"Adosa has the characteristic of non-churlishness or non-resentment like an agreeable friend. Like a chief disciple, or like a carpenter who fulfills his duties and regulates the work of others as well, so does cetan fulfill its own function and regulate the function of other concomitants associated with itself. "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.". It is not a kind of craving. It's a state of mind in which there's an absolute lack of freedom. These terms are highly nuanced but are roughly translatable as heart, mind, and consciousness, respectively. (13), 1. If you haven't already, join our mailing list to receive quarterly articles in your inbox. 4. Citta-passaddhi, 10. These three when present in the lokuttara citta are regarded as Factors of the Path (magganga), and they constitute sla (Morality). "On these four great exercises, see Rhys Davids, S. B. E. xi 201, n.; and on their emancipating efficacy, M. i. 31. Atthaslini raises this very question and provides an answer which is rather unsatisfactory and inadequate. Geshe Tashi Tsering (2006), Kindle Location 456. 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. Here it is not used in that sense. Equanimity is the closest equivalent. r/Buddhism - Sutta: MN 52 From: The mental states from - Reddit . It is this tatramajjhattat that is raised to the dignity of a Bojjhanga, one of the seven factors of Enlightenment. Through adosa there arises no sorrow from association with the unbeloved since disagreeableness is the intrinsic nature of the hateful as well as the inability to bear the association with the unbeloved. Effort 11. But that is not saddh, it is a mere acquiescence in words (vacana-sampaticchana-mattameva)". More posts from the Buddhism community. (Atthaslini - pp. Ways of Being Aware of Something Ways of being aware of something ( shes-pa) include all the types of mental activity. Did the Buddha ever list all mental states? : Buddhism - Reddit "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.". When I checked in Wikipedia for the Abhidhamma, I see there is a Theravada list with 52 mental formations, but that a Mahayana list has 51. Lobho, 6. It is called indriya because it controls its co-associates. Like a bee alighting on a lotus is vitakka, like its gyrating around the lotus is vicra. A further explanation has been offered. Hence where there is no cetan, there is no Kamma. It is this cetan that is alluded to as sankhra and (Kamma) bhava in the Paticca Samuppda. Buddhism (/ b d z m / BUUD-ih-zm, US also / b u d-/ BOOD-), also known as Buddha Dharma, and Dharmavinaya (transl. Mental actions may be deemed "wholesome" (Skt. XIV,) distinguishes pa from sa and vina. Mett embraces all beings without exception. Kleshas - Encyclopedia of Buddhism This is opposed to dosa (See Ch. Middham, 14. "Buddhaghosa's comment on sati, in which he closely follows and enlarges on the account in Mil. It is opposed to such passions as faithlessness etc. Dullness 17. As such it is the antithesis of citta-kammaat, adaptability of the mind, one of the sobhana cetasikas. These six mental states are termed Particulars. Of these three, again, alobha is opposed to the taint of selfishness, adosa to that of impurity (dusslya), amoha to the non-development of moral conditions. When vitakka is present in the Supra mundane Path Consciousness (lokuttara magga citta) it is termed samm sankappa (Right Thoughts) because it eliminates wrong thoughts and applies the mind to Nibbna. mind - Mental States Versus Physical Substrates - Buddhism Stack Exchange The difference between moha and ditthi should be noted. This tranquillity is twofold, viz., tranquillity of kya and citta. These are best understood as processes, not substances, and none are permanent. etc. That which dissipates the sufferings of others is karun. Where there are thna and middha there is no viriya. In the first (passive) sense, sakhra refers to conditioned phenomena generally but specifically to all mental "dispositions". Kya-passaddhi, 9. Many good qualities (yon-tan) cultivated on the Buddhist path are not listed separately for example, generosity (sbyin-pa), ethical discipline (tshul-khrims), patience (bzod-pa), love (byams-pa), and compassion (snying-rje). [1] Calm meditation cultivates concentration ( samadhi) and stability within the mind. Contact*, 2. The following pages offer a brief outline of some of the main components of the system. Passaddhi is composed of pa+sambh, to calm, to be tranquil. "The first two states of mindfulness are accomplished by the power of the first two, and the last two by the power of the third. In the Abhidhammattha Sangaha there is a brief exposition of the Law of Dependent Origination, followed by a descriptive account of the Causal Relations that finds no parallel in any other philosophy. As the object of these virtues is the infinite number of beings, they are called