English
Immoral consciousness, as well as such Kamaloka appercep- tions as are disconnected from knowledge, may have all kinds of objects except transcendental objects^. Note i Triple element of apprehension is manodhatuttikan (^©2S?3 QjtgCTl^cSij), that is, five-door apprehending and the two classes of recipient consciousness. Note 2 The commentators number these as nine, the four Paths, the four Fruits and Nibbana. Those classes of Kamaloka moral consciousness which are connected with knowledge, as well as those belonging to super- intcllection which is reckoned as of fifth Jhana moral consciousness, may have all kinds of objects except the Path and Fruit of Arahant- ship. Ineffective Kamaloka consciousness which is connected with knowledge, as well as ineffective super-intellection and deter- mining cognition, may have all kinds of objects under any condi- tions. In purely Arijpaloka consciousness, the second and the fourth class have only sublime objects^ All the remaining kinds of sublime consciousness have objects which are concepts^. Transcendental consciousness has Nibbana as its object. I So Note i The sublime objects are the first and the (Arupaloka Jhanas.) Note z third Aruppas Paiinattalambanani (0£S^t5X5)3(535)25^9jB) Atthapaiiiiatti (<5r_se>0£^e^t5t9) IS here intended. All the five stages of Jhana in the fifteen classes of Rupaloka consciousness are induced by the patibhaga nimitta (o8eontQ®tSX3)) or the transformed after-image ( i.e. the image conceptualized) of one or other of the ten Kasina circles, or by the after image -arising in the breathing exercise. But the after image of any of the ten impurities or of the living body is capable of inducing the first stage only of the Jhana. The first four stages of Jhana mduced by the exercise of amity, pity and appreciation are worked on the concept mankind' ; but the fifth stage induced by equanimity' is also concerned with that concept not as an object of amity, pity or appreciation, but as an object of relative indifference. The first exercise in the Arupa Jhana is on the concept 'space' ; the third Arupa Jhana is exercised on the concept nothingness.' Thus, the fifteen Rupa and the six Arupa Jhanas twenty-one in all, work by concepts. " £^"caveesa parittamhi cha cittani mahaggate Ekaveesati vohare attha nibbana g5chare Veesanuttara muttamhi agga magga phalujjite panca sabbattha chacceti sattadha tattha sangaho." 0€) cce^ao c^o^OtS coe>o3a)j oois^ oo©3S3 '* The 23 classes of Kamaloka resultants, five-door apprehending and the ineffective class of aesthetic pleasure, in all 25 classes have for their objects only the Kamaloka ones. 6 classes, namely, the 3 moral, resultant and ineffective classes of the 2nd Arupa Jhana dwelling on the infinity of consciousness -and the 3 moral, resultant and ineffective classes of the 4th 181 Arupa Jhana, dwelling on the infinity of neither perception nor no perception, have for their objects sublime ones, namely, those of Rupaloka and Aiupaldka. I 5 classes of Rupaloka consciousness and 6 classes of Arupal5ka consciousness belonging to the first and third Jhanas, making 21 in all, have for their objects concepts, that is, transformed after-image, obtained from Kasina circles. The 8 classes of transcendental consciousness have for their object Nibbana. The 12 classes of immoral consciousness and the 8 classes of moral and ineflFective disconnected from knowledge, making 20 in all, have for their objects all others excepting the transcendental. The 4 classes of moral consciousness connected with knowledge, and the moral consciousness of super-intellection, in all five, have for their objects, all others excepting, the Path and Fruit of Arahatship. The 4 classes of ineffective consciousness connected with knowledge, the ineffective consciousness of super-intellection and the mind-door apprehending, six in all, have for their objects all kinds of objects. In the summary of objects seven kinds of objects are taken by different kinds of consciousness. OBJECTS Consciousness is like a weak person. A weak person is unable to. stand without a support. Similarly, consciousness cannot arise spontaneously without the support of an object. Any phenomena which are helpful for the origination of consciousness are called objects (alambana <fa(3Sa)20). These alambana (^0(5§)5)2r5) are also called aramma la (^ads)®^), because the states of consciousness that arise through the eye-door and so on receive support from them by contact. There are six kinds of objects, viz. visual object, auditory object, odorous object, sapid object, tangible object and cogniz- able object. Ii iSz VISUAL OBJECT The sense of colour such as blue, yellow and so on, and their appearance such as long or short, square or octagonal, are called visual objects because their impression is perceived by the eye. The 46 classes of consciousness arising through the eye-door take for their object only the present visual object. Here,, present is of three kinds, namely, (1) Present meaning moment (Khana paccuppanna a)€^ (2) Present meaning continuity ^santati paccuppanna OOtfXat^ oeg:5!:5D) and (3) Present meaning by way of duration (addhii paccuppanna Of these, present moment of an object is that which lasts for seventeen thought moments, as such is the duration of life of the present object. When any object is seen by the eye, one process of thought through the eye-door and three reproductive sequels through the mind-door take place, after which the impression of the visual object is perceived. The duration of time taken by these four processes of thought is called the continuous present. The duration of time from the rebirth consciousness up to redecease consciousness, whether it is hundred years or a little more or less, that is, the span of life in one existence, is called the present by way of duration. Of these three kinds of present, it should be understood that the present visual object referred to is the present moment, that is, that object which lasts for seventeen thought moments only, after which the object ceases. Similarly, in respect of audible, odorous, sapid and tangible objects, the present moment should be understood as that object which lasts for seventeen thought moments before its cessation. AUDIBLE OBJECTS The 46 classes of consciousness arising through the ear-door have for their object only the present audible objects, that is,. 183 sounds of words spoken, laughter and so on, sounds caused by drums and so on, the duration of which is only seventeen thought moments. ODOROUS OBJECTS The 46 classes of consciousness arising through the nose-door have for their object only the present odorous objects such as incense, camphor, perfumes and so on. Here too, by present is meant that object which lasts for only seventeen thought moments. SAPID OBJECTS 1 he 46 classes of consciousness arising through the tongue- door have also for their object sapids such as sweet, acid, .saltish, bitter, hot and so on, which is momentarily present, the life term of which is only seventeen thought moments. TANGIBLE OBJECTS The 46 classes of consciousness arising through the body-door have for their objects tangible objects originated by kamma as well as those not originated by kamma. In any case the tangible object consists of the elements of extension, heat or cold and motion, and not that of cohesion. Here too, only the tangible object, which lasts for seventeen thought moments, is the present object. COGNIZABLE OBJECTS The cognizable objects are of six kinds, to wit : — (i) sensitive material qualities derived from the four great essentials (2) subtle material qualities, (3) mind, (4) mental concomitants. (5) Nibbana, (6) concept, idea or notion, as well as name or term. 1. The sensitive material qualities of the eye, ear, nose, tongue and body are the conrroHing powers of sense organs. 2. The subtle material qualities are the element of cohesion, material quahties of sex, female and male, material quality of the heart-base, the vital power, material quality of food or 184 nutritive essence, material quality oi .space, rho two media of communication by body and speech, the three material qualities of plasticity, viz. those of buoyancy, pliancy and adaptability and the four material qualities of marks viz. integration, continuity, decay and impermanencc. ^. Mind IS 89 or 12 I classes of consciousness. 4.