Dhammasangani
Enumeration of Phenomena
400 B.C. | 124,932 words
*english translation* The first book of the Abhidhamma (Part 3 of the Tipitaka). The Dhammasangani enumerates all the paramattha dhamma (ultimate realities) to be found in the world. According to one such enumeration these amount to: * 52 cetasikas (mental factors), which, arising together in various combination, give rise to any one of... * ......
A. Good Karma.
1. In the sensuous universe.
(a) The Five Modes of Cognition considered as effects of good (kusalavipakani pane a-v innanani).]
(i.)
[431] Which are the states that are indeterminate?
When, as the result of good karma[1] having been wrought, having been stored up in connexion with the sensuous universe, visual cognition has arisen, accompanied by disinterestedness,[2] and having as its object something seen, then there is
contact, thinking,
feeling, thought,
perception, disinterestedness,
self-collectedness;
These, or whatever other[3] incorporeal, causally induced states there are on that occasion — these are states that are indeterminate.
[432] Question and answer on 'contact' as above, passim.
[433] What on that occasion is feeling?
The mental [condition], neither pleasant nor unpleasant, which on that occasion is born of contact with the appropriate element of visual cognition; the sensation, born of contact with thought, which is neither easeful nor painful; the feeling, born of contact with thought, which is neither easeful nor painful — this is the feeling that there then is.
[434] What on that occasion is perception?
The perception, the perceiving, the state of having perceived, which on that occasion is born of contact with the appropriate element of visual cognition — this is the perception that there then is.
[435] What on that occasion is thinking?
The thinking, the cogitating, the reflection which on that occasion is born of contact with the appropriate element of visual cognition — this is the thinking that there then is.
[436] What on that occasion is thought?
The thought which on that occasion is ideation, mind, heart, that which is clear, ideation as the sphere of mind, the faculty of ideation, intellect, the skandha of intellect, the appropriate element of visual cognition — this is the thought that there then is.
[437] What on that occasion is disinterestedness?
Answer as for 'feeling', § 436, omitting the phrase 'which is born of contact with the appropriate element of visual cognition'.
[438] What on that occasion is self-collectedness?
The persistence of thought[4] which there is on that occasion — this is the self-collectedness that there then is. [439] What on that occasion is the faculty of ideation?
Answer as for 'thought', § 436.
[440] What on that occasion is the faculty of disinterestedness?
Answer as in § 437.
[441] What on that occasion is the faculty of vitality?
Answer as in § 19.
Or whatever other incorporeal, causally induced states there are on that occasion — these are the states that are indeterminate.
[Summary.]
[441a]
Now, on that occasion
the skandhas are four,
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are three,[5]
contact counts as a single factor,
etc.
[Continue as in § 58],
the faculty of ideation counts as a single factor,
the element of visual cognition counts as a single factor,
the sphere of [mental] states counts as a single factor,
etc.
[Continue as in § 58.]
[442] What on that occasion is the skandha of syntheses?
Contact,
thinking,
self-collectedness,
the faculty of vitality,
or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellect — these are the skandha of syntheses.
(ii.-v.)
[443] Which are the states that are indeterminate?
When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe,
auditory cognition,
olfactory cognition, or
gustatory cognition
has arisen, accompanied by disinterestedness, and having as its object
a sound,
a smell, or
a taste
respectively ... or
cognition of body
has arisen, accompanied by ease, and having as its object something tangible,[6] then there is
contact, thinking,
feeling,[7] thought,
perception, ease,
self-collectedness;the faculties of:
ideation,
ease,
vitality.
Now, these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate.
[444] Question and answer on 'contact' as above, passim,
[445] What on that occasion is feeling?
The bodily pleasure, the bodily ease, which on that occasion is born of the appropriate element of the cognition of body; the pleasurable, easeful sensation which is born of contact with the body; the pleasurable, easeful feeling which is born of contact with the body — this is the feeling that there then is.
[446] What on that occasion is perception?
The perception, the perceiving, the state of having perceived, which on that occasion is born of contact with appropriate element of the cognition of body — this is the perception that there then is.
[447] What on that occasion is thinking?
The thinking, the cogitating, the reflection, which on that occasion is born of contact with the appropriate element of the cognition of body — this is the thinking that there then is.
[448] What on that occasion is thought?
The thought which on that occasion is ideation, mind, heart, that which is clear; ideation as the sphere of mind, the faculty of ideation, intellect, the skandha of intellect, the appropriate element of the cognition of body — this is the thought that there then is.
[449] What on that occasion is ease?
The bodily pleasure, the bodily ease which on that occasion is the pleasant, easeful sensation born of contact with the body; the pleasant, easeful feeling born of contact with the body — this is the ease that there then is.
