| 词条 | Mental factors (Buddhism) |
| 释义 |
| fontsize=100% | title=Mental factors | pi= cetasika | sa= caitasika, caitika, caitta | en= mental factors mental events mental states | bo= སེམས་བྱུང་ | bo-Latn=Wylie: sems byung; THL: semjung | zh=心所 (T) / 心所 (S) 心所法 (T) / 心所法 (S) | ja=心所 | ja-Latn= shinjo | ko=심소, 심소법, 마음작용 | ko-Latn= simso, simsobeob, maeumjakyong }}{{buddhism}} Mental factors ({{lang-sa|caitasika}}; {{lang-pi|cetasika}}; Tibetan Wylie: sems byung), in Buddhism, are identified within the teachings of the Abhidhamma (Buddhist psychology). They are defined as aspects of the mind that apprehend the quality of an object, and that have the ability to color the mind. Within the Abhidhamma, the mental factors are categorized as formations ({{lang-sa|saṅkhāra}}) concurrent with mind ({{lang-sa|citta}}).[1][2][3] Alternate translations for mental factors include "mental states", "mental events", and "concomitants of consciousness". IntroductionMental factors are aspects of the mind that apprehend the quality of an object and have the ability to color the mind. Geshe Tashi Tsering explains: The Tibetan for mental factors, semlay jungwa chö (Skt. chaitasika dharma), means phenomena arising from the mind, suggesting that the mental factors are not primary to the mind but arise within a larger framework. A mental factor, again, is defined as the aspect of the mind that apprehends a particular quality of an object. Because it is characterized by the qualities of activity and non-neutrality, it has the ability to color the mind in dependence on the way it manifests. Hence, a feeling of desire from seeing what is conceived as a beautiful object affects the other mental factors that are present at that time, and this colors the whole mind.[4] The relationship between the main mind (Sanskrit: citta) and the mental factors can be described by the following metaphors:
Traleg Rinpoche states that the main distinction between the mind and mental factors is that the mind apprehends an object as a whole, whereas mental factors apprehend an object in its particulars.[5]{{refn|group=lower-alpha|Traleg Rinpoche states: "The fundamental distinction made in Yogacara philosophy between the mind and mental events is that the mind apprehends an object as a whole, whereas mental events apprehend an object in its particulars. If we perceive a table, then the perception of the table itself would be related to the mind, whereas the particular characteristics of that table would be the object of perception for the mental events. First, we have an immediate perception of the table. After that, we have certain feeling-tones, certain judgments, involved with that particular perception. Those things are related to the mental events. The immediate perception is the only thing related to the mind. That seems to be the major distinction between the mind and the mental events."[5]}} Lists of mental factorsWithin Buddhism, there are many different systems of abhidharma (commonly referred to as Buddhist psychology), and each system contains its own list of the most significant mental factors.{{refn|group=lower-alpha|Alexander Berzin states: "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."[6] }}{{refn|group=lower-alpha|Bikkhu Bodhi states: "A second distinguishing feature of the Abhidhamma is the dissection of the apparently continuous stream of consciousness into a succession of discrete evanescent cognitive events called cittas, each a complex unity involving consciousness itself, as the basic awareness of an object, and a constellation of mental factors (cetasika) exercising more specialized tasks in the act of cognition. Such a view of consciousness, at least in outline, can readily be derived from the Sutta Pitaka's analysis of experience into the five aggregates, among which the four mental aggregates are always inseparably conjoined, but the conception remains there merely suggestive. In the Abhidhamma Pitaka the suggestion is not simply picked up, but is expanded into an extraordinarily detailed and coherent picture of the functioning of consciousness both in its microscopic immediacy and in its extended continuity from life to life."[7]}} These lists vary from system to system both in the number of mental factors listed, and in the definitions that are given for each mental factor. These lists are not considered to be exhaustive; rather they present significant categories and mental factors that are useful to study in order to understand how the mind functions.{{refn|group=lower-alpha|The lists of mental factors are not considered to be exhaustive. For example:
Some of the main commentaries on the Abhidharma systems that are studied today include:[6]
Sthaviravāda Sarvastivada traditionIn Mahavibhasa and Abhidharma-kosa, 46 mental factors have been listed as below: Ten mahā-bhūmikaThe ten mahā-bhūmika are common to all consciousness.
Ten kuśala-mahā-bhūmikādharmāḥThe ten kuśala-mahā-bhūmikādharmāḥ accompany the wholesome consciousnesses (kusala citta).
