2.

CETASIKA
S
MENTAL FACTORS
July 29- Aug19, 2010 Putosi, Kota Kinabalu
Compendium of Mental Factor
s
1. 52 Cetasikas (mental factors)/adjuncts/concomit
ants)
2. Association of each cetasika with different cittas
3. Combination of mental conscomitants – analys
es of each citta into their component cetasikas
4. Classification of cetasikas by way of the cittas
Characteristics of cetasikas
Cetasikas are mental fa A cetasika
ctors or mental concomi 1. arises together with citta
tants that influence the (consciousness).
mind to be bad, good or 2. perishes together with cit
neutral as they arise. ta.
Cetasikas and citta are i 3. takes the same object (ar
nterdependent – citta as ammana) which citta take
the leader , being assist s.
ed by cetasikas in the ta 4. shares a common physica
sk of cognition l base (vatthu) with citta.
Classification of Cetasikas
A¤¤asamàna 1. Sabba-citta sàddhàraõa (7)
Ethically 2. Pakiõõaka (6)
variable (13)
Akusala 1. Moha-catukka (4)
Immoral or 2. Lobha-tri (3)
Cetasikas Unwholesome 3. Dosa-catukka (4)
(total of 52) (14) 4. End-tri (3)
1. Sobhaõa sàdhàraõa (19)
Sobhana 2. Virati (3)
Beautiful (25) 3. Appama¤¤à (2)
4. Pa¤¤indriya (1)
A¤¤asamàna Cetasikas (13)
Ethically variable mental factors
1. Sabba-citta sàddhàraõa (7)
2. Pakiõõaka (6)
A¤¤asamàna Cetasikas (13)
A¤¤a= other; samàna = c
ommon
associate both with sob
haõa and asobhaõa citta
s, thus ethically variable.
enhance the properties
of the cetasikas with whi
ch they associate.
Total of 13 a¤¤asamàna
cetasikas
1. Sabbacitta-sàdhàraõa (
7)
Universals (essentials)
which associate with all
cittas
2. Pakiõõaka (6)
Occasional (particulars)
which associate with par
ticular cittas - some sob
haõa and some asobhaõ
a cittas
Sabbacitta-s¤dh¤ra¼a Cetasi
kas (7)
 Ethically variable mental factors present in all cittas
 the Universals or Essentials - Minimum present for the c
itta to function – rudimentary and cognitive functions.
1. Phassa – Contact
2. Vedanà – Feeling or sensation
3. Sa¤¤à – perception
4. Cetanà – volition or intention
5. Ekaggatà – one-pointedness, concentration (samàdhi)
6. Jãvitindriya – vitality or psychic life or mental life faculty
7. Manasikàra – attention or advertence
 Sabbacitta-s¤dh¤ra¼a Cetasi
kas
Universals (7)
1. Phassa (contact)
 Phassa furnishes the contact
between the sense object, th
e sense faculty and the citta.
 Characteristic: touching
 Function: impingement (of ci
tta and the sense object)
 Manifestation: occurrence of
citta, sense faculty and sens
e object
 Proximate cause: objective fi
eld that comes into focus
2. Vedanà (feeling or sensation)
 Vedanà feels or experiences (=fun
ction) the object directly (pleasant
, unpleasant, neutral)
 Conditioned by phassa, vedanà ari
ses; conditioned by vedanà, taõha
arises
 Vedanàkkhanda= aggregate of fe
elings (past, present, future, one’s
own etc)
 Manifestation: relishing of the me
ntal states
 Proximate cause: contact (tranquil
ity – pleasant feeling)
Sabbacitta-s¤dh¤ra¼a Cetasi
kas (7)
3. Sa¤¤à  Characteristic: perceiving
 takes note of or perceives th  Function: recognize
e quality of the sense-object  Manifests in interpreting the
s (color, form, shape, name, object by the features previo
etc) usly apprehended
 functions as memory - enabl  Proximate cause: the object
es one to recognize an objec as it appears
t that has once been perceiv
ed by the mind
 sa¤¤akkhandha = aggregat
e of perceptions - past, pres
ent, future, one’s own etc
Sabbacitta-s¤dh¤ra¼a Cetasi
kas (7)
4. Cetanà (volition)
 Leads, marshals, coordinates
and wills the other cetasikas
associated with it to act on t
he object of consciousness
 fulfils its function and regula
tes the functions of the asso
ciated cetasikas to accompli
sh the task.
 Volition determines action, g
ood or bad  generates ka
mma
 One of the 50 cetasikas that
make up the aggregate of m
ental formations or saïkhàra
kkhandha
 Most important cetasika in lo
kiya citta
Buddha: ‘volition is Acton (kam
ma) ..’
