Six More Ways to Cut the Same 89

Having thus explained, each in its fitting way, the fifty-three associated states — consciousness and mental factors — by way of their intrinsic nature, now their combination is set forth by way of feeling, root, function, door, object, and base, taking consciousness alone as the basis.

Among these, in the compendium of feeling, first, feeling is threefold: pleasant, painful, and neither-painful-nor-pleasant. By further division it is fivefold: pleasure, pain, joy, displeasure, and equanimity.

Among these, wholesome-resultant body-consciousness alone is accompanied by pleasure. Likewise, unwholesome-resultant body-consciousness alone is accompanied by pain.

The cittas accompanied by joy number sixty-two: eighteen sense-sphere cittas — four rooted in greed, twelve sense-sphere beautiful, and two [rootless: joyful investigating and smiling] — together with forty-four sublime and supramundane cittas reckoned at the first, second, third, and fourth jhānas.

The cittas accompanied by displeasure are only the two associated with resistance. All the rest — fifty-five in all — are accompanied by equanimity.

Feeling, therein, is threefold: pleasure, pain, and equanimity; by further division, with joy and displeasure, it is fivefold. Pleasure and pain each stand in one; displeasure, in two; joy, in sixty-two; the rest [equanimity], in fifty-five.

In the compendium of roots, the roots are sixfold: greed, hatred, delusion, non-greed, non-hatred, and non-delusion.

Herein, by way of five-door-adverting, the two sets of fivefold sense-consciousness, receiving, investigating, determining, and smiling, eighteen cittas are called rootless. All the remaining seventy-one cittas are with roots.

Among these, the two cittas of sheer delusion have one root. The remaining ten unwholesome cittas together with the twelve sense-sphere beautiful cittas dissociated from knowledge — twenty-two in all — have two roots.

The twelve sense-sphere beautiful cittas associated with knowledge, together with the thirty-five sublime and supramundane cittas — forty-seven in all — have three roots.

Greed, hatred, and delusion are the three unwholesome roots; non-greed, non-hatred, and non-delusion, likewise, are wholesome and indeterminate. Rootless are eighteen; with one root, two; with two roots, twenty-two, it is held; with three roots, forty-seven.

In the compendium of functions, there are fourteen functions: rebirth-linking, life-continuum, adverting, seeing, hearing, smelling, tasting, touching, receiving, investigating, determining, javana, registration, and dying.

Their division by stage, however, should be understood as tenfold: rebirth-linking, life-continuum, adverting, the fivefold sense-consciousness [as a single stage], and so on.

Herein, nineteen cittas — the two equanimity-accompanied investigating cittas, the eight great resultants, and the nine fine-material- and immaterial-sphere resultants — perform the functions of rebirth-linking, life-continuum, and dying.

Two perform the function of adverting. Likewise, two each perform the functions of seeing, hearing, smelling, tasting, touching, and receiving.

Three perform the function of investigating. The mind-door-adverting citta alone accomplishes the function of determining in the five [sense] doors.

Excluding the two adverting cittas, the fifty-five wholesome, unwholesome, resultant [fruition], and functional cittas perform the function of javana.

The eight great resultants together with the three investigating cittas — eleven in all — perform the function of registration.

Among these, the two equanimity-accompanied investigating cittas perform five functions: rebirth-linking, life-continuum, dying, registration, and investigating.

The eight great resultants perform four functions: rebirth-linking, life-continuum, dying, and registration.

The nine sublime resultants perform three functions: rebirth-linking, life-continuum, and dying.

The joy-accompanied investigating citta performs two functions: investigating and registration. Likewise the determining citta [performs two]: determining and adverting.

All the rest — the javanas, the triple mind-element, and the two sets of fivefold sense-consciousness — perform, according to circumstance, only one function each.

Cittas beginning with rebirth-linking are declared fourteenfold by division of function, tenfold by division of stage. In order, sixty-eight, two, nine, eight, and two are to be pointed out as having one, two, three, four, and five functional stages, respectively.

In the compendium of doors, the doors are sixfold: the eye door, ear door, nose door, tongue door, body door, and mind door.

Herein, the eye itself is the eye door; likewise the ear, and so on, for ear door and the rest. But the life-continuum is called the mind door.