[450-453] What on that occasion is self-collectedness[8] . . . the faculty of ideation [9] . . . of ease . . . of vitality?
Answers as in §§ 438, 448, 449 and 441 respectively.
Or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate.
[453a]
Now, on that occasion
the skandhas are four,
etc.
[Continue as in § 441a, substituting 'the element of the cognition of body' for 'the element of visual cognition'.]
[454] What on that occasion is the skandha of syntheses?
Answer as in § 442.
(b) Good (karma) taking effect in ideation (kusalavipaka manodhatu).
[455] Which are the states that are indeterminate?
When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, an element of ideation[10] has arisen, accompanied by disinterestedness, and having as its object a sight, a sound, a smell, a taste, something tangible, or what not, then there is
contact, thought,
feeling, conception,
perception, discursive thought,
thinking, disinterestedness,
self-collectedness;the faculties of
ideation,
disinterestedness,
vitality.
These, or whatever other[11] incorporeal, causally induced states there are on that occasion — these are states that are indeterminate.
[456] Question and ansiver on 'contact' as above, passim,
[457] What on that occasion is feeling?
The mental [condition], neither pleasant nor unpleasant, which on that occasion is born of contact with the appropriate element of ideation; the sensation, born of contact with thought, which is neither easeful nor painful; the feeling, born of contact with thought, which is neither easeful nor painful — this is the feeling that there then is.
[458-460] What on that occasion is perception . . . thinking . . . thought?
Answers as in §§ 446-448, suhstituting 'element of ideation' for 'element of the cognition of body'.
[461] What on that occasion is conception?
The ratiocination, the conceiving which on that occasion is the disposition, the fixation, the focussing, the application of the mind[12] — this is the conception that there then is.
[462] What on that occasion is discursive thought?
The process, the sustained procedure, the progress and access [of the mind] which on that occasion is the continuous adjusting and directing of thought — this is the discursive thought that there then is.
[463-467] What on that occasion is disinterestedness . . . self-collectedness . . . the faculty of ideation . . . of disinterestedness ... of vitality?
Answers as m §§ 437, 438, 460, 440,[13] 441 respectively.
[Summary.]
[467a]
Now, on that occasion
the skandhas are four,
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are three,
contact counts as a single factor,
etc.
[Continue as in § 58.]
the faculty of ideation counts as a single factor,
the element of ideation counts as a single factor,
etc.
[468] What on that occasion is the skandha of syntheses?
Contact, discursive thought,
thinking, self-collectedness,
conception, the faculty of vitality.
Or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellect — these are the skandha of syntheses.
(c) Good (karma) taking effect in representative intellection (kusala-vipaka manoyinnanadhatu).
(i.) When accompanied by happiness,
[469] Which are the states that are indeterminate?
When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, an element of representative cognition[14] has arisen, accompanied by happiness and having as its object a sight, a sound, a smell, a taste, something tangible, the idea [of any of these], or what not, then there is
contact, conception,
feeling, discursive thought,
perception, joy,
thinking, ease,
thought, self-collectedness;the faculties of:
ideation,
happiness,
vitality.
These, or whatever other, etc.
[Continue as in § 455.]
[470-482] These thirteen constituent states are described as in §§ 2-11 and 17-19, with the exception of 'conception' (vitakko) and 'self-collectedness' (cittass' ekaggata), which are described with the restricted connotation used m §§ 461, 464.
[Summary.]
[482a] Identical tvith § 467a, but 'the element of representative cognition' (manovinnanadhatu) must be substituted for 'the element of ideation'.[15]
[483] What on that occasion is the skandha of syntheses?
Contact, discursive thought,
thinking, joy,
conception, self-collectedness;the faculty of:
vitality.
Or whatever incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellect — these are the skandha of syntheses.
(ii.) When accompanied by disinterestedness.
[484] Which are the states that are indeterminate?
When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, an element of representative cognition[16] has arisen, accompanied by disinterestedness, and having as its object a sight, etc. (cf. above, § 469] . . . then there is
contact, thought,
feeling, conception,
perception, discursive thought,
thinking, disinterestedness,
self-collectedness;the faculties of:
ideation,
disinterestedness,
vitality.
These, or whatever other, etc.
[Continue as in § 469.]
[485-496] These Thirteen states are described as in the foregoing section (i.), except that the questions and answers on 'feeling' and 'disinterestedness', as given in §§ 152-154, must he substituted for those on 'feeling', 'joy', and the 'faculty of happiness' given in §§ 471, 477, and 481. 'Ease' is omitted.
[Summary.]
[496a] Terms identical with those in § 482a.
[497] The skandha of syntheses is identical with the content stated in § 483, hut with the omission of 'joy'.
