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{{Italic title|reason=[[:Category:Pali words and phrases]]}}
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{{Buddhism}}
{{Buddhism}}
'''''Chitta''''' ([[Pali]] and [[Sanskrit]]) ([[IAST]]: ''citta)'' is one of three overlapping terms used in the ''[[nikaya]]'' to refer to the mind, the others being ''[[Manas (early Buddhism)|manas]]'' and ''[[viññāṇa]]''. Each is sometimes used in the generic and non-technical sense of "mind" in general, and the three are sometimes used in sequence to refer to one's [[Mental factors (Buddhism)|mental processes]] as a whole.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, pages 105-106.</ref> Their primary uses are, however, distinct.<ref>Bodhi, Bhikkhu (trans.) (2000b). ''The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya''. (Part IV is "The Book of the Six Sense Bases (Salayatanavagga)".) Boston: Wisdom Publications. {{ISBN|0-86171-331-1}}., pp. 769-70, ''n''. 154.</ref>
'''''Citta''''' ([[Pali]] and [[Sanskrit]]; pronounced '''''chitta''''') ([[IAST]]: ''citta)'' is one of three overlapping terms used in the ''[[nikaya]]'' to refer to the mind, the others being ''[[Manas (early Buddhism)|manas]]'' and ''[[viññāṇa]]''. Each is sometimes used in the generic and non-technical sense of "mind" in general, and the three are sometimes used in sequence to refer to one's [[Mental factors (Buddhism)|mental processes]] as a whole.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, pages 105-106.</ref> Their primary uses are, however, distinct.<ref>Bodhi, Bhikkhu (trans.) (2000b). ''The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya''. (Part IV is "The Book of the Six Sense Bases (Salayatanavagga)".) Boston: Wisdom Publications. {{ISBN|0-86171-331-1}}., pp. 769-70, ''n''. 154.</ref>


==Usage==
==Usage==
The Pali–English Dictionary translates ''chitta'' as heart or heart-mind, emphasizing it as more the emotive side of mind, as opposed to ''[[Manas (early Buddhism)|manas]]'' as the intellect in the sense of what grasps mental objects (''dhamma''). C''hitta'' is the object of meditation in the third part of [[Satipatthana]], also called Four Foundations of Mindfulness.
The Pali–English Dictionary translates ''citta'' as heart or heart-mind, emphasizing it as more the emotive side of mind, as opposed to ''[[Manas (early Buddhism)|manas]]'' as the intellect in the sense of what grasps mental objects (''dhamma''). C''itta'' is the object of meditation in the third part of [[Satipatthana]], also called Four Foundations of Mindfulness.


'Chitta' primarily represents one's mindset, or state of mind.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, pages 106.</ref><ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, page 111.</ref> It is the term used to refer to the quality of mental processes as a whole.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, pages 110-111.</ref> Chitta is neither an entity nor a process; this likely accounts for its not being classified as a [[skandha]], nor mentioned in the [[paticcasamuppada]] formula.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, page 111.</ref> In Indian Psychology, chitta is the seat & organ of thought (cetasā cinteti; cp. Gr. φρήν, although on the whole it corresponds more to the Homeric θυμός).<ref>{{Cite web|url=https://suttacentral.net/define/citta|title=SuttaCentral}}</ref>
''Citta'' primarily represents one's mindset, or state of mind.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, pages 106.</ref><ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, page 111.</ref> It is the term used to refer to the quality of mental processes as a whole.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, pages 110-111.</ref> ''Citta'' is neither an entity nor a process; this likely accounts for its not being classified as a [[skandha]], nor mentioned in the [[paticcasamuppada]] formula.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, page 111.</ref> In Indian Psychology, chitta is the seat & organ of thought (cetasā cinteti; cp. Gr. φρήν, although on the whole it corresponds more to the Homeric θυμός).<ref>{{Cite web|url=https://suttacentral.net/define/citta|title=SuttaCentral}}</ref>


