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One "citta" at a time - Page 3 - Dhamma Wheel

One "citta" at a time

Discussion of Abhidhamma and related Commentaries

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retrofuturist
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Re: One "citta" at a time

Postby retrofuturist » Tue May 11, 2010 1:58 am

Greetings Bubba & Virgo,

Out of interest, are your comments directed towards any one individual or to questioners in general?

Whilst "how exactly does it work?" type questions probably warrant some personal investigation, definitional issues relating to as "what is a citta and how are its boundaries defined?" should be answerable, and in fact are a sensible prelude to the "how exactly does it work?" variety of question.

Metta,
Retro. :)
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh

"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)

"To argue with a person who has renounced the use of reason is like administering medicine to the dead" - Thomas Paine

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Re: One "citta" at a time

Postby Anicca » Tue May 11, 2010 2:06 am

i think i get singled out...

anyone looking for the ADL will find the link at the is broke. Is there a better link than ?

Sincere thanks to both Kevin & John!

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Re: One "citta" at a time

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Re: One "citta" at a time

Postby Freawaru » Tue May 11, 2010 7:46 am


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Re: One "citta" at a time

Postby cooran » Tue May 11, 2010 8:38 am

---The trouble is that you think you have time---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---

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Re: One "citta" at a time

Postby Freawaru » Tue May 11, 2010 11:49 am


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Re: One "citta" at a time

Postby Virgo » Tue May 11, 2010 2:49 pm



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acinteyyo
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Re: One "citta" at a time

Postby acinteyyo » Tue May 11, 2010 4:12 pm

Thag 1.20. Ajita - I do not fear death; nor do I long for life. I’ll lay down this body, aware and mindful.

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Re: One "citta" at a time

Postby Alex123 » Tue May 11, 2010 6:10 pm

"Life is a struggle. Life will throw curveballs at you, it will humble you, it will attempt to break you down. And just when you think things are starting to look up, life will smack you back down with ruthless indifference..."

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Re: One "citta" at a time

Postby Alex123 » Tue May 11, 2010 6:18 pm

"Life is a struggle. Life will throw curveballs at you, it will humble you, it will attempt to break you down. And just when you think things are starting to look up, life will smack you back down with ruthless indifference..."

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Re: One "citta" at a time

Postby Alex123 » Tue May 11, 2010 6:23 pm

"Life is a struggle. Life will throw curveballs at you, it will humble you, it will attempt to break you down. And just when you think things are starting to look up, life will smack you back down with ruthless indifference..."

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Re: One "citta" at a time

Postby acinteyyo » Tue May 11, 2010 8:30 pm

Thag 1.20. Ajita - I do not fear death; nor do I long for life. I’ll lay down this body, aware and mindful.

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Re: One "citta" at a time

Postby Freawaru » Wed May 12, 2010 7:23 am


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Re: One "citta" at a time

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Re: One "citta" at a time

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Re: One "citta" at a time

Postby cooran » Wed May 12, 2010 7:56 pm

Hello all,

Meanings of "citta" with textual references:


Citta2 (nt.) [Sk. citta, orig. pp. of cinteti, cit, cp. yutta> yuñjati, mutta>muñcati. On etym. from cit. see cinteti].
I. Meaning: the heart (psychologically), i. e. the centre & focus of man's emotional nature as well as that intellectual element which inheres in & accompanies its manifestations; i. e. thought. In this wise citta denotes both the agent & that which is enacted (see kamma II. introd.), for in Indian Psychology citta is the seat & organ of thought (cetasā cinteti; cp. Gr. frh/n, although on the whole it corresponds more to the Homeric qumo/s). As in the verb (cinteti) there are two stems closely allied and almost inseparable in meaning (see § III.), viz. cit & cet (citta & cetas); cp. ye should restrain, curb, subdue citta by ceto, M i.120, 242 (cp. attanā coday' attānaŋ Dhp 379 f.); cetasā cittaŋ samannesati S i.194 (cp. cetasā cittaŋ samannesati S i.194). In their general use there is no distinction to be made between the two (see § III.). -- The meaning of citta is best understood when explaining it by expressions familiar to us, as: with all my heart; heart and soul; I have no heart to do it; blessed are the pure in heart; singleness of heart (cp. ekagga); all of which emphasize the emotional & conative side or "thought" more than its mental & rational side (for which see manas & viññāṇa). It may therefore be rendered by intention, impulse, design; mood, disposition, state of mind, reaction to impressions. It is only in later scholastic lgg. that we are justified in applying the term "thought" in its technical sense. It needs to be pointed out, as complementary to this view, that citta nearly always occurs in the singular (=heart), & out of 150 cases in the Nikāyas only 3 times in the plural (=thoughts). The substantiality of citta (cetas) is also evident from its connection with kamma (heart as source of action), kāma & the senses in general. <-> On the whole subject see Mrs. Rh. D. Buddh. Psych. Eth. introd. & Bud. Psy. ch. II.

