Cetanā (Sanskrit, Pali; Tibetan Wylie: sems pa) is a Buddhist term commonly translated as "volition", "intention", "directionality", etc. It can be defined as a mental factor that moves or urges the mind in a particular direction, toward a specific object or goal.[1][2]Cetanā is identified within the Buddhist teachings as follows:
Cetana...is the mental factor that is concerned with the actualization of a goal, that is, the conative or volitional aspect of cognition. Thus it is rendered volition. The Commentaries explain that cetana organizes its associated mental factors in acting upon the object. Its characteristic is the state of willing, its function is to accumulate (kamma), and its manifestation is coordination. Its proximate cause is the associated states. Just as a chief pupil recites his own lesson and also makes the other pupils recite their own lessons, so when volition starts to work on its object, it sets the associated states to do their tasks as well. Volition is the most significant mental factor in generating kamma, since it is volition that determines the ethical quality of the action.[3]
The Atthasālinī (I, Part IV, Chapter I, 111) states that cetanā has the characteristic of coordinating the associated dhammas (citta and the other cetasikas) on the object and that its function is 'willing'. We read:
...There is no such thing as volition in the four planes of existence without the characteristic of coordinating; all volition has it. But the function of 'willing' is only in moral (kusala) and immoral (akusala) states...It has directing as manifestation. It arises directing associated states, like the chief disciple, the chief carpenter, etc. who fulfil their own and others' duties.[4]
Intention [...] is also called volition. This is the element that coordinates and directs the activity of each of the other elements within the main mind in respect to the object. Once feeling is present, intention moves our mind in a certain direction.
Intention is the factor that actualizes what feeling has initiated. If the feeling generated upon contact with an object is attraction, intention moves the mind forward toward the object. For example, I smell a ripe mango in a shop I am passing, and the feeling of attraction arises. Intention is the shift in the mental process toward buying it.
What is cetanā? It is a mental activity that propels the mind forward. It has the function of making the mind settle on what is positive, negative, or indeterminate.[2]
It is a mental event that arouses and urges the mind with its corresponding events on towards an object. From among all mental events, it is said to be the most important because the force of this mental event sets the mind and any mental event on to the object. Just as iron cannot but be attracted by a magnet, so also the mind cannot be but set on an object by this mental event.[2]
Alexander Berzin states:
An urge (sems-pa) causes the mental activity to face an object or to go in its direction. In general, it moves a mental continuum to cognitively take an object. A mental continuum (sems-rgyud, mind-stream) is an individual everlasting sequence of moments of mental activity.[6]
Mipham Rinpoche states:
Cetana describes the process of mind [attention] moving towards and becoming involved with an object. In terms of support, there are six, such as cetana upon meeting of the eye [i.e. between object, sense faculty and consciousness], and so forth.[1]
Cetanā operates with six supports, or along six channels:[1][2]
Cetanā occurring in visual situations
Cetanā occurring in auditory situations
Cetanā occurring in olfactory situations
Cetanā occurring in gustatory situations
Cetanā occurring in tactile situations
Cetanā occurring in thought situations
Relation to karmaedit
In the Buddhist tradition, cetana is considered the most important mental factor in the generation of karma.
Bhikkhu Bodhi states (from the Theravada point of view):
Volition is the most significant mental factor in generating kamma, since it is volition that determines the ethical quality of the action.[3]
Alexander Berzin explains (from the Mahayana point of view):
[According to Asanga's] view, karma (Tibetan: las) is a mental impulse. It is synonymous with the mental factor of an urge (Tibetan: sems-pa). An urge is a mental factor that accompanies every moment of our experience. It is the mental factor that brings us in the direction of a particular experience, either simply to look at or to listen to something, or, in this case, to do something with or to it, to say it, or to think it. Whether it is physical, verbal, or mental karma, the karmic impulse is the mental factor of an urge to do, say, or think something. It is like the impulse to hit someone, to tell the truth, or to think longing thoughts about a loved one. It is also the mental urge to continue doing, saying, or thinking something, as well as the mental urge to stop engaging in them and to do, say, or think about something else. Usually, we are not at all aware of these mental urges or impulses. In Western terminology, we would say they are usually "unconscious."[7]
^ abcErik Pema Kunsang (translator) (2004). Gateway to Knowledge, Vol. 1. North Atlantic Books. p. 23.
