Difference between revisions of "Mind and Mental Factors: The Fifty-one Types of Subsidiary Awareness by Alexander Berzin"
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− | Mind | ||
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− | [ | + | [[Mind as Mental Activity]] |
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− | + | According to the [[Buddhist]] [[definition]], [[mind]] ([[sems]]) is mere clarity and [[awareness]] ([[gsal-rig-tsam]]) and refers to the {{Wiki|individual}}, [[subjective]] [[mental]] [[activity]] of experiencing things ([[myong-ba]]). | |
− | + | Clarity means giving rise to {{Wiki|cognitive}} [[appearances]] of things ([[‘char-ba]]) and [[awareness]] refers to cognitively engaging with them ([[‘jug-pa]]). | |
− | + | Mere implies that this occurs without a separate unaffected, monolithic “me” that is either controlling or observing this [[activity]]. The “I” [[exists]], but merely as an [[imputation]] based on a continuity of everchanging moments of experiencing everchanging things. | |
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− | + | ===[[Ways of Being Aware of Something]]=== | |
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− | + | [[Ways of being aware of something]] ([[shes-pa]]) include all the types of [[mental activity]]. | |
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− | + | They include: | |
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− | + | * [[primary consciousnesses]] ([[rnam-shes]]), | |
+ | * [[subsidiary awarenesses]] ([[sems-byung]], [[mental factors]]). | ||
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− | + | The [[Sautrantika]] and [[Chittamatra]] systems of {{Wiki|tenets}} add a third type, | |
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− | + | ===[[Reflexive awareness]] [[rang-rig]]=== | |
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− | + | [[Reflexive awareness]] accompanies every [[moment]] of [[nonconceptual]] and {{Wiki|conceptual}} {{Wiki|cognition}} of an [[object]], although it itself remains always [[nonconceptual]]. | |
− | [ | + | It focuses on and [[Wikipedia:Cognition|cognizes]] only the other [[awarenesses]] of the {{Wiki|cognition}} – namely, the [[primary consciousness]] and [[subsidiary awarenesses]]. |
− | + | It does not {{Wiki|cognize}} the [[objects]] of the [[primary consciousnesses]] and [[subsidiary awarenesses]] on which it focuses. | |
− | + | It [[plants]] the nonstatic {{Wiki|abstraction}} ([[ldan-min ‘du-byed]], [[noncongruent affecting variable]]) of a [[mental impression]] ([[bag-chags]]) of the {{Wiki|cognition}} it [[Wikipedia:Cognition|cognizes]], which then allows for subsequently recalling the {{Wiki|cognition}} ([[dran-pa]], [[mindfulness]]). | |
− | [ | + | Recalling it occurs through {{Wiki|conceptual}} {{Wiki|cognition}} of a [[mental]] aspect resembling an [[object]] previously [[Wikipedia:Cognition|cognized]] and a category ([[spyi]], [[universal]]) that [[mentally]] derives from the [[object]] and into which fit all [[mental]] aspects resembling the [[object]]. |
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− | + | According to the [[Gelug]] [[tradition]], within the [[Madhyamaka]] system, only the [[Yogachara]] [[Svatantrika-Madhyamaka]] subdivision accepts reflexive [[awareness]]. | |
− | + | [[Sautrantika-Svatantrika]] [[Madhyamaka]] and [[Prasangika-Madhyamaka]] reject even its [[Wikipedia:Convention (norm)|conventional]] [[existence]] ([[tha-snyad-du yod-pa]]). | |
− | According to the | + | According to the non-[[Gelug]] schools, all divisions of [[Madhyamaka]] accept the [[Wikipedia:Convention (norm)|conventional]] [[existence]] of reflexive [[awareness]]. |
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− | + | ===[[Primary Consciousnesses]]=== | |
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− | + | [[File:Mind-Map.jpg|thumb|250px|]] | |
− | + | All [[Buddhist]] systems accept that there are at least [[six types of primary consciousness]]: | |
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− | + | # [[eye consciousness]] ([[mig-gi rnam-shes]]), | |
+ | # [[ear consciousness]] ([[rna’i rnam-shes]]), | ||
+ | # [[nose consciousness]] ([[sna’i rnam-shes]]), | ||
+ | # [[tongue consciousness]] ([[lce’i rnam-shes]]), | ||
+ | # [[body consciousness]] ([[lus-kyi rnam-shes]]), | ||
+ | # [[mind consciousness]] ([[yid-kyi rnam-shes]]). | ||
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− | + | Unlike the {{Wiki|Western}} [[view]] of [[consciousness]] as a general {{Wiki|faculty}} that can be {{Wiki|aware}} of all sensory and {{Wiki|mental objects}}, [[Buddhism]] differentiates six types of [[consciousness]], each of which is specific to one [[sensory field]] or to the [[mental]] field. | |
− | + | A [[primary consciousness]] [[Wikipedia:Cognition|cognizes]] merely the [[essential nature of an object]] ([[ngo-bo]]), which means the category of [[phenomenon]] to which something belongs. For example, [[eye consciousness]] [[Wikipedia:Cognition|cognizes]] a [[sight]] as merely a [[sight]]. | |
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− | + | ===[[Two types of primary consciousness]]==== | |
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− | + | The [[Chittamatra]] schools add two more types of [[primary consciousness]] to make their list of an eightfold network of [[primary consciousnesses]] ([[rnam-shes tshogs-brgyad]]): | |
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− | + | * [[deluded awareness]] ([[nyon-yid]]), | |
+ | * [[alayavijnana]] ([[kun-gzhi rnam-shes]], [[all-encompassing foundation consciousness]], [[storehouse consciousness]]). | ||
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− | + | [[File:Mind-lasers 729.jpg|thumb|250px|]] | |
− | + | [[Alayavijnana]] is an [[individual consciousness]], not a [[universal]] one, underlying all moments of {{Wiki|cognition}}. | |
− | + | It [[Wikipedia:Cognition|cognizes]] the same [[objects]] as the {{Wiki|cognitions}} it underlies, but is a nondetermining {{Wiki|cognition}} of what appears to it ([[snang-la ma-nges-pa]], inattentive {{Wiki|cognition}}) and lacks clarity of its [[objects]]. | |
− | + | It carries [[karmic legacies]] ([[sa-bon]]) and the [[mental]] [[impressions]] of [[memories]], in the [[sense]] that both are nonstatic {{Wiki|abstractions}} [[imputed]] on the [[alayavijnana]]. | |
− | + | The continuity of an {{Wiki|individual}} [[alayavijnana]] ceases with the [[attainment]] of [[enlightenment]]. | |
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− | + | Deluded [[awareness]] aims at the [[alayavijnana]] and [[Wikipedia:Cognition|cognizes]] its ripening factor ([[rnam-smin-gi cha]]) as a false “me.” | |
− | + | On a gross level, it [[Wikipedia:Cognition|cognizes]] it as a “me” that [[exists]] as a static, monolithic [[entity]] {{Wiki|independently}} from its [[aggregates]] ([[rtag gcig rang-dbang-can]]). | |
− | + | The [[aggregates]] refer to the [[five aggregate factors]] ([[phung-po]], Skt. [[skandha]]) that comprise each [[moment]] of our [[experience]]. | |
− | + | The five are [[forms]] of [[physical phenomena]] ([[including]] the [[body]]), [[feeling]] a level of [[happiness]], distinguishing, other affecting variables ([[emotions]] and so on), and [[primary consciousness]]. | |
− | + | On a subtler level, deluded [[awareness]] [[Wikipedia:Cognition|cognizes]] the ripening factor of the [[alayavijnana]] as a “me” that is a substantially, [[self]]-sufficiently knowable [[entity]] that can hold its [[own]] position ([[rang-rkya ‘dzin-thub-pa’i rdzas-yod]]), lording over its [[aggregates]]. | |
− | + | According to the non-[[Gelug]] schools, all [[Madhyamaka]] systems accept the [[Wikipedia:Convention (norm)|conventional]] [[existence]] of the [[alayavijnana]] and [[deluded awareness]]. | |
− | + | According to the [[Gelug]] school, none of the [[Madhyamaka]] systems accept even the [[Wikipedia:Convention (norm)|conventional]] [[existence]] of them. | |
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− | + | ===General [[Discussion of Subsidiary Awarenesses]]=== | |
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− | + | Like [[primary consciousnesses]], [[subsidiary awarenesses]] are also merely ways of [[being]] {{Wiki|aware}} of something. | |
− | + | They are {{Wiki|aware}} of their [[objects]] in special ways, but without interpolating ([[sgro-‘dogs]], adding something that is not there) or repudiating ([[skur-‘debs]], denying something that is there). | |
− | [ | + | Some perform functions that help the [[primary consciousness]] to cognitively take (‘[[dzin-pa]]) an [[object]]. |
− | + | Others add an [[emotional]] {{Wiki|flavor}} to the taking of the [[object]]. | |
− | ( | + | A network of [[subsidiary awarenesses]] accompanies each [[moment]] of [[primary consciousness]] and each shares five congruent features ([[mtshungs-ldan lnga]]) with the [[primary consciousness]] it accompanies. |
− | [ | + | According to the [[Vaibhashika]] [[view]] of [[Vasubandhu’s]] [[Treasure-House of Special Topics of Knowledge]] ([[Chos mngon-pa’i mdzod]], Skt. [[Abhidharmakosha]]) – accepted by the [[Prasangika-Madhyamaka]] as well – the five congruent features are: |
− | + | [[File:Mind-heart.jpg|thumb|250px|]] | |
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− | + | * reliance ([[rten]]) – relying on the same {{Wiki|cognitive}} sensor ([[dbang-po]]), | |
+ | * [[object]] ([[yul]]) – cognitively aiming at the same focal [[object]] ([[dmigs-yul]]), | ||
+ | * aspect ([[rnam-pa]]) – giving rise to the same {{Wiki|cognitive}} [[appearance]] or [[mental]] semblance, | ||
+ | * [[time]] ([[dus]]) – [[arising]], abiding, and ceasing simultaneously, | ||
+ | * natal source ([[rdzas]], natal [[substance]]) – although coming from their [[own]] {{Wiki|individual}} natal sources – referring to {{Wiki|individual}} [[karmic]] {{Wiki|tendencies}} ([[sa-bon]], [[karmic]] [[seeds]], [[karmic]] legacies) – coming from natal sources that have the same slant ([[ris-mthun]]). | ||
− | + | Thus, they work harmoniously together without clashing. | |
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− | + | According to the [[Chittamatra]] [[view]] of [[Asanga’s]] [[Anthology of Special Topics of Knowledge]] ([[Chos mngon-pa kun-las btus-pa]], Skt. [[Abhidharmasamuccaya]]), the five congruent features are: | |
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− | + | * natal source ([[rdzas]]) – all [[arising]] from a single natal source (a single [[karmic]] legacy) that has the same slant as that of the [[primary consciousness]] they accompany, | |
− | + | * [[object]] ([[yul]]) and aspect ([[rnam-pa]]) – having the same appearing [[object]] ([[snang-yul]]), as what they cognitively aim at, | |
− | + | * [[essential nature]] ([[ngo-bo]]) – [[being]] the same type of [[phenomenon]]; namely, {{Wiki|destructive}} ([[mi-dge-ba]], “[[nonvirtuous]]”), constructive ([[dge-ba]], “[[virtuous]]”), or unspecified as either ([[lung ma-bstan]]), | |
− | + | * [[time]] ([[dus]]) – [[arising]], abiding, and ceasing simultaneously, | |
− | ( | + | * plane ([[khams]], [[realm]]) and [[bhumi]] level of [[mind]] ([[sa]], Skt. [[bhumi]]) – [[being]] items within the same plane of [[samsaric] existence]] or within the same [[bhumi]] level of [[mind]] of an [[arya]] [[bodhisattva]]. |
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− | + | ===[[Principal Awareness]]=== | |
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− | + | [[File:Mind-control-302.jpg|thumb|250px|]] | |
− | + | Some ways of [[being]] {{Wiki|aware}} of an [[object]] do not fit into the categories of either a [[primary consciousness]] or a [[subsidiary awareness]]. | |
− | + | The most common examples are [[principal awarenesses]] ([[gtso-sems]]). | |
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− | + | Within a {{Wiki|cognition}}, a [[principal awareness]] is an [[awareness]], consisting of the composite of a [[primary consciousness]] and its accompanying [[subsidiary awarenesses]], that is the prominent way of [[being]] {{Wiki|aware}} of the [[object]] of the {{Wiki|cognition}}. | |
− | + | It characterizes the type of {{Wiki|cognition}} that is occurring. | |
− | + | An example of a [[principal awareness]] is [[bodhichitta]]. [[Bodhichitta]] is the composite of a [[mind consciousness]] focused on one’s [[own]] {{Wiki|individual}} {{Wiki|future}} [[enlightenment]] and such [[subsidiary awarenesses]] as the {{Wiki|intention}} to achieve that [[enlightenment]] and to [[benefit]] all others by means of that [[attainment]]. | |
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− | (1) Believing a fact to be true (dad-pa) focuses on something existent and knowable, something with good qualities, or an actual potential, and considers it either existent or true, or considers a fact about it as true. Thus, it implies accepting reality. | + | ===Count of the [[Subsidiary Awarenesses]]=== |
+ | |||
+ | |||
+ | |||
+ | There are many different systems of [[abhidharma]] ([[chos-mngon-pa]], topics of [[knowledge]]), each with its {{Wiki|individual}} count and list of [[subsidiary awarenesses]]. | ||
+ | |||
+ | Often, the definitions of the [[awarenesses]] they assert in common differ as well. | ||
+ | |||
+ | For example, the [[Theravada]] system presented in An [[All-Inclusive Text on Points from Topics of Knowledge]] ([[Pali]]: [[Abhidhammattha-sangaha]]) by [[Anuraddha]] outlines [[fifty-two subsidiary awarenesses]]. | ||
+ | |||
+ | The standard [[Bon]] treatment of the topic, found in [[Innermost Core of Topics of Knowledge]] ([[mDzod-phug]]) by [[Shenrab Miwo]] ([[gShen-rab mi-bo]]), unearthed as a [[treasure-text]] ([[gter-ma]], [[terma]]) by [[Shenchen Luga]] ([[gShen-chen Klu-dga]]’), lists fifty-one. | ||
+ | |||
+ | In [[Treasure-House of Special Topics of Knowledge]], [[Vasubandhu]] specified [[forty-six subsidiary awarenesses]]; while in his [[Treatment of the Five Aggregate Factors]] ([[Phung-po lnga rab-tu byed-pa]], Skt. [[Panchaskandha-prakarana]]), | ||
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+ | he listed fifty-one. [[Vasubandhu]]’s list of fifty-one differs significantly from the [[Bon]] version with the same number. | ||
+ | |||
+ | [[Asanga]] also presented fifty-one [[subsidiary awarenesses]] in his [[Anthology of Special Topics of [[Knowledge]]. | ||
+ | |||
+ | This list repeats [[Vasubandhu]]’s list of fifty-one, but with different definitions of many of the [[awarenesses]] and, in a few places, a slight change in their [[order]]. | ||
+ | |||
+ | The [[Madhyamaka]] schools follow [[Asanga]]’s version. | ||
+ | |||
+ | Here, we shall {{Wiki|present}} his system, based on the explanations the seventeenth-century [[Gelug]] [[master]] [[Yeshey-gyeltsen]] ([[Kha-chen [[Ye-shes rgyal-mtshan]]) gave in [[Clearly Indicating the Manner of Primary and Subsidiary Awarenesses]] ([[Sems-dang sems-byung-gi tshul gsal-bar bstan-pa]]). | ||
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+ | We shall indicate some of the basic variations only from [[Vasubandhu’s]] [[Treasure-House of Special Topics of Knowledge]], since the [[Tibetans]] commonly study this text as well. | ||
+ | |||
+ | |||
+ | [[Asanga]] listed: | ||
+ | |||
+ | |||
+ | [[File:Mind-b ndi.jpg|thumb|250px|]] | ||
+ | |||
+ | * [[five ever-functioning subsidiary awarenesses]] ([[kun-’gro lnga]]), | ||
+ | * [[five ascertaining ones]] ([[yul-nges lnga]]), | ||
+ | * [[eleven constructive emotions]] ([[dge-ba bcu-gcig]]), | ||
+ | * [[six root disturbing emotions and attitudes]] ([[rtsa-nyon drug]]), | ||
+ | * [[twenty auxiliary disturbing emotions]] ([[nye-nyon nyi-shu]]), | ||
+ | * [[four changeable subsidiary awarenesses]] ([[gzhan-‘gyur bzhi]]). | ||
+ | |||
+ | |||
+ | |||
+ | 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]]). | ||
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+ | |||
+ | According to the [[Gelug]] presentation, the [[five types of deep awareness]] ([[ye-shes]]) | ||
+ | |||
+ | |||
+ | [[mirror-like awareness]], | ||
+ | [[equalizing awareness]], | ||
+ | [[individualizing awareness]], | ||
+ | [[accomplishing awareness]], and | ||