(d) The Eight Main Types of Kesults (attha mahavipaka).
[498] Which are the states that are indeterminate?
When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, an element of representative cognition has arisen,
- accompanied by happiness and associated with knowledge . . .
- accompanied by happiness, associated with knowledge, and prompted by a conscious motive . . .
- accompanied by happiness and disconnected with knowledge . . .
- accompanied by happiness, disconnected with knowledge, and prompted by a conscious motive ...
- accompanied by disinterestedness and associated with knowledge ...
- accompanied by disinterestedness, associated with knowledge, and prompted by a conscious motive . . .
- accompanied by disinterestedness and disconnected with knowledge . . .
- accompanied by disinterestedness, disconnectedwith knowledge, and prompted by a conscious motive, and having as its object a sight, a sound, a smell, a taste, something tangible, or what not, then there is contact[17] . . . balance.
These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate.
[498a]
That absence of lust which is the root of indeterminateness . . . that absence of hate which is the root of indeterminateness . . . that absence of dulness which is the root of indeterminateness . . . these are states that are indeterminate.[18]
2. In the universe of Form.
[499] Which are the states that are indeterminate?
When, that he may attain to the heavens of Form, he cultivates the way thereto, and aloof from sensuous appetites, etc.,[19] enters into and abides in the First Jhana . . . then there is contact, etc.[20] Now, these . . . are states that are good. But when, as the result of just this good karma having been wrought, having been stored up in connexion with the universe of Form, he, aloof from sensuous appetites, etc., enters into and abides in the First Jhana . . . then there is contact, etc. And these . . . are states that are indeterminate.
[500] Repeat, substituting the formulce of the remaining Jhanas on the Fourfold System, and of all the Jhanas on the Fivefold System.
3. In the universe of the Formless.
[501] Which are the states that are indeterminate?
When, that he may attain to the heavens of the Formless, he cultivates the way thereto, and so, by passing wholly beyond all consciousness of form, by the dying out of the consciousness of sensory reaction, by turning the attention from any consciousness of the manifold, he enters into and abides in that frame of mind which is accompanied by the consciousness of a sphere of unbounded space — even the Fourth Jhana, to gain which all sense of ease must have been put away, etc. [continue as in § 265] — then the contact . . . the balance that arises, these . . . are states that are good.[21]
But when, as the result of just this good karma having been wrought, having been stored up in connexion with the universe of the Formless, he, by passing wholly beyond all consciousness of form, by the dying out of the consciousness of sensory reaction, by turning the attention from any consciousness of the manifold, enters into and abides in that rapt meditation which is accompanied by the consciousness of a sphere of unbounded space — even the Fourth Jhana, to gain which all sense of ease must have been put away, etc. [continue as above] . . . then the contact[22] . . . the balance that arises, these . . . are states that are indeterminate.
[502-504] Here follow in succession the other three 'Jhanas connected with Formless Existence' (§§ 266-268), namely, 'the Sphere of Infinite Intellection', 'the Sphere of Nothingness', and 'the Sphere where there is neither Perception nor Non-perception', each having the Fourth Jhana as its 'result', as in the formula stated in § 501.
4. In the pursuit of the Higher Ideal (lokuttaravipako).
I. The First Path.
The Twenty Great Methods.
1. Rapt Meditation.
(i.) The Four Modes of Progress in Purification.
[505] Which are the states that are indeterminate?
When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, he enters into and abides in the First Jhana . . . [continue as in § 277] progress thereto being difficult and intuition sluggish — then there is contact . . . balance. Now these . . . are states that are good.
But when, as the result of just this good Jhana having been wrought, having been cultivated[23] in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana ... progress whereto is painful, intuition wherein is sluggish, and which is Empty — then there is contact . . . the faculty of knowledge made perfect[24] . . . balance. And these . . . are states that are indeterminate.
[506] Which are the states that are indeterminate?
When he cultivates the Jhana of the Higher Ideal (the rapt meditation) whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, he enters into and abides in the First Jhana . . . [continue as in § 277] progress thereto being difficult and intuition sluggish — then there is contact . . . balance. Now these . . . are states that are good.
But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is painful, intuition wherein is sluggish, and which is Signless[25] . . .
[or] [507] (repeating all the foregoing)
which is Aimless[26] — then there is contact . . . the faculty of knowledge made perfect . . . balance. And these . . . are states that are indeterminate.
[508] Which are the states that are indeterminate?
When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, suppressing theworking of conception and of thought discursive, enters into and abides in the Second Jhana . . .
[or] ... in the Third Jhana . . .
[or] ... in the Fourth Jhana . . .
