MIND-MATTER , and MEDITATION

Contents


CHAPTER ONE

Meditation an Ancient Practice
Objects of Meditation (ārammana)
Mind and Thoughts
More about Thoughts
Thoughts and Kamma
Thoughts classified according to different planes of existence (lōka)
89 different types of thoughts (citta)
The Teachings of the Buddha
The Tripitaka.
Abhidhamma Pitaka -ultimate reality and thoughts: (paramatta dhamma and citta)
Mentality –Materiality or Mind-Matter (nāma-rūpa)
The First (patisandhi citta), the Last (cuti citta), and the citta of continuity of life (bhavānga citta).
Defilements (kilēsa) and Supermundane thoughts (lōkuttara citta)
Thought Moments- (citta vīthi)
Thoughts arising during meditation: Jhāna citta
52 Mental Factors (Cētasika), that arise along with thoughts (Citta)
Greed (lōbha), Aversion (dōsa) and Delusion (mōha)
Loving-Kindness (Mettā), Compassion (Karunā), Sympathetic Joy (Muditā), Equanimity (Upekkhā)

CHAPTER TWO

Five Aggregates ( Pancakkhandha)

CHAPTER THREE

Mind-Matter (Nāma-Rūpa)
Sense Objects (Ārammana)
Materiality (Rūpa)

CHAPTER FOUR

Cause and Effect (paticchasamuppādha)
The Four Foundations of Mindfulness(Satara Satipatthāna)

CHAPTER FIVE

Abhidhamma and Meditation
First the tranquillity Meditation (samatha bhāvanā)
Meditation Objects to attain different stages in tranquuility meditation (Bhāvana bhēdo)
Insight Meditation (vipassanā bhāvanā)
Mental purification for insight meditation (visuddhi)
Three Signata (tri lakkhana)
Contemplations (anupassanā)
Ten kinds of vipassana knowledge (vipassanā, ñāna)
Emancipation (vimokkha)
Deliverence (vimutti)
Doors of Emancipation( vimutti dvāra)
Purity of Morality (sīla visuddhi)

PART 2

CHAPTER SIX

The First Discourse of the Buddha- Dhammacakkhapavatthana Sutta
Before discussing the Dhammacakkhapavattana Sutta let us go back in time.
The Middle Path( majjhima patipāda) is the eight fold path (attangika magga)

CHAPTER SEVEN

The Noble Eightfold Path
The three divisions of the Eightfold Path
Morality Group (sīlakkhandha)
Concentration Group (sammādikkhandha)
Wisdom Group( paññakkhandha)
The four Noble Truths (catur āriya sacca)
The three aspects of suffering( dukkha)
The end of the cycle of birth and death.


CHAPTER EIGHT

The Eight fold path in its three Divisions, and Sub Divisions
Morality Group (sīlakkhanda)
Right Speech(sammā vācā)
Abstain from telling lies
Abstain from slanderous speech
Abstain from harsh speech.
Abstain from idle chatter
Right Action (sammā kammanatā)
Right Livelihood (sammā ājīva)
Concentration Group (samādhikkhandha)
Right effort (sammāvāyāma)
Five Hindrances (nīvarana)
to resist unwholesome thoughts that have not yet arisen, from arising,
to abandon unwholesome thoughts already arisen.
to arouse wholesome thoughts not yet arisen.
maintain wholesome thoughts already arisen.
Right Mindfulness( sammā sati)
Contemplation of the Body( kāyānupassanā)
Contemplation of feelings (vedanānupassanā)
Contemplation of the states of mind (cittānupassanā)
Contemplation of mind objects or phenomena(dhammānupassanā)
Wisdom Group (paññakkhandha)
CHAPTER NINE

Meditation and Buddhist Meditation
The Meditation of Quietude
Jhāna Absorptions and factors of Jhāna
First jhāna Absorption
Second jhāna Absorption
Third jhāna Absorption
Fourth jhāna Absorption
Ānāpānasati Sūtta

CHAPTER TEN

An Invitation to Buddhist Meditation
How to Meditate ?
Preliminaries
Preparation
the contemplation on the parts of the body(kāyāgatasati).
Contemplation on loving kindness
A word for Non-Buddhist Meditators
Meditation Instructions for both Buddhist and Non-Buddhist Meditators
Walking Meditation.
How to attain Jhāna Absorptions
Insight Meditation (Vipassanā Bhāvanā)
Seeing : mentality (nāma)-materiality (rūpa)
Seeing: Cause(hētu) and Effect (phala)
Meditation for lay followers
Meditating in a Home Environment.
Making Meditation a living experience.
Meditation in different Buddhist Traditions, and different methods.
The Last Days of the Buddha (Mahā Parinibbāna Sutta)

Introduction.


Many books have been written on Buddhism. This book is my modest contribution to that vast field of written Dhamma.

I had a keen interest in Buddha Dhamma. After I was introduced to Buddhist Meditation I had a desire to know more about the teachings of the Buddha. I searched for less academic books written in a simple language on the profound aspects of the teachings of the Buddha. I did not find such a handy , convenient, easy to “carry-about book”.

It was then that I conceived the idea of writing a small book in simple English containing the essentials of the teachings of the Buddha for a beginner in meditation, so that he will have the necessary requirements of the teaching in a single book without having to look for different texts in different books.

Therefore, I collected material from books, the discourses of the Buddha, information I had gathered in discussions with a few experienced meditators I had the privilege to meet , and added to it some of my own experiences in meditation,. I also prepared a step by step method of meditation according to the teachings of the Buddha, which I had noted and put together in the course of my meditation retreats.

The collection of discourses which is called the Abhidhamma, is included in the Buddhist canonical writing the Tripitaka, but unlike the discourses contained in the Sutta Pitaka, Abhidhamma gives no instructions to meditate.

However, in the course of my search for material for a book on meditation, I came across Ms.Nina van Gorkom’s book on “ Abhidhamma in Daily Life ”, which I read assiduously the subject being rather complex, but having read it I realised that Abhidhamma contains precious information about “mind and matter” which would help a meditator understand better the “ instrument “ – the mind , with which he works in his practice for the development of the mind..

Even if it were to be argued that the Abhidhamma is only of academic value for students of Buddhism, rather than of practical interest to meditators, I think at least some of the analytical exposition of “mind and matter” would interest meditators who in the course of their meditation begin to see the reality of a being as a ‘ mind-matter entity’.

Therefore, in writing this book I have also put into it without going into greater details, what I think is relevant for a meditator to know about the mind, and how it functions as described in the Abhidhamma,.

This book is written for both a Buddhist, and a non- Buddhists readership in an easily accessible format not necessarily to be read from the beginning to the end, but as a book of reference to look for a word, a subject of interest, to understand how the mind reacts to its environment, find answers to problems in meditation, or to know mental processes arising in the course of meditation. Some Chapters may contain matters that had been discussed in other Chapters which makes each chapter self-contained.

Any comment and observation will be very much appreciated.

Charles.S.Perera

53 rue du Petit Pont,
Gagny, France.

e-Mail to: perera.charles@gmail.com

30 December,2010.

Acknowledgement.

Writing this book had been the inspiration I derived from those who encouraged me in the pursuit of my spiritual search. I was born a Buddhist but that by itself did not make me a Buddhist. It was first the Buddhist environment that was around me, and my mother’s devotion to Buddhism and the rituals and ceremonies into which she introduced me as a child that fascinated me to Buddhism. It was that beginning which later awakened in me the desire to know more about the teachings of the Buddha.

Thereafter, I understood the rituals and ceremonies, the temples and the serene statues were only the outer coating of a more profound philosophy that was not limited to offering flowers, lighting lamps, giving alms to monks, and making prayers. The search of the philosophy opened me to the core of my religion the Buddhist meditation.

It was first my friend late Godwin Samararatne who introduced me to the profundity of the Buddhist Meditation and invited me to follow retreats at his Meditation Centre at Nilambe.

My subsequent meeting with the Venerable Late Amatha Gavesi of the Pallekele Devena Pethis Samatha Vipassana Meditation Centre, Kundasale, opened me to yet undiscovered meditation experiences. The Pallekele Meditation Centre is run by Buddhist Nuns (Manio) trained by Venerable late Amatha Gavesi to teach meditation to lay Buddhists.

I express my deep gratitude to Venerable Dhammadinna Manio who initially guided me through different stages of mental concentration, the Venerable Chandra Manio in charge of the Meditation Centre, who instructed me in Vipassana meditation, and Venerable Subhadra Manio and Venerable Khema Manio who guided me through various phases of meditation.

It was in my further search into the teachings that I came across the books on Abhidhamma written by Ms Nina van Gorkom, which enabled me to understand the subtlety of the teachings of Abhidhamma which explains in detail the “mind – matter” entity. It was reading her writings that made me realise that a knowledge of Abhidhamma is a key to understand the unobservable complexity of the mind and its implication in mental development. It was that which inspired me to write the present book.

I pay tribute to these learned men and women all my spiritual teachers I met on my path in search for Dhamma and extend my gratitude to all of them, and transfer some of the merit I may have accumulated in following the path, to those who are no more for their contribution to my understanding the sublime teachings of the Compassionate Buddha.

In this book I have given the Buddhist Canonical terms in italics against the English words, to help any one who is foreign to the teachings of the Buddha to familiarise with the Buddhist Canonical terms which are in Pali.

I also thank my wife who though foreign to my religion, nevertheless, encouraged me through out the long period of writing this book. My son Lalith helped me to keep on writing with out slacking in my attention.

I should be failing in my duty if I do not thank my close relative Mr. Duminda Tennakoon the Director of the Sampath Graphics, Piliyandala, who did the compilation of the book. If not for him this book may not have seen the light of day.

I also thank profusely …………………………………………… the Publisher and his staff for their excellent work in bringing out this book in print.



Charles.S.Perera,
53 rue du Petit Pont,
Gagny, France. 30 December,2010
e-mail: perera.charles@gmail.com

Bibiliography

In the writing of this book I made reference to and took excerpts from the following :

1 The Manual of Abhidhamma-Abhidhammattha Sangaha by Nārada Mahā Thera,
“Rays of the Dhamma” Series 2

2. Abhidhamma in Daily Life by Nina Van Gorkom

3. The Abhidhamma Practice by Dr.N.K.G.Mendis
The Wheel Publication, Buddhist Publication Society, Kandy.

4. Buddhist Dictionary-Manual of Buddhist Terms and Doctrines by Nyanatiloka.
Buddhist Publication Society, Kandy

5. The Noble Eightfold Path- The way to the End of Suffering by Bikkhu Bodhi
Buddhist Publication Society, Kandy

6. The Questions of King Milinda- An Abridgement of the Milindapahana
By N.K.G.Mendis
Buddhist Publication Society

7. The Way of Mindfulness-The Satipatthana Sutta Commentary by Soma Thera
Buddhist Publication Society.

8. Websites: Accesstoinsight - http://www.accesstoinsight.org/index-sutta.html
Abhidhamma in Daily Life: http://www.vipassana.info/nina-abhi-00.htm

About the Auther

Mr.Charles.S.Perera had shown a keen interest in Buddhist activities from his youth. He organised the Matale Government and Local Government Servants’ Buddhist Association along with Late Mr.Godwin Samararatne, Late Mr. Amarasiri Weeraratne, Late Mr.Parakrama Niyangoda. Later he left Sri Lanka to serve at the Sri Lanka Embassy in France. He participated in Buddhist activities in France organised by the French Buddhist Association - Les amis du Buddhisme founded by Constant Lounsbery, along with Venerable Late Walpola Rahula thero, and Later with Kosgoda Sobhita thero.

