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Among the sobhana
cetasikas, beautiful cetasikas, which accompany each sobhana citta, there
are twelve cetasikas which are classified as six pairs. Of each pair one
cetasika is a quality pertaining to the accompanying cetasikas and one
a quality pertaining to citta. The first pair is:
tranquillity of body, kaya-passaddhi
tranquillity of mind, citta-passaddhi
The Pali term kaya means
body, but it can also stand for the "mental body" which are the cetasikas.
According to the Dhammasangani (40, 41) tranquillity of body is
the calming, the tranquillizing of the cetasikas and tranquillity of citta
is the calming, the tranquillizing of citta. Thus, tranquillity of body
allays agitation of the accompanying cetasikas and conditions the quiet
smooth and even way of their functioning ; tranquillity of citta
allays agitation of the citta it accompanies.
The Atthasalini (Book I, Part N, Chapter 1, 130) explains about
tranquillity of body and tranquillity of mind:
... These
two states taken together have the characteristic of pacifying the suffering
of both mental factors and of consciousness; the function of crushing the
suffering of both; the manifestation of an unwavering and cool state of
both; and have mental factors and consciousness as proximate cause. They
are the opponents of the corruptions, such as distraction (uddhacca),
which cause the disturbance of mental factors and of consciousness.
The Visuddhimagga
(XIV, 144) gives a similar definition. Tranquillity is the opponent of
restlessness or distraction, uddhacca, which prevents the arising of kusala
citta. When we, for example, strive after something with attachment, there
is also restlessness and there cannot be calm, Not only when we want to
have something for ourselves, but also when we merely like something such
as a particular colour there is restlessness, and then there is no calm.
We keep on being infatuated with pleasant sense objects and we may not
notice attachment which is subtle. At such moments there is restlessness.
When the citta is kusala citta there is calm of citta and cetasikas, there
is no restlessness nor agitation at that moment. There is a "cool state
of mind", no infatuation with the object which is experienced, no restlessness.
However, it is not easy to recognize the characteristic of calm. The different
types of citta succeed one another very rapidly and shortly after the kusala
cittas have fallen away akusala cittas tend to arise. Right understanding
has to be keen in order to know the characteristic of calm. If there is
no right understanding we may take for calm what is not calm but another
reality. For example, when we are alone, in a quiet place, we may think
that there is calm while there is actually attachment to silence.
There are likely to be misunderstandings about calm. What we call calm
or tranquillity in conventional language is not the same as the realities
of tranquillity of cetasikas and tranquillity of citta. Someone may think
that he is calm when he is free from worry, but this calm may not be kusala
at all. There may be citta rooted in attachment which thinks of something
else in order not to worry. At such a moment he cannot at the same time
think of the object of his worry since citta can experience only one object
at a time. Or people may do breathing exercises in order to become relaxed.
Tranquillity of cetasikas and tranquillity of citta which are sobhana cetasikas
are not the same as a feeling of relaxation which is connected with attachment.
We should know the characteristic of true calm which is wholesome.
There are many degrees of calm. When we are generous or observe the moral
precepts there is calm of cetasikas and of citta. At such moments there
is no restlessness, agitation or worry. The feeling which accompanies the
kusala citta is also calm. We may notice the difference between pleasant
feeling which accompanies attachment and pleasant feeling which accompanies
generosity; these feelings have different qualities. Those who have accumulated
inclinations for higher degrees of calm can develop it if there is right
understanding which knows precisely the characteristic of calm. Those who
are able to cultivate samatha and attain jhana experience a high degree
of calm since there are at the moments of jhana no sense impressions and
thus no enslavement to them. However, even the calm of the highest stage
of jhana cannot eradicate defilements. They will arise again after the
jhanacittas have fallen away.
People in the Buddha's time and also people before his time developed calm,
even to the degree of jhana, if they had accumulated the skill and the
inclination to do so. The development of calm is not specifically Buddhist.
The fact that the Buddha and his disciples developed calm to the stage
of jhana does not mean that everybody has to develop jhana in order to
be able to also develop vipassana. The Buddha explained that also jhanacitta
could be object of insight, in order to help those who were able to attain
jhana not to cling to it, but to understand it as it is impermanent and
not self. We should remember this whenever we read in the scriptures about
the attainment of jhana. If someone has accumulated the capability to reach
higher degrees of calm even to the stage of jhana, they will arise because
of conditions Anything which arises can be object of awareness, and thus
also jhana. The attainment of jhana is not an aim in itself, neither is
it a necessary requirement for the attainment of enlightenment.