appama, lit., illimitable (Skt. At times both these mental states simultaneously arise in the same consciousness, e.g., in all upekkh-sahagata kusala cittas. Both these terms - hiri and ottappa - are found in conjunction. Sampatta-virati is abstaining from evil as occasion arises considering one's birth, age, education, etc. Kukatassa bhvo = kukkuccam = the state of having done amiss. In others, hate and destructive feelings tie up and asphyxiate those who are in it. The chief characteristic of sa is the cognition of an object by way of a mark as blue etc. Hardy, 'Eastern Monachism', p . Eva'mete Cetasik Aasamn'ti veditabb. All these 19 concomitants are common to all types of moral consciousness, unlike the immoral concomitants which do not arise in an immoral consciousness in toto. My practice has gone from about a half an hour to about 2+ hours a day for . For his subsequent visits no such introduction is necessary as he is acquainted with the place. Bhavanga-citta: Bhavanga means "ground of becoming," and in Theravada Buddhism it is the most fundamental of mental functions. Vitakko, 2. Archaeologists working in . ', Thirteen are common to each other. For example, a Buddhist would abstain from killing, stealing, etc., as he observes the precepts not to kill, etc. Redirect to: . In Abhidhamma na, pa, and amoha are used as interchangeable terms. As one of the five khandhas (Aggregates) sa is used in the sense of perception. Viriyam, 5. As one of the four means of accomplishing one's ends (iddhi-pda) it assumes the name of vmams (lit., examination). Sa, therefore, means simple sense perception. Moreover through these three there arise respectively these three notions - those of renunciation, non-anger and harmlessness; and those of loathsomeness, immeasurableness, and fundamental elements (dhtu). There are then 7 moments of intentional response in which wholesome or unwholesome karma is produced, followed in some cases by a couple of moments of recognition. It makes the decision - 'Just this one'. "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. Its direct enemy is passion (rga), and its indirect enemy is unintelligent indifference. The eleven virtuous (kuala) mental factors are: The six root unwholesome factors (mlaklea) are: The twenty secondary unwholesome factors (upaklea) are: The four changeable mental factors (aniyata) are: Alternate translations for the term mental factors (Sanskrit: caitasika) include: Definitions for "caitikas" or "cetisakas", Ten factors arising with every mind (mahbhmika), Ten factors arising with every good mind (kualamahbhmik), Six factors arising with every defiled mind (kleamahbhmika), Two factors arising with every bad mind (akusalamahbhmika), Ten factors arising with defiled mind to a limited extent (parittaklesabhmika), Four indeterminate factors (aniyatabhmika), Abhidharma tradition according to the Mahayana tradition, Traleg Rinpoche states: "The fundamental distinction made in Yogacara philosophy between the mind and mental events is that the mind apprehends an object as a whole, whereas mental events apprehend an object in its particulars. Again the near enemy to pity, more insidious than cruelty, is the self-pity pining for what one has not got or has lost - a low, profane melancholy. Derived frommid, to soften, to love. [6][a], Within Buddhism, there are many different systems of abhidharma (commonly referred to as Buddhist psychology), and each system contains its own list of the most significant mental factors. Guenther (1975), Kindle Location 487488. Meditation, for example, has been shown helpful for reducing stress and anxiety, improving attention span . "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. Doso, 9. No moral consciousness arises without all of them. [2] These nineteen mental states are termed 'Common to Beautiful. This is the morbid state of the mental factors. One might question whether a non-Buddhist could also possess this saddh. In the subsequent Jhnas vitakka is, however, inhibited, owing to the habitual association with the object. Mental States are vitalized by psychic life, while material phenomena are vitalized by physical life. It is compared to a judge that decides a case. Thus . Saddh - Sam, well; +dah, to establish, to place, to put. That which softens the mind, or friendly disposition is mett. I want to keep it that way. How ? If we perceive a table, then the perception of the table itself would be related to the mind, whereas the particular characteristics of that table would be the object of perception for the mental events. Feeling 3. Unlike pumpkins and pots that float on water, sati plunges into the object of thought. But physical feeling is not of ethical importance. It pertains to past things only. Primary Minds and the 51 Mental Factors Study Buddhism Saddh, 2. Lit., tatra = there, i.e., with respect to objects majhattat = middleness, that is, equipoise. Buddhism is one of the world's major religions. 