ဝိသုဒ္ဓိမဂ္ဂ (ဒု)

[373] CHAPTEK XII EXPOSITION OP PSYCHIC POWEES (IDDHI) Now we shall begin the discourse on higher knowledges, inasmuch as the ascetic who has attained to the Fourth Jhana by earthdevice, and so on, should make effort to fulfil that worldly higher knowledge by means of which the development of concentration brings higher knowledge as a reward, so that this development of concentration by him will realize its advantages and become stronger, and he himself having fulfilled the development of that concentration which has realized its rewards and become stronger, will early reach the development of understanding. For the Blessed One, in order to show the advantages of developing concentration and to preach the more and more subtle law to those noble sons who have attained to concentration of the Fourth Jhana, has stated the five branches of worldly knowledge, to wit: various kinds of psychic powers, deva-hearing, knowledge of others’ thoughts, recollection of past existences, knowledge of the decease and re-birth of beings in this wise: With his heart thus serene, made pure, translucent, free from blemishes, devoid of evil, supple, ready to act, firm and imperturbable, he applies and bends down his mind to the modes of psychic power. He enjoys psychic power in the various modes — being one he becomes many, Herein the beginner who is a recluse, who wishes to perform the practice of psychic powers, such as being one to become many,” should, after producing the eight attainments in the eight devices ending in the white device, [374] subdue the mind in these fourteen ways: In the direct order of the device, in the reverse order of the device, in the direct and the reverse order of the device, in the direct order of the Jhana, in the XII . — Exposition of Psychic Powers 43 H reverse order of the Jhana, in the direct and the reverse order of the Jhana, by skipping over the Jhana, by skipping over the device, by skipping over the Jhana and device, by shifting the factor, by shifting the object, by shifting the factor and object, by fixing the factor, by fixing the object. Which is “ the direct order of the device,’' and so on ? Here a monk attains to Jhana in the earth-device, and then in the water-device, thus in due order of the eight devices he attains to Jhana a hundred times, a thousand times. This is the direct order of the device. The attainment in reverse order, starting frona the white device, is the reverse order of the device.” The repeated attainment in direct and reverse order, from the earth-device up to the white device, and from the white device back to the earth-device, is the direct and reverse order of the device.” The repeated attainment starting from the First Jhana up to the sphere of neither perception nor non-perception, is the direct order of the Jhana.” The repeated attainment starting from the sphere of neither perception nor non-per ception, back to the First Jhana, is '' the reverse order of the Jhana.” The repeated attainment in direct and reverse order from the First Jhana up to the sphere of neither perception nor non-perception, and from the sphere of neither perception nor non-perception back to the First Jhana, is the direct and reverse order of the Jhana.” He enters into the First Jhana in the earth-device, the Third Jhana in the same device, then removing it he enters into the sphere of the infinitude of space, then the sphere of nothingness: — Thus the skipping over every second Jh.ana, but not the device, is called the skipping over the Jhana. The same construction with reference to the water-device, and so on, should be made. Having entered into the First Jhana in the earth-device, he agam enters into it in the heatdevice, then in the blue device, then in the red device:— -the skipping over every second device, but not the Jhana, in this way is called the skipping over the device.” Having entered into the First Jhana in the earth-device, he enters into the Third in the heat-device, removing the bine device he enters into the sphere of the infinitude of space, into the sphere of nothingness from the red device: — the alternate skipping of Jhana and device in this way is the skipping of Jhana and device/' Having entered into the First Jhana in the earth-device, [376] he enters into the other Jhanas in the same device: — this is shifting the factor." After entering into the First Jhana in the earth-device, he enters into the same in the water-device, the same in the white device: — the entering thus into one Jhana in all devices is shifting the object." After entering into the First Jhana in the earth-device, he enters into the Second in the water-device, the Third in the heat-device, the Fourth in the air-device, he enters into the sphere of the infinitude of space, removing the blue device, into the sphere of the infinitude of consciousness from the white device, into the sphere of nothingness from the red device, into the sphere of neither perception nor non-perception from the white device: — this shifting of factors and objects alternately is the shifting of factor and object." The First Jhana has two factors, the Second has three, the Third has two, likewise the Fourth, the sphere of the infinitude of space . . . the 'sphere of neither perception nor nonjDerception: — thus the fixing only of the Jhana-f actors is ‘‘ the fixing of the factor." Similarly this has the earth-device for object . . . this the water-device . , . this the white device for object: — thus the fixing only of the object is '' the fixing of the object." Some prefer the fixing also of factor and object. But since it is not mentioned in the Commentaries, it certainly is not an introduction to developing (fhamna). It is impossible that a recluse, a beginner, who has not subdued his mind in these fourteen ways, nor developed the developing, should attain the practice of psychic powers. For to the beginner the preliminary work of the device is a burden; only one in a hundred or a thousand can do it. To XII . — Exposition of Psychic Powers 435 L-irn wlio lias done the preliminary work of tlie device, tke production of the after-image is a burden; only one in a bundred or a thousand can do it. When one has produced the after-image and increased it, the attainment of ecstasy is a burden; only one in a hundred or a thousand can do it. To him who has attained to ecstasy the subjugation of the mind in the fourteen ways is a burden; only one in a hundred or a thousand can do it. To him who has subdued the mind in the fourteen ways, the practice of psychic powers is a burden; only one in a hundred or a thousand can do it. To him who has attained to the practice of psychic powers, the quick inducement of Jhana is a burden; only one in a hundred or a thousand can do it. [Such an one is] like Hakkhita the Elder (whose power has been mentioned in the exposition of the earth-device-), of eight years’ standing among the thirty thousand possessors of psychic powers who had come to minister to the sick Elder Maha-Rohanagutta at Therambatthala. [376] Seeing the display of his power, the Elder said: ‘'Friends, if Rakkhita had not been present, aU of us would have deserved the blame that we could not protect the king of the Nagas. Therefore it is fit that one should walk about holding the weapon with which one should purify the taints.” Being established in the admonition of the Elder, the thirty thousand monks became quick inducers of Jhana. When such inducement of Jhana is obtained, protection of others is a burden; only one in a hundred or a thousand can give it. [Such an one is] like the Elder who prevented the fall of coals by creating earth in the sky when Mara rained down a shower of coals at the great lights festival of Ceylon. But those who have made strong application in the past, such as the Buddhas, silent Buddhas, and the chief Disciples, are successful in the practice of psychic powers, and obtain various qualities, such as the different kinds of analytical 3 “ Patitthabhavo ” -parasa upaddavujoasamaiia. — Tlkd, knowledge by virtue of the attainment of saintship only without the aid of the course of developing (in subduing the mind) just described. Therefore just as a goldsmith who wishes to make a special kind of ornament makes th.e gold soft and malleable by hearting it in the fire, and so on, and makes the ornament: and as a potter who wishes to make a special kind of pot makes the clay well-ground and soft and makes the pot, so should the beginner subdue the mind in the fourteen ways, make it wieldy by entering into Jhana under the dominance of desire-to-act, of consciousness, of energy, of investigation, and by the practice of adverting, and so on, and devote himself to the various kinds of psychic powers. But he who is fulfilled by his past conditions, and is accustomed to the practice of only the Fourth Jhana in the devices, should also make application. As the Blessed One has said in showing here the order in which application should be made: — With his heart thus serene and so onP' Here follows the determining according to the textual method. Herein, he ’’ is the recluse who has attained to the Fourth Jhana. “ Thus shows the order in which the Fourth Jhana is attained. Having attained to the First Jhana he gets the Fourth Jhana in due course; thus is it said, “serene,” that is, through the concentration of the Fourth. Jhana. “Heart” ’ is consciousness of the sensuous realm. As regards “ made pure ” and so on, the statement is that it is made pure by the purity of mindfulness and equanimity; “translucent,” cleansed in splendour because of purity. [377] It is “free from blemishes” from the absence of blemishes such as lust, through the destruction of causes such as bliss; “ devoid of evil ” from being free from the blemishes ; for the mind is defiled by blemishes. “ Supple ” — owing to its well-developed state, said to be in' a well-controlled state. For the mind which follows one’s power is said to be soft. And it is “ ready to act ” from being supple. It is said to be XII. — Exposition of Psychic Poivers 437 amenable to work, prepared to act, I’or tte mind is plastic and wieldy like well-bnrnislied gold. Both the terms are due to the well-developed state. As has been said: Monies I do not see any other state which, being thus developed, repeated, becomes pliant and wieldy like the mindi’ It is from being established in purity and other qualities. Imperturbable is due to firmness: immovable, unperturbed — this has been stated. Or it is firm as being placed under control through its pliancy and wieldiness, imperturbable as being upheld by faith, and so on. For the mind, upheld by faith, and so on, is unperturbed by absence of faith; the mind upheld by energy is unperturbed by idleness; the mind upheld by mindfulness is unperturbed by negligence; upheld by concentration it is unperturbed by distraction; upheld by understanding it is unperturbed by ignorance; upheld by light it is unperturbed by the darkness of the passions. Upheld by these six states it is imperturbable. Thus endowed with the eight factors, the mind is easily applied for the realization through understanding of states which are to be so realized. Another way of explanation is: — It is ‘‘serene’’ through the concentration of the Fourth Jhana; “ made pure through the hindrances being far away; “translucent” through the surpassing of applied thinking, and so on; “ free from blemishes ” through the absence of the realms of evil desire which are caused by the attainment of Jhana; “devoid of evil” through the departure of the defilements of the mind such as covetousness. The latter two qualities should be known after the Anangana and Vattha Suttas. It is “ supple ” through being under control, “ ready to act ” through the acquirement of the bases of psychic powers; “ firm, imperturbable” through the fulfilment of development and the acquirement of exaltedness. As it is imperturbable, so is it firm — is the meaning. The mind being thus endowed with the eight factors is easily applied [378] and becomes the foundation and proximate cause of the realization through understanding of states which are to be so realized, He applies and bends down bis mind to tbe modes of psychic power/’ — here 'psychic power” is in the sense of effecting, said to be in the sense of accomplishing, of obtaining. For that which finishes and obtains is said to give effect. As it has been said: — If one desiring aught, accomplish his desire . . Thus psychic power” means, renunciation is effected; miracle means a striking down [opposition]; psychic power means the path of sanctity is effected; miracle means a striking down [opposition]. Another way of explanation: — It is psychic power in the sense of effecting; it is a synonym of the means of attainment, which gives effect because it gives the desired fruit. As has been said: Citta, ike householder, is virtuous and of good conduct. Should he wish it, he might become in the future a universal monarch, for effective is the mental resolution of the virtuous owing to its p>urity'' Another way: — psychic power is that by which beings thrive, that is, they grow and attain excellence. Psychic power is of ten kinds; as has been said: There are ten psychic powersP Again it was said further: Which are the ten psychic powers ? (1) The psychic power of resolve, (2) of transformation, (3) accomplished by mind, (4) of diffusion by knowledge, (5) of diffusion by concentration, (6) of the Elect, (7) inborn as the result of karma, (8) of the meritorious, (9) accomplished through art, (10) accomplished through industrial processes in this or that worh'’ Of these, as regards (1) being one by nature he contemplates many forms. Contemplating a hundred, a thousand, or a hundred thousand forms, he resolves by [higher] knowledge to have many forms. The psychic power displayed after making such a classification is the psychic power of will, since it is accomplished through will. XII . — Exposition of Psychic Powers 439 (2) He discards Ms original form and takes on tke form of a boy, of a snake ... of the different forms of an army. Such psycMc power wMcb proceeds tMougb transformation by discarding one’s original form is tbe psychic power of transformation. [379] (3) The psychic power which is displayed in this way: Here a monh calls up from this body another body having form made of mind,' is the psychic power accomplished b} mind, since it proceeds by calling up from one’s own body another body made of mind. (4) That special psychic power which is produced through the power of insight, before or after, or the very moment of, the uprising of the insight, is the psychic power diffused by knowledge. For tMs has been said: The function of putting away the idea of permanence is accompanied by the discernment of impermanence, — thus is psychic power diffused by insight , . . . The function of putting away all passions is accomplished by the path of sanctity, — thus is psychic power diffused by knowledge. The venerable Bahkula has it. The venerable Sanhicca has it. The venerable Bhutapdla has it. Of them the venerable Bakkula, when he was a child, fell into a stream through the negligence of his nurse wMle she was giving him a bath on the feast-day (of giving him his name). A fish swallowed him and went to the landing-place of BaranasT, where a fisherman having caught it, sold it to a rich man’s wife. A fancy for it arose in her, and she, saying, I myself will cook it,” was cutting it open, when she saw the child like a golden doll in its belly. She became joyful, tMnkmg she had got a son. Thus the venerable Bakkula’s keeping his health in the belly of the fish, as being due to the power of insight into the path of sanctity obtained through his personality in his last existence, is the psychic power diffused by knowledge. The story should be told at length. The mother of Sankicca the elder- died while he was still unborn. As the dead body, pierced with spikes and dragged on to a pyre, was being burned, the sharp end of a spike hurt the corner of the eye of the child and it gave a cry. They then took the dead body down, saying, “ The child lives,” and cut open the womb, and gave the child to the grandmother. The child under her care grew up. In course of time he was ordained and attained to sanctity together with analytical knowledge. Thus the escape from harm on the funera pyre of wood, as described above, is the venerable Sankicca’s psychic power diffused by knowledge. The father of the child Bhfitapala was a poor man in Eajagaha. [380] He went in a cart to the forest to collect fire-wood. Having made a bundle of fire-wood, he reached in the evening the neighbourhood of the town-gate. Then the oxen, having got loose from the yoke, entered the town-gate. Making the child sit near the cart, he followed the track of the oxen and entered the town. Before he could get out, the gate was closed. The child’s escape from harm throughout the three watches of the night outside the town traversed by wild beasts and demons, was his psychic power diffused by knowledge. The story should be told at length. (5) That special psychic power which is produced through the power of calm before or after, or at the very moment of, concentration, is psychic power diffused by concentration. For this has been said: The function of putting away the hindrances is accomplished by the First Jhdna — thus is psychic power diffused by concentration, . . . The function of putting away the perception of the sphere of nothingness is accomplished by the attainment of the sphere of neither perception nor nonperception, — thus is psychic power diffused by concentration. The venerable Sdriputta has it. The venerable Sanjlva, the venerable Khdnukondanna, the lay-sister TJttard, the lay-sister Sdmdvati have it,' Of these, when at Kapotakandara Monastery the venerable Sariputta, together with Maha Moggallana the elder, was lying down with his newly shaven head in the open air on a moonlight night, a malignant demon, despite the remonstrances of his demon-friend, struck him on the head, the sound of the blow being like the sound of thunder; the elder at that very moment XII . — Exposition of Psychic Powers 441 entered into liis attainment (of trance). He was none tlie worse for the blow. This is the venerable one’s psychic power diffused by concentration. The story occurs in the Udana. Cowherds and others, tb’nking that Sanjiva the elder, who had entered into trance, was dead, collected grass, fire-wood and cow-dung, and set them on fire. The fire did not burn even the threads of the elder’s robe. This marvel, because it was produced through the power of calm, proceeding in the due order of the attainments, is known as psychic power diffused by concentration. The story occurs in the Sutta. By nature Khanukondanna the elder was fond of entering into trance. At night in a certain forest he entered into trance and [381] sat down. Five hundred thieves, having stolen a bundle of treasure, went away, and thinking that no one was following them and desiring to rest, put down all their bundles on top of the elder, under the impression that he was a tree-stump. The elder emerged from trance after an interval of time during which they, after resting themselves, were taking up the bundles they had placed on him. Seeing the elder moving, they shouted in fear. He said: “Laybrethren, fear not. I am a recluse.” They came near, saluted him, were converted through faith in him, and attained sanctity together with analytical knowledge. The absence of hurt to the elder who was pressed down by the five hundred bundles is psychic power diffused by concentration. The lay- sister Uttara was the daughter of PuTOaka the rich man. Sirima the courtezan, being oppressed by jealousy, poured on her head boiling oil from a pot. That very moment XJttara exercised love. The oil rolled off like a drop of water from off a lotus-leaf. This is her psychic power diffused by concentration. The story should be told at length. Samavati was the chief queen of King Udena. Magajidiya the Brahmin, desiring the chief queenship for his own datighter, caused a poisonous snake to be placed in the queen’s lute, and said to the king: “Sire, Samavati, wishing to kill your majesty, carries a snake in her lute.” Seeing the snake the king was angry, and saying, “ I will kill Samavati, "1 4. 2 Jpurther Dialogues 1 , 24:0. ® Comm. Angutt, i, 442. his boWj fixing an arrow dipped in poison. SamavatT, surrounded by her women, diffused love towards the king. The king, unable to shoot the arrow or to put it down, stood trembling. Then said the queen: 'Art thou weary, Sire King “ Yes, I am weary.” Then put the bow down.” The arrow fell at the king’s feet. Then the queen admonished him saying, “ Sire, one should not do harm to the harmless.” Thus the king’s inability to shoot the arrow was Samavati’s, the lay-sister’s, psychic power diffused by concentration. (6) Psychic power of the elect is dwelling on repulsive objects, and so on, with the idea that they are not repulsive. As has been said: Which is the 'psychic power of the elect ? Here if a monk wishes that he could dwell on repulsive things with the idea that they are not, he could so abide therein . . . indifferent, [382] thoughtful and knowing, he dwells on objects both repulsive and attractive. Since this happens only to the elect who are masters of their will, it is called psychic power of the elect. Indeed a monk who is free from the banes, and is endowed with it, dwells on a repulsive, undesirable object with the idea that it is not repulsive, either by diffusing thoughts of love, or regarding it as a group of elements. He dwells on an object, attractive, desirable, with the idea that it is repulsive, by laying to heart that it is foul or impermanent. And similarly he dwells on objects repulsive and attractive with the idea that they are not repulsive by diffusing thoughts of love or regarding them as a group of elements. And he dwells on objects attractive and repulsive with the idea that they are repulsive by laying to heart that they are foul or impermanent. Producing the sixfold indifference which is described in this way: 'Seeing a visible object he is not delighted he overcomes both the ideas of repulsion and attraction, and lives indifferent, thoughtful and knowing. For in Patisambhida the meaning is thus analyied: How does one dwell on a repulsive object with the idea that it is attractive ? He diffuses love towards the undesirable object or regards it as an element P This is the psychic power of the elect since it happens only to the elect who are masters of their will. Aiigtittara ii, 198. 3 ii, 212. XII. — Exposition of Psychic Poivers 443 (7) Sucli performances as birds and otbers flying in the sky, are known as psychic power inborn as the result of karma. As has been said: Which is the psychic power inborn as the result of harma ? [The traversing of the sky'\ by all birds all devas some men and some denizens of purgatory is the psychic power inborn as the result of karma,' Of these, indeed, all birds go in the sky without Jhana or insight. Likewise all devas, and some men at the beginning of the world-cycle. Likewise the ogress who was Piyankara’s mother, Uttara's mother, Phussamitta, Dhammagutta and such other denizens of purgatory. Their going in the sky is psychic power inborn as the result of karma. (8) The traversing of the sky by universal monarchs, and so on is the psychic power of the meritorious. As has been said: What is the psychic power of the meritorious? A universal monarch goes in the shy together with his fourfold armyy even though depending on horse-grooms and cowherds, Jotiha the householder has it, Jatilaka the householder [383] has it, Ghosita the householder has it, Meridaha the householder has it. The five persons of great merit have it,'' Briefly, anything specially accomplished when the supporting cause of merit has ripened, is psychic power of the meritorious. And of these persons, to Jotika the householder there arose a jewel-palace, and sixty-four wish-yielding trees breaking through the earth. This was his psychic power of the meritorious. To Jatilaka arose a mountain of gold eighty cubits high. It was Ghosita’s psychic power of the meritorious that he was unharmed for all the efforts made to kill him in seven places. The appearance of [figures of] goats made of the seven gems in a place a furrow long was Mendaka’s psychic power of the meritorious. The five persons of great merit were Mendaka the rich, his wife Candapadumasiri, their son Dhanancaya the rich, [their] daughter-in-law Sumanadevi, [their] slave Punna. Of these, when the rich man, after bathing his head looked up at the sky, twelve thousand, five hundred granaries were filled with red paddy from the sky. When his wife, taking a ndli quantity of rice, fed tke wkole of Jambndipa yrith. it, the rice sliowed no diminution. When the son, taking a bag of a thousand coins, gave them to everyone in Jambudipa, the coins showed no diminution. When the daughterin-law, taking a basketful of hill-paddy distributed it among the dwellers of Jambudipa, the grain showed no diminution. When the slave ploughed the field with a single plough, he made fourteen furrows, seven on each side. This was their psychic power of the meritorious. (9) Performances of magicians going through the sky are psychic powers accomplished through art. As has been said: What is the 'psychic power accomplished through art? Magicians recite spells {vijjd) and go through the $ky where in the firmament they display forms of elephants , . , the various groups of an armyT (10) Psychic power accomplished through industrial processes in this or that work is the accomplishment of this or that work through this or that right industry. As has been said: '' The function of puttmg away sense-desire is accomplished through renunciation: — thus is psychic power accomplished through industrial processes in this or that work the function of putting away all passions is accomplished by means of the gMh of sa/nctity : — thus is psychic power acco?nplished through industrial processes in this or that workT Here, by showing '' right industry ’’ as attainment, the text is the same as in the preceding on psychic powers. [384] But in the Commentary anything specially accomplished in the way of arrays of carts, etc., concerning any work accomplished by arts, or by science, the acquiring of the three Vedas, of the three Pitakas, and even of ploughing, sowing, and so on is psychic power accomplished through industrial processes in this or that work. Thus in the expression, “ To the modes of psychic power,’’ the psychic power is that called resolve. But in this matter the psychic powers called ‘transformation” and accomplished by mind ” also are desirable. “ To the modes of psychic power ” means, to the divisions of, or the different XII. — Exposition of Psychic Powers 445 kinds of, (psychic power). He applies and bends down his mind’" means, when, in the way already stated, the mind has become the basis of the higher knowledge, the monk applies that preparatory mind for the attainment of the modes of psychic power and, taking it away from the device-object, sends it in their direction. Bends down ” means, makes it lean, incline, towards the psychic power that is to be attained. He ’’ is the monk who applies the mind so prepared. Its various modes are its different kinds, different sorts. Modes of psychic power’’ are the divisions. Enjoys” means experiences, touches, realizes, acquires. Now in order to show its various modes, the Blessed One said, '' Being one ” and so forth, wherein "" Being one ” means, being one by nature previous to the working of psychic power. Becomes many” means, in the presence of many, being desirous of walking to and fro, of making recitations, or putting questions, he becomes a hundred or a thousand. How does this happen ? By fulfilling the four stages, the four bases, the eight steps, and the sixteen roots of psychic power, and being resolute through knowledge. Of these, the Four Jhanas should be regarded as the four stages. For this has been said by the Captain of the Law: Which are the four stages of psychic ])ower ? The stage of solitude is the First Jhana. The stage of rapturous bliss is the Second Jhdna. The stage of the bliss of indifference is the Third Jhdna, The stage of neither bliss nor misery is the Fourth Jhdna, These four stages of psychic power conduce to the getting of psychic power its acquirement its practice, its increase, its mastery, its co7ifidenceF And of these, since in the first three Jhanas a man, being suffused with rapture and bliss, enters into the perception of bliss and the perception of buoyancy, and becoming buoyant, pliant, wieldy, attains to psychic power, [385] they are to be regarded as constituent stages inasmuch as they conduce to the attainment of psychic power in that way. But the Fourth Jhana is the original stage for the attainment of psychic power. The four bases (ada) are to be regarded as the four bases of psychic power. For this has been said: “ Which are the four bases of psychic power ? Here a monk develops the basis of psychic power which is endowed with activities of effort and with concentration of purpose, . . . with concentration of energy, . . . with concentration of thought, . . . with concentration of investigation, These four bases of psychic poioer conduce to . . . its confidences Here concentration of purpose ’’ means concentration conditioned by purpose, or with an excess of purpose. This is another name for concentration, which is obtained by making desire-to-act the dominant principle, Activities of effort mean activities which are effort, another name for energy with right effort which accomplishes the four functions such as work not yet accomplished. “Endowed with’’ means possessed of concentration of purpose and activities of effort. “ Basis of psychic power ” is so called in the sense of accomplishing, which is another way of effecting, and because by it beings are accomplished, thrive, and attain excellence. The meaning is: — The group of the remaining mind and mental properties which are the basis in the sense of foundation of concentration of purpose and activities of effort associated with the consciousness of higher knowledge which go under the name of psychic power. For this has been said: ''Basis of psychic power is likewise the aggregate of feeling the aggregate of consciousness of a creatureS Or, by it one arrives, — thus, basis; the meaning is, attains. Psychic-powerbasis is the basis of psychic power, a name for purpose, and so on. As has been said: "Monks, if a monk through purpose gets concentration, he gets collectedness of mind ; ih%s is called concentration of purpose. He makes effort to the end that evil states which have not yet arisen should not arise . . . those are XII . — Exposition of Psychic Poivers 447 called activities of effort. Thus this purpose, monks, this con-' centration of purpose and these activities of effort are said to be basis of psychic power endowed with activities of effort and tviih concentration of purpose The meaning should be thus understood in the remaining bases of psychic power also. The eight steps ’’ are to be understood as the eight, to wit, purpose, and so on. For this has been said: Which are the eight steps of psychic power ? Monks, if a monk through purpose gets concentration, he gets collectedness of mind. Purpose is not concentration, nor is concentration purpose. They are different, [386] Monks, if a monk through energy . , . through thought , . . through investigation gets concentration, he gets coUectedness of mind. Investigation is not concentration, nor is concentration investigation. They are different. These eight steps of psychic power conduce to the getting of psychic power to its confidence,'' For here purpose which purports to produce psychic power, being yoked with concentration, conduces to the getting of psychic power. Likewise energy and the rest. Therefore the eight steps have been stated. Thus is it to be understood. The sixteen roots ” are to be understood as the imperturbability of the mind in sixteen ways. For this has been said : How many roots are there of psychic power ? Sixteen, The inflexible mind does not waver in idleness, thus is it imperturbable, The unelated mind does not waver in distraction, thus is it imperturbable. The unbending mind does not waver in lust, thus is it imperturbable. The unoffended mind does not waver in malice, thus is it imperturbable. The independent mind does not imver in opinion, thus is it imperturbable. The unfettered mind does not waver in lustful desire, thus is it imperturbable. The emancipated mind does not waver in sensml lust, thus is it imperturbable. The dissociated mind does not waver in passion, thvis is it imperturbable. The unconfined mind does not waver in the confinement of passion, thus is it imperturbable. The one-centred mind does not waver in manifold passions, thus is it imperturbable. The mind upheld by faith does not waver in absence of faith, thus is it imperturbable. The mind upheld by energy does not waver in idleness, thus is it imperturbable. The mind upheld, by mindfulness does not waver in negligence, thus is it imperturbable. The mind upheld by concentration does not leaver in distraction, thus is it imperturbable. The mind upheld by understanding does not waver in ignorance, thus is it imper turbable. The illuminated mind does not waver in the darkness of ignorance, thus is it imperturbable. These sixteen roots of psychic power conduce to the getting of psychic power ,,, its confidences' Although the meaning has been effected by the statement, With his heart thus serene/’ and so on, yet it is repeated in order to show that the Pirst Jhana, and so on are the stage basis, step, and root of psychic power. The method previously given is from the Suttas ; the present one is from Patisambhida/ Thus in both places the repetition is made in order to prevent comparison. Being resolute through knowledge means, fulfilling those states which are the stage, basis, step and root of psychic power he [387] enters into the [Fourth] Jhana, the basis of higher knowledge, rises therefrom, and setting to work, saying. May I be a hundred, may I be a hundred,” if he chooses to be so, and again entering into the Jhana, the basis of higher knowledge, and rising therefrom becomes resolute. And together with the thought of resolve he becomes a hundred. The same with a thousand, and so on. If by so much he does not succeed, he ought to repeat the preliminary work, the entering into Jhana and rising therefrom, and the resolve. For in the Commentary on the Sainyutta Nikaya it is said that one should enter into Jhana once, twice. The consciousness which is the basis of Jhana has the after-image for object. The risings of consciousness for preliminary work have the hundred or thousand forms for object; and this is so by virtue of the appearance of the forms devised, and not by regarding them as concepts. The consciousness of resolve similarly haa XII. — Exposition of Psychic Powers 449 the htindred or thousand forms for object. Like the ecstatic consciousness mentioned above, it arises once immediately after the Adoption, and is of the Fourth Jhana of the realm of form. In what also has been said in Patisambhida.. as: One by nature, he contemplates multiformity. Contemplating a hundred or a thousand forms or a hundred thousand forms, he resolves by hnoivledge : ' May I be many, many, like the Venerable Gula-Panthakaf ''contemplates ’’ is stated by way of preliminary work. " Contemplating, he resolves by knowledge,’' — this is said by way of higher knowledge; therefore he contemplates many forms. Then at the end of the risings of preliminary consciousness, he enters into the Jhana, and again rising therefrom, contemplates the possession of many forms, and then resolves by one rising of higher knowledge which has received the name " resolve ” by virtue of making up one’s mind, and which has arisen immediately after the three or four previous risings of consciousness. Thus should the meaning here be taken. The expression, " Like the Venerable Oula-Panthaka ” has been made as a personal testimony to a display of many forms, which should be illustrated by the story: — It is said that two brothers were named Panthakas (Waymen) because they were bom by the wayside. The elder of them was Maha Panthaka (Great Wayman). He became a monk and attained sanctity together with analytical knowledge. Being Saint he caused Cula Panthaka (Little Wayman) to be ordained, [388] and spoke this stanza: — " Lo ! like a fragrant lotus at the dawn Of day, full-blown, with virgin wealth of scent, Behold the Buddha’s glory shining forth, As in the vaulted heaven beams the sun !” The latter was unable to learn this by heart in four months. The elder then expelled him from the monastery saying, " Thou art unfit for the religion.” At that time the elder was the superintendent of meals. Jivaka approached him 450 The Path of Fwity and said: ‘‘Sir, to-morrow take yonr meal at our kouse bringing 600 monks witb tbe Blessed One/ The elder accepted the invitation on behalf of the monks excepting Onla-Panthaka who, standing at the threshold, wept. The Ble>ssed One with his deva-sight saw him and, going up to him, asked: “Why do yon weep?’’ He told him everything. The Blessed One said; “ None is unfit for my religion merely because he cannot learn something by heart. Do not grieve, monk.” And he took him by the arm, entered the monastery, created by his psychic power a piece of white cloth and gave it to him, saying: “ Now monk, as you handle this cloth repeat these words again and again: Kemoval of impurity, removal of impurity !’ ” And as Cula-Panthaka kept handling the cloth, it grew soiled. Then he thought: “ This piece of cloth was quite clean, there was no fault in it. Surely this dirt comes of my personality,” acquired the perception of the foul, caused his knowledge to descend into the five aggregates; increased his insight, and made it approach [the state of] “Adoption” in direct order. Then the Blessed One said to him these illuminating stanzas: — Impurity in lust consists, not dirt; Lust is the term for real impurity. The wise who utterly expel this dust, They in the Dust-gone Man’s religion live. Impurity in wrath consists, not dirt; Wrath is the term for real impurity. The wise who utterly expel this dust. They in the Dust-gone Man’s religion live. “ Delusion is impurity, not dirt; We term delusion real impurity. The wise who utterly expel this dust, They in the Dust-gone Man’s religion live.” [389] At the conclusion of these stanzas he mastered the nine transcendental states set round with the four branches of analytical knowledge, and the six branches of higher knowledge. On the next day the Teacher went to Jivaka’s house, XII . — Exposition of Psychic Powers 451 togetlier with the assembly of monks. Then at the conclusion of the water of donation, when rice-gruel was offered, the Teacher covered the bowl with his hand. Why, Lord V asked Jivaka. There is a monk in the monastery,'’ was the reply. Jivaka sent a man saying, “ Go. Bring the gentleman, and come quickly.” Now when the Blessed One had gone from the monastery, Wayman, a thousandfold self-multiplied, Sat on, till bidden, in that pleasant grove. Then the man went and, seeing the monastery a mass of light on account of the yellow robes, returned and said: ‘‘ Lord, the monastery is full of monks. I do not know which the gentleman is.” Then said the Blessed One to him: Go thou ! Catch the one you see first by the hem of his robe, and bring him, saying, ‘ The Master calls thee P ” The other went and caught hold of the hem of the elder’s robe. At once all the created monks disappeared. The elder sent away the man saying, Go thou ahead,” finished his ablutions such as washing his face, got there before him, and sat down in the seat given him. Concerning this was it said: ‘‘ Like the Venerable Ciila-Panthaka.” Here those many forms which are created resemble the creator because they have been created without reference to particular parts or postures. Whatever he does, be he standing, sitting down, and so on, or speaking or keeping silent, and so on, they also do. But if he wishes to create various forms, some in the first part of life, some in the middle part, and others in the last part of life, some with long hair, some with half-shaven heads, some with bald heads, and others with mixed hair, some with robes half red and half j’ellow, some with pale-red robes, and others reciting passages, preaching the Law, intoning their voices, asking questions, making replies, cooking the dye, stitching and washing their robes, and other varieties of forms, he should rise from the basic Jhana and set to work saying, “ Let so many monfe be of the first part of life,” again enter into Jhana and, rising therefrom, make resolve. Together with the resolute thought every form desired appears. The same with, Having become maay, he becomes one again.” This is distinctive: — The monk who, having created many forms, again thinks: '' Being one, I will walk to and fro, recite passages, [390] ask questions,” or who out of fewness of wishes says, There are only a few monks in the monastery. If some guests were to arrive, they would ask : ' Whence come so many monks who resemble each other ? Surely it must be the work of the Elder,’ and thus find me out,” and wishes to return to his single self within a certain fixed time, should enter into the basic Jhana and, rising therefrom, set to work to be a single self, and again entering into Jhana and rising therefrom, make resolve that he would be a single self. And together with the resolute thought he would be single. If he did not do this, he would be single of himself after the lapse of the time fixed. becomes visible or invisible” — here the meaning is that he produces visibility, produces invisibility. For concerning this it has been said in Patisambhida- : Yisihle means uncovered by anything, unhidden, open, apparent Invisible means covered by something, hidden, enclosed, turned face downward'' Here the possessor of psychic power, wishing to produce visibility, lights up the darkness, reveals what is hidden, or brings into focus what is out of sight. How does he do this ? Indeed, wishing so to render himself or others visible, whether hidden or standing at a distance, he, rising from the basic Jhana should set to work, contemplating: May this dark place be lighted up,” or May this hidden place be revealed,” or May this place out of sight be brought into focus,” and make resolve in the way described. Together with the resolve, what is resolved upon takes place. Others who are at a distance can see, as he himself can, if he so wishes. By whom has this miracle ever been performed ? By the Blessed One. For the Blessed One, having been invited by Oula- Subhadda, was going along in five hundred gabled mansions created by Vissakamma to Saketa situated within a distance XII. — Exposition of Psychic Powers 453 of seven yojanas from Savattid. He resolved so that the citizens of Saketa saw the citizens of Savatthi, and the citizens of Savatthi saw the citizens of Saketa. Resting in the middle of the town he split the earth in two as far below as Avici, and separated the open space into two as far above as the Brahma world, and showed them. The meaning is also to be illustrated by his descent from the devas. It is said that the Blessed One, having shown the Twin Miracle, released from bondage 84,000 creatures, and on reflecting where Buddhas of the past had gone at the conclusion of the performance of the Twin Miracle, saw that they had gone to the Tavatimsa abode. [391] Then, placing one foot on the earth’s surface, and the other on Mount Yugandhara, and again lifting the first foot and placing it on top of Sineru, he reached Tavatimsa, where on Pandukambala rock he resided for the rainy season and imdertook to teach the Abhidhamma discourse from the beginning to the devas from the ten thousand world-systems. When the time came for alms-gathering, he created an image of himself, and the image preached the Law, The Blessed One, having used (lit. chewed) the tooth-pick of naga-creeper, washed his mouth at Lake Anotatta, received alms from the dwellers of Uttakuru, and partook of it on the shore of the lake. Sariputta the elder went there and saluted the Blessed One, who gave him his method, saying, ‘‘ To-day I taught so much of the Law.” Thus for three months he preached the Abhidhamma discourse without a break. Hearing it, eighty mjnriads of devas understood the Law. The people, twelve yojanas deep, who gathered at the performance of the Twin Miracle, encamped, saying, “ We will not depart till we have seen the Blessed One.” Cula-Anathapindika, the rich citizen, ministered to their wants. The people enquired of Anuruddha the elder where the Blessed One was. The eldei increased the light and with deva-sight saw the Blessed One residing there for the rainy season, and told them. They requested Malia Moggallana that they might salute the Blessed One. The elder, in the middle of the Assembly, dived into the earth, and piercing through Mount Sineru, emerged at the Tathagata's feet, saluting them. He addressed the Blessed One saying, “Lord, the dwellers of Jambudipa say that they will not depart until they have seen the Blessed One, and bowed down at his feet.’' The Blessed One replied: “ Moggallana, where is now thy elder brother, the Captain of the Law?” “In Sankassa Town, Lord.” “Moggallana, let those who wish to see me come to Sankassa Town to-morrow. To-morrow the sacred day of the full moon of the conclusion of the rainy term, I will come over into Sankassa Town.” “ Very well, Lord.” So saying, the eider sainted Him of the Ten Powers, and going down by the way he had come, anhved in the presence of the people. When he went and came, he resolved so that the people saw him. This miracle of visibility was first performed by Maha Moggallana the elder. On his return he told them everything, and said: “ Without giving heed to the distance, set out after breakfast.” The Blessed One informed Sakka, king of the devas, saying, “ Sire, to-morrow I go to the world of men.” The king of the devas [392] gave orders to Vissakamma saying, “ Eriend, to-morrow the Blessed One wishes to go to the world of men. Create three flights of steps, one made of gold, one of silver, one of ruby.” He did so. On the next day the Blessed One standing on the top of Sineru looked at the Eastern world. The many thousands of the concentric [universe] appeared open like a courtyard. Likewise he saw everything open in the West, North, and South. He saw below as far as Avici; above as far as the Akanittha abode. On that day, they say, was the opening of the world. Men saw devas, devas saw men. There men did not look up, nor did devas look down. All of them saw one another face to face. The Blessed One descended by the ruby staircase in the middle. Six devas of the world of sense[-experience] descended by the gold staircase on the left. The dwellers of the Suddhavasa abode and Mahabrahma descended by the silver staircase on the right. The king of the devas took hold of the bowl and robe, Mahabrahma, of XII . — Exposition of Psychic Powers 455 the white umbrella, thirty-seven yojanas in height, Suyama", of the fan of yak’s tail, and Pahcasikha the G-andhabba, taking hold of the beXuvapandu lute, three gdvutas in size, descended making an olfering of music to the Tathagata. On that day there were none who, seeing the Blessed One, did not conceive an affection for Buddhahood. This miracle of visibility was performed by the Blessed One. Further, Dhammadinna the elder, dwelling at Talangara in the island of Tambapanni, sat in the shrine-yard of the Tissa Maha Vihara Monastery, and preaching the Apannaba Sutta saying, “ Monks, it is the monk endowed with three states who has practised the reliable practice,” pointed the fan downwards. All the way, as far as Avici, was one open courtyard.. Then he pointed it upwards. All the way up to the Brahma world was one open courtyard. The elder preached the Law, frightening his audience with the fear of hell, and enticing them with the bliss of heaven. Some became stream- winners, others oncereturners, never-retumers, saints. Now, desiring to be invisible, he turns light into darkness, what is not hidden into what is hidden, what is within sight into what is out of sight. How ? Desiring to cause himself or another, though not hidden and close by, to be invisible, he rises from the basic Jhana [393] and sets to work contemplating: Let this place of light be dark,” or Let this unhidden place be hidden,” or Let this place within sight be out of sight,” and resolves in the way described. Together with the resolute thought, that which is resolved upon takes place. Others, though near, do not see him, nor does he see them if he so desires. Who has ever done this miracle ? The Blessed One. For the Blessed One so worked that the father did not see Yasa the clansman,” though he was seated near-by/ Again, having gone to meet Maha-Kappina, one hundred and twenty yojanas, and established him in the fruition of a non-returner, and his thousand ministers in that of stream-winners, he so worked that Queen Anoja who, with a company of a thousand Vomea had followed the long and sat down near him, did not see him with his company. When the queen asked : Perhaps, Lord, you have seen the king?’’ he said: Which is better, to seek the king or to seek the self V '' The self. Lord/" was the reply. And he taught her the Law as she sat there, so that she, with the thousand women, was established in the fruition of a stream-winner, the ministers in that of a nonreturner, the king in sanctity. Further, the same was performed by Mahinda the elder, who on the day of his arrival at the isle of Tambapanm so worked that he and the others who came with him were not seen by the king. Further, all miracles of manifestation are visible; all miracles of concealment are invisible. Of these, in the miracle of manifestation both the psychic power and its possessor are revealed. The Twin Miracle is an illustration, where both were manifested: Here the Tathdgata performed the Twin ’Miracle which did not inclvde the disciples : the upper half of the body was a mass of fire, the lower half a stream of water. In the miracle of concealment only the psychic power is manifested, not the possessor. The Mahaka Sutta and the Brahmanimantanika Sutta are illustrations, where the psychic powers of the Venerable Mahaka and the Blessed One are manifested, not the possessors. As has been said: Citta the householder who was seated aside said to the Venerable Mahaka : ‘ Well, sir, may the reverend Mahaka show me a miracle beyond the reach of rmn ‘ Then, 0 householder, spread a garment on the veranda [394] and scatter a bundle of grass. Very well, sir, replied Gitta the householder to the Venerable Mahaka, and he spread a garment on the veranda and scattered a bundle of grass. The Venerable Mahaka then entered the monastery, bolted the door and worked such psychic power as made aflame issue forth from the hey-hoh and the cross-bars and burn the grass but not the gomnmtr Also, Then, monks, by XII . — Exposition of Psychic Powers 457 the 'exercise of such psychic powers as would let Brahma and his host and conclave hear me without seeing me, I disappeared, repeating these lines : — Peril I saw in coming-to-be, and coming-to-be I saw for them who seek of becoming the end. Therefore I paid no court to coming-to-be, Nor grasped at aught that is held of delight [thereinY ’’ He goes, feeling no obstruction, to the further side of a wall or rampart or hill, as if through air/’ — here the further side of a wall ’’ means outside of a wall, the outside portion of a wall. The same with the other expressions . ' Wall’ ’ is a name for the wall of a house. Rampart ” is one that encloses a house, monastery, village, and so on. ‘"Hill” is either of earth or of rock. Feeling no obstruction ” means without sticking. As if through air,” — as through space. Wishing to go thus, he should enter into space-device, rise therefrom, think of a wall, or rampart or any hill in the world-systems, with Sineru, and having done the preparatory act of thinking, resolve: ‘'Let there be space.” And there is space. If he desires to go up or down, there is a hollow. If he desires to go through, there is a hole. He goes feeling no obstruction. But here Tipitaka-Oulabhaya the elder said: “Friends, what is the use of entering into the space-device ? Does one who desires to create elephants, horses, and so on, enter into the devices of elephants, horses, and so on ? Is not mastery of the eight attainments after doing the preparatory work in any device whatsoever, the criterion, so that whatever he wishes takes place?” The monks answered: “Sir, space-device is mentioned in the text; hence it must certainly be so.” Here is the text: 'Naturally, he gets the attainment of space-device, contemplates the further side of a wall or rampart or hill, [395] having contemplated, makes resolve through knowledge : ' Let there he space, and there is space, goes feeling no obstruction to the further side of a wall or rampart or hill. As ordinary men, feeling no obstruction, naturally go through an unobstructed, unenclosed place, even so the man of psychic power who has attained to Continuation of tke formula from p. 432. 