MIND
AND MENTAL FACTORS
PAGE CONTENTS Introduction
The Five Aggregates
The Mind as our Software
Clear-light
Mind
51 Mental
factors:
- 5 omnipresent
- 5
determinative
- 4
variable
- 11
virtuous
- 26
non-virtuous
- 20 secondary
non-virtuous
Religion does not mean just precepts, a temple,
monastery, or other external signs,
for these as well as hearing and thinking are subsidiary factors in
taming the mind.
When the mind becomes the practices, one is a practitioner of
religion,
and when the mind does not become the practices one is
not.
His Holiness the Dalai Lama from 'Deity
Yoga'
Understanding the functioning of our mind forms the basis of
Buddhist philosophy and practice; as the first verse of
the Dhammapada (quotations from the Buddha)
states:
"All things are preceded by the mind, led by the mind, created
by the mind."
Similarly, in the Abidharma (the earliest attempt at a
systematic representation of Buddhist philosophy and psychology),
the world is regarded as a phenomena originating in the mind.
Mind is defined in Buddhism as a non-physical phenomenon
which perceives, thinks, recognises, experiences and reacts to the
environment.
The mind is described as having two main aspects: clarity and
knowing; meaning that the mind is clear, formless and allows for
objects to arise in it, and that the mind is knowing, an awareness,
a consciousness which can engage with objects.
"What is the mind? It is a phenonmenon that is not body, not
substantial, has no form, no shape, no color, but, like a mirror,
can clearly reflect objects."
Lama Zopa Rinpoche
The two main types of mind are explained as the conceptual and
the non-conceptual. The conceptual is the "normal" mind aspect we
use to survive in daily life, but is ultimately mistaken about the
way in which reality exists. The non-conceptual type of mind is
also called the Buddha nature, rigpa (Tib.),
fundamental pure nature of mind which
realises emptiness (see the page on Wisdom).
Study and training the mind in wisdom uses the conceptual mind,
like preparing the mind before the underlying non-conceptual
Buddha-nature of the mind can appear.
In Buddhist psychology, much emphasis is given to the
so-called delusions,
which we need to diminish and ultimately even eliminate for
spiritual progress.
An over 1800 year old 'one-liner' by Nagarjuna:
"Without the discipline of guarding the mind, what use are any
other disciplines?"
Ayya Khema:
"In Pali, heart and mind are one word (citta), but in English we
have to differentiate between the two to make the meaning
clear.
When we attend to the mind, we are concerned with the thinking
process and the intellectual understanding that derives from
knowledge, and with our ability to retain knowledge and make use of
it.
When we speak of "heart" we think of feelings and emotions, our
ability to respond with our fundamental being.
Although we may believe that we are leading our lives according to
our thinking process, that is not the case. If we examine this more
closely, we will find that we are leading our lives according to
our feelings and that our thinking is dependent upon our feelings.
The emotional aspect of ourselves is of such great importance that
its purification is the basis for a harmonious and peaceful life,
and also for good meditation."
For more information on counteracting these delusions, like
anger and attachment, see the pages on delusions.
A 'person' can be described as a number of phenomena into a
single working unit. In Western philosophy, one usually refers to
Body, Mind and (sometimes) Soul or Spirit. In Buddhism, the Five
Aggregates (Skandhas in Skt.) are used to analyse a person. Please
note that the terminology can be confusing, as e.g. the term
'Feeling' refers to something very specific here: :
1. Form - the body (rupa Skt.)
2. Primary Consciousness or Perception- the
five sense consciousnesses (smell, touch, taste, seeing and
hearing) and mental consciousness, in other words, direct
perception (samjna Skt.)
3. Feeling - this refers only to the
mental separation of perceptions into pleasant, unpleasant and
neutral (nothing more). (vedana in Skt.)
4. Recognition, Consciousness, Discrimination or
Distinguishing Awareness - in many ways similar to
the discriminating intellect which makes us realise the difference
between a chair and a flower. (vijnana in Skt.)
5. Compositional Factors, Volition -
these are all other remaining mental processes, in general
"thoughts". (samskara Skt.)
To begin with, it is interesting to see that four out of five
aggregates are concerning the mind, and they do not directly
correspond to the divisions made in Western psychology at all.
Furthermore, the distinctions in Buddhist psychology are made from
the point of view of how to obtain liberation and buddhahood;
certainly not to figure out how 'the brain works'.
Simply said, in Buddhism, the brain is regarded as a part of the
body where many of the instructions of the mind are led to the
other parts of the body, it is not regarded as the 'factory of
thoughts'; thoughts are purely a function of the (non-physical)
mind.
"From contact comes feeling.
From feeling comes reaction.
This is what keeps us in the cycle of birth and death.
Our reactions to our feelings are our passport to
rebirth."