+ | [[sphere of reality awareness]] (Skt. [[dharmadhatu]]) – are also [[subsidiary awarenesses]]. | ||
+ | |||
+ | The various lists are just of certain significant categories of subsidiary [[awarenesses]]. | ||
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+ | |||
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+ | ===The [[Five Ever-Functioning Subsidiary Awarenesses]]=== | ||
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+ | |||
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+ | The [[five ever-functioning subsidiary awarenesses]] accompany every [[moment]] of {{Wiki|cognition}}. | ||
+ | |||
+ | |||
+ | '''(1)''' [[Feeling]] a level of [[happiness]] ([[tshor-ba]], [[feeling]]) is how we [[experience]] the ripenings of our [[karma]]. | ||
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+ | |||
+ | The ripenings include | ||
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+ | |||
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+ | * the [[aggregate]] factors with which we are born, | ||
+ | * the {{Wiki|environment}} in which we live, | ||
+ | * the events that happen to us similar to what we have done in the {{Wiki|past}}, | ||
+ | * our [[feelings]] to repeat our {{Wiki|past}} patterns of {{Wiki|behavior}}. | ||
+ | |||
+ | |||
+ | A level of [[happiness]] is what we [[experience]] as the ripening of constructive [[karma]], and a level of [[unhappiness]] is what we [[experience]] as the ripening of {{Wiki|destructive}} [[karma]]. | ||
+ | |||
+ | [[Happiness]], [[neutral]], and [[unhappiness]] [[form]] an unbroken spectrum. | ||
+ | |||
+ | Each may be either [[physical]] or [[mental]]. | ||
+ | |||
+ | [[Happiness]] is that [[feeling]] which, when it stops, we wish to meet with it again. | ||
+ | |||
+ | [[Unhappiness]] or [[suffering]] is that [[feeling]] which, when it arises, we want to be parted from it. | ||
+ | |||
+ | A [[neutral]] [[feeling]] is one that is neither of the former two. | ||
+ | |||
+ | [[File:Mind you.jpg|thumb|250px|]] | ||
+ | |||
+ | [[Feelings]] of levels of [[happiness]] may or may not be upsetting. | ||
+ | |||
+ | They are upsetting ([[zang-zing]]) when they share five congruent features with [[craving]] ([[sred-pa]]) for the [[aggregate]] factors of our [[experience]] when they are [[tainted]] ([[zag-bcas]]) – [[meaning]] mixed with [[confusion]] – and perpetuating ([[nyer-len]]) of [[samsara]]. | ||
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+ | |||
+ | They are nonupsetting ([[zang-zing med-pa]]) when they share five congruent features with an [[arya’s]] total [[absorption]] on [[voidness]] ([[mnyam-bzhag]], “[[meditative equipoise]]”). | ||
+ | |||
+ | Only nonupsetting [[happiness]] or a nonupsetting [[neutral]] [[feeling]] may accompany an [[arya’s]] total [[absorption]]. | ||
+ | |||
+ | |||
+ | '''(2)''' Distinguishing (‘[[du-shes]], [[recognition]]) takes an uncommon [[characteristic]] feature ([[mtshan-nyid]]) of the appearing [[object]] ([[snang-yul]]) of a [[nonconceptual]] {{Wiki|cognition}} or an outstanding feature ([[bkra-ba]]) of the appearing [[object]] of a {{Wiki|conceptual}} {{Wiki|cognition}}, and ascribes a [[Wikipedia:Convention (norm)|conventional]] significance ([[tha-snyad ‘dogs-pa]]) to it. | ||
+ | |||
+ | It does not, however, necessarily ascribe a [[name]] or [[mental]] label to its [[object]], nor does it compare it with previously [[Wikipedia:Cognition|cognized]] [[objects]]. | ||
+ | |||
+ | The [[mental]] labeling of words and names is an extremely complex {{Wiki|conceptual}} process. | ||
+ | |||
+ | Thus, distinguishing differs greatly from “[[recognition]].” | ||
+ | |||
+ | For example, with [[nonconceptual visual cognition]], we can distinguish colored shapes within the [[visual]] [[sense]] field, for instance a [[yellow]] shape. | ||
+ | |||
+ | According to [[Gelug]], we can also distinguish commonsense [[objects]] with [[nonconceptual visual cognition]], such as a spoon. | ||
+ | |||
+ | In such cases, the distinguishing does not ascribe the [[name]] [[yellow]] or spoon. | ||
+ | |||
+ | |||
+ | In fact, distinguishing here does not even know that the {{Wiki|color}} is [[yellow]] or that the [[object]] is a spoon. | ||
+ | |||
+ | It merely distinguishes it as a [[Wikipedia:Convention (norm)|conventional]] item. Thus, even a newborn {{Wiki|infant}} can distinguish [[light]] or dark, [[hot]] or cold. | ||
+ | |||
+ | This is known as the distinguishing that takes a [[characteristic]] feature concerning an item ([[don-la mtshan-mar ‘dzin-pa’i ‘du-shes]]). | ||
+ | |||
+ | In {{Wiki|conceptual}} {{Wiki|cognition}}, distinguishing ascribes a [[Wikipedia:Convention (norm)|conventional]] term or [[meaning]] ([[sgra-don]]) to its [[object]] -- the appearing [[object]] of the cognitio, | ||
+ | |||
+ | namely an audio category ([[sgra-spyi]]) or a [[meaning]] category ([[don-spyi]]) -- as the exclusion of what is other ([[gzhan-sel]]), although this is not a process of eliminating alternative possibilities one by one. | ||
+ | |||
+ | Nor do the alternative possibilities need to be {{Wiki|present}} in [[order]] to exclude them. | ||
+ | |||
+ | Thus, in ascribing a [[name]] to its [[object]], such as “[[yellow]]” or “spoon,” it distinguishes the category "[[yellow]]" from everything that is not that category, such as the category "black," | ||
+ | |||
+ | or the category "spoon" from everything that is not that category, such as the category "fork." | ||
+ | |||
+ | This is known as the distinguishing that takes a [[characteristic]] feature concerning a convention ([[tha-snyad-la mtshan-mar ‘dzin-pa’i ‘du-shes]]). [[Nonconceptual cognition]] lacks this type of distinguishing. | ||
+ | |||
+ | |||
+ | '''(3)''' An [[urge]] ([[sems-pa]]) [[causes]] the [[mental]] [[activity]] to face an [[object]] or to go in its [[direction]]. In general, it moves a [[mental continuum]] to cognitively take an [[object]]. | ||
+ | |||
+ | A [[mental continuum]] ([[sems-rgyud]], [[mind-stream]]) is an {{Wiki|individual}} everlasting sequence of moments of [[mental activity]]. | ||
+ | |||
+ | [[Mental]] [[karma]] (yid-kyi las) is {{Wiki|equivalent}} to a [[mental]] [[urge]]. | ||
+ | |||
+ | According to the [[Sautrantika]], [[Chittamatra]], [[Svatantrika-Madhyamaka]], and the non-[[Gelug]] [[Prasangika-Madhyamaka]] schools, [[physical]] and [[verbal]] [[karmas]] are also [[mental]] [[urges]]. | ||
+ | |||
+ | [[File:Mind Teasers.jpg|thumb|250px|]] | ||
+ | |||
+ | |||
+ | '''(4)''' [[Contacting awareness]] ([[reg-pa]]) differentiates ([[yongs-su gcod-pa]]) that the [[object]] of a {{Wiki|cognition}} is [[pleasant]] ([[yid-du ‘ong-ba]]), [[unpleasant]], or [[neutral]], and thus serves as the foundation for experiencing it with a [[feeling]] of [[happiness]], [[unhappiness]], or a [[neutral]] [[feeling]]. | ||
+ | |||
+ | '''(5)''' Paying [[attention]] or taking to [[mind]] ([[yid-la byed-pa]]) engages ([[‘jug-pa]]) the [[mental]] [[activity]] with the [[object]]. | ||
+ | |||
+ | The {{Wiki|cognitive}} engagement may be merely to pay some level of [[attention]] to the [[object]], from very little [[attention]] to very much. | ||
+ | |||
+ | It may also be to focus on the [[object]] in a certain way. For example, [[attention]] may focus on an [[object]] painstakingly, in a resetting [[manner]], uninterruptedly, or effortlessly. | ||
+ | |||
+ | Alternatively, or additionally, [[attention]] may consider an [[object]] in a certain [[manner]]. | ||
+ | |||
+ | It may consider its [[object]] concordantly ([[tshul-bcas yid-byed]]; correct [[consideration]]) as what it actually is or discordantly ([[tshul-min yid-byed]]; incorrect [[consideration]]) as what it is not. | ||
+ | |||
+ | The four types of paying [[attention]] discordantly to the [[five aggregate factors]] of our [[experience]] is to consider them static rather than nonstatic, [[happiness]] rather than problematic ([[suffering]]), clean rather than unclean, and having a truly [[existent]] [[self]] rather than lacking such a [[self]]. | ||
+ | |||
+ | The four types of paying [[attention]] to them concordantly are the opposite of these. | ||
+ | |||
+ | All five ever-functioning [[subsidiary awarenesses]] are necessarily {{Wiki|present}} in each [[moment]] of {{Wiki|cognition}} of anything. Otherwise, our using the [[object]] ([[longs-su spyod-pa]]) as an [[object]] of {{Wiki|cognition}} would be incomplete. | ||
+ | |||
+ | |||
+ | |||
+ | [[Asanga]] explained, | ||
+ | |||
+ | [[File:Mind Games.jpg|thumb|250px|]] | ||
+ | |||
+ | * We do not actually [[experience]] an [[object]], unless we [[feel]] some level of [[happiness]] on the spectrum from [[happiness]] through [[neutral]] to [[unhappiness]]. | ||
+ | |||
+ | * We do not cognitively take something within a [[sense]] field as an [[object]] of {{Wiki|cognition}}, unless we distinguish some [[characteristic]] feature of it. | ||
+ | |||
+ | * We do not even face or go in the [[direction]] of an [[object]] of {{Wiki|cognition}}, unless we have an [[urge]] toward it. | ||
+ | |||
+ | * We do not have any basis for experiencing the [[object]] with a [[feeling]], unless we have contacting [[awareness]] to differentiate it as [[pleasant]], [[unpleasant]], or [[neutral]]. | ||
+ | |||
+ | * We do not actually engage with the specific [[object]], unless we pay some level of [[attention]] to it, even if that level is extremely low. | ||
+ | |||
+ | |||
+ | |||
+ | ===The [[Five Ascertaining Subsidiary Awarenesses]]=== | ||
+ | |||
+ | |||
+ | |||
+ | [[Vasubandhu]] defined the following five in a general [[manner]] and asserted that they also accompany every [[moment]] of {{Wiki|cognition}}. [[Asanga]] called them ascertaining [[subsidiary awarenesses]] and gave them definitions that are more specialized. | ||
+ | |||
+ | For [[Asanga]], they accompany only constructive {{Wiki|cognitions}} that apprehend ([[rtogs-pa]], understand) their [[objects]] and thus they are subcategories of what [[Vasubandhu]] defined. | ||
+ | |||
+ | They enable [[mental]] [[activity]] to ascertain ([[nges-pa]]) its [[object]], which means to take it with {{Wiki|certainty}}. | ||
+ | |||
+ | '''(1)''' Positive {{Wiki|intention}} (‘[[dun-pa]]) is not merely the [[motivation]] ([[kun-slong]]) to obtain any [[object]], to achieve any goal, or to do something with the [[object]] or goal once obtained or achieved. | ||
+ | |||
+ | It is the wish to have a [[desired]] constructive [[object]], to do something with it, or to achieve a [[desired]] constructive goal. | ||
+ | |||
+ | The {{Wiki|intention}} may be the wish to meet with a constructive [[object]] previously [[Wikipedia:Cognition|cognized]], the wish not to be parted from a constructive [[object]] presently [[Wikipedia:Cognition|cognized]], | ||
+ | |||
+ | or keen [[interest]] ([[don-gnyer]]) in a constructive [[object]] to be [[attained]] in the {{Wiki|future}}. | ||
+ | |||
+ | Positive {{Wiki|intention}} leads to [[joyful]] perseverance ([[brtson-grus]]) in obtaining the [[desired]] [[object]] or [[attaining]] the [[desired]] goal. | ||
+ | |||
+ | '''(2)''' Firm conviction ([[mos-pa]]) focuses on a fact that we have validly ascertained to be like this and not like that. | ||
+ | |||
+ | Its [[function]] is to make our [[belief]] that a fact is true ([[dad-pa]]) so firm that others’ arguments or opinions will not dissuade us. | ||
+ | |||
+ | For [[Vasubandhu]], this [[subsidiary awareness]] means regard. It merely takes its [[object]] to have some level of good qualities – on the spectrum from no good qualities to all good qualities – and may be either accurate or distorted. | ||
+ | |||
+ | '''(3)''' Recollecting [[mindfulness]] ([[dran-pa]]) is not merely [[holding]] on to any [[Wikipedia:Cognition|cognized]] [[object]] without losing it as an [[object]] of focus. Here, it prevents [[mental]] [[activity]] from {{Wiki|forgetting}} or losing a constructive [[object]] with which it is familiar. It has [[three characteristics]]: | ||
+ | |||
+ | [[File:Mind 420x0.jpg|thumb|250px|]] | ||
+ | |||
+ | * the [[object]] must be something constructive with which we are familiar ([[‘dris-pa]]), | ||
+ | * the aspect ([[rnam-pa]]) must be that it is focused on this [[object]] and does not forget or lose it, | ||
+ | * the [[function]] must be that it prevents [[mental wandering]]. | ||
+ | |||
+ | |||
+ | |||
+ | Thus, [[mindfulness]] is {{Wiki|equivalent}} to a type of “[[mental glue]]” ([[‘dzin-cha]]) that holds on to the [[object]] of focus without [[letting go]]. Its strength spans the spectrum from weak to strong. | ||
+ | |||
+ | '''(4)''' [[Mentally]] fixating ([[ting-nge-‘dzin]], [[concentration]]) is not merely keeping fixed on any [[object]] of {{Wiki|cognition}} taken by any type of {{Wiki|cognition}}, [[including]] sensory {{Wiki|cognition}}. Here, it makes the [[mental]] [[activity]] stay single-pointedly engaged, with continuity, focused on a labeled constructive [[object]] ([[btags-pa’i dngos-po]]). | ||
+ | |||
+ | In other words, the [[object]] of fixation needs to be something specified by [[Buddha]] as constructive. Additionally, the [[object]] needs to be taken with [[mental]] [[consciousness]]. | ||
+ | |||
+ | This is because [[mental]] labeling is a [[function]] restricted to {{Wiki|conceptual}} {{Wiki|cognition}}, which is exclusively [[mental]]. | ||
+ | |||
+ | Fixation is the [[mental]] abiding ([[gnas-cha]]) on an [[object]] and may vary in strength from weak to strong. It serves as a basis for discriminating [[awareness]]. | ||
+ | |||
+ | The [[Karma Kagyu]] and [[Sakya]] [[traditions]] teach focusing on a [[visual]] [[object]], such as a [[Buddha]] statue, as a method for gaining [[shamatha]] (a stilled and settled [[state of mind]]). | ||
+ | |||
+ | This instruction does not contradict [[Asanga’s]] [[definition]] of [[mentally]] fixating. | ||
+ | |||
+ | This is because these [[traditions]] mean focusing on the [[Buddha]] statue as a commonsense [[object]]. | ||
+ | |||
+ | According to their assertions, the [[objects]] of [[visual]] {{Wiki|cognition}} are merely moments of colored shapes. | ||
+ | |||
+ | Commonsense [[objects]], such as a [[Buddha]] statue, are [[Wikipedia:Cognition|cognized]] only by {{Wiki|conceptual}} [[mental]] {{Wiki|cognition}}. | ||
+ | |||
+ | This is because commonsense [[objects]] that extend over [[time]] and that extend over the sensibilia [[Wikipedia:Cognition|cognized]] by other [[senses]] are [[mentally]] labeled here on the basis of a sequence of visually [[Wikipedia:Cognition|cognized]] moments of colored shapes. | ||
+ | |||
+ | |||
+ | |||
+ | '''(5)''' Discriminating [[awareness]] ([[shes-rab]], “[[wisdom]]”) focuses on an [[object]] for analysis and differentiates its strong points from its weaknesses or its good qualities from its faults. | ||
+ | |||
+ | It differentiates these on the basis of the four axioms ([[rigs-pa bzhi]]): [[dependency]], functionality, establishment by [[reason]], and the [[nature]] of things. | ||
+ | |||
+ | Thus, as with the other ascertaining [[subsidiary awarenesses]], discriminating [[awareness]] [[understands]] ([[rtogs-pa]]) its [[object]] – for instance, whether it is constructive, {{Wiki|destructive}}, or unspecified by [[Buddha]] to be either. | ||
+ | |||
+ | It functions to turn away [[indecisive wavering]] about it. | ||
+ | |||
+ | [[Vasubandhu]] called this [[subsidiary awareness]] [[intelligent awareness]] ([[blo-gros]]) and defined it as the [[subsidiary awareness]] that decisively discriminates that something is correct or incorrect, constructive or {{Wiki|destructive}}, and so on. | ||
+ | |||
+ | It adds some level of decisiveness to distinguishing an [[object]] of {{Wiki|cognition}} – even if that level is extremely weak – and may be either accurate or inaccurate. Thus, {{Wiki|intelligent}} [[awareness]] does not necessarily understand its [[object]] correctly. | ||
+ | |||
+ | |||
+ | |||
+ | ===The [[Eleven Constructive Emotions]]=== | ||
+ | |||
+ | |||
+ | [[File:Mi uy.jpg|thumb|250px|]] | ||
+ | |||
+ | '''(1)''' Believing a fact to be true ([[dad-pa]]) focuses on something [[existent]] and knowable, something with good qualities, or an actual potential, and considers it either [[existent]] or true, or considers a fact about it as true. | ||
+ | |||
