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Chanda (Buddhism)
Chanda (Buddhism)
Chanda (Buddhism)
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Translations of
Chanda
Englishintention,
interest,
desire to act,
aspiration
Sanskritछन्द
Palichanda
Burmeseဆန္ဒ
Chinese欲(T) / 欲(S)
Indonesianhasrat, keinginan
Japanese欲 [1]
(Rōmaji: Yoku)
Korean욕
(RR: yok)
Tibetanའདུན་པ།
(Wylie: 'dun pa;
THL: dünpa)
Vietnamesedục
Glossary of Buddhism

Chanda (Sanskrit, Pali; Tibetan: ‘dun pa) is translated as "intention", "interest", or "desire to act".[2] Chanda is identified within the Buddhist Abhidharma teachings as follows:

  • One of the six occasional mental factors in the Theravada Abhidhamma; in this tradition, chanda is a factor that can have positive or negative result depending upon the mental factors that it is co-joined with.
  • One of the Ten mahā-bhūmika in Sarvastivada Abhidharma.
  • One of the five object-determining mental factors in the Mahayana Abhidharma; that is a factor that grasps the specification of the object.
  • One of the eight antidotes applied to overcome obstacles in Samatha meditation within the Mahayana tradition.

Definitions

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Theravada tradition

[edit]

Ajahn Sucitto states:

Desire as an eagerness to offer, to commit, to apply oneself to meditation, is called chanda. It’s a psychological “yes,” a choice, not a pathology. In fact, you could summarize Dhamma training as the transformation of taṇhā into chanda.[3]

Ajahn Jayasāro states: Western presentations of Buddhist teachings have often led to the understanding that suffering arises because of desire, and therefore you shouldn't desire anything. Whereas in fact the Buddha spoke of two kinds of desire: desire that arises from ignorance and delusion which is called taṇhā – craving – and desire that arises from wisdom and intelligence, which is called kusala-chanda, or dhamma-chanda, or most simply chanda. Chanda doesn't mean this exclusively, but in this particular case I'm using chanda to mean wise and intelligent desire and motivation, and the Buddha stressed that this is absolutely fundamental to any progress on the Eightfold Path.... '[1]

The Abhidhammattha-sangaha states:

Chanda here means desire to act (kattu-kamata), that is to perform an action or achieve some result. This kind of desire must be distinguished from desire in the reprehensible sense, that is, from lobha, greed and raga, lust. Whereas the latter terms are invariably unwholesome, chanda is an ethically variable factor which, when conjoined with wholesome concomitants, can function as the virtuous desire to achieve a worthy goal. The characteristic of chanda is desire to act, its function is searching for an object, its manifestation is need for an object and that same object is its proximate cause. It should be regarded as the stretching forth of the mind's hand towards the object.[4]

Mahayana tradition

[edit]

The Abhidharma-samuccaya states:

What is interest? It is the desire to endow a desired thing with this or that particular attribute, and has the function of laying the foundation for making a start on assiduous striving.[5]

Alexander Berzin describes 'dun pa as the mental factor "to obtain any object, to achieve any goal, or to do something with the object or goal once obtained or achieved."[6] Berzin explains:

So we have intention (’dun-pa, Skt. chanda). The intention is the wish to obtain an object, or to achieve a goal, or to do something with it. It can be to meet with what we’ve previously met with, not to be parted with what we’re presently being aware of, or it can be keen interest to engage with something in the future. So Buddha has the intention to benefit everybody. I mean, we have intention all the time. I’m looking at this cup of water, paying attention to it, etc., and there’s the intention: What am I going to do with it? I’m going to pick it up and drink it. So, obviously, because we have intention we would like to make it pure and have a pure intention to benefit everybody—no matter what we’re doing, may it be of benefit to everyone.[7]

Alternate translations

[edit]
  • Aspiration (Jeffery Hopkins)
  • Desire to act (Bhikkhu Bodhi)
  • Desire as an eagerness to commit (Ajahn Sucitto)
  • Intention (Erik Pema Kunsang, Alexander Berzin)
  • Interest (Herbert Guenther)
  • Zeal (Nina van Gorkom)

See also

[edit]

References

[edit]

Sources

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Chanda (Buddhism)

