Chapter IV
Compendium of the Cognitive Process
(Vithisangahavibhāga)
Guide to §1
I shall briefly explain, etc.: In the preceding chapter the author has classified the states of consciousness with their mental concomitants in terns of such categories as feelings, roots, functions, and so forth. In the next two chapters he will deal with the dynamics of consciousness as it occurs in the process of life. The present chapter examines the occurrence of consciousness in the cognitive process (cittavithi), the next chapter the occurrence of consciousness outside the cognitive process (vithimutta), On the occasions of rebirth, (bhavanga), and death.
As determined by what (states of consciousness) precede and follow (pubbāparaniyāmitam): This phrase means that the cittas in any one cognitive process, as well as in the preceding and following processes, occur in due order in accordance with natural law. page 149
§2 The Six Sixes
In the compendium of the process, six classes each with six members should be understood:
i) six bases;
ii) six doors;
iii) six objects;
(iv) six types of consciousness;
(v) six processes; and
(vi) sixfold presentation of objects
The presentation of objects to the process-freed consciousness is three fold, namely, kamma, sign of kamma, and sign of density. The bases, doors, and objects there in are as described before. page 150
§3 The Six Types of Consciousness
The six types of consciousness are: eye-consciousness, ear-consciousnesses, nose consciousness, tongue-consciousness, body-consciousness and mind-consciousnesses. page 150
§4 The Six Processes
Guide to § 4
The six cognitive processes: The word vithi literally means street, but here it is used in the sense of process. When cittas arise cognizing an object at the sense doors or the mind door, they do no occur at random or in isolation, but as object bases in a series of discrete cognitive events leading one to the other in a regular and uniform order. This is called cittaniyāma, the fixed order of consciousness. page 151
For a cognitive process to occur, all the essential conditions must present, According to the commentaries, the essential condition for each types off process are as follows:
i) For an eye-door process:
a) eye sensitivity (cakkhuppasāda)
b) visible object (rūpārammana)
c) light (āloka)
d) attention (manasasikāra)
(ii) For an ear-door process:
a) ear-sensitivity (sotappasada)
(b) sound (saddarammana)
(c) space (ākāsa)
(d) attention
(iii) For a mind-door process:
(a) nose-sensitivity (ghanappasāda)
The six types of cognitive processes are conveniently divided into two groups – the five – door – process (pañcadvāravīthi)
§5 Sixfold Presentation of Object
The six fold presentation of objects should be understood as follow
How (is the intensity in the presentation of objects determined)? One mind-moment consists of the three (sub-) moments – arising, presence, and dissolution. The duration of material phenomena consists of seventeen such mind-moments. The five sense objects enter the avenue of the five sense doors at the stage of presence, when one or several mind-moments have passed. pg. 152
Therefore, if a visible form as object, having passed one mind-moments (i), enter the avenue of the eye, the life-continuum vibrates for two mind-moments and is arrested (ii, iii). Then a five-door adverting consciousness arise and ceases adverting to that same visible form as object (iv). Immediate after there arise and cease in due order:
(v) Eye – Consciousness seeing that form
(vi) Recieving conciousnes recieving it:
(vii) Investigating consciousness investigating it:
(viii) Determining consciousness determining it:
Following this, any one of the twenty-nine sense sphere javanas which has gained the right conditions runs its course, generally for seven mind-moments (ix-xv). After the javans, two registration resultants arise accordingly (xvi-xvii). Then comes the subsidence into the life-continuum. pg. 154
Table 4.1: A Complete Eye-door Process
Guide to §6
The duration of material phenomena: The life-span of a citta is termed, in the Abhidamma, a mind moment (cittakkhana). This is a temporal unit of such brief duration that, according to the commentators, in the tie it takes for lightning to flash or the the eyes to blink, billions of mind-moments can elapse. Nevertheless, though seemingly infinitesimal, each mind-moment i turn consists of three sub-moments – arising (uppada), presence (thiti), and dissolution (bhanga). Within the breadth of a mind-moment, a citta arises, performs its momentary function, and then dissolves, condition the next citta in immediate succession. Thus, through the sequence of mind-moments, the flow of consciousness continues uninterrupted like the waters in a stream… page 156
The five sense objects enter .. at the stage of presence: The five five sense objects – visible forms, etc – are material phenomena and thus endure for seventeen mined-moments. Since the sense object is still weak at the sub-moment of arising, it can enter the avenue of sense only when it reaches the stage of presence.