Characteristic: willing
Function: accumulate kamma
Manifestation: coordination
Proximate cause: associated st
ates
Sabbacitta-s¤dh¤ra¼a Cetasi
kas (7)
5. Ekaggatà (one-pointedness)
focuses (= function) the citta an
d its concomitants on one object.
prevents its adjuncts from dissip
ation and fixes them on the obje
ct
Unification of the mind
One of the five jhàna factors
Characteristic: non-wandering
Manifest as peace
Proximate cause: happiness
6. Jãvitindriya (mental life fac
ulty)
 vitalises mental states or i
nfusing life into the cetasik
as
 Characteristic: maintains t
he associated cetasikas
 Function: make the cetasi
kas occur
 Manifestation: establishing
their presence
 Proximate cause: cetasikas
to be maintained
Sabbacitta-s¤dh¤ra¼a Cetasi
kas (7)
7. Manasikàra (attention
 the mind’s first ‘confrontatio
n with an object’
 directs the associated menta
l concomitants to the object
- prominent factor in mind d
oor- and five-sense-door adv
erting cittas -pa¤cadvàràvajj
ana-citta and mano-dvàràvaj
jana-citta,
 Without manasikàra, the min
d is like a rudderless ship an
d will not be aware of the ob
ject
Characteristic: directing of the
cetasikas to the object
Function: yoke the associated
cetasikas to the object
Manifestation: confrontation wi
th the object
Proximate cause: the object
yoniso-manasikàra (wise att
ention or reflection) or ay
oniso-manasikàra (unwise
attention or reflection) lea
ds to moral or immoral cit
ta respectively.
Sabbacitta-s¤dh¤ra¼a Cetas
ikas
 Significance: Essential for the citta to function
1. Manasikàra first confronts with the object and directs the citta and
the mental concomitants associated with it towards the object.
2. Phassa let the citta and its mental concomitants be in contact with
the sense-object.
3. Cetanà coordinates & acts on the citta and the concomitant cetasik
as to perform their functions in cognizing of the object
4. Vedanà enjoys/experience or feels the taste of sensation which ar
ises from the contact
5. Sa¤¤à takes note of the object and helps to recognize the object.
6. Ekaggatà focuses the citta and its concomitants on the object and
keeps them bound on the object; essential for awareness of the o
bject
7. Jãvitindriya sustains the vitality of the citta and the mental concom
itants for the performance of their functions to completion
A¤¤asamàna Cetasikas (13)

Ethically variable mental factors

B. Pakiõõaka (6) – the Occasional or Particulars
 present in some particular cittas, not all
 Pakiõõaka (6)
the Occasional or particulars – associated with some p
articular cittas (not all)
1. Vitakka – initial application or thought conception
2. Vicàra – sustained application or discursive thinking
3. Adhimokkha – decision or determination
4. Viriya – effort or energy or exertion
5 . Pãti – rapture or interest
6. Chanda – wish, desire or will
Pakiõõaka (Particulars - 6)
1. Vitakka
(initial application)
applies the citta and its conco
mitants onto the sense object
. Characteristic: places the m
manasikàra directs, vitakka a
pplies, cetanà leads & coordin
ates and wills the citta & conc
omitants to act on the object.
Leads to thought processes, a
lso known as thought concept
ion
Jhàna factor; inhibits sloth
& torpor (thãna-middha)
Also the path factor, ‘samm
à-saïkappa’ (right-thought)
ind onto the object
Function: strike at the obje
ct;
Manifestation: leading the
mind onto the object
Proximate cause: object
Pakiõõaka (Particulars - 6)
2. Vicàra Characteristic: pressure
(Sustained application) on the object
sustains the citta and it Function: sustained app
s concomitants on the o lication of the mind on t
bject, examining the obj he object;
ect again and again. Manifestation: anchorin
a jhàna factor; inhibits g the mind on the objec
vicikicchà (doubt). t
Proximate cause: object
Pakiõõaka (Particulars - 6)
3. Adhimokka Characteristic: convictio
(decision or determination n
or resolution) Function: not groping;
Unwavering decision wit Manifestation: decisiven
h regards to the object ess
– ‘release’ the mind ont Proximate cause: object
o the object to be convinced about
Unshakable resolve
Opposed to vicikicchà (
doubt).