+ | Thus, it implies accepting [[reality]]. | ||
There are three types: | There are three types: | ||
− | + | # Clearheadedly believing a fact about something ([[dang-ba’i dad-pa]]) is clear about a fact and, like a [[water]] [[purifier]], clears the [[mind]]. [[Vasubandhu]] specified that it clears the [[mind]] of {{Wiki|disturbing}} [[emotions]] and attitudes about the [[object]]. | |
+ | |||
+ | |||
+ | # Believing a fact based on [[reason]] ([[yid-ches-kyi dad-pa]]) considers a fact about something to be true based on [[thinking]] about [[reasons]] that prove it. | ||
+ | # Believing a fact with an [[aspiration]] concerning it ([[mngon-‘dod-kyi dad-pa]]) considers true both a fact about something and an [[aspiration]] we consequently hold about the [[object]], such as that we can attain a positive goal and that we shall attain it. | ||
+ | |||
+ | '''(2)''' [[Moral self-dignity]] ([[ngo-tsha]], a [[sense]] of saving face) is the [[sense]] to refrain from negative {{Wiki|behavior}} [[because of]] caring how our [[actions]] reflect on ourselves. | ||
+ | |||
+ | According to [[Vasubandhu]], this subsidiary [[awareness]] means having a [[sense]] of values. It is [[respect]] for positive qualities or persons possessing them. | ||
+ | |||
+ | '''(3)''' Care for how our [[actions]] reflect on others ([[khrel-yod]]) is the [[sense]] to refrain from negative {{Wiki|behavior}} [[because of]] caring how our [[actions]] reflect on those connected with us. | ||
+ | |||
+ | Those connected with us may be, for instance, our [[family]], [[teachers]], {{Wiki|social}} group, {{Wiki|ethnic}} group, [[religious]] [[order]], or countrymen. | ||
+ | |||
+ | For [[Vasubandhu]], this subsidiary [[awareness]] means having scruples, and is a {{Wiki|restraint}} from [[being]] brazenly negative. This and the previous subsidiary [[awareness]] accompany all constructive states of [[mind]]. | ||
+ | |||
+ | '''(4)''' [[Detachment]] ([[ma-chags-pa]]) is a bored {{Wiki|disgust}} with ([[yid-‘byung]]) and thus lack of longing [[desire]] for compulsive [[existence]] ([[srid-pa]]) and [[objects]] of compulsive [[existence]] ([[srid-pa’i yo-byad]]). | ||
+ | |||
+ | |||
+ | It does not necessarily imply, however, total freedom from all longing [[desire]], but just a [[degree]] of freedom from it. | ||
+ | |||
+ | [[Detachment]] may be from the compulsive pursuits of this [[life]], from compulsive pursuits in any [[lifetime]] in general, or from the [[serenity]] of a [[release]] (Skt. [[nirvana]]) from compulsive [[existence]]. | ||
+ | |||
+ | It serves as a basis for not engaging in faulty {{Wiki|behavior}} ([[nyes-spyod]]). | ||
+ | |||
+ | '''(5)''' Imperturbability ([[zhe-sdang]] med-pa) is not wishing to [[cause]] harm ([[mnar-sems]]) in response to [[limited beings]] ([[sentient beings]]), our [[own]] [[suffering]], | ||
+ | |||
+ | or [[situations entailing suffering]] that may arise from either of the two or which may simply be the situations in which the [[suffering]] occurs. | ||
+ | |||
+ | It does not imply total freedom from [[anger]], and it too serves as a basis for not engaging in faulty {{Wiki|behavior}}. | ||
+ | |||
+ | [[File:Memory min.jpg|thumb|250px|]] | ||
+ | |||
+ | '''(6)''' Lack of {{Wiki|naivety}} ([[gti-mug med-pa]]) is the discriminating [[awareness]] that is {{Wiki|aware}} of the {{Wiki|individual}} details ([[so-sor rtog-pa]]) concerning {{Wiki|behavioral}} [[cause and effect]] or concerning [[reality]], and which acts as the opponent for {{Wiki|naivety}} about them. | ||
+ | |||
+ | The lack of {{Wiki|naivety}} may arise as something acquired at [[birth]] ([[skyes-thob]]) from the ripening of [[karma]]. | ||
+ | |||
+ | Alternatively, it may arise from applying ourselves ([[sbyor-byung]]) to listening to or reading [[scriptural]] texts, [[pondering]] their [[meaning]], or [[meditating]] on their correctly comprehended [[meaning]]. | ||
+ | |||
+ | It does not imply total freedom from {{Wiki|naivety}}, and it too serves as a basis for not engaging in faulty {{Wiki|behavior}}. | ||
+ | |||
+ | |||
+ | |||
+ | '''(7)''' [[Joyful perseverance]] ([[brtson-‘grus]]) is taking [[joy]] in doing something constructive. [[Asanga]] explained five aspects or divisions: | ||
+ | |||
+ | |||
+ | |||
+ | # armor-like {{Wiki|courage}} ([[go-cha’i brtson-‘grus]]), to endure difficulties, gained from reminding ourselves of the [[joy]] with which we undertook what we did, | ||
+ | # [[constant]] and respectful application of ourselves to the task ([[sbyor-ba’i brtson-‘grus]]), | ||
+ | # never becoming disheartened or shrinking back ([[mi-‘god-ba’i brston-‘grus]]), | ||
+ | # never withdrawing ([[mi-ldog-pa’i brtson-‘grus]]), | ||
+ | # never becoming complacent ([[mi-chog-bar mi-‘dzin-pa’i brtson-‘grus]]). | ||
+ | |||
+ | |||
+ | '''(8)''' A [[sense]] of fitness ([[shin-sbyangs]], [[flexibility]]) is a [[sense]] of [[suppleness]] or serviceablity ([[las-su rung-ba]]) of [[body]] and [[mind]] that allows the [[mental]] [[activity]] to remain engaged with a constructive [[object]] for as [[long]] as we wish. | ||
+ | |||
+ | It is [[attained]] from having cut the continuity of the [[body]] and [[mind]] from taking detrimental stances, such as [[mentally]] wandering or fidgeting. A [[sense]] of fitness induces a nondisturbing exhilarating [[feeling]] of [[physical]] and [[mental]] [[bliss]]. | ||
+ | |||
+ | '''(9)''' A caring [[attitude]] ([[bag-yod]], [[carefulness]]) is a subsidiary [[awareness]] that, while remaining in a [[state]] of [[detachment]], imperturbability, lack of {{Wiki|naivety}}, and [[joyful]] perseverance, [[causes]] us to [[meditate]] on constructive things and safeguards against leaning toward [[tainted]] (negative) things. | ||
+ | |||
+ | In other words, [[being]] disgusted with and not longing for compulsive [[existence]], not wanting to [[cause]] harm in response to its [[suffering]], not [[being]] {{Wiki|naive}} about the effects of our {{Wiki|behavior}}, and taking [[joy]] in acting constructively, a caring [[attitude]] brings us to act constructively and to refrain from {{Wiki|destructive}} {{Wiki|behavior}}. This is because we [[care]] about the situations of others and ourselves and about the effects of our [[actions]] on both; we take them seriously. | ||
+ | |||
+ | [[File:Ma ng.jpg|thumb|250px|]] | ||
+ | |||
+ | '''(10)''' {{Wiki|Equilibrium}} ([[btang-snyoms]]) or [[serenity]] is a subsidiary [[awareness]] that, while remaining in a [[state]] of [[detachment]], imperturbability, lack of {{Wiki|naivety}}, and [[joyful]] perseverance, allows the [[mental]] [[activity]] to remain effortlessly undisturbed, without [[flightiness]] or [[dullness]], in a [[natural state]] of spontaneity and [[openness]]. | ||
+ | |||
+ | '''(11)''' Not [[being]] {{Wiki|cruel}} (rnam-par mi-‘tshe-ba) is not merely the imperturbability of not wishing to [[cause]] harm to [[limited beings]] who are [[suffering]] or to irritate or to annoy them. It has, in addition, [[compassion]] ([[snying-rje]]), the wish for them to be free of their [[suffering]] and its [[causes]]. | ||
+ | |||
+ | |||
+ | |||
+ | ===The [[Six Root Disturbing Emotions]] and Attitudes=== | ||
+ | |||
+ | |||
+ | |||
+ | A {{Wiki|disturbing}} [[emotion]] or [[attitude]] ([[nyon-mongs]], Skt. [[klesha]], “[[afflictive emotion]]”) is one that when it arises, [[causes]] us to lose our [[peace]] of [[mind]] ([[rab-tu mi-zhi-ba]]) and incapacitates us so that we lose {{Wiki|self-control}}. | ||
+ | |||
+ | There are six [[root]] ones, which act as the [[roots]] of the auxiliary {{Wiki|disturbing}} [[emotions]] and attitudes. [[Vasubandhu]] classified five of the six as [[being]] without an outlook on [[life]] ([[lta-min nyon-mongs]]). Thus, they are {{Wiki|disturbing}} [[emotions]] or [[mental states]]. | ||
+ | |||
+ | The sixth is a set of five with an outlook on [[life]] ([[nyon-mongs lta-ba can]]) and thus comprises five {{Wiki|disturbing}} attitudes. [[Asanga]] called this set of five “{{Wiki|disturbing}} [[deluded outlooks]] on [[life]]” ([[lta-ba nyon-mongs-can]]). Let us call them “[[deluded outlooks]]” for short. | ||
+ | |||
+ | Except for the [[Vaibhashika]] school of {{Wiki|tenets}}, all other [[Indian]] [[Buddhist]] [[tenet]] systems ([[grub-mtha]]’) assert that, other than a few exceptions, all [[disturbing emotions]] and attitudes have two levels: doctrinally based ([[kun-brtags]]) and automatically [[arising]] ([[lhan-skyes]]). | ||
+ | |||
+ | : Doctrinally based [[disturbing emotions]] and attitudes arise based on the {{Wiki|conceptual}} framework of a [[distorted outlook]] on [[life]]. | ||
+ | |||
+ | Automatically [[arising]] ones occur without such a basis. | ||
+ | |||
+ | Among the {{Wiki|disturbing}} [[emotions]] without an outlook, the exception is [[indecisive wavering]] and, among those without an outlook, the exceptions are [[holding]] a deluded outlook as supreme, an outlook of [[holding]] deluded [[morality]] or conduct as supreme, and a [[distorted outlook]]. | ||
+ | |||
+ | These exceptions have no automatically [[arising]] [[form]] and occur only doctrinally based. The [[Vaibhashika]] [[tenet]] system does not assert an automatically [[arising]] [[form]] of any {{Wiki|disturbing}} [[emotion]] or [[attitude]]. According to its assertions, all [[disturbing emotions]] and attitudes are exclusively doctrinally based. | ||
+ | |||
+ | '''(1)''' [[Longing desire]] (‘[[dod-chags]]) aims at any external or internal [[tainted]] [[object]] (associated with [[confusion]]) – either animate or [[inanimate]] – and wishes to acquire it based on regarding the [[object]] as attractive by its very [[nature]]. | ||
+ | |||
+ | |||
+ | |||
+ | It functions to bring us [[suffering]]. | ||
+ | |||
+ | |||
+ | |||
+ | Although longing [[desire]] or [[greed]] may occur with either sensory or [[mental]] {{Wiki|cognition}}, it is based on a {{Wiki|conceptual}} interpolation beforehand. Note that sensory {{Wiki|cognition}} is always [[nonconceptual]], while [[mental]] {{Wiki|cognition}} may be either [[nonconceptual]] or {{Wiki|conceptual}}. | ||
+ | |||
+ | The preceding interpolation either exaggerates the good qualities of the [[desired]] [[object]] or adds good qualities that it lacks. Thus, the {{Wiki|conceptual}} interpolation pays [[attention]] to the [[desired]] [[object]] in a discordant [[manner]] (incorrect [[consideration]]) – for example, considering something dirty (a [[body]] filled with excrement) as clean. | ||
+ | |||
+ | [[File:M erapi.jpg|thumb|250px|]] | ||
+ | |||
+ | From a {{Wiki|Western}} {{Wiki|perspective}}, we may add that when longing [[desire]] is aimed at another [[person]] or group, it may take the [[form]] of wishing to possess the [[person]] or group as belonging to us or for us to belong to the [[person]] or group. It also would seem that longing [[desire]] is often additionally supported by a {{Wiki|conceptual}} repudiation or {{Wiki|denial}} beforehand of the negative qualities of its [[object]]. | ||
+ | |||
+ | [[Vasubandhu]] defined this [[root]] {{Wiki|disturbing}} [[emotion]] as [[attachment]] or possessiveness. It is wishing not to let go of either any of the five types of desirable sensory [[objects]] (sights, {{Wiki|sounds}}, {{Wiki|smells}}, {{Wiki|tastes}}, or [[physical]] [[sensations]]) ([[‘dod-pa’i ‘dod-chags]]) or of our [[own]] compulsive [[existence]] ([[srid-pa’i ‘dod-chags]]). It is also based on an {{Wiki|exaggeration}} or a discordant way of paying [[attention]] to a [[tainted]] [[object]]. | ||
+ | |||
+ | [[Attachment]] to desirable sensory [[objects]] is [[attachment]] to [[objects]] of the plane of desirable sensory [[objects]] ([[‘dod-khams]], [[desire realm]]). | ||
+ | |||
+ | [[Attachment]] to compulsive [[existence]] is [[attachment]] to the [[objects]] of the plane of [[ethereal]] [[forms]] ([[gzugs-khams]], [[form realm]]) or the plane of [[formless]] [[beings]] ([[gzugs-med khams]], [[formless realm]]). This means [[attachment]] to the deep states of [[meditative]] [[trance]] [[attained]] in those [[realms]]. | ||
+ | |||
+ | '''(2)''' [[Anger]] ([[khong-khro]]) aims at [[another limited being]], our [[own]] [[suffering]], or [[situations entailing suffering]] that may arise from either of the two or which may simply be the situations in which the [[suffering]] occurs. It is impatient with them (mi-bzod-pa) and wishes to get rid of them such as by damaging or hurting them (gnod-sems) or by striking out against them (kun-nas [[mnar-sems]]). | ||
+ | |||
+ | It is based on regarding its [[object]] as unattractive or repulsive by its very [[nature]] and it functions to bring us [[suffering]]. [[Hostility]] ([[zhe-sdang]]) is a subcategory of [[anger]] and is directly primarily, although not exclusively, at [[limited beings]]. | ||
+ | |||
+ | As with longing [[desire]], although [[anger]] may occur with either sensory or [[mental]] {{Wiki|cognition}}, it is based on a {{Wiki|conceptual}} interpolation beforehand. The interpolation either exaggerates the negative qualities of the [[object]] or adds negative qualities that it lacks. Thus, the {{Wiki|conceptual}} interpolation pays [[attention]] to the [[object]] in a discordant [[manner]] – for example, incorrectly considering something not at fault to be at fault. | ||
+ | |||
+ | From a {{Wiki|Western}} {{Wiki|perspective}}, we may add that when [[anger]] or [[hostility]] is aimed at another [[person]] or group, it may take the [[form]] of rejecting the [[person]] or group. Alternatively, [[because of]] {{Wiki|fear}} of [[being]] rejected by the [[person]] or group, we may redirect the [[anger]] at ourselves. | ||
+ | |||
+ | It would also seem that [[anger]] is often additionally supported by a {{Wiki|conceptual}} repudiation or {{Wiki|denial}} beforehand of the good qualities of its [[object]]. | ||
+ | |||
+ | |||
+ | |||
+ | ===[[Arrogance]] ([[nga-rgyal]]=== | ||
+ | |||
+ | |||
+ | {{Wiki|pride}}) is a puffed-up [[mind]] ([[khengs-pa]]) based on a deluded outlook toward a transitory network ([[‘jig-lta]]). | ||
+ | |||
+ | As explained below, this deluded outlook focuses on some aspect or network of aspects from among our [[five aggregates]] and identifies it as an unaffected, monolithic “me” separate from the [[aggregates]] and lording over them. | ||
+ | |||
+ | From among the various [[forms]] and levels of a deluded outlook toward a transitory network, it is based specifically on automatically [[arising]] {{Wiki|grasping}} for “me” ([[ngar-‘dzin lhan-skyes]]). | ||
+ | |||
+ | It functions to make us not appreciate others or [[respect]] the good qualities of others ([[mi-gus-pa]]) and to prevent us from {{Wiki|learning}} anything. | ||
+ | |||
+ | |||
+ | There are seven types: | ||
+ | |||
+ | |||
+ | [[File:Lily-mind-trainin.jpg|thumb|250px|]] | ||
+ | |||
+ | |||
+ | # [[Arrogance]] ([[nga-rgyal]]) is a puffed-up [[mind]] that [[feels]] I am better than someone {{Wiki|inferior}} to myself in some [[quality]]. | ||
+ | # Exaggerated [[arrogance]] ([[lhag-pa’i nga-rgyal]]) is a puffed-up [[mind]] that [[feels]] I am better than someone {{Wiki|equal}} to myself in some [[quality]]. | ||
+ | # Outrageous [[arrogance]] ([[nga-rgyal-las-kyang nga-rgyal]]) is a puffed-up [[mind]] that [[feels]] I am better than someone {{Wiki|superior}} to myself in some [[quality]]. | ||
+ | # Egotistic [[arrogance]] ([[nga’o snyam-pa’i nga-rgyal]]) is a puffed-up [[mind]] that [[thinks]] “me” while focusing on our [[own]] [[samsara]]-perpetuating [[aggregates]] ([[nyer-len-gyi phung-po]]). | ||
+ | # False or anticipatory [[arrogance]] ([[mngon-par nga-rgyal]]) is a puffed-up [[mind]] that [[feels]] I have [[attained]] some [[quality]] that I have not actually [[attained]] or not yet [[attained]]. | ||
+ | # Modest [[arrogance]] ([[cung-zad snyam-pa’i nga-rgyal]]) is a puffed-up [[mind]] that [[feels]] that I am just a little bit {{Wiki|inferior}} compared to someone vastly {{Wiki|superior}} to myself in some [[quality]], but still {{Wiki|superior}} to almost everyone else. | ||
+ | # Distorted [[arrogance]] ([[log-pa’i nga-rgyal]]) is a puffed-up [[mind]] that [[feels]] that some deviant aspect that I have fallen to (khol-sar shor-ba) is a good [[quality]] that I have [[attained]] – for instance, [[being]] a good {{Wiki|hunter}}. | ||
