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They become so when the Kamma, the sign of Kamma and the sign of destiny are determined by another individual and the absence of suitable physical conditions food etc. 17 — 24,' next there are eight classes of consciousness arising in Kamal5ka, which are accompanied by their hetus (<©QDC5) but are ineffective. These again are similar to the first eight. These summed up amount m all to twenty four classes of consciousness of moral, resultant, and ineffective kinds which arise in Kamaloka and are accompanied by their hetus (-5q). i I II 35 INEFFECTI\'E CLASSES OF CONSCIOUSNESS Note i These eight classes originate only in Arahats, in whom there is the extinction of asavas. These are not moral classes as they do not produce any resultants but are ineffective. Vedanaiiana sankhara bhedena catuveesati Sahetukamavacara puiinapaka kriya mata ®9^?3 1^1^ flo65)3d ®oo®<;m ©c^SootS In Kamaloka consciousness we see three classes together with their hetus ^ First there is one which brings merit and then one brought by previous merit and then again a class whereupon results can never be. Divide these three according as they show feeling, knowledge, and volition. Now eight modes appear in each. 1 hus there are 24 classes associated with their hetus (®OCt^). Note i Of these, the twelve classes unconnected with knowledge, that is in the 24 classes mentioned above, Nos. 2, 4, 6, 8, 10, 12, 14, 16, and so on are said to be accompanied by two of the hetus (©QOt^) vi^. disinterestedness (alobha ^®OD^) and love or amity (adosa ^®<^C5j. The corresponding twelve connected with knowledge that is No. i, 3, 5, 7, 9, 1 1, and so on are said to be accompanied by three hetus ((SQOt^) vi^. the two above mentioned and knowledge or intelligence (amdha <|p®®3QD). 2 Sankhara (©si)3d) that is pubba abhisankharo (^HS) <^9 00^)0)3 ©^d) or previous volitional effort on the part of self or another. (Summary of Kamaloka Consciousness) Kametevecsapakani puiiiiapuiifiani veesati Ekadasa kriya ceti catupaniiasa sabbatha C58a3; ^003 (S^tSS ®?^CC^c;^ COoEOl 36 Twenty three kinds of resultants. Twenty kinds of good and bad Kamma, and eleven kinds of unmoral or ineffective, which bring the total to 54. I I 37 CHAPTER IV. 2. CONSCIOUSNESS AS EXPERIENCED IN RUPALOKA MORAL CONSCIOUSNESS. There are five classes of consciousness which in Rupal5ka are moral and arise as Rupa mind to wit : — 1. Moral consciousness of the ist stage of ]hana^ This •occurs with initial application, sustained application^, pleasurable interes^^ pleasure* and one pointedness"^. 2. Moral consciousness of the 2nd stage of Jhana. This occurs together with sustained application, pleasurable interest, pleasure, and one pointedness. 3. Moral consciousness of the 3rd stage of Jhana. This occurs together with pleasurable interest, pleasure, and one pointedness. 4. Moral consciousness of the 4th stage of Jhana. This occurs together with pleasure and one pointedness. 5. Moral consciousness of the 5th stage of Jhana. This occurs together with hedonic indifference and one pointedness. Next, there are five classes of Rupaloka consciousness, which are the results of Jhanas, to wit : — 6_io Resultant*^ consciousness of each of the five stages •of Jhana characterized as above. Next, there are five classes of Rupaloka consciousness which are ineffective to wit : — II — 15 Ineffective consciousness of each of the five stages •of Jhana characterized as above. Note i Rapt systematized meditation, getting into the state of ecstasy is the meaning of the term Jhana. A state of consciousness cannot arise free from the mental concomitants. Of the 35 mental concomitants such as contact, feeling and so on coexisting m moral consciousness of Rupaloka, only five are particularly manifested as only they arise in Jhana. Just as when the different parts such as the engine, chassis, hood, body, and wheels in a 38 motor car are all combined it is called a motor car. so the group of mental concomitants initial application (So>®S3>^3 vitakko) sustained application (©Qjc&dD vicaro) pleasurable interest (8t9 plti) pleasure (jgS) sukha) and one pointedness (d2S^CJXnd5 3 ekaggata) is called Jhana. It is also called Jhana because it applies itself on an object and also because it inhibits such Torments as the five Hindrances. Initial application causes consciousness to apply itself on an object. Sustained application causes consciousness to apply itself on the object continuously and in a sustained manner. Pleasurable interest causes conscious- ness to derive pleasurable interest from the object. Pleasure causes consciousness to partake of the taste of the object. One pointedness causes consciousness to be concentrated or one- pointed without being distracted. Initial application inhibits sloth and torpor ; sustained application inhibits doubt ; pleasurable interest inhibits hate ; pleasure inhibits restlessness and worry ; one pointedness inhibits sense desires. In this manner when consciousness is accompanied by these five properties, it is called moral conscious- ness of the 1st stage of Jhana. HOW JHANA CAN BE DEVELOPED. The way in which the ist stage of Jhana could be developed will be briefly stated here. The individual whose rebirth consciousness is associated with the three hetus (©QS^t^) and who is determined to practice mental culture (Tihetuka yogawacaraya tS®3DtDC5) ®:a®J©0daO3) having considered the futility of the so-called happiness, which is only transient, that could be desired by gratifying the senses both in the world of men and m the worlds of Devas, desires to obtain happiness from concentration (samadhi a<a!)-)S) or one-pointedness in this world, and happiness of the Brahmas in future existences. Out of the 40 stations of exercise in calm such as the hypnotic circle of earth and so on, he obtains a station of exercise suitable to his character, observes the five, eight, or the ten precepts with Tisarana and gets into a place of solitude which is free from the ten palibodhas (O(§®o)3£)) which. j If 39 -would retard one's progress in mental culture and then he practises exercises in mental culture or concentration. In the event of his selecting the hypnotic circle of earth ( 5c&5 ©€6), he makes the circle of earth a span and four inches in diameter with dawn colour clay as described in detail in such works as \^isuddhi-magga and Path of Purity, places it before him, gazing at it repeats " (CJdbS Cdb5) as many times as possible. It may be hundreds or thousands. 7 he hypnotic circle of earth is called the preliminary symbol (parikamma nimitta :5 8'fla®® $$b®C5S5). When this exercise is practised for some time the preliminary symbol is not grasped by the eye but by the mind. Whether he closes his eye or looks at another direction a symbol similar to the preliminary symbol appears at the mind-door as if he saw it witli the eye. This symbol is called the symbol of the image and culture becomes well established. Later on, in the case of one who is thus well established, and who, after that advanced stage, gives himself to sustained contem- plation concerning the symbol of the image, with the degree of concentration gained from the preliminary stage, then, when that object similar to the image symbol freed from its physical base, reckoned as a concept, and accomplished by culture- practice is well established in and well driven into the mind, the transformed after-image is said to have been well developed. The transformed after-image is called the patibhaga nimitta (oSooDa s§!)®25>235). It appears as a brilliant light in various shapes according to individuals, as if a light came through the moon. Coming through the symbol of the image this culture is called the accessory stage of mental culture (upacara bhavana Cc€) 6 Q03®:53a). Thenceforth contemplation by way of the accessory stage, stripped of obstacles and called concentration of Kamaloka experience is said to be accomplished. After that, to one who has maintained that transformed after-image by accessory concentration the 1st Jhana of the Rupaloka supervenes. FIVE HABITS. After that, to one who has cultivated the ist Jhana by means of the five habits, to wit (i) turning the attention to the ist Jhana (avajjana vasita <|p .