English
(8) When aims are given as stated m class seven, and not automatically but being enjoined to do so by his parents, then the 8th class called volitional consciousness accompanied by in- difference and disconnected from knowledge arises. In the four automatic and volitional classes of consciousness disconnected from knowledge an illustration of a child was given. Then the question may be asked as to whether such classes of consciousness occur only amongst the children. The answer IS in the negative. Similar classes can occur amongst adults, old people and even amongst the learned who possess ordinary knowledge and wisdom, but not right views with regard to the inevitable resulting fruits that accrue from giving alms or doing any other moral act or at a time when the act is done without thinking of the resulting effects. 126 ILLUSTRATION SHOWING THE ORIGINATION OF FIRST CLASS OF MORAL CONSCIOUSNESS When an individual thinks of giving alms and begins collecting xhe articles for offering and searching for the Bhikkhus who are to He the recipients, then an incalculable number of thought processes, each containing seven apperceptions (d02;5 javana), takes place during that period. On the day and at the time of placing the offerings on the hands of the recipients, the process of thought which occasions the origination of the medium of communication by body by means of which the offerings are made, is called the path of moral act by way of charity, (danamayan kusalan kammapathan e^20@ceot!^ac-CS5S®oe.), that is the volitional activity that possesses energy to cause rebirth in the seven planes of fortunate sense experience and to be amply rewarded in the form of wealth during his span of existence. Thereafter, every time he thinks of the moral act done, the amount of good moral actions or thought processes IS also incalculable. The processes of thought that originate before and after the performance of the act add greater strength to the kamma done, and now the volitional activity is capable •of giving a Ti-hetuka patisandhi of the higher type (C^^^^^ ukkatthan) or rebirth associated with the three roots of disinterestedness, amity and knowledge. Of the seven apper- ceptions or javana ^C^Qaa), the first has its fruits in this existence Itself as resultant effects in the form of immense wealth such .as were enjoyed by Dhanan)aya, Mendaka and so on during the past, the seventh one causes rebirth in any realm of fortunate sense experience in the following existence and also resultant effects during the span of life there, such as was provided for Ankura devaputta and so on. The remaining five volitions present in the apperceptions are capable of effecting both rebirth and resultant effects either in kamaldka, RCipa or Arupaiokas, as circumstances permit, for indefinite periods. Even after the extinction of a kappa (aeon) and when opportunity affords, one can even after departing from an existence in the worst plane of misery, be born in any of the six devalokas, develop the fourth stage of jhana from the kasina circle of air and be born .again in the Brahmaldkas. 1-^7 This first great class oi consciousness arises in this world of men in Bodhisattas born for the last time, whose kammic force at rebirth is sufficient to live for an asankheyya (<|pao®a)cC) incalculable number of years. Although such is the case, as our Gautama Bodhisatta was born during the decadence of a kappa when physical conditions were unsuitable for long life, he was only able to live for the very short period of 80 years. REASON FOR CALLING THIS CLASS OF MORAL CONSCIOUSNESS " GREAT " Why is the adjective "great" used before these classes of con- sciousness when the sublime states of consciousness in Rupa and Arupaloka and transcendental consciousness are progressively higher classes? The answer is that the word maha (2)Qri) ''great" is used because these classes have a wider and more extensive field for rebirth and resultant effects, whereas the higher classes are only capable of effecting results in particular realms according to the stages of Jhana developed, and the paths entered. These eight classes of moral consciousness give rise to rebirth and resulting effects during the span of life in the seven planes of fortunate sense experience and resultant effects in the eleven planes of Kamaloka existence. Therefore, there is no other class of consciousness, than the great moral classes of consciousness, that has such an extensive and wide field for effects to take place. HOW THE EIGHT MORAL CLASSES BECOME ^ ENDLESS AND INCALCULABLE Although tlie eight great classes of moral consciousness, four ol which are accompanied by joy and four by indifference, are described as eight, they become 15,120 when reckoned by way of the five places where they can originate. How is this reckoned 7 (< Kamena pufifiavatthuhi gocaradhipatlhica. Kamma heenaditoceva ganeyya naya kovido - 128 According ro this stanza the calculation should be made. When the eight classes of great moral consciousness are multiplied by the ten kinds of moral acts, viz charity, morality, concentration, transferring of merit to others, receiving merit from others, hearing the doctrine, preaching the doctrine, reverence, service, and steps taken to form correct views, they become eighty. When that number is multiplied by the six fields of sense viz. visual object, sound, smell, sapids, touch and cognizable object, they become 480 classes. Of these, when the 240 classes accom- panied with knowledge are multiplied by the four steps to Iddhi potency ( viz desire-to-do \ mind, effort and investigation they become 960 classes. When the 240 classes disconnected from knowledge are multiplied by three of the steps to Iddhi potency, viz desire-to-do, mind, and effort, they become 720 classes. When these two classes are added they become 1,680. This number when multiplied by the three doors through which all moral acts should be performed — viz by body, speech and thought— they become 5,040. When this is multiplied by the three grades of minor, moderate and highest, they become 15,120 classes. In the commentary, written by Buddhadatta Acariya, called the Abhidhamma Avatara, the following verse appears — " Sattarasa sahassani dvcsatani asitica Kamavacara pufiiiani bhavantiti viniddise eoGiejdoo aoDcxeosS 6ac55D2S <^Qd^e) 5)3©3©0d 9c^S3^3tft eo©2S}?^ta gsS^^sOO" According to this, 17,280 moral states of consciousness are said to occur. This discrepancy is due to the 240 classes of con- sciousness disconnected from knowledge being reckoned under the four steps to Iddhi potency, when the fourth step of investi- gation IS not present in such classes. When the 15,120 classes are multiplied by time such as past, present and future, and by different places, the number becomes endless and incalculable. The eight classes of great ineffective consciousness should be similarly reckoned. \ lie, HOW THE EIGHT GREAT MORAL RESULTANTS BECOME ENDLESS AND INCALCULABLE The sub-commentary states " imanipi ittha ittha majjhatta- rammana vasena yathakkaman somanassa upekkha sahitani" ®3®a3ce C®^S5o)) a©20DS§5). When a moral conscious- ness arises from a very pleasant object, the resultant consciousness would be accompanied by joy, and when it arises from a moder- ately pleasant object, then the resultant consciousness would be accompanied with indifference. What are the causes of the resultants being connected with knowledge and disconnected from knowledge ? When the kamma force which gives rise to rebirth is intense, then rebirth consciousness which appears as a resultant is accompanied with knowledge, and when the kamma force is feeble and yet gives rise to rebirth, then the resultant rebirth consciousness is disconnected from knowledge. When the great resultant consciousness appears as retention consciousness (tadalambana t35<^C5®ci)2C) it will be very often connected with knowledge or disconnected from knowledge according as the previous javana vlthi (d©2s3 85) or process of apperception is connected with knowledge or disconnected from knowledge. But this does not take place invariably and as a rule, Wliy so ?