Pakiõõaka (Particulars - 6)
4. Viriya (effort; energy) Characteristic: supporti
State of being energetic ng or sustaining the con
, comitants
Supports the concomita Function: to support the
nts mind;
Spiritual faculty – contr Manifestation: non-colla
ols and overcomes idlen pse
ess; One of the five pow Proximate cause: sense
ers; of urgency or ground fo
Root of all achievement r arousing energy
Pakiõõaka (Particulars - 6)
5, Pãti (rapture; interest; Characteristic: endearin
zest) g
Joyful interest; precursor o Function: to refresh the
f sukha (happiness) mind and body;
Not a feeling or sensation
Manifestation: elation
Jhàna factor; inhibits vyàp
Proximate cause: mind
àda
Thrill; instantaneous joy; fl and body (nàmaråpa)
ood or waves of joy; uplifti
ng or levitating joy; suffusi
ng joy pervading the body
Pakiõõaka (Particulars - 6)
6. chanda (wish or desire t
o act; conation; intention
)
Wish to do, like stretching for
th of one’s mind towards an
object
Eg the journey of 1000 miles
begins with the first step – th
at first step is chanda
Intensified chanda becomes
will – one of the 4 means to
attaining exalted states (+ cit
ta; viriya; pa¤¤à)
Characteristic: wish to do
Function: to search for a
n object;
Manifestation: need for a
n object
Proximate cause: same o
bject
Chanda is ethically variab
le; different from lobha o
r attachment which is eth
ically immoral
Akusala Cetasikas (14)
Unwholesome or Immoral Cetasikas
(14)
1. Moha catukka (4) (Ignorance group of
4)
2. Lobha Tri (3) (Greed group of 3)
3. Dosa catukka (4) (Aversion group of 4)
4. End-Tri (3) (End group of 3)
Akusala (Immoral) Cetasikas (14)
I. Moha-catukka – akusala-sàdh II. Lobha-tri – papa¤ca-dham
àraõa or universal unwholes ma – 3
ome factors (4)
- headed by lobha
 headed by moha
5. Lobha – ràga –taõhà – gree
 Present in all 12 Akusala or u
d, attachment, sensuous des
nwholesome cittas
ire – found in all 8 lobhamul
1. Moha – avijjà – delusion, igno
a cittas
rance, dullness
2. Ahirika – lack of moral shame
6. Diññhi – wrong view, evil o
, impudence pinion – present n 4 lobham
3. Anottappa – lack of moral dre
ula cittas
ad, recklessness 7. Màna – conceit, pride – fou
4. Uddhacca – unrest, restlessne nd 4 lobhamula cittas not as
ss, distraction. sociated with wrong view
Akusala (immoral) Cetasikas (14)
III. Dosa-catukka – hateful on
es – 4
 headed by dosa
 Present in all two dosamula
cittas
8. Dosa –pañigha – hatred, a
nger, aversion
9. Issa – envy, jealousy
10. Macchariya – avarice, stin
giness, selfishness
11. Kukkucca – worry, scruple
s, remorse
IV. End-tri – dull and waverin
g ones – 3
12. Thãna – sloth
13. Middha – torpor
Thãna-middha found in 5 pro
mpted akusala cittas
14. Vicikiccchà – sceptical dou
bt, perplexity – present in m
ohamula citta associated wit
h doubt
Moha Catukka (Ignorance-4)
1. Moha – avijja
 Leader of all akusala cetasi
kas
 Root of all akusala cittas
 Ignorance of true nature o
f object as nàma and råpa
which are conditioned dha
mmas, constantly arising a
nd passing away; not seei
ng impermanence unsatisf
actoriness, non-self, and lo
athsomeness
 Wrong view (seeing nicca , su
kha, atta, subha)  undesirab
le consequences
 Clouds our knowledge on such
Dhammas as Four Noble Truth
s (avijjà)
 Characteristic: mental blindnes
s
 Function: to conceal real natur
e of the object
 Manifestation: absence of right
understanding
 Proximate cause: unwise atten
tion (ayoniso manasikarà)
Moha Catukka (Ignorance-4)
2. Ahirika (Shamelessness)
 urges one not to be ashame
d of committing immoral acti
on, speech and thought
 Characteristic: absence of di
sgust at misconduct
 Function: to do evil things
 Manifestation: not shrinking
away from evils
 Proximate cause: lack of res
pect for self
3. Anottappa (lack of moral dr
ead)
 urges one not to be afraid of
committing immoral action, s
peech and thought
 Characteristic: absence of dr
ead on account of the misco
nduct
 Function: to do evil things
 Manifestation: not shrinking
away from evils
 Proximate cause: lack of res
pect for others
Moha Catukka (Ignorance-4)
4. Uddhacca (Restlessness)  Characteristic: disquietu
 Restless state of mind ( de of mind
deluded by moha), cann  Function: make mind un
ot see the consequences steady
of evil deeds  Manifestation: turmoil
 Like the disturbed state  Proximate cause: unwise
of a heap of ash hit by a attention to mental disq
stone; or like water whi uiet
pped up by the wind
Lobha-Tri (Greed-3)
5. Lobha (Greed)
 All degrees of greed or desir
e for sensuous objects and jh
àna happiness - attachment, l
onging, clinging
 The nature of desiring or gre
ed is such that it can never b
e satiated – one cannot be tr
uly happy unless lobha is eli
minated
 Because of lobha, worldlings
cannot renounce their worldl
y ‘possessions’ or bondages o
f all kinds
 lobha, diññhi and màna (pap
a¤ca dhamma) keep worldlin
gs bound to rebirths and saÿ
sara
 Characteristic: grasping the
object
 Function: sticking
 Manifestation: not giving up
 Proximate cause: seeing enj
oyment in things that lead to
bondage
Lobha-Tri (Greed-3)
7. Màna (conceit)
 ‘I am the best; I have n
o equals in the world’ et
c ss
Three kinds of conceit:
equality-conceit (màna) (‘
I am equal’),
inferiority-conceit (omàna
) (‘I am worse’)
superiority-conceit (atimà
na) (‘I am better’)
 One of the 10 fetters, elim
inated in arahatta magga
 Characteristic: haughtine
 Function: self-exaltation
 Manifestation: vainglory (‘
self-advertisement’)
 Proximate cause: greed di
ssociated from wrong vie
w
Lobha-Tri (Greed-3)
6. Diññhi (wrong view)
= Diññhi as a cetasika is us
ed in the sense of wron
g view or seeing wrongl
y 
Sakkàya-diññhi – ‘persona
lity-belief’: combination of
mind and body = ‘I’, ‘you’,
‘he’, etc = one of 10 fetter
s; fetter eliminated in pat
h of stream-entry (sotàpat
ti-magga)
 Atta-diññhi – ‘ego-illusion’
: belief in the existence of
an ‘atta or soul’ or ‘ego’ or
‘life-entity’ in the body.