We can have moments of calm in our daily life when we study the teachings
and reflect on them in a wholesome way. The object of reflection is then
actually one of the forty meditation subjects of samatha, that is, recollection
of the Dhamma. This meditation subject comprises recollection on the teachings
as well as recollection on nibbana and the eight types of lokuttara cittas
which experience it, the "nine supramundane dhammas", included in the Dhamma
which is the second of the Triple Gem. There can also be moments of calm
when we develop loving kindness or one of the other meditation subjects
which suit our inclinations. However, we should remember that it is extremely
difficult to attain jhana or even "access-concentration" (1 See Chapter
6.) . We read in the Visuddhimagga (XII, 8) that only very few people,
"one in a hundred or a thousand" are able to do so. If someone only wants
to develop calm without right understanding of its characteristic, he is
likely to cling to calm without knowing it. If calm arises it does so because
of conditions and there is no self who can exert power over it.
Tranquillity of cetasikas and of citta accompany each kusala citta and
thus, they arise also when insight is being developed
When there is right
understanding of a nama or a rupa which appears there is calm at that moment.
When, for example, visible object is known as only a rupa appearing through
the eyesense, not a person, there is calm. At that moment there cannot
be disturbance caused by desire nor can there be annoyance. Even when someone
treats us badly there can be right understanding of the objects appearing
through the six doors, and then we are not perturbed nor afraid.
Calm is one of the factors of enlightenment. We read in the Book of
Analysis (Chapter 10, Analysis of the Enlightenment Factors, 469) :
... That which
is calmness of body (cetasikas), that calmness enlightenment factor is
for full knowledge, for enlightenment, for full emancipation also. That
which is calmness of consciousness, that calmness-enlightenment factor
is for full knowledge, for enlightenment, for full emancipation also.
As right understanding
develops the enlightenment factor of calm develops as well. We do not have
to aim at calm. When the enlightenment factor of calm accompanies at the
moment of enlightenment lokuttara citta, it is also lokuttara. As defilements
are eradicated at the subsequent stages of enlightenment there will be
more peace of mind, less restlessness. The arahat who has eradicated all
defilements has reached true caIm which cannot be disturbed again by defilements.
We read in the Dhammapada (verse 96) about the arahat:
Calm is his
mind, calm is his speech, calm is his action, who, rightly knowing, is
wholly peed, perfectly peaceful, and equiposed.
The next pair of sobhana
cetasikas is:
lightness
of cetasikas, kaya-lahuta
lightness of citta,
citta-lahuta
According to the Dhammasangani
(42, 43), this pair of cetasikas consists in the absence of sluggishness
and inertia, they have "alertness in varying". The meaning of this will
be clearer when we read what the "Mula-Tika" (1 A subcommentary
quoted by Ven. Nyanaponika in Abhidhamma Studies) states about lightness
of citta: "the capacity of the mind to turn very quickly to a wholesome
object or to the contemplation of impermanence, etc."
The Atthasalini (I, Book I, Part IV, Chapter 1, 30) explains :
Kaya-lightness
is buoyancy of mental factors; citta-lightness is buoyancy of consciousness.
They have the characteristic of suppressing the heaviness of the one and
the other; the function of crushing heaviness in both; the manifestation
of opposition to sluggishness in both, and have mental factors and consciousness
as proximate cause. They are the opponents of the corruptions, such as
sloth and torpor, which cause heaviness and rigidity in mental factors
and consciousness.
The Visuddhimagga
(IXV, 145) gives a similar definition. Lightness is the opponent of sloth
and torpor (thina and middha), which cause heaviness and sluggishness with
regard to kusala. When there is akusala citta, there is mental heaviness
and we are unable to perform any kind of kusala. Kusala citta needs confidence
(saddha), it needs mindfulness or non-forgetfulness and it also needs mental
lightness which suppresses heaviness and rigidity. When there is lightness
of cetasikas and of citta they react with alertness so that the opportunity
for kusala is not wasted.
There are many moments of unawareness. There are seeing, visible object
or hardness time and again, but we may be dull and tired without any interest
in awareness. However, when mindfulness arises there are also lightness
of cetasikas and of citta which perform their functions: all tiredness
is gone and there is alertness. Lightness is needed for the development
of right understanding. When understanding of what appears through one
of the six doors is being developed, there is also lightness which "crusher
slugishness. If this moment is not wasted realities can eventually be seen
as impermanent and not self.
Another pair of the sobhana cetasikas is:
pliancy of
cetasikas, kaya-muduta
pliancy of citta,
citta-muduta
According to the Dhammasangani
(44, 45) this pair of cetasikas consist in suavity, smoothness and absence
of rigidity.