Therefore, if a visible form as object, etc: When no active cognitive process is talking place, the bhavanga flows on as a series of cittas all of the same type, hanging on to a single object – either a kamma, a sign of kamma, or a sign of destiny – the same as the object of the last javana process on the immediately preceding existence. At the very moment a sense object enters a sense door, one bhavanga citta passes, known as atita-bhavanga, the past life-continuum.
The twenty-nine sense-sphere javanas: that is, twelve types, and the functional smile-producing citta. Only one type of citta runs for all seven occasions of the javana process.
This object is called “very great”: In the process with a very great object, the object arises simultaneously with the arising sub-moment of the atita-bhavanga. Since the senses object and the sensitive matter of the sense organ both have a duration of seventeen mind-moments, they both perish simultaneously with the second registration citta. Thus this kind of cognitive process runs for a full seventeen mind-moments, they perish simultaneously with the second registration citta… page 159
§7 The Great Object
The object is called “great,” etc: In this kind of cognitive process, after the object has arisen two or three atīta-bhavanga cittas pass before its impact causes for seventeen mind moments, this process does not give any scope for the registration cittas to arise; registration cannot occur even when there are two atīta-bhavangas, since registration occurs either for two mind-moments or not at all… page 159
§8 The Slight Object
The Object is called “slight,” etc: In the process with a slight object, from four to nine atīta-bhavangas will pass initially, and no javans will arise. The determining cittas will occur two or thee times, after which the cognitive process will subside into the bhavanga. Depending on the number of atīta-bhavangas there are six-types of process with a slight object. this kind of process is also called votthapanavara, a course ending with determining…
§9 The Very Slight Object
In this course of cognition there are no process cittas but only vibrations of the bhavanga. During the seventeen moments of the object’s life-span, ten to fifteen moments will be occupied by atīta-bhavangas cittas, two moments by vibrational bhavangas, and the rest by the bhavangas subsequent to the vibration. This type of process, of which there are six sub-types, is also termed moghavāra, the futile course…
§10 Fourfold Presentation of Objects
Thus in all the five doors, etc: When these four courses are divided by way of these sub-types, there are altogether fifteen kinds of sense door cognitive process. Since each of there can occur I all the dive sense doors, this makes a total of seventy-five sense door processes… Page 162
§11 Summary
There are seven modes and fourteen different state of consciousness in the cognitive process. In detail there are accordingly fifty-four in the five doors.
Herein, this is the method of the cognitive process in the dive sense doors…
Guide to §11
There are seven modes, etc: The seven modes in which the process cittas occur are: Five-door adverting, sense consciousness (one of five), receiving, investigating, determining, javana and registration. The fourteen states of consciousness are obtained by taking the javana seven times and registration twice. The fifty-four cittas that occur in the five door process comprise all the sense sphere cittas… Page 162
§12 The Limited Javana Process
When a clear object enters the avenue of the mind door, then the vibration of the life continuum, mind-door adverting, then the vibration of the life-continuum, mind-door adverting, javans ad at the end of the javanas, registration resultants, all take place. Following this there is subsidence into the life-continuum…
Guide to §12
The mind-door process: When a cognitive process occurs in one of the sense doors, two doors are actually involved: the physical sense door and the mind door, which is the bhavanga from which the cognitive process emerges. What is called a mind-door process is a cognitive process that occurs exclusively through the mind door, without any admixture of the sense doors. This kind of process is also called, for the sake of clarity, a bare mind-door process (suddha-manodvaravithi)… page 163
When a clear object enters, etc: There are two types of mind-door process pertaining to the sense sphere, distinguished by the intensity of the object. In a process with a clear object (vibhūtālambana), when the object enters the avenue of the mind door, the bhavanga vibrates and is arrested. Then a mind-door adverting consciousness turns to the object, followed by seven moments of javana and two of registration, after which the cognitive process subsides into the bhavanga…
In the case of an obscure object: In the process with an obscure object (avibhūtālambana) the two moments pf registration do not occur under any conditions… page 165
Guide to §13
Three modes, etc: The three modes of the process cittas are mind door adverting, javana, and registration. The ten states pf consciousness are obtained by taking the javana seven times and registration twice. The forty-one cittas here include all the sense-sphere cittas except the two sets of five fold sense consciousness, the five-door adverting, and the two kinds of receiving consciousness. The three investigating cittas occur here with the function of registration, the determining citta with the function of mind-door adverting…
