Nyanatiloka Buddhist Dictionary

1. As an ethically neutral psychological term, in the sense of 'intention', it is one of those generalmental factors (cetasika, q.v. Tab. II) taught in the Abhidhamma, the moral quality of which isdetermined by the character of the volition (cetaná, q.v.) associated therewith. The Com.explains it as 'a wish to do' (kattu-kamyatá-chanda). If intensified, it acts also as a 'predominancecondition' (s. paccaya 3).2. As an evil quality it has the meaning of 'desire', and is frequently coupled with terms for'sensuality', 'greed', etc., for instance: káma-cchanda, 'sensuous desire', one of the 5 hindrances(s. nívarana); chanda-rága, 'lustful desire' (s. káma). It is one of the 4 wrong paths (s. agati).3. As a good quality it is a righteous will or zeal (dhamma-chanda) and occurs, e.g. in theformula of the 4 right efforts (s. padhána): "The monk rouses his will (chandam janeti)...." Ifintensified, it is one of the 4 roads to power (s. iddhipáda).change, contemplation of: one of the 18 chief kinds of insight (vipassaná, q.v.) .chaos: cf. kappa.character: On the 6 kinds of human character, s. carita.characteristics of existence, the. 3: ti-lakkhana (q.v.).chaste life: brahma-cariya (q.v.).chief-elements, the 4: mahá-bhúta (q.v.) - dhátu (q.v.).cintá-maya-paññá: 'Wisdom (or knowledge) based on thinking', s. paññá.citta: 'mind', 'consciousness', 'state of consciousness', is a synonym of mano (q.v.) and viññána (s. khandhaand Tab. 1). Dhs. divides all phenomena into consciousness (citta), mental concomitants (cetasika, q.v.) andcorporeality (rúpa).In adhicitta, 'higher mentality', it signifies the concentrated, quietened mind, and is one of the 3 trainings (s.sikkhá). The concentration (or intensification) of consciousness is one of the 4 roads to power (s. iddhipáda).citta-ja (citta-samutthána)-rúpa: 'mind-produced corporeality'; s. samutthána.citta-kammaññatá, °lahutá, °mudutá, °paguññatá, °passaddhi, °ujukatá; s. Tab. II.citta-kkhana: 'consciousness-moment', is the time occupied by one single stage in the perceptual process orcognitive series (cittavíthi; s. viññána-kicca). This moment again is subdivided into the genetic (uppáda),static (thiti) and dissolving (bhanga) moment. One such moment is said in the commentaries to be ofinconceivably short duration and to last not longer than the billionth part of the time occupied by a flash oflightning. However that may be, we ourselves know from experience that it is possible within one singlesecond to dream of innumerable things and events. In A. I, 10 it is said: "Nothing, o monks, do I know thatchanges so rapidly as consciousness. Scarcely anything may be found that could be compared with this sorapidly changing consciousness." (App. khana).cittánupassaná: 'contemplation of consciousness', is one of the 4 foundations of mindfulness (satipatthána,q.v.)citta-samutthána-rúpa: 'mind-produced corporeality'; s. samutthána.citta-sankhára: s. sankhára.citta-santána: 'consciousness-continuity'; s. santána.