooted in attachment because there
is some form of aversion in them instead of any kind of clinging. Even
Macchariya is a kind of aversion to other’s vying with oneself.
48. Thina and Middha are by nature opposed to adaptability. They lack the urge.
As such they cannot arise in types of consciousness that are unprompted
(Asankharika) which are naturally keen and active. They appear only in types
of prompted consciousness.
(Summary)
§7.Four are found in all Immorals, three in those rooted
in attachment, four in those rooted in illwill, and so
are two in the prompted.
Doubt is found in the consciousness accompanied
by doubt. Thus the fourteen are conjoined only with
the twelve Immorals in five ways.
_______
(Sobhana Cetasika)
_______
§8.(a)Sobhanesu pana sobhanasadharana tava
ek’una visati cetasika sabbesu pi ek’unasatthisobhana-
cittesu samvijjanti.
(b)Viratiyo pana tisso’pi Lokuttaracittesu sabba-
tha’pi niyata ekato’va labbhanti. Lokiyesu pana Kama-
vacarakusalesv’ eva kadaci sandissanti visum visum.
(c)Appamannayo pana dvadasasu pancamaj-
jhanavajjitamahaggatacittesu c’eva Kamavacarakusalesu
ca sahetukakamavacarakiriyacittesu c’ati atthavisaticittesv’
eva kadaci nana hutva jayanti. Upekkhasahagatesu
pan’ettha Karuna Mudita na santi’ti keci vadanti.
(d) Panna pana dvadasasu nanasampayuttaka-
mavacaracittesu c’eva sabbesu pancatimsamahaggatalokut-
taracittesu c’ati sattacattaëisa cittesu sampayogam
gacchati’ti.
§9.Ek’unavisati dhamma jayant’ekunasatthisu
Tayo soëasacittesu atthavisatiyam dvayam
Panna pakasita sattacattaëisavidhesu’pi
Sampayutta catuddhv’evam sobhanesv’ eva sobhana
_______
(Beautiful Mental States)
_______
§8.(a)Of the Beautiful, at first, the nineteen mental
states common to the Beautiful are found in all the fifty-
nine types of Beautiful consciousness.
(b)The three Abstinences are definitely obtained all
at once in all places in the Supramundane types of conscious-
ness. But in the mundane Sense-sphere Moral types of con-
sciousness they are at times present severally. (8 + 8 = 16)
(c)The Illimitables arise at times differently in
twenty-eight types of consciousness—namely, the twelve
Sublime types of consciousness, excluding the fifth Jhanas,
the eight Moral types and the eight Sahetuka Functional
types of Sense-sphere consciousness. Some, however, say
that Compassion and Appreciative Joy are not present in
the types of consciousness accompanied by Upekkha
(Equanimity or Indifference). (12 + 8 + 8 = 28)
(d)Wisdom goes into combination with forty-
seven types of consciousness—namely, the twelve kinds of
Sense-sphere consciousness accompanied by wisdom, all
the thirty-five Sublime and Supramundane consciousness.
(12 + 35 = 47)
§9.Nineteen states arise in fifty-nine, three in sixteen,
two in twenty-eight types of consciousness.
Wisdom is declared to be in forty-seven types.
Beautiful are only in the Beautiful. Thus they are com-
bined in four ways.
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
______
Different Combinations of Mental States
§3Tesam cittaviyuttanam39 — yathayogam’ito param
Cittuppadesu40 paccekam— sampayogo pavuccati
Satta sabbattha yujjanti— Yathayogam pakinnaka
Cuddasa’kusalesv’eva— sobhanesv’eva sobhana.
_______
§3.The combination of each of these thought-adjuncts in
different types of consciousness will hereafter be dealt
with accordingly.
Seven are linked with every type of consciousness.
The (six) Particulars are linked accordingly. The fourteen
are linked only with the Immorals, the (nineteen) Beauti-
ful, only with the Beautiful.
§4.Katham?
Sabbacittasadharana tava satta cetasika sabbesu’pi
ek’ånanavuti-cittuppadesu labbhanti.
Pakinnakesu pana:—
(a)Vitakko tava dvipancavinnana vajjitakamava-
caracittesu c’eva ekadasasu pathamajjhanacittesu ca’ti
pancapannasacittesu uppajjati.
(b)Vicaro pana tesu c’eva ekadasasu dutiyajjhana-
cittesu c’ati chasatthi cittesu jayati.
39. Cittaviyutta—Lit., inseparable from consciousness i. e., Cetasikas—mental
states.
40. Cittuppado—Lit., genesis of consciousness. Here the compound term applies
to consciousness alone; in other cases both to consciousness and its adjuncts.
(c)Adhimokkho dvipancavinnanavicikicchavajjita-
cittesu.
(d)Viriyam pancadvaravajjana—dvipancavinnana—
sampaticchana—santirana—vajjitacittesu.
(e)Piti domanass’upekkhasahagata—kayavinnana-
catutthajjhana—vajjitacittesu.
(f)Chando ahetuka—momåhavajjitacittesu labbhati,
§5.Te pana cittuppada yathakkamam:—
Chasatthi pancapannasa—ekadasa ca soëasa
Sattati visati c’eva—pakinnakavivajjita
Pancapannasa chasatthitthasattati tisattati
Ekapannasa c’ekåna—sattati sapakinnaka.
§4.In what way?
In the first place, the seven mental states common to every
consciousness are found in all the eighty-nine types of con-
sciousness.
Among the “Particular” mental states:—
(a)“Initial Application”41 arises in fifty-five types
of consciousness, to wit;
i.In all types of Kamavacara consciousness, exclud-
ing the twice fivefold sense-consciousness. (54 – 10 = 44)
ii.Also in the eleven types of first Jhana con-
sciousness. (44 + 11= 55)
41. Vitakka does not by nature occur in the ten types of moral and immoral
resultant sense-consciousness. It has been eliminated in the Higher Jhanas by
means of concentration.
(b)“Sustained Application” arises in sixty-six types
of consciousness, to wit: In those fifty-five and in the eleven
types of second Jhana consciousness. (55 + 11 = 66)
(c)“Decision” arises in all types of consciousness,
excluding the twice fivefold sense-consciousness and con-
sciousness, accompanied by “Doubt” (89 – 11 = 78)
(d)“Effort” arises in all types of consciousness,
excluding the sense-door directing consciousness, twice
fivefold sense-consciousness, receiving consciousness, and
investigating consciousness. (89 – 16 = 73)
(e)“Joy” arises in all types of consciousness, ex-
cluding those accompanied by displeasure, and indiffer-
ence (equanimity), body-consciousness,
42 and the fourth
Jhana consciousness. (121 – (2 + 55 + 2 + 11) = 51)
(f)“Conation” arises in all types of consciousness,
excluding the Ahetukas and the two modes of conscious-
ness accompanied by delusion. (89 – 20 = 69)
§5.Those types of consciousness in order are:—
Sixty-six, fifty-five, eleven, sixteen, seventy, and twenty
without the Particulars.
Fifty-five, sixty-six, seventy-eight, seventy-three,
fifty-one, sixty-nine are with the Particulars.
43
_______
42.Body-consciousness—viz., that which is accompanied by pain and that by bliss
(Dukkha and Sukha).
43.At the end of the section the definite number of Cittas in which the Particulars
are not found and found is given. It should be noted that some numbers refer
to the total of 121, and some to 89
(Akusala Cetasika)
_______
§6.(a)Akusalesu pana Moho, Ahirikam,
Anottapam, Uddhaccam c’ati cattaro’me
cetasika sabbakusalasadharana nama.
Sabbesu’pi dvadasakusalesu labbhanti.
(b)Lobho atthasu lobhasahagatesv’eva labbhati.
(c)Ditthi catusu ditthigatasampayuttesu.
(d)Mano catusu ditthigatavippayuttesu.
(e)Doso, Issa, Macchariyam, Kukkuccam
ca dvisu patighacittesu.
(f)Thinam, Middham pancasu sasaïkharikacittesu.
(g)Vicikiccha vicikicchasahagatacittey’eva
labbhati’ti.
§7.Sabbapunnesu cattaro—lobhamule tayo gata
Dosamulesu cattaro—sasaïkhare
dvayam tatha
Vicikiccha vicikicchacitte c’ati catuddasa
Dvadasakusalesv’eva—sampayujjanti
pancadha
_______
Immoral Mental States
_______
§6.(a)Of the Immoral mental states these four
44
44.The root of every evil is Moha (ignorance), because the evil-doer is not aware
of the evil consequences. With it are associated shamelessness to commit the
evil and disregard for the effects that follow. There is a certain amount of
restlessness of the mind when an evil is committed.
— namely, Delusion, (Moral) Shamelessness, (Moral)
Fearlessness, and Restlessness are common to every
Immoral consciousness.
(b)Attachment is found only in the eight types
of consciousness rooted in attachment.
(c)Misbelief
45 is found in the four types of
consciousness accompanied by wrong view.
(d)Conceit
46 is found in the four types of con-
sciousness dissociated with wrong view.
(e)Hatred, Jealousy, Avarice, and Worry47
are found in the two types of consciousness accompanied
by illwill.
(f)Sloth and Torpor
48 are found in the five
types of prompted consciousness.
(g)Doubt is found only in the type of con-
sciousness accompanied by doubt.
_______
45.As Ditthi gives rise to the conception of “my” and “mine” connected with
oneself, it occurs in the consciousness rooted in attachment.
46. Mana too originates with the “I”–conception connected with oneself. As such
it also is present only in types of consciousness rooted in attachment. Never-
theless, both Ditthi and Mana do not arise simultaneously in one particular
consciousness. Where there is Ditthi there is no Mana. Commentaries
compare them to two fearless lions that cannot live in one den. Mana may
arise in those four types of consciousness dissociated with Ditthi. But it does
not follow that Mana is ever present in them.
47.These four cannot arise in consciousness rooted in attachment because there
is some form of aversion in them instead of any kind of clinging. Even
Macchariya is a kind of aversion to other’s vying with oneself.
48. Thina and Middha are by nature opposed to adaptability. They lack the urge.
As such they cannot arise in types of consciousness that are unprompted
(Asankharika) which are naturally keen and active. They appear only in types
of prompted consciousness.
(Summary)
§7.Four are found in all Immorals, three in those rooted
in attachment, four in those rooted in illwill, and so
are two in the prompted.
Doubt is found in the consciousness accompanied
by doubt. Thus the fourteen are conjoined only with
the twelve Immorals in five ways.
_______
(Sobhana Cetasika)
_______
§8.(a)Sobhanesu pana sobhanasadharana tava
ek’una visati cetasika sabbesu pi ek’unasatthisobhana-
cittesu samvijjanti.
(b)Viratiyo pana tisso’pi Lokuttaracittesu sabba-
tha’pi niyata ekato’va labbhanti. Lokiyesu pana Kama-
vacarakusalesv’ eva kadaci sandissanti visum visum.
(c)Appamannayo pana dvadasasu pancamaj-
jhanavajjitamahaggatacittesu c’eva Kamavacarakusalesu
ca sahetukakamavacarakiriyacittesu c’ati atthavisaticittesv’
eva kadaci nana hutva jayanti. Upekkhasahagatesu
pan’ettha Karuna Mudita na santi’ti keci vadanti.
(d) Panna pana dvadasasu nanasampayuttaka-
mavacaracittesu c’eva sabbesu pancatimsamahaggatalokut-
taracittesu c’ati sattacattaëisa cittesu sampayogam
gacchati’ti.
§9.Ek’unavisati dhamma jayant’ekunasatthisu
Tayo soëasacittesu atthavisatiyam dvayam
Panna pakasita sattacattaëisavidhesu’pi
Sampayutta catuddhv’evam sobhanesv’ eva sobhana
_______
(Beautiful Mental States)
_______
§8.(a)Of the Beautiful, at first, the nineteen mental
states common to the Beautiful are found in all the fifty-
nine types of Beautiful consciousness.
(b)The three Abstinences are definitely obtained all
at once in all places in the Supramundane types of conscious-
ness. But in the mundane Sense-sphere Moral types of con-
sciousness they are at times present severally. (8 + 8 = 16)
(c)The Illimitables arise at times differently in
twenty-eight types of consciousness—namely, the twelve
Sublime types of consciousness, excluding the fifth Jhanas,
the eight Moral types and the eight Sahetuka Functional
types of Sense-sphere consciousness. Some, however, say
that Compassion and Appreciative Joy are not present in
the types of consciousness accompanied by Upekkha
(Equanimity or Indifference). (12 + 8 + 8 = 28)
(d)Wisdom goes into combination with forty-
seven types of consciousness—namely, the twelve kinds of
Sense-sphere consciousness accompanied by wisdom, all
the thirty-five Sublime and Supramundane consciousness.
(12 + 35 = 47)
§9.Nineteen states arise in fifty-nine, three in sixteen,
two in twenty-eight types of consciousness.
Wisdom is declared to be in forty-seven types.
Beautiful are only in the Beautiful. Thus they are com-
bined in four ways.
Tuesday, May 24, 2011
Abhidhammattha Sangaha - Cetasika Notes 4
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
42. All these 19 concomitants are common to all
types of moral consciousness, unlike the immoral concom-
itants which do not arise in an immoral consciousness
intoto. No moral consciousness arises without all of them.
Along with this ‘Beautiful’ group some other moral concom-
itants may arise according to the type of Consciousness.
43.Virati—
Vi +
√ ram, to delight in. Virati is refraining from,
delighting in, i.e., abstinence.
According to the Atthasalini there are there kinds of
Virati—namely, Sampatta-Virati, Samadana-Virati, and
Samuccheda-Virati.
Sampatta-Virati is abstaining from evil as occasion
arises considering one’s birth, age, education, etc.
Samadana-Virati is abstaining from evil in accord-
ance with one’s observances. For example, a Buddhist
would abstain from killing, stealing, etc., as he observes
the precepts not to kill etc.
Samuccheda-Virati is the abstinence of an Ariyan
Disciple by completely eradicating all the roots of evil.
In the case of the former two, violation of good prin-
ciples is possible; but in the case of Arahants it is not,
because they have destroyed all passions.
Here are enumerated three Abstinences pertaining to
wrong speech, wrong actions, and wrong livelihood.
Strictly speaking, these three mental concomitants
collectively arise only in the Supramundane consciousness
(Lokuttara Citta). In other cases they arise separately
because there are three Cetanas.
These three when present in the Lokuttara Citta are
regarded as Factors of the Path (Magganga), and they con-
stitute Sila (Morality). Samma-Ditthi and Samma
Sankhappa which constitute Panna (Wisdom) are implied
by Pannindriya and Vitakka-Cetasikas respectively.
Samma Vayama, Samma Sati, and Samma Samadhi which
constitute Samadhi (Concentration) are implied by Viriya,
Sati, and Ekaggata Cetasikas respectively.
Samma Vaca deals with abstinence from false speech
(Musavada), slandering (Pisunavaca), harsh speech
(Pharusavaca) and frivolous talk (Sampapphalapa).
Samma Kammanta deals with abstinence from kill-
ing (Panatipata), stealing (Adinnadana), and sexual mis-
conduct (Kamesu Micchacara).
Samma âjiva deals with abstinence from selling poi-
son, intoxicants, weapons, slaves and animals for slaughter.
44.Appamanna—
As the object of these virtues is the infinite number of
beings, they are called Appamanna, lit., illimitable (Skt.
Apramanya). They are also- called Brahma vicara—Sub-
lime Modes of Living.
Metta, Karåna, Mudita, and Upekkha are these four
Illimitables.
As explained above Metta and Upekkha are repre-
sented by Adosa and Tatramajjhattata. Hence only two are
mentioned here.
45.Metta—
Derived from
√ mid, to soften, to love. According
toSaüskrt mitrasya bhavah = Maitri; state of a friend. That
which softens the mind, or friendly disposition is Metta.
Goodwill, benevolence, loving-kindness are sug-
gested as the best renderings. Metta is not carnal love or
affection. The direct enemy of Metta is hatred or illwill
(Kodha), its indirect enemy is affection (Pema). Metta
embraces all beings without exception. The culmination of
Metta is the identification of oneself with all beings (Sab-
battata).
Metta is the sincere wish for the good and welfare of
all. It discards illwill.