II. Cases of citta (cetas), their relation & frequency (enumd for gram. purposes). -- The paradigma is (numbers denoting %, not including cpds.): Nom. cittaŋ; Gen. (Dat.) cetaso (44) & cittassa (9); Instr. cetasā (42) & cittena (3); Loc. citte (2) & cittamhi (2). -- Nom. cittaŋ (see below). Gen. cittassa only (of older passages) in c˚ upakkileso S iii.232; v.92; A i.207; c˚ damatho Dh 35 & c˚ vasena M i.214; iii.156. Instr. cittena only in S i. viz. cittena nīyati loko p. 39; upakkiliṭṭha˚ p. 179; asallīnena c˚ p. 159. Loc. citte only as loc. abs. in samāhite citte (see below) & in citte vyāpanne kāyakammam pi v. hoti A i.162; cittamhi only S i.129 & cittasmiŋ only S i.132. -- Plural only in Nom. cittāni in one phrase: āsavehi cittāni (vi) mucciŋsu "they purified their hearts from intoxications" Vin i.35; S iii.132; iv.20; Sn p. 149; besides this in scholastic works=thoughts, e. g. Vbh 403 (satta cittāni).

III. Citta & cetas in promiscuous application. There is no cogent evidence of a clear separation of their respective fields of meaning; a few cases indicate the rôle of cetas as seat of citta, whereas most of them show no distinction. There are cpds. having both citta˚ & ceto˚ in identical meanings (see e. g. citta -- samādhi & ceto˚), others show a preference for either one or the other, as ceto is preferred in ceto -- khila & ceto -- vimutti (but: vimutta -- citta), whereas citta is restricted to combn w. upakkilesa, etc. The foll. sentences will illustrate this. Vivaṭena cetasā sappabhāsaŋ cittaŋ bhāveti "with open heart he contemplates a radiant thought" S v.263=D iii.223=A iv.86; cetasā cittaŋ samannesati vippamuttaŋ "with his heart he scrutinizes their pure mind" S i.194; vigatâbhijjhena cetasā is followed by abhijjāya cittaŋ parisodheti D iii.49; anupārambhacitto bhabbo cetaso vikkhepaŋ pahātuŋ A v.149; cetaso vūpasamo foll. by vūpasanta -- citto A i.4; samāhite citte foll. by ceto -- samādhi D i.13≈; cittaŋ paduṭṭhaŋ foll. by ceto -- padosa A i.8; cp. It. 12, 13; cetaso tato cittaŋ nivāraye "a desire of his heart he shall exclude from this" S iv.195.

