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This is by way of contemplation without inducing Jhana (floS^StacS&^'DJSJ) Sammasitajjhana. (3). If one. who has cultivated the Jhanas, having induced the 1st Jhana or maintained the ist Jhana were to awake there- from and contemplate the factors of the 2nd Jhana and so on as transient, ill and soul-less or having no substantial entity, he would attain the path consciousness according to his wishes. It is thus: — if he were to wish that he should attain the path consciousness from the 1st Jhana he has induced, then he would so attain the path. Or else, if he were to wish that he should attain the path consciousness from the factors of the Jhana, he would contemplate the factors of the Jhana without inducing same as transient, ill and soul-less and then attain the path. Similarly in regard to the other Paths. This is by way of the wishes of the person (puggalajjhasa gcsXiDQd&^^aOO). DIFFERENTIATION OF CLASSES ACCORDING TO JHANA FACTORS. 1. " Jhanangayogabhedena Katve Kekantu pancadha Vuccatanuttaran cittan cattalisa vidhantica." i 2. " Yathaca rupavacaran gaihatanuttaran tatha Pathamadi Jhanabhede aruppaneapi pancame ^. " Ekadasavidhan tasma pathamadi Kameeritan Jhanamekekamantetu teveesatividhan bhave " 4. Sattatinsavidhan puiiiian dvipaiinasa vidhan tatha pakamiccahu cittani ekaveesa satan budhathi " 0&^3 2a®S)®tS52S^)(©155©)t5 @*35®CStSS6). Q0®9 Distinguishing the Jhana of each path as well as stage, and when multiplied by five, classes of transcendental consciousness are stated to be forty. When reckoned in this manner, classes of consciousness of Arupaloka are included in the 5th stage of Jhana as the factors are the same. The 5th stage of Jhana is accompanied by hedonic indifference and one pointedness and such is the case with con- sciousness of Arijpaloka. Therefore, we have 1 1 classes of consciousness belonging to the 1st Jhana, 3 by way of Rupaloka (worldly) and 8 by way of transcendental ^beyond the world). Similarly the number in the 2nd stage of Jhana is 1 1, 3rd stage 1 1, and 4th stage 1 1. In the 5th stage of Jhana there are 2^ in all, that is i 5 by way of worldly consciousness as the 12 classes in Arupaloka are included here, and 8 by way of transcendental (beyond the world). According to this manner of calculation classes of moral consciousness are 37 (kamaloka 8, rupaloka 5, arupaloka 4, ^nd transcendental 20), resultant consciousness 52 (kamaldka 6o 6i without hetus 15 and with hetus 8, rupaloka 5. arupaloka 4 and transcendental 20), and ineffective consciousness 10 as stated before. They are as follows : — PART II. w classes of immoral consciousness 12 (*) do moral do 37 do resultant do 5^ id) do inoperative do 20 lOTAL 121 )i Chapter VII Mental Properties. " Ekuppada nirddhaca ekalambana vatthuka cetoyutta dvipafinasa dhammacetasika mata." Allied to thought are two and fifty states called mental properties.^ They arise and cease with it, and share its object and Its base. How are they distinguished ? MENTAL PROPERTIES COMMON TO ALL CLASSES. L There are seven Mental properties which are common to every act of consciousness to wit : — (i) Contact (phasso i5®C£C09). (2) Feeling (Vedana s5©^aD3). (3) perception (Safifia CO^SSc^). (4) Volition- (cetana ®©t33ffl). (5) one-pointedness (ekaggata tf)c5Xr)G53). (6) psychic life (Jivitindriyan dStSi^cOo). (7) attention^ (manasikaro ®tO©63®d8). Note i. Cetasika (e0a)6t39) derived from ceto (s8®039) which is consciousness, thought or mind. In any section of con- scious experience citta (®cd3) is distinguished from its concomitants, that is, all the mental factors or elements distin- guishable in the fact of conscious or subjective experience. Several mental factors combine in consciousness to constitute a state of consciousness (cittuppada ^tSX:^(Cf:^9^.) 62 ^3 Note 2. Cetana (©8ta 10 d) is derived from the verb ceteti (^0®G5tS), literally, think. Note 3. The Venerable Biiddhaghosa explains (i) (7) as follows :— Manasikara (©soScaDOdj) means acting (kiriyakaro tSS'oB af®d9), makmg with respect to consciousness (mano S)aa09) makmg consciousness one's field as if it were a previous con- sciousness. Manasikaro (2)a38tS5a®d.