After his first meditation experience at a weekend Meditation retreat conducted by Venerable late Piyadassi thero , he attended several retreats with late Mr.Godwin Samararatne, and one with Yogavacara Rahula thero at the Nilambe Meditation Centre, and did further retreats with Venerable Late Walane Amatha Gavesi thero at Pallekele Devanapetis Samatha Vipassana Bhavana Centre.

He studied Law in London and was called to the English Bar in 1972, as a Barrister at Law of the Honourable Society of Lincoln's Inn. He married that year and came to live in France. He was in the service of UNESCO and now lives in retirement in France.

He has already published a book in Sinhala on - Mind, Mental Factors, Matter, and Meditation in 2006 (Sitha, Sithivili, Rupa ha Bhavana)

Dedication

Dedicated to the memory of my dear Mother

Dasa māsē urēkatvā-pōsesi vuddhikārana.n
āyu dīgha.n vassasata.n- mātupāda.n namāmaha.n

CHAPTER ONE

Meditation-an ancient practice.


Meditation is an ancient practice. Although its origin is subject to speculation, it has been argued that the ancient Indian yogis may have looked within to purify the mind as a means to come into communion with Brahman- the creator. In this search the yogis, exploring methods to find ways and means to quieten the mind from ceaseless arising and falling away thoughts, used objects on which they focused attention which eventually suspended the activities of their sense faculties, projecting the mind into a deep silence. In that state the mind withdrawn from its physical identity attained a one pointed concentration, which they called the absorption in to Dyāna.

However, every yogi could not develop concentration to the level required to attain dyāna, using the same object of concentration due to their different temperaments. Therefore, more objects were introduced for the purpose, such as repetitive verbalization of the name of a divinity, a sound like “Om”, recitation of prayers, chanting of mantras, and fixed concentration on a material object or on vibrant colours , called kasina. These are collectively called the objects of meditation.


OBJECTS OF MEDITATION (àrammana)

The Ascetic Siddhartha- the future Buddha, in the search for the truth of suffering went to two well known philosophers of the time Ālāra Kālāma and Uddhaka Rāmaputta . He practiced meditation following their instructions. He meditated to quieten the mind, and attained higher stages of dyāna. These attaiments did not satisfy his inner urge to understand the cause of suffering in search of which he became an ascetic.

He therefore began experimenting on his own subjecting himself to physical rigours, and having failed in that, sat under a pipal tree on the bank of the river Neranjara and meditated concentrating his mind on the in-and-out breath, determined to find the reality of suffering, which was obstinately evading him. In the course of that experience he discovered the insight meditation (vipassanā), for analysis of phenomena to finally attain enlightenment.

The teachings of the Buddha are in Pāli, the language in which he made the discourses. In that language an object of meditation is called ārammana. The later Buddhist texts enumerate as many as 40 such objects (ārammana) of meditation. But words, prayers and, mantras are not objects of Buddhist meditation.

The Buddha, took the breath as his object of meditation, which is called the mindfulness of the “in-and-out” breath (ānāpānasati). Ānāpāna, means “in- and- out” breath. Sati means, being attentive or mindful. Ānāpānasati, therefore means, being attentive of the “in-and-out” breath. The mindfulness (sati) more precisely is the concentrated attention or awareness of the breath as it comes in and goes out. The Buddha gives detailed instructions in this particular meditation in Mahā Satipatthāna Sutta, the classic discourse on meditation.

A new object of meditation the “ rising and falling of the abdomen”, was added to the 40 objects mentioned in the Buddhist texts by a well known Buddhist Monk from Burma, the Late U Narada Maha Thera. It has been popularised by his pupil Venerable Mahashi Sayadaw, in Burma, and in many countries in the West. Venerable Mahashi Sayadaw says that he uses this method for insight meditation (vipassanā bhāvanā).

The Buddha, while he was still the Ascetic Siddhartha, tired and despondent after six years of relentless effort in search of the truth of suffering, on “that” full moon day in the month of May, about 2550 years ago, came to Gaya in Uruvela. Walking up the banks of river Nēranjara, he saw a large fig tree with its branches spreading out on all directions providing a protective shade. He sat there at the foot of that tree with his legs crossed keeping his body erect, and hands placed lightly on his lap, determined that, ' blood may dry up and bones turned to dust, I shall not get up from here until I reach Enlightenment!'

Then taking the “ in-and-out” breath (ānāpāna sati) as his object of meditation of quietude (samatha bhāvanā) attained the absorptions(jhāna), and then shifting his mind to insight meditation (vipassanā bhāvanā), for an analytical examination of phenomena, attained enlightenment-thus becoming the Tathāgata- Sammā Sambuddha.( Mahāsaccaka Sutta, MN36)

Therefore, following the footsteps of our most compassionate Buddha, there is no reason for us to seek other objects of meditation, other than that which the Buddha himself selected for his own enlightenment. Ānāpāna sati suits a meditator of whatever temperament, and above all it is within easy reach, wherever, or whenever we want to meditate.

Until we discuss more about meditation later in this book, let us very briefly see how the, “in-and-out” breath (ānāpāna sati) is used as an object of meditation. When we breath normally the breath that we inhale touches a point, where the base of the nostrils and the upper lip join together, before it enters the nostrils, and the breath that comes out, touches the same point as it comes out of the nostrils. This is precisely where we place our mind, to watch the breath, as it comes in and goes out.

What is the purpose of this object of meditation? One who wants to tame a captured wild buffalo, which would not remain in one place, will throw a looped end of a rope round the neck of the buffalo and tie the other end to a strong wooden pole stuck deep in to the ground so that the buffalo unable to get away, runs round the pole until he is tired, slows down, and stands still. Similarly, the object of meditation is the “ pole” to which the mind, that does not for a moment remains in one place but runs from one object to another is kept “ tied ”. The mind, like the wild buffalo, will eventually settledown on the object of meditation- the breath.


MIND AND THOUGHTS

2550 years ago the Buddha made his discourses in Pāli a language spoken by the people of Maghada in India. It was the language of the common people, unlike Sanskrit, the Vedic language, which was the language of the elite, and the Hindu sages. In Pali, the mind is called - Citta, Viññāna , Mano, or Nāma. The Mind is where the thoughts arise. It is the repositary of the memory. We may also call the mind the conscience, where the thoughts arise and fall away. We become conscious of the thoughts, because they arise in the mind. These thoughts that arise in the mind, which are mental states or emotions are what we try to be aware of in meditation.

We cannot see the mind, yet this invisible mind can let loose a considerable force of energy. All man made things around us –the houses , skyscrapers, house hold appliances, machines, cars , railways, helicopters and planes, have been constructed, having been conceived in the mind, thought out, and planned by the mind. The different sense faculties such as the, eyes, ears, nose, mouth, hands, and legs, help man to construct, and put into practical use, what had been conceived in the mind.

One day the Buddha addressed his disciples, “Bikkhus” he said, and asked, “have you seen a masterpiece of a great painter ?” They answered “Yes, Sir”;
Then the Buddha said, “ that masterpiece, Bikkhus, had been done by a mind. The mind, Bhikkus, is even more artistic and beautiful than that masterpiece.” (Attasālini)

There are all types of citta or mental states, wholesome (kusala) or unwholesome (akusala), kind or cruel, generous or miserly, calm or anxious and so on. Different people have different types of mental states or thoughts. No two persons will have same thoughts, about the same object. A thing that is desired by one, will be scorned by another. One’s food is another’s poison, as an old saying goes. One will be clever at one thing, while another at some other thing. All that divergence let loose quite a nmber of different thoughts. These thoughts infact result from each one’s accumulated kamma.

It is according to kamma accumulated during the past lives, that a being is born a male or a female, beautiful or ugly, blind or deaf, normal or handicapped. Not only the present life, but also the future lives are determined by the good or bad intentions (cētana), that precede one’s actions which are accumulated as kamma. Hence, those are the thoughts arising in th mind “converted” into words, and actions, that give rise to “ kamma”

The thoughts arise when ever an object comes in contact with a sense faculty. These thoughts which rise and fall away incessantly leave behind traces that connect the past, the present , and the future lives, to one another. One could therefore say, that the whole of one’s life through out samsāra- the cycle of births and deaths, is a continuous process of rising and falling away thoughts.

A thought that arises (cittakkhana) has three stages of existence, the arising (uppāda) continuity (thiti) and falling away( bhanga). Hence the thoughts arise, continue and fall away, one after the other, throughout one’s life time, until the last thought (cuti citta) passes away from a lifespan of thoughts, to begin another life span of thoughts.

No two thoughts arise at the same time. It is only after a thought that has arisen has fallen away, that another thought arises. The thought, which arises on seeing an object, and a thought that arises on hearing a sound, are two different thoughts. Each thought arises resulting from an external object coming in contact with one of the six sense faculties (indriya)- the eyes, the ear, the nose, the tongue, the body or the mind. Therefore, if there is no “conscious” contact between a sense faculty, and an external object there are no thoughts.

The thought that arises from seeing, takes an external object. The thought arising from seeing an object, and the thought arising from thinking about the seen object, arise from two different sense faculties. When thinking about what was seen, the object is taken from the mind door, which is the mental sense faculty. Thus, the mind is also a sense faculty like the eye or the ear. But, unlike the eye or the ear, the mind takes its objects from within the mind- from the mind consciousness (mano viñāna), which is the mental faculty.

As explained above there are six sense faculties, and each has its own function, such as seeing with the eyes, hearing with the ears, smelling with the nose, tasting with the tongue, feeling with the body and thinking with the mind. These functions of the sense faculties cannot be interchanged, you can see with your eyes, but cannot hear with them, you can hear with your ears but cannot see with them.

But the mental faculty is different as it takes as objects the experiences of the rest of the sense faculties. For instance, if you were to close your eyes and think of a beautiful painting you have seen, a piece of music you have heard, smell of a rose, taste of a mango, the mind recollects those different experiences of the sense faculties.

As much as two thoughts do not arise at the same time, two thoughts do not take the same object. If you keep on looking at an object, there will be a number of thoughts arising and falling away. If you do not know that, you will think you had been looking at the same object, for a long time.

We make the world with different objects that come in contact with our sense faculties. Objects we see with our eyes make up the visual world, the sounds we hear with the ears make up the world of sound, the objects we smell with the nose make up the world of smells, objects we taste with the tongue the world of tastes, and the objects we contact physically the world of touch.

Because of the contact of different sense faculties, with different external objects thoughts arise and fall away. These thoughts that arise and fall away with the mind coming in contact with an external object, are insubstantial and impermanent (anicca). Nevertheless, we get attached to, or have aversions towards these insubstantial and impermanent thoughts.

A Bikkhu , asks the Buddha, “ Lord, the world , the world they say , but what is it that they call the “ world” ? “

The Buddha answerd, “ that which breaks up and falls away, is the world. What is it that breaks up and falls away ?

The eye breaks up, the forms break up , the consciousness of the eye breaks up, the pleasure, the pain, neither pleasure nor pain arising at the contact with the eye breaks up, the vision breaks up and falls away.

