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14 Types of Akusala Cetasikas
Akusala cetasikas are not wholesome or beautiful. When the citta is accompanied by akusala cetasikas it is akusala citta. Therefore, the akusala cetasikas can only accompany the twelve akusala cittas, they cannot accompany kusala citta, vipåkacitta or kiriyacitta. It depends on the type of akusala citta by which akusala cetasikas it is accompanied, but each akusala citta must be accompanied by the four akusala cetasikas of ignorance, moha, shamelessness, ahirika, recklessness, anottappa and restlessness, uddhacca. These four akusala cetasikas are common to all akusala cittas, they are called in Påli: akusala sådhåraùå cetasikas. Apart from these four akusala cetasikas, other akusala cetasikas accompany akusala cittas as the case demands.
1. Ignorance, moha cetasika, does not know the characteristics of realities as they really are. Moha cetasika accompanies all twelve akusala cittas.
2. Shamelessness, ahirika cetasika, is not ashamed of akusala dhammas. It accompanies all twelve akusala cittas.
3. Recklessness, anottappa cetasika, is not afraid of the danger of akusala dhammas. It accompanies all twelve akusala cittas.
4. Restlessness, uddhacca cetasika, is the cetasika which is not calm, which is distracted with regard to the object that is experienced. It accompanies all twelve akusala cittas.
5. Attachment, lobha cetasika, is the cetasika which clings, which desires the object. It accompanies the eight types of lobha-múla-citta.
6. Wrong view, diììhi cetasika, is wrong view of realities. It conditions clinging to the ways of wrong practice that is not the right cause leading to the right result. It conditions someone to cling to superstitious beliefs or to be excited about auspicious signs. Whenever someone has wrong view and strives after the wrong practice of the Dhamma through body, speech or mind, there is diììhi cetasika which can arise with four types of lobha-múla-cittta, those which are diììhigata sampayutta (accompanied by diììhi). When the magga-citta of the sotåpanna, streamwinner, arises which realizes the four noble Truths, diììhi cetasika is completely eradicated so that it does not arise again. Thus, the sotåpanna does not have anymore the four types of lobha-múla-citta accompanied by diììhi.
6. Conceit, måna cetasika, arises when one finds oneself important, when one is proud. It can arise only with the four types of lobha-múla-citta which are without wrong view, diììhi, but it does not always accompany these types. Sometimes lobha-múla-cittas without wrong view are accompanied by conceit and sometimes they are not. Only when the four noble Truths have been realized at the stage of arahatship, conceit is completely eradicated so that it does not arise again.
8. Aversion, dosa cetasika, is the cetasika which is coarse; it is the reality which injures or harms, which is anxious or irritated. It accompanies the two types of dosa-múla-citta. When the four noble Truths have been realized at the third stage of enlightenment, the stage of the non-returner, anågåmí, dosa is completely eradicated. Thus, the sotåpanna can be sad and sorrowful, because he still has the two types of dosa-múla-citta.
9. Envy, isså cetasika, is the cetasika which is jealous of someone else’s prosperity, his material possessions, his wealth or his good qualities. Envy can arise with the two types of dosa-múla-citta, but it does not invariably accompany them. Sometimes dosa-múla-citta is accompanied by envy, sometimes it is not. When the magga-citta of the sotåpanna realizes the four noble Truths, envy is completely eradicated. Thus, the ariyans do not have envy anymore.
10. Stinginess or avarice, macchariya cetasika, arises when someone is stingy with regard to his own property, when he does not want to share it with someone else, and does not want someone else to receive benefit from it. Avarice arises together with the two types of dosa-múla-citta, it does not accompany lobha-múla-citta. When avarice arises, there is anxiety and unhappiness with the citta, and therefore, it could not arise with lobha-múla-citta which is accompanied by indifferent feeling or by pleasant feeling. Avarice is always accompanied by unpleasant feeling. Dosa-múla-citta is sometimes accompanied by avarice, sometimes not. Avarice is completely eradicated when the magga-citta of the sotåpanna arises and realizes the four noble Truths. Thus, the ariyans do not have avarice anymore. As regards the layfollower who is ariyan but not yet arahat 1, he has not given up all his possessions, because he still has lobha cetasika. However, he has no avarice, since it was eradicated at the stage of enlightenment of the sotåpanna. He follows the right Path and when there is a proper occasion he can generously give away things to others.