[or] . . . [continue in the same ivay for fivefold Jhana] . . . progress whereto is painful and intuition sluggish, then this constitutes good (karma). [27]
But when, as the result [of this or that Jhana the corresponding Jhana is attained] progress whereto is painful, intuition wherein is sluggish,
and which is Empty,
Signless,
[or] Aimless,
then the contact . . . the balance that arises — these . . . are states that are indeterminate.
[509] Repeat the two foregoing sections, substituting in order the three remaining Modes of Progress: 'progress whereto is painful, but intuition quick', 'progress whereto is easy, but intuition sluggish', and 'progress whereto is easy, and intuition quick' (§§ 176-180).
(ii.) The Notion of Emptiness applied to Purification (suddhika-sunnatam) .
[510] Which are the states that are indeterminate?
When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, he enters into and abides in the First Jhana . . . which is Empty — then there is contact . . . balance. Now these . . . are states that are good.
But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . which is Empty . . .
[or] [511] which is Signless ...
[or] [512] which is Aimless — then there is contact . . . balance. And these . . . are states that are indeterminate.
[513] Repeat in the case of each of the remaining Jhdnas on the Fourfold System, and of all the J lianas on the Fivefold System,
(iii.) The Four Modes of Progress taken in connexion with the Notion of Emptiness (sunnata[28]-patipada).
[The First Mode.]
[514] Which are the states that are indeterminate?
When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, he enters into and abides in the First Jhana . . progress whereto is painful and intuition sluggish,
and which is Empty,
then there is contact . . . balance. Now these . . . are states that are good.
But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is painful and intuition sluggish,
and which is Empty ...
. . . [or] [515] which is Signless ...
. . . [or] [516] which is Aimless,
then there is contact . . . balance. And these . . . are states that are indeterminate.
[517] Repeat in the case of each of the remaining Jhdnas on the Fourfold System, and of all the Jhdnas on the Fivefold System.
[The Second, Third and Fourth Modes.]
[518] Which are the states that are indeterminate?
When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, he enters into and abides in the First Jhana . . .
— progress whereto is painful, but intuition quick,
and which is Empty . . .
— progress whereto is easy, but intuition sluggish,
and which is Empty . . .
— progress whereto is easy and intuition quick,
and which is Empty . . .
[Repeat, substituting each of the remaining Jhdnas in the case of each of the three Modes]
. . . then these constitute good (karma).
But when, as the result [of this or that Jhana in any the three Modes], he enters into and abides in any of the Jhanas taken in order, which is in any of the three Modes,
and which is Empty . . .
. . . [or] which is Signless . . .
. . . [or] which is Aimless,
then there is contact . . . balance. And these . . . are states that are indeterminate.
(iv.) The Notion of Aimlessness applied to Purification (suddhika-appanihitam).
[519] Which are the states that are indeterminate?
When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, he enters into and abides in the First Jhana . . .
which is Aimless,
then there is contact . . . balance. Now these . . . are states that are good.
But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . .
. . . which is Aimless . . .
. . . [or] [520] which is Signless . . .
. . . [or] [521] which is Empty,
then there is contact . . . balance. And these . . . are states that are indeterminate.
[522] Repeat in the case of each q/ the remaining Jhanas on the Fourfold System, and of all the Jhanas on the Fivefold System,
(v.) The Four Modes of Progress taken in connexion with the Notion of Aimlessness (appanihita-patipada).
[523] Which are the states that are indeterminate?
When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish,
and which is Aimless,
then there is contact . . . balance. Now these . . . are states that are good.
But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the first Jhana . . . progress whereto is difficult and intuition sluggish,
and which is Aimless . . .
. . . [or] [524] which is Signless . . .
. . . [or] [525] which is Empty,
then there is contact . . . balance. And these . . . are states that are indeterminate.
[526] Which are the states that are indeterminate?
When he cultivates the Jhana of the Higher Ideal (the rapt meditation) whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, suppressing the working of conception and of thought discursive,[29] he enters into and abides in the Second Jhana, or into [any of the remaining Jhanas, both on the Fourfold and the Fivefold System] . . . progress whereto is difficult and intuition sluggish,
and which is Aimless,
then this constitutes good (karma).
But when, as the result [of this or that Jhana the corresponding Jhana is attained]^ progress whereto is difficult and intuition sluggish,
and which is Aimless,
[or] which is Signless,[30]
[or] which is Empty,[31]
then there is contact . . . balance. And these . . . are states that are indeterminate.
[527] The Second, Third and Fourth Modes are now substituted in turn, as teas done in § 518.
2-20. The Remaining Nineteen Great Methods.
[528] Which are the states that are indeterminate?
