Abhidhamma Papers |
All unskilful mental factors are expressions of the three roots of attachment, aversion and wrong knowing. Four of these mental factors, all expressions of wrong knowing, arise in any consciousness that is unprofitable. These are cloudiness, agitation, lack of concern for, and disregard of, consequences arising from present actions.
If the root of attachment is present, one at least of the following mental factors will operate: attachment to, false views about, or conceit regarding an object. When rejection of the object of consciousness is present, as opposed to a craving for the object, the mental factor of aversion will operate alone or with one of its particular flowerings; that is, jealousy, miserliness or guilt. Sometimes the four common factors are accompanied by doubt and also, on some occasions, by stiffness and sluggishness as well.
All the above mental factors in operation result in the mind being unable to see clearly the object of the mind. Thus it cannot understand the true nature of the object as being characterized by the three marks of impermanence, unsatisfactoriness and voidness of self. In addition to a lack of understanding there is present an identification with the object, the consciousness and the various unskilful mental factors.
Release from the suffering conditioned by this inability to know the nature of the object of consciousness as it is, is achieved through the development of wisdom. Wisdom is fully operative when the eightfold path is fully developed.
It is stressed in many suttas that mindfulness is the key to development. When studying the profitable group of mental factors in abhidhamma it is possible to realize the importance of mindfulness in this process.
The initial step in development is to 'set the wheel in motion'. This means to break out of the cycle of recurring wrong knowing which operates through the power of the unskilful mental factors.
There are nineteen skilful or 'beautiful' mental factors that arise together if conditions allow. However, it is possible to view the first one mentioned as that which sets the wheel in motion. This mental factor is confidence or faith. This faith arises because of an acceptance that the teachings of the Buddha are valuable and to be treasured. It is not a grasping of the teachings, saying: 'This is truth', but rather a type of understanding of an intuitive nature. It is like the type of feeling that arises as: 'Yes! There is a way!', when wishing to solve a problem.
When this confidence has made the first point of contact, mindfulness arises. Mindfulness is a noticing of what object is in the mind. It is typified by a lack of unknowing involvement with the object. A wider vision is created, including a knowledge of accompanying mental factors. Mindfulness can be seen as that which allows the wheel to turn, creating a skilful cycle that tends towards development.
Faith initiates and mindfulness establishes. Simultaneously will arise other profitable mental factors. As a result of the aspect of memory in mindfulness, there arises a wish not to be involved with unskilfulness, accompanied by a fear of the consequences of such an involvement. Attachment is replaced by generosity; that is, rather than holding on to an object there is an acceptance of the presence the object, no more. Ill will is replaced by a warmth towards the object. Being freed from the clouded fixing onto an object found when unskilful mental factors operate, the mind is able to maintain an even balance.
There is also a group of factors which arise and which affect both the mind and mental objects. These factors are tranquillity, lightness, pliancy, firmess, skilfulness and correctness. All these enable mind to work skilfully.
When these mental factors occur more frequently it is possible to develop additional factors that benefit the development of the path, which include compassion and sympathetic joy, both of which use positively energies previously invested in ill will and grasping. The most important of the remaining mental factors is understanding, or wisdom. When mindfulness and the other skilful mental factors arising together are sufficiently established, understanding will develop, gradually removing the hold that wrong knowing has over the mind.
The last three skilful mental factors, all necessary for the development of freedom from craving, are the qualities of right speech, right action and right livelihood, which will arise depending upon circumstances.
Paul
| moha | cloudiness |
| ahirika | lack of concern for consequences |
| anotappa | disregard for consequences |
| uddhacca | agitation |
| lobha | attachment |
| ditthi | false views |
| mana | conceit |
| dosa | aversion |
| issa | jealousy |
| macchariya | miserliness |
| kukkucca | guilt |
| thina | stiffness |
| middha | sluggishness |
| vicikicha | doubt |
| saddha | confidence or faith |
| sati | mindfulness |
| hiri | a wish not to be involved with unskilfulness |
| ottappa | fear of the consequences of unskilfulness |
| alobha | generosity |
| adosa | warmth (towards the object) |
| tatramajjhattata | even balance |
| kayapassaddhi cittapassaddhi | tranquillity (of body and mind) |
| kayalahuta cittalahuta | lightness (of body and mind) |
| kayamuduta cittamuduta | pliancy (of body and mind) |
| kayakammannata cittakammannata | fitness (of body and mind) |
| kayapagunnata cittapagunnata | skilfulness (of body and mind) |
| kayujjukata cittujjukata | correctness (of body and mind) |
| karuna | compassion |
| mudita | sympathetic joy |
| panna | wisdom |
| sammavaca | right speech |
| sammakammanta | right action |
| samma-ajiva | right livelihood |
The difference between mindfulness and wisdom was also discussed. How much wisdom is there in mindfulness? With mindfulness, there seems to be knowledge of what is present, without necessarily a knowledge of the nature of what is present. The distinction is illustrated in a situation where one feels something to be so, but cannot explain why it is so.
