Citta
For information about the lay disciple of the Buddha, selves, but uctuate and alternate. There is thus the need
see Citta (disciple). for the meditative integration of personality to provide a
For the Italian word meaning city, see Citt. greater, more wholesome consistency.[11]
Regarding volitions, there is a similarity between vina
Citta (Pali and Sanskrit) is one of three overlapping terms and citta; they are both associated with the qualitative
used in the nikayas to refer to the mind, the others be- condition of a human being. Vina provides aware-
ing manas and via. Each is sometimes used in the ness and continuity by which one knows ones moral
generic and non-technical sense of mind in general, and condition, and citta is an abstraction representing that
the three are sometimes used in sequence to refer to ones condition.[12] Citta is therefore closely related to voli-
mental processes as a whole.[1] Their primary uses are, tions; this connection is also etymological, as citta comes
however, distinct.[2] from the same verbal root in Pali as the active terms
meaning to will.[13] Citta also reects ones cognitive
condition/progress.[14]
Citta as a mindset can become contracted (i.e., unwork-
1 Usage able), distracted, grown great, composed, or the op-
posite of such qualities (M.I.59). It can be dominated by
The Pali-English Dictionary suggests citta is heart / mind, a certain emotion, so as to be terried, astonished, or
emphasizing it as more the emotive side of mind, as op- tranquil. It can be taken hold of by pleasant or un-
posed to manas as the intellect in the sense of what grasps pleasant impressions (M.I.423). A host of negative emo-
mental objects (dhammas). Citta is the object of medi- tionally charged states can pertain to it, or it may be free
tation in the third part of Satipatthana, also called Four of such states, so it is vital to develop or purify it: For a
Foundations of Mindfulness. long time this citta has been deled by attachment, hatred,
Citta primarily represents ones mindset, or state of and delusion. By delement of citta, beings are deled;
mind.[3][4] Citta is the term used to refer to the quality of by purity of citta, beings are puried (S.III.152).[15]
mental processes as a whole.[5] Citta is neither an entity Attaining a puried citta corresponds to the attaining of
nor a process; this likely accounts for its not being classi- liberating insight. This indicates that a liberated ones
ed as a skandha, nor mentioned in the paticcasamuppada state of mind reects no ignorance or delements. As
formula.[6] these represent bondage, their absence is described in
[16]
The complex causal nexus of volitions (or intentions) terms of freedom.
which one experiences continuously conditions ones
thoughts, speech, and actions. Ones state of mind at any
given time reects that complex; thus, the causal origin 2 See also
of actions, speech, and thoughts is sometimes associated
with the state of mind (citta), in a manner of speaking. Cit (consciousness)
This does not mean that it is that causal nexus; it is bet-
ter understood as an abstract reection.[7] Ones mind-set Luminous mind
can be out of tune with ones desires or aspirations. In
Yogacara
that it reects the volitions, the citta is said to go o with
[8]
a will of its own if not properly controlled. It may lead
a person astray or, if properly controlled, directed, and
integrated, ennobling one. One may make citta turn ac- 3 References
cording to his wishes most eectively by developing skill
in meditative concentration which brings mental calm and [1] Sue Hamilton, Identity and Experience. LUZAC Oriental,
clarity.[9] An individual undergoes many dierent states 1996, pages 105-106.
of mind; M.II.27 asks: Which citta? for citta is mani- [2] Bodhi, Bhikkhu (trans.) (2000b). The Connected Dis-
fold, various, and diverse.[10] Generally speaking, a per- courses of the Buddha: A Translation of the Samyutta
son will operate with a collection of changing mindsets, Nikaya. (Part IV is The Book of the Six Sense Bases
and some will occur regularly. While these mindsets de- (Salayatanavagga)".) Boston: Wisdom Publications.
termine the personality, they are not in control of them- ISBN 0-86171-331-1., pp. 769-70, n. 154.
1
2 5 EXTERNAL LINKS
[3] Sue Hamilton, Identity and Experience. LUZAC Oriental,
1996, pages 106.
[4] Peter Harvey, The Seless Mind. Curzon Press, 1995,
page 111.
[5] Sue Hamilton, Identity and Experience. LUZAC Oriental,
1996, pages 110-111.
[6] Sue Hamilton, Identity and Experience. LUZAC Oriental,
1996, page 111.
[7] Sue Hamilton, Identity and Experience. LUZAC Oriental,
1996, page 112.
[8] Peter Harvey, The Seless Mind. Curzon Press, 1995,
pages 112-113.
[9] Peter Harvey, The Seless Mind. Curzon Press, 1995,
page 113.
[10] Peter Harvey, The Seless Mind. Curzon Press, 1995,
page 114.
[11] Peter Harvey, The Seless Mind. Curzon Press, 1995,
page 114.
[12] Sue Hamilton, Identity and Experience. LUZAC Oriental,
1996, page 112.
[13] Sue Hamilton, Identity and Experience. LUZAC Oriental,
1996, page 112.
[14] Sue Hamilton, Identity and Experience. LUZAC Oriental,
1996, pages 112-113.
[15] Peter Harvey, The Seless Mind. Curzon Press, 1995,
page 112.
[16] Sue Hamilton, Identity and Experience. LUZAC Oriental,
1996, page 113.
4 Further reading
Thanh, Bhikkhu Thich Minh (2001), The Mind in
Early Buddhism
5 External links
Thich Nhat Tu, Nature Of Citta, Mano And Via
3
6 Text and image sources, contributors, and licenses
6.1 Text
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