English
These two classes of consciousness rooted in aversion or hate are present in killing, using abusive language and in hate and therefore should be reckoned as three. The amount so obtained should be multiplied by three according to the three periods of past, present and future. As the amount so obtained is present in one's person and in another, it should be multiplied by two. Next that amount should be multiplied by six accord- ing to their presence in the six doors such as eye etc. And that amount should be multiplied by two in respect of the city and country. Among the number of states of consciousness thus reckoned the number that arises in one individual in the round of births which has no beginning cannot even be compared to the amount obtained by measuring the four oceans with a mustard seed, or the earth with such space as would occupy a mustard seed. Therefore it will be seen that the number of such classes of consciousness rooted in aversion are incal- culable and inestimable. I THE DOORS CAUSING THE THREE TYPES. Of these 12 classes, 10 classes rooted in lust and aversion are obtained in Kamma by body and speech and cause the ten Akusala (^t^WO) Kamma. The two rooted in nescience are not obtained in Kamma by body and speech and appear only through the mind door. 22 CHAPTER II CONSCIOUSNESS WITHOUT HETUS^ (b) Consciousness without Hetus^ There are seven classes of consciousness which are the results of evil done in a former birth to wit : — (i) Consciousness by way of sight^, accompanied by indifference. (2)-(4) Consciousness by way of hearing, smell and taste similarly accompanied. (5) Consciousness by way of touch accompanied by pain^. (6) Recipient Consciousness accompanied by indifference. (7) Investigating consciousness accompanied by indifference. Note 1 . Ahetukani cittani (C]p®C5C3 S ©6X5^3 sS^) unconditioned by one or more of the six radical conditions hetus (®te) vi^, greed, hate and ignorance, and their opposites disinterestedness, amity, and insight. In these seven classes of consciousness only the first three are responsible for the improper conduct in a former birth, the result whereof is now consciously experienced. Notes 2. Consciousness by way of sight is cakkhu vifinana (©S5!§ ^e^S£^4^j)> Here the eye (cakkhu e)£3§) is the sensitive material quality present in the ordinary eye or that quality present in the eye, which has originated from Kamma, as in previous births there was the craving to see visual objects, which is capable of cognizing objects. When the sensitive material quality in the eye comes in contact with a visual object through the help of light and attention of mind (®aa©t03d manasi- kara) then consciousness by way of sight accompanied by in- ■i 23 difference (Upekkha sahagata cakkhu viiinana C®^25:S)3 COQd®® ©SC^ Si53^es^€n) arises. If the object happens to be an unplea- sant one then theconsciousness is the result of evil done. Here the colour only of the visual object coming in contact with the sensitive material quality of the eye causes only a feeling of indifference and not joy or grief, like unto a piece of cotton coming in contact vvitli another piece of cotton. Therefore that consciousness is called cognition of the eye accompanied by indifference and resulting from evil done in previous births, (akusala vipaka upekkha sahagata cakkhuviniiana <]pS350(3 ©033© C®C5S:>"® a coca ©^ ©Ji^fi^C^). Similarly in respect of ear, nose and tongue. Notes 3. But in respect of the body, the tactile consciousness is accom- panied by pain (Dukkha sahagata Kaya viiifiana gSS^c) 00053(23 G5 833 00 ©^S^-e^-^^b). The reason for being so is explained thus : — Contact consists of the three great essentials, element of extension (C3d^5 pathavi) element of heat (Tejo ©Oa®d3) and element of motion (Vay5 SkScOd). When contact takes place the three elements mentioned above pene- trates the sensitive element of the skin and comes in contact with the four great essentials in the body and the impression of the contact is very great. It is illustrated by the way in which a hammer comes in contact with another object penetrating a piece of cotton placed on same when a blow is given to the piece of cotton. When a pleasant object comes in contact with the body then the consciousness by way of touch is accompanied by joy. Next there are eight^ classes of consciousness which are the results of good done in a former birth and are without Hetus to wit : — (8) Consciousness by way of sight accompanied by in- ditlerence. (9)-(ii) Consciousness by way of hearing smell and taste similarly accompanied. 