11. Worry or regret, kukkucca cetasika, is the cetasika which is anxiety and regret about the akusala which has been committed and the kusala which has been omitted. It can arise with the two types of dosa-múla-citta. Dosa-múla-citta is sometimes accompanied by regret and sometimes not. Regret has been completely eradicated by the magga-citta of the non-returner, anågåmí.
12. Sloth, thína cetasika, is the cetasika which causes the citta to be listless, to lack energy for kusala. It can arise with the five types of akusala cittas which are prompted, sasaòkhårika, thus with the four lobha-múla-cittas which are sasaòkhårika and with one type of dosa-múla-citta, the type which is sasaòkhårika. The akusala cittas which are sasaòkhårika are sometimes accompanied by sloth, sometimes not.
13. Torpor, middha cetasika, is the cetasika which causes the accompanying cetasikas to be inert and drowsy. It can arise with the five types of akusala cittas which are sasaòkhårika, just as in the case of sloth. Sloth and torpor always arise together, they cannot be separated. Sloth and torpor are eradicated by the magga-citta of the arahat.
14. Doubt, vicikicchå cetasika, is doubt about the characteristics of nåma and rúpa, about the four noble Truths, about the Buddha, the Dhamma and the Sangha. It arises with one type of moha-múla-citta, the type which is vicikicchå sampayutta, accompanied by doubt. Doubt is completely eradicated by the magga-citta of the sotåpanna.
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For the convenience of memorizing, the akusala cetasikas can be classified in the following categories:
Mocåtuka, the quartet 2 of moha and three other cetasikas which are the akusala cetasikas common to all akusala cittas, the akusala sådhåraùå cetasikas. These are: moha, ahirika, anottappa and uddhacca.
Lotika, the triad 3 of lobha and two other cetasikas which can arise together with lobha. This triad is: lobha, diììhi, wrong view, and måna, conceit. Diììhi and måna arise with lobha cetasika, but diììhi and måna cannot arise at the same time. When there is lobha-múla-citta with diììhi (diììthigata sampayutta), it is not accompanied by måna. Måna can accompany the four types of lobha-múla-citta without diììhi (diììhigata vippayutta), but it does not always accompany these cittas. Sometimes måna accompanies lobha-múla-citta without diììhi and sometimes not.
Docåtuka, the quartet of dosa cetasika and three other cetasikas which can arise together with dosa. This quartet is: dosa, isså (jealousy), macchariya (avarice), and kukkucca (regret). Isså, macchariya and kukkucca can accompany the two types of dosa-múla-citta, but these three cetasikas do not arise at the same time and they do not always accompany dosa-múla-citta. Sometimes they accompany dosa-múla-citta, sometimes they don’t.
Thíduka, the dyad 4 of thína, sloth, and middha, torpor. These two cetasikas always arise together, they cannot be separated. They can accompany the five types of akusala cittas which are sasaùkhårika, but they do not always accompany these cittas.
Vicikicchå, doubt, has not been classified in a specific category. Thirteen akusala cetasikas are classified in four categories, and thus, together with vicikicchå there are fourteen akusala cetasikas in all.
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25 Types of Sobhana Cetasikas
Sobhana cetasikas are cetasikas which are beautiful, wholesome. When the citta is accompanied by sobhana cetasikas the citta is sobhana, beautiful. Akusala cetasikas are quite different from sobhana cetasikas and they can arise only with the twelve types of akusala cittas. Sobhana cetasikas accompany kusala citta, sahetuka vipåkacitta or sobhana kiriyacitta. Sobhana cetasikas accompany kåmåvacara kusala citta (of the sense sphere, mahå-kusala citta), rúpåvacara kusala citta, arúpåvacara citta, lokuttara kusala citta; they accompany kåmåvacara sahetuka vipåka (accompanied by sobhana hetus, mahå-vipåka), rúpåvacara vipåkacitta, arúpåvacara vipåkacitta, lokuttara vipåkacitta; they accompany kåmåvacara sahetuka kiriyacitta (mahå-kiriyacitta), rúpåvacara kiriyacitta and arúpåvacara kiriyacitta.
There are different types of sobhana cetasikas accompanying sobhana cittas: nineteen types accompany each type of sobhana citta and six types do not.
