Difference between revisions of "Chitta"
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<poem> | <poem> | ||
− | [[chitta]] [[Citta]] ([[Pali]]) is one of three overlapping terms used in the [[nikayas]] to refer to the [[mind]], the others [[being]] [[manas]] and [[viññāṇa]]. Each is sometimes used in the generic and non-technical [[sense]] of "[[mind]]" in general, and the three are sometimes used in sequence to refer to one's {{Wiki|mental processes}} as a whole. Their [[primary]] uses are, however, distinct. | + | [[chitta]] [[Citta]] ([[Pali]]) is one of three overlapping terms used in the [[nikayas]] to refer to the [[mind]], the others [[being]] [[manas]] and [[viññāṇa]]. Each is sometimes used in the generic and non-technical [[sense]] of "[[mind]]" in general, and the three are sometimes used in sequence to refer to one's {{Wiki|mental processes}} as a whole. Their [[primary]] uses are, however, {{Wiki|distinct}}. [[chitta]] ([[citta]]):[[ concentration of thought]], [[mind]] or [[consciousness]]. One of the four bases or roads to [[psychic power]] ([[riddhipada]]). |
Usage | Usage | ||
− | The Pali-English Dictionary suggests [[citta]] is [[heart]] / [[mind]], and emphasizing it is more the emotive side of [[mind]] as opposed to [[manas]] as the {{Wiki|intellect}} or mind-sense in the [[sense]] of what [[grasps]] {{Wiki|mental objects}} ([[dhammas]]). [[Citta]] is the [[object]] of [[meditation]] in the third part of [[Satipatthana]], also called four [[foundation of mindfulness]]. | + | The Pali-English {{Wiki|Dictionary}} suggests [[citta]] is [[heart]] / [[mind]], and {{Wiki|emphasizing}} it is more the {{Wiki|emotive}} side of [[mind]] as opposed to [[manas]] as the {{Wiki|intellect}} or mind-sense in the [[sense]] of what [[grasps]] {{Wiki|mental objects}} ([[dhammas]]). [[Citta]] is the [[object]] of [[meditation]] in the third part of [[Satipatthana]], also called four [[foundation of mindfulness]]. |
− | "[[Citta]]" primarily represents one's [[mindset]], or [[state of mind]]. [[Citta]] is the term used in to refer to the quality of {{Wiki|mental processes}} as a whole. [[Citta]] is neither an entity nor a process; this likely accounts for its not [[being]] classified as a [[skandha]], nor mentioned in the paticcasamuppada [[formula]]. | + | "[[Citta]]" primarily represents one's [[mindset]], or [[state of mind]]. [[Citta]] is the term used in to refer to the quality of {{Wiki|mental processes}} as a whole. [[Citta]] is neither an [[entity]] nor a process; this likely accounts for its not [[being]] classified as a [[skandha]], nor mentioned in the [[paticcasamuppada]] [[formula]]. |
− | The complex [[causal]] nexus of [[Wikipedia:Volition (psychology)|volitions]] (or intentions) which one [[experiences]] continuously [[conditions]] one's [[thoughts]], [[speech]], and [[actions]]. One's [[state of mind]] at any given [[time]] reflects that complex; thus, the [[causal]] origin of [[actions]], [[speech]], and [[thoughts]] is sometimes associated with the [[state of mind]] ([[citta]]), in a manner of speaking. This does not mean that it is that [[causal]] nexus; it is better understood as an abstract reflection. One's mind-set can be out of tune with one's [[desires]] or aspirations. In that it reflects the [[Wikipedia:Volition (psychology)|volitions]], the [[citta]] is said to go off with a will of its own if not properly controlled. It may lead a [[person]] astray or, if properly controlled, directed, and integrated, ennoble one. One may "make [[citta]] turn according to" his wishes most effectively by developing skill in [[meditative]] [[concentration]] which brings [[mental]] [[calm]] and clarity. An {{Wiki|individual}} undergoes many different states of [[mind]]; M.II.27 asks: "Which [[citta]]? for [[citta]] is manifold, various, and diverse." Generally speaking, a [[person]] will operate with a collection of changing [[mindsets]], and some will occur regularly. While these [[mindsets]] determine the [[personality]], they are not in control of themselves, but fluctuate and alternate. There is thus the need for the [[meditative]] integration of [[personality]] to provide a greater, more [[wholesome]] [[consistency]]. | + | The complex [[causal]] nexus of [[Wikipedia:Volition (psychology)|volitions]] (or {{Wiki|intentions}}) which one [[experiences]] continuously [[conditions]] one's [[thoughts]], [[speech]], and [[actions]]. One's [[state of mind]] at any given [[time]] reflects that complex; thus, the [[causal]] origin of [[actions]], [[speech]], and [[thoughts]] is sometimes associated with the [[state of mind]] ([[citta]]), in a [[manner]] of {{Wiki|speaking}}. This does not mean that it is that [[causal]] nexus; it is better understood as an abstract {{Wiki|reflection}}. One's mind-set can be out of tune with one's [[desires]] or aspirations. In that it reflects the [[Wikipedia:Volition (psychology)|volitions]], the [[citta]] is said to go off with a will of its own if not properly controlled. It may lead a [[person]] astray or, if properly controlled, directed, and integrated, ennoble one. One may "make [[citta]] turn according to" his wishes most effectively by developing skill in [[meditative]] [[concentration]] which brings [[mental]] [[calm]] and clarity. An {{Wiki|individual}} undergoes many different states of [[mind]]; M.II.27 asks: "Which [[citta]]? for [[citta]] is manifold, various, and diverse." Generally {{Wiki|speaking}}, a [[person]] will operate with a collection of changing [[mindsets]], and some will occur regularly. While these [[mindsets]] determine the [[personality]], they are not in control of themselves, but fluctuate and alternate. There is thus the need for the [[meditative]] {{Wiki|integration}} of [[personality]] to provide a greater, more [[wholesome]] [[consistency]]. |
− | Regarding [[Wikipedia:Volition (psychology)|volitions]], there is a similarity between [[viññāna]] and [[citta]]; they are both associated with the qualitative [[condition]] of a [[human being]]. [[Viññāna]] provides [[awareness]] and continuity by which one knows one's [[moral]] [[condition]], and [[citta]] is an abstraction representing that [[condition]]. [[Citta]] is therefore closely related to [[Wikipedia:Volition (psychology)|volitions]]; this connection is also etymological, as [[citta]] comes from the same [[verbal]] [[root]] in [[Pali]] as the active terms meaning "to will". [[Citta]] also reflects one's [[cognitive]] condition/progress. | + | Regarding [[Wikipedia:Volition (psychology)|volitions]], there is a similarity between [[viññāna]] and [[citta]]; they are both associated with the qualitative [[condition]] of a [[human being]]. [[Viññāna]] provides [[awareness]] and continuity by which one [[knows]] one's [[moral]] [[condition]], and [[citta]] is an {{Wiki|abstraction}} representing that [[condition]]. [[Citta]] is therefore closely related to [[Wikipedia:Volition (psychology)|volitions]]; this connection is also {{Wiki|etymological}}, as [[citta]] comes from the same [[verbal]] [[root]] in [[Pali]] as the active terms meaning "to will". [[Citta]] also reflects one's [[cognitive]] condition/progress. |
− | [[Citta]] as a [[mindset]] can become "contracted" (i.e., unworkable), "distracted", "grown great", "composed", or the opposite of such qualities (M.I.59). It can be dominated by a certain [[emotion]], so as to be "terrified", "astonished", or "[[tranquil]]." It can be "taken hold of" by [[pleasant]] or [[unpleasant]] [[impressions]] (M.I.423). A host of negative [[emotionally]] charged states can pertain to it, or it may be free of such states, so it is [[vital]] to develop or purify it: "For a long [[time]] this [[citta]] has been defiled by [[attachment]], [[hatred]], and [[delusion]]. By [[defilement]] of [[citta]], [[beings]] are defiled; by purity of [[citta]], [[beings]] are [[purified]]" (S.III.152). | + | [[Citta]] as a [[mindset]] can become "contracted" (i.e., unworkable), "distracted", "grown great", "composed", or the opposite of such qualities (M.I.59). It can be dominated by a certain [[emotion]], so as to be "terrified", "astonished", or "[[tranquil]]." It can be "taken hold of" by [[pleasant]] or [[unpleasant]] [[impressions]] (M.I.423). A host of negative [[emotionally]] charged states can pertain to it, or it may be free of such states, so it is [[vital]] to develop or {{Wiki|purify}} it: "For a long [[time]] this [[citta]] has been {{Wiki|defiled}} by [[attachment]], [[hatred]], and [[delusion]]. By [[defilement]] of [[citta]], [[beings]] are {{Wiki|defiled}}; by [[purity]] of [[citta]], [[beings]] are [[purified]]" (S.III.152). |