2 patisambhida ii, 208. mastery over ivill-power goes feeling no obstruction, to the further side of the wall or rampart or hill, as if through spaced But if while the monk, having made resolve, is going along, there springs up a hill or a tree on the way, should he again enter into Jhana and make resolve ? There is no harm in so doing; but it would be like learning a crib from one’s preceptor. There must be the space because he has resolved: Let there be space.” Because of the strength of his first resolve, it is impossible that another hill or tree made of the caloric order should spring up on the way. But suppose it was created by another person of psychic power. Still, the first creation is the stronger, and the other should go above or below it. ‘'He penetrates up and down through solid ground,” — here “penetrating up” is arising, “penetrating down” is diving down. “ Penetrates up and down ” means penetrates up and penetrates down. Wishing to do this he should enter into water-device, rise therefrom, mark off as much of the ground as he wishes to turn into water, and having done the preliminary act, make resolve in the way described. Together with the resolve, the ground, as marked off, becomes water W'here he penetrates up and down. This is the texP : “ Naturally he gets the attainment of the water-device, contemplates the ground, having contemplated mahes resolve through knowledge : ' Let there be water' and there is water. He penetrates up and down through solid ground. As ordinary men naturally float and sink in water, even so the possessor of psychic power, having obtained mastery over will-power, penetrates up and down through solid ground as if through water." It is not merely the penetrating up and down that he does: he also does at will such actions as bathing, drinking, washing his face and clothes, and so on. It is not only water, but also butter, oil, honey, molasses, anything he likes that he contemplates, saying, “ Let so much of this, and so much of that, be.” As he, after performing the preliminary act, resolves, it all turns out [396] as he has resolved. As he takes these different fluids out and puts them into jars, the butter remains XII . — Exposition of Psychic Powers 459 butter, oil and so on remain oil and so on, water rema-ins water. If be wishes to be wet in it, be is wet; if not, be is not wet. Only for him is the ground turned into water, for others it remains groxmd, where men walk on foot, go in conveyances and so on, and do the work of ploughing, and so forth. But if he so wishes that for them also it should be water, it becomes water. After the expiry of the time-limit, excepting the water which naturally is in pots and ponds and so on, the rest of the place marked off turns back into solid ground. ''He walks on water without breaking through,’’ — here if he steps on water and sinks he is said to break through. The contrary is without breaking. Wishing to go thus, he should enter into earth-device, rise therefrom, mark off so much of the water that should turn into earth, do the preliminary act and resolve in the way described. Together with the resolve, the water in the place marked off becomes earth whereon he walks. This is the text: " Naturally he gets the attainment of earth-device, contemplates ivater, having contemplated, resolves through Icnoivledge : ' Let there he earthy and there is earth. He walks oji water without breaking through. As ordinary 7nen naturally walk on earth without breaking through, even so the possessor of psychic power who has attained 'tnastery of willpower, ivalks on water witho%it breaking through, as if on solid ground.’"' Not only does he walk ; he adopts whatever posture he likes. And it is not only earth that he creates. Rubies, gold, hill, tree, whatever he chooses he resolves upon after contemplating in the aforesaid manner, and it comes to pass as he has resolved upon. For him only does the water become earth: for others it is water, wherein fishes, tortoises and cormorants, and so on, move about at will. But if for other men also he wishes to make the earth, he does it. After the expiry of the timelimit it becomes water again. " He travels cross-legged ” means, goes cross-legged. " A bird on the wing means, a bird endowed with wings. Wishing to do this, he should enter into earth-device, rise therefrom, and if [397] he wishes to travel seate d, mark off a place of tlie size of a seat, do the preliminaiy act and resolve in the aforesaid maimer. If he wishes to travel lying down, the place marked off should be of the size of a cot; if he wishes to go on foot, it should be of the size of a path, — thiis he should mark off the place according to his needs, and resolve in the aforesaid manner saying, ‘'Let there be earth.’' Together with the resolve it becomes earth. This is the text : " He travels cross-legged in space like a bird on the wing. Naturally he gets the attainment of earth-device contemplates space having contemplated, resolves through knowledge : ' Let there he earth’ and there is earth. In space, in the sky he walks to and fro, stands, sits, lies down. As ordinary men naturally walk on earth to and fro ... lie down, even so the possessor of psychic power, who has obtained mastery of will-power, ivalks to and fro . , . lies down in space in the sky.” And the monk who desires to travel in space should be possessed of the deva-sight. Wherefore ? In order to see hills, trees, and so on, on the way, which spring from the caloric order, or are created by ndgas, fairy birds, and so on, out of jealousy. What should he do when he sees them 1 He should enter into the basic Jhana, rise therefrom, do the preliminary act: "Let there be space,” and resolve. But the elder [Tipitaka-Cillabhaya] says: "Friends, what is the use of entering into Jhana-attainment ? Should not his mind be concentrated, so that whatever place he resolves upon that it should be space, becomes space V’ Although he may have said so, one should do as in the miracle of going to the further side of a wall. Further, he should be possessed of the divine eye in order that he may descend in a suitable place. For if he descends in an unsuitable place, a bathing-place, a landingplace, or a village-gate, he reveals himself to the populace. Therefore he must look with the divine eye, avoid an unsuitable place and descend. " Even the moon and the sun, so potent, so mighty though they be, does he touch and feel with his hand,” — here the sun and the moon should be understood to be " potent ” because the y move at a height of forty-two thousand yojanas, and to XII . — Exjposition of Psychic Powers 461 be mighty ’’ because they light up the three islands simultaneously. [ 398 ] Or, they are potent because they move above and produce light; and mighty because of their potency. Touches ’’ means holds, or comes into contact on one side,’ “ Feels ’’ means, rubs on all sides as though the surface of a mirror. This is effected by the Jhana-bases of higher knowledge. • There is here no order of device-attainment. For this has been said in the Patisambhida : As regards \tlw statement] Even the moon and the sun . . . with his hand, here the possessor of psychic power who has obtained control of his mind . . . contemplates the moon and the sun having contemplated, resolves through hnowledge : Let them come to the side of my hand/ and they come. Seated or lying down he handles, touches, feels, the moon and the sun with his hands. As ordinary men naturally handle, touch, feel, any material object that is by the side of the hand, even so the possessor of psychic power . , . with his hands If he wishes to go to them and feel them, he can do so. But if seated or lying down here on earth he wishes to feel them, he resolves: '' Let them come to the side of my hand,” and by virtue of his resolve they come like the palm-fruit severed from the stalk, and he touches them when they come to the side of his hand, or by making his hand grow. In making it grow, does the derived matter grow, or the underived ? Depending on the derived the underived matter grows. Here Tipitaka-Culanaga the elder says: '‘Why, friends, does not derived matter become smaller, and bigger as well ? When a monk goes through a key-hole, and so on, does not the derived matter become small ? And does it not become large when he increases the size of his body like that of Maha Moggallana the elder ?” It is said that on a certain time Anathapindika the householder, after hearing the Law expounded by the Blessed One, invited him and the five hundred monks to take their meal at his house the following day, and went away. The Blessed One consented, and having passed that day and the night, surveyed the ten thousand world-elements earl y the next day . 1 patisanibhidd ii, 208. Tten Nandopananda, king of tke Nagas, came into the path, of his knowledge. The Blessed One thought: This king of the Nagas has come into the path of my knowledge. Is there any suflicing condition in him?’’ and saw that he, being of false views, was not a believer in the Three Gems [399], Considering who would draw him away from his false views, he saw Maha Moggallana the elder. Then when the night had passed into dawn he ministered to his bodily needs and said to the Venerable Ananda: 'Ananda, tell the five hxmdred monks that the Tathagata has gone to make a circuit of the deva-world,” On that day they got ready a banquet for Nandopananda, who, seated under a celestial white umbrella on a celestial jewelled throne, and surrounded by the threegrades of dancers and the host of the Nagas, was looking at the various kinds of food and drink served in celestial vessels. Then the Blessed One, having so worked that the king of the Nagas should see him, set forth towards the Tavatimsa devaworld together with the five himdred monks over the canopy above the Naga-king. At that time this evil opinion arose in Nandopaiianda the Naga-king : “ Verily those bald-headed monks enter into and issue from, the Tavatimsa abode, from an abode above us. Henceforth I do not allow them to go scattering the dust ofE their feet on our heads.’ So saying, he rose up, went to the foot of Sineru, and abandoning his true form, coiled himself seven times round Sineru and, spreading his hood above it, covered the Tavatimsa abode with his hood from above, and made it invisible. Then the venerable Batthapala said to the Blessed One: Formerly, Lord, standing in this spot I could see Sineru, I could see Sineru’s girdle, I could see Tavatimsa, I could see Vejayanta, and I could see the flag on Vejayanta’s palace. Lord, what is the cause, what are the conditions, whereby now I do not see Sineru . . . palace ?” Ratthapala, this Naga-king, Nandopananda, being angry with you, has coiled himself seven times round Sineru and, covering it with his hood from above, has produced darkness.” “ Lord, I will tame him.” The Blessed One did not give hhpa permission. Then all the monks rose up in due order, the venerable Bhaddiya, the venerable Rahula, and XU . — Exposition of Psychic Powers 463 so fortli. The Blessed One did not give them permission. At last Maha Moggallana the elder said: ‘‘Lord, I will tame him.” The Blessed One permitted him, saying, '' Tame him, Moggallana.” The elder abandoned his form and, assuming the guise of a Naga-king, coiled himself fourteen times roimd Nandopananda and, laying his own hood on that of the other, pressed him against Sineru. The king of the Nagas [400] let off vapour. The elder did likewise, saying, There is vapoixr not in thee only, but in me also.” The vapour of the Naga-king did not hurt the elder, but the elder’s vapour hurt him. Then the Naga-king sent forth flames. The elder did likewise, saying, “ There is fire not in thee only, but in me also.” The fire of the Naga-king did not hurt the elder, but the elder’s fire hurb him. The Naga-king thought: This one pressing me against Sineru sends forth vapour and flames,” and asked: “Ho! Who art thou?” “Nanda, I am Moggallana.” “Sir, stand forth in thy own shape of a monk.” The elder abandoned his form and, entering by his right ear-hole came out from his left ear-hole, entering by his left ear-hole came out from his right ear-hole, entering into his right nostril came out from his left nostril, entering into his left nostril came out from his right nostril. Then the Naga-king opened his mouth. The elder entered his mouth and walked to and fro in his belly on the east side and on the west side. The Blessed One said: “Moggallana, Moggallana, have a care! This Naga is possessed of great psychic power.” The elder replied: “ Lord, I have developed, repeated, made a vehicle of, a basis of, established, practised, made endeavour in, the four bases of psychic power. Lord, let Nandopaiianda be ! I wo\ild tame hundreds and thousands and hxmdred-thousands of Naga-kings lile Nandopananda.” The Naga-king thought: “ I did not see him entering within me. When he comes out now, I will place him between my fangs and devour him,” and said, '' Come out, sir 1 Do not oppress me by walking to and fro in my belly.” The elder came out and stood outside. The Naga-king, seeing him, said: “ That’s him,” and snorted [wind]. The elder entered into the Fourth Jhana. The wind was unable to make even the pores of his skin tremble. It is said that the rest of the monks would be able to perform all the wonders starting from the first one. But meeting such an emergency they would not have been able to seiJe the deviceobject so quickly and enter into Jhana. That was why the Blessed One did not consent to their taming the Naga-king. The Naga-king thought: I was not able to make even the pores of this monk’s skin tremble with the wind of my nose. Great is the monk in psychic power.” The elder abandoned his form and, assuming the guise, and showing forth the wind caused by the movements, of a fairy bird, chased the Nagaking, who [401] abandoning his own form and assuming the guise of a novice, saluted the elder’s feet, saying, Lord, I take refuge in you.” The elder, saying, '' Nanda, the Teacher is come. Gome, we will go,” tamed the Naga-king, made him poisonless, took him and went to the presence of the Blessed One. The Naga-king saluted the Blessed One and said: Lord, I take refuge in you.” The Blessed One said; King of the Nagas, be happy,” and surrounded by the company of monks, went to the abode of Anathapindika, who asked: ‘Lord, why have you come so late in the day?” There was battle between Moggallana and Nandopananda.” Lord, whose is the victory, and whose the defeat ? ” ' Of Moggallana is the victory, and of Nanda the defeat.” Anathapindika, saying, Lord> may the Blessed One consent to take his meal with me for seven days without a break. For seven days will I do honour to the elder,” gave much honour for seven days to the five hundred monks, led by the Buddha. Concerning the enlargement of the body in the taming of Nandopananda was it said: 'Does it [derived matter] not become large, when he increases the size of his body, like that of Maha Moggallana the elder ?” Although this statement was made, the monks said: 'Depending on derived matter, underived matter grows.” This view here is a fitting one. He feels in this manner not only sun and moon. If he wishes, he places his feet on them as on a footstool, sits on them as on a bench, lies down on them as on a bed, leans on them as on a bolster. As one monk does this, so does another. And when many hundreds and thousands of monks do this, each one of them succeeds. The same with the movement of the moon and the sun and the production of light. For as when a thousand cups are filled with water, in each cup the disc of the moon is seen, the movement of the moon and the production of light are natural, so this miracle is like this illustration. He reaches in the body even up to the heaven of Brahma,’’ . that is, having made a limit up to the Brahma-world, '' he reaches in 'the body,’’ that is, with his body, he brings the Brahma-worlds under his control. The meaning is to be understood according to the text which runs thus: He reaches in the body even up to the heaven of Brahma, If the possessor of psychic power having control of his will, wishes to go thither he resolves that a distant place he near, and it becomes near ; [402] he resolves that a near place should be distant, and it becomes distant ; he resolves that the many be few, and it is so ; he resolves that the few he many, and it is so. With the deva sight he sees Brahma's form; with the deva ear-element he hears Brahma's voice; with his knowledge encompassing others' thoughts he knows Brahma's thoughts. If he, possessed of psychic power and having control over his will, wishes to go to the Brahmd-world in a visible body, he bends his mind by means of the body, he makes up his mind by means of the body. Raving bent his mind by means of the body, and made up his mind by means of the body, he descends into the perception of bliss and the perception of buoyancy, and with a visible body goes to the Brahmd-world. If he, possessed of psychic power, and having control over his will, wishes to go to the Brahmd-world in an invisible body, he bends his body by means of his mind, he resolves upon the body by means of the mind. Having bent his body by means of the mind, and resolved upon the body by means of the mind, he descends into the perception of bliss and the perception of buoyancy, and with an invisible body goes to the Brahmd-world, In the presence of Brahmd he creates a body having form, made of mind, having all limbs and parts, not deprived of any organ. If he, the possessor of psychic power, walks to and fro, the created body there also walks to and fro. If he the creator stands . . . sits doion. . . lies down,the created body also . . , lies down. If he the creator sends forth vapour , . . flames . . , speaks on the Law . . . asks a question , . . answers a query the created body also . . . answers a query. If he the creator stops with, talks with, holds a conversation with, Brahma, the created body also does likewise. For whatever he does, the very same does the created hody In the text, He resolves that a distant place shall be near/ means, rising from the basic Jhana he contemplates the distant deva-world or the world of Brahma: May it be near !’’ And' having contemplated so, he does the preliminary act, and agam entering into Jhana, resolves through knowledge: Let it be near and it is near. The same with the remaining phrases. Who has seized the distant and made it near ? The Blessed One. For when the Blessed One at the conclusion of the Twin Miracle went to the deva-world, he drew Yugandhara and Sineru near, and from the surface of the earth [403] placed one foot on Yugandhara and the second on top of Sineru. Who else did this wonder 1 Maha Moggallana the elder. For this elder contracted the distance of thirty yojanas to the town of Sankassa, so that the multitude of men extending twelve yojanas, who, after their meal came out of Savatthi, reached it instantly. So also did Cula-Samudda the elder in Tambapanni. It is said that in a time of famine seven liundred monks came early in the day to him. The elder thinking: The gathering of monks is large; where shall the alms-begging be saw that it should be nowhere in the whole of Tambapamai but in Pataliputta across the waters. He made the monks carry his bowl and robe, and saying, “ Come, friends ! we will go for alms-begging,’’ contracted the earth and went to Pataliputta. The monks asked: ‘Lord, what town is this ?” “ Pataliputta, friends.” '' Lord, Pataliputta is a long way off.” “ Friends, aged elders seize the distaaioe and make it near.” Where is the ocean, Lord ?” ** Friends, did you not cross a dark ditch on the way and XII . — Exposition of Psychic Powers 467 come Yea, Lord ! But tlie ocean is large.” Friends, aged elders make tke great small.” And similarly did Tissadatta tke elder, Laving batted in tte evening and donned tis garment and conceived a wist to salute tte Bo-tree, draw it near. And wto tas made a near place distant ? Tte Blessed One. For tte Blessed One made tte nearness between Angulimala and timself distant. And wto tas made tte many few ? Matakassapa tte elder. It is said ttat on a festival day in Eajagata five tundred maidens took cakes round like tte moon and, going fortt to enjoy tte festival, saw tte Blessed One and did not offer him anything. But seeing the elder coming from behind him, they took all their cakes and approached him saying, Our elder comes. We will give him the cakes.” Tte elder took out tis bowl and made all the cakes fill just tis single bowl. The Blessed One, being ahead, sat waiting for tte elder. Tte elder took tte cakes and gave them to him. In tte story of Illlsa, tte rich man, tte elder Mata Moggallana made tte few many, as also tte Blessed One in tte Kakavalliya story. It is said ttat the elder Matakassapa, having spent seven days in [spiritual] attainment, stood at tte door of tte poor man, KakavaUiya, meaning to do him a favour. [404] His wife saw tte elder and poured into his bowl tte saltless, sour gruel she tad cooked for ter husband. Tte elder took it and put it in tte hands of the Blessed One, wto resolved ttat it should suffice for tte large assembly of monks. What was brought in a bowl was sufficient for all. And Kakavalliya on tte seventh day obtained tte position of a rich man. He makes not only the few many, but also accomplishes through psychic power whatever he likes such as making a sweet thing not sweet, and a not sweet thing sweet. For instance, tte elder Mata Anula saw a number of monks wto, having collected alms and obtained nothing but dry food, tad sat down on the river-bank and were eating it. He resolved ttat the river-water should be turned into butter-cream, and gave a sign to the novices, who took it in cups and gave it to the assembly of monks. All enjoyed the sweet butter-cream. With deva-sight ” means, standing here he increases his sight and sees Brahma’s form. And standing here he hears the sound of all he says and knows his thoughts. He bends his mind by means of the body ” means, he bends it by means of his physical body. He seizes the basic Jhanathought and puts it on the body and makes it follow the body and go slowly, for the body goes slowly. And he descends into the perception of bliss and the perception of buoyancy,” — he descends into, [that is,] enters into, touches, attains to, the perception of bliss and the perception of buoyancy, co-existent with the psychic consciousness which has the basic Jhana for object. Perception of bliss means perception associated with equanimity, for equanimity being calm is called bliss. And this perception, being free from the hindrances and the opposing states such as applied thinking, is to be -understood as the perception of buoyancy. As he descends into it, his physical body becomes buoyant like cotton-wool. And so he goes to the Brahma-world in a visible body, light as cotton-wool blown by the wind. In going thus, if he wishes, he creates a path in the space through the earthdevice, and goes on foot. If he wishes, he resolves upon the air through the air-device, and goes through the air like cottonwool. But here the desire to go is the main thing. For if he desires to go, he makes up his mind so, and borne by the fury of the resolve, goes forth visibly like an arrow shot by the archer. [ 406 ] “ He bends the body by means of the mind,” — seizing the body he fixes it on to the mind, makes it follow the mind and go speedily, for the mind goes speedily.® 'And he descends into the perception of bliss and the perception of Buoyant in sooth my body, every pulse Throbbing in wondrous bliss and ecstasy. Even as cotton-down blown on the breeze. So floats and hovers this my body light.” ® Of. MiUnda, Questions of King, i, 126; text 82, XII . — Exposition of Psychic Powers 469 buoyancy / — he descends into tbe perception of bliss and tbe perception of buoyancy co-existent with, the psychic consciousness whicli has the material body for object. The rest is to be understood as stated above. But this wonder is subject to the mind. In going thus with an invisible body, does he go at the moment of genesis, or the moment of stability, or the moment of break-up of the resolute thought ? This being asked, the elder (one of the Commentators) replied: 'He goes at the three moments/’ But does he go himself or does he send the created form '' He does just as he pleases.” But here it is mentioned that he goes himself. “ Made of mind,” — that is because it is created by the mind of resolve. “ Not deprived of any organ,” — this is said by way of appearances in respect to eye, ear, and so on. But in the created body there is no sentient organ. If the possessor of psychic power walks to and fro, the created body there also walks to and fro,” — this and all the rest are spoken concerning the creations of disciples. That which is created by the Buddha does whatever the Blessed One does. It also does other things by virtue of the Blessed One’s wishes. And herein, whatever form the possessor of psychic power standing here may see through the deva-sight, whatever sound he may hear through the deva-hearing, whatever thoughts he may know through his knowledge encompassing others’ thoughts, — he has not yet got control by means of the body. And standing here he may stop with, talk with, hold a conversation with Brahma, — he has not yet got control by means of the body. Whatever resolve he may make, such as making the distant near, — he has not yet got control by means of the body. He may go to the Brahmaworld visibly or invisibly, — he has not yet got control by means of the body. But when he contrives to do such a thing as creating a body in the presence of Brahma, then only does he get control. And the remaining statements here have been made in order to show what precedes the getting control by means of the body. So far is this the psychic power of resolve. And this is the difference between the method of psychic power of transformation and that made of mind. In doing the transformation [406] he should resolve upon whatever form he likes from among those of a boy, and so on, as stated thus: He discards his original form and takes on ihefom of a hoy of a snake, of a bird, of a demon, of a deva, of a spirit, of Brahma, of the ocean, of a hill, of a lion ... of a tiger ... of a leopard ... of an elephant ... of a horse ... of a chariot ... of a foot-soldier ... of the different forms of an army” And in doing so, he should rise from the basic Jhana of higher knowledge with one or other among the devices for object, and contemplate himself as having the forna of a boy. Having done so he should re-enter Jhana at the conclusion of the preliminary act and, rising therefrom, resolve:/" May I be such and such a boy.’’ With the resolute thought, he becomes a boy like Devadatta. And the same everywhere. The expressions: ""He takes on the form of an elephant,” and so on, are made by way of showing the elephant, and so on, externally. Here, without resolving: "" May I be an elephant,” he should resolve: "" Let there be an elephant.” And the same with horse, and so on. This is the psychic power of transformation. Desiring to exercise the psychic power made of mind, he rises from the basic Jhana and first, contemplating the body, resolves as said above: "" Let it be a hollow,” and it is a hollow. He then contemplates another body within himself, and having done the preliminary act, resolves as said above, and there is another body within himself. He takes it out as he would a reed® from its sheath, a sword from its scabbard, a snake from its slough. Hence was it said: "" Here a monk calls up from this body another body, having form, made of mind, hamng all limbs and parts, not deprived of any organ. J ust as if a man were to pull out a reed from its sheath, he would know : " This is ihe sheath, this the reed. The sheath is one thing, the reed ® The P.T.S. Dictionary reads isika {mha). another. It is from the sheath that the reed has been drawn forth, And Kere, as tlie reed and tlie others are like the sheath, and so on, so is the body made of mind like the possessor of psychic power. In order to show this have these illustrations been given. This is the psychic power made of mind. Thus is ended the Twelfth Chapter called the Exposition of Psychic Power in the Path of Purity composed for the purpose of gladdening good folk.

[407] CHAPTER XIII THE EXPOSITION OE HIGHER ICq'OWLEDGE Now we come to tie exposition of tie deva [conditions of] iearing. In it and in tie following tiree kinds of iigier knowledge, tie meaning of, Witi iis heart tins serene,” and so on, should be understood as above. Everywhere we shall comment only on wiat is distinctive. In tie deva-hearing ’’ it is of devas because it is like that of deva-beings. Eor devas possess their own sensitive earelement. This is able to receive a distant sound because it is produced through well-performed karma, unobstructed by bde, phlegm, blood, and so on, and freed from low passions. And this monk’s ear-element of knowledge, being produced by the strength of energy-culture, is similar to it. Thus from similarity to that deva-ear it is deva.” Further, because it is obtained through, and is dependent on living like a deva, it is “ deva.” In the sense of hearing, and of the absence in it of soul, it is element” of hearing, also because, like the deva-hearing, it performs the function of the ear-element. With that deva-hearing clear ” means purified, free from low passions, “Surpassing the ear of men” means, going beyond the fleshy ear-element of men in hearing sounds beyond the capacity of men. He hears both sounds ” — he hears two sounds. Which are the two ? Of devas and of men. It is said that he hears sounds of the devas and of men. By this statement are meant particularized sounds. XIII . — Exposition of Higher Knoioledge 473 Wlietlier far or near/’ tliat is, whether the sounds come ■from a distant other world-system, or whether they are as near as the sounds of worms living in one’s own body, he hears them, so it is said. By this expression are included all sounds without remainder. And how is deva-hearing to arise 1 The monk, [408] having •entered into, and risen from, the basic Jhana of higher knowledge, should first by means of the preliminary concentrationconsciousness contemplate the gross sounds of lions, and so ■on, in the distant forest which are in the path of ordinary hearing. He should contemplate sounds which range gradually from complete grossness to fineness such as in a monastery the sounds of bells, of drums, of conches, of novices and young monks reciting at the top of their voices, of those who say in natural tones, What, sir?” “What, friend?” and so on, of birds, of the wind, of the feet, of boiling water, of sizzling water, of a palm-leaf being dried in the sun, of ants, and so on. Then he should attend to the mark of sounds from the Bast, from the West, from the North, from the South, from below, from above, from the Eastern quarter, from the Western, Northern, Southern quarters. He should attend to gross and fine sounds as such. These sounds are evident to a natural mind, the more so to the preliminary concentration-consciousness. As he attends to sounds as such, representative cognition arises, after making any one of the sounds its object, saying, “ Now will the deva-hearing arise.” When it ceases, four or five apperceptions take place, of which the first three or four are known as “ preliminary,” “ access,” “ adaptation,” and “ adoption,” of the realm of sense. The fourth or the fifth is ■ecstatic consciousness of the realm of matter belonging to the Bourth Jhana. And that knowledge which arises together with that ecstatic consciousness is the deva-hearing. After that it falls into the stream [of that knowledge], lu making it grow in strength he should mark oS a space of one finger, saying, “ I wish to hear the sounds within this space,” and increase it. Then he should increase it, marking off spaces of two fingers, four fingers, eight fingers, a span, a cubit, a chamber, a monastery-front, a palace, a cell, a monastery a village of his alms-round, a hamlet, and so on, as fax as a world-system, or even farther. Thus attaining to higher knowledge, he hears by means of it sounds which come from within the space touched by the object of the basic Jhana even though he does not re-enter into Jhana. While hearing thus, if there is a tumult of sounds from conches, drums and cymbals, and so on, reaching as far as the Brahma-world, [409] and if he wishes to distinguish them individually, he is able to distinguish them as, This is the sound of conches, this of the drums/' The Discourse on Deva-hearing is ended. As regards the phrase, Knowledge encompassing others thoughts," in the discourse on the same, '' encompassing means, he encompasses; marking off is the meaning, “ Encompassing [others’] thoughts” means, ‘encompassing qua thoughts.” Encompassing thought plus this knowledge: this is why the compound phrase was said, “ Of other beings,” — of all remaining beings exclusive of himself. “ Of other men,” — this has the same meaning; the difference in the letter is made by way of instruction and adornment, “ With his own thoughts, the thoughts,” that is, [he knows] the thoughts of others with his own. “ Encompassing ” is marking off; “knows” means, knows in various aspects as passionate, and so on. How is this knowledge to arise ? Verily it is brought about through the deva-sight, which is the preparation. Therefore the monk, increasing his sight and looking with the deva-eye at the colour of someone’s blood, which is dependent on the heart-flesh, searches his thoughts. Eor when the mind is joyous, then the blood of the heart is red like a ripe banyan fruit. When the mind is sad, it is black like a ripe rose-apple, XIII . — Exposition of Higher Knowledge 4:15 When the mind is neutral, then it is like clear sesamuna oil. Therefore he looks repeatedly at the colour of the heart-blood of another person, saying, This material quality is set up by the controlling faculty of joy, this by the faculty of sadness, this by the faculty of neutrality/’ And searching his thoughts, he makes the knowledge encompassing others’ thoughts grow in strength. And when thus it has gained in strength, he knows in due course all thoughts of the realms of sense and of form and the formless, bringing thought to thought without even the necessity of looking at the heart-flesh. And this has been said in the Commentary: He who wishes to know another’s thoughts in the formless, — whose heart-flesh does he look at ? Whose change of the controlling faculties does he survey ? Of no one. The province of the possessor of psychic power is that he considers any mind whatsoever, and Imows sixteen different kinds. But this discourse has been made for one who has not laid it to heart.” As regards the expression: 'The passionate mind,” and so on, the eight classes of consciousness which are accompanied by greed [410] are to be imderstood as the passionate mind. The remaining moral and indeterminate consciousness of the four planes is passionless. The four classes of consciousness, namely, two of grief and two of doubt and distraction, are not included in this pair. But some of the elders include them. The twofold consciousness of grief is Hhe hateful mind.” All those which are moral and indeterminate of the four planes are free from hate. The remaining ten classes of immoral consciousness are not included in this pair. But some of the elders include them. As regards deluded, undeluded,” taking them quite apart from others, the two which are accompanied by doubt and distraction are deluded. But because delusion appears among all immoral states, the twelvefold immoral consciousness also is to be regarded as deluded, the rest being undeluded. Consciousness which follows sloth and torpor is '' contracted,” that which follows distraction is “ distracted.” Consciousness of the realm of form and formless is sublime,” the rest being ‘‘not sublime.” All consciousness of the three planes is mem” the transcendental mind is '‘lofty.” That which has reached access and also ecstasy is " steadfast that which reaches neither is ' ' wa,vering. ’ ’ That which has attained to the emancipation by means of partial removal, of discarding, of extirpation, tranquillity, escape, is "emancipated” ; that which has not attained to the fivefold emancipation is " unemancipated.” Thus the monk who has acquired knowledge encompassing others’ thoughts discerns all kinds of mind, such as the passionate mind . . . the emancipated mind, the unenaancipated mind. The Discourse on knowledge encompassing others’ thoughts is ended. In the discourse on the knowledge of the recalling of previous existences, "to the knowledge of the recalling of previous existences ” means, to that knowledge which is the recalling of previous existences. " Previous existences ” means aggregates experienced (lit. " indwelt ”) in previous past existences. "Experienced” means, invested in, enjoyed in one’s own continuum, which has happened and ceased; or experienced things. " Experienced ” means experienced with range and dwellmg, cognized by one’s own mind, marked out, or cognized, by others’ minds as well in the recalling of those who have finished their career, and so on. They are obtained by such as are Buddhas. "Eecalling of previous existences” means that mindfulness by which one recalls previous existences. " Knowledge ” is that knowledge which is associated with that mindfulness. The statement is, [411] for the sake of the attainment, the getting of this knowledge of the recalling of previous existences. "Various” means, of many kinds; proceeding in, described as many aspects, is the meaning. "Previous existences” are the continuity of aggregates experienced in this or that existence, starting with that which is immediately past. " Recalls means, calls to mind, following by way of the series of aggregates and of decease and rebirth. Six classes of men recall previous existences: heretics, original disciples, great disciples, chief disciples, silent Buddhas, XIII . — Exposition of Higher Knowledge 41 Buddhas. Of these, heretics recall forty world-cycles, not more. Why not ? Because of their weak understanding. For being devoid of the classification of mind and matter, their understanding is weak. The original disciples recall a hundred, a thousand cycles, because their understanding is strong. The eighty great disciples recall a hundred thousand cycles. The two chief disciples recall an incalculable period and a hundred thousand. Silent Buddhas recall two incalculable periods, a hundred thousand, for to such extent carries their aspiration. As to the Buddhas, there is no limit to their recaUing power. And the heretics remember the order of the aggregates. They cannot remember by way of decease and rebirth, letting go the order of the aggregates. Like the blind, they do not get to the places they want to get to. Just as the blind go without releasing the stick, so they remember without releasing the order of the aggregates. The original disciples recall to mind both by means of the order of the aggregates, and also alternately by means of decease and rebirth; likewise the great disciples. There is no functioning of the order of the aggregates to the two chief disciples. Seeing the decease of one individuality, they see its rebirth, again seeing the decease of another one they see rebirth, — thus they go alternately by decease and rebirth. Likewise the silent Buddhas. But to the Buddhas there is no functioning of the order of the aggregates, neither that of decease and rebirth. For to them whatever place they desire, above or below in many myriads of cycles, becomes evident. Therefore, skipping many myriads of cycles like abbreviated texts, they descend wherever they like, and go bounding like the lion. Just as an arrow shot by an archer skilled in hitting a hair as Sarabhanga, goes without sticking in trees, creepers, and so on, or swerving, and hits the mark, so the knowledge of the Buddhas does not stick, does not falter in the various intervening births, [412] but without sticking or faltering, seizes whatever place is desired. And among these beings who recall their previous existences. the heretics’ discernment of their previous existences appears like the light of a glow-worm, that of the original disciples like lamp-light, that of the great disciples like the light of torches, that of the chief disciples lilce that of the morning star, that of the silent Buddhas lilce the moonlight, while that of the Buddhas is like the disc of the autumnal sun adorned with a thousand rays. And the discernment of the heretics is like the going of the blind by means of the points of their sticks, that of the original disciples is like going on a bridge of sticks, that of the great disciples is like going on a foot-bridge, that of the chief disciples is like going on a cart-bridge, that of the silent Buddhas is like going on a walkers’ highway, that of the Buddhas is like going on a highway for carts. But the recalling of previous existences by disciples is intended in this section. Hence it is said recalls,” which means, calls to mind, following by way of the series of aggregates and of decease and rebirth.’ Therefore the monk who is a beginner, wishing to recall thus, should enter into the Four Jhanas in their due order after he, having finished his meal and returned from the alms-round, has gone into solitude and seclusion. And emerging from the Fourth Jhana, the basis of higher knowledge, he should contemplate his having sat himself down, the last of his acts. He should then contemplate in reverse order all that he had done during the night and day thus: The preparation of the seat, the entering into the dwelling, the putting by of the bowl and robe, the time of eating, the time of return from the village, the time of roaming the village for alms, the time of entering the village for alms, the time of coming out of the monastery, the time of saluting the shrine-yard and the court-yard of the Tree of Knowledge, the time of washing the bowl, the time of taking hold of the bowl, all that he had done from the taking hold, of the bowl till the washing of the mouth, all that he had done at the dawn, all that he had done in the last watch, all that he had done in the first watch Thus much is evident to the natural consciousness, all the more so to the preliminary concentration-consciousness. If any one of his acts does XIII. — Exposition of Higher Knowledge 479 not become evident, be sbonld again enter into tbe basic Jbana, emerge and contemplate. By doing tbis much it becomes evident like lighting a lamp [in tbe dark]. Tbns in reverse order sbonld be contemplate all bis actions on tbe second day, tbe third, fourth, fifth day, tbe tenth day, half a month, a month, as far back as a year. Thus contemplating what be bad done during ten years, twenty years, as far back as his birth in tbe present lifetime, [413] be should contemplate name and form that arose at tbe moment of decease in the immediately preceding existence. A clever monk is indeed able at tbe very first time to separate bis birth and to consider as object tbe name and form that arose at tbe moment of bis decease. But tbe beginner should not give up tbe attempt, saying, Since name and form in tbe preceding existence has wboUy ceased and another has arisen, therefore it is difficult for one weak in understanding to see that particular junction which is narrow like utter darkness. Hence I am not able to separate birth, and consider as object tbe name and form that arose at tbe moment of decease.” He should enter again and again into that basic Jbana, then emerging from it again and again, be should contemplate that junction. Just as a strong man, in cutting a great tree needed for tbe comer of tbe upper storey of a palace, were to ruin tbe blade of tbe axe merely cutting tbe branches and leaves, and were then unable to cut down tbe great tree, but without giving up tbe attempt be were to have tbe axe sharpened at a smithy and, returning, would cut down tbe tree, and tbe axe again giving way, be were to do as be did before and again cut tbe tree, until what was cut again and again remained no more, and what bad not been out was cut down, and before long tbe great tree were to fall, even so tbe monk, in doing what was said above and emerging from tbe basic Jbana, would, without contemplating what bad abeady been contemplated, and contemplating tbe rebbtb, be able before long to separate it and consider as object tbe name and form which arose at tbe moment of decease. Tbis meaning is also to be illustrated by similes of tbe wood-cutter, shaving of tbe bans, and so on. Therein, the knowledge which arises making as object alE that arises, starting back from his last act of sitting down till his rebirth, is not the knowledge of previous existences.. It is the preliminary concentration-knowledge. Some say it< is knowledge of the past. If they say so concerning that in the realm of form, it is not correct. But when to the monk there arises (representative cognition) which, passing beyond his rebirth, has made the name and form, which arose at the moment of his (former) decease, the object, and on the ceasing of it there come into play four or five apperceptions with the same object, of which, as was said above, the first ones are called preli m inary, and so on, of the realm of sense, the last being ecstatic consciousness of the realm of form and belonging to the Fourth Jhana, — then that knowledge which arises together with that consciousness is called the knowledgewhich recalls previous existences. By means of the mindfulness associated with it, “ he recalls to mind his various previous existences, namely, one birth [414] or two births . . . in all their modes, in all their details.’ Of these, one birth ” means one continuity of the aggregates, beginning with rebirth and ending in decease and comprisingone existence. Similarly with two births ” and so on. As regards, '‘Many a cycle of dissolution” and so on, the descending cycle is the cycle of dissolution; the ascending cycle is the cycle of evolution. A cycle in a state of dissolution is included in the cycle of dissolution which is the root of it. A cycle in a state of evolution is included in a cycle of evolution which is the root of it. This being so, those also are to be included which are stated as, ‘‘ Monies, of the cycle there are four ceons. Which are the four ? The ceons of dissolution,, in a state of dissolution, of evolution, in a state of evolution,' Of these, there are three kinds of dissolution: by water, fire, air. The three limits of dissolution are: Abhassara abode, Subhalrinha abode, Vehapphala abode. When the cycle is destroyed by fixe, the place below the Abhassara is burnt. When it is destroyed by water, the place below the Subhakihha XIII . — Exposition of Higher Knoioledge 481 is dissolved. Wlieii it is destroyed by air, tbe place below the Vehapphala is blown to pieces. Coming to details: At all times (of the three stages of dissolution) one Buddha-field perishes. The field of a Buddha is of three kinds: the field of his birth, the field of his authority, the field of his sphere. Of these, the field of his birth is bounded by the ten thousand world-systems which shook at the time of the Tathagata’s conception, and so on. The field of his authority is bounded by the myriad hundred thousand world-systems where prevails the power of these protection Suttas: Ratana Sutta, Klandhaparitta, Dhajaggaparitta, Atanatiyaparitta, Moraparitta. The field of his sphere is infinite and boundless, concerning which it has been said, As far as he wishes,’’ where, that is, the Tathagata knows whatever he wishes. Thus of these three fields, one field of authority perishes, when that perishes, the field of birth also perishes. They perish together: they also appear together. The perishing and the appearance should be understood thus: — When the world-cycle is destroyed by fire, at first [415] a great world-destroying rain-cloud rises, and a great downpour of rain takes place in the hundred thousand myriad worldsystems. Men, pleased and delighted, bring forth all their seeds of grain and sow them. When the crops are ready for cattle to eat them, not a single drop of rain falls with a sound like the braying of an ass. Then the rain is completely cut off. Concerning this has the Blessed One said: '' Monhs, there comes a time when it does not rain for many years, for many hundred years, many thousand years, many hundred thousand years Beings who live by the rains die and are reborn in the Brahmaworld, as well as devas who live on flowers and fruits. Thus when a long period of time is passed, water dries up in various places. Then in due course fishes and turtles also die and are reborn in the Brahma-world, as well as beings of the hells. Some say that of these, denizens of the hells perish by the appearance of the seventh sun, since without Jhana there is no rebirtli in the Brahma-world, Moreover, some of the creatnres mentioned suffer from famine, others are incapable of attaining to Jhana. How do they get to the Brahmaworld ? By virtue of the Jhana acquired in the world of devas. Bor then devas of the realm of sense, called the Lokavyuhas, with confusion in their heads, dishevelled hair, tearful faces, wiping off the tears with their hands, dressed in red garments and assuming very ugly forms, knowing that the destruction of the world will take place after a hundred thousand years, roam about the paths of men and announce thus: ‘‘Masters, masters ! When a hundred thousand years from now have passed by, the world-destroying rain will fall. This world will perish; the great ocean also will dry up. This earth and Sineru, king of mountains, will be burnt and destroyed. As far as the Brahma-world will the destruction of the world be. Masters ! develop love, develop pity, develop sympathy, develop equanimity. Support your mother, support your father. Give respect to the seniors of the family.’’ Hearing their exhortation, men and fairies generally, moved by anxiety, become gentle in heart towards one another, do meritorious deeds of love, and so on, and are reborn in the deva-world. There, eating heavenly ambrosia, they do the preliminary work in the air-device and attain to Jhana. Others are reborn in the deva-world owing to karma of successive experience, without which, indeed, no being passes to and fro in the round of existence. There in the deva-world they also attain to Jhana. [416] Thus all are reborn in the Brahma-world by means of Jhana attained in the deva-world. After a long time has passed since the end of the rains, a second sun manifests itself. And this has been said by the Blessed One: Monks there comes a — thus should be expanded the Sutta of the seven suns. When the second sun makes its appearance, the divisions into night and day are seen no more. One sun rises, the other sets, and the world receives the sun’s heat uninterruptedly. There is no sun-deva in the world-destroying sun as there is in the natural XIII . — Exposition of Higher Knowledge 483 sun. Of the two suns when the natural sun rises, clouds and crests of vapour travel in space. When the world-destroying sun rises, the sky is free from vapour and cloud, and is spotless like the disc of a mirror. Water in small streams other than the five great rivers dries up. When a long time has passed since the second sun, a third sun appears, owing to which even the great rivers dry up. A long time after that, a fourth sun appears, owing to which these seven great lakes Sihapatana, Hamsapatana, Kawaiwdaka, Rathakara, Anotatta, Chaddanta, Kunala, which are the sources of the great Himalayan rivers, dry up. A long time after that, a fifth sun appears, owing to which there does not remain in the great ocean water enough to wet a finger-joint. A long time afterwards a sixth sun appears, owing to which the whole world-system becomes one mass of vapour, which sucks up moisture. And the same with the hundred thousand myriad world-systems. A long time after that a seventh sun appears, owing to which the whole world-system is a mass of flame with the hundred thousand myriad world-systems. Peaks from Sineru of different sizes, a hundred yojanas and so forth, break loose and disappear in space. The fiery flame rises and catches the abode of the Four Regents, where, burning mansions of gold, of precious stones and of ruby, it catches the Tavatimsa Mansion. In this way it catches as far as the First Jhana plane. There it bums the three Brahma-worlds and keeps striking the Abhassaras. So long as [417] the smallest amount of material substance remains, it does not go out. But when material substances perish, it goes out without leaving even the ashes, like a flame of fire burnmg up butter and oil. The lower sky forms a mass of darkness with the upper sky. Then after a long time a great rain-cloud comes up and at first rains down fine drops. In course of time, raining down torrents of the size of the white lotus-stalk, a stick, pestle, palm-tree trunk and so on, it fills up all the burnt places in the hundred thousand myriad world-systems, and disappears. A wind comes up from below and across the water, and holds it in a mass, rounding it like a water-drop in a lotus-leaf. How does it hold in a mass such a vast collection of water ? By letting it enter its openings, for the water lets the wind enter its openings in various places. So the water, being collected together, held in a mass by the wind and in receding, in due course descends. When the water gradually descends, the Bralima- world makes its appearance where it is situated, so do the worlds of devas where the four worlds of devas of the realm of sense are situated. In descending to the former site of the earth, strong winds arise and they catch the water without letting it go, like water placed in a water-bag whose mouth is closed. The sweet water in receding gives rise to a tasty earth above, which being endowed with colour, odour and taste, appears like a film on undiluted rice-porridge. Then beings who have first been bora in the Abhassara Brahmaworld pass away from thence owing to loss of life or of merit, and appear here. Self-illuminated, they traverse the firmament. As explained in the Agganna Sutta they lick the tasty earth and, overcome by craving, try to eat it in mouthfuls. Then their self-illumination disappears. There is darkness. Seeing the darkness they become frightened. Then the round disc of the sun, fifty yojanas in sie, appears puttiug away their fear and making them brave On seeing it they become glad and delighted, saying, ‘‘ We have got light,’ and give it the name of ‘‘sun” (suriyd) saying, “It has arisen putting away fear from us who have been frightened, and making us brave. Therefore let it be sun.” Then, when the sun after shining during the day sets, they [418] again become frightened saying, “ That light which we got is lost for us.” This thought occurs to them: “ It would be well, indeed, if we got another light !” As though knowing their wish, the disc of the moon appears, forty-nine yojanas in size. Upon seeing it, they become all the more glad and delighted, and give it the name of moon (cando), saying, “ It has arisen as though knowing our wish {chando). Therefore let it be moon.” When thus the moon and the sun have made their appearance, the stars and the constellations also make their appearance. Frpm that time day and night appear, and in due course the month, the half-month, the seasons, the year also, appear. And on the ‘ Dlgha iii, 80. XIII. — Exposition of Higher Knowledge 485 day the moon and the sun appear, Sineru, the world-system, and the Himalaya mountains appear. And they appear simultaneously on the full-moon day of the month of Phagguna. How ? As when millet is cooked, bubbles at once rise up, some places are elevated, some are low, others level, so the elevated places are mountains, the low places are oceans, and the level places islands. Then some of those beings who have eaten the tasty earth are beautiful, others are ugly. The beautiful ones despise the ugly ones. In consequence the tasty earth disappears, an earthy outgrowth appears. And because of this same behaviour, that also disappears, and a creeper called bodalatd appears. That also disappears for the same reason. And there appears paddy uncooked with the aid of fuel, free from the coating of red powder, huskless, pure, sweet-smelling, yielding rice. Then to them appear vessels. They place the paddy in the vessels on rocks. A flame of fire rises of its own accord and cooks it. And that rice is like a kind of jasmine flower. There is no need to cook it with soup or curry. It becomes whatever tasty food they desire to eat. As they eat that grass food they develop urine and excrement. Then holes like the mouths of wounds open up in order to let them go out. And there appears masculinity to man, femininity to woman. So that man and woman gaze long at each other. Because they gaze long at each other, the burning of lust arises. Then they follow their sensual instincts. [419] Because of their evil practices they are blamed, censured by the wise; and to hide their sin, they make houses wherein they dwell. In due course, following the practice of an unknown lazy man, they hoard up their grain with the result that it is covered by a coating of red powder and husk, and the place of reaping is not recultivated. They gather together and bemoan themselves thus: ‘'Indeed, evil conditions have come upon beings. Formerly we were made of mind,’' and so on, as given in the Agganiia Sutta. Then they set up boundaries. And a certain man steals another man’s portion. They reprimand him twice, but at the tiiiid time they strike him with the hand, stones, sticks, and so on. When thus, stealing, reprimanding, telling lies, holding sticks, come to pass, they meet together and think: What if we were to choose one being who would rightly degrade him that deserved to be degraded, blame him that deserved blame, expel him that deserved to be expelled. We would give him a tithe of our grain.’’ In this cycle, among the beings who have made this resolution, the Blessed One, the future Buddha, was then more beautiful, comely, powerful, than they, and was endowed with wisdom and competent to suppress and uphold. They approached him, asked his permission and chose him. He was known by three names: Mahasammata, “chosen {sammato) by the people”; prince {khattiya), “ lord of the fields (kh-eUaY \ king [rajo), “ he delights [ranjeti] others by righteousness and equity.” That wondrous event in the world, the future Buddha was the first man: thus they made him the beginning; and the class of nobles having arisen, the castes, m., brahmins, and so on, in due course arose. Of these cycles one seon, from the great world-destroying rain till the cessation of the flames, is called dissolution. The second aeon, from the cessation of the world-destroying flames till the great rain flooding up the hundred thousand myriad world-systems, is called the process of dissolution. The third aeon, from the great world-flooding rain till the appearance of sun and moon, is called evolution. [420] The fourth aeon, from the appearance of sun and moon till the great worlddestroying rain once again, is called the process of evolution. These four seons make one great cycle. Thus the destruction by fire and reappearance should be understood. When the world perishes by water, at first the great worlddestroying rain comes up and the detailed account is as said above with this difference: — As a second sun rises in the case of the destruction by fire, so here a great rain of alkaline water, destructive to the world, comes up. At first it rains very fine drops, but in due course the drops become great torrents filling the hundred thousand myriad world-systems. Mountains of the earth, and so on, XIII - — Exposition of Higher Knowledge 487 touched by the alkaline water, are dissolved. The water is held on all sides by the winds. From the earth to the Second Jhana-plane the water rises, and there it dissolves the three Brahma-worlds and keeps striking the Subhakiriha abode. It is not quieted as long as the smallest particle of material substance remains. It overpowers all material substances which come into contact with it, and suddenly quiets down and disappears. The lower sky forms one mass of darkness with the upper sky, and everything is as said before. But really here the world appears beginning with the Abhassara Brahma-world. And beings pass away from the Subhakihha abode and are reborn in Abhassara and other places. From the great world-destroying rain till the cessation of the world-destroying water is one seon. From the cessation of the water to the great flooding rain is the second aeon. From the great flooding rain . . . these four aeons make one great cycle. Thus should the destruction by water and the reappearance be understood. ""en the cycle perishes by wind, at first the great worlddestroying rain comes. Thus it should be expanded as before, with this difference: As there a second sun appears, so here wind arises in order to destroy the world. At first it raises thick dust, then fine dust, refined sand, thick sand, gravel, rocks, and so on until [421] it raises rocks of the size of a storied house, and big trees in uneven places. These ascend from the earth into the sky, and do not fall again. There they are reduced to fine powder and become nothing. Then in due course from imderneath the great earth the wind comes up, turns the earth upside down and throws it into space. Pieces of earth, one hundred, two hundred, three hundred, four hundred, even five hundred yojanas in size, break loose and, hurled by the fury of the wind, are reduced to fine powder in space and become nothing. The wind lifts both the mountain-range of the world-system and Mount Sineru, and hurls them into space. They strike each other and perish, reduced to fine powder. In this way, destroying earthy mansions and airy mansions and the six deva-worlds of the realm of sense, it destroys the hundred thousand myriad world-systems where world-system with world-system, Himalaya with. Himalaya, Sineru with Sinexu, each meeting each, are reduced to JBne powder and perish. The wind reaches from the earth as far as the third Jhana-stage, where, destroying the three Brahmaworlds, it keeps striking the Vehapphala abode. Thus destroying all material substances, it itself perishes. The lower sky with the upper sky forms one mass of darkness. Thus everything is as above. But here the world appears beginning with the Subhakia Brahma-world. Beings pass away from Vehapphala and are reborn in Subhakmia and other places. Therein from the great world-destroying rain till the end of the world-destroying wind is one aeon. From the end of the wind till the great flooding rain is the second seen . . . these four seons make one great cycle. Thus should be understood destruction by wind and reappearance. Why does the world so perish ? By reason of the immoral roots. For in the abundance of these the world perishes. When lust is superabundant it perishes by fire. When hate is superabundant it perishes by water. Some say that it perishes by fire when hate superabounds, by water when lust superabounds. When delusion is superabundant, it perishes by wind. In perishing thus, it perishes by fire continuously seven times, by water at the eighth time, again for seven times by fire, the eighth by water. In perishing in this way for the eighth time, [422] it perishes seven times by water, and seven times again by fire. By so much are passed sixty-three cycles. Within this limit, although the turn to perish by water is arrived, it is inhibited, and the wind which takes its turn destroys the world, crushing the Subhakigha whose term of life is full sixty-four cycles. Though recalling previous existences, the monk who recalls the cycles recalls from among them many cycles of dissolution, many cycles of evolution, and many of dissolution and evolution. How ? In this way :— In such a place I was” and so on. Here, In such a place I was,’’ means, I was in such a world of dissolution, in such a state or place of birth or destiny, phase of consciousness or sentient abode or sentient XIII . — Exposition of Higher Knowledge 489 group. Such was my name/’ — Tissa or Phussa. Such my family/’ — Kaccana or Kassapa. These statements are made by way of recalling his own name and family in a past existence. If he wishes to recall his attainment of beauty, or his hard or glorious life, his experiences of bliss or misery, or his short or long life at that time, he just recalls them. Hence was it said, Such my caste . . . such the limits of my life,’ Of these, such my caste ” means fair or golden. “ Such my food” means rice, flesh or gruel was my food, or I ate whatever fruits I got. Such my experience of discomfort and of ease ” means, I experienced discomfort and ease of various sorts, bodily and mental, connected with desires and free from desires, and so on. "Such the limits of my life” means, my life was limited to a hundred years or eighty-four thousand cycles. ‘‘When I passed away from that state, I took form again in such a place” means, I passed away from that state, place of birth, destiny, phase of consciousness, sentient abode, or sentient group, and took form again in such a state, place of birth, destiny, phase of consciousness, sentient abode or sentient group. There also I was ” means, in that state, place of birth, destiny, phase of consciousness, sentient abode or sentient group again I was. Such was my name,” and so on, means the same as above. But because the expression, In such a place I was ” is the recalling at will of one who is going through the series of his previous existences backward, and the expression, ‘When I passed away from that state ” is a reflection of him who is actually turning back, therefore the former expression is stated concerning the place of his rebirth immediately preceding the present one denoted by the expression, I took form again here.” The expression, There also I was,” and so on [ 423 ] is made for the purpose of showing the recollection of name and family, and so on, in the place of birth, just before his present life-birth, When I passed away from that state I took form again here ” means, passing away from the immediately preceding place of birth, I was reborn here in a princely family of such a name, or a brahmin family. Thus ” means in ttis way. “ In all their modes, in all their details/’ The Discourse on the Knowledge of Recollection of previous existences is ended. In the discourse on the knowledge of the fall and rise of beings: To the knowledge of the fall and rise” means, to the Imowledge with respect to the fall and the rise; for the sake of that knowledge by which the fall and rise of beings are known, that is to say, for the sake of deva-sight. He directs and bends down his mind ” means, he directs and bends down the preparatory mind. He ” is the monk who has directed his mind. As regards deva ” and so on, it is of devas ” from its resemblance to [the sight of] the devas. For the devas possess the deva-sentient eye which is produced by wellwrought karma, unhindered by bile, phlegm, blood, and so on, able to receive distant objects through its freedom from the low passions. And the eye of knowledge, being produced by the strength of energetic developing, is like that. Thus it is deva ” from its resemblance to that. It is deva also from being acquired through living like a deva, and from its dependence on that. Further, it is ‘‘ deva ” from the power of its brilliance due to its seizure of light; from the greatness of its course due to the seeing of objects across walls, and so on. All this is to be understood in accordance with grammatical treatises. Eye ” is in the sense of seeing; also because it performs the function of the eye, Pure ” from being the condition of purity of views through discernment of the fall and rise, XIII - — Exposition of Higher Knowledge 491 He wlio sees only the fall, not the rise, holds to the view of annihilation. He who sees only the rise, not the fall, holds to the view of the appearance of fresh beings. But the discernment of him who sees both, inasmuch as it goes beyond the twofold view, is the condition for purity of views. The sons of the Buddha see both, hence the statement, [424] '' Pure, from being the condition of purity of views through the discernment of the fall and rise.’’ Surpassing that of men means, seeing forms surpassing the experience of men; or it is because it surpasses the fleshy eye of men. With that pure deva-eye, surpassing that of men, he sees beings ” means, he looks at beings as though with the fleshy eye of men. '' Deceasing, being reborn ’’ : — here it is not possible to see at the moment of the fall, or the moment of rise. The intention is, those who are nearing the fall and will now fall are those who are passing away; and those who have taken conception and are about to be born are those who are taking shape. He shows that he sees such beings as they pass away from one form of existence and take shape in another. '' The mean,” that is, those who are despised, much despised, looked down upon, much looked down upon because of their mean birth, family, wealth, and so on, because they are yoked to the outcome of delusion {moha), The noble ” — the opposite of those, in consequence of non-delusion. The well-favoured ” — those endowed with desirable, pleasing, lovely form as a result of the absence of hate. The illfavoured ” are those endowed with undesirable, unpleasing, unlovely form as a result of hate; uncomely, deformed, is the meaning. The happy ” are those who are bound on a happy course, or who are rich, wealthy, as a result of the absence of greed. The wretched” are those who are bound on a wretched course, or are poor, short of food and drink, as a result of greed. Passiag away according to their deeds ” means, going away by whatever karma has been accumulated. Of these terms, by means of the first terms, passing away ” and so on, the function of deva-sight is expressed. By the last term the function of knowledge, the passing away of beings according to their deeds, is expressed. This is the order in which this knowledge arises: Here a monk, increasmg his sight downwards in the direction of the hells, sees the beings in them undergoing great pain. That discernment is the function of deva-sight. He gives attention thus: Having done what deeds, are these beiugs undergoing this pain?’’ Having done these deeds”: — thus to him arises knowledge which makes the deed its object. In the same way, increasing his sight upward in the direction of the world of devas, he sees beings enjoying great prosperity in Nandanavana, Missakavana, Pharusakavana, and so on. That discernment also is the function of deva-sight. He gives attention thus: — “ Having done what deeds, are these beings enjoying this prosperity?” Having done these deeds,” — thus to him arises knowledge which makes the deed its object. This [ 425 ] is called knowledge of the passing away of beings according to then? deeds. It has no preparation apart [from deva-sight]. And so also with knowledge of the future. For both have their base in the deva-eye, and are accomplished by it. As regards misbehaviour in body ” and so on, '' misbehaviour ” means, one behaves ill, or a behaviour which is evil owing to the putridity of the passions. Misbehaviour in body ” means, misbehaviour through the body or misbehaviour arising out of the body. The same with the others (i.e., in speech and thought). '' Endowed with ” means possessed of. E-evilers of the Elect” are revilers, accusers, deriders, of the Elect; that is, of the Buddhas, silent Buddhas, Buddhas’ disciples, even of laymen who are stream-winners, out of a desire to do them harm either by the worst sin, or by ruining their character. Whoso says: '‘These men have no saintly character. They are not monks,” reviles by way of the worst sin. Whoso says: “They have not Jhana, or emancipation, or the Path, or Eruition,” and so on, reviles by mining their character. Whether he reviles knowingly or unknowingly, he is a reviler of the Elect in both ways. It is a grave action like an action that carries immediate retribution, shuts out XIII . — Exposition of Higher Knoivledge 493 tlie lieaveiis and the Path., but it is pardonable. To explain it, tins story is to be understood. It is said that an elder and a young monk went about for alms in a certain village. At the very first bouse they got a ladleful of warm gruel. Tbe elder was suffering from wind in tbe stomacb. He thought: 'Tbis gruel is beneficial to me. I will drink it before it gets cold.’’ And be sat down on a piece of wood brought by men for tbe purpose of making a door-post, and drank tbe gruel. Tbe other being disgusted with him thought: This old man, being oppressed by excessive hunger, has done something we should be ashamed of.” Having roamed the village, the elder went to the monastery and asked the young monk: Friend, hast thou made a foothold in this religion?” ''Yes, sir. I am a stream- winner.” "Friend, then do not try for the higher Path. Thou hast reviled one who is free from the cankers.” He apologized so that his sin was condoned. Therefore whoever should revile one of the Elect should, if he himself is the senior, go, crouch [426] and apologize, saying, " I have said such and such words of the Venerable One. Forgive me.” If he be the funior, he should salute him, crouch, raise his hands to his forehead and apologize, saying: " Sir, I have said such and such words of you. Forgive me.” If the reviled monk has departed elsewhere, he should himself go, or send his own pupils, and so on, and ask forgiveness. If it is not possible for him to go or to send his pupils, he should go to those monks who live in the same monastery as the reviled monk, and crouch if they are his juniors, or do what should be done to a senior if they are the seniors, and apologize, saying, " Sirs, I have said such and such words of such and such a monk. May the Venerable One forgive me.” He should do the same if he be not personally forgiven. If the noble one be a monk who lives by himself, and neither his dweUmg-place nor the place he frequents is known, then he should go to a wise monk and say; " Sir, I have said such and such words of such and such a venerable person, I regret it whenever I think of it. What shall I do ?” The other will reply: " Do not be anxious. The elder forgives you. Quiet your thoughts.” Then he should raise his hands in salutation towards the direction in which the noble one has gone, and say: May he forgive me.” If the noble one has died, he should go to his death-bed, or even to the cemetery, and ask forgiveness. If this is done, the heavens and the Path are not shut out, and his offence is condoned. “Holding to wrong views” means, of perverse views. ‘ ' Acquiring that karma which results from wrong views ’ means, having various kinds of karma built up by means of wrong views. Those who prevail upon others to do bodily acts and so on, which have their roots in wrong views, are also meant. Though the reviling of the Elect is included in misbehaviour in speech, and wrong views are included in misbehaviour in thought, the two are repeated here to show the greatness of the ofience. Owing to its resemblance to those acts that carry immediate retribution, the reviling of the Elect is a grave offence. And this has been said: Just as, Sarifutta a monk who is equipped with virtue, concentration, and wisdom, will here and now come to [the Arahanfs] plenitude of knoioledge, i so this other eqipiimni — if the man does not recant his words, change his heart, and renounce his view — will end [427] in his being hauled off to purgatory And there is no sin greater than wrong views. As has been said: Monks, 1 do not perceive any one state which is so great an offence as wrong views. Wrong views are supreme offences “ On the dissolution of the body ” means, on the giving up of the derived aggregates. “ After death ” — upon the taking on of the new-born aggregates immediately afterwards. Or, f the first term means the cessation of life-controlling faculty; ' the second is after the consciousness during decease. i “ State of woe ” and so on, are all synonyms of hell, which i is called “ state of woe,” because it is off the course which is reckoned as of merit, and the condition for the attainment of | heaven and emancipation, or because of the absence of pleasant I going. It is the course or refuge of ill: — whence “miserable | existence.” Or it is a course produced by bad karma out of '% ® Fwther Dialogues i, 47. Bead appahaya tam in the text. S* ® Anmra i, 33. t XIII . — Exposition of Higher Knowledge 495 an abundance of bate. Evil-doers fall ’’ {vinipdto) therein against tbeir will; — whence state of suffering.” Or they perish falling there with broken limbs. Here is no {nir-) course {aya) which can be called pleasant: — Whence 'hell” {niraya). Or, by state of woe ” is shown the animal kingdom, because the latter, being devoid of happiness, is a state of woe, but not miserable existence, since mighty beings such as Naga-kings are born in it. By ‘miserable existence” the ‘peta”world is meant, which is also a state of woe, because it is devoid of happiness and the resort of misery. But it is not a state of suffering since there are no broken limbs as among the Asuras. By state of suffering is meant the Asura-world, which in the sense just given is both state of woe and miserable existence. It is also called state of suffering because it is devoid of the sum of desirable things. By hell are meant the various kinds of hell such as Avici. '"Are reborn” is come to; come to birth therein is the meaning. In the opposite sense of what has been said is the bright side to be understood. This is distinctive: — there by "happy existence” is meant human existence; by "heaven” deva existence. Of these, a beautiful career is a well-career (si6gati). Among material objects it is suie, the acme {su-agra s'agga), hence " heaven.” Everything is the " world ” in the sense of loosening, dissolving (loTca)? This is the meaning of terms. " With deva-sight ” and so on — all this is epilogue. Thus herein is the meaning in brief of the expression, " He sees with deva-sight.” " The beginner, a clansman, who wishes to discern thus, should make the Jhana which has the devices for object, and is the basis of higher knowledge, fit to be directed in all ways and bring any of the three devices: fire-device, white-device light-device [428] near [unto the production of the deva-eye]. Having made it the object of access- Jhana, he should increase it and place it. The meaning is, he should not produce it there [in the increased device-object] through ecstasy. For if he produces [ecstasy], it [the device-object] becomes the support [or object] of tlie basic JTiana, not of the preparation/ Of the three, the light-device is the best. Therefore, producing it or any of the others in the way described in the exposition of the devices, he should place it at access stage and increase it. And the way in which it is increased is to be understood as said in the above exposition. He should look at the material object within the place increased. If he looks at the object outside, the turn of the preparation slips by, consequently the light disappears when the object within is not visible. In that case he should enter again and again into the basic Jhana and, rising therefrom, diffuse light which in due course becomes firm. Light remains within that place which he has limited by saying '' Here let there be light.’ ' The discernment of the object comes to him as he sits and looks the whole day. It is like a man who goes his way in the night by means of a torch of hay. They say that a man went on a road by means of a torch of hay. The torch went out, so that he could not see the places even and uneven. He rubbed the torch on the ground and lit it again. It blazed forth giving out more light than before. As he lit it again and again every time it went out, in due coitrse the sun came out. When the sun rose up he threw away the torch which he needed no longer, and went about the whole day. In the simile the light of the torch is like the light of the device at the time of preparation. The inability to see the even and uneven places when the torch goes out is like the inability to see the object within, in the disappearance of the light, through the slipping by of the turn of the preparation as he looks at the object outside. The rubbing of the torch is like the repeated entering into Jhana. The increased light of the torch is like the diffusion of the stronger light as he performs the preparation over again. The rising of the sun is like the appearance of the steady light within the space limited. The going about the whole day after throwing away the torch is like the looking at the object the whole day by means of the steady light after renewing the weaker light. When an object which is inside the belly, situated near the heart-basis, or beneath XIII . — Exposition of Higher Knowledge 497 the earth’s surface, across a wall, mountain, rampart, or in some other world-system, and which is invisible to the monk’s fleshy eye, comes [429] into the focus of his eye of knowledge, so that it is seen by his fleshy eye, then deva-sight has come to pass. This alone is able to see the object, not so the preliminary risings of consciousness. It is, however, a danger to the average man. Why ? Because a mass of light appearing through the earth, ocean, and mountains, at whatever place he has resolved upon, he is overcome by fear as he sees fearful forms such as ogres and demons, with the result that he becomes distracted in mind and mad through Jhana: therefore he should not be negligent in the matter of seeing objects. Here is the order in which deva-sight comes to pass. When representative cognition, dwelling on the aforesaid object, rises and ceases, four or five apperceptions dwelling on that object come into play — thus everything is to be imderstood as said above. Here also the preliminary risings of consciousness are connected with applied and sustained thinking and are of the realm of sense. The consciousness which has accomplished the purpose at the conclusion is connected with the Fourth Jhana, and is of the realm of form. The knowledge which is co-existent with it is called both the knowledge of the fall and rise of beings and the knowledge of the devasight. The Discourse on Knowledge of Fall and Bise is ended. The Lord who knows the fivefold aggregate, He did five higher knowledges proclaim. When one has known them one should also know This that is called Particular Discourse. For of those, that deva-sight which is called knowledge of faU and rise has two others attending it, namely, knowledge of the future and knowledge of the passing away of beings according to their deeds. Those two and the five, beginning with the various kinds of psychical power, make seven kinds of higher knowledge which are here mentioned. Now in order that there may be no confusion in the classification of their objects. The mighty Sage has said the triplets four Of mental objects. Let there now be shown Seven modes of knowing with respect to these. This is the setting forth: The great sage has indeed declared four object-triplets. Which are the four ? The limitedobject-triplet, the sublime-object-triplet, the past-objecttriplet, the internal-object-triplet. Of these, knowledge of the various kinds of psychic power proceeds in the seven objects by means of limited, sublime, past, future, [430] present, internal, external, objects. How? Thus: — when a monk makes the body dependent on the mind and, desiring to go with an invisible body, bends it by means of the mind, places it in, fixes it on to, the mind become sublime, then the body which has received this application becomes the object. This is the limited ” object, the material body being the object. When he makes the mind dependent on the body and, desiring to go with a visible body, bends it by means of the body, places the basic Jhana-mind in, fixes it on to, the material body, then the mind which has received this application is the object. This is sublime ” object through the sublime mind being the object. And since he makes his object the same consciousness when it is past, has ceased, then it is past ” object. It had a future ’’ object when, for instance, Kassapa and other Elders resolved upon the future at the Mahadhatunidhana. It is said namely that, in making a receptacle for the relics, Mahakassapa the Elder resolved thus: For two hundred and eighteen years to come, may these flavours not dry up, may these flowers not fade away, may these lamps not die out !” Everything came to pass. Assagutta the Elder on seeing the clergy at Vattaniya abode partaking of dry food, resolved thus: “ Every day before meals may the pool of water turn into the taste of curds.” And it had the taste of curds before the meal, and became natural water again after the meal. XIII . — Exposition of Higher Knowledge 499 Again when making the body dependent on the mind, he goes with an invisible body, the object is a "" present ” object. When he bends the mind by means of the body, or the body by means of the mind, and transforms himself into a boy, and so on, the object is personal ” (or internal), because he makes his own body and mind the object. When he shows the external forms of an elephant, horse, and so on, the object is external.’’ Thus so far is the procedure of the knowledge of the various kinds of psychic power in the seven objects to be understood. Knowledge of deva-hearing proceeds in four objects by means of limited, present, internal, external, objects. How ? Because it makes sound the object, and sound is limited, therefore it has a limited object. Because it proceeds making an existing sound the object, it has a present object. When one hears a sound from within one’s belly, the object is internal. When one hears a sound made by others, the object is external. [431] Thus is the procedure of the knowledge of deva-hearing in four objects to be understood. Knowledge encompassing others’ thoughts proceeds in eight objects by means of limited, sublime, unlimited, Path, past, future, present, external, objects. How ? When there is knowing the thoughts of others of the realm of sense, it has a limited object. When there is knowing thoughts of the realms of form and formless, it has a sublime object. When there is knowing the Path and Fruition, it has an unlimited object. Here an average man does not know the thoughts of a stream-winner, nor does a stream-winner know those of a once-returner, and so on to the saint. But a saint knows the thoughts of all. And one who is of a higher stage knows the thoughts of one of a lower; — This is the special point to be understood. When Path-consciousness is the object, the Path is the object. But when within seven days in the past, and within seven days in the future, he knows others’ thoughts, then there is the past and the future as object. How about the present object ? The present is threefold; momentary present, continuous present, temporary present. Of these that which has attained to genesis, stability and break-up is the momentary present. That which is comprised in one or two intervals of continuity is the continuous present. The interval during which an object does not appear to one who, having sat in darkness, goes out into the light, is to be known as one or two intervals of continuity. The interval during which an object does not suddenly appear to one who, having roamed in the light, has entered an inner room is to be known as one or two intervals of continuity. The interval during which a man, having seen from a distance the movements of washermen’s hands and the striking of gongs and drums, does not hear the sound, is to be known as one or two intervals of continuity. So say the Majjhima reciters. But the Samyutta reciters, having spoken of two continuities : of matter and of non-matter, define the continuity of matter as the interval during which a man having stepped into water and gone away, the streak of water stepped into on the bank does not disappear; the heat in the body of a man who has arrived from a journey does not subside; darkness does not depart when a man coming from the heat has entered a room; the quivering of the eyes does not stop when a man, attending to a subject of meditation in a room, opens the window in the day and looks out. Saying that two or three occasions of apperception are the continuity of non-matter, they say that both the continuities are called the . [432] What is limited by one existence is called die temporary present. Concerning this it is said in the Bhaddekaratta Sutta: Friends y mind and things both are present. In that present is consciousness hound by lust of desire. Being bound by lust of desire, one takes delight in that present. Taking delight in that, one is drawn towards present things,' Of these, the continuous present is mentioned in the Commentaries, the temporary present in the Sutta. {Majjhima iii, 197.) Here some say that consciousness of the momentary present is the object of knowledge encompassing others’ thoughts. T?or what reason 1 Bor the reason that consciousness arises simultaneously in the possessor of psychic power and the other man. And this is their simile: As when a handful of flowera XIII . — Exposition of Higher Knowledge 501 is tlirown into tlie sky, one flower undoubtedly bits another, stalk to stalk, so, on adverting to the minds of the multitude as a group, thinking: I will know the mind of another/’ undoubtedly the mind of one penetrates another’s at the genetic moment or the static moment or the moment of break-up. This view is rejected in the Commentaries thus : Even though a man were to attend for a hundred years, a thousand years, there is no simultaneity between the thought with which he attends and the thought with which he comes to know. And this adverting and apperception follow various objects in undesirable places. Therefore it is not proper.” But it should be considered that the continuous present as well as the temporary present is the object. Of these another man’s consciousness which arises at a time measured by two or three processes of apperception before or after the present moment of apperception, is all known as the continuous present. But the temporary present is to be shown by the occasion of apperception. So it is said in the Samyutta Commentary, and it is well said. Herein is the explanation. The possessor of psychic power wishing to know another’s mind attends to it. The attending makes the momentary present its object, and together with it, ceases. Then four or five apperceptions arise, the last of which is the psychic mind, the rest being of the realm of sense, of all of them the same mind (of another) which has ceased, is the object. The other risings of consciousness (their psychic consciousness) do not have various objects because they have the present for object by way of time. In having one object, the psychic mind knows another’s mind, but the others do not do so in the way that visual cognition sees an object at the eye-door. Thus the higher knowledge of others’ thoughts has a present object by way of the continuous present and temporary present. £433] Or, because the continuous present falls into the temporary present, therefore it has a present object by way of the temporary present. And it has an external object because it has another’s mind for object. Thus is the procedure of knowledge encompassing others’ thoughts in the eight objects to be understood. Knowledge of pievious existences proceeds in eight objects by way of limited, sublime, unlimited, Path, past, internal, external, conceptual, objects. How ? When it recalls aggregates of the realm of sense, it has a limited object. When it recalls aggregates of the realms of form and formless, it has a sublime object. When it recalls the Path developed, the Fruition realized, by oneself or others in the past, it has an tmliinited object. When it recalls the developed Path, it has the Path for object. Herein, although knowledges encompassing others’ thoughts, and those on the passing on of beings according to their deeds have past objects, the first kind of knowledge has for object consciousness which is passed within seven days. For it does not know another aggregate or something connected with the aggregates. It is said figuratively to have the Path for object since the object is consciousness associated with the Path. Past volition only is the object in knowledge of the passing on of beings according to their deeds. But there is no past aggregate or something connected with aggregate which is not the object of knowledge of previous existences. Indeed it has a similar course to omniscient knowledge regarding past aggregates and states connected with aggregates. Thus this special point is to be understood. This is the method of the Commentaries. But since it is said in the Patthana: Moral aggregates are the cause by way of object-relation of knowledge of the various hinds of psychic power of knowledge penetrating others' thoughts, of knowledge recalling previous existences, of knowledge of the passing away of beings according to their deeds, of knowledge of the future therefore the four aggregates also are the object of knowledge penetrating others’ thoughts, and knowledge the passing away of beings according to their deeds. And here moral and immoral aggregates are the object of knowledge of the passing away of beings according to their deeds. When it recalls one’s own aggregates, it has an internal object. When it recalls name, family, earth, signs, and so on, in such way as: “ In past times Vipassin was the Blessed One. B Ss m other was Bandhumati, father .Bandhumat,” the object XIII. — Exposition of Higher Knowledge 603 is conceptual. Here name and family should be regarded as the meaning of the letter connected with the aggregate and accomplished by convention, not the letter itself. For the letter being comprised under the organ of sound [434] is limited. As has been said: The analysis of etymology has a limited object.’’ This is the view we favour. Thus is the procedure of knowledge of previous existences in eight objects to be xmderstood. Knowledge by the deva-sight proceeds in four objects by way of limited, present, internal, external, objects. How ? Because it makes a material thing its object and matter is limited, therefore it has a limited object. From proceeding in an existing material thing, it has a present object. When it discerns something inside one’s belly, and so on, the object is internal. When it discerns the material form of another, the object is external. Thus is the procedure of knowledge by the deva-sight in four objects to be xmderstood. Knowledge of the future proceeds in eight objects by way of limited, sublime, unlimited, Path, future, internal external, conceptual, objects. How ? When it knows: “ This one will be bom in the future in the realm of sense,” the object is limited. When it knows: He will be born in the realm of form or formless,” the object is sublime. When it knows: He will develop the Path, realize the fruit,” the object is unlimited. When it knows: ‘‘ He will develop the Path,” the Path is the object. But regularly it has a future object. Although knowledge penetrating others’ thoughts has a future object, its object is consciousness within seven days in the future. For it does not know another aggregate or something coimected therewith. As said imder knowledge of previous existences, there is nothing in the future which is not the object of knowledge of the future. When it knows: “ I shall be bom at such and such a place,” the object is internal. When it knows: “ Such and such an one will be born in such and such a place,” the object is external. As said under knowledge of previous existences, when it knows name, family, in such wise as: ‘‘In the future, Metteyya the Blessed will arise. Subxalima will be bis brahmin father, Brahmavati bis brabmani motber/’ tbe object is conceptual. Thus is tbe procedure of knowledge of tbe future in eight objects to be understood. Knowledge of tbe passing away of beings according to their deeds, proceeds in five objects by way of limited, sublime, past, internal, external, objects. How ? When it knows deeds of tbe realm of sense, tbe object is limited. • [435] When it knows deeds of tbe realms of form and formless, tbe object is sublime. He knows tbe past: thus the object is past.. When it knows one's own deeds, tbe object is internal. When it knows another's deeds, tbe object is external. Thus is tbe procedure of knowledge of tbe passing away of beings according to their deeds in five objects to be understood. And here, as regards tbe statement 'internal object and external object," when it knows sometimes tbe internal, sometimes theexternal, tbe object is internal-external. Thus is ended tbe Thirteenth Chapter called tbe Exposition of Higher Knowledge in tbe Path of Purity composed for tbe purpose of gladdening good folk.