24 (i2) Consciousness by way of touch accompanied by joy. (13) Recipient consciousness accompanied by indifference. (14) Investigating consciousness accompanied by joy. (15) Investigating consciousness accompanied by in- difference. Note i . CONSCIOUSNESS RESULTING FROM GOOD DONE IN FORMER BIRTHS. When a pleasant object comes m contact with the sensitive material quality of the eye or a pleasant object is seen by the eye, cognition of the eye accompanied by indifference and resulting from good done in former births arises (Kusala vipaka upekkha sahagata cakkhu viiifiana C^C5 ©CO® C®^?^:^' €0 00 3303 ©Si^ ^CS^SS^-^). Similarly in respect of the ear, nose and tongue. When a pleasant touch comes in contact with the skm of the body, tactile cognition accompanied by joy and resulting from good done in previous births arises (Kusala vipaka sukha sahagata kaya vinfiana ^0 SooJS^ go) CO QD 00 03 saJoB 9£2^e^-€^). Recipient consciousness accompanied by mdifference is that whichreceives the pleasant object already perceived by the iive senses (Kusala vipaka upekkha sahagata sampaticchana C^C 5055 C®sy©5 C0Q000O3 CoStoS^CfKJ) The consciousness that investigates a very pleasant object is accompanied by joy (Kusala vipaka s5manassa sahagata santirana ^(3 S:59fi> (©30a®2CSCS CSQCGDGS tti55t3(5aD and that which investigates a moderately pleasant object is accompanied by indifference (Kusala vipaka upekkha sahagata santirana. f^(5 ©C53a C^oss©^ cowQooa ooi5x3daD). VARIATION OF FEELING ACCORDING TO INDIMDUAL. It must be understood that what is pleasant to one individual may be unpleasant to another and vice versa. For instance a pleasant object appears unpleasant to one who has erroneous perceptions and ideas such as the sight of the Buddha's image, and an unpleasant thing appears pleasant such as a carcase or II I 25 excreta which is indulged in by some kinds of animals. Again what is pleasant to one " sense door " may be unpleasant to another " sense door ' for instance a sharp cutting instrument made of gold and silver though pleasant to the eye is unpleasant to the body. A speck of excreta or other dirt though not un- pleasant to the eye is unpleasant to the nose. When a worldling sees urine excreta etc. at first cognition of the eye resulting from bad deeds done in a previous birth arises and therefore apper- ceptions {^^BtQ Javana) rooted in aversion arise. But when they are seen by a dog or a pig cognition of the eye resulting from good deeds alone in previous births arises and thereafter apperceptions rooted in lust and greed arise. If a worldling having seen such urine, excreta etc. contemplates that inside his body too there are impurities of this nature, then great moral classes of consciousness arise and the apperceptions are moral. Buddhas, Pacceka Buddhas, and Arahats after seeing such impurities develop great unmoral or ineffective apperceptions. Next there are three classes of consciousness without Hetus (®QOCg) and ineffective^ to wit : — (16) Consciousness turning to impression at the five doors^ accompanied by indifference. (17) Consciousness turning to impression at the mind-door^ similary accompanied. (18) Consciousness of the genesis of aesthetic pleasure* accompanied by joy. These summed up amount in all to eighteen classes of cons- ciousness without Hetus ((SWtg). Notes i. Kriya or Kiriya (^cCa or ^8<t) effecting no Karma (§). Notes 2. Avajjana (qp0©dd2O) is derived from Avatteti to 'turn towards' and 'reflection' is its nearest etymological equivalent. This, how- ever, is not adequate, for Pancadvaravajjana (0£^£)3d8cb20) js never a phase of representative cognition nor is Manodvara- 26 vajjana (©©tCj e)jd3©Cb*) confined to purely represen- tative cognition.