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Chapter-N Cetasika (Mental Factors) 2.0. Introduction 44 Chapter-n Cetasika (Mental Factors) 2.0. Introduction In the first chapter, Citta (Consciousness) has been introduced. In this chapter, Cetasika (Mental factors) which means depending on citta will be discussed in detail with reference to the Abhidhamma pitaka by dividing topics and subtopics related to the present chapter. In the eighty-nine types of consciousness, enumerated in the first chapter, fifty-two mental factors arise in varying degree.There are seven concomitants common to every consciousness. There are six others that may or may not arise in each and every consciousness. They are termed Pakinnakas or Ethically variable factors. All these thirteen are designated Annasamanas, a rather peculiar technical term. Anna means other, samana means common. Sobhanas (Good), when compared with Asobhanas (Evil), are called Aiina (other) 'being of the opposite category'. Thus the Asobhanas are in contradistinction to Sobhanas. These thirteen become moral or immoral according to the types of consciousness in which they occur. 45 The fourteen concomitants are invariably found in every type of immoral consciousness. The nineteen are common to all type of moral consciousness. The six are moral concomitants which occur as occasion arises. Therefore these fifty-two (7+6+14+19+6=52) are found in all the types of consciousness in different proportions. In this chapter all the 52- mental factors are enumerated and classified. Every type of consciousness is microscopically analysed, and the accompanying psychic factors are given in details. The types of consciousness in which each mental factor occurs, is also described. 2.1. Definition of Cetasika Cetasika=cetas+ika When citta arises, it arises with mental factors that depend on it. Those that have to occur depending on citta are called cetasika (Skt. - Caitasika or Caitti) ^ All types of cetasika are able to arise only ^j^aepending on citta. Without citta, they are not able to arise. But citta arises without some of the cetasika. The relationship between citta and zetasikas, is compared to that between a king and his retinue. Though one says "the king is coming" the king does not come alone, but he always comes accompanied by his attendants. Similarly, whenever a citta arises, it never arises alone but always accompanied by its retinue of cetasika^. ^^ ^^ ACM-AB: P. 76 ^^ AS: P.67 46 According to the verse- Ekuppadanirodha ca ekalambanavatthuka cetoyutta dvipannasa dhamma cetasika mat^^ The fifty-two states those are associated with consciousness, which arise and cease together with consciousness, which have the same object and base as consciousness, are known as Cetasikas, or mental factors. When citta and cetasika associate with one another, they have four characteristics, 1. Arising together with consciousness = Ekuppada, 2. Passing away together with consciousness = Ekanirodha, 3. Having an equal object as consciousness = Ekalambana, 4. Having an equal basis as consciousness = Ekavatthuka.2 9 2.2. Cetasika -52 As to the verse- Ettavata ca terasaiiriasaniana ca cuddasakusala tatlia soblianapancavisati dvipannasa pa vuccare.30 AB-S:P.19 ACM-AB: P.77 30 AB-S:P.21 47 Cetasika is composed of fifty-two types. It is classified into three groups: 1. Annasamana group = 13 2. Akusala group =14 2>. SobhanagvoMTp =25 Total =52 2.3. Annasamana -13 Annasamana means "common to the others"; the non-beautiful cittas are called "other" {anna) in relation to the beautiful cittas. The beautiful cittas are called "other" (aHiia) in relation to the non-beautiful cittas. It is classified into universal and particular. The universal aHiiasaniana which associates with all c/r/as is further subdivided into seven: 1. Pliassa - Contact, toucion 2. Vedana = Feeling, sensation 3. Sanna - Perception, recognition 4. Cetana - Motivation (volition) 5. Elcaggata = One-pointedness, or concentration on one object 6. Jivitindriya = Faculty of mental life 7. Manasikara = Attention 48 The particular annasamana that associates with some of the cittas is further subdivided into six: 1. Vitakka = Initial application, thought 2. Vicara = Sustained application 3. Adhimokkha = Decision, resolution, determination 4. Viriya - Effort (energy) 5. Piti = Joy (zest) 6. Chanda - Desire (wish to do) They (13) are all mental factors which can associate with either good or bad states of consciousness. 