The ear…… breaks up….sound breaks up and falls away
The nose….. breaks up….smell breaks up and falls away
The tongue.. breaks up….taste breaks up and falls away
The body…. breaks up…..body feelings break up and fall away
The mind.. breaks up….ideas break up, consciousness of the mind breaks up, contact with mind that result in pleasure, pain , neither pleasure nor pain breaks up, and falls away..
That, which breaks up and falls away, Bikkhu, is what one calls the “world”, “
said the Buddha. (Lōka Sutta-SN 35.82)

Rōhithassa a deity visits the Buddha, and asks respectfully, “ Lord , Is there a place at the end of the world where one could go and see, observe , or get close to, where a being is not born, does not age, does not disappear from one place, and appears in another ? ”

Lord Buddha answers, “Rōhithassa, at the end of the world there is no place where one could go and see, observe, or get close to where a being is not born, does not age, does not die, does not disappear from one place to appear in another.”

Rōhithassa says: “ So it is my Lord, I was once born a Brahmin. My name was Rōhithassa. I had the power to travel in the air. The length of my step from one foot to the other was, the distance from the Eastern sea to the Western sea. I once thought, having this great speed of movement, I should walk to the end of the world. Though I walked for hundred years, without resting except to eat, drink, to do my toilet and sleep, I did not reach the end of the world, but died on my way. What you said is so, my Lord. There is no place at the end of the world to go and see, observe, or get close to, where a being is not born, does not get old, does not die, or disappear in one place to appear in another.”

Then the Buddha said,” Rōhithassa, There is no such place at the end of the world, but, there is a place Rōhithassa, where you can see without going to the end of the world, where suffering could be ended . It is this six feet long body ,full of knowledge and thoughts, where the world exists, which is the beginning of the world, the falling away of it, and where ends its existence. (Rōhithassa Sutta AN 4.45)

MORE ABOUT THOUGHTS

The thoughts are what come into the mind. The mind consists of thoughts. When we are conscious of something, that consciousness is a thought. But the word “thought” is left out in the definition of mind, citta or consciousness in the Buddhist Dictionary of Venerable Nynatiloka Thero (BPS). However, I propose to use the word “thought” to alternate with citta, mind or consciousness. The word “thought” is more easily understood than the word “ citta”- which is the Pāli word for thought

The thoughts arise when an object comes in contact with a sense faculty (indriya). Therefore, if there are no objects that come in contact with a sense faculty, then there are no thoughts as well. But objects come in contact with sense faculties all the time. If they do not produce thoughts, it is because the mind is not attentive to those objects. Hence for thoughts to arise on contact of an object with a sense faculty, there should also be a conscious awareness of a contact with an object. We will come to this later on, and until then let us discuss the thoughts that arise in the mind.

However, there is no moment without thoughts in the mind. Even when one sleeps thoughts keep on arising and falling away. That is because the thoughts them selves, are objects coming in contact with the mind, which is also a sense faculty. As there is no conscious contact of these thoughts in sleep there are no reactions.

The mind where the thoughts arise, is an integral part of the body. The body cannot exist without the mind. Neither can the mind exist without the body. We can eat or drink with the mouth, but the mouth cannot taste. It is only the mind that can taste. The body cannot even stand up without the mind. But the mind, on the other hand, can only wish to stand up, walk, eat, or drink , it cannot by itself, do any thing it wishes to do independent of the body. The mind is only the passive part of an action, the body carries out the active part.

We do every thing coordinating the mind with the body-the form. It is only when we understand that reality deeply, that we begin to see the “self” as a form interacting with the mind, to make a whole being. The knowledge, acquired through reading, discussions, and thinking over, is an intellectual understanding of this phenomenon, but through meditation we experience the reality of the mind-body combination, and the absence of a “self.

Thoughts and Kamma

Kamma which is accumulated through bodily action, words and thoughts, is an important teaching of the Buddha. These threefold actions are proceeded by an intention or volition (cētana)-a thought. Hence, thoughts give rise to Kamma. There is good kamma, resulting from actions proceeded by good thoughts, more often spoken of as wholesome kamma (kusala kamma), or unwholesome kamma (akusala kamma) resulting from actions proceeded by bad thoughts. It is kamma that predetermines the life of a being through out the cycle of births and deaths called the- Samsāra

Thoughts classified according to different planes of existence (lōka)

In Buddhism all living beings have their existence in different planes, according to their accumulated Kamma. The thoughts are therefore classified, according to the different planes of existence (lōka), as the thoughts of:

(i) Sensuous Plane (kāmāvachara lōka citta)–these are the worlds of five senses (Kāma lōka): (a) the human world(manussa lōka), (b) the heavenly planes (dēvalōka), both of which are the happy planes of existence (sugati), and (c) the lower world , consisting of the animal world (tiracchana yōni), ghost world (peta lōka), demon world ( asura nikāya) and hell (niraya), are the woeful planes of existence (duggati). [54citta]

(ii) Fine Material Plane (rūpāvacara lōka citta) – divided according to the levels of mental development, corresponding to the four absorptions (rūpa jhāna) in tranquillity meditation (samatha bhāvanā) [15 citta]

(iii) Immaterial Plane (arūpāvacara lōka citta) –divided according to the mental states corresponding to the four immaterial absorptions (arūpa jhāna) in tranquillity meditation (samatha bhāvanā)[12citta]

(iv) Supermundane (lokuttar citta)- These are the cittas developed on the path to attainment of noble states of stream entry (sōtāpanna) once returner (sakurdhāgāmi) non-returner (anāgāmi) and a noble one (arahat), called the magga citta- and their attainments (phala citta). [8 citta ] which make up the total of 89 citta]

89 Different types of Thoughts (citta)

As shown above each plane of existence has its own type of thoughts. Let us examine what they are, their difference and what make them different ?

According to the teachings of the Buddha, there are 89 different types of citta or thoughts, divided into five groups. In the Buddhist scriptural language of Pāli , a thought is called “Citta”. Through out the book the scriptural terms are given in italics within brackets, against the English term.

1. Wholesome thoughts (kusala citta) arise from physical, verbal or mental acts rooted in or resulting from generosity (alōbha), hatelessness (adōsa), and non-delusion or wisdom (amōha). These are called Sōbhna Citta. But, as they have a root cause for arising, they are called Sahētuka Citta.[ there are 8 of them]

2. Unwholesome thoughts (akusala citta) arising from physical, verbal or mental acts rooted in attachment (lōbha), hatred (dōsa) and delusion (mōha). These are called Asōbhana Citta. [there are 12 of them]

3. Kamma resultant thoughts( kamma vipāka citta) citta arising as results of kamma. These are called Asōbhana Citta. [ there are 8 such cittas]

4. Unconditioned thoughts (ahetuka citta) citta which are neither rooted in lōbha, dōsa, mōha or alōbha,adōsa,amōha. They are also called Asōbhana Citta [there are18 of them]

The above are thoughts of the sensual world (kāmavacara Lōka citta)


5. Inoperative thoughts (kiriya citta) citta that do not create kamma. They are called ahētuka citta.[ therer are 8 of them]

The thoughts (citta) that arise when performing acts of generosity (dāna), keeping moral precepts (sīla) and in meditation(bhāvana) are wholesome citta of the sensual world (kamāvacara kusala citta). They are also called “ mahā kusala citta”. There are also two kinds of thoughts that arise spontaneously, without being prompted by oneself or another, unprompted thoughts (asankārika citta). Those that arise prompted by another are called sasankārika citta.

The sense faculties of a meditating yogi who attains jhāna absorptions, are temporarily suspended and therefore he does not have sensual thoughts (kāmāvacara citta) (sensual thoughts are thoughts pertaining to the five senses), but instead they have thoughts of jhāna absorptions of the respective meditative level( rūpāvacara jhāna citta [ there are15 of them] or arūpāvacara jhana citta [there are 12 of them]).

The thoughts, which are the objects in tranquillity meditation (samata bhāvanā), before attaining the absorptions are Mahā kusala Citta. These thoughts arise as objects in the mind-the mental faculty (manō dvāra).

Path thoughts ( magga citta) are the thoughts that arise at the different stages of the path towards the attainment of the state of a noble one-an arahat-such as stream entry (sotāpanna), once returner (sakurdhāgām ), non-returner( (anāgāmi), and a noble one (arahat). And along with them arise the attainment thoughts (phala citta). These are super-mundane thoughts (lōkuttara citta) The latent defilements (kilēsa) are eliminated by the arising of these super-mundane thoughts (lōkuttara citta) [there are 8 cittas which make up the 89 *citta]

The thoughts arising during meditation come through the mind door(manō dvāra) they are mahākusala citta.

The main obstacle to accumulate wholesome kamma (kusala kamma) is the presence of the concept of a self-“I”,”me” “my-self”.

The concept of “self” is only a material and a mental phenomena (nāma-rūpa). That reality concealed in the concept of a “self” is seen through the development of wisdom which penetrates into understanding the true nature of all conceptual things (yatā bhūta ñāna) . This insight into reality through wisdom, enables the accumulation of more wholesome kamma (kusala kamma). These wholesome kamma ( kusala kamma) give rise to great resultant thoughts (mahā vipāka citta). They are called beautiful wholesome thoughts ( sōbhana kusala citta).

It should also be noted that no wholesome thoughts (kusal citta) arise rooted in delusion( mōha). But all unwholesome thoughts arise with delusion (mōha) as their root. Jealousy (issa) and uncertainty (vicikicchā) , remorse or worry (kukkuccha) are unwholesome thoughts (akusala chitta) wholly rooted in delusion(mōha mūla).

The inoperative thoughts (kiriya citta) arise in the minds of the noble ones (Arahats). These thoughts do not give rise to kamma. They are non-resultant thoughts (ahetuka citta). A thought that results in a smile (hasituppāda citta) in a noble one, is a non-resultant thought (ahetuka citta), and being a non-resultantant thought it is counted as an unwholesome thought(akusala citta).

The teachings of the Buddha.

The teachings of the Buddha are the discourses to his disciples, the lay followers, visiting Brhamins, and the followers of other philosophies who came to question the Buddha on his teachings, in discussions and debates. It would be correct to say that the whole of his teachings is about meditation. Because, his teachings were to show a path to freedom from suffering, and that path he said is the only path (ēkāyanō maggō) to liberation from the Samsāra-the cycle of life and death.

Meditation is to do with the mind, and the thoughts arising in the mind. Therefore, to get effective results from meditation it may be helpful to know about thoughts. Let us, to begin with, see how the teachings of the Buddha are classified.


The Tripitaka.

What is the Tripitaka ? The Tripitaka is the collection of the Buddhist Canonical Writings. The Tripitaka literally means three baskets. It contains the sum total of the Buddha’s teachings. At the beginning, the teachings were transferred from teacher, to pupil according to the ancient oral tradition, until it came to be written down a century before the current era, at Aluvihare, in Sri Lanka.

The first two Pitakas- the Sutta Pitaka and the Vinaya Pitaka were recited at the first Council convened by Venerable Maha Kassapa, held in Rajagaha, three months after the Parinibbana (death) of the Buddha. A century after, a second Council was held, under Venerable Yasa, Venerable Revata and Venerable Sabbakami in Vesali, without making significant changes to the contents of the Tripitaka.

During the rein of the King Asoka, a third Council was held in Pattaliputta , Presided over by Venerable Moggaliputta Tissa at which the Abhidhamma Pitaka was included making up the Tripitaka. A council is an assembly of learned Bikkhus- Initially only the Noble ones the Arahants –who had attained the highest stage of holiness-purity of mind , who attended the Assembly.

