Exploring the Path - Pāli Course

kicca

karoti (ger.) lit: that which should be done, duty, obligation

function

In the section on miscellaneous, it is explained that there are fourteen different functions that certain cittāni can perform. Some can take on separate functions under different circumstances. These functions make cognition possible that takes place either within the process or constitutes the process of cognition (cittavīthi). If it takes place outside of it, it is called process-freed (vīthimutta).  

1

paṭisandhi

paṭi + sandhi: (pref.) towards, up to + union, joint, connection:

reunion, relinking, conception

rebirth-linking

It is a function that occurs at conception and ‘links’ the previous existence to the new, present one. It ‘contains’ the mood or character of the last citta of the previous existence and implements this mood into the new life stream of the bhavaṅga. It is said that here the latent ‘character’ of the new individual gets determined which flows throughout that existence.¹

2

bhavaṅga

bhava + aṅga:

becoming + limb, existence + constituent: life-continuum

life-continuum

1

It is a term that occurs only in the later Pāli texts. It describes the indispensable condition of existence, hence the translation of ‘life-continuum’ seems appropriate. It preserves the individual mood or character that has been ‘implanted’ through the paṭisandhicitta from the first moment of existence to the last. The bhavaṅgacitta thus preserves the continuity of the character and mood that it has received from the paṭisandhicitta.

In the process of cognition the bhavaṅga silently maintains its stream, vibrates (bhavaṅgacalana) and stops (bhavaṅga-upaccheda) whenever an object comes into the sphere of any of the six sense-doors and resumes its flow once the object is determined.

3

āvajjana

turning to, adverting the mind apprehending, paying attention

adverting

1

Āvajjana refers to an alertness that ‘something has occurred in the range of any of the sense-doors. It is called pañcadvārāvajjana in case it is a material object; it gets labelled manodvārāvajjana in the case of a mental object.

4

dassana-savana-ghāyana-sāyana-phusana

seeing-

hearing-

smelling-

tasting-

touching

seeing-

hearing-

smelling-

tasting-

touching

These refer to the functions of the five sense-door-consciousnesses (pañcadvārāviññāṇna) which in this context simply turn to the impression that has arrived at the range of the respective sense door. These work through the cakkhuviññāṇa, sotaviññāṇa, ghānaviññāṇa, jivhāviññāṇa, kāyaviññāṇa.

5

sampaṭicchana

acceptance, agreement

receiving

1

This is the ahetukacitta ‘upekkhāsahagata sampaṭicchanacitta’² that marks or receives without noting any details.  

6

santīraṇa

investigation, judging a sense-impression

investigating

1

This is the ahetukacitta ‘upekkhāsahagata santīraṇacitta’  that investigates and analyses details of the objects so far only marked or received. The object ‘invites’ inquisitiveness to determine its nature.

7

voṭṭhapana

establishing, synthesis, determination

determining

1

Here the nature of the object is determined and discriminated.

8

javana

alacrity, running, swift understanding

javana

7

The seven thought-moments of this process are ‘going quickly’ and remain untranslated as javana.

9

tadārammaṇa

tad + ārammaṇa: (that + object), registration, retention  

registering, registration

2

All ‘technical’ details like form, colour, taste, smell etc. are registered, the object is cognised. After the two thought-moments of the tadārammaṇa, the stream of consciousness again lapses into the bhavaṅga. It is also called tadālambana.

10

cuti

departure, passing away, death, vanishing, shifting out of existence

death

Cuti is the process-freed citta that is the final consciousness of this existence, the consciousness of departure. It belongs to the three ‘members’ of the vīthimutta-process. It is the bhavaṅga that performs the function of cuti; the ‘mood’ of it remains the same as that of the life-continuum but occurs for a last time. The bhavaṅga of the next existence is terminated by the next paṭisandhicitta and will have a different ‘mood’.