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Prepared by
John D. Hughes, Anita Hughes
Evelin Halls, Pennie White

Abhidhamma Class No. 14, 24 September 2002

Our LAN 2, I:/Abhi014.rtf


cetasika

The Abhidhamma can be remembered as JI JEE ROO NI. We have looked at JI which stands for consciousness (in Pali citta). We now look at JEE standing for mental factors (in Pali cetasika) in more detail.

In this paper we first give an overview of the 52 cetasika and identify the three classes of cetasika: annasamana, akusala and sobhana. We then explore the first of these classes the annasamana in more detail.

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

A cetasika has the following four characteristic properties:

(i)It arises together with citta (consciousness).
(ii)It perishes together with citta.
(iii)It takes the same object (arammana) which citta takes.
(iv)It shares a common physical base (vatthu) with citta.

Citta and cetasika function together. No citta exists apart from its concomitants and no cetasika exists apart from citta. They are our true strength and ability. The more we can develop them the more powerful shall we grow.

Classification of cetasika


cetasika (52)
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The 52 cetasika are divided into 3 classes as follows:

annasamana cetasika = general mental concomitants (13)
akusala cetasika = immoral mental concomitants (14)
sobhana cetasika = beautiful mental concomitants (25)

annasamana cetasika

The annasamana cetasika are neutral and are further divided into 2 sub-groups: sabbacitta-sadharana and pakinnaka.

sabbacitta sadharana cetasika
(Essentials or Primary Ones – 7)

1.phassa = contact or mental impression
2.vedana = feeling
3.sanna = perception
4.cetana = volition or intention
5.ekaggata = one – pointedness, concentration (samadhi)
6.jivitindriya = vitality or psychic life
7.manasikara = attention or advertence

This group of cetasika associate collectively with all citta. Consciousness of an object by citta is accomplished with the help of these cetasika.

Significance of the sabbacitta-sadharana cetasika (7)

The 7 essential cetasika perform important tasks and they are essential for the awareness of an object by the mind.

Although the manasikara appears 7th in the list above, the manasikara first confronts with the object and directs the citta and the mental concomitants associated with it towards the object.

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

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

Ekaggata focusses the citta and its concomitants on the object; it binds the mental concomitants with citta together to be a state of one-pointedness on the object – a condition which is also essential for the awareness of the object.

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

pakinnaka cetasika
(Particulars – 6)

1.vitakka = initial application or thought conception
2.vicara = sustained application or discursive thinking
3.adhimokkha = decision or determination
4.viriya = effort or energy or exertion
5.piti = rapture or interest
6.chanda = wish, desire or will

The pakinnaka cetasika may associate with sobhana and asobhana citta but not with all of them.

Significance of the pakinnaka cetasika (6)

Vitakka applies the citta and its concomitants onto the sense-object, it is also known as thought conception. Manasikara directs the citta and its concomitants to the object whereas vitakka applies them onto the object.

Vicara sustains the citta and its concomitants by letting them examine the object again and again.

Adhimokkha makes the decision with respect to the sense-object.

Viriya has the characteristic of supporting, upholding or sustaining its concomitants.

Piti is the precursor of sukha. Creating a joyful interest in the object is the characteristic of piti.

Chanda is the main characteristic of the wish to do.


For further information and examples please refer to the references listed below.



References

Dr. Mehm Tin Mon, “The Essence of Buddha Abhidhamma”, publisher Mehm Tay Zar Mon, Yangon, 1995, Ch. 2, pp. 64 – 71.

Manivong, Phra Ajan Chanhphy (1994) The way you are looking for: A Manual of Insight Meditation.

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