In the Abhidhamma Pitaka, the three ultimate realities are explained in depth, which are the citta (consciousness), cetasika (mental factors) and rūpa (materiality). In the previous blog post, I have mostly explained about the concrete materiality and derived materiality. In this post, I would like to delver deeper into the first group of ultimate reality, citta (consciousness), specifically, the group of unwholesome unconsciousness (akusala-citta).
It is common knowledge to all Buddhists that there are three groups of unwholesome mental states: lobha (greed), dosa (anger) and moha (delusion). Except for those who are well-versed with the Abhidhamma, very few know in detail about how these unwholesome mental states are analysed and categorised. The Abhidhamma classifies and analyses the three unwholesome consciousness based on the 'root' (mūla) or the primary underlying cause, whether it be desire (lobha), aversion (dosa), or confusion (moha). All unwholesome consciousness can be categorised into three key distinct groups. They are: (1) consciousness rooted in greed (lobhamūlacitta), (2) consciousness rooted in anger (dosamūlacitta), and (3) consciousness rooted in delusion (mohamūlacitta).
According to the Abhidhamma, greed and hatred are mutually exclusive, meaning they cannot coexist within the same consciousness/mental state (citta). Consciousness primarily driven by greed are referred to as "cittas rooted in greed," and there are eight such types. Similarly, states where anger is the primary root are termed "cittas rooted in anger," and two such instances are outlined. The third unwholesome root, delusion, is a constant presence in all forms of unwholesome consciousness. Therefore, even in consciousness rooted in greed or hatred, moha (delusion) is also always present as an underlying mental factor. Nevertheless, there are types of consciousness where delusion arises independently, without the simultaneous presence of greed or hatred, and there are two types of such citta. Therefore, in total, there are twelve types of unwholesome consciousness.
Consciousness rooted in greed (Lobhamūlacitta)
Lobha rangers a wide range of greed from subtle attachment to intense longing and desire. The eight types of consciousness rooted in greed are differentiated based on the feeling (vedanā) of joy (somanassa) or equanimity (upekkhā), presence or absence of wrong view (ditthi), or prompted or unprompted. By combining these three distinctions in various ways, we arrive at a total of eight different types of consciousness rooted in greed.
Consciousness rooted in greed that is:
- Accompanied by feeling of joy (somanassa-sahagata) or upekkhā (upekkhā-sahagata)
Somanassa is a pleasant mental feeling. It's important to note that all forms of consciousness, wholesome or unwholesome, are accompanied by a feeling, and it can be pleasant, unpleasant, or neutral. There is no consciousness that arises without being accompanied by any feelings. Somanassa is a mental feeling, not associated with the body (sukha), and it falls into the category of pleasant feelings. The Abhidhamma goes on to describe four forms of consciousness rooted in greed that are accompanied by joy, while the remaining four in this category are associated with equanimity (upekkhāsahagata). It's worth mentioning that the term "upekkhā" here simply means a neutral feeling, a mental sensation that doesn't lean toward either happiness or sadness, not the noble mental state of equanimity of the Four Brahmavihāra. Unlike pleasant and painful feelings, which experience an object in opposing ways, upekkhā sees the object in a neutral manner. As a result, upekkhā, or equanimous feeling, is also referred to as "adukkhamasukhā-vedanā," a feeling that is neither painful nor pleasant.
Such distinctions can be easily noticed with your feelings over objects of sensual desire. For example, when you see a freshly baked bread, you may feel a form of desire to enjoy it and at the same time, you may feel joyous having seen that object. At this time, if you know how to discern mentality, you will see that your consciousness is rooted in greed accompanied by feeling of joy. Consider another instance where you see a shirt in a store and you feel a sense of desire to purchase it, wear it and keep it for yourself. However, you do not feel joyous to see and indulge such an object, it is just a simple form of longing for the object and your feelings remain neutral. At this time, your consciousness is rooted in greed accompanied by feeling of equanimity. In either cases, consciousness is purely coupled with unwholesome state of greed.
- Associated with wrong view (diṭṭhigatasampayutta) or dissociated from wrong view (diṭṭhigatavippayutta)
Following the categorisation of greed-rooted consciousness into two groups based on the feeling of either joy or equanimity, they are further divided into two groups based on its relationship with wrong view (micchā-diṭṭhi). Although the term "diṭṭhi" means "views", it generally signifies incorrect misguided views (micchā-diṭṭhi). So now, four further types of greed-rooted consciousness can be classified, which are (i) consciousness rooted in greed associated with joy and wrong view, (ii) consciousness rooted in greed associated with equanimity and wrong view, (iii) consciousness rooted in greed associated with joy and dissociated with wrong view, and (iv) consciousness rooted in greed associated with equanimity and dissociated with wrong view.