The Process of Absorption Javanas in the Mind Door (appanajavana-manodvaravithi)
In the occurrence of javanas in absorption, there is no distinction between clear and obscure (objects). Likewise there is no arising of registration consciousness. In this case (i.e. in the process of absorption), any of the eight sense-sphere javanas accompanied by knowledge arises and ceases four times or three times, in due order as preparation, access, conformity, and change-of-lineage. Immediately after they cease, in the fourth or fifth moment as the case may be, anyone of the javanas among the twenty-six types of sublime or supramundane javanas among the twenty-six types of sublime or supramundane javanas enters upon the process of absorption in accordance with the what the mind is conveyed. After that, at the end of absorption, there is subsidence into the life-continuum… page 165
Guide to §13
Three modes, etc.: The three modes of the process cittas are mind-door adverting, javana, and registration. The ten sates of consciousness are obtained by taking the javana seven times and registration twice. The forty-one cittas here include all the sense-sphere cittas except the two sets of fivefold sense consciousness, the five-door adverting, and the two kinds of receiving consciousness. The three investigating cittas occur here with the function of registration, the determining citta with the function of mind-door adverting… page 166
§14 The Process of Absorption
In the occurrence of javanas in absorption, there is no distinction between clear and obscure (objects). Likewise there is no arising of registration consciousness. In this case (i.e. in the process of absorption), any one of the eight sense-sphere javanas accompanied by knowledge arises and ceases four times or three times, in due order as preparation, access, conformity, and change-of-lineage. Immediately after they cease, in the fourth or fifth moment as the case may be, any one of the javanas enters upon the process of absorption in accordance with the way the mind is conveyed. After that, at the end of absorption, there is subsidence into the life-continuum… page 166
Guide to §14
Absorption (appanā): Appanā primarily signifies a highly developed form of vitakka, initial application of mind, which thrusts the associated mental states so deeply into the object that they become absorbed in it. Although vitakka is absent in the jhanas beyond the first, because the mind that has entered jhana becomes fixed one-pointedly on its object, the word appanā…
There is no distinction between clear and obscure (objects): This distinction is not found in relation to absorption because the meditative attainments are only possible when the object is clearly apprehended… page 167
In this case .. any one of the eight sense-sphere javanas … arises: When the meditator is about to achieve jhana, a path, or fruition, first there arises mind-door adverting. Then, in the same cognitive process as the attainment, immediately preceding it, a series of sense-sphere javanas runs its course in quick succession, leading the mind from the sense-sphere plane to the absorption. In the case of a worlding or a trainee, these javanas will be one of the four wholesome sense-sphere cittas accompanied by knowledge; in the case of an Arahant, one of the four functional sense-sphere cittas accompanied by knowledge…
In due order as preparation, etc: In an individual with average faculties, these preliminary javanas occur four times, each one exercising a different preliminary function. The first is called preparation parikamma is omitted, and thus only three preliminary sense-sphere javanas occur prior to absorption…
Immediately after they cease, etc: Immediately after the change-of-linage citta, as the fourth javana in an individual with keen faculties, or as the fourth javana, in one with average faculties, these arises the first javana citta at the level of absorption. This citta may be one of the five fine-material-sphere cittas either wholesome or functional (10), one of the four immaterial-sphere cittas either wholesome or functional (8), or one of the four paths or fruits (*). Thus it can be of twenty-six types…
It should be noted that in an absorption cognitive process, the javana cittas can be of different types, even of different planes, while in a sense sphere process they are all uniform…
In accordance with the way the mind is conveyed: (yathābhiñihāravasena) – This means that the absorption citta that arises is conditioned by the direction the meditator gives to his mind. If he wishes to attain the first jhana, then he conveys his mind towards that jhana through the development of calm concentration (samatha)
At the end of absorption: After absorption there is immediate subsidence into the bhavanga, with no occurrence of registration cittas… page 168
§15 Correlations in Absorption
Therein, immediately after a javana accompanied by joy, absorption accompanied by joy may be expected. Immediately after a javana accompanied by equanimity, absorption (occurs) accompanied by equanimity.
