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nama middha ^-oJa® ®®) torpor of mental properties, and rupa middha {61^ f ©) torpor of body. Of the two, torpor of body is not a bad kamma. The physical body which has been utilized for performing various duties during the day gets into a state of lethargy owing to weariness, just like the lotus flowers that have been affected by the rays of the sun during day getting shrivelled during night. Torpor of body IS called sleep. Torpor of body is never conjoined with sloth and as in ** scC ^q)o ^© ^0)0 ^seyyasukhan middha sukhaii) it exists by itself. Though such be the case, there is sleep in the physical body occasioned by torpor associated with classes of immoral consciousness. How does that take place ? When the five volitional classes of immoral consciousness brought on by the hindrance of sloth and torpor repeatedly arise, laziness or lethargic condition regarding the torpor of mental properties called feeling, perception and volitional activities, or the material qualities occasioned by mind, which exist m the five volitional classes of immoral consciousness, by being diffused through the physical body falls into a sleep. As the cause of that sleep is the hindrance of sloth and torpor, the commentar)' Atthasalini states, '*C>o€)(33Sfl©3 S<^ c€)gOdbJtOo (pancalayika nidda paccupatrhanaii). This sleep or torpor of physical body is not classed under immoral states. Both the varieties of torpor of physical body arise in the worldlings and those who have entered the ist three paths and gained fruition of the same. But in the case of Arahats, torpor of body takes place owing to weariness caused by physical exertion such as walking for begging alms and so on. 14. PERPLEXITY Perplexity (vicikiccha 8§'^3^3) is a state associated with consciousness which makes one doubt about the Buddha, Dhamma, Sangha and so on. It is like a man who has got into a junction of two roads. This only exists in that class of con- sciousness accompanied by indifference and conjoined with perplexity. 92 The characteristic feature of this property is the inabiHty to determine the true nature of objects. It is likened to a man sleeping in a cemetery with his knees bent and back on the ground. When he gets up at night, he gets frightened thmking that both his knees are two ghosts. In hke manner, one, in whom that class of consciousness associated with perplexity arises constantly, gets frightened, determining what is not bad kamma as bad, and what is not good kamma as good. There are i6 types of doubt associated with this mental property, to wit, five regarding the past existence, five regarding the future existence and six regarding the present. With regard to the past he doubts (i) whether he ever existed (2) whether he did not exist (3) how he existed (4) as whom did he exist (5) after doing what did he depart from past existence. In respect of the future too he doubts. (i) whether he will be born after death (2) whether he will not be born again (3) how will he be born (4) as whom will he be born (5) after doing what will he be born in the future. In respect of the present he doubts (l) whether he exists (2) whether he does not exist (3) how he exists (4) as whom he is existing (5) where he, who is called an mdividual, came from, and (6) whither will he be going. As the class of consciousness associated with perplexity or doubt is a great immoral one almost equivalent to erroneous views, perceptions and ideas, it cannot be completely extinguished till one becomes a stream winner. Of the immoral mental properties distraction, worry and perplexity have a great similarity to one another. 