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Translations of
Mental factors
Translations of; Mental factors
English	mental factors; mental events; mental states
Sanskrit	चैतसिक, चैतिक, चैत्त; caitasika, caitika, caitta
Pali	चेतसिक; cetasika
Chinese	心所(法)
Indonesian	faktor mental
Japanese	心所 ; (Rōmaji: shinjo)
Korean	심소, 심소법,; 마음작용 ; (RR: simso, simsobeob,; maeumjakyong)
Tibetan	སེམས་བྱུང་ ; (Wylie: sems byung; ; THL: semjung)
Tagalog	Kaitasika
Thai	เจตสิก ; (RTGS: chettasik)
	Glossary of Buddhism

Mental factors (Sanskrit: चैतसिक, romanized: caitasika or chitta samskara चित्त संस्कार;^[1] Pali: cetasika; 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 (Sanskrit: samskara) concurrent with mind (Sanskrit: citta).^[2]^[3]^[4] 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.^[5]

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.^[4]

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.^[6]^[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:^[7]

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.
Abhidharmakośa by Vasubandhu – a Sarvastivada commentary (studied by the Mahayana schools) that lists forty-two mental factors.^[10]
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

The number of mental factors varies in different Sarvastivada works. The Abhidharmakośa lists 42 mental factors which include:^[11]

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. it also called Ekaggata, one-pointedness

Ten factors arising with every good mind (kuśalamahābhūmikā)

Śraddhā – faith
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 faith, lack of 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:^[e]

Note that this list is not exhaustive; there are other mental factors mentioned in the Theravada teachings.^{[citation needed]} 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."^[13]

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.^[14] 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
- 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

Bhikkhu Bodhi states:^[15]

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 – 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

Bhikkhu Bodhi states:^[15]

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.

Abhidharma tradition according to the Mahayana 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
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.^[16]

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.^[17]

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
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
Kauśīdya – 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

Alternate translations

Alternate translations for the term mental factors (Sanskrit: caitasika) include:

Mental factors (Geshe Tashi Tsering, Jeffrey Hopkins, Bhikkhu Bodhi, N.K.G. Mendis)
Mental events (Herbert Guenther)
Mental states (Erik Pema Kunzang, Nārada Thera)
Concomitants (N.K.G. Mendis)
Concomitants of consciousness (Bhikkhu Bodhi)
Subsidiary awareness (Alexander Berzin)

Notes

^ Traleg Rinpoche states: "The fundamental distinction made in Yogacara philosophy between the mind and mental events is that the mind apprehends an object as a whole, whereas mental events apprehend an object in its particulars. If we perceive a table, then the perception of the table itself would be related to the mind, whereas the particular characteristics of that table would be the object of perception for the mental events. First, we have an immediate perception of the table. After that, we have certain feeling-tones, certain judgments, involved with that particular perception. Those things are related to the mental events. The immediate perception is the only thing related to the mind. That seems to be the major distinction between the mind and the mental events."^[6]
^ Alexander Berzin states: "There are many different systems of abhidharma (chos-mngon-pa, topics of knowledge), each with its individual count and list of subsidiary awarenesses. Often, the definitions of the awarenesses they assert in common differ as well."^[7]
^ Bikkhu Bodhi states: "A second distinguishing feature of the Abhidhamma is the dissection of the apparently continuous stream of consciousness into a succession of discrete evanescent cognitive events called cittas, each a complex unity involving consciousness itself, as the basic awareness of an object, and a constellation of mental factors (cetasika) exercising more specialized tasks in the act of cognition. Such a view of consciousness, at least in outline, can readily be derived from the Sutta Pitaka's analysis of experience into the five aggregates, among which the four mental aggregates are always inseparably conjoined, but the conception remains there merely suggestive. In the Abhidhamma Pitaka the suggestion is not simply picked up, but is expanded into an extraordinarily detailed and coherent picture of the functioning of consciousness both in its microscopic immediacy and in its extended continuity from life to life."^[8]
^
The lists of mental factors are not considered to be exhaustive. For example:
- The Dalai Lama states: "Whether the system includes fifty-one mental factors or more or less, none of those sets is meant to be all-inclusive, as though nothing is left out. They are only suggestive, indicative of some things that are important."^[9]
- Alexander Berzin states: "These lists of subsidiary awarenesses are not exhaustive. There are many more than just fifty-one. Many good qualities (yon-tan) cultivated on the Buddhist path are not listed separately – for example, generosity (sbyin-pa), ethical discipline (tshul-khrims), patience (bzod-pa), love (byams-pa), and compassion (snying-rje). According to the Gelug presentation, the five types of deep awareness (ye-shes) – mirror-like, equalizing, individualizing, accomplishing, and sphere of reality (Skt. dharmadhatu) – are also subsidiary awarenesses. The various lists are just of certain significant categories of subsidiary awarenesses."^[7]
^
These fifty-two mental states are enumerated and defined in chapter 2 of the Abhidhammattha-sangaha. See:
- Abhidhammattha-sangaha (Chapter 2) translated by Nārada Thera, et al.^[12]
- The Abhidhamma in Practice: The Cetasikas