2.3.1. Phassa Phassa is derived from the root ^p/ius, to contact. For any sense impression to occur, there are essential things, namely, consciousness, respective sense, and the object. For instance, one sees an object with the consciousness through the eye as its instrument. When an object presents itself to the consciousness through one of the six-senses there arises the mental state-contact. "It should not be understood that mere collision is contact". "The word contact is derived from the rooot Vto touch {Phusatiti Phassd). It has touching {phusana) as its salient characteristic (Jakkhana), impact {saiighattana) as its function {rasa), coinciding (of the physical "AS. Vol.1, Pp. 142-145 49 basis, object and consciousness) as its manifestation {sannipata paccupatthana), and the object which has entered the avenue (of awareness) as proximate cause {padatthana).'" Like a pillar which acts as a strong support to the rest of the structure, 'contact' functions so far as the coexistent mental concomitants are concerned. , Phassa (contact) is mentioned first because it precedes all other mental factors. "Touching by contact, consciousness experiences by feeling, perceives by perception, wills by yo\\iion-{Phassena pana phusitva, vedanaya vediyati, sannaya sanj'anati, cetanaya ceteti)." According to Paticca- Samuppada, too Contact conditions Feeling. But strictly speaking, there is no reason for the sequence because all these mental factors are coexistent. The AtthasalinI states - "For all states, arisen in one conscious moment, it is not valid to say that 'this' arises first, 'that' afterwards. The reason is not because contact is a strong support. Contact is just mentioned first in the above text, but it was also permissible to bring it in thus: - There are feeling and contact, perception and contact, vohtion and contact: there are consciousness and contact, feeling, perception, volition, initial application of mind. In the text mentioned above, however, contact is mentioned first. Nor is the sequence of words among the remaining states of any special significance."^"* ^^ AS. Vol.1, p. 143 "AS. P. 150 '"AS. Vol.1, P. 143 50 "Contact is given priority of place, as standing for the inception of the thought, and as the sine qua non of all the allied states, conditioning them much as the roof-tree of a storeyed house supports all the other combinations of material." ^^ 2.3.2. Vedana Vedana is derived from ^vid, to know to sense. Feeling is a more appropriate rendering for Vedana than sensation. Like contact, feeling is an essential property of every consciousness. It may be pleasurable, painful, or neutral. Pain and pleasure pertain to body as well. But physical feeling is not of ethical importance. According to the commentators feeling is like a master who enjoys a dish prepared by a cook. The latter is compared to the remaining mental factors that constitute a thought-complex. Strictly speaking, it is 'feeling' that experiences an object when it comes in contact with the senses. It is this feeling that experiences the desirable or undesirable fruits of an action done in this or in a previous birth. Besides this mental factor there is no soul or any other agent to experience the result of the action. It should be understood here that bliss of Nibbana is not connected with feeling. Bliss of Nibbana is certainly the highest " B.Ps. P.6 ^* AS. P. 153 51 happiness {Sukha), but it is the happiness of relief from suffering. It is not the enjoyment of a pleasurable object. 2.3.3. SanSa Sanffa- Sam +'^na, to know. (Compare Latin Vcognoscere, to know.) The meaning of this term widely varies according to the context. To avoid unnecessary confusion, it is best to understand the specific meaning used in this particular connection as universal mental factors. The chief characteristic of Safina is the cognition of an object by way of a mark as black etc. It is SannaihdX enables one to recognise an object that has once been perceived by the mind through the senses. "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 jewellery by the ticket on each; to the wild animal's discernment in the scarecrow of the work of man." ^^ This Sanna making marks is evident only in those who are unintelligent and not well-informed. When children are told, "This is your father, this is your mother," they store in their memory "Papa and Mama"; when children see an aircraft they note with Sanna that this is an aircraft, those are wings, this is the fuselage, etc. When they visit a strange town they note everything that is strange to them. Thus, for everyone Sanna f\xc\\on^ in diverse ways. Sanna affors two advantages: ones a child comes to know his father and mother. He remembers the same person as his father and "AS.P:154 52 mother. So Sanna serves two purposes. Sanna is different from Panna which recognises only what is correct. But Sanna makes notes of whant is wrong and what is right. Due to false Sanna one will mistake a tree- stump for a ghost at night. This is wrong recognition. People who believe the wrong to be right, the immoral to be moral are misled by ditthi-cetasika as well as Sanna cetasika. Those who have so strong i&ims regarding what is wrong are difficult to correct. 2.3.3.1. The wide range of Sanna Sanna that takes wrong to be right is of very wide range.
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