PATTHANA DHAMMA
3
Citta is the nature that senses objects. It knows the object. It
bends toward the object. As
nuclear particles cannot be countable, Cittas are also not
countable. As it is not a physical
material, sometimes it is difficult to describe how it exists
and how it works.
We are sattas. Sattas are beings with the faculties to know
themselves and their
environments. There are different kinds of satta. Sattas are
grouped into different realms.
There are 31 realms or planes of existence. According to senses
available, these realms or
bhumis are divided into three separate groups. They are kama
bhumi, rupa bhumi, and
arupa bhumi.
Cittas are arising at these 31 bhumis. There are 89 kinds of
cittas if all cittas in sankhata
domain have to be characterised. These 89 cittas are states of
consciousness. These 89 are
just a summay. In real terms, there is immense amount of cittas
in sankhata domain.
Sometimes cittas are discussed as 121 cittas.
There are 54 cittas which are most frequently arising in kama
bhumi even though they may
sometimes arise in other bhumi if appropriate. These 54 cittas
are called kamavacara
cittas.
There are 15 cittas which are most frequently arising in rupa
bhumi even though they may
arise in kama bhumi and arupa bhumi if conditions favour and if
appropriate. These 15
cittas are called rupavacara cittas as they mostly arise in rupa
bhumi.
There are 12 cittas which are most frequently arising in arupa
bhumi even though they
may arise in kama bhumi and rupa bhumi if conditions favour
their arising and if
appropriate. These 12 cittas are called as arupavacara
cittas.
There are 8 cittas that are not taking objects in the sankhata
domain. They are
supramundane consciousness and they are the highest and noblest
cittas among 89 cittas.
They are not related to loka or sankhata domain and they are
called lohuttara cittas. These
cittas can arise in kama bhumi, rupa bhumi, and arupa bhumi if
conditions are there to
arise these cittas.
Kamavacara cittas are 54, rupavacara cittas are 15, arupavacara
cittas are 12, and
lokuttara cittas are 8 and in total there 89 cittas. At any
given time, at any given blink, at
any given moment, there is only one and only one citta in a
satta. This one may be one of
these 89 cittas.
If lokuttara cittas arise while in jhana, then lokuttara cittas
are talked as 1
st
jhana
lokuttara cittas, 2
nd
jahana, 3
rd
jhana, 4
th
jhana, and 5
th
jhana lokuttara cittas. As these are
8 lokuttara cittas there are 40 lokuttara cittas in total if
talk in this way
In sankhata domain or loka that is kama loka or kama bhumi, rupa
loka or rupa bhumi,
and arupa loka or arupa bhumi, there are 81 cittas and these all
81 cittas always deal with
loka related things and they do not involve in lokuttara related
things. These 81 lokiya
cittas along with 40 lokuttara cittas will constitute 121
cittas. This should be noted as cittas
are discussed as 89 and sometimes discussed as 121 according to
the setting.
There are 54 kamavacara cittas. They are 24 sobhana cittas or
beautiful cittas and 30
asobhana cittas or non-beautiful cittas ( not ugly cittas. If
want to use 'ugly' it should be
assigned to 12 akusala cittas. ).
30 asobhana cittas can be divided into three groups according to
their origion or jati. They
are 12 akusalacittas, 15 vipakacittas, and 3 kiriyacittas.
Akusalacittas can again be divided into three groups according
to the root or hetuka they
mainly have. They are 8 lobhacittas, 2 dosacittas and 2
mohacittas.
There are 8 lobha mula cittas. They are
1. Somanassa sahagatam ditthi sampayutta
asankharika citta.