Therein, too, immediately after a wholesome javana, absorption occurs through a wholesome javana and the three lower fruits. Immediately after a functional javana, absorption occurs through a functional javana and the fruit of Arahantship… page 169
Guide §15
The purpose of this passage is to establish the correlations between the preliminary cittas of the cognitive process issuing in absorption and the absorption cittas themselves. The verses to follow will provide the detailed application of the general principles stated in the present passage. page 169
Guide to §16
Following wholesome consciousness accompanied by joy, etc: When the preliminary functions in the absorption process are performed by either of the two wholesome sense-sphere cittas accompanied by joy and knowledge – that is, in the case of worldings or trainees – then there can arise thirty-two cittas as javanas in absorption: The sublime wholesome cittas of the first four jhānas (those accompanied by happiness); the four path cittas at the level of any of the first four jhānas; and the lower three fruition cittas at the same four levels (4 + 16 + 12 = 32)
Following wholesome consciousness accompanied by joy, etc: After (wholesome consciousness) accompanied by equanimity, etc: When the preliminary functions are performed by either of the two wholesome sense-sphere cittas accompanied by equanimity and knowledge – also in the case of worldlings or trainees – then there can arise twelve absorption javanas: the sublime wholesome cittas of the fifth jhānas, and the four immaterial jhānas. page 170
After (functionals) accompanied by joy, etc: Following the two functional sense-sphere cittas accompanied by joy and knowledge – that is, in the case of Arahants only – there arise eight javanas in absorption: the sublime function javanas of the first four jhānas and the fruition of Arantship at the level of the first four jhānas wholesome cittas of the fifth jhānas (4 + 4 = 8 ).
For wordlings and trainees, etc.: In the case of of worldings and trainees who have attained the three lower paths and fruits, after any of the four wholesome sense-sphere javanas accompanied by knowledge there arises one of the forty-four absorption javanas described above (32 + 12 = 44). After the four functional sense-sphere javanas accompanied by knowledge, there arises to the Arahant one of the above fourteen absorption javanas (8 + 6 + 14) page 171
The Procedure of Registration (tadārammananiyama)
§17 Analysis of Registration
Here, under all circumstances, when an object is undesirable, the five-fold sense consciousness, reception, investigation, and registration (that arise) are unwholesome-resultants. When (the object is) desirable, they are wholesome-resultants. If the object is extremely desirable, investigation and registration are accompanied by joy…
In this connection, too, at the end of functional javanas accompanied by joy, there arise registration mind-moments also accompanied by joy. At the end of functional javanas accompanied by equanimity, the registration mind-moments are also accompanied by equanimity… pg 173
Guide to §17
When an object is undesirable, etc.: Sense objects are distinguished into three classes: The undesirable (anittha), the moderately desirable (ittha), also called itthamajjhatta, desirable-neutral), and the extremely desirable (ati-ittha). While the desirable object is thus subdivided into two, all undesirable objects are comprised within a single class called simply “the undesirable.”…
In this connection, too, etc.: This passage is included to show that it is not only the resultant cittas that accord with the object but also the Arahant’s functional sense-sphere javanas. When an Arahant experiences an extremely desirable object, his javanas occur as one of the four functional cittas accompanied by joy. When he experiences an undesirable or desirable-neutral object, the javanas occur… pg 173
§18 The Adventitious Bhavanga
But at the end of javanas accompanied by displeasure, the registration mind-moments and the life-continuum are both accompanied by equanimity. therefore, in the case of one whose rebirth-consciousness is accompanied by joy, if at the end of javanas accompanied by displeasure there is no occurrence of registration ind-moments, then, the teachers explain, there arises an investigation consciousness accompanied by equanimity apprehending any familiar trivial object. Immediately after that there is subsidence into the life-continuum…
Guide to §18
But at the end of javanas accompanied by displeasure, etc: Because pleasant feeling and painful feeling are diametrical opposites, cittas accompanied by the one cannot arise in immediate succession to cittas accompanied by the other. However, cittas accompanied by either of these opposed feelings can be immediately precede or followed by cittas accompanied by neutral feeling. Thus, when the javanas are accompanied by displeasure (domanassa), i.e. as cittas rooted in hatred, if there is occasion for registration cittas they must be accompanied by equanimity… pg 174
