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(a) Moral Consciousness in Jhanas (b) Moral Consciousness Resultants of Jhanas (c) Ineffective Consciousness in Jhanas 12 7 8 8 8 8 5 5 5 (3) Consciousness as experienced in Arupal5ka (a) Moral Consciousness in Arupa Jhanas 4 (b) Moral Consciousness Resultants of Arupa Jhanas 4 (c) Ineffective Consciousness in Arupa Jhanas 4 (4) Transcendental Consciousness (supra-mundane) (a) Path Consciousness (b) Fruition Consciousness 12+18+59=89 4 4 59 Lord Buddha in the preaching of the Abhidhamma described first the moral states as in '*2:g00(3a g)S®3 ^C^O&O* o)S®j ^©ajtaoa* S)S®3" (Kusaladhamma, Akusaladhamma Aviyakata dhamma) but The Venerable Anuruddha Maha Thera who wrote the Abhidhamma Attha Sangaha described akusala or immoral states first in order that the subject matter might be more easily comprehended by the novice. (i) Consciousness as experienced in Kamaloka. Of these four what is consciousness as experienced in Kamaloka ? i6 TYPES OF IMMORAL CONSCIOUSNESS (a) Types of Immoral Consciousness. These are eight classes of consciousness rooted in appetite or accompanied by greed or lust vi^: — I , Automatic consciousness accompanied by joy^ and connected with error'*^. 2. Volitional^ consciousness accompanied by joy^ and con- nected with error*^. 3. Automatic consciousness accompanied by joy- and dis- connec ted fr om error**. 4. Volitional^ consciousness accompanied by joy and dis- connected from error. 5. Automatic consciousness accompanied by indifference* and connected with error*"*. 6. Volitional* consciousness accompanied by indifference*^ and connected with error^. 7. Automatic consciousness accompanied by indifference* and disconnected from error^. 8. Volitional* consciousness accompanied by indifference and disconnected from error^. Note i. In Dhamma Sangini classes of consciousness 2, 4, 6 & 8, are explicitly distinguished as sasankharena (000oS)3®d5C) as they are determined by another person or after some deliberation. 2. S5manassa (®D^253CS55) here is ofpsycho logical import, meaning simply pleasurable feeling. 3. Ditthi (§2®) is erroneous opinion Miccha Ditthi (®6cf> §S(S) is here implied. 17 4. Upekkha (C®^5:S)3) here implies simply absence of felt pleasure or pain. It should be distinguished from the more complex intellectual and ethical upekkha (C®0?s6)3) vi^:_Tatramajjhattata (G)^®c:^e5e55e5i) balance of mmd, equanimity. Next, there are two classes of consciousness rooted in aversion, repugnance, or hate vi^: — 9. Automatic consciousness accompanied by grief* and connected with aversion.^ 10. Volitional consciousness accompanied by grief and connected with aversion. Next there are two classes of consciousness rooted in nescience^ vi^ :— 11. Consciousness accompanied by indifference and con- joined with perplexity.* 12. Consciousness accompanied by indifference and con- joined with distraction.^ Note i . 1. D5manassa Sahagata (®<^@2fiCa£3 OSODODG^) is accompanied by grief. Grief is a state of mind present in the aggregate of feelmg whose characteristic feature is to encounter unpleasant objects. 2. Patigha sampayutta (oSsfi CS^gG^S^) is connected with aversion. Aversion is a mental property in the aggregate of sankharas whose characteristic feature is, instead of being attached to objects, is to manifest repugnance to the object. Both grief and aversion always occur together, and never separately. 3. Momuha Cittani (©©agooSeS'Je^os©) confused or muddled consciousness. Moha (®®3) is used as a synonym of Avijja (<|p8db'>) ignorance. Momuha (®2)3gQD) is derived from the intensive form of the verb muyhati (§0039) to be stupefied. i8 The reduplication, as in the case of 'devadevo* (®^©^(S60) indicates that M5ha (^Saco) in these two classes, acts with greater force than the Mdha (®®IQ55) present in the foregoing ten classes of consciousness. 4. Vicikiccha (5SiS£tf3) is doubt in respect of the Buddha, Dhamma, vSangha, The Precepts, the beginning, the end, both the beginning and the end, and dependent origination. There are also 16 types of doubt which will be detailed in the chapter on vipassana (SocsC35539). 