Nyanatiloka Buddhist Dictionary

cause: cf. paccaya (1). - For the five c. of existence, s. paticca-samuppáda (10).cemetery: ascetic practice of living in a c.; s. dhutanga.cemetery-meditations: s. sívathiká.cetaná: 'volition', will, is one of the seven mental factors (cetasika, q.v.) inseparably bound up with allconsciousness, namely sensorial or mental impression (phassa), feeling (vedaná), perception (saññá),volition (cetaná), concentration (samádhi), vitality (jívita), advertence (manasikára). Cf. Tab. II, III.With regard to karmical volition (i.e. wholesome or unwholesome karma) it is said in A. VI, 13: "Volition isaction (karma), thus I say, o monks; for as soon as volition arises, one does the action, be it by body, speechor mind." For details, s. paticca-samuppáda (10), karma.cetasika: 'mental things, mental factors', are those mental concomitants which are bound up with thesimultaneously arising consciousness (citta = viññána) and conditioned by its presence . Whereas in theSuttas all phenomena of existence are summed up under the aspect of 5 groups: corporeality, feeling,perception, mental formations, consciousness (s. khandha), the Abhidhamma as a rule treats them under themore philosophical 3 aspects: consciousness, mental factors and corporeality (citta, cetasika, rúpa). Thus, ofthese 3 aspects, the mental factors (cetasika) comprise feeling, perception and the 50 mental formations,altogether 52 mental concomitants. Of these, 25 are lofty qualities (either karmically wholesome or neutral),14 karmically unwholesome, while 13 are as such karmically neutral, their karmical quality depending onwhether they are associated with wholesome, unwholesome or neutral consciousness. For details s. Tab. II,III. Cf. prec. (App . )cetaso vinibandha: 'mental bondages', are 5 things which hinder the mind from making right exertion,namely: lust for sensuous objects, for the body, for visible things, for eating and sleeping, and leading themonk's life for the sake of heavenly rebirth. For details, s. A.V, 205; X, 14; D. 33; M. 16. Cf. foll.cetokhila: 'mental obduracies', are 5 things which stiffen and hinder the mind from making right exertion,namely: doubt about the Master, about the Doctrine, about the (holy) Brotherhood, about the training, andanger against one's fellow-monks. For details s. A.V, 206, X 14; D. 33; M. 16. Cf. prec.ceto-pariya-ñána: 'penetrating knowledge of the mind (of others)', is one of the 6 higher powers (abhiññá 3,q.v.).ceto-vimutti: 'deliverance of mind'. In the highest sense it signifies the fruition of Arahatship (s.ariya-puggala), and in particular, the concentration associated with it. It is often linked with the 'deliverancethrough wisdom' (paññá-vimutti, q.v.), e.g. in the ten powers of a Perfect One (s. dasa-bala). See vimokkha I.It is also called 'unshakable deliverance of mind' (akuppa-c.); further 'boundless d. of m'. (appamána-c.); 'd.of m. from the conditions of existence, or signless d. of m.' (animittá-c.); 'd. of m. from the appendages'(ákincañña-c.), since that state of mind is free from the 3 bonds, conditions and appendants, i.e. from greed,hatred and ignorance; and since it is void thereof, it is called the 'void deliverance of mind' (suññatá-c.)In a more restricted sense, 'boundless deliverance of mind' is a name for the 4 boundless states, i.e.loving-kindness, compassion, altruistic joy and equanimity (s. brahma-vihára); 'd. of m. from theappendages' stands for the 'sphere of nothingness' (ákiñcaññáyatana s. jhána 7); 'd. of mind from theconditions of existence', for d. of mind due to non-attention to all conditions of existence; 'void d. of m' for d.of m. due to contemplating voidness of self. For further details, s. M. 43.chal-abhiññá: the 6 'higher powers'; s. abhiññá.chal-abhiñño: an Arahat who is a 'possessor of the 6 higher powers' (s. abhiññá).chanda: intention, desire, will.