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Early Monastic Buddhism v1.c15.s2: II. Citta

Early Monastic Buddhism v1.c15.s2

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II. Citta

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Next to physical, the discipline that is expected of the followers of a religion is mental, which is generally known as *dhyāna* (= Pāli *jhāna*) and *samādhi*. In Buddhism, mental discipline does not necessarily imply only concentration of mind, as will be evident from the three terms that have been used in speaking of it in the formulae of the eightfold path, *viz.*,

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*Sammā-vāyāma* = exertion to remove the existing evil thoughts, to keep the mind free from being polluted by fresh evil thoughts, and to preserve and increase the good thoughts;

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practically include the whole code of moral laws that are prescribed for the conduct of the Buddhist monks.¹ In the *Vibhaṅga* (pp. 235-6) and the *Majjhima Nikāya* (III, pp. 251 ff.) these are detailed as follows:

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¹ For detailed treatment, see *Infra*, Ch. XIII. Cf. *Majjhima*, I, p. 301: Silakkhandha = sammā vācā, kammanto and ājīva Samādhikkhandha = sammā samādhi Paññākkhandha = sammā diṭṭhi and saṅkappa.

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*Sammā-vācā* = refraining from speaking falsehood, malicious words, harsh and frivolous talk;

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*Sammā-kammanta* = refraining from killing, stealing, and misconduct; and

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*Sammā-ājīva* = refraining from earning livelihood by improper means, i.e. arts and crafts of laymen. Some of these are:² astrological or astronomical forecasts, interpretation of dreams and omens, use of magical spells, determination of the nature of men, animal and things by their signs, acting as go-betweens between kings, taking part in marriage ceremonies, giving medicines and so forth.

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² *Dīgha*, I, pp. 67-9.

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Next to physical, the discipline that is expected of the followers of a religion is mental, which is generally known as *dhyāna* (= Pāli *jhāna*) and *samādhi*. In Buddhism, mental discipline does not necessarily imply only concentration of mind, as will be evident from the three terms that have been used in speaking of it in the formulae of the eightfold path, *viz.*,

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*Sammā-vāyāma* = exertion to remove the existing evil thoughts, to keep the mind free from being polluted by fresh evil thoughts, and to preserve and increase the good thoughts;

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I. A TABULAR EXPOSITION OF THE MAJJHIMA PAṬIPADĀ

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| A Sīla¹ | (1) Sammā-vācā (Proper words) (2) Sammā-kammanta (Proper action) (3) Sammā-ājīva (Proper means of livelihood) | ⎧⎪⎪⎪⎨⎪⎪⎪⎩ (i) musāvādā veramaṇī (ii) pisuṇāya vācāya v. (iii) pharusāya vācāya v. (iv) samphappalāpā v ⎧⎪⎪⎪⎨⎪⎪⎪⎩ (i) adinnādānā veramaṇī (ii) pāṇātipātā v. (iii) kāmesu micchācārā v (iv) abrahmacariyā v. |
| B Citta (= Samādhi) | (1) Sammā-vāyāma (Proper exertion) (2) Sammā-sati (Mindfulness in the right way) (3) Sammā-samādhi (Proper meditation) | ⎧⎪⎪⎪⎨⎪⎪⎪⎩ (i) exertion (vāyāma) for anuppannānam akusalānam anuppādāya (ii) ,, ,, ,, uppannānam akusalānam pahānāya (iii) ,, ,, ,, anuppannānam kusalānam upādāya (iv) ,, ,, ,, uppannānam kusalānam vepullāya ⎧⎪⎪⎪⎨⎪⎪⎪⎩ (i) kāya kāyānupassi viharati (ii) vedanāsu vedanānupassi viharati (iii) citte cittānupassi viharati (iv) dhamme dhammānupassi viharati ⎧⎪⎪⎪⎨⎪⎪⎪⎩ (i) savitakkam savicāram vivekajam pītisukham paṭhamajjhānam (ii) avitakkam avicāram samādhijam pītisukham dutiyajjhānam² (iii) pītiyā ca virāgā upekkhako satimā sukhavihārī ti tatiyajjhānam (iv) adukkham asukham upekkhāsati-pārisuddhim catutthajjhānam |
| C Paññā¹ [See Table II for further details.] | (1) Sammā-samkappa³ (Right resolutions) (2) Sammā-diṭṭhi (Right view) | ⎧⎪⎨⎪⎩ (i) nekkhamma-samkappa (ii) avyāpāda-s. (iii) avihimsā-s. ⎧⎪⎪⎪⎨⎪⎪⎪⎩ (i) dukkhe ñāṇam, i.e., saṅkhittena pañcupādānakkhandhe ñāṇam (ii) dukkhasamudaye ñāṇam i.e., taṇhāya ⎧⎪⎨⎪⎩ (i) kāma-taṇhāya (ii) bhava- ,, (iii) vibhava ,, ⎫⎪⎬⎪⎭ ñāṇam (iii) dukkha-nirodhe ñāṇam i.e., nibbāne ñāṇam (iv) dukkha-nirodhe-gāminiyā paṭipadāya ñāṇam, i.e. aṭṭhaṅgikamagge ñāṇam |

