English
Because an individual whose rebirth consciousness is connected with knowledge, and whose life continuum (bhavanga CoQo®) is also as such, whenever apper- ceptions disconnected from knowledge arise, by reason of the force of the previous life continuum (bhavanga eo©o) retention consciousness can be connected with knowledge. Similarly, an individual whose rebirth consciousness is dis- connected from knowledge can have a retention consciousness disconnected from knowledge, even when it follows appercep- tions connected with knowledge. REBIRTH CONSCIOUSNESS By the force of the eight great moral classes of consciousness, .according to circumstances, rebirth can be caused by any one of the nine classes of consciousness capable of giving rebirth in kamaloka excluding the four planes of misery. I30 131 To one who obtains rebirth in any sphere of fortunate sense experience from an intense and great moral consciousness^ eight resultants conditioned by roots and eight resultants un- conditioned by roots take place during the span of life. When rebirth occurs from one of the great resultants connected with knowledge, as resultant effects one gets immense wealth in the form of gold, silver, jewels, cattle, horses, landed property and so on. An individual, who is born with rebirth consciousness condi- tioned by two roots 'duhetuka g®t^tS>) and disconnected from knowledge, can obtain wealth of a moderate degree by his own effort such as doing agriculture, trade and so on. One, who is born from a feeble moral consciousness disconnected from knowledge, is born blind or defective in any of the sensory organs or deformed and so on, and as resultant effects one has to work as a servant or engage himself in low type of work such as fishing, hunting and so on. During the span of life he only obtains as resultant effects the eight moral resultants uncondi- tioned by roots. As the latter has no good resultant effects he is compelled to lead a miserable life. In Rupaloka, excepting unconscious beings, those in the other fifteen planes obtain only the four good resultants of visual consciousness, auditory consciousness, recipient consciousness and investigating con- sciousness unconditioned by roots. CHULANAGA CONTROX'ERSY According to the controversy by Chulanaga Thero, out of the four great moral classes of consciousness conditioned by the three roots and which are of the highest degree, one gives rise to rebirth in the form of a great moral resultant consciousness conditioned by the three roots out of the four classes of resultant consciousness. During the span of life i6 resultants arise, eight being great moral resultants conditioned by their roots and eight unconditioned by their roots. Out of the four great moral classes of consciousness conditioned by the three roots but which are feeble, any one of them resembles in power one out of the four great moral classes conditioned by only two roots but of the highest degree. Therefore, when rebirth occurs from a feeble ti-hetuka or the highest duhetuka, that is, connected with the three roots which are feeble or two roots- I which are very high, it is a great moral resultant disconnected from knowledge out of the four such resultants that arises as rebirth consciousness. During the span of life twelve resultants are obtained, namely, four great resultants disconnected from knowledge and eight unconditioned by roots. When a feeble great moral consciousness connected with two roots, out of the four such classes, causes rebirth, it is the moral resultant known as investigating consciousness accompanied by indifference that arises as rebirth consciousness. During the span of life only the eight resultants unconditioned by roots are obtained. Although the great resultants are eight they become innumer- able and incalculable when reckoned in the following manner. They become dto when the ten classes of moral acts are reckoned. These become 480 when the six sensory objects are taken into account. They become i ,440 when the three doors of body speech and thought are reckoned. They become 4,320 when each act is divided into three degrees feeble, moderate and intense. When time and places are reckoned they become endless and incalculable. Thus the eight great moral classes appear as i 5,280, the eight great ineffective classes as i 5,280, and the eight great resultants -as 4,320 as far as the range of calculation goes. EIGHT GREAT INEFFECTIVE CLASSES BELONGING TO THE ARAHANTS The commentary Atthasalini states **tan tan kiccasadhana vasena pavatta pana karana matta meva hoti tasma kriyavutta (03. t55. iSe£)363cD25^ ©(SS3 C © tf tSJ 3 C 553 aSJad^o ®tS365 •<5 2)© @QS5aS C5 0C®0 ^aODgtyr). Although such and such an action is done, as it is incapable of producing results, any action done such as giving alms and so on is only a mere action and it is called ineffective. Atthasalini further states ** idan cittan ariiiesan asadharanan khinasavasseva pati puggalikan chasu dvaresu labbhati " (fx^o StSOo C]p®£S^CSo <^fAiQ)d64^o ®^ooS)(©csco© coSgooogcs^o cfg^aS^Q o^^'^^)- This group of ineffective classes of consciousness is not obtained by the worldmgs and those who have attained the paths and 132 fruitions up to the Never-returners (Anagamis). They only arise in the Arahants, Pacceka Buddhas and Buddhas, who have totally extinguished all the asavas (defilements, torments and so- on). Similar to the moral classes of consciousness, the ineffective classes originate through the six doors. The three classes of moral, resultant and ineffective conscious- ness, may be compared to a mango tree. The great moral con- sciousness is like a ripe seed fit for germination, and ineffective consciousness is like a ripe seed unfit for germination and there- fore not producing a tree, and the great resultant class is like the fruits that appear on the tree. SYNTHESIS OF MENTAL PROPERTIES OF CONSCIOUSNESS IN RUPALOKA AND ARUPALOKA In the 27 classes of sublime consciousness made up of I 5 of rupa and 12 of Arupa consciousness, all the mental properties obtained in kamaloka consciousness with the exception of the three Abstinences arise in the three classes of 1st stage of Jhana. Therefore, 35 mental properties arise m ist stage of Jhana. In the three classes of 2nd stage of Jhana with the exception of initial application there are 34. In the three classes of 3rd stage of Jhana there are 33, excluding both initial and sustained application. In the 3 classes of the 4th stage of Jhana 32 are obtained excluding initial application, sustained application and pleasurable mterest. In the i 5 classes of the 5th stage of Jhana, eHminatmg initial application, sustained application^ pleasurable interest, pity and appreciation, 30 mental properties are obtained. When one wishes to ascertain what mental properties are associated with and what not associated with classes of sublime consciousness, the three abstinences must always be totally eliminated. The reason for this being that the abstinences come under purity of morals, which has to be completed before purity of mind in the form of Jhana takes place. The five mental properties not arising in the 5th stage of Jhana, arise in some and not in other Jhanas. Therefore one must ascertain the differences existing between the different classes of consciousness by taking initial application, sustained appli- cation, pleasurable interest, pity and appreciation into consider- ation. 133 SYNTHESIS OF MENTAL PROPERTIES IN RUPALOKA CONSCIOUSNESS Vibhangappakarana states ** Jhananti vitakko vicaro piti sukhan cittekaggata " (S:^035X9 8o5®S5^3 e€)j(&><5D 8t9 ^S) ©®e^S5^SG020t353). Initial application, sustained application pleasurable interest, pleasure and one-pointcdness are the five factors of Jhana. Each of these, individually taken, is called a factor of Jhana, but not Jhana itself. When all the five factors arise in one state of consciousness, then it is called Jhana. If such be the case, how is it that when four, three or two factors are associated with consciousness, they too become Jhanas ? When the two factors of equanimity and one-pointed- ness are associated with consciousness, they themselves perform the functions of the other three factors. Therefore, consciousness which is associated with two factors also is Jhana. How do the five properties of initial application and so on become Jhana factors ?