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CETASIKAS THAT ARE common to both good and bad minds (cittas) are thirteen in number. They are:
1. Phassa (contact, touch)
2. Vedana (feeling, sensation)
3. Sanna (cognition, perception)
4. Cetana (volition)
5. Ekaggata (one pointedness, or concentration on one subject)
6. Jivitindriya (controlling faculty or principle)
7. Manasikara (attention)
8. Vitakka (initial application, thought)
9. Vicara (sustained application)
10. Adhimokkha (resolution, deciding commitment)
11. Viriya (effort)
12. Piti (joyful satisfaction)
13. Chanda (will)
They are all mental factors which can associate with either good or bad states of mind.
1. PHASSA
Phassa cetasika is touch, contact between mind and its object. Here it means not physical contact, such as touching by hand or body or collision between two objects but the contact between mind and arammana (object) although mind is an immaterial state. It functions here as the aspect of touching on an object. So phassa is defined as touching, contacting or linking. In some cases such mental functions are as prominent and perceptible as physical contact.
Let us elaborate; when a recuperating man sees a boy eating a lemon, he will salivate profusely. A timid person when he sees two man brawl trembles with fear. When an adolescent girl hears the voice of a boy of the same age group, she feels a peculiar flutter in her heart. The same applies vice versa. These instances prove that mental functions as aspects of touch, contact, etc. can occur and produce such reactions. This form of contact called phassa is very common in the world. Phassa is concerned with wholesome and unwholesome objects and it is associated with good mind and bad. The mind becomes wither moral or immoral, good or bad, as the case may be. Thus phassa is the common cetasika for both good and the bad minds, just as adding salt makes both good and bad dishes salty. Other cetasikas, such as vedana, which will be dealt with later, are also common to both good and evil minds.
Phassa cetasika is also present in vipaka cittas and kiriya cittas which are neither good nor bad.
2. VEDANA (FEELING)
The next cetasikas is vedana, which means feeling or sensation. We already know that there are six sense objects such as ruparammana (sight), saddarammana (sound), etc. which give rise to feelings. These six external sense-objects can be subdivided into three classes:
i. Ittharammana (the pleasant)
ii. Anittharammana (the unpleasant)
iii. Mijjhattarammana (the neutral)
Sense objects that are desirable and that appeal to people are termed ittharammana (pleasant sensations). Beautiful appearance, sweet sound, enticing smell, relishing taste, sensual touch, good names, excellent buildings are all ittharammana.
What most people regard as undesirable as bad, ugly, distasteful or unattractive feelings or sensations are classified as anittharammana. Ugly appearance, horrid sound, oppressive smell, insipid taste, unwelcome touch, bad names and squalid buildings are all anttharammana. There also are neutral external objects, which are neither good nor bad. An appearance which is neither beautiful nor ugly, for instance, is mijjhattarammana.
Vedana is of five kinds namely:
i. Sukha (pleasure)
ii. Dukkha (suffering)
iii. Somanassa (mental well-being)
iv. Domanassa (mental suffering)
v. Upekkha (equanimity)
When one enjoys the agreeable sensations of ittharammana one feels sukha vedana (pleasant feeling). This feeling causes somanassa vedana (gladness of mind). The feeling of somanassa vedana becomes prominent while enjoying sensual pleasures such as ruparammana, saddharammana, and so on. Somanassa vedana also becomes prominent on seeing objects of devotional reverence such as the Buddha and the Dhamma, etc.
Coming across wretched objects causes dukkha vedana (physical suffering) or domanassa vedana (mental pain). The various characteristics of dukkha vedana in association with dosa cetasika, namely soka (sorrow), parideva (anguish), dukkha (suffering), domanassa (mental pain) and upayasa (anxiety) have already been mentioned in precious chapters. Physical pleasure and suffering arising from bodily contact are termed sukha and dukkha, respectively. Pleasure and suffering of mind in connection with eye, ear, nose, tongue and consciousness are termed somanassa and domanassa, respectively.