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In Buddhism, chanda (Pāḷi: chanda; Sanskrit: chanda) denotes a mental factor representing wholesome intention, zeal, or desire to act, serving as a positive motivator for ethical conduct and spiritual cultivation. Distinct from unwholesome craving (taṇhā), it functions as one of the four iddhipādas (bases of spiritual power)—alongside energy (viriya), applied thought (citta), and investigation (vīmaṃsā)—which underpin the development of meditative concentration (samādhi) and insight (vipassanā) leading to liberation from suffering. Within the Theravāda Abhidhamma framework, chanda is classified as one of the six occasional or particular mental factors (pakinnakā cetasikā), arising as "the wish to do, the desire to act, or the wish to achieve an aim" in specific states of . It accompanies both wholesome and unwholesome thoughts but takes on ethical valence based on its association with like non-greed or ; in wholesome contexts, it promotes virtues such as and , while in unwholesome ones, it may fuel defilements if unchecked. This neutrality underscores chanda's role as a foundational impulsion () that can be directed toward beneficial outcomes through and wisdom. As the first iddhipāda, chanda is cultivated through "concentration due to desire" (chanda-samādhi), where zealous aspiration energizes volitional formations to generate spiritual potencies, including the eradication of mental defilements. In the Saṃyutta Nikāya (SN 51.20), the Buddha describes it as the "base of power endowed with concentration founded on desire and the fabrications of exertion." Such development is integral to the 37 factors pertaining to enlightenment (bodhipakkhiyadhammā), enabling practitioners to overcome obstacles like sloth and to progress toward nibbāna. In , chanda similarly functions as a wholesome mental factor aiding in the cultivation of and meditative practices. Chanda contrasts sharply with taṇhā (craving), which is invariably rooted in and attachment, perpetuating the cycle of rebirth (saṃsāra), whereas chanda—especially dhamma-chanda (desire for truth or the Dhamma)—arises from wisdom and seeks fulfillment without self-clinging. This wholesome variant, often termed "intelligent desire," is vital for initiating right effort on the , as it fosters persistence in and moral discipline without the dissatisfaction inherent in craving. In various suttas, the Buddha emphasizes cultivating wholesome aspiration toward realizing the deathless.

Etymology and Terminology

Linguistic Origins

The term chanda in , equivalent to chanda in , derives from the verbal √chad, which conveys the sense of "to ," "to seem good," or "to delight," thereby giving rise to meanings such as "will," "desire," or "" in its application to volitional states. The term traces back to , where it denotes pleasing or delight (e.g., RV i, 92, 6), evolving in Buddhist contexts to signify volitional desire. This etymological foundation underscores a connection to notions of delight or wish, reflecting the term's evolution from an expression of pleasing inclination to a structured concept within Buddhist . In the early , chanda appears in suttas such as SN 9.9 and DN 1, and is systematized in the , where it functions as a designation for a volitional impulse or excitatory force accompanying . The Abhidhamma texts systematize chanda as one of the mental factors integral to cognitive processes, distinguishing its role in directing without the connotations of found in other terms. A key textual instance appears in the Dhammasaṅgaṇī, the inaugural treatise of the , which enumerates chanda explicitly as a cetasika—a mental concomitant or adjunct to —arising in association with wholesome and unwholesome states alike. There, it is characterized by the wish to act or resolve toward an object, marking its initial formal classification as a universal yet selective element in the analysis of mind.

English Translations

In Buddhist literature, the Pali term chanda has been rendered into English through various translations that capture its role as a positive mental factor, including "," "," "desire to act," "will," and "zeal." These renderings emphasize chanda's function as an impulse toward wholesome action rather than attachment. Another common translation is "wish-to-do," highlighting its motivational aspect in directing effort toward ethical or meditative goals. The nuances of these translations reflect chanda's distinct positive connotations in . For instance, "aspiration" underscores its role in fostering uplifting motivation, particularly in meditative practices where it propels sustained focus on liberation. Similarly, "zeal" conveys an enthusiastic drive that energizes wholesome endeavors, distinguishing it from passive interest. Crucially, translations like "desire to act" or "will" avoid conflation with taṇhā (), as chanda represents a non-grasping inclination toward beneficial objects, whereas taṇhā implies obsessive attachment leading to . Historically, English translations of chanda have evolved to better convey its subtleties. In early 20th-century works, such as those associated with T.W. Rhys Davids and the Text Society's dictionary, it was often rendered as "inclination," capturing a gentle directional pull of the mind. More contemporary scholarship, including Rupert Gethin's analyses, favors "desire to act" or "desire for," which highlight its active, volitional quality in the context of spiritual development. This shift reflects growing emphasis on chanda's integration within Abhidhamma frameworks as a constructive force.

