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PART III CHAPTER XIII Compendium of Particular Concomitants of Consciousness INTRODUCTORY ** Sampayutta yathayogan tepafifiasa sabhavato citta cetasika dhamma tesandani yatharahan^ Vedana hetut5kicca dvaralambana vatthutd Cittuppada vaseneva sangahd nama niyate _ > ''5s^:5ggts>G)3 oe03®a6aaDo (srsicc^ss^^ QS3D©@trD In consciousness and its concomitants there are fifty- three states of consciousness according to the manner in which they arc combined. Now, a summary of these will be made by way of thoughts as they arise^ treating of feehng, of the six hetus, of function, of springmg from doors, and having objects and material base. Note i Yatharahan (oOCq^QTo), literally, 'according to circumstances,' means that the learner should study, summarize and commit to memory (i) hetus with reference to ahetuka (<|p®0ot:g53^) con- sciousness (2) 'doors' with reference to those classes of conscious- ness arising through them (^) 'bases' with reference to those classes other than Arupaloka thoughts which are without 'bases* (4) feeling, function, and objects with reference to all classes. FEELING Summarising feeling, in the first place, feeling is three-fold — it is pleasant, painful and neither pleasant nor painful ( neutral sensation ). Or, again, it may be divided into five^ — pleasure pain, joy, grief and hedonic indifference. 151 Note i Spoken of as the indriya divisions. Indriya means controlling power or faculty. Here, among sense impressions, which are the result of moral deeds done in a former birth, there is only one kind that is accompanied by pleasurable feeling and that is tactile impres- sions^. Likewise, there is only one kind of those sense-impressions due to immoral deeds done in a former birth, that is accom- panied by painful feeling, and that again is tactile impressions. Now there are sixty-two kinds of consciousness which are accompanied by joy, to wit : — (a) The eighteen classes of Kamaloka consciousness which are accompanied by joy — i. e, four of the eight appetitives, twelve of the Kamaloka morally beautiful kinds of consciousness and the two — pleasurable investigation and aesthetic pleasure. (^) The forty-four kinds of sublime and transcendental ■consciousness termed first, second, third and fourth Jhana, as each Jhana obtains 1 1 classes of consciousness. But the thoughts accompanied by grief are the only two classes of consciousness connected with aversion or hate. All the remaining fifty-five classes of consciousness are accom- panied by hedonic indifference. They are as follows : — {a) 6 classes of immoral consciousness accompanied by hedonic indifference. (t) 14 classes unaccompanied by hetus and accompanied by hedonic indifference. (f) 12 classes of morally beautiful consciousness in Kamaloka accompanied by hedonic indifference. ify 23 classes of sublime and transcendental consciousness belonging to the fifth Jhana. 152 Note 2 By tactile impressions, Kayika siikha (1^38 CO jgoi) bodily pleasure and Kayika dukkha (SODSao gtS^) bodily pain are intended. The remaining modes of psychical Sukha (Qo)) and dukkha (g^S^S)) are cetasika (€)e>80) or manasika (<2)3aDSt5>) mental pleasure and pain. Sukhan dukkhamupekkhanti tividha tattha vedana Somanassan domanassamitibhedena pancadha Sukhamekattha dukkhanca domanassan dvayethitan Dvasatrhisu somanassan pancapaiinsaketara " Pleasure, pain and neutral feeling are three aspects of sensation. They become five, when joy and sorrow are distinguished. Pleasure is one consciousness, and so is pain, grief is two. Joy sixty-two and hedonic indifference Hfty-tive. FIFTY-THREE ASSOCIATED STATES In the chapter on consciousness 89 or 121 classes of consciousness are described. One consciousness is differentiated into 89 or 121 classes according to the manner in which the 52 mental concomit- ants are associated with it. When all the classes are taken as one consciousness, they all have the characteristic feature of perceiving objects as in one consciousness. It is like water in several mixtures. Although water is present in several mixtures, when taken as water it is only one. In the chapter on mental properties 52 are described. There, although contact is associated with all the 89 