2. Somanassa sahagatam ditthi sampayutta
sasankharika citta
3. Somanassa sahagatam ditthi vippayutta
asankharika citta
4. Somanassa sahagatam ditthi vippayutta
sasankharika citta
5. Upekkha sahagatam ditthi sampayutta asankharika citta
6. Upekkha sahagatam ditthi sampayutta sasankharika citta
7. Upekkha sahagatam ditthi vippayutta asankhrika citta
8. Upekkha sahagatam ditthi vippayutta sasankharika citta
All these cittas are rooted by dosa. The first 4 are associated
with piti cetasika or joy. So
they all are designated as 'Somanassa sahagatam'. Somanassa
means joy. Saha means
together and gati means 'to go'. The first pair are ditthi
smpayutta. Ditthi means wrong
view. Sampayutta means exist together, mix together, stay in
common. In the first pair are
asankharika citta and sasankharika cittas. Asankharika
means 'unprompted ' and
sasankharika means 'prompted'. The last 4 are the same but they
do not have joy. So in
simple English they may be mentioned as follows.
1. Happy disbelieving unprompted consciousness
2. Happy disbelieving prompted consciousness
3. Happy believing unprompted consciousness
4. Happy believing prompted consciousness
5. Equanimous disbelieving unprompted consciousness
6. Equanimous disbelieving unprompted consciousness
7. Equanimous believing unprompted consciousness
8. Equanimous believing prompted consciousnes
But if these cittas are translated in this way, their
origionality and origional senses may
lose. The best thing I think is that they should be learned as
they origionally are and then
assume each citta as a single unit and give it a name
whatever you want.
Examples are like these.
1. Happy disbelieving unprompted consciousness ( HDUC )
2. Happy un-believing unprompted consciousness ( HUUC )
3. Joyous disbelieving unprompted consciousness ( JDUC )
4. Joyous un-believing unprompted consciousness ( JUUC )
5. Joyous un-believing non-prompted consciousness ( JUNC )
6. Joyous hardly-believing unprompted mind ( JHUM )
And any other term may be used But in real terms that citta is
only one ever exists in terms
of it characters.
The first citta ' somanassa sahagatam ditthi sampayutta
asankharika citta differs from
other cittas.
Lobha or greediness may be explicit or very subtle. If explicit
it expresses arising
somanassa cittas. If subtle, the lobha expresses as arising
upekkha cittas.
In the second pair that is ( 3 and 4 ) joyous cittas
without ditthi or wrong view, there is no
ditthi. So it believes kamma and effects. This means it does not
have wrong view. So it is
stated as ditthi vippayutta or without wrong view.
Akusala actions with or without ditthi will not be the same in
terms of kamma. With wrong
view is worse than without it.
In the first pair of citta, there are two cittas, asankharika
and sasankharika citta.
Asankharika does not need to be prompted or stimulated. Again,
without promptedness is
much much more powerful in producing kamma.
1. Somanassa sahagatam ditthi sampayutta asankharika citta
Joy
kamma-disbelieving un-stimulated mind
In case of ' a young child eating a sweet, there arise the first
citta. He or she does not
know anything about kamma. Children like sweet food. So he or
she will be happy
while eating what he or she likes. No one prompts him or her to
be happy.
2. Somanassa sahagatam ditthi sampayutta sasankharika
citta
In this, example would be like this.
A child gets a thing. He grasps it in his hand. He
does not know what is in his hand but only know there is a thing
in his hand. His mother
says ' Tom. Eat that sweet, it is really nice. ' As soon as he
knows that it is a kind of food
eatable and it is sweet that is what he likes than a lobha citta
arise. But this time it is
prompted. So the arising citta wil be sasankharika citta.
3. Somanassa sahagatam ditthi vippayutta asankharika
citta
In this, a man steals something from
a food store because he forgets money to bring
with him. He knows that it is not good to do so but he did it
as his lobha dictates him to do
so. He does himself ( asankharika ). He knows there might be a
result ( ditthi vippayutta )
and still he is happy as he is going to have food in hand.
4. Somanassa sahagatam ditthi vippayutta sasankharika citta
In this, a man steals something from a shop. He met
a friend after his stealing. His friend
thief said, ' Friend thief. Whatever thing did you get today? '
The man showed him the
thing he stole. He did not know the value of the thing he has
stolen. Friend thief said, ' Oh!
