Caitasika

Geistige Faktoren (Sanskrit: Caitasika; Pali: Cetasika; Tib-Wylie: Sems byung) werden im buddhistischen Abhidhamma erläutert. Sie sind Aspekte des Geistes, die die Qualität eines Objekts erfassen und die Fähigkeit besitzen, den Geist zu färben.

Im Abhidhamma werden die mentalen Faktoren, Zustände, Ereignisse und dieBegleiterscheinungen des Bewusstseins als Formationen (Sanskrit: saṅkhāra) gleichzeitig mit dem Geist (Sanskrit: Citta) in Verbindung gebracht. Dank der Vielzahl der Schulen des Abhidhamma variieren die Faktoren.

Die mentalen Faktoren sind Aspekte des Geistes that apprehend the quality of an object and have the ability to color the mind.

Lama Geshe Tashi Tsering explains: The Tibetan for mental factors, semlay jungwa chö (Skt. chaitasika dharma), means phenomena arising from the mind, suggesting that the mental factors are not primary to the mind but arise within a larger framework. A mental factor, again, is defined as the aspect of the mind that apprehends a particular quality of an object. Because it is characterized by the qualities of activity and non-neutrality, it has the ability to color the mind in dependence on the way it manifests. Hence, a feeling of desire from seeing what is conceived as a beautiful object affects the other mental factors that are present at that time, and this colors the whole mind.[4]

The relationship between the main mind (Sanskrit: citta) and the mental factors can be described by the following metaphors:

The main mind is like screen in a cinema, and the mental factors are like the images projected on the screen. In this analogy, we typically do not notice the screen because we are so caught up on the images. The main mind is like a king who sits passively on a throne, and the mental factors are like the king's busy ministers.[3]

Traleg Rinpoche states that the main distinction between the mind and mental factors is that the mind apprehends an object as a whole, whereas mental factors apprehend an object in its particulars.[5][a] Lists of mental factors

Within Buddhism, there are many different systems of abhidharma (commonly referred to as Buddhist psychology), and each system contains its own list of the most significant mental factors.[b][c] These lists vary from system to system both in the number of mental factors listed, and in the definitions that are given for each mental factor. These lists are not considered to be exhaustive; rather they present significant categories and mental factors that are useful to study in order to understand how the mind functions.[d]

Some of the main commentaries on the Abhidharma systems that are studied today include:[6]

Abhidhammattha-sangaha by Acariya Anuruddha - a Theravada commentary that lists fifty-two mental factors. Atthasālinī by Buddhaghosa - a Theravada commentary that provides explanations for fifty-two mental factors Abhidharma-kosha by Vasubandhu - a Sarvastivada commentary (studied by the Mahayana schools) that lists forty-six mental factors. Abhidharma-samuccaya by Asanga - a Yogachara commentary (studied by the Mahayana schools) that lists fifty-one mental factors. Innermost Core of Topics of Knowledge (mDzod-phug) by Shenrab Miwo - a Tibetan Bon commentary that lists fifty-one factors.

Sthaviravāda Sarvastivada tradition

In Mahavibhasa and Abhidharma-kosa, 46 mental factors have been listed as below: Ten mahā-bhūmika

The ten mahā-bhūmika are common to all consciousness.

   Vedanā - feeling
   Saññā - perception
   Cetanā - volition
   Phassa - contact
   Chanda - Desire (to act)
   Paññā - wisdom
   Sati - mindfulness
   Manasikāra - attention
   Adhimokkha - Decision
   Samādhi - mental concentration. it also called Ekaggata, one-pointedness

Ten kuśala-mahā-bhūmikādharmāḥ

The ten kuśala-mahā-bhūmikādharmāḥ accompany the wholesome consciousnesses (kusala citta).

   Sraddhā - faith
   Vīrya - Energy
   Hiri - shame at doing evil
   Apatrāpya - decorum, regard for consequence
   Alobha
   Advesha
   Passaddhi
   Upekkha
   Apramada
   Ahimsa - not to injure anyone or anything.