− | Attaining a [[purified]] [[citta]] corresponds to the attaining of [[liberating insight]]. This indicates that a liberated one's [[state of mind]] reflects no [[ignorance]] or [[defilements]]. As these represent bondage, their absence is described in terms of freedom. | + | [[Attaining]] a [[purified]] [[citta]] corresponds to the [[attaining]] of [[liberating insight]]. This indicates that a {{Wiki|liberated}} one's [[state of mind]] reflects no [[ignorance]] or [[defilements]]. As these represent bondage, their absence is described in terms of freedom. |
</poem> | </poem> | ||
{{W}} | {{W}} | ||
[[Category:Mind]] | [[Category:Mind]] |
Revision as of 01:45, 25 March 2014
chitta Citta (Pali) is one of three overlapping terms used in the nikayas to refer to the mind, the others being manas and viññāṇa. Each is sometimes used in the generic and non-technical sense of "mind" in general, and the three are sometimes used in sequence to refer to one's mental processes as a whole. Their primary uses are, however, distinct. chitta (citta):concentration of thought, mind or consciousness. One of the four bases or roads to psychic power (riddhipada).
Usage
The Pali-English Dictionary suggests citta is heart / mind, and emphasizing it is more the emotive side of mind as opposed to manas as the intellect or mind-sense in the sense of what grasps mental objects (dhammas). Citta is the object of meditation in the third part of Satipatthana, also called four foundation of mindfulness.
"Citta" primarily represents one's mindset, or state of mind. Citta is the term used in to refer to the quality of mental processes as a whole. Citta is neither an entity nor a process; this likely accounts for its not being classified as a skandha, nor mentioned in the paticcasamuppada formula.
The complex causal nexus of volitions (or intentions) which one experiences continuously conditions one's thoughts, speech, and actions. One's state of mind at any given time reflects that complex; thus, the causal origin of actions, speech, and thoughts is sometimes associated with the state of mind (citta), in a manner of speaking. This does not mean that it is that causal nexus; it is better understood as an abstract reflection. One's mind-set can be out of tune with one's desires or aspirations. In that it reflects the volitions, the citta is said to go off with a will of its own if not properly controlled. It may lead a person astray or, if properly controlled, directed, and integrated, ennoble one. One may "make citta turn according to" his wishes most effectively by developing skill in meditative concentration which brings mental calm and clarity. An individual undergoes many different states of mind; M.II.27 asks: "Which citta? for citta is manifold, various, and diverse." Generally speaking, a person will operate with a collection of changing mindsets, and some will occur regularly. While these mindsets determine the personality, they are not in control of themselves, but fluctuate and alternate. There is thus the need for the meditative integration of personality to provide a greater, more wholesome consistency.
Regarding volitions, there is a similarity between viññāna and citta; they are both associated with the qualitative condition of a human being. Viññāna provides awareness and continuity by which one knows one's moral condition, and citta is an abstraction representing that condition. Citta is therefore closely related to volitions; this connection is also etymological, as citta comes from the same verbal root in Pali as the active terms meaning "to will". Citta also reflects one's cognitive condition/progress.
Citta as a mindset can become "contracted" (i.e., unworkable), "distracted", "grown great", "composed", or the opposite of such qualities (M.I.59). It can be dominated by a certain emotion, so as to be "terrified", "astonished", or "tranquil." It can be "taken hold of" by pleasant or unpleasant impressions (M.I.423). A host of negative emotionally charged states can pertain to it, or it may be free of such states, so it is vital to develop or purify it: "For a long time this citta has been defiled by attachment, hatred, and delusion. By defilement of citta, beings are defiled; by purity of citta, beings are purified" (S.III.152).
Attaining a purified citta corresponds to the attaining of liberating insight. This indicates that a liberated one's state of mind reflects no ignorance or defilements. As these represent bondage, their absence is described in terms of freedom.