The Atthasalini ( I, Book I, Part IV, Chapter 1, 130) explains:
Chapter lV, 10.
They have
the characteristic of suppressing the rigidity of mental factors and of
consciousness; the function of crushing the same in both; the manifestation
or effect of setting up no resistance; and have mental factors and consciousness
as proximate cause. They are the opponents of the corruptions, such as
opinionatedness (ditthi) and conceit which cause mental rigidity.
The Visuddhimagga
(XIV, 146) gives a similar definition.
Pliancy of cetasikas and of citta are the opponents of wrong view and conceit.
Wrong view causes rigidity and inflexibility. When someone, for example,
is attached to wrong practice of the eightfold Path it shows that there
is mental rigidity. He may stick to his old habits and way of thinking
and then it is very difficult to eradicate wrong view. Someone may, for
example, think that he should be at leisure or in a quiet place before
he can develop right understanding. Even when we know in theory that this
is not right it may happen that we still presume that there cannot be awareness
when we are tired or in a hurry. Such presumptions are a hindrance to develop
understanding of whatever reality appears in out daily life. When we have
listened to the Dhamma and we consider it there can be a beginning of the
development of insight. we should not expect understanding to be perfect
at once, but at least we can begin to develop it now.
As we have read in the definition, pliancy of cetasikas and of citta are
the opponents also of conceit. When there is conceit there is mental rigidity,
we are inclined to compare ourselves time and again with others in a conceited
way as regards health, appearance, gain, honour or intelligence. conceit
is extremely hard to eradicate, only the arahat has eradicated it completely.
Pliancy of cetasikas and of citta assist the kusala citta so that there
is no mental rigidity or intolerance, but open-mindedness to what is right.
The Atthasalini (I, Book I Part IV, chapter II, 151) explains further
on about mental pliancy that it is suavity, non- roughness and non-rigidity.
When there is loving kindness there is suavity and gentleness. Mental pliancy
or malleability is indispensable for each wholesome action. Pliancy is
also necessary in order to listen to the Dhamma, to receive it with open-mindedness
and to be mindful of the reality which appears in order to know it
as it is.
We read in the Gradual Sayings (IV, Book of the Eights, chapter
II, 2, Siha the general) that Siha visited the Buddha and questioned him
on different points. The Buddha knew that Siha had accumulated right understanding
and that it was the right time for him to receive the Dhamma. He did not
explain to Siha immediately the four Noble Truths, but he gave him a gradual
discourse. We read:
Then the Exalted
One preached a graduated discourse to Siha, the general, that is to say:
on almslgiving, the precepts and on heaven. He set forth the peril, the
folly and the depravity of lusts and the blessedness of renunciation.
And when the Exalted One knew that the heart of Siha. the general. was
clear, malleable, free from hindrance, uplifted and lucid, then he revealed
that teaching of Dhamma which Buddhas alone have won. That is to say: Dukkha,
its coming to be, its ending and the Way. Just as a clean cloth, free of
all stain, will take dye perfectly; even so in Siha, the general, seated
there, there arose the spotless, stainless vision of Dhamma; that whatsoever
be conditioned by coming to be, all that is subject to ending.
It was the right time
for Siha to receive the Dhamma, He saw things as they are and attained
enlightenment,
Another pair of sobhana cetasikas is:
wieldiness
of cetasikas, kaya-kammannata
wieldiness of citta,
citta-kammannata
Kammannata can be translated
as wieldiness or workableness (1 See Dhammasangani 46, 47.). The Atthasalini
(I, Book I, Part IV, chapter 1, 131) explains that they suppress unwieldiness
in cetasikas and citta, and that they should be regarded as "bringing faith
in objects of faith, and patient application in works of advantage, and
are like purity of gold." (2 See also Visuddhimagga, XIV, 147.)
When there is wieldiness, citta and cetasikas we like gold which has been
made workable. The "Mula-Tika" (3 See Abhidhamma Studies by Ven.
Nyanaponika. Chapter IV, 10) expresses this as follows :
Workableness
signifies that specific or suitable degree of pliancy or softness which
makes the gold, that is, the mind, workable. While the mind is in the flames
of passion it is too soft to be workable, as molten gold is. If on the
contrary, the mind is too rigid then it's comparable to untempered gold.
Wieldiness is the opponent
of the "hindrances", such as sensuous desire (kamacchanda) and anger or
hate (vyapada), which cause mental unwieldiness. We read in the Kindred
Sayings (V, Maha-vagga, Book II, Chapter IV, 3, Corruptions)
about five corruptions of gold whereby gold is impure, brittle, not pliant
or workable. It
is the presence of
other metals, of iron, copper, tin, lead and silver which makes it unwieldy.