IV. Citta in itṡ relation to other terms referring to mental processes.1. citta≈hadaya, the heart as incorporating man's personality: hadayaŋ phaleyya, cittavikkhepaŋ pāpuṇeyya (break his heart, upset his reason) S i.126; cittaŋ te khipissāmi hadayan te phālessāmi id. S i.207, 214; Sn p. 32; kāmarāgena cittaŋ me pariḍayhati S i.188>nibbāpehi me hadaya -- pariḷāhaŋ Miln 318 ("my heart is on fire"); cp. abhinibbutatto Sn 343=apariḍayhamāna -- citto SnA 347; cittaŋ adhiṭṭhahati to set one's heart on, to wish DhA i.327.
2. c. as mental status, contrasted to (a) physical status: citta>kāya, e. g. kilanta˚ weary in body & mind D i.20=iii.32; ātura˚ S iii.2 -- 5; nikaṭṭha˚ A ii.137; ṭhita˚ steadfast in body & soul (cp. ṭhitatta) S v.74; ˚passaddhi quiet of body & soul S v.66. The Commentators distinguish those six pairs of the sankhārākkhandha, or the cetasikas: citta -- kāya -- passaddhi, -- lahutā, etc. as quiet, buoyancy, etc., of (a) the viññāṇakkhandha (consciousness), (b) the other 3 mental khandhas, making up the nāma -- kāya (DhsA 150 on Dhs. 62: Compendium of Phil. 96, n. 3); passaddha˚ D iii.241, 288. -- (b) intellectual status: citta>manas & viññāṇa (mind>thought & understanding). These three constitute the invisible energizer of the body, alias mind in its manifestations: yañ ca vuccati cittan ti vā mano ti vā viññāṇan ti vā: (a) ayaŋ attā nicco dhuvo, etc., D i.21; (b) tatr' assutavā puthujjano n' âlaŋ nibbindituŋ, etc. S ii.94; (g) taŋ rattiyā ca divasassa ca añña -- d -- eva uppajjati aññaŋ nirujjhati S ii.95, cf. ThA. 1 on 125. -- Under ādesanā -- pāṭihāriya (thought reading): evam pi te mano ittham pi te mano iti pi te cittaŋ (thus is your thought & thus your mind, i. e. habit of thinking) D i.213=iii.103; A i.170. -- niccaŋ idaŋ c. niccaŋ idaŋ mano S i.53; cittena niyyati loko "by thoughts the world is led" S i.39=A ii.177 (cp. KS 55); apatiṭṭhita -- citto ādīna -- manaso avyāpaṇnacetaso S v.74; vyāpanna -- citto paduṭṭha -- manasankappo S iii.93; paduṭṭha -- citto=paduṭṭha -- manaso PvA 34, 43. 3. c. as emotional habitus: (a) active=intention, contrasted or compared with: (a) will, c. as one of the four samādhis, viz. chanda, viriya, c., vīmaŋsā D iii.77; S v.268; Vbh 288. -- (b) action, c. as the source of kamma: citte vyāpanne kāyakammam pi vyāpannaŋ hoti "when the intention is evil, the deed is evil as well" A i.262; cittaŋ appamāṇaŋ . . . yaŋ kiñci pamāṇakataŋ kammaŋ, etc. A v.299. -- Esp. in contrast to kāya & vācā, in triad kāyena vācāya cittena (in deed & speech & will otherwise as k. v. manasā, see under kāya III.) S ii.231, 271=iv.112. Similarly taŋ vācaŋ appahāya (cittaŋ˚, diṭṭhiŋ˚) S iv.319=D iii.13, 15; & under the constituents of the dakkhiṇeyyasampatti as khetta -- sampatti, citta˚, payoga˚ (the recipient of the gift, the good -- will, the means) VvA 30, 32. -- (b) passive=mood, feelings, emotion, ranging with kāya & paññā under the (3) bhāvanā D iii.219; S iv.111; A iii.106; cp. M i.237; Nett 91; classed with kāya vedanā dhammā under the (4) satipaṭṭhānas D ii.95, 100, 299 sq.; S v.114, etc. (see kāya cpds.). As part of the sīlakkhandha (with sīla ethics, paññā understanding) in adhisīla, etc. Vin v.181; Ps ii.243; Vbh 325; cp. tisso sampadā, scil. sīla, citta, diṭṭhi (see sīla & cp. cetanā, cetasika) A i.269. -- citta & paññā are frequently grouped together, e. g. S i.13 = 165; D iii.269; Th i.125 sq. As feeling citta is contrasted with intellection in the group saññā c. diṭṭhi A ii.52; Ps ii.80; Vbh 376.
4. Definitions of citta (direct or implied): cittan ti viññāṇaŋ bhūmikavatthu -- ārammaṇa -- kiriyādi -- cittatāya pan' etaŋ cittan ti vuttaŋ DhA i.228; cittan ti mano mānasaŋ KhA 153; cittaŋ manoviññāṇaŋ ti cittassa etaŋ vevacanaŋ Nett 54. yaŋ cittaŋ mano mānasaŋ hadayaŋ paṇḍaraŋ, etc. Dhs 6=111 (same for def. of manindriya, under § 17; see Buddh. Psych.). As rūpâvacara citta at Vism 376.