Benevolent attitude is its chief characteristic.
46.Karuna—
√ Kar, to do, to make + una.
That which makes the hearts of the good quiver when
others are afflicted with sorrow is Karuna. That which dis-
sipates the sufferings of others is Karuna.
The wish for the removal of sufferings of others is its
chief characteristic. Its direct enemy is wickedness (Hiüsa)
and its indirect enemy is grief (Domanassa). Karuna
embraces sorrow-afflicted beings. It discards cruelty.
47.Mudita—
Derived from
√ mud, to be pleased.
It is not mere sympathy but appreciative joy. Its direct
enemy is jealousy and its indirect enemy is exultation
(Pahasa). Its chief characteristic is happy acquiescence in
others’ prosperity (Anumodana). Mudita embraces pros-
perous beings. It discards dislike (Arati), and is the con-
gratulatory attitude of a person.
48.Upekkha—
Upa = impartially, justly +√ ikkh, to see, to view, to look.
Upekkha is to view impartially, i.e., neither with
attachment nor with aversion. It is the balanced state of
mind. Its direct enemy is passion (Raga), and its indirect
enemy is unintelligent indifference. Attachment and aver-
sion are eliminated by Upekkha. Impartial attitude is its
chief characteristic.
Here Upekkha does not mean mere neutral feeling,
but a sterling virtue is implied thereby. Equanimity is the
closest equivalent. That term, too, conveys only one aspect
of Upekkha. (See ch. 1, notes 10, 42). It is this Upekkha
that is elevated to a Bojjhanga factor.
Upekkha embraces all good and bad ones, loved and
unloved ones, agreeable and disagreeable things, pleasure
and pain and all such similar opposite pairs.
49. The following illuminating note by Mrs. Rhys
Davids on these four virtues is well worth reading.
“On these four great exercises, see Rhys Davids, S.B.E.
xi 201, n.; and on their emancipating efficacy, M. i. 38.
Buddhaghosa again refers to the reader to his Visuddhi
Magga for a more detailed commentary (vide chap. ix., and
of Hardy, ‘Eastern Monachism’, p. 243 et seq.)…. The object
of thought (ârammana) in this connexion will be ‘limited’ if
the student dwells in love etc., on but a restricted number
of beings; ‘infinite’ if his heart embraces vast numbers.
“The commentator has not a little to say in the
present work, however, on the nature and mutual rela-
tions of the ‘Abodes’ (pp. 193–195). First, the characteris-
tics of each are fully set forth, together with their false
manifestation (Vipatti). Clinging (Sinehasambhavo) is the
Vipatti of love, the essential mark of which is the carrying
on of beneficent conduct etc. Tears and the like are less
truly characteristic of pity (Karuna) than is the bearing and
relieving the woes of others. Laughter and the like are less
genuine expressions of sympathy (Mudita) than is appre-
ciation of what others have achieved. And there is a condi-
tion of disinterestedness (Upekkha) which is prompted by
ignorance, and not by that insight into the karma of man-
kind which can avail to calm the passions.
“He next designates the four antisocial attitudes
which are to be extirpated by these ethical disciplines
taken in order—illwill (Vyapada), cruelty (Vihesa), aver-
sion (Arati), and passion (Raga)—and shows how each
virtue has also a second vice opposed to it. This he terms
its near enemy, as being less directly assailed by it than its
ethical opposite, the latter resembling an enemy who has
to lurk afar in the jungle and the hills. Love and vengeful
conduct cannot coexist. To prevail in this respect, let love
be developed fearlessly. But where love and its object have
too much in common, love is threatened by lust. On this
side let love be guarded well. Again the near enemy to pity,
more insidious than cruelty, is the self-pity pining for one
has not got or has lost—a low, profane melancholy. 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. 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.
“The remainder of his remarks are occupied with the
necessary sequence in the four Abodes, and the impor-
tance of observing method in their cultivation, and finally
with their other technical appellation of Appamanna or
infinitudes. In this connexion he repeats the touching illus-
tration given in Hardy (op. Cit., 249) of the mother and
the four children. Her desire for the growth of the infant is
as Metta; for the recovery of the sick child as Karuna; for
the maintenance of the gifts displayed by the youth as
Mudita; while her care not to hinder the career of her
grown-up son is as Upekkha.
“It may be remarked, by the way, that when Hardy,
with a foreigner’s want of Mudita, calumniates the Bud-
dhist mendicant (p. 250) as one who thinks about the vir-
tues of solidarity without practising them, he quite for-
gets that these exercises are but preparations of the will
for that ministering to the intellectual needs 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. And Buddhism did not believe in giving the rein to
good impulses unregulated by intellectual control.”
(Buddhist Psychology, pp. 65–67).
50.Pannindriya—
Pa = rightly; na, to know. Panna, literally, means right
knowing.
Its chief characteristic is understanding as it really is
or irresistible understanding, i.e., penetrative knowledge
(Yathasabhava — pativedho va akkhalita — pativedho).
As Panna dominates in understanding the real nature
and as it overcomes ignorance, it is called a controlling fac-
ulty (Indriya).
In Abhidhamma ¥ana, Panna, and Amoha are used
as interchangeable terms. In types of consciousness con-
nected with knowledge (¥ana-sampayutta) the reference
is to this Panna. By Amoha, one of the three moral roots, is
also meant this Panna. As one of the four means of accom-
plishing one’s ends (Iddhipada) it assumes the name of
Vimaüsa (lit., examination). When purified by Samadhi
Panna assumes the honourable role of Abhinna (Higher
Knowledge). Highly developed Panna is elevated to the
state of a Bojjhanga—Dhammavicaya (Investigation of the
Truth) and Magganga—Samma Ditthi, Right View. The
culmination of Panna is the Omniscience of a Buddha.
Panna, in the strictest sense of the term, is seeing
things as they truly are, i.e., in the light of Anicca (imper-
manence), Dukkha, (sorrow), and Anatta, (soullessness).
Reason, intellect, insight, knowledge, wisdom, intel-
ligence—all convey some aspects of Panna, but none of
them exactly corresponds to the Pali term. Both knowledge
and wisdom are employed here according to the context.
Mrs. Rhys David’s comment on this important term is
interesting. She writes:—
“To fit the term Panna with its approximate Euro-
pean equivalent is one of the cruces of Buddhist philoso-
phy. I have tried in turn reason, intellect, insight, science,
understanding and knowledge. All of these have been, and
are, used in the literature of philosophy with varying
shades of connotation, according as the sense to be con-
veyed is popular and vague, psychological and precise or
transcendental and—passez-moi le mot—having precise
vagueness.
“And each of them might, with one implication or
another, represent Panna. The main difficulty in choice lay
in determining whether, to the Buddhist, Panna stood for
mental function, or for the aggregate product of certain
mental functioning, or for both. When all the allusions to
Panna in the Sutta Pitaka have been collated, a final trans-
lation becomes possible. Here it must suffice to quote two.
M. i. 292, he who has Panna (Pannava) is declared in vir-
tue thereof to understand (Pajanati) the nature of the phe-
nomenon of pain or ill (the Four Noble Truths). In D. i. 124
Gotama asks: what is this Panna? and himself sets out its
content as consisting in certain intellectual attainments,
viz., the Jhanas, insight into the nature of impermanence,
the mental image of one’s self, the power of Iddhi, the cos-
mic Ear, insight into other minds, into one’s own past lives,
the cosmic Eye, and the elimination of all vitiating tenden-
cies. Buddhaghosa also(Visuddhi Magga Ch. xiv.) distin-
guishes Panna from Sanna and Vinnana. He describes it as
adequate to discern not only what these can, viz., sense-
objects and the Three Marks (impermanence, pain and
non-substantiality) respectively, but also the path. For him,
then, it might be called intellect ‘at a higher power’. And in
Gotama’s reply, all those terms are described in terms of
intellectual process. Nevertheless, it is clear that the term
did not stand for bare mental process of a certain degree of
complexity, but that it also implied mental process as cul-
tivated in accordance with a certain system of concepts
objectively valid for all Buddhist adepts. Hence I think it
best to reject such terms as reason, intellect., and under-
standing, and to choose wisdom, or science, or knowledge,
or philosophy. Only they must be understood in this con-
nexion as implying the body of learning as assimilated and
applied by the intellect of a given individual.”
(Buddhist Psychology. pp. 17–18).
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
42. All these 19 concomitants are common to all
types of moral consciousness, unlike the immoral concom-
itants which do not arise in an immoral consciousness
intoto. No moral consciousness arises without all of them.
Along with this ‘Beautiful’ group some other moral concom-
itants may arise according to the type of Consciousness.
43.Virati—
Vi +
√ ram, to delight in. Virati is refraining from,
delighting in, i.e., abstinence.
According to the Atthasalini there are there kinds of
Virati—namely, Sampatta-Virati, Samadana-Virati, and
Samuccheda-Virati.
Sampatta-Virati is abstaining from evil as occasion
arises considering one’s birth, age, education, etc.
Samadana-Virati is abstaining from evil in accord-
ance with one’s observances. For example, a Buddhist
would abstain from killing, stealing, etc., as he observes
the precepts not to kill etc.
Samuccheda-Virati is the abstinence of an Ariyan
Disciple by completely eradicating all the roots of evil.
In the case of the former two, violation of good prin-
ciples is possible; but in the case of Arahants it is not,
because they have destroyed all passions.
Here are enumerated three Abstinences pertaining to
wrong speech, wrong actions, and wrong livelihood.
Strictly speaking, these three mental concomitants
collectively arise only in the Supramundane consciousness
(Lokuttara Citta). In other cases they arise separately
because there are three Cetanas.
These three when present in the Lokuttara Citta are
regarded as Factors of the Path (Magganga), and they con-
stitute Sila (Morality). Samma-Ditthi and Samma
Sankhappa which constitute Panna (Wisdom) are implied
by Pannindriya and Vitakka-Cetasikas respectively.
Samma Vayama, Samma Sati, and Samma Samadhi which
constitute Samadhi (Concentration) are implied by Viriya,
Sati, and Ekaggata Cetasikas respectively.
Samma Vaca deals with abstinence from false speech
(Musavada), slandering (Pisunavaca), harsh speech
(Pharusavaca) and frivolous talk (Sampapphalapa).
Samma Kammanta deals with abstinence from kill-
ing (Panatipata), stealing (Adinnadana), and sexual mis-
conduct (Kamesu Micchacara).
Samma âjiva deals with abstinence from selling poi-
son, intoxicants, weapons, slaves and animals for slaughter.
44.Appamanna—
As the object of these virtues is the infinite number of
beings, they are called Appamanna, lit., illimitable (Skt.
Apramanya). They are also- called Brahma vicara—Sub-
lime Modes of Living.
Metta, Karåna, Mudita, and Upekkha are these four
Illimitables.
As explained above Metta and Upekkha are repre-
sented by Adosa and Tatramajjhattata. Hence only two are
mentioned here.
45.Metta—
Derived from
√ mid, to soften, to love. According
toSaüskrt mitrasya bhavah = Maitri; state of a friend. That
which softens the mind, or friendly disposition is Metta.
Goodwill, benevolence, loving-kindness are sug-
gested as the best renderings. Metta is not carnal love or
affection. The direct enemy of Metta is hatred or illwill
(Kodha), its indirect enemy is affection (Pema). Metta
embraces all beings without exception. The culmination of
Metta is the identification of oneself with all beings (Sab-
battata).
Metta is the sincere wish for the good and welfare of
all. It discards illwill.
Benevolent attitude is its chief characteristic.
46.Karuna—
√ Kar, to do, to make + una.
That which makes the hearts of the good quiver when
others are afflicted with sorrow is Karuna. That which dis-
sipates the sufferings of others is Karuna.
The wish for the removal of sufferings of others is its
chief characteristic. Its direct enemy is wickedness (Hiüsa)
and its indirect enemy is grief (Domanassa). Karuna
embraces sorrow-afflicted beings. It discards cruelty.
47.Mudita—
Derived from
√ mud, to be pleased.
It is not mere sympathy but appreciative joy. Its direct
enemy is jealousy and its indirect enemy is exultation
(Pahasa). Its chief characteristic is happy acquiescence in
others’ prosperity (Anumodana). Mudita embraces pros-
perous beings. It discards dislike (Arati), and is the con-
gratulatory attitude of a person.
48.Upekkha—
Upa = impartially, justly +√ ikkh, to see, to view, to look.
Upekkha is to view impartially, i.e., neither with
attachment nor with aversion. It is the balanced state of
mind. Its direct enemy is passion (Raga), and its indirect
enemy is unintelligent indifference. Attachment and aver-
sion are eliminated by Upekkha. Impartial attitude is its
chief characteristic.
Here Upekkha does not mean mere neutral feeling,
but a sterling virtue is implied thereby. Equanimity is the
closest equivalent. That term, too, conveys only one aspect
of Upekkha. (See ch. 1, notes 10, 42). It is this Upekkha
that is elevated to a Bojjhanga factor.
Upekkha embraces all good and bad ones, loved and
unloved ones, agreeable and disagreeable things, pleasure
and pain and all such similar opposite pairs.
49. The following illuminating note by Mrs. Rhys
Davids on these four virtues is well worth reading.
“On these four great exercises, see Rhys Davids, S.B.E.
xi 201, n.; and on their emancipating efficacy, M. i. 38.
Buddhaghosa again refers to the reader to his Visuddhi
Magga for a more detailed commentary (vide chap. ix., and
of Hardy, ‘Eastern Monachism’, p. 243 et seq.)…. The object
of thought (ârammana) in this connexion will be ‘limited’ if
the student dwells in love etc., on but a restricted number
of beings; ‘infinite’ if his heart embraces vast numbers.
“The commentator has not a little to say in the
present work, however, on the nature and mutual rela-
tions of the ‘Abodes’ (pp. 193–195). First, the characteris-
tics of each are fully set forth, together with their false
manifestation (Vipatti). Clinging (Sinehasambhavo) is the
Vipatti of love, the essential mark of which is the carrying
on of beneficent conduct etc. Tears and the like are less
truly characteristic of pity (Karuna) than is the bearing and
relieving the woes of others. Laughter and the like are less
genuine expressions of sympathy (Mudita) than is appre-
ciation of what others have achieved. And there is a condi-
tion of disinterestedness (Upekkha) which is prompted by
ignorance, and not by that insight into the karma of man-
kind which can avail to calm the passions.
“He next designates the four antisocial attitudes
which are to be extirpated by these ethical disciplines
taken in order—illwill (Vyapada), cruelty (Vihesa), aver-
sion (Arati), and passion (Raga)—and shows how each
virtue has also a second vice opposed to it. This he terms
its near enemy, as being less directly assailed by it than its
ethical opposite, the latter resembling an enemy who has
to lurk afar in the jungle and the hills. Love and vengeful
conduct cannot coexist. To prevail in this respect, let love
be developed fearlessly. But where love and its object have
too much in common, love is threatened by lust. On this
side let love be guarded well. Again the near enemy to pity,
more insidious than cruelty, is the self-pity pining for one
has not got or has lost—a low, profane melancholy. 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. 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.
“The remainder of his remarks are occupied with the
necessary sequence in the four Abodes, and the impor-
tance of observing method in their cultivation, and finally
with their other technical appellation of Appamanna or
infinitudes. In this connexion he repeats the touching illus-
tration given in Hardy (op. Cit., 249) of the mother and
the four children. Her desire for the growth of the infant is
as Metta; for the recovery of the sick child as Karuna; for
the maintenance of the gifts displayed by the youth as
Mudita; while her care not to hinder the career of her
grown-up son is as Upekkha.
“It may be remarked, by the way, that when Hardy,
with a foreigner’s want of Mudita, calumniates the Bud-
dhist mendicant (p. 250) as one who thinks about the vir-
tues of solidarity without practising them, he quite for-
gets that these exercises are but preparations of the will
for that ministering to the intellectual needs 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. And Buddhism did not believe in giving the rein to
good impulses unregulated by intellectual control.”
(Buddhist Psychology, pp. 65–67).
50.Pannindriya—
Pa = rightly; na, to know. Panna, literally, means right
knowing.
Its chief characteristic is understanding as it really is
or irresistible understanding, i.e., penetrative knowledge
(Yathasabhava — pativedho va akkhalita — pativedho).