Majjhattarammana consists of very subtle neutral feelings. This is known as upekkha vedana. This type of feeling is difficult to discern yet it is very prevalent and common in daily life. We came across such feeling even while standing, sitting, walking, seeing or hearing. Even then one does not know upekkha vedana which is neither good nor bad arising. It is very subtle indeed.
All vedana can associate with kusala arammana (wholesome objects) as well as akusala arammana (unwholesome objects). The enjoyment of sensual pleasure as well as the bliss arising from appreciation of the Dhamma are therefore categorised as vedana.
3. SANNA (MEMORIZING, RECONITION)
Sanna cetasika means memorizing, recognizing, or noting. Even unintelligent and dull persons have sanna because they can memorise some names and ideas. 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 cetasika that is an aircraft; those are wings, this is the fuselage, etc. When they visit a strange town they readily note landscapes, buildings and scenes. So, for everybody sanna functions in diverse ways.
Sanna affords two advantages - when a child comes to know a person as his father; he becomes to know him as his father at that time. At a later time too he remembers that person as his father. So sanna serves two purposes.
Sanna is different from panna which recognizes only what is good. But sanna momorizes both good and bad, right and wrong. Due to false notions one will make 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. Such false faiths and wrong views are very difficult to correct or to reform when their sanna is very strong.
The Wide Range of Sanna
Sanna sometimes take false doctrines to be the ones so they cause endless sufferings in samsara. It is not only ditthi (wrong view) and tanha (lust) but also sanna (perception, recognition) that causes sufferings. For example, human beings find faeces disgusting. Yet for maggots and worms faeces is good food. Another example is the vulture which relishes on decaying dead bodies.
Only Buddhas and Arahants see the actual, truthful nature of all phenomena. Only such puggalas realize that all sensual pleasures are loathsome, and disgusting. The Buddha declares, "All sensual pleasure as vile and base, being the concern of common folk, indulged in by ordinary common worldlings, not pursued by noble one, not tending to one's own interest. The Noble Ones positively denounced all forms of sensual pleasures.
Yet many people do not follow the teachings of the Buddha. Most people are hotly pursuing various versions of sensual pleasures. Due to the misconception of the sanna, they are prolonging their suffering in samsara.
Sanna Mistaken As Sati
Recalling one's virtuous deeds is due to sati (mindfulness), as well as to sanna. But true mindfulness occurs only in the realm of kusala (good deeds). However, there are also false sanna and unreal sati too. Remembering one's first love for many years is akusala (unwholesome); it is not real sati. It is just the function of sanna in the disguise of sati. Please refer back to the function of false sati as mentioned in the relevant chapter.
4. CETANA (VOLITION, GOODWILL)
The function of cetana cetasika is not instil volition (will) in the cittas (mind) and mental factors (cetasikas) that arise together with it.
A detailed explanation is as follows: When mind or consciousness takes on some kind of arammana (sense-object), it is phassa cetasika which makes contact with the arammana. This is followed by vedana which feels the sensation and sanna which recognises it. Other mental factors such as ekagga, jivitindriya and manasikara which will be explained later, perform their respective functions and occur simultaneously with consciousness. When the mind takes on a certain arammana, it is also associated with good wholesome factors such as saddha and sati, or with unwholesome factors such as lobha and dosa.
Cetasikas always accompany citta to perform their respective functions, and each cetasika never lags behind citta, nor fails to perform their functions. All cetasikas and cittas arise and pass away simultaneously; they are always in unison and in pairs. The instigating force which prompts the mind and the mental factors to be always together on the objects is none other than cetana (volition).
Further explanations: All cetasikas which arise and disappear simultaneously, and the mind itself may be taken collectively as a group. In this group citta is the president, while cetana cetasika is the secretary. As the secretary if an association is usually very busy working hard for the good of the group, so also is cetana cetasika.
It, being the secretary of the group, has twice the amount the responsibilities as that of others. It is the busiest factor in the mind. It has to do its own work as well as of others, and may be compared to the commander of an army in the battlefield.