Here follow nineteen concepts, each of which can he substituted for 'the Jhana of the Higher Ideal' in the preceding exercises (§§ 505-528), the exercise to which they are actually applied in this paragraph being the 'Modes of Progress in Purification' given in §§ 505-509. These nineteen concepts are enumerated in § 358.
(vi.) The Modes of Progress in Purification taken in connexion with the Dominant Influence of Desire (chandadhipateyya-suddhika-patipada).[32]
[529] Which are the states that are indeterminate?
When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish, and the dominant influence in which is Desire — then there is contact . . . balance. Now these . . . are states that are good.
But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish.
— which is Empty . . .
. . . [or] [530] which is Signless[33] . . .
. . . [or] [531] which is Aimless,
and the dominant influence in which is Desire — then there is contact . . . balance. And these . . . are states that are indeterminate.
[532] Repeat in the case of each of the remaining Jhdnas on both systems.
[533] Repeat in the case of each of the three remaining 'Modes of Progress' applied to each Jhdna.
(vii.) The Notion of Emptiness applied to Purification, and taken in connexion with Desire as the Dominant Influence (chandadhipateyyam suddhika-sunnatam).[34]
[534] Which are the states that are indeterminate?
When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . which is Empty, and the dominant influence in which is Desire — then there is contact . . . balance. Now these . . . are states that are good.
But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . .
which is Empty . . .
. . . [or] [535] which is Signless . . .
. . . [or] [536] which is Aimless,
and the dominant influence in which is Desire — then there is contact . . . balance. And these . . . are states that are indeterminate.
[537] Repeat in the case oj each of the remaining Jhdnas on both systems.
(viii.)[35]
[538] Which are the states that are indeterminate?
When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish, which is Empty, and the dominant influence in which is Desire — then there is contact . . . balance. Now these . . . are states that are good.
But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish,
— which is Empty . . .
. . . [or] [539] which is Signless[36] . . .
. . . [or] [540] which is Aimless,[37]
and the dominant influence in which is Desire — then there is contact . . . balance. And these . . . are states that are indeterminate.
[541] Repeat in the case of each remaining Jhana as passim,
[542] Repeat in the case of each of the three remaining 'Modes of Progress' applied to each Jhana,
[543-546] This group is identical tvith group vii. [§§ 534-537], except that the concept Aimless takes the place oj the concept Empty, and conversely.
(X.)
[547-551] This group is identical with group viii. [§§ 538-542], except that the concept Aimless takes the place of the concept Empty, and conversely.
2-20. The Remaining Nineteen Great Methods.[38]
[552] Which are the states that are indeterminate?
When he cultivates the Path of the Higher Ideal, the Advance in Mindfulness toward the Higher Ideal, the System of Eight Efforts toward the Higher Ideal, etc. [continue as in § 358, doum to 'Thought relating to the Higher Ideal'], whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish, and the dominant influence in which is Desire — then there is contact . . . balance. Now these . . . are states that are good.
But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish, which is
Empty,
or Signless,
or Aimless,
and the dominant influence in which is
then there is contact . . . balance. And these . . . are states that are indeterminate.
[Here ends] Result in the First Path.
II.— IV. The Kemaining Three Paths. Cf. §§ 362-364a.
[553] Which are the states that are indeterminate?
When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the Second Stage, he has diminished the strength of sensual passions and of malice[39] . . .
[or] when, that he may attain to the Third Stage, he has put away the entire residuum of sensual passions and of malice . . .
[or] when, that he may attain to the Fourth Stage, he has put away absolutely and entirely all passion for Form, all passion for the Formless, all conceit, excitement, and ignorance — and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish, then there is contact . . . the faculty of knowledge made perfect[40] . . . balance.
Now these . . . are states that are good.[41]
But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish, and which is Empty, then there is contact . . . the faculty of one whose knowledge is made perfect . . . balance. And these . . . are states that are indeterminate.
[554] Question and answer on 'contact' as above passim.
[555] What on that occasion is the faculty of one whose knowledge is made perfect (annatavindriyam)?[42]
The perfected knowledge, the science, the understanding of the doctrines of those whose knowledge is made perfect, their searching, research, searching the Truth; discernment, discrimination, differentiation; erudition, proficiency, subtlety; criticism, reflection, analysis; breadth, sagacity, leading; insight, intelligence, incitement; wisdom as faculty and as power; wisdom as a sword, as a height, as light, as glory, as splendour, as a precious stone; the absence of dulness, searching the Truth, right views, that searching the truth which is a factor in the Great Awakening; a Path-component, contained in the Path — this is on that occasion the faculty of one whose knowledge is made perfect.
Or[43] whatever other incorporeal, causally induced states there are on that occasion, these are states that are indeterminate.
[Here ends] result in connexion with the Higher Ideal.