What are its contents :

(i) the Sutta Pitaka : the discourses of the Buddha, most of them made to his disciples, then to his lay followers, to visiting Brahamins, and followers of other faiths who came to debate divergences in teachings. The language used is Pāli the spoken language (vohāra bhāsa) of the common people of Maghada.

(ii) the Vinaya Pitaka, contains 227 disciplinary rules for the Bikkhus. Vinaya rules came to be established after Bhikkhu Sudinna, a native of Kalanda Village near Vesali committed the offence of having sex with his wife after his ordination as a monk. The Buddha called an assembly of the Bikkhus and questioned the Bikkhu concerned. After explaining the serious breach of discipline committed by that act, the Buddha declared a rule prohibiting such acts.

It was thus, whenever an incident necessitated its prohibition, the Buddha made a rule to prevent its repetition in the future. The Buddha found it necessary to lay down rules to avoid breach of discipline among the Bikkhus –his disciples, and for the peaceful existence of the gowing Order of Bikkhus. A Bikkhu has to keep all the 227 disciplinary rules, where as a lay follower has to keep only five precepts

(iii) the Abhidhamma Pitaka, is a Book apart from the rest of the teachings, as the discourses in it were not made to his disciples or to visiting Brahmins. It differs from the other two Pitaka, in not being a discourse in its strict sense. It is more an analytical, and technical presentation of realities. It speaks mainly about the mind, analysing it in great detail. It is said to have been a presentation to the devas whose minds had been developed through practice of meditation in their previous lives. It contains no instructions to meditation, nor does it refer to discourses found in the Sutta Pitaka.

But yet it is the essence of his teaching contained in the Sutta Pitakas, with more details, and precise explanations. The analytical discussions in the Abhidhamma, are found placed appropriately in some of the discourses in the Sutta Pitaka in conventional terms more easily understood by his disciples or lay followers. Abhidhamma is the barebones of the Buddha’s teachings.

In Abhidhamma Buddha speaks about reality beyond concepts, which is abstract and could be experienced through wisdom developed in meditation. The four realitities or ultimate truths( paramatta dhamma) are- the mind (citta), mental factors(cētasika), form (rūpa) , and Nibbāna.

However, there is a school of thought, that does not admit Abhidhmma as a discourse of the Buddha. The reason adduced is that if it was a discourse of the Buddha it should have been recited by Venerable Ananda who had memorised all the discourses of the Buddha and recited them at the First Council. But, it was not recited at the first council by Venerable Ananda, nor was it recited at the Second Council a century later

A discourse, wherever, or to whosoever it was made, the Buddha should have repeated it to Venerbale Ananda according to the condition of his admission as the Chief Attendant. Therefore, if the Abhidhamma was a discourse of the Buddha made to the Devas in the absence of Venerable Ananda, the Buddha should have repeated it to him, in which case Venerable Ananda would have recited it at the First Council.

Nevertheless, leaving polemics aside, let us accept the Abhidhamma as a discourse of the Buddha and continue our discussion.

Abhidhamma Pitaka -ultimate reality and thoughts: (paramatta dhamma and citta)

The teachings of the Buddha explain two realities of existence. One the conventional reality (sammuti sacca), and the other the ultimate reality (paramatta sacca). The human beings live according to certain accepted norms with every action, emotions and objects around them having a name, a label, or a description, taking them as realities. Thus, they create, a self, me, you, men, women, sons, daughters, houses, trees, stones, cats and dogs . This is living according to the apparent realities which is the conventional truth (sammuti sacca)

But the teachings of the Buddha explain that, what we ordinarily, or conventionally accept as realities are mere concepts, and therefore empty of substance. But, there is a truth beyond the accepted reality, which makes the conventional reality irreal. This truth beyond the accepted reality is called the ultimate reality (paramatta dhamma). In ultimate reality only four realities exist, the reality of mind (citta), the reality of mental factors(cētasika), the reality of form(rūpa), and the reality of Nibbāna. There are no, me, you, men, women, trees, stones, cats, and dogs, because they are mere concepts. In reality, there exists only a mental and a physical phenomenon –mind-matter (nāma-rūpa).

Therefore, the Buddha, to make it easy for the ordinary people to understand his teachings, and not make a confusion, made his discourses in conventional terms(sammuti sacca) in the language of the common people(vohāra bhāsā). Therefore, the Abhidhamma which explains the four ultimate realities (paramatta dhamma) of which the whole world is made, is not for the uninstructed.

The Abhidhamma in its analytical details of the four ultimate realities enumerates 89 different types of thoughts(citta), that we have already examined before. None of these thoughts arises by itself. But, each one of them arises, along with different mental factors(cētasika). It is these mental factors accompanying a thought that differentiates one thought from another.

There are 52 mental factors (cētasika). In classifying them, two mental factors (cētasika), feeling (vēdanā cētasika), and perception (sañña cētasika) are set apart, and the remaining 50 are grouped together as mental formations (sankhāra).

Abhidhamma designates a being as a psycho-physical phenomenon- mind(nāma) and matter(rūpa). Mind (nāma), is the consciousness, the knowing aspect of a being, and the form (rūpa), the matter, the physical aspect. It is the mind coordinating with the material form that makes up a being. It is a thought arising in the mind,that could activate the material form.

A thought does not arise alone. It arises along with several mental factors. Therefore, when we speak about a thought it invariably includes the mental factors that it accompanies. There are 52 different mental factors, but all of them do not arise along with a thought. Different thoughts arise, taking along with them different mental factors.

However, there are seven mental factors (cētasika) which are common to all 89 thoughts (citta). They arise along with all thoughts, and are called sabba citta sādhārana cētasika or in short sādhārana cētasika, which literally means, mental factors common to all thoughts. Therefore, when we speak about a thought (citta), we include the 7 mental factors common to all thoughts (sādhārana cētasika), together with other mental factors(cētasika) accompanying it.

What are the seven mental factors common to all thoughts (sabba citta sādhārana cētasika) ?

They are:

1. contact (phassa cētasika)- when one of the sense faculties, eye, ear etc., comes in contact with an object, it gives rise to the phassa cētasika.

2. feeling(vēdanā cētasika)- it is the mental factor which makes one like or dislike the object that had come in contact with the sense faculty.

3. perception (saññā cētasika)- it recognises a peculiarity of an object, like the colour, smell or shape and retains an identifying mark, so that, if the same object is seen again saññā will be able to recognize it from the identifying marks it has retained.

4. intention or volition (cētanā cētasika)- cētanā has different meanings, but that which we can attribute to it here is its function of coordinating with the other cētasika associated with it.

5. attention( manasikāra cētasika) – it turns the mind to the object, and remains attentive, like a charioteer who keeps attention on the two horses(mind and object) watching their rhythmic movement.

6. one pointedness (ēkaggata cētasika)- one pointed concentration keeps attention firmly focussed on the object. It is compared to a firmly fixed pillar that cannot be shaken by the wind. It is also a Jhāna factor which developed and cultivated is called Samādhi.

7. life controlling faculty (jīvitindriya cētasika)-sustains and controls other cetasika , coordinating with them, and infusing them with energy.

Mentality-Materiality or Mind-Matter (nama-rupa)

The mentality (nāma) is constituted of the mental factors(cētasika) of : feeling (vēdanā), perception(saññā), consciousness(vññāna) and mental formations( sankhāra). The materiality (rūpa) is the form-the body. Hence, the mentality–materiality or mind-matter (nāma-rūpa), together make a being

The materiality, and the four mental factors of each of the sense faculties(eye, ear, nose, tongu, body, and mind), make an aggregate (khandha) of each one of them.

Hence we have the aggregate of materiality (rūpakkhandha), and then the four aggregates of mentality- aggregate of feelings (vedanakkhandha), aggregate of perceptions (saññakkhandha), aggregate of consciousness (viññānakkhandha) and the aggregate of mental factors ( sankhārakkhandha). These five aggregates (pancakkhandha) taken together constitute a being.

A being gets attached and clings to things that satisfy the sensefaculties. It is this clinging to sensefaculties to satisfy the sense desires that keep the beings in the cycle of deaths and births called the Samsara. It is the four mental factors that induce this clinging (upādāna) to the form (rūpa) and the six sense faculties.

Therefore, these four aggregates of mentality of clinging and the form(rūpa) are together called the five aggregates of clinging or the groups of existence (panca upādānakkhandha).

This distinction becomes clear when we compare an ordinary being to a Noble being (Ariya Puggala- an Arahat). Though an Arahat is also a being, he is desireless, and does not cling to any thing. An Arahat is therefore just five aggregates (pancakkhandha) as opposed to an ordinary being (puthujjana) a five aggregates of clinging (panca upādānakkhandha).


Our lives are made of the wholesome (kusala) and unwholesome (akusala) kamma which we have accumulated, through our physical (kāya), verbal (vācā) and mental(citta) actions. Though one can guess one’s age from visible physical features, no one can guess the “age” of the mind, which after each span of life continues to re-exist in another, and so on in an innumerable life spans, in a cycle of births and deaths-the Samsāra. In this long “voyage” how much of wholesome (kusala) and unwholesome(akusala) kamma have the mind accumulated ? How can these accumulated kamma be carried, from one life span to another ?

All thoughts, which keep arising and falling away, appear to be coming from an accumulated mass, stored some where in the mind. Some people even become mental patients unable to cope with the continuous arising and falling away of thoughts. These thoughts arise and fall away in quick succession one after the other, as if they are inseparably linked one to the other. But it is not so, no two thoughts arise at the same time. It is only after a thought that has arisen falls away, that the next thought arises.

Every thought which arises carries with it all the past wholesome (kusala) and unwholesome accumulations (akusala kamma), as well as memories, habits, and instincts. The next thought that arises following the previous thought that had fallen away, carries with it due to the proximity cause or contiguity condition (anantara paccayā or samanantara paccayā) , all the wholeseome (kusala) and unwholesome (akusala) kamma, memories, habits, and primordial instincts that were the contents of the previous thought that had fallen away.

Though thoughts are invisible, cannot be touched or felt they have a tremendous force. The thoughts create a “self” with the five aggregates of clinging (panca upādānkkhandha ), which are at its disposal.

First (patisandhi citta), the Last (cuti citta) , and the citta of Continuity of life (bhavānga citta).

The last citta that arises in a dying man is called the death consciousness( cuti citta). The cuti citta links with the rebirth consciousness (patisandhi citta) to begin a life as a foetus in a womb. The cuti citta is hence, that which instigates the arising of the first citta of a life.

The cuti citta carries with it all the information that was contained in the citta that fell away immediately before its arising. Therefore the cuti citta is the vehicle that carries the information of the previous lives, the accumulated kamma, habits, memories and instincts which were the contents of the last thought that conditioned the arising of the cuti citta.

The formation of distinctive characteristics of the new life is the domain of the accumulated wholesome or unwholesome kamma of the dying person. A sign which denote the kamma that causes or conditions the rebirth (kamma nimitta) or a vision of the place where the rebirth will take place (gati nimitta) appears through the mind door of the dying man, before the arising of the cuti citta.

