English
(i) a dull or slight sense of pleasure (khuddaka piti §-,; 6 tS) (2) a sense of pleasure occunng moment by moment (khanika piti o)^) 8tS) like flashes of lightning (3) a sense of oscillating pleasure through the body like the waves of the sea coming to the shore (okkantika piti ®'43Ka:SX9 0tS) (4) a sense of intense pleasure amount- ing to thrilling emotion (ubbega piti C^^^^ ^^) which enables one to take the body through the air just as a piece of cotton wool by wind without developing the 4th Jhana (5) a sense of pleasure amounting to rapture (pharana piti ^67Si 8t9) diffused through the body like a mountain rock rising through ■the ocean. When there is absence of this property in 7^ consciousness no sense of pleasure arises. It is because there is. this propert)^ of pleasure m consciousness, that pleasure is. experienced on perceiving objects. This property of pleasure is associated with 5 i classes of con- sciousness, leaving off 70 classes viz. 2 classes of immoral con- sciousness accompanied by grief. 55 classes accompanied by indifference, 1 classes of cognition of body and i i classes of 4th stage of Jhana. As this is a Jhana factor, the number of classes^ is reckoned as 121. CONATION OR DESIRE-TO-DO. Conation, desire-to-do. (chando CfS23^) is a state existing in consciousness which makes consciousness desire to take an object, like extending the arm to take an object. It is not greed, but only a desire to do. Greed and conation or desire-to-do appear as synonyms of craving. Although it is so, the property of conation or desire-to-do is only a desire to take an object, whereas greed conveys the idea of being particularly attached to the object. The property of conation is like the pieces of a pot or plate placed on a mat and greed like a sticky substance improvised for the purpose of ensnaring monkeys also so placed. When one desires to remove them from the mat, the pieces of pot or plate are easily removed, whereas the sticky substance cannot be removed. The difference between conation and greed can be seen from this illustration. Another illustration is as follows .-—When a burglar breaks into a house of another and robs its possessions, an immoral consciousness rooted in greed arises. Again when he gives his belongings by way of charity, a process of thought arises, wherein a class of great moral con- sciousness arises accompanied by disinterestedness or freedom from greed. In a process of good or bad thought property of conation is similar and the difference between greed and conation should be understood from this illustration. The property of conation is associated with 69 classes of consciousness, excepting 2 rooted in nescience and 18 classes of consciousness without hetus ('®X3t^) These six properties are called particular as they exist in six ways m both moral and immoral and those without hetus (©QCC^). 79 ANNA SAMANA EH HHR ONE OR THE OTHER The first 7 properties common to all classes of consciousness and tliese six termed particular taken together are known as (Aiinasamana <)f 43^£Si002)j2C) being one or the other, that is to say they become moral or immoral according as they combine \\\ moral or immoral consciousness. How can this be illustrated ? A cunning friend will join another who is perform- ing a bad and immoral act such as killing, stealing, committing adultery and so on, and do it himself. The same person when he joins other friends doing good and moral acts such as going to a temple and offering flowers and so on, hearing the doctrine and so on, he will always likewise do the same. Therefore, these tliirteen become impure and immoral when associated with the i 2 classes of immoral consciousness, and pure and beautiful when associated with the beautiful moral classes of consciousness in Kama, Rupa and Arupa planes and also in transcendental consciousness. When they are associated with resultant classes and ineffective classes they are neither moral nor immoral, but called abyakata ^S)D3nt3 . Therefore, when contact is associated with an immoral consciousness, it is called immoral contact. In i\\? same manner moral contact and abyakata contact according as the classes of consciousness are moral or abyakata. I hat is why it is stated in the Pati- sambhida Magga '* O©X00a ScCD t^^OCQo ©oOo 0^fi&<3^ ®** Cpt)a3taG3o " i^phasso siya kusalan siya akusalaii siya aviya- katafV. The remaining twelve properties such as feeling and so on should similarly be understood. CLASSES Ol' MENTAL PROPERTIES AND THEIR DISl RIBUTION. *' lerasannasamanaca cuddasa kusalatatha Sobhana pancavisati depannasa pavuccare — ©oojQoaoJ ct^SooatS @qC.C3qS3^3 cg8D®d 8o 81 Of ihe 52 mental properties 1 ^ are neither moral nor immoral, 14 are immoral and 25 are beautiful. lesan cittaviyuttanaii^ yathayoi^amito paraii Cittuppadesu paccekaii sampayogo pavuccati ", ©^"52q;5C3@<;q c®E)©ss5o eo^3(©je3X'3 c§£0(9 The distribution of these mental properties, each in its turn, as they arise in states of consciousness, will be henceforth told, that is, in what and what classes of consciousness a particular property is associated with. ** Satta Sabbattha yujjanti yatha yo^an pakinnaka Cuddasa kusalesveva sobhanesveva sobhana ", Q<^a9) ^TOC SCE)d @003QO®20 @C£©8 ®3CO2303 7 are associated with all classes, 6 either moral or unmoral according to circumstances. 14 with immoral classes of consciousness 25 with beautiful classes of consciousness NOTIi I. 802 J33 8ga?039:53o Tcitta viyutti^nan), that is, properties (cetasikas ®8 jofiC59) tl le m ental HOW MENTAL PROPERTIES ARE DISIRIBUTED. IN WHAT WAY? In the first place, these seven universally common concomit- ants obtain in all the eighty-nine modes of consciousness '. Next, among the particular concomitants, I. Initial application arises in 55 kinds of consciousness, to wit : — (i) in all kinds of Kamaloka consciousness with the exception ■of the twice five-fold sense impressions themselves ^. It also arises in the eleven kinds of consciousness connected with the I St stage of Jhana. 2. Sustained application arises in 66 kinds of consciousness, U) wit : in all the above named 55 and also in the i i kinds of consciousness connected with the 2nd stage of Jhana. ^ Deciding arises in all kinds of consciousness with the exception of the twice five-fold sense impressions, and of con- sciousness accompanied by perplexity. 4. ITfort arises in all kinds of consciousness with the excep- tion of >f (i) Consciousness turning to impressions at the five doors or sense. 2) The twice five-fold sense cognitions themselves. 0 ^ he act of mental reception "^. 4y 1 he act of investigation ^. 5. Pleasurable interest arises in all kinds of consciousness with the exception of: i) Consciousness accompanied by grief. 2) Consciousness accompanied by hedonic indifference. 3) Tactile impressions. (4) Consciousness connected with the 4th jhana. 6. Conation or desire-to-do^ arises in all kinds of consciousness with the exception of such as are not accompanied by their hetus (®^) and of muddle-headed consciousness. Taking these particular concomitants in the order described, the number of consciousness is as follows : — " Chasatthi panca pafiiiasa ekadasaca solasa SattatI visati cheva pakinnaka vivajjita ", 82 The particular concomitants are lacking in 66, 55, ii, 16, 70 and 20 in the order given. Pancapannasa chasatthittha sattati tisattati eka pafinasa cekuna sattati sapakinnaka ", The particular concomitants are associated with 55, 66, 78, 73,. 51, and 69 in the order described. Note i Cittuppada (SetJgCCO^) is literally a genesis or state of citta (consciousness) considered as constituting this or that process of mind, but the term here may be taken as representing a class, kind or mode of citta (consciousness). Note 2 Twice five-fold, as accounting for the sensations being pleasurable or painful, vitakkd (8t55@t2S5i3) is absent from the initial momentary flash of visual or other sense impres- sions, but present in the rest of the process ol sense-cognition.