Therefore if your goodwill, if your cetana, your inner urge is feeble, all other remaining cittas and cetasikas will also be likewise; if your will is forceful and eager, all other cetasikas will follow suit. At the same time your physique also becomes alert and active. Then both mind and body become full of vigour. Therefore, cetana is the prime maker of your destiny. This cetana decides your fate and makes you what you are.
Cetana is Kamma
The Buddha says that cetana is kamma; volition is ethical action whether good or bad in daily life, cetana; volition is the chief. Let us assume a man was brutally attack and killed by a mob. In this atrocious deed, the blows of the most attackers were ineffective; only one member of the mob, prompted by a strong will, cruelly gave blow after blow which resulted in the victim's death. So only this man will be the culprit of the murder. Like wise a number of combinations of citta-cetasika function together in both kusala kamma (good actions) such as making of offering (dana) or observance of precept (sila) and akusala kamma (bad actions) such as killing (panatipata). In such activities it is the strong cetana (will) which is the most potent and post responsible and which determines your destiny and appropriate results here or hereafter.
Cetana (volition) is the strongest force in the world, prompting or encouraging all kinds of kamma (actions) and their effects. Cetana is the true motive force of all kamma actions; hence the saying, "Cetana is the maker, the true culprit of kamma actions."
Therefore the Buddha explicitly taught, "Cetanaham Bhikkhave kammam vadami - O Bhikkhus! I declare that cetana (will) to be kamma (action)." So a strong will makes a robust kamma, moral or immoral. If your will is feeble your action is also week.
5. EKAGGATA (ONE-POINTEDNESS OF MIND)
One pointedness of mind is classified as ekaggata. It is also called samadhi (concentration). So with the help of ekaggata, the mind can take any object for a long time repetitively. Just as the flame of a candle lit in still air remains steady and unflickering so also it is ekaggata that makes the mind calmly concentrate on an object for a long time steadily.
In kamatthana meditations, when the mind can be fixed on one object constantly for along time it is known as "the attainment of samadhi" - the arising of a good concentration. Whenn someone achieves some degree of samadhi he attains calmness, and steadiness in thought, word and deed. He become upright, free of erratic behaviour, in social dealings also. However, ekaggata can be to engrossed in, obsessed with one particular arammana (sense object) only.
6. JIVITINDRIYA (VITAL FORCE)
All cittas and cetasikas are collectively classified as name. The life force or life principle of name is called jivitindriya. All cittas and cetasikas can function actively because of this life force or principle. If this jivitindriya is absent, mind cannot function at all. In short it is jivitindriya that prompts cittas and cetasika to continue arising according to kamma. There is also a living part called rupa jivitindriya in the material element. The vital force of mind and matter therefore termed nama jivitindriya and rupa jivintindriya respectively. These two in combination forms the "life" of a being. Apart from this two, there is no such thing as eternal soul, or ego. There is no atta (self) at all.
7. MANASIKARA (ATTENTION)
Giving attention is classified as manasikara, its function is to call something to mind which is here called 'heart'. But it does not mean the actual bringing of outside sense-objects into the mind or heart. It is only because of the attentive power of manasikara that one or the other arammana is constantly present in the mind. So figuratively speaking it is said manasikara brings something to mind.
Seven Mental Factors Accompanying Each Arising of Mind
These seven types of cetasikas ranging from phassa to manasikara are always present in all types of consciousness. Other factors, such as saddha (faith), sati (mindfulness), lobha (greed), dosa (hatred), etc., appear with respect to appropriate objects in addition to the seven mental factors. Vedana cetasika is predominant while memorizing something. When you do a good deed or a bad deed cetana is predominant. When you concentrate on something ekaggata (samadhi) is predominant. The remaining three: cetasikas, phassa, and manasikara are never too prominent.