B. Bad Karma.[44]
(a) The Five Modes of Sense-Cognition.
[556] Which are the states that are indeterminate?
When, as the result of bad karma having been wrought, having been stored up,
visual cognition has arisen, accompanied by disinterestedness and having as its object a sight . . .
auditory cognition has arisen, accompanied by disinterestedness and having as its object a sound . . .
olfactory cognition has arisen, accompanied by disinterestedness and having as its object a smell . . .
gustatory cognition has arisen, accompanied by disinterestedness and having as its object a taste . . .
cognition of body has arisen, accompanied by distress and having as its object something tangible,
then there is
contact, thinking,
feeling, thought,
perception, distress,
self-collectedness;the faculties of:
ideation,
distress,
vitality.[45]
Now these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate.
[557] Question and answer on 'contact' as above passim.
[558] What on that occasion is feeling?
The bodily pain, the bodily distress which, on that occasion, is born of contact with the appropriate element of cognition of body; the painful, distressful sensation which is born of contact with the body; the painful, distressful feeling which is born of contact with the body — this is the feeling that there then is.
[559] What on that occasion is distress?
The bodily pain, the bodily distress which, on that occasion, is the painful, distressful sensation born of contact with the body; the painful, distressful feeling born of contact with the body — this is the distress that there then is.
[560] What on that occasion is the faculty of distress?
Answer as in § 559.
Or whatever other incorporeal, causally induced states there are on that occasion, these are states that are indeterminate.
[Summary.]
[560a]
Now at that time
the skandhas are four,
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are three,
contact,
etc.
[Continue as in § 58.]
the faculty of ideation counts as a single factor,
the element of the cognition of body[46] counts as a single factor,
the sphere of [mental] states counts as a single factor,
etc.
[Continue as in §§ 58-61.]
[561] What on that occasion is the skandha of syntheses?
Contact, discursive thought,
thinking, self-collectedness;conception, the faculty of vitality.
Or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellect — these are the skandha of syntheses.
[Continue as in § 63, etc.]
[562] Which are the states that are indeterminate?
When, as the result of bad karma having been wrought, having been stored up, an element of ideation has arisen, accompanied by disinterestedness, and having as its object a sight, a sound, a smell, a taste, something tangible or what not, then there is
contact, thought,
feeling, conception,
perception, discursive thought,
thinking, disinterestedness,
self-collectedness;the faculties of:
ideation,
disinterestedness,
vitality.
Now these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate.
[Summary.]
[562a] This including the description of the appropriate skandha of syntheses [563], is identical with the corresponding Summary, §§ 467a, 468.
(c) The Element of Representative Intellection.
[564] Which are the states that are indeterminate?
When, as the result of bad karma having been wrought, having been stored up, an element of representative intellection has arisen, accompanied by disinterestedness, and having as its object a sight, etc.,[47] or what not, then there is
contact, thought,
feeling, conception,
perception, discursive thought,
thinking, self-collectedness;the faculties of
ideation,
disinterestedness,
vitality.
Now these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate.
[Continue as in §§ 485-496.]
[Summary.]
[564a, 565] This including the description of the appropriate skandha of syntheses, is identical with §§ 496a, 497.
[Here end] the Indeterminates which are the result of Bad [Karma].
Footnotes and references:
[1]:
Kammam; literally, action, work, deed.
[2]:
In this and the two following sections (2 and 3) upekkha is apparently used as a psychological term only, without ethical implication, and signifies simply neutral feeling.
[3]:
There will be but one of these, viz., attention (Asl. 262).
[4]:
In the text omit . . . pe . . . after thiti, as in § 424, and for the same reason (Asl. 262).
[5]:
Jhana and the Path, says the Cy. (262), are not included in the summary; and why? Jhana at its extremity has conception (vitakko), and the Path at its extremity has cause (hetu). Hence, it is not consistent to include Jhana in a thought that has no conceptual activity, or the Path, when the thought is not causally effective.
This remark throws a little light on to the problem of indeterminate states. In vitakko the mind is working towards an end good or bad; in the Path the first factor (right views) is synonymous with 'absence of dulness', which is the cause or root of good (§ 1054). Neither vitakko nor am oho is, therefore, a possible constituent in a cognition which is inefficacious to produce good or bad karma.
[6]:
Or 'a touch' (v. p. 2, n. 2). The view that the cognition of something tangible has a positive hedonic concomitant — pleasant or, if the karma be bad (§ 556), unpleasant — as compared with the neutral feeling attending other kinds of sense-cognition (under the given circumstances), is of psychological interest. And the comment it evokes is not less so. Touch, or bodysensibility, is, the Cy. explains (263), the one sense through which the four elements without and within the individual come into direct contact. Other cognition is secondary, inasmuch as the other senses are derived (up a da). They are as balls of cotton-wool on four anvils, deadening the impact of the hammer. In touch the wool is beaten through, and the reaction is stronger. Cf. this with the theory of sense below, §§ 596-632. Nevertheless, the ease or the distress is so faintly marked, that the cognition remains 'indeterminate'.