93 CHAPTER XI OF MORALLY BEAUTIFUL CONCOMITANTS^ Now, among the concomitants called morally beautiful, in the first place, there are the nineteen mental properties common to morally beautiful consciousness. These are present in every one of the fifty-nine classes of beautiful consciousness. Next, the three abstinences obtain always and all at once in all cases of transcendental consciousness. But in mundane ^ morally beautiful consciousness, it is only in the eight kinds of kamalaka moral consciousness that the three are sometimes and severally apparent. Next, reason* enters into combination with forty seven classes of consciousness to wit, with 12 kinds of consciousness arising in kamal5ka that are connected with knowledge and also with all the 35 kinds of sublime and of transcendental con- sciousness. Next, the two illimitables spring up, sometimes and mutually exclusive, in 12 kinds of sublime'^ consciousness excluding the 5th Jhana, in the 8 kinds of kamaldka moral consciousness and in the 8 classes of consciousness arising in kamaloka, which are accompanied by their respective hetus v®*^^) ^"^ which are ineffective, making up altogether 28 classes. Some teachers, however, say, that 'pity' and 'appreciation' are not in such consciousness as is accompanied by hedonic indifference. Note i Sobhana (oaofioaaa) is, literally, beautiful. It signifies aesthetic consciousness with mirth. Note 2 Lokiya (®(5^o^) means of the three lokas or spheres of existence. It is the opposite of lokuttara (®(53^e5G5d) transcendental. 94 Note 3 Mahaggata cittesu (®;<xr>a> §G5tag). The Ceylon Commentaries explain this term as meaning those classes of consciousness that have grown great or become exalted or sublime, because of the absence of hindrances, etc. (vini- varanaditaya mahattaii gatani ®S§5^d2>33§cO330 <S)0Bta5)o ^03 i^), or by reason of the excellent Jhanas (Mahantehi Jhayeehi gatani <i)QD<^ 15X53 Si SjSJaS^ c5)G33s^). According to the Venerable Buddhaghosa it is so termed because of the ability to resist vice, produces abundance of good result of wide extension, of attainment to a high pitch of volition, energy, thought, wisdom. Note 4 C5^Xje^ (panfia) the factor here combining with the forty seven is, according to circumstances, knowledge intellect, understand- ing, insight, right view or wisdom factor bojjhanga (S)3C3B^3l^). CONCOMITANTS IN FOUR GROUPS ** EkianaveesatI dhamma Jayantekilna satthisu tay5 solasa cittesu atthaveesati yan dvayan." 19 mental concomitants arise in 59 classes of consciousness, 3 in 16 classes and 2 in iS classes. '* Panriapakasita satta cattalisa vidhesupi sampayutta catuddhevan sobhanesveva sobhana " Reason is said to arise in 47 classes. Therefore the beautiful concomitants arise in beautiful classes of consciousness in four groups. 95 CONCOMITANTS AS ACCIDENTAL AND AS ESSENTIAL << Issamacchera kukkucca virati karunadayo nana kadaci mandca thinamiddhan tatha saha ** Yatha vuttanusarena sesa niyataydgino san^ahanca pavakkhami tesandani yatharahan " a33i3)5aCi& 3)3StD3© .3a3llS)o t53<i>3 OOQD OOC^J §ta3a3 5^3®^ti3 ®003 10350 ©053^^5333 coa\jcaoo0 o©5;*"€)>® (sa5O023^v^ oo^sdoc© envy, selfishness and worry, the three abstinences, pity and appreciation, conceit, sloth and torpor appear sometimes and severally. If these are remembered, the rest are all necessary adjuncts which always appear in consciousness. Now all these -concomitants I'll try to fit into a synthesis where they permit. SYNTHESIS OF CONCOMITANTS '* Chattingsanuttare dhamma pancatinsa mahaggate arthatinsapi labbhanti kamavacara sobhane Sattaveesattyapuiinamhi dvadasa hetuketica yatha sambhavayogena pancadha tattha sangaho " cfSc&iSooosb (3ae$525:^ 2^)^900^ ©oosco^jo Into our highest thoughts come thirty six, and thirty five into thoughts sublime, and into Kamaloka consciousness of loveliness and beauty thirty eight. In thoughts demeritorious twenty seven, and twelve in thoughts that rise without hetu. Five-fold the synthesis of adjuncts stands duly assorted as they come to pass. How is it so ? SYNTHESIS IN TRANSCENDENTAL CONSCIOUSNESS First of all, in transcendental consciousness there are 36 con- comitant states which enter into combination with any one of 4:he eight classes of consciousness arising in the i st Jhana, namely. 96 the 1 3 unmoral concomitants and 2 3 beautiful concomitants- omitting only the two illimitables. The two illimitables are excluded because their object which is satta pafifiatti (cctSXSi C £3c^ tatS) " the concept mankind " is totally different from that of transcendental consciousness namely Nibbana.