Article 459 of alt.meditation:
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From: khladky@nessie (Karel Hladky)
Subject: Lists of Five [Repost]
Message-ID: <1993Jul2.121928.22937@nessie.mcc.ac.uk>
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Date: Fri, 2 Jul 1993 12:19:28 GMT
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It would seem that this post didn't quite make it, here it goes again:
After reading the recent discussions, I dug up some old notes. Perhaps
someone might find it useful.
. the mind is also capable of functioning to a greater degree of inner
strength and purpose, so that it is less at the mercy of its surroundings.
This mode of functioning is, in abhidhamma, also described in terms of a
group of five.
1. Directing the mind to the object (vitakka)
2. Examining the object (vicara)
3. Energisation (piti)
4. Harmonising (sukha)
5. Unifying of the mind (ekaggata)
Like many abhidhamma lists, the different factors can be understood in one
way as forming stages of a process:
1. Vitakka - the initial movement of the mind to a new object
2. Vicara - the mind, now firm in its direction, can examine the
object in more detail
3. Piti - continued contact with the object draws together energies
which were previously scattered
4. Sukha - the energisation settles down and pervades the mind in a
harmonious type of happiness
5. Ekaggata- the mind, now in harmony, can be unified and stilled at a
point of focus
The factors can also be understood in terms of the five elements. Vitakka is
the way in which the mind is extended to objects (earth). Vicara is the
cohesion between the mind and the object (water). Piti energises the mind,
raising its 'temperature' (fire). Sukha is the harmonious vibration of the
mind (air), while ekaggata, in limiting the mind to a particular focus,
creates a new field in which it can act (space).
These intensifying factors are not described as skilful of themselves. They
may be aspects of the functioning of the mind in both skilful and unskilful
states. Perhaps because it is their nature to intensify experience, it is
possible that they may become out of balance and misused, thus forming the
basis for those aspects of malfunctioning of the mind called the five
hindrances.
These can therefore be seen as the result of 'too much' of the five
intensifying factors, which is brought out by placing the two groups side by
side:
Dulness and drowsiness
Vitakka
Wavering of the mind
Vicara
Dislike
Piti
Restlessness and anxiety
Sukha
Motivation based on attachment
Ekaggata
Thus dulness and drowsiness are opposed by and dispelled by the application
and extension of the mind in vitakka which gives it a skilful purpose. But
if there is too much vitakka, the mind has a strong impulse to action
without being able to do anything, causing bewilderement and fear or
'wavering'. Wavering is thus opposed by harnessing the mind to the object.
However too much vitakka and vicara force the mind to do something that it
does not really want to do. Dislike of the whole process, the next
hindrance, is the inevitable result.
Dislike is opposed by piti, which creates an enthusiastic interest in the
object, but if there is too much energy, the mind does not know what to do
with it. The energy vibrates in an unskilful way and the mind becomes
restless and anxious. These states are opposed by sukha, which harmonises
the energy. If the mind then finds this harmony too enjoyable, this action
becomes transmuted into action based on attachment. This is characterised by
anything from over-exuberance to a subtle form of excitement, which is
remedied by stilling the mind at a point and focussing its energies.
The drawback of this process is that it may overreach itself, focussing the
mind down too much, so that it becomes dull and drowsy once more.
So there!
Karel
--
**Dr. Karel Hladky*(khladky@umist.ac.uk)*Tel-44-612366573*CAPCIS Ltd.**
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