5. Uddhacca (C®^) restlessness, the opposite of concen- tration rendered also by flurry and excitement. This mental property (though common to all classes of immoral thoughts) exists in an intensified form in this class of consciousness. These summed up amount in all to twelve classes of immoral consciousness. Atthadha lobha mulani dosa mulani caddvidha 0 o Moha mulani caddveti dvadasakusala siun Eight kinds of consciousness rooted in greed, two in aversion, and two in nescience make up the twelve classes of Immoral consciousness. CAUSES OF JOY AND INDIFFERENCE There are three roots or radical conditions necessary for the origination of joy or pleasurable interest v/^(i) rebirth conscious- ness being one of the four classes accompanied by joy (2) object being pleasant (3) knowledge being not too deep and not possessed of insight. For being indifferent or having a neutral feehng too, there are three causes v/^ (i) rebirth consciousness by one of the six classes accompanied by indifference (2) object being neutial, neither pleasant nor unpleasant (3) possession of deep knowledge and keen insight. I 1 19 CAUSES OF ERROR. Two causes are responsible for the origination of error vi'^ (1) erroneous ideas, perceptions and views regarding the three salient marks of transciency, sorrow and absence of a substantial entity. Thus falling into the two categories saswata (g93 0C©C5) or uccheda (C®^^^) ditthi (§c®), that is belief in an everlasting entity or soul or atman or nothing after death. (2) association with people possessing such erroneous ideas,, perceptions, and views. Immoral consciousness accompanied by error arises from the presence of these two causes, and that disconnected from error from their absence. CAUSES OF AUTOMATIC CONSCIOUSNESS. There are five causes assigned for the origination of automatic consciousness v^ (i) suitable physical conditions (2) suitable residence (3) suitable food, (4) suitable clothing (5) and suitable associates. If any one or more of these are absent then volitional consciousness arises. HOW CLASSES (i) AND (2) ARISE. When a pleasant object in the possession of another individual is seen, consciousness is accompanied by joy. Thereafter he thinks of steaung that object contending that it is neither wrong nor improper for him to do so, as in a previous birth that individual had stolen some of his belongings and it is only the recovery of a debt. When the consciousness is accompanied by such erroneous views and ideas, then immoral consciousness accompanied by joy and connected with error arises with seven apperceptions (d©20) Javana. It is automatic when not determined by another and volitional when determined by another or the act performed after some deliberation. HOW CLASSES (3) AND (4) (5) (6) (7) (8) ARISE Having seen an object in another's possession, if one were to steal same from greed and with joy, then an immoral conscious- ness arises. Though such be the case, if one contends that another is very wealthy and has many belongings and that it I 20 21 is not possible to maintain himself and his family without stealing, and he does so without being determined by another, then immoral automatic consciousness accompanied by joy and disconnected from error arises. When the act is performed, having been determined by another then it becomes volitional. In these four instances, when the object is not pleasant, the feeling is neutral or indifferent, and when determined by another it is volitional. HOW CLASSES (9) AND (10) ARISE. In the same manner classes of consciousness accompanied by grief and rooted in aversion can be understood. These classes are occasioned by two causes vi^ (i) an object that one dislikes (2) coming in contact with any of the nine types of actions that make a person angry, of which three are personal, three concerning a friend, and three an enemy. That this person scolded and abused me in a previous existence, and he does so now, and would do so in future ; concerning my friend too he acted similarly in the past, does so now, and would do so in the future; that he praised and helped my enemy in the past, does so now, and would do so in the future. In these nine ways a person may be made angry. NUMBER OF STATES OF CONSCIOUSNESS INCALCULABLE.