V. Citta in its range of semantical applications: (1) heart, will, intention, etc. (see I.).(a) heart as general status of sensory -- emotional being; its relation to the senses (indriyāni). A steadfast & constrained heart is the sign of healthy emotional equilibrium, this presupposes the control over the senses; samādahaŋsu cittaŋ attano ujukaŋ akaŋsu, sārathī va nettāni gahetvā indriyāni rakkhanti paṇḍitā S i.26; ujugato -- citto ariyasāvako A iii.285; ṭhita c. S i.159≈; A iii.377=iv.404 (+ānejjappatta); c. na kampati Sn 268; na vikampate S iv.71; opp. capalaŋ c. Dh 33; khitta˚ a heart unbalanced A ii.52 (+visaññin); opp.: avikkhitta˚ A v.149; PvA 26; c. rakkhitaŋ mahato atthāya saŋvattati a guarded heart turns to great profit A i.7; similarly: c. dantaŋ, guttaŋ, saŋvutaŋ ibid. -- cittaŋ rakkhetha medhāvī cittaŋ guttaŋ sukhāvahaŋ Dh 36; cakkhundriyaŋ asaŋvutassa viharato cittaŋ vyāsiñcati . . . rūpesu S iv.78; ye cittaŋ saññamessanti mokkhanti Mārabandhanā "from the fetters of Māra those are released who control their heart" Dh 37; pāpā cittaŋ nivāraye Dh 116; bhikkhuno c. kulesu na sajjati, gayhati, bajjhati S ii.198 (cp. Schiller: "Nicht an die Güter hänge dein Herz").
(b) Contact with kāma & rāga: a lustful, worldly, craving heart. -- (a) kāmā: kāmā mathenti cittaŋ Sn 50; S iv.210; kāmarāgena ḍayhāmi S i.188; kāme nâpekkhate cittaŋ Sn 435; mā te kāmaguṇe bhamassu cittaŋ Dh 371; manussakehi kāmehi cittaŋ vuṭṭhapetvā S v.409; na uḷāresu kāmaguṇesu bhogāya cittaŋ namati A iv.392; S i.92; kāmāsavā pi cittaŋ vimuccati A ii.211, etc.; kāmesu c. na pakkhandati na ppasīdati na sanṭiṭṭhati (my h. does not leap, sit or stand in cravings) D iii.239; kāmesu tibbasārāgo vyāpannacitto S iii.93; kāmāmise laggacitto (divide thus!) PvA 107. -- (b) rāgā: rāgo cittaŋ anuddhaŋseti (defilement harasses his heart) S i.185; ii.231=271; A ii.126; iii.393; rāga -- pariyuṭṭhitaŋ c. hoti A iii.285; sārattacitto S iv.73; viratta˚ S iv.74; Sn 235; PvA 168. <-> (g) various: patibaddha -- c. (fettered in the bonds of ˚) A iv.60; Sn 37, 65; PvA 46, 151, etc. -- pariyādinna˚ (grasping, greedy), usually combd w. lābhena abhibhūta: S ii.226, 228; iv.125; A iv.160; D iii.249. -- upakkiliṭṭha˚ (etc.) (defiled) S i.179; iii.151, 232 sq.; v.92 (kāmacchando cittassa upakkileso); A i.207; v.93 sq. -- otiṇṇa˚ fallen in love A iii.67; SnA 322.
(c) A heart, composed, concentrated, settled, selfcontrolled, mastered, constrained. -- (a) c. pasīdati (pasanna -- ˚c) (a heart full of grace, settled in faith) S i.98; A i.207; iii.248; Sn 434; pasanna˚: A iv.209, 213; Sn 316, 403, 690, cp. c. pakkhandati pasīdati S iii.133; A iii.245; also vippasanna˚: S v.144; Sn 506; cp. vippasannena cetasā Pv i.1010. -- (b) c. santiṭṭhati in set s. sannisīdati, ekodihoti, samādhiyati (cp. cetaso ekodibhāva) S ii.273; iv.263; A ii.94, 157. -- (g) c. samādhiyati (samāhita -- c˚, cp. ceto -- samadhi quiescence) D i.13=iii.30, 108; S i.120, 129, 188; iv.78=351; A i.164; ii.211; iii.17, 280; iv.177; Vbh 227; Vism 376, etc. -- (d) supatiṭṭhita -- c˚ always in formula catūsu satipaṭṭhānesu -- s -- c˚: S iii.93; v.154; 301; D iii.101; A v.195. -- (e) susaṇṭhita c. S v.74. -- vasībhūta c. S i.132; A i.165. -- danta c. Dh 35. -- (d) "with purpose of heart," a heart set on, striving after, endeavouring, etc. -- (a) cittaŋ namati (inclines his h. on, with dat: appossukkatāya S i.137); nekkhamma -- ninna S iii.233; viveka˚ D iii.283; A iv.233; v.175. -- (b) cittaŋ padahati (pa+dhā: pro -- ti/qhti) in phrase chandaŋ janeti vāyamati viriyaŋ ārabbhati c˚ ŋ paggaṇhāti padahati D iii.221; A ii.15=iv.462; S v.269; Nd2 97; Nett 18. In the same ṣense pa -- ni -- dahati (in paṇidhi, paṇihita bent down on) (cp. ceto -- paṇidhi) S i.133 (tattha) iv.309 (dup˚); v.157; Dh 42=Ud 39; Dh 43 (sammā˚).
