Notes:

5. Kαma is either subjective sensual craving or sensuous objects such as forms, sound, odor, taste, and contact. By kαma is also meant the eleven different kinds of sentient existence-namely, the four states of misery (apαya), human realm (manussaloka), and, six celestial realms (sagga).

Avacara means that which moves about or that which frequents. Kαmαvacara, therefore, means that which mostly moves about in the sentient realm, or that which pertains to the senses and their corresponding objects. As a rule, these types of consciousness arise mostly in the aforesaid sentient existence. They are found in other spheres of life as well when objects of sense are perceived by the mind.

6. Rϊpαvacara, Arϊpαvacara respectively mean either that which pertains to rϊpa and arϊpa jhαnas (ecstasies) or that which mostly moves about in the rϊpa and arϊpa planes.

Rϊpalokas are planes where those who develop rϊpa jhαnas are born.

A question now arises - 'Why are these distinguished as rϊpalokas when there are subtle material bodies (rϊpa) in heavenly planes too?' The commentarial explanation is that because beings are born in these planes by developing jhαnas based mainly on rϊpa kasinas, - material objects of concentration such as earth, water, fire, etc.

Arϊpalokas are planes without material bodies. By the power of meditation, only the mind exists in these planes.

Ordinarily both mind and body are inseparable, but by will-power, under exceptional circumstances, they could be separated, just as it is possible to suspend a piece of iron in air by some magnetic force.

7. Loka + Uttara = Lokuttara. Here Loka, means the five aggregates. Uttara means above, beyond or that which transcends. It is the supra-mundane consciousness that enables one to transcend this world of mind-body

The first three classes of consciousness are called lokiya (mundane).

(kαmαvacara-cittαni)

Immoral Consciousness (akusala cittαni)

§ 4. tattha katamam kαmαvacaram?                    § 4. Amongst them what is Kαmαvacara?

(Consciousness Rooted in Attachment)

1.  Somanassa-sahagatam, ditthigatasampayuttam, asankhαrikam ekam      

One consciousness, unprompted, accompanied by pleasure, connected with wrong view

2.Somanassa-sahagatam, ditthigatasampayuttam, sasankhαrikam ekam,

One consciousness, prompted, accompanied by pleasure, connected with wrong view

3.Somanassa-sahagatam ditthigatavippayuttam, asankhαrikam ekam

One consciousness, unprompted, accompanied by pleasure, disconnected with wrong view

4.Somanassa-sahagatam ditthigatavippayuttam, sasankhαrikam ekam

One consciousness, prompted, accompanied by pleasure, disconnected with wrong view

5.Upekkhα-sahagatam, ditthigatasampayuttam, asankhαrikam ekam

One consciousness, unprompted, accompanied by indifference, connected with wrong view

6.Upekkhα-sahagatam, ditthigatasampayuttam, sasankhαrikam ekam

One consciousness, prompted, accompanied by indifference, connected with wrong view

7.Upekkhα-sahagatam, ditthigatavippayuttam, asankhαrikam ekam

One consciousness, unprompted, accompanied by indifference, disconnected with wrong view

8.Upekkhα-sahagatam, ditthigatavippayuttam, sasankhαrikam ekan' ti

One consciousness, prompted, accompanied by indifference, disconnected with wrong view

Imαni attha'pi Lobhasahagatacittαni nαma

These eight types of consciousness are rooted in Attachment

(Consciousness Rooted in Ill-will or Aversion)

9.

Domanassasahagatam, patighasampayuttam, asaρkhαrikam ekam

One consciousness, unprompted, accompanied by displeasure, connected with ill-will

10.

Domanassasahagatam, patighasampayuttam, sasaρkhαrikam ekan' ti

One consciousness, prompted, accompanied by displeasure, connected with ill-will

Imani dve'pi Patighasampayuttacittαni nαma.

These two types of consciousness are connected with Ill-will.

(Consciousness Rooted in Delusion or Ignorance)

11.

Upekkhα-sahagatam, vicikicchα-sampayuttam ekam,

One consciousness, accompanied by indifference, and connected with doubts,

12.

One consciousness, accompanied by indifference, and connected with restlessness.

Icce'vam sabbathα pi dvαdasakusala-cittαni samattαni.

These two types of consciousness are rooted in sheer Ignorance.

Thus end, in all, the twelve types of Immoral Consciousness.

(Summary)

Mohamulαni ca dve'ti-dvαdasαkusala siyum.

Eight are rooted in Attachment, two in Ill-will, and two in Ignorance.

Thus there are twelve types of Immoral Consciousness.

15. Kusala and Akusala-

This section deals with akusala types of consciousness. Akusala is the direct opposite of kusala.

Atthasαlini gives the etymological meaning of kusala as follows:-

(1.) ku, bad, + Φ sal, to shake, to tremble, to destroy. That which shakes off, destroys evil or contemptible things is kusala.

(2.) kusa + Φ lu, to cut.

 Kusa is from ku, bad, and Φ si, to lie. That which lies contemptibly is kusa, vice. Kusala is that which cuts off vice.

(3.) a.) ku, evil, bad, + Φ su, to reduce. That which reduces or eradicates evil is kusa, knowledge or wisdom. Kusa, so derived, + Φ lu, to cut. That which cuts off (evil) by wisdom is kusala.

b.) Kusa, so derived, + Φ la, to take. That which is grasped by wisdom is kusala.

(4.) Kusa grass cuts a part of the hand with both edges. Even so kusala cuts off both sections of passions - those that have arisen and those that have not arisen.

With regard to the connotation of the term the Atthasαlini states:-

"The word kusala means 'of good health' (αrogya), 'faultless' (anavajja), 'clever' (cheka), 'productive of happy results' (sukha-vipαka)".

With the exception of 'clever' all the other three meanings are applicable to kusala.

Kusala is wholesome in the sense of being free from physical and mental sickness through passions.

Kusala is faultless in the sense of being free from the fault of passions, the evil of passions, and the heat of passions.

Here sukha-vipαka does not necessarily mean pleasurable feeling. It is used in the sense of physical and mental buoyancy, softness, fitness, etc.

Atthasαlini further states kusala is used in the sense of having accomplished with wisdom (kosallasambhϊtatthena; kosallam vuccati paρρα).

Judging from the various meanings attached to the term, kusala may be interpreted as wholesome or moral. Some scholars prefer 'skillful'.

Akusala would therefore mean unwholesome or immoral.

Kusala and akusala correspond to good and bad, right and wrong respectively.

16. How are we to assess whether an action is kusala or akusala? What is the criterion of morality?

In short what is connected with the three roots of evil is akusala. What is connected with the three roots of good is kusala.

As a seed sown on fertile soil germinates and fructifies itself sooner or later, according to its own intrinsic nature, even so kusala and akusala actions produce their due desirable and undesirable effects. They are called vipαka.

17. Kiriya or Kriyα, literally, means action.

Here Kiriya is used in the sense of ineffective action. Kamma is causally effective. Kiriya is causally ineffective. Good deeds of Buddhas and Arahats are called kiriya because kamma is not accumulated by them as they have gone beyond both good and evil.

In Abhidhamma vipαka and kiriya are collectively called avyαkata (Indeterminate), that which does not manifest itself in the way of an effect. The former is avyαkata, because it is an effect in itself, the latter, because it does not produce an effect.

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