Cetasika (Mental Concomitants)

Number of the Mental Concomitants were counted to be fifty two in the Classical Abhidhamma Period

- In this classification only the fundamental mental states were selected. (non-greed) taṇhā, abhijjhā, rāga, kāma, rati, lobha (Only lobha taken) (hatred) paṭhigha, kodha, dummati, vera, dosa (Only adosa taken) (Charity) dāna, cāga, alobha (Only alobha taken) (Concentration) Samādhi , samatha, cittassekaggatā (one- pointedness of mind), samādindriya, samādindhibala, sammā samādhi , avikkhepa (Only cittassekaggatā taken)

Types of Mental Concomitants

Ethically Variable Mental Concomitants (aññasamāna)

Universals (sabbacitta-sādhāraṇa) 07

Miscellaneous (pakiṇṇaka) 06

Unwholesome (akusala) Mental Concomitants 14

Beautiful (sobhana) Mental Concomitants 25

The view that the cetasikas to be a later introduction

This view was established due to the fact that the occurrences of cetasika in the canon is to denote mental states representing saṅkhārakkhandha (aggregates of dispositions) is rare and the view that Cetasika was arranged to signify one paramattha seeing the Sarvāstivāda classification of Caitta.

However, there are rare occurrences in the canon to cetasika in its Ābhidhammic sense.

In the Cūḷavedalla-sutta (PTS 1: 298), there is a reference: Feeling (vedanā) and Perception (saññā) are associated with citta (citta-paṭibaddhā), so are cetasikas and should be called citta- saṅkhārā.

This reference is a good source to see not only the connection of cetasikas with citta and the aggregate of mental formations but also to view feeling and perception

Intrinsic Presentation of Citta and Cetasika in relation to Faculties

While citta corresponds to manāyatana, cetasika comes under dhammāyatana: manāyatana is internal (ajjhattika- subjective) and dhammāyatana is external (bāhira- objective).

Externality of one dharma in relation to another is accepted in the mental sphere as well. This does not correspond to the modern distinction between the subjective and the objective. This is perhaps because Buddhist denial of a self entity, the agent of experience.

Multiple Relations of Citta and Cetasika

1. Between citta and cetasika (within one cognitive act)

2. Between one cognitive act and another cognitive act

Between citta and cetasika

As citta can arise without some cetasikas, it is said without citta there is no arising of citta hence cetasikas considered as leaning on the citta (cittāyatta-vutti) (cittaṃ pana kenaci cetasikena vināpi ārammaṇe pavattatīti taṃ cetasikameva cittāyattavuttikaṃ nāma Abhidhammatthasangaha)

There is con-yoked-ness between citta and cetasika. According to the Kathāvatthu characteristics of Kon-yokedness are:

concomitants (sahagata)

co-nascence (sahajāta)

co-joined-ness (saṃsaṭṭha)

In the commentaries and in the Abhidhammattha-saṅgaha we have the same idea developed. Ekuppāda (Co-nascent) Ekanirodha (Co-cessant) Eklamabana (the same object) Ekavatthuka (the same physical basis) Commentaries raise the question as to why ekanirodha is mentioned while the life-span of all mental dhammas is the same. This is to exclude the material dhammas which arise together with citta (but cease later to the citta): matter of bodily intimation and vocal intimation. If ekanirodha is not mentioned there could be the wrong interpretation that even mind originated matter can cognize the object.

There is this emphasis in the Kathāvatthu that one mental state does not pervade the other (anupaviṭṭha) in order to deny the view of Rājagirika and Siddhatthikas. This was probably in order to avoid the idea that if one incorporates other dhammas, this may be taken to means substance inheriting qualities.

Between one cognitive act and another cognitive act

• By means of proximity and contiguity relation (anantara and samanantara): These are identical in meaning (and differ only in letter) - one mental states causes another mental state to emerge immediately with no intervention of another mental states after it has ceased.

• Natthi and vigata (absence and disappearance): Are similar in meaning- by absence (natthi) and by disappearance (vigata) provides opportunity for the appearance of another dhamma.

Aniruddhamhi paṭhame, na uppajjati pacchimaṃ;

Nirantaruppajjanato, ekaṃ viya pakāsatī’’ti

(As long as preceding cognitive act does not disappear, so long the succeeding cognitive act does not appear)

(Mahaniddesa Athhaktha)

These two relations describe the conditional relation between preceding and succeeding mental states.