Nineteen sobhana cetasikas are common to all sobhana cittas, the sobhana sådhåraùå cetasikas. With regard to the cetasikas which do not accompany each sobhana citta, they are the following six types:
Abstinences, virati cetasikas, of which there are three types, accompanying sixteen types of citta: eight mahå-kusala cittas and eight lokuttara cittas (or forty types) 5 .
Illimitables, appamaññå cetasikas, among which two types (compassion and sympathetic joy) can accompany eight types of mahå-kusala citta, eight types of mahå-kiriyacitta, four types of rúpåvacara kusala citta (not those of the fifth stage of jhåna), four types of rúpåvacara vipåkacitta and four types of rúpåvacara kiriyacitta 6.
Wisdom, paññå cetasika, which accompanies fortyseven cittas: twelve types of kåmåvacara cittas called ñåùa sampayutta, accompanied by paññå; twentyseven types of mahaggata cittas (jhånacittas), which are fifteen types of rúpåvacara cittas and twelve types of arúpåvacara cittas; and the eight types of lokuttara cittas.
19 Types of Sobhana Sådhåraùå Cetasikas
1. Confidence or faith, saddhå cetasika, is the cetasika which is pure. It is compared with a purifying gem which makes turbid water clean and pure. When confidence arises akusala dhammas which are compared with mud subside, they cannot arise. Thus, confidence, saddhå, is the reality which is confidence in kusala dhammas.
2. Mindfulness, sati cetasika, is the cetasika which is mindful, non-forgetful of kusala dhammas. When akusala arises in our daily life, there is no sati which is mindful of dåna, síla or bhåvanå (mental development). Kusala citta can arise and apply itself to dåna, síla or bhåvanå when there is sati cetasika which is mindful, non-forgetful of these ways of kusala.
3. Moral shame, hiri cetasika, is the cetasika which is ashamed of and shrinks back from akusala dhammas. When kusala citta arises, there is shame of akusala dhammas. The characteristic of shame is compared to the shrinking back from dirt.
4. Fear of blame, ottappa cetasika, is the cetasika which fears the danger of akusala dhammas. Whenever akusala dhamma, even of a slight degree, arises, there is no fear of the danger of that dhamma. The characteristic of fear of blame is compared to fear of touching a lump of hot iron.
5. Non-attachment, alobha cetasika, is the cetasika which does not cling to the object, which is detached from it. When there is delight in and clinging to an object, the ways of kusala of dåna, síla or bhåvanå cannot arise. Each kind of kusala citta which arises must have alobha cetasika as root, hetu. The characteristic of non-attachment is compared to a water drop which does not cling to the petal of a lotus. 6. Non-aversion, adosa cetasika, is the cetasika which is not angry, coarse or harsh. It has the characteristic of friendliness, and it is also called mettå (mitto meaning friend), because it extends benevolence to all beings.
7. Equanimity, tatramajjhattatå cetasika, is mental balance, evenmindedness, impartiality. It is neutrality (upekkhå) towards the object which is experienced.
Ten kinds of Equanimity, Upekkhå 7 :
Sixfold Upekkhå, chaîaòga upekkhå, which is tatramajjhattatå cetasika. This is the evenmindedness or neutrality of the arahat towards the objects appearing through the six doors.
The equanimity of one of the brahma-vihåras 8, brahma-vihårupekkhå. This is tatramajjhattatå cetasika which is evenmindedness towards beings.
The equanimity which is one of the enlightenment factors, bhojjhangupekkhå. This is tatramajjhattatå cetasika which is among the enlightenment factors leading to the realization of the four noble Truths.
The equanimity of effort, viriyupekkhå. This is viriya cetasika which is right effort, neither overstrenuous nor lax in mental development.
The equanimity as to conditioned realities, saòkhårupekkhå. This is paññå cetasika is neutral as it penetrates the three characteristics of impermanence, dukkha and anattå of conditioned realities, saòkhåra dhammas.
The equanimity of feeling, vedanupekkhå. This is vedanå cetasika which is indifferent feeling, feeling that is neither unhappy nor happy.
Equanimity in vipassanå, vipassanupekkhå. This is paññå cetasika which is neutral as it investigates the object which arises because of its appropriate conditions.
The equanimity of tatramajjhattatå cetasika, tatramajjhattupekkhå. This is tatramajjhattatå cetasika which effects mental balance, which is devoid of deficiency or excess.