Six kleśa-mahā-bhūmika

These six one would accompany with kleśa.

   Moha - delusion
   Pramāda - heedlessness, carelessness, unconcern
   Kausīdya - laziness, slothfulness
   Āśraddhya - lack of faith, lack of trust
   Styāna - lethargy, gloominess
   Auddhatya - excitement, ebullience

Theravāda Abhidharma tradition

Within the Theravāda tradition, the Abhidhammattha-sangaha enumerates the fifty-two mental factors listed below:[e]

Note that this list is not exhaustive; there are other mental factors mentioned in the Theravada teachings. This list identifies fifty-two important factors that help to understand how the mind functions. Seven universal mental factors

The seven universal mental factors (sabbacittasādhāraṇa cetasikas) are common (sādhāraṇa) to all consciousness (sabbacitta). Bhikkhu Bodhi states: "These factors perform the most rudimentary and essential cognitive functions, without which consciousness of an object would be utterly impossible."[10]

These seven factors are:

   Phassa - contact
   Vedanā - feeling
   Saññā - perception
   Cetanā - volition
   Ekaggata - one-pointedness
   Jīvitindriya - life faculty
   Manasikāra - attention

Six occasional mental factors

The six occasional or particular mental factors (pakiṇṇaka cetasikas) are ethically variable mental factors found only in certain consciousnesses.[11] They are:

   Vitakka - Application of thought
   Vicāra - Examining
   Adhimokkha - Decision
   Viriya - Energy
   Pīti - Rapture
   Chanda - Desire (to act)

Fourteen unwholesome mental factors

The unwholesome mental factors (akusala cetasikas) accompany the unwholesome consciousnesses (akusala citta).

Bhikkhu Bodhi states:[12]

   Unwholesome consciousness (akusalacitta) is consciousness accompanied by one or another of the three unwholesome roots—greed, hatred, and delusion. Such consciousness is called unwholesome because it is mentally unhealthy, morally blameworthy, and productive of painful results.

The fourteen unwholesome mental factors are:

   Four universal unwholesome mental factors (akusalasādhāraṇa):
       Moha - delusion
       Ahirika - lack of shame
       Anottappa - disregard for consequence
       Uddhacca - restlessness
   Three mental factors of the greed-group (lobha):
       Lobha - greed
       Diṭṭhi - wrong view
       Māna - conceit
   Four mental factors of the hatred-group (dosa)
       Dosa - hatred
       Issā - envy
       Macchariya - miserliness
       Kukkucca - regret
   Other unwholesome mental factors
       Thīna - sloth
       Middha - torpor
       Vicikicchā - doubt

Twenty-five beautiful mental factors

The beautiful mental factors (sobhana cetasikas) accompany the wholesome consciousnesses (kusala citta).

Bhikkhu Bodhi states:[12]

   Wholesome consciousness (kusalacitta) is consciousness accompanied by the wholesome roots—non-greed or generosity, non-hatred or loving-kindness, and non-delusion or wisdom. Such consciousness is mentally healthy, morally blameless, and productive of pleasant results.

The twenty-five beautiful mental factors (sobhana cetasikas) are:

   Nineteen universal beautiful mental factors (sobhanasādhāraṇa):
       Saddhā - faith
       Sati - mindfulness
       Hiri - shame at doing evil
       Ottappa - regard for consequence
       Alobha - lack of greed
       Adosa - lack of hatred
       Tatramajjhattatā - balance, neutrality of mind
       Kāyapassaddhi - tranquility of mental body
       Cittapassaddhi - tranquility of consciousness
       Kāyalahutā - lightness of mental body
       Cittalahutā - lightness of consciousness
       Kāyamudutā - malleability/softness of mental body
       Cittamudutā - malleability/softness of consciousness
       Kāyakammaññatā - wieldiness of mental body
       Cittakammaññatā - wieldiness of consciousness
       Kāyapāguññatā - proficiency of mental body
       Cittapāguññatā - proficiency of consciousness
       Kāyujukatā - straightness/rectitude of mental body
       Cittujukatā - straightness/rectitude of consciousness
   Three Abstinences (virati):
       Sammāvācā - right speech
       Sammākammanta - right action
       Sammā-ājīva - right livelihood
   Two Immeasurables (appamañña):
       Karuṇā - compassion
       Mudita - sympathetic joy
   One Faculty of wisdom (paññindriya):
       Paññā - wisdom