classes of conscious- ness, it should not be misunderstood as 89 contacts. Wherever contact may be present, it is only one contact which has the characteristic feature of coming in contact with an object. One particular drug appearing in several mixtures is only one; similarly, with feeling and so on. Although nescience or ignorance is associated with the twelve classes of immoral consciousness, it is only one property in that the true and real nature of the objects is not discerned. Similarly, impudence and other immoral 153 properties. Although faith is common to all the 59 classes, of morally beautiful consciousness, faith is only one according to its characteristic feature of belief in the Buddha, Dhamma and Sangha. Similarly, mindfulness and so on. Thus, according to the characteristic feature of consciousness,, it is only one, though it becomes 89 when associated with the mental properties. Contact which is obtained in the 8g associated classes, is only one according to its characteristic feature. Similarly, feeling and so on are only one and in this manner the associated states are fifty-three in number. The associated states are consciousness and mental properties. CLASSES OF CONSCIOUSNESS OBTAINED UNDER THE SIX SUMMARIES When the 89 classes of consciousness are analysed under feeling, as feeling is present in every consciousness, it is obtained in 89 classes. When analysed under hetus, excepting the 18 classes un- accompanied by hetus, 7 1 classes are accompanied by hetus. As every consciousness has a function to perform, function is obtained in 89. When analysed under 'doors,' with the exception of the 19. classes of consciousness which are door-freed or outside the six doors, doors are obtained in 70 classes. As no class of consciousness can arise without an object, object is obtained in 89 classes. When analysed under ' bases,' the four resultant classes of consciousness in Arupal5ka and the 42 classes of consciousness, that arise in ArOpaloka are obtained without a base. FEELING Feeling has the characteristic feature of tasting objects. Hence,, its division into three, as pleasant, unpleasant and neither pleasant nor unpleasant as described in the Dhammasangini. I 54 It has also the characteristic feature of controlHng power. Hence, its division mto five as pleasure, pain, joy, ^rief and hedonic indifference as described in Indriya Vibhanga in Vibhan- gappakarana. When feeling is dealt with as three-fold, bodily pleasure is included under joy and bodily pain under grief. According to this classification joy is obtained in 6^ classes, grief in ^ classes and hedonic indifference m 55 classes. In some places, feeling is described as bodily pleasure and bodily pain as two-fold. In those places neutral sensation is included under bodily pleasure, as neutral sensation is well balanced and gives a pleasurable feeling. Or neutral sensation occasioned by not doing any wrong is included under bodily pleasure, and that occasioned by doing any wrong under bodily pain. Neutral sensation occasioned by not doin^ any wrong is that present in moral acts as well as resultant and ineffective -classes of consciousness and that occasioned by doin^ any wrong is what is present in immoral acts. PAINFUL SENSATIONS Again, the Buddha preaches in the Suttanta " Yan Kinci vedaitamidamettha dukkhassa " f38o5iSo§ ®©^St33 ®4@®eo gtS5^eOO) that all sensations are painful sensations, as long as there is feeling. He states so in consideration of the fact that all conditioned phenomena which are impermanent are ill and sorrowful. What is considered by the i^^norant ones as pleasant, very pleasant^ happy and so on are in reality painful by reason of their dissolution. Now, a controversy may arise as to why this feeling is described as three-fold and five-fold in Abhidhamma, and as two and one in the Sutta Pitaka. The answer is as follows : — All feelings existing in the triple-planed universe, as they have originated depending upon some causes, are described as painful or sorrowful. Again, painful feeling is of three kinds, namely, conditioned is painful Sankhara dukkhan COooJad gts^o) chang- ing is painful ^A'iparinama dukkhan BOS' 253 3®) gcs^cOo) and painful feeling is painful dukkha dukkhan gcsja) gcyoJo).