6. Upekkh is to view impartially, i.e., neither with attachment nor with aversion. Jvitindriya is twofold - namely, psychic life (nma-jvitindriya) and physical life (rpa-jvitindriya). It is sa that enables one to recognize an object that has once been perceived by the mind through the senses. But where love and its object have too much in common, love is threatened by lust. Psychic life 7. Attention. "doctrines and disciplines"), is an Indian religion or philosophical tradition based on teachings attributed to the Buddha. Kleshas include states of mind such as anxiety, fear, anger, jealousy, desire, depression, etc. The culmination of mett is the identification of oneself with all beings (sabbattat). It should be noted that this particular sati is not found in immoral types of consciousness. Both thna and middha are always used in conjunction, and are one of the five Hindrances. 52 Kinds of Mental States Different Combinations of Mental States Immoral Mental States Beautiful Mental States Contents of Different Types of Consciousness Supra mundane Consciousness Sublime Consciousness Sense-Sphere Beautiful Consciousness Immoral Consciousness Rootless Consciousness Last Updated: 06 February, 2013 ^ back to top ^ Feeling, 3. 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. Hiri is compared to the former and ottappa to the latter. Thna is explained as citta - gelaam, sickness of the mind. The former is quite unmystical of the subject of sati. "Of them alobha dissuades attraction from lust; adosa from recoiling through hate; amoha from stolid indifference through ignorance. According to the commentators feeling is like a master who enjoys a dish prepared by a cook. Pleasurable interest 12. 1. It is also regarded as one of the five powers (bala) because it cannot be shaken by its opposite idleness. Could it be ditthi - false view? Mental factors are aspects of the mind that apprehend the quality of an object and have the ability to color the mind. . Its direct enemy is wickedness (hims) and its indirect enemy is grief (domanassa). Buddha (Stanford Encyclopedia of Philosophy) Readers will note that in enumerating the sublime abodes only two are mentioned, viz. The former is marked by consistency; the latter by discernment of the danger and fearsomeness of error. "Herein alobha is conducive to health, for the unattached person does not resort to what is attractive but suitable - hence health ensues. Through amoha there is insight into soullessness, for the undeluded person is skillful in understanding things as they truly are. Its chief characteristic is understanding as it really is, or irresistible understanding, i.e., penetrative knowledge (Yathsabhva-pativedho v akkhalita-pativedho). They are defined as aspects of the mind that apprehend the quality of an object, and that have the ability to color the mind. The latter is compared to the remaining mental states that constitute a thought-complex. The former clouds the object; the latter deals with one's views, such as "this indeed is truth, and the rest is false". 2. The next 14 factors are always unwholesome, and their presence renders all moments of consciousness containing them unwholesome. [Ven. Nynatiloka suggests impression, or sense-impression consciousness-impression], [A technical term applied collectively to all the 13 cetasikas which may be either moral or immoral according to the type of consciousness in which they are found. The Abhidhamma is essentially an attempt to systematize the Buddhas teachings about the dynamics of moment-to-moment experience as it unfolds in the stream of consciousness. In order to attain these virtues, one must discipline the mind. They simultaneously perish at the moment of decease. On this side let love be guarded well. "Touching by contact, consciousness experiences by feeling, perceives by perception, wills by volition - (Phassena phusitv, vedanya vediyati, saya sajnti, cetanya ceteti)". Through adosa there arises no sorrow from decay, since the intensely hateful become quickly aged. It is also compared to a steady pillar owing to its unwavering state. The 52 Mental Formations : 1. Thnam, 13. Sa, vina and pa should be differentiated from one another. The ordinary vitakka simply throws the mind to the surface of the object. Examination (anumajjana) is its chief characteristic. By its whiteness, roundness and size it merely recognizes the coin as a rupee, utterly ignorant of its monetary value. As a rule uddhacca is differentiated from mna because both of them are treated as samyojanas (Fetters). The former rejects the real nature and views wrongly. Of them it is kattu-kamyat chanda, meaning attached to this particular mental state, that serves as one of the four dominant influences (adhipati). When it is highly developed one acquires the power of remembering past births.