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{{Short description|Mental factor in Buddhism}}
{{cleanup-context}}
{{Buddhism|collapsed=1}}{{Cetasika|occasional}}
The third factor in the five comprising the first Jhana of Hindu and Buddhist meditation.
{{About|a mental factor in Buddhism|the town in Guam|Piti, Guam|the soup|Piti (food)|the Spanish footballer|Francisco Medina Luna}}


'''''Pīti''''' in Pali (]: '''''Prīti''''') is a ] (Pali:''cetasika'', Sanskrit: ''caitasika'') associated with the development of '']'' (Sanskrit: ''dhyāna'') in ]. According to ], ''piti'' is a stimulating, exciting and energizing and dry quality, as opposed to the calmness of '']''.<ref>Buddhadasa Bhikkhu (Author), Santikaro Bhikkhu (Translator). Mindfulness With Breathing : A Manual for Serious Beginners. 1988, p. 69</ref>
Piti is a very specific ], one of the five factors of the first ], a deep concentration state.<br>
<br>
<br>
The best way to meet the meaning of this is to consider 5 types of joy. As the meditator practices both ] or ], his mind will focus on one (mental) ] or on a succession of objects.<br>
5 Piti<br>
<br>
* Weak rapture <br>
* Short rapture <br>
* Going down rapture <br>
* Exalting rapture <br>
* Fulfilling rapture <br>
<br>
⚫ Note only the last two are considered specificly Piti. The firts are just a preparation for the last one, which is the Jhanic factor.
⚫ == Details ==
What represent theses joys ? <br>
⚫ '''Weak rapture''' only causes piloerection. <br>
⚫ '''Short rapture''' evocates some thunder "from time to time". <br>
⚫ '''Going down rpature''' exploses inside the body, like waves. <br>
⚫ '''Exalting rapture''' "makes the body jumps to the sky".<br>
⚫ '''Fulfilling rapture''' seems to be huge flood of a mountain stream.<br>


==Definition==
{{buddhistub}}
Piti is a joyful ] (formation) associated with no object, so the practitioner is not attaining it by desire. It is often translated into the English word "rapture" and is distinguished from the longer-lasting meditative "joy" or "happiness" (Pali, Sanskrit: '']'') which is a subtler feeling which arises alongside ''pīti''.
]

==Mental factor in meditation==
{{Further|Dhyāna in Buddhism|Samādhi}}

In the commentarial tradition on ], the development of ''jhāna'' (Sanskrit: ''dhyāna'') is described as the development of five ] (''cetasika'') that counteract the ]:{{refn|group=note|See, for instance, ''Samādha{{IAST|ṅ}}ga Sutta'' (a/k/a, ''Pañca{{IAST|ṅ}}gikasamādhi Sutta'', ] 5.28) }}{{JhanaFactors}}

# '']'' ("applied thought") counteracts sloth and torpor (lethargy and drowsiness)
# '']'' ("sustained thought") counteracts doubt (uncertainty)
# ''pīti'' (rapture) counteracts ill-will (malice)
# '']'' ("non-sensual pleasure") counteracts restlessness-worry (excitation and anxiety)
# '']'' ("one-pointedness") counteracts sensory desire

Both ''pīti'' and ''sukha'' are born of bodily seclusion and mental quietude in first ''jhāna'', then are born of focused concentration (''samādhi'') in the second ''jhāna'' but only ''sukha'' is sustained in the third ''jhāna'' while ''pīti'' fades away in the course of cultivating ], ] ] (''upekkhāsatipārisuddhi'').

The 5th century CE '']'' distinguishes between ''pīti'' and ''sukha'' in the following experiential manner:
:And wherever the two are associated, happiness is the contentedness at getting a desirable object, and bliss is the actual experiencing of it when got. Where there is happiness there is bliss (pleasure) ; but where there is bliss there is not necessarily happiness . Happiness is included in the ] ]; bliss is included in the ] aggregate. If a man exhausted in a desert saw or heard about a pond on the edge of a wood, he would have happiness; if he went into the wood's shade and used the water, he would have bliss....<ref>]. IV, 100 (Ñā{{IAST|ṇ}}amoli, 1999, p. 142). Similarly, see also the ]'s ], ''Atthasalini'' </ref>

==Fivefold classification==
As the meditator experiences tranquillity ('']''), one of five kinds of physical pleasure (''piti'') will arise. These are:

⚫ *'''Weak rapture''' only causes ].
⚫ *'''Short rapture''' evocates some thunder "from time to time".
⚫ *'''Going down rapture''' explodes inside the body, like waves.
⚫ *'''Exalting rapture''' "makes the body jump to the sky".
⚫ *'''Fulfilling rapture''' seems to be a huge flood of a mountain stream.

⚫ Note that only the last two are considered piti, specifically. The first four are a preparation for the final stage, which is the jhanic factor.<ref>]. IV, 94-99 (Ñā{{IAST|ṇ}}amoli, 1999, pp. 141-2).</ref>

⚫ == See also ==
* ] (tranquility of the mind)
* ] (absorption)
* ] (happiness/bliss, conascent (sahajāta) with piti during first two jhanas)
* ] (equanimity)

==Notes==
{{reflist|group=note}}

==References==
{{reflist}}

==Further reading==
* ] (1980). ''Transcendental Dependent Arising: A Translation and Exposition of the Upanisa Sutta'' (Wheel No. 277/278). Kandy: ]. Retrieved 2008-05-08 from "Access to Insight" (1995) at http://www.accesstoinsight.org/lib/authors/bodhi/wheel277.html.
*] (trans.) (1999). ''The Path of Purification: Visuddhimagga''. Seattle, WA: ] Pariyatti Editions. {{ISBN|1-928706-00-2}}.
* ] (trans.) (1997). ''Samadhanga Sutta: The Factors of Concentration'' (] 5.28). Retrieved 2008-05-09 from "Access to Insight" at http://www.accesstoinsight.org/tipitaka/an/an05/an05.028.than.html.