CHAPTEE XIV [436] EXPOSITION OF THE AGGREGATES {KEANDHA) Now since the monk, who has fulfilled satisfactorily the development of concentration and has enjoyed its benefits through higher knowledge, has fully developed that concentration which is shown under the head of mind {dUa) in the expression: The man discreet y on virtue planted In mind and understanding trainedp he should at once develop understanding. But it is not easy to define, much less develop, understanding, which has been stated too briefly Therefore, in order to show it in detail and the manner of developing it, the following questions are asked: — 1. What is understanding ? 2. In what sense is it understanding ? 3. What are its characteristics, its essence, its manifestations, its proximate cause ? 4* How many kinds of understanding are there ? 5. How should it be developed ? 6. What are the advantages of developing understanding ? And these are the answers : — 1. What is understanding ? Understanding is manifold and of various kinds. In trying to explain all that, the answer might not fulfil the intended meaning, and moreover it might lead to wavering; therefore we say, with reference to what is intended here : — Understanding is insight-knowledge associated with moral thought. 2. In what sense is it understanding ? It is understanding in the sense of knowing in various ways. What is this understanding ? It is the knowing in various ways as distinct from perceiving and cognising (or being conscious). [437] Now although perception, consciousness and understanding are the same as regards knowing, perception is the mere noting of objects such as blue-green, yellow; it cannot reach the penetration into characteristics as impermanent, ill, selfless. Consciousness knows objects to be blue-green, yellow, and reaches the penetration into characteristics. But it cannot endeavour to reach the manifestation of the Path. Understanding knows the object and reaches the penetration into characteristics as said above, and it reaches through endeavour the manifestation of the Path. Suppose that three persons : one an undiscerning child, one a peasant, one a banker, see a heap of coins on a counter. The undiscerning child just knows that the coins are pretty and variegated, long, square, round; but does not know that they are held to be valuables for the use and employment of men. The peasant knows that they are pretty and variegated, and that they are held to be valuables for the use and employment of men ; but does not know such distinctions as : This coin is genuine, that false, and that half genuine. The banker knows all the varieties : he knows that by looking at the coins, or by striking them and listening to the sound, or by finding out what smell or taste they have, or by holding them in the hand. He knows further that they were made by such and such a master in such and such a village, market town, city, or on such and such a MU, or by the banks of such and such a river. The application of this simile should be understood® thus: Because it seizes just the appearance of an object as blue-green and so forth, perception is like the seeing of the XIV. — Exposition of the Aggregates 507 coins by the undiscerning cMld. Because it seizes tbe appearance of tbe object as blue-green and so forth, and also leads to penetration of the characteristics, consciousness is like the seeing of the coins by the peasant. Because it seizes the appearance of the object as blue-green and so forth, leads to the penetration of the characteristics, and also leads to the manifestation of the Path, understanding is like the seeing of the coins by the banker. Therefore this understanding is to be understood as the knowing in various ways as distinct from perceiving and being conscious. With reference to this the statement was made: It is understanding in the sense of knowing in various ways.” It is not certain to be found where there are perception and consciousness. [438] But where it is present it is not to be distinguished from those two states, because it is not possible to make distinctions such as, This is perception, this is consciousness, this understanding,” so subtle and difficult to discern are they. Hence said the reverend Nagasena A difficult thing, sire, has been done by the Blessed One' ‘‘ What difficult thing, reverend Ndgasena, has been done by the Blessed One .” A difficult thing, sire, has been done by the Blessed One when he declared the determmation of these immaterial states, mind and its coefficients, which have arisen in one object, saying, this is contact, this is feeling, this is perception, this is volition, this is mi/nd 3. What are its characteristics, its essence, its manifestation, its proximate cause ? Here understanding has the characteristic of penetrating into the true nature of states; it has the function of dispelling the darkness of bewilderment which covers the true nature of states; it has the manifestation of not being bewildered. Because of the statement: He who is concentrated hnows, sees a thing as it really is,'' concentration is its proximate cause. 4. How many hinds of understanding are there ? It is of one kind tlirougli its characteristic of penetrating the true nature, of states {monad 1). It is of two kinds as worldly and transcendental {dyad 1); likewise as being with the cankers, without the cankers and so forth {dyad 2) ; by way of fixing mental and material qualities {dyad 3); of being accompanied by joy and by even-mindedness {dyad 4) ; and of being the plane of discernment and of culture {dyad 6). It is of three kinds as being made by imagination, by tradition, by culture {triad 1); likewise by way of the limited, subHme, infinite object {triad 2); of skill in profit, loss and means {triad 3); and of laying to heart as to the internal and so forth {triad 4). It is of four kinds by way of knowledge about the Four Truths {tetrad 1); and by way of the Four Analyses and so forth {tetrad 2). Of these, the onefold portion {monad 1) is plain in meaning. In the twofold portion {dyad 1), understanding which is associated with the Path in worldly (states of consciousness) is worldly; that which is associated with the transcendental Path is transcendental. Thus it is of two kinds as worldly and transcendental. In the second dyad, understanding which is affected by the cankers is with cankers; that which is not affected by them is without cankers. In meaning, this understanding which is with, or is without, the cankers, is understanding which is worldly, or is transcendental. And the same with such statements as “ Understanding which is associated with cankers is with cankers; that which is dissociated from cankers is without cankers.” Thus it is of two kinds, as with, or without, cankers, and so on. In the third dyad, that understanding which exists in the fixing of the four immaterial aggregates of him who is striving for insight is understanding for the fixing of mental qualities. [439] That which exists in the fixing of his material aggregates is imderstanding for the fixing of material qualities. Thus it is of two kinds by way of fixing mental and material qualities. In the fourth dyad, understanding in the two classes of moral consciousness of tlie realm of sense and in tlie sixteen classes of patli-consciousness of tlie four Jhanas according to the Kvefold System, is accompanied by joy. Understanding in tbe two classes of moral consciousness of the realm of sense, and in the four classes of path-consciousness of the Fifth Jhana, is accompanied by even-mindedness. Thus it is of two kinds by way of being accompanied by joy or by even-mindedness. In the fifth dyad, understanding of the First Path is the plane of discernment; understanding of the remaining three Paths is the plane of culture. Thus it is of two kinds by being the plane of discernment and of culture. In the first of the triads, understanding efiected through one’s own imagination without learning from another person, is made by imagination; that which is acq[uired by learning from another person and efiected through tradition, is made by tradition; that which is effected through culture in whatsoever way, and has attained to ecstasy, is made by culture. And this has been said : ‘‘0/ these, which is understanding made by imagination ? Such conformable patience, view, fancy, experience, consideration, delight in contemplating thmgs as one acquires without learning from another to the effect that matter . . . feeling . . . perception . . . complexes . . • consciousness of which karma is their own property, or which are conformable to the truth, are impermanent in respect of vocational works, or of works of art or science directed by right application , — this is called understanding made by imagination, . . . Through learning from another it is understanding made by tradition. And all understanding of one who has acquired the attainments, is made by culture,' Thus it is of three kinds as being made by imagination, by tradition, or by culture. In the second triad, understanding which proceeds in respect of states of the realm of sense, has a limited object; that which proceeds in respect of states of the realms of form and the formless, has a sublime object. This twofold imderstanding is worldly insight. Understanding which proceeds in respect of Mbbana has an infinite object. It is transcendental insight. Thus understanding is of three kinds by way of the object as limited, as sublime, and as infinite. In the third triad, profit means increase. It is twofold as being due to destruction of disadvantages, and to production of advantages. Skill in it is skill in profit. As it has been said : Therein which is sJcill in profit ? As one attends to these states immoral states which have not arisen do not arise ; and immoral states which have arisen are put away. Or, as one attends to these states [440] moral states which have not arisen, come to arise ; and moral states which have arisen, lead to growth, increase and fulfilment of culture. The understanding, the knowing in various ways ... the absence of bewilderment, the investigation of states, the right views therein, — this is called shill in profit.” And loss means decrease. It also is twofold as being due to destruction of advantages and production of disadvantages. Skill in it is skill in loss. As it has been said: “ Therein, which is shill in loss ? As one attends to these states, moral states which have not arisen do not arise, and so 0 .” Everywhere, that skill which arises instantly, being equal to the occasion in matters of bringing about and effecting various states, is called skill in means. As it has been said : And all understanding in bringing about various actions, is shill in means. Thus it is of three kinds, by way of skill in profit, loss, and means. In the fourth triad, insight-understanding which is exercised after one has grasped one’s own aggregates, is the laying to heart as to the internal; that which is exercised after one has grasped another person’s aggregates or the external form which is not bound by controlling faculties, is the laying to heart as to the external; that which is exercised after one has grasped both, is the laying to heart as to the internal and the external. Thus it is of three kinds by way of laying to heart as to the internal, and so on. In the first of the tetrads, knowledge which proceeds with reference to the truth about 111 is knowledge about 111; that which proceeds with reference to the origin of 111 is knowledge XIV . — Exposition of the Aggregates 511 about tbe origia of 111; tbat wbidi proceeds witb reference to tbe cessation of 111 is knowledge about tbe cessation of 111; that wbicb proceeds with reference to tbe path leading to tbe cessation of 111, is knowledge about tbe patb leading to tbe cessation of IlL Tbus it is of four kinds by way of knowledge about tbe four Truths. In tbe second tetrad tbe four Analyses are tbe four kinds of knowledge making distinctions as to tbe meaning, and so on. And tbis bas been said: ‘‘ Knowledge in respect of the meaning is the analysis of meaning. Knowledge in respect of doctrine is the analysis of dhamma. Knowledge in respect of a true etymological interpretation therein (i.e. meaning doctrine) is analysis of interpretation. Knowledge in respect of the foregoing threefold knowledge is analysis of ready wiV’ Herein ‘meaning” briefly is a synonym for tbe result of a rootcondition. Because tbe result of a condition is got, obtained, attained in consequence of tbe conditions, therefore is it called tbe meaning. In detailed explanation: [441] Anything that is produced by causes, Nibbana, tbe sense of what is spoken, result, action, — tbese five states should be xmderstood as tbe meaning. Knowledge which makes distinctions in respect of that meaning on tbe part of one who reflects thereon, is tbe analysis of meaning. Briefly dhamma is another name for root-cause. Because a root-cause disposes, produces, or manages to attain tbis or that result, therefore is it called “dbamma. In detailed explanation: Whatever root-condition brings about a result, tbe Noble Patb, whatever is spoken, morabty, immorality, these five should be understood as ‘‘ dhamma.” Knowledge wbicb makes distinctions in respect of that dhamma ” on the part of one who reflects thereon, is the analysis of dhamma.” And this interpretation bas been shown specifically in Abbidbamma in tbis way: Knowledge in respect of ill is analysis of meaning. Knowledge in respect of the origin of ill is analysis of dhamma, Knowledge in respect of the cessation of ill is analysis of meaning. Knowledge in res feet of the fath leading to the cessation of ill is analysis of dhamma?- Knowledge in respect of root-condition is analysis of dhamma. Knowledge in respect of the result of a condition is analysis of meaning. Knowledge in respect of those states which have been horn, produced, have come to he, come to arise, come to hirth, manifested themselves, is analysis of meaning, Knowledge in respect of that state from which these states have been born, produced, have come to be, come to arise, come to hirth, manifested themselves, is analysis of ‘ dhamma,' , , . Knowledge in respect of old age and death is analysis of meaning. Knowledge in respect of the origin of old age and deaths is analysis of dhamma, . . . Knowledge in respect of the cessation of compounded things is analysis of meaning. Knowledge in respect of the path leading to the cessation of compounded things is analysis of dhamma.' , . , Here in this world a monh hnows ‘ dhamma ‘ sutta mixed prose and verse , , , vedalla, This is called analysis of ' dhamma He hnows the meaning of everything that is spohen : This is the meaning of what is spohen This is called analysis of meaning. Which are the states that are moral ? When a moral thought arises which is of the realm of sense , , . these are the moral states. Knowledge in respect of them is analysis of dhamma, Knowledge in respect of their result is analysis of meaning** As regards Knowledge in respect of a true etymological interpretation therein/’ in respect of that meaning and doctrine there is a true etymology, an imperishable usage of words, which being recited, spoken, uttered, the hearer knows: ‘‘This is the true etymology. That is not the true etymology.” Knowledge which makes distinctions in respect of the Magadhi language, of true and natural etymology, the root-speech of all beings [ 442 ] is analysis of . interpretation. I'or he who has attained to analysis of etymological interpretation knows, upon hearing (the sequence): phasso, vedand, that they are of true etymology. But when he hears (the sequence) : phased, vedand, he knows that they are not true in etymology. Knowledge in respect of the (threefold) knowledge ’’ is the knowledge with knowledge as object possessed by one who reflects upon knowledge of all three kinds as the object. Or, it is knowledge treated in detail by way of its spheres and functions, and so on, in respect of the aforesaid kinds of knowledge. Analysis of ready wit is the meaning. And these four Analyses make distinctions in two places: the province of probationers and the province of non-probationers. The Analyses possessed by the Chief Disciples and the Great Disciples are of the province of non-probationers. Those possessed by Ananda the Elder, Citta the householder, Dhammika the lay-brother, XJpali the householder, Khujj Uttar a the lay-sister and others, are of the province of probationers. Making distinctions in these two spheres, these Analyses are purified in five ways : through attainment, study, hearing, query, former application. Of these, attainment means the obtaining of Saintship. Study ’’ is the learning of the Buddha’s word. '‘Hearing” is listening to “dhamma” respectfully and profitably. “ Query” is question for settlement as regards the literal meaning and the general sense. "Former application” is effort for insight through constant devotion to the religion of the Buddhas until one has approached the knowledge of Adaptation and of Adoption, Others have said: Wide knowledge, former application, And study, mastery of languages. Attainment, query, calling on the sage, And friendship, — these comprise Analysis. Therein "former application” is as said above. "Wide knowledge” is proficiency in book lore and the branches of arts and science. 'Mastery of languages’’ means proficiency in tlie languages of tlie hundred and one countries, especially in the Magadhi language. Study ” is the study of the Buddha’s word, be it just the Chapter of Similes. Query ” is questioning about the meaning and determination of even one verse. “Attainment” is Stream- winnership or . . . Saintship. “ Calling on the sage ” means to be near teachers who are learned and full of wit. “ Friendship ” is the getting of such friends. [443] As to them, the Buddhas and Individualist Buddhas attain to their analjijical knowledge through former application and attainment. Disciples depend on all of them. There is no such thing as special application to the development of a subject of meditation in order that analytical knowledge may be attained. But its attainment by probationers takes place at the conclusion of the emancipation known as the fruition of probationership. And its attainment by non-probationers takes place at the conclusion of the emancipation known as the fruition of non-proba,tionership. Like the Ten Powers of the Tathagatas, the analytical powers of the Elect are consummated by the fruition of the Elect. Thus, with reference to them was it said, “ fourfold hj way of the four Analyses,” 6. How should it be developed ? Herein, because states such as the aggregates, sense-organs, elements, faculties, truths, dependent origination, are the “ plane ” of understanding, the two purities of morality and of mind are its “ root ” ; and the five purities : — that in respect of views, the overcoming of doubt, the knowledge and discernment of the right Path and the wrong Path, the knowledge and discernment of the Middle Way, knowledge and discernment-r-are its “ body,” therefore one should develop it, making his knowledge mature through study and query in those states which are its “ plane,” fulfilling the two purities which are its “roots,” and the five which are its “body.” Suchis the abstract. But this is the detailed account. XIV. — Exposition of the Aggregates 616 It has been said that such states as the aggregates, senseorgans, elements, faculties, truths, dependent origination, are its “ plane.’’ Of them, “ aggregates ” are: — the aggregate of matter, the aggregate of feeling, the aggregate of perception, the aggregate of activities, the aggregate of consciousness. \The aggregate of matter {ruparjfi).'] Herein, whatever state has the characteristic of changing through cold and so forth, — all such states taken together are to be known as the aggregate of matter. Though it is one in kind through its characteristic of changing, it is of two kinds as primary (principle of nature) and as derived. Of these, ‘primary matter” is fourfold: the earth-element, water-element, fire -element, air-element. Their characteristics, function, manifestation, have been stated in determining the four elements.® And as to the proximate cause, each has the other three for its proximate cause. [444] 'Derived material qualities ” are twenty-four in number : eye, ear, nose, tongue, body, visible object, sound, odour, taste, femininity, masculinity, vitality-controlling faculty, heart-basis, bodyintimation, speech-intimation, space- element, buoyancy of matter, plasticity of matter, wieldiness of matter, integration of matter, continuity of matter, decay of matter, impermanence of matter, solid food. being directly impinged upon by sounds, or of sentience sprung from action caused by a desire to hear sounds; it has tbe function of drawing consciousness towards sounds; it bas the localizing of auditory cognition as its manifestation; and it has a proximate cause as above. The nose and the tongue, and lastly, the body, may be analogously defined. But some say that eye is a sentient surface for phenomena having excess of heat (fire) ; that ear, nose, tongue, are sentient surfaces for phenomena having excess of mobility (air), extension (earth), cohesion (water); that body is a sentient surface for all phenomena. Others again, in the case of the last four senses, assign sentience as follows: space-element, mobility, cohesion, extension. Such persons should be asked: Adduce your Sutta ! Surely they will never find such a Sutta. But some of these give as their reason that object-seizing is aided by visible objects which are qualities of heat, and so for the other senses. They should be answered : Who has said that visible objects are qualities of heat, and so orxV [446] Nay, it is not permissible to say of indivisible phenomena, this is a quality of that. Should they say; Just as you assigned the functions of sustaining and so forth, on the part of extension and the others, owing to the excess of this and that phenomenon among the various supports, so should you agree to this expression: Visible objects and so on, are qualities of elements ’ from seeing the excess in visible and other senseobjects when in these supports there is preponderance of heat,® and so on,’ — they should be answered thus: ‘‘If the smeU in cotton with a preponderance of extension is greater than that of fermented liquor with a preponderance of cohesion, and if the colour of cold water be inferior to that of XIV , — Exposition of the Aggregates 617 hot water with an excess of heat, — if these were so, we should agree to your expression. But since neither of these two can happen, therefore you should give up the special reasoning in regard to those phenomena which are bases. As in one group, although there is no distinction of phenomena, the tastes of visible and other objects are unlike each other, so, even though there is no other special reason, the visual and other sentient organs are unlike each other.” What is that reason which is not mutually common % The reason of the distinction among the senses is just action. Therefore from the difference of action, and not from that of phenomena, the difference in these is to be understood. Verily if phenomena were different [in kind], there would be no sentient organ. Hence the ancient thinkers said; The sentient organ is [sentient] of phenomena similar [to itself], nofc of dissimilar.” And so among these sentient organs, because they are distinct and because of the differences of action, eye and ear seize the object before they have come into physical contact with it. This is because consciousness arises in an object which does not adhere to its own basis. Nose, tongue, and tactile sense seize their object while in physical contact with themselves. This is because congciousness arises in objects which adhere to their own basis. And [of the five derived material substances] what, in the world, is called the eye is like a dark-blue lotus-petal, surrounded by dark eye-lashes and variegated by black and white discs. In the circle of vision where arise images of the bodies of men standing, right in front, in the middle of the black disc surrounded by white circles of the constituent organism of the eye, it [the sentient organ] permeates the ocular membranes as sprinkled oil permeates sevencotton wicks. And it is served by the four elements performing the functions of sustaining, binding, maturing and vibrating, just as a princely boy is tended by four nurses performing the functions of holding, bathing, dressing and fanning him. And being upheld by the caloric order, by thought and nutriment, and guarded by vitality and attended by colour, odour, taste, and so on, the organ, no bigger in size than the head of a louse, [446] stands duly fulfilling the nature of the basis and door of visual cognition, and so on. As it has been said by the Dhamma-Captain : That organ of the visual sense by which Objects are apprehended, is a small And subtle thing, and like a louse’s head. In the interior of the compound organ of the interior of the ‘‘ear,” at a spot shaped like a finger-ring and fringed by tender, tawny hairs, tended by the elements of which the different kinds have been mentioned, sustained by the caloric order, by mind, by nutriment, guarded by vitality, attended by colour and so on, it stands duly fulfilling the nature of the basis and door of auditory cognition and so on. In the interior of the compound organ of the nose,” at a spot shaped like a goat’s hoof, tended, supported, guarded, attended [as aforesaid], it stands duly fulfilling the nature of the basis and door of olfactory cognition and so on. Above the middle of the compound organ of the tongue,” at a spot shaped like the upper part of a torn lotus leaf, it stands duly fulfilling the nature of the basis and door of gustatory cognition and so on. But in the 'body,” wherever there is derivative matter, the body as field of touch everywhere becomes [the object of] service, sustenance, protection, attendance, as said above. Like oil diffusing itself over a cotton-rag, it stands duly fulfilling the nature of basis and of door of bodily cognition and so on. Just as snakes, crocodiles, birds, dogs, jackals® incline bheir minds towards their pastures — i.e., the ant-hill, water. XIV. — Exposition of the Aggregates 519 the sky, a village, a graveyard — so these sentient organs, the eye and so on, should be regarded as inclining towards visible objects and so on, their spheres. Of visible objects and so on other than the sentient organs, visible object ’’ has the characteristic of impingiag on the eye> the function of being the object of visual cognition, and the manifestation of being its sphere; it has the four great essentials [or primaries] as proximate cause. And so also with all derived material qualities. Wherever there is any distinction, we shall mention it. And this visible object is of various sorts as dark blue, yellow, and so forth. Sound” has the characteristic of impinging on the ear, the function of being the object of auditory cognition, and the manifestation of being its sphere ; it is of various kinds such as the sound of the drum, the sound of the mvdinga. [447] Odour” has the characteristic of impinging on the nose, the function of being the object of olfactory cognition, and the manifestation of being its sphere; it is of various kinds such as the odour of roots, the odour of essences. Taste ” has the characteristic of impinging on the tongue, the function of being the object of gustatory cognition, and the manifestation of being its sphere; it is of various kinds, such as the taste of roots, the taste of trunks. ‘Femininity” has the feimnine nature as characteristic, the function of showing, “ This is woman,” the manifestation of being the cause of the feminine sex, attribute, behaviour and feature. “Masculinity” has the masculine nature as characteristic, the function of showing, This is man,” the manifestation of being the cause of the masculine sex, attribute, behaviour and feature. Both of them are diSused through the whole body, as is skin-sensibility. But it cannot be said that they are obtained where skin-sensibility is obtained, or where it is not obtained. There is no mutual mixing as there is none in material objects and taste, and so on. “ Vitality-controUing faculty” has the characteristic of watching over co-existent material objects, their precedure as function, their maintenance as manifestation, the primary element to be maintained as proximate cause. Such a plan as to the characteristic of watching and so forth, may exist ; but only when there are co-existent material objects to watch over, can the life-faculty watch over them, as, water guards the lotus and so on. It guards them as the nurse a child, though they each have their own cause. Like the captain of a ship it itself proceeds through association with the states which have been made to proceed. It does not proceed beyond the moment of break-up, because of the non-existence of states which it is to cause to proceed. It does not maintain them at the moment of break-up because it itself is breaking up, as the wick with failing oil cannot sustain the lamp-light. But it is not devoid of the power to watch, prolong, maintain, since at the moment mentioned it has accomplished those functions. Thus should it be regarded. Heart-basis ” has the seat of the elements of presentative and representative intellection for characteristic, the function of bearing these two elements, the manifestation of carrying them. Inside the heart, depending on the blood which has already been described in the discourse on nundfulness as to the body, served by the primary elements performing the fimctions of supporting and so on, sustained by the caloric order, by thought and by nutriment, guarded by vitality, it stands fulfilling the nature of the basis of the elements of presentative and representative intellection and associated states. “ Body-intimation ” is the mode of change which gives aid to the sustaining, supporting, shaking of the co-existent physical body, undergone by the element of mobility sprung from thought giving rise to such acts as stepping forward, [448] It has the function of maldng one’s intentions known, the manifestation of being the condition for the agitating of the body, the element of mobility set up by the mind as the proximate cause. Because it gives intimation of its intentions through the agitating of the body, and because it itself is to be known through the body, called the body-agitation, it is XIV , — Exposition of the Aggregates 521 known as body-intimation. Suck acts as stepping forward are due to tke shaking of material qualities and so on, born of the caloric order and bound up with those which are born of mind, and which shake on account of body-intimation. Thus it is to be understood. Speech-intimation ” is the mode of change which gives aid to the impact with the derived matter in the earth-element sprung from thought giving rise to the different kinds of speech. It has the function of making one’s intentions known, the manifestation of being the condition for the sounds of speech, the element of extension set up by the mind as proximate cause . Because it gives intimation of its intentions through the sounds of speech, and because it itself is to be known through speech, called the physical and speech sounds, it is known as speech-intimation. Just as, on seeing a sign for water in a forest, such as the bone of a cow’s head raised high on a post, one knows, ‘‘ Here is water,” so people, grasping the agitating of the body and the sounds of speech, know the intimations of body and of speech. Space-element ”2 jas the characteristic of delimitating material objects, the function of showing their boundaries, the manifestation of showing their limits, or the state of being untouched by the four primaries and of being their holes and openings as manifestation, the separated objects as proximate cause. It is that of which in the separated groups we say, “ This is above, this is below, this is across.” Buoyancy of matter ” has non-sluggishness as its characteristic, removing the heaviness of material objects as its function, quickness of change as its manifestation, buoyant matter as its proximate cause. ‘‘Plasticity of matter” has non-rigidity as characteristic, removing the rigidity of material objects as function, absence of opposition in all acts [due to its own plasticity] as manifestation, plastic matter as proximate cause. “Wieldiness of matter” has workableness suitable or favourable to bodily actions as characteristic, removal of non-workableness as function, non-weakness as manifestation, workable matter as proximate cause. These three do not abandon one another. Yet though this be so [they are mutually distinguishable]. That change of matter which is buoyancy of matter is buoyancy of material objects, nonsluggishness and the special kind of change which is as the quick movement of one free from ailment, and is produced from the opposite cause to that perturbation of the elements which makes the sluggishness of matter. [449] That change of matter which is plasticity of matter is plasticity of objects like that of well-pounded leather, is distinguished by tractableness, suavity in all special works, and is produced from the opposite cause to that perturbation of the elements which makes the rigidity of matter. That change of matter which is wieldiness of matter is wieldiness of material objects like that of well-polished gold, is distinguished by suitableness for all bodily works, and is produced from the opposite cause to the perturbation of the elements which makes unsuitableness. Thus should their difierence be understood. Integration of matter ’’ has the characteristic of accumulation, the function of making material things rise at the beginning, leading them, or the fullness of matter as manifestation, integrated matter as proximate cause. ‘‘Continuity of matter’’ has the characteristic of continuous procedure, the function of linking or building without a break, unbroken series as manifestation, matter bound without a break as proximate cause. Both integration and continuity are synonyms of the production of matter. Yet, so as to make clear the difference in the mode of production, [the Blessed One] has taught us the Outline as [distinguishing between] integration and continuity. But because there is, in a real sense, no difference in meaning, therefore in the exposition of these two terms he said, “ That which is accumulation of senseorgans is integration of matter, That which is integration of matter is continuity of matter,’’ And in the Commentary accumulation should be understood as genesis, as when water Ibid., §§§ 642, 732, 866. XIV. — Exposition of the Aggregates 523 issues from a hole dug in the river bank ; integration as growth, as when the hole is full of water; continuity as continuous procedure, as when the water overflows. What does this comparison signify ? By sense-organ is implied accumulating ; and by accumulation, sense-organ. Therefore the initial production of material objects is accumulation ; the production of others over and above those, is integration because they appear with the mode of growth the repeated production of still others over and above those, is continuity because they appear with the mode of binding without a break. Thus should it be understood. ‘‘Decay” has the characteristic of maturity of matter; leading (to disruption) as fimction; want of a fresh state, though not devoid of its intrinsic nature, as manifestation, like rotten paddy; the maturing matter as proximate cause. Change coming over teeth, and so on, is shown by their broken state, and so on. This refers to evident change, which is absent from im m aterial objects, where decay is hidden. It is also absent in earth, water, mountains, the moon and the sun, and so on, where change is uninterrupted.® [450] “ Impermanence of matter ” has the characteristic of complete dissolution, the merging of matter as function, destruction and evanescence as manifestation, matter undergoing dissolution as proximate cause. “Solid food” has the characteristic of nutritive essence, the function of fetching matter [to the eater], the sustaining [of the body] as its manifestation, substance to be swallowed as its proximate cause. These are the material qualities that are mentioned in the Text. But in the Commentary other material qualities are brought together, to wit ; the material quality of strength, of origin, of production, of ill-health and, in the opinion of some, of torpor. But the material quality of torpor is rejected from one with this statement : “ Surely thou art a sage, the perfectly Enlightened One ! There are no Hindrances in thee.” Of the others, the material quality of ill-health is implied in decay and impermanence; that of production, in integration and continuity ; that of origin, in the element of water ; that of strength, in the element of air. Therefore has it been decided that not one of them has a separate existence. Thus these twenty-four kinds of derived matter, and the aforesaid four kinds of primary matter make twenty-eight kinds, neither more nor less. And all of them are one in kind as not being a condition, unconditioned, dissociated from condition, causally related, worldly, cankerous; of two kinds, as internal and external, gross and subtle, distant and near, determined and undetermined, sentient organ and non-sentient organ, controllingf acuity and non-controlling faculty, derivative and underivative. Of them, five beginning with the eye are internal ” because they proceed in dependence upon the personality. The rest, being outside,’ are “external.’’ Twelve: e.g., nine beginning with the eye, and the three elements other than the water-element, are “ gross ” as they are to be seized through inapact. The rest, being contrary thereto, are “subtle.” That which is subtle, being of a nature difficult to penetrate, is “ distant.” The other, being of a nature easy to penetrate, is “near.” Eighteen: — e.g., the four elements, thirteen beginning with the eye, and solid food, are “ deternoined ” as they transcend limits, change, and characteristics, and are to be seized in their intrinsic nature. The rest, being contrary thereto, are “undetermined,” Eive, beginning with the eye, by being clear like the surface of a mirror as the condition of grasping the material objects, and so on, are “ sentient organs.” The rest, being contrary thereto, are “not [451] sentient organs.” Sentient organ, together with the three beginning with femininity, is “controlling faculty” in the sense of governance. The rest, as being contrary thereto, are “ not controlling faculty.” That of which we shall say lurther that it is born of action, is “ derivative from being seized-as-efieot' by an action. The rest, as being contrary thereto, are “underivatiye.” XIV. — Exposition of the Aggregates 525 Again, all the material qualities are of three kinds by way of the triplets, such as visible, born of action, and so on. Of them, material sense-organ in the gross material qualities is visible and re-acting; the rest is invisible and re-acting. All that is subtle is invisible and non-xe-acting. Thus matter is of three kinds by way of the triplet of the visible. By way of the triplet beginning with born of action ” matter that is produced by action is ‘born of action that produced by some other cause is ‘'not action-born”; that not produced by any cause is neither action-born nor not-action-born. That which is produced from consciousness is “ born of consciousness”; that produced by some other cause is " not born of consciousness”; that not produced by any cause is neither born of consciousness nor not born of .consciousness. That which is produced from nutriment is "born of nutriment”; that produced from some other cause is " not born of nutriment”; that not produced by any cause is neither born of nutriment nor not born of nutriment. That which is produced by the caloric order is " born of caloric order ” ; that produced by some other cause is " not born of caloric order ” ; that not produced from any cause is neither born of caloric order nor not born of caloric order. Thus it is of three kinds by way of the triplet born of action, and so on. Again, it is of four kinds by way of the tetrads, such as things seen and so on, material form and so on, physical basis and so on. Of these, matter as sense-object is said to be "seen” from being the object of sight. Sound as senseobject is said to be " heard ” from being the object of hearing. The three: odour, taste, touch, are said to be "considered ” from being the objects of the controlling faculties which seize objects in contact. The rest is said to be "cognized” from being the object of cognition. Thus it is of four kinds by way of the tetrads of what is seen, and so on. And herein, matter that is determined is material form. The space-element is defined matter. Material qualities beginning with bodily intimation and ending in wieldiness are matter undergoing change. Birth, decay and disruption are material qualities showing characteristics. Thus is it of four kinds by way of the tetrads of material form, and so on. And herein, what is known as the material quality of the heart is a physical basis, not door. The two intimations are door, not basis. The sentient organ of matter is both basis and door. The rest is neither basis nor door. Thus it is of four kinds by way of the tetrad of the physical basis, and so on. Again it is of five kinds as born of from one, two, three, four, or from nothing whatever. Of these, that which is produced by action and by consciousness is produced from one [cause]. Of these, matter as controlling faculty together with the heart-basis, is produced by action. The two intimations are produced by consciousness. That which is produced by consciousness and caloric order is produced by two [causes], that is sound as sense-object. That which is produced by caloric order, consciousness, nutriment [452] are produced by three [causes], that is the three beginning with buoyancy. That which is produced by the four [causes] beginning with action, are produced by four [causes], that is everything other than the material quality of characteristic. This material quality of characteristic is not produced by any [cause]. Why ? Bor there is no origin of origin itself. In anything that has been originated there appear the two, just maturing and breaking up. What has been allowed as the birth from something of birth itself in such statements as: Matter as sense-object, sound as sense-object, odour as sense-object, taste as sense-object, touch as sense-object, space-element, water-element, buoyancy of matter, pliancy of matter, wieldiness of matter, integration of matter, continuity of matter, solid food: these states spring from consciousness ’’ is because birth is seen at the moment when causes which produce the material qualities display their power in their functions. Thus is it to be understood. This is the substance of the detailed discourse on the aggregate of matter. XIV. — Exposition of the Aggregates 527 [The aggregate of Consciousness.] Now as to th-e otter aggregates, everytting taken togetter that tas the characteristic of enjoying is to be known as the aggregate of feeling. Everything taken together that has the characteristic of perceiving is to be known as the aggregate of perception. Everything taken together that has the characteristic of bringing about (composing) is to be known as the aggregate of mental activities. Everything taken together that has the characteristic of cognizing is to be known as the aggregate of consciousness. Of them, because it is very easy to know the others when the aggregate of consciousness is understood, therefore we will begin our exposition with the aggregate of consciousness. Everything taken together that has the characteristic of cognizing is to be known as the aggregate of consciousness,’’ — thus has it been said. What is this consciousness with the characteristic of cognizing ? As has been said: “ Friend, it is because he cognizes, that we sfeaTc of consciousness Consci ousness, thought, mind, are the same in meaning. Consciousness with its characteristic of being conscious is one in intrinsic nature. It is threefold in kind: moral, immoral, indeterminate. Of these, the moral is fourfold by way of plane : the realm of sense, the realm of form, the realm of the formless, the transcendental. Of these the realm of sense is of eight kinds owing to the divisions into joy and equanimity, understanding, and external prompting (instigation), to wit: (A) accompanied by joy, (J5) associated with understanding, (c) unprompted (ox instigated), (C) prompted; likewise (6) dissociated from understanding; (D) accompanied by equanimity, (B) associated with understanding, (c) unprompted, {C) prompted; [453] likewise {b) dissociated from understanding.® (ABc) As when one derives ® Expanded: ABc =1. BBc =5. ABC =2. BBC =6. Abe =3. Bbo =7. AbC -4. BbC =8. joy and gladness from tlie merits of a thing given or of the recipient, and so on, or from some other cause of joy ; and in consequence of right views operating in suchwise as, There is charity to be made ’’ does meritorious deeds such as giving gifts unhesitatingly and unurged by others, the consciousness then is accompanied by joy, associated with understanding and unprompted. {ABC) But when, being joyful and glad in the aforesaid manner, he follows right views and does them hesitatingly through lack of unimpeded charity, and so on, or on being urged by others, the consciousness is the same but prompted. In this sense the prompting is equivalent to the former effort which arises in oneself or in others. {Ahc) When immature children who are in the habit of behaving as they see the moral attainments of their relatives, see the monks, they become joyful, and at once give them what is in their hands or salute them, then the third class of consciousness arises. {AbO) When they behave so on being urged by their relatives, saying: '' Give ! Salute the monks !” then the fourth class of consciousness arises. {DBc, etc.) When, owing to the absence of merits in things to be given or the recipient, and so on, or any other cause for joy, there is a lack of joy in the four statements, then the remaining four classes accompanied by equanimity arise. Thus should be understood the eightfold moral consciousness in the realm of sense according to the divisions into joy and equanimity, understanding and prompt- The realm of Form is of five kinds as being conjoined with jhana-f actors, to wit: the first conjoined with inception of thought, sustained thinking, zest, ease, concentration, the second with excessive applied thinking, then the third with excessive sustained thinking, then the fourth with detached est, the fifth with ease set at rest and conjoined with equanimity and concentration. The realm of the Formlessds of four kinds as being conjoined with the four formless jhanas : the first conjoined with jhana of the i n finitude of space as has been already described ; the XIV. — Exposition of the Aggregates 529 second, third, and fourth., with the infinitude of consciousness, and so on. The transcendental is of four kinds as being conjoined with the four Paths ; thus, moral consciousness is of twentyone kinds. [464] The immoral is single in plane : of the realm of sense. It is of three kinds as to the root : greed, hate and delusion are the roots. Of them, that which has its root in greed is of eight kinds owing to the divisions of joy and equanimity, wrong views and external promptings, to wit: accompanied associated with wrong views, unprompted, and prompted; the same with the dissociated from wrong views; accompanied by equanimity, associated with wrong views, unprompted, and prompted; the same with the dissociated from wrong views. As when in joy and gladness one follows wrong views in such wise as: “There is no evil in sensual pleasures’’ and enjoys sensual pleasures or believes in the good things of this world in their essence, with a nodnd keen in its nature and unurged by others, then the first immoral consciousness arises. When one does thus with a weak consciousness, urged by others, then it is the second. But when one does not follow wrong views but merely in joy and gladness follows sensual pleasures or covets others’ wealth or steals others’ property, with a consciousness keen in its nature and unurged, then it is the third. When one does thus with a weak and urged consciousness, then it is the fourth. When, from a lack of sensual pleasures or absence of some other cause for joy, there is joy wanting in the above statements, then the remaining four accompanied by equanimity arise. Thus the root in greed is to be understood as eightfold according to the divisions into joy and equanimity, wrong views, external promptings. That which has its root in hate is twofold as accompanied by grief, associated with hatred, and unprompted, and prompted. It should be understood as proceeding in a strong or weak form in times of taking life, and so on. That which has its root in delusion is twofold as accompanied by equanimity, associated with doubt and associated with flurry. It should be understood as proceeding in times of indecision and wavering. Tlius tlie immoral consciousness is of twelve kinds. Tke indeterminate is twofold in kind: resultant and inoperative. Of these the resultant is of four kinds as to plane : of the realm of sense, of the realm of form, of the realm of the formless, and transcendental. Of these, the realm of sense is of two kinds; moral resultant and immoral resultant. And the moral result is twofold: unconditioned and conditioned. Of them the unconditioned is devoid of conditions for results such as non-greed. It is of eight kinds : eye-consciousness, ear-, nose-, tongue-, body-consciousness, the mind-element (presentative) with the function of receiving, the two elements of mind-consciousness (representative) with the function of deciding [and registering], [465] Of them, eye-consciousness has the characteristic of cognizing a material object dependent on the eye, the function of making just matter its object, the manifestation of facing towards matter, the absence of the inoperative mind-element with a material object as proximate cause. Bar-, nose-, tongue-, body-consciousnesses have the characteristic of cognizing sounds, and so on, dependent on the ear, and so on, the function of making just the sound, and so on, their object, the absence of the inoperative mind-element with sound, and so on, for object as proximate cause. The mind-element has the characteristic of cognizing material objects, and so on, im m ediately after eye-consciousness, and so on, the function of receiving material objects, and so on, the manifestation of that capacity, the absence of eye-consciousness, and so on, as proximate cause. The twofold mind-consciousness-element with an unconditioned resultant and the function of receiving, has the characteristic of cognizing the six objects, the function of receiving and so forth, the manifestation of that capacity, the heart-basis as proximate cause. It is divided because it is conjoined with joy and equanimity, and has two and five localities. Bor one of them is associated with joy because it clearly proceeds in a decidedly desirable object, and has two localities because it proceeds at the five doors, and at tbe conclusion of apperception by way of receiving and registering. The other is associated with eqnaninaity because it clearly proceeds in a neutral object, and has five localities because it proceeds by way of examining, registering, reconception, lifecontinuum and decease. And this eightfold consciousness with an unconditioned resultant is divided into two hinds : with a constant object, and with an inconstant. object. It is of three kinds as being indifferent, easeful, joyful in feeling. For the fivefold consciousness has a constant object as it proceeds in the material objects, and so on, in due order; the remainder has an inconstant object. The mind-element proceeds in the five objects, material and so on, the twofold mind-consciousness-element in the six. Body-consciousness is conjoined wifch ease. The mind-consciousness-element with the two localities is conjoined with joy ; the rest with indifference. Thus should be known the eightfold moral, resultant unconditioned consciousness. The conditioned consciousness is associated with such resultant conditions as non-greed. Like the moral of the realm of sense, it is of eight kinds through joy, and so on. But it does not, as does the moral, proceed in six objects by way of almsgiving, and so on. It proceeds in six objects included among the limited states by way of reconception, life-continuum, decease and registration. It should be understood as prompted and unprompted by way of [the causal relation of] arrival. [456] Though there is no distinction among the associated states, the resultant is without potentiality® like the reflection of the face on the surface of a mirror, and so on. The moral should be understood to be possessed of potentiality like the face. It is just the immoral result that is unconditioned. It is of seven kinds : eye-consciousness, ear-, nose-, tongue-, body-consciousness, mind-element with the function of receiving, mind-consciousness-element. Its characteristics and so on, should be understood by what has been said about the moral unconditioned result. It is only the moral results that take desirable and neutral objects; these (the immoral) take undesirable and neutral objects. Those are of three kinds through indifierence, ease, j oy ; these of two kinds through pain and indifference. And of these, body-consciousness is accompanied by pain, the rest by indifference. And the indifference in them is of low order and not so very sharp as the pain. In the others (the moral), the indifference is of high order, and is not so very sharp as the ease. Thus the resultant consciousness of the realm of sense is to be understood as of twenty-three kinds, these namely : seven immoral results and the foregoing sixteen moral results. The resultant of the realm of form is fivefold like the moral. That, however, proceeds in a process of apperception by way of right attainment, this in birth by way of reconception, lifecontinuum and decease. Similarly the resultant of the realm of the formless is fourfold like the moral. And the different ways in which it proceeds are as said above concerning the resultant of the realm of form. The transcendental resultant, being the fruition of consciousness joined to the four Paths, is of four kinds. It proceeds in two ways, by way of the process of the Path and by way of attainment. Thus in the four planes the entire resultant consciousness is of thirty-six kinds. The inoperative consciousness as to the division into plane ” is of three kinds : of the realm of sense, of the realm of form, and of the realm of the formless. Of these the realm of sense is of two kinds : unconditioned and conditioned. Of these the unconditioned is bereft of conditions, an operative where is absence of greed, etc. It is of two kinds, as divided into mind-element and ideational, or representative element. Of these, mind-element has the characteristic of cognizing material objects, and so on, which precede eyeconsciousness, and so on, the function of adverting, the manifestation of facing towards material objects, and so on, XIV. — Exposition of the Aggregates 533 tlie cutting-ofi of life-contin-aum as proximate cause. It is yoked to indifference. Tke ideational-element is of two kinds ; common and special. [457] Of tkese, the common unconditioned inoperative accompanied by indifference, has the characteristic of cognizing the six objects; as to work, it has the function of determining, at the five doors and the mind-door ; the manifestation of that state ; it has the absence of either the unconditioned resultant mind-door-consciousness, or the life-continuum as proximate cause. The special unconditioned inoperative, accompanied joy? the characteristic of cognizing the six objects. As to work, it has the function of producing laughter at objects not held in respect by the saints, the manifestation of such a state, and assuredly the heart-basis for proximate cause. Thus the unconditioned inoperative of the realm of sense is of three kinds. And the conditioned inoperative is, like the moral inoperative, of eight kinds through the divisions into joy, and so on. But only the moral arises in the case of probationers and the many-folk, and this (conditioned) only in the case of saints. This is the difference. Thus consciousness of the realm of sense is of eleven kinds ; those of the realm of form and the formless, are of five kinds and four kinds like their respective moral [consciousness]. The difference between this (inoperative) and the moral is to be known through their arising in the case of saints. Thus in the three planes the entire inoperative consciousness is of twenty kinds. And thus there are eighty-nine classes of consciousness in all, namely: moral, twenty-one; immoral, twelve; resultant, thirty-six; inoperative, twenty. And how about those that proceed in fourteen ways through conception, life-continuum, adverting, seeing, hearing, smelling, tastiag, touching, receiving, examining, deciding, apperceiving, registering, death ? When through the power of the eight moral consciousnesses of the realm of sense, beings are re-born among devas and men, then, makiag as object one or other among actions and attributes of actions, attributes of destinies wliicli appear to them at the time of death, there proceed by way of reconception, nine resnltanb conscionsnesses, to wit : eight conditioned results of the realm of sense and the unconditioned resultant ideational element, accompanied by indifference, and the resultant of the weak, twiceconditioned moral [consciousness] which arises in eunuchs, and so on, among men. When through the power of the moral consciousness of the realms of form and the formless, beings are re-born among existences of form and the formless, then, making as object the actions and attributes of actions which appear to them at the time of death, there proceed, by way of reconception, nine resultants of the realms of form and the formless. And when through the power of the immoral, beings are re-born in a state of woe, then, making as object one or other among actions, attributes of actions, attributes of destinies which appear to them at the time of death, there proceeds, by way of reconception, one immoral unconditioned resulting ideational element. [458] Thus, here nineteen kinds of resultant consciousness are to be known as proceeding by way of re-birth. And when reconception-consciousness ceases, immediately following it there proceeds, in that very object, (one or other of the actions, and so on) a similar subconsciousness which is the result of this or that action. Again a similar subconsciousness proceeds. When thus there is no other uprising of consciousness which submerges the continuity, the subconsciousness proceeds, like the stream of a river, an infinite number of times during such times as when one is asleep without seeing dreams. And those (flashes of) reconception-consciousness also should be understood to proceed by way of subconsciousness. And when, the subconscious continuity proceeding, the controlling faculties of beings are able to seie objects, then, as a visible object enters the path of the eye there is impact of the sentient eye-organism with the object. Then there is a vibrating of the subconsciousness by the power of the impact. Next, the subconsciousness ceasing, there arises the inoperative mirLd-element dwelling on that very object and effecting the function of adverting as though cutting off the subconsciousness. And the same with the ear-door and the others. And when the sixfold object enters the avenue at the mind-door immediately after the vibrating of the subconsciousness, there arises the unconditioned, inoperative ideational element accompanied by indifference, effecting the function of adverting as though cutting off the subconsciousness. Thus should be understood the proceeding of the two classes of inoperative consciousness by way of adverting. And immediately after the adverting, there arise at the eye-door eye-consciousness with the sentient eye for physical basis and effecting the function of seeing; at the ear-door and the others, ear-, nose-, tongue-, body-consciousness, effecting the functions of hearing, and so on. They are moral resultant in respect of desirable and neutral objects, immoral resultant in respect of undesirable and neutral objects. Thus should be understood the proceeding of the ten kinds of resultant consciousness by way of seeing, hearing, smelling, tasting, touching. In accordance with such a statement as:® Immediately after the eye-consciousness-element has arisen and ceased, there arises the appropriate mind-element which is mind, thought, thinking, . . .’ there arises immediately after eye-consciousness, and so on, [459] the mind-element which receives their very object and which, immediately after a moral result, is moral resultant and, immediately after an immoral result, is immoral resultant. Thus should be understood the proceeding of two kinds of resultant consciousness by way of receiving. In accordance with such a statement as: ‘Immediately after the mind-element has a, risen and ceased, there arises the appropriate ideational element which is mind, thought, thinking . . there arises, examining the object received by the mind-element, the resultant conditioned mind-consciousnesselement which is immoral resultant after an immoral resultant mind-eleineiit, accompanied by joy in a desirable object after a moral result, accompanied by indifference in a neutral object. Tbus should be understood the proceeding of three kinds of resultant consciousness by way of examining. Immediately after the examination there arises, determining that very object, the inoperative, unconditioned ideational element, accompanied by indifference. Thus is to be understood the procedure of one inoperative consciousness by way of determining. Then, immediately after the determination, if the object such as visible form, and so on, be large, there come into play in the object as has been determined, six or seven apperceptions by way of some one among the eight moral of the realm of sense, or the twelve immoral, or the nine remaining inoperative of the realm of sense. This is the manner at the five doors. But at the mind-door immediately after the mind-dooradverting, there arise those (twenty-nine classes of apperceptional consciousness just mentioned). Above the Adoption, that apperception comes into play which obtains a cause (such as wise attention), from among these, to wit : five moral and five inoperative of the realm of form, four moral and four inoperative of the realm of the formless, four classes of Path-consciousness and four of Fruitionconsciousness of the transcendental. Thus is to be understood the procedure of the fifty-five classes of moral, immoral, inoperative, resultant consciousness by way of apperception. But if at the conclusion of apperception, a very large object at the five doors is manifested at the mind-door also, then by means of that cause, which is obtained by way of desirable objects, and so on, and of apperceptional consciousness with a previous action by beings of the realm of sense, at the conclusion of apperception of the realm of sense, there arises once or twice one resultant consciousness or another of the eight conditioned resultants of the realm of sense, or of the three resultant, unconditioned ideational elements which follows the apperception which has come into play, at XIV . — Exposition of the Aggregates > 537 an object other than that of the life-continnnm, just as the water follows for a little while the boat which is going up the stream. [460] That consciousness, being worthy of proceeding in an object of the life-continnum, at the conclusion of apperception is known as registration’ because it proceeds making the object of apperception its own object. Thus is to be understood the procedure of eleven classes of resultant consciousness by way of the registered object. At the conclusion of registration the life-continuiun again proceeds. When the life-continuum is cut off, the adverting and so on, again proceed. Thus the continuity of consci ousness which has obtained a cause proceeds as adverting immediately after the life-continuum, as seeing, and so on, immediately after the adverting. Thus it proceeds again and again according to the system of consciousness, until the life-continuum in an existence is exhausted. And the last subconscious lifecontinuum in an existence is called decease because it passes away from that existence. Therefore it also is of nineteen kinds. Thus is to be understood the procedure of the nineteen kinds of resultant consciousness by way of decease. And after decease re-birth again proceeds; after re-birth, lifecontinuum again proceeds. Thus unbroken, proceeds the continuity of consciousness of beings passing to and fro the [three] sources of life, [five] destinies, [seven] conscious durations, [nine] sentient abodes. But whoso among them attains to saintship, his consciousness ceases on the cessation of his decease-consciousness. This is the substance of the detailed discourse on the aggregate of consciousness. [The Aggregate of Feeling Now in what also has been stated as: Everything taken together that has the characteristic of enjoying is to be known as the aggregate of feeling,” the characteristic of feeling itself is feeling. As it has been said : Friend, a man feels and therefore it is called feeling. Erom its intrinsic nature of the characteristic of enjoying, it is single. As good, badA indeterminate, it is of three kinds. Of these, that which is associated with moral consciousness described as Of the realm of sense, of eight kinds owing to the divisions of joy, indifference, insight, complex,’’ is good feeling. That which is associated with the immoral is bad feeling. That which is associated with the indeterminate is indeterminate feeling. [461] It is of five kinds owing to the difierence due to intrinsic nature: pleasant, painful, joyful, sad, indifferent. Of these, that which is associated with body-consciousness, of the moral result, is pleasant. That which is associated with the immoral result is painful. And joyful is the feeling which is associated with sixty-two classes of consciousness, namely, from the realm of sense with four moral, four conditioned resultants, one unconditioned resultant, four conditioned inoperatives, one unconditioned inoperative, four immoral ; and from the realm of form, excepting the consciousness of the fifth jhana, with four moral, four resultant, four inoperative ; and from the transcendental, excepting the eight which are of the fifth jhana, with the remaining thirty-two moral results, for the eight transcendental classes of consciousness make forty by virtue of the five jhanas, since there is no transcendental consciousness which is without a jhana. That which is associated with the two immoral is sad feeling. That which is associated with the remaining fifty-five classes of consciousness is indifferent feeling. Of these five kinds, pleasant feeling has the enjoying of a desirable tangible object as characteristic, the waxing of associated states as function, physical satisfaction as manifestation, the controlling faculty of the body as proximate cause. Painful feeling has the enjoying of an undesirable tangible object as characteristic, the waning of associated states as function, physical affliction as manifestation, the controlling faculty of the body as proximate cause. Joyful feeling has the enjoying of a desirable object as characteristic, the making use of an object anyhow with the mode of desire as function, XIV . — Exposition of the Aggregates 539 mental satisfaction as manifestation, tranquillity as proximate cause. Sad feeling has the enjoying of an undesirable object as characteristic, the making use of an object anyhow with the mode of no desire as function, mental afSiction as manifestation, and verily the heart-basis as proximate cause. Indifierent feeling has neutral enjoyment as characteristic, the not waxing or waning of associated states as function, peaceful state as manifestation, consciousness void of zest as proximate cause. This is the substance of the detailed discourse on the aggregate of feeling. [The Aggregate of Perception] Now in what also has been stated as : Everything taken together that has the characteristic of perceiving is to be known as the aggregate of perception,” the characteristic of perceiving itself is perception. As it has been said : Friends, he perceives and therefore it is called perception, From its intrinsic nature of the characteristic of perceiving, it is single. As moral, immoral, indeterminate, it is of three kinds. Of these, [462] that which is associated with moral consciousness is moral perception. That which is associated with the immoral is immoral perception. That which is associated with the indeterminate is indeterminate perception. Verily there is no consciousness which is dissociated from perception. Therefore the divisions of perception are as many as those of consciousness. Though it is equally difierentiated as consciousness, all perception as regards characteristic and so on, has the characteristic of perceiving. It has the function of giving hint as to the cause of recognition saying, That is the very same thing !” as do hewers of logs, and so on, with logs, and so on. It has the manifestation of producing the laying to heart by virtue of the hint taken, as a blind man sees the elephant.® It has the object conceived in the mind as the proximate cause, like the perception which arises to young deer on seeing scarecrows, thinking they are men. This is the substance of the detailed discourse on the aggregate of perception. \The Aggregate of Mental Activities,] And in what has been stated ‘as: “Everything taken together that has the characteristic of bringing about is to be known as the aggregate of mental activities/’ the characteristic of bringing about (composing) is the characteristic of forming a group. Which is that ? The mental activities themselves. As it has been said: "Because they compose a compound. That is why, brethren, the word ‘ activities-compound ’ is used. They have the characteristic of composing, the function of combining, the manifestation of being busy,® the remaining three aggregates [of mind] as proximate cause. Though of one kind in characteristic and so on, they are of three kinds as moral, immoral, indeterminate. Of these, those which are associated with moral consciousness are moral, those associated with the immoral are immoral, and those associated with the indeterminate are indeterminate. Of these, those that are associated with the first moral consciousness of the realm of sense are thirfcy-six, namely: twenty-seven which are constant, and which appear in their true nature, the four or-whatever states,® the five which are not constant.' Of these, — Contact Volition Applied Thinking Sustained Thinking Zest Energy Life Concentration Eaith Mindfulness [463] Sense of Shame (conscientiousness) Dread of Blame Absence of Greed (disinterestedness) Absence of Hate Absence of Dullness Eepose of Mental Eactors Repose (serenity) of Mind Buoyancy of Mental Factors Buoyancy of Mind Pliancy of Mental Factors Pliancy of Mind Wieldiness of Mental Factors Wieldiness of Mind Fitness of Mental Factors Fitness of Mind Rectitude of Mental Factors Rectitude of Mind — these are the twenty-seven which appear in their true nature. Desire-to-do Attention Resolve Equanimity — these are the four '' or-whatever ” states. Pity • Abstinence from Misconduct Sympathy of Speech Abstinence from Miscon- Abstinence from Wrong Liveduct of Body lihood — these are the five inconstant states. For they arise occasionally, and when they do, they do not arise together. Of these, contact means ‘‘ it touches.’’ It has touching as characteristic, impact as function, “coinciding” (of the physical basis, object and consciousness) as manifestation, and the object which has entered the avenue [of awareness] as proximate cause. Though it is an immaterial state, it proceeds with respect to objects after the mode of “ touching.” There is no impinging on one side of the object [as in physical contact]. nevertheless it causes consciousness and object to be in collision, as visible objects and the eye, sound and the ear. It has coinciding as manifestation, because it is revealed through its own cause, known as the coinciding of three (basis, object, and consciousness). Because it arises by means of suitable “adverting,” and through some faculty (i.e., eye, and so on), and immediately in the object that has been prepared by consciousness, therefore it has as its proximate cause an object that has entered the avenue of thought. And because it is the source of feeling, it is to be regarded as a hideless cow. Volition is that which co-ordinates, that is, it binds closely [to itself associated states as objects]. This is its characteristic; its function is conation. It has directing as manifestation, like the chief discipline, the head carpenter, and so on, who fulfil their own and others' duties. It is also evident that it proceeds by causing associated states to be energetic in such things as recollecting an urgent work, and so on. [464] Whatever should be said concerning applied and sustained thinking and zest, has been said in the elucidation of the first Jhana in the exposition of the earth-device.® Energy is the state of an energetic man. It has strengthening as its characteristic, supporting the co-existent states as function, opposition to giving way as manifestation. It has been said: “ He, being agitated, males a rational effort ” hence it has agitation, or the basic condition of making energy, as proximate cause. Right effort should be regarded as the root of all attainments. Life is that by which [associated states] live, or it itself lives, or just the living. Its characteristics, and so on, should be understood as in the case of the life of matter." What is different is that there it is the life of material things, here it is that of immaterial states. Concentration is that which places the mind fittingly or well in an object ; or it is just the placing well of the mind. It has not-scattering, or not-wa vexing as characteristic; the welding together of the co-existent states as function, as water kneads bath-powder into a paste ; and peace of mind as manifestation. It is distinguished by having ease as proximate cause. Like the steadiness of the flame of a lamp in the absence of wind, so should steadfastness of mind be understood. By it [persons or associated states] believe, or it itself believes, or the mere believing — this is faith. It has believing or confiding as characteristic ; purifying as function, like the water-purifying gem, or aspiring faith as function, like the crossing of the floods ; freedom from pollution, or decision, as manifestation ; an object worthy of faith, or factors of streamwinning such as hearing the Good Law and so on,® as proximate cause. It should be regarded as at once hand, property, and seed. By it associated states remember the object, or it itself remembers the object, or the mere remembering — this is mindfulness. It has ‘not floating away”® as characteristic; the fighting of forgetfulness® as function; guarding, or the state of facing the object, as manifestation; firm perception or application in mindfulness as regards the body, and so on, as proximate cause. It should be regarded as a door-post from being firmly established in the object, and as a doorkeeper from guarding the door of the senses. Conscientiousness is that which abominates misconduct in body, and so on. It is a synonym for shame. Dread of blame is that which dreads misconduct in body, and so on. It is a synonym for agitation at evil. Of the two, conscientiousness has the abominating of evil as characteristic, dread of blame has fear as characteristic. Conscientiousness has as its function the non-doing of evil deeds owing to the mode of shame, dread of blame owing to fear. From their modes which have just been described they have the shrinking from evil as manifestation, respect for self and others [465] as proximate cause. Out of self-respect one abandons, like a daughter of noble family, evil-doing by means of conscientiousness. Out of respect for the world one abandons, like the courtesan, evil-doing by means of dread of blame. These two states should be regarded as guardians of the world. By this they do not lust, or it itself does not lust, or the mere act of not lusting — this is the absence of greed (or disinterestedness). And the same for absence of hate and absence of dullness. Of these three, absence of greed has the characteristic of the mind being free from cupidity for an object of thought, or of its being detached, like a drop of water on a lotus leaf. It has the function of not appropriating, like an emancipated monk ; and the manifestation of detachment, like a man falling into a foul place. Absence of hate has the characteristic of freedom from churlishness or from resentment, like an agreeable friend; the function of destroying vexation or dispelling distress, like the sandal wood; the manifestation of being pleasing, like the full moon. Absence of dullness has the penetration of intrinsic nature, unfaltering penetration, as its characteristic, like the penetration of an arrow shot by a skilled archer; illumination of the object as its function, as it were a lamp ; non-perplexity as its proximate cause, as it were a good guide in the forest. And the three should be regarded as the roots of all moral states. Repose of Tcdya is the calming of the three groups of mental factors. Repose of citta is the calming of mind. Kdya here refers to the three aggregates— feeling, perception, and mental activities. These two states, being taken together, have the characteristic of pacifying the suffering of both mental factors and consciousness; the function of crushing the suffering of both; the manifestation of an unwavering and cool state of both. ; and have mental factors and consciousness as proximate cause. They should be regarded as the opponents of the corruptions, such as distraction, which cause the disturbance of mental factors and consciousness. Buoyancy of haya is the buoyant state of mental factors ; buoyancy of citla is the buoyant state of mind. They have the characteristic of suppressing the heaviness of the one and the other ; the function of crushing heaviness in both ; the manifestation of opposition to sluggishness in both ; and have mental factors and consciousness as proximate cause. They should be regarded as the opponents of the corruptions, such as sloth and torpor, which cause heaviness in mental factors and consciousness. Pliancy of hdya is the pliant state of mental factors ; pliancy of citta is the pliant state of mind. They have the characteristic of suppressing the rigidity of mental factors and of consciousness ; the function, of crushing the same in both ; the manifestation of setting up no resistance ; and have mental factors and consciousness as proximate cause. They should be regarded as the opponents of the corruptions, such as opinionativeness and conceit, which cause rigidity in mental factors and consciousness. Wieldiness of Icdya is wieldiness of mental factors; cittawieldiness is wieldiness of mind. They have the characteristic [466] of suppressing unwieldiness in both; the function of crushing the same in both; the manifestation of success of both in making objects of thought; and they have mental factors and consciousness as proximate cause. They should be regarded as the opponents of the remaining hindrances which cause unwieldiness in mental factors and consciousness ; as bringing faith in objects of faith, and patient application in works of advantage, and as being like the purity of gold. Xa-fitness is fitness of mental factors; cito-fitness is that of mind. They have the characteristic of the freedom of mental factors and of consciousness from illness ; the function of crushing illness in both ; the manifestation of freedom from evil; they have the mental factors and consciousness as proximate cause. They should be regarded as the opponents of the corruptions, such as diffidence, which cause illness in both. iL%c»-rectitude is rectitude of mental factors ; ciifa-rectitude is that of mind. They have the characteristic of straightness in both ; the function of crushing crookedness in both ; the manifestation of non-deflection; they have mental factors and mind as proximate cause. They should be regarded as the opponents of the corruptions, such as deception and craftiness, which cause crookedness in mental factors and consciousness. Desire is synonymous with wish to act. Hence its characteristic is wish-to-act, its function is searching for an object, its manifestation, having the object at its disposal, which object is its proximate cause. In the taking of an object by the mind, desire should be regarded as the stretching forth of the hand. Resolve as to an object is choice of the same. Its characteristic is determination, its function, opposition to slinking along, 2 its manifestation is judging, its proximate cause is an object fit to be decided. Owing to its unshakable nature as to the object, it should be regarded as a stone pillar. Attention is a mode of work, working in the mind. It makes mind, so to speak, different from the previous mind. It is of three kinds: attention which regulates the object, attention which regulates process-consciousness, attention which regulates apperception. Of these, that which regulates the object is called attention because it makes [the object] in the mind. It has the characteristic of driving associated states towards the object, the function of joining associated states to the object, the manifestation of facing the object, which object is its proximate cause. It is included in the aggregate of mental coefficients, and should be regarded as XIV. — Exposition of the Aggregates 547 tke charioteer of associated states because it regulates the object. Attentiou which regulates process-consciousness is a synonym for the adverting of mind at the five doors (presentative consciousness) ; and attention which regulates apperception is a synonym for mind-door-adverting (representative consciousness). The latter two kinds of attention are not intended here. Equanimity is neutrality regarding various states. It has the characteristic of carrying on consciousness and mental properties equally, the function of checking deficiency and excess [467], or of cutting off partisanship ; it has the manifestation of neutrality. By virtue of its indifference regarding consciousness and mental properties, it should be regarded as a charioteer who treats with impartiality the well-trained horses he is driving. Pity and sympathy are to be understood as described in the exposition of the divine states. There is only this difference — there they have attained to ecstasy and are experienced in the realm of form ; here they are experienced in the realm of sense. £%a-misconduct-abstinence means abstinence from misconduct in bodily action. And the same with the remaining two sentences. As regards characteristic, and so on, it has been said that none of these three trespasses or treads on objects of the other two. They have the function of shrinking from the same, the manifestation of not committing any of these evil acts, and they have faith, sense of shame, fear of blame, contentment and more as proximate causes. They should be regarded as produced by the state of mind averted from evil action. Thus these thirty-six mental activities should be understood as being united with the first moral consciousness of the realm of sense,® and so also with the Second Consciousness. What is distinctive is that in the latter they arise by instigation. Excepting absence of dullness, the remaining states are to be understood as being united with the Third Consciousness, and so also with the Fourth. What is distinctive is that in the latter they arise by instigation. Excepting zest from among those states mentioned in the First Cons(5iousness, the remaining states are united with the Fifth, and so also with the Sixth. What is distinctive is that in the latter they arise by instigation. Excepting absence of dullness, the remaining states are to be understood as being united with the Seventh, and so also with the Eighth. What is distinctive is that in the latter they arise by instigation. Excepting the three states of abstinence mentioned in the First, the remaining [thirty-three] states are united with the First Consciousness of the moral of the realm of form. Leaving out applied thought from these, the remaining [thirty-two] states are united with the Second. Leaving out sustained thought from these, the remaining [thirty-one] states are united with the Third. Leaving out zest from these, the remaining [thirty] states are united with the Fourth. Leaving out from these pity and sympathy from among the inconstant states, the remaining [twenty-eight] states are united with the Fifth. The very same are united in the Formless moral. The only distinction is their being in the realm of the Formless. As regards the transcendental, what has been said about the First Consciousness of the realm of form is to be understood as applicable to the Path-consciousness of the first Jhana ; what has been said about the Second Consciousness, and so on, of the realm of form, is to be understood as applicable to the different kinds of Path-consciousness of the Second Jhana, and so on. The absence of pity and sympathy, the constancy of the abstinences, uhe transcendality are [468] the distinctive features in them. Thus should be understood the mental activities which are moral. Among the immoral, there are seventeen mental activities in the consciousness rooted in greed, namely, the thirteen which appear in their true nature, and which are constant and associated with the First immoral, and the four or-what- 1 Dhammasanganif § 147 f. XIV . — Exposition of the Aggregates 549 evers/’ Of these, the thirteen as : — Contact Volition Applied Thought Sustained Thought Zest Energy- Life appearing in their true nature Concentration Unconscientiousness Fearlessness of Blame Greed Dullness Wrong Views The four or-whatevers ’’ are: — Desire-to-act Distraction Resolve Attention Of these, unconscientiousness means that it is not modest (or, does not abominate) ; the state of immodesty (or of not abominating) is unconscientiousness. Non-fear of blame is fearlessness of blame. Of them, unconscientiousness has the characteristic of not abominating misconduct of the body, and so on, or of the absence of shame. Fearlessness of blame has the characteristic of not being diffident on account of misconduct of the body, and so on, or of absence of confusion. This is the short account. The detailed account is to be understood as the opposite of what has been said about conscientiousness and fear of blame. By it associated states lust, or itself lusts, or the mere act of lusting — such is greed. By it associated states are deluded, or itself is deluded, or just the being deluded — this is delusion (or dullness). Of them, greed has the characteristic of grasping the object like sticky lime ; the function of clinging like a piece of flesh thrown into a hot pan ; the manifestation of not letting go like a taint of lamp-black ; the proximate cause of viewing the fetter-like states as enjoyment. Growing into a river of craving, it takes away beings to a state of woe, as a river of swift current carries away any object fallen into it to the great ocean. Thus should it be regarded. Delusion has the characteristic of blindness or opposition to knowledge ; the essence of non-penetration, or the function of covering the intrinsic nature of the object; the manifestation of being opposed to right conduct, or causing blindness ; the proximate cause of unwise attention; and should be regarded as the root of all immoralities. By it associated states see wrongly, or itself sees wrongly, [469] or as just the act of wrong seeing, — thus is it wrong view. It has unwise conviction as characteristic; perversion as function; wrong conviction as manifestation; the desire not to see fche Elect as proximate cause, and should be regarded as supreme fault. Distraction is the state of an excited mind. Absence of calmness is its characteristic, like water agitated by the wind. Unsteadiness is its function, like a flag or banner struck by the wind. Trembling is its manifestation, like ashes scattered by impacts with a stone. Unwise attention due to the unsettled state of mind is its proximate cause. It should be regarded as wavering of the mind. The rest of the immoral mental activities should be understood as said above. Their being immoral and their being vile owing to immorality, are what distinguishes them from [moral] activities. Thus these seventeen mental activities should be understood as being united with the First immoral consciousness, and so also with the Second. What is distinctive is that in the latter they arise by instigation, and sloth-torpor is inconstant. Of these, sloth is the imworkableness of mind. Torpor is stifiness of mind. The meaning is : Shrinkage due to lack of efiort, and oppression due to lack of courage.® Sloth and torpor, thus sloth-torpor. Of these, sloth has the characteristic of opposition to effort, the function of destroying XIV. — Exposition of the Aggregates 551 energy, the manifestation of sinking [the associated states]. Torpor has the characteristic of nnwieldiness, the function of binding the associated states, the manifestation of tardiness (in seizing an object) or drowsiness with blinking of the eyes. Both sloth and torpor have the proximate cause of unwise attention with discontent and yawning, and so on. Excepting wrong views mentioned in the First consciousness, the remaining [sixteen] states should be understood (as being united) with the Third, What is distinctive is that in the latter, conceit is not constant. This conceit has the characteristic of haughtiness, the function of praising, the manifestation of desire for the banner (i.e., self-advertisement) ; and it has greed dissociated from opinion as proximate cause, and should be regarded as madness. Excepting wrong views mentioned in the Second consciousness, the remaining states should be understood as being united with the Fourth, where also conceit and [sloth-torpor] are among the inconstant states. Excepting zest from those mentioned in the First Consciousness, the remaining states are united with the Fifth, and so also with the Sixth. The arising by instigation, and the inconstancy of sloth-torpor, are what is distinctive in the latter. Excepting views from those mentioned in the Fifth Consciousness, the rest are to be understood with the Seventh, where also conceit is not constant. Excepting views from among those mentioned in the Sixth Consciousness, the rest are to be understood with the Eighth, where also conceit and [sloth-torpor] are among the inconstant states. [470] Of the two classes of consciousness rooted in hate, there are eighteen mental activities, to wit: eleven which appear in their true nature and which are constant, and are associated with the First Consciousness ; four or- what ever ’’ states ; three inconstant states. Of these, the eleven appearing in their true nature are : — Contact Volition Applied Thought Sustained Thought Energy Life Concentration Unconscientiousness Fearlessness of Blame Hate Delusion The four or-whatever ” states are : — Desire Distraction Eesolve Attention The three inconstant states are : — Envy Worry Meanness Of these, by it [associated states] offend [the object], or itself is offensive, or the mere act of offending — this is hate. It has flying into anger (or churlishness) as characteristic, like a smitten snake; spreading of itself (or writhing), as when poison takes effect, as function ; or, burning tha.t on which it depends as function, like a jungle fire; offending (or injuring) as manifestation, like a foe who has got his chance ; the grounds of vexation as proximate cause, like urine mixed with poison. Envy is that which envies, and has the characteristic of envying the prosperity of others, the function of taking no delight in such prosperity, the manifestation of turning one’s face from such prosperity, the proximate cause being such prosperity ; and it should be regarded as a fetter. Meanness is the state of being mean. It has, as characteristic, the concealing of one’s property, either attained or about to be attained ; the not enduring the sharing of one’s property in common with others, as function ; the shrinking from such sharing, or niggardliness or sour feeling as manifestation; one’s own property as proximate cause; and it should be regarded as mental ugliness. A contemptible act is hulcata; the state of [a displeased mind, produced by making] such an act [its object] is worry XIV. — Exposition of the Aggregates 563 (kukJcucca), It lias repentance as cliaraoteristicj sorrow at deeds of commission and omission as function, regret as manifestation, deeds of commission and omission as proximate cause ; and it should be regarded as a state of bondage. The remaining states are of the kinds described. Thus these seventeen mental activities should be understood as being united with the First Consciousness rooted in hate, as also with the Second. What is distinctive is the arising by instigation, and the inclusion of sloth-torpor among the inconstant states. Of the two classes of consciousness rooted in delusion [471] there are thirteen mental activities which are united with the consciousness associated with perplexity, to wit: eleven appearing in their true nature as : — Contact Volition Applied Thought Sustained Thought Energy Life Conscious Duration Unconscientiousness Fearlessness of Blame Delusion Perplexity Of these, conscious duration is weak concentration lasting just a moment. That which is devoid of the cure of thought is perplexity. It has shifting of the mind as characteristic, trembling as function,® indecision or uncertain grasp as manifestation, unwise attention as proximate cause ; and it should be regarded as doing harm to the attainments. The remaining states are of the kinds described. Excepting perplexity from those mentioned in the consciousness associated with perplexity, the remaining twelve states are united with that associated with distraction, wherein decision arises owing to the absence of perplexity. Together with this [decision] there remain thirteen mental activities. And owing to the production of decision, concentration becomes stronger. And whatever distraction there is, appears in its true nature; decision and attention come by way of the “ or-whatever ’’ states. Thus should the immoral mental activities be understood. Of the indeterminate, the resultant indeterminate mental activities are of two kinds as unconditioned and conditioned. Of them, those that are associated with the unconditioned resultant consciousness are unconditioned. Of these, there are five which are associated with moral and immoral resultant eye-consciousness, to wit : four appearing in their true nature Contact Life Volition Conscious Duration and the “ or- whatever state, attention. And the same five are those that are associated with ear-, nose-, tongue-, bodyconsciousness. And eight are those that are [associated] with the double (i.e., moral, immoral) resultant mind-element, namely, the same five, applied thought, sustained thought, and decision. And the same eight are those that are associated with the threefold unconditioned mind-consciousnesselement. Here in these three kinds, zest is excessive together with that [examining consciousness] which is accompanied by joy and which is present there. Thus should it be understood. Those mental activities that are associated with the conditioned resultant consciousness are conditioned. Of these, those that are associated with the eight results in the realm of sense resemble those that are associated with the eight moral of the realm of sense. But pity and sympathy, which are among the inconstant states, are not among the results since they have beings for object; for the results of the realm of sense have certainly limited objects. Not merely pity and sympathy, but also the abstinences are not present among the results [472] ; for it has been said that the five Precepts are XIV , — Exposition of the Aggregates 555 moral. Those associated with the transcendental resultant consciousness of the realms of form, and of the formless, are the same as those associated with the moral consciousness. The inoperative, indeterminate mental activities also are divided into the unconditioned and the conditioned. Of them, those associated with the unconditioned, inoperative consciousness are unconditioned; and they are the same as those associated with the twofold moral resultant mindelement and unconditioned mind-consciousness-element. But in the twofold mind-consciousness-element, energy is excessive. Owing to the presence of energy, concentration gains in strength. Such is the distinction here. Those associated with the conditioned, inoperative consciousness are conditioned. Of these, those associated with the eight classes of inoperative consciousness of the realm of sense resemble those associated with the eight moral of the realm of sense. But those associated with the inoperative of the realms of form and the formless, resemble in all respects the moral consciousness of the same. Thus should the indeterminate mental activities be understood. This is the substance of the detailed discourse on the aggregate of mental activities. [The Classification of the Aggregate of Feeling as past and so 09.] This is the substance of the detailed discourse on the aggregates by the word-classifying method in Abhidhamma. The Blessed One has treated the aggregates in detail thus : “ Whatever matter there is, that is past, future, or present, subjective or objective, gross or refined, inferior or superior, distant or near, being grouped together, put together, as one, is called the aggregate of matter. Whatever feeling , . . whatever perception . . . whatever mental activities . . . whatever consciousness there is ... is called the aggregate of consciousness. In this passage '' whatever ” includes everything without remainder. ‘‘ Matter ’’ prohibits too wide a signification. In these two terms is implied everything that is intended of matter. Then begins its classification as past, and so on ; for some matter is past, some is future, and so on. The same with feeling, and so on. Of these, matter of the four kinds by way of time, continuity, occasion, moment, is kno-vn as ‘past’’ matter. Likewise the future and the present.” Of these, first, as regards time matter which is prior to the reconception of a being in one becoming, is past; thafc which is subsequent to decease is future ; that which is between these two stages is present. As to continuity, that which is set up by an equable season, and which is set up by agreeable food [473] is present matter, though it may arise earlier or later. That which is set up previous to that by unequable season or food, is past matter ; that .which is later is future matter. That which is born of consciousness and set up by a single process, single apperception, single attainment, is present matter. That which is previous to that is past matter, later is future matter. There is no separate division of matter set up by Karma, such as past, and so on, by way of continuity. But such a division is to be understood as giving support to matter set up by the caloric order, by nutriment, by consciousness. As to occasion, whatever occasional [matter] proceeds by way of continuity on such occasions as a single instant, the morning or the evening, night or day, is known as present matter. That which is previous to that is past matter ; later is future matter. As to moment, that which is included in the three moments of genesis [stability, disruption] is present matter. That which is previous to that is future matter that which is later is past matter. Further, that which has the functions of past root-condition and causal relation is past matter. That which has the functions of concluded root-condition and of causal relation not yet concluded, is present matter. That which has not arrived at the functions of either is future matter. Or, at tlie moment of performing its own functions is present matter . Previous to that is future matter, subsequent to that is past matter. And here (in this triad of the past) the discourse on moment [and on function] is a literal discourse. The remaining discourses (on time, continuity, occasion) are figurative. The distinction as to the subjective and objective ” is as already stated. And, here also the subjective should be understood as the personal, the objective is what belongs to another person.® The distinction as to the gross and refined ” is as already stated. The distinction as to the ‘"inferior and superior’’ is twofold: figuratively and literally. Inferior to the form (rupa) of the Akanittha Brahmas is the form of the Sudassi Brahmas. Superior to the last is the form of the Sudassa Brahmas. Thus is the inferiority or superiority to be understood figuratively as far as the form (rupa) of the denizens of hell. Literally, where an immoral resultant consciousness arises, there matter is inferior [being undesirable]. Where a moral resultant consciousness arises, there matter is superior [being desirable]. The “ distant and near ” are as already explained. And here also they are to be understood with reference to the context. “Being grouped together, put together, as one” — the meaning here is, all matter which has been severally described as past, and so on, is through understanding grouped into one class, possessing the characteristic of change and is called the aggregate of matter. It is shown by this statement that all matter by being grouped into one class, having the characteristic of change is the aggregate of matter. There is nothing besides matter which is known as the aggregate of matter. [474] As with, matter, so with feeling, and so on, which are grouped into classes having the characteristics of feeling, and so on. There is nothing besides feeling, and so on, which is known as aggregate of feeling, and so on. And here under this classification into the past, and so on, feeling should be understood as past, future, present by way of continuity, moment, and so on. Now as regards continuity feeling which is included in a single process, single apperception, single attainment, and which proceeds in conjunction with [faith in] a single object is present. That which is previous to that is past feeling, that which is subsequent is future feeling. As to moment and so forth, feeling which is included in the three moments, which falls midway between what goes before and what comes after, and which is performing its own functions, is present feeling. Past feeling is previous, and future feeling is subsequent, to it. The distinction as to the subjective and objective is to be understood by way of the personal, the internal. The distinction as to the gross and the refined is to be understood by way of kind, intrinsic nature, person, the worldly and transcendental, as stated in the Vibhanga thus : Immoral feelings are gross ; moral and indeterminate feelings are refined and so forth. By way of hind, as being the condition of doing blameworthy acts, and as burning with the heat of the vices, immoral feeling is habitually not cool, and is gross in comparison with moral feeling. As being actively engaged [in deeds of the body, and so on], as making effort [for the production of results], as being productive of results, as burning with the heat of the vices, and as being blameworthy, it is gross in comparison with the resultant and the indeterminate. As being productive of results, as burning with the heat of the vices, as being troubled [with 111], and as being blameworthy, it is gross in comparison witk the inoperative and the indeterminate. Contrariwise, moral, and indeterminate feelings are refined in comparison with the immoral. The two feelings, moral and immoral, in so far as they are yoked together being actively engaged [in deeds of the body, and so on], making effort [for the production of results], and being productive of results, are gross in comparison with the twofold indeterminate feeling [the resultant and the inoperative]. The twofold indeterminate is refined in comparison with them [moral and immoral]. Thus, by way of kind, should grossness and fineness be understood. By way of intrinsic nature painful feeling as being free from enjoyment, being attended with trembling, causing perturbation, producing agitation and overpowering others, is gross in comparison with the other two [pleasant, indifferent]. These two, in so far as they are yoked together, are refined in comparison with painful feeling because of their enjoyableness, calmness, exaltedness, lovableness, and neutrality. Both the pleasant and the painful feelings are grosser than the feeling which is neither painful nor pleasant, because they are attended with trembling, produce perturbation, and are selfevident. Contrariwise, this last feeling is more refined than those two. Thus by way of intrinsic nature should grossness and refineness be understood. By way of the person the feeling of one who has not attained [to trance] is, through wavering over various objects, grosser than that of one who has attained to it. Contrariwise, the feeling of one who has attained to trance is more refined than the other. Thus, by way of the person, should grossness and refineness be understood. [476] By way of the worldly and the transcendental feeling which is the object of the cankers is worldly. Because it is the condition of the arising of the cankers, is overwhelmed by the floods, bound by the bonds, tied l)y the knots, obstructed by the hindrances, clung to by the attachments, oppressed by the vices, and is in common with the average man, it is grosser than feeling which is not the object of the cankers. Contrariwise, feeling which is not the object of the cankers is more refined than the other. Here, in the matter of grossness and refineness, intermixing by way of kind and the rest, is to be avoided. For although the feeling which is associated with immoral, resultant bodyconsciousness is refined because it is indeterminate, it is gross in intrinsic nature. And this has been spoken: Indeterminate feeling is refined, 'painful feeling is gross. The feeling of one 'who has attained to trance is refined ; the feeling of one 'who has not attained to trance is gross. Feeling 'which is not the object of the cankers is refined ; feeling 'which is the object of the cankers is grossP And as in the case of painful feeling, 2 so, pleasant feeling and so on, though gross in kind, are refined in nature. Therefore grossness or refineness of feelings is to be understood according as there is no intermixing in kind and so on. For instance: Indeterminate feeling is more refined in kind than the moral and the immoral.® In this statement, which is the indeterminate ? Is it the painful ? Is it the pleasant ? Is it the feeling of one who has attained to trance 1 Is it the feeling of one who has not attained to trance ? Is it the feeling which is the object of the cankers ? Is it the feeling which is not the object of the cankers ? Thus the classification by intrinsic nature is not to be taken up. And the same everywhere. Further, owing to the statement : With reference to this or that feeling, feelings should be regarded as gross or refined among the feelings, immoral and so on, that which is accompanied by hate is grosser than that which is. accompanied by greed, because like fire it burns up its own [heart]-basis. That accompanied by greed is more refined than the other [accompanied by hate]. And that accompanied by hate, if constant, is gross; if not constant, is refined. And the constant, if lasting a world-cycle, is gross ; if not, it is refined. And among the feelings lasting for a world-cycle, that which does not XIV. — Exposition of the Aggregates 561 arise by instigation is gross, that which arises by instigation is refined. And that accompanied by greed, if associated with wrong views, is gross ; if not, it is refined. And if it is constant, or lasts for a world-cycle, or does not arise by instigation, it is poss; if not, it is refined. Generally, the immoral feeling, if productive of many results, is gross; if not, it is refined. But the moral is gross if it is not productive of many results ; refined, if productive of many results. Further : Moral feeling of the realm of sense is gross, that of the realm of form is refined. More refined than the last is that of the realm of the formless. More refined still is the transcendental feeling. [Moral feeling] of the realm of sense, if made of almsgiving, is gross ; if made of virtues, is refined. More refined than that is the feeling which is made of mind-developing. This last, if it has two root-conditions, is gross ; if it has three root-conditions, is refined. And that which has three root-conditions, if it arises by instigation, is gross; if not, it is refined. Feeling which is of the First Jhana of the realm of form is gross . . . that which is of the Fifth Jhana is refined. Feeling of the realm of the formless? if associated with the sphere of infinite space, is gross; [476] ... if associated with the sphere of neither perception nor non-perception, it is refined. The transcendental, if associated with the Path of Stream-winning, is gross ... if associated with the Path of Saintship, it is refined. And the same with the resultant and inoperative feelings in the various planes, and with the said feelings by way of pain and so on, of the non-attainment of trance and so on, of being the object of the cankers and so on. As to the range, painful feelings is gross in hell, refined in birth as a lower animal . . . refined among the Paranimmitavasavatti abodes. And as with painful feeling, so with pleasant feeling. It is to be construed ever 3 rwhere in its right place. As to the physical basis, whatever feeling is produced' from an inferior basis is gross ; whatever feeling is produced from a superior basis is refined. In the division of inferior and superior, that which is gross should be known as inferior; that which is refined should be known as superior. The words “distant and near” have been defined in the Yihhanga thus : “ Immoral feeling is distant from the moral and the indeterminate feelings. Immoral feeling is near immoral feeling'' Therefore because of dissimilarity, non-association, unlikeness, immoral feeling is distant from the moral and the indeterminate. In the same way, these are distant from it. And the same in all sections. But the immoral feeling is near the immoral owing to similarity and likeness. This is the substance of the detailed discourse on the classification of the aggregate of feeling as past and so on. [The Glassification of Insight into the Aggregates,"] This detailed discourse is to be understood in the same way in perception and so forth, which are associated with the various feelings. This being understood, By series, number accurate. Distinction, and the twofold view, Example — who thus sees the five- Fold aggregate in order to His insight classify, fulfils His wishes all. The wise should know This method of deciding well. Of these, “ series ” here is of many kinds, namely, the serial order of arising, the order of putting away, the order of practice, the order of plane, the order of instruction. Of them, “ At first the kalala takes hirih and thence The abbuda,” — and so forth : this is the order of arising. XIV. — Exposition of the Aggregates 563 “ States to he put away by discernment, states to he put away by developing and so on: this is the order of putting away. The purity of virtues [477] ... the purity of mind'' and so forth : this is the order of practice. The realm of sense, the realm of form' and so forth: this is the order of plane. The four bases of mindfulness, the fourfold supreme effort," or Discourse on almsgiving, discourse on virtue," and so forth: this is the order of instruction. Of these, the order of arising is not suitable here, because the aggregates do not arise, as do the Jcalala embryo and so forth, by way of sequence. The order of putting away is not suitable, for the moral and the indeterminate are not to be put away. Neither is the order of practice suitable, for the immoral should not be practised. Nor is the order of plane suitable, for the feelings and so forth are included in the four planes. But the order of instruction is suitable. Wishing to save tractable men who, not having classified the five aggregates, have fallen into the heresy of the self, from that heresy, by showing forth the division of the group and the mass, the Blessed One, desiring to work their benefit, first shows, in order that it may be easily grasped, the gross aggregate of matter, which is the object of sight and so forth. Then [he shows] feeling which feels desirable and undesirable objects. Then perception which seizes the mode of the object of feeling, as said thus: ‘‘What one feels, that one perceives.” Then the complexes brought together by perception. Then consciousness, which is the basis of feeling and the rest, and is their dominant influence. Thus “by series” should the method of decision be understood. “By distinction” means, by way of distinction between the aggregates and clinging aggregates. What is the distinction between them ? “ Aggregates ” — this is said in a general way. “ Clinging aggregates ” — this is said distinctively, as they are the objects of the cankers and of clinging. As it has been said : “ Monies, I ioill explain to you the five aggregates, the five clinging aggregates. Listen. Monies, which are the five aggregates ? Monies, whatever matter is past, future, present or near ; this, monies, is called the aggregate of matter. Whatever feeling . . . whatever consciousness ... is near ; this, monhs, is called the aggregate of consciousness. Monies, these are called the five aggregates. Monies, which are the five clinging aggregates ? Monks, whatever matter ... is near, or is the object of the cankers, of clinging ; this, monks, is called the clinging aggregate of matter. Whatever feeling . . . whatever consciousness is near or is the object of the cankers, of clinging ; this, monks, is called the clinging aggregate of consciousness. Monks, these are called the five [478] clinging aggregates. In this text, there is no matter which is not the object of the cankers, as there are feeling and the rest which are not the object of the cankers. But because it is fitting that matter should be aggregate in the sense of a heap, therefore it is mentioned among the aggregates. Because it is fitting that matter should be a clinging aggregate in the sense of heap and of being the object of the cankers, therefore it is mentioned among the clinging aggregates. But feeling and so forth are mentioned among aggregates when they are not the object of the cankers ; among clinging aggregates, when they are the object of the cankers. And here in the expression, clinging aggregates,” aggregates which are the sphere of clinging are clinging aggregates. Thus should the meaning be understood. But here [in the Path of Purity] all aggregates are grouped together. This is the intention. “By the number accurate”: Why has the Blessed One spoken the five aggregates, neither more nor less ? Because all siimlar conditioned states are grouped together, because the five are the measure of the hankering after the self, after what belongs to the self, and because in them are included the other states. For when the various kinds of conditioned states which are alike, are grouped together, matter being grouped according to likeness forms an aggregate, feeling being grouped according to likeness forms an aggregate. The same with perception and so on. Therefore they are stated as the five, because all conditioned states are taken together into similar groups. And these five aggregates are the measure and basis of hankering after the self, after what belongs to the self. For this has been said: Monhs, in the existence of matter a wrong view arises, through clinging to matter, through laying matter to heart, namely : It is mine, I am it, it is my own self, In the existence of feeling - . . perception . . . complexes . . . consciousness, a wrong view arises, through clinging to consciousness, through laying consciousness to heart, namely : ‘ It is mine, I am it, it is my own self. ’’ Therefore they are stated as the five as being the basis and measure of grasping after the self, after what belongs to the self. And those other five aggregates of states such as the virtues and so on, which have been mentioned, are also included, as they are comprised under the aggregate of complexes. Therefore are the five spoken because others are included therein. Thus should the method of decision be understood from the exact number. As for the example,’’ the clinging aggregate of matter is like an hospital, because it is the dwelling-place, by way of basis, door and object, of the clinging aggregate of consciousness, which is like the sick man. The clinging aggregate of feeling is like the disease from being oppressed [by pain]. The clinging aggregate of perception is like the immediate cause of the disease, because of its producing feeling associated with lust, and so on, through perception of sense-desire and so on. 2 The clinging aggregate of the activities [or complexes] is like having recourse to unsuitable things, from being the root-cause of the disease of feeling.® [4:79] It has been said, They bring about feeling for the purpose of feeling. Likewise: As the result of immoral karma having been wrought, having been stored up, consciousness of body has arisen accompanied by pain, Tlte clmgiiig aggregate of consciousness is like the sick man from being not freed from the sickness of feeling. Further, there are the similes of the setting in motion, functioning (of the thirty-two parts of the body); offending, the agent and the guilty ; and those of the vessel, food, curry, service and the eater. Thus should the method of decision be known from the similes. The twofold view ” means concisely and in detail. Thus here should the method of decision be known. For concisely, the five clinging aggregates are to be regarded as a sworduplifting foe, as stated in Asivisiipama Sutta as a burden, as stated in the Bhara Sutta as a devouring monster, as stated in Khajjaniyapariyaya Sutta as the conditioned states of impermanence, ill, selflessness and a murderer, as stated in the Yamaha Sutta.® In detail, matter is to be regarded as a mass of foam because it cannot be kneaded; feeling as a waterbubble,® because it is to be enjoyed only for a moment ; perception, as the mirage, because of illusion; the complexes as a plantain trunk because of essencelessness ; consciousness as a magic show because of deception. And specifically, the subjective matter, though highly refined, is to be regarded as the foul; ill as ill, because it is not freed from the threefold ill; perception and the complexes as the selfless, because they cannot be brought to order; consciousness as impermanent, from its liability to rise and fall. ‘Who thus sees® . . . fulfils his wishes all’’ means: Whoso sees (the aggregates) thus by the twofold view, concisely and in detail, has all his wishes fulfilled. Hence the method of decision should thus be understood. For example : Concisely, he who sees the five clinging aggregates as a foe with uplifted sword and so on, is not harassed by them. In detail, he who sees matter and the others as a rhass of foam XIV . — Exposition of the Aggregates 567 and so fortK, does not see essence in essenceless things And specifically [480] he who sees personal material quality as the foul, fully understands material nutriment, abandons the perverted view that there is something pleasant in the foul, crosses the flood of sense-desire, is dissociated from the bond of sense-desire, is freed from the canker of sense-desire, cuts the physical knot of covetousness, does not cling to the attachment of sense-desire. He who sees feeling as ill fully understands contact as nutriment, abandons the perverted view that pleasure is in ill, crosses the flood of becoming, is dissociated from the bond of becoming, is freed from the canker of becoming, cuts the physical knot of active engagements, does not cling to the attachment of mere rite and ritual. He who sees perception and the complexes as selfless, fully understands volition as nutriment, abandons the perverted view that there is self in the selfless, crosses the flood of wrong views, is dissociated from the bond of wrong views, is freed from the canker of wrong views, cuts the physical knot of the conviction that this is truth,” does not cling to the attachment of the theory of the self. He who sees consciousness as impermanent, fully understands consciousness as nutriment, abandons the perverted view that permanence is in the impermanent, crosses the flood of ignorance, is dissociated from the bond of ignorance, is freed from the canker of ignorance, cuts the physical knot of the perversion of mere rite and ritual, does not cling to the attachment of wrong views. Because discernment of the aggregates By way of murder and of other things Brings great advantages, therefore the wise Should look upon the aggregates as such. Thus is ended the fourteenth chapter called the exposition of the aggregates in the section of the development of understanding in the Path of Purity, composed for the purpose of gladdening good folk.

