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By Naranda Maha Thera

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See p. 38. 48 27. Thought-Process— The subject, the consciousness, receives objects from within and without. When a person is in a state of profound sleep his mind is said to be vacant, or, in other words, in a state of Bhavaïga. We always experience such a passive state when our minds do not respond to external objects. This flow of Bhavaïga is interrupted when objects enter the mind. Then the Bhavaïga consciousness vibrates for one thought-moment and passes away. Thereupon the sense-door consciousness (Pa¤cadvàràvajjana) arises and ceases.

Lying may be uttered with the first ten types of consciousness; and so is slandering. Harsh speech is uttered with the 9th and 10th types of consciousness. Vain talk may spring from the first ten types of consciousness. Covetousness springs from the first eight types of consciousness. Hatred springs from the 9th and 10th types of consciousness. False views spring from the 1st, 2nd, 5th, and 6th. 15 22. Eradication of the Akusala Cittas by the four classes of Aryan disciples. A Sotàpanna (Stream-Winner) eradicates the 1st, 2nd, 5th, 6th, and 11th types of consciousness as he has destroyed the two Fetters (Saüyojana)—Sakkàyadiññhi (Self-illusion) and Vicikicchà (Doubts).

Santãraõa is that which investigates an object. That moment of consciousness which turns towards one of the five sense-objects is called the Pa¤cadvàràvajjana. Manodvàràvajjana is that moment of consciousness which turns the mind towards a mental object. Pa¤cadvàràvajjana and Manodvàràvajjana are the only two moments of Kiriya Cittas experienced by those who are not Arahants. All the other Kiriya Cittas are experienced only by Buddhas and Arahants. It is this Manodvàràvajjana citta that performs the function of Votthapana (deciding) which will be dealt with later.

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