{{Buddhism topics}}

{{DEFAULTSORT:Piti}}
]

{{Buddhism-stub}}

Latest revision as of 00:10, 7 October 2024

Mental factor in Buddhism
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52 Cetasikas
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This article is about a mental factor in Buddhism. For the town in Guam, see Piti, Guam. For the soup, see Piti (food). For the Spanish footballer, see Francisco Medina Luna.

Pīti in Pali (Sanskrit: Prīti) is a mental factor (Pali:cetasika, Sanskrit: caitasika) associated with the development of jhāna (Sanskrit: dhyāna) in Buddhist meditation. According to Buddhadasa Bhikkhu, piti is a stimulating, exciting and energizing and dry quality, as opposed to the calmness of sukha.

Definition

Piti is a joyful saṅkhāra (formation) associated with no object, so the practitioner is not attaining it by desire. It is often translated into the English word "rapture" and is distinguished from the longer-lasting meditative "joy" or "happiness" (Pali, Sanskrit: sukha) which is a subtler feeling which arises alongside pīti.

Mental factor in meditation

Further information: Dhyāna in Buddhism and Samādhi

In the commentarial tradition on Buddhist meditation, the development of jhāna (Sanskrit: dhyāna) is described as the development of five mental factors (cetasika) that counteract the five hindrances:

Table: Rūpa jhāna
Cetasika
(mental factors)		 First
jhāna		 Second
jhāna		 Third
jhāna		 Fourth
jhāna
Kāma / Akusala dhamma(sensuality / unskillful qualities) secluded from;
withdrawn 		does not occur does not occur does not occur
Pīti(rapture) seclusion-born;
pervades body 		samādhi-born;
pervades body 		fades away
(along with distress) 		does not occur
Sukha(non-sensual pleasure) pervades
physical body 		abandoned
(no pleasure nor pain)
Vitakka("applied thought") accompanies
jhāna 		unification of awareness
free from vitakka and vicāra 		does not occur does not occur
Vicāra("sustained thought")
Upekkhāsatipārisuddhi(pure, mindful equanimity) does not occur internal confidence equanimous;
mindful 		purity of
equanimity and mindfulness
Sources: This box:
  1. vitakka ("applied thought") counteracts sloth and torpor (lethargy and drowsiness)
  2. vicāra ("sustained thought") counteracts doubt (uncertainty)
  3. pīti (rapture) counteracts ill-will (malice)
  4. sukha ("non-sensual pleasure") counteracts restlessness-worry (excitation and anxiety)
  5. ekaggata ("one-pointedness") counteracts sensory desire

Both pīti and sukha are born of bodily seclusion and mental quietude in first jhāna, then are born of focused concentration (samādhi) in the second jhāna but only sukha is sustained in the third jhāna while pīti fades away in the course of cultivating pure, mindful equanimity (upekkhāsatipārisuddhi).

The 5th century CE Visuddhimagga distinguishes between pīti and sukha in the following experiential manner:

And wherever the two are associated, happiness is the contentedness at getting a desirable object, and bliss is the actual experiencing of it when got. Where there is happiness there is bliss (pleasure) ; but where there is bliss there is not necessarily happiness . Happiness is included in the formations aggregate; bliss is included in the feeling aggregate. If a man exhausted in a desert saw or heard about a pond on the edge of a wood, he would have happiness; if he went into the wood's shade and used the water, he would have bliss....

Fivefold classification

As the meditator experiences tranquillity (samatha), one of five kinds of physical pleasure (piti) will arise. These are:

  • Weak rapture only causes piloerection.
  • Short rapture evocates some thunder "from time to time".
  • Going down rapture explodes inside the body, like waves.
  • Exalting rapture "makes the body jump to the sky".
  • Fulfilling rapture seems to be a huge flood of a mountain stream.

Note that only the last two are considered piti, specifically. The first four are a preparation for the final stage, which is the jhanic factor.

See also

  • Samatha (tranquility of the mind)
  • Jhāna (absorption)
  • Sukha (happiness/bliss, conascent (sahajāta) with piti during first two jhanas)
  • Upekkha (equanimity)

Notes

  1. See, for instance, Samādhaṅga Sutta (a/k/a, Pañcaṅgikasamādhi Sutta, AN 5.28) (Thanissaro, 1997b).

References

  1. Buddhadasa Bhikkhu (Author), Santikaro Bhikkhu (Translator). Mindfulness With Breathing : A Manual for Serious Beginners. 1988, p. 69
  2. Bodhi, Bhikku (2005). In the Buddha's Words. Somerville: Wisdom Publications. pp. 296–8 (SN 28:1-9). ISBN 978-0-86171-491-9.
  3. "Suttantapiñake Aïguttaranikàyo § 5.1.3.8". MettaNet-Lanka (in Pali). Archived from the original on 2007-11-05. Retrieved 2007-06-06.
  4. Bhikku, Thanissaro (1997). "Samadhanga Sutta: The Factors of Concentration (AN 5.28)". Access to Insight. Retrieved 2007-06-06.
  5. Vsm. IV, 100 (Ñāṇamoli, 1999, p. 142). Similarly, see also the Abhidhamma's commentary, Atthasalini (Bodhi, 1980).
  6. Vsm. IV, 94-99 (Ñāṇamoli, 1999, pp. 141-2).

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