CHAPTER XV [481] EXPOSITION OE SENSE-ORGANS AND ELEMENTS \TTie Sense-organs, The sense-organs are twelve in number : tbe eye-organ, formorgan, ear-organ, sound-organ, nose-organ, odour - organ, tongue-organ, taste-organ, body-organ, touch-organ, mindorgan, mental-state organ. Herein, The meaning, characteristic, relative Extent, series, account abridged and full, Thus for our judgment must we apprehend And into [due] consideration take. Of these, as to the distinctive, that which enjoys is the eye. It enjoys, reveals, the visible object, is the meaning. That which manifests (itself) is shape. It manifests the desire of the heart in one whose colour is changed. That which listens is the ear. That which is uttered is sound. It speaks, is the meaning. That which smells is the nose. That which discovers (or betrays itself) is odour. It discovers® (ox betrays) its own physical basis, is the meaning. That which summons (the taste of food wMcIl sustains) life is the tongue. That which creatures relish is taste; they enjoy it, is the meaning. That which is the course of despicable states associated with the cankers, is the body. '' Course ’’ denotes arising. That which is in contact is the tangible. That which thinks is the mind. That which bears its own characteristic is mental state. And generally, sense-organ {dyatana) is so called because of putting forth effort, of the “stretching” of (mind and mental properties which are putting forth) effort, of bearing the ill of the round of rebirths. It has been said that the various states of mind and mental properties as doors and objects among the doors of eye and objects of sight and so on, stretch forth, stand, strive, exert each in its own function of sensing (or experiencing) ; that the eye and so forth stretch, extend those states which are door and object; and that as long as the long-extended ill which proceeds in the beginning-less round of rebirths does not recede, so long they carry on, proceed. Thus all [482] these states are called sense-organ because they put forth, stretch the states of mind and mental properties, bear the ill of the round of rebirths. Further, dyatana (sense-organ) is to be understood in the sense of abode, mine, meeting-place, place of birth and reason. Thus, among mankind in such passages as “ The ayatana of the lord, the ayatana of Yasudem" dyatana means “abode,” In such passages as “ An ayatana of gold, or of silver,’’ it means “mine.” In such religious passages as, “ In fair ayatana the 'passengers of air attend,” it means “meeting-place.” And in such passages as: The Deccan is the ayatana of cattle’’ it means “birth-place.” And in such passages as: “If there he any ayatana, then he attains the ability of testifying , . it means ‘‘reason’ (or ground for). And those states, mind and mental properties, being connected with the eye and so on, dwell in them, so to speak. Thus the latter are the abode of the former. And they (eye and so on) constitute a mine for them, since in them the states occur abundantly, on them they are dependent, and of them they make the object. And they are the meetingplace for the states, which meet therein as physical basis, door and object. And they are the birth-place for the states, since the states arise in them as sufficing condition and object. And they constitute a reason for the states, since these do not exist in their absence. Thus in the sense of abode, of mine, of meeting-place, of bicth-place, of reason, owing to these reasons these states, i.e., eye and so on, are called dyatana. Therefore in the aforesaid meanings, eye as dyatana is eyedyatana (eye-organ). . . . Mental states as dyatana are mental-state-organ. So far is decision to be understood as to the meaning. Gharacteristic. Decision here should also' be understood from the characteristics of the eye and so on. The characteristics should be understood as stated in the Exposition of the Aggregates,® By Relative Extent is meant such extent. The eye and so on, are indeed states. This being so, why are they spoken of as the twelve sense-organs, and not state-organs ? They are stated as twelve from the determining of the arising of the six consciousness-groups by way of door-object, that is, the determining [483] of the six consciousness-groups by way of door and by way of ob j ect . For of the consciousnessgroup which is included in the field of eye-consciousness, the eye-organ is the door of arising, and the form-organ is the object. The same with the others. But of the sixth [consciousness-group, included in the field of mind-consciousness], only a portion of the mind-organ is the door of arising, the [mental] state-organ which has nothing in common [with the eye-consciousness and so on] is the object. Thus are the twelve stated by determining tbe arising of tbe six consciousness-groups by way of door and of object. Tbns far shonld decision be understood from tbe relative extent. Serially, Here also out of tbe series of arising and so on mentioned above [in tbe Discourse on Aggregates] tbe serial order of teacbing is suitable. For among the internal senseorgans, the eye-organ is shown first as being evident through having a visible and re-acting object. Then are shown the ear-organ and so on which have invisible and re-acting objects. Or, among the internal sense-organs the sense-organs of eye and of ear are shown first because of their great serviceableness through pre-eminence in seeing and in hearing. Then are shown the other three, beginning with nose-organ. And last is shown mind-organ which has for object the sphere of the five organs. As being the spheres of eye-organ and so on, successively after them’- are shown the form-organ and so on, among the external organs. Further, the serial order is to be understood by determining the reason for the rising of consciousness. And this has been said : Defending on the eye and visible forms there arises eye-consciousness, , . . Depending on the mind and ideas there arises mind-consciousness. Thus decision heye is also to be understood by the serial order. Account abridged and full — that is, by the abridged account, the twelve sense-organs are just name and form, since the mind-organ and a portion of idea-organ are counted as name, and the remaining organs as form. By the full account, among the internal organs, the eye-organ in kind is just visual sensory organism, but is of infinite variety by the divisions of relative cause, course, group, person. The same with the other four organs. By the divisions of moral, immoral, resultant, inoperative consciousness, the mind-organ is of eighty-nine kinds and one hundred and twenty-one kinds. It is of infinite variety by the divisions of physical basis,® the way, and so on.® Form-sound-odour-and-taste-organs are of infinite variety owing to the divisions of dissimilarity, cause, and so on. Toucli-organ is of ttree kinds by way of eartk-element, fire-element, air-element, [484] and is of various kinds owing to the division of cause and so on. Mental stateorgan is of various kinds owing to the divisions through intrinsic nature and difference of the aggregates of feeling, perception, activities, and of refined matter and Nirvana. Thus by the abridged and full acount is decision to be understood. Into \_due\ consideration take : — Here also all the conditioned sense-organs should be regarded as not arriving and not going forth. For they do not arrive [here] from anywhere previous to their coming to birth ; nor do they go [hence] anywhere subsequent to their disintegration. Indeed, previous to their coming to birth they do not possess intrinsic nature; after their disintegration their intrinsic nature is broken up. During the period between bhese two moments they proceed, subject to no one’s will, being bound with causal relations. Therefore are they to be regarded as not arriving and not going forth. They should be regarded also as inactive, unoccupied. For the eye and the visible object and so on, do not think thus : Good would it be were consciousness to arise out of our concord !” Nor do they act, occupy themselves by being door, physical basis or object, so that consciousness may arise. But it is natural that out of the concord between eye and visible object and so on, there should arise eye-consciousness and so on. Therefore are they to be regarded as inactive, unoccupied. Further, the internal organs are to be regarded as an empty village, because they are devoid of permanence, pleasantness, bliss, and personality. The external organs are to be regarded as the village-robbers, since they impinge on the internal organs. And this has been said : Monks the eye is struck hy visible objects lovely and unlovely” And the internal organs should also be regarded as the six XV . — The Elements 573 creatures, and tlie external organs as the places tliey frequent. Tkus sliould decision be understood from considerations. TMs is tbe substance of tbe detailed discourse on senseorgans. [The Elements.] Then come immediately after these the elements which are eighteen in number: namely: — eye-element, form-element, eye-consciousness-element; ear-element, sound-element, earconsciousness-element ; nose-element, odour-element, noseconsciousness-element ; tongue-element, taste-element, tongueconsciousness-element ; body-element, touch-element, bodyconsciousness-element ; mind-element, idea-element, mindconsciousness-element. Herein, From meaning, characteristics and the rest,® Series, and also relative extent, Enumeration, causes and withaP Considerations — Whence we judgment frame. Of these, as regards the meaning, that which enjoys is the eye ; that which manifests itself is the shape ; consciousness of the eye is eye-consciousness. In this way [485] should decision be understood from the distinctive sense. Generally, it is called element because it disposes, it carries, it is the disposing, by it the disposing is made, or in it something , is kept. For among mankind, the elements, being severally fixed as reasons, dispose of the ill of the round of rebirths which is of various kinds, just as the elements of gold and of silver and so on, give rise to the gold and silver and so on. And the meaning is : sentient beings carry it, bear it along, as porters carry the burden. And it® is just the disposing of ill, since it obeys no mans will. And by means of these elements as reasons, beings dispose of the ill of the round of re-births. And the meaning is : the ill thus disposed of is placed, put in them (elements, e.g., in eye, and so on) Thus each state among the eye and so on, as it arises disposeS;,_!car-ries. By virtue of such meaning it is called an element. (Fmrther, it is not with these worldly elements as with whatsis known as the self of the sectarians which intrinsically does not exist. They do [exist and] carry their own intrinsic nature; thus are they called elements. And as in the world the constituents of stones such as the variegated yellow orpiment, red arsenic, are called elements, so are these (the eye and so on) like the elements ; they are elements for they are variegated and are constituents of knowledge and of the knowable. Or, the name element is to be understood in regard to those constituents of a personality called the five aggregates, just as the name element ’’ is used concerning the fatty substances, blood and so on, which are the constituents, mutually distinguished by dissimilar characteristics, of the group known as the body. And these states, the eye and so on, are also distinguished from one another by dissimilar characteristics. Moreover, element ’’ is a synonym just for absence of the soul. Accordingly the Blessed One, with intent to eradicate the idea of the soul, has taught the lesson of the elements in such passages as, Monk, this 'person is 'made up of the six elementsT' Hence, according to the meaning given, decision should be understood as to the sense thus : the eye, that is the element, thus the eye-element . . . mind-consciousness, that is the element, thus mind-consciousness-element. By way of “ characteristics and the rest ’’ — Here decision should also be made by way of the characteristics and so on of the eye and so forth. And their characteristics and so on should be understood in the way mentioned in the Exposition of the Aggregates. By series ” — here also the serial order of instruction from among the order of arising and so on mentioned previously is in place. It is stated by way of determining the sequence of cause and effect. Eor the element of eye and the element XV . — The Elements 575 of visible object together form the cause, and the element of eye-consciousness is the effect. The same everywhere. By relative extent ’’ means to that extent. [486] In the various passages of the Sutta and Abhidhamma there are mentioned other elements (than these eighteen) such as : the radiance-element, the beauty-element, the space-infinityelement, the consciousness-infinity-element, the nothingnesssphere-element, the neither-perception-nor-non-perceptionsphere-element, the perception-and-feeling-cessation-element, the element of sense-desire, the element of ill-will, the element of cruelty, the element of renunciation, the element of benevolence, the element of kindness, the element of ease, the element of ill, the element of joy, the element of grief, the element of indifference, the element of ignorance, the element of effort, the element of exertion, the element of endeavour, the low element, the average element, the excellent element, the earth-element, the water-element, the fire-element, the air-element, the space-element, the consciousness-element, the conditioned element, the unconditioned element,® the world of various elements and of diverse elements. If some one should ask : This being so, why is the limit fixed at eighteen, and not by virtue of all these (thirty-five) elements V the reply would be that it is because all the elements which exist in their true nature are included in the eighteen. For the element of matter is just the radianceelement. And the beauty-element is bound up with matter (or visible object). Why ? Because it is a mark of beauty. The mark of beauty is indeed the element of beauty; it is never freed from matter and so on. Or, matter and so on which are the objects of moral resultant consciousness being the element of beauty, the element of beauty is just matter and so on. In the elements of space-infinity and so on, thought (cittam) is the element of mind-consciousness, . the remaining (associated states) are the element of state. The perception-and-feeling-cessation-element does not exist in its intrinsic nature; it is just the cessation of the twofold element (of mind-consciousness and of state). The element of sensedesire is just the element of state. As it has been said: What, therein, is the element of sense-desire ? . . . Thought, applied thinking, wrong imaginings, which are connected with sense-desire.'"' Or the eighteen elements (are the element of sense-desire). As it has been said : From the waveless deep of woe beneath up to the heaven above of the Paranimitta Yasavatti devas inclusive . . . whatever has there its range, and is therein included, whether it be aggregate, element or sphere . . . matter, feeling, perception, activities, cognition : this is called the element of sense-desireP [487] The element of renunciation is the element of state. So also is the element of mind-consciousness from the saying, All moral states are the element of renunciationP The elements of ill-will, of cruelty, of benevolence, of kindness, of ease and ill, of joy and grief, of indifference, of ignorance, of effort, of exertion, of endeavour, are elements of state. The low, average, excellent elements are just the eighteen elements. For the eye and so on which are inferior, medium, superior, are the low, average, and excellent elements respectively. Directly speaking, the immoral element of state and the element of mind-consciousness are low element ; both these kinds of element and the eye-element and so on which are worldly, moral, indeterminate, are average element; the element of state and the elements of mind-consciousness which are transcendental, are excellent element. The elements of earth, of fire, of air, are the tangible element. The elements of water and of space are elements of state. The element of consciousness is an abstract of the seven consciousness-elements beginning with eye-consciousness. The seventeen elements and a portion of the state-element are the conditioned element. A portion of the state-element is the unconditioned element. The world of various elements and of diverse elements is just the different kinds of the eighteen elements. Thns only bhe eighteen are mentioned since all elements existing in their intrinsic natures axe included therein. The eighteen are also stated for the purpose of removing the error of those people who imagine a soul in consciousness which has the intrinsic nature of cognizing the object. For there are people who imagine a soul in such consciousness. To them has the Blessed One pointed out its variety through the divisions of the mind-element and mindconsciousness-element of the eye, ear, nose, tongue and body, and its impermanence on account of its dependence on the cause of the eye and visible form and so on, and desirous of eradicating the long-latent idea of the soul he has declared the eighteen elements. Furthermore, he has declared them in accordance with the wishes of beings who are ready to receive instruction. And the eighteen have been declared in accordance with the wishes of those beings who axe ready to receive instruction as a result of this discourse, which is neither too abridged nor too detailed. For he has taught the Law by methods short And long, so that the darkness in the hearts Of creatures tamable is in a trice Destroyed, when struck by the Good Dhamma heat. Enumeration’’ — first, the element of eye by virtue of the sensitive organism of the eye is considered as one state by origin. [488] And the same with the elements of ear, nose, tongue, body, form, sound, smell, taste by virtue of the sensitive organisms of the ear, and so on. The element of touch is considered as three states by way of earth, fire and air; the element of eye-consciousness as two states by way of moral and immoral resultant. And the same with the elements of ear-, nose-, tongue-, body-consciousness. Mindelement is considered as three states by way of five-dooradverting, moral and immoral resultant, and receiving. The element of state is considered as twenty states by way of three non-material aggregates, sixteen subtle material qualities and the unconditioned element- Mind-consciousness- For cahkhupasadavasena the Tlka reads cakkhupasddo element is considered as seventy-six states by way of tte remaining classes of moral, immoral, indeterminate consciousness Tlius decision also should be understood here by way of enumeration. Causes” — here the element of eye renders service to the element of eye-consciousness by six causes by way of the relations of dissociation, pre-existence, presence, non-absence, dependence, controlling faculties. The element of visible form renders service to it by four causes by way of the relations of pre-existence, presence, non-absence, object. Likewise the elements of ear and of sound and so on render service to the elements of ear-consciousness and so forth. And to these five classes of consciousness the element of adverting mind renders service by five causes by way of the five relations of immediacy, direct immediacy, non-presence, absence, immediate sufficing condition. And by way of these five relations the elements of this fivefold consciousness render service to the receiving mind-element, which in turn renders service to the examining mind-consciousness-element, which in turn renders service to the deciding mind-consciousnesselement, which in turn renders service to the apperceptional mind-consciousness-element. And the apperceptional mindconsciousness-element renders service to the immediately succeeding apperceptional mind-consciousness-element by six causes, namely, those five mentioned above and repetition. This is the manner at the five doors. And at the mind-door by the five relations mentioned above, the element of subliminal consciousness renders service to the element of advertingmind-consciousness, which in turn renders service to the apperceptional mind-consciousness. The element of states renders service to the seven elements of consciousness by many relations, such as co-existence, reciprocity, dependence, association, presence, non-absence, and so on. The eyeelement and so on, and some of the elements of state render service to some of the mind-consciousness-elements by means of the relations of object and so forth. To eye-conscionsnesselement and so on, not only do the eye and visible form and so forth render service, but also the light of the sun and so on. Hence said the teachers of old : Bye-consciousness arises defending on the eye visible form, light, wise attention. [489] Ear-consciousness arises defending on the ear, sound, ear-hole, wise attention. Nose-consciousness arises depending on the nose, smell, air, wise attention. Tongue-consciousness arises depending on the tongue, taste, water\y element], wise attention. Body-consciousness arises depending on the body, touch, earth[y element], ivise attention. Mind-consciousness arises depending on the life-continuum, mind, idea, wise attention . This herein is the abridged account. The detailed account of the different kinds of causal relations will be made clear in the exposition of the Causal Grenesis. Thus herein is decision to be understood by way of causes. ''Considerations’’ : — here decision is to be understood by viewing the elements, is the meaning. For all the conditioned elements are to be regarded as devoid of intrinsic nature either in the past or in the future ; as being empty of eternity, pleasantness, happiness, individuality ; and as being connected with causes. But distinctively, of them the element of eye is to be regarded as the surface of a drum, the element of visible form as the drum-stick, the element of eye-consciousness as the sound. Further, the element of eye is to be regarded as the surface of a mirror, the element of visible form as a man’s face, the element of eye-consciousness as the image of the face. Or, the element of eye is to be regarded as sugarcane and sesame, the element of visible form as the rod of the pressing machine, the element of eye-consciousness as the sugar-cane juice and sesame oil. Again, the element of eye is to be regarded as the fire-kindling plank,® the element of visible form as the fire-kindling sticks,® the element of eyeconsciousness as the fire. And the same with the elements of ear and so on. The element of mind is to be regarded as tlie f orextinner and follower of tlie elements of eye-consciousness and so on, as ttey arise Tte aggregate of feeling in tlie element of states should be regarded as a dart and a stake ; the aggregates of perception and activities, from being connected with the dart and stake of feeling, should be regarded as disease. Or the perception of average men, as producing the pain of (unfulfflled) desire should be regarded as the empty closed fist, or from seizing the general characteristics of unreality, as the forest deer. The activities, from throwing one into rebirth, should be regarded as men who throw one into a fixe-pit, or from being followed by the pain of birth, as thieves pursued by the king’s men, or, from being the root-condition of the continuity of aggregates, carrying disadvantages of all kinds, as the seeds of a poisonous tree.® Matter (or visible form) should be regarded as a razor-wheel because it is a sign for danger of various kinds. The unconditioned element should be regarded as deathlessness, peace and security. Why ? Because of its opposition to that which carries disadvantage of all kinds. [490] The element of mind-consciousness, from its not determining as to the objects, should be regarded as a forest-monkey; from the difficulty of bringing it under control, as a wild horse ; from its falling on any object it pleases, as a stick thrown into the sky; and from its connection with the assumed appearance of the various kinds of vice such as greed, hate, it should be regarded as a nautch girl. Thus is ended the fifteenth chapter called the Exposition of sense-organs and elements in the section of the development of understanding in the Path of Purity, composed for the purpose of gladdening good folk.

CHAPTEK XVI [491] EXPOSITION OF THE CONTROLLING FACULTIES AND THE TRUTHS [GontroUing Faculties,'\ The controlling faculties, pointed out inomediately after the elements are the twenty-two controlling faculties, namely: eye-faculty, ear-faculty, nose-faculty, tongue-faculty, bodyfaculty, mind-faculty, woman-faculty, man-faculty, lifefaculty, bliss-faculty, ill-faculty, joy-faculty, grief-faculty, indifference-faculty, faith-faculty, energy-faculty, mindfulnessfaculty, concentration-faculty, understanding-faculty, I-shallcome - 1 o - know- the - unknown- faculty, perfected - knowledge faculty, one- who-has-come-to-know-f acuity. Therein : From meaning, characteristic and so forth, And series, whether there division be, And function, plane : thus knowing we decide. "‘Meaning’’ — the meaning of eye and so on has been set forth as : it takes delight or reveals itself, thus is it eye and so on. Of the last three terms, the first is called the faculty of I-shall-come-to-know-the-unknown because it has the sense of controlling faculty, and it arises in one who practises to the end that “ I shall come to know the path of deathlessness or the law of the Four Truths, not known previously.” The second is called the Perfected-Knowledge-Faculty because it keeps on knowing (the Four Truths) and it has the sense of controlling faculty. The third is called the One-who-hascome-to-know-faculty because it has the sense of controlling faculty, and it arises in one who has destroyed the cankers and who has come to know the Four Truths, wherein he has accomplished the function of knowledge. What then is this sense of controlling faculty ? It means the indication of control {inda)} what is taught by the Lord what is seen by the Lord {inda) what is brought about® by action (inda), what is used by the Lord {inda)?- All these meanings are proper, each in its place. For the Blessed One, the fully Enlightened One is inda because he is the supreme overlord ; and moral and immoral acts are inda because no one can be overlord among actions. Therefore here [ 492 ] the controlling faculties which are produced by action indicate moral and immoral action, and are brought about by such action. Thus they are controlling faculties in the sense of indicating action {inda) and of being brought about by action {inda). And all of them have been explained and fully understood according as they really are by the Blessed One. Thus are they controlling faculties in the sense of being taught and seen by the Lord {inda). And some of them have been used® by the Blessed One, the Lord of sages, for the needs of life,® some as means of developnig. Thus are they controlling faculties in the sense of being used by the Lord {inda). They are also controlling faculties in the sense of sovereignty, which is called the dominant influence. For the dominant influence of the eye and so on is effected at the proceeding of eye-consciousness and so on; these being sharp or mild according as those are sharp or mild. This is the decision here by the meaning. Characteristic and so forth ” — decision as to the eye and so on is to be understood also by means of their characteristics, properties, manifestation and proximate cause, is the meaning. And their characteristics and so on have been stated in the exposition of the Aggregates.® The four beginning with understanding are non-delusion in meaning. The remaining faculties are mentioned there in their true form. “ Series ’’ — this is the serial order of instruction. The attainment .of the plane of the Ariyans is through comprehension of subjective states. Hence eye-c out rollingfaculties and so on which are included in the personality have been taught first. Next, womamf acuity and man-faculty are mentioned with a view to pointing out that state with reference to which an individual is counted as a woman or as a man. And then comes life-controlling faculty, by which we are to understand that the twofold faculty of femininity and masculinity is bound up with it. Then come bliss-faculty and so on, by which we are to understand that, as long as it (life-controlling faculty) proceeds, so long is the non-cessation of these feelings, and that whatever is felt is ill. Then faith-faculty and so on are mentioned in order to show religious attainment thus : These states should be developed to the end that those (feelings) may cease.’’ The faculty of believing, I shall come to know the unknown ” is next mentioned in order to show that the attainment is not useless since that faculty is first manifested in one’s self owing to the attainment. And owing to the fruit that the last-named faculty yields, the faculty of perfected knowledge should be developed immediately after it; hence the faculty of perfected knowledge comes next in order. Then the faculty of one who has come to know, the faculty which gives supreme comfort, is taught last so that we may understand that its attainment comes of the developing of the last-named faculty, and that when it has been attained there is nothing further for us to do. Such is the serial order of the faculties. [493] “ Whether there division be ” — here there is division only of the life-controlling faculty, which is of two kinds: life-controlling faculty of matter, life-controlling faculty of non-matter. The rest is undivided. Thus one should understand the decision here as to division and no -division. Plane” — the faculties of eye, ear, nose, tongue, body, female, male, bliss, ill, grief, are of the realm of sense. The faculties of mind, life, indifference, and those of faith, energy, mindfulness, concentration, understanding, are included in the four planes. The faculty of joy is included in three planes by way of the realm of sense, the realm of form and the transcendental. The last three faculties are transcendental. Thus here should decision be understood by way of plane. Discerning this, The greatly agitated monk. Who stands on faculty-restraint, Will make an end of ill, since he The faculties has understood. This is the detailed discourse on the faculties. [494] II [The Truihs.l The Truths which are next mentioned are the four Noble ( =Ariyan) Truths, to wit ; 111 is Noble Truth, the origin of ill is Noble Truth, the cessation of ill is Noble Truth, the practice leading to the cessation of ill is Noble Truth. Herein, By classification, analysis, Characteristic and such other kinds. Synopsis and likewise exactitude. By series, by decision as to birth. And other things, by functioning Of knowledge, by division of contents. Analogy, tetrad, the void and by The single species and by other things Unlike and like portions— thus should the wise Consider judgment in instruction’s course. Of these, “ by classification ’’—four in each case are the meanings given to ill and so forth as true, not false, not otherwise which should be clearly understood by those who have understood ill and so forth. As it has been said : ‘ ‘ Oppression , being conditioned, heart-hurning, change these four meanings of ill are true, not false, not otherwise. Rea ping up, source , fetter, impediment — these are the meanings of the Origin, Escape, aloofness, no condition, deathlessness — these are the meanings of the Cessation. Way out, root-cause, discernment, dominant influence — these are the meanings of the Path. . . . These four meanings of the Path are true, not false, not otherwise Further it is said: “Oppression, being conditioned, heart-burning, change, thoroughly knowahle — these are the meanings of ill,’’ and so on. Thus by means of the meanings classified as four in each case, are ill and others to be understood. This is the decision by way of classification. “By analysis, characteristic and such other kinds” — first, on analysing the word dukkham (ill), the sound du is used in the sense of despicable, since they speak of a despised son as dupputto. The sound kham means empty, as the empty space is spoken of as kham. And this, the first truth, is despicable because it is the abode of various dangers, empty because it is devoid of the ideas of eternity, pleasantness, happiness, individuality, which exist only in the thoughts of the foolish. Hence, as being despicable and empty, it is called dukkham. [495] And the sound sam denotes connection in such words as samdgamo, sametarn (coming-together, concurrence). The sound denotes uprising in such words as uppannam, uditam (uprisen, sprung up). The sound ay a shows reason. And this second truth shows the reason for the uprising of ill when it is connected with other causes than itself. Hence, as being the reason for the uprising of ill when in connection with causes, it is called the origin of ill. And because the sound ni means absence, and the sound rodha signifies a prison, therefore as being devoid of all courses of life, the third truth (of the Cessation of ill, dukkhahirodha) is the absence {ni) of the prison {rodha) of ill, said to be the prison of repeated births. Or, when one has attained to it (the third truth), one is freed from the prison of ill, said to be the prison of repeated births ; hence as being opposed to that prison, the third truth is called the cessation of ill. Or it is the cessation of ill because it is the cause of the nonarising, cessation of ill. And because one goes fortli with the cessation of ill as the object, as the goal, and because the fourth truth is the practice leading to its attainment, therefore the fourth truth is called the progress leading to the cessation of ill. And because the Noble Ones (Ariyans) such as the Buddhas penetrate them, therefore are these truths called the Noble (Ariyan) Truths. As it has been said : Monks, there are the four noble truths. Which are they ? . . . These, 0 monks, are the four noble truihs.''’ The Noble Ones penetrate them, therefore are they called the Noble Truths. Again, they are the noble truths as being the truths of the Noble One. As it has been said : Monks, in the world of men together with that of the devas, the Tathdgata is the Noble One, hence they are called the noble truthsN Further, they are the noble truths since the condition of nobleness is fulfilled by a perfect understanding of them. As it has been said, By perfectly understanding these four noble truths according as they really are, is the Tathdgata called the Saint, the perfectly enlightened, the Noble OneN Furthermore, they are the noble truths in the sense of being true. Noble’’ means true, not false, not uncertain. As it has been said: Monks, these four noble truths are true, not false, not otherwise, hence are they called the noble truths. Thus should decision he understood by way of the analysis of terms. How [do we decide by] the characteristic and such other kinds ”? Of the four truths, the truth of ill has the characteristic of oppression, [496] the essence of heart-burning, the manifestation of proceeding. The truth of the origin has the characteristic of production, the essence of not cutting ofi, the manifestation of impediment. The truth of cessation has the characteristic of calm, the essence of not passing away, the manifestation of the signless. The truth of the Path has the characteristic of going away, the essence of putting off the vices, the manifestation of emerging. And further, the characteristics (of tKe four trutlis) respectively are procedure and its proceeding, reversion and its reverting. Thus too the being a conditioned state, craving, the not being a conditioned state, and discernment are their respective characteristics. Thus should decision be understood by way of characteristic and such other kinds. By synopsis (of meanings) is here., according to the meaning. What then is the meaning of truth ? It is that which, to those who have scrutinized it with the eye of understanding, is not changeable like magic, not uncertain like the mirage, not of an impossible nature like the self of the heretics, but is the sphere of the knowledge of the Noble Ones by virtue of its being true, unchangeable and real, as evidenced by the oppression, production, calm and going forth. It should be known that the nature of truth is true, unchangeable, real like the characteristic mark of fire and the original nature of the world. As it has been said : Monhs ' this ill is true, it is not false, it is not otherwiseP Thus should it be expanded. Further : Without oppression there’s no ill, There’s no oppression that’s not ill, The two by nature are conjoined. Therefore is ill declared the truth. Apart from it no ill exists. There is no ill but springs from it, It is the basic root of ill, And ’t is attachment that is truth. Without Nirvana there’s no peace, There is no peace but springs from it, The two by nature are conjoined, Nirvana thus is judged the truth. Without the Path there’s no escape, Without escape it is no Path, The Path is true and real escape. Therefore it is declared the truth. Thus as to the whole the wise declare The true, unchangeable and real To be the nature of the truth Concerning ill and all the rest. Thus should decision be understood according to the meaning. But why synopsis ? Here the word ''truth ’’ is seen with various meanings, for instance : In such passages as " A man should seah the truth, no anger show, it means verbal truth. In such passages as, " On truth the monies and brahmins stand, [497] it means truth as abstinence (from falsehood). In such passages as, " Why do they speah the truths, they who Preach other views without a fault it means doctrinal views. Ir such passages as, " For truth is one, no second has, it means truth in the ultimate sense, also in the sense of Nirvana and the Path. In such passages as, Of the four noble truths how many are moral etc.® it means a noble truth; here also this is said with reference to the noble truths. Thus is decision to be understood by way of synopsis. "Exactitude” — Why are the noble truths stated as four, neither more nor less ? Because there is no other truth, and not any one among them is to be eliminated. For there is not a single truth beyond the four, and not a single one among them can be eliminated. As it has been said: " Monies, it is impossible here in this world for a monk or a brahmin to come and say, ‘ This is not the noble truth of ill, another is the noble truth of ill. I will put aside this noble truth of ill and will expound another noble truth of ilU ” And also : It is im.possible, monks, that any monk or brahmin should say, ' This is not the first noble truth of ill that has been taught by the monk Gotama. Casting aside this first noble truth of ill, I will expound another noble truth of ilV Fnrtlier, in announcing the proceeding (of repeated births), the Blessed One has announced it together with its cause. And he has announced their subsiding, together with the way in which they subside. Thus by the measure of the proceeding and subsiding of repeated births and the causes of both, have the truths been stated as four. Further, they are four by way of states to be comprehended, to be put away, to be realized, and to be developed ; by way of the physical basis of craving, craving, its cessation and the means of its cessation ; by way of sensual lust, its delight, its extirpation and the means thereof. Thus here should decision be understood by way of the exact number. ‘ By series ’ ’ — is the order of instruction. Of the four truths, the truth of ill is stated first as being easy to understand because it is gross and is common to all beings. In order to show its cause the truth of the origin is stated immediately after it. The truth of the cessation comes next in order to show that the cessation of the result is due to the cessation of the cause. Last, the truth of the Path is for the purpose of showing the way to the attainment of that cessation. [498] Or, ill is stated first in order to agitate the hearts of beings who are intoxicated by the blissful pleasures of life. The Origin is stated immediately after it in order to show that the ill does not come by itself, is not created by the Lord (Paramesva) and so on, but springs from this cause. Then comes the cessation in order to give comfort by pointing out the way of escape to those who are seeking it and whose hearts have been agitated by the oppression of ill together with its cause. Then comes the Path leading to cessation in order that people may reach cessation. Thus here should decision he understood hy way of series. [The Exposition of liL] By decision as to birth and other things ’’ — decision here is in respect of those states : birth and so on, which are stated in the Exposition of the four truths by the Blessed One in the course of an exposition of the noble truths, as twelve states in the exposition of 111, thus : Birth is ill old age is ill, death is ill, sorrow, lamentation, misery, grief and despair are ill, association with those one does not love is ill, separation from the objects of one's love is ill, the not getting of what is wished for is ill, in short the five clinging aggregates are ilV’f as the threefold craving in the exposition of the Origin thus : “ Even this craving, potent for re-birth, that is accompanied hy lust and self-indulgence, seeking satisfaction now here oiow there, to wit : ike craving for the life of sense, the craving for becoming, and the craving for not-becoming'f as a single state, that is, Nirvana, in the exposition of the Cessation thus : The utter fading away and cessation of that very craving, giving it up, renouncing it, emancipation from it, detachment from itfas eight states in the exposition of the Path thus: Which is the noble truth of the course leading to the cessation of ill ? It is the noble Eightfold Path, to wit : . . . right concentration And the decision is as follows : This word birth ’’ has many meanings: It is used in the sense of existence in ''one birth, two hirthsP It means group in, There is, Yisdkhd, a group of monks called the NiganthasP It means a characteristic of the conditioned in, Birth is comprised under two aggregates It means xe-birth in, A person's birth is on account of the first thought, the first consciousness which has manifested itself in the mother's womb," [499] It means giving birth in, '' The future Buddha, Ananda, is just born." It means family in, One is not cast off, reviled on account of ones birih It means the Noble Precepts in, ‘'Since when. Sister, have I become purified by the Noble Precepts And here in this passage the word is used in respect of those aggregates which proceed from the time that beings are conceived in the mother’s womb till they issue therefrom. But in the other forms of life® it is used only in respect of re-incarnated aggregates, This is the discursive teaching. Directly speaking, birth is the first appearance of the aggregates of the beings who are reborn in various existences. And the first appearance in the various existences is its characteristic, the giving back (the aggregate to the being) is its function, the emerging (of the aggregate) from the past existence to the present is its manifestation, ox the variety of ill is its manifestation (or result). But why is this birth ill ? Because it is the physical basis of ills of various kinds. For ills are various, as follows : painful, changeable, compounded, covered, uncovered, figurative, direct. Of these, bodily and mental painful feeling, being ill by nature and by name, is called painful ill. Pleasant sensation is called changeable ill, because it becomes the root-condition of pain through change. Neutral feeling and the remaining compounded things of the three planes of life are called compounded ill, because they are oppressed by the rise and fall of living beings. Bodily and mental illness such as fever due to ear-ache, tooth-ache and born of lust, hate and so on, is called covered ill, because it may be known by asking a question, and the attack is not manifest. It is also called unmanifested ill. Suffering which is set up by the thirty-two punishments due to one’s deeds and so on, and which needs no question to make itself known, and is evident, is called uncovered ill, or evident ill. Excepting painful ill, the rest are mentioned in the Dukldiasacca Vibhahga, And all, beginning with birth, as being the XVI. — The Truths 593 physical basis of this and that ilh are figurative ills. Painful ill is called direct ill. And this birth is ill because it is the physical basis of that ill which, as pointed out in a simile by the Blessed One in such Suttas as Balapandita Sutta, leads to a state of woe, and of that ill which, though in a happy course of existence, has its root in descent into the mother’s womb and so forth. [500] And this is the ill such as has its root in descent into the mother’s womb. For when a being is born thence, he is not born as though on lotus leaves, blue, red, white and so forth, but, like a worm among rotten fish, rotten junkets, and dirty pools and such-like places, is born in the highly loathsome uterine cavity, very narrow, densely dark, a passage for most offensive winds, intensified by the smell of various putridities, below the stomach, above the abdomen, and bet'ween the mucous membrane of the belly and the backbones. And there for ten months the child experiences excessive pain, unable to do such things as the bending or stretching of its limbs, cooked like a bag of vegetables, and steamed like a lump of flour, by the heat produced in the uterus. This, so far, is ill which has its root in descent into the womb. And like a kid in the hands of a drunkard, the young', of a snake in the hands of a snake-charmer, the child experiences excessive pain through such acts as dragging forward, dragging round, shaking downwards, shaking on all sides, when the mother suddenly stumbles, walks, sits, rises, turns from side to side and so forth. It experiences sharp pain as though it had fallen into the cold hells when the mother drinks cold water, as though it was deluged by a torrent of embers when she swallows hot rice-gruel, food and so on, as though it was tortured by being hewn with a hatchet and sprinkled with salt water® when she swallows anything salty, sour and so on. This is ill which has its root in the care of the embryo. And in the case of a miscarriage, pain comes upon the child through the operations of cutting and splitting and so forth at the seat of pain, which it is not proper even for the mother’s acquaintances and bosom friends to witness. This is ill which has its root in miscarriage. At the time of birth, the child suffers pain when it is turned upside down as though fallen into hell through the pains of the mother, falls into the very fearful passage of the womb, and is dragged out through its really narrow mouth, like a great elephant through a key-hole, or a denizen of the hells crushed into powder by mountains. This is ill which has its root in child-birth. The child, having been born, suffers pain as though pierced and cut with pointed needles and sharp razors and so on, when its delicate body like a tender wound is handled, bathed, washed, wrapped in swaddling clothes and so forth. This is ill which has its root in delivery from the mother’s womb. [501] Then afterwards ill comes upon him who in life commits suicide, upon him who, following the example of the naked ascetic and so on, undergoes himself such tortures as baking himself in the sun and burning himself in the fire, and upon him who in anger refuses to eat, and hangs himself. This is ill which has its root in acts done by oneself. Then a man experiences the pains of murder and physical bondage and so on, at the hands of others. This is ill which has its root in acts done by others. Thus this birth is the physical basis of all this ill. Hence it is said : Should no being be born in hell, where else Could he be that he might experience Such ills unbearable as burning fire ? Hence birth is ill, so has the -sage declared. The lower animals experience Such ills as come from whips and goads aiid sticks. But how could that be so without rebirth As lower animals ? Hence birth is ill. The ghosts experience such wondrous ills As hunger, thirst, cold air and burning heat. These happen not to one not bom as such. Hence birth is ill, so has the sage declared. What ill there is among the fallen gods, In hells between the worlds, intensely dark, Intolerably cold, afiects not one Who is not born therein. Hence birth is ill. Whoso dwells long in mother’s womb like as In heU of excrement and then comes out Feels dreadful pain. This happens not to one Who is not born therein. Hence birth is ill. What need is there for further speech ? Ill may Be found in any place. But without birth Has it ever been found ? Hence birth is ill So, first of all, declares the mighty sage. This, so far, is the decision as to birth. [502] In '' Old age is ill,” old age is of two kinds : that which is the characteristic of conditioned things, and that which in continuity is the ageing of the aggregates included in one existence, namely, the state of having broken teeth and so on. The latter is intended here. And the coming to maturity of the aggregates is the characteristic of old age, the bringing them near unto death is its function, the destruction of youthfulness is its manifestation. It is ill because it is the ill of compounded things and the physical basis of ill. It is the physical basis of whatever bodily and mental ill arises caused by various things such as the loosening of limbs, big and small, the change in controlling faculties, deformity, destruction of youthfulness, loss of strength, absence of mindfulness and intelligence, disparagement by others. Hence it is said : The laxity of limbs, and loss of youth. The change in faculties, and loss of strength, And absent-mindedness and other faults, Disparagement by one’s own family, And dotage also. On account of these A mortal suffers mind-and-body ill. Old age has caused all this : hence it is ill. This is the decision as to old age. In death is ill/’ death is of two kinds: the characteristic mark of conditioned things, concerning which it has been said : Old age and death are comprised under two aggregates"' and the cutting asunder of the faculties included in one existence, concerning which it has been said, “ There is constant fear from death The latter is intended here. It is a name also for death which arises on account of birth, death with a purpose, natural death, death which is due to loss of life, death which is due to loss of merit. It has passing away for characteristic, separation for function, not arriving at one’s destiny for manifestation. It should be understood as ill because it is its physical basis. Hence has it been said : The evil man who sees the ripening Of evil deeds, the good man who cannot Bear to be separate from those he loves : They both, on nearing death, feel mental pain. All things in general, through wear and tear, Are physically undergoing pain, Insufferable, irreparable, as The cutting off of joints and bandages. [503] Since of such ill, death constitutes the base, So death has been declared the same as ill. This is the decision as to death. Among 'sorrow” and the rest, sorrow is the heart-burning of one who is afflicted by loss of relatives and so on. Although it is the same in sense as grief, still its characteristic is the burning of the heart, conflagration is its function, mourning is its manifestation. And it is ill because it is painful ill, and the physical basis of ill. Hence is it said : Sorrow pricks tke hearts of beings, Like the poisoned dart. Grievously and oft it burns. Like the heated iron. It bears disease, old age and death and ruin And other forms of ill : hence ill it’s called. This is the decision as to sorrow. Lamentation ” is the vocal noise uttered by one afilicted by loss of relatives and so on. Wailing is its characteristic, the publishing of faults and merits is its function, confusion of mind is its manifestation. And it is ill because it is the ill of compounded things, and the physical basis of ill. Hence is it said : The man who, struck by sorrow’s dart, laments, Feels further pain unbearable and born Of dried-up throat and lip and palate-blade. Lament is ill : so says the Blessed One. This is the decision as to lamentation. Misery” is physical ill. It has oppression of the body as its characteristic, causing grief to the unintelligent is its function, illness of the body is its manifestation. It is ill, because it is painful ill and bears mental ill. Hence is it said : This body-misery oppresses one, And generates the mental misery. Therefore particularly is it said That misery and ill are just the same. This is the decision as to misery. [604] Grief ” is mental ill. It has oppression of the mind as its characteristic, tormenting the mind as its function, disease of the mind as its manifestation. And it is ill, because it is painful ill and bears physical ill. For those who are afflicted by mental ill cry out with their hair dishevelled, beat their breasts, roll forward, roll round and round, fall down feet upward, carry a weapon, eat poison, tang ttemselves by a rope, enter the fire and undergo ills of various kinds. Hence is it said : Since grief gives torments to tlie mind, And for tlie body stores tliem up, Therefore do those who have no grief, Declare that grief is ill indeed. This is the decision as to grief. '' Despair is a weakness due to the excessive mental ill of one afflicted by loss of relatives and so on. Some hold that it is a state included in the aggregate of mental coefficients. Heart-burning is its characteristic, moaning is its function, depression is its manifestation. It is ill because it is compounded ill and causes heart-burning and physical depression. Hence is it said : Despair brings forth excessive ill Through physical depression and Through burning of the heart. Therefore Despair is judged the same as ill. This is the decision as to despair. Of these, sorrow is like some f ood-stufi in a vessel cooked by a weak fire ; lamentation is like the boiling over of the vessel when the food-stuff is cooked by a strong fire ; despair is like the drying up within the vessel of what remains after the boiling over. ‘‘Association with those one does not love’’ is meeting with undesirable persons and things. The meeting with undesirables is its characteristic, the causing of mental torture is its function, misfortune is its manifestation. It is ill because it is its physical basis. Hence is it said : On seeing something undesirable, It is the mind that first the pain receives. Then through the mind it spreads the body o’er. Association with those one does not love Is of this mind-and-body ill the base. So it is ill declares the mighty sage. [605] Separation from tlie objects of one’s love’’ means to be away from desirable persons and things. Separation from the desired object is its characteristic, the production of sorrow is its function, loss of relatives is its manifestation. It is ill because it is the physical basis of sorrowful ill. Hence is it said : Through loss of relatives and wealth Fools grieve, by sorrow’s dart sore pricked. Hence separation from one’s love Has been declared the same as ill. This is the decision as to separation from the objects of one’s love. As to “the not getting of what is wished for” — the wish to have some impossible thing as in such expressions as, “ Good would it be were we not subject to birth is said to be “ the not getting of what is wished for is ill.” The wish to have some impossible thing is its characteristic, the search for the impossible thing is its function, the not getting what is wished for is its manifestation. It is ill, because it is its physical basis. Hence is it said : The things we want we do not get And suffer mental agony. The wish for things impossible Is of such agony the cause. Hence not to get the things we want Is ill : so says the conqueror. This is the decision as to the not getting the things we want. “ In short the five clinging aggregates are ill” — as regards All kinds of ill, with birth as chief, Herein declared or not declared, Without these clinging aggregates Do not exist. So these are ill, So, briefly says the mighty sage, Announcer of the end of ill. Fxxrtlier, as in the case of the fire and the fuel, weapons and the target, gadflies, mosquitoes and so on and the cow’s body, the reapers and the field, village-robbers and the village, — so here also, birth and so on in various ways oppress the five clinging aggregates, in which they are produced as grass, creepers and so forth grow on the earth, the flowers, fruits and sprouts on trees. And birth is the first ill of the clinging aggregates, old age is their middle ill, death is the final ill. Sorrow is the burning ill, struck by the pain of approaching death'. Lamentation is the wailing ill of one who cannot bear the last-mentioned pain. Then misery is the ill of physical suffering due to undesirable sensations, called the perturbations of the (four) elements. [506] Grief is the mental suffering which arises in average people through reaction against the physical pain. Despair is the heart-burning ill of those who become depressed through the growth of sorrow and so on. The not getting of what one wants is the pain of unfulfilled desire suffered by those whose heart’s desire is upset. Thus the clinging aggregates, upon being examined in various ways are found to be ill. It would not be possible even in many cycles of time to point out and speak about each one of the various forms of ill without remainder. Therefore has the Blessed.One declared : “ In shorty the five clinging aggregates are ill,'' in order to show all kinds of ill by comprising them under the five clinging aggregates, just as the properties of the waters of the whole ocean may be illustrated by a single water-drop. This is the decision as to the clinging aggregates. This, so far, is the method in the Exposition of 111. [Exposition of the Origin.l In the exposition of the origin even this craving is this craving. Potent for rebirth ’ ’ means causing rebirth, making for rebirth. Its habit is making for rebirth, thus potent for rebirth.” That is accompanied by lust and self-indulgence ” means lust-and-self-indulgence-accompanied. Together with, one in sense with lust and self-indulgence: — so it is said. '‘Seeking satisfaction, now here now there” means seeking satisfaction wheresoever an individuality is born. " To wit ” is a grammatical particle. Should the question be : Which is that craving? — is the meaning. "The craving for the life of sense, the craving for becoming, the craving for not-becoming ” — these will be explained in the exposition of the Causal Genesis. Here grouping the three kinds of craving into one in the sense of producing the truth of ill, the statement " The noble truth of the Origin of ill ” has been made. Thus should it be understood. [The Exposition of the Cessation of IlL] In the exposition of the cessation of ill, " of that very craving” and so on: — in this way the cessation of the origin has been stated. Why has it been stated ? The cessation of ill is through the cessation of the origin. For ill ceases through the cessation of the origin, not otherwise. Hence is it said : [507] As when the root’s free and unharmed. The tree, though severed, grows again, So when the craving’s not destroyed, This ill persists in its rebirth. Thus because ill ceases through the cessation of the origin therefore has the Blessed One shown the cessation of ill through the cessation of the origin. For the Thus-Gone behave like lions in causing ill to cease and showing the cessation of ill, they concern themselves with the cause, not the effect. But the heretics behave like dogs in causing ill to cease and showing the cessation of ill, they concern themselves not with the cause, but with the effect by teaching such things as the practice of mortifying one’s self. Tims sliould be understood the motive of the instruction regarding the cessation of ill by way of the cessation of the origin. This is the meaning. That very craving having been spoken of as being “ potent for re-birth/’ the path of such craving as has been classified by way of the craving for the life of sense and so on is called the fading away.” Fox it is said that through disenchantment one is emancipated. Cessation comes through fading away; hence the “fading away and cessation.” “The utter fading away and cessation ” is the complete fading away and cessation through the uprooting of latent tendencies. Or the construction should be understood as follows : — fading away is spoken of as putting away, hence utter fading away is utter cessation. But in meaning all the terms are synonyms of Nirvana. For in the ultimate sense Nirvana is called the Noble Truth of cessation of ill. Because when Nirvana is reached craving fades away and ceases, therefore it is spoken of as the fading away and cessation. And because when it is reached, craving is given up and so on and there remains not a single attachment to the pleasures of sense, therefore it is spoken of as the “ giving up and renouncing of, the emancipation and detachment from” (craving). It has peace as characteristic, not passing away or, comforting as function, the signless or freedom from delay as manifestation. Should it be said that there is no Nirvana : that it is like the hare’s horn, not to be found ? No, there is a means of finding it. For it is found by means of suitable attainment, just as the transcendental thought of others is known through knowledge encompassing other’s thoughts. Therefore it should not be said that there is no Nirvana because it is not to be found. Nor should it be said that there is no Nirvana because fools and average persons do not find it. Again, it should not be said that there is no Nirvana. Why ? Because of the practice of the religion being not barren. [508] For should there be no Nirvana, the good practice comprised under the three aggregates of morality and so on, and preceded by right outlook would become barren, but it is not barren because of the attainment of Nirvana. But (some one might argue that) is the practice not barren because of the absence of the aggregates ? It is not so, because there should be no absence of the aggregates; if absent, they would not be happening at the present time and fault might be found that there would be no attainment of the element of Nirvana with the substratum of life remaining at the moment of the Path which is dependent on the present existing aggregates. But (the argument might continue) would there be any fault if at that moment the vices (and not the aggregates) were not to exist ? Yes, there would be faulfc, for then the noble Path would be rendered useless. Besides, supposing the argument to hold good, there were no vices previous to the moment of the noble Path, which thus becomes useless. Hence, the argument does not hold good. But surely extinction is Nirvana, from such expressions as Sir, that which is extinction of lust and so on ? No, because Saintship also becomes just extinction ; for it is also shown in such expressions as the one just cited. Furthermore, Nirvana would have such faults as short duration in time. For if it were extinction, Nirvana would be of short duration, with a conditioned thing for characteristic and would be attainable regardless of right energy. But since that extinction beyond which there is no procedure (of lust and so on) is Nirvana, would it not be free from those faults ? No, it would not, because there is no such extinction. Even if there were such an extinction, it would not be able to transcend those faults which have been described. And also a further reason is that the noble Path is considered as Nirvana. For the noble Path extinguishes faults, hence it is called extinction. Beyond it there is no further procedure of faults. And Nirvana has been metaphorically stated as extinction, Read Vanjhahhdv°, . 