Peephole

on PAGE NINE
Sayadaw mentions that when an object strikes a sense-door it at the same time strikes the mind-door.  In another case, mind objects can also strike the mind-door.  Mind objects can include the 52 mental factors

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(a) the Seven Common Properties (sabbacitta), so called on account of being common to all classes of consciousness, viz.:

1. phassa (contact)

2. vedanā (feeling)

3. saññā (perception)

4. cetanā (volition)

5. ekaggatā (concentration of mind)

6. jīvita (psychic life)

7. manasikāra (attention).

(b) The six Particulars (pakinnakā), so called because they invariably enter into composition with consciousness, viz.:

1. vitakka (initial application)

2. vicāra (sustained application)

3. viriya (effort)

4. pīti (pleasurable interest)

5. chanda (desire-to-do)

6. adhimokka (deciding).

The above thirteen kinds (a) and (b) are called Mixtures (vimissaka), or better, as rendered by Shwe Zan Aung "Un-morals", as they are common to both moral and immoral consciousness in composition.

(c) the fourteen Immorals (papajāti), viz.:

l. lobha (greed)

2. dosa (hate)

3. moha (dullness)

4. ditthi (error)

5. māna (conceit)

6. issā (envy)

7. macchariya (selfishness)

8. kukkucca (worry)

9. ahirika (shamelessness)

10. anottappa (recklessness)

11. uddhacca (distraction)

12. thīna (sloth)

13. middha (torpor)

14. vicikicchā (scepticism)

(d) The twenty-five Morals (kalayanajatika) viz.:

1. alobha (generous)

2. adosa (amity)

3. amoha (reason)

4. saddhā (faith)

5. sati (mindfulness)

6. hiri (modesty)

7. ottappa (discretion)

8. tatramajjihattatā (balance of mind)

9. kāya-passaddhi (composure of mental properties)

10. citta-passaddhi (composure of mind)

11. kāya-lahutā (buoyancy of mental properties)

12. citta-lahutā (buoyancy of mind)

13. kāya-mudutā (pliancy of mental properties)

14. citta-mudutā (pliancy of mind)

15. kāya-kammaññatā (adaptability of mental properties)

16. citta-kammaññatā (adaptability of mind)

17. kāya-pāguññatā (proficiency of mental properties)

18. citta-pāguññatā (proficiency of mind)

19. kāya’ujukatā (rectitude of mental properties)

20. citta’ujukatā (rectitude of mind)

The following three are called the Three Abstinences (viratiyo) 

21. sammāvācā (right speech)

22. sammākammanto (right action)

23. samma-ājīvo (right livelihood)

The last two are called the two Illimitables or appamaññā.

24. karunā (pity)

25. muditā (appreciation)

and now a sidebar back to the point that consciousness arises with every contact between a door and a thing. How does it work?  Is it like a thermos, that simply knows to keep hot soup hot and cold drink cold?  I think Sayadaw is gonna get into it.  There is reference in various places that consciousness is extremely hard to observe as vs. feeling tones (the sequalae to contact) but also to note that consciousness has a very different cast to it than say, an object or a sense door alone. It could be said that they are the dead part brought to life by consciousness, but that would be haughty.  Also, what's the difference between the eye-consciousness and mind-consciousness?

I'll keep a watch out for more information on that.  What I get so far is Vijnana http://en.wikipedia.org/wiki/Vij%C3%B1%C4%81na   kind of redundant....