As Panna dominates in understanding the real nature
and as it overcomes ignorance, it is called a controlling fac-
ulty (Indriya).
In Abhidhamma ¥ana, Panna, and Amoha are used
as interchangeable terms. In types of consciousness con-
nected with knowledge (¥ana-sampayutta) the reference
is to this Panna. By Amoha, one of the three moral roots, is
also meant this Panna. As one of the four means of accom-
plishing one’s ends (Iddhipada) it assumes the name of
Vimaüsa (lit., examination). When purified by Samadhi
Panna assumes the honourable role of Abhinna (Higher
Knowledge). Highly developed Panna is elevated to the
state of a Bojjhanga—Dhammavicaya (Investigation of the
Truth) and Magganga—Samma Ditthi, Right View. The
culmination of Panna is the Omniscience of a Buddha.
Panna, in the strictest sense of the term, is seeing
things as they truly are, i.e., in the light of Anicca (imper-
manence), Dukkha, (sorrow), and Anatta, (soullessness).
Reason, intellect, insight, knowledge, wisdom, intel-
ligence—all convey some aspects of Panna, but none of
them exactly corresponds to the Pali term. Both knowledge
and wisdom are employed here according to the context.
Mrs. Rhys David’s comment on this important term is
interesting. She writes:—
“To fit the term Panna with its approximate Euro-
pean equivalent is one of the cruces of Buddhist philoso-
phy. I have tried in turn reason, intellect, insight, science,
understanding and knowledge. All of these have been, and
are, used in the literature of philosophy with varying
shades of connotation, according as the sense to be con-
veyed is popular and vague, psychological and precise or
transcendental and—passez-moi le mot—having precise
vagueness.
“And each of them might, with one implication or
another, represent Panna. The main difficulty in choice lay
in determining whether, to the Buddhist, Panna stood for
mental function, or for the aggregate product of certain
mental functioning, or for both. When all the allusions to
Panna in the Sutta Pitaka have been collated, a final trans-
lation becomes possible. Here it must suffice to quote two.
M. i. 292, he who has Panna (Pannava) is declared in vir-
tue thereof to understand (Pajanati) the nature of the phe-
nomenon of pain or ill (the Four Noble Truths). In D. i. 124
Gotama asks: what is this Panna? and himself sets out its
content as consisting in certain intellectual attainments,
viz., the Jhanas, insight into the nature of impermanence,
the mental image of one’s self, the power of Iddhi, the cos-
mic Ear, insight into other minds, into one’s own past lives,
the cosmic Eye, and the elimination of all vitiating tenden-
cies. Buddhaghosa also(Visuddhi Magga Ch. xiv.) distin-
guishes Panna from Sanna and Vinnana. He describes it as
adequate to discern not only what these can, viz., sense-
objects and the Three Marks (impermanence, pain and
non-substantiality) respectively, but also the path. For him,
then, it might be called intellect ‘at a higher power’. And in
Gotama’s reply, all those terms are described in terms of
intellectual process. Nevertheless, it is clear that the term
did not stand for bare mental process of a certain degree of
complexity, but that it also implied mental process as cul-
tivated in accordance with a certain system of concepts
objectively valid for all Buddhist adepts. Hence I think it
best to reject such terms as reason, intellect., and under-
standing, and to choose wisdom, or science, or knowledge,
or philosophy. Only they must be understood in this con-
nexion as implying the body of learning as assimilated and
applied by the intellect of a given individual.”
(Buddhist Psychology. pp. 17–18).
Abhidhammattha Sangaha - Cetasika Notes 3
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
30.Sati—Derived from
√ sar, to remember.
Sati does not exactly correspond to the Western concep-
tion of memory. Mindfulness is a better equivalent for Sati.
It has to be developed. In the Satipatthana Sutta are
described in detail various methods to develop this Sati.
When it is highly developed one acquires the power of
remembering past births. It is this Sati that is regarded as
one of the factors of the Noble Eightfold Path.
Sati tends to present before oneself good things with-
out allowing them to be forgotten. Its chief characteristic is
‘not floating away’ (apilapana). Unlike pumpkins and pots
that float on water, Sati plunges into the object of thought.
It should be noted that this particular Sati is not
found in immoral types of consciousness.
What is found in immoral consciousness is Miccha
Sati (wrong mindfulness.)
Dhammasangani explains Sati as follows:—
“The mindfulness which on that occasion is recollect-
ing, calling back to mind; the mindfulness which is
remembering, bearing in mind the opposite of superficial-
ity and of obliviousness; mindfulness as faculty: mindful-
ness as power, right mindfulness”.
(Buddhist Psychology, p. 16).
Commenting on Sati, Mrs. Rhys Davids says:—
“Buddhaghosa’s comment on Sati, in which he
closely follows and enlarges on the account in Mil. 37, 38,
shows that the traditional conception of that aspect of con-
sciousness had much in common with the Western modern
theory of conscience or moral sense. Sati appears under
the metaphor of an inward mentor, discriminating
between good and bad and prompting choice. Hardy went
so far as to render it by ‘conscience’, but this slurs over the
interesting divergencies between Eastern and Western
thought. The former is quite unmystical of the subject of
Sati. 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.”
(Buddhist Psychology, p. 16.)
31.Hiri & Ottappa—See Ahirika and Anottappa
32.Alobha—
This is opposed to Lobha (See Ch. 1, note 9).
Dana or generosity is implied thereby. This is a posi-
tive virtue involving active altruism. It is one of the three
roots of good. Like a drop of water that runs off a lotus leaf
without adhering to it, non-adhesion to an object is its
chief characteristic.
33.Adosa—
This is opposed to Dosa (See Ch. 1. note 9). It is not mere
absence of hatred or aversion, but is a positive virtue.
Adosa is synoymous with Metta, Loving-kindness,
which is one of the four Illimitables.
Readers will note that in enumerating the Illimit-
ables only two are mentioned, viz.—Karuna and Mudita.
The reason being that Metta is implied by this Adosa; and
Upekkha, by Tatramajjhattata, equanimity.
Adosa is also one of the three roots of good. Like an
agreeable friend, absence of churlishness or coarseness
(candikka) is its chief characteristic.
34.Three Roots of Good:—
Alobha, Adosa and Amoha are the three roots of good.
Amoha is not mentioned amongst the nineteen Beautiful
Cetasikas because it is implied by Panna-wisdom.
Atthasalini gives a vivid description of these three
virtues as follows:
“Of these three, Alobha has the characteristic of non-
adhesion of the mind to an object, or of not sticking like a
drop of water on a lotus leaf. Its function is non-appropri-
ation like an emancipated Bhikkhu (Arahant). Its manifes-
tation is detachment like a man fallen in filth.
“Adosa has the characteristic of non-churlishness or
non-resentment like an agreeable friend. Its function is the
suppression of annoyance or feverishness like sandal wood.
Its manifestation is loveliness like the full moon. The char-
acteristic, function, etc., of Amoha have been explained
inconnection with the term Pannindriya (Faculty of
Wisdom). Of these three, again, Alobha is opposed to the
taint of selfishness, Adosa to that of impurity (dussilya),
Amoha to the non-development of moral conditions.
“Alobha is the cause of generosity, Adosa of morality,
Amoha of meditation.
“Through Alobha what is in excess is not taken, for
the greedy take what is in excess. Through Adosa what is
not less is taken, for the hateful take what is less. Through
Amoha what is unperverted is taken, for the deluded take
what is perverted. Through Alobha, one regards a manifest
fault as such and admits it, but the greedy conceal it.
Through Adosa one regards a manifest virtue as such and
admits it, but the hateful efface it. 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.
“Through Alobha there is no sorrow arising from sep-
aration of the beloved, for affection is the intrinsic nature
of the greedy as well as the inability to bear the separation
from the beloved. Through Adosa there arises no sorrow
from association with the unbeloved since disagreeable-
ness is the intrinsic nature of the hateful as well as the
inability to bear the association with the unbeloved.
Through Amoha there arises no sorrow from not getting
what one desires, for it is the intrinsic nature of the
deluded to think— ‘From where could it be got?’ etc.
“Through Alobha there arises no sorrow from
rebirth, since the former is opposed to craving and the lat-
ter is the root of craving. Through Adosa there arises no
sorrow from decay, since the intensely hateful become
quickly aged. Through Amoha there is no sorrow from
death, for a bewildered death is painful. There is no such
death for the undeluded.
“There is harmonious living to the lay people
through Alobha, to the recluses through Amoha, and to all
through Adosa.
“In particular through Alobha there is no rebirth in
the plane of Petas, since beings are generally born
amongst Petas through craving. Alobha is the antithesis of
craving. Through Adosa there is no rebirth in the Niraya
(Woeful State). Through hate, which is of a churlish
nature, beings are born in woeful states resembling
hatred. Adosa is the antithesis of hatred, Through Amoha
there is no rebirth in the animal plane. Due to utter delu-
sion through ignorance, beings, are born amongst animals.
Amoha is the antithesis of ignorance.
“Of them Alobha dissuades attraction from lust;
Adosa from recoiling through hate; Amoha from stolid
indifference through ignorance.
“Moreover through these three there arise respec-
tively these three notions—those of renunciation, non-
anger, and harmlessness; and those of loathsomeness,
immeasurableness, and fundamental elements (Dhatu).
“Through Alobha the extreme of indulgence in sen-
sual pleasures is inhibited. through Adosa that of self-
mortification. Through Amoha there is training according
to the Middle Path.
“Similarly through Alobha the bodily bond of covet-
ousness (Abhijjha Kayagantha) is destroyed, through Adosa
that of illwill, and through Amoha the remaining two.
“The first two states of mindfulness are accom-
plished by the power of the first two, and the last two by
the power of the third.
“Herein Alobha is conducive to health, for the un-
attached person does not resort to what is attractive but
suitable—hence health ensues. Adosa is conducive to,
youthfulness, for the unhateful person remains young for
a long time, being not burnt by the fire of anger which
causes wrinkles and grey hair. Amoha is conducive to lon-
gevity of life, for the undeluded person, distinguishing be-
tween what is agreeable and disagreeable, avoids the lat-
ter and adopts the former and lives long.
“Alobha is conducive to the acquisition of wealth, for
by generosity wealth is obtained. Adosa is conducive to the
acquisition of friends, for by loving-kindness friends are
won and are not lost.
“Amoha is conducive to personal achievements, for
the undeluded person, doing only what is beneficial to
himself, regulates his own self.
“Alobha is conducive to divine life, Adosa to Brahma
life, and Amoha to Aryan life.
“Through Alobha one is at peace with his acquisition
of wealth amongst beings and things belonging to one’s
party, for through their destruction there is no grief caused
to him by excessive attachment. Through Adosa amongst
those belonging to other parties he is happy, for the inim-
ical person is devoid of the feeling of illwill even amongst
the hostile. Through Amoha he is happy amongst those
who belong to a neutral party, for the undeluded person is
devoid of all attachment.
“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.
Through Adosa there is insight into suffering, for one with
a loving disposition has abandoned that grasping, the cause
of vexation, and sees things as sorrowful. Through Amoha
there is insight into soullessness, for the undeluded person
is skilful in understanding things as they truly are. He sees
the guideless fivefold group as guideless.
“As insight into impermanence and so on is brought
about by these three states, so are these states brought
about by insight into impermanence and so on.
“Through insight into impermanence there is
Alobha; through insight into sorrow, Adosa; through
insight into soullessness, Amoha.
“Who indeed knowing well that this is impermanent
would develop a desire for it? Who indeed perceiving ill in
things would develop another ill caused by exceedingly
violent anger? Who indeed realising the emptiness of a
soul would again fall into utter delusion?
(Atthasalini — pp. 137–139. See The Expositor
Vol.i, pp. 167–170.)
35.Tatramajjhattata—
Lit., tatra = there, i.e., with respect to objects; majhattata
= middleness, that is, equipoise.
Impartial view of objects is its chief characteristic. It
is compared to a charioteer who views equally a pair of
well-trained horses.
Tatramajjhattata and Upekkha (equanimity) are some-
times used as synonymous terms. It is this Tatramajjhattata
that is regarded as Upekkha of the four Illimitables. Hence
Upekkha does not occur amongst the Illimitables. It is this
Tatramajjhattata that is raised to the dignity of a Bojjhanga,
one of the seven factors of Enlightenment. Tatramajjhattata
has also to be distinguished from hedonic Upekkha or indif-
ference. At times both these mental states simultaneously
arise in the same consciousness, e.g., in all Upekkhasahagata
Kusala Cittas.
This Tatramajjhattata is regarded both as an intellec-
tual and ethical Upekkha. (See Ch. 1. note 42.)
36.Kaya Passaddhi & Citta–Passaddhi—
Passaddhi is composed of pa +
√ sambh, to calm, to be
tranquil.
Pa + sambh + ti = passadhti = passaddhi. Passaddhi
is tranquillity, calmness, quietude, serenity.
The chief characteristic of Passaddhi is the suppres-
sion or the allaying of feverishness of passions (Kilesa-
daratha-våpasama). It is like the cool shade of a tree to a
person affected by the sun’s heat. Passaddhi is opposed to
Uddhacca, restlessness, or excitement. When highly devel-
oped it becomes a factor of Enlightenment (Bojjhanga).
This tranquillity is twofold, viz., tranquillity of Kaya
and Citta. Here Kaya is not used in the sense of material
body. It is the body of psychic factors—namely, Vedana
(feeling), Sanna) (perception), and Sankhara (mental
states). It should be understood that Kaya is used in the
same sense in the subsequent cetasikas. Citta connotes the
whole consciousness. The difference therefore lies between
psychic factors and consciousness as a whole. The same
explanation applies to the other pairs as well.
37.Kaya–Lahuta & Citta–Lahuta—
Derived from Laghu, light, quick. (Skt. Laghuta). Lahuta is
bouyancy or lightness. Suppression of the heaviness of the
mind and mental factors is its chief characteristic. It is like
the laying down of a heavy burden. It is opposed to Thina
and Middha—sloth and torpor—which cause heaviness
and rigidity in mental factors and consciousness.
38.Kaya–Muduta & Citta–Muduta—
The chief characteristic of Muduta is the suppression of stiff-
ness and resistance. It removes stiffness and becomes pli-
able in receiving objects. It is compared to a skin that is well
moulded by applying oil, water, etc. It. is opposed to false
views and conceit (Ditthi and Mana) which cause stiffness.
39.Kaya–Kammannata & Citta–Kammannata—
Kamma + nya + ta = Kammanyata = Kammannata. Lit.,
workableness or serviceableness.
Its chief characteristic is the supression of unservice-
ableness or unworkableness of consciousness and its fac-
tors. It is like a heated metal made fit for any use. It is
opposed to all the remaining Hindrances. Atthasalini states
that these two allied concomitants produce serenity
(Pasada) in propitious things, and are adaptable like pure
gold, for beneficial works.
40.Kaya–Pagunnata & Citta–Pagunnata—
This is proficiency or skilfulness. Its chief characteristic is
the suppression of sickness of mind and its concomitants.
It is opposed to such passions as faithlessness etc.
41.Kayujjukata & Cittujjukata—
This is straightness or rectitude, and is opposed to crook-
edness, deception and craftiness. Its chief characteristic is
straightness.
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
30.Sati—Derived from
√ sar, to remember.
Sati does not exactly correspond to the Western concep-
tion of memory. Mindfulness is a better equivalent for Sati.
It has to be developed. In the Satipatthana Sutta are
described in detail various methods to develop this Sati.
When it is highly developed one acquires the power of
remembering past births. It is this Sati that is regarded as
one of the factors of the Noble Eightfold Path.
Sati tends to present before oneself good things with-
out allowing them to be forgotten. Its chief characteristic is
‘not floating away’ (apilapana). Unlike pumpkins and pots
that float on water, Sati plunges into the object of thought.
It should be noted that this particular Sati is not
found in immoral types of consciousness.
What is found in immoral consciousness is Miccha
Sati (wrong mindfulness.)
Dhammasangani explains Sati as follows:—
“The mindfulness which on that occasion is recollect-
ing, calling back to mind; the mindfulness which is
remembering, bearing in mind the opposite of superficial-
ity and of obliviousness; mindfulness as faculty: mindful-
ness as power, right mindfulness”.