Herein, forty-six cittas — by way of five-door-adverting, eye-consciousness, receiving, investigating, determining, sense-sphere javana, and registration — arise, according to circumstance, in the eye door. Likewise in the ear door and the rest, forty-six each arise, by way of five-door-adverting, ear-consciousness, and so on. Altogether, the fifty-four sense-sphere cittas should be understood as occurring in the five doors.

In the mind door, however, sixty-seven cittas occur: mind-door-adverting, the fifty-five javanas, and registration.

Nineteen cittas are door-freed, by way of rebirth-linking, life-continuum, and dying.

Among these, thirty-six — the two sets of fivefold sense-consciousness together with the sublime and supramundane javanas — are, according to circumstance, single-door cittas. But the triple mind-element arises through five doors.

The joyful investigating, determining, and sense-sphere javana cittas are six-door cittas.

The equanimity-accompanied investigating cittas and the great resultants are both six-door and door-freed. The sublime resultants are door-freed only.

Single-door cittas, five-door cittas, six-door cittas, six-door-or-door-freed cittas, and wholly door-freed cittas: in order, thirty-six, three, thirty-one, ten, and nine — thus should the five kinds be shown.

In the compendium of objects, the objects are sixfold: visible-form object, sound object, smell object, taste object, tangible object, and mental object.

Herein, visible form itself is the visible-form object; likewise sound and the rest are sound object and so on. But mental object is gathered under six heads: the sensitive [matter of the sense faculties], subtle matter, consciousness, mental factors, Nibbāna, and concepts.

Herein, for all eye-door cittas, visible form alone is the object, and that only present. Likewise for ear-door cittas and the rest: sound and so on, and that too only present.

But for mind-door cittas, the object is of all six kinds, and — present, past, future, or independent of time — as fits the occasion.

For the door-freed cittas — namely, rebirth-linking, life-continuum, and dying — the object is likewise sixfold, according to circumstance: usually whatever was apprehended at one of the six doors in the immediately preceding existence, whether present, past, or conceptual, and reckoned as kamma, the sign of kamma, or the sign of destiny.

Among these, eye-consciousness and the rest each take, respectively, only one of visible form and so on. But the triple mind-element takes all five [sense objects], visible form and the rest. The remaining sense-sphere resultants together with the smiling citta always take only sense-sphere objects.

The unwholesome cittas, together with the sense-sphere javanas dissociated from knowledge, take all objects except the supramundane.

The sense-sphere wholesome cittas associated with knowledge, together with the wholesome direct-knowledge citta reckoned as the fifth jhāna, take all objects except the path and fruit of Arahantship.

The sense-sphere functional cittas associated with knowledge, together with the functional direct-knowledge citta and the determining citta, take absolutely all objects.

Among the immaterial cittas, the second and fourth take sublime objects. All the remaining sublime cittas take conceptual objects. The supramundane cittas take Nibbāna as object.

Twenty-five cittas [range] over the limited [sense-sphere object]; six, over the sublime; twenty-one, over concepts; eight, over Nibbāna. Twenty [range] over all but the supramundane; five, over all but the topmost path and fruit; and six, over absolutely all. Sevenfold, thus, is the combination here.

In the compendium of bases, the bases are sixfold: the eye-, ear-, nose-, tongue-, body-, and heart-base.

All of these are found in the sense-sphere world. But in the fine-material world, the three beginning with the nose are absent. In the immaterial world, none of them exist at all.

Herein, the five elements of sense-consciousness occur, respectively, entirely in dependence on the five sensitive bases. But the mind-element — namely, five-door-adverting and receiving — occurs only in dependence on the heart. And what remains, the mind-consciousness-element — namely, investigating, the great resultants, the two associated with resistance, the first path, smiling, and the fine-material-sphere cittas — occurs only in dependence on the heart.

What remains further — the wholesome, unwholesome, functional, and supramundane cittas — occur either dependent on or independent of it. The immaterial resultants occur entirely independent of the heart-base.

In the sense sphere, seven elements are held to depend on six bases; in the fine-material sphere, four depend on three bases; in the immaterial sphere, the single element depends on none. Forty-three cittas arise in dependence [on a base]; forty-two arise either dependent or independent; the immaterial resultants arise independent of any base.

Thus ends, in the Compendium of the Things Contained in the Abhidhamma, the third chapter, called the Compendium of the Miscellaneous.