(e) An evil heart ("out of heart proceed evil thoughts" Mk. 7, 21) -- (a) paduṭṭha -- c˚ (cp. ceto -- padosa) D i.20= iii.32; A i.8 (opp. pasanna -- c˚); iv.92; It 12, 13; Pv A 33, 43, etc. -- (b) vyāpanna -- c˚: citte vyāpanne kāyakammam pi vyāpannaŋ hoti A i.262. Opp. a˚: S iv.322; A ii.220. -- (g) samoha -- c˚ (+sarāga, etc.) D i.79; ii.299; iii.281; Vism 410, & passim.
(f) "blessed are the pure in heart," a pure, clean, purified (cp. Ger. geläutert), emancipated, free, detached heart. (a) mutta -- c˚, vimutta -- c˚, etc. (cp. cetaso vimokkho, ceto -- vimutti, muttena cetasā), āsavehi cittāni mucciŋsu S iii.132, etc.; vi˚ Sn p. 149. -- vimutta: S i.28 (+subhāvita), 29, 46=52; iii.45 (+viratta), 90; iv.236 (rāgā); Sn 23 (+sudanta); Nd2 587. -- suvimutta: S i.126, 141, 233; iv.164; A iii.245; v.29; Sn 975 (+satimā). -- (b) cittaŋ parisodheti M i.347; A ii.211; S iv.104. -- (g) alīna c. (unstained) S i.159; A v.149; Sn 68; 717; Nd2 97 (cp. cetaso līnatta).
(g) good -- will, a loving thought, kindliness, tenderheartedness, love ("love the Lord with all your heart"). -- (a) metta -- c˚ usually in phrase mettacittaŋ bhāveti "to nourish the heart with loving thought," to produce good -- will D i.167; S ii.264; A i.10; v.81; Sn 507 (cp. mettā -- sahagatena cetasā). -- (b) bhāvita -- c˚ "keep thy heart with all diligence" (Prov. 4, 23) S i.188 (+susamāhita); iv.294; v.369 (saddhā -- paribhāvita); A i.6 (+bahulīkata, etc.); Sn 134 (=S i.188); Dh 89=S v.29; PvA 139.
(h) a heart calmed, allayed, passionless (santa˚ upasanta˚) D.iii.49; S i.141; Sn 746.
(i) a wieldy heart, a heart ready & prepared for truth, an open & receptive mind: kalla˚, mudu˚, udagga˚, pasanna˚ A iv.186; kalla˚ PvA 38 (sanctified); lahu˚ S i.201; udagga˚ Sn 689, 1028; S i.190 (+mudita); mudu˚ PvA 54.
(k) Various phrases. Abbhuta -- cittajātā "while wonder filled their hearts" S i.178; evaŋcitto "in this state of mind" S ii.199; Sn 985; cittam me Gotamo jānāti (G. knows my heart) S i.178; theyya -- citto intending to steal Vin iii.58; āraddha -- citto of determined mind M i.414; S ii.21, cp. 107; Sn p. 102; aññācittaŋ upaṭṭhāpeti S ii.267; nānā˚ of varying mind J i.295; nihīnacitto low -- minded PvA 107; nikaṭṭha˚ A ii.137; āhata˚ A iv.460=v.18; supahata˚ S i.238 (cp. Miln 26); visankhāragata˚ Dh 154; sampanna˚ Sn 164; vibbhanta˚ S i.61=A i.70=ii.30=iii.391. (2) thought: mā pāpakaŋ akusalaŋ cittaŋ cinteyyātha (do not think any evil thought) S v.418; na cittamattam pi (not even one thought) PvA 3; mama cittaŋ bhaveyya (I should think) PvA 40. For further instances see Dhs & Vbh Indexes & cp. cpds. See also remarks above (under I.). Citta likened to a monkey Vism 425.
-- âdhipati the influence of thought (adj. ˚pateyya) Nett 16; Dhs 269, 359; DhsA 213. Commentators define c. here as javanacittuppāda, our "thought" in its specialized sense, Compendium of Phil. 177, n. 2. -- ânuparivattin consecutive to thought Dhs 671, 772, 1522; -- ânupassanā the critique of heart, adj. ˚ânupassin D ii.299; iii.221, 281; M i.59 & passim (cp. kāy˚); -- āvila disturbance of mind Nd2 576 (˚karaṇa); -- ujjukatā rectitude of mind Dhs 51, 277, etc.; -- uppāda the rise of a thought, i. e. intention, desire as theyya ˚ŋ uppādesi he had the intention to steal (a thought of theft) Vin iii.56; -- M i.43; iii.45; J ii.374; -- ekaggatā "one -- pointedness of mind," concentration Nett 15, 16; Vism 84, 137, 158; DhA iii.425; ThA 