(Buddhist Psychology, p. 16).
Commenting on Sati, Mrs. Rhys Davids says:—
“Buddhaghosa’s comment on Sati, in which he
closely follows and enlarges on the account in Mil. 37, 38,
shows that the traditional conception of that aspect of con-
sciousness had much in common with the Western modern
theory of conscience or moral sense. Sati appears under
the metaphor of an inward mentor, discriminating
between good and bad and prompting choice. Hardy went
so far as to render it by ‘conscience’, but this slurs over the
interesting divergencies between Eastern and Western
thought. The former is quite unmystical of the subject of
Sati. 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.”
(Buddhist Psychology, p. 16.)
31.Hiri & Ottappa—See Ahirika and Anottappa
32.Alobha—
This is opposed to Lobha (See Ch. 1, note 9).
Dana or generosity is implied thereby. This is a posi-
tive virtue involving active altruism. It is one of the three
roots of good. Like a drop of water that runs off a lotus leaf
without adhering to it, non-adhesion to an object is its
chief characteristic.
33.Adosa—
This is opposed to Dosa (See Ch. 1. note 9). It is not mere
absence of hatred or aversion, but is a positive virtue.
Adosa is synoymous with Metta, Loving-kindness,
which is one of the four Illimitables.
Readers will note that in enumerating the Illimit-
ables only two are mentioned, viz.—Karuna and Mudita.
The reason being that Metta is implied by this Adosa; and
Upekkha, by Tatramajjhattata, equanimity.
Adosa is also one of the three roots of good. Like an
agreeable friend, absence of churlishness or coarseness
(candikka) is its chief characteristic.
34.Three Roots of Good:—
Alobha, Adosa and Amoha are the three roots of good.
Amoha is not mentioned amongst the nineteen Beautiful
Cetasikas because it is implied by Panna-wisdom.
Atthasalini gives a vivid description of these three
virtues as follows:
“Of these three, Alobha has the characteristic of non-
adhesion of the mind to an object, or of not sticking like a
drop of water on a lotus leaf. Its function is non-appropri-
ation like an emancipated Bhikkhu (Arahant). Its manifes-
tation is detachment like a man fallen in filth.
“Adosa has the characteristic of non-churlishness or
non-resentment like an agreeable friend. Its function is the
suppression of annoyance or feverishness like sandal wood.
Its manifestation is loveliness like the full moon. The char-
acteristic, function, etc., of Amoha have been explained
inconnection with the term Pannindriya (Faculty of
Wisdom). Of these three, again, Alobha is opposed to the
taint of selfishness, Adosa to that of impurity (dussilya),
Amoha to the non-development of moral conditions.
“Alobha is the cause of generosity, Adosa of morality,
Amoha of meditation.
“Through Alobha what is in excess is not taken, for
the greedy take what is in excess. Through Adosa what is
not less is taken, for the hateful take what is less. Through
Amoha what is unperverted is taken, for the deluded take
what is perverted. Through Alobha, one regards a manifest
fault as such and admits it, but the greedy conceal it.
Through Adosa one regards a manifest virtue as such and
admits it, but the hateful efface it. 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.
“Through Alobha there is no sorrow arising from sep-
aration of the beloved, for affection is the intrinsic nature
of the greedy as well as the inability to bear the separation
from the beloved. Through Adosa there arises no sorrow
from association with the unbeloved since disagreeable-
ness is the intrinsic nature of the hateful as well as the
inability to bear the association with the unbeloved.
Through Amoha there arises no sorrow from not getting
what one desires, for it is the intrinsic nature of the
deluded to think— ‘From where could it be got?’ etc.
“Through Alobha there arises no sorrow from
rebirth, since the former is opposed to craving and the lat-
ter is the root of craving. Through Adosa there arises no
sorrow from decay, since the intensely hateful become
quickly aged. Through Amoha there is no sorrow from
death, for a bewildered death is painful. There is no such
death for the undeluded.
“There is harmonious living to the lay people
through Alobha, to the recluses through Amoha, and to all
through Adosa.
“In particular through Alobha there is no rebirth in
the plane of Petas, since beings are generally born
amongst Petas through craving. Alobha is the antithesis of
craving. Through Adosa there is no rebirth in the Niraya
(Woeful State). Through hate, which is of a churlish
nature, beings are born in woeful states resembling
hatred. Adosa is the antithesis of hatred, Through Amoha
there is no rebirth in the animal plane. Due to utter delu-
sion through ignorance, beings, are born amongst animals.
Amoha is the antithesis of ignorance.
“Of them Alobha dissuades attraction from lust;
Adosa from recoiling through hate; Amoha from stolid
indifference through ignorance.
“Moreover through these three there arise respec-
tively these three notions—those of renunciation, non-
anger, and harmlessness; and those of loathsomeness,
immeasurableness, and fundamental elements (Dhatu).
“Through Alobha the extreme of indulgence in sen-
sual pleasures is inhibited. through Adosa that of self-
mortification. Through Amoha there is training according
to the Middle Path.
“Similarly through Alobha the bodily bond of covet-
ousness (Abhijjha Kayagantha) is destroyed, through Adosa
that of illwill, and through Amoha the remaining two.
“The first two states of mindfulness are accom-
plished by the power of the first two, and the last two by
the power of the third.
“Herein Alobha is conducive to health, for the un-
attached person does not resort to what is attractive but
suitable—hence health ensues. Adosa is conducive to,
youthfulness, for the unhateful person remains young for
a long time, being not burnt by the fire of anger which
causes wrinkles and grey hair. Amoha is conducive to lon-
gevity of life, for the undeluded person, distinguishing be-
tween what is agreeable and disagreeable, avoids the lat-
ter and adopts the former and lives long.
“Alobha is conducive to the acquisition of wealth, for
by generosity wealth is obtained. Adosa is conducive to the
acquisition of friends, for by loving-kindness friends are
won and are not lost.
“Amoha is conducive to personal achievements, for
the undeluded person, doing only what is beneficial to
himself, regulates his own self.
“Alobha is conducive to divine life, Adosa to Brahma
life, and Amoha to Aryan life.
“Through Alobha one is at peace with his acquisition
of wealth amongst beings and things belonging to one’s
party, for through their destruction there is no grief caused
to him by excessive attachment. Through Adosa amongst
those belonging to other parties he is happy, for the inim-
ical person is devoid of the feeling of illwill even amongst
the hostile. Through Amoha he is happy amongst those
who belong to a neutral party, for the undeluded person is
devoid of all attachment.
“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.
Through Adosa there is insight into suffering, for one with
a loving disposition has abandoned that grasping, the cause
of vexation, and sees things as sorrowful. Through Amoha
there is insight into soullessness, for the undeluded person
is skilful in understanding things as they truly are. He sees
the guideless fivefold group as guideless.
“As insight into impermanence and so on is brought
about by these three states, so are these states brought
about by insight into impermanence and so on.
“Through insight into impermanence there is
Alobha; through insight into sorrow, Adosa; through
insight into soullessness, Amoha.
“Who indeed knowing well that this is impermanent
would develop a desire for it? Who indeed perceiving ill in
things would develop another ill caused by exceedingly
violent anger? Who indeed realising the emptiness of a
soul would again fall into utter delusion?
(Atthasalini — pp. 137–139. See The Expositor
Vol.i, pp. 167–170.)
35.Tatramajjhattata—
Lit., tatra = there, i.e., with respect to objects; majhattata
= middleness, that is, equipoise.
Impartial view of objects is its chief characteristic. It
is compared to a charioteer who views equally a pair of
well-trained horses.
Tatramajjhattata and Upekkha (equanimity) are some-
times used as synonymous terms. It is this Tatramajjhattata
that is regarded as Upekkha of the four Illimitables. Hence
Upekkha does not occur amongst the Illimitables. It is this
Tatramajjhattata that is raised to the dignity of a Bojjhanga,
one of the seven factors of Enlightenment. Tatramajjhattata
has also to be distinguished from hedonic Upekkha or indif-
ference. At times both these mental states simultaneously
arise in the same consciousness, e.g., in all Upekkhasahagata
Kusala Cittas.
This Tatramajjhattata is regarded both as an intellec-
tual and ethical Upekkha. (See Ch. 1. note 42.)
36.Kaya Passaddhi & Citta–Passaddhi—
Passaddhi is composed of pa +
√ sambh, to calm, to be
tranquil.
Pa + sambh + ti = passadhti = passaddhi. Passaddhi
is tranquillity, calmness, quietude, serenity.
The chief characteristic of Passaddhi is the suppres-
sion or the allaying of feverishness of passions (Kilesa-
daratha-våpasama). It is like the cool shade of a tree to a
person affected by the sun’s heat. Passaddhi is opposed to
Uddhacca, restlessness, or excitement. When highly devel-
oped it becomes a factor of Enlightenment (Bojjhanga).
This tranquillity is twofold, viz., tranquillity of Kaya
and Citta. Here Kaya is not used in the sense of material
body. It is the body of psychic factors—namely, Vedana
(feeling), Sanna) (perception), and Sankhara (mental
states). It should be understood that Kaya is used in the
same sense in the subsequent cetasikas. Citta connotes the
whole consciousness. The difference therefore lies between
psychic factors and consciousness as a whole. The same
explanation applies to the other pairs as well.
37.Kaya–Lahuta & Citta–Lahuta—
Derived from Laghu, light, quick. (Skt. Laghuta). Lahuta is
bouyancy or lightness. Suppression of the heaviness of the
mind and mental factors is its chief characteristic. It is like
the laying down of a heavy burden. It is opposed to Thina
and Middha—sloth and torpor—which cause heaviness
and rigidity in mental factors and consciousness.
38.Kaya–Muduta & Citta–Muduta—
The chief characteristic of Muduta is the suppression of stiff-
ness and resistance. It removes stiffness and becomes pli-
able in receiving objects. It is compared to a skin that is well
moulded by applying oil, water, etc. It. is opposed to false
views and conceit (Ditthi and Mana) which cause stiffness.
39.Kaya–Kammannata & Citta–Kammannata—
Kamma + nya + ta = Kammanyata = Kammannata. Lit.,
workableness or serviceableness.
Its chief characteristic is the supression of unservice-
ableness or unworkableness of consciousness and its fac-
tors. It is like a heated metal made fit for any use. It is
opposed to all the remaining Hindrances. Atthasalini states
that these two allied concomitants produce serenity
(Pasada) in propitious things, and are adaptable like pure
gold, for beneficial works.
40.Kaya–Pagunnata & Citta–Pagunnata—
This is proficiency or skilfulness. Its chief characteristic is
the suppression of sickness of mind and its concomitants.
It is opposed to such passions as faithlessness etc.
41.Kayujjukata & Cittujjukata—
This is straightness or rectitude, and is opposed to crook-
edness, deception and craftiness. Its chief characteristic is
straightness.
Abhidhammattha Sangaha - Cetasika Notes 2
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
12.Viriya—
Derived from
√ aj, to go + ir. Vi is substituted for aj.
Vira is one who strenuously carries on his work uninter-
ruptedly.
It is defined as the state or action of energetic per-
sons (Viranam bhavo, kammam). Or, it is that which is
effected or carried out methodically (Vidhina irayitabbam
pavattetabbam va).
It has the characteristic of supporting (upattham-
bana) upholding (paggahana), sustaining (ussahana).
As an old house is supported by new pillars even so
concomitants are aided and supported by Viriya.
Just as a strong reinforcement would help an army to
hold on instead of retreating, even so Viriya upholds or
uplifts its concomitants.
Viriya is regarded as a controlling factor (Indriya)
because it overcomes idleness. It is also regarded as one of
the five powers (Bala) because it cannot be shaken by its
opposite idleness. Viriya serves as one of the four means of
accomplishing one’s ends (Iddhipada). It is this Viriya that
appears as Four Modes of Supreme Efforts (Sammappad-
hana). Viriya is sublimated as one of the seven factors of
Enlightenment (Bojjhanga). Finally it has been elevated to
one of the eight members of the Noble Path. (Atthangika–
Magga) as Samma Vayama (Right Effort).
Atthasalini states that Viriya should be regarded as
the root of all achievements.
Effort, exertion, energy are suggested as best equivalents.
13. Piti—See Ch. 1. note 40.
14.Chanda—
Derived from
√ chad, to wish.
The chief characteristic of Chanda is the wish-to-do
(kattukamyata). It is like the stretching of the hand to
grasp an object.
This unmoral Chanda should be distinguished from
immoral Lobha which is clinging to an object.
There are three kinds of Chandas—namely,
(i)Kamacchanda which is sensual craving, one of
the Five Hindrances (Nivarana). This is ethically immoral.
(ii)Kattukamyata Chanda, the mere wish-to-do.
This is ethically unmoral.
(iii)Dhammacchanda, righteous wish. It is this
Dhammacchanda that impelled Prince Siddhartha to
renounce Royal pleasures.
Of them it is Kattukamyata Chanda, meaning
attached to this particular mental state, that serves as one
of the four dominant influences (Adhipati).
Shwe Zan Aung says—“The effort of conation or will
is due to Viriya. Piti signifies an interest in the object;
Chanda constitutes the intention with respect to object.”
(Compendium—p. 18.)
Buddhists have this Dhammacchanda for the realisa-
tion of Nibbana. It is not a kind of craving.
15.Moha—
Derived from
√ muh, to be stupefied, to be deluded.
Moha is one of the three roots of evil and is common to all
immoral types of consciousness. It is opposed to Panna—
wisdom.
The chief characteristic of Moha is confusion with
regard to the nature of an object. Moha clouds one’s know-
ledge with regard to Kamma and its consequences and the
four noble Truths.
16.Ahirika—
An abstract noun formed of “a” + hirika.
He who is not ashamed of doing evil is ahiriko. The
state of such a person is ahirikkarim = ahirikam.
One who has hiri recoils from evil just as a cock’s
feather shrinks in front of fire. One who has no Hiri, would
commit any evil without the least compunction.
17.Anottappa—
Na + ava +
√ tapp, to be tormented.
Ottappa is fear to do evil, i.e., fear of the conse-
quences.
Anottappa is its opposite and is compared to a moth
that is singed by fire. A person who is afraid of fire would
not touch it, but a moth, unaware of the consequences,
attracted by fire, would get burnt. In the same way a per-
son without Ottappa would commit evil and suffer in
states of woe.
Both these terms—Hiri and Ottappa—are found in
conjunction. Hiri should be differentiated from ordinary
shyness and Ottappa from ordinary fear of any individual.
Fear is regarded as one of the ten armies of Mara. A Bud-
dhist is not expected to be afraid of any individual, even a
God, for Buddhism is not based on the fear of the unknown.
Hiri arises from within, and Ottappa from without.
Suppose, for instance, there is a piece of iron, one end of
which is heated, and the other smeared with filth. The
filthy end one would not touch owing to disgust, and the
other end through fear. Hiri is compared to the former and
Ottappa to the latter.
The following note by Mrs. Rhys Davids on Hiri and
Ottappa clearly depicts the difference between these rela-
tive mental constituents:—
“Hiri and Ottappam, as analysed by Buddhaghosa,
present points of considerable ethical interest. Taken
together they give us the emotional and conative aspect of
the modern notion of conscience, just as sati represents its
intellectual side. The former term ‘is equivalent to shame
(lajja), the latter to ‘anguish (ubbego) over evil-doing.’
Hiri has its source within; ottappam springs from without.
Hiri is autonomous (attadhipati); ottappam, heterono-
mous, influenced by society (lokadhipati). The former is
established on shame; the latter on dread. The former is
marked by consistency; the latter by discernment of the
danger and fearsomeness of error. The subjective source
of hiri is fourfold, viz., the idea of what is due to one’s
birth, age, worth, and education. Thus, one having hiri
will think ‘Only mean folk (fishers etc.) children, poor
wretches, the blind and ignorant, would do such an act,’
and refrains. The external source of ottappam is, the idea
that ‘the body of the faithful will blame you,’ and hence
one refrains. If a man has hiri, he is, as said the Buddha,
his own best master. To one who is sensitive by way of
ottappam, the masters of the faith are the best guides”.
In a supplementary paragraph the ‘marks’ (consist-
ency etc.) 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. In Ottappam one feels dread at self-
reproach, the blame of others, chastisement, and retribu-
tion in another life.”