>) has three modes, accord- ing as it is concerned with object, sense, procedure or apperceptions. In the last two it is synonymous with the mind "turning towards" sensation or idea respectively. Here only the first mode is meant, and here it means movement of mind confronting its object and passing it on like a driver to whatever it is connected "withal". Hence attention is the constant element of selective co-ordinating consciousness, and the variable element of mental strain or tension, consciously felt and connoted is initial and sustained application. THE FOUR CHARACTERISTICS OF MENTAL PROPERTIES. There are 52 states or mental properties associated with or coexisting in consciousness, such as contact, feeling, perception and so on. They are said to be associated with or coexisting in consciousness as they possess four characteristics namely, of arising and ceasing with consciousness and having the same object and the base as consciousness. Of the three phases of a state of consciousness v/^ arising uppada C^5^'^), static period (8t9 thiti) and ceasing (bhanga O55o(), it is at the instant of the arising of consciousness that the associated or coexisting states arise, neither an instant before nor after. This is the characteristic of arising. At the instant of ceasing of consciousness the associated states cease, neither before nor after. This is the characteristic of ceasing. Consciousness arises from the two correlations of object and sufficing condition in object. Objects are of six kinds vi^ a visual object, auditory •object (hearing), olfactory object (smell), gustatory object ki (taste), a tactile object (touch) and cognizable object (concept or idea). These six kinds may be objects of the past, present, and future. Suflicing condition in object is that to which weight is attached. There are also freed from time such states as term and concept ^ paiiiiatti Oi^/S^^:^ ), that which makes things known or that which is made known, consciousness and its mental concomitants called mind, both personal or internal, and external and Nibbana. Consciousness arises through the help of the two correlations taking for its object anyone of the above mentioned states. The associated or coexisting mental properties too take the same object beginning from a visual object and ending in Nibbana as consciousness. This is the characteristic of having one object. The two classes of cognition of eye arise having the sensitive material quality ol the eye for its base. The associated mental properties such as contact and so on which are common to all classes of con- sciousness present in those two classes of cognition of the eye, have for their base the sensitive material quality of the eye. The elements of cognitions of ear, nose, tongue and body should be similarly understood as stated in respect of eye-base. The element of mind and the element of mind-cognition which comprise the remaining 79 classes of consciousness have for their base the heart-base. The mental properties associated with or coexisting in those classes of consciousness have for their base the heart-base. This is the characteristic of having one base. These are the four characteristics associated with mental properties. In the sentence " OgSjOO ®8<^:S33g6 c:!2)^g9(stS3G5 3 c)^e)3 " (sukhaya vedanaya sampayutto dhammd) preached by The Lord Buddha, " sail C8o " signifies " neither before nor after " and the mind and its mental concomitants arise at one and the same time, and "pa c " signifies the four characteristics described above. REASONS FOR CALLING THEM CETASIKA OR MENTAL PROPERTIES. " cittena sahavattatiti cetasiko, cetasiniyuttan va cetasikan " According to the meaning of the above, they are called cetasika 64 or mental properties because they arise coexisting in consciousness or mind, and they are associated with consciousness or mind. If such be the case it can be questioned as to why material quahty arising from mind is not called a cetasika or mental property. The answer is that such material qualities arising from mind do not bear the four characteristics above stated.