Conceptual Foundations

Definition as a Mental Factor

In Buddhist psychology, particularly within the Theravāda Abhidhamma, chanda is classified as one of the 52 cetasikas, or mental factors, that arise in conjunction with consciousness and influence cognition and volition. It functions as a form of volition or desire-to-act, which can manifest as wholesome (kusala), unwholesome (akusala), resultant (vipāka), or neutral (kiriya), depending on the accompanying mental factors and the ethical quality of the consciousness it accompanies. As a "particular" (pakinnaka) cetasika, chanda is not inherently tied to any specific ethical category but contributes to the intentional orientation of the mind toward an object or action. In its positive aspect, chanda represents an eagerness or aspiration to engage in wholesome actions, such as ethical conduct, , or practice, serving as a motivational force that propels the mind toward beneficial outcomes. Ajahn Sucitto describes it as "Desire as an eagerness to offer, to commit, to apply oneself to ," emphasizing its role as a wholesome psychological affirmation rather than a compulsive urge. This wholesome chanda aligns with efforts to cultivate and , often translated in English as "aspiration" or "zeal" to reflect its constructive potential. Chanda also possesses a neutral or potentially negative dimension when associated with unwholesome states, such as desires rooted in aversion or , though it remains ethically variable rather than fixed. For instance, it may fuel unskillful pursuits if paired with factors like or ill-will, yet it is always distinct from lobha (), which involves clinging and attachment to sensory pleasures, whereas chanda is a simpler wish or inclination without inherent obsession. This distinction underscores chanda's flexibility as a mental factor, adaptable to the overall moral tone of the mind moment.

Distinctions from Similar Concepts

In Buddhist Abhidhamma analysis, chanda is distinguished from (volition or intention) primarily by its role as the initial wish or inclination to act, rather than the coordinating force that directs mental states toward karmic fruition. Chanda represents the "desire to act" (kattu-kāmatā), serving as a motivational precursor that orients the mind toward an object without yet executing the action. In contrast, cetanā functions as the conative element that orchestrates associated mental factors and determines the ethical quality of the resulting kamma, ripening into future results; it is present in every moment of as a universal cetasika, whereas chanda arises only in specific contexts excluding rootless or delusion-based states. For instance, the Abhidhammattha-saṅgaha describes chanda as preceding cetanā's executive role, akin to a preliminary resolve before the volitional commitment that binds action to consequence. Chanda also differs from vīriya (effort or energy) in that it provides the spark of without the sustained required to overcome obstacles. While chanda initiates interest and resolve toward an object—such as the aspiration to meditate—vīriya upholds and propels that resolve through persistent application, preventing lapse into idleness. Without vīriya, chanda remains a transient inclination, leading to unfulfilled wishes rather than accomplished deeds; vīriya, as a controlling factor, manifests in 73 types of and is essential for ethical progress, exemplified in right effort (sammā vāyāma) on the . This distinction underscores chanda's volitional quality as inspirational rather than laborious, with vīriya ensuring the continuity of action. Unlike (craving), which binds the mind through attachment and perpetuates , chanda is object-oriented yet ethically neutral or wholesome when directed toward liberation, lacking the compulsive clinging inherent in . , as the root of dukkha in the Second Noble Truth, drives obsessive grasping for sensory pleasures, existence, or annihilation, fueling . Chanda, however, can manifest as dhammacchanda—a righteous aspiration, such as the Buddha's resolve for enlightenment—free from the and aversion that characterize ; even its sensual form (kāma-chanda) is unmoral wish rather than immoral attachment (lobha). Ajahn Sucitto elucidates this by noting that chanda involves a deliberate "yes" of affinity, not the instinctive compulsion of .

Chanda in Theravada Buddhism

Core Characteristics

In the Theravāda Abhidhamma tradition, chanda is classified as one of the six occasional or particular mental factors (pakinnakā cetasikā), which do not arise in every moment of consciousness but depend on context. It is defined as "the wish to do, the desire to act, or the wish to achieve an aim," functioning as an initial motivational impulse. Chanda is ethically neutral, accompanying both wholesome and unwholesome states of mind, and derives its moral quality from associated roots such as non-greed (in wholesome contexts) or greed (in unwholesome ones). In wholesome applications, it supports virtues like , , and spiritual effort, while in unwholesome cases, it may contribute to defilements if not guided by wisdom. This versatility positions chanda as a foundational (volitional formation) that can be directed toward beneficial outcomes through .