3 Sarny utta iv, 251. since in a broad sense it is the su£S.cing condition of that extinction which is termed cessation without rebirth. But why is it not so stated explicitly ? Because of its exceeding subtlety, which is effected by its bearing for the Blessed One freedom from care, and by its being discernible through noble insight. And this Nirvana is not held in common with others, since it is to be reached only by one who is endowed with the Path, and it is without a source since it has no ultimate point. But if it exists in the existence of the Path, then is it not without source ? It is not so, because it cannot be produced by the Path. It can only be reached, not produced, by the Path. Hence it is without source. Being without source it is free from old age and death. Owing to the absence of source, old age and death, it is permanent. [509] Does the atom (and such things) also attain to the permanent state as does Nirvana ? No, because of the absence of a cause. Are they permanent because of the permanence of Nirvana ? No, because the characteristic of a cause does not arise. Are they permanent like Nirvana owing to the absence of (the characteristic of) arising and so on ? No, because they are not successful (in their appearance as ultimate truths). But for the reasons already given this Nirvana is permanent ; because it transcends the intrinsic nature of matter it is non-material. There is only one goal, since to the Buddhas and so on there is no distinction as to the goal. Nirvana is called sa-ujadisesa, when, being attained by a man through developing the Path, it is understood to be with residue of the substratum of being, because it is to be understood with reference to the suppression of his vices and the residue of the substratum of being. Nirvana is called an-upddisesa with reference to the nonarising of the procedure of aggregates beyond this last phase of consciousness, to the disappearing of those which have arisen and to the absence of the residue of the substratum of being, owing to the putting away of the cause and the destruction of the fruit of action. Being attainable through special insight effected by strong effort and being announced by tbe omniscient one. Nirvana, as existing in tbe ultimate sense, is not non-existent. For this bas been said ''Monks, there is that which is not born, not the result of becoming, not made not conditioned Tbis is tbe substance of the decision in tbe exposition of the cessation of ill. [The Exposition of the Course leading to the Cessation of IlL] Although the eight states mentioned in the exposition of the course leading to the cessation of ill have been set forth according to the meaning in the exposition of the Aggregates, we shall speak of them here in order to bring out the distinction between the states proceeding in a single moment. Briefly, the eye of understanding which has Nirvana as the object and extirpates the latent bias of ignorance and which is possessed by the aspirant who practises in order that he may penetrate the four truths is right outlook.’’ Seeing rightly is its characteristic, the setting forth of the elements is its function, the dispelling of the darkness of ignorance is its manifestation. The (Path-factor) which is possessed by one endowed with right outlook, which is associated with it and kills wrong aims and is the directing of the mind on to Nirvana as the base is “right aims.” It has directing of the right mind as characteristic, ' application of mind as function, the putting away of wrong thoughts as manifestation. That which, being associated with right aims, is, on the part of him who sees rightly and thinks rightly, the doing away with misconduct in speech, [510] the abstaining from wrong speech is called “right speech.” Seizing (the listener or associated states) is its characteristic, abstaining is its function, the putting away of wrong speech is its manifestation. That which, being associated with the last, is, on the part of him who so abstains, the extirpating of wrong work, the abstaining from life-taking, and so on is called “right action.” Producing is its characteristic, abstaining is its function, the putting away of wrong work is its manifestation. That which, being the purification of right speech and right work, is associated with these two states, and is the cutting off of trickery and so on, the abstaining from wrong living is right means of livelihood.’’ Purification is its characteristic, the mode of proper livelihood is its function, the putting away of wrong livelihood is its manifestation. That which, being in conformity and association with the last named factor, is the cutting off of laziness and the putting forth of energy on the part of him who is established on the ground of morality, termed right speech and living and work is called right effort.” Upholding is its characteristic, the not producing of immoral states not yet arisen and so on is its function, the putting away of wrong effort is its manifestation. That which being associated with the last, is, on the part of one who makes effort, the thorough shaking off of wrong mindfulness, the non-confusion of mind is called right mindfulness.” Attending is its characteristic, not confusing is its function, the putting away of wrong mindfulness is its manifestation. That which being associated with the last, is the destroying of wrong concentration, the collectedness of mind on the part of him who is guarded by such transcendental mindfulness is called right concentration.” Not wavering is its characteristic, placing well (the mind in the object) is its function, the putting away of wrong concentration is its manifestation. This is the method in the exposition of the course leading to the cessation of ill. Thus should be understood the decision as to birth and so on. By functioning of knowledge — by the functioning of the knowledge of the truths is decision to be understood. Por twofold is the knowledge of the truths : awakening knowledge and penetrating knowledge. Of these, the awakening knowledge is worldly and proceeds in the cessation and the Path through hearsay and so on. The penetrating knowledge is transcendental and penetrates the four truths by functioning witli tlie cessation as object. As it has been said, Monhs, he who sees ill also sees the origin of ill, also sees the cessation of ill, also sees the course leading to the cessation of ill”' And thus everything should be stated. Its function will be made clear in the purity of knowledge and discernment. [511] Ia the case of worldly knowledge, knowledge of ill turns back the soul-theory which proceeds by the overpowering might of obsession, knowledge of the origin does the same with the view of eternalism, knowledge of the Path does the same with the doctrine of annihilation, knowledge of cessation does the same with the doctrine of no-action. Or, knowledge of ill puts a stop to the wrong practice regarding the result which attributes permanence, pleasantness, happiness and individuality to aggregates which are devoid of these things. Knowledge of the origin puts a stop to the wrong practice regarding the root-cause which proceeds to find a reason where no reason exists such as that the world proceeds by means of a creative deity, original cause, time, infinite nature, and so forth. Knowledge of the cessation puts a stop to the wrong practice regarding cessation which holds to the belief that final delivery is to be found in the formless worlds and in the summits of the world and so on. Knowledge of the Path puts a stop to the wrong practice regarding the way which proceeds in the belief that the path of purity is to be found in what is not the path of purity, such as the devotion to the pleasures of sense and the mortifying of one’s self. Hence this has been said : The world, its cause, its happy end, The means thereof — in these a man Eemains confused, as long as he The truths yet understandeth not. Thus is decision here to be understood by way of the functioning of knowledge. Division of contents ’’ — excepting craving and states which, are not objects of the cankers, all the remaining states are included in the truth of ilL The thirty-six occupied by craving are included in the truth of origin. The truth of cessation is unmixed with any state. In the truth of the Path are included under the head of right outlook, examination, the bases of magical power, the faculty of understanding, the strength of understanding and investigation of the doctrine as a factor of wisdom ; the three kinds of thought concerning emancipation and so on as indicating right aims ; the four kinds of good conduct in speech as indicating right speech ; the three kinds of good conduct® in body as indicating right work ; and fewness of wishes and contentment under the head of right living ; also faith as faculty, faith as strength, desire as magical power since right speech, work and living are in the habit of being loved by the elect, and such habit is upheld by the hand of faith and its existence depends on them; also the fourfold right exertion, energy as faculty, energy as strength, the wisdom factor of energy as indicating right effort ; also the four bases of mindfulness, mindfulness-faculty, mindfulness-strength, mindfulness-the-wisdom-factor as indicating right mindfulness ; and also the three kinds of concentration beginning with that which is with applied and sustained thought, mind-concentration, concentration-faculty, [512] concentration-strength, the wisdom-factors of rapture, of repose, of concentration, of indifference as indicating right concentration. Thus here should decision by way of the division of contents be understood. “Analogy ” — the truth of ill is to be regarded like a burden, the truth of the origin like the bearing of the burden, the truth of the cessation like the putting down of the burden, the truth of the Path like the way in which the burden is put down.® The truth of ill is like a disease, the truth of the origin is like the cause of the disease, the truth of the cessation is like the allaying of the disease, the truth of the path is like the medicine. Again , the truth of ill is like the famine, the truth of the origin is like the scarcity of rain, the truth of the cessation is lik§ the time of prosperity, the truth of the Path is like the abundance of rain. Further, the following similes also should be applied : enmity, cause of enmity, destruction of enmity, means of destroying enmity ; poison-tree, root of poison-tree, uprooting it, means of uprooting it : danger, root of danger, freedom from danger, means of attaining freedom; hither bank, flood, thither bank, effort to reach it. Thus here decision should be understood by way of analogy. Tetrad — there is ill, which is not noble truth; there is noble truth, which is not ill ; there is 5hat which is both ill and noble truth; there is that which is neither ill nor noble truth. And the same with the origin and so on. In this tetrad states which are associated with the Path and which are the fruits of monkhood are ill, not noble truth, as being the ill of the activities as expressed in such a statement as What is impermanent is ill.' Cessation is noble truth, not ill. But the other two noble truths may be ill, because they are impermanent, not because of the real nature of the truth of ill to comprehend which one lives the life of holiness in the Blessed One. Except craving, the five clinging aggregates in all respects are both ill and noble truth. States which are associated with the Path and are the fruits of monkhood are neither ill nor noble truth in the sense of the real nature of that for the comprehension of which one lives the life of holiness in the Blessed One. Thus making fitting applications in the origin and so on, one should understand decision by way of the 'tetrad.” The void, and by the single species and by other things.’’ — First, as to the void all the truths in the ultimate sense are devoid of the person who feels, the agent, the person who has gone into peace, the person who goes. Hence it is said: [513] For there is ill but none to feel it ; For there is action but no doer ; And there is peace but none enjoy it; A way there is but no one goes it {gaynaJco). Or again — The first two truths are void of permanence, Self, bliss and happiness. The deathless way Is void of self. The Path is void of bliss. Self, permanence. Such is the void in them. Or, the three truths are devoid of cessation, and cessation is devoid of the other three. Again of the four truths the rootcause is devoid of the result, because of the absence of ill in the origin and of the absence of cessation in the Path. The cause has not a common seed with the result just as the original nature of those who hold to the doctrine of the original nature has a common seed (with such changes as growth and so on). And the result is devoid of the cause, since there is no combination between ill and origin, cessation and Path. The result of a cause does not combine with the cause, as two atoms and so on do (to give a common result) according to those who believe in such combination. Hence it has been said : — The three here are devoid of cessation, And cessation is also void of them. The cause is of the fruit devoid. So is the fruit void of the cause. Thus so far should decision as to the void be understood. [514] '' The single species and by other things.’ — Of the four truths, all ill is of one kind by way of procedure ; two kinds by way of mind and matter ; three kinds by way of arising in the worlds of sense, form and formless ; four kinds by way of four sustenances; five kinds by way of the five clinging aggregates. The origin also is of one kind by producing ill; two kinds by way of being associated and not associated with wrong outlook; three kinds by way of the cravings for the life of sense, for becoming and for not becoming ; four kinds as to be put away by the four paths ; five kinds by way of taking delight in visible forms and so on ; six kinds by way of the six groups of craving. Cessation also is of one kind by being the unconditioned element ; two kinds, metaphorically, by being the residue of the substratum of being and not the residue of the substratum of being; three kinds as calming the three existences ; four kinds as to be attained by the four paths ; five kinds as putting a stop to the five ways of taking delight ; six kinds by being the extinction of the six groups of craving. The Path also is of one kind as to be developed; two kinds by way of calm and insight, or by way of discerm ment and development; three kinds by way of the three groups. Since it is part of them, the Path is included in the whole three of them, just as a town is included in the kingdom. As it has been said: Friend Visalcha, the three groufs are not included in the noble eightfold Path. The noble eightfold path, friend Visakha, is included in the three groups. That which is Right speech, friend Visdhha, and that which is right action, and that which is right means of livelihood, these states are included in the virtue-group. That which is right effort, that which is right mindfulness, and that which is right concentration, these states are included in the concentration group. Thai which is right outlook and that which are right aims, these states are included in the understandi/ng group.’’ Here in the text quoted the three beginning with right speech are just virtue, therefore are they included in the virtuegroup as being the same in kind. Although the phrase ‘ ' in the virtue-group is in the locative case, it should be taken in the instrumentive case. And in the three beginning with right effort concentration is not able in its own nature to fix on the object as a single point, but it is able to do so with the help received when energy accomplishes its function of upholding and mindfulness its function of not forgetting. Here is an illustration : Three friends enter a garden with the intention of enjoying the festival. One of them seeing a champak® tree full of flowers cannot reach them with his hand. Then the second man bends his back which the other mounts. Still owing to his shaking he is unable to get the flowers. [515] Then the third man oflers his shoulder-blade, so that the first man standing on the back of one and hanging on to the shoulder-blade of the other plucks the flowers to his heart’s content, adorns himself with them and enjoys the festival. The illustration should be applied thus : The three friends who together have entered the garden are like the three states : right eflort and so on, which are produced together. The full-blown champak is like the object. The man who cannot reach the flowers with his hand is like concentration which is not able, in its own nature, to fix on the object as a single point. The friend who bends his back is like energy, and the friend who stands offering his shoulder-blade is like mindfulness. Just as the man standing on the back of one and hanging on to the shoulder-blade of the other plucks the flowers to his heart’s content, so is concentration able to fix on the object as a single point through the help received when energy accomplishes the function of upholding and mindfulness the function of not forgetting. Therefore of the three, concentration is the one which is included in the concentrationgroup as being the same in kind, but energy and mindfulness are included through their functions. And among right outlook and right aims also, understanding is not able, in its own nature, to decide an object to be impermanent, ill or not-self ; but is able to do so when applied thought renders help through the repeated impingings. How ? Just as a banker, although he wishes to examine coins thoroughly in his hand, cannot turn them over with the surface of his eyes, but can only examine them from various angles by turning them over with his finger- joints, so is understanding unable, in its own nature, to decide an object as impermanent and so forth, but can make the decision regarding an object that has been seized and made over to it by applied thought, which with its characteristic of placing forward impinges on and turns it over, as it were, by striking it repeatedly. Therefore here also right outlook is included in the understanding-group as being the same in kind, but right aims are included through their functions. Thus the Path is included in these three groups. Hence it was said to be of three kinds by way of the three groups.’’ It is of four kinds by way of the path of streamwinning and so on. Further all the truths are of one kind from being not false or from being knowable; of two kinds as being worldly and transcendental, or as being conditioned and unconditioned ; of three kinds are being fit to be put away through discernment, to be put away through development, not to be put away through discernment and development; of four kinds as being fit to be comprehended (to be put away, to be realized, to be developed). Thus is here decision to be understood by way of the single species and other things. [516] '' Unlike and like portions ” — all the truths are like each other in that they are not false, void of the self and difficult to penetrate. As it has been said: What dost thou think, Ananda ? Which is more difficult to do or more difficult to accomffiish ? That a man should shoot from a distance arrow after arrow through a narrow keyhole and miss not once, or that a man should shoot and penetrate with the tip of hair split a hundred times a piece a hair similarly split ? This, Sir, is more difficult to do, more difficult to accomplish — that a man should shoot and penetrate with the tip of hair split a hundred times a piece of hair similarly split, A more difficult thing, Ananda, have they penetrated, who penetrate according to the truth that this is ilV . . , ‘This is the course leading to the cessation of ilV They are unlike as regards determining by means of their own characteristics. And the first two are alike as being profound in the sense of difficult to lay to heart, worldly and connected with the cankers. They are unlike as to the kinds of cause and effect and as to being fit to be comprehended and to be put away. The last two are alike as being difficult to lay to heart in the sense oP being profound, transcendental and free from the cankers. They are unlike as to the difierence between object and having an object, and as to being fit to be realized, to be developed. And the first and the third are alike as pointing out the result, unlike as regards being conditioned and unconditioned. The second and the fourth are alike as pointing out the cause, unlike as being undoubtedly moral and immoral. The first and the fourth are alike as being conditioned, unlike as to the worldly and transcendental. The second and the third are alike as being neither for probationers nor for non-probationers, unlike as being with and without object. So shall the seeing man discern The various modes and ways in which The likeness and unlikeness of The noble truths are to be seen. Thus is ended the Sixteenth Chapter called the Exposition of controlling faculties and the Truths in the section of the development of Understanding in the Path of Purity composed for the purpose of gladdening good folk.

[517] CHAPTER XVII EXPOSITION OF THE PLANE OF UNDERSTANDING Because, from among tlie states wliicli are tlie plane of this understanding and wMcli have been stated as the states such as the aggregates, sense-organs, elements, faculties, truths, dependent origination, axe the plane of understanding,’’ there still remain the dependent origination and things as having dependently originated, included under the such as ” ; therefore the turn of their explanation has now arrived. Of these, it is the states beginning with ignorance which are to be known as the causal law ” (dependent origination). For this has been spoken by the Blessed One : What, brethren, is the causal law? Conditioned by ignorance, brethren, {are) activities; conditioned by activities consciousness, conditioned by consciousness name-and-shape, conditioned by name-andshape sense, conditioned by sense contact, conditioned by contact feeling, conditioned by feeling craving, conditioned by craving grasping, conditioned by grasping becoming, conditioned by becoming birth, conditioned by birth {are) old age, and death, sorrow {grief), lamenting, suffering, grief {sorrow), despair, Such is the uprising of this entire mass of ill. This, monks, is called {causal) happening, And old age and death and so on are to be known as things as having causally happened. For this has been said by the Blessed One : “ And what, monks, are things as having causally happened ? Decay and death, monks, is impermanent, conditioned, arisen causally, is by nature withering away, passing away, fading away, coming to an end. So too, monks, is birth, becoming, grasping, craving, feeling, contact, sense, name-and-shape, consciousness, activities, ignorance. These also are impermanent, conditioned, arisen causally, are hy nature withering away, passing away, fading away, coming to an end. These, monks, are called things as having causally happened. [518] And here is a brief account. Causal law ” is to be known as causal states ; things as having causally happened as states generated by those various causes. How may this be known ? By the word of the Blessed One. For the Blessed One in the Sutta of the right teaching of the Causal law and things as having causally happened has declared the causal states to be the causal law by means of such equivalent terms as '' such wise ’’ and so forth in the course of his teaching the causal law thus : ‘‘ What, monks, is causal happening ? Conditioned by rebirth is decay and death — whether, monks, there he an arising of Tathdgatqs, or whether there be no such arising, this nature of things just stands, this causal status, this causal orderliness, the relatedness of this to that. Concerning that the Tathdgata is fully enlightened, that he fully understands. Fully Mightened, fully understanding he declares it, teaches it, reveals it, sets it forth, manifests, explains, makes it plain, saying — Behold ! '' Conditioned by rebirth is decay and death . . . Conditioned by becoming is rebirth . . Conditioned by grasping is becoming . . . Conditioned by craving is grasping , . . Conditioned by feeling is craving . . . Conditioned by contact is feeling . . . Conditioned by sense is contact . . . “ Conditioned by name-and-shape is sense . . . Conditioned by consciousness is name-and-shape . . . Conditioned by activities is consciousness . . . Conditioned by ignorance are activities. . . . ‘‘ Whether, monks, there be an arising of Tathdgatas, or whether there be no such arising, in each this nature of things just stands. XVII. — Exposition of the Plane of Understanding 617 this causal status, this causal orderliness, the relatedness of this to that. Concerning that the Tathdgata is fully enlightened, that he fully understands. Fully enlightened, fully understanding, he declares it, teaches it, reveals it, sets it forth, manifests, explains, mahes it plain, saying : Behold ! conditioned by this, that comes to be. Thus, brethren, that which is here is such wise, not elsewise, not otherwise, the relatedness of this to that : this, brethren, is called causal happening. Therefore causal happening has the characteristic of being conditional to states such as decay and death and so on, the function of closely following after ill, the manifestation of being a wrong path. It is said to be such wise as being the origin of this and that state by means of these and those causes, neither more nor less ; not elsewise because of the impossibility of the resultant states not coming to be once the causes have come together; not otherwise because of the non-arising of other states through the causes of other states ; the relatedness of this to that as being the cause or collection of causes of decayand-death and so forth, such as have been described. This is the word-meaning of the last-named : the causes of these states (decay and so on) are the relations of this to that {idappaccayd) which are just the relatedness of this to that {idappaccayatd ) ; or the collection of the causes of these states is the relatedness of this to that. The salient feature should be looked for in the grammar. But some declare that causal happening is a mere arising when they say that it causally and rightly is an arising which pays no heed to the reasons for the original nature, the person and so on, (things) which exist only in the imagination of the heretics. That [519] is not proper ? Why ? Because (1) it does not occur in the Suttas, (2) it contradicts the Suttas, (3) it does not possess profundity and system, and (4) it breaks the rules of grammar. (1) There is no Sutta wliicii says that the causal law is a mere arising. (2) To say that the causal law is that (a mere arising) is in contradiction to the Padesaviharasutta. How? Por, from what the Blessed One has said, ‘‘ Then the Blessed One during the first watch of the night gave attention to the causal happening in direct and reverse order"' and so on, the giving attention to the causal happening is the first abiding state after the perfect enlightenment, by which a particular mode of life is meant. As it has been said: Monhs, the state in which I abode after 1 fi/rst attained enlightenment by that particular mode of life I have lived And in that mode he lived as discerning the causal method, not a mere arising. As he has said, I remember living with the feeling caused by wrong outlook, also the feeling caused by right outlook, also the feeling caused by wrong aims,'' and so everything should be expanded. Thus to say that the causal happening is a mere arising contradicts the Padesaviharasutta. It contradicts the Kaccanasutta also, wherein it is said: Now he, Kdccdnd, who with right insight sees the uprising of the world as it really is, to him it does not occur that the world is notT The causal happening in progressive order, since it is a world-condition, has been set forth as the uprising of the world in order that the heresy of annihilation may be destroyed. The mere arising (is not so set forth), because by discerning it (as such), the heresy of annihilation is not killed. But it is killed by discerning the imbroken series of causes, because the unbroken series of causes gives rise to the unbroken series of results. Thus to say that the causal happening is a mere arising is to contradict the Kaccana Sutta. (3) Because it does not possess profoundity and system : — Now this has been said by the Blessed One : Beep indeed is this causal law, Ananda, and deep it appearsT And depth is fourfold, which we shall explain later. That is not to be found in what is a mere arising, and they explain this causal happening adorned with the fourfold method, but that four- XVII . — Exposition of the Plane of Understanding 619 fold metliod is also not to be found in what is a mere arising . Thus because of its being deep and arising metbodically, tbe causal law is not a mere arising. (4) It breaks tbe rules of grammar: — bere tbe word causal ” (paticca) [520] fulfils its meaning, being construed in tbe past tense with one and tbe same subject (as tbe verb arises for instance, ‘Because of the eye and visible objects eye-consciousness arises But in tbe objection, tbe construction is with tbe word “ arising,’’ wbicb bas a passive meaning, and is against tbe rules of grammar, owing to tbe absence of tbe subject to tbe two verbs. Notbing is effected by sucb a construction. Hence, as going against tbe rules of grammar, causal happening is not a mere arising. Tbe objectors might say, '‘We will construe it with tbe verb becomes Qioti) so that it will be tbe causal happening.” That is not proper. Why % Because tbe construction is impossible and tbe arising of an arising would be faulty. Bor in these passages, " Monies, I will shotv you the causal happening. What is the causal happening? This, monies, is called the causal happening, there is not a single construction with tbe verb becomes, and there is no arising of an arising. If it were so, we should have arising of an arising stated. Again, there are they who imagine that tbe relatedness of this to that is tbe being {bhdva) of tbe relations of this to that, and tbe word being means that mode of ignorance and so forth, wbicb is tbe root-condition of tbe appearance of tbe activities and so on, and wbicb in tbe course of change is called tbe causal happening. That also is not proper. Why ? Because tbe root-condition of ignorance and so on is definitely stated. For tbe Blessed One bas declared ignorance and so on, not their change, to be tbe root-condition. When be says? " Wherefore, Ananda, just that is the root-condition, that is the basis, that is the origin, that is the cause of old age and death, to wit, birth therefore the statement, that the causal happening is to be regarded as states that are causes, should be understood as the right statement. The idea that the causal happening has been declared, under the shadow of grammatical construction, to be a mere arising, should be set aside, on considering the meaning of the term thus : Por by the Blessed One it was said ; Since this expression has a double sense — As of a group of states which start from those — Therefore it is by access to results Declared to be just those causes themselves. There is the group of states which proceed from causality, and (the wise) desire to seek a double meaning of the term “ causal happening ” in that group of states. [521] Because, being laid hold of, it conduces to benefit, to happiness, therefore it is worthy of being laid hold oF by the wise — Whence it is causal {aticca). And when it arises it does so '' with ’’ and rightly, not alone nor without root-condition — thus it is ‘‘ happening.” . Thus causal and happening give “causal happening.” Further, it arises with, thus it is “ happening.” But it arises on account of, not regardless of the harmony of causes. Thus it is “ causal,” such a happening is “ causal happening.” Of those (resultant states) those groups of rootconditions are the cause — Whence “ those causes,” as being the causes of those resultant states. Just as in the world, molasses, as the cause of phlegm, are spoken of as phlegm-molasses, and the appearance of the Buddhas as the cause of the bliss in the religion is spoken of as : blissful is the appearance of the Buddhas, so the group of causes is spoken of metaphorically as happening through cause or causal happening. Or again, The group of root-conditions goes towards, Hence causal are they called. They cause the states associated to rise, Hence happening are they called. XVII. — Exposition of the Plane of Understanding 621 For tlie group of root-conditions lias been explained nnder the head of single root-condition, such as ignorance and so forth, in order that the activities may be made manifest ; and the root- conditions in the sense of yielding a common fruit and of being not deficient have one with the other gone towards the factors of the harmony of causes — Whence causal is the name given to them. They are called the happening because they produce associated states which are not to be separated from one another. Thus causal and happening give * ' causal happening. ’ ’ Again, The group of causes through each other’s help, Together equally produce the states (Kesulting from themselves). On that account The sage has spoken thus of them. For those causes, which, among the causes set forth under the head of ignorance and so on, produce the states such as the activities, would not be able to do so, were they mutually independent and deficient. Therefore through mutual dependence, equally and together they produce the resultant states, not a portion at a time. Thus has the sage who is skilled in the use of words in conformity with the sense, declared here the meaning of causal happening.” And thus, by what is said : The first sets forth non-eternalism. The latter kills annihilationism, The two together show the system right. By the “first,” that is, the word causal which shows the harmony of causes, [522] is shown the .disbelief in eternalism and so on, such as the different doctrines of eternalism, of no cause, of dissimilar causes, of a disposer, because of its dependence on the harmony of causes of things in process of being. For where is the use of a harmony of causes to eternalism and other doctrines which proceed without a root cause ? By the “latter” term happening which shows the uprising of states, is shown the destruction of such doctrines as annihilation, non-existence, non-action, because of the arising of states ttrough. a harmony of causes. Seeing that states arise repeatedly by means of previous causes how could one hold the doctrines of annihilation, non-existence, no-action? And because the various states come to being without cutting ofi the continuity (of cause and effect) in the respective harmony of causes, by the two together,” that is, the whole term causal happening is shown the right system, that is, the middle course and the putting away of such a doctrine as The same {man) acts and experiences ; (or) one acts, another experiences, the not laying to heart of the verbal usages of country folk, the not going against popular expressions. Thus far is the meaning of just the term “ causal happening.” In explaining the causal happening, the Blessed One has fixed the text in this way: Conditioned by ignorance are activities.” And in expounding its meaning, one shall do so by going to an assembly of Analysts, not accusing the teachers (of making a wrong interpretation), not setting aside one’s own opinion, not striving to find fault with the opinion of others, not shutting out the Suttas, conforming to the Vinaya, having regard to the Great Authorities, making clear the law, comprising the meaning, again paraphrasing the meaning and setting it forth by means of other methods. But to expound the causal happening is in the nature of things a difficult thing to do, as the Ancients have said : The truths, rebirth, the person, causal mode Are four things difficult to see and teach. Therefore, weighing in mind that it is not an easy thing to expound the causal happening except for those who are proficient in scriptural study and spiritual attainment : Bain would I now set forth the causal mode, But am o’erwhelmed as though drowned in the sea, [523] However, this religion is adorned With ways of exposition manifold. XVII . — Exposition of the Plane of Understanding 623 And in unbroken continuity Proceeds the path of teachers in the past. So with the twofold help I will set going The meaning. Listen ye with fixed minds. For this has been said by the teachers in the past : — Whoso attends devotedly to me Will first and last great honour get, And getting it will pass beyond The vision of the king of death. Thus in the statements: ‘‘Conditioned by ignorance are activities ” and so on, from the first — The different kinds of teaching, sense, Characteristic and so forth, The factor fixing, single kind — By these decision should be known. Of these, “ the different kinds of teaching ” are these : — For the Blessed One in the way that four men gather creepers has taught the causal law in four ways : Starting from the beginning or the middle up to the end, and starting from the end or the middle up to the beginning. The first of the four men sees first the root of the creeper, cuts it at the root and pulls it in, takes it and makes use of it. So the Blessed One teaches the causal law starting from the beginning up to the end in this way: Thus, monhs, conditioned hy ignorance are activities, . , . Conditioned by both is old age and deathJ The second man sees first the middle of the creeper, cuts it in the middle and pulls up the upper part, takes it and makes use of it. So the Blessed One teaches from the middle up to the end of this way: “ Delight came upon him as he rejoices in and welcomes and cleaves to that feeling {which he experiences), that delight which is in the feelings is grasping. Conditioned by that grasping is becoming. Conditioned by becoming is birth.'' The third man sees first the top of the creeper, seizes it by the tip, and following it up takes the whole creeper and makes use of it. So the Blessed One teaches the causal law from the end to the beginning thus : I have said that birth conditions decay and death. Does it, or does it not, condition them ? Or how stands the matter ? Birth, sir, does condition decay and death ; and that is how the matter {stands) for us [624]. ... I have said that ignorance conditions activities. Does it, or does it not condition them ? Or how stands the matter The fourth man sees first the middle of the creeper, cuts it in the middle, and following it up takes the lower part down to the root and makes use of it. So the Blessed ’One teaches from the middle up to the beginning thus: There are these four sustenances, monhs. What is the base ? Whence is the uprising ? How are they produced ? What causes them to be ? Craving is their base, from craving is their uprising, craving produces them, causes them io be. What is the base of craving, , . . feeling, contact, sense, name-and-shape, consciousness, activities ? Ignorance is the base of activities, from ignorance is their uprising, ignorance produces them, causes them to Why does he teach it in this way ? Because of its complete auspiciousness, and because of its attaining to embellishment in teaching by himself. The causal law is indeed completely auspicious : it conduces to the penetration of the System® (by any of the four ways). And the Blessed One attained to embellished teaching through his connection with the four confidences and analyses and his attainment of the fourfold profundity; and through the attainment of that embellishment of instruction taught the law in various ways. Especially as he sees persons capable of training, perplexed as to the distinctive reasons in procedure, he has taught it, starting from the beginning in the forward order with a view to show that things go on each for its own reason, and to show the order XVII. — Exposition of the Plane of Understanding 625 of their arising. And as he sees the suffering world thus, Alas ! this world has fallen upon trouble. There is getting horn mid growing oldy and dying and falling and being born he has taught the discourse in reverse order beginning from the end, in order to show the reason he himself had arrived at of the various kinds of ill, such as old age and death, in consequence of the previous penetration. And he has taught it starting from the middle up to the beginning in order to show the series of cause and effect in going back to the past time, and then starting beckwards therefrom, in the determination of the bases of the sustenances. And he has taught it from the middle up to the end in order to show the future time since the setting up of causes of the future in the present time. Of these, that discourse which purports to show the procedure of things [525] each for its own reason and the order of the procedure to persons capable of training perplexed as to the reason in procedure is a discourse in forward order starting from the beginning, and is the one which is laid down here. But why is ignorance stated as the beginning ? What ! is ignorance also a causeless root-cause of the world like the original nature in the view of those who believe in the original nature ? It is not causeless. Bor the cause of ignorance is stated thus : The uprising of ignorance is due to the uprising of the cankers.’ Is there, then, a way by which ignorance may be the root-cause ? What, then, may it be 1 (Yes, there is the way of stating it) as the head of discourse on the round of births, Bor the Blessed One, in discoursing on the round of births, has made two states the head. The first is ignorance, as he has said: Monies the ultimate point of ignorance does not appear so that one may say : ignorance did not exist formerly, but it has since come to being. Such a statement, monks, is made. However, it is apparent that ignorance is conditioned by that, (i.e. canker s).' The second head is the craving for becoming, as it has been said: Monks, the ultimate point of craving for becoming does not appear, so that one may say : craving for becoming did not exist formerly, but it has since come to being. Such a statement, monies, is made. However, it is apparent that the craving for becoming is conditioned by that {i.e, feeling) T But why does the Blessed One preach the round of births under the head of these two states ? Because they are the specific conditions of action which leads to the happy and un~ happy fates. Bor ignorance is the specific condition of action which leads to an unhappy fate. Wherefore ? Because the average man overcome by ignorance strives to do the various kinds of actions leading to an unhappy fate, such as life-taking, actions which to him are unpleasant owing to the burning of his lower nature, and are of no advantage to him since they drag him to an unhappy fate ; just as a cow to be slaughtered, being oppressed with the torments of the burning heat and the strokes of the cudgel, strives to drink the hot water, though she derives no enjoyment from it owing to her torments and suffering, and it leads to her own disadvantage. Craving for becoming is the specific condition of action which leads to a happy fate. Wherefore ? Because the average man, overcome by the craving for becoming, strives to do the various kinds of deeds leading to a happy fate, such as abstinence from life-taking, deeds which being free from the burning of the lower nature he finds to be pleasant, and which dispel the sufferings and torments of an unhappy fate, since they lead him to a happy fate, just as the cow mentioned strives to drink cold water, which owing to the craving for it she finds to be pleasant and dispels her own torments. Sometimes the Blessed One preached the discourse with its root in a single state out of the two states which are the heads of the discourse on the round of rebirths, for example : [526] '' Even so, monies, there is causal association of activities XVII . — Exposition of the Plane of Understanding 627 with ignorance, of consciousness with activities, and so on; also, In him, monks, who contemplates the enjoyment that there is in all that makes for grasping, craving grows. Grasping is conditioned by craving Sometimes tlie discourse has its root in both the states : for instance : For the fool, monks, cloaked by ignorance and tied to craving, this body is wrought in this wise: — there is just this body and names-and-shapes without : — thus this pair. Because of the pair {there is)' contact, just six sp>heres of sense. Touched by these, or by one of them, the fool experiences pleasure and pain,' Among these, the statement: ‘Conditioned by ignorance are activities’’ is to be known as a discourse with its root in one state, that is, ignorance. Thus is the decision by way of the different kinds of teaching to be known. “ Sense ” — the sense of the terms “ ignorance ” and the rest is as follows : In the sense of not being fit to fulfil, misconduct in body and so on is a thing not [worthy] to be found, that is, not to be obtained. Ignorance is that which finds the unfindable. Contrariwise, good conduct in body and so on is a thing worthy to be found, that findable thing ignorance does not find. And it is ignorance which has “ no knowledge ’ ’ of the meanings of the aggregates as a heap, of the senseorgans as extension, of the elements as being void, of the controlling faculties as dominant influence, of the truths as being true. And it is ignorance which has no knowledge of the fourfold meaning of ill and so on as oppressing and so forth. It is ignorance that makes beings ‘‘ run in all the places of birth, destinies, existences, durations of consciousness, sentient abodes in the endless onf aring (of life) . It is ignorance that “ runs ” its course among “ women ” and “ men ” and so on who do not exist in the ultimate sense, and does not run its course among the aggregates and so on which do exist. And it is ignorance because it “ covers up ” the states which are cause and effect in tlie causal law, and wtich. are tlie physical objects of life-consciousness and so on. That because of which (it) goes to a result is cause. ‘"Causal ’’ means, not without, not disregarding. “Goes to’’ means, arises, also proceeds. Further, the meaning of cause is to render service. It is ignorance and it renders service — thus ignorance rendering service. Hence “ conditioned by ignorance.” The word activities means: they prepare the conditioned results. Further, activities are of two kinds : those which are conditioned by ignorance and those which come under the name of activities. Of these, the three preparations of merit, demerit, stationariness and the three activities of body, speech and mind make these six activities which are conditioned by ignorance. All of these are just moral and immoral volition, connected with the world. Conditioned activities [527], prepared activities, activities of preparation, applied preparations — these four come under the name of activities. Of these, in such passages as : “ Transient, alas ! are all the things of lifef' all things together with their causes are called “ conditioned activities.” Material and immaterial states born of karma, of the three planes of life are spoken of in the Commentaries as “ prepared activities ” : which also are included in “ Transient, alas! are all the things of life,” but do not appear to be separately mentioned in the texts. Moral and immoral volition of the three planes of life is called “ activities of preparation,” which is mentioned in such passages as “ This man, monks, who is ignorant flans an act of meritP Bodily and mental energy is called “applied preparation,” which is seen in such passages as “ Having run the full course of the momentum, it stood, methinks, as it were, fixed hy the axleP Not only are these, but also many others come under the name of activities, such as “ Friend Visdkha, while one is passing into the state wherein perception and feeling cease, the activity XVII. — Exposition of the Plane of Understanding 629 of speech ceases first, then that of the body, and lastly that of the mind And among tliem there is no activity wliicli is not included in the conditioned activities. This should be understood by what is said in the succeeding '' links ” of the causal law : '' Conditioned by activities is consciousness ” and so on. In what remains to be said : that which is aware is consciousness ; that which names is name ; that which is corruptible is form (or shape) ; that which extends what comes (within its causal relationship), and also, leads to the long stretch (of the ocean of life) is sense ; that which touches is contact ; that which experiences is feeling; that which thirsts is craving; that which clings is grasping ; that which comes to be or causes to be is becoming ; that which produces is birth ; the wearing out is old age ; that by which things die is death ; the sorrowing is sorrow; lamenting is lamentation; what suffers is suffering, or, what digs up associated states into two by means of genetic and static periods is suffering; the being dejected is grief; excessive sorrowing is despair; (are) ” means “are produced/’ This verb should be construed, not only with the words beginning with “ sorrow,” but also with all the terms. Otherwise, the meaning of the clause “ Conditioned by ignorance are activities ” would not be evident. But when it is construed with the verb “are,” the meaning is: ignorance and cause give ignorance as the cause, and conditioned by that ignorance [528] activities come to pass. Thus the cause and the effect are determined. It is the same everywhere. The word “such” shows the method just explained. It shows that the uprising of the states is due to the causes of ignorance and the rest, and not to the creation of an Almighty Lord {issara). “ This ” means, such as has been explained. “Entire” means unmixed, or the whole. “Mass of ill” means collection of ill, not of a sentient being, nor of what is happy or lovely, etc. “ Uprising ” means birth. “ Is ” means comes to pass. Thus is decision by way of sense (meaning) to be known here. “ Cliaracteristic and so fortli ” — Tlie cliaracteristic and so on of ignorance and so on are as follows : Ignorance has the characteristic of not knowing, the essence of confusion, the manifestation of covering up, the cankers as proximate cause. Preparing is the characteristic of activities, endeavouring is their function, volition is their manifestation, ignorance their proximate cause. Consciousness has the characteristic of knowing specifically, the function of going before (name and form), the manifestation of rebirth, activities, or a physical ob j ect as its proximate cause. Name has the characteristic of bending, the function of associating, the manifestation of being undivided, consciousness as its proximate cause. Shape (or form) has the characteristic of being corruptible, the essence of scattering, the manifestation of being indeterminate, consciousness as proximate cause. The sixfold sense has extending (the round of births) as characteristic, seeing and so forth as function, physical object and door (of consciousness) as manifestation, name and form as proximate cause. Contact has touching as characteristic, impinging as function, coming together as manifestation, the sixfold sense as proximate cause. Feeling has experiencing as characteristic, enjoying the taste of the object as function, the pleasant and the painful as manifestation, contact as proximate cause. The condition (of ill) is the characteristic of craving, taking delight is its fimction, discontent is its manifestation, feeling is its proximate cause. Seizing is the characteristic of grasping, not letting go is its function, opinion based on strong craving is its manifestation, craving is its proximate cause. Action and its fruit are the characteristic of becoming, causing to be and coming to be are its function, the being moral, immoral, and indeterminate is its manifestation, grasping is its proximate cause. The characteristic and so on of birth and the rest should be understood as said in the exposition of the Truths. Thus is decision by way of characteristics and so forth to be known here. XVII . — Exposition of the Plane of Understanding 631 The single kind ’’ (and so forth) — Ignorance is single in not knowing, not seeing, being confused and so on. It is of two kinds by way of non-attainment of knowledge and attainment of false knowledge, also as being due to instigation and not due to instigation ; three kinds as being associated with the three kinds of feeling ; four kinds as not penetrating the four Truths; [529] five kinds as covering up the evils of the five destinies; six kinds by way of door and object in all nonmaterial states. The activities are single in being of the nature of resultant states connected with the cankers, and so on ; of two kinds as moral and immoral, also as limited and sublime, low and middling, wrong and right, systematized and unsystematized ; of three kinds as meritorious preparations and so on of four kinds as conducive to the four places of birth of five kinds as leading to the five destinies. Consciousness is single as being worldly in result and so on ; of two kinds as being with and without root-condition : of three kinds as being included in the three existences, associated with the three feelings and as being without rootcondition, with two and with three root-conditions ; of four and five kinds by way of the origins and the destinies. Name-and-form is single as being dependent on consciousness, and as conditioned by karma ; of two kinds as being with and without an object; of three kinds as the past (present and future) ; of four and five kinds by way of the origins and the destinies. The sixfold sense is single as being the source and meetingplace; of two kinds as being the sentient surface and consciousness of what has become, and so on ; of three kinds as taking objects at hand, not at hand and neither; of four kinds and five kinds as being included in tlie origins and destinies. And contact and tlie rest should be treated in the same way. Thus by the single kind and so forth is decision to be understood here. The factor-fixing — here sorrow and others are spoken in order to show the continuity of the wheel of life, for they happen to the fool afflicted by old age and death, as it has been said, Monies, the average man cf no wisdom who is touched by bodily painful feeling grieves and laments and weeps, beats his breast and falls into distraction So long as they proceed, ignorance proceeds and so do the activities conditioned by ignorance. Thus the wheel of life is continuous. Therefore they (sorrow and so on) are taken together with old age and death, and the factors of the causal law are to be understood as twelve. Thus by the factor-fixing also is decision here to be understood. Thus far is the brief discourse. This is the detailed account : — Ignorance, by the Suttanta method [530] is lack of knowledge in the four things : ill and so on. By the Abhidhamma method it is lack of knowledge in eight things, together with the past and so on. Bor this has been said: What herein is ignorance? It is lach of knowledge about ill ,, , about the course leading to the stopjhng of ill, lack of knowledge about the former things, about the latter things, and about both taken together ; lack of knowledge about the relatedness of this to that in the states that have causally happened Although, save for the two transcendental truths, ignorance arises in the others by way of object, the intention here is that it arises by way of covering up. For it, having arisen, remains covering up the truth about ill, and does not allow it to penetrate its own true essential characteristic. It is the same with the origin, the stopping and the Way. It stands covering up the past five aggregates, known as the former things ; the future five aggregates known as the latter things; both taken together, that is, the former and the latter things; the relatedness of this to that and the states that have causally happened. It does not allow the XVII . — Exposition of the Plane of Understanding 633 truth to penetrate its own true essentiar characteristic as This is ignorance, these are the activities.” Therefore it has been said that it is lack of knowledge about ill . . • states that have causally happened. Activities are the six which have already been briefly described as the three beginning with merit and the three beginning with the body. In detail, the thirteen volitions constitute the preparations of merit, namely, eight moral volitions of the realm of sense-desire proceeding by way of almsgiving, virtue, and so on, and five moral volitions of the realms of Form proceeding by way of (spiritual) development. The twelve immoral volitions proceeding by way of life-taking and so on constitute the preparations of demerit. The four moral volitions of the realms of the Formless proceeding by way of (spiritual) development constitute the preparations for stationariness. Thus twenty-nine volitions constitute the three activities. In the other three, intentions in body, speech and thought are activities of the body, speech and thought. This triad is mentioned in order to show the procedure by way of the door of the preparations of merit and so on at the moment of making endeavour for action. Full twenty volitions, namely, eight moral volitions and twelve immoral volitions of the realms of sense-desire, proceeding as door of the body after setting up body-intimation, constitute body-activities. [531] The same volitions, proceeding as door of speech after setting-up speech-intimation, are speechactivities. But here (in these twenty volitions) the volition of higher knowledge as a different thing is not the cause of consciousness; hence it is not mentioned. For the same reason the volition of flurry is not mentioned, and on this account it is to be removed from among the causes of consciousness. But all of them (the twenty volitions) are conditioned by ignorance. And all the twenty-nine volitions arising at the mind-door without setting up either of the two intimations constitute thought-activities. Thus this triad enters into the preceding triad, and is to be regarded in a sense as being conditioned by ignorance by way of the preparations of merit and so on. Herein (tbe ob j ection) may arise : — bow can it be known that these activities are conditioned by ignorance ? Because they come to being when ignorance comes to being. For he who has not put away lack of knowledge, called ignorance, about ill and so on, grasps the idea, that the ill of repeated births is a happy notion, through lack of knowledge regarding ill and the former things and so on, and brings about the three kinds of activities which are the root-condition of ill. Through lack of knowledge about the Origin he brings about the activities which are the root-condition of ill and are the equipment of craving, thinking them to be bliss. And through lack of knowledge about the ending and the Way, he imagines that there is stopping of ill in some particular destiny which is not the ending of ill, and that the way to ending lies in sacrificial rites and religious austerities practised with a view to attain the immortal state and so on, rites and austerities which do not lead to ending, and so aspiring for the ending of ill he brings about the three kinds of activities on account of such rites and austerities. Further, because that ignorance of the four truths is not put away, he especially brings about the preparations for merit classified as the activities of the body, speech, thought in order that he, not knowing ill to be ill, might attain to that ill which is called the fruition of meritorious act, fully mixed as it is with evils such as birth, old age, disease, death and so forth, just as he who desires a celestial nymph might strive to jump off the peak of a mountain. Not perceiving that at the end of the fruition of meritorious action, considered as bliss, one experiences no satisfaction but the misery of a change involving great suffering, he brings about the preparations for merit which are the cause of such fruition and which have been described already, just as a moth should fall into the flame of a lamp, and a man, greedy for honey-drops, should lick the blade of a knife besmeared with honey. Not per- XVII . — Exposition of the Plane of Understanding 635 ceiving the evils of pursuits after sensual pleasures and so on with their consequences, he imagines them to be bliss, and being overcome by his lower nature brings about the preparations for demerit which proceeds at the three doors, just as a child should play with dung and a man who wishes to die should swallow poison. And, not understanding the ill that is in the changing nature of all things in general among the results of the formless, he brings about, through the perverted views of eternalism and so on, the preparations for stationariness which constitute thought-activities, just as a man who has lost his way should strive to go in the direction of a town inhabited by goblins./ Therefore, inasmuch as the activities come to being because ignorance comes to being [532], do not come to being if ignorance does not do so, therefore one should know that these activities are conditioned by ignorance. And this has been said ; Monks , he who knows not, is ignorant, plans the preparations for riierit, also plans the preparations for demerit, also plans the preparations for stationariness. But when, monks, ignorance has been put away, and wisdom has arisen, l>ecau$e of the fading away of ignorance and the arising of wisdom he does nof- plan the preparations for merit' At this stage the objector might say: We accept that ignorance is the cause of activities. But one ought to ask of which of them and in what way is it the cause As to this, the Blessed One has declared the twenty-four causes — namely, root-condition, object, dominant influence, immediacy, direct immediacy, co-existence, reciprocity, dependence, sufficing condition, pre-existence, post-existence, repetition, karma, result, sustenance, controlling influence, jhana, Path, association, dissociation, presence, non-presence, absence, non-absence. Herein, it is root-condition and cause — thus the rootcondition is cause. This has been said : Being condition it is cause, by being condition it is cause.’" It is the same with the object-cause and others. Of these, ‘‘ condition ” is an equivalent word for part of speech, reason, root. In the worldly sense, in such, expressions as The condition of a fromise ifc means part of speech. In the religious sense, in such passages as “ Those states which arise through conditions it means reason. In such passages as The three conditions of good (karma), the three conditions of had {karma)( it means root, which is the meaning here. And this is the literal meaning of cause here; because of,” (i.e.) from this one goes; this is cause.” One proceeds to it by not rejecting it, is the meaning. It is said that whatever state stands or arises through not letting go another state, the latter is the cause of the former. In characteristics, a cause has the characteristic of rendering service. For whatever [533] state renders service to the standing or arising of a state is said to be its cause.