75; cp. ekagga -- citto A iii.175; -- kali a witch of a heart, a witch -- like heart Th 1, 356; -- kallatā readiness of heart, preparedness of mind VvA 330; -- kilesa stain of h. Dh 88 (DhA ii.162=pañca nīvaraṇā); -- kelisā pastime of the mind Th 1, 1010; -- kkhepa derangement of the mind, madness Vin v.189=193 (ummāda+); A iii.219 (ummāda+); DhA iii.70 (=ummāda); PvA 39; Dh 138; cp. ˚vikkhepa; -- cetasika belonging to heart & thought, i. e. mental state, thought, mind D i.213; Dhs 1022 ( -- dhammā, Mrs. Rh. D.: emotional, perceptual & synthetic states as well as those of intellect applied to sense -- impressions), 1282; Ps i.84; Miln 87; Vism 61, 84, 129, 337; -- dubbhaka a rogue of a heart, a rogue -- like heart Th 1, 214; -- pakopana shaking or upsetting the mind It 84 (dosa); -- pamaddin crushing the h. Th 2, 357 (=ThA 243; v. l. pamāthin & pamādin); -- pariyāya the ways (i. e. behaviour) of the h. A v.160 (cp. ceto -- paricca); -- passaddhi calm of h., serenity of mind (cp. kāya˚) S v.66; Dhs 62; -- bhāvanā cultivation of the h. M iii.149; -- mala stain of h. PvA 17; -- mudutā plasticity of mind (or thought) Dhs 62, 277, 325; -- rucita after the heart's liking J i.207; -- rūpaŋ according to intention, as much as expected Vin i.222; ii.78; iii.161; iv.177, 232; -- lahutā buoyancy of thought Dhs 62, 323, 1283; Vism 465; -- vikkhepa (cp. ˚kkhepa) madness S i.126 (+ummāda); Nett 27; Vism 34; -- vippayutta disconnected with thought Dhs 1192, 1515; -- visaŋsaṭṭha detached fr. thought Dhs 1194, 1517; -- vūpasama allayment of one's h. S i.46; -- sankilesa (adj.) with impure heart (opp. c. -- vodāna) S iii.151; -- saññatti conviction Miln 256; -- santāpa "heart -- burn," sorrow PvA 18 (=soka); -- samādhi (cp. ceto -- samādhi) concentration of mind, collectedness of thought, self -- possession S iv.350; v.269; Vbh 218; -- samodhāna adjustment, calming of thoughts ThA 45; -- sampīḷana (adj.) h.<-> crushing (cp. ˚pamaddin & ˚pakopana) Nett 29 (domanassa). -- sahabhū arising together with thought Dhs 670, 769, 1520. -- hetuka (adj.) caused by thought Dhs 667, 767.
http://dsal.uchicago.edu/cgi-bin/philol ... .1:96.pali

with metta
Chris
---The trouble is that you think you have time---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---

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acinteyyo
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Re: One "citta" at a time

Postby acinteyyo » Wed May 12, 2010 10:13 pm

Thanks cooran,
I'll have a look at your post and think about it, too.
Thag 1.20. Ajita - I do not fear death; nor do I long for life. I’ll lay down this body, aware and mindful.

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Re: One "citta" at a time

Postby Anicca » Thu May 13, 2010 12:26 am


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retrofuturist
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Re: One "citta" at a time

Postby retrofuturist » Thu May 13, 2010 1:13 am

Greetings Anicca,

You'll be able to parse out the sutta content which will be denoted by S(amyutta), D(igha), A(nguttara) and M(ajjhima). Anything that ends with an A (other than a standalone A) is a commentary. Some letters may correspond to collections in the Khuddaka Nikaya, or Vinaya, but others will be extra-canonical texts. It's a little confusing, but worth distinguishing.

Metta,
Retro. :)
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh

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Re: One "citta" at a time

Postby Anicca » Thu May 13, 2010 1:24 am



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