8. VITAKKA (THINKING OR INITIAL APPLICATION OF THE MIND ON THE OBJECT)
Vitakka is thinking or planning. The three evil vitakkas are:
i. Kama vitakka (thinking about sensual pleasures)
ii. Byapada vitakka (thinking about hatred)
iii. Vihimsa vitakka (thinking about harming or ill-treating others)
The three good vitakkas are:
i. Nekkhamma vitakka (thinking about renunciation)
ii. Abyapada vitakka (thinking about loving-kindness)
iii. Avihimsa vitakka (thinking about compassion)
Kamma vitakka and Nekkhamma vitakka
When thinking is related to getting and enjoyment of sensual pleasure such as physical beauty, sweet sound, etc.; or when thinking about getting material wealth and how to get them, you have kamma vitakka, associated with lobha (greed).
But if your thoughts are concerned with renunciation, to becomes a recluse or a bhikkhu, to give charity, to observe the Uposatha precepts, to meditate, etc; they belong to nekkhamma vitakka because you are planning to escape from the clutch of greed.
Byapada vitakka and Abyapada vitakka
Byapada means ill will to destroy others, or to kill others. Thoughts based on dosa are called byapada vitakka. The direct opposite of ill will is loving kindness (metta). Thoughts of wishing them well and planning to help them constitute abyapaa vitakka.
Vihimsa vitakka and Avihimsa vitakka
Vihimsa means ill will (dosa) to persecute, to do harm or to torture others. Motivated by dosa, when one thinks of or plans to persecute or kill or cause harm by any means, it is called vihimsa vitakka. On the other hand avihimsa means karuna (compassion or pity) which is the opposite of dosa. Thinking of delivering others from suffering is avihimsa vitakka. One can clearly see that vihimsa is akusala and avihimsa is kusala.
Therefore we all should suppress the three immoral vittakas and promote the three moral ones.
9. VICARA (SUSTAINED APPLICATION OF THE MIND ON THE OBJECT)
This mental factor occurs only after vitakka and it means sustained concentration. Functionally it is incessant thinking about an object. Vitakka can not stay fixed for long on an object but vicara captures the object brought by vitakka; it sustains the application of the mind on the object for a long time.
10. ADHIMOKKHA CETASIKA (DETERMINATION)
The cetasika which decides to do something is called adhimokkha. Deciding to do or not to do a deed or deciding between good and bad is the role of adhimokkha. This cetasika decides whether to do good deeds such as dana (giving charity), observing sila (the Five or Eight Precepts etc.) or to do bad deed such as killing. Believing in fraud or falsehood perpetrated by someone is not the function of saddha cetasika; it is adhimokkha which decides wrongly to believe in such lies.
11. VIRIYA (EFFORT)
Viriya means effort or endeavour. An industrious person exerts effort decisively and boldly to realize his aims. Persons who lack viriya (effort) are the lazy, the timid; they have excuses in store. One who shuns work or is afraid to take responsibility and one who gives lame excuses such as being too early, too late, too cold, too hot, too hungry, too full, etc. to dodge work, are said to be the victims of thina (sloth) and middha (torpor). These two akusala cetasikas are the very opposite of viriya.
A man of viriya never falters, even in the face of hardships, difficulties and problems, He is not hesitant to sacrifice even his life to realize his aim. For example, as Boddhisatta, Prince Janaka, when his ship wrecked, jumped overboard boldly to safety and swam with great perseverance, to be saved by a good Devi. His shipmates all died while crying in fear and praying to their traditional deities. They were devoured by fishes and sharks by Prince Janaka swam unflinchingly for seven days with effort and observed uposatha precepts all the while. This is viriya endeavour and boldness in face of difficulties.
Health Care
The benefit of viriya is evident in everyday life. Regular walking, jogging, proper eating habit, personal hygiene, nutrition and medication are good habits, which call for viriya. Only the persevering and not the lazy can practise health discipline regularly to their own benefit.
Earning a Living
In the field of trade and commerce, those with viriya will in every way outdo those without. The lazy will always lag behind in every aspect. See for example the viriya of foreign merchants and traders in Myanmar. They rise early in the morning, tidy their shops, dress smartly and open their shops punctually. In contrast, most Myanmar traders are still in bed at that time. They lazily get out of bed with sullen faces. It is no wonder that they often fail in business. How can lazy people really prosper.