Ayya Khema
To use a simple example of how this works, let's
say: something touches our hand:
- This is physical contact, and (as we know from Western science)
our nerve cells pick up the movement of the skin, and translate it
into energy (more subtle part of the Body).
- This energy is then picked up by Primary
Consciousness/Perception, which is an aspect of the mind, in
Buddhism, this is actually called the Contact (see below as the
5th. Omnipresent Mental Factor); the contact between the physical
and the mental aspects.
- Next, the mental process of Feeling evaluates the Perception and
decides it to be pleasant, unpleasant or neutral.
- Simultaneously, Recognition/Discrimination gets to work in
finding out what the thing is touching my hand, is it pressure or
heat, etc. and is it related to other information; maybe I see a
table near my hand and consider it likely that my hand must be
touching the table.
- Based on the Feeling and Discrimination, the mind creates the
Compositional Factors/Volition, which are for example, the reaction
to the hand to withdraw if it is unpleasant, an instruction to the
eyes to check what is touching the hand, possibly
projections/thoughts like 'it must be this bothersome fly again' or
'I am touching the table I am walking past' etc.
^Top of
Page
To illustrate the Buddhist approach to the mind, let us compare
our body and mind to a computer. In this simile, the body is the
hardware and the mind is the software.
As mentioned above, the mind is defined as a non-physical phenomena
which perceives, thinks, recognises, experiences and reacts to the
environment, not unlike computer software.
Although software needs to be imprinted or registered in something
like the hard-drive before it can do anything, in itself, a program
represents a lot of thinking by the software manufacturer. Without
software (mind), the hardware (body) is just a 'dead thing'. The
hardware (body) is of course important in what the computer can do;
how fast it is, which programs can be run, and how the computer can
interact with the world. However good the hardware is, it can
ultimately only perform what the program 'knows'. The hardware can
get damaged, or even 'die', and the software can be moved onto
another set of hardware; not unlike rebirth!
The software needs to use the 'senses' of the hardware, like the
keyboard, the mousea, a video camera, a modem etc. to receive
'input'; just like the mind needs the senses the receive the
'input' of the outside world.
This leads to an important observation: it is easy to recognise
that a computer is not 'objective' about the world; depending on
what kind of video camera, microphone or modem we connect it to,
the input will be different. Similarly, our bodily senses cannot
really be objective: people's ears are different, the eyes are
different etc., so how can someone ever claim to be an 'objective
observer'? Above and beyond that lies the software; the more
advanced this is, the more 'intelligent' it will be able to read
the world and determine what is the best thing to do. Similarly,
the more advanced our mind is, the more intelligent and wise we
will be, providing we are not hampered by serious physical
problems. As the software actually determines what the hardware
does, so is the mind the master of the body - within the physical
limitations of the body. But the Buddha made it clear that a human
body is the best type of available hardware!
There are limits to the development of the hardware; for
example, the amount of electrical circuits on chips is getting
larger and larger, but there are physical limits which the
developers encounter. With the software, the limit appears to be
much less clear; the first types of computers behaved with the
intelligence of an on/off switch, but already they can beat a
grandmaster at chess and nobody can say where it will end.
Similarly, Buddhism teaches that there is no real limit to the
development of our mind, and in fact omniscience is possible. At
that stage, all our normal values and concepts dissolve as limited
and non-objective. Buddhism encourages us to develop the software
of our mind to enter into a different state which is beyond
limitations, suffering and problems.
The method to develop our mind is summarised as study and
meditation. Initially, we need to understand how the programs of
our mind work and how they can be improved, and then do the
reprogramming in meditation. This is why psychology and meditation
are so important.
Below listing of aspects of the mind may appear very dry and
boring, but remember, so are computer manuals...
In Tibetan Buddhism, often the so-called 'clear-light mind' is
mentioned. This is the most subtle level of mind (see
also death &
rebirth), which we are normally not even aware of. It appears
to the very advanced meditator and during the death process, but in
this case, also only advanced meditators will be able to notice it.
It is a non-conceptual, 'primordial' state of mind.
From a talk given by HH Dalai Lama. Oct. 11-14, 1991 New
York City. Path of Compassion teaching preliminary to
Kalachakra:
Question: When people hear of luminosity of clear
light that dawns at the moment of death they ask why it is called
clear light. What has this got to do with light as we know
it?