The last thought-the cuti citta, is propelled by the kammic force and links with a foetus in a mother’s womb, which has a relative field of kamma enrgy. This linking produces the first citta the rebirth consciousness (patisandhi citta). The cuti citta, while being the last citta of a previous life, is the instigator of the rebirth consciousness (patisandhi citta) of a new life. The cuti citta, the patisandhi citta and the foetus together form the nama-rupa of the new life.

The patisandhi citta takes all the information of the previous lives from the cuti citta. The first citta in life ( patisandhi citta) causes the arising of the second citta, which is called the life continuum( bhavanga citta), which in turn takes the information of the previous lives, and keeps the foetus alive through out its life span according to the accumulated kamma.

Therefore, the cuti citta is the end of the life continuum( bhavānga citta) of the previous life span. A being’s uninterrupted life span is maintained by the bhavanga citta. Both patisandhi citta and the bhavānga citta are kamma resultant citta( kamma vipāka citta). That is they are the result of the past kamma.

There is no moment the mind which is free of thoughts. The life exists because of the on going stream of thoughts. When in deep sleep, or in a coma- which is defined, as a state of deep and often prolonged unconsciousness; resulting from disease or injury, the bhavānga citta continues to function, thus maintaining the continuity of life. No thought arises without an external object or a mind object coming in contact with the sense faculties. The object of a bhavānga citta is quite different from the objects of other citta. The object of the bhavānga citta is the kamma that caused the arising of the patisandhi citta. The characteristics of a being depend on this causal kamma.

Whenever, there are no rising and falling away thoughts, the bhavānga citta steps in, arising along with its causal kamma object. Therefore, we see that bhavānga citta is a force apart, and that the cuti citta, the patisandhi citta and the bhavānga citta connect the present life with the past, and act as the force that keeps the unbroken continuity of the present life, until its cessation through a kammic intervention.

The bhavānga citta will not be aware of a visual object, that has come in contact with the eye. Therefore, for the eye or the eye consciousness to be aware of a visual object, the bhavānga citta has to give way to the eye consciousness. There are three moments of the bhavānga citta, before the eye consciousness moves in to become aware of the visual object. We will speak of them as we go on.

As we have already said, thought or consciousness (citta) arises when a sense faculty comes in contact with an external object. It arises to perform a particular function (kicca), such as the eyes to see, or the ears to hear.

The Buddha analyses the mind in minute details and shows that in reality the “self” is an empty mental image. It is a mere interaction of mind and matter( nāma-rūpa) without a person, or a god to activate a “self”. The self is just an arising and falling away of thoughts with a form interposed to carry out the “commands”, which are mental impulsions. This cannot be understood in reading and accumulating knowledge, but meditation alone will enable one to experience this reality as it is

When an object comes in contact with a sense faculty, such as the eye, ear, nose, tongue, body, or mind, the life continuum (bhavānga citta) which is called the atīta bhavānga to indicate its initial state, before it receives strong impulsions from the contact, begins to vibrate (bhavānga calana), and breaks away( bhavānga ucchēdha), to allow the object, that came in contact with the sense faculty to enter the consciousness (viññāna) of the particular sense faculty. When that consciousness (viññāna) falls away, the bhavānga citta arises to replace it. This goes on, in between the rise and fall of every thought (citta), “ad in finitum”, until death.

There are two ways the mind becomes “aware” of an object which comes in contact with a sense faculty. The first is through the sense faculty itself, as a “rūpa” the physical form of the object, which gives rise to 17 thought moments. The second is through the mind, as a ”nāma” the mental image of the same object, which gives rise to 10 thought moments. In between these two, the rūpa stage and the nāma stage , the bhavānga citta arises and falls away. Every thought, therefore has these two rūpa or physical stage, and nāma or mental stages of becoming aware. We will discuss the thought moments as we go on.

Defilements (kilēsa) and Supermundane thoughts (lōkuttara citta)

What are defilements (kilesa) ? They are the mental factors (cētasika) that defile the mind: There are ten of them-

(i) attachement(lōbha cētasika),
(ii) aversion (dōsa cētasika),
(iii) delusion (mōha cētasika),
(iv) conceit (māna cētasika),
(v) views (diṭṭhi cētasika)
(vi) sceptical doubt (vicikiccā cētasika),
(vii) sloth and topor (thīnamiddha cētasika),
(viii) restlessness (uddhacca cētasika),
(ix) lack of moral shame( ahirika cētasika),
(x) lack of moral dread (anōttappa cētasika).

In the existence in Samsāra having created a “self” out of the five clinging aggregates (pancupādānakkhandha) a being exerts himself to keep alive this “self”, and accumulates the defilements which become his “baggage” , which he carries from one life to another. These defilements which are worldly thoughts (lōkiya citta) are unwholesome (akusala citta). It is only by cultivating supermundane thoughts (lōkuttara citta), that we could gradually eliminate defilements.

The supermundane thoughts are wholesome thoughts that arise in jhāna absorptions (jhāna citta) in tranquillity meditation (samata bhāvanā), and thereafter, in insight meditation (vipassanā bhāvanā) the path (magga citta) and fruition (phala citta).

A meditating yogi should first remove from his mind the five hindrances( nīvaraṇa) to meditation, which are: Sensuous desire (kāmacchanda), ill-will (vyāpada), sloth and toper (thīnamiddha), restlessness (uddhaccha-kukkuccha), and sceptical doubt ( vicikicchā).

He should thereafter concentrate his mind, and attain the four absorptions of the fine material sphere( rūpa jhāna). Then, through insight meditation (vipassanā) liberate his mind in stages from the ten fetters( dasa samyōjana) that keep a being bound to Samsāra and attain, first the stream entry (sotāpanna), second, the state of a once returner (sakadāgāmi), third ,the state of a non-returner (anāgāmi), and finally attain the state of an Arahat. The defilements get eliminated gradually at each of the attainments. The mind has to be cleansed of all defilements to attain the final stage of an Arahat.


Ten Fetters (dasa samyōjana) and Attainments on the path (magga)
Fetter (saṃyōjana) definition Attaiments on overcoming the fetters
1.Personality belief (Sakkāya diṭṭhi) false view of the existence of a self lower fetters(ōrambhāgiya)
Overcoming completely the first three fetters one becomes a stream entrant (sōtāpanna)
2.Sceptical doubt (vicikicchā) doubt about the Buddha, his teachings and the Order of the Sangha
3.Clinging to religious rules and rituals (sīlabbata parāmāsa) false religious views (micchā diṭṭ̣̣̣hi). Belief in sacrificial rights, prayers for divine help
4.Sensuous craving (kamaraga) desire for five sense objects lower fetters(ōrambhāgiya)
Overcoming completely the first three fetters and weakening the 4 and 5 becomes a once re-turner (sakadāgāmi) Overcomes 1 to 5 to become non re-turner (anāgami)
5. Ill-will (vyāpāda) hatred, aversion
6.Craving for fine material existence (rūpa rāga)
Higher fetters (uddhambhāgiya)

Overcomes all the ten fetters to attain the state of an Arahat
7.Craving for immaterial existence( arūpa rāga)
8. Conceit (māna)
9. Restlessness (uddhaccha)

10.Ignorance (avijjā)


Thought moments- (citta vīthi)

Thoughts have unlimited resources. They keep on arising and falling away all the time at a considerable speed . Despite this considerable speed of their arising and falling away, each thought, from the time it arises, until it falls away, goes through 17 thought moments, which are the functions of the consciousness (viññāna kiccha), called a five door thought process (pancha dvāra vajjana citta vīthi). After the 17 moments of five door thought process has fallen away, the life continuum( bhavānga citta) arises, before it vibrates( bhavānga calana), and breaks away (bhavānga upacchēda) allowing the the next thought process to arise.

How does a thought process arise ? Each sense faculty has its own consciousness (viññāna). There are six such consciousness, each of which arises according to the type of external object that comes in contact with it.

1. when the eye comes in contact with a visual object, the eye consciousness(chakkhu viññāna) arises.
2. when the ear comes in contact with an auditary object, the ear consciousness (sōtha viññāna) arises.
3. when the nose comes in contact with an object, the nose
consciousness(ghāna viññāna)arises.
4. when the tongue comes in contact with an object, the tongue
consciousness(jivhā viññāna) arises.
5. when the body comes in contact with an object, the body
consciousness(kāya viññāna) arises.
6. when the mind comes in tact with an object, the mental
consciousness(manō viññāna) arises.

Let us take for an example the sense faculty of the eye, and go through the thought process(citta vīthi) from the time the external object, the eye, and its consciousness come together, which is the first moment of seeing-the contact (phassa).

Before the eye comes in contact with an external object, which may be a “millionth” of a split second after a previous thought had fallen away, the life continuum ( bhavānga citta) is active. That active state of life continuum is called the flowing state (atīta bhavānga). The moment an image of an external object falls on to the eye base (pasāda rūpa) the bhavānga citta begins to vibrate (bhavāng calana) and breaks away (bhavānga upacchēda ) allowing the image of the external object fallen on to the sensitive part of the eye( pasāda rūpa) to appear at the eye door adverting consciousness (chakkhudvāravajjana citta). It is only at this stage that the image is seen by the eye consiousness (cakkhu viññāna). If there is no reaction to what is seen, there will be no defilements, the consciousness will fall away and the bhavānga citta will be re-activated.

If not, (i.e. if there is a reaction to the image), the receiving consciousness (sampaticchāna citta) arises and passes on the image of the object to the investigating consciousness ( santīrana citta), which investigates the image of the object and passes it on to the determining consciousness (votthāpana citta) which recognises the object as who or what and whether it is a desirable object or not. The determining consciousness (vottāpana), is immediately followed by seven impulsions (javana cittas), which give rise to wholesome (kusala) or unwholesome (akusala) kamma. The number of impulsions( javana citta) and the resulting kamma formation depends on the intensity of the impact, or the quality of the emotion derived by the citta from the visual object.

The next two citta moments-the registration consciousness (tadārammana) arise assigning whichever accumulated kamma a place among the other stored up wholesome or unwholesome kamma. Thereafter, that whole thought process (citta vīthi) falls away and the life continuum consciousness (bhavānga citta) arises marking the end of that process.

The Impulsions (javana) in a citta vīthi, create new kamma. The results (vipāka) of these kamma may be produced in this life time, the next, or in a later life.

The determining consciousness (votthāpana citta) of the sense door process, and the mind door adverting consciousness (manōdvāravajjana citta) in the mind door process perform the same function. In other words they are two names for the same citta performing two different functions.

An image of an object, which goes through the sense door thought process, appears in the mind as a mental image. In receiving this mental image in the mind there will be no vibration of the bhavang citta, as there was previously at the contact of an external object in the sense door thought process. The bhavānga citta merely breaks away, to allow the mental image to enter the mind door entry consciousness process, followed by the seven impulsions (javana citta) and the two registration consciousness (tadārammana citta). But one who maintains mindfulness (sammā sati) can stop the javana citta process, and stop mental defilements (kilesa) from arising.

The object taken by a sense faculty is only the image of an external object. The image is without substance. It is only this image that goes through the thought process (citta vīthi) of 17 moments. It is because of this mental image that we accumulate wholesome or unwholesome kamma. Therefore those objects to which we get attached or towards which we have aversions are mere images without substance, the rising and falling away thoughts which we cannot touch or feel.

A thought process (citta vīthi) arising from a sense door is named after that sense door, such as an eye door thought process( cakkhu dvāra vīthi citta), ear door thought process(sōta dvāra vīthi citta), mind door thought process( manō dvāra vīthi citta) and so on.