The Viriya of Myanmar Women
It is found that Myanmar women take leading roles in the business field. Shopkeepers are mostly females; in bazaars and shops Myanmar women play the active part. They can even support their children and unemployed male members of the family with their earnings. But for them Myanmar would be even more retarded in economy. It is due to the viriya of women that Myanmar could hold such a position in the world. We can surely say that if both men and women put in their efforts in equal scale, Myanmar would be more prosperous than ever.
Viriya in Education
Sadly enough, Myanmar males are as indolent in education as they are in business. In the examination results we find that less males come out with flying colours than females. In higher education, data reveals a relatively low percentage of success among males. Such poor performance in the academic field is mostly due to sloth and laziness among males students. Although parents and brothers and sisters support them to the best of their capability, they live extravagantly and do not study with vigilance and effort to repay their kindness; lack of viriya is the main cause.
Although they enter colleges and universities about the age of twenty, they are found to have achieved little. In history, we may recall that King Tabin-shwe-thi, King Bayintnaung and Prince Minyekyawswa, were already at the zenith of their careers at much younger age; hence they are now enshrined in the hearts of the people. If so why is that today's young men are not the diligent and brave youths that they should have been? They should nurture courage and viriya and become heroes like their forefathers.
The academic level among the Sangha is an unsatisfactory among the lay people. In the past, monastic education produced scholar-monks, learned writers and competent Dhamma teachers, from amongst the Sangha. These learned and wise bhikkhus had always taken the role of teachers of the people. Some of them became advisers to the royalty. As of today, only if educational reforms are made in keeping with the times, the Sangha will be able t o resume the prestigious role as teachers of the laity. At present no such attempts are made and so the high status of the Sangha has plunged drastically; monasteries cannot even recruit new students or helpers. Consequently, the sasana itself is bound to decline year by year. The causes of such decline needs no elaboration here.
To sum up, the short-coming we are facing in economic, social, health and educational fields are mainly due to lack of viriya.
It is needless to say that the Buddha attained Omniscience Sabbannuta Nana and became the Enlightened One due to his unique viriya. Even after attaining Buddhahood, Gotama Buddha diligently taught his Dhamma for forty five years in a row. He always taught all sentient beings that to know the truth comes first and to practice along the true path comes second; both need viriya. He said, "Vayametheva puriso - true men are always industrious; Na nibbindeyya pandito - the wise are never indolent."
Let Us Reform Ourselves
Today, many so-called Buddhist in Myanmar are inclined to ignore the noble teaching of Buddha on the benefits of viriya (perseverance). On the other hand believers of the other faiths are doing their work with great effort and reaping rich harvests to enjoy high standard of living. In fact they are following the advice and admonition of the Buddha as regards as viriya. Therefore they become men of great wealth and influence in conformity with the teaching of the Buddha. We Buddhist just look back to our glories and fail to achieve anything substantial; we take pride in our past achievements in history. We must also work diligently to become a developed nation. It is now high time to change out attitudes towards life and become industrious and diligent. Remember the words of Buddha: "viriyavato kim nama kammamno sijjhati - to a person with viriya, nothing is impossible."
Although we have stressed the significance of viriya, we should remind our readers that we mean only "effort with intelligence' and not 'vain, useless effort".
12. PITI (JOYFUL SATISFACTION)
Piti is the feeling of joy or satisfaction. It is not the actual experience of pleasure. It is just the mental factor of satisfaction, comparable to a thirsty man's state of mind when he hears or sees the availability of water. On seeing water he experiences piti. On actually drinking water he experiences sukha vedana (pleasure). Such is the nature of piti.