Even so the five hindrances make the mind unwieldy. We read:
... Likewise,
monks, there are those five defilements of the mind, owing to which the
mind is not pliant, not workable, impure, brittle and is not perfectly
composed for the extinction of the passions. Which are those five? Sensual
desire, ill will, sloth and torpor, agitation and worry, doubt- these are
the defilements of the mind owing to which the mind is not pliant, not
workable, impure, brittle and is not perfectly composed for the extinction
of passions.
As we have seen, according
to the Atthasalini, wieldiness brings faith (saddha) in objects
of faith and patient application in kusala. Wieldiness is necessary for
each kind of kusala, for generosity (dana), for morality (sila), for the
development of calm and for the development of insight. Wieldiness makes
the mind workable so that one can apply oneself to kusala with confidence
and with patience. When someone, for example, wants to develop calm with
loving kindness as meditation subject , he cannot be successful when there
is no mental wieldiness. When there is ill-will there is rigidity instead
of wieldiness. In order to have loving kindness for all beings, not only
for dear friends, but also for people one does not know or even for one's
enemies, there has to be wieldiness. Without wieldiness one cannot succeed
in becoming calm with any meditation subject.
Wieldiness of cetasikas and of citta also perform their functions in the
development of insight; they are conditions for patience in the development
of right understanding of nama and rupa. When there is right understanding
of a nama or a rupa as only a conditioned reality, not self, there is wieldiness
of mind. The development of insight leads to the eradication of the hindrances.
The person who has eradicated them has no more unwieldiness but perfect
wieldiness.
Another pair of sobhana cetasikas is:
proficiency
of cetasikas, kaya-pagunnata
proficiency of citta,
citta-pagunnata
According to the Dhammasangani
( 48, 49) this pair of cetasikas consists in fitness, competence and effidency.
Pagunnata is fitness, competence or efficiency in the performance of kusala.
The Atthasalini (I, Book I, Part IV, Chapter 1, 131) explains that
proficiency of cetasikas and of citta suppress mental illness and that
they are the opponents of the corruptions, such as diffidence which cause
mental illness (1 See also the Visuddhimagga, XIV, 148.) .
When the citta is akusala citta, there is diffidence, lack of confidence
in kusala and then there is mental sickness. Mental proficiency assists
the kusala citta and then citta and cetasikas are healthy and skilful so
that they can perform their functions in the most efficient way.
There are many degrees of effidency in kusala. When right understanding
is being developed, it conditions profidency and skilfulness in all kinds
of kusala. The sotapanna has eradicated wrong view, doubt and stingness,
and he will never neglect the five moral precepts. His generosity and his
observance of morality is purer than the generosity and morality of the
non-ariyan, he has no clinging to a wrong idea of "my kusala". His confidence
in the Buddha's teachings has become unshakable, it has become a "power".
He has, in comparison to the non-ariyan, a higher degree of efficiency
and competence with regard to kusala. He can assist others in a competent
and efficient way, and thus we see that the development of right understanding
also bears on one's relationship with others. We read in the Gradual
Sayings (V, Book of the Elevens, Chapter II, 4, Subhuti) that the Buddha
spoke to Subhuti about the traditional marks of belief (saddha) in a believer.
One of these "traditional marlts" is the following:
... Again,
in all the undertakings of his fellows in the brahma-life, be they matters
weighty ar trivial, he is shrewd are energetic, possesing ability to give
proper consideration thereto, as to what is the fit thing to do and how
to manage it. in so far as a monk is such, this also is a traditional mark...
There is a higher degree
of proficiency as higher stages of enlightenment are attained and defilements
eradicated. At the stage of arahatship profidency has reached perfection.
The last pair of sobhana cetasikas is:
uprightness
of cerasika, kaya-ujukata
uprightness of citta,
citta-ujukata
According to the Dhammasangani
(50, 51) this pair of cetasikas consists in straightness and rectitude,
being without deflection, twist or crookedness.
The Atrhasalini (I, Book I, Parr IV, Chapter I, 131) explains that
uprightness of cetasikas and of citta crush crookedness and that they are
the opponents of the corruptions, such as deception and craftiness, which
cause crookedness in mental factors and consciousness (1 See also the Visuddhimagga
, XIV , 149) .