Characteristic: unwise int
erpretation
 Function: to pre-assume
 Manifestation: wrong belie
f or interpretation
 Proximate cause: unwillin
gness to see noble ones
Dosa-Catukka (Aversion-4)
8.Dosa
 Anger, aversion, hatred
 Depression, sadness
 Most destructive elemen
t in the world – destroys
one foirst before it destr
oys the others
 One who retaliates an in
sult is more foolish than
one who starts it
 Characteristic: ferocity
 Function: spread or burn
up support – citta and cet
asikas
 Manifestation: persecuting
 Proximate cause: ground f
or annoyance
Dosa-Catukka (Aversion-4)
9. Issà (envy)
 Characteristic: jealous
of other’s success
 Function: unhappy wit
h other’s success
 Manifestation: aversio
n towards other’s succ
ess
 Proximate cause: othe
r’s success
 Looks not to oneself b
ut to others - objective
10. Macchariya (avarice) (stingine
ss or meanness)
 Characteristic: concealing on
e’s property
 Function: not to bear sharing
with others
 Manifestation: shrinking away
from sharing
 Proximate cause: one’s own s
uccess
 Meanness with respect to dw
elling places, families, gains, r
ecognition, knowledge
Dosa-Catukka (Aversion-4)
11. Kukkucca (worry/remorse)
 Characteristic: subsequent regret
 Function: grieving over evil done or good not don
e
 Manifestation: remorse
 Proximate cause: what has and what has not been
done
End-Tri (End-3)
12. Thãna (Sloth)
 Sluggishness or dullness of
mind (‘shrinking state of mi
nd’)
 Characteristic: lack of drivin
g power or viriya
 Function: dispel energy
 Manifestation: sinking of the
mind
 Proximate cause: unwise att
ention to boredom, drowsin
ess, etc
13. Middha (torpor)
 Morbid state of mental co
ncomitants eg feeling ine
rt or inactive
 Characteristic: unwieldine
ss
 Function: smother
 Manifestation: drooping,
sleepiness
 Proximate cause: unwise
attention to boredom, dro
wsiness, etc
End-Tri (End-3)
14. Vicikicchà (sceptical or spiritual doubt)
 Doubt about the Triple Gem, about Laws of Dhamma, F
our Noble Truths, etc
 Characteristic: doubting
 Function: waver
 Manifestation: indecisiveness; taking various sides
 Proximate cause: unwise attention
 SOBHANA CETASIKAS BE
AUTIFUL MENTAL FACTO
RS (25)

I. Sobhana sàdhàraõa or beautiful universals (19)

II. Virati or abstinence (3)
III. Appama¤¤à or illimitables (2)
IV. Pa¤¤indriya or wisdom (1)
Sobhana s¤dh¤ra¼¤ (19)
Beautiful universals – mental c
oncomitants associated with
all beautiful cittas
1. Saddhà – faith, confidence
2. Sati – mindfulness, attentiv
eness
3. Hirã – moral shame
4. Ottappa – moral dread
5. Alobha – non-attachment,
non-greed or greedlessnes
s, generosity
6. Adosa – non-hatred or hat
elessness, goodwill/metta
7. Tatramajjhattatà – equan
imity, mental balance
8. Kàya-passaddhi – tranqui
llity of mental concomita
nts
9. Citta-passaddhi – tranqui
llity of consciousness
10. Kàya-lahutà – agility or li
ghtness of mental conco
mitants
11. Citta-lahutà – agility or li
ghtness of consciousness
Sobhana s¤dh¤ra¼¤ (19)
12. Kàya-mudutà – elastici 16. Kàya-pagu¤¤atà – prof
ty of mental concomit iciency of mental conc
ants omitants
13. Citta-mudutà – elastici 17. Citta-pagu¤¤atà – prof
ty of consciousness iciency of consciousne
14. Kàya-kamma¤¤atà – a ss
daptability of mental c 18. Kàyujjukatà – uprightn
oncomitants ess of mental concomi
15. Citta-kamma¤¤atà – a tants
daptability of consciou 19. Cittujjukatà – uprightn
sness ess of consciousness.