(Buddhist Psychology, p. 20).
Hiri and Ottappa are regarded as the two dominant factors
that rule the world. No civilized society can exist without
them.
18.Uddhacca—
U = up, above, +
√ Dhu, to waver, to shake off.
Uddhutassa bhavo Uddhuccam = Uddhaccam =
state of throwing up. It is compared to the disturbed state
of a heap of ashes when hit with a stone. It is the unsettled
state of mind, and is opposed to collectedness (vupasama).
As one of the five Hindrances it is the antithesis of Sukha,
happiness.
In some rare instances Uddhacca is used in the sense
of puffed-up state of mind, corresponding to conceit. Here
it is not used in that sense. As a rule Uddhacca is differen-
tiated from Mana because both of them are treated as
Samyojanas (Fetters).
These four, viz., Moha, Ahirika, Anottappa,
Uddhacca—that head the list of Immoral Cetasikas—are
common to all Immoral types of consciousness.
19.Lobha—See Ch. 1, note 9.
20.Ditthi—See Ch. 1, note 11.
The difference between Moha and Ditthi should be noted.
The former clouds the object; the latter deals with one’s
views, such as as ‘this indeed is truth, and the rest is false’.
Ditthi is opposed to ¥ana, wisdom. The former rejects the
real nature and views wrongly. The latter discerns the
object as it is.
When the Pali term Ditthi is used alone, unqualify-
ingly, it is employed in the sense of Miccha Ditthi—wrong
belief.
Samma Ditthi or Amoha is used as the antithesis of
Moha.
21.Mana—Derived from
√ man, to think.
22.Dosa—See Ch. 1, note 9
23.Issa—Derived from i +
√ su, to be envious,
to be jealous.
It has the characteristic of envying others’ success
and prosperity. As such it is objective.
24.Macchariya—
Maccharassa bhavo = the state of an avaricious person.
Commentary gives another explanation:—
‘Let not this wonder be to others, but to myself.’
(Ma idam acchariyam annesam hotu, mayham’eva hotu).
The chief characteristic of Macchariya is the concealment
of one’s prosperity. Contrary to Issa, this is subjective.
Both Issa and Macchariya are regarded as the friends
of Dosa because each of them arises with it.
25.Kukkucca—
Kukatassa bhavo = kukkuccam = the state of having done
amiss.
According to the commentary evil that is done is
ku+ kata, and so is good that is not done. Remorse over
the evil that is done is Kukkucca, and so is remorse over
the good that is not done.
It has the characteristic of grieving over the evil that
is done and the good that is not done.
Dhammasangani explains:—
“What is worry?”
“Consciousness of what is lawful in something that is
unlawful, consciousness of what is unlawful in something
that is lawful; consciousness of what is immoral in some-
thing that is moral; consciousness of what is moral in
something that is immoral—all this sort of worry, fidget-
ing, over-scrupulousness, remorse of conscience, mental
sacrificing—this is what is called worry.”
(Buddhist Psychology — p. 313.)
Kukkucca is one of the five Hindrances and is used
together with Uddhacca. It pertains to past things only.
According to Vinaya, Kukkucca is healthy doubt with
regard to rules, and is commended. According to Abhi-
dhamma, on the contrary, it is repentance which is not
commended.
26.Thina—Derived from√ the, to shrink, + na.
Thena = thana = thina.
It is the shrinking state of the mind like a cock’s
feather before fire. It is opposed to Viriya. Thina is
explained as Citta—gelannam, sickness of the mind.
As such It is the antithesis of Cittakammannata,
adaptability of the mind, one of the Sobhana cetasikas.
27.Middha—Derived from
√ middh, to be in-
active, to be inert, to be incapable.
This is the morbid state of the mental factors.
Both Thina and Middha are always used in conjunc-
tion, and are one of the five Hindrances. They are inhibited
by Vitakka, initial application, one of the Jhana factors.
Middha, too, is opposed to Viriya. Where there are Thina
and Middha there is no Viriya.
Middha is explained as the Kaya-gelanna, sickness of
the mental body. Here body is not used in the sense of mate-
rial form, but is applied to the body of mental factors, viz.,
Vedana, Sanna and Sankhara (feeling, perception, and the
remaining fifty mental factors). Hence Middha is the anti-
thesis of Kayakammannata, Adaptability of mental factors.
Both Thina And Middha are explained in the Dham-
masangani as follows:
“What is stolidity (Thina)?
“That which is indisposition, unwieldiness of intel-
lect; adhering and cohering; clinging, cleaving to, stick-
iness; stolidity, that is, a stiffening, a rigidity of the
intellect—this is called stolidity.
“What is torpor (Middha)?
“That which is indisposition, unwieldiness of sense,
a shrouding, enveloping, barricading within; torpor that
which is sleep, drowsiness; sleep, slumbering, somnolence
this is called torpor.”
(Buddhist Psychology, pp. 311, 312.)
28.Vicikiccha—See Ch. 1, note 13.
Vicikiccha, as a Hindrance, does not mean doubts with
regard to the Buddha, Dhamma, Sangha, etc.,
Majjhima Nikaya commentary states — “it is so
called because it is incapable of deciding that it is as such,”
(Idam’ev’idanti nicchetum asamatthabhavato’ti vicikiccha).
29.Saddha—Sam, well; +
√ dah, to establish,
to place, to put.
Samskrt Sraddha is composed of Srat = faith +
√ dha to establish.
According to Pali, Saddha is well-established confi-
dence in the Buddha, Dhamma, and the Sangha. Purifica-
tion (sampasadana) of its mental associates is its chief
characteristic. It is compared to the water purifying gem of
the universal monarch. This particular gem; when thrown
into water, causes mud and water-weeds to subside. The
water is consequently purified. In the same way Saddha
purifies the mind of its stains.
This Saddha is not blind faith. It is confidence based
on knowledge.
One might question whether a non-Buddhist could
also possess this Saddha.
Atthasalini raises this very question and provides an
answer which is rather unsatisfactory and inadequate.
“Do men of false opinions not believe in their own teach-
ers?” questions Venerable Buddhaghosa. His answer is:—
“They do. But that is not Saddha; it is a mere acqui-
escence in words (Vacanasampaticchanamattameva).”
If Saddha is limited only to Buddhists, what shall we
say when a non-Buddhist places his faith or confidence in
his teacher? Surely his mind also gets purified to some
extent when he thinks of his particular religious teacher.
Could it be Ditthi-false view? Then it is immoral
(Akusala). In such a case there is no occasion for a non-
Buddhist to experience a moral consciousness.
Would it not be more correct to say that Saddha is
mere confidence or faith, instead of restricting to the
Triple Gem?
Dhammasangani explains Saddha as follows:—
“The faith which on that occasion is trusting in, the
professing confidence in, the sense of assurance, faith,
faith as a faculty and as a power:”
(Buddhist Psychology, p. 14.)
Saddha is also apprehension intuitively of experience or
knowledge gathered in past births.
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
12.Viriya—
Derived from
√ aj, to go + ir. Vi is substituted for aj.
Vira is one who strenuously carries on his work uninter-
ruptedly.
It is defined as the state or action of energetic per-
sons (Viranam bhavo, kammam). Or, it is that which is
effected or carried out methodically (Vidhina irayitabbam
pavattetabbam va).
It has the characteristic of supporting (upattham-
bana) upholding (paggahana), sustaining (ussahana).
As an old house is supported by new pillars even so
concomitants are aided and supported by Viriya.
Just as a strong reinforcement would help an army to
hold on instead of retreating, even so Viriya upholds or
uplifts its concomitants.
Viriya is regarded as a controlling factor (Indriya)
because it overcomes idleness. It is also regarded as one of
the five powers (Bala) because it cannot be shaken by its
opposite idleness. Viriya serves as one of the four means of
accomplishing one’s ends (Iddhipada). It is this Viriya that
appears as Four Modes of Supreme Efforts (Sammappad-
hana). Viriya is sublimated as one of the seven factors of
Enlightenment (Bojjhanga). Finally it has been elevated to
one of the eight members of the Noble Path. (Atthangika–
Magga) as Samma Vayama (Right Effort).
Atthasalini states that Viriya should be regarded as
the root of all achievements.
Effort, exertion, energy are suggested as best equivalents.
13. Piti—See Ch. 1. note 40.
14.Chanda—
Derived from
√ chad, to wish.
The chief characteristic of Chanda is the wish-to-do
(kattukamyata). It is like the stretching of the hand to
grasp an object.
This unmoral Chanda should be distinguished from
immoral Lobha which is clinging to an object.
There are three kinds of Chandas—namely,
(i)Kamacchanda which is sensual craving, one of
the Five Hindrances (Nivarana). This is ethically immoral.
(ii)Kattukamyata Chanda, the mere wish-to-do.
This is ethically unmoral.
(iii)Dhammacchanda, righteous wish. It is this
Dhammacchanda that impelled Prince Siddhartha to
renounce Royal pleasures.
Of them it is Kattukamyata Chanda, meaning
attached to this particular mental state, that serves as one
of the four dominant influences (Adhipati).
Shwe Zan Aung says—“The effort of conation or will
is due to Viriya. Piti signifies an interest in the object;
Chanda constitutes the intention with respect to object.”
(Compendium—p. 18.)
Buddhists have this Dhammacchanda for the realisa-
tion of Nibbana. It is not a kind of craving.
15.Moha—
Derived from
√ muh, to be stupefied, to be deluded.
Moha is one of the three roots of evil and is common to all
immoral types of consciousness. It is opposed to Panna—
wisdom.
The chief characteristic of Moha is confusion with
regard to the nature of an object. Moha clouds one’s know-
ledge with regard to Kamma and its consequences and the
four noble Truths.
16.Ahirika—
An abstract noun formed of “a” + hirika.
He who is not ashamed of doing evil is ahiriko. The
state of such a person is ahirikkarim = ahirikam.
One who has hiri recoils from evil just as a cock’s
feather shrinks in front of fire. One who has no Hiri, would
commit any evil without the least compunction.
17.Anottappa—
Na + ava +
√ tapp, to be tormented.
Ottappa is fear to do evil, i.e., fear of the conse-
quences.
Anottappa is its opposite and is compared to a moth
that is singed by fire. A person who is afraid of fire would
not touch it, but a moth, unaware of the consequences,
attracted by fire, would get burnt. In the same way a per-
son without Ottappa would commit evil and suffer in
states of woe.
Both these terms—Hiri and Ottappa—are found in
conjunction. Hiri should be differentiated from ordinary
shyness and Ottappa from ordinary fear of any individual.
Fear is regarded as one of the ten armies of Mara. A Bud-
dhist is not expected to be afraid of any individual, even a
God, for Buddhism is not based on the fear of the unknown.
Hiri arises from within, and Ottappa from without.
Suppose, for instance, there is a piece of iron, one end of
which is heated, and the other smeared with filth. The
filthy end one would not touch owing to disgust, and the
other end through fear. Hiri is compared to the former and
Ottappa to the latter.
The following note by Mrs. Rhys Davids on Hiri and
Ottappa clearly depicts the difference between these rela-
tive mental constituents:—
“Hiri and Ottappam, as analysed by Buddhaghosa,
present points of considerable ethical interest. Taken
together they give us the emotional and conative aspect of
the modern notion of conscience, just as sati represents its
intellectual side. The former term ‘is equivalent to shame
(lajja), the latter to ‘anguish (ubbego) over evil-doing.’
Hiri has its source within; ottappam springs from without.
Hiri is autonomous (attadhipati); ottappam, heterono-
mous, influenced by society (lokadhipati). The former is
established on shame; the latter on dread. The former is
marked by consistency; the latter by discernment of the
danger and fearsomeness of error. The subjective source
of hiri is fourfold, viz., the idea of what is due to one’s
birth, age, worth, and education. Thus, one having hiri
will think ‘Only mean folk (fishers etc.) children, poor
wretches, the blind and ignorant, would do such an act,’
and refrains. The external source of ottappam is, the idea
that ‘the body of the faithful will blame you,’ and hence
one refrains. If a man has hiri, he is, as said the Buddha,
his own best master. To one who is sensitive by way of
ottappam, the masters of the faith are the best guides”.
In a supplementary paragraph the ‘marks’ (consist-
ency etc.) 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. In Ottappam one feels dread at self-
reproach, the blame of others, chastisement, and retribu-
tion in another life.”
(Buddhist Psychology, p. 20).
Hiri and Ottappa are regarded as the two dominant factors
that rule the world. No civilized society can exist without
them.
18.Uddhacca—
U = up, above, +
√ Dhu, to waver, to shake off.
Uddhutassa bhavo Uddhuccam = Uddhaccam =
state of throwing up. It is compared to the disturbed state
of a heap of ashes when hit with a stone. It is the unsettled
state of mind, and is opposed to collectedness (vupasama).
As one of the five Hindrances it is the antithesis of Sukha,
happiness.
In some rare instances Uddhacca is used in the sense
of puffed-up state of mind, corresponding to conceit. Here
it is not used in that sense. As a rule Uddhacca is differen-
tiated from Mana because both of them are treated as
Samyojanas (Fetters).
These four, viz., Moha, Ahirika, Anottappa,
Uddhacca—that head the list of Immoral Cetasikas—are
common to all Immoral types of consciousness.
19.Lobha—See Ch. 1, note 9.
20.Ditthi—See Ch. 1, note 11.
The difference between Moha and Ditthi should be noted.
The former clouds the object; the latter deals with one’s
views, such as as ‘this indeed is truth, and the rest is false’.
Ditthi is opposed to ¥ana, wisdom. The former rejects the
real nature and views wrongly. The latter discerns the
object as it is.
When the Pali term Ditthi is used alone, unqualify-
ingly, it is employed in the sense of Miccha Ditthi—wrong
belief.
Samma Ditthi or Amoha is used as the antithesis of
Moha.
21.Mana—Derived from
√ man, to think.
22.Dosa—See Ch. 1, note 9
23.Issa—Derived from i +
√ su, to be envious,
to be jealous.
It has the characteristic of envying others’ success
and prosperity. As such it is objective.
24.Macchariya—
Maccharassa bhavo = the state of an avaricious person.
Commentary gives another explanation:—
‘Let not this wonder be to others, but to myself.’
(Ma idam acchariyam annesam hotu, mayham’eva hotu).
The chief characteristic of Macchariya is the concealment
of one’s prosperity. Contrary to Issa, this is subjective.
Both Issa and Macchariya are regarded as the friends
of Dosa because each of them arises with it.
25.Kukkucca—
Kukatassa bhavo = kukkuccam = the state of having done
amiss.
According to the commentary evil that is done is
ku+ kata, and so is good that is not done. Remorse over
the evil that is done is Kukkucca, and so is remorse over
the good that is not done.
It has the characteristic of grieving over the evil that
is done and the good that is not done.
Dhammasangani explains:—
“What is worry?”
“Consciousness of what is lawful in something that is
unlawful, consciousness of what is unlawful in something
that is lawful; consciousness of what is immoral in some-
thing that is moral; consciousness of what is moral in
something that is immoral—all this sort of worry, fidget-
ing, over-scrupulousness, remorse of conscience, mental
sacrificing—this is what is called worry.”
(Buddhist Psychology — p. 313.)
Kukkucca is one of the five Hindrances and is used
together with Uddhacca. It pertains to past things only.
According to Vinaya, Kukkucca is healthy doubt with
regard to rules, and is commended. According to Abhi-
dhamma, on the contrary, it is repentance which is not
commended.
26.Thina—Derived from√ the, to shrink, + na.
Thena = thana = thina.
It is the shrinking state of the mind like a cock’s
feather before fire. It is opposed to Viriya. Thina is
explained as Citta—gelannam, sickness of the mind.
As such It is the antithesis of Cittakammannata,
adaptability of the mind, one of the Sobhana cetasikas.
27.Middha—Derived from
√ middh, to be in-
active, to be inert, to be incapable.
This is the morbid state of the mental factors.
Both Thina and Middha are always used in conjunc-
tion, and are one of the five Hindrances. They are inhibited
by Vitakka, initial application, one of the Jhana factors.
Middha, too, is opposed to Viriya. Where there are Thina
and Middha there is no Viriya.
