Loading ...
Sorry, an error occurred while loading the content.
 

Visuddhimagga Ch XIV, 156, and Tiika.

Expand Messages
  • nina
    The Path of Purification (Visuddhimagga) Ch. XIV, 156. Intro: The Visuddhimagga gives a summary of the eight mahaa-kusala cittas and deals with the sobhana
    Message 1 of 1 , May 1, 2005
      "The Path of Purification" (Visuddhimagga) Ch. XIV, 156.

      Intro:

      The Visuddhimagga gives a summary of the eight mahaa-kusala cittas and deals
      with the sobhana cetasikas accompanying them. The eight mahaa-kusala cittas
      are:
      1) accompanied by pleasant feeling, connected with wisdom, unprompted
      2) accompanied by pleasant feeling, connected with wisdom, prompted
      3) accompanied by pleasant feeling, without wisdom, unprompted
      4) accompanied by pleasant feeling, without wisdom, prompted
      5) accompanied by indifferent feeling, connected with wisdom, unprompted
      6)accompanied by indifferent feeling, connected with wisdom, prompted
      7) accompanied by indifferent feeling, without wisdom, unprompted
      8)accompanied by indifferent feeling, without wisdom, prompted
      ------------------
      The Vis. XIV, 131, mentions the Œconstant¹ (niyata or fixed) cetasikas of
      the khandha of formations accompanying the first type of mahaa-kusala citta.
      They are:
      (i) contact, (ii) volition, (iii) applied thought, (iv) sustained thought,
      (v) happiness (interest), (vi) energy, (vii) life, (viii) concentration,
      (ix) faith, (x) mindfulness, (xi) conscience, (xii) shame, (xiii)
      non-greed, (xiv) non-hate, (xv) non-delusion, (xvi) tranquility of the
      [mental] body, (xvii) tranquility of consciousness.
      Furthermore there are the six pairs:
      (xviii) lightness of the [mental] body, (xix) lightness ofconsciousness,
      (xx) malleability of the [mental] body, (xxi) malleability of consciousness,
      (xxii) wieldiness of the [mental] body, (xxiii) wieldiness of consciousness,
      (xxiv) proficiency of the [mental] body, (xxv) proficiency of consciousness,
      (xxvi) rectitude of the mental body, (xxvii) rectitude of consciousness.
      ---------
      Further, there are the four what-so-ever states (supplementary factors):
      (xxviii) zeal (desire), (xxix) resolution, (xxx) attention (bringing to
      mind), (xxxi) specific neutrality (equanimity, tatramajjhattataa).

      And the five inconstant are these:
      (xxxii) compassion, (xxxiii) gladness, (xxxiv) abstinence from bodily
      misconduct, (xxxv) abstinence from verbal misconduct, (xxxvi) abstinence
      from wrong livelihood.
      ******

      Text Vis.: So these are the thirty-six formations that should be understood
      to
      come into association with the first profitable consciousness of the
      sense sphere (1).
      -------------
      N: The Tiika explains formations, sankhaara, as being the dhammas of
      sa²nkhaarakkhandha, in this connection. This is the khandha that includes
      all cetasikas, apart from feeling and saññaa.
      Under the heading of the khandha of formations there are thirtysix
      cetasikas, but, as the Tiika explains, elsewhere thirty-eight are mentioned.
      The two cetasikas of feeling and saññaa, remembrance, are included
      elsewhere. These two, which accompany each citta, are not among the khandha
      of formations.
      -----------
      Text Vis.: And as with the first, so with the second (2), the only
      difference here being promptedness.
      ----------------
      N: The Tiika explains that just as the citta, also the dhammas that
      accompany the second type of citta are prompted.
      When the kusala citta is prompted, it is urged on by oneself or others. It
      does not arise spontaneously, without any hesitation, like the first type.
      ----------------
      Text Vis.: (3)-(4) Those associated with the third (3) should be understood
      as all
      the foregoing except non-delusion (xv). Likewise with the fourth (4),
      the only difference here being promptedness.
      ---------------
      N: The third and the fourth type are without amoha or paññaa.
      --------
      Text Vis.: (5)-(6) All those stated in the first instance, except happiness
      (v),
      come into association with the fifth (5). Likewise with the sixth (6),the
      only difference here being promptedness.
      -----------
      N: In the case of kaamaavacara cittas, piiti (rapture, here translated as
      happiness), arises only with the citta that is accompanied by pleasant
      feeling, somanassa. The fifth and sixth types of mahaa-kusala citta are
      accompanied by indifferent feeling and thus, they are without rapture.
      --------------
      Text Vis.: (7)-(8) [Those associated] with the seventh (7) should be
      understood as [the last] except non-delusion (xv). Likewise with the eighth
      (8), the
      only difference here being promptedness.
      ------------
      N: They are without paññaa, accompanied by indifferent feeling.
      ****
      Conclusion: We should remember that the sobhana cetasikas assist the
      mahaa-kusala citta, they are a condition for its arising.

      Wholesome energy (viriya) does not collapse, it conditions courage for the
      performing of kusala. Confidence in kusala purifies the citta, it has
      confidence in the benefit of kusala. Sati is non-forgetful when there is an
      opportunity for daana, siila, samatha or the investigation of realities.
      Shame and fear of blame (hiri and ottappa) see the danger and disadvantage
      of akusala, they have disgust of evil and dread it.

      Alobha is detachment, there is detachment with each kind of kusala. Adosa is
      non-aversion; there is no boredom or impatience when kusala citta arises.
      Amoha or paññaa that arises with four types of mahaa-kusala citta
      illuminates the object experienced at that moment, it dispels the darkness
      of delusion.

      The six pairs of calm, lightness and so on are the condition for kusala
      citta to be smooth, gentle and alert, to have skill and competence in
      kusala, and to be truthful, without selfish motives; to be without mental
      rigidity and to be openminded to the Dhamma.
      Desire-to-do, chanda, is zeal for kusala, it is a condition for performing
      it without hesitation, reluctance or reserve. Resolution, adhimokkha, is
      convinced about the object, in this case, the object of kusala. It is firmly
      convinced of the benefit of kusala. Manasikaara, attention, leads the
      accompanying dhammas to the object in a wholesome way. Equanimity,
      tatramajjhattataa, prevents deficiency and excess, it inhibits partiality.

      The abstinences arise when there is an opportunity for abstaining from
      akusala. Compassion and sympathetic joy are directed towards living beings
      and they arise when there is an opportunity for them.

      Kusala citta and its accompanying cetasikas arise together just for a
      moment, and then they all fall away. They only last for an extremely short
      moment, but they are accumulated, so that there are conditions for the
      arising again of kusala citta.

      There are also other conditions necessary for the arising of kusala citta.
      The Co. to the Abhidhammattha Sangaha (T.A. p. 350) states as to wholesome
      consciousness that this arises<specifically because of appropriate bringing
      to mind [yoniso manasikaara], etc. , and the achieving of the four favorable
      conditions...>
      The four favorable conditions are dwelling in a suitable country, the
      support of good people, right aspirations, past practice of meritorious
      deeds.

      It is beneficial to learn about the manifold conditions for kusala citta, so
      that we shall have more understanding of its nature of anattaa. We cannot
      make it arise whenever we wish, there is no self who can be master of it.

      *******
      Nina.
    Your message has been successfully submitted and would be delivered to recipients shortly.