K.D. Buddhima Hansinie Subasinghe
Sambodhi Vihara English Dhamma School
Knowledge manifests as the word,
The word manifests as the deed,
The deed develops into habit,
And the habit hardens into character.
So watch the thought and its way with care,
And let it spring from love,
Born out of concern for all beings.
During the exploration of the analytical doctrine of
mental faculties and elements, in other words “Abhidhamma”,
the psychology and philosophy of the Buddha’s teaching
shows that life is a combination of mind and matter,
where the mind consists of the combination of
sensations, perceptions, volitional activities and
consciousness whereas matter consists of a combination
of four elements namely solidity, fluidity, motion and
heat. Therefore, when the ultimate reality of Buddhism
is considered, it can be classified into Citta (mind),
Chetasika (mental factors), Rupa (matter) and Nibbana
(Highest Bliss). As a result, life is a co-existence of
mind and matter and death is the separation of mind and
matter.
On the other hand, Citta or consciousness is described
as the active element or the conscious element of the
mind and it’s also explained as the “Power of grasping
and object” (Cinteti ti arammanam cinteti ti Cittam,
Vijanati ti Attho). Citta is a series of events in the
process of “thinking” or meditation. Whereas Chetasika
is bound up with Citta and represents the nature, the
character or the state of Citta or consciousness and
what results when Citta is affected by external stimuli.
Therefore, Chetasika is the second type of Paramatta
Dhamma or Absolute reality explained in Abhidhamma and
can be termed as mental factors, mental associates or
mental concomitant. They combine with consciousness (Citta)
to form one unit of thought; moreover, the mental
factors cannot arise without Citta, nor can Citta arise
completely segregated from the mental factors.
Therefore, in order to illustrate the relationship
between Citta and Chetasika let me compare to that
between a king and his retinue.
Although one says, “The king is coming”, the king never
comes alone but, he always comes accompanied by his
attendants. Similarly, when Citta arises, it never
arises alone but it is always accompanied by its retinue
of Chetasikas. In addition, Chetasikas share four
characteristics with Cittas (Sampayoga Lakkhana).
Ekuppada nirodha ca ekalambana vatthuka
Ceyoutta dvipannassa Dhamma Chetasika mata
The mental factors (Chetasika) arise together with the
consciousness simultaneously (Ekuppada). When the
consciousness perishes mental factors too perish at the
same time (Nirodha). The object of consciousness namely
visible form, sound, smell, taste, tangibility and
Dhammas or mental objects will be the object of the
mental factors of that consciousness (ekalambana). The
same base of the consciousness named eye base, ear base,
nose base, tongue base, body base and the heart base
would serve as the base for all the mental factors
associated with the particular consciousness (Ekavattuka).
Mental factors
There are 53 mental factors (Chetasikas). All the mental
factors do not associate with all the consciousness;
while only those Chetasikas that are necessary for the
required function arise at a given time. The maximum
number of Chetasikas that arise together in a given
Citta is 36 and the minimum is 7. Therefore, the
function of consciousness is simply to grasp the object
known as arammana; whereas, appreciating, liking or
disliking the object are the functions of the Chetasika.
Some mental factors arise in both wholesome and
unwholesome consciousness; despite them, there are a few
Chetasikas that arise only in unwholesome consciousness
while some others which are pure arise with wholesome
consciousness. During the analysis of Citta and
Chetasika we take each Chetasika and see in what Citta
it arises known as Sampayoganaya and on the other hand
we take each Citta and see in what Chetasika it arises
known as Sangahanaya. Basically, when the fifty two
mental factors are taken into account, we can classify
them into 3 main categories which are as follows:
(1) Ethically variable factors (Annasamana) - 13
(a) The universals (Sabba Citta Sadharna) - 7
(b) The particulars or Occasional (Pakinnakas) - 6
(2) Immorals or unwholesome factors
(Akusala Chetasika) - 14
The ethically variable mental factors (Annasamana
Chetasikas) are common to Cittas. Annasamana literally
means common to the others. Here we can divide them into
two main categories known as the seven Universals or
Sabba Citta Sadharna which are common to all 89 or 121
Cittas and they are: Passo (mental contact) which
illustrates that for any thought element to arise, 3
things are essential.