+ | |||
+ | |||
+ | [[Vasubandhu]] mentioned that some [[Buddhist texts]] list nine types of [[arrogance]], but they can be subsumed under three of the above categories – [[arrogance]], exaggerated [[arrogance]], and modest [[arrogance]]. | ||
+ | |||
+ | The nine are puffed-up [[minds]] that [[feel]]: | ||
+ | |||
+ | [[File:Larg mind.jpg|thumb|250px|]] | ||
+ | |||
+ | * I am {{Wiki|superior}} to others, | ||
+ | * I am {{Wiki|equal}} to others, | ||
+ | * I am {{Wiki|inferior}} to others, | ||
+ | * others are {{Wiki|superior}} to me, | ||
+ | * others are {{Wiki|equal}} to me, | ||
+ | * others are {{Wiki|inferior}} to me, | ||
+ | * there is no one {{Wiki|superior}} to me, | ||
+ | * there is no one {{Wiki|equal}} to me, | ||
+ | * there is no one {{Wiki|inferior}} to me. | ||
+ | |||
+ | |||
+ | |||
+ | '''(4)''' Unawareness (ma-[[rig-pa]], [[ignorance]]), according to both [[Asanga]] and [[Vasubandhu]], is the [[murky-mindedness]] ([[rmongs-pa]]) of not [[knowing]] ([[mi-shes-pa]]) {{Wiki|behavioral}} [[cause and effect]] or the [[true nature of reality]] ([[de-kho-na-nyid]]). | ||
+ | |||
+ | [[Murky-mindedness]] is a {{Wiki|heaviness}} of [[mind]] and [[body]]. | ||
+ | |||
+ | Unawareness, then, as a {{Wiki|disturbing}} [[state of mind]] that [[causes]] and perpetuates uncontrollably recurring [[rebirth]] ([[samsara]]), does not include not [[knowing]] someone’s [[name]]. | ||
+ | |||
+ | Unawareness produces distorted {{Wiki|certainty}} ([[log-par nges-pa]]), [[indecisive wavering]], and complete befuddlement ([[kun-nas nyon-mongs-pa]]). | ||
+ | |||
+ | In other words, unawareness makes us stubborn in our {{Wiki|certainty}} about something incorrect, insecure and unsure of ourselves, and stressed. | ||
+ | |||
+ | |||
+ | According to A Commentary on ([[Dignaga’s]] “Compendium of) Validly [[Wikipedia:Cognition|Cognizing]] [[Minds]]” ([[Tshad-ma rnam-‘grel]], Skt. [[Pramanavarttika]]) by [[Dharmakirti]], unawareness is also the [[murky-mindedness]] of apprehending something in an inverted way ([[phyin-ci log-tu ‘dzin-pa]]). | ||
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+ | {{Wiki|Destructive}} {{Wiki|behavior}} arises from and is accompanied by unawareness of {{Wiki|behavioral}} [[cause and effect]]. | ||
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+ | Thus, [[Asanga]] explained that through this type of unawareness we build up the [[karma]] to [[experience]] worse states of [[rebirth]]. | ||
− | + | Unawareness of the [[true nature]] of [[reality]] gives rise to and accompanies any [[activity]] – {{Wiki|destructive}}, constructive, or unspecified. | |
− | + | Focusing only on constructive {{Wiki|behavior}}, [[Asanga]] explained that through this type of unawareness we build up the [[karma]] to [[experience]] better states of [[samsaric]] [[rebirth]]. | |
− | ( | + | According to [[Vasubandhu]] and all [[Hinayana]] [[tenet]] systems ([[Vaibhashika]] and [[Sautrantika]]), unawareness of the [[true nature of reality]] refers only to unawareness of how persons ([[gang-zag]]) [[exist]], both ourselves and others. |
− | ( | + | This is because the [[Hinayana]] schools do not assert a lack of impossible [[Wikipedia:Identity (social science)|identity]] of [[phenomena]] ([[chos-kyi bdag-med]], [[selflessness of phenomena]], [[identitylessness of phenomena]]). |
− | + | [[File:K 0000058.JPG|thumb|250px|]] | |
− | + | According to the [[Sakya]] and [[Nyingma]] interpretations of [[Prasangika]] and all four [[Tibetan traditions]]’ interpretations of the [[Svatantrika-Madhyamaka]] and [[Chittamatra]] [[views]], [[Asanga’s]] reference to unawareness of the [[true nature of reality]] also does not include unawareness of how [[phenomena]] [[exist]]. | |
− | + | This is because they assert that unawareness of how [[phenomena]] [[exist]] is not a {{Wiki|disturbing}} [[state of mind]] and does not prevent [[liberation]]. | |
− | ( | + | They include this [[subsidiary awareness]] among the [[cognitive obscurations]] ([[shes-sgrib]]), in other words the [[obscurations]] regarding all knowables and which prevent [[omniscience]]. |
− | + | The [[Gelug]] and [[Karma Kagyu]] interpretations of the [[Prasangika-Madhyamaka]] [[view]] include unawareness of the [[true nature]] of how all [[phenomena]] [[exist]] as a [[form]] of unawareness that is a {{Wiki|disturbing}} [[state of mind]]. | |
− | + | Thus, they include it in [[Asanga’s]] reference and in the [[emotional obscurations]] ([[nyon-sgrib]]), in other words the [[obscurations]] that are [[disturbing emotions]] and attitudes and which prevent [[liberation]]. | |
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− | + | {{Wiki|Naivety}} ([[gti-mug]]) is a subcategory of unawareness and, when used in its strict [[sense]], refers only to the unawareness that accompanies {{Wiki|destructive}} states of [[mind]] – both unawareness of {{Wiki|behavioral}} [[cause and effect]] and of the [[true nature]] of [[reality]]. | |
− | + | Longing [[desire]] (or [[attachment]], depending on the [[definitio however, they themselves do not interpolate or repudiate anything. | |
− | + | [[File:Ing.blue.jpg|thumb|250px|]] | |
− | + | There are [[five deluded outlooks]]. [[Asanga]] explained that each is a {{Wiki|disturbing}}, [[deluded discriminating awareness]] ([[shes-rab nyon-mongs-can]]). | |
− | + | They are not subcategories, however, of the discriminating [[awareness]] that is an ascertaining [[subsidiary awareness]]. | |
− | + | This is because they do not fulfill [[Asanga’s]] criterion for this ascertaining [[awareness]], that they understand their [[objects]] correctly. | |
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− | + | Moreover, [[Asanga]] explained that each of the [[five deluded outlooks]] entails | |
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− | + | # [[tolerance]] for the deluded outlook, since it lacks the {{Wiki|discrimination}} to see that it brings [[suffering]], | |
+ | # [[attachment]] to it, since it does not realize that it is deluded, | ||
+ | # [[consideration]] of it as {{Wiki|intelligent}}, | ||
+ | # a {{Wiki|conceptual}} framework that tightly holds on to it, | ||
+ | # speculation that it is correct. | ||
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− | + | ===The [[Five Deluded Outlooks]]=== | |
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− | + | '''(1)''' A deluded outlook toward a transitory network (‘jig-tshogs-la [[lta-ba]], [[‘jig-lta]], [[false view]] of a transitory network) seeks and latches on to some transitory network from our [[own]] [[samsara]]-perpetuating [[five aggregates]] as a basis on which to interpolate (project) an accompanying {{Wiki|conceptual}} framework ([[attitude]]) that it tightly holds on to. | |
− | ( | + | The {{Wiki|conceptual}} framework is that of “me” ([[nga]], [[bdag]]) or “mine” ([[nga’i-bn]]), [[hostility]], and {{Wiki|naivety}} are the three [[poisonous emotions]] ([[dug-gsum]]). |
− | + | '''(5)''' [[Indecisive wavering]] ([[the-tshoms]], [[doubt]]) is entertaining two [[minds]] about what is true – in other words, wavering between accepting or rejecting what is true. What is true refers to such facts as the [[four noble truths]] and {{Wiki|behavioral}} [[cause and effect]]. | |
− | + | Moreover, the wavering may tend more to the side of what is true, more to the side of what is false, or be evenly divided between the two. | |
− | + | [[Indecisive wavering]] functions as a basis for not engaging with what is constructive. | |
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− | + | [[Asanga]] pointed out that the main [[cause]] of problems here is {{Wiki|disturbing}}, [[deluded indecisive wavering]] ([[the-tshoms nyon-mongs-can]]). | |
− | + | It refers to the wavering that tends more toward an incorrect [[decision]] about what is true. It is the troublemaker because, if the wavering tends toward what is correct or is even divided, it could lead to engaging in what is constructive. | |
− | + | '''(6)''' [[Deluded outlooks]] [[view]] their [[objects]] in a certain way. | |
− | + | They seek and regard their [[objects]] as things to latch on to ([[yul-‘tshol-ba]]), without they themselves scrutinizing, analyzing, or investigating them. | |
− | + | In other words, they merely have an [[attitude]] toward their [[objects]]. | |
− | + | They occur only during {{Wiki|conceptual}} {{Wiki|cognition}} and are accompanied by either an interpolation or a repudiation. | |
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− | + | As [[subsidiary awarenesses]],a, [[bdag-gi-ba]]). | |
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− | + | It does not focus on the [[aggregates]] of anyone else. | |
− | + | The “me” or “mine” here, however, do not refer to the {{Wiki|conventionally}} [[existent]] ones, but rather to the false ones that do not correspond to anything real at all. | |
− | + | The false “me” may be either a static monolith that can [[exist]] {{Wiki|independently}} of the [[aggregate]] factors ([[rtag-gcig-rang-dbang-gi bdag]]) or a [[self-sufficiently knowable]] “me” ([[rang-rkya thub-‘dzin-pa’i bdag]]). | |
− | + | Thus, a deluded outlook toward a transitory network is based on unawareness of how the [[Wikipedia:Convention (norm)|conventional]] “me” [[exists]] and is accompanied by {{Wiki|grasping}} for the impossible [[soul]] of a [[person]] ([[gang-zag-gi bdag-‘dzin]]). | |
− | + | This {{Wiki|grasping}} for the impossible [[soul]] of a [[person]] is what actually projects the interpolation of a false “me” or “mine,” not the deluded outlook itself. | |
− | + | [[File:Ing art 00.jpg|thumb|250px|]] | |
− | + | In more detail, a deluded outlook toward a transitory network is a {{Wiki|disturbing}}, deluded discriminating [[awareness]] that “[[grasps]]” at a transitory network of [[aggregates]] as [[being]] [[identical]] with “me” ([[ngar-‘dzin]]), namely with a false “me” Or it [[grasps]] at them as “mine” ([[nga-yir ‘dzin]]), in other words as totally different from a false “me,” for instance as their possessor, their controller, or their inhabitant. | |
− | + | “[[Grasping]]” here means to conceptually {{Wiki|cognize}} its [[object]] through the {{Wiki|medium}} of one or more interpolated categories and to consider the interpolation of these categories to be correct. The {{Wiki|conceptual}} categories constitute the {{Wiki|conceptual}} framework that this deluded outlook tightly holds on to. In this case, the interpolated categories include both an impossible false “me” and either “totally [[identical]] (one)” or “totally different (many).” | |
− | + | Moreover, a deluded outlook toward a transitory network seeks and latches on to one or more of our [[aggregate]] factors, based on distinguishing one or more of them from everything else. As a {{Wiki|disturbing}}, deluded discriminating [[awareness]], it adds {{Wiki|certainty}} to this distinguishing. Incorrect [[consideration]] (paying [[attention]] discordantly) also accompanies this deluded outlook and is the [[mental factor]] that actually regards (takes to [[mind]]) the [[aggregate]] factor or factors focused on as [[being]] the interpolated categories. | |
− | + | According to [[Tsongkhapa]], a deluded outlook toward a transitory network does not actually focus on the [[aggregates]], as [[Vasubandhu]] and [[Asanga]] explain. According to his [[Gelug]] [[Prasangika]] system, it focuses on the [[Wikipedia:Convention (norm)|conventional]] “me,” which is [[imputed]] on a transitory network of our [[aggregate]] factors. | |
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− | + | Moreover, the false “me” that it holds on to tightly is also one that has truly established [[existence]]. | |
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− | + | '''(2)''' | |
− | + | ===An [[extreme outlook]][[mthar-‘dzin-par lta-ba, mthar-lta]]=== | |
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− | + | regards our five [[samsara-perpetuating aggregates]] in either an {{Wiki|eternalist}} ([[rtag-pa]]) or [[Wikipedia:Nihilism|nihilistic]] ([[‘chad-pa]]) way. In his [[Grand Presentation of the Graded Stages of the Path]] ([[Lam-rim chen-mo]]), [[Tsongkhapa]] clarified this by explaining that an [[extreme outlook]] is a {{Wiki|disturbing}}, deluded [[discriminating awareness]] that focuses on the [[Wikipedia:Convention (norm)|conventional]] “me” that the previous {{Wiki|disturbing}} [[attitude]] identified with a transitory network. | |
− | + | It considers the [[Wikipedia:Convention (norm)|conventional]] “me” either as having this [[Wikipedia:Identity (social science)|identity]] permanently or as not having continuity in {{Wiki|future}} [[lives]]. According to [[Vasubandhu]], an [[extreme outlook]] [[views]] the [[samsara-producing aggregate factors]] themselves as either lasting eternally or ending totally at [[death]], with no continuity in {{Wiki|future}} [[lives]]. | |
− | + | '''(3)''' Holding a deluded outlook as supreme ([[lta-ba mchog-tu ‘dzin-pa]], an outlook of false supremacy) regards as supreme one of our [[deluded outlooks]] and the [[samsara-perpetuating aggregates]] based on which the deluded outlook is produced. | |
− | + | [[Tsongkhapa]] specified that the outlook at which this {{Wiki|disturbing}}, deluded discriminating [[awareness]] aims may be our deluded outlook of a transitory network, our [[extreme outlook]], or our [[distorted outlook]]. | |
− | + | According to [[Vasubandhu]], this {{Wiki|disturbing}} [[attitude]] may regard the [[samsara-perpetuating aggregates]], based on which any of the above three [[deluded outlooks]] is produced, with the discordant [[attention]] that they are totally clean by [[nature]] or a source of true [[happiness]]. | |
− | + | [[File:Imagesgfd.jpg|thumb|250px|]] | |
− | + | '''(4)''' An outlook of [[holding]] deluded [[morality]] or conduct as supreme ([[tshul-khrims-dang brtul-zhugs mchog-tu ‘dzin-pa]]) regards as [[purified]], {{Wiki|liberated}}, and definitely delivered some deluded [[morality]], some deluded conduct, and the [[samsara-perpetuating aggregate]] factors that give rise to the deluded [[morality]] and conduct. | |
− | + | This deluded outlook derives from [[holding]] a deluded outlook of a transitory network, an [[extreme outlook]], or a [[distorted outlook]]. | |
− | [ | + | It regards the deluded [[morality]] and conduct as a [[path]] that purifies ([[‘dag-pa]]) us from negative [[karmic]] force ([[sdig-pa]], negative potentials), [[liberates]] ([[grol-ba]]) us from {{Wiki|disturbing}} [[emotions]], and definitely delivers ([[nges-par ‘byin-pa]]) us from [[samsara]] (uncontrollably recurring [[rebirth]]). |
− | + | It also regards the [[samsara-producing aggregates]] [[disciplined]] by them as [[being]] [[purified]], {{Wiki|liberated}}, and definitely delivered through the deluded [[morality]] and conduct. | |
− | + | [[Tsongkhapa]] explained that deluded [[morality]] is ridding ourselves of some [[trivial]] [[manner]] of {{Wiki|behavior}} that is meaningless to give up, such as [[standing]] on two feet. Deluded conduct is decisively to engage our way of dressing and our [[bodies]] and [[speech]] in some [[trivial]] [[manner]] that is meaningless to adopt, such as the [[ascetic]] [[practice]] of [[standing]] naked on one foot in the [[hot]] {{Wiki|sun}}. | |
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− | + | ===A [[distorted outlook]] ([[log-lta]]== | |
− | + | [[false view]]) regards an actual [[cause]], an actual effect, an actual functioning, or an [[existent]] [[phenomenon]] as not [[being]] actual or [[existent]]. | |
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− | + | Thus, it is accompanied with at repudiation, for example, of the fact that constructive {{Wiki|behavior}} and {{Wiki|destructive}} {{Wiki|behavior}} are the actual [[causes]] of experiencing [[happiness]] and [[unhappiness]]. | |
− | + | The repudiation may be of the fact that [[happiness]] and [[unhappiness]] are the effects or results that ripen from positive and negative [[karmic]] forces. | |
− | + | It may be of the fact that [[past and future lives]] actually [[function]]; or it may be of the fact that the [[attainment]] of [[liberation]] and [[enlightenment]] [[exists]]. | |