Dalai Lama:
"I don't think that in the term clear light, light should be
taken literally. It is sort of metaphoric. This could have its
roots in our terminology of mental will. According to Buddhism, all
consciousness or all cognitive mental events are said to be in the
nature of clarity and luminosity. So it is from that point of view
that the choice of the term light is used. Clear light is the most
subtle level of mind, which can be seen as the basis or the source
from which eventual experience or realisation of Buddhahood,
Buddha's wisdom might come about, therefore it is called clear
light. Clear light is a state of mind which becomes fully manifest
only as a consequence of certain sequences or stages of
dissolution, where the mind becomes devoid of certain types of
obscurations, which are again metaphorically described in terms of
sun-like, moonlike and darkness. These refer to the earlier three
stages of dissolution which are technically called, including the
clear light stage, the four empties. At the final stage of
dissolution the mind is totally free of all these factors of
obscuration. Therefore it is called clear light. Sort of a light.
It is also possible to understand the usage of the term clear light
in terms of the nature of mind itself. Mind or consciousness is a
phenomena which lacks any obstructive quality. It is
non-obstructed."
A
teaching from Venerable Ajahn Chah (Pra Bhodinyana
Thera):
"About this mind... In truth there is nothing really wrong with
it. It is intrinsically pure. Within itself it's already peaceful.
That the mind is not peaceful these days is because it follows
moods. The real mind doesn't have anything to it, it is simply (an
aspect of) Nature. It becomes peaceful or agitated because moods
deceive it. The untrained mind is stupid. Sense impressions come
and trick it into happiness, suffering, gladness and sorrow, but
the mind's true nature is none of those things. That gladness or
sadness is not the mind, but only a mood coming to deceive us. The
untrained mind gets lost and follows these things, it forgets
itself. Then we think that it is we who are upset or at ease or
whatever.
But really this mind of ours is already unmoving and peaceful...
really peaceful! Just like a leaf which is still as long as no wind
blows. If a wind comes up the leaf flutters. The fluttering is due
to the wind -- the 'fluttering' is due to those sense impressions;
the mind follows them. If it doesn't follow them, it doesn't
'flutter.' If we know fully the true nature of sense impressions we
will be unmoved.
Our practice is simply to see the Original Mind. So we must train
the mind to know those sense impressions, and not get lost in them.
To make it peaceful. Just this is the aim of all this difficult
practice we put ourselves through."
^Top of
Page
In the Abhidharmakosha of Vasubandu, 51 types
of mind states or mental factors are distinguished. They are mainly
categorised by the way they are related to the main delusions of
attachment, anger and ignorance, (see below) and their relevance to
mind training. Note that the English terms used often have
different connotations than the actual definitions in Buddhism.
Although below list may appear a dull list of definitions, a
careful study of it can explain much of the Buddhist attitude
towards the mind.
The list does not have the intention to be complete in describing
all possible mental states, but describes merely the most important
ones in relation to spiritual practice.
1. Feeling (the first
aggregate)
2. Recognition / discrimination /
distinguishing awareness (the second aggregate)
3. Intention / mental impulse - I will
...
4. Concentration / attention / mental
application - focused grasping of an object of
awareness
5. Contact - the connection of an object
with the mind, this may be pleasurable, painful or neutral as
experienced by the aggregate of Feeling.
6. Resolution / aspiration -
directing effort to fulfil desired intention, basis for diligence
and enthusiasm.
7. Interest / appreciation - holding on
to a particular thing, not allowing distraction
8. Mindfulness / Recollection -
repeatedly bringing objects back to mind, not
forgetting
9. Concentration / Samadhi -
one-pointed focus on an object, basis for increasing
intelligence
10. Intelligence / Wisdom -
"common-sense intelligence", fine discrimination, examines
characteristics of objects, stops doubt, maintains root of all
wholesome qualities.
11. Sleep - makes mind unclear, sense
consciousness turns inwards
12. Regret - makes mind unhappy when
regarding a previously done action as bad, prevents the mind from
being at ease.
13. General examination / coarse
discernment - depending on intelligence or intention, searches for
rough idea about the object.
14. Precise analysis / subtle
discernment - depending on intelligence or intention, examines the
object in detail.
(Note that 18 and 19 are not necessary always virtuous. The
first 3 are also known as roots of virtue.)
15. Faith / confidence / respectful
belief - gives us positive attitude to virtue and objects that are
worthy of respect. Three types are distinguished, with the last one
being the preferred type:
a. uncritical faith: motivation is for no apparent
reason
b. longing faith: motivation is by an emotionally unstable
mind
c. conviction: motivated by sound reasons
16. Sense of Propriety / self-respect -
usually the personal conscience to stop negative actions and
perform positive actions
17. Considerateness / decency - avoids
evil towards others, basis for unspoiled moral discipline.
18. Suppleness / thorough training /
flexibility - enables the mind to engage in positive acts as
wished, interrupting mental or physical rigidity.