Mahayana Abhidharma tradition

Abhidharma studies in the Mahayana tradition are based on the Sanskrit Sarvāstivāda abhidharma system. Within this system, the Abhidharma-samuccaya identifies fifty-one mental factors: Five universal mental factors

The five universal mental factors (sarvatraga) are:

   Sparśa - contact, contacting awareness, sense impression, touch
   Vedanā - feeling, sensation
   Saṃjñā - perception
   Cetanā - volition, intention
   Manasikara - attention

These five mental factors are referred to as universal or omnipresent because they operate in the wake of every mind situation. If any one of these factors is missing, then the experience of the object is incomplete. For example:

   If there is no sparśa (contact), then there would be no basis for perception.
   If there is no vedana (feeling, sensation), there is no relishing of the object.
   If there is no saṃjñā (perception), then the specific characteristic of the object is not perceived.
   If there is no cetanā (volition), then there is no movement towards and settling on the object.
   If there is no manasikara (attention), then there is not holding onto the object.[13]

Five object-determining mental factors

The five object-determining mental factors (viṣayaniyata) are:

   Chanda - desire (to act), intention, interest
   Adhimoksha - decision, interest, firm conviction
   Smṛti - mindfulness
   Prajñā - wisdom
   Samādhi - concentration

The five factors are referred to as object-determining is because these factors each grasp the specification of the object. When they are steady, there is certainty concerning each object.[14] Eleven virtuous mental factors

The eleven virtuous (kuśala) mental factors are:

   Sraddhā - faith
   Hrī - self-respect, conscientiousness, sense of shame
   Apatrāpya - decorum, regard for consequence
   Alobha - non-attachment
   Adveṣa - non-aggression, equanimity, lack of hatred
   Amoha - non-bewilderment
   Vīrya - diligence, effort
   Praśrabdhi - pliancy
   Apramāda - conscientiousness
   Upekṣa - equanimity
   Ahiṃsā - nonharmfulness

Six root unwholesome factors

The six root unwholesome factors (mūlakleśa) are:

   Raga - attachment
   Pratigha - anger
   Avidya - ignorance
   Māna - pride, conceit
   Vicikitsa - doubt
   Dṛiṣṭi - wrong view

Twenty secondary unwholesome factors

The twenty secondary unwholesome factors (upakleśa) are:

   Krodha - rage, fury
   Upanāha - resentment
   Mrakśa - concealment, slyness-concealment
   Pradāśa - spitefulness
   Irshya - envy, jealousy
   Mātsarya - stinginess, avarice, miserliness
   Māyā - pretense, deceit
   Śāṭhya - hypocrisy, dishonesty
   Mada - self-infatuation, mental inflation, self-satisfaction
   Vihiṃsā - malice, hostility, cruelty, intention to harm
   Āhrīkya - lack of shame, lack of conscience, shamelessness
   Anapatrāpya - lack of propriety, disregard, shamelessness
   Styāna - lethargy, gloominess
   Auddhatya - excitement, ebullience
   Āśraddhya - lack of faith, lack of trust
   Kausīdya - laziness, slothfulness
   Pramāda - heedlessness, carelessness, unconcern
   Muṣitasmṛtitā - forgetfulness
   Asaṃprajanya - non-alertness, inattentiveness
   Vikṣepa - distraction, desultoriness

Four changeable mental factors

The four changeable mental factors (aniyata) are:

   Kaukṛitya - regret, worry,
   Middha - sleep, drowsiness
   Vitarka - conception, selectiveness, examination
   Vicāra - discernment, discursiveness, analysis

Weblinks

• Wiki about Mental factors in Buddhism