Sobhana s¤dh¤ra¼¤ (19)
1. Saddhà – faith, confid
ence
 faith that is rooted in
understanding, not bli
nd faith
 Open to inquiry
 Citta rooted in faith is
pure and clear, all the
defilements disappear
 Leader of all sobhana
cetasikas
 One of 5 spiritual faculti
es and one of 5 powers
Characteristic: trusting
Function: to clarify as water
-clearing gem clears mu
ddy water
Manifestation: non-foggines
s’ impurities removed; r
esolution
Proximate cause: object of f
aith, eg. Good Dhamma
Sobhana s¤dh¤ra¼¤ (19)
2. Sati – mindfulness, attenti
veness
 Mind not floating away fr
om the object
 Can function as memory (
developed to recollection
of distangt past, eg past li
ves)
 Being mindful at the six s
ense doors, sati acts like
a gatekeeper keeping out
the defilements from ente
ring the mind
 One of 5 spiritual faculti
es and one of 5 powers;
one among 8 enlighten
ment factors
Characteristic: not wobbling
Function: non-forgetfulness
Manifestation: guardianship
Proximate cause: strong per
ception or four foundati
ons of mindfulness
Bare attention – ‘seeing. Se
eing..’ ‘anger, anger..’
Sobhana s¤dh¤ra¼¤ (19)
3. Hirã – moral shame
 the mental factor that mak
es one recoil with moral sh
ame from commiting immo
ral deeds
Characteristic: disgust at immo
ral acts
Function: not to do evil
Manifestation: shrinking away f
rom evil
Proximate cause: respect for s
elf
4. Ottappa (moral dread)
 Moral dread or fear of doin
g evil deeds
Characteristic: dread of doing i
mmoral acts
Function: not to do evil
Manifestation: shrinking away f
rom evil
Proximate cause: respect for ot
hers
Hirã & ottappa regarded as Gu
radians of the Worlds = Lo
kapalà Dhamma
Sobhana s¤dh¤ra¼¤ (19)
5. Alobha
 Non-attachment to sense
objects; non-greed
 Generosity; renunciation
 Oversomes lobha
Like water that runs off the lot
us leaf without adherence,
so alobha runs off sense o
bjects without adhering to
them
Characteristic: non-adherence
Function: not to lay hold
Manifestation: detachment
6. Adosa
 non-hatred, mettà, goodwill
, amity, friendliness
 Overcomes dosa
Characteristic: mildness; forgive
ness; lack of ferocity
Function: to remove annoyance
Manifestation: agreeableness
Mettà – its characteristic and fu
nction is to prefer welfare fo
r others; manifests in remov
al of ill-will
Sobhana s¤dh¤ra¼¤ (19)
7. Tatramajjhattatà  Different from neutral or
 Mental balance – balan indifferent feeling
ces citta and concomita Characteristic: evenness of
nt cetasikas – neutralit citta and cetasikas
y of mind Function: prevent deficiency
 Equanimity = upekkhà, or excess; maintains im
state of neutrality betw partiality
een compassion (karun Manifestation: neutrality; ev
à) and sympathetic joy enness
(mudità) = a bojjhaïga,
a factor of enlightenme
nt
 Sobhana s¤dh¤ra¼¤ (19)
8. & 9. Kàya-passaddhi and Characteristic: Quieting down o
Citta-passaddhi f disturbances (feverishness
Passaddhi = calmness, qui of passion) in the mental bo
etude or serenity dy and citta
Kàya-passaddhi = tranquilit Function: crush the disturbance
s
y of mental body (cetas
ikas) and also physical Manifestation: peacefulness an
body (due to spread of d coolness
cittaja-råpa) Proximate cause: citta and asso
ciated cetasikas
Citta-passaddhi = tranquilit
y of consciousness (citt Passadhi is opposed to kukkucc
a) a (remorse); also a bojjhaïg
a
Sobhana s¤dh¤ra¼¤ (19)
10. & 11. Kàya-lahutà and Characteristic: suppressing
Citta-lahutà or subsiding of heavines
s in the mental body an
lahutà = lightness, buoya
d citta
nce, agility
Function: crush heaviness
Kàya-lahutà = lightness of
Manifestation: non-sluggish
mental body (cetasika
ness
s)
Proximate cause: citta and a
Citta-lahutà = lightness o ssociated cetasikas
f consciousness (citta) Lahutà is opposed to thãna-
middha (sloth & torpor)
which cause heaviness o
f the citta and mental bo
Sobhana s¤dh¤ra¼¤ (19)
12. & 13. Kàya-mudutà an Characteristic: subsiding of stiff
d Citta-mudutà ness in the mental body an
d citta
mudutà = elasticity or m
alleability Function: crush or remove stiff
ness or rigidity
Kàya-mudutà = elasticity
Manifestation: non-resistance
of mental body (cetasi
Proximate cause: citta and asso
kas)
ciated cetasikas
Citta-mudutà = elasticity
mudutà is opposed to wrong vi
