Mental factors ( or chitta samskara ; ; Tibetan: སེམས་བྱུང sems byung), in Buddhism, are identified within the teachings of the Abhidhamma (Buddhist psychology). They are defined as aspects of the mind that apprehend the quality of an object, and that have the ability to color the mind. Within the Abhidhamma, the mental factors are categorized as formations () concurrent with mind ().Guenther (1975), Kindle Location 321.Kunsang (2004), p. 23.Geshe Tashi Tsering (2006), Kindle Location 456. Alternate translations for mental factors include "mental states", "mental events", and "concomitants of consciousness".
Introduction Mental factors are aspects of the mind that apprehend the quality of an object and have the ability to color the mind. 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.Geshe Tashi Tsering (2006), Kindle Locations 564–568.
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.
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.Traleg Rinpoche (1993). p. 59
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. 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.
Some of the main commentaries on the Abhidharma systems that are studied today include: Theravāda: 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. Mahāyāna: 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. Sarvāstivāda: Abhidharmakośa by Vasubandhu – a Sarvastivada commentary (studied by the Mahayana schools) that lists forty-two mental factors.Dessein, Bart. "Dharmas associated with Awarenesses and the dating of Sarvastivada Abhidharma Works." Asiatische Studien 50, no. 3 (1996): 623-651.
Sthaviravāda Abhidharma tradition The number of mental factors varies in different Sarvastivada works. The Abhidharmakośa lists 42 mental factors which include:Dessein, Bart. "Dharmas associated with Awarenesses and the dating of Sarvastivada Abhidharma Works." Asiatische Studien 50, no. 3 (1996): 623-651. Ten factors arising with every mind (mahābhūmika) Vedanā – feeling Saṃjñā – perception Cetanā – volition Sparśa – contact Chanda – desire (to act) Prajñā – wisdom Smṛti – mindfulness Manasikāra – attention Adhimokṣa – decision Samādhi – mental concentration (also called ekaggata, one-pointedness)
Ten factors arising with every good mind (kuśalamahābhūmikā) Śraddhā – reasoned trust Vīrya – energy Hrī – shame at doing evil Apatrāpya – decorum, regard for consequence Alobha – non-attachment Adveṣa – non-aggression Praśrabdhi – calmness Upekṣā – equanimity Appamāda – conscientiousness Ahiṃsā – non-injuriousness
Six factors arising with every defiled mind (kleśamahābhūmika) Moha – delusion Pramāda – heedlessness, carelessness, unconcern Kauśīdya – laziness, slothfulness Āśraddhya – lack of reasoned trust Styāna – lethargy, gloominess Auddhatya – excitement, ebullience
Two factors arising with every bad mind (akusalamahābhūmika) Āhrīkya - shamelessness Anapatrapya - disregard
Ten factors arising with defiled mind to a limited extent (parittaklesabhūmika) Krodha - anger Mrakśa - hypocrisy Mātsarya - selfishness Īrṣyā - envy Pradāśa - spite Vihiṃsā - violence Upanāha - vengefulness Śāṭhya - deception Māyā - deceit Mada - pride
Four indeterminate factors (aniyatabhūmika) These factors can be associated with good, bad or neutral mind. Kaukritya - regret Middha - sleepiness Vitarka - initial thought Vicāra - sustained thought
Theravāda Abhidhamma tradition
Within the Theravāda Abhidhamma tradition, the Abhidhammattha-sangaha enumerates the fifty-two mental factors listed below:
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."
These seven factors are: Phassa – contact Vedanā – feeling Saññā – perception Cetanā – volition Ekaggata – one-pointedness (also called samādhi, concentration) 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. 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).
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 (also called rāga, greed) Micchādiṭṭhi – 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
Bhikkhu Bodhi states: 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.
Twenty-five beautiful mental factors The beautiful mental factors (sobhana cetasikas) accompany the wholesome consciousnesses (kusala citta).
The twenty-five beautiful mental factors (sobhana cetasikas) are: Nineteen universal beautiful mental factors (sobhanasādhāraṇa): Saddhā – reasoned trust Sati – mindfulness Hiri – shame at doing evil Ottappa – regard for consequence Alobha – lack of greed Adosa – lack of hatred Mettā – loving kindness (if adosa is developed) Tatramajjhattatā – balance, neutrality of mind (also called upekkhā, equanimity) 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 (also called amoha, lack of delusion)
Bhikkhu Bodhi states: 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.
Mahāyāna 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:
(Note that this list is considered not exhaustive; there are other mental factors mentioned in the Mahāyāna teachings. This list identifies fifty-two important factors that help to understand how the mind functions.)
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 Manasikāra – 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 manasikāra (attention), then there is not holding onto the object.Guenther (1975), Kindle Location 409–414.
Five object-determining mental factors The five object-determining mental factors (viṣayaniyata) are: Chanda – desire (to act), intention, interest Adhimokṣa – 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.Guenther (1975), Kindle Location 487–488.
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, mental-flexibility Apramāda – conscientiousness Upekṣa – equanimity Ahiṃsā – nonharmfulness, nonviolence
Six root unwholesome factors The six root unwholesome factors (mūlakleśa) are: Rāga – attachment Pratigha – anger Avidya – ignorance Māna – pride, conceit Vicikitsa – doubt Dṛṣṭi – wrong view
Twenty secondary unwholesome factors The twenty secondary unwholesome factors (upakleśa) are: Krodha – rage, fury Upanāha – resentment Mrakśa – concealment, slyness-concealment Pradāśa – spitefulness Īrṣyā – 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