Piti can be experienced even to the extent of causing the flesh to creep in meeting and talking with the affectionate one, on listening to music or one hearing Dhamma discourses. Once upon a time there was a pregnant woman who was left in the house when all members of her family went to a pagoda festival. She felt a forceful urge to pay homage to the pagoda situated at the top of the hill. So she clasped her hands and concentrated her mind on the virtues of the Buddha. While doing so, a very powerful piti overwhelmed her and her body floated in space to finally arrive at the pagoda platform.
Piti can also arise in the time of doing meritorious deeds, e.g. making offerings of blood, etc. In some case piti can be so vigorous as to become somanassa associated with tanha. In such cases one's countenance beams and one's body become agile and nimble. It goes without saying that those with adequate viriya are assured of reaching their goals one day. Then they may review their achievement and experience piti, enjoying the bliss of success.
We might recall that the Omniscient Buddha attained Enlightenment after conquering all kelisa while sitting on the throne of victory under the Bodhi tree. He was so enthralled with piti that he stood looking at his victory seat for seven days without even winking an eye. Those who are engrossed in satipatthana (meditation) also experience piti which encourages them to continue their practise for long periods of time. Such are the noble piti of virtuous and the zealous Ones endowed with viriya.
13. CHANDA (WISH)
Sincere wish is a mental factor called chanda, it is unlike lobha because there is neither craving nor attainment involved. It is merely a wish to do or to acquire which occurs prominently in all living beings. When an infant has a desire to go to his mother, he will gesture with outstretched arms. The wish to travel, to see, to eat, to touch, to know, to understand, all fall into the category of chanda.
When one wishes to realize Nibbana, to become a great disciple, a chief disciple, a Buddha, a King, a rich man, a Deva, a Brahma, a bhikkhu, or hermit, to give charity, to observe precepts, to do good deeds, etc. all such wishes belong to the realm of chanda. Of course, there are feeble and vigorous degrees of chanda. Because of he Bodhisatta's wish was very strong, he exerted diligent effort in fulfilling parami perfections and finally attained Enlightenment and became the Tathgata.
Those without an earnest wish to soar to great heights will not endeavour with due viriya. In order to instigate an eager wish, we must first think of the beneficial outcomes of a certain endeavour. Only when there is the incentive then there will be the propelling force that incites your effort. This first step of chanda is also called asa. Then we begin to realize that a desire cannot be fulfilled by merely wishing or praying. This finally leads to diligent effort which actually bears fruits.
Let us suppose you wish to travel to Yangon from Mandalay. This wish alone will take you to no where. You must be able to pay the fare for the journey. So you must acquire some money. Getting some money is effort (viriya). If you wish to realize Nibanna, or to achieve Arahatship or to attain Enlightenment, you must diligently fulfil the required perfections with zeal and vigour to the necessary extent.
Those at the zenith of society today, whether they be lay or clergy are not celestial beings endowed with power and ability, who have descended from heaven. There are people who try to have their chanda (fulfilled) through viriya (diligent effort). It is a rare chance to be born a human being. So if you have no wish for betterment of yourself, and remain indolent, indifferent, inefficient, you will not be much better from an animal. With wilful chanda you can find the key to prosperity in this life and also find the right path to Nibbana. It is imperative that you must cultivate both good asa and chanda everyday so as to reap the highest rewards.
"Chandavato kim nama kammam na sijjhati - with earnest desire everything is possible." "Asa phalavati sukha - a sincere wish followed b zealous effort can bring good results and happiness."
CONCLUSION
Here ends the account of thirteen cetasikas which are like salt that can be put into dishes tasty or insipid, These cetasikas associate with kusala cittas as well as akusala cittas. May all readers of this book cultivate chanda and viriya and earnest cetana to the highest degree on the kusala path. May I spend my time always performing wholesome deeds with samma chanda and viriya in every future existence. May all my acquaintances be endowed with cetana (goodwill) samma chanda (moral desire) and viriya (diligent effort) at all times.
Cetasikas can associate with either good or bad cittas as the case may be. Cetasikas influence the mind. So let no person live in laziness, in forgetfulness. Instigate yourself by strong will till you attain Nibbana. Every good cetasika can be developed in your mind if you foster kusala chanda.