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− | + | According to [[Tsongkhapa]] and the [[Gelug]]-[[Prasangika]] school, a [[distorted outlook]] may also regard a false [[cause]], a false effect, a false functioning, or a [[Wikipedia:Nothing|nonexistent]] [[phenomenon]] as true or [[existent]]. Thus, it may also be accompanied by an interpolation, for example, that primal {{Wiki|matter}} ([[gtso-bo]]) or the [[Hindu]] [[god]] {{Wiki|Ishvara}} is the [[cause]] or [[creator]] of [[limited beings]]. | |
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− | + | ===The [[Twenty Auxiliary Disturbing Emotions]]=== | |
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− | + | The [[twenty auxiliary disturbing emotions]] derive from the [[three poisonous emotions]] of longing [[desire]], [[hostility]], or {{Wiki|naivety}}. | |
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− | ( | + | '''(1)''' [[Hatred]] ([[khro-ba]]) is a part of [[hostility]] and is the harsh {{Wiki|intention}} to [[cause]] harm. |
− | ( | + | '''(2)''' [[Resentment]] ([[khon-‘dzin]]) is a part of [[hostility]] and is [[holding]] a [[grudge]]. It sustains the {{Wiki|intention}} to take revenge and to retaliate for harm that we or our loved ones have received. |
− | ( | + | '''(3)''' [[Concealment]] of having acted improperly ([[‘chab-pa]]) is a part of {{Wiki|naivety}} and is to hide and not admit, either to others or to ourselves, our uncommendable [[actions]] ([[kha-na ma-tho-ba]]). These may be naturally uncommendable [[actions]] ([[rang-bzhin-gyi kha-na ma-tho-ba]]), such as the {{Wiki|destructive}} [[action]] of {{Wiki|killing}} a mosquito. Alternatively, they may be formulated uncommendable [[actions]] ([[bcas-pa’i kha-na ma-tho-ba]]) – [[neutral]] [[actions]] that [[Buddha]] prohibited for certain {{Wiki|individuals}} and which we [[vowed]] to refrain from, such as eating after noon if we are a full [[monk]] or [[nun]]. |
− | ( | + | '''(4)''' Outrage ([[‘tshig-pa]]) is a part of [[hostility]] and is the {{Wiki|intention}} to speak abusively, based on [[hatred]] and [[resentment]]. |
− | ( | + | '''(5)''' [[Jealousy]] ([[phrag-dog]]) is a part of [[hostility]] and is a {{Wiki|disturbing}} [[emotion]] that is unable to bear others’ good qualities or good [[fortune]], due to excessive [[attachment]] to our [[own]] gain or to the [[respect]] we receive. Thus, [[jealousy]] is not the same as the English [[word]] [[envy]]. [[Envy]] wishes, in addition, to have these qualities or good [[fortune]] ourselves and often has the wish for the other [[person]] to be deprived of them. |
− | + | '''(6)''' [[Miserliness]] ([[ser-sna]]) is a part of longing [[desire]] and is an [[attachment]] to material gain or [[respect]] and, not wanting to give up any possessions, clings to them and does not want to share them with others or use them ourselves. Thus, [[miserliness]] is more than the English [[word]] [[stinginess]]. [[Stinginess]] is merely unwillingness to share or to use something we possess. It lacks the aspect of hoarding that [[miserliness]] possesses | |
− | + | '''(7)''' [[Pretension]] ([[sgyu]]) is in the categories of longing [[desire]] and {{Wiki|naivety}}. Because of excessive [[attachment]] to our material gain and the [[respect]] we receive, and activated by wanting to deceive others, [[pretension]] is pretending to exhibit or claiming to have a good [[quality]] that we lack. | |
− | + | '''(8)''' [[Concealment]] of shortcomings ([[g.yo]]) is a part of longing [[desire]] and {{Wiki|naivety}}. Because of excessive [[attachment]] to our material gain and the [[respect]] we receive, this is the [[state of mind]] to hide our shortcomings and faults from others. | |
− | ( | + | '''(9)''' [[Smugness or conceit]] ([[rgyags-pa]]) is a part of longing [[desire]]. From [[seeing]] [[signs]] of a [[long]] [[life]] or of any other [[samsaric]] glory, based of [[being]] healthy, young, wealthy, and so on, smugness is a puffed-up [[mind]] that [[feels]] [[happy]] about and takes [[pleasure]] in this. |
− | + | '''(10)''' [[Cruelty]] ([[rnam-par ‘tshe-ba]]) is a part of [[hostility]] and has three [[forms]]. | |
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− | ( | + | # {{Wiki|Hooliganism}} ([[snying-rje-ba med-pa]]) is a {{Wiki|cruel}} lack of [[compassion]] with which we wish to [[cause]] mischief or harm to others. |
− | ( | + | # [[Self-destructiveness]] ([[snying-brtse-ba med-pa]]) is a {{Wiki|cruel}} lack of [[self]]-[[love]] with which we wish to [[cause]] mischief or harm to ourselves. |
− | ( | + | # Taking perverse [[pleasure]] ([[brtse-ba]] med-pa) is {{Wiki|cruelly}} [[rejoicing]] when [[seeing]] or [[hearing]] of others’ [[suffering]]. |
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− | ( | + | '''(11)''' No [[moral self-dignity]] ([[ngo-tsha med-pa]], no [[sense]] of [[honor]]) is a part of any of the three {{Wiki|poisonous}} [[emotions]]. It is the lack of any [[sense]] to refrain from {{Wiki|destructive}} {{Wiki|behavior}} [[because of]] caring how our [[actions]] reflect on ourselves. According to [[Vasubandhu]], this subsidiary [[awareness]] means having no [[sense]] of values. It is a lack of [[respect]] for positive qualities or persons possessing them. |
− | ( | + | '''(12)''' No [[care]] for how our [[actions]] reflect on others ([[khrel-med]]) is a part of any of the three {{Wiki|poisonous}} [[emotions]]. It is the lack of any [[sense]] to refrain from {{Wiki|destructive}} {{Wiki|behavior}} [[because of]] caring how our [[actions]] reflect on those connected to us. Such persons may include our [[family]], [[teachers]], {{Wiki|social}} group, {{Wiki|ethnic}} group, [[religious]] [[order]], or countrymen. For [[Vasubandhu]], this subsidiary [[awareness]] means having no scruples, and is a lack of {{Wiki|restraint}} from [[being]] brazenly negative. This and the previous subsidiary [[awareness]] accompany all {{Wiki|destructive}} states of [[mind]]. |
− | ( | + | '''(13)''' [[Foggymindedness]] ([[rmugs-pa]]) is a part of {{Wiki|naivety}}. It is a heavy [[feeling]] of [[body]] and [[mind]] that makes the [[mind]] unclear, unserviceable, and incapable either of giving rise to a {{Wiki|cognitive}} [[appearance]] of its [[object]] or of apprehending the [[object]] correctly. When the [[mind]] actually becomes unclear, due to [[foggymindedness]], this is [[mental]] [[dullness]] ([[bying-ba]]). |
− | ( | + | '''(14)''' [[Flightiness]] of [[mind]] ([[rgod-pa]]) is a part of longing [[desire]]. It is the subsidiary [[awareness]] that [[causes]] our [[attention]] to fly off from its [[object]] and to recollect or think about something attractive that we have previously [[experienced]] instead. Thus, it [[causes]] us to lose our [[peace]] of [[mind]]. |
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− | Similarly, the deep awareness of total absorption on voidness (mnyam-bzhag ye-shes) and the deep awareness of the subsequent attainment (rjes-thob ye-shes, post-meditation wisdom) are neither primary nor subsidiary awarenesses, although they accompany both of them. | + | '''(15)''' Disbelieving a fact ([[ma-dad-pa]]) is a part of {{Wiki|naivety}} and has three [[forms]] that are the contrary of the three [[forms]] of believing a fact to be true. |
− | + | ||
− | + | * Disbelieving a fact that is based on [[reason]], such as disbelieving {{Wiki|behavioral}} [[cause and effect]]. | |
− | + | ||
+ | * Disbelieving a fact, such as the good qualities of the [[Three Jewels]] of [[Refuge]], such that it [[causes]] our [[mind]] to become muddied with {{Wiki|disturbing}} [[emotions]] and attitudes and to become [[unhappy]]. | ||
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+ | * Disbelieving a fact, such as the [[existence]] of the possibility for us to attain [[liberation]], such that we have no [[interest]] in it and no [[aspiration]] to attain it. | ||
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+ | '''(16)''' [[Laziness]] ([[le-lo]]) is a part of {{Wiki|naivety}}. With [[laziness]], the [[mind]] does not go out to or engage with something constructive [[because of]] [[clinging]] to the [[pleasures]] of [[sleep]], {{Wiki|lying}} down, relaxing, and so on. There are three types: | ||
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+ | [[File:Hrenology1.jpg|thumb|250px|]] | ||
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+ | # {{Wiki|Lethargy}} and procrastination ([[sgyid-lugs]]), not [[feeling]] like doing something constructive now and putting off until later [[because of]] {{Wiki|apathy}} toward the uncontrollably recurring [[sufferings]] of [[samsara]], [[clinging]] to the [[pleasure]] of [[being]] idle, or [[craving]] [[sleep]] as an escape. | ||
+ | # [[Clinging]] to negative or [[trivial]] [[activities]] or things ([[bya-ba ngan-zhen]]), such as [[gambling]], drinking, friends who are bad [[influences]] on us, going to parties, and so on. | ||
+ | # [[Feelings]] of inadequacy ([[zhum-pa]]). | ||
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+ | '''(17)''' Not caring ([[bag-med]], [[carelessness]], [[recklessness]]). Based on longing [[desire]], [[hostility]], {{Wiki|naivety}}, or [[laziness]], not caring is the [[state of mind]] not to engage in anything constructive and not to restrain from [[activities]] [[tainted]] with [[confusion]]. It is not taking seriously and thus not caring about the effects of our {{Wiki|behavior}} | ||
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+ | '''(18)''' [[Forgetfulness]] ([[brjed-nges]]). Based on [[recollection]] of something toward which we have a {{Wiki|disturbing}} [[emotion]] or [[attitude]], [[forgetfulness]] is losing our [[object]] of focus so that it will wander to that {{Wiki|disturbing}} [[object]]. [[Forgetfulness]] serves as the basis for [[mental wandering]] ([[rnam-par g.yeng-ba]]). | ||
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+ | '''(19)''' Being unalert ([[shes-bzhin ma-yin-pa]]) is a {{Wiki|disturbing}}, deluded discriminating [[awareness]] associated with longing [[desire]], [[hostility]], or {{Wiki|naivety}}, that [[causes]] us to enter into improper [[physical]], [[verbal]], or [[mental]] [[activity]] without [[knowing]] correctly what is proper or improper. Thus, we do not take steps to correct or prevent our improper {{Wiki|behavior}}. | ||
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+ | '''(20)''' [[Mental]] wandering ([[rnam-par g.yeng-ba]]) is a part of longing [[desire]], [[hostility]], or {{Wiki|naivety}}. It is the subsidiary [[awareness]] that, due to any of the {{Wiki|poisonous}} [[emotions]], [[causes]] our [[mind]] to be distracted from its [[object]] of focus. If we are distracted due to longing [[desire]], the [[object]] of our [[desire]] need not be something we are already familiar with, as in the case of [[flightiness]] of [[mind]]. | ||
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+ | ===The [[Four Changeable Subsidiary Awarenesses]]=== | ||
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+ | [[Asanga]] listed [[four types of subsidiary awarenesses]] that have changeable [[ethical]] {{Wiki|status}}. They can be constructive, {{Wiki|destructive}}, or unspecified, depending on the [[ethical]] {{Wiki|status}} of the {{Wiki|cognition}} with which they share five congruent features. | ||
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+ | '''(1)''' [[Sleep]] ([[gnyid]]) is a part of {{Wiki|naivety}}. [[Sleep]] is a withdrawal from sensory {{Wiki|cognition}}, characterized by a [[physical]] [[feeling]] of {{Wiki|heaviness}}, weakness, tiredness, and [[mental]] {{Wiki|darkness}}. It [[causes]] us to drop our [[activities]]. | ||
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+ | [[File:Fre d-mind.jpg|thumb|250px|]] | ||
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+ | '''(2)''' [[Regret]] ([[‘gyod-pa]]) is a part of {{Wiki|naivety}}. It is the [[state of mind]] that does not wish to repeat doing something, either proper or improper, that we did or that someone else made us do | ||
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+ | '''(3)''' Gross detection ([[rtog-pa]]) is the subsidiary [[awareness]] that investigates something roughly, such as detecting if there are mistakes on a page. | ||
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+ | '''(4)''' {{Wiki|Subtle}} [[discernment]] ([[dpyod-pa]]) is the subsidiary [[awareness]] that scrutinizes finely to discern the specific details. | ||
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+ | ===[[Mental Factors That Do Not Fall in the Above Categories]]=== | ||
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+ | Because {{Wiki|grasping}} for true [[existence]] ([[bden-‘dzin]]) interpolates an impossible mode of [[existence]] to its [[object]], it is neither a [[primary]] nor a [[subsidiary awareness]], although it accompanies both of them. Moreover, because it is not a [[subsidiary awareness]], it is also not a {{Wiki|disturbing}} [[emotion]] or [[attitude]]. | ||
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+ | According to the [[Gelug]]-[[Prasangika]] explanation, {{Wiki|grasping}} for true [[existence]] accompanies all moments of {{Wiki|conceptual}} and [[nonconceptual]] {{Wiki|cognition}}, except for an [[arya’s]] [[nonconceptual]] {{Wiki|cognition}} of [[voidness]]. | ||
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+ | It also does not accompany the [[moment]] of {{Wiki|conceptual}} {{Wiki|cognition}} of [[voidness]] of someone with an applying pathway [[mind]] ([[sbyor-lam]], [[path]] of preparation) the [[moment]] before he or she attains a [[seeing]] pathway [[mind]] ([[mthong-lam]], [[path]] of [[seeing]]) with [[nonconceptual]] {{Wiki|cognition}} of [[voidness]]. | ||
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+ | During [[nonconceptual]] sensory and [[mental]] {{Wiki|cognition}}, the {{Wiki|grasping}} for true [[existence]] is not [[manifest]] ([[mngon-gyur-ba]]). | ||
+ | |||
+ | According to the [[Jetsunpa]] ([[rJe-btsun Chos-kyi rgyal-mtshan]]) textbooks, it is {{Wiki|present}} as a {{Wiki|subliminal}} [[awareness]] ([[bag-la nyal]]), which is still a way of [[being]] {{Wiki|aware}} of something. | ||
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+ | According to the [[Panchen]] textbooks, it is {{Wiki|present}} only as a [[constant]] [[Wikipedia:Habit (psychology)|habit]] ([[bag-chags]]), which is not a way of [[being]] {{Wiki|aware}} of something, but rather is a [[noncongruent affecting variable]].). | ||
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+ | According to the non-[[Gelug]] [[Madhyamaka]] presentations, although the [[habits]] of {{Wiki|grasping}} for true [[existence]] are {{Wiki|present}} during [[nonconceptual]] sensory and [[mental]] {{Wiki|cognition}}, the {{Wiki|grasping}} is not {{Wiki|present}}. | ||
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+ | |||
+ | According to the [[Karma Kagyu]] assertions, {{Wiki|grasping}} for true [[existence]] is also not {{Wiki|present}} during the first [[moment]] of {{Wiki|conceptual}} {{Wiki|cognition}}. | ||
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+ | Similarly, the [[deep awareness]] of total [[absorption]] on [[voidness]] ([[mnyam-bzhag ye-shes]]) and the [[deep awareness]] of the subsequent [[attainment]] ([[rjes-thob ye-shes]], post-[[meditation]] [[wisdom]]) are neither [[primary]] nor [[subsidiary awarenesses]], although they accompany both of them. | ||
− | [[ | + | This is because they are not simply ways of [[being]] {{Wiki|aware}} of their [[objects]]; they also refute the true [[existence]] of them. |
− | [[Category: | + | {{R}} |
+ | [http://www.berzinarchives.com/web/en/archives/sutra/level4_deepening_understanding_path/mind_mental_factors/mind_mental_factors_51.html www.berzinarchives.com] | ||
+ | [[Category:Chittamatra]] | ||
+ | [[Category:Mental factors]] | ||
+ | [[Category:Alexander Berzin: Articles & publications]] |
Latest revision as of 14:18, 18 March 2016
According to the Buddhist definition, mind (sems) is mere clarity and awareness (gsal-rig-tsam) and refers to the individual, subjective mental activity of experiencing things (myong-ba).