The complex causal nexus of volitions (or intentions) which one experiences continuously conditions one's thoughts, speech, and actions. One's state of mind at any given time reflects that complex; thus, the causal origin of actions, speech, and thoughts is sometimes associated with the state of mind (chitta), in a manner of speaking. This does not mean that it is that causal nexus; it is better understood as an abstract reflection.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, page 112.</ref> One's mindset can be out of tune with one's desires or aspirations. In that it reflects the volitions, the chitta is said to go off with a will of its own if not properly controlled.<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, pages 112-113.</ref> It may lead a person astray or, if properly controlled, directed and integrated, ennobling one. One may "make chitta turn according to" his wishes most effectively by developing skill in [[Samadhi (Buddhism)|meditative concentration]] which brings mental calm and clarity.<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, page 113.</ref> An individual undergoes many different states of mind; M.II.27 asks: "Which chitta? for chitta is manifold, various, and diverse."<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, page 114.</ref> Generally speaking, a person will operate with a collection of changing mindsets, and some will occur regularly. While these mindsets determine the personality, they are not in control of themselves, but fluctuate and alternate. There is thus the need for the meditative integration of personality to provide a greater, more wholesome consistency.<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, page 114.</ref>
The complex causal nexus of volitions (or intentions) which one experiences continuously conditions one's thoughts, speech, and actions. One's state of mind at any given time reflects that complex; thus, the causal origin of actions, speech, and thoughts is sometimes associated with the state of mind in a manner of speaking. This does not mean that it is that causal nexus; it is better understood as an abstract reflection.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, page 112.</ref> One's mindset can be out of tune with one's desires or aspirations. In that it reflects the volitions, the citta is said to go off with a will of its own if not properly controlled.<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, pages 112-113.</ref> It may lead a person astray or, if properly controlled, directed and integrated, ennobling one. One may "make citta turn according to" his wishes most effectively by developing skill in [[Samadhi (Buddhism)|meditative concentration]] which brings mental calm and clarity.<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, page 113.</ref> An individual undergoes many different states of mind; M.II.27 asks: "Which citta? for citta is manifold, various, and diverse."<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, page 114.</ref> Generally speaking, a person will operate with a collection of changing mindsets, and some will occur regularly. While these mindsets determine the personality, they are not in control of themselves, but fluctuate and alternate. There is thus the need for the meditative integration of personality to provide a greater, more wholesome consistency.<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, page 114.</ref>


Regarding volitions, there is a similarity between [[viññāna]] and chitta; they are both associated with the qualitative condition of a human being. Viññāna provides awareness and continuity by which one knows one's moral condition, and chitta is an abstraction representing that condition.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, page 112.</ref> Chitta is therefore closely related to volitions; this connection is also etymological, as chitta comes from the same verbal root in Pali as the active terms meaning "to will".<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, page 112.</ref> chitta also reflects one's cognitive condition/progress.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, pages 112-113.</ref>
Regarding volitions, there is a similarity between [[viññāna]] and chitta; they are both associated with the qualitative condition of a human being. Viññāna provides awareness and continuity by which one knows one's moral condition, and citta is an abstraction representing that condition.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, page 112.</ref> Citta is therefore closely related to volitions; this connection is also etymological, as chitta comes from the same verbal root in Pali as the active terms meaning "to will".<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, page 112.</ref> chitta also reflects one's cognitive condition/progress.<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, pages 112-113.</ref>


Chitta as a mindset can become "contracted" (i.e. unworkable), "distracted", "grown great", "composed", or the opposite of such qualities ([[Majjhima Nikaya|M]].I.59). It can be dominated by a certain emotion, so as to be "terrified", "astonished", or "tranquil." It can be "taken hold of" by pleasant or unpleasant impressions (M.I.423). A host of negative emotionally charged states can pertain to it, or it may be free of such states, so it is vital to develop or purify it: "For a long time this chitta has been defiled by attachment, hatred, and delusion. By defilement of chitta, beings are defiled; by purity of chitta, beings are purified" ([[Samyutta Nikaya|S]].III.152).<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, page 112.</ref>
Citta as a mindset can become "contracted" (i.e. unworkable), "distracted", "grown great", "composed", or the opposite of such qualities ([[Majjhima Nikaya|M]].I.59). It can be dominated by a certain emotion, so as to be "terrified", "astonished", or "tranquil." It can be "taken hold of" by pleasant or unpleasant impressions (M.I.423). A host of negative emotionally charged states can pertain to it, or it may be free of such states, so it is vital to develop or purify it: "For a long time this chitta has been defiled by attachment, hatred, and delusion. By defilement of chitta, beings are defiled; by purity of chitta, beings are purified" ([[Samyutta Nikaya|S]].III.152).<ref>Peter Harvey, ''The Selfless Mind.'' Curzon Press, 1995, page 112.</ref>


Attaining a purified chitta corresponds to the attaining of [[vipassana|liberating insight]]. This indicates that a liberated state of mind reflects no ignorance or defilements. As these represent bondage, their absence is described in terms of [[nibbana|freedom]].<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, page 113.</ref>
Attaining a purified chitta corresponds to the attaining of [[vipassana|liberating insight]]. This indicates that a liberated state of mind reflects no ignorance or defilements. As these represent bondage, their absence is described in terms of [[nibbana|freedom]].<ref>Sue Hamilton, ''Identity and Experience.'' LUZAC Oriental, 1996, page 113.</ref>

Revision as of 19:16, 26 February 2022

For information about the lay disciple of the Buddha, see Citta (disciple).
For the Italian word meaning "city", see Città.
For the defunct legume genus, see Mucuna.