In the moment when someone joyfully desires to be reborn as a human in their next existence with great attachment, this particular form of consciousness comes into being. This is an example of how consciousness, rooted in greed, is linked with joy and wrong view can arise. From ultimate truth perspective (paramattha-sacca), there are no human, deva, brahma, animals - only materiality (rūpa) and mentality (nāma). For those who cannot penetrate the ultimate reality and eradicated wrong view with the first noble path knowledge (sotāpatti-magga-ñāṇa), wrong view can remain both latently or actively and so for such people (puthujjana), greed-rooted consciousness paired with wrong view can arise when conditions are right.
- Unprompted (asankhārika) or prompted (sasankhārika)
This promptness can come from external or internal sources and can be physical, verbal, or mental in nature. Physical instigation occurs when someone influences us through physical actions, leading to specific types of (unwholesome) consciousness that may result in corresponding greed-rooted actions. Verbal instigation happens when we are prompted by another person's command or verbally persuasive abilities. Mental instigation occurs when we consciously engage in generating specific types of consciousness (greed, in this case), either through strong reflection, contemplation or strong determination in an unwholesome manner, even when there's a mental resistance towards performing such actions.
Prompting associated with unwholesome consciousness is unwholesome prompting, which leads to unskilful and unwise actions. Unprompted (asankhārika) consciousness refers to that which arises spontaneously, without any form of prompting mentioned earlier. On the other hand, prompted (sasankhārika) consciousness refers to that which arises with prompting or inducement.
Therefore, in conclusion, greed-rooted consciousness can be categorised into eight main types:
(i) Greed-rooted consciousness, associated with joy and wrong view, unprompted
(ii) Greed-rooted consciousness, associated with joy and wrong view, prompted
(iii) Greed-rooted consciousness, associated with joy without wrong view, unprompted
(iv) Greed-rooted consciousness, associated with joy without wrong view, prompted
(v) Greed-rooted consciousness, associated with equanimity and wrong view, unprompted
(vi) Greed-rooted consciousness, associated with equanimity and wrong view, prompted
(vii)Greed-rooted consciousness, associated with equanimity without wrong view, unprompted
(viii) Greed-rooted consciousness, associated with equanimity without wrong view, prompted
2. Consciousness rooted in hatred (Dosamūlacitta)
Hatred-rooted consciousness can be categorised into two simple groups: unprompted and prompted. This group is particularly different from greed, which can emerge with different types of feelings, either joy or equanimity. Consciousness rooted in hatred is always associated with only one kind of feeling, which is domanassa (displeasure) as we cannot experience pleasure or equanimity when we feel dosa. It is important to note that although dosa is generally translated as hatred only, it covers a wide range of negative emotions such as anger, aversion, malice, sadness, fear, worry, dissatisfaction, to name a few. Even though wrong view can drive acts of hatred, the Abhidhamma showcases that wrong view does not arise concurrently with hate within the same mental state (citta). The wrong view will arise in a different consciousness in an earlier or later time before or following the anger-rooted consciousness.
There are two main types of consciousness rooted in hatred:
(i) rooted in hatred, accompanied by displeasure, associated with aversion, unprompted
(ii) rooted in hatred, accompanied by displeasure, associated with aversion, prompted
Consciousness rooted in hatred is always associated with aversion (paṭighasampayutta). The Abhidhamma elaborates on consciousness rooted in hatred (dosa) using the synonymous term "aversion" (paṭigha). This term encompasses a wide range of aversive emotions, spanning from intense anger to subtle irritation, or other forms of dosa such as fear, worry or sadness. It is important to note that while displeasure (domanassa) and aversion (paṭigha) always go hand in hand, they possess distinct qualities. Displeasure refers to the actual experience of unpleasant feelings (vedanā), while aversion pertains to the mental attitude of harbouring ill will or hatred.
3. Consciousness rooted in delusion (Mohamūlacitta)
This final category of unwholesome consciousness includes those mental states in which neither greed nor hatred is present. Typically, delusion (moha) can give rise to both greed and hatred. Although the topic of mental factors (cetasika) is not yet covered, delusion (moha) is as a foundational element in all unwholesome consciousness because only when moha, as a cetasika (mental factor), is present then one can commit unwholesome and unskilful acts. Without moha, sati (mindfulness) and paññā (wisdom) flourish, which allows the mind to be in a wholesome state. Thus, all unwholesome consciousness, including greed and anger has moha as a foundation. Even though it is present as a mental factor (cetasika) in all unwholesome mental states, its role remains secondary in those cases. In this last group of unwholesome consciousness, however, delusion is the sole unwholesome root. Therefore, this group is categorised as consciousness rooted in delusion.
There are two key types of consciousness rooted in delusion:
(i) rooted in delusion, accompanied by equanimity, associated with doubt.
(ii) rooted in delusion, accompanied by equanimity, associated with restlessness
Moha-rooted consciousness is always accompanied by upekkhā-vedanā (equanimous feeling) because when the mind is consumed by doubt or restlessness, it is unable to make a clear positive or negative judgment about the object. Therefore, consciousness rooted in delusion cannot be linked to either pleasant or painful feelings.