Universals: Basic non-relational elements present in every type of consciousness

They occur simultaneously - They have a pre-commentarial history: They have evolved from the

constituents of nama in the early discourses. The earliest stage can be the dependency of name, form and conciosness (nāma-rūpa-paccayā viññāṇam viññāṇa-paccayā nama-rūpam). Nama here means vedanā, saññā (perception), cetanā (volition), phassa, manasikāra (attention)

- (Vedanā, saññā, cetanā, phasso, manasikāro – idaṃ vuccatāvuso, nāmaṃ; cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccatāvuso, rūpaṃ. Iti idañca nāmaṃ idañca rūpaṃ – idaṃ vuccatāvuso, nāmarūpaṃ. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho- Sammādiṭṭhisuttaṃ ) (viññāṇaṃ nāmarūpamhā, nāparaṃ gacchati. Ettāvatā jāyetha vā jiyyetha vā miyyetha vā cavetha vā upapajjetha vā, yadidaṃ nāmarūpapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ : DN Mahapadanasutta)

- - Sarvastivada traition has

The mutual dependence is explained in terms of the two bundles of bamboo-reeds leaning against each other. (dve naḷakalāpiyo aññamaññaṃ nissāya tiṭṭheyyuṃ. Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ- Naḷakalāpīsuttaṃ)

Then the constituents of nāma with manasikāra in the place of citta are fond in the Dhammasaṅgaṇi as constituents of each cittta. This was called the group having the contact as the beginning (phassapañcaka). The name is found in the Theragāthā.

- The pentad is again found in the Mahāsatipaṭṭṭhāna-sutta, Anupada-sutta and Rāhula-saṃyutta.

- In the Nettippakaraṇa there is a list called phassa-pañcamakā-dhammā (the things having phassa as the fifth) and the group is similar to the list of nāma in the discourses. And they are introduced as associated with consciousness (viññāṇa-sampayutta)

- Pañcaskhandhaprakaraṇa of Acarya Vasubandhu has the list of nama exactly simllar to nama list of Discourses.

- The Milindapñha describing the arising of sense consciousness remarks that dependent on the sense organ of sight and visual objects following things arise simultaneously: contact, feeling, perception, volition, one-pointedness and psychic life faculty and attention (manasikāra); This is exact list of Universals occurring first in Buddhist literature.

- Sarvāstivāda Abhidharma also has a list of Universals; but the list has ten dharmas: vedanā, sajñā, cetanā, sparśa, chanda (inclination/ predilection), prajñā (understanding), smṛti (mindfulness), manaskāra, adhimokṣa (determination), samādhi. What is absent is arūpa-jīvindriya (psychic vitality factor): there is only one vitality factor in Sarvāstivāda and is included in Citta-viprayutta Saṃskāra, neither mental nor physical.

Phassa (Contact) Controversies over phassa Phassa is sensorial or mental impression. Basically, it is interpreted as the correlation (saṅgati) of sensory organ, sense object and sense awareness. According to the Abhidhammatthavikāsinī Mahasanghikas and Sautrantikas had the view that in the process of cognition all the dharmas arise in sequence (pubbāparakkama) (First sensory contact touches the object, what is thus touched feeling feels, what is touched and felt perception perceives what is thus touched, felt and perceived volition co-ordinates). But Theravada does not accept it: There is no chronological order; so it should be understood in a logical sense. :

‘Is phassa one among the mental factors or merely the correlation?’ had been a question.

For Theravādins “it is not merely correlation itself (na saṅgatimattameva phasso)”. Sarvāstivāda had the same idea. They argued in accordance with Ṣaṣṭaka-dharmaparyāya (Chachakka-sutta) that the Buddha enumerated six-types of sense contacts (phassakāyā) among six internal faculties, six external objects, six types of consciousness, six types of feelings and six kinds of craving (Taṇhā-kāyā). Based on this classification, they argued that contact is not as same as the correlation.

Sautrāntikas rejected phassa as a separate mental factor. Commenting on the same source, the Chachakka-sutta, the Sautrāntikas argued: in the sutta in addition to mentioning the six external sources of consciousness, sparśa (as six types of sparśas) and taṇhā are mentioned separately because sixth external source (dharmayatana) include taṇhā and sparśa. As it represent the union of the three factors, it is further analyzable and not a real dhamma. Sarvāstivāda response was the sutra mentions six kinds of external sources besides six types of sensory contact in order to recognize other mental factors such as perception.

According to the Nettippakaraṇa phassa is introduced as similar to the Sautrantika position, that it is the correlation of the three factors (cakkhu-rūpa-viññāṇa lakkhaṇo phasso), phassa is especially recognized as a major constituents of nāma. When we look at the nature of phassa below it becomes clear the effect of phassa on the sensory process. On the other hand, it is no doubt that Theravada tradition being close to early Buddhism has recognized its being potential as producing a separate effect or function by the combination of the three factors. It is not different from the binding quality of āpo by which earth etc are bound together.

Nature of Phassa

Phassa is a mental factor so is not a physical impingement between sense organ and sense object. A Milindapñha interpretation seems to be a bit controversial unless we refer to commentary. In the Milindapñha phassa is described being similar to clashing of two cymbals or clapping of two hand or butting of two rams. When the commentaries interpret the matter they hold the cakkhu in the cakkhunā rūpaṃ disavā means not the cakkhu but cakkhu viññāṇa (cakkhunā rūpaṃ disvā ādisu cakkhviññāṇādīni cakkhu ādi nāmena vuttāni- DhsA). So, based on eye and eye object arises eye consciousness is correct to say.