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Citta (Pali and Sanskrit; pronounced chitta) (IAST: citta) is one of three overlapping terms used in the nikaya to refer to the mind, the others being manas and viññāṇa. Each is sometimes used in the generic and non-technical sense of "mind" in general, and the three are sometimes used in sequence to refer to one's mental processes as a whole.[1] Their primary uses are, however, distinct.[2]

Usage

The Pali–English Dictionary translates citta as heart or heart-mind, emphasizing it as more the emotive side of mind, as opposed to manas as the intellect in the sense of what grasps mental objects (dhamma). Citta is the object of meditation in the third part of Satipatthana, also called Four Foundations of Mindfulness.

Citta primarily represents one's mindset, or state of mind.[3][4] It is the term used to refer to the quality of mental processes as a whole.[5] Citta is neither an entity nor a process; this likely accounts for its not being classified as a skandha, nor mentioned in the paticcasamuppada formula.[6] In Indian Psychology, chitta is the seat & organ of thought (cetasā cinteti; cp. Gr. φρήν, although on the whole it corresponds more to the Homeric θυμός).[7]

The complex causal nexus of volitions (or intentions) which one experiences continuously conditions one's thoughts, speech, and actions. One's state of mind at any given time reflects that complex; thus, the causal origin of actions, speech, and thoughts is sometimes associated with the state of mind in a manner of speaking. This does not mean that it is that causal nexus; it is better understood as an abstract reflection.[8] One's mindset can be out of tune with one's desires or aspirations. In that it reflects the volitions, the citta is said to go off with a will of its own if not properly controlled.[9] It may lead a person astray or, if properly controlled, directed and integrated, ennobling one. One may "make citta turn according to" his wishes most effectively by developing skill in meditative concentration which brings mental calm and clarity.[10] An individual undergoes many different states of mind; M.II.27 asks: "Which citta? for citta is manifold, various, and diverse."[11] Generally speaking, a person will operate with a collection of changing mindsets, and some will occur regularly. While these mindsets determine the personality, they are not in control of themselves, but fluctuate and alternate. There is thus the need for the meditative integration of personality to provide a greater, more wholesome consistency.[12]

Regarding volitions, there is a similarity between viññāna and chitta; they are both associated with the qualitative condition of a human being. Viññāna provides awareness and continuity by which one knows one's moral condition, and citta is an abstraction representing that condition.[13] Citta is therefore closely related to volitions; this connection is also etymological, as chitta comes from the same verbal root in Pali as the active terms meaning "to will".[14] chitta also reflects one's cognitive condition/progress.[15]

Citta as a mindset can become "contracted" (i.e. unworkable), "distracted", "grown great", "composed", or the opposite of such qualities (M.I.59). It can be dominated by a certain emotion, so as to be "terrified", "astonished", or "tranquil." It can be "taken hold of" by pleasant or unpleasant impressions (M.I.423). A host of negative emotionally charged states can pertain to it, or it may be free of such states, so it is vital to develop or purify it: "For a long time this chitta has been defiled by attachment, hatred, and delusion. By defilement of chitta, beings are defiled; by purity of chitta, beings are purified" (S.III.152).[16]

Attaining a purified chitta corresponds to the attaining of liberating insight. This indicates that a liberated state of mind reflects no ignorance or defilements. As these represent bondage, their absence is described in terms of freedom.[17]

See also

References

  1. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, pages 105-106.
  2. ^ Bodhi, Bhikkhu (trans.) (2000b). The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya. (Part IV is "The Book of the Six Sense Bases (Salayatanavagga)".) Boston: Wisdom Publications. ISBN 0-86171-331-1., pp. 769-70, n. 154.
  3. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, pages 106.
  4. ^ Peter Harvey, The Selfless 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. ^ "SuttaCentral".
  8. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, page 112.
  9. ^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, pages 112-113.
  10. ^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 113.
  11. ^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 114.
  12. ^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 114.
  13. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, page 112.
  14. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, page 112.
  15. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, pages 112-113.
  16. ^ Peter Harvey, The Selfless Mind. Curzon Press, 1995, page 112.
  17. ^ Sue Hamilton, Identity and Experience. LUZAC Oriental, 1996, page 113.

Further reading

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