But those thoughts (citta) that take other “special” objects, such as the last thought of a dying man, the death consciousness (cuti citta), rebirth consciousness ( patisandhi citta) and life continuum consciousness ( bhavānga citta) are called process free thoughts(vīthi vimukhti citta).


Thoughts arising during meditation: Jhāna citta

The sense doors- the eyes, ears, nose, tongue, and the body continually come in contact with objects which give rise to thoughts of attachment to these objects or aversion to them as a result of which we accumulate wholesome or unwholesome kamma. When we have moments of idleness, without reading, listening , or having no one to talk to, we become despondent, sad , bored, or depressed.

On such occasions the thoughts that invade our minds come through the mind-door itself taking as objects the memories of what we had done, what we had eaten, of those who we have seen, what we had heard, what we had smelt, what we had felt or what we hope to do. These are concepts (sankhāra) to which we get attached, or towards which we have aversion. They are the mental defilements we continue to accumulate in numerous ways.

Even when we do good actions such as an act of generosity (dāna), keeping the precepts (sīla), or meditating(bhāvanā), we may have unwholesome thoughts (akusala citta). One could accumulate unwholesome kamma by merely thinking of what had been said or heard. These are thoughts of the sensuous world (kāmāvacara lōka citta). Therefore one has to maintain mindful attention (yoniso manasikāra) in one’s action, speech and thought, to limit the accumulation of defilements(kilesa).

The Buddha, when he was the Ascetic Siddhartha, went to two teachers Ālāra Kālāma and Uddaka Rāmaputtra, from whom he took instructions to attain jhāna absorptions. Thereafter, meditating on his own realised the practical use of concentration of the mind (samādhi) to attain jhāna absorptions. Later, in the enlightenment process, the Ascetic Siddhartha used the clarity of the mind after jhāna absorption to investigate the phenomenon of existence (dhamma vicāya), which is the insight meditation (vipassanā).

The jhāna citta are not the sensual thoughts of the sense sphere (kāmavacara citta). The thoughts at the beginning of meditation are concepts (parikamma Samādhi). Further concentration on the object of meditation brings the mind to the neighbourhood concentration ( upāchara Samadhi) which is still not the attainment of jhāna absorption. Then going through adaptation (anulōma), and maturity (gotrabhū) the mind of the meditator arrives at the attainment concentration(appanā samādhi), which is the absorption of the jhāna. It is only at this stage the meditator escapes from conceptual objects of meditation, where the mind is free of thoughts. The absorption into jhana is a mahā kusala citta.

As the mind develops in meditation, reaching different stages of concentration the hindrances (nīvarana) are overcome, resulting in the serene absorption of the mind into jhāna.

There are two types of Jhāna absorptions, one is of the fine material sphere( rūpāvacara) and the other the immaterial sphere (arūpāvacara). The rūpāvacara jhāna absorptions are wholesome thoughts( kusala citta). These kusala citta result in the rebirth in higher planes. The death consciousness (cuti citta) of a meditator who dies after jhāna absorptions, may carry with it this jhāna citta to link with a rebirth consciousness( patisandhi citta).

Jhana citta do not have, visible objects, sound, smell, taste , feelings or any other sense- impressions, as their object. A jhāna citta arises in the process of a citta experiencing a meditation object appearing through the mind-door. In this process there are first the kāmāvacara cittas which experience the object of meditation and then, in that same process, the jhāna citta arises.

the process is as follows:

kāmāvacara-cittas manō-dvāravajjana-citta or mind-door-adverting-consciousness
parikamma: preparatory consciousness
upācāra: proximate or access
anulōma :adaptation
gotrabhū: that which overcomes the sense-sphere, or 'change of lineage'
jhāna-citta Appanā: absorption (the moment of citta which attains jhāna)
For some, 'parikamma' (preparatory consciousness) is not necessary. In such a case there are, after the mind-door-adverting-consciousness( manō dvāra vajjana citta), only three kāmāvacara citta, instead of four, before the arising of the jhāna citta.
Gotrabhu (which 'overcomes' the sense-sphere) is the last citta in that process which is kāmāvacara
Note: [An important cētasika in lōkiya citta is cētana, which in supramundane or lōkuttara citta is paññā. Chētanā in lōkiya citta accumulates kamma, where as paññā in lōkuttara citta eliminates kamma. Paññā in supramundane does not constitute kamma, where as, Cētena in lōkiya citta is kamma.]


52 Mental Factors (Cētasika), that arise along with thoughts (Citta)

Mental factors (cētasika) arise along with a thought (citta) and fall away along with it. They arise as an integral parts of the same thought (citta). But each mental factor (cētasika) arising along with a thought (citta) has its own function. There are 52 mental factors(cētasiska), which arise according to the type of the thought (citta).

In Abhidhamma-the higher teachings, in the analysis of 52 mental factors, the mental factor of feeling (vēdana cētasika) and the mental factor of perception (saññā cētasika) are taken separately.

The remaining 50 mental factors(cētasika) are grouped together, as mental formations (sa.nkhāra). These 50 mental formations (sa.nkhāra) are again divided into seven groups:

1. Universals or seven mental factors common to all thoughts (sabba citta sādhārana): -these seven mental factors arise with all wholesome (kusal), unwholesome (akusal), resultant(vipāka) or non-resultant (kiriyā citta) thoughts.
2. Particulars (pakinnaka): - mental factors that do not arise with all thoughts but only with some types of thoughts: such as applied thoughts (vitakka), discursive thoughts (vicāra), determination (adhimokkha), effort (viriya), joy (pīti), will (chandō)
3. Immorals(akusal): - unwholesome mental factors
4. Beautifuls(kusal): -wholesome mental factors
5. Abstinance(viratiyo): -those that arise with some thoughts. As in the precepts or the 8 fold path.
6. Illimitables(appamacchā)- kind of mental factors that could be extended to all beings without exception, such as universal love, compassion, sympathetic joy, or equanimity.
7. Wisdom(pañña): mental factor that could identify wholesome and unwholesome thoughts. Wisdom (pañña) is not the knowledge of dhamma, but it is the knowledge resulting from the enrichment of the mind in the course of its development in meditation. A meditator attains the state of an Arahat, by experiencing through wisdom (pañña) the reality of impermanence (anicca) unsatisfactoriness(dukkha) and no-self(anatta).

Of the seven groups of mental factors (cētasika), let us take the Universals (sabba citta sādhārana), the mental factors that arise with all thoughts, to understand how they function. We do not make this book the occasion to take all mental factors for a detailed analysis, only the basic information that may interest a meditator is given here. Therefore, for further reading on the subject please see the Bibliography at the end of the book. However, we will take different mental factors for detailed analysis as and when it may seem necessary.

What are the Universals (sabba citta sādhārana) ? These are seven mental factors (cētasika) that arise along with all thoughts without exception, in addition to other relevant mental factors in the particular thought.

They are:

(i) Contact ( phassa cētasika)
(ii) Feeling (vēdana cētasika)
(iii) Perception ( saññā cētasika)
(iv) Volition (cētana cētasika)
(v) Attention (manasikāra cētasika)
(vi) One pointed concentration(ēkaggata cētasika)
(vii) Vitality(jīvitindriya)

[Mental factor of attention (manasikāra cētasika) is defined as: “the mind’s first confrontation with an object and “binds the associated mental factors to the object”]

What is the function of the mental factor of contact (phassa) ? Whenever an object is seen, a sound is heard, an odour is smelt , a savour is tasted, or a feeling is experienced by the appropriate sense faculty, the consciousness of that sense faculty arises, such as the eye consciousness if it is the eye, and becomes “aware” immediately that an object has come in contact (phassa) with the eye. Therefore, the function of the mental factor of contact (phassa) is to bring together these three elements, the object, the sense faculty-the eye, and the eye consciousness. In the absence of any one of the three elements there is no seeing. It is the same in the case of the other sense faculties.

If the attention of the mind is not turned towards an object that has fallen onto the pupil of the eye, the eye does not see the object. In the wakeful hours of the day, so many objects are seen, heard, smelt, tasted or felt, without our taking notice of them. Let us take for instance, the ear the faculty of hearing. The hearing is the natural function of the ear. But yet, it may happen that when some one calls out loud, “ Peter! Peter !!”. Peter may not hear, and will know that some one called him only when the caller taps on his back, and says,” Hey Peter, are you deaf man, didn’t you hear me calling you ? ”. What really happened, ( if Peter is not deaf ) is that he did not pay attention to the “sound”, and therefore the “sound” did not fall into his eardrums, and the ear consciousness did not arise to interpret the “sound” as “ his name being called”.

No thoughts arise from an “ un-noticed object”. Therefore, there is no wholesome or unwholesome kamma. Then how do we accumulate wholesome or unwholesome kamma ? We accumulate kamma, when a sense faculty having come in contact with an object arouses the consciousness of the sense faculty, and goes beyond mere contact, to arouse the next mental factor of feeling(vedana). See citta vīthi we discussed earlier.

Now to see how this works, let us go back to Peter, who is being called by some one. When the persons calls out loud “Peter”, the ear consciousness arises and hears a “sound”. If Peter pays attention to the “sound”, it arouses the next mental faculty of feeling (vēdana cētasika). The vēdana cētasika cannot recognise an object but becomes aware of its characteristics. The loud call- “Peter”, is only a “sound”, to the ear. But this “sound” has a tonality, which may either be pleasant or unpleasant.

If it is pleasant it may arouse desire or attachment, or if it is unpleasant dislike or aversion. Thoughts of attachment is according to the Buddhist teachings rooted in desire(lobha). If the sound arouses dislike the thought that arises is rooted in aversion (dōsa). Both, the thoughts rooted in attachment (lōbha), and those rooted in aversion(dōsa) contain a certain degree of delusion (mōha), a dose of ego feeling “self”, “I” or “me”.

That is how unwholesome kamma rooted in attachment (lōbha) or in aversion (dōsa) is accumulated. On the other hand, if the “sound” arouses pleasant thoughts rooted in non-attachment, or non-avertion the results are wholesome. Thus, wholesome or unwholesome kamma is accumulated through wholesome or unwholesome thoughts resulting from a perceived object.

Ability to understand the different thoughts arising at different moments, may help to reduce the accumulation of mental defilements (kilēsa) through , greed, hate, delusion, conceit, speculative views, sceptical doubt, mental torpor, restlessness, shamelessness, or lack of moral fear.

The emotions experienced by the mental factor of feeling (vēdana) when seeing an object, keep rising and falling away at a considerable speed. Therefore, not being aware of an objects moment to moment change, we tend to believe that the object seen is static, not subject to constant change. The realisation, that those feelings are only a series of thought processes, comes to a person who cultivates mindfulness(sati). Mindfulness is the attentive awareness of one’s thoughts, as they arise and fall away.

In the teachings of the Buddha the term yoniso manisikara is used to mean, thorough attention or wise consideration. In the absence of this wise consideration, a being gets attached to pleasant feelings, and feelings of comfort , or detests feelings of unhappiness and discomfort. And towards feelings of neither pleasantness nor unpleasantness he has thoughts devoid of good sense or judgement.

But one who follows the middle-path and maintains equanimity will know, that a pleasant, an unpleasant or a neither pleasant nor an unpleasant feeling, is neither him nor that of his, but a mere concept, an emotion created by a thought, a moment or an instant of the mental factor of feeling (vēdanā cētasika).