What a nice thing you have stolen. This thing is very valuable.
Then the 4
th
citta arises.
Stealing is not good and he knows. But he has to do it because
it is his profession. His lobha
has to arise after prompting by his friend.
Upekkha cittas are just the same but there is no trace of joy in
these upekkha citta.
5. The case like stealing a thing that is not very valuable on
his own decision or own effort.
6. This case will like stealing thing that is not very valuable.
But he has to steal because his
mother said she needs it. Or alternatively the accompanying
friend tells him to steal it.
In the first instance there is no one stimulating but still it
is prompted because he just
remember his mother's word and with that prompt he did
stealing.
7. This case will like in case of a wise man telling a lie. He
believes kamma. But he still
does akusala and kusala whatever he faces. He just lies and and
he is not joyful when he
lies. There is no ditthi or wrong view. And he does telling the
lie on his own.
8. This case will like that of a case when the above man tells a
lie in connection with some
influence. Example is, an employee tells a lie. He does so
because of his employer. This
may be to protect his employer or may be he is afraid of his
employer. So he does not
tell the truth and instead he tells a lie. This is prompted.
Another example is someone
urges him to tell a lie and he does not wish to do so but he
does.
There are many different occasions that these lobha mula cittas
have to arise. As they all
are rooted by lobha, they are called as lobhacitta.
There are 2 dosa mula cittas that is 2 cittas with dosa-root or
dosa hetuka. They are
1. Domanassa sahagatam patiga samyutta asankharika citta
( feeling bad)
( destructiveness)
2. Domanassa sahagatm patiga samyutta sasankharika
citta
These two cittas are cittas that arise whenever there is
annoyance in mind. There are
different degree of annoyance from very very subtle form to very
explicit hatred that leads
to the most wicked crime ever exists.
The first citta can easily be understood as almost all people
have come across such thing.
When hungry and there still lack of food, dosa arise. When being
hit, dosa arise. When
being cursed, dosa arise and whenever unsatisfactory thing
happen dosa arise. As soon as it
arise dosa affect its home that is angry person. He will feel
bad in his mind or pain in his
mind.
The second citta is prompted. A man hears a word. He does not
hurt. But nearby friend
tells him that he is being told such and such. Then dosa has to
arise. This is prompted.
There are 2 moha mula cittas. There is no lobha and no dosa in
these 2 moha mula cittas as
they both are ekahetuka cittas ( single-rooted mind ). Since
they do not have any other root
like lobha and dosa, the feeling here is both equanimous.
Moha cittas are
1. Upekkha sahagatam uddhacca citta
2. Upekkha sahagatm vicikiccha citta
The first citta is moha with uddacca. Uddhacca means
restlessness. When cittas are mainly
uddhacca they all are upset and cittas are wandering here and
there. When uddhacca is
main cittas, then the person concerned will be restlessly
thinking over many topics and
wandering around on many objects. This citta can be noticed in
case of ' a man who lost
100 billions just now. Why lost? What happen? Who did it? That's
not me. It's not my
fault. Is it justifiable that I lost all these properties?And
many endless restless thought arise
successively in a matter of seconds and minutes even though he
may settle down with time.
The second citta is moha with vicikiccha. Vicikiccha is
disbelief. It is indecisiveness. It is
suspicion on realties such as nibbana and way to nibbana
and other dhamma. As soon as
this citta arise there is no more saddha or confidence or
belief. This citta can be noticed in
cases of people thinking indecisively. They are mainly thinking.
Where am I? Am I here?
Who am I? Is there a world? Is there bhumi? Are there deva,
brahamas? Is nibbana a real
thing? If I die, what will be next? There should not be any life
after death. Disbelief in The
Buddha, The Dhamma, The Sangha, Paticcasamuppada, the past, the
future, the present,
and Noble Eightfold path.
All these 12 cittas are called akusala cittas because these
cittas have to arise whenever
akusala actions are done. They work as javana cittas in vithi
series.