The constituent states, contact, etc., refer only to the last-named species of cognition. In the case of the other four 'disinterestedness' would have to be substituted for 'ease'.
[7]:
Vedana has dropped out of the printed text.
[8]:
In § 450 omit ... pe ... in the text after thiti.
[9]:
In § 451 supply kayabefore vinnanadhatu. The state manindriyam is, it is true, one of representative cognition only, but it is occupied, under the given circumstances, with a kaya-viniianam. The 'door of mano' has as its object any or all of the objects of the five senses.
[10]:
Once more the Cy. points out (263) the significance of the affix -dhatu (element), as meaning the absence of entity (nissatta), the 'emptiness' or phenomenal character of the ideational faculty. Cf. above, p. 33, n. The characteristics of mano are here set out. See Introduction (Theory of Intellection). The theory of a sensorium commune here alluded to is practically identical with that adopted by Aristotle in the 'De Sensu'. 'The basis (or site, vatthu) of this kind of thought is a constant, namely, the heart; the objects of the " doors " (or of the idea-door) are not constants. Whereas they come in one after another, this is the locus (thanam), which has the function of receiving them into unity' (ekasampaticchanakiccam).
The process of cognition is completed by manoviniianadhatu (see below).
[11]:
These (Asl. 264) include two others, resolve and attention. Cf. above, p. 5, n. 1.
[12]:
Inasmuch, says the Cy. (264), as this thought is neither good nor bad (in its effect), intention (sankappo), either right or wrong, is not included in the connotation of its component vitakko. Cf. §§ 7 and 371, also p. 125, n. 2.
[13]:
The references given in the text will prove, on examination, to be for the most part misleading.
[14]:
The function of the manovinnanadhatu is discussed in the Introduction (Theory of Intellection). As a resultant state, it is here said (Asl. 264), when 'accompanied by happiness', to eventuate in two sets of circumstances : 'Standing in the doors of the five senses, it accomplishes the task (or function, kiccarn) of deciding (santirana) as to that idea (or percept) which the element of ideation, just expired, received on the expiry of that sense-cognition which constituted the result of good karma'. Again: 'When the action of the six doors (senses and ideation) results in a more impressive idea, this becomes what is called the idea' (tad-arammanam), i.e., 'the object of the impulse' (Java nam), and the element of representative cognition is drawn away to fix itself on that object. So a vessel crossing a strong current avails to turn the latter aside for a moment, though its natural course is a flowing downward. The normal flow of the intellect is, so to speak, down the stream of the individual life (bhavangam ev' otarati). And it is this normal functioning of the intellect which alone is here taken into account.
The further stage of cognition immediately preceding any outgoing or conative impulse such as seems to be meant by the word Java nam {cf. Sum. 194; Abh. S. iii. 3) — I allude to that of 'establishing' (or full assimilation, as we might say — votthappanam) — is not here explicitly mentioned. But it is probably implied in the phrase santlranadi, 'deciding and the rest' And it is discussed a few pages further on (Asl. 269, 272).
[15]:
The reference to [58] in the text is again incorrect, for there is to be no rehearsal of either Jhana or Path. Cf p. 125, n. 2, and Asl. 264.
[16]:
This sort of resultant cognition is said to take effect or occur on five sorts of occasions : (i.) The conception of infirm offspring, viz., blind, deaf, imbecile or insane, hermaphrodite or neuter; (ii.) during the span of one individual lifetime (bhavangam); (iii.) in the decision (santiranam) respecting an idea where the object causes neither pleasure nor pain; (iv.) when the 'that-object' (tadarammanam) of absorbing impressiveness arises {cf. § 469, n.); (v.) when death opens the way to renewed existence (cuti). It will be seen that these five correspond to the first, second, tenth, thirteenth and fourteenth occasion on which vinnanas occur, according to the Visuddhi Magga (chap. xiv.; see Warren's 'Table of Contents', J. P. T. S., 1891-93, p. 130). It is possible that the absence of explanatory matter in our Cy. is due to the existence of a full treatment by Buddhaghosa in the former earlier work.
[17]:
It is difficult in the present stage of knowledge respecting the Buddhist (academic) theory of the Indeterminate and of Yipako to supply any safe reference for the elided states here supposed to be rehearsed. The following section (see note) seems to indicate that at least tliree more states than those enumerated in the kinds of indeterminates just discussed are to be included, namely, the absence of lust, of hate, and of dulness. But the Cy. is not at all lucid (pp. 265, 266), and breaks away into a long rambling discussion on casuistical views respecting vipako.