^ abcdHerbert V. Guenther & Leslie S. Kawamura, Mind in Buddhist Psychology: A Translation of Ye-shes rgyal-mtshan's "The Necklace of Clear Understanding" Dharma Publishing. Kindle Edition. (Kindle Locations 386-392).
Berzin, Alexander (2006), Primary Minds and the 51 Mental Factors
Berzin, Alexander (2008), Clearing Away Extraneous Conceptions about Karma
Bhikkhu Bodhi (2003), A Comprehensive Manual of Abhidhamma, Pariyatti Publishing
Geshe Tashi Tsering (2006), Buddhist Psychology: The Foundation of Buddhist Thought, Volume III, Perseus Books Group, Kindle Edition
Guenther, Herbert V. & Leslie S. Kawamura (1975), Mind in Buddhist Psychology: A Translation of Ye-shes rgyal-mtshan's "The Necklace of Clear Understanding" Dharma Publishing. Kindle Edition.
Kunsang, Erik Pema (translator) (2004). Gateway to Knowledge, Vol. 1. North Atlantic Books.
Nina van Gorkom (2010), Cetasikas, Zolag
External linksedit
Ranjung Yeshe wiki entry for sems pa
Berzin Archives glossary entry for sems pa
Definition of volition, Nina van Gorkom
April 11, 2024
cetanā, sanskrit, pali, tibetan, wylie, sems, buddhist, term, commonly, translated, volition, intention, directionality, defined, mental, factor, that, moves, urges, mind, particular, direction, toward, specific, object, goal, identified, within, buddhist, tea. Cetana Sanskrit Pali Tibetan Wylie sems pa is a Buddhist term commonly translated as volition intention directionality etc It can be defined as a mental factor that moves or urges the mind in a particular direction toward a specific object or goal 1 2 Cetana is identified within the Buddhist teachings as follows One of the seven universal mental factors in the Theravada Abhidharma One of the Ten maha bhumika in Sarvastivada Abhidharma One of the five universal mental factors in the Mahayana Abhidharma The most significant mental factor involved in the creation of karma Translations ofCetanaEnglishvolition intention directionality of mind attraction urgeSanskritच तन cetana Paliच तन cetana Burmeseစ တန Chinese思Khmerច តន UNGEGN chetanea ALA LC cetana IPA ceːtanaː Tibetanས མས པ Wylie sems pa THL sempa Thaiectna RTGS chettana Glossary of Buddhism Contents 1 Definitions 1 1 Theravada 1 2 Mahayana 2 Relation to karma 3 Alternate translations 4 See also 5 References 6 Sources 7 External linksDefinitions editTheravada edit Bhikkhu Bodhi states Cetana is the mental factor that is concerned with the actualization of a goal that is the conative or volitional aspect of cognition Thus it is rendered volition The Commentaries explain that cetana organizes its associated mental factors in acting upon the object Its characteristic is the state of willing its function is to accumulate kamma and its manifestation is coordination Its proximate cause is the associated states Just as a chief pupil recites his own lesson and also makes the other pupils recite their own lessons so when volition starts to work on its object it sets the associated states to do their tasks as well Volition is the most significant mental factor in generating kamma since it is volition that determines the ethical quality of the action 3 The Atthasalini I Part IV Chapter I 111 states that cetana has the characteristic of coordinating the associated dhammas citta and the other cetasikas on the object and that its function is willing We read There is no such thing as volition in the four planes of existence without the characteristic of coordinating all volition has it But the function of willing is only in moral kusala and immoral akusala states It has directing as manifestation It arises directing associated states like the chief disciple the chief carpenter etc who fulfil their own and others duties 4 Mahayana edit Geshe Tashi Tsering states 5 Intention is also called volition This is the element that coordinates and directs the activity of each of the other elements within the main mind in respect to the object Once feeling is present intention moves our mind in a certain direction Intention is the factor that actualizes what feeling has initiated If the feeling generated upon contact with an object is attraction intention moves the mind forward toward the object For example I smell a ripe mango in a shop I am passing and the feeling of attraction arises Intention is the shift in the mental process toward buying it