MENTAL FACTORS(ေစတသိက္ပုိင္း)

စိတ္ႏွင့္ေစတသိက္တို႔ ဆက္စပ္ပံု ဘုရင္ႏွင့္ေနာက္လိုက္ဥပမာ
By illustration, although one says “the king is coming,” the king does not come alone, but he always comes accompanied by his attendants. Similarly, whenever a citta arises, it never arises alone but always accompanied by its retinue of cetasikas. (Page.76)
ေစတသိက္လကၡဏာ ( ၄ ) ပါး
1. ဧကုပၸါဒ- Arising together with consciousness
2. ဧကနိေရာဓ Ceasing together with consciousness
3. ဧကာလမၺဏ Having the same object as consciousness
4. ဧက၀တၳဳကာ Having the same base as consciousness

အညသမန္းေစတသိက္
ေစတနာကုိ အ႒ာကထာအလိုက် သာဓကျပ၍ ေရးျပခဲ့ပါ။
Cetana 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 lessons, so when volition starts to work on its object, it sets the associated states to do their own 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.

ဧကဂၢတာႏွင့္အပၸနာတို႔၏ အဓိပၸါယ္
Ekaggata is the unification of the mind on its object. Appana is the absorption of the mind in the object.
Question: The characteristic, etc of Manasikara.
Manasikara’s characteristic is the conducting of the associated mental states towards the object. Its function is to yoke the associated states to the object. It is manifested as confrontation with an object, and proximate cause is the object.
Question: Differences between Manasikara and Vitakka.
Manasikara is indispensable cognitive factor present in all states of consciousness; vitakka is a specialized factor which is not indispensable to cognition.
အဓိေမာကၡ၏ဆံုးျဖတ္ပံု
Hence is has been rendered decision or resolution. It is compared to a stone pillar owing to its unshakable resolve regarding the object.
ဟိရိႏွင့္ၾသတၱပၸ တို႔၏ ေလာကပါလတရားဟု ဗုဒၶေခၚရျခင္း
Shame has the characteristic of the disgust at bodily and verbal misconduct. Ottappa has the characteristic of the dread in regard to such misconduct. Therefore, the Buddha is called as the guardians of the world because they protect the world from falling into widespread immorality.

အဓိေမာကၡသည္ ၀ိစိကိစၦာကုိၾကဥ္ရျခင္းအေၾကာင္း
Because a decision cannot be made while the mind is obstructed by doubt.
၀ီရိယသည္ ပဥၥဒြါရ၀ဇၨန္း၊ သမၸဋိစၦာန္၊ သႏၱီရဏ တို႔ကုိၾကဥ္ရျခင္းအေၾကာင္း
Because these cittas are still of a relatively weak and passive nature.
အကုသလေစတသိက္
ထိန၊မိဒၶသည္ အသခၤါရိက၌ မျဖစ္ရျခင္းအေၾကာင္း
Sloth and torpor are naturally keep and active, but only in the prompted unwholesome cittas.
ေသာဘနေစတသိက္
၀ိရတီ ၃ ပါးသည္ ႀကိယာစိတ္ကုိၾကည္ရျခင္းအေၾကာင္း
Since an Arahant has altogether overcome the disposition towards transgression and thus has no need for abstinence.
ကရုဏာႏွင့္မုဒိတာသည္ ပဥၥာမစ်ာန္၌ မျဖစ္ရျခင္းအေၾကာင္း
Because, at the level of jhana, they are necessarily connected to joyful mental feeling (ေသာမနႆ), which in the fifth jhana is replaced by equanimous feeling (ဥေပကၡာ).
နိယတ အနိယတ
Because they do not necessarily arise in the types of consciousness to which they are allied. (အနိယတေယာဂီ)
Because they invariably arise in their assigned types of consciousness. (နိယတေယာဂီ)
ေစတသိကသဂၤဟနယ
အပၸမညာ ၂ ပါးသည္ ေလာကုတၱရာ၌ၾကဥ္ရျခင္းအေၾကာင္း
Because they always take concept of living being as their object, while path and fruition cittas take Nibbana as their object.
၀ိရတီ ၃ ပါးသည္ ေလာကုတၱရာ၌ၾကဥ္ရျခင္းအေၾကာင္း
Because one who is absorbed in jhana is not, at that time, deliberately refraining from type of wrongdoing.
ကရုဏာႏွင့္မုဒိတာ တၿပိဳင္နက္မယွဥ္ရျခင္းအေၾကာင္း
Because of their contrary objects and modes of occurrence, the two cannot coexist in the same citta. While one or the other may be associated with this consciousness, they both may be absent.
၀ိရတီ ၃ ပါးသည္ အရိယာတို႔၏ ကိရိယာစိတ္၌ ၾကဥ္ရျခင္းအေၾကာင္း
Because Arahants, having cut off all defilements, do not need to deliberately refrain from evil deeds.
အပၸမညာ ၂ ပါးသည္ ကာမ၀ိပါက္ကုိ ၾကဥ္ရျခင္းအေၾကာင္း
Because they take solely sense-sphere phenomena as their object, while the illimitable take the concept of being as their object; they exclude the abstinences because there is no refraining from wrong deeds on the occasion of sense-sphere resultants.