Middha is explained as the Kaya-gelanna, sickness of
the mental body. Here body is not used in the sense of mate-
rial form, but is applied to the body of mental factors, viz.,
Vedana, Sanna and Sankhara (feeling, perception, and the
remaining fifty mental factors). Hence Middha is the anti-
thesis of Kayakammannata, Adaptability of mental factors.
Both Thina And Middha are explained in the Dham-
masangani as follows:
“What is stolidity (Thina)?
“That which is indisposition, unwieldiness of intel-
lect; adhering and cohering; clinging, cleaving to, stick-
iness; stolidity, that is, a stiffening, a rigidity of the
intellect—this is called stolidity.
“What is torpor (Middha)?
“That which is indisposition, unwieldiness of sense,
a shrouding, enveloping, barricading within; torpor that
which is sleep, drowsiness; sleep, slumbering, somnolence
this is called torpor.”
(Buddhist Psychology, pp. 311, 312.)
28.Vicikiccha—See Ch. 1, note 13.
Vicikiccha, as a Hindrance, does not mean doubts with
regard to the Buddha, Dhamma, Sangha, etc.,
Majjhima Nikaya commentary states — “it is so
called because it is incapable of deciding that it is as such,”
(Idam’ev’idanti nicchetum asamatthabhavato’ti vicikiccha).
29.Saddha—Sam, well; +
√ dah, to establish,
to place, to put.
Samskrt Sraddha is composed of Srat = faith +
√ dha to establish.
According to Pali, Saddha is well-established confi-
dence in the Buddha, Dhamma, and the Sangha. Purifica-
tion (sampasadana) of its mental associates is its chief
characteristic. It is compared to the water purifying gem of
the universal monarch. This particular gem; when thrown
into water, causes mud and water-weeds to subside. The
water is consequently purified. In the same way Saddha
purifies the mind of its stains.
This Saddha is not blind faith. It is confidence based
on knowledge.
One might question whether a non-Buddhist could
also possess this Saddha.
Atthasalini raises this very question and provides an
answer which is rather unsatisfactory and inadequate.
“Do men of false opinions not believe in their own teach-
ers?” questions Venerable Buddhaghosa. His answer is:—
“They do. But that is not Saddha; it is a mere acqui-
escence in words (Vacanasampaticchanamattameva).”
If Saddha is limited only to Buddhists, what shall we
say when a non-Buddhist places his faith or confidence in
his teacher? Surely his mind also gets purified to some
extent when he thinks of his particular religious teacher.
Could it be Ditthi-false view? Then it is immoral
(Akusala). In such a case there is no occasion for a non-
Buddhist to experience a moral consciousness.
Would it not be more correct to say that Saddha is
mere confidence or faith, instead of restricting to the
Triple Gem?
Dhammasangani explains Saddha as follows:—
“The faith which on that occasion is trusting in, the
professing confidence in, the sense of assurance, faith,
faith as a faculty and as a power:”
(Buddhist Psychology, p. 14.)
Saddha is also apprehension intuitively of experience or
knowledge gathered in past births.
Abhidhammattha Sangaha - Cetasika Notes 1
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Notes:—
2.Phassa36 — Derived from
√ phas, to contact.
For any sense-impression to occur, three things are
essential—namely, consciousness, respective sense, and
the object. For instance, one sees an object with the con-
sciousness through the eye as its instrument.
When an object presents itself to the consciousness
through one of the six senses there arises the mental
state—contact. “It should not be understood that mere col-
lision is contact”37 (Na saïgatimatto eva Phasso).
Like a pillar which acts as a strong support to the rest
of the structure, even so is contact to the coexistent mental
concomitants.
“Contact means ‘it touches’ (phusatã’ti). It has touch-
ing (phusana) as its salient characteristic (lakkhana),
impact (saïghattana) as its function (rasa), coinciding (of
the physical basis, object and consciousness) as its mani-
festation (sannipata paccupatthana), and the object which
has entered the avenue (of awareness) as proximate cause
(padatthana).”
36.See The Expositor, Part 1, pp. 142–145.
37.Ibid. p. 145.
Contact is mentioned first because it precedes all
other mental states. “Touching by contact, consciousness
experiences by feeling, perceives by perception, wills by
volition—(Phassena phusitva, vedanaya vediyati, sannaya
sanjanati, cetanaya ceteti).” According to Paticca-
Samuppada, too, Contact conditions Feeling. But strictly
speaking, there is no reason for the sequence because all
these mental states are coexistent. The Atthasalinã states—
“For of states, arisen in one conscious moment, it is not
valid to say that ‘this’ arises first, ‘that’ afterwards. The rea-
son is not because contact is a strong support. Contact is
just mentioned first in the order of teaching, but it was also
permissible to bring it in thus:— There are feeling and con-
tact, perception and contact, volition and contact: there are
consciousness and contact, feeling, perception, volition, ini-
tial application of mind. In the order of teaching, however,
contact is mentioned first. Nor is the sequence of words
among the remaining states of any special significance.”
“Contact is given priority of place, as standing for the
inception of the thought, and as the sine qua non of all the
allied states, conditioning them much as the roof-tree of a
storeyed house supports all the other combinations of
material.”
(Mrs. Rhys Davids — Buddhist Psychology, p. 6.)
3.Vedana—Derived from
√ vid. to experience.
Feeling is a more appropriate rendering for Vedana
than sensation. Like contact, feeling is an essential prop-
erty of every consciousness. It may be pleasurable, painful,
or neutral. Pain and pleasure pertain to body as well. But
physical feeling is not of ethical importance.
According to the commentators feeling is like a mas-
ter who enjoys a dish prepared by a cook. The latter is
compared to the remaining mental states that constitute a
thought-complex. Strictly speaking, it is feeling that expe-
riences an object when it comes in contact with the
senses.
It is this feeling that experiences the desirable or
undesirable fruits of an action done in this or in a previous
birth. Besides this mental state there is no soul or any other
agent to experience the result of the action.
It should be understood here that Nibbanic bliss is
not connected with feeling. Nibbanic bliss is certainly the
highest happiness (Sukha), but it is the happiness of relief
from suffering. It is not the enjoyment of a pleasurable
object.
4.Sanna—Sam +√ na, to know. (Compare
Latin cognoscere, to know.)
The meaning of this term widely varies according to
the context. To avoid unnecessary confusion, it is best to
understand the specific meaning used in this particular
connection as a universal mental state.
The chief characteristic of Sanna is the cognition of
an object by way of a mark as blue etc. It is Sanna that
enables one to recognise an object that has once been per-
ceived by the mind through the senses. “Its procedure is
likened to the carpenter’s recognition of certain kinds of
wood by the mark he had made on each; to the treasurer’s
specifying certain articles of jewelry by the ticket on each;
to the wild animal’s discernment in the scarecrow of the
work of man.”
Sanna, therefore, means simple sense-perception.
“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.”
Perception is not used here in the sense employed by
early modern philosophers such as Bacon, Descartes,
Spinoza, and Leibniz.
As one of the five Khandhas (Aggregates) Sanna is
used in the sense of perception.
Could it be that memory is due to this Sanna?
Sanna, Vinnana and Panna should be differentiated
from one another. Sanna is like the mere perception of a
rupee coin by a child. By its whiteness, roundness and size
it merely recognises the coin as a rupee, utterly ignorant of
its monetary value. A man, for instance, discerns its value
and its utility, but is not aware of its chemical composition.
Vinnana is comparable to the ordinary man’s knowledge of
the rupee. Panna is like the analytical knowledge of a
chemist who knows all its chemical properties in every
detail.
5.Cetana—
Both Cetana and Citta are derived from the same root
√ cit, to think.
In the case of Citta—mind or consciousness—the
root assumes the meaning of discernment (vijanana),
while in Cetana it is used in the sense of co-ordination
(abhisandhana) and accumulation (ayåhana).
According to the Atthasalinã and Vibhavini Tãka
Cetana is that which co-ordinates the mental states associ-
ated with itself on the object of consciousness. (Attana
sampayutta-dhamme arammane abhisandahati). Like a
chief disciple, or like a carpenter who fulfils his duties and
regulates the work of others as well, so does Cetana fulfil
its own function and regulate the function of other con-
comitants associated with itself.
A further explanation has been offered. Cetana is
that which arrives at action in conditioning the condi-
tioned. (Saïkhatabhisaïkharane va byaparam apajjatã’ti
cetana). Cetana is that which plays a predominant part in
all actions, moral and immoral.
Shwe Zan Aung says that according to Ledi Sayadaw,
the Burmese Abhidhamma scholar, “Cetana acts on its con-
comitants, acts in getting the object, and acts on accom-
plishing the task, i.e., determines action”. (Compendium,
p. 236).
The most significant mental state in the Mundane
Consciousness (Lokiya) is this Cetana, while in the Supra-
mundane it is Panna, wisdom or insight. Mundane
thoughts tend to accumulate Kamma. Supramundane
thoughts, on the contrary, tend to eradicate Kamma.
Hence Cetana in the supramundane consciousness does
not constitute Kamma. Cetana in every moral and immoral
type of mundane consciousness, on the other hand, is
regarded as Kamma. Although Cetana is found in Vipaka
types of consciousness too, it is of no moral significance as
it lacks accumulative power.
It is this Cetana that is alluded to as Saïkhara and
(Kamma) Bhava in the Paticca-Samuppada. In the Pancak-
khandha, by Saïkharakkhandha are meant the fifty men-
tal states, excluding Vedana and Sanna, with Cetana as the
foremost.
From a psychological standpoint Cetana determines
the activities of the mental states associated with it. From
an ethical standpoint, it determines its inevitable conse-
quences. Hence where there is no Cetana, there is no
Kamma.
6.Ekaggata—
Eka + agga + ta = One-pointedness, or concentration on
one object, or focussing the mind on one object. It is like a
steady lamp-flame in a windless place. It is like a firmly
fixed pillar that cannot be shaken by the wind. It is like
water that binds together several substances to form one
concrete compound. This mental state prevents its ad-
juncts from dissipation and fixes them on one object.
This one-pointedness is one of the five Jhana factors.
When it is developed and cultivated it is designated Sama-
dhi. “It is the germ of all attentive, selected, focussed, or
concentrated consciousness.” (Compendium. p. 241.)
7.Jãvitindriya—
Jãvita = life; + Indriya = controlling faculty or principle.
It is called Jãvita because it sustains its co-associates.
It is called Indriya because it controls its co-associates.
Although Cetana determines the activities of all mental
states, it is Jãvitindriya that infuses life into Cetana and
other concomitants.
Jãvitindriya is twofold—namely, psychic life (Nama-
Jãvitindriya) and physical life (Råpa-Jãvitindriya). Mental
States are vitalized by psychic life, while material phenom-
ena are vitalized by physical life.
As lotuses are sustained by water, an infant is sus-
tained by a nurse, so are mental states and material phe-
nomena sustained by Jãvitindriya.
One Råpa-Jãvitindriya lasts for seventeen thought-
moments. Seventeen Nama-Jãvitindriyas arise and perish
during the brief life of one Råpa-Jãvitindriya.
There is a certain kind of Råpa-Jãvitindriya in plant
life. But, Råpa-Jãvitindriya in men and animals is differen-
tiated from that which exists in plants because the former
is conditioned by past Kamma.
Both Nama-Jãvitindriya and Råpa-Jãvitindriya arise
at the moment of conception. They simultaneously perish
at the moment of decease. Hence death is regarded as the
destruction of this Jãvitindriya. Immediately after, due to
the power of Kamma, another Nama-Jãvitindriya arises in
the subsequent birth at the moment of conception. Simul-
taneous with the arising of the one Nama-Jãvitindriya
there arise three Råpa-Jãvitindriyas in the case of a human
being.
38
Just as a boatman depends on the boat and the boat de-
pends on the boatman, even so Jãvitindriya depends on mind
and matter, and mind and matter depend on Jãvitindriya.
8.Manasikara—
The literal meaning of the term is ‘making in the mind’
Turning the mind towards the object is the chief
characteristic of Manasikara. It is like the rudder of a ship,
which is indispensable to take her directly to her destina-
tion. Mind without Manasikara is like a rudderless ship.
Manasikara is also compared to a charioteer that sits
with close attention on two well-trained horses (mind and
object) as regards their rhythmical movements. Mana-
sikara should be distinguished from Vitakka which is to fol-
low. The former directs its concomitants to the object,
while the latter applies or throws (pakkhipanto viya) them
38.They are the Råpa–Jãvitindriyas of the ‘body decad’ (kayadasaka) ‘sex-decad’
(bhavadasaka) and ‘seat-decad’ (vatthudasaka).
See ch. VI.
on the object. Vitakka is like a favourite courtier that intro-
duces a villager (mind) into the presence of a king (object).
Attention is the closest equivalent to Manasikara,
although the Pali term does not fully connote the meaning
attached to the English word from a strictly philosophical
standpoint. As a mental state it is mere spontaneous atten-
tion. In Manasikara, as in attention, there is no peculiar
vividness or clarity. To Sanna may be attributed this vivid-
ness to some extent.
Could Manasikara also be an aid to memory, as it is
common to all types of consciousness, whether mundane
or supramundane? Hence they are designated Sabbacitta-
sadharana.
9.Vitakka—
Vi +
√
takk, to think.
It is difficult to suggest a suitable rendering for this
Pali term which assumes different meanings in the Suttas
and Abhidhamma.
In the Sutta Pitaka it has been employed in the sense
of notions, ideas, thoughts, reasoning etc. In the Abhi-
dhamma it is used in a specific technical sense.
‘Lifting’ of the concomitants to the object (abhini-
ropana) is its chief characteristic. As someone ascends to
the king’s palace depending on a king’s favourite, relative
or friend, likewise consciousness ascends to the object
depending on Vitakka (Atthasalinã, p. 114).
Vitakka may well be defined as the application of the
concomitants on the object. Manasikara, as stated above,
is the directing of the concomitants to the object. The dis-
tinguishing characteristics of these two Cetasikas should
be clearly understood.
Different values are attached to Vitakka when it is
used in different connections.
As an ordinary particular (pakinnaka) mental state it
is simply called Vitakka. When it is developed and culti-
vated it becomes the foremost factor of the First Jhana.
Then it is termed Appana because the mind is steadfastly
fixed on the object. The ordinary Vitakka simply throws
the mind to the surface of the object.
In the subsequent Jhanas Vitakka is, however, inhib-
ited, owing to the habitual association with the object.
A villager, for instance, who visits the king’s palace
for the first time, needs the introduction of a favourite
courtier. For his subsequent visits no such introduction is
necessary as he is acquainted with the place.
It is this developed Appana-Vitakka that is known as
Samadhi or concentration.
When Vitakka is present in the Supramundane Path
Consciousness (Lokuttara Magga Citta) it is termed
Samma Saïkappa (Right Thoughts) because it eliminates
wrong thoughts and applies the mind to Nibbana.
Vitakka is used in entirely a different sense when
used in connection with the temperaments of individuals.
Vitakka Carita means one of a discursive temperament.
(See Ch. 1. note 38.)
10.Vicara—
Vi +
√ car, to wander.
Like Vitakka, Vicara too is employed in a technical
sense in Abhidhamma.
Vicara is the continued exercise of the mind on the
object.
Examination (anumajjana) is its chief characteristic.
So far the renderings for Vitakka and Vicara are ini-
tial and sustained application respectively.
Both terms should be distinguished. Like a bee
alighting on a lotus is Vitakka, like its gyrating around the
lotus is Vicara. Like the flappings of a bird about to fly is
Vitakka, like its planning movements in the sky is Vicara.
Like the beating of a drum or bell is Vitakka, like its rever-
beration is Vicara.
Vicara is also a Jhana factor. It inhibits Vicikiccha
(Doubt or Indecision).
(See Ch. 1. note 39.)
11.Adhimokkha—
Adhi +
√ muc, to release. Literally, the term means
‘release-on-to’.
Adhimokkha releases the mind on to the object. Its
chief characteristic is decision or choosing, and is opposed
to Vicikiccha—doubt or indecision.
It makes the decision—‘Just this one’. (imam’ eva’ti
sannitthanakaranam).
It is compared to a judge that decides a case. It is also
compared to a steady pillar owing to its unwavering state.
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Notes:—
2.Phassa36 — Derived from
√ phas, to contact.