References

^ Thich Nhat Hahn (2015). The Heart of Buddha's Teaching. New York: Harmony. pp. 73–74.
^ Guenther (1975), Kindle Location 321.
^ Kunsang (2004), p. 23.
^ ^a ^b Geshe Tashi Tsering (2006), Kindle Location 456.
^ Geshe Tashi Tsering (2006), Kindle Locations 564–568.
^ ^a ^b Traleg Rinpoche (1993). p. 59
^ ^a ^b ^c Primary Minds and the 51 Mental Factors by Alexander Berzin (see section "Count of the Mental Factors")
^ A Comprehensive Manual of Abhidhamma
^ Goleman 2008, Kindle Locations 3628–3631.
^ Dessein, Bart. "Dharmas associated with Awarenesses and the dating of Sarvastivada Abhidharma Works." Asiatische Studien 50, no. 3 (1996): 623-651.
^ Dessein, Bart. "Dharmas associated with Awarenesses and the dating of Sarvastivada Abhidharma Works." Asiatische Studien 50, no. 3 (1996): 623-651.
^ Abhidhammattha-sangaha
^ Bhikkhu Bodhi 2012, Kindle Locations 2140–2142.
^ Bhikkhu Bodhi 2012, Kindle Locations 2232–2234.
^ ^a ^b Bhikkhu Bodhi 2012, Kindle Locations 1320–1324.
^ Guenther (1975), Kindle Location 409–414.
^ Guenther (1975), Kindle Location 487–488.

Sources

Berzin, Alexander (2006). Primary Minds and the 51 Mental Factors. Study Buddhism.
Bhikkhu Bodhi (1995–1012). A Comprehensive Manual of Abhidhamma. Buddhist Publication Society.
Geshe Tashi Tsering (2006). Buddhist Psychology: The Foundation of Buddhist Thought. Perseus Books Group. Kindle Edition.
Goleman, Daniel (2008). Destructive Emotions: A Scientific Dialogue with the Dalai Lama. Bantam. Kindle Edition.
Guenther, Herbert V. & Leslie S. Kawamura (1975), Mind in Buddhist Psychology: A Translation of Ye-shes rgyal-mtshan's "The Necklace of Clear Understanding". Dharma Publishing. Kindle Edition.
Kunsang, Erik Pema (translator) (2004). Gateway to Knowledge, Vol. 1. North Atlantic Books.
Nārada Thera. Abhidhammattha-sangaha
Traleg Rinpoche (1993). The Abhidharmasamuccaya: Teachings by the Venerable Traleg Kyabgon Rinpoche. The Kagyu E-Vam Buddhist Institute.[1]