Clarity means giving rise to cognitive appearances of things (‘char-ba) and awareness refers to cognitively engaging with them (‘jug-pa).
Mere implies that this occurs without a separate unaffected, monolithic “me” that is either controlling or observing this activity. The “I” exists, but merely as an imputation based on a continuity of everchanging moments of experiencing everchanging things.
Ways of Being Aware of Something
Ways of being aware of something (shes-pa) include all the types of mental activity.
They include:
The Sautrantika and Chittamatra systems of tenets add a third type,
Reflexive awareness rang-rig
Reflexive awareness accompanies every moment of nonconceptual and conceptual cognition of an object, although it itself remains always nonconceptual.
It focuses on and cognizes only the other awarenesses of the cognition – namely, the primary consciousness and subsidiary awarenesses.
It does not cognize the objects of the primary consciousnesses and subsidiary awarenesses on which it focuses.
It plants the nonstatic abstraction (ldan-min ‘du-byed, noncongruent affecting variable) of a mental impression (bag-chags) of the cognition it cognizes, which then allows for subsequently recalling the cognition (dran-pa, mindfulness).
Recalling it occurs through conceptual cognition of a mental aspect resembling an object previously cognized and a category (spyi, universal) that mentally derives from the object and into which fit all mental aspects resembling the object.
According to the Gelug tradition, within the Madhyamaka system, only the Yogachara Svatantrika-Madhyamaka subdivision accepts reflexive awareness.
Sautrantika-Svatantrika Madhyamaka and Prasangika-Madhyamaka reject even its conventional existence (tha-snyad-du yod-pa).
According to the non-Gelug schools, all divisions of Madhyamaka accept the conventional existence of reflexive awareness.
Primary Consciousnesses
All Buddhist systems accept that there are at least six types of primary consciousness:
- eye consciousness (mig-gi rnam-shes),
- ear consciousness (rna’i rnam-shes),
- nose consciousness (sna’i rnam-shes),
- tongue consciousness (lce’i rnam-shes),
- body consciousness (lus-kyi rnam-shes),
- mind consciousness (yid-kyi rnam-shes).
Unlike the Western view of consciousness as a general faculty that can be aware of all sensory and mental objects, Buddhism differentiates six types of consciousness, each of which is specific to one sensory field or to the mental field.
A primary consciousness cognizes merely the essential nature of an object (ngo-bo), which means the category of phenomenon to which something belongs. For example, eye consciousness cognizes a sight as merely a sight.
Two types of primary consciousness=
The Chittamatra schools add two more types of primary consciousness to make their list of an eightfold network of primary consciousnesses (rnam-shes tshogs-brgyad):
- deluded awareness (nyon-yid),
- alayavijnana (kun-gzhi rnam-shes, all-encompassing foundation consciousness, storehouse consciousness).
Alayavijnana is an individual consciousness, not a universal one, underlying all moments of cognition.
It cognizes the same objects as the cognitions it underlies, but is a nondetermining cognition of what appears to it (snang-la ma-nges-pa, inattentive cognition) and lacks clarity of its objects.
It carries karmic legacies (sa-bon) and the mental impressions of memories, in the sense that both are nonstatic abstractions imputed on the alayavijnana.
The continuity of an individual alayavijnana ceases with the attainment of enlightenment.
Deluded awareness aims at the alayavijnana and cognizes its ripening factor (rnam-smin-gi cha) as a false “me.”
On a gross level, it cognizes it as a “me” that exists as a static, monolithic entity independently from its aggregates (rtag gcig rang-dbang-can).
The aggregates refer to the five aggregate factors (phung-po, Skt. skandha) that comprise each moment of our experience.
The five are forms of physical phenomena (including the body), feeling a level of happiness, distinguishing, other affecting variables (emotions and so on), and primary consciousness.
On a subtler level, deluded awareness cognizes the ripening factor of the alayavijnana as a “me” that is a substantially, self-sufficiently knowable entity that can hold its own position (rang-rkya ‘dzin-thub-pa’i rdzas-yod), lording over its aggregates.
According to the non-Gelug schools, all Madhyamaka systems accept the conventional existence of the alayavijnana and deluded awareness.
According to the Gelug school, none of the Madhyamaka systems accept even the conventional existence of them.
General Discussion of Subsidiary Awarenesses
Like primary consciousnesses, subsidiary awarenesses are also merely ways of being aware of something.
They are aware of their objects in special ways, but without interpolating (sgro-‘dogs, adding something that is not there) or repudiating (skur-‘debs, denying something that is there).
Some perform functions that help the primary consciousness to cognitively take (‘dzin-pa) an object.
Others add an emotional flavor to the taking of the object.
A network of subsidiary awarenesses accompanies each moment of primary consciousness and each shares five congruent features (mtshungs-ldan lnga) with the primary consciousness it accompanies.
According to the Vaibhashika view of Vasubandhu’s Treasure-House of Special Topics of Knowledge (Chos mngon-pa’i mdzod, Skt. Abhidharmakosha) – accepted by the Prasangika-Madhyamaka as well – the five congruent features are:
- reliance (rten) – relying on the same cognitive sensor (dbang-po),
- object (yul) – cognitively aiming at the same focal object (dmigs-yul),
- aspect (rnam-pa) – giving rise to the same cognitive appearance or mental semblance,
- time (dus) – arising, abiding, and ceasing simultaneously,
- natal source (rdzas, natal substance) – although coming from their own individual natal sources – referring to individual karmic tendencies (sa-bon, karmic seeds, karmic legacies) – coming from natal sources that have the same slant (ris-mthun).
Thus, they work harmoniously together without clashing.
According to the Chittamatra view of Asanga’s Anthology of Special Topics of Knowledge (Chos mngon-pa kun-las btus-pa, Skt. Abhidharmasamuccaya), the five congruent features are:
- natal source (rdzas) – all arising from a single natal source (a single karmic legacy) that has the same slant as that of the primary consciousness they accompany,
- object (yul) and aspect (rnam-pa) – having the same appearing object (snang-yul), as what they cognitively aim at,
- essential nature (ngo-bo) – being the same type of phenomenon; namely, destructive (mi-dge-ba, “nonvirtuous”), constructive (dge-ba, “virtuous”), or unspecified as either (lung ma-bstan),
- plane (khams, realm) and bhumi level of mind (sa, Skt. bhumi) – being items within the same plane of [[samsaric] existence]] or within the same bhumi level of mind of an arya bodhisattva.
Principal Awareness
Some ways of being aware of an object do not fit into the categories of either a primary consciousness or a subsidiary awareness.
The most common examples are principal awarenesses (gtso-sems).
Within a cognition, a principal awareness is an awareness, consisting of the composite of a primary consciousness and its accompanying subsidiary awarenesses, that is the prominent way of being aware of the object of the cognition.
It characterizes the type of cognition that is occurring.
An example of a principal awareness is bodhichitta. Bodhichitta is the composite of a mind consciousness focused on one’s own individual future enlightenment and such subsidiary awarenesses as the intention to achieve that enlightenment and to benefit all others by means of that attainment.
Count of the Subsidiary Awarenesses
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.
For example, the Theravada system presented in An All-Inclusive Text on Points from Topics of Knowledge (Pali: Abhidhammattha-sangaha) by Anuraddha outlines fifty-two subsidiary awarenesses.
The standard Bon treatment of the topic, found in Innermost Core of Topics of Knowledge (mDzod-phug) by Shenrab Miwo (gShen-rab mi-bo), unearthed as a treasure-text (gter-ma, terma) by Shenchen Luga (gShen-chen Klu-dga’), lists fifty-one.
In Treasure-House of Special Topics of Knowledge, Vasubandhu specified forty-six subsidiary awarenesses; while in his Treatment of the Five Aggregate Factors (Phung-po lnga rab-tu byed-pa, Skt. Panchaskandha-prakarana),
he listed fifty-one. Vasubandhu’s list of fifty-one differs significantly from the Bon version with the same number.
Asanga also presented fifty-one subsidiary awarenesses in his [[Anthology of Special Topics of Knowledge.
This list repeats Vasubandhu’s list of fifty-one, but with different definitions of many of the awarenesses and, in a few places, a slight change in their order.
The Madhyamaka schools follow Asanga’s version.
Here, we shall present his system, based on the explanations the seventeenth-century Gelug master Yeshey-gyeltsen ([[Kha-chen Ye-shes rgyal-mtshan) gave in Clearly Indicating the Manner of Primary and Subsidiary Awarenesses (Sems-dang sems-byung-gi tshul gsal-bar bstan-pa).
We shall indicate some of the basic variations only from Vasubandhu’s Treasure-House of Special Topics of Knowledge, since the Tibetans commonly study this text as well.
Asanga listed:
- five ever-functioning subsidiary awarenesses (kun-’gro lnga),
- five ascertaining ones (yul-nges lnga),
- eleven constructive emotions (dge-ba bcu-gcig),
- six root disturbing emotions and attitudes (rtsa-nyon drug),
- twenty auxiliary disturbing emotions (nye-nyon nyi-shu),
- four changeable subsidiary awarenesses (gzhan-‘gyur bzhi).
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 awareness,
equalizing awareness,
individualizing awareness,
accomplishing awareness, and
sphere of reality awareness (Skt. dharmadhatu) – are also subsidiary awarenesses.
The various lists are just of certain significant categories of subsidiary awarenesses.
The Five Ever-Functioning Subsidiary Awarenesses
The five ever-functioning subsidiary awarenesses accompany every moment of cognition.
(1) Feeling a level of happiness (tshor-ba, feeling) is how we experience the ripenings of our karma.
The ripenings include
- the aggregate factors with which we are born,
- the environment in which we live,
- the events that happen to us similar to what we have done in the past,
- our feelings to repeat our past patterns of behavior.
A level of happiness is what we experience as the ripening of constructive karma, and a level of unhappiness is what we experience as the ripening of destructive karma.
Happiness, neutral, and unhappiness form an unbroken spectrum.
Each may be either physical or mental.
Happiness is that feeling which, when it stops, we wish to meet with it again.
Unhappiness or suffering is that feeling which, when it arises, we want to be parted from it.
A neutral feeling is one that is neither of the former two.
Feelings of levels of happiness may or may not be upsetting.
They are upsetting (zang-zing) when they share five congruent features with craving (sred-pa) for the aggregate factors of our experience when they are tainted (zag-bcas) – meaning mixed with confusion – and perpetuating (nyer-len) of samsara.
They are nonupsetting (zang-zing med-pa) when they share five congruent features with an arya’s total absorption on voidness (mnyam-bzhag, “meditative equipoise”).
Only nonupsetting happiness or a nonupsetting neutral feeling may accompany an arya’s total absorption.
(2) Distinguishing (‘du-shes, recognition) takes an uncommon characteristic feature (mtshan-nyid) of the appearing object (snang-yul) of a nonconceptual cognition or an outstanding feature (bkra-ba) of the appearing object of a conceptual cognition, and ascribes a conventional significance (tha-snyad ‘dogs-pa) to it.
It does not, however, necessarily ascribe a name or mental label to its object, nor does it compare it with previously cognized objects.
The mental labeling of words and names is an extremely complex conceptual process.
Thus, distinguishing differs greatly from “recognition.”
For example, with nonconceptual visual cognition, we can distinguish colored shapes within the visual sense field, for instance a yellow shape.
According to Gelug, we can also distinguish commonsense objects with nonconceptual visual cognition, such as a spoon.
In such cases, the distinguishing does not ascribe the name yellow or spoon.
In fact, distinguishing here does not even know that the color is yellow or that the object is a spoon.
It merely distinguishes it as a conventional item. Thus, even a newborn infant can distinguish light or dark, hot or cold.
This is known as the distinguishing that takes a characteristic feature concerning an item (don-la mtshan-mar ‘dzin-pa’i ‘du-shes).
In conceptual cognition, distinguishing ascribes a conventional term or meaning (sgra-don) to its object -- the appearing object of the cognitio,
namely an audio category (sgra-spyi) or a meaning category (don-spyi) -- as the exclusion of what is other (gzhan-sel), although this is not a process of eliminating alternative possibilities one by one.
Nor do the alternative possibilities need to be present in order to exclude them.
Thus, in ascribing a name to its object, such as “yellow” or “spoon,” it distinguishes the category "yellow" from everything that is not that category, such as the category "black,"
or the category "spoon" from everything that is not that category, such as the category "fork."
This is known as the distinguishing that takes a characteristic feature concerning a convention (tha-snyad-la mtshan-mar ‘dzin-pa’i ‘du-shes). Nonconceptual cognition lacks this type of distinguishing.
(3) An urge (sems-pa) causes the mental activity to face an object or to go in its direction. In general, it moves a mental continuum to cognitively take an object.
A mental continuum (sems-rgyud, mind-stream) is an individual everlasting sequence of moments of mental activity.
Mental karma (yid-kyi las) is equivalent to a mental urge.
According to the Sautrantika, Chittamatra, Svatantrika-Madhyamaka, and the non-Gelug Prasangika-Madhyamaka schools, physical and verbal karmas are also mental urges.
(4) Contacting awareness (reg-pa) differentiates (yongs-su gcod-pa) that the object of a cognition is pleasant (yid-du ‘ong-ba), unpleasant, or neutral, and thus serves as the foundation for experiencing it with a feeling of happiness, unhappiness, or a neutral feeling.
(5) Paying attention or taking to mind (yid-la byed-pa) engages (‘jug-pa) the mental activity with the object.
The cognitive engagement may be merely to pay some level of attention to the object, from very little attention to very much.
It may also be to focus on the object in a certain way. For example, attention may focus on an object painstakingly, in a resetting manner, uninterruptedly, or effortlessly.
Alternatively, or additionally, attention may consider an object in a certain manner.
It may consider its object concordantly (tshul-bcas yid-byed; correct consideration) as what it actually is or discordantly (tshul-min yid-byed; incorrect consideration) as what it is not.
The four types of paying attention discordantly to the five aggregate factors of our experience is to consider them static rather than nonstatic, happiness rather than problematic (suffering), clean rather than unclean, and having a truly existent self rather than lacking such a self.
The four types of paying attention to them concordantly are the opposite of these.
All five ever-functioning subsidiary awarenesses are necessarily present in each moment of cognition of anything. Otherwise, our using the object (longs-su spyod-pa) as an object of cognition would be incomplete.
Asanga explained,
- We do not actually experience an object, unless we feel some level of happiness on the spectrum from happiness through neutral to unhappiness.
- We do not cognitively take something within a sense field as an object of cognition, unless we distinguish some characteristic feature of it.
- We do not even face or go in the direction of an object of cognition, unless we have an urge toward it.
- We do not have any basis for experiencing the object with a feeling, unless we have contacting awareness to differentiate it as pleasant, unpleasant, or neutral.
- We do not actually engage with the specific object, unless we pay some level of attention to it, even if that level is extremely low.
The Five Ascertaining Subsidiary Awarenesses
Vasubandhu defined the following five in a general manner and asserted that they also accompany every moment of cognition. Asanga called them ascertaining subsidiary awarenesses and gave them definitions that are more specialized.
For Asanga, they accompany only constructive cognitions that apprehend (rtogs-pa, understand) their objects and thus they are subcategories of what Vasubandhu defined.
They enable mental activity to ascertain (nges-pa) its object, which means to take it with certainty.
(1) Positive intention (‘dun-pa) is not merely the motivation (kun-slong) to obtain any object, to achieve any goal, or to do something with the object or goal once obtained or achieved.
It is the wish to have a desired constructive object, to do something with it, or to achieve a desired constructive goal.
