Survey of the Paramattha dhammas

Chapter 8 Citta Knows an Object As we read in the “Atthasåliní” in the section about the aspects of citta (I, Book I, Part II, 63), citta is so called because it thinks of its object, it clearly cognizes its object. We then read: Or, inasmuch as this word citta is common to all states or classes of citta, that which is known as mundane, lokiya 10: kusala (wholesome), akusala (unwholesome), or mahåkiriya 11, is termed citta, because it arranges itself in its own series or continuity by way of javana (impulsion), in a process of citta 12. And the vipåka is also termed citta because it is conditioned by accumulated (cita) kamma and the defilements.

Moreover, all (four classes 13) are termed citta because they are variegated (vicitta) according to circumstance. The meaning of citta may also be understood from its capacity of producing a variety or diversity of effects.

When we study the commentaries that have been composed later on we shall find that they deal with six characteristics of citta. These aspects are actually taken from the “Atthasåliní”, which is the Commentary to the “Dhammasangaùi” (Buddhist Psychological Ethics), the first Book of the Abhidhamma. The aspects of citta can be classified as six categories: Citta is so called because it thinks (cinteti 14) of an object, it clearly knows an object.

Citta is so called because it arranges itself in its own series or continuity, by way of javana 15 in a process.

Citta is so called because it is result (vipåka), conditioned by accumulated (cita) kamma and defilements.

Citta is so called because it is variegated (vicitta), according to circumstances. In the Commentaries composed later on, this aspect has been given as twofold: Citta is variegated because it experiences different objects; Citta is variegated because of the accompanying cetasikas, sampayutta dhammas.

Citta is so called because of its capacity of producing a diversity of effects.

All these aspects will be dealt with systematically, so that the characteristic of citta will be understood in conformity with the explanation of the “Atthasåliní”.

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