Delusion-rooted consciousness is associated with doubt (vicikicchāsampayutta) arises in the moment when one is perplexed over eight grounds of doubt:
(i) Doubt about the Buddha
(ii) Doubt about the Dhamma
(iii) Doubt about the Saṅgha: This pertains to doubt or hesitation concerning the community of noble (ariyā) Saṅgha, the monastic Saṅgha, or the noble (ariyā) individuals who have attained the four path and fruit knowledges.
(iv) Doubt about the training (sikkhā): This refers to doubt about the efficacy and relevance of the training methods and practices prescribed in Buddhism for the cultivation of wholesome qualities and the realisation of Nibbāna.
(v) Doubt about the past (pubbanta): This involves doubt or uncertainty about past lives, past five khandha, the possibility of a creator and the workings of kamma (actions) and its results.
(vi) Doubt about the future (aparanta): This pertains to doubt or uncertainty regarding future lives, future five khandha, the outcomes of actions (kamma), view of nihilism and the possibility of attaining Parinibbāna.
(vii) Doubt about both the past and the future: This includes doubt or uncertainty about both past and future lives, both past and future five khandhā, and the workings of kamma.
(viii) Doubt about specific conditionality and dependent arising (idappaccayatā and
paṭiccasamuppannesu dhammesu): This refers to doubt or uncertainty about the interdependent nature of phenomena, the law of cause and effect, and the
intricacies of dependent origination.
Vicikicchā also applies to uncertainty over impermanent (anicca), suffering (dukkha) and anatta (non-self) nature of all conditioned realities. It is crucial to note that a simple act of uncertainty due to lack of knowledge, such as not knowing directions, not understanding languages, forgetting where one has placed own belongings, etc. do not contribute as doubt (vicikicchā).
Consciousness rooted in delusion is associated with restlessness (uddhaccasampayutta) when the mind is a mental state of wandering, unease, distraction, or turmoil. This defines the second category of consciousness rooted in delusion. According to the Abhidhamma, restlessness (uddhaca) is also present in all twelve (8 in greed, 2 in anger, 2 in delusion) unwholesome consciousness as a mental factor (cetasika). However, in all eleven forms, it serves a secondary function only and its force is relatively weak. But in this particular type of consciousness rooted in delusion, restlessness is a powerful factor. In the commentaries of Visuddhimagga, it is stated that because these two mental states lack inherent sharpness or intensity, they cannot be labeled as spontaneous (unprompted). Moreover, since there is no specific instance where one intentionally tries to evoke them, they cannot be classified as induced (prompted). Therefore, consciousness rooted in delusion is absent from being prompted or unprompted.
When one has gained the first noble path knowledge (sotāpatti-magga), the powerful first path knowledge destroys the two defilements: doubt (vicikicchā) and wrong view (diṭṭhi) without remainder. Therefore, for sotāpanna noble disciples, only 7 types of unwholesome consciousness can arise when unwise attention occurs: 4 in greed (minus consciousness associated with wrong view), 2 in anger, and 1 in delusion (minus consciousness associated with doubt). The same principle also applies to sakadagāmi noble individuals because the second path knowledge does not eliminate any remaining defilement but it significantly weakens and conceals them. For anāgāmi noble disciples, only 5 types of unwholesome consciousness can arise due to unwise attention: 4 in greed and 1 in delusion, as the third path knowledge eliminates anger (dosa) even in its latent form without remainder. Greed associated with conceit (māna) however is still present and therefore, 4 greed-rooted consciousness remains. Only the fourth and last path knowledge (arahatta-magga) can eliminate all remaining unwholesome roots without remainder. Hence, for noble disciples who have attained the status of arahat, none of the unwholesome mental states can manifest any longer.
While the lower three noble disciples can still encounter unwholesome mental tendencies as a result of unwise attention, it's important to recognise that these tendencies are relatively mild and lack the strength and intensity of those experienced by ordinary disciples (puthujjana). Therefore, it's crucial not to subject them to harsh judgment or criticism. Additionally, one should refrain from underestimating the wisdom of these individuals, who have grasped the four noble truths and can maintain mindfulness coupled with wisdom skilfully, thus breaking free from the cycle of unwholesome thoughts and actions skilfully that arise due to unwise attention.
The mental states discussed here serve not only as general knowledge but also as a cornerstone for discerning the ultimate mentality in your future practice. Without delving into these unwholesome mental states as a component of realising the ultimate reality of the mind, it is not possible to attain path and fruit knowledge. Therefore, may this post motivate you to see these ultimate realities with your own wisdom for yourself as the Dhamma is timeless, apparent here and now, and inviting the wise to realise the realities for themselves.
May you realise the four noble truths in this lifetime.