of consciousness (citta ew (diññhi) & conceit (màn
) a) which cause stiffness of
citta and mental body
Sobhana s¤dh¤ra¼¤ (19)
14. & 15. Kàya-kamma¤¤ Characteristic: subsiding of unwie
atà and Citta-kamma¤ ldiness or unworkability of th
¤atà e mental body and citta
kamma¤¤atà = wieldiness Function: crush unwieldiness
or adaptibility Manifestation: success of citta an
Kàya- kamma¤¤atà = wiel d cetasikas in making someth
diness of mental body ing an object
(cetasikas) Proximate cause: citta and associ
Citta- kamma¤¤atà = wiel ated cetasikas
diness of consciousnes kamma¤¤atà is opposed to the re
s (citta) maining hindrances (restlessn
ess etc)
 Sobhana s¤dh¤ra¼¤ (19)
16. & 17. Kàya-pàgu¤¤at Characteristic: suppression of si
à and Citta-pàgu¤¤atà ckness in the mental body a
nd citta
pàgu¤¤atà = proficiency
or skillfulness or healt Function: crush unhealthiness
hiness Manifestation: absence of disab
ility
Kàya-pàgu¤¤atà = profici
Proximate cause: citta and asso
ency of mental body (
ciated cetasikas
cetasikas)
pàgu¤¤atà is opposed to lack of
Citta-pàgu¤¤atà = profici faith etc
ency of consciousness
(citta)
Sobhana s¤dh¤ra¼¤ (19)
18. & 19. Kàyajjukatà an Characteristic: uprightness of si
d Cittajjukatà ckness in the mental body a
nd citta
Ujjukata = rectitude, upri
ghtness or straightnes Function: crush tortuousness
s Manifestation: non-crookedness
Kàyajjukatà = uprightness Proximate cause: citta and asso
ciated cetasikas
of straightness of me
ntal body (cetasikas) Opposed to crookedness, crafti
ness, deception due to illusi
Cittajjukatà = uprightnes on or deceit or treachery, h
s of consciousness (cit ypocrisy & fraudulence
ta)
 II. Virati Cetasika (3)
(Abstinence)
Morality Components of the Noble Eightfold
Path
1. Sammà-vàcà – right speech
2. Sammà-kammanta – right action
3. Sammà-ajãva – right livelihood
 Viratis (Abstinences) (3)
1. Sammà-vàcà (ri 2. Sammà-kammanta 3. Sammà-àjiva (right li
ght speech) (right action) velihood)
fourfold,deliberate a Threefold: deliberate deliberate abstinence fr
bstinence from abstinence from om
 Musavàdà – lying •Pànàtipàtà – killing Wrong livelihood: eg.
 Pisunavàcà – slan •Adinnàdànà –  Trading in arms, pois
dering stealing ons, intoxicants
 Pharusavàcà – har •Kàmesu-micchàcàrà  Fortune-telling or soo
– sexual misconduct
sh speech thsaying, trickery
 Samphappalàpa –  Butchery, fishing
frivolous talk  Slavery & huamn traf
ficking, etc
Viratis (Abstinences)
 Viratis as cetasikas (in mundane cittas) here are deliberate or
intentional abstinences from wrong conduct by way of speec
h, action and livelihood when opportunities for such wrong
conduct arise (different from abstinences out of pure moral
conduct or sãla in the absence of opportunity to do wrong)
Characteristic: non-transgression by bodily conduct, speech and
livelihood
Function: shrink back from evil deeds
Manifestation: Abstinence from evil deeds
Proximate cause: mind’s aversion to wrong-doing eg fear, shame
, faith etc
Viratis (Abstinences)
Three types of abstinences
1. Natural abstinence – abstinences from wrongdoing wh
en opportunities arise out of such consideration as soci
al position (seniority, education level etc), eg refrain fr
om theft because one’s reputation would be hurt if cau
ght
2. Precepts – abstiain fromw rongdoing because on ehas t
aken the precepts
3. Eradication associated with supramundane path citta
(magga) – dispositions towards evil deeds eradicated
III. Appama¾¾¤ Cetasikas
(Illimitables – 2)
1. Karunà – compassion
2. Mudità – sympathetic joy
 Two of the 4 illimitables,
 cetasikas in their own right, associate
with some but not all beautiful cittas -
Illimitables (4)
Four illimitables because they are
potentially limitless:
1. Mettà: (loving-kindness), expr
essed in the form of adosa. Ado
sa is a universal beautiful cetasi
ka
 Practice – focus on one or all be
ings, ‘may all beings be happy’
 Enemies: ill-will (direct); affecti
on (pema) (indirect)
 Characteristic: benevolent attitu
de
2. karunà (compassion)
3. Mudità (sympathetic joy)
4. upekkhà (equanimity) expr
essed in the form of tatram
ajjattatà – another beautifu
l universal cetasika
 ‘All beings are conditioned b
y their kamma, owners of th
eir kamma.’