The equanimity of jhåna, jhånupekkhå. This is tatramajjhattatå cetasika in the development of jhåna which abandons interest in the dhammas distracting from calm and mental steadiness. This kind of upekkhå arises with the jhånacitta of the third stage (of the fourfold system) and it abandons the jhåna-factor rapture, píti.
Purifying equanimity, parisuddhupekkhå. This is tatramajjhattatå cetasika arising with the jhånacitta of the fourth stage (of the fourfold system). It is the condition for calm and purification of all that opposes calm. At this stage there are no more jhåna-factors to be abandoned.
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8. Tranquillity of body, kåya-passaddhi 9. This is the cetasika which is calm, not restless, and it conditions the accompanying cetasikas to be calm and not restless.
9. Tranquillity of citta, citta-passaddhi. This is the cetasika which conditions the citta it accompanies to be calm. There is no calm when one clings to being alone, to silence, to being in the forest, to freedom from agitation. Then there is lobha-múla-citta. There is no true calm, freedom from akusala, when one does not apply oneself to dåna, síla or bhåvanå. Bhåvanå includes samatha, the development of calm by paññå and vipassanå, the development of insight wisdom which knows the true nature of the characteristics of the realities which appear.
Tranquillity of body and tranquillity of citta are cetasikas which are opposed to restlessness, uddhacca cetasika.
10. Lightness of body, kåya-lahutå. This is the cetasika which is light, buoyant, and it conditions the accompanying cetasikas to be light, to be without the sluggishness of akusala.
11. Lightness of citta, citta-lahutå. This is the cetasika which conditions the citta it accompanies to be light, without heaviness.
Lightness of body and lightness of citta are opposed to sloth and torpor, thína cetasika and middha cetasika.
12. Pliancy of body, kåya-mudutå. This is the cetasika which is smooth and pliant. It conditions the accompanying cetasikas to be without rigidity and coarseness.
13. Pliancy of citta, citta-mudutå. This cetasika conditions the citta it accompanies to be smooth, without rigidity.
Pliancy of body and pliancy of citta are opposed to wrong view, diììhi cetasika, and conceit, måna cetasika.
14. Wieldiness of body, kåya-kammaññatå. This is the cetasika which is necessary for the workableness of the sobhana dhammas. It conditions the accompanying cetasikas to be suitable for their functioning as sobhana dhammas.
15. Wieldiness of citta, citta-kammaññatå. This is the cetasika which conditions the citta it accompanies to be suitable in its functioning as sobhana dhamma.
Wieldiness of body and wieldiness of citta are opposed to the akusala dhammas which cause citta to be unwieldy with regard to sobhana dhammas 10.
16. Proficiency of body, kåya-påguññatå. This is the cetasika which is skillful and it conditions the accompaying cetasikas to be skillful and efficient with regard to the dhammas which are wholesome and beautiful.
17. Proficiency of citta, citta-påguññatå. This is the cetasika which conditions the citta it accmpanies to be skillful with regard to the dhammas which are wholesome and beautiful.
Proficiency of body and proficiency of citta are the cetasikas which are opposed to diffidence, lack of confidence in wholesomeness.
18. Uprightness of body, kåya-ujukatå. This is the cetasika which is upright, and it conditions the accompanying cetasikas to be resolute, without crookedness and sincere in the application of wholesomeness.
19. Uprightness of citta, citta-ujukatå. This is the cetasika which conditions the citta it accompanies to be resolute and sincere in the application of wholesomeness.
Uprightness of body and uprightness of citta are opposed to deception and craftiness which cause the citta to be crooked, insincere.
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The afore-mentioned nineteen types of sobhana cetasikas accompany each type of sobhana citta. They do not accompany the twelve types of akusala cittas and the eighteen types of ahetuka cittas, thus, thirty types of citta. Sobhana cittas are either dvihetuka, accompanied by two hetus (alobha and adosa) or tihetuka, accompanied by three hetus (alobha, adosa and amoha or paññå); there are no sobhana cittas with only one hetu. Whereas akusala cittas are not tihetuka, they can only be ekahetuka, accompanied by one hetu (moha) or dvihetuka, and in that case they are accompanied by moha and lobha or by moha and dosa.