There are five different types of feelings.They are grouped as follows:

1. Pleasant physical feelings-sukha kāyika
2. Pleasant mental feelings(gladness)- sōmanassa
3. Unpleasant physical feelings-dukkha kāyika
4. Unpleasant mental feelings(sadness)-dōmanassa
5. Neither pleasant nor unpleasant feelings-upekkhā

Once when the Buddha was staying in the Anāthapindaka Ārāmaya at Jetavanārāmaya in Sāvatti, he observed a Bikkhu seated cross legged, keeping his body straight in deep meditation, mindfully keeping in check intense pain as if being cut by sharp knives,or scorched by fire, which he was sufferinge due to his past unwholesome kamma. Seeing this Bikkhu, the Buddha said:

Under the shadows of past kamma,
Yet, having ceased to yearn,
Craving abandoned, pinned to dhamma
He bears without reaction, intense pain.

(Kamma Sutta-Upādāna 3.1)

A person who lives mindfully does not let either wholesome, or unwholesome thoughts to arise from objects that come in contact with his sense faculties, and thus keeps his mind free of thoughts through bare attention. How can he keep the mind free of thoughts through bare attention ? Here keeping the mind free of thoughts means, that when he sees with his eyes, he merely sees, when he hears he merely hears, and that seeing or hearing does not go beyond the sense faculty’s normal activity. In other words the object “sensed” does not go beyond the mental factor of contact( phassa cētasika), and that stops the arising of thoughts related to the object.

Let us go back to Peter we met a page or two back, to see how wholesome and unwholesome kamma are accumulated. In the example, when some one called him by his name, Peter did not hear his name being called. What happened was, that the “sound Peter” did not reach the consciousness of his ear, in other words Peter did not pay attention to the sound. If Peter had paid attention, what would have happened ?

We explained that if the sound of his name being called had fallen on to Peter’s ear drums, he would have heard it as a sound and liked it if it was a pleasant sound, or disliked it if it was not. If Peter had paid attention to the sound the mental factor of perception (saññā cētasika) would arise. The mental factor of perception (saññā cētasika) keeps notes of special characteristics of an object, and is able to recognize similar objects by reference to previous “notes” it had taken of such objects. In the case of this particular “sound” in question, its special characteristics may be its roughness, a soft beautiful feminity or familiar friendliness. The mental factor of perception (saññā) has a “list of sounds”in its bank of memory and runs through it to find out whether it has a record of this particular sound. If it finds the particular characteristics of the present sound, in the “list”, it recognizes both, the sound , and the voice that pronounced it as that of a particular person. Let us call the person Victor.

After that, the next mental factor of volition (cētanā cētasika) arises and coordinates the information collected by the previous mental factors. It is, then that Peter recognizes the “sound” as that of his name, pronounced by Victor. If Victor is his friend, he will stop and salute Victor, if he is not a friend but “a person he would rather avoid meeting”, he may dislike him the more and pretend that he did not hear. This is a moment of accumulating unwholesome kamma as dislike is rooted in ill will (dōsa)

The arising of the mental factor of volition (cētanā) is kamma. It is often said that the thought that proceeds an action is volition(cētanā ). The Buddha says in his discourses: “I tell you Bikkhus, that volition is kamma”( cētana.n Bhikkavē kamma.m vadāmi). Cētanā is therefore kamma.

The mental factor of volition collects the information gathered by the other mental factors and passes it on to the next mental factor of mental advertence (manasikāra) which turns the mind to the object recognizing it as, Victor, my friend, a red rose, a glass of fruit juice, and makes a concept of it and keeps it in memory. Therefore, it is only at this stage that the image of the external object reaches the mental factor of advertence (manasikāra), when we see the whole of the external object, and recognise it.

These mental factors (cētasika) rising and falling away, along with thoughts (citta) are insubstantial and empty. Ignorant of the fact, that they are empty concepts, we accept them as real.

In order to show the emptiness of an object that has been perceived, to which we get attached, the following similes are given in the texts:

(i) the mental factor of contact (phassa) is compared to foam, a mass of small bubbles formed in a liquid,
(ii) the mental factor of feeling (vēdanā) is compared to a water bubble that forms when a drop of rain falls on a puddle of water, which bursts leaving nothing behind,
(iii) the mental factor of perception(saññā) is compared to a mirage that is seen in a dessert giving the impression of the presence of water, when there is not even a trace of it,
(iv) the mental factor of volition (cētanā), to a useless trunk of a plantain tree without a hard core, and
(v) the consciousness (viññāna) to a magician.


Greed (lōbha), Aversion (dōsa) and Delusion (mōha)

A being is a constant arising and falling away of thoughts (citta). It is according to these thoughts that we conduct ourselves in our every day existence. The thoughts have made us what we are, and our different characters are a reflection of them. They are how we look at things, and how we relate ourselves to them. These thoughts of to-day rooted in greed (lōbha), aversion(dōsa) and delusion (mōha), had their beginnings in our many lives in the past in Samsāra, and have shaped our individual characters.

If we are to change this pattern of living built into our psychological system, which are our habits , we should change our thought process through a proper mental discipline that is capable of changing our old habits. But to break away from these habbits which we have grown into is difficult. It is like building a dam accros a river to change the course of its flow to a different direction. It has to be a slow deliberate concentrated effort with a clear understanding of the consequences of such a change.

A person with a disciplined mind, is invariably disciplined also in thought, speech and action. Therefore the out come of the change from old habits to a disciplined way of living, would be a person not led by thoughts resulting from greed(lōbha), aversion(dōsa) and delusion(mōha), but a person who will recognise the roots of his thoughts and will remain without reacting to unwholesome thoughts, or react contrary to it; for instance by being generous, when greed assails him, or being compassionate and kindly, in the presense of thoughts of anger and aversion, or be wise and understanding when clouded with delusion.

What is a wholesome act (kusala kamma) ?

Generally one calls a wholesome act, a meritorious act, which is an act deserving a recompense. Good health, righteousness, being well disciplined, being skilful, are the results of wholesome action. All our actions, be they bodily, verbal or mental through out our wakeful life are either wholesome(kusala) or (more often) unwholesome (akusala kamma). But if we live mindfully conscious of our actions, be they physical, verbal or mental, we may be able to understand and sympathise with others however they behave towards us, and thereby live a wholesome life, beneficial to ourselves and to others.

We may dislike people because of their unpleasant ways, bad behaviour, wickedness, or for their rude speech. But do we, who judge others, know how we ourselves behave towards others ? If we do not live mindfully, we will not know whether our thoughts are wholesome, or unwholesome, and therefore we will not know how those thoughts influence us in our relationship with others.


Greed (Lōbha)

Greed (lōbha) is the excessive desire to gain an advantage, benefit, pleasure, or happiness from possessing a thing or a person. Another word for greed, is attachment. The greed may be an easily recognisable strong feeling of desire, for an example to eat even when there is no hunger, or an alcoholic’s immoderate drinking. An ordinary feeling of desire may be that which arises with the smell of good food, the attraction towards a dress, a modern television set, or an electronic gadget.

The news of the death of some one close and dear to us brings memories of our strong attachment to that person,and the thoughts of the loss of the attachment to the pleasure of his company, causes sadness. The thoughts of sadness arising from this personal loss are unwholesome thoughts rooted in attachment (lōbha mūla akusal citta).

On the other hand the thoughts that arise in acts of loving kindness (metta), or compassion (karunā), or in giving a gift, or making an offering without expecting any thing in return are wholesome acts rooted in generosity (alōbha mūla kusala chitta). But besides these, there are also very subtle feelings of greed not easily perceptible, such as the attraction towards an object or a person, pleasant emotions arising on hearing rhythmic melodies, a sweet smell, an agreable taste, or a soft tingling touch. The anticipation of a word of appreciation from a person to whom a gift has been given, also gives rise to unwholesome thoughts rooted in greed ( lōbha mūla akusala citta).

Some of these very subtle thoughts rooted in greed are so insignificant, they often go unnoticed by us.

A Monk was meditating in a certain forest. One day he came back after his alms round and having taken his meal walked towards a near by pond. Stepping into it he bent over a red lotus and smelled it. A forest deity who saw this, through compassion and for the well-being of the Monk, thought of drawing his attention to his act. He came to the Monk and said:

The scent, of the red lotus,
which was not offered,
you had no righ to smell.
It was not the correct thing to do.
Hence , in the forest I will yell
that you are a thief .

The Monk:

Neither did I take
nor did I break,
I merely smelt,
the lotus
to know its scent.
what wrong have I done ?
Deva, what would you then call,
those who pick flowers
and break their petals ?

Forest Deity:

My words are not for the lowly
whose minds are surly
and dirty as used clothes.
But I address them to you,
whose mind cleansed
in meditation is holy. (Wana Sutta: Samyutta Nikāya Sāgatavgga 9)

This shows how an insignificant act could give rise to greed (lōbha). There is always a thought that proceeds every act, whether physical or verbal, which determines the character of the act, as wholesome or unwholesome. The thought that proceed an act is the will or the volition (cētanā) to do the act, which the Buddha said is kamma -“ Bikkhus, I say that volition is kamma” (cētana.ng bhikkavē kamma.m vadāmi)

Therefore, any physical, verbal or mental action preceeded by a thought leading to accumulation of kamma, is called a course of action (kamma pata). It may be a wholesome course of action (kusala kamma patha) or an unwholesome course of action (akusala kamma patha). Whatever is the course of action, if it is rooted in greed (lōbha), aversion (dōsa) or delusion (mōha), it is unwholesome.

Delusion (mōha) is invariably present in all unwholesome acts.

There are ten unwholesome courses of actions (akusala kamma patha).

The way the action is committed Unwholesome course of action
Bodily action Killing, stealing and committing unlawful sexual acts
Verbal action Lying, slandering, rude speech and foolish talk
Mental action Covetousness, ill-will and wrong views

The opposites of these are the wholesome course of actions(kusala kamma patha)

The defilements rooted in greed or attachment (lōbha) aversion(dōsa) and delusion (mōha) are difficult to remove. They will remain as long as we have wrong views (micchā ditthi). The elimination of these defilements is a gradual process depending on wisdom acquired through mental development in the course of meditation to enter the direct path to the attainment of Noble States.

The first of the Noble State is, being a stream entrant (sōtāpanna). A stream entrant eliminates clinging to rules and rituals (sīlabbata parāmāsa), personality belief (sakkhāya ditthi) and shakes off all doubt (vicikicchā) about the Buddha, his teachings and his disciples the Sangha. He has a clear perceptive knowledge of the arising and falling away of mentality (nāma) and materiality(rūpa).

Even a stream entrant (sōtāpanna) has not eliminated greed (lōbha). Therefore he may still have unwholesome thoughts rooted in greed, even if he has no wrong views(ditthigata vippayutta). A stream entrant may also have conceit (māna), which is an unwholesome thought rooted greed. It is only an Arahat, who has eliminated all defilements, that has overcome conceit (māna).

Aversion (Dōsa)

Aversion is the intense dislike towards a person or a thing. The Pāli word Dōsa has a wide meaning. It could mean anger, hatred, repugnance or jealousy. Even fear is rooted in aversion (dōsa). It is not only a person , an animal, or an objects, may cause fear. An imagined situation, ill health, accidents or possible loss of persons or property may also cause fear. This gives rise to remorse, sorrow, worry, pain and mental disturbance. We can reduce the arising of thoughts rooted in aversion (dōsa), if we learn to look at these resulting emotions with equanimity (upekkhā).

