Synchrony of Relations in the Radiant Classes of Consciousness
There are ninety-one radiant classes of consciousness. They are: twenty-four radiant classes of kāma consciousness, fifteen classes of rūpa-consciousness, twelve classes of arūpa-consciousness and forty classes of transcendental consciousness.
Of these, the twenty-four radiant classes of kāma-consciousness are: eight classes of moral consciousness, eight classes of radiant resultant kind, and another eight classes of radiant inoperative kind.
There are twenty-five kinds of radiant mental properties: alobha (non-greed or dispassionateness), adosa (non-hate or amity), amoha (non-delusion or intelligence)—these three are termed moral hetu—saddhā (faith), sati (mindfulness), hiri (prudence), ottappa (discretion) tatramajjhattatā (balance of mind), kāyapassaddhi (composure of mental properties), cittapassaddhi (composure of mind), kāyalahutā (buoyancy of mental properties), cittalahutā (buoyancy of mind), kāyamudutā (pliancy of mental properties), cittamudutā (pliancy of mind), kāyakammaññatā (fitness of work of mental properties), citta-kammaññatā (fitness of work of mind), kāya-pāguññatā (proficiency of mental properties), citta-pāguññatā (proficiency of mind), kāyujukatā (rectitude of mental properties), cittujukatā (rectitude of mind), sammā-vācā (right speech), sammā-kammantā (right action), sammā-ājīva (right livelihood)—these last three are called the three abstinences; karuṇā (compassion) and muditā (sympathetic appreciation)—these last two are called the two illimitables.
Of these, the three moral hetu are hetu-paccaya. Amoha appears under the name of vīmaṃsā in the adhipati relation; under the name of paññā in the indriya relation; and under the name of sammā-diṭṭhi in the magga relation.
Saddhā or faith is the indriya relation.
Sati or mindfulness is satindriya in the indriya relation, and sammā-sati in the magga relation.
The three abstinences (right speech, right action and right livelihood) are magga relations. The remaining seventeen mental states are not particular relations.
Thirty-eight mental properties enter into combination with the eight moral classes of kāmaconsciousness: seven universals, six particulars, and twenty five radiants.
Of these, pleasurable interest enters into combination only with the four classes of consciousness accompanied by joy. Non-delusion also enters into combination only with the four classes connected with knowledge. The three abstinences enter into combination only when moral rules or precepts are observed. The two illimitables arise only when sympathising with the suffering, or sharing in the happiness, of living beings.
In these eight classes of consciousness, the dual or triple roots are hetu relations. Among the four kinds of adhipati, i.e. desire-to-do, mind, effort, and investigation, each is an adhipati in turn.
Volition is the relation of kamma.
The three foods are the relations of āhāra.
The eight mental states, i.e. mind, feeling, concentration, life, faith, mindfulness, effort and intelligence, are relations of indriya.
The five jhāna factors, i.e. initial application, sustained application, pleasurable interest, feeling and concentration, are relations of jhāna.
The eight path-constituents, i.e. intelligence, initial application, the three abstinences, mindfulness, effort and concentration, are relations of magga.
Therefore, only the two relations of pacchājāta and vipāka are not obtained in these eight classes of consciousness; the remaining twenty-two are obtained.
The three abstinences do not obtain in the eight radiant classes of inoperative consciousness. As in the moral consciousness, two relations are unobtainable and twenty-two are obtainable here.
The three abstinences and the two illimitables also do not obtain in the eight radiant classes of resultant consciousness.
The relations unobtainable are three in number, namely, adhipati, pacchājāta and āsevana; the remaining twenty-one are obtainable.
The higher classes of rūpa, arūpa and transcendental consciousness do not obtain more than twenty-two relations.
The synchrony of relations should be understood as existing in the four moral classes of kāma-consciousness connected with knowledge.
If this be so, then why are those classes of consciousness more supreme and transcendental than the kāma-consciousness?
Because of the greatness of āsevana.
They are fashioned by marked exercises, and so āsevana is superior to them;
for this reason, indriya, jhāna, magga and other relations also become superior.
When these relations become supreme—each higher and higher than the other—those classes of consciousness also become more supreme and transcendental than kāma-consciousness.
End of the Synchrony of Relations in the Radiant Classes of Consciousness.