Role in Spiritual Powers

In Theravada Buddhism, chanda serves as a foundational element among the four iddhipāda, or bases of spiritual power, specifically as the concentration arising from zeal or desire (chanda iddhipāda). This represents a wholesome aspiration directed toward spiritual accomplishment, fueling the practitioner's diligence and resolve in pursuit of enlightenment. It functions alongside the other three bases—viriya (energy or effort), citta (consciousness or mind), and vīmaṃsā (investigation or discernment)—to cultivate the mental potency required for overcoming obstacles and attaining higher states of awareness. By directing chanda toward wholesome goals, such as the development of jhāna (meditative absorption), the practitioner generates the initial impetus that sustains progress toward nibbāna. Practically, chanda initiates the resolve essential for meditative practice, countering and promoting sustained effort. In the cultivation of concentration, it arouses eagerness and , enabling the meditator to persist through challenges and achieve unification of , which is crucial for accessing supernormal powers () like or mind-made bodies. For instance, the describes how developing chanda as a predominance condition helps overcome indolence and sloth (thīna-middha), one of the five hindrances, by fostering unperturbed modes of and supporting the energy needed to arouse wholesome states. This application is evident in instructions for mindfulness of breathing, where chanda motivates repeated engagement with the meditation object, gradually dispelling dullness and leading to deeper . Historically, the role of chanda in the is emphasized in key suttas of the Saṃyutta Nikāya, particularly the Saṃyutta (SN 51), where outlines its development as "the basis of power endowed with concentration founded on desire," paired with and to realize spiritual success. These teachings underscore chanda's function not merely for mundane abilities but as a vehicle for liberation, integrating it into the broader framework of the 37 factors leading to enlightenment (bodhipakkhiya-dhammā).

Chanda in Mahayana Buddhism

Core Characteristics

In the Mahayana tradition, particularly within the school, chanda is classified as one of the five object-determining mental factors, known as viniyata-caitta-dharmas or viniyata-cetasikas, which play a crucial role in specifying and grasping the nature of an object during cognitive processes. These factors arise contextually, not universally in every moment of consciousness, and chanda functions as the initial motivational engagement, directing the mind toward an object deemed desirable by endowing it with specific attributes. According to the Abhidharmasamuccaya, a foundational text attributed to Asaṅga, chanda is defined as "the desire to endow a desired thing with this or that particular attribute," emphasizing its role in shaping perceptual and intentional focus rather than mere attachment. Chanda supports striving (prayoga) toward goals by fostering aspiration and eagerness, serving as a foundational impulse for directed action in mental and spiritual endeavors. This supportive function aids in counteracting and initiating sustained engagement with objects, whether in everyday or meditative practice, by generating the wish to acquire or realize them. As interpreted by scholar Alexander Berzin in his analysis of Mahāyāna mental factors, chanda represents "the wish to obtain any object or achieve any goal," highlighting its neutral potential to propel wholesome or unwholesome pursuits depending on the object's nature. Within the Mahāyāna framework, chanda integrates with —the enlightened aspiration for the welfare of all beings—as a purified form of will directed toward , distinguishing it from worldly desires rooted in self-interest. This aspirational dimension elevates chanda beyond transient impulses, aligning it with the bodhisattva path where it fuels commitment to enlightenment for others, free from the afflictive clinging associated with ordinary craving. Unlike viriya, which denotes the actual exertion of energy, chanda provides the initial volitional inclination that precedes such effort.

Role in Mental Processes

In Mahayana Buddhism, chanda functions as one of the eight antidotes to the five faults of shamatha (calm-abiding) meditation, specifically serving as aspiration to counter laziness, the first fault. This fault involves a lack of interest in meditative stabilization, and chanda addresses it by generating enthusiasm and a positive inclination toward the practice, thereby sustaining focus on the meditation object. These antidotes facilitate the progressive settling of the mind, enabling practitioners to overcome obstacles like forgetting the instructions or mental scattering, ultimately leading to single-pointed concentration essential for Mahayana contemplative paths. Cognitively, chanda operates as one of the five object-determining mental factors (viṣaya-niyata) that accompany (), directing and ascertaining the desirable aspects of the perceptual object to refine mental engagement. In Vasubandhu's Abhidharmakośa, chanda is defined as the desire for action. This role ensures that aligns with insightful discernment, preventing distraction and fostering the penetrative understanding central to soteriology.