A physician or psychologist may not even find the cause of some of the physical or psychological ailments resulting from thoughts rooted in aversion. It is only through wisdom developed in meditation that one may discover the latent aversions. The greed and attachment cause aversion to arise. We often let our minds drift into the past regretting our past actions, or into the future planning to make amends for what we have failed to do. This result in sorrow, worry and remorse causing the accumulation of unwholesome kamma rooted in aversion (dōsa). When there is aversion, delusion (mōha) is invariably present.

When some one dear to us passes away we are struck by sorrow, resulting in lamentation, pain, grief and despair. We beat our chests and wail to rid ourselves of sadness. But there is nothing extraordinary about death, it is an inevitable consequense of birth. But our sorrow stems from our inability to grasp the true meaning of the words of the Buddha, that every thing that arises passes away (sabbē sa.nkhāra anicchā) . The cause of sadness is the attachment to oneself, the death of another is taken as a personsal loss suffered by oneself.

Some thoughts rooted in aversion(dōsa) are easily recognised, while those too subtle escape notice. Anger, and aversion arise from objects that come in contact with our sense faculties the eyes, ears, nose, tongue, body, and the mind. Even the sensations of cold and heat may give rise to unwholesome thoughts rooted in aversion (dōsa mūla akusal citta). We like to see pleasant objects, hear cheerful comforting words, enjoy sweet tastes, when such things are not available there is dissatisfaction and anger. These emotions arise from thoughts which are rooted in aversion (dōsa mūla akusala citta) .

Yet another reason for arising of thoughts rooted in aversion, is not searching to understand the reason for anger, or aversion, which is again due to the lack of understanding, that nothing arises without a cause. Feeling, seeing or hearing whatever is unpleasant, is a resultant kamma (kamma vipāka). If some one were to insult us, we get angry. But one who understands the working of kamma according to the Buddha’s teachings will understand that hearing those unpleasant words is the result of a previous kamma (kamma vipāka).

The person who insults is only the proximate cause for bad kamma to take effect. This interpretation of the situation , would help to understand the reality and dispel anger and enmity. But the one who insulted, though he is merely the proximate cause that activated our past kamma, will not escape scot-free, without he himself accumulating unwholesome kamma rooted in aversion, to which he has to pay in “kind” in this very life or another !

Thus, understanding thoughts, and recognising their causative link would help us reduce the accumulation of unwholesome kamma .

Delusion(Mōha)

Delusion(mōha) causes confusion in the mind. All unwholesome thoughts contain a greater or a lesser degree of delusion. Thoughts rooted in greed (lōbha) and aversion (dōsa) do not arise alone, but with delusion(mōha) as an accessory. Thoughts rooted in delusion (mōha mūla citta) are thoughts that have delusion as its cause of arising. Sceptical Doubt (vicikicchā), doubt about the Buddha, Dhamma, and Sangha , and restlessness (uddacca) are two such thoughts. Delusion springs from ignorance, lack of comprehension, or stupidity.

The ignorance of the reality of conventional truth (sammuti sacca), and taking the nomenclature that distinguishes the nature around us as reality, when in fact they are only concepts, is also due to delusion. Because of this, there is a constant accumulation of unwholesome kamma resulting from thoughts rooted in desire (lōbha mūla akusala citta).

Sceptical doubt (vicikicchā), concerns doubt about the Buddha, his teachings and the order of Sangha. The doubt whether there was in fact a historical Buddha, and whether the Tripitaka the Buddhist cannon actually contains the words of the Buddha, whether the order of Sangha was the true guardian of the Dhamma, and doubting the possibility of the existence of Nibbana, fall into the category of sceptical doubt. These doubts (vicikicchā) are unwholesome thoughts rooted in delusion (mōha mūla akusala citta).

It is the correct understanding of mentality-materiality (nāma-rūpa) that may dispel doubt. The reason being that doubt (vicikicchā) is only a mental factor( cētasika) and nothing else. The understanding of the reality of mentality- materiality comes through meditation. There are three ways of understanding Dhamma that would clear sceptical doubt:

(a) through listening, reading and discussing Dhamma (sūtamaya paññā)
(b) through contemplating on what has been read, heard or discussed (cintāmaya paññā)
(c) through experience in meditation (bhāvanāmaya paññā)

A stream entrant (sōtōpanna) has completely eradicated all doubts rooted in delusion and has unflagging confidence in Buddha, Dhamma and Sangha. A stream-entrant has wisely understood, that every conceptual phenomenon is only an arising and a falling away of a thought process, and that there is no self.

Yet another unwholesome thought rooted in delusion is restlessness (uddhaccha). It is a mental factor (cētasika) arising along with all unwholesome thoughts. It has the characteristic of instability, shaky, not applying itself to an object, jumping from one object to another, indecisive and in a constant state of uncertainty. A mind which is restless does not blend into wholesome dhamma.
It is again a very subtle state and not easily recognisable. It disturbs and fatigues a mind in the initial stages of concentration. Its characteristics could be identified only in insight meditation. The arising of restlessness when the mind seeks to settle on the object of meditation, makes the object slip out of the mind. A mind deluded in restlessness does not recognise an object. It is only in the mind of a noble Arahat that the restlessness will not arise.

A mind with delusion(mōha) will neither see the four noble truths nor the noble eightfold path.

Jambukādaka asks Venerable Sāriputta:

“ What is delusion Venerable Sir ? “

“Not knowing unsatisfactoriness (dukkha), not knowing the cause for unsatisfactoriness (dukkha samudaya), not knowing the end of unsatisfactoriness( dukkha nirōdha), and not knowing the path to end the unsatisfactoriness(magga) these are the delusions Jambukādaka “.

“ Is there a way to end delusion Venerable Sir ? ”

“ Yes Jambukādaka, there is a way to end delusion. ”

“ What is that way to end delusion Venerable Sir ? ”

“ the noble eight fold path is the way to end delusion, Jambukādaka”

(Jambukādaka Sūtta. Sa.myutta Nikāya 38)

And again Mahānāma a Sakkyan goes to see the Buddha, and says:

“Venerable Sir, I have understood the implication of desire (lōbha), aversion (dōsa) and delusion (mōha) as you have explained. I also know the results of these defilements (kilēsa). Nevertheless, how ever much I try to avoid them thoughts of desire, aversion and delusion keep on arising. Why am I unable to suppress them ? Is it because I do not follow the correct path for their destruction ? If it is so, Sir, please show me, the correct path to follow.”

The Buddha then says: “as long as you have not destroyed desire (lōbha), aversion( dōsa) and delusion (mōha), so long will you lead a lay life fostering the growth of desire, aversion and delusion. Because of them you will continue to lead a lay life enjoying the sense desires. If you will give up the lay life and the enjoyment of the pleasures of the senses, you will be able to destroy the cankers of desire, aversion and delusion .” (Cūla Dukkhakkhandha Sutta -MN14)

The enjoyment of the bliss of a moment of jhāna absorption, having stopped the arising of defilements through attachment, aversion and delusiona, is a far greater pleasure, than all the illusiory pleasures derived from a life long fulfilment of sense desires.

Loving-Kindness (Mettā), Compassion (Karunā), Sympathetic Joy (Muditā), Equianimity (Upekkhā)

This group of mental factors are collectively called sublime abodes( brahma vihāra). As they are benevolent states of mind, the benign sympathy of which could be made to pervade all beings without discrimination, they are called boundless states (appamañña or asīmitayō). They are wholesome mental states that one could develop through concentrated effort. Their development change deep rooted judgmental attitudes, opinions and prejudices, and lead to a life beneficial to oneself and to all beings without exception.

The object of our lives should be to seek happiness through development of skills, with a sense of duty and respect towards others, and construct a righteous life style not for our own well being, but for peace, welfare and happiness of all beings. It is not possible to build a state of well being and happiness all by oneself, detached from the rest of the living world. Well being and happiness are not provided by a superior being, as a reward for our goodness or charity, but they are obtained through cultivation of wholesome mental states within us. All beings as much as ourselves seek love, affection , and happiness. Therefore, we cannot expect peace and happiness, by causing pain and suffering to others. Hence the great sage the Buddha, teaches us the development of mental states of loving kindness (mettā) ,compassion (karunā), sympathetic joy (muditā) and equianimity ( upekkhā), which extended to all beings, has the effect of bouncing back to immerse us in the benignant states of love and kindness.

Mental factor of loving kindness (mettā citta) is a wholesome thought rooted in hatelessness (adōsa mūla kusala citta). Such a good, benevolent, affectionate, and a kind thought will not harbour unwholesome thoughts rooted in hatred (dōsa mūla akusala citta)) such as anger, hate ,cruelty, harm, jealousy or desire.

Love and affection through physical attraction to a person of the opposite or of the same sex are unwholesome thoughts rooted in desire ( lōbha mūla akusala citta) and they should not be mistaken for thoughts of loving kindness. The thoughts of loving kindness (metta), is the kindness, love and affection extended, without anticipation, to all beings without distinction of closeness of relationship, or friendship. In the discourse of loving kindness (karanīya metta sutta), loving kindness (mettā) that should be extended to all beings is compared to a mother’s love to her only child.


As much as a mother loves her only child,
protecting it as her own life.
So should one extend to all beings,
good will and loving kindness.

(mātā yathā niya.n putta.n- āyusā ēka putta manurakkhē
ēvampi sabba bhūtēsū - mānasambhāvayē aparimāna.n)

In the Anguttaranikāya The Book of ones: the Buddha says, Monks, If for just the time of a finger-snap a monk produces a thought of loving kindness, develops it, gives attention to it, such a one is rightly called a Monk. He acts in accordance with the Master’s dispensation , he follows his advice and eats deservingly the county’s alms-food.. ( An Anthology. Part I Translated by Nynaponika Thera The Wheel Publication No.155-158- BPS)

Mental factor of compassion (karunā cētasika), is another wholesome thought rooted in hatelessness (adōsa mūla kusala citta). It is the kindness and sensitivity towards others in their pain and suffering. Thoughts of compassion eliminate unwholesome thoughts rooted in hatred (dōsa mūla akusala citta) such as jealousy (issā), and thoughts of cruelty and harm. The persons with thoughts of compassion will not ignore the suffering of any being whether human or animal. Such persons will risk their own lives to render selfless service to those in pain or suffering.

Mental factor of sympathetic joy (muditā cētasika) is a wholesome thought rooted in hatelessness( adōsa mūla kusala citta). It is a kindly person with thoughts of sympathetic joy, who will be sincerely happy in the good fortunes of others, be they friends or enemies. He is free from unwholesome thoughts rooted in dōsa such as jealousy (issā). He is an open hearted person not given to secrecy or deception.

Mental factor of equanimity (upekkhā) is also a wholesome thought rooted in hatelessness (adōsa mula kusal citta). A person with thoughts of equanimity , remains aloof with neither attachment to what he likes, nor aversion to what he dislikes. The persons with these thoughts will not unnecessarily worry about matters they cannot settle with their intervention. They will remain peacefully untroubled in moments of danger, or difficulty. Nevertheless, it should not be identified with indifference. The thoughts of equanimity eliminates attachment and aversion.