Phassa is not a physical impact. The physical impact between the object and sense is pasāda-ghaṭṭhana. However, although phassa is non material it seems like producing something similar to an impact between consciousness and sense object (Ayañhi arūpadhammopi samāno ārammaṇe phusanākāreneva pavattatīti phusanalakkhaṇo- MahaniddesaA).

.

phassa is initial awareness, the beginning of the cognitive process

The two groups of phassa

• Paṭihghasamphassa/ compact-contact) (Between five physical senses and their corresponding objects): Five physical senses are the basis (vatthuṃ katvā)

• Adhivacana-samphassa/ verbal or designation contact) (non corporeal four khandhas are the basis so is equal to mano -samphassa):

Adhivacana-samphassa

Abhidharmakoṣa says “adhivacana is a designation for name: (adhivacana ucyate nāma)

The name of the object par excellence of contact associated with mental consciousness…. Through visual consciousness one knows blue but does not know ‘this is blue’. Through mental consciousness one knows blue (nilaṃ vijānāti) and also knows ‘this is blue’ (nilaṃ iti ca vijānāti).

This shows the association between language and mental consciousness.

Vedanā (Feelings)

Feeling only associated with consciousness of touch is either painful or pleasant. Impact of the feeling of other consciousness except touch are said as if a piece of cotton were placed on an anvil and struck with another piece of cotton. In case of touch gross matter comes in contact with gross matter.

Feeling is also and indriya, a Faculty that can control over associated phenomena.

Sukha (Bodily) Somanassa (mental)

Dukkha (bodily) domanssa (mental)

Happiness is differentiated on the nature of feeling. Sāmisa-sukha (Happiness associated with sensuous feelings which is lower) - arising in relation to gratification of senses also including ritual practices of material benefits. Nirāmisa-sukha (Happiness dissociated with sensuous feelings- which is higher) - arising from the actions, practice and experience dissociated of sensuous feelings that are opposite to the cycle of existence (vaṭṭagāmi-magga)- moral actions, trances and enjoyment of the beautiful (nirāmisanti evaṃ samathanimittādikosallena labbhe cittavivekasukhe patiṭṭhāya sato sampajāno hutvā vipassanājhāneneva jhāyanto kāmāmisavaṭṭāmisehi asammissatāya nirāmisaṃ nibbānasukhaṃ phalasukhañca adhigaccheyya samupagaccheyyāti attho)

Happiness of an Experience (Vedayita-sukha)

Happiness of non experience (Avedayita-sukha)

The latter is the supra sensuous happiness of nibbāna.

We don’t have a control over the feelings of thoughts in the fore-part in the thought avenue but can control and change the feeling in the thoughts of impulsion (javana).

Saññā (Perception)

What one feels one perceives

Can recognize an object as blue, green etc.

Function is recognizing what was experienced previously (paccabhiññāṇa-rasa)

Saññā plays a vital role in generating memory. The remembering is a complex process connected to past experience which cannot be described in a single dhamma.

Cetanā (Volition)

Volitional aspect of cognition. Organizes and coordinates

associated mental factors to act upon the sense object.

Motivating factor or the driving force that heads to the

realization of goals.

As a Universal it can generate kamma (sahajāta-kamma)

Ekaggatā (One-pointedness )

What fixes the mind on the object avoiding wandering (avisaraṇa) and distraction (vikkhepa). It functions to

bring together the mental states that arises together with

it.

Arūpa-jīvitindriya (Psychic Faculty of Life)

Sustenance of associated mental factors.

Manasikāra (Attention)

What make object present before consciousness.

Drives the associated mental factors towards the object.

Appropriate amount of attention (tajjo samannāhāra) is an inevitable factor in the perception.

Dhammasaṅgaṇī Pentad and the Universals

The repetitions and its purpose: “It is a disconnected exposition, as disorderly as booty carried off by thieves or grass scattered by a herd of cattle in their track”- a criticism presented in the commentary.

(ananusandhikā kathā uppaṭipāṭiyā corehi ābhaṭa bhaṇḍa sadisā goyūthena ālulita tiṇasadisā ajānitvā kathitanti)

(Read Pages 37-43 of Abhidhamma Studies by Venerable Nyanaponika Thera)

Understand the significance of two classifications.

Both classifications are helpful to understand the function of dhammas at different cognitive and spiritual levels.

Focus on following things

Common mental factors: Common to all unwholesome thoughts (sabbākusala-sādhāraṇa) and common to all wholesome thoughts (sobhana-sādhāraṇa)

Groups: Five uncontroversial factors (pañca-apaṇṇakā) and Three avoidances (tisso-viratiyo)

The logical basis of the wholesome mental concomitants