Comparative Perspectives

Similarities Across Traditions

In both Theravada and Mahayana Buddhism, chanda is regarded as a core mental factor representing aspiration, zeal, or the desire-to-act, functioning as a neutral director that orients the mind toward objects without inherent ethical bias. In the Theravada Abhidhamma, chanda is classified among the occasional (pakinnaka) cetasikas, defined as the wish or intention to achieve a result, capable of accompanying wholesome, unwholesome, or neutral consciousnesses to propel effort and volition. Similarly, in the Mahayana Abhidharmasamuccaya attributed to Asanga, chanda—translated as aspiration or interest—serves as one of the five object-ascertaining mental factors, described as the wish to engage with a desired object by ascertaining its desirability and motivating pursuit, with its moral quality determined by accompanying factors. This parallel framing underscores chanda's role as a versatile volitional element, free from the defiling qualities of greed (lobha) or aversion (dosa), and essential for directing mental energy toward constructive ends. The shared Abhidharma heritage across these traditions positions chanda as indispensable for ethical and meditative advancement, providing the foundational impulse for moral discipline (sila) and the renunciation of unskillful states. In Theravada, chanda supports the cultivation of virtue by fueling intention in the , particularly right effort and right , while enabling progress through the iddhipadas (bases of spiritual power) where it acts as a predominant condition for concentration. In Mahayana, it similarly underpins commitment to the path by inspiring diligence toward practices, such as joyful perseverance (virya), and serves as the basis for assiduous striving in , directing the mind away from afflictions toward wholesome objects like the . Thus, chanda's neutral-to-positive essence facilitates the initial motivation for ethical conduct in both systems, bridging personal resolve with sustained practice to overcome obstacles like laziness or doubt. Universal applications of chanda further highlight its cross-traditional significance in fostering path commitment and , as it manifests as longing or attraction to virtuous goals, such as liberation or ethical precepts. Both traditions emphasize its capacity to transform into a wholesome force when conjoined with wisdom, supporting the abandonment of sensual attachments and the embrace of sila as the bedrock of spiritual life—exemplified in Theravada's use for jhana absorption and Mahayana's role in paramita development. This continuity reflects the enduring framework, where chanda's function as a search for desirable objects echoes across texts, promoting a unified volitional dynamic essential for progress toward awakening.

Differences and Developments

In Theravada Buddhism, chanda is prominently featured as one of the four iddhipādas (bases of spiritual power), where it functions as a wholesome intention or zeal directed toward personal cultivation and enlightenment, energizing the practitioner's path to liberation through focused aspiration and resolve. This emphasis on chanda as a motivational force for individual attainment underscores its role in developing supernormal powers and ethical conduct, distinct from unwholesome desires like craving (taṇhā). In contrast, traditions integrate chanda more deeply as one of the five object-determining mental factors (viṣayaviniścaya caitasika), serving as a cognitive element that grasps and specifies objects of awareness to support the bodhisattva's altruistic . Here, chanda manifests as elevated zeal (chanda) intertwined with (śraddhā), enabling compassionate engagement with all beings and progression toward full , rather than solely personal release. This shift highlights a broader, interdependent application, aligning chanda with the bodhisattva's predisposition for universal benefit over isolated enlightenment. Historically, chanda emerges in early Buddhist suttas with relative simplicity, as seen in the Saṃyutta (SN 51), where it denotes basic aspiration fueling spiritual exertion without elaborate psychological dissection. In the Theravada (composed around the 3rd century BCE), chanda is categorized as one of six occasional (pakiṇṇaka) mental factors, ethically neutral yet pivotal in wholesome consciousness for initiating action toward ethical and meditative goals. Mahayana developments further expand chanda in fourth-century works, such as Asanga's Mahāyānasamgraha, portraying it as a dynamic zeal elevated by doctrinal adherence and training, integrating it into frameworks of mind-only phenomenology.

References

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  26. https://encyclopediaofbuddhism.org/wiki/Five_faults_and_eight_antidotes
  27. https://encyclopediaofbuddhism.org/wiki/Mental_factors
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  31. https://archive.org/stream/MahayanaSamgrahaByAsangaTranslatedLamotteFrenchToEnglish/MahayanaSamgraha%2Bby%2BAsanga%2BTranslated%2BLamotte%2BFrench%2Bto%2BEnglish_djvu.txt
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