For any sense-impression to occur, three things are
essential—namely, consciousness, respective sense, and
the object. For instance, one sees an object with the con-
sciousness through the eye as its instrument.
When an object presents itself to the consciousness
through one of the six senses there arises the mental
state—contact. “It should not be understood that mere col-
lision is contact”37 (Na saïgatimatto eva Phasso).
Like a pillar which acts as a strong support to the rest
of the structure, even so is contact to the coexistent mental
concomitants.
“Contact means ‘it touches’ (phusatã’ti). It has touch-
ing (phusana) as its salient characteristic (lakkhana),
impact (saïghattana) as its function (rasa), coinciding (of
the physical basis, object and consciousness) as its mani-
festation (sannipata paccupatthana), and the object which
has entered the avenue (of awareness) as proximate cause
(padatthana).”
36.See The Expositor, Part 1, pp. 142–145.
37.Ibid. p. 145.
Contact is mentioned first because it precedes all
other mental states. “Touching by contact, consciousness
experiences by feeling, perceives by perception, wills by
volition—(Phassena phusitva, vedanaya vediyati, sannaya
sanjanati, cetanaya ceteti).” According to Paticca-
Samuppada, too, Contact conditions Feeling. But strictly
speaking, there is no reason for the sequence because all
these mental states are coexistent. The Atthasalinã states—
“For of states, arisen in one conscious moment, it is not
valid to say that ‘this’ arises first, ‘that’ afterwards. The rea-
son is not because contact is a strong support. Contact is
just mentioned first in the order of teaching, but it was also
permissible to bring it in thus:— There are feeling and con-
tact, perception and contact, volition and contact: there are
consciousness and contact, feeling, perception, volition, ini-
tial application of mind. In the order of teaching, however,
contact is mentioned first. Nor is the sequence of words
among the remaining states of any special significance.”
“Contact is given priority of place, as standing for the
inception of the thought, and as the sine qua non of all the
allied states, conditioning them much as the roof-tree of a
storeyed house supports all the other combinations of
material.”
(Mrs. Rhys Davids — Buddhist Psychology, p. 6.)
3.Vedana—Derived from
√ vid. to experience.
Feeling is a more appropriate rendering for Vedana
than sensation. Like contact, feeling is an essential prop-
erty of every consciousness. It may be pleasurable, painful,
or neutral. Pain and pleasure pertain to body as well. But
physical feeling is not of ethical importance.
According to the commentators feeling is like a mas-
ter who enjoys a dish prepared by a cook. The latter is
compared to the remaining mental states that constitute a
thought-complex. Strictly speaking, it is feeling that expe-
riences an object when it comes in contact with the
senses.
It is this feeling that experiences the desirable or
undesirable fruits of an action done in this or in a previous
birth. Besides this mental state there is no soul or any other
agent to experience the result of the action.
It should be understood here that Nibbanic bliss is
not connected with feeling. Nibbanic bliss is certainly the
highest happiness (Sukha), but it is the happiness of relief
from suffering. It is not the enjoyment of a pleasurable
object.
4.Sanna—Sam +√ na, to know. (Compare
Latin cognoscere, to know.)
The meaning of this term widely varies according to
the context. To avoid unnecessary confusion, it is best to
understand the specific meaning used in this particular
connection as a universal mental state.
The chief characteristic of Sanna is the cognition of
an object by way of a mark as blue etc. It is Sanna that
enables one to recognise an object that has once been per-
ceived by the mind through the senses. “Its procedure is
likened to the carpenter’s recognition of certain kinds of
wood by the mark he had made on each; to the treasurer’s
specifying certain articles of jewelry by the ticket on each;
to the wild animal’s discernment in the scarecrow of the
work of man.”
Sanna, therefore, means simple sense-perception.
“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.”
Perception is not used here in the sense employed by
early modern philosophers such as Bacon, Descartes,
Spinoza, and Leibniz.
As one of the five Khandhas (Aggregates) Sanna is
used in the sense of perception.
Could it be that memory is due to this Sanna?
Sanna, Vinnana and Panna should be differentiated
from one another. Sanna is like the mere perception of a
rupee coin by a child. By its whiteness, roundness and size
it merely recognises the coin as a rupee, utterly ignorant of
its monetary value. A man, for instance, discerns its value
and its utility, but is not aware of its chemical composition.
Vinnana is comparable to the ordinary man’s knowledge of
the rupee. Panna is like the analytical knowledge of a
chemist who knows all its chemical properties in every
detail.
5.Cetana—
Both Cetana and Citta are derived from the same root
√ cit, to think.
In the case of Citta—mind or consciousness—the
root assumes the meaning of discernment (vijanana),
while in Cetana it is used in the sense of co-ordination
(abhisandhana) and accumulation (ayåhana).
According to the Atthasalinã and Vibhavini Tãka
Cetana is that which co-ordinates the mental states associ-
ated with itself on the object of consciousness. (Attana
sampayutta-dhamme arammane abhisandahati). Like a
chief disciple, or like a carpenter who fulfils his duties and
regulates the work of others as well, so does Cetana fulfil
its own function and regulate the function of other con-
comitants associated with itself.
A further explanation has been offered. Cetana is
that which arrives at action in conditioning the condi-
tioned. (Saïkhatabhisaïkharane va byaparam apajjatã’ti
cetana). Cetana is that which plays a predominant part in
all actions, moral and immoral.
Shwe Zan Aung says that according to Ledi Sayadaw,
the Burmese Abhidhamma scholar, “Cetana acts on its con-
comitants, acts in getting the object, and acts on accom-
plishing the task, i.e., determines action”. (Compendium,
p. 236).
The most significant mental state in the Mundane
Consciousness (Lokiya) is this Cetana, while in the Supra-
mundane it is Panna, wisdom or insight. Mundane
thoughts tend to accumulate Kamma. Supramundane
thoughts, on the contrary, tend to eradicate Kamma.
Hence Cetana in the supramundane consciousness does
not constitute Kamma. Cetana in every moral and immoral
type of mundane consciousness, on the other hand, is
regarded as Kamma. Although Cetana is found in Vipaka
types of consciousness too, it is of no moral significance as
it lacks accumulative power.
It is this Cetana that is alluded to as Saïkhara and
(Kamma) Bhava in the Paticca-Samuppada. In the Pancak-
khandha, by Saïkharakkhandha are meant the fifty men-
tal states, excluding Vedana and Sanna, with Cetana as the
foremost.
From a psychological standpoint Cetana determines
the activities of the mental states associated with it. From
an ethical standpoint, it determines its inevitable conse-
quences. Hence where there is no Cetana, there is no
Kamma.
6.Ekaggata—
Eka + agga + ta = One-pointedness, or concentration on
one object, or focussing the mind on one object. It is like a
steady lamp-flame in a windless place. It is like a firmly
fixed pillar that cannot be shaken by the wind. It is like
water that binds together several substances to form one
concrete compound. This mental state prevents its ad-
juncts from dissipation and fixes them on one object.
This one-pointedness is one of the five Jhana factors.
When it is developed and cultivated it is designated Sama-
dhi. “It is the germ of all attentive, selected, focussed, or
concentrated consciousness.” (Compendium. p. 241.)
7.Jãvitindriya—
Jãvita = life; + Indriya = controlling faculty or principle.
It is called Jãvita because it sustains its co-associates.
It is called Indriya because it controls its co-associates.
Although Cetana determines the activities of all mental
states, it is Jãvitindriya that infuses life into Cetana and
other concomitants.
Jãvitindriya is twofold—namely, psychic life (Nama-
Jãvitindriya) and physical life (Råpa-Jãvitindriya). Mental
States are vitalized by psychic life, while material phenom-
ena are vitalized by physical life.
As lotuses are sustained by water, an infant is sus-
tained by a nurse, so are mental states and material phe-
nomena sustained by Jãvitindriya.
One Råpa-Jãvitindriya lasts for seventeen thought-
moments. Seventeen Nama-Jãvitindriyas arise and perish
during the brief life of one Råpa-Jãvitindriya.
There is a certain kind of Råpa-Jãvitindriya in plant
life. But, Råpa-Jãvitindriya in men and animals is differen-
tiated from that which exists in plants because the former
is conditioned by past Kamma.
Both Nama-Jãvitindriya and Råpa-Jãvitindriya arise
at the moment of conception. They simultaneously perish
at the moment of decease. Hence death is regarded as the
destruction of this Jãvitindriya. Immediately after, due to
the power of Kamma, another Nama-Jãvitindriya arises in
the subsequent birth at the moment of conception. Simul-
taneous with the arising of the one Nama-Jãvitindriya
there arise three Råpa-Jãvitindriyas in the case of a human
being.
38
Just as a boatman depends on the boat and the boat de-
pends on the boatman, even so Jãvitindriya depends on mind
and matter, and mind and matter depend on Jãvitindriya.
8.Manasikara—
The literal meaning of the term is ‘making in the mind’
Turning the mind towards the object is the chief
characteristic of Manasikara. It is like the rudder of a ship,
which is indispensable to take her directly to her destina-
tion. Mind without Manasikara is like a rudderless ship.
Manasikara is also compared to a charioteer that sits
with close attention on two well-trained horses (mind and
object) as regards their rhythmical movements. Mana-
sikara should be distinguished from Vitakka which is to fol-
low. The former directs its concomitants to the object,
while the latter applies or throws (pakkhipanto viya) them
38.They are the Råpa–Jãvitindriyas of the ‘body decad’ (kayadasaka) ‘sex-decad’
(bhavadasaka) and ‘seat-decad’ (vatthudasaka).
See ch. VI.
on the object. Vitakka is like a favourite courtier that intro-
duces a villager (mind) into the presence of a king (object).
Attention is the closest equivalent to Manasikara,
although the Pali term does not fully connote the meaning
attached to the English word from a strictly philosophical
standpoint. As a mental state it is mere spontaneous atten-
tion. In Manasikara, as in attention, there is no peculiar
vividness or clarity. To Sanna may be attributed this vivid-
ness to some extent.
Could Manasikara also be an aid to memory, as it is
common to all types of consciousness, whether mundane
or supramundane? Hence they are designated Sabbacitta-
sadharana.
9.Vitakka—
Vi +
√
takk, to think.
It is difficult to suggest a suitable rendering for this
Pali term which assumes different meanings in the Suttas
and Abhidhamma.
In the Sutta Pitaka it has been employed in the sense
of notions, ideas, thoughts, reasoning etc. In the Abhi-
dhamma it is used in a specific technical sense.
‘Lifting’ of the concomitants to the object (abhini-
ropana) is its chief characteristic. As someone ascends to
the king’s palace depending on a king’s favourite, relative
or friend, likewise consciousness ascends to the object
depending on Vitakka (Atthasalinã, p. 114).
Vitakka may well be defined as the application of the
concomitants on the object. Manasikara, as stated above,
is the directing of the concomitants to the object. The dis-
tinguishing characteristics of these two Cetasikas should
be clearly understood.
Different values are attached to Vitakka when it is
used in different connections.
As an ordinary particular (pakinnaka) mental state it
is simply called Vitakka. When it is developed and culti-
vated it becomes the foremost factor of the First Jhana.
Then it is termed Appana because the mind is steadfastly
fixed on the object. The ordinary Vitakka simply throws
the mind to the surface of the object.
In the subsequent Jhanas Vitakka is, however, inhib-
ited, owing to the habitual association with the object.
A villager, for instance, who visits the king’s palace
for the first time, needs the introduction of a favourite
courtier. For his subsequent visits no such introduction is
necessary as he is acquainted with the place.
It is this developed Appana-Vitakka that is known as
Samadhi or concentration.
When Vitakka is present in the Supramundane Path
Consciousness (Lokuttara Magga Citta) it is termed
Samma Saïkappa (Right Thoughts) because it eliminates
wrong thoughts and applies the mind to Nibbana.
Vitakka is used in entirely a different sense when
used in connection with the temperaments of individuals.
Vitakka Carita means one of a discursive temperament.
(See Ch. 1. note 38.)
10.Vicara—
Vi +
√ car, to wander.
Like Vitakka, Vicara too is employed in a technical
sense in Abhidhamma.
Vicara is the continued exercise of the mind on the
object.
Examination (anumajjana) is its chief characteristic.
So far the renderings for Vitakka and Vicara are ini-
tial and sustained application respectively.
Both terms should be distinguished. Like a bee
alighting on a lotus is Vitakka, like its gyrating around the
lotus is Vicara. Like the flappings of a bird about to fly is
Vitakka, like its planning movements in the sky is Vicara.
Like the beating of a drum or bell is Vitakka, like its rever-
beration is Vicara.
Vicara is also a Jhana factor. It inhibits Vicikiccha
(Doubt or Indecision).
(See Ch. 1. note 39.)
11.Adhimokkha—
Adhi +
√ muc, to release. Literally, the term means
‘release-on-to’.
Adhimokkha releases the mind on to the object. Its
chief characteristic is decision or choosing, and is opposed
to Vicikiccha—doubt or indecision.
It makes the decision—‘Just this one’. (imam’ eva’ti
sannitthanakaranam).
It is compared to a judge that decides a case. It is also
compared to a steady pillar owing to its unwavering state.
Abhidhammattha Sangaha - 52 Kinds Of Mental States
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Dvipannasa Cetasika
_______
(Sabbacittasadharana—7)
_______
Katham?
§2.(i) l. Phasso, 2. Vedana, 3. Sanna, 4. Cetana,
5. Ekaggata, 6. Jivitindriyam, 7. Manasikaro
c’ati satt’ime Cetasika Sabbacittasadharana nama.
31. Kayavinnatti (mode of action) and Vaci Vinnatti (mode of speech).
______
(Pakinnaka—6)
_______
§3.(ii) 1. Vitakko, 2, Vicaro, 3. Adhimokkho,
4. Viriyam, 5. Piti, 6. Chando c’ati cha ime
Cetasika Pakinnaka nama.
Eva’mete Cetasika Annasamana’ ti veditabba. (13)
_______
(Akusala—14)
_______
§4.(iii) 1. Moho, 2. Ahirikam, 3. Anottappam,
4.Uddhaccam 5. Lobho, 6. Ditthi, 7. Mano, 8. Doso,
9.Issa, 10. Macchariyam, 11. Kukkuccam,
12.Thinam, 13.Middham, 14. Vicikiccha
c’ati cuddas’ime Cetasika Akusala nama.
_______
(Sobhanasadharana—19)
_______
§5.(iv) 1. Saddha, 2. Sati, 3. Hiri, 4. Ottappam,
5.Alobho, 6. Adoso, 7. Tatramajjhattata,
8. Kayapassaddhi, 9. Cittapassaddhi, 10. Kayalahuta,
11. Cittalahuta, 12. Kayamuduta 13. Cittamuduta,
14.Kayakammannata, 15. Cittakammannata,
16.Kayapagunnata, 17. Cittapagunnata,
18. Kayujjukata, 19. Cittujjukata, c’ati
ek’unavisat’ime Cetasika Sobhanasadharana nama.
_______
(Viratiyo—3)
_______
§6.(v) 1. Sammavaca, 2. Sammakammanto,
3.Samma ajivo c’ati tisso Viratiyo nama.
_______
(Appamanna—2)
_______
§7.(vi) 1. Karuna, 2. Mudita pana
Appamannayo nama’ti sabbatha’pi— _______
(Pannindriya—1)
_______
§8. (vii) Pannindriyena saddhim pancavisat’ime
Cetasika Sobhana’ti veditabba.
_______
§9.Ettavata ca—
Teras’ annasamana ca—cuddasakusala tatha
Sobhana pancavisa’ti —dvipannasa pavuccare.
_______
52 Kinds Of Mental States
_______
(Universals32—7)
_______
§2. How?
(i) 1. Contact,
33 2. Feeling, 3. Perception, 4. Volition,
5. One-Pointedness, 6. Psychic life, 7. Attention.
32.These ‘Universal’ cetasikas are invariably found in every consciousness.
33.Ven. Nyanatiloka suggests impression, or sense-impression or consciousness-
impression.
These seven mental states are common to every
consciousness.
_______
(Particulars34—6)
_______
§3.(ii) 1. Initial Application, 2. Sustained Application,
3.Decision, 4. Effort, 5. Joy, 6. Conation.
