 The classic Abhidhamma scheme as gleaned from the first book of the Abhidhamma-piṭaka, the Dhammasaṅgaṇi, and as organized by the commentarial tradition describes eighty-nine basic types of consciousness moments, i.e., assemblages of citta and cetasika (Dhs Book I; Vism XIV 81–110; Abhidh-av 1–15; Abhidh-s 1–5). It classifies these basic citta types most broadly according to their locus of occurrence, beginning with the sense-sphere (kāmāvacara) that includes forty-five citta types, most prominently those that concern the mechanics of perception of sensuous objects; next come eighteen form-sphere (rūpāvacara) consciousnesses that concern the mind that has attained meditative absorption (jhāna); followed by eight formless-sphere (arūpāvacara) consciousnesses that constitute the mind that has reached further meditative attainments known as formless states; finally, there are eighteen world-transcending (lokuttara) consciousnesses that constitute the mind at the moment of awakening itself: these have nirvana as their object. Within these four broad categories many other classifications operate. For instance, some dhammas are wholesome, others unwholesome; some are resultant, others are not; some are motivated, others are without motivations. These attribute matrices, writes Cox (2004A, 552), form “an abstract web of all possible conditions and characteristics exhibited by actually occurring dharmas. The individual character of any particular dharma can then be specified in accordance with every taxonomic possibility, resulting in a complete assessment of that dharma’s range of possible occurrences.”