Chitta (Buddhism)

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For information about the lay disciple of the Buddha, see Citta (disciple).
For the Italian word meaning "city", see
Città
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For the defunct legume genus, see Mucuna.
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Citta (

viññāṇa. Each is sometimes used in the generic and non-technical sense of "mind" in general, and the three are sometimes used in sequence to refer to one's mental processes as a whole.[1] However, their primary uses are distinct.[2]

Usage

The Pali–English Dictionary translates citta as heart or heart-mind, emphasizing it as more the emotive side of mind, as opposed to manas as the intellect in the sense of what grasps mental objects (dhamma). Citta is the object of meditation in the third part of Satipatthana, also called Four Foundations of Mindfulness.

Citta primarily represents one's mindset, or state of mind.

paticcasamuppada formula.[6] In Indian Psychology, chitta is the seat & organ of thought (cetasā cinteti; cp. Gr. φρήν, although on the whole it corresponds more to the Homeric χυμός).[7]

The complex causal nexus of volitions (or intentions) which one experiences continuously conditions one's thoughts, speech, and actions. One's state of mind at any given time reflects that complex; thus, the causal origin of actions, speech, and thoughts is sometimes associated with the state of mind in a manner of speaking. This does not mean that it is that causal nexus; it is better understood as an abstract reflection.

meditative concentration which brings mental calm and clarity.[10] An individual undergoes many different states of mind; M.II.27 asks: "Which citta? for citta is manifold, various, and diverse."[11] Generally speaking, a person will operate with a collection of changing mindsets, and some will occur regularly. While these mindsets determine the personality, they are not in control of themselves, but fluctuate and alternate. There is thus the need for the meditative integration of personality to provide a greater, more wholesome consistency.[12]

Regarding volitions, there is a similarity between

viññāna and chitta; they are both associated with the qualitative condition of a human being. Viññāna provides awareness and continuity by which one knows one's moral condition, and citta is an abstraction representing that condition.[13] Citta is therefore closely related to volitions; this connection is also etymological, as chitta comes from the same verbal root in Pali as the active terms meaning "to will".[14] chitta also reflects one's cognitive condition/progress.[15]

Citta as a mindset can become "contracted" (i.e. unworkable), "distracted", "grown great", "composed", or the opposite of such qualities (

S.III.152).[16]

Attaining a purified chitta corresponds to the attaining of

freedom.[17]

See also

References

  1. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, pages 105-106.
  2. ISBN 0-86171-331-1
    ., pp. 769-70, n. 154.
  3. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, pages 106.
  4. ^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 111.
  5. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, pages 110-111.
  6. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, page 111.
  7. ^ "SuttaCentral".
  8. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, page 112.
  9. ^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, pages 112-113.
  10. ^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 113.
  11. ^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 114.
  12. ^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 114.
  13. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, page 112.
  14. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, page 112.
  15. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, pages 112-113.
  16. ^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 112.
  17. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, page 113.

Further reading

External links

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