These six mental states are teamed Particulars.
Thus these (thirteen) mental states should be under-
stood as ‘common to each other’ (annasamana35).
_______
(Immorals—14)
_______
§4.(iii) 1. Delusion, 2. Shamelessness, 3. Fearlessness
(of consequences, or to commit wrong), 4. Restless-
ness, 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’.
_______
(Beautiful—19)
_______
§5.(iv) 1. Confidence, 2. Mindfulness, 3. (Moral) Shame,
4. (Moral) Dread, 5. Non-attachment, 6.Goodwill,
34.Unlike the Universals these cetasikas are found only in certain classes of
consciousness.
35.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. anna = another; samana, common. When the good types of con-
sciousness are taken into account the evil are regarded as anna, and vice versa.
7.Equanimity, 8. Tranquillity of mental states,
9.Tranquillity of mind, 10. Lightness of mental
states, 11. Lightness of mind, 12. Pliancy of mental
states, 13. Pliancy of mind, 14. Adaptability of mental
states, 15. Adaptability of mind, 16.Proficiency of
mental states, 17. Proficiency of mind, 18.Rectitude
of mental states. 19. Rectitude of mind.
These nineteen mental states are termed ‘Common to
Beautiful’.
_______
(Abstinences—3)
_______
§6.(v) 1. Right Speech, 2. Right Action, 3. Right
Livelihood.
These three are termed ‘Abstinences.’
_______
(Illimitables—2)
_______
§7.(vi) 1. Compassion, 2. Appreciative or Sympathetic
Joy.
These are termed ‘Illimitables’.
_______
(Wisdom—1)
_______
§8.(vii) With the Faculty of Wisdom these twenty-five
mental states are in every way to be understood as
‘Beautiful.’
Summary
§9.Thus:—
Thirteen are common to each other. Similarly four-
teen are common to Immorals. Twenty-five are ‘Beautiful’.
Thus fifty-two have been enumerated.
_______
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Dvipannasa Cetasika
_______
(Sabbacittasadharana—7)
_______
Katham?
§2.(i) l. Phasso, 2. Vedana, 3. Sanna, 4. Cetana,
5. Ekaggata, 6. Jivitindriyam, 7. Manasikaro
c’ati satt’ime Cetasika Sabbacittasadharana nama.
31. Kayavinnatti (mode of action) and Vaci Vinnatti (mode of speech).
______
(Pakinnaka—6)
_______
§3.(ii) 1. Vitakko, 2, Vicaro, 3. Adhimokkho,
4. Viriyam, 5. Piti, 6. Chando c’ati cha ime
Cetasika Pakinnaka nama.
Eva’mete Cetasika Annasamana’ ti veditabba. (13)
_______
(Akusala—14)
_______
§4.(iii) 1. Moho, 2. Ahirikam, 3. Anottappam,
4.Uddhaccam 5. Lobho, 6. Ditthi, 7. Mano, 8. Doso,
9.Issa, 10. Macchariyam, 11. Kukkuccam,
12.Thinam, 13.Middham, 14. Vicikiccha
c’ati cuddas’ime Cetasika Akusala nama.
_______
(Sobhanasadharana—19)
_______
§5.(iv) 1. Saddha, 2. Sati, 3. Hiri, 4. Ottappam,
5.Alobho, 6. Adoso, 7. Tatramajjhattata,
8. Kayapassaddhi, 9. Cittapassaddhi, 10. Kayalahuta,
11. Cittalahuta, 12. Kayamuduta 13. Cittamuduta,
14.Kayakammannata, 15. Cittakammannata,
16.Kayapagunnata, 17. Cittapagunnata,
18. Kayujjukata, 19. Cittujjukata, c’ati
ek’unavisat’ime Cetasika Sobhanasadharana nama.
_______
(Viratiyo—3)
_______
§6.(v) 1. Sammavaca, 2. Sammakammanto,
3.Samma ajivo c’ati tisso Viratiyo nama.
_______
(Appamanna—2)
_______
§7.(vi) 1. Karuna, 2. Mudita pana
Appamannayo nama’ti sabbatha’pi— _______
(Pannindriya—1)
_______
§8. (vii) Pannindriyena saddhim pancavisat’ime
Cetasika Sobhana’ti veditabba.
_______
§9.Ettavata ca—
Teras’ annasamana ca—cuddasakusala tatha
Sobhana pancavisa’ti —dvipannasa pavuccare.
_______
52 Kinds Of Mental States
_______
(Universals32—7)
_______
§2. How?
(i) 1. Contact,
33 2. Feeling, 3. Perception, 4. Volition,
5. One-Pointedness, 6. Psychic life, 7. Attention.
32.These ‘Universal’ cetasikas are invariably found in every consciousness.
33.Ven. Nyanatiloka suggests impression, or sense-impression or consciousness-
impression.
These seven mental states are common to every
consciousness.
_______
(Particulars34—6)
_______
§3.(ii) 1. Initial Application, 2. Sustained Application,
3.Decision, 4. Effort, 5. Joy, 6. Conation.
These six mental states are teamed Particulars.
Thus these (thirteen) mental states should be under-
stood as ‘common to each other’ (annasamana35).
_______
(Immorals—14)
_______
§4.(iii) 1. Delusion, 2. Shamelessness, 3. Fearlessness
(of consequences, or to commit wrong), 4. Restless-
ness, 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’.
_______
(Beautiful—19)
_______
§5.(iv) 1. Confidence, 2. Mindfulness, 3. (Moral) Shame,
4. (Moral) Dread, 5. Non-attachment, 6.Goodwill,
34.Unlike the Universals these cetasikas are found only in certain classes of
consciousness.
35.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. anna = another; samana, common. When the good types of con-
sciousness are taken into account the evil are regarded as anna, and vice versa.
7.Equanimity, 8. Tranquillity of mental states,
9.Tranquillity of mind, 10. Lightness of mental
states, 11. Lightness of mind, 12. Pliancy of mental
states, 13. Pliancy of mind, 14. Adaptability of mental
states, 15. Adaptability of mind, 16.Proficiency of
mental states, 17. Proficiency of mind, 18.Rectitude
of mental states. 19. Rectitude of mind.
These nineteen mental states are termed ‘Common to
Beautiful’.
_______
(Abstinences—3)
_______
§6.(v) 1. Right Speech, 2. Right Action, 3. Right
Livelihood.
These three are termed ‘Abstinences.’
_______
(Illimitables—2)
_______
§7.(vi) 1. Compassion, 2. Appreciative or Sympathetic
Joy.
These are termed ‘Illimitables’.
_______
(Wisdom—1)
_______
§8.(vii) With the Faculty of Wisdom these twenty-five
mental states are in every way to be understood as
‘Beautiful.’
Summary
§9.Thus:—
Thirteen are common to each other. Similarly four-
teen are common to Immorals. Twenty-five are ‘Beautiful’.
Thus fifty-two have been enumerated.
_______
Abhidhammattha Sangaha - Mental States ( Cetasika )
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter 2
Introduction
In the 89 types of consciousness, enumerated in the first
chapter, 52 mental states arise in varying degree.
There are 7 concomitants common to every con-
sciousness. There are 6 others that may or may not arise in
each and every consciousness. They are termed Pakinna-
kas (Particulars.)
All these 13 are designated Annasamànas, a rather
peculiar technical term. Anna means ‘other’, samàna
means ‘common’. Sobhanas, (Good), when compared with
Asobhanas (Evil,) are called Anna—‘other’ being of the
opposite category. So are the Asobhanas in contradistinc-
tion to Sobhanas.
These 13 become moral or immoral according to the
type of consciousness in which they occur.
14concomitants are invariably found in every type of
immoral consciousness.
19are common to all types of moral consciousness.
6other moral concomitants occur as occasion arises.
Thus these fifty-two (7 + 6 + 14 + 19 + 6 = 52) are found
in the respective types of consciousness in different pro-
portions.
In this chapter all the 52 mental states are enumer-
ated and classified. Every type of consciousness is micro-
scopically analysed, and the accompanying mental states
are given in detail. The type of consciousness in which
each mental state occurs, is also described.
To an impatient lay reader this chapter will appear
rather dry and uninteresting. To a critical and intelligent
reader it will, on the contrary, serve as an intellectual treat.
At the outset, for instance, a student of chemistry
may find the numerous chemical formulae somewhat per-
plexing. But he finds the subject interesting and edifying,
when he seriously attempts to analyse and examine the
various substances with different tests.
In like manner a student of Abhidhamma who reads
this chapter should first try to analyse and examine care-
fully every type of consciousness and see for himself the
mental states thereof according to his own reasoning.
Later, he should compare his results with the original text.
He will then find this chapter most illuminating, and
instead of wasting time in memorising numbers, he will
intelligently grasp the meaning of the text.
For example, let us analyse the first immoral type of
consciousness, rooted in attachment.
Somanassà-sahagata— Accompanied by pleasure,
Ditthigata-sampayutta — Connected with misbelief,
Asankhàrika — Unprompted.
This consciousness, when analysed, will show that the
Vedanà or feeling is ‘Pleasure’.
The 7 Universals and all the Particulars are found in it.
The 4 Immoral mental states common to all immor-
als, 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.
Màna—conceit cannot arise.
Conceit does not arise in lobha consciousness, together
with misbelief. Ditthi is connected with wrong view, while
Màna is concerned with egoism. Both of them, say the
commentators, are like two lions that cannot live together
in one cave.
Dosa (hatred), Issà (envy), Macchariya (avarice),
and Kukkucca (brooding) cannot arise, because these four
are akin to aversion. They are found only in hateful con-
sciousness.
Thina and Middha—(sloth and torpor) do not arise
because this is an unprompted consciousness.
No Sobhanas—(beautiful) occur in an immoral con-
sciousness.
Total— 7 + 6 + 4 + 2 = 19.
Thus, on analysis, we see that the first immoral con-
sciousness consists of 19 mental states.
The other types of consciousness should be similarly
analysed.
Chapter II
_______
Cetasika—Mental States
_______
(Definition)
§1.Ekuppàda–nirodhà ca — ekàlambanavatthukà
Cetoyuttà dvipannàsa — dhammà cetasikà matà.
_______
§1.The fifty-two states that are associated with con-
sciousness, that arise and perish together with conscious-
ness, that have the same object and basis as consciousness,
are known as Cetasiks (mental states).
Notes:—
1. Cetasika = Ceta + s + ika
That which is associated with the mind or consciousness is
Cetasika. (Saüskrt—Caitasika or Caitti).
Definition—
Cetasika is
(i)that which arises together with consciousness,
(ii)that which perishes together with it,
(iii)that which has an identical object with it,
(iv)that which has a common basis with it.
Readers will note that the author has not given here a log-
ical definition according to genus and species. Instead he
speaks of four characteristic properties of a Cetasika.
The commentator cites reasons for attributing these
four properties.
No consciousness exists apart from its concomitants.
Both consciousness and its respective co-adjuncts arise
and perish simultaneously. But there are some material
qualities, such as Vinnàtti Rupa31 (Modes of Intimation)
that arise and perish simultaneously with the conscious-
ness. To exclude them the third property of having a com-
mon object has been attributed. That which possesses
these three characteristics must necessarily be endowed
with the fourth—a common basis.
According to Abhidhamma, mind or consciousness is
accompanied by fifty-two mental states (cetasikas).
One of them is Vedanà (feeling); another is Sannà
(perception). The remaining fifty are collectively called
Sankhàrà. Cetanà (volition) is the most important of them.
The whole group of feelings is called Vedanàk-
khandha. So are Sannàkkhandha and Sankhàrakkhandha.
_______
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
Chapter 2
Introduction
In the 89 types of consciousness, enumerated in the first
chapter, 52 mental states arise in varying degree.
There are 7 concomitants common to every con-
sciousness. There are 6 others that may or may not arise in
each and every consciousness. They are termed Pakinna-
kas (Particulars.)
All these 13 are designated Annasamànas, a rather
peculiar technical term. Anna means ‘other’, samàna
means ‘common’. Sobhanas, (Good), when compared with
Asobhanas (Evil,) are called Anna—‘other’ being of the
opposite category. So are the Asobhanas in contradistinc-
tion to Sobhanas.
These 13 become moral or immoral according to the
type of consciousness in which they occur.
14concomitants are invariably found in every type of
immoral consciousness.
19are common to all types of moral consciousness.
6other moral concomitants occur as occasion arises.
Thus these fifty-two (7 + 6 + 14 + 19 + 6 = 52) are found
in the respective types of consciousness in different pro-
portions.
In this chapter all the 52 mental states are enumer-
ated and classified. Every type of consciousness is micro-
scopically analysed, and the accompanying mental states
are given in detail. The type of consciousness in which
each mental state occurs, is also described.
To an impatient lay reader this chapter will appear
rather dry and uninteresting. To a critical and intelligent
reader it will, on the contrary, serve as an intellectual treat.
At the outset, for instance, a student of chemistry
may find the numerous chemical formulae somewhat per-
plexing. But he finds the subject interesting and edifying,
when he seriously attempts to analyse and examine the
various substances with different tests.
In like manner a student of Abhidhamma who reads
this chapter should first try to analyse and examine care-
fully every type of consciousness and see for himself the
mental states thereof according to his own reasoning.
Later, he should compare his results with the original text.
He will then find this chapter most illuminating, and
instead of wasting time in memorising numbers, he will
intelligently grasp the meaning of the text.
For example, let us analyse the first immoral type of
consciousness, rooted in attachment.
Somanassà-sahagata— Accompanied by pleasure,
Ditthigata-sampayutta — Connected with misbelief,
Asankhàrika — Unprompted.
This consciousness, when analysed, will show that the
Vedanà or feeling is ‘Pleasure’.
The 7 Universals and all the Particulars are found in it.
The 4 Immoral mental states common to all immor-
als, 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.
Màna—conceit cannot arise.
Conceit does not arise in lobha consciousness, together
with misbelief. Ditthi is connected with wrong view, while
Màna is concerned with egoism. Both of them, say the
commentators, are like two lions that cannot live together
in one cave.
Dosa (hatred), Issà (envy), Macchariya (avarice),
and Kukkucca (brooding) cannot arise, because these four
are akin to aversion. They are found only in hateful con-
sciousness.
Thina and Middha—(sloth and torpor) do not arise
because this is an unprompted consciousness.
No Sobhanas—(beautiful) occur in an immoral con-
sciousness.
Total— 7 + 6 + 4 + 2 = 19.
Thus, on analysis, we see that the first immoral con-
sciousness consists of 19 mental states.
The other types of consciousness should be similarly
analysed.
Chapter II
_______
Cetasika—Mental States
_______
(Definition)
§1.Ekuppàda–nirodhà ca — ekàlambanavatthukà
Cetoyuttà dvipannàsa — dhammà cetasikà matà.
_______
§1.The fifty-two states that are associated with con-
sciousness, that arise and perish together with conscious-
ness, that have the same object and basis as consciousness,
are known as Cetasiks (mental states).
Notes:—
1. Cetasika = Ceta + s + ika
That which is associated with the mind or consciousness is
Cetasika. (Saüskrt—Caitasika or Caitti).
Definition—
Cetasika is
(i)that which arises together with consciousness,
(ii)that which perishes together with it,
(iii)that which has an identical object with it,
(iv)that which has a common basis with it.
Readers will note that the author has not given here a log-
ical definition according to genus and species. Instead he
speaks of four characteristic properties of a Cetasika.
The commentator cites reasons for attributing these
four properties.
No consciousness exists apart from its concomitants.
Both consciousness and its respective co-adjuncts arise
and perish simultaneously. But there are some material
qualities, such as Vinnàtti Rupa31 (Modes of Intimation)
that arise and perish simultaneously with the conscious-
ness. To exclude them the third property of having a com-
mon object has been attributed. That which possesses
these three characteristics must necessarily be endowed
with the fourth—a common basis.
According to Abhidhamma, mind or consciousness is
accompanied by fifty-two mental states (cetasikas).
One of them is Vedanà (feeling); another is Sannà
(perception). The remaining fifty are collectively called
Sankhàrà. Cetanà (volition) is the most important of them.
The whole group of feelings is called Vedanàk-
khandha. So are Sannàkkhandha and Sankhàrakkhandha.
_______
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