Apart from the nineteen sobhana sadhåraùå cetasikas, the cetasikas common to all sobhana cittas, there are six sobhana cetasikas which do not accompany each sobhana citta. Among them are the three abstinences, which have as function abstaining from akusala. There is the following classification of the six sobhana cetasikas which do not accompany each sobhana citta:
20. Right speech, sammå-våca, this is the cetasika which has the function of abstaining from the four kinds of unwholesome speech, from lying, musåvådo, rough speech, pharusavåcå, slandering, pisuùavåcå, and idle talk, samphappalåpo. When one abstains from wrong speech, the cetasika which is right speech abstains from wrong speech.
21. Right action, sammå-kammanta, is the cetasika which abstains from the three kinds of wrong action, from killing, påùåtipåto, stealing, adinnådånaÿ, and sexual misconduct, kåmesu micchåcåro. When one abstains from these three kinds of unwholesome bodily action, the cetasika which is right action performs the function of abstaining from unwholesome bodily action.
22. Right livelihood, sammå-åjíva, is the cetasika which abstains from wrong livelihood, micchå-åjíva, namely: the three kinds of unwholesome bodily action and the four kinds of unwholesome speech pertaining to one’s livelihood. When one abstains from wrong livelihood, the cetasika which is right livelihood performs the function of abstaining from wrong livelihood.
Furthermore, there are two “illimitables”, appamaññå cetasikas, classified among the six sobhana cetasikas which do not accompany each sobhana citta. They have beings and people as object and they do not arise with mahå-vipåkacitta, the rúpåvacara cittas of the fifth stage of jhåna, arúpåvacara cittas and lokuttara cittas. They are classified as follows:
23. Compassion, karuùå cetasika, the cetasika which has compassion for beings who are suffering. It has non-harming as manifestation.
24. Sympathetic joy, muditå cetasika, the cetasika which rejoices in the happiness of another being, and it is opposed to jealousy, isså.
There is one more cetasika among the six which do not accompany each sobhana citta:
25. Paññå cetasika, the cetasika which is right view, right understanding of the characteristics of dhammas and right understanding of cause and result with regard to realities.
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The nineteen sobhana sådhåraùå cetasikas accompany all sobhana cittas, including kusala citta, vipåkacitta and kiriyacitta. They accompany kåmåvacara cittas, rúpåvacara cittas, arúpåvacara cittas and lokuttara cittas.
Six sobhana cetasikas do not accompany each sobhana citta, and there are the following distinctions to be made:
The three abstinences, virati cetasikas, may sometimes accompany eight mahå-kusala cittas and they always accompany the eight lokuttara cittas (or the forty lokuttara cittas with jhånafactors). The abstinences do not accompany each mahå-kusala citta. Only when mahå-kusala citta is abstaining of a particular kind of akusala kamma it is accompanied by the relevant virati cetasika. The three abstinences cannot accompany mahå-kusala citta all at the same time. However, when lokuttara citta arises all three abstinences accompany the citta at the same time. When the magga-citta arises, the three abstinences perform their function as path-factor while the conditions for wrong conduct are cut off, in accordance with the stage of enlightenment which is attained. They also accompany the phala-cittas. Thus, the eight (or forty) lokuttara cittas must be accompanied by all three abstinences.
The abstinences do not accompany mahå-kiriyacitta, because the arahat has completely eradicated all defilements and there is no need any more for abstention from akusala.
The abstinences do not accompany mahå-vipåkacitta. They arise one at a time with mahå-kusala citta at the actual moment of abstaining from akusala. Mahå-vipåkacitta which is the result of mahå-kusala is not accompanied by the abstinences, it does not perform the function of abstaining from akusala.
Mahå-vipåka (kusala vipåka of the sense-sphere) is different from rúpåvacara vipåka, arúpåvacara vipåka and lokuttara vipåka, vipåkacittas with the same types of cetasikas as the kamma which produced them. Rúpåvacara kusala citta is kamma-condition, kamma-paccaya, for rúpåvacara vipåkacitta, its result, and this has the same types of cetasikas and it also experiences the same object as the rúpåvacara kusala citta which produced it. They are compared to a body and its reflection, since they are similar. It is the same in the case of arúpåvacara kusala citta and vipåkacitta, and lokuttara kusala citta and vipåkacitta. The mahå-kusala citta and its result, the mahå-vipåkacitta, are not accompanied by the same cetasikas. Thus, the mahå-vipåkacitta which is the result of the mahå-kusala citta abstainingfrom akusala, is not accompanied by one of the abstinences.