 Enemies: passion (ràga) (dir
ect); unintelligent indifferenc
e (indirect)
The four brahmavihàras – subli
me modes of living
Appama¤¤à Cetasikas (2 Illimitables
)
1. Karunà - Compassion – ‘
heart quivers when other
s are afflicted with sorro
w’
Practice: ‘may all beings be
free from sufferings’
Characteristic: wish to remo
ve sufferings of others
Function: not being able to
bear others’ suffering
Manifestation: non-cruelty
Proximate cause: seeing hel
plessness in those overw
helmed by suffering
Enemies: cruelty or wickedn
ess; grief
Succeed when it causes cru
elty to subside
Fails when it produces sorro
w
Appama¤¤à Cetasikas (2 Illimitables
)
2. mudità – appreciative joy Proximate cause: seeing oth
Practice: ‘may all beings not ers’ success
be parted from the good Enemies: jealousy (issà) and
fortune they have attain its indirect enemy is exul
ed’ tation (pahàsa).
Characteristic: Rejoice in ot Succeed when it causes ave
hers’ prosperity or succe rsion to subside
ss Fails when it produces merri
Function: being unenvious o ment
f others’ success
Manifestation: elimination of
aversion
IV. Paññindriya Cetasika
(Wisdom Faculty – 1)
Pa¤¤à – wisdom, insight, indriya or
controlling faculty
 Paññindriya
pa¤¤à cetasika: wisdom o
r insight, indriya or control
ling faculty
Amoha (non-delusion), pa
¤¤à (wisdom, insight), ¤à
õa (knowledge) are synon
yms
Indriya = faculty, control
over the understanding of
things as they are – anicc
a, dukkha, anatta
Vijja (higher knowledge) be
cause it overcomes moha (a
vijja)(ignorance)
As vimaüsa (analystical wis
dom), one of the 4 means o
f accomplishing one’s ends
(iddhipàda)
Developed into abhi¤¤à (su
pernormal knowledge)
 Paññindriya
As dhamma-vicaya, bojjhaïga (enlightenment factor)
As sammàdiññhi (right view), one of the factors of the Pa
th
Highest level of pa¤¤à - developed into omniscience of B
uddha
Characteristic: wisdom penetrates things according to their
intrinsic nature
Function: illuminate the objective field like a lamp
Manifestation: non-bewilderment
Proximate cause: wise attention (yoniso manasikàra)
Cetasikasampayoganaya
Association of Cetasikas With Cittas
Association of Cetasikas With Cittas
In general:
1. The 7 sabbacitta-sàdhàraõas (Essentials) associate with all citt
as.
2. The 6 pakiõõakas (Particulars) associate with certain sobhaõa
and asobhaõa cittas.
3. The 14 akusala cetasikas (immoral) associate only with immor
al cittas.
4. The 4 akusala sàdhàraõas are linked with all immoral cittas.
5. The 19 sobhaõa sàdhàraõas are linked with all sobhaõa cittas.
6. The remaining 6 sobhaõa cetasikas (beautiful ones) associate
only with sobhaõa cittas.
Association of Cetasikas With Cittas
1. Pãti absent in all upekkhà or domanassa cittas
2. Thãna and middha present in all akusala cittas whi
ch are prompted
3. Thãna and middha absent in all kusala cittas (prom
pted or unprompted – here the difference lies in th
e strengths of the cetanàs)
4. Mahàkusala Vipàka cittas are resultants of past ka
mma, they do not give rise to meritorious deeds 
these cittas are not associated with the 3 viratis an
d the 2 appama¤¤às
Association of Cetasikas With Cittas
1. 3 viratis (give rise to meritorious deeds) are not associate
d with the kammically neutral mahàkiriya cittas
2. 2 appama¤¤às are associated withl mahàkiriya cittas whe
n arahats meditate on karunà and mudità
3. Mahaggata cittas
 jhàna factors successively eliminated from 1 st to 5th jhà
na
 3 viratis not present because the object of these cittas
are pañibhàga nimita
 2 appama¤¤às may be associated in the first 4 jhànas
whenthey are developed by meditating on karunà or m
udità
Association of Cetasikas With Cittas
Lokuttara cittas
 3 viratis present together as factors of the Nobkle Ei
ghtfold Path
 2 appama¤¤às do not associate with lokuttara cittas
which concentrate on Nibbàna, and cannot take obje
cts associated with karunà or mudità
 Cetasikasampayoganaya

Union or Association of Cetasikas With

Cittas - Details
NIYATAYOGIS AND A
NIYATAYOGIS
Fixed adjuncts (cetasikas) and
Unfixed adjuncts (cetasikas)
Niyata-yogis and Aniyata-yogis
Of the 52 cetasikas:
1. Niyatayogis – fixed adjuncts = 41
 Invariably associate with those cittas they are known

to associate with
2. Aniyatayogis = unfixed adjuncts =11
 Do not always associate with the cittas they are kno

wn to associate, but they arise in those cittas when t

hey should or when there are opportunities or occasi
ons for them to arise: envy; stinginess; remorse; co
nceit; sloth & torpor; 3 abstinences; 2 illimitables)
Aniyata-yogis
 Issà arises when one envies
other’s success. When issà a
rises, macchariya and kukku
cca do not arise.
