2.2.7. Unwholesome Karma
“He who is greedy is not free. He who is hateful is not free. He who is deluded is not free.”
— Dhammapada
By the time we reach this chapter, something fundamental has already shifted. We no longer approach the path as a project to complete or a truth to acquire. We begin to see that liberation is not constructed through effort, but emerges through subtle recognition. Here, in Albedo, the light starts to clarify the mind itself — not in abstract theory, but in its movements, moment by moment. Thus we turn to the twelve unwholesome cittas — moments of consciousness that give rise to karma rooted in greed, hatred, and delusion. We do not study them for academic interest, but to recognise them directly as they arise within our own minds.
There are 121 types of citta (consciousness) listed in the Abhidhamma, but only a subset are responsible for generating karma. These moments occur primarily in the javana phase of the cognitive process — the impulsive stage where volition activates. Among them, only twelve are considered unwholesome. They arise solely on the sensuous plane (kāma-loka), since the higher realms of form (rūpa-loka) and formlessness (arūpa-loka) are too refined for such tendencies. The purity of jhānic absorption precludes greed or hatred; an angel consumed by jealousy would unravel.
These twelve unwholesome cittas are grouped by their root defilements: greed (lobha), hatred (dosa), and delusion (moha). Notably, delusion is present in all twelve but dominates only the final two. Each of these unwholesome states is also accompanied by two additional universal factors: restlessness (uddhacca) and doubt (vicikicchā).
The Cittas of Attachment (Greed-Based)
The eight cittas rooted in greed are the most numerous, arranged with a memorable symmetry. Four are tied to a joyful feeling tone (somanassa), and four to neutral feeling (upekkhā). Each quartet divides again:
- Two arise with wrong view (micchā-diṭṭhi), two without
- Two are unprompted (spontaneous), two are prompted (through internal debate or external suggestion)
Following Bhikkhu Bodhi’s numbering in A Comprehensive Manual of Abhidhamma:
Citta 1 — Greed + Joyful Feeling + Wrong View + Unprompted
This is the most basic, almost innocent form of craving. It arises spontaneously when we see something we desire and feel joy at the thought of possessing it — without any notion that such desire might obstruct liberation. Ironically, this can generate strong karma because it meets no internal resistance. We often see this in children or early addiction.
Citta 2 — Greed + Joyful Feeling + Wrong View + Prompted
Desire arises with some hesitation, requiring coaxing. We are persuaded by others or by our own rationalisations. Still grounded in wrong view, but with less karmic weight than the first.
Citta 3 — Greed + Joyful Feeling + No Wrong View + Unprompted
Here we clearly know the action is unwholesome yet act spontaneously. Like finding a wallet and keeping it, fully aware it is not ours — no confusion, no hesitation.
Citta 4 — Greed + Joyful Feeling + No Wrong View + Prompted
This is when we waver but are persuaded — we consider returning the wallet, but someone or some inner voice convinces us otherwise. Slightly lighter karmically than pure spontaneity.
Citta 5 — Greed + Neutral Feeling + Wrong View + Unprompted
Joy fades, greed becomes habitual. We accumulate without pleasure, unaware how our acts obstruct freedom. It is the dry compulsion of those who never feel they have enough.
Citta 6 — Greed + Neutral Feeling + Wrong View + Prompted
We might not desire more, but others push us on. We comply without enjoyment or insight into the harm.
Citta 7 — Greed + Neutral Feeling + No Wrong View + Unprompted
Like a weary financier accepting yet another bonus, knowing it only brings more burdens. No joy, but the act continues automatically, without illusions about its worth.
Citta 8 — Greed + Neutral Feeling + No Wrong View + Prompted
As above, but arising through persuasion. The banker intends to decline but is talked into acceptance.
The Cittas of Aversion (Hatred-Based)
Only two cittas are rooted in hatred. Both are linked to displeasure (domanassa), require wrong view, and exclude any greed. One arises spontaneously, the other through prompting.
Citta 9 — Hatred + Displeasure + Wrong View + Unprompted
This is instinctive aggression — insults, slander, cruelty — carried out without hesitation. The wrong view is believing such actions are justified.
Citta 10 — Hatred + Displeasure + Wrong View + Prompted
Anger stirred by encouragement. We are talked into reacting or justify lashing out because we were “provoked.” But karma records only what we chose, not who started it.
The Cittas of Delusion (Ignorance-Based)
These last two cittas produce the least karmic weight, marked more by confusion than deliberate harm.
Citta 11 — Doubt + Restlessness + Delusion
This is uncertainty. For beginners, doubt can dismantle rigid beliefs. Beyond that, it becomes sterile paralysis — unable to move forward.
Citta 12 — Restlessness + Doubt + Delusion
The most scattered of cittas, often appearing as anxiety, remorse, or guilt. Though painful, it rarely leads to direct harmful acts, thus generates little karma — yet still obscures insight.
It is not too daunting. With patience, these cittas become familiar landmarks. Noticing them, even once, weakens their hold. They lose their silent authority.
Remember: mindfulness (sati) is the foundation of insight (vipassanā). Simply seeing these mind-states arise — without judgment — begins the true work of change.
In the next chapter, we will explore the wholesome cittas. But for now, focus less on cultivating virtues and more on abandoning the unwholesome. This is real alchemy: not polishing trophies, but transmuting dross.
This text is excerpted from the upcoming book Albedo: A Course in Modern Alchemy. The complete volume will include additional study guides, glossaries, and extended teachings. Learn more about the book here.