Therefore, in the case of one, etc. For someone whose bhavanga is one of the four great resultants accompanied by joy, if there are no registration cittas following a javana process accompanied by displeasure, the last javana citta cannot be followed by an immediate decent into the bhavanga, owning to the law that cittas with opposite feelings cannot arise in immediate succession. In such a case, the ancient teachers of the Abhidamma hold that an investigation consciousness accompanied by equanimity occurs for a single mind-moment, serving as a buffer between the displeasure (=painful mental feeling) of the javana and the joy (=pleasant mental feeling) of the bhavanga. On such an occasion this citta does not perform the function of investigating. It takes an object different from that of the cognitive process – some unrelated sense-sphere object with which one is already familiar – and functions simply to pave the way back to the normal flow of the root bhavanga. This special citta is termed (agantuka-bhavanga), “the adventitious life-continuum.” pg 175
§19 The Law of Registration
Likewise, they hold that registration occurs (only) at the end of sense-sphere Javanas, (only) to sense-sphere beings, only when sense-sphere phenomena become objects. pg 175
§20 Summary
Registration occurs, they say, in connection with clear and very great objects when there is certainty as regards sense-sphere javanas, beings, and objects. pg 175
The Procedure of Javana (Javananiyama)
§21 Sense-Sphere Javana
In a limited javana process: That is, in a sense-sphere cognitive process, the general rule is for the javanas to run seven times, through if the object is extremely weak they may run only six times. In the last javana process preceding death (and, the commentators add, at times such as fainting) the javanas run only five five times, because of the weakness of the heart-base.
To the Exalted One, etc: The Twin Miracle (Yamakapātihāriya) was a feat of physic power the Buddha performed on several occasions during his life time, when it helped to inspire other with confidence in his Enlightenment. By this miracle, the Buddha displays his body as emitting streams of fire and water simultaneously. He performs this feat by entering into the fifth jhana separately, in quick succession, in the fire kasina and the water kasina, and then determining to display fie and water issuing forth from his body. After emerging from each Jhāna, the Buddha reviews its factors, and he does this by an extremely rapid javana process which runs for only four of five cittas. While the Twin Miracle itself is exercised by the fifth-jhana direct knowledge citta, the reviewing of the jhana factors is performed by a sense-sphere process, the quickest possible in the sense sphere. pg 176
Guide to §22
The sublime javanas for a beginner, etc.: During the first cognitive process in the attainment of any of the jhanas, a sublime javana occurs for only a single occasion owing to its weakness due to the lack of repetition. The javana of the fifth jhana that performs the roles of direct knowledge (abhiññā)
The arising of the four paths, etc.: Each path consciousness also lasts for only one mind-moment, during which it accomplishes the abandoning of the defilement to be eradicated or attenuated by that abandoning of the defilement to be eradicated or attenuated by that particular path. In an individual with average faculties, the preliminary portion of the cognitive process of the path. page 177
At the time of the attainment of cessation: Non-returners and Arahants who have mastery over all fine-material and immaterial jhanas can, by mental development, enter a meditative attainment in which the stress of consciousness and its concomitants is temporarily arrested. In such a state – known as nirodhasamapatti, the attainment of cessation – all mental activity has ceased, through the body remains alive retaining its vital heat.
In the cognitive process of attainments, etc.: This is said to show that in the attainments of jhana and fruition, through practice it is possible to extend the duration of the absorption. For beginners the attainment occurs for only one javana moment. With practice the attainment can gradually be increased to two, three, four javanas, etc, while for those who have achieved mastery over the attainment absorption cittas occur in unprovoked succession for long periods of time, even for days on end.
At the time of attainment of cessation: Non-returners and Arahants who have mastery over all fine-material and immaterial jhānnas can, by mental development, enter a meditative attainment in which the stream of consciousness and its concomitants is temporarily arrested. In such a state – know as nirodhasamāpatti, the attainment of cessation – all mental activity has ceased, through the body remains alive retaining its vital heat.
To attain cessation the meditator must enter each jhānna, emerge from it, and contemplate its factors with insight as impermanent, suffering and non-self. After reaching the base of nothingness and emerge from it, the meditator performs certain preparatory tasks, and then resolves to enter attainment. There upon two cittas of the fourth arupajjhāna… page 178
§23 Summary
It should be known that limited javanas arise seven times, the path and direct knowledge only once, the rest (sublime and supramundane) many times.