 Macchariya arises when one
feels stingy; when macchariy
a arises, issà, & kukkucca do
not arise
 kukkucca, arises when one f
eels remorse over the good t
hat is not done; when kukku
cca arises, issà and macchar
iya do not arise.
 Màna arises in lobhamåla ci
tta dissociated with wrong v
iew only when there is conc
eit. When one does not thi
nk highly of oneself or lowly
of others, it does not arise i
n those cittas dissociated wi
th wrong view.
 Thãna & middha are associ
ated with the 5 sasaïkhàrika
cittas only when the cittas a
nd the associated cetasikas
are dull, inert & morbid.
 Aniyata-yogis
 three viratis (sammà-vàcà, sa
mmàkammanta and sammà-àj
ãva) arise separately and occas
ionally in mundane cittas
 Each of the viratis arises only
when one deliberately refrains
from any of those misconducts
when there is opportunity for it
to arise, otherwise it does not
arise
 Invariably arise together in lok
uttara citta as Path factors
 two appaman¤¤às (karunà
and mudità) also arise sep
arately and individually.
 Karunà arises only when o
ne is having compassion f
or someone; otherwise it
does not.
 Mudità arises only when o
ne is rejoicing over someo
ne’s success or prosperity;
otherwise it does not.
Examples
 A man is instantly angry
when he sees the food se
rved is not good. What is
the type of this man’s citt
a and what are the cetasi
kas that associate with th
at citta?
 Since the man is angry, h
e is having dosa-måla citt
a.
 The name of this citta is “
Domananassa-sahagataü
patighasampayuttaü asaïk
hàrika citta”.
 The cetasikas that associa
te with this cittas are 12 a
¤¤asamàna cetasikas (pãt
i being excepted), 4 akus
alasàdhàraõa cetasikas an
d dosa.
 Total of 17 associated cet
sikas
(Issà, macchariya and kukku
cca do not associate with
this citta.)
Examples
 One feels bad because a
nother person gets a bet
ter job than oneself. Wh
at is the type of this citta
and what are its concom
itants?
 The name of this citta is
“Domananassa-sahagata
ü patighasampayuttaü a
saïkhàrika citta”.
 But now one is envying
another’s success, so iss
à will also associate with
the citta in addition of 1
7 cetasikas mentioned in
the previous example.
 Total of 18 associated c
etasikas
(macchariya and kukkucca
do not associate with thi
s citta.)
Cetasikasangahanaya
Combinations
of Cetasikas in Different Cittas
 Abhidhamma
The Road Map Through Our Psyche
saüsàra

Nibbàna
‘Seeing
Analyses Right
understandi Practice reality as it Liberation
nāmarūpa is with clear from saÿsara
ng
mind’

Mind - Ultimate Realitie

s
Ultimate Analyses of the Min
d
 Mind = ultimate realities of citta + cetasikas (conditioned dh
ammas, non-self) (seeing, thing, hearig are real..)
 By the different combinations and associations of 52 cetasika
s, there are 89 or 121 types of citta
 Unwholesome cittas are associated with immoral cetasikas
 defiled mind – when we have a defiled mind, we know it
as we experience dukkha
 Wholesome cittas are associated with moral cetasikas  be
autiful mind, at peace with itself
 Abhidhamma presents the ultimate analyses of the mind for l
aying down the foundation for correct understanding for the
practice to attain liberation, realisation of the Ultimate Truth
 Understanding and seeing reality as it is, wrong view can be
discarded, faith in the Path to liberation is strengthened
notes
 Iddhipàda: chanda-samàdhi; viriya-samàdhi; citta-samàdhi; & vimaüsa
-samàdhi (pdic, p127/402)
 Four Iddhipàdas (Four Foundations of Accomplishment)
 ‘Iddhi’ means ‘accomplishment’ while ‘pàda’ signifies ‘foundation’.
 ‘accomplishment’ = the arising of jhànas, maggas and phalas.
 foundations to achieve these ends = chanda, vãriya, citta and vãmaüs
a – the same as the four adhipatis.
1. Chandiddhipàda – will; it is chanda present in 21 kusala cittas.
2. Vãriyiddhipàda – energy or effort; it is vãriya present in 21 kusala citt
as.
3. Cittiddhipàda – consciousness or thought; it is 21 kusala cittas consist
ing of 8 mahà-kusala cittas, 9 mahaggata-kusala cittas and 4 lokuttar
a-kusala cittas.
4. 4 Vãmaüsiddhipàda – wisdom; it is pa¤¤à present in 21 kusala cittas.