The intention may be the wish to meet with a constructive object previously cognized, the wish not to be parted from a constructive object presently cognized,
or keen interest (don-gnyer) in a constructive object to be attained in the future.
Positive intention leads to joyful perseverance (brtson-grus) in obtaining the desired object or attaining the desired goal.
(2) Firm conviction (mos-pa) focuses on a fact that we have validly ascertained to be like this and not like that.
Its function is to make our belief that a fact is true (dad-pa) so firm that others’ arguments or opinions will not dissuade us.
For Vasubandhu, this subsidiary awareness means regard. It merely takes its object to have some level of good qualities – on the spectrum from no good qualities to all good qualities – and may be either accurate or distorted.
(3) Recollecting mindfulness (dran-pa) is not merely holding on to any cognized object without losing it as an object of focus. Here, it prevents mental activity from forgetting or losing a constructive object with which it is familiar. It has three characteristics:
- the object must be something constructive with which we are familiar (‘dris-pa),
- the aspect (rnam-pa) must be that it is focused on this object and does not forget or lose it,
- the function must be that it prevents mental wandering.
Thus, mindfulness is equivalent to a type of “mental glue” (‘dzin-cha) that holds on to the object of focus without letting go. Its strength spans the spectrum from weak to strong.
(4) Mentally fixating (ting-nge-‘dzin, concentration) is not merely keeping fixed on any object of cognition taken by any type of cognition, including sensory cognition. Here, it makes the mental activity stay single-pointedly engaged, with continuity, focused on a labeled constructive object (btags-pa’i dngos-po).
In other words, the object of fixation needs to be something specified by Buddha as constructive. Additionally, the object needs to be taken with mental consciousness.
This is because mental labeling is a function restricted to conceptual cognition, which is exclusively mental.
Fixation is the mental abiding (gnas-cha) on an object and may vary in strength from weak to strong. It serves as a basis for discriminating awareness.
The Karma Kagyu and Sakya traditions teach focusing on a visual object, such as a Buddha statue, as a method for gaining shamatha (a stilled and settled state of mind).
This instruction does not contradict Asanga’s definition of mentally fixating.
This is because these traditions mean focusing on the Buddha statue as a commonsense object.
According to their assertions, the objects of visual cognition are merely moments of colored shapes.
Commonsense objects, such as a Buddha statue, are cognized only by conceptual mental cognition.
This is because commonsense objects that extend over time and that extend over the sensibilia cognized by other senses are mentally labeled here on the basis of a sequence of visually cognized moments of colored shapes.
(5) Discriminating awareness (shes-rab, “wisdom”) focuses on an object for analysis and differentiates its strong points from its weaknesses or its good qualities from its faults.
It differentiates these on the basis of the four axioms (rigs-pa bzhi): dependency, functionality, establishment by reason, and the nature of things.
Thus, as with the other ascertaining subsidiary awarenesses, discriminating awareness understands (rtogs-pa) its object – for instance, whether it is constructive, destructive, or unspecified by Buddha to be either.
It functions to turn away indecisive wavering about it.
Vasubandhu called this subsidiary awareness intelligent awareness (blo-gros) and defined it as the subsidiary awareness that decisively discriminates that something is correct or incorrect, constructive or destructive, and so on.
It adds some level of decisiveness to distinguishing an object of cognition – even if that level is extremely weak – and may be either accurate or inaccurate. Thus, intelligent awareness does not necessarily understand its object correctly.
The Eleven Constructive Emotions
(1) Believing a fact to be true (dad-pa) focuses on something existent and knowable, something with good qualities, or an actual potential, and considers it either existent or true, or considers a fact about it as true.
Thus, it implies accepting reality.
There are three types:
- Clearheadedly believing a fact about something (dang-ba’i dad-pa) is clear about a fact and, like a water purifier, clears the mind. Vasubandhu specified that it clears the mind of disturbing emotions and attitudes about the object.
- Believing a fact based on reason (yid-ches-kyi dad-pa) considers a fact about something to be true based on thinking about reasons that prove it.
- Believing a fact with an aspiration concerning it (mngon-‘dod-kyi dad-pa) considers true both a fact about something and an aspiration we consequently hold about the object, such as that we can attain a positive goal and that we shall attain it.
(2) Moral self-dignity (ngo-tsha, a sense of saving face) is the sense to refrain from negative behavior because of caring how our actions reflect on ourselves.
According to Vasubandhu, this subsidiary awareness means having a sense of values. It is respect for positive qualities or persons possessing them.
(3) Care for how our actions reflect on others (khrel-yod) is the sense to refrain from negative behavior because of caring how our actions reflect on those connected with us.
Those connected with us may be, for instance, our family, teachers, social group, ethnic group, religious order, or countrymen.
For Vasubandhu, this subsidiary awareness means having scruples, and is a restraint from being brazenly negative. This and the previous subsidiary awareness accompany all constructive states of mind.
(4) Detachment (ma-chags-pa) is a bored disgust with (yid-‘byung) and thus lack of longing desire for compulsive existence (srid-pa) and objects of compulsive existence (srid-pa’i yo-byad).
It does not necessarily imply, however, total freedom from all longing desire, but just a degree of freedom from it.
Detachment may be from the compulsive pursuits of this life, from compulsive pursuits in any lifetime in general, or from the serenity of a release (Skt. nirvana) from compulsive existence.
It serves as a basis for not engaging in faulty behavior (nyes-spyod).
(5) Imperturbability (zhe-sdang med-pa) is not wishing to cause harm (mnar-sems) in response to limited beings (sentient beings), our own suffering,
or situations entailing suffering that may arise from either of the two or which may simply be the situations in which the suffering occurs.
It does not imply total freedom from anger, and it too serves as a basis for not engaging in faulty behavior.
(6) Lack of naivety (gti-mug med-pa) is the discriminating awareness that is aware of the individual details (so-sor rtog-pa) concerning behavioral cause and effect or concerning reality, and which acts as the opponent for naivety about them.
The lack of naivety may arise as something acquired at birth (skyes-thob) from the ripening of karma.
Alternatively, it may arise from applying ourselves (sbyor-byung) to listening to or reading scriptural texts, pondering their meaning, or meditating on their correctly comprehended meaning.
It does not imply total freedom from naivety, and it too serves as a basis for not engaging in faulty behavior.
(7) Joyful perseverance (brtson-‘grus) is taking joy in doing something constructive. Asanga explained five aspects or divisions:
- armor-like courage (go-cha’i brtson-‘grus), to endure difficulties, gained from reminding ourselves of the joy with which we undertook what we did,
- constant and respectful application of ourselves to the task (sbyor-ba’i brtson-‘grus),
- never becoming disheartened or shrinking back (mi-‘god-ba’i brston-‘grus),
- never withdrawing (mi-ldog-pa’i brtson-‘grus),
- never becoming complacent (mi-chog-bar mi-‘dzin-pa’i brtson-‘grus).
(8) A sense of fitness (shin-sbyangs, flexibility) is a sense of suppleness or serviceablity (las-su rung-ba) of body and mind that allows the mental activity to remain engaged with a constructive object for as long as we wish.
It is attained from having cut the continuity of the body and mind from taking detrimental stances, such as mentally wandering or fidgeting. A sense of fitness induces a nondisturbing exhilarating feeling of physical and mental bliss.
(9) A caring attitude (bag-yod, carefulness) is a subsidiary awareness that, while remaining in a state of detachment, imperturbability, lack of naivety, and joyful perseverance, causes us to meditate on constructive things and safeguards against leaning toward tainted (negative) things.
In other words, being disgusted with and not longing for compulsive existence, not wanting to cause harm in response to its suffering, not being naive about the effects of our behavior, and taking joy in acting constructively, a caring attitude brings us to act constructively and to refrain from destructive behavior. This is because we care about the situations of others and ourselves and about the effects of our actions on both; we take them seriously.
(10) Equilibrium (btang-snyoms) or serenity is a subsidiary awareness that, while remaining in a state of detachment, imperturbability, lack of naivety, and joyful perseverance, allows the mental activity to remain effortlessly undisturbed, without flightiness or dullness, in a natural state of spontaneity and openness.
(11) Not being cruel (rnam-par mi-‘tshe-ba) is not merely the imperturbability of not wishing to cause harm to limited beings who are suffering or to irritate or to annoy them. It has, in addition, compassion (snying-rje), the wish for them to be free of their suffering and its causes.
The Six Root Disturbing Emotions and Attitudes
A disturbing emotion or attitude (nyon-mongs, Skt. klesha, “afflictive emotion”) is one that when it arises, causes us to lose our peace of mind (rab-tu mi-zhi-ba) and incapacitates us so that we lose self-control.
There are six root ones, which act as the roots of the auxiliary disturbing emotions and attitudes. Vasubandhu classified five of the six as being without an outlook on life (lta-min nyon-mongs). Thus, they are disturbing emotions or mental states.
The sixth is a set of five with an outlook on life (nyon-mongs lta-ba can) and thus comprises five disturbing attitudes. Asanga called this set of five “disturbing deluded outlooks on life” (lta-ba nyon-mongs-can). Let us call them “deluded outlooks” for short.
Except for the Vaibhashika school of tenets, all other Indian Buddhist tenet systems (grub-mtha’) assert that, other than a few exceptions, all disturbing emotions and attitudes have two levels: doctrinally based (kun-brtags) and automatically arising (lhan-skyes).
- Doctrinally based disturbing emotions and attitudes arise based on the conceptual framework of a distorted outlook on life.
Automatically arising ones occur without such a basis.
Among the disturbing emotions without an outlook, the exception is indecisive wavering and, among those without an outlook, the exceptions are holding a deluded outlook as supreme, an outlook of holding deluded morality or conduct as supreme, and a distorted outlook.
These exceptions have no automatically arising form and occur only doctrinally based. The Vaibhashika tenet system does not assert an automatically arising form of any disturbing emotion or attitude. According to its assertions, all disturbing emotions and attitudes are exclusively doctrinally based.
(1) Longing desire (‘dod-chags) aims at any external or internal tainted object (associated with confusion) – either animate or inanimate – and wishes to acquire it based on regarding the object as attractive by its very nature.
It functions to bring us suffering.
Although longing desire or greed may occur with either sensory or mental cognition, it is based on a conceptual interpolation beforehand. Note that sensory cognition is always nonconceptual, while mental cognition may be either nonconceptual or conceptual.
The preceding interpolation either exaggerates the good qualities of the desired object or adds good qualities that it lacks. Thus, the conceptual interpolation pays attention to the desired object in a discordant manner (incorrect consideration) – for example, considering something dirty (a body filled with excrement) as clean.
From a Western perspective, we may add that when longing desire is aimed at another person or group, it may take the form of wishing to possess the person or group as belonging to us or for us to belong to the person or group. It also would seem that longing desire is often additionally supported by a conceptual repudiation or denial beforehand of the negative qualities of its object.
Vasubandhu defined this root disturbing emotion as attachment or possessiveness. It is wishing not to let go of either any of the five types of desirable sensory objects (sights, sounds, smells, tastes, or physical sensations) (‘dod-pa’i ‘dod-chags) or of our own compulsive existence (srid-pa’i ‘dod-chags). It is also based on an exaggeration or a discordant way of paying attention to a tainted object.
Attachment to desirable sensory objects is attachment to objects of the plane of desirable sensory objects (‘dod-khams, desire realm).
Attachment to compulsive existence is attachment to the objects of the plane of ethereal forms (gzugs-khams, form realm) or the plane of formless beings (gzugs-med khams, formless realm). This means attachment to the deep states of meditative trance attained in those realms.
(2) Anger (khong-khro) aims at another limited being, our own suffering, or situations entailing suffering that may arise from either of the two or which may simply be the situations in which the suffering occurs. It is impatient with them (mi-bzod-pa) and wishes to get rid of them such as by damaging or hurting them (gnod-sems) or by striking out against them (kun-nas mnar-sems).
It is based on regarding its object as unattractive or repulsive by its very nature and it functions to bring us suffering. Hostility (zhe-sdang) is a subcategory of anger and is directly primarily, although not exclusively, at limited beings.
As with longing desire, although anger may occur with either sensory or mental cognition, it is based on a conceptual interpolation beforehand. The interpolation either exaggerates the negative qualities of the object or adds negative qualities that it lacks. Thus, the conceptual interpolation pays attention to the object in a discordant manner – for example, incorrectly considering something not at fault to be at fault.
From a Western perspective, we may add that when anger or hostility is aimed at another person or group, it may take the form of rejecting the person or group. Alternatively, because of fear of being rejected by the person or group, we may redirect the anger at ourselves.
It would also seem that anger is often additionally supported by a conceptual repudiation or denial beforehand of the good qualities of its object.
Arrogance (nga-rgyal
pride) is a puffed-up mind (khengs-pa) based on a deluded outlook toward a transitory network (‘jig-lta).
As explained below, this deluded outlook focuses on some aspect or network of aspects from among our five aggregates and identifies it as an unaffected, monolithic “me” separate from the aggregates and lording over them.
From among the various forms and levels of a deluded outlook toward a transitory network, it is based specifically on automatically arising grasping for “me” (ngar-‘dzin lhan-skyes).
It functions to make us not appreciate others or respect the good qualities of others (mi-gus-pa) and to prevent us from learning anything.
There are seven types:
- Arrogance (nga-rgyal) is a puffed-up mind that feels I am better than someone inferior to myself in some quality.
- Exaggerated arrogance (lhag-pa’i nga-rgyal) is a puffed-up mind that feels I am better than someone equal to myself in some quality.
- Outrageous arrogance (nga-rgyal-las-kyang nga-rgyal) is a puffed-up mind that feels I am better than someone superior to myself in some quality.
- Egotistic arrogance (nga’o snyam-pa’i nga-rgyal) is a puffed-up mind that thinks “me” while focusing on our own samsara-perpetuating aggregates (nyer-len-gyi phung-po).
- False or anticipatory arrogance (mngon-par nga-rgyal) is a puffed-up mind that feels I have attained some quality that I have not actually attained or not yet attained.
- Modest arrogance (cung-zad snyam-pa’i nga-rgyal) is a puffed-up mind that feels that I am just a little bit inferior compared to someone vastly superior to myself in some quality, but still superior to almost everyone else.
- Distorted arrogance (log-pa’i nga-rgyal) is a puffed-up mind that feels that some deviant aspect that I have fallen to (khol-sar shor-ba) is a good quality that I have attained – for instance, being a good hunter.
Vasubandhu mentioned that some Buddhist texts list nine types of arrogance, but they can be subsumed under three of the above categories – arrogance, exaggerated arrogance, and modest arrogance.
The nine are puffed-up minds that feel:
- I am superior to others,
- I am equal to others,
- I am inferior to others,
- others are superior to me,
- others are equal to me,
- others are inferior to me,
- there is no one superior to me,
- there is no one equal to me,
- there is no one inferior to me.
(4) Unawareness (ma-rig-pa, ignorance), according to both Asanga and Vasubandhu, is the murky-mindedness (rmongs-pa) of not knowing (mi-shes-pa) behavioral cause and effect or the true nature of reality (de-kho-na-nyid).
Murky-mindedness is a heaviness of mind and body.
Unawareness, then, as a disturbing state of mind that causes and perpetuates uncontrollably recurring rebirth (samsara), does not include not knowing someone’s name.
Unawareness produces distorted certainty (log-par nges-pa), indecisive wavering, and complete befuddlement (kun-nas nyon-mongs-pa).
In other words, unawareness makes us stubborn in our certainty about something incorrect, insecure and unsure of ourselves, and stressed.
According to A Commentary on (Dignaga’s “Compendium of) Validly Cognizing Minds” (Tshad-ma rnam-‘grel, Skt. Pramanavarttika) by Dharmakirti, unawareness is also the murky-mindedness of apprehending something in an inverted way (phyin-ci log-tu ‘dzin-pa).
Destructive behavior arises from and is accompanied by unawareness of behavioral cause and effect.
Thus, Asanga explained that through this type of unawareness we build up the karma to experience worse states of rebirth.
Unawareness of the true nature of reality gives rise to and accompanies any activity – destructive, constructive, or unspecified.
Focusing only on constructive behavior, Asanga explained that through this type of unawareness we build up the karma to experience better states of samsaric rebirth.
According to Vasubandhu and all Hinayana tenet systems (Vaibhashika and Sautrantika), unawareness of the true nature of reality refers only to unawareness of how persons (gang-zag) exist, both ourselves and others.
This is because the Hinayana schools do not assert a lack of impossible identity of phenomena (chos-kyi bdag-med, selflessness of phenomena, identitylessness of phenomena).
According to the Sakya and Nyingma interpretations of Prasangika and all four Tibetan traditions’ interpretations of the Svatantrika-Madhyamaka and Chittamatra views, Asanga’s reference to unawareness of the true nature of reality also does not include unawareness of how phenomena exist.
This is because they assert that unawareness of how phenomena exist is not a disturbing state of mind and does not prevent liberation.
They include this subsidiary awareness among the cognitive obscurations (shes-sgrib), in other words the obscurations regarding all knowables and which prevent omniscience.