Uprightness is the opponent of deception and craftiness. There may be moments
that one's behaviour is insincere. We read in the Visudahimagga (I, 60-84)
about the behaviour of the monk who tries to obtain the requisites by hypocrisy,
by hinting, flattery, indirect talk, grimaces and. gestures. He pretends
to be better than he in reality is in order to be admireed. We read (I,
70) :
Here someone
of evil wishes, a prey to wishes, eager to be admired, (thinking) "Thus
people will admire me", composes his way of walking, composes his way of
lying down; he walks studied, stands studiedly, sits studiedly, lies down
studiedly; he walks as though concentrated, stands, sirs, lies down as
though concentrated: and he is one who meditates in public...
We all want to be admred
and therefore we may pretend to be better than we really are. Even when
it seems that we are generous there tend to be selfish motives for our
actions. We may expect something in return, we want to be praised, to be
popular. Speech which seems pleasing may be directed towards selfish gain.
Uprightness crushes such insincerity. It assists each kusala citta. There
are many degrees of uprightness. To the extent that right understanding
develops also uprightness develops. The ariyan is called the person who
is on the straight, true and proper way (ujupatipanno, Vis. VII, 90-92)
. He is on the middle Path, avoiding extremes; he is on the Path which
leads to the eradication of defilements. One is on the middle Path when
there is the development of understanding of whatever reality appears,
even if it is akusala. We can develop right understanding in daily life,
no matter whether we laugh or cry, no matter whether we are angry or generous.
Thus we will learn the truth, we will learn that each reality which arises
is conditioned and that it is non-self. In the above quoted explanation
of insincerity in the Visuddhimagga we read about the monk who walks,
stands, sits and lies down as though concentrated. Someone may believe
that he is doing the things with concentration which is kusala, although
this is not so. When there is mindfulness of realities we can find out
whether the citta which presents itself is kusala citta or akusala citta.
We will come to know ourselves and thus we will become more sincere. The
person who is on the middle Way is honest wish himself and he does not
pretend that he is without defilements. Defilements can only be eradicated
if they are known as they are straightness of cetasikas and of citta accompany
the citta which develops understanding and they assist the citta in this
task.
Summarizing the six pairs of sobhana cetasikas, they are:
calm of cetasikas,
kaya-passaddhi .
calm of citta, citta-passaddhi
lightness of cetasikas,
kaya-lahuta
lightness of citta,
citta-lahuta
pliancy of cetasikas,
kaya-muduta
pliancy of citta,
citta-muduta
wieldiness of cetasikas,
kaya-kammannata
wieldiness of citta,
dtra-kammannata
proficiency of cetasikas,
kaya-pagunnata
proficiency of citta,
citya-pagunnata
uprightness of cetasikas,
kaya-ujukata
uprightness of citta,
citta-ujukata
These six pairs accompany
all sobhana cittas. They are necessairy for each kind of kusala, be it
generosity (daa), morality (sila), the development of calm (samatha) or
insight (vipassana). They assist the kusala citta and its accompanying
cetasikas, so that wholesomeness can be performed in an efficient way.
They are counteractive to the hindrances of sensuous desire, ill-will,
sloth and torpor, restlessness and regret, and doubt. when the six pairs
are present the hindrances do not arise; citta and cetasikas are healthy
and skilful in performing their functions. Right understanding is the factor
which conditions most of all the development of all the wholesome qualities
represented by the six pairs. In the arahat they have reached perfection.
As we have seen, there are at least nineteen sobhana cetasikas which accompany
each sobhana citta (1 see Appendix 8 for a summary of them and of the sobhana
cittas they accompany.). All these cetasikas accompany the sobhana cittas
of the sense-sphere (kamavacara sobhana cittas), the sobhana cittas which
are rupa-jhanacittas (of fine-material jhana) and arupa-jhanacittas (of
imnaterial jhana), and the sobhana cittas which are lokuttara cittas. This
does not mean that all these sobhana cittas are accompanied by only nineteen
sobhana cetasikas. In addition to the nineteen sobhana cetasikas which
accompany each sobhana citta, there are six more, and I shall deal with
these in the following chapters.
Questions
i Why are pliancy of
cetasikas and of citta the opponents of wrong view and conceit?
ii Why is it
said that there is freedom from illness when there is proficiency of cetasikas
and of citta?
iii Why is diffidence,
lack of faith (saddha), the cause of mental illness?
iv Why has the
sotapanna a higher degree of proficiency in kusala than the non-ariyan?
v Why does
uprightness develop to the extent that right understanding of realities
develops?
vi Why is the
ariyan called a person who walks straight?
vii Which factor conditions
most of all the growth of all wholesome qualities?
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