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CLASSIFICATION OF KARMAN
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hatred (dosa) and delusion (moha) and their opposites viz. selfsacrificingness (alobha), good will adosa) and insight (amoha). The worldly existence is rooted in these tendencies. The consciousness is an integration of the threefold process of knowing (saññā). feeling (vedana) and willing (cetanā) and is classified into three categories viz. good (sobhana), bad (akusala) and neutral (avyākata). The good consciousness quâ willing is called moral (kusala). The moral consciousness is accompanied by the good tendencies of self-sacrificingness, good will and insight. The good consciousness quâ passive states of knowing and feeling and as determined by the past good tendencies is called the resultant (vipäka) consciousness. The consciousness of an arhat, though active, does not produce any resultant and so is called kiriyă (barren and inoperative). Thus we can distinguish these three subclasses of the category of good consciousness: (1) moral (kusala), (2) resultant (vipāka), and (3) barren and inoperative (kiriyā). Ethically considered, the resultant and the kiriyā-consciousness are nonmoral (avyākata) inasmuch as the former, being passive, is devoid of any active willing which is the essential condition of moralness while the latter, though active, yet, being free from the will to live, does not produce any resultant which also is an essential condition of moralness. The bad consciousness is that which is accompanied by any of the three bad tendencies viz. greed, hatred and delusion. Ethically, such consciousness is immoral (akusala). The resultant of the immoral consciousness, however, is not immoral, but non-moral, inasmuch as it is passive and devoid of any willing which is an essential factor of the moral aspect of consciousness. The third, that is, the neutral category of consciousness is that which is not accompanied by any of the good or bad tendencies. It is, therefore, neither moral (kusala) nor immoral (akusala), but is non-moral (avyākata). It is also called conditionless (ahetu ka) being devoid of all the six conditioning tendencies of greed, hatred and delusion and their opposites. All active (javgna) consciousness, that is, consciousness quâ willing is determined by condition (sahetuka). But the innocent smile (hasituppāda citta) of the arhat is an exception. It is active yet not determined by any condition (ahetuka). The arhat is absolutely free from the will to live, yet he has immense compassion for all and actively wills the well-being of one and all. The immaculate smile is the index of the actively compassionate consciousness. Such consciousness, however, is not moral, but is non-moral (avyākata) being devoid of any end in view. And being incapable of producing resultant, it is kiriyā inoperative and barren). A consciousness quâ knowing and feeling is the resultant of past actions, good and bad, and is neither moral nor immoral. It is only the consciousness quâ willing that is moral or immoral. When such consciousness is accompanied by the
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