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¹ The *Aṭṭhakathā* on the Rathavinīta-sutta (II, p 158) and *Vism* p 443, 678 f. amplify the above three items, called in them *visuddhis* thus:

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II. A TABULAR EXPOSITION OF PAÑÑĀ

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Paññā or ñāṇam (knowledge)¹

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¹ For detailed exposition, see chapter XV.

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(i) in 5 upādānakkhandhas (five constituents of a being), viz. rūpa (material parts of a body); vedanā (feeling—good, bad and indifferent); saññā (perception— do ); saṅkhārā (impressions— do ); viññāṇa (=citta=mano=detailed knowledge) see Abhi. Kośa, 1. p. 149

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(ii) in 12 āyatanas, (six organs of sense and their objects), viz. cakkhu (eye) and rūpa (object) sota (ear) and sadda (sound) ghāna (nose) and gandha (smell) jivhā (tongue) and rasa (taste) kāya (body) and phoṭṭhabba (contactual objects) mano (mind) and dhamma (everything, material and non-material).

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(iii) in 18 dhātus (elements upholding a body) viz., cakkhu, rūpa and cakkhuviññāṇa (eyes, object and perception acquired through eyes) sota, sadda and sotaviññāṇa (ears, sound, and perception acquired through ears) ghāna, gandha and ghānaviññāṇa jivhā, rasa and jivhāviññāṇa kāya, phoṭṭhabba and kāyaviññāṇa mano, dhamma and manoviññāṇa (to be translated as above).

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(iv) in 22 indriyas (faculties latent in a being) (Cf. Abhi. Kośa, I, 48—transl., p. 101).
(1) cakkhu (eye)
(2) sota (ear)
(3) ghāna (nose)
(4) jivhā (tongue)
(5) kāya (body)
(6) mano (mind)
(7) itthi (femininity)
(8) purusa (masculinity)
(9) jivita (vitality, āyu)
(10) sukha (pleasing physically)
(11) dukkha (displeasing physically)
(12) somanassa (i.e. cetasikam sukham, see Vibhaṅga, p. 85, pleasing mentally)
(13) domanassa (displeasing mentally)
(14) upekkhā (neither pleasant nor unpleasant)
(15) saddhā (self-confidence)
(16) viriya (energy)
(17) sati (watchfulness)
(18) samādhi (concentration of mind)
(19) paññā (knowledge)
(20) aññātaññassāmīti (determination to know what is unknown)
(21) aññā (determination to know)
(22) aññātāvi (determination to know the highest)

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(v) in Paṭiccasamuppāda, i.e. taṇhāya ñāṇam Past life { avijjā: (ignorance of the Truth) saṅkhārā: (mental impressions) Present life { viññāṇa: (consciousness) nāmarūpa: (mental and physical constituents) saḷāyatana: (six organs of sense and their objects) phassa: (contact) vedanā: (feeling, good, bad or indifferent) taṇhā: (desire) Future life { upādāna: (stronger desire, clinging) bhava: (desire for existence) jāti: (birth) jarāmaraṇa, etc. (old age, death, etc.)

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Sammā-sati = mindfulness of all that is happening within the body and mind including feelings, and observant of the things of the world, and at the same time suppressing covetousness (abhijjhā) and avoiding mental depression (domanassa); and Sammā-samādhi = various forms of meditation as recommended in the Buddhist texts.¹

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¹ For detailed treatment, see Infra, Ch. XIV.

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