The Abhidharma samuccaya states What is cetana It is a mental activity that propels the mind forward It has the function of making the mind settle on what is positive negative or indeterminate 2 Herbert Guenther explains It is a mental event that arouses and urges the mind with its corresponding events on towards an object From among all mental events it is said to be the most important because the force of this mental event sets the mind and any mental event on to the object Just as iron cannot but be attracted by a magnet so also the mind cannot be but set on an object by this mental event 2 Alexander Berzin states An urge sems pa causes the mental activity to face an object or to go in its direction In general it moves a mental continuum to cognitively take an object A mental continuum sems rgyud mind stream is an individual everlasting sequence of moments of mental activity 6 Mipham Rinpoche states Cetana describes the process of mind attention moving towards and becoming involved with an object In terms of support there are six such as cetana upon meeting of the eye i e between object sense faculty and consciousness and so forth 1 Cetana operates with six supports or along six channels 1 2 Cetana occurring in visual situations Cetana occurring in auditory situations Cetana occurring in olfactory situations Cetana occurring in gustatory situations Cetana occurring in tactile situations Cetana occurring in thought situationsRelation to karma editIn the Buddhist tradition cetana is considered the most important mental factor in the generation of karma Bhikkhu Bodhi states from the Theravada point of view Volition is the most significant mental factor in generating kamma since it is volition that determines the ethical quality of the action 3 Alexander Berzin explains from the Mahayana point of view According to Asanga s view karma Tibetan las is a mental impulse It is synonymous with the mental factor of an urge Tibetan sems pa An urge is a mental factor that accompanies every moment of our experience It is the mental factor that brings us in the direction of a particular experience either simply to look at or to listen to something or in this case to do something with or to it to say it or to think it Whether it is physical verbal or mental karma the karmic impulse is the mental factor of an urge to do say or think something It is like the impulse to hit someone to tell the truth or to think longing thoughts about a loved one It is also the mental urge to continue doing saying or thinking something as well as the mental urge to stop engaging in them and to do say or think about something else Usually we are not at all aware of these mental urges or impulses In Western terminology we would say they are usually unconscious 7 Alternate translations editAttraction Erik Pema Kunsang Directionality of mind Herbert Guenther Urge Alexander Berzin Volition Bhikkhu Bodhi See also editKarma in Buddhism Mental factors Buddhism References edit a b c Erik Pema Kunsang translator 2004 Gateway to Knowledge Vol 1 North Atlantic Books p 23 a b c d Herbert V Guenther amp Leslie S Kawamura Mind in Buddhist Psychology A Translation of Ye shes rgyal mtshan s The Necklace of Clear Understanding Dharma Publishing Kindle Edition Kindle Locations 386 392 a b Bhikkhu Bodhi 2003 p 80 Gorkom 2010 Definition of volition Geshe Tashi Tsering 2006 Kindle locations 648 653 Berzin 2006 Berzin 2008 Sources editBerzin Alexander 2006 Primary Minds and the 51 Mental Factors Berzin Alexander 2008 Clearing Away Extraneous Conceptions about Karma Bhikkhu Bodhi 2003 A Comprehensive Manual of Abhidhamma Pariyatti Publishing Geshe Tashi Tsering 2006 Buddhist Psychology The Foundation of Buddhist Thought Volume III Perseus Books Group Kindle Edition Guenther Herbert V amp Leslie S Kawamura 1975 Mind in Buddhist Psychology A Translation of Ye shes rgyal mtshan s The Necklace of Clear Understanding Dharma Publishing Kindle Edition Kunsang Erik Pema translator 2004 Gateway to Knowledge Vol 1 North Atlantic Books Nina van Gorkom 2010 Cetasikas ZolagExternal links editRanjung Yeshe wiki entry for sems pa Berzin Archives glossary entry for sems pa Definition of volition Nina van Gorkom Retrieved from https en wikipedia org w index php title Cetana amp oldid 1145027202, wikipedia, wiki, book, books, library,