Herein, this is the procedure of javanas.
Analysis by way of individuals (puggalabheda)
Rootless and double rooted
Herein, to those with double-rooted and rootless (rebirth consciousness), functional javanas and absorption javanas do not arise. Likewise, in a blissful plane, resultants accompanied by knowledge also do not arise. But in a woeful plane, great resultants dissociated from knowledge are not found. page 179
Guide to §24
Those beings for whom the functions of rebirth, bhavanga, and death are performed by either of the two types of investigating consciousness accompanied by equanimity have a rootless (ahetuka) rebirth consciousness. Those for whom these functions are performed by one of the great resultants dissociated from knowledge have a double-rooted (duhetuka) rebirth consciousness. page 179
§25 Triple Rooted
Amongst those with triple-rooted (rebirth consciousness), to Arahants, no wholesome or unwholesome javanas arise. similarly, to trainees and worldings, functional javanas arise. Similarly, to trainees and worldlings, functional javanas do not arise. Nor do javanas associated with wrong view and doubt arise to the trainees. To non-returner individuals there are no javanas associated with aversion. But the supramundane javanas are experienced only by noble ones according to their respective capacities. page 179
Guide to §25
Those reborn by relinking consciousness associated with knowledge are said to have a triple-rooted rebirth (tihetuka). These individuals may be worldlings, trainees, or Arahants (who have, of course, become such after taking rebirth, not by virtue of their rebirth consciousness)… page 181
At the path of stream-entry, the defilement of wrong views and non-returners have eliminated the defilement of aversion, and there for doubt are eradicated: thus javanas associated with wrong views or doubt cannot arise in trainees… page 181
§26 Summary
According to circumstances, it is said, those beyond training experience forty-four classes of consciousness, trainees fifty-six, and the rest fifty-four… page 181
Herein, this is the analysis by way of individuals… page 181
Guide to §26
Worldlings with a triple-rooted rebirth consciousness can experience a maximum of fifty-four cittas: 12 unwholesome + 17 wholesome (minus the 4 paths) + 23 sense-sphere resultants + 2 adverting. However, beings arisen in the woeful planes, having rootless rebirth consciousness, experience only thirty-seven cittas: 12 unwholesome + 8 great wholesome + 15 rootless resultants + 2 adverting. Those taking rebirth in a happy plane with either a rootless or a double-rooted rebirth consciousness also experience the four great resultants dissociated from knowledge, making a total of forty-one. The total of fifty-four for those with triple roots includes all nine jhānnas… page 181
Analysis by Way of Planes (Bhūmibheda)
Table 4.5: Individuals, Planes, and Cittas
§27 Analysis
In the sense-sphere plane all these foregoing cognitive processes occur according to circumstances. In the fine-material-sphere plane (all occur) with the exception of Javanas connected with aversion and registration moments. I the present passage, “plane” Bhumi refers to planes of existence, not to planes of consciousness. Cittas connected with aversion do not occur in the fine-material plane because aversion was well suppressed in the preliminary training for attaining jhāna. page 183
§28 Special Cases
In all planes, to those who are devoid of particular sense organs: Those who are blind, deaf, etc, in the sense-sphere plane and the beings in the fine-material plane, who lack the sense of smell, taste and touch.
To the non-percipient beings; These beings are completely devoid of consciousness and thus have no cognitive process… (see V, § 31) page 183
Guide to §29
The eighty process cittas found in the sense-sphere plane include all cittas except the nine sublime resultants, which never occur in a cognitive process. page 183
The sixty-four process cittas in the fine-material pane are as follows: 10 unwholesome (excluding the two with aversion) + 9 rootless resultants. (excluding the pairs of nose -, tongue -, and body consciousness) 3 rootless functionals + 16 great wholesome and functionals + 10 fine-material wholesome and functionals + 8 immaterial wholesome and functionals + 8 supramundane. page 183
The forty-two in the immaterial pane are as fallows: 10 unwholesome + 1 mind-door adverting + 16 great wholesome and functionals + 8 immaterial wholesome and functionals + 7 supramundane (excluding the path of stream-entry) page 183
§30 Conclusion
Thus the cognitive process connected with the six doors according to circumstances continues on uninterrupted as long as life lasts, intercepted by the life-continuum. page 184
