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Anger is felt directly as a mental presentation. Hence the phrase 'turning to' has been adopted to cover all cases. At this stage the object is not yet perceived. TURNING TO IMPRESSIONS AT THE FIVE DOORS. When no object comes within the avenue of the sense doors, consciousness or mind is still and motionless as in deep sleep and is called the life continuum (bhavanga eo8o(2?). The life continuum may be compared to a spider resting motionless and still in the middle of the web. When any object comes within the avenue of one of the five doors of sense then the life con- tinnum is first disturbed and later arrested and then turns to or directs its attention to find out through what door the object came. This is called turning to impressions at the five doors (pancadvara vajjana Cc©e)3d39:^20). It is likened to the spider who is disturbed by an insect resting in one of the threads of the web, and also turns to or directs its attention to find out in which thread the insect is resting. It is too feeble to cause joy or grief and therelore it is accompanied by indiflerence. It is not the result of good or bad kamma in previous births, and likewise as it does not produce any results it is neither good nor bad kamma. It is solely ineffective. Notes 3. MANODVARA \^A]JANA MIND DOOR CONSCIOUSNESS. The consciousness that turns to impressions at the mind door is also accompanied by indifference and is called upckkha sahagata manodvaravajjana (C®©^-^^ OOQOGOtS @®t03 6adD©t^a3.) Mind-door is the life continuum that turns to impressions. In process of thought through the five doors it is called deter- mining consciousness (votthapana citta (© ©3^5:^:5 33 ©e5S)). This too is neither a Kamma nor a result, and it is solely ineffective. Notes 4. GENESIS OF AESTHETIC PLEASURE. Consciousness of the genesis of aesthetic pleasure accompanied by joy is somanassa sahagata hasituppada (^3i)aDCX3 CCQS3<25G> QD&CgrC23^). This is confined to the Pacceka Buddha 27 and Arahats only and it is an ineffective class of consciousness that make them laugh on receiving impressions through any of the doors. LAUGHTER. There are thirteen classes of consciousness which cause laughter v/^. (i) Four classes of immoral consciousness accompanied by joy and rooted in lust or greed (2) Four classes of great moral consciousness accompanied by joy (3) four classes of great ineffective consciousness accompanied by joy and (4) This one of the genesis of aesthetic pleasure accompanied by joy. Of these No. (1) and (2), that is eight in all, cause laughter in the world- lings (puthujjanas QCgt.'^ao). In sekha puggala (&o) <gc3>(5) those who have entered the first .three Paths, and the accom- panied Fruits, laughter is caused by the two classes of immoral consciousness disconnected from error and accompanied by joy and the four great moral classes accompanied by joy. In Arahats and Pacceka Buddhas the four great inoperative classes accom- panied by joy, and this one of the genesis of aesthetic pleasure accompanied by joy cause laughter Only two classes of conscious- ness, to wit, the two great inoperative classes accompanied by joy and connected with insight cause laughter in the Buddhas. With the exception of the ineffective class of consciousness of the genesis of aesthetic pleasure accompanied by joy, the other twelve not only cause laughter but also perform other functions. How is laughter caused m Arahats through the five doors of sense ? When a residence or a seat suitable for practising insight {©CC3fi0 5S3 vipassana) with supreme effort is seen by the eye then laughter is caused through the *eye-door'. When the Puthujjana (Q^ddlO) Bhikkhus make a tremendous noise like fishmongers at the place of distribution of various articles amongst themselves laughter is caused through the *ear-door' reflecting that the Arahat has completely extinguished the asavas and that he has no clinging for such articles. When a sweet smell emanating from camphor, sweet smelling flowers etc. come in contact with the sensitive material quality of the nose, the Arahat thinks that this smell is suitable to be offered to the Buddha and laughter is caused through the * nose-door'. When an Arahat obtains by begging alms a bowl of food of 28 extremely good taste and shares it with the other Brothers then laughter is caused through the 'tongue-door'. When the Brothers personally attend to the bodily comforts of the Arahats such as massaging the limbs etc. then laughter is caused through the 'body-door'. Laughter is of six kinds to, wit (i) Sita (8tS), (2) Hasita (ODfioa), (3) Vihasita (SOD©®), (4)Up ahasita (CC56£0>). (5) Apahasita (^COeSo), and (6) Atihasita (C^ptSooSo). Of these sita (8g>) is manifestation of pleasurable interest by the face and ear. Only this type of laughter originates in a Buddha (2) Hasita (Qo8t) is laughter exposing teeth (3) Vihasita (Sod 8®) is laughter with a pleasant noise, (4) Upahasita (C^*>ftG>) is laughter with shrugging of shoulders (5) Apahasita (C|pO8a>) is laughter with full of tears, and (6) Atihasita (C^ptSooStS)) is laughter with the inclining of the body forwards and backwards. Sattakusala pakani pufifiapakani atthadha Kriya cittani tiniti attharasa ahetukii Seven kinds of consciousness from past wrong deeds, eight from past meritorious deeds and three bringing no result make up in all eighteen classes without Hetus (®QDt^). Papahetuka muttani s5bhananlti vuccare Ekunasatthi cittani Athekanavuthlpiva 00 1 Excluding the immoral thoughts and those without hetus (QS5a?) there are fifty nine or ninety one classes of consciousness called beautiful. 29 CHAPTER III THE GREAT^ TYPES OF MORAL CONSCIOUSNESS There are eight classes of consciousness of a moral kind arising in Kamaloka experience to wit : — 1 Automatic^ consciousness accompanied by joy'^ and connected with knowledge- . 2 Volitional consciousness accompanied by joy and connected with knowledge. 3 Automatic consciousness accompanied by joy and dis- connected from knowledge. 4 Volitional consciousness accompanied by joy and dis- connected from knowledge. 5 Automatic consciousness accompanied by indifference and connected with knowledge. 6 \'olitional consciousness accompanied by indifference and connected with knowledge. 7 Automatic consciousness accompanied by indifference and disconnected from knowledge. 8 Volitional consciousness accompanied by indifference and disconnected from knowledge. Note 1 1 The word Maha (Di) is usually prefixed to higher classes of Kamal5ka, consciousness to indicate a more extensive field of action. 2 Nana sampayuttan (^^csi^^^cgcxs^o). Into this class of consciousness the cetasika (>S0O5 6), the mental property called faculty of reason, (O££2^55|oo paniiindriya) enters, giving the class its specific character (^4^-) (iiana) and (tjx::^ 2^00) (paniiindriya) are used as interchangeable terms. 30 CAUSES OF JOY IN MORAL CONSCIOUSNESS 3 Nine factors are deemed to be necessary for the origination of joy in the great types of moral consciousness vi^ ( i ) possession of suitable articles for offering, (2) presence of a suitable person fit to receive offerings (3) presence of a suitable period (4) presence of a suitable place where Buddhism prevails (5) presence of good associates (6) possession of right views (7) a knowledge of the virtues of the person who is to receive the offerings (8) a belief in the good resultant effects that would accrue by charity, and (9) rebirth consciousness being one of the four accompanied by joy. If one or more of these are absent, classes of consciousness accompanied by indifference arise. CAUSES OF KNOWLEDGE IN MORAL CONSCIOUSNESS Five factors are deemed to be necessary for the origination of knowledge in the great types of moral consciousness vi^. — 1 Teaching of the Dhamma vinaya, arts and sciences in a previous birth and hoping to derive knowledge thereby [i) the offering of oil lamps and other articles such as would be profit- able and useful to those who preach the doctrine or to students who learn the Dhamma hoping to derive knowledge thereby in subsequent existences. . (3) The study of mathematics, science, art, writing of books on profitable and useful subjects architecture and so on. (4) reaching the decade in which the faculty of reason is at its acme and (5) at the moment of giving charity the moral consciousness should be free from greed, hate, and delusion.