The Gelug and Karma Kagyu interpretations of the Prasangika-Madhyamaka view include unawareness of the true nature of how all phenomena exist as a form of unawareness that is a disturbing state of mind.
Thus, they include it in Asanga’s reference and in the emotional obscurations (nyon-sgrib), in other words the obscurations that are disturbing emotions and attitudes and which prevent liberation.
Naivety (gti-mug) is a subcategory of unawareness and, when used in its strict sense, refers only to the unawareness that accompanies destructive states of mind – both unawareness of behavioral cause and effect and of the true nature of reality.
Longing desire (or attachment, depending on the [[definitio however, they themselves do not interpolate or repudiate anything.
There are five deluded outlooks. Asanga explained that each is a disturbing, deluded discriminating awareness (shes-rab nyon-mongs-can).
They are not subcategories, however, of the discriminating awareness that is an ascertaining subsidiary awareness.
This is because they do not fulfill Asanga’s criterion for this ascertaining awareness, that they understand their objects correctly.
Moreover, Asanga explained that each of the five deluded outlooks entails
- tolerance for the deluded outlook, since it lacks the discrimination to see that it brings suffering,
- attachment to it, since it does not realize that it is deluded,
- consideration of it as intelligent,
- a conceptual framework that tightly holds on to it,
- speculation that it is correct.
The Five Deluded Outlooks
(1) A deluded outlook toward a transitory network (‘jig-tshogs-la lta-ba, ‘jig-lta, false view of a transitory network) seeks and latches on to some transitory network from our own samsara-perpetuating five aggregates as a basis on which to interpolate (project) an accompanying conceptual framework (attitude) that it tightly holds on to.
The conceptual framework is that of “me” (nga, bdag) or “mine” (nga’i-bn), hostility, and naivety are the three poisonous emotions (dug-gsum).
(5) Indecisive wavering (the-tshoms, doubt) is entertaining two minds about what is true – in other words, wavering between accepting or rejecting what is true. What is true refers to such facts as the four noble truths and behavioral cause and effect.
Moreover, the wavering may tend more to the side of what is true, more to the side of what is false, or be evenly divided between the two.
Indecisive wavering functions as a basis for not engaging with what is constructive.
Asanga pointed out that the main cause of problems here is disturbing, deluded indecisive wavering (the-tshoms nyon-mongs-can).
It refers to the wavering that tends more toward an incorrect decision about what is true. It is the troublemaker because, if the wavering tends toward what is correct or is even divided, it could lead to engaging in what is constructive.
(6) Deluded outlooks view their objects in a certain way.
They seek and regard their objects as things to latch on to (yul-‘tshol-ba), without they themselves scrutinizing, analyzing, or investigating them.
In other words, they merely have an attitude toward their objects.
They occur only during conceptual cognition and are accompanied by either an interpolation or a repudiation.
As subsidiary awarenesses,a, bdag-gi-ba).
It does not focus on the aggregates of anyone else.
The “me” or “mine” here, however, do not refer to the conventionally existent ones, but rather to the false ones that do not correspond to anything real at all.
The false “me” may be either a static monolith that can exist independently of the aggregate factors (rtag-gcig-rang-dbang-gi bdag) or a self-sufficiently knowable “me” (rang-rkya thub-‘dzin-pa’i bdag).
Thus, a deluded outlook toward a transitory network is based on unawareness of how the conventional “me” exists and is accompanied by grasping for the impossible soul of a person (gang-zag-gi bdag-‘dzin).
This grasping for the impossible soul of a person is what actually projects the interpolation of a false “me” or “mine,” not the deluded outlook itself.
In more detail, a deluded outlook toward a transitory network is a disturbing, deluded discriminating awareness that “grasps” at a transitory network of aggregates as being identical with “me” (ngar-‘dzin), namely with a false “me” Or it grasps at them as “mine” (nga-yir ‘dzin), in other words as totally different from a false “me,” for instance as their possessor, their controller, or their inhabitant.
“Grasping” here means to conceptually cognize its object through the medium of one or more interpolated categories and to consider the interpolation of these categories to be correct. The conceptual categories constitute the conceptual framework that this deluded outlook tightly holds on to. In this case, the interpolated categories include both an impossible false “me” and either “totally identical (one)” or “totally different (many).”
Moreover, a deluded outlook toward a transitory network seeks and latches on to one or more of our aggregate factors, based on distinguishing one or more of them from everything else. As a disturbing, deluded discriminating awareness, it adds certainty to this distinguishing. Incorrect consideration (paying attention discordantly) also accompanies this deluded outlook and is the mental factor that actually regards (takes to mind) the aggregate factor or factors focused on as being the interpolated categories.
According to Tsongkhapa, a deluded outlook toward a transitory network does not actually focus on the aggregates, as Vasubandhu and Asanga explain. According to his Gelug Prasangika system, it focuses on the conventional “me,” which is imputed on a transitory network of our aggregate factors.
Moreover, the false “me” that it holds on to tightly is also one that has truly established existence.
(2)
An extreme outlookmthar-‘dzin-par lta-ba, mthar-lta
regards our five samsara-perpetuating aggregates in either an eternalist (rtag-pa) or nihilistic (‘chad-pa) way. In his Grand Presentation of the Graded Stages of the Path (Lam-rim chen-mo), Tsongkhapa clarified this by explaining that an extreme outlook is a disturbing, deluded discriminating awareness that focuses on the conventional “me” that the previous disturbing attitude identified with a transitory network.
It considers the conventional “me” either as having this identity permanently or as not having continuity in future lives. According to Vasubandhu, an extreme outlook views the samsara-producing aggregate factors themselves as either lasting eternally or ending totally at death, with no continuity in future lives.
(3) Holding a deluded outlook as supreme (lta-ba mchog-tu ‘dzin-pa, an outlook of false supremacy) regards as supreme one of our deluded outlooks and the samsara-perpetuating aggregates based on which the deluded outlook is produced.
Tsongkhapa specified that the outlook at which this disturbing, deluded discriminating awareness aims may be our deluded outlook of a transitory network, our extreme outlook, or our distorted outlook.
According to Vasubandhu, this disturbing attitude may regard the samsara-perpetuating aggregates, based on which any of the above three deluded outlooks is produced, with the discordant attention that they are totally clean by nature or a source of true happiness.
(4) An outlook of holding deluded morality or conduct as supreme (tshul-khrims-dang brtul-zhugs mchog-tu ‘dzin-pa) regards as purified, liberated, and definitely delivered some deluded morality, some deluded conduct, and the samsara-perpetuating aggregate factors that give rise to the deluded morality and conduct.
This deluded outlook derives from holding a deluded outlook of a transitory network, an extreme outlook, or a distorted outlook.
It regards the deluded morality and conduct as a path that purifies (‘dag-pa) us from negative karmic force (sdig-pa, negative potentials), liberates (grol-ba) us from disturbing emotions, and definitely delivers (nges-par ‘byin-pa) us from samsara (uncontrollably recurring rebirth).
It also regards the samsara-producing aggregates disciplined by them as being purified, liberated, and definitely delivered through the deluded morality and conduct.
Tsongkhapa explained that deluded morality is ridding ourselves of some trivial manner of behavior that is meaningless to give up, such as standing on two feet. Deluded conduct is decisively to engage our way of dressing and our bodies and speech in some trivial manner that is meaningless to adopt, such as the ascetic practice of standing naked on one foot in the hot sun.
=A distorted outlook (log-lta
false view) regards an actual cause, an actual effect, an actual functioning, or an existent phenomenon as not being actual or existent.
Thus, it is accompanied with at repudiation, for example, of the fact that constructive behavior and destructive behavior are the actual causes of experiencing happiness and unhappiness.
The repudiation may be of the fact that happiness and unhappiness are the effects or results that ripen from positive and negative karmic forces.
It may be of the fact that past and future lives actually function; or it may be of the fact that the attainment of liberation and enlightenment exists.
According to Tsongkhapa and the Gelug-Prasangika school, a distorted outlook may also regard a false cause, a false effect, a false functioning, or a nonexistent phenomenon as true or existent. Thus, it may also be accompanied by an interpolation, for example, that primal matter (gtso-bo) or the Hindu god Ishvara is the cause or creator of limited beings.
The Twenty Auxiliary Disturbing Emotions
The twenty auxiliary disturbing emotions derive from the three poisonous emotions of longing desire, hostility, or naivety.
(1) Hatred (khro-ba) is a part of hostility and is the harsh intention to cause harm.
(2) Resentment (khon-‘dzin) is a part of hostility and is holding a grudge. It sustains the intention to take revenge and to retaliate for harm that we or our loved ones have received.
(3) Concealment of having acted improperly (‘chab-pa) is a part of naivety and is to hide and not admit, either to others or to ourselves, our uncommendable actions (kha-na ma-tho-ba). These may be naturally uncommendable actions (rang-bzhin-gyi kha-na ma-tho-ba), such as the destructive action of killing a mosquito. Alternatively, they may be formulated uncommendable actions (bcas-pa’i kha-na ma-tho-ba) – neutral actions that Buddha prohibited for certain individuals and which we vowed to refrain from, such as eating after noon if we are a full monk or nun.
(4) Outrage (‘tshig-pa) is a part of hostility and is the intention to speak abusively, based on hatred and resentment.
(5) Jealousy (phrag-dog) is a part of hostility and is a disturbing emotion that is unable to bear others’ good qualities or good fortune, due to excessive attachment to our own gain or to the respect we receive. Thus, jealousy is not the same as the English word envy. Envy wishes, in addition, to have these qualities or good fortune ourselves and often has the wish for the other person to be deprived of them.
(6) Miserliness (ser-sna) is a part of longing desire and is an attachment to material gain or respect and, not wanting to give up any possessions, clings to them and does not want to share them with others or use them ourselves. Thus, miserliness is more than the English word stinginess. Stinginess is merely unwillingness to share or to use something we possess. It lacks the aspect of hoarding that miserliness possesses
(7) Pretension (sgyu) is in the categories of longing desire and naivety. Because of excessive attachment to our material gain and the respect we receive, and activated by wanting to deceive others, pretension is pretending to exhibit or claiming to have a good quality that we lack.
(8) Concealment of shortcomings (g.yo) is a part of longing desire and naivety. Because of excessive attachment to our material gain and the respect we receive, this is the state of mind to hide our shortcomings and faults from others.
(9) Smugness or conceit (rgyags-pa) is a part of longing desire. From seeing signs of a long life or of any other samsaric glory, based of being healthy, young, wealthy, and so on, smugness is a puffed-up mind that feels happy about and takes pleasure in this.
(10) Cruelty (rnam-par ‘tshe-ba) is a part of hostility and has three forms.
- Hooliganism (snying-rje-ba med-pa) is a cruel lack of compassion with which we wish to cause mischief or harm to others.
- Self-destructiveness (snying-brtse-ba med-pa) is a cruel lack of self-love with which we wish to cause mischief or harm to ourselves.
- Taking perverse pleasure (brtse-ba med-pa) is cruelly rejoicing when seeing or hearing of others’ suffering.
(11) No moral self-dignity (ngo-tsha med-pa, no sense of honor) is a part of any of the three poisonous emotions. It is the lack of any sense to refrain from destructive behavior because of caring how our actions reflect on ourselves. According to Vasubandhu, this subsidiary awareness means having no sense of values. It is a lack of respect for positive qualities or persons possessing them.
(12) No care for how our actions reflect on others (khrel-med) is a part of any of the three poisonous emotions. It is the lack of any sense to refrain from destructive behavior because of caring how our actions reflect on those connected to us. Such persons may include our family, teachers, social group, ethnic group, religious order, or countrymen. For Vasubandhu, this subsidiary awareness means having no scruples, and is a lack of restraint from being brazenly negative. This and the previous subsidiary awareness accompany all destructive states of mind.
(13) Foggymindedness (rmugs-pa) is a part of naivety. It is a heavy feeling of body and mind that makes the mind unclear, unserviceable, and incapable either of giving rise to a cognitive appearance of its object or of apprehending the object correctly. When the mind actually becomes unclear, due to foggymindedness, this is mental dullness (bying-ba).
(14) Flightiness of mind (rgod-pa) is a part of longing desire. It is the subsidiary awareness that causes our attention to fly off from its object and to recollect or think about something attractive that we have previously experienced instead. Thus, it causes us to lose our peace of mind.
(15) Disbelieving a fact (ma-dad-pa) is a part of naivety and has three forms that are the contrary of the three forms of believing a fact to be true.
- Disbelieving a fact that is based on reason, such as disbelieving behavioral cause and effect.
- Disbelieving a fact, such as the good qualities of the Three Jewels of Refuge, such that it causes our mind to become muddied with disturbing emotions and attitudes and to become unhappy.
- Disbelieving a fact, such as the existence of the possibility for us to attain liberation, such that we have no interest in it and no aspiration to attain it.
(16) Laziness (le-lo) is a part of naivety. With laziness, the mind does not go out to or engage with something constructive because of clinging to the pleasures of sleep, lying down, relaxing, and so on. There are three types:
- Lethargy and procrastination (sgyid-lugs), not feeling like doing something constructive now and putting off until later because of apathy toward the uncontrollably recurring sufferings of samsara, clinging to the pleasure of being idle, or craving sleep as an escape.
- Clinging to negative or trivial activities or things (bya-ba ngan-zhen), such as gambling, drinking, friends who are bad influences on us, going to parties, and so on.
- Feelings of inadequacy (zhum-pa).
(17) Not caring (bag-med, carelessness, recklessness). Based on longing desire, hostility, naivety, or laziness, not caring is the state of mind not to engage in anything constructive and not to restrain from activities tainted with confusion. It is not taking seriously and thus not caring about the effects of our behavior
(18) Forgetfulness (brjed-nges). Based on recollection of something toward which we have a disturbing emotion or attitude, forgetfulness is losing our object of focus so that it will wander to that disturbing object. Forgetfulness serves as the basis for mental wandering (rnam-par g.yeng-ba).
(19) Being unalert (shes-bzhin ma-yin-pa) is a disturbing, deluded discriminating awareness associated with longing desire, hostility, or naivety, that causes us to enter into improper physical, verbal, or mental activity without knowing correctly what is proper or improper. Thus, we do not take steps to correct or prevent our improper behavior.
(20) Mental wandering (rnam-par g.yeng-ba) is a part of longing desire, hostility, or naivety. It is the subsidiary awareness that, due to any of the poisonous emotions, causes our mind to be distracted from its object of focus. If we are distracted due to longing desire, the object of our desire need not be something we are already familiar with, as in the case of flightiness of mind.
The Four Changeable Subsidiary Awarenesses
Asanga listed four types of subsidiary awarenesses that have changeable ethical status. They can be constructive, destructive, or unspecified, depending on the ethical status of the cognition with which they share five congruent features.
(1) Sleep (gnyid) is a part of naivety. Sleep is a withdrawal from sensory cognition, characterized by a physical feeling of heaviness, weakness, tiredness, and mental darkness. It causes us to drop our activities.
(2) Regret (‘gyod-pa) is a part of naivety. It is the state of mind that does not wish to repeat doing something, either proper or improper, that we did or that someone else made us do
(3) Gross detection (rtog-pa) is the subsidiary awareness that investigates something roughly, such as detecting if there are mistakes on a page.
(4) Subtle discernment (dpyod-pa) is the subsidiary awareness that scrutinizes finely to discern the specific details.
Mental Factors That Do Not Fall in the Above Categories
Because grasping for true existence (bden-‘dzin) interpolates an impossible mode of existence to its object, it is neither a primary nor a subsidiary awareness, although it accompanies both of them. Moreover, because it is not a subsidiary awareness, it is also not a disturbing emotion or attitude.
According to the Gelug-Prasangika explanation, grasping for true existence accompanies all moments of conceptual and nonconceptual cognition, except for an arya’s nonconceptual cognition of voidness.
It also does not accompany the moment of conceptual cognition of voidness of someone with an applying pathway mind (sbyor-lam, path of preparation) the moment before he or she attains a seeing pathway mind (mthong-lam, path of seeing) with nonconceptual cognition of voidness.
During nonconceptual sensory and mental cognition, the grasping for true existence is not manifest (mngon-gyur-ba).
According to the Jetsunpa (rJe-btsun Chos-kyi rgyal-mtshan) textbooks, it is present as a subliminal awareness (bag-la nyal), which is still a way of being aware of something.
According to the Panchen textbooks, it is present only as a constant habit (bag-chags), which is not a way of being aware of something, but rather is a noncongruent affecting variable.).
According to the non-Gelug Madhyamaka presentations, although the habits of grasping for true existence are present during nonconceptual sensory and mental cognition, the grasping is not present.
According to the Karma Kagyu assertions, grasping for true existence is also not present during the first moment of conceptual cognition.
Similarly, the deep awareness of total absorption on voidness (mnyam-bzhag ye-shes) and the deep awareness of the subsequent attainment (rjes-thob ye-shes, post-meditation wisdom) are neither primary nor subsidiary awarenesses, although they accompany both of them.
This is because they are not simply ways of being aware of their objects; they also refute the true existence of them.