19. Equanimity /
clear-minded tranquility - peaceful mind, not being overpowered by
delusions, no mental dullness or agitation
20. Conscientiousness / carefulness -
causes avoiding negative acts & doing good; mind with
detachment, non-hatred, non-ignorance and enthusiasm
21. Renunciation / detachment - no
attachment to cyclic existence and objects
22. Non hatred / imperturbability - no
animosity to others or conditions; rejoicing
23. Non-bewilderment / non ignorance /
open-mindedness - usually understanding the meaning of things
through clear discrimination, never unwilling to learn
24. Non violence / complete harmlessness
- compassion without any hatred, pacifist
25. Enthusiasm / diligence - doing positive acts (specifically
mental development and meditation) with delight
^Top of
Page
THE 6 ROOT DELUSIONS (Delusion is defined as any secondary
mental factor that, when developed, brings about suffering and
uneasiness to self or others.)
26. Ignorance - not knowing karma,
meaning and practice of 3 Jewels, includes closed-mindedness, lack
of wisdom of emptiness.
27. Attachment /
desire - definition: not wanting to be separated from someone or
something. Grasping at aggregates in cyclic existence causes
rebirth & suffering of existence
28. Anger -
definition: wanting to be separated from someone or something, can
lead to relentless desire to hurt others; causes
unhappiness
29. Pride -
inflated superiority, supported by one's worldly views, which
include disrespect of others
30. Doubt /
deluded indecisive wavering - being in two minds about reality;
usually leads to negative actions
31. Wrong views / speculative delusions
- based on emotional afflictions. Distinguished in 5 types: belief
in the self as permanent or non-existent (as opposite to the view
of emptiness); denying karma, not understanding the value of the 3
Jewels; closed-mindedness (my view -which is wrong- is best); wrong
conduct (not towards liberation)
Derived from anger:
32. Wrath / hatred - by increased anger,
malicious state wishing to cause immediate harm to
others
33. Vengeance / malice / resentment -
not forgetting harm done by a person, and seeking to return harm
done to oneself
34. Rage / spite / outrage - intention
to utter harsh speech in reply to unpleasant words, when wrath and
malice become unbearable
35. Cruelty / vindictiveness /
mercilessness - being devoid of compassion or kindness, seeking
harm to others.
Derived from anger and attachment:
36. Envy / jealousy - internal anger
caused by attachment; unbearable to bear good things others
have
Derived from attachment:
37. Greed / avarice / miserliness -
intense clinging to possessions and their increase
38. Vanity / self-satisfaction - seeing
one's good fortune giving one a false sense of confidence; being
intoxicated with oneself
39. Excitement / wildness / mental
agitation - distraction towards desire objects, not allowing the
mind to rest on something wholesome; obstructs single pointed
concentration.
Derived from ignorance:
40. Concealment - hiding one's negative
qualities when others with good intention refer to them this causes
regret
41. Dullness / muddle-headedness -
caused by fogginess which makes mind dark/heavy - like when going
to sleep, coarse dullness is when the object is unclear, subtle
dullness is when the object has no intense clarity
42. Faithlessness - no belief of that
which is worthy of respect; it can be the idea that virtue is
unnecessary, or a mistaken view of virtue; it forms the basis for
laziness (43)
43. Laziness -
being attached to temporary pleasure, not wanting to do virtue or
only little; opposite to diligence [25])
44. Forgetfulness - causes to not
clearly remember virtuous acts, inducing distraction to disturbing
objects - not "just forgetting", but negative tendency
45. Inattentiveness / lack of conscience
- "distracted wisdom" after rough or no analysis, not fully aware
of one's conduct, careless indifference and moral failings;
intentional seeking mental distraction like daydreaming
Derived from attachment and ignorance:
46. Hypocrisy / pretension - pretend
non-existent qualities of oneself
47. Dishonesty / smugness - hiding one's
faults, giving no clear answers, no regret, snobbery & conceit,
self-importance and finding faults with others
Derived from attachment, anger and ignorance
48. Shamelessness - consciously not
avoiding evil, it supports all root and secondary delusions
49. Inconsiderateness - not avoiding
evil, being inconsiderate of other's practice,
ingratitude
50. Unconscientiousness / carelessness-
3 delusions plus laziness; wanting to act unrestrained
51. Distraction / mental wandering -
inability to focus on any virtuous object
Links
Click on the link for a List of Sample
Meditations.
An interesting page on The Science
Of Collective Consciousness, by Robert Kenny
More on the mental delusions in this article by Ven.
Traleg Kyabgon Rinpoche.
Just for fun:
Consciousness: That annoying time between naps.
?
What is mind? No matter. What is matter? Never mind.
George Berkeley
Who are you going to believe, me or your own eyes?
Groucho Marx
Our knowledge can only be finite, while our ignorance must
necessarily be infinite.
Sir Karl Raymund Popper
Previous
Page | ^Top of
Page | Next Page - The
4 Immeasurables
Last updated: December 24, 2007