The abstinences do not accompany rúpåvacara citta and arúpåvacara citta, because at the moment of mahaggata citta (jhånacitta), there is no kamma through body or speech and thus there would be no need to abstain.
As regards the two illimitables of compassion and sympathetic joy, classified among the six sobhana cetasikas which do not accompany each sobhana citta, these do not arise together. They arise one at a time when citta has as object beings or persons, who experience suffering (in which case that being is the object of compassion) or happiness (in which case that being is the object of sympathetic joy). The illimitables do not accompany mahå-vipåkacitta, for the same reason as in the case of the abstinences. They can accompany, one at a time, mahå-kusala citta and mahå-kiriyacitta which have beings or persons as object.
Compassion and sympathetic joy are among the four “divine abidings”, brahma-vihåras, subjects of calm developed in samatha: the development of loving kindness, mettå, which is adosa cetasika; the development of compassion, karuùå, which is karuùå cetasika; the development of sympathetic joy, muditå, which is muditå cetasika; the development of equanimity, upekkhå, which is tatramajjhattatå cetasika. When samatha is developed with one of the brahma-vihåras as subject, mahå-kusala citta accompanied by loving kindness, compassion or sympathetic joy can develop calm which becomes strong and steady, to the degree of access concentration (upacåra samådhi, which is close to absorption in the object), and absorption concentration which accompanies the jhånacitta of the first stage. If calm is developed further the jhånacitta of the second stage, the third stage and the fourth stage can successively be attained. With the development of loving kindness, compassion and sympathetic joy four stages of rúpa-jhåna (of the fivefold system) can be attained, not the fifth stage. The jhånacittas of the four lower stages are accompanied by pleasant feeling, but the jhånacitta of the fifth stage cannot be accompanied by pleasant feeling, only by indifferent feeling. Therefore, only the brahma-vihåra of equanimity can be the object of the jhånacitta which has been developed to the fifth stage of jhåna. Loving kindness, compassion and sympathetic joy can be the meditation subjects of the jhånacitta of the four lower stages whereas equanimity is the meditation subject of the jhånacitta of the fifth stage.
The two illimitables of compassion and sympathetic joy do not accompany arúpåvacara citta, because this type of citta does not have beings and persons as object. Neither do they accompany lokuttara citta because this has nibbåna as object.
Paññå cetasika arises with all kåmåvacara cittas which are ñåùa-sampayutta, accompanied by paññå. It arises also with rúpåvacara cittas, arúpåvacara cittas and lokuttara cittas, which cannot arise without paññå.
Thus we see that kåmåvacara kusala citta is always accompanied by the sobhana sådhåraùå cetasikas. Sometimes it is accompanied by one of the abstinences when it abstains from akusala, sometimes it is accompanied by one of the two illimitables of compassion and sympathetic joy, and sometimes it is accompanied by paññå cetasika. When one develops samatha or vipassanå there is mahå-kusala citta ñåùa-sampayutta, accompanied by paññå cetasika.
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1 He is called “learner”, sekha, because he still must train himself and practise, so that all defilements can be eradicated . The arahat is a non-learner, asekha.
2 Cåtu means four.
3 Ti means three.
4 Duka means pair, dyad.
5 This will be explained further on.
6 The two illimitables which do not arise with every sobhana citta are compassion, karuùå, and sympathetic joy, muditå. There are four illimatbles or sublime states in all. The other two are loving kindness, mettå, which is adosa cetasika, and equanimity, upekkhå, which is tatramajjhattatå cetasika, and these two cetasikas are classified among the sobhana cetasikas common to all sobhana cittas. As will be explained later on, the four illimitables can be developed in samatha as the subjects of calm which are the brahma-vihåras, divine abidings. They are called illimitables or boundless states, because when jhåna has been attained they can be extended to an illimitable number of beings.
7 Upekkhå can stand not only for tatramajjhattatå cetasika but also for indifferent feeling, upekkhå vedanå, for paññå cetasika or for viriya cetasika, and this depends on the context. See Visuddhimagga IV, 156-166, where the different aspects of equanimity have been explained.
8 The other three are mettå, loving kindness, karuùå , compassion, and muditå, sympathetic joy.
9 Body stands here for the “mental body”, the cetasikas.
10 They are opposed to the hindrances such as sensuous desire and hate.