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Namo tassa bhagavato arahato sammāsambuddhassa
3.10.9.1 Paṭṭhānapāli – Cetasikā, Part One - Beautiful Mental Concomitants – Dvipaññāsā Kāmāvacaracetasikā
Kāmāvacarakusalaṃ1
| Katame dhammā kusalā? | What are wholesome phenomena? |
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Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha,2 |
When at a particular moment a certain mental state pertaining to the sensuous sphere has arisen that is accompanied by delightful feeling and associated with knowledge and taking as its object any of these: a visible object, an audible object, a fragrant object, an object of taste, a tactile object or an object of mind, |
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tasmiṃ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, vitakko hoti, vicāro hoti, pīti hoti, sukhaṃ hoti, cittassekaggatā hoti, saddhindriyaṃ hoti, vīriyindriyaṃ hoti, satindriyaṃ hoti, samādhindriyaṃ hoti, paññindriyaṃ hoti, manindriyaṃ hoti, somanassindriyaṃ hoti, jīvitindriyaṃ hoti, sammādiṭṭhi hoti, sammāsaṅkappo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, saddhābalaṃ hoti, vīriyabalaṃ hoti, satibalaṃ hoti, samādhibalaṃ hoti, paññābalaṃ hoti, hiribalaṃ hoti, ottappabalaṃ hoti, alobho hoti, adoso hoti, amoho hoti, anabhijjhā hoti, abyāpādo hoti, sammādiṭṭhi hoti, hirī hoti, ottappaṃ hoti, |
then at this time there occurs contact, sensation, perception, volition, consciousness, initial application, sustained application, joy, happiness, one-pointedness of mind, faculty of faith, faculty of energy, faculty of awareness, faculty of concentration, faculty of wisdom, faculty of mind, faculty of delight, faculty of vitality, right view, right thought, right effort, right awareness, right concentration, the power of faith, the power of energy, the power of awareness, the power of concentration, the power of wisdom, the power of shamefulness, the power of dread, non-greed, non-hatred, non-illusion, non-covetousness, non-aversion, right view, shamefulness, dread, |
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kāyapassaddhi hoti, cittapassaddhi hoti, 3 kāyalahutā hoti, cittalahutā hoti, kāyamudutā hoti, cittamudutā hoti, kāyakammaññatā hoti, cittakammaññatā hoti, kāyapāguññatā hoti, cittapāguññatā hoti, kāyujukatā hoti, cittujukatā hoti, sati hoti, sampajaññaṃ hoti, samatho hoti, vipassanā hoti, paggāho hoti, avikkhepo hoti; |
tranquillity of the ‘mental body’, tranquillity of ‘consciousness’, readiness of the ‘mental body’, readiness of ‘consciousness’, malleability of the ‘mental body’, malleability of ‘consciousness’, preparedness of the ‘mental body’, preparedness of ‘consciousness’, soundness of the ‘mental body’, soundness of ‘consciousness’, rectitude of the ‘mental body’, rectitude of ‘consciousness’, awareness, constant thorough understanding, tranquillity, vipassanā, endeavour, non-distraction. |
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ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā – ime dhammā kusalā. |
These or whatever other immaterial phenomena exist at this occasion and are dependently arisen –these are wholesome phenomena. |
Kāmāvacarakusalaṃ, Cittuppādakaṇḍaṃ, Dhammasaṅgaṇī
Vocabulary
- avikkhepo - [a + vikkhepo] not + disturbance, confusion: mental balance, calmness
- kammaññatā - adaptility, pliancy, readiness
- lahutā - lightness, buoyancy
- mudutā - softness, impressibility
- paggāho - [paggāho] exertion, endeavour
- pāguññatā - proficiency, cleverness, familiarity with
- panārabbha - [pana + ārabbha] and + beginning with, with reference to
- passaddhi - tranquillity, calmness, serenity
- vikkhepo - mental disturbance, confusion
1. This lesson intents to provide a first overview only so the quotations here refer to selections only. Thus the further sets of wholesome resultant cetasikā as described in the Abyākatavipāko are not mentioned here. One may refer to the section of Kusalavipākapañcaviññāṇāni of the Dhammasaṅgaṇī.
2. panārabbha: pana + ārabbha – and further + with reference to, beginning with.
3. These terms are described as the six pairs that extend to the kaya of the collection of associated cetasikā, and citta as ‘consciousness’. The term ‘mental body’ seems to refer to the associated mental concomitants, namely vedanā, saññā and saṅkharā. Citta here describes the state of the consciousness as a whole and kaya refers to the concomitants. But the emphasis lies on the characteristics or qualities: Passaddhi refers to the quietening of disturbances, lahutā develops when heaviness and sluggishness subside, mudutā describes the state of minimising of rigidity and non-resistance as opposed to ditthi and māno, kammaññatā overcomes the hindrances by adaptability that develops focus on the objects of meditation, pāguññatā describes proficiency, ujukatā straightness, non-crookedness and is opposed to fraudulence.