For example, for the seeing consciousness (Chakku
vinnana) to arise, the mental contact of the eye (Chakku)
and colour (object) is necessary, Vedana (feelings or
sensations) experience or feel the object with which it
comes in contact and if the object is favourable there
is a pleasurable feeling known as somanassa vedana or if
it’s unpleasant there arises domanassa vedana and if
it’s neither, a neutral feelings or upekkha vedana
arises. Next, Sanna (Perceptions) enables one to
recognize an object and it performs two main functions
of marking the object at the first glance and then to
identify it later. Then Chetana or Volition coordinates
the necessary mental factors to get a desired result and
is very important as it causes kusala and akusala kamma
to arise based upon the intention. “Chetanaham Bhikkhave
Kammam Vadami, Cetaitva Kammam karoti kayena vachaya
manasaya”. Thereafter, Ekaggatha (One-pointedness of the
mind) helps in fixing the mind firmly to an object
without allowing it to wander to other objects as usual.
It helps the mind to concentrate on a particular object
without allowing the mind to run anywhere else like a
flame of an oil lamp in a windless place. In addition,
when ekaggatha is associated with a kusal or wholesome
Citta it leas to Samadhi and when developed further
through meditation such as Vipassana Bhavana it leads to
jhana and one pointedness of mind becomes a very
important jhana anga out of the 5 jhanas which are
Vithakka, Vichara, Piti, Sukha and Ekaggatha that helps
us to attain the stages of Sotapanna, Sakadagami,
Anagami and Arahat. Next, Jivitendriya (controlling
faculty) as its name suggests it helps in the
continuation of the series of thoughts and life and
consists of 2 kinds known as Nama Jivitendriya and Rupa
Jivitendriya.
Finally, the last mental factor of the Universals is
Manasikara (Attention) whose function is to direct the
attention towards the object and it directs the mind
towards the object like a rudder of a ship that directs
to its destination. In addition, it helps to get a good
grasp of the object.
Particulars
The next set of mental factors known as the Particulars
or Occasional out of the Annasamana Chetasikas;
Pakinnakas in Pali are common to all types of Citta but,
are not always present like the Universals. Here,
Vitakka or initial application of the object has the
function similar to lifting the mind and other mental
factors to the object like a bee flying to a flower. The
next mental factor, Vichara or Sustained application of
the mind on an object maintains attention, grasp
something and examines it at leisure like a bee going
round a flower, Adhimiokka helps to make a firm decision
on the object like a pole stuck firmly to the ground so
that no wind can sway or uproot it while the decision
can be right or wrong and according to the decision
taken it gives vipaka which can be kusala vipaka or
akusala vipaka. Viriya or mental effort’s function is to
support and give energy to other mental factors to
achieve a desired target. It helps us to overcome
idleness or laziness when meditating and is actually a
controlling factor which is termed as Samma Viriya
(right Effort) in the Noble Eight Fold Path. Piti is joy
orzest and is a pleasurable interest on an object.
If I elaborate more on it let me take this example where
a person going on a trip in a lonely area on a very
sunny day becomes very thirsty and as it’s a desert he
finds no water but after putting a great effort to walk
a few more miles, finally he sees a pond with clear blue
water and he becomes thrilled with joy even though he
hasn’t taken even a sip of water so Piti is similar to
that experience.
Furthermore, it’s a Jhana factor which when fully
developed suppresses the Hindrance of Ill-will or
Aversion (Vyapada) and it’s also the joy one would
experience when attaining stages of Sotapanna,
Sakadagami, Anagami or Arahat. Finally, the last mental
factor that belongs to the category of Particulars is
Chanda or the wish to do or achieve something. It could
be one’s wish to realise the ultimate truth Nibbana by
extinguishing lobha, dosa and moha.
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