[18]:
This highly elliptical paragraph, in which I have supplied the third 'root', inadvertently omitted in the text, but required by the context (see above, §§ 32-34; K., Asl. 267, 268), is presumably intended to show wherein the niddesa, or descriptive exposition of certain of the constituent states of each of the Eight Types of Kesult differ from those given in each of the corresponding Eight Types of Good Thoughts (§§ 1-159).
[19]:
See § 160.
[20]:
Continue as in § 160.
[21]:
In the printed text the . . . pe . . . here should be omitted, as is done in §§ 503, 504. Omit likewise in § 502.
[22]:
On the difficulty of determining which constituent dhammas are to be here understood, see § 498, n.
[23]:
The word 'karma' and its proprium, 'storing up' (upacitattam), are now superseded respectively by lokuttaram jhanam and cultivation or practice (bhavitattam) (Asl. 289).
[24]:
Cf. above, § 362. No comment is given on the development of this faculty, in the case of indeterminate states, before the First Path is left behind. But the reason is presumably that, in the quest of the Ideal, the result implies the attainment of a higher path, or at least of the 'fruition' of the First Path. The faculty is not expressly stated in the corresponding passages of §§ 508, 509, either in the printed text or in K.; but there can, by the context, be no doubt that it is to be taken as read.
[25]:
See above, p. 91, n. 2.
[26]:
Ibid.
[27]:
The compilers would appear, here and in certain subsequent answers, to have made an attempt at condensation otherwise than by the usual . . . pe . . . This is, I believe, a very rare instance.
[28]:
Sic lege.
[29]:
For vivicceva kamehi read vitakkavicaranam vupasama.
[30]:
For appanihitan ti vipako repeated read animittan ti vipako.
[31]:
Sunnatam has been inadvertently omitted from the text.
[32]:
Omitted in K.
[33]:
Read in the printed text animittam for appanimittam.
[34]:
Omitted in K.
[35]:
No title is appended to this group, but it will be seen that it is a repetition of group vi. (p. 145), with this additional feature, that the Jhana which constitutes the Karma is Empty.
[36]:
Read animittam for sunnatam.
[37]:
Omit lokuttaro before phasso.
[38]:
Cf. above, p. 145.
[39]:
The passage which occurs here in the printed text, line 3 of the answer, viz., vivicc'eva . . . down to phasso hoti, seems to be a corrupt reading, presenting discrepancies with that symmetry both of construction and elision which usually marks Pitaka compilation. K. omits the phrase.
[40]:
This term (annindriyam hoti) is omitted in K. It belongs, however, to the attainment of the Second Path (see above, p. 96, n. 2), and is only superseded by the intellectual climax of aiinatavindriyam (§ 555). I do not think, therefore, that it is a wrong reading.
[41]:
Avyakata here in the printed text should of course be kusala.
[42]:
I am not up to the present aware whether this term occurs anywhere else in the Three Pitakas. By Buddhaghosa (Asl. 291) it is defined as the distinctive 'faculty of the annatavi (lit., the holder of things known), of him who, in the philosophy of the Four Truths, has completed what was to be done'. And the 'doctrines' mentioned in the answer are defined as the associated or constituent doctrines, 'within' which the subject has attained proficiency, or which he has mastered inwardly (sampayuttadhammanam . . . thitanam dhammanam abbhantare).
Possibly, however, dhammanam refers to those intellectual states as mastered and controlled by the aniiatavin, which are comprised in the answer.
[43]:
Avikkhepo hoti ... pe ... as included in the printed text, is omitted in K. It is, however, not incorrect, since a description of constituent states, beginning with 'contact' and ending with 'balance', similar to that given in §§ 278-337, and only differing by the substitution of 'the faculty of one whose knowledge is made perfect' for 'the faculty of believing that I shall come to know the Unknown', is here supposed to be fully rehearsed. As it stands, however, it is a little misleading.
[44]:
With section B, and its three subdivisions a to c, compare the co-ordinate results of good karma described above, §§ 431-468 and 484-497. Under B happy results are out of the question, the determining antecedents having been evil.
[45]:
Judging by the corresponding answer respecting good karma in § 443, the . . . pe . . . here appended in the printed text is erroneous. K. omits it.
This list and the following sections (557-560) apply to the last-named mode of sense-cognition, namely, that of body. In the case of the other modes, 'disinterestedness' instead of 'distress' would occasion to certain questions different answers.
[46]:
For mano-vinfianadhatu in the printed text read kaya-vinnanadhatu.
[47]:
Cf § 562.