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They combine also with the triple faculty of apprehension^ and with the dual process^^ of rebirth consciousness, which is not accompanied by its hetus. Here desire-to-do, pleasurable interest and effort are excluded. Lastly, they combine with the twice five groups of sense- cognitions. Here, however, all the 'particular' concomitants must be excluded. Thus, all being reckoned, the synthesis of concomitants numerically considered combining with the 18 classes of con- sciousness not accompanied by their hetus (©QOt^) consists of 4 groups. Note i Vortappana (®t)3C5G)::::50) fixing, assigning impressions, the stage before apperception. Note 2 The triple faculty of apprehension (manodhatu ^^^jQjtg) -comprises the mind 'turning towards' stimuli (pancadvaravajjana Cf3^©3da©^3) and the two recipient elements (sampa- ticchana ^^Q^iS^) capable of taking part only in a presen- tative cognition with any one of the five sensibles as their object, and never in a representative. Note 3 The two classes of rebirth consciousness are the two classes of consciousness called upekkha sahagata santirana (C®^5£) CSGDtS> CS?55:Sdffl) investigating consciousness with indiffer- ence, which is capable of performing five different functions. It may be questioned as to why five different designations are not given corresponding to each function. The reply is that one class of consciousness functions on different occasions in five ways, as an individual can be at once a poet, a philosopher, a politician, a musician, and a philanthropist. I02 ** Dvadasekadasadasa sattacati cattubbidho attharasahetukesu cittuppadesu sangaho " ahetukesu sabbattha sattasesa yatharahan iti vittharato vutta tettinsavidha sangaha " itthan cittaviyuttanan sampay5ganca sangahan natvabhedan yathayogan cittena samamuddiseti ' The mental concomitants combining with the 1 8 classes of con- sciousness unaccompanied by hetus (?) are classed under 4 groups of 12, II, I o and I o. 7 are common to all the 18 classes and the remaining combine according to circumstances. Now in detail you see the mental concomitants in summaries- of 33 namely 5— 5— 12— 7— 4= 3 3- Thus we have come to know the summary and methods of the mind's concomitants. Hence the manner in which the concomitants are associated', with consciousness can be hereafter explained. 25 Morally Beautiful concomitants. CONFIDENCE I. Confidence (saddha C6S)j) is a state associated with, consciousness which makes the other mental concomitants have confidence in the Buddha, Dhamma and Sangha. There are two characteristic features in it, namely, sampasadana (csStocaD<;2S3) and Sampakkhandana (csSOeaQj^lC). The first is like the manikkyaratna (®3S©Cfi dCiffl) of a chakka- vatti king, which has the property of making any impure and dirty water quite clear, sparkling, wholesome and pure by remov- ing all the impurities such as mud, dirt and any organic material.. Just as this manikkyaratna when inserted in water, makes- it clear, sparkling, wholesome, absolutely pure and fit for A 103 <onsumption, even so when there is confidence in the Buddha Dhamma and Sangha the torments and defilements lying dormant ^nd associated with one's consciousness temporarily disappear and the consciousness becomes pure and sparkling. The second feature sampakkhandana (003rss©5:3?:>) destroys immoral states in consciousness and causes the performance of morally beautiful acts. This is illustrated by the way in which a brave .and daring man at the risk of his life gets into a stream of water infested with dangerous animals such as crocodiles and so on ^nd kills them with a sword, thus enabling those who feared to cross the stream, to do so without any fear. Good moral acts such as charity and so on are done by people •only when there is confidence. When there is no confidence, no good act can be done. The controlhng power of confidence and the force of confidence are so called because of the presence •of confidence m them. It is present in every one of the 59 classes of beautiful consciousness. MINDFULNESS 2, Mindfulness (Sati tQi3) is a state associated with •consciousness which makes the mental concomitants think •of the attributes of the Buddha, Dhamma and Sangha, and also contemplate mind and body as possessing the three salient features of impermanence, sorrow and soul-lessness. It is like the treasurer of a Chakkavatti King. He makes a statement of accounts in respect of the King's wealth in gold, silver, jewels ,and so on and also his liabilities in respect of salaries and so on to be paid to his servants. The king by reason of his being attached to sensuous pleasures to be derived from the five doors of sense completely forgets his assets and liabilities. The Treasurer waits for a suitable occasion and places at his disposal statement ■of accounts and reminds that such and such good actions should be done in the future too by way of giving charity. Then the King becomes mindful of his possessions, of the good acts per- formed and of what good actions he should perform in the future and becomes greatly pleased and happy. After the departure of the Treasurer, the King again falling a victim to sense desires forgets everything that was brought before his mind's eye. Again and again the Treasurer continues to remind the King when, he becomes mindful. Similarly, the ordinary I04 individual owing to craving for sense desires originating fron> greed, hate and nescience, becomes unmindtul of the good acts he should do, and completely forgets to contemplate mmd and body as transient, sorrow and devoid of a substantial entity. But on the appearance of mindfulness in his consciousness he will contemplate the attributes of the Buddha, Dhamma, Sangha and the impermanent nature of mind and body and thereby accumulate much merit. This type of mindfulness is called apilapana sati (C]pSc5a0 253 cdtSj). There is another type of mindfulness called upagganhana sati rc^^^^-^^^^ caiS). Its characteristic is to prevent forgetfulness of objects and reproduce any matter tliat has been learnt and digested. It is compared to a stone inscription which cannot be easily deleted. It is mindfulness of arts and sciences studied in school days at a later stage in life. This type of mindfulness enables one to even remember incidents and events that occured in his past births, if he is capable of develop- ing the 5th stage of Jhana. The reminiscence of past births for innumerable kappas or aeons by the Buddhas. Pacceka Buddhas and Arahats iThe latter only for a limited number) is solely done by this characteristic of the mental property of mindfulness. Again, mindfulness is compared to a care-taker of a house with SIX doors of entrance. The caretaker prevents the entrance of rogues into the house through any of the doors. Similarly, the mindfulness called the caretaker prevents the torments and defilements called the rogues gaining entrance through the six sensory organs called the doors into the mind and body called the house. It is this mental property that occurs in some of the factors pertaining to enlightenment such as satipatthana (cat3::0^^3 2) mindfulness of body, satindriya ^cfttS'^cO) faculty of mind- fulness, satibala (CSiS ^(5) force of mindfulness, sati- sambojjhanga {c&& cd®®n)r.t^£^3>) the wisdom factor of mindfulness and sammasati (cflS®J C6i9) right mindfulness. PRUDENCE 3. Prudence (J&8) is a state associated with consciousness which causes shame to do immoral acts through the body and so on. It is like a respectable young lady. In recognition of f 105 one's personality, one is ashamed to do immoral acts. It has the feature of self-respect, and therefore one does not commit evil. It IS like a cold rod of iron stained with excreta. Although touching the rod of iron gives a pleasant sensation, one fears to touch the rod owing to the excreta on it. It is also compared to a young lady of a respectable family. When she encounters a man, she considers herself to be much superior to him. She thinks of her geneology and states that no woman in her ancestry ever misbehaved. Therefore, if I were to do an immoral act the public will put me into an indelible shame and it will blemish my ancestry. Considering all these facts about her- self she refrains from committing an immoral act.