Six kleśa-mahā-bhūmikaThese six ones accompany kleśa.
Theravāda Abhidharma traditionWithin the Theravāda tradition, the Abhidhammattha-sangaha enumerates the fifty-two mental factors listed below:{{refn|group=lower-alpha|These fifty-two mental states are enumerated and defined in chapter 2 of the Abhidhammattha-sangaha. See:
Note that this list is not exhaustive; there are other mental factors mentioned in the Theravada teachings. This list identifies fifty-two important factors that help to understand how the mind functions. Seven universal mental factorsThe seven universal mental factors (sabbacittasādhāraṇa cetasikas) are common (sādhāraṇa) to all consciousness (sabbacitta). Bhikkhu Bodhi states: "These factors perform the most rudimentary and essential cognitive functions, without which consciousness of an object would be utterly impossible."{{sfn|Bhikkhu Bodhi|2012|loc=Kindle Locations 2140-2142}} These seven factors are:
Six occasional mental factorsThe six occasional or particular mental factors (pakiṇṇaka cetasikas) are ethically variable mental factors found only in certain consciousnesses.{{sfn|Bhikkhu Bodhi|2012|loc=Kindle Locations 2232-2234}} They are:
Fourteen unwholesome mental factorsThe unwholesome mental factors (akusala cetasikas) accompany the unwholesome consciousnesses (akusala citta). Bhikkhu Bodhi states:{{sfn|Bhikkhu Bodhi|2012|loc=Kindle Locations 1320-1324}} Unwholesome consciousness (akusalacitta) is consciousness accompanied by one or another of the three unwholesome roots—greed, hatred, and delusion. Such consciousness is called unwholesome because it is mentally unhealthy, morally blameworthy, and productive of painful results. The fourteen unwholesome mental factors are:
Twenty-five beautiful mental factorsThe beautiful mental factors (sobhana cetasikas) accompany the wholesome consciousnesses (kusala citta). Bhikkhu Bodhi states:{{sfn|Bhikkhu Bodhi|2012|loc=Kindle Locations 1320-1324}} Wholesome consciousness (kusalacitta) is consciousness accompanied by the wholesome roots—non-greed or generosity, non-hatred or loving-kindness, and non-delusion or wisdom. Such consciousness is mentally healthy, morally blameless, and productive of pleasant results. The twenty-five beautiful mental factors (sobhana cetasikas) are:
Mahayana Abhidharma traditionAbhidharma studies in the Mahayana tradition are based on the Sanskrit Sarvāstivāda abhidharma system. Within this system, the Abhidharma-samuccaya identifies fifty-one mental factors: Five universal mental factorsThe five universal mental factors (sarvatraga) are:
These five mental factors are referred to as universal or omnipresent because they operate in the wake of every mind situation. If any one of these factors is missing, then the experience of the object is incomplete. For example:
Five object-determining mental factorsThe five object-determining mental factors (viṣayaniyata) are:
The five factors are referred to as object-determining is because these factors each grasp the specification of the object. When they are steady, there is certainty concerning each object.[10] Eleven virtuous mental factorsThe eleven virtuous (kuśala) mental factors are:
Six root unwholesome factorsThe six root unwholesome factors (mūlakleśa) are:
Twenty secondary unwholesome factorsThe twenty secondary unwholesome factors (upakleśa) are:
Four changeable mental factorsThe four changeable mental factors (aniyata) are:
Alternate translationsAlternate translations for the term mental factors (Sanskrit: caitasika) include:
See also
Notes1. ^Guenther (1975), Kindle Location 321. 2. ^Kunsang (2004), p. 23. 3. ^1 Geshe Tashi Tsering (2006), Kindle Location 456. 4. ^Geshe Tashi Tsering (2006), Kindle Locations 564-568. 5. ^1 Traleg Rinpoche (1993). p. 59 6. ^1 2 Primary Minds and the 51 Mental Factors by Alexander Berzin (see section "Count of the Mental Factors") 7. ^A Comprehensive Manual of Abhidhamma 8. ^Abhidhammattha-sangaha 9. ^Guenther (1975), Kindle Location 409-414. 10. ^Guenther (1975), Kindle Location 487-488. References{{reflist}}Sources
External linksMahayana mental factors:
Theravada mental factors:
Theravada Abhidharma:
Definitions for "caitikas" or "cetisakas"
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