® Such words as condition, reason, base, coming-to-be, source, are the same in meaning, different in form. Thus it is condition ” in the sense of root, '' cause ” in the sense of rendering service, in a word condition-cause is a state which renders service in the sense of a root. The significance for the teachers is, that it effects goodness in good states and so on, just as paddy-seeds the paddy, and blue-coloured stones the blue rays and so on. But if this be so, there would be no conditioned-causality in material objects, which originate through condition. The fact is that the condition does not effect goodness and so on, nor is it not cause. For this has been said; Of states associated with root-condition and of material things which originate therefrom, root-condition is the cause by way of rendering service to them as root-condition,'' The indeterminate nature of classes of unconditioned consciousness is effected without this condition. And the goodness and so on of classes of conditioned consciousness is bound up with wise attention and so on, not with the associated condition. And if the goodness and so on were by nature in the associated conditions, it would be bound up with the condition in the condition-associated states; (thus) absence of greed would be either good or indeterminate, but because, XVII . — Exposition of the Plane of Understanding 637 it being both good and indifferent, the goodness and so on would have to be looked for among the conditions as among the associated states. There is no contradiction if, instead of taking condition to mean roots by virtue of their effecting goodness and so on, we take them to mean roots by virtue of their effecting a fixed position. For those states which are actually caused by conditions are firm and wellfixed like firmly rooted trees ; those which are not conditioned are not well-fixed like watery plants and so on (which have roots) of the size of a sesame seed. Thus the clause “ which renders service in the sense of a root ’’ is to be understood as a state caused by condition which renders service by effecting a fixed position. Of the following causal relations, the object cause is a state which renders service by being object. Because for all states after beginning with The visible object by means of the element of eye-consciousness,” the conclusion is “ whatever states of mind and of mental properties arise through whatever states, are caused by way of object-cause of those states,” therefore there is no state which is not in that causal relation. Just as a weak man should rise and stand up by leaning on a stick or a rope, so the states of mind and mental properties rise up and remain through visible objects and so on. Therefore all states which are the objects of mind and mental properties are in the object-causal relation. [534] That state which renders service in the sense of being the chief is cause as dominant influence. It is of two kinds : by way of co-existence and object. Of these, because of the saying: The dominant influence of desire-to-act is cause hy means of the cause of dominant influence of states associated with desire-to-act and of material objects originating therefrom, and so on the four states, called desire-to-act, energy, thought, investigation are to be understood as the dominant influence causes, but not together. For when making desire-to-act the principal, the chief, consciousness proceeds, then desire-to-acfc, not the others, is the dominant influence. The same with the others. That state with due regard to which the non-material states proceed, is their doimuant influence loy way of object. Hence it is said: Whatever states of mind and of mental properties arise paying due regard to whatever states, are cause by way of the dominant influence-cause of those states The state which renders service by immediacy is the immediate cause. The state which renders service by direct immediacy is the directly immediate cause. These two causes may be expanded in many ways, but this is the essence: After eye-consciousness comes mind-element, after which comes mind-consciousness-element and so on — thus inasmuch as the order of consciousness is fulfilled by means of the preceding classes of consciousness, not otherwise, therefore the state which is capable of producing a suitable consciousness immediately after itself is the immediate cause. Hence it was said: “ The immediate cause is eye-consciousness-element and states associated therewith, it is the cause by way of immediacy of mind-element and of states associated therewith, and so on. The immediate cause is the same as the directly immediate cause. The difference is only in the letter as with integration and continuity, equivalent term and expression and so on. There is no difference in meaning. The opinion of the teachers, that it is immediate cause by means of immediacy in meaning,® and directly immediate cause by means of immediacy in time, conflicts with the statement, that the moral good of the realm of neither perception nor non-perception of one who has emerged from trance is the cause of the attainment of fruition, by way of directly immediate causal relation and so on. And when they say that the capability of states to produce does not wane, but being prevented by the strength of spiritual development, the (resultant) states do not arise quite immediately, this just proves the absence of immediacy in time [535]. We also say that there is no immediacy in time on account of the strength of spiritual development. And because there is no immediacy in time, thetefore the directly immediate causality cannot XVII . — Exposition of the Plane of Understanding 639 arise. For it is their view that the directly immediate cause is dependent on the immediate-in-time. Therefore, without adhering to that opinion, one should conclude that the difference is in the letter, not in the meaning. How ? There is no break in these states — they are immediate. They are quite immediate owing to the absence of form — thus they are directly immediate. A state which is about to arise and which renders service by being together with the arising is co-existent cause, like the lamp and the lamp-light. It is of six kinds by way of the immaterial aggregates, etc. As it has been said : “ The four immaterial aggregates are in co-existent causal relation to one another. So are the four great primaries to one another, name and form at the moment of descent at birth, states of mind and mental properties to material states originating from mind, the great primaries to derived material things, material states sometimes are, sometimes are not in co-existent causal relation to nonmaterial states, This (clause) is said concerning the heartbasis. States which mutually render service by causing to be, and giving support are in reciprocal causal relation, like three sticks (in a tripod) supporting one another. It is of three kinds by way of immaterial aggregates, etc. As it has been said : “ The four immaterial aggregates are in reciprocal causal relation So are the four great primaries, name and form at the moment of appearing A state which renders service by the circumstances of fixed abode and dependence is the dependent cause, as the earth, a canvas, and so on, to trees, the drawing of pictures and so on. It should be understood in the same way as is said of the co-existent cause : The four immaterial aggregates are in dependent causal relation to one another and so onJ' But the sixth portion here has been classified thus : ‘‘ The eye-organ is the dependent cause of eye-consciousness-element and states associated with it. The ear, nose, tongue, body organ is the dependent cause of ear — nose — tongue — body-consciousness-ele- Cf. Mahd-niddna-Suttanta, Digha ii, 55. ment and states associated with it That material state hy depending on which mind-element and mind-consciousnesselement arise is the dependent cause of mind-element and mindconsciousness-element and states associated with themT’ This is the literal meaning of sufficing condition-cause.’’ [536] For its fruition it depends on, cannot reject that, because of which it arises — thus dependence. Just as despair is excessive sorrowing, so sufficing condition is excessive dependence. It is an equivalent term for strong reason. Hence that state which renders service by being a strong reason is to be known as the sufficing condition. It is of three kinds : object-sufficing condition, immediate sufficing condition, natural sufficing condition. Of these, in the first place the object-sufficing condition has been classified together with the dominant influence of the object without making any difference, thus: ''Having given charity, observed the precepts and the holy day, one reflects thereon with due regard. One reflects on ones past good behaviour with due regard. Having emerged from Jhdna, one reflects with due regard. Probationers reflect on the Adoption with due regard; they reflect on purification with due regard. They emerge from the Path and reflect on it with due rarZ/’and so on. That object with due regard to which mind and mental properties arise, is as a rule the strong object among objects. Thus dominant influence has the meaning of being fit for due regard, sufficing condition of the object, that of a strong reason. In this way the difference between them should be understood. The immediate sufficing condition also has been classified together with the immediate cause without making any difference thus : The preceding moral aggregates are the causes, hy way of sufficing conditions, of the succeeding moral aggregates,' b,ioA so on. But in the summary of contents the difference lies where the immediate cause is put down as " Eyeconsciousness-element and states associated with it are in immediate causal relation to mind-element and states associated with it, and so on, and the sufficing condition is first put down XVII . — Exposition of the Plane of Voider standing 641 as “ The former moral states are the causes, hy way of sufficing conditions, of the latter moral states, But in meaning it amounts to one and the same. Though this be so, immediacy is to be understood as the ability to produce suitable risings of consciousness immediately after itself; immediate sufficing condition as the strength of the former consciousness in producing the latter consciousness. For there is no rising of consciousness without succeeding consciousness, as there is rising of consciousness even without some phenomenon in the causal relations of conditions ‘and so on. [537] Hence the strength of the cause. Thus the difference between the two is to be understood on this wise : it is the immediate cause by way of producing a suitable consciousness immediately after itself, and it is the immediate sufficing condition by way of the strong reason. Natural sufficing condition is prepared sufficing condition. Faith, morals and so on, accomplished in their own continuity or long accustomed season, food and so on, are said to be prepared. Or it is a sufficing condition by nature — thus '' natural sufficing condition.” The meaning is, not mixed with the (other two modes of) object and of immediacy. Its different kinds should be understood in various ways thus ; With faith as sufficing condition one gives alms, observes the moral code, does the sacred duties, produces the Jhdna, insight, the Path, higher knowledge, attainment. With morality, learning, liberality, understanding as sufficing condition one . . . produces attainment. Faith, morality, learning, liberality, understanding are in the causal relation of sufficing condition to faith, morality, learning, liberality, understanding Thus these states, faith and so on, are prepared sufficing conditions in the sense of strong reasons. Thus is the natural sufficing condition. The state which, arising first, renders service by proceeding is the pre-existent cause. It is of eleven kinds by way of physical objects and the heart-basis at the five doors. As it is said : “ The eye-organ is in the causal relation of pre-existence to eye-consciousness-element and states associated with it. Ear . . . nose . . . tongue . . . hody-organ, form . . . sound . * . smell . . . taste . . , touch-organ are in causal relation of pre-existence to hody-consciousness-element and states associated therewith ; and form . . . sound . . . smell . . . taste . . . touch-organ to mind element. That form depending on which mind-element and mind-consciousness-element arise is in the causal relation of pre-existence to mind-element and states associated with it sometimes is or is not so related to mindconsciousness-element and states associated with Tte immaterial state which renders service by supporting the pre-existent material states is post-existent cause, as foodlonging intent renders service to the bodies of infant vultures. Hence it is said: The post-existent [538] states of mind and mental properties are in the causal relation of post-existence to this pre-existent body. That state which, in the sense of repeating, renders service in keeping the immediately following states in efi&ciency and strength is the repetition-cause, like the (effect of the) preceding lessons in books and so on. It is of three kinds as the moral, immoral, and inoperative apperception. As it has been said : “ The preceding moral states are in causal relation of repetition to the latter moral states. The preceding mmoral . . . inoperative indeterminate states are in causal relation of repetition to the latter inoperative indeterminate states. The state which renders service by action, called the exercise of mind, is karma-cause. It is of two kinds by way of moral and immoral volition lasting various moments and by way of all co-existent volition. As it has been said: Moral and immoral karma is the karma-cause of resultant aggregates and of the {karma-)made material qualities. Coexistent volition is the karma-cause of associated states and material states originating from itself J’ XVII. — Exposition of the Plane of Understanding 643 The resultant state which renders service to effortless calm by being effortless calm is result-cause. At the time of happening it is the cause of material things originating from itself, and at rebirth it is the cause of karma-made material things, and everywhere (at both times) of associated states. As it has been said; “ The one aggregate, resultant and indeterminate is the result-cause of three aggregates and of material things originating from mind. ... At the moment of rebirth the one state, resultant and indeterminate, is the result-cause of three aggregates and the Jcarma-made material things . . . three aggregates are the result-cause of one aggregate . . . two aggregates are the result-cause of two aggregates and the harma-made material things, the aggregates are the result of the {heart) hasis: The four sustenances which render service, in the sense of giving support, to material and immaterial (things), are the sustenance-cause. As it has been said: Solid food is the sustenance-cause of this body. Immaterial sustenances are the sustenance-cause of associated states and of material things originating therefrom. And in the section of queries, it is said: At the moment of rebirth resultant and indeterminate sustenance is the sustenance-cause of aggregates associated therewith and, because of what has been done, of material things Twenty controlling faculties, excepting femininity and masculinity, which render service in the sense of governing [ 639 ] are the controlling faculty-cause. Of them, the faculties of the eye and so on are causes of immaterial states, the rest of states of matter and non-matter. As it has been said: Eye-faculty is the controlling-faculty-cause of eye-consciousnesselement . . . ear . . . nose . . . tongue . . . body-faculty is controlling-faculty cause of body-consciousness-element and states associated therewith. Life-faculty of matter is controlling faculty cause of harma-made material things. The non-material faculties are controlling faculty causes of associated states and material things originating therefrom I And in the section on queries it is said : At the moment of rebirth resultant and indeterminate faculties are the faculty-cause of associated aggregates and Jcarma-made material things Excepting the pair, pleasurable and painful feeling in the twice-five classes of consciousness, all the seven Jhana-factors, differentiated as moral and so on, which render service in the sense of access to musing, are Jhana-causes. As it has been said: “ The Jhdna factors are the JJidna-causes of states associated witliJhdna and material things originating from itP And in the section on queries it is also said: ''At the moment of rebirth the resultant and 'indeterminate Jhdnaf actors are the Jhana-causes of the associated aggregates and the karma-made material thingsT' The twelve Path-factors, differentiated as moral and so on, which render service in the sense of leading out hence or thence, are the Path-causes. As it has been said : '' The Path-factors are the Path-causes of states associated with the Path and material things originating from itP And in the section on queries it is also said: At the moment of rebirth the resultant and indeterminate Path-factors are the Path-causes of the associated aggregates and the karma-made material thingsP These two Jhana-and-Path-causes do not occur among the twice-five classes of consciousness unconditioned by mind. Thus it should be understood. The immaterial states which render service through association, said to be one in physical basis, object, origin and cessation, are the association causes. As it has been said : “ The four immaterial aggregates are causes one to another through the association-cause P Material states which render service by not being one in physical basis and so on are the dissociation-causes of nonmaterial states, and so are the non-material states the dissociation causes of the material states . The dissociation-cause is of three kinds, by way of the co-existent, post-existent and pre-existent. Por this has been said: "The co-existent moral aggregates are the dissociation causes of material things originating from mind. The post-existent [540] moral aggregates are the XVII. — Exposition of the Plane of Understanding 646 dissociation-causes of this pre-existent bodyJ' And in. the classification of the co-existent in the word ‘indeterminate ” also it is said : At the moment of rebirth the resultant indeterminate aggregates are the dissociation-causes of the original material things. The aggregates are so related to the (heart) basis, and the (heart) basis to the aggregates'’ And the preexistent should be understood by way of the physical basis of eye-consciousness and so on. As it has been said: The pre-existent eye-organ is related to eye-consciousness' through dissociation-cause, . . . So is body-organ to body-consciousness; the (heart) basis to the resultant indeterminate, inoperative indeterminate aggregates ; . . . the {heart) basis to the moral aggregates ; . . . the (heart) basis to the immoral aggregates, The state which renders service by being a support to a state through presence, the characteristic of the present time, is the presence-cause. Its table of contents has been laid down seven-fold ; By way of the non-material aggregates, great primaries, name and form, mind and mental properties, great primaries, sense-organs, (heart) basis. As it has been said: The four non-material aggregates mutually are causes through presence. The four great primaries and name and form at the moment of appearing are mutually so related , , , and so are states of mind and mental properties to material objects originating from mind . . . the great primaries to derived material things ,,, the eye-organ to eye-consciousness element . . body-organ , . . form-organ , . . touch-organ to bodyconsciousness-element and states associated with it. Form-organ, touch-organ to states associated with it, ,, , That form depending on which mind-element and mind-consciousness-element arise, is the presence-cause of mind-element and mind-consciousness-element and states associated with it,'' But in the section on queries after the table of contents has been laid down as co-existence, pre-existence, post-existence, sustenance, controlling faculty, the exposition is made first regarding the co-existence thus : “ One aggregate is the presence-cause of three aggregates and material things originating therefrom," and so on. As to pre-existence, the exposition is made by way of preexistent eye and so on. As to the post-existence, the exposition is made by way of the post-existent mind and mental properties being in causal relation to this pre-existent body. Among the controlling faculties of sustenance, material food is the presence-cause of this body. [541] The controlling faculty of material life is the presence-cause of karma-made material things. Thus the exposition is made. Non-material states which have ceased quite immediately and which render service by giving an opportunity for the proceeding of immaterial states which arise immediately after themselves are the non-pxesence-cause. As it has been said : ‘‘ States of mind and mental properties which have ceased quite immediately are in the non-presence causal relation to the present states of mind and mental properties. Those which render service through absence are the absencecauses. As it has been said : States of mind and mental ■ properties which are absent quite immediately are the absencecause of the present states of mind and mental properties. The states which are the presence-cause should be understood as the non-absence-cause by rendering service through nonabsence. This couplet of causes is stated by way of embellishing the teaching and to suit the purposes of people who may be saved ; just in the same way as the couplet of dissociation from condition is stated after the un-conditioned couplet. Of merit is the double cause, Of others it is manifold. And of the last is counted one. And here Of merit is the double cause means it is cause by way of object-cause and sufficing-condition-cause. For through loss and vanishing at the time of contemplation, ignorance is the object-cause of the preparation for merit of the realm of sense. At the time of knowing the deluded mind by the mind of higher knowledge, it is the sufficing-conditioncause to the activities of the realm of form, that is both to him who is fulfilling meritorious acts of the realm of sense such as alms-giving with a view to transcend ignorance and XVII . — Exposition of the Plane of Understanding 647 to him who is inducing the Jhanas of the realm of form. It is the same with one who does meritorious deeds praying for the glories of the existence of sense and of form owing to his confusion through ignorance. Of others it is manifold ’’ means, it is the cause in manifold ways of the preparation for demerit. How ? For it is the object-cause at the time when lust and so forth arise on account of ignorance; the cause by way of object-dominantinfluence and object-sufflcing condition at the time when regard is paid to ignorance and it is treated pleasantly; the sufficingcondition-cause when one, deluded by ignorance, commits life-taking and so on, not seeing the evils of such deeds ; the cause by way of immediacy, direct immediacy, incnnediate sufficing-condition, repetition, non-presence, absence to the second apperception and so on ; the cause by way of condition, co-existence, reciprocity, dependence, association, presence, non-absence when one does any demerit whatsoever. Thus the cause is manifold. And of the last is counted one,” [542] it is counted as one cause by way of sufflcing condition in the case of preparations for stationariness. The fact of its being sufficing-conditioncause is to be understood as said in the preparation for merit. Here the objector might say, Is ignorance the sole cause of the activities, or are there other causes ? If it is the sole cause, then the theory of a single-cause arises. If there are other causes, then it is not proper to make the exposition of a single cause as : Conditioned by ignorance activities come to pass.” The exposition is not improper. Why ? Because — From one come neither one nor more. The many yield no single fruit. There’s then some meaning in the view Of single cause and single fruit. For here (in this world) no single fruit whatsoever comes from a single cause, nor is there a variety of fruits. And there is not a single fruit that comes from various causes. Various fruits are due to various causes. Thus various fruits are seen to arise in the form of shoots possessed of shape, scent, taste. and so on, from various causes such as the climate, earth, seed, water. So there is some use, some purpose in the explanation of a single cause and a single fruit in ' ' Conditioned by ignorance , activities come to pass ; conditioned by activities, consciousness comes to pass.’’ For the Blessed One teaches a single cause or fruit for the embellishment of the teaching and the convenience of possible converts owing to the meaning being sometime established, sometime evident, sometime specific. He has stated one cause-and-fruit by establishing the meaning as ‘‘ Conditioned by contact feeling comes to pass.” For contact is the established root-cause of feeling, because feeling is fixed according to contact, and feeling is the established fruit of contact, for contact is fixed according to feeling. Diseases due to phlegm'' thus he has stated a cause as evident, siime phlegm is evident, but not so are karma and so on. Monks, whatever states are immoral, are all of them rooted in unmethodical attention?" Thus he has stated a cause as specific (or uncommon) since unmethodical attention is not common to all immoralities, but common to them are physical base, object and so on. Therefore, here this ignorance should be understood as shown to be the root-condition of the activities, though there may be other states such as the physical objects and the co-existent states which make for the activities, because it has been established as the root-condition of other conditions of the activities such as craving, as stated in “ The craving of one who sees delight increases," and The origination of craving is due to the origination of ignorance," and because of its naturebeing evident and not held in common, in '' If, monks, a man who is ignorant plans an act of merit [543] It is by just this explanation of a single cause and a single fruit that the use everywhere in the exposition of the phrase is to be understood. Here the objector might say : Hf this be so, howcanignoraiice which has a decidedly undesirable fruit and is blameworthy be the cause of preparations for merit and stationariness ? XVII . — Exposition of the Plane of Understanding 649 Verily, as a sugar-cane cannot issue from a nimb seed.” In wbat way is that impossible ? Verily, in tbe world, — Opposed and unopposed, unlike and like — Such are the causes that have brought about The states ; they are not just results. For states are efiected by causes, opposed or unopposed in existence, intrinsic nature, function and so on. A previous consciousness is a cause of a subsequent consciousness, opposed as regards existence, and so are the previous lessons in arts and science such causes of the subsequent works of art and science. Action is a cause of matter opposed in its intrinsic nature, and so are milk, etc., of curds, etc. Light is opposed in function to eye-consciousness. So are molasses, etc., to intoxicating drinks and so on. But the eye and visible forms and so on are not opposed as regards existence to eye-consciousness and so on. The preceding apperceptions and so on are causes of the latter ones, unopposed as to intrinsic nature and function. And the same holds good for like and unlike causes as for opposed and unopposed causes. For the cause of matter is like matter in the form of the seasons and material food. And so hill-paddy seeds and so on are causes of hillpaddy crops and so on. Unlike matter is cause of non-matter and so is non-matter the cause of matter. Cow’s hair, goat’s hair, horns, curds, sesame, flour and such things (though unlike) are causes of dahha and bhutinaka grasses and so on. But those things of which the causes are opposed or unopposed, like or unlike, are not just their results. Thus this ignorance, though it may have a decidedly undesirable fruit as a result and blameworthy in intrinsic nature, should be understood as a cause, so far as possible, of all these preparations for merit and so on, opposed or unopposed, like or unlike, as to existence, function, intrinsic nature. And its being a cause lias been stated in this way : Whosoever has not put away lack of knowledge, called ignorance, about ill and so on, grasps the idea, through lack of knowledge primarily about ill and the former things, that the ill of the round of births is pleasant and strives for the threefold activities which are the conditions of that ill. Moreover, here is another explanation : — Since, he who is confused about rebirth. Decease, the round of births, distinctive signs Of the activities and states which spring [544] Through causal happenings, plans these three kinds Of acts, thus ignorance becomes their cause. But objection might arise thus : How does a man who is confused about these things perform these three kinds of activities ? (The answer is) — He who is confused about decease does not consider it as “ Everywhere death is the break-up of the aggregates,” but thinks thus: A sentient being dies ; it is the transference of the sentient being into another body,” and so on. He who is confused about rebirth does not consider it as Everywhere birth is the manifestation of the aggregates,” but thinks thus : A sentient being arises : it is the manifestation of the sentient being’s new physical body,” and so on. He who is confused about the revolution of repeated births does not consider it as described as : The unbroken series of the aggregates, Sense-organs and the elements is called The revolution of repeated births — but thinks thus: This sentient being goes from this world to the other world, comes from the other world to this world,” and so on. He who is confused about the characteristics of the activities does not hold by their intrinsic and general characteristics but thinks that the activities are the self, belonging to the self, eternal, happy, pleasant. He who is confused about the states which spring through causal happening does not hold that the procedure of the activities and so on XVII. — Exposition of the Plane of Understanding 651 is on account of ignorance and so on, but thinks that the selP knows or does not know ; that it acts and instigates and comes to birth; that the Atom and the Lord and so on put its corporeal form into shape through the embryonic stages and cause it to fulfil the controlling faculties ; that it, being endowed with the controlling faculties touches, feels, craves, grasps, incites or that it becomes in a subsequent becoming ; or he thinks that all beings undergo a change in natural state through fate and collision. Thus blinded in his interpretation by ignorance, he plans acts of merit, of demerit and of stationariness, just as a blind man walking on the ground comes across the right path and the wrong path, high ground and lowland, even places and uneven places. Hence it is said : Just as a blind man walks without a guide, Sometimes the right pathway, sometimes the wrong, E’en so the fool forthfaring without guide Now merit does and then demerit ; when He knows the Law and ponders on the Truths, His ignorance will cease and bring him peace. This is the substance of the detailed discourse on the clause : ‘‘ Conditioned by ignorance activities come to pass.” [545] In the clause “ Conditioned by activities consciousness comes to pass,” consciousness is of six kinds, beginning with eye-consciousness. Of these, eye-consciousness is of two kinds : moral result and immoral result. And the same with ear-nose-tongue-body-consciousness. Mind-consciousness is of twenty-two kinds, namely, two mind-elements of the moral and immoral results, three unconditioned mind-consciousnesselements, eight classes of conditioned resultant consciousness of the realm of sense, five of the realm of form, four of the realm of the formless. Thus under these six kinds of consciousness are comprised all the thirty-two classes of worldly resultant consciousness. But the transcendental classes of consciousness are not included as being not in place in a discourse on the round of births. Objection might arise “ But how may it be known that this consciousness which has been described is ' conditioned by activities It may be known from the absence of result in the absence of accumulated karma. Bor this consciousness is a result, and a result does not arise in the absence of accumulated karma. If it did, then all the resultant consciousnesses would arise to all beings. But they do not do so. Thus it should be known that it is this consciousness which is conditioned by activities. But which consciousness is conditioned by which activities ? Sixteen are conditioned by the preparations for merit of the realm of sense, namely, five beginning with eye-consciousness which are moral results, one mind-element in mind-consciousness, two mind-consciousness-elements, eight results of the realm of sense. As it is said: When, as the result of good harma having been wrought, having been stored up in connection with the sensuous realm, eye-consciousness has arisen . . . earnose-tongue-hody-consciousness has arisen an element of mind has arisen ... an element of mind-consciousness {or representative cognition) has arisen, accompanied by joy . . . an element of mind-consciousness has risen, accompanied by indifference . . . accompanied by joy and associated with knowledge . . . accompanied by joy, associated with knowledge and instigated . . . accompanied by joy and disconnected with knowledge . . . accompanied by joy, disconnected with knowledge and instigated . . . accompanied by indifference and associated with knowledge . . . accompanied by indifference, associated with knowledge and instigated . . . accompanied by indifference and disconnected with knowledge , . . accompanied by indifference, disconnected with knowledge and instigated'"' And five results of the realm of form are conditioned by preparations for merit of the realm of form, as it is said : When, as the result of just this good karma having been wrought, having been stored up, in connection with the realm of form, [546] he, aloof from sensuous desires, enters into XVII . — Exposition of the Plane of Understanding 653 and abides in the First Jhdna . . . the Fifth Jhdna.' Thus twenty-one kinds of consciousness are conditioned by the preparations for merit. Seven kinds of consciousness are conditioned by the preparations for demerit, namely, five beginning with eye-consciousness which are immoral results, one element of mind, one element of mind-consciousness as it is said, When as the result of bad karma having been wrought having been stored eye-consciousness has arisen . . . ear-nosetongue-body-consciousness an element of mind an element of mind-consciousness has arisen, And four results of the formless are conditioned by preparations for stationariiiess. Thus consciousness is of four kinds. As it has been said: ‘‘ When, as the result of just this good karma having been wrought, having been stored up in connexion with the realm of the formless, he, by passing wholly beyond all consciousness of form, , . . enters into and abides in that rapt meditation which ■M accompanied by the perception of a sphere of unbounded space , . . which is accompanied by the sphere of infinite consciousness by the sphere of nothingness ... by the sphere where there is neither perception nor non-perception . . . even the Fourth Jhdna, to gain which all sense of ease and of ill has been put away, Thus knowing that consciousness is conditioned by activities, one should know its procedure thus. All this proceeds in two ways as procedure and rebirth. Of these, these thirteen, namely, two classes of fivefold consciousness, two mind-elements, unconditioned mindconsciousness-element accompanied by joy, proceed in the procedure of a world where are five constituents. The remaining nineteen proceed in procedure proper to three worlds of becoming and in rebirth. How ? The five moral results beginning with eye-consciousness proceed with a result either moral or the reverse, efiecting the functions of seeing, hearing, smelling, tasting, touching, through the sensory organisms of eye and so on, with reference to the visible object and so on, desirable or moderately desirable, which has come into the focus of the eye and so on, of him who was born by means of a moral or immoral result according to tlie maturity reached by the controlling faculty involved. And the same with the five immoral results, with just this difference, that the object is undesirable or moderately undesirable. And these ten are fixed as to door, object, physical basis, origin and as to function. Then, immediately after the moral results, beginning with eye-consciousness, the moral resultant mind-element [547] proceeds effecting the function of receiving through the heart-basis with reference to the object of those consciousnesses. And the same with the immoral resultant mindelement immediately after the immoral results . And these two elements of mind are not fixed as to door and object, but are fixed as to physical basis, origin and function. It is said in the Majjhima Commentary that immediately after the moral resultant mind-element, the unconditionedmind-consciousnesselement accompanied by joy proceeds once or twice by way of registration in the object seized by apperception, effecting the function of examining through the heart basis with reference to the object of that mind-element, after cutting off the process of life-continuum at the conclusion of apperception associated with greed generally in the case of beings of the worlds of sense in a strong object at the six doors. According to the Abhidhamma Commentary, however, two turns of consciousness in registration are postulated. And this consciousness gets two names : registration and supplementary life-continuum. It is not fixed as to door and object, but it is fixed as to physical basis, not fixed as to origin and function. Thus thirteen (classes of consciousness) proceed in the procedure where are five constituents of being. Of the remaining nineteen none of them can be said not to proceed in rebirth suitable to itself. But in procedure the two unconditioned mind-consciousness-elements, moral and immoral in result, fixed as to physical basis, not fixed as to door, object, origin and function, proceed effecting four functions, namely: the function of examining immediately after the moral and immoral resultant mind-consciousness- Read sampaticchanahiccam. XVII . — Exposition of the Plane of Understanding 655 elements at tte five doors ; tlie function of registration at tlie six doors in the manner already mentioned ; the function of life-continuum in the absence of a rising consciousness which cuts off the life-continuum above the birth given by themselves ; and the function of passing away in the end. Eight classes of conditioned consciousness of the realm of sense, fixed as to physical basis, not fixed as to door, object, origin, function, proceed effecting three functions, namely: the function of registration at the six doors as mentioned above ; the function of life-continuum in the absence of a rising consciousness which cuts off the life-continuum above the rebirth given by themselves ; and the function of passing away in the end. Five of the realm of form and four of the realm of the formless proceed effecting the two functions namely : the function of life-continuum in the absence of a rising consciousness cutting off the life-continuum above the rebirth given by themselves and the function of passing away in the end. Of these, those of the realm of form are fixed as to physical basis and object, not fixed as to origin and function ; the others are fixed as to physical basis and object and not fixed as to origin and function. Thus proceeds in procedure consciousness of thirty- two kinds conditioned by activities.' And there in procedure the various activities are causes of it by way of karma and sufficing condition. [548] What has just been said above as Of the remaining nineteen none of them can be said not to proceed in rebirth suitable to itself ” has been said too briefly and is difficult to understand. In order to show it in detail these questions are asked: How many rebirths are there ? How many are the rebirth-consciousnesses 1 Where and by which consciousness does rebirth take place ? What is the object in rebirth ? Together with rebirth as unconscious beings, there are twenty (modes of) rebirths. There are nineteen rebirthconsciousnesses which already have been described. Of these, by the unconditioned mind-consciousness-element of immoral result, rebirth is in the states of woe. By the moral result, rebirtli takes place of persons who are born blind, born deaf, born mad, deaf and dumb and sexless and so on, in the world of men. By the eight conditioned results of the realm of sense rebirth is of persons possessing merit among devas and men. By the five results pertaining to the realm of form, rebirth is in the Brahma world of form. By the four results pertaining to the realm of the formless, rebirth is in the formless world. And wherever rebirth takes place by whichever consciousness, the rebirth is said to be in conformity with the consciousness. Briefly there are three objects of rebirth : past, present, and undeclared. Unconscious rebirth has no object. Of these, the past is the object of rebirths in the spheres of infinite consciousness and of neither perception nor non-perception ; the past or present is the object of the ten pertaining to the realm of sense. The object of the rest is undeclared. Thus because rebirth proceeding as to three objects proceeds immediately after the decease-consciousness of a past or undeclared object, and there is nf) decease-con- Sciousness with a present object, therefore the mode of the proceeding by way of a happy or evil course of the rebirth of one or other of the three objects immediately after the decease of one or other of the two objects is to be understood. Bor instance, from the statement that at the time of his death evil deeds hang over an evil man who has stood in the happy course of the realm of sense, and so on, all his accumulated evil deeds or their sign come into the avenue of the mind-door as he is Ijdng on this death-couch. Immediately after the process of apperception ending in registration arisen with reference to such a sign of his deeds, arises the deceaseconsciousness with the object of life-continuum as its object. On its cessation there arises with reference to that very deed or its sign which has appeared the rebirth consciousness which is included among the evil courses, and is bent by the strength of the vices not yet cut ofl. [549] This is rebirth with a past object immediately after decease with a past object. To another person at the time of death there comes into XVII. — Exposition of the Plane of Understanding 657 the avenue of the mind-door by means of the karma described above, the sign of the evil course such as the colour of fireflames in places like the hells. Therefore, on the cessation of the life-continuum after having arisen twice, three conscious processes arise, namely, one adverting with reference to that object, five apperceptions and two registrations owing to the slowness of speed due to the proximity of death. Then arises one death-consciousness with the object of the life-continuum as its object. In so far are the past eleven conscious moments. Then to him arises the rebirth consciousness in that very object lasting for the remaining five conscious moments. This is the rebirth with a present object immediately after the decease with a past object. To another person at the time of death there comes into focus at one or other of the five doors an inferior object which is the condition of lust and so on. When in due course the process ending with the deciding consciousness has arisen to him, there arise five apperceptions and two registrations owing to the slowness of speed due to the proximity of death. Then arises one decease-consciousness with the object of the life-continuum as its object. In so far are the past fifteen conscious moments, namely: two life-continuum, adverting, discerning, receiving, examining, deciding, five apperceptions, two registrations, one decease-consciousness. Then arises rebirth consciousness in that very object lasting for the remaining one conscious-moment. This also is the rebirth with a present object immediately after the decease with a past object. Such is the mode of procedure of rebirth in an unhappy course with a past or present object immediately after the decease in a happy course with a past object. To one who stands on the unhappy course but has stored up faultless deeds, the faultless deeds or their sign appear at the mind-door as said above. And everything should be understood as said above, only substituting bright features for the dark features. Such is the mode of procedure of rebirth in a happy course with a past or present object immediately after the decease in an unhappy course with a past object. In the case of one who stands on the happy course and has stored up faultless deeds, the faultless deeds so stored up or their sign appear at the mind-door in accordance with the expression that they hang over him at the time of death. This applies [550] to the faultless deeds of the realm of sense which have been stored up. In the case of him who has stored up sublime deeds, only the sign of the deeds comes into focus. Immediately after the bare apperceptional process which has arisen with reference to that sign and which ends with registration, there arises decease-consciousness making its object the field of the life-continuum. When that ceases, there arises, with reference to the deeds or the sign of the deeds which have come into focus, rebirth-consciousness which is included in the happy course and which is bent by the strength of the corruptions not yet cut off. This is the rebirth with a past or undeclared object immediately after decease with a past object. To another person at the time of death there appears at the mind-door, by means of faultless deeds of the realm of sense the sign of the happy course in the form of the rank in the conceiving mother in the world of men, or of the status of the garden, mansion, wish-yielding tree and so on in the world of devas. Immediately after the decease-consciousness the rebirth-consciousness arises to him in the order as shown in the sign of the unhappy course. This is the rebirth with a present object immediately after the decease with a past object. To another person at the time of death relatives present at the five doors a visible object by means of garlands of flowers, streamers and so on, saying : This, dear one, is offered as an offering to the Buddha for thy benefit. Keep your mind well-disposed or an object of sound by means of preaching on XVII . — Exposition of the Plane of Understanding 659 the Law, sacred music and so on; or an object of smell by means of incense, perfumes, flavours and so on; or an object of taste by means of honey, molasses and so on, saying : “ Taste this, dear one. It is an offering made for thy benefit or an object of touch by means of a piece of fine cloth from China or Somara and so on, saying : Feel this, dear one, it is an offering made for thy benefit."’ Five apperceptions and two registrations arise to him owing to the slowness of speed due to the proximity of death at the conclusion of the deciding consciousness arisen in due order as to that object, visible and so on, which had come into focus. Then arises one decease-consciousness with the field of the life-continuum as its object. At the conclusion of that, the rebirth-consciousness arises in that very object lasting for one conscious moment. This also is the rebirth with a present object immediately after the decease with a past object. In the case of one who stands in the happy course and who has acquired the sublime state by virtue of the Jhana of the earth-device and so on, there comes into focus at the mind-door at the time of his death one or other from among the moral deeds, the sign of the deeds, the sign of the course pertaining to the realm of sense, or the earth device and so on as the sign, or the sublime consciousness. [551] Or there appears the exalted object which is the condition of the production of merit at the door of either the eye or the ear. Five apperceptions arise to him owing to the slowness of speed due to the proximity of death at the conclusion of the deciding' consciousness arisen in due order. There is no registration to those on the sublime course. Therefore, immediately after the apperception one decease-consciousness arises with the field of the life-continuum as its object. At its conclusion there arises the rebirth-consciousness having as object one or other of the objects which have arisen and which is included in one or other of the sublime happy courses of the realm of sense. This is the rebirth with an object, either past, present, or undeclared immediately after the decease in the happy course with an undeclared object In this order should be understood rebirth immediately after decease of the formless. Such is the mode of procedure of rebirth with a past, undeclared or present object immediately after decease in a happy course with a past or undeclared object. . In the case of one who stands in an unhappy course and has done evil deeds, the deed, the sign of the deed or the sign of the course appears at the mind-door as said above, or the object which is the condition of the production of demerit appears at the five doors. Then to him in due course at the conclusion of decease-consciousness there appears rebirthconsciousness which is included in the unhappy course and which has for object one or other of those objects. Such is the mode of procedure of rebirth with a past or present object immediately after decease in an unhappy course with a past object. In so far has been shown the procedure by way of rebirth of the nineteen kinds of consciousness. And all this consciousness thus : Proceeding in rebirth is of two kinds Because of karma ; two and more in kind When mixed with matter and with other things. This resultant consciousness of nineteen kinds in proceeding in rebirth is, namely, twofold because of karma. And the respective generative karma is the cause of it by way of karma lasting various moments and by way of the sufficing condition. And this has been said: Moral-immoral karma is the cause of the result by the sufficing conditionT By this should also be understood the twofold and more divisions due to its mixed kinds. For instance : Although it proceeds single by way of rebirth, it is [552] twofold as being mixed and unmixed with matter; threefold by the division of the worlds of sense, of form, of the formless ; fourfold by way of birth from an egg, from a womb, from moisture and apparitional ; fivefold by way of the courses (or destinies) ; sevenfold by way of the conscious XVII . — Exposition of the Plane of Understanding 661 durations; eightfold by way of the sentient worlds. Of these. The mixed is twofold as to natural state, And twofold is the one with natural state. Together with the very first mentioned, There are at least the two or three decads. The mixed is twofold as to natural state/' means, that rebirth consciousness which, leaving aside the natural state of non-matter, arises mixed with matter is of two kinds; namely, with or without natural state as it arises without the natural state of femininity and masculinity in the existence of form, and with natural state, excepting rebirth as eunuch in the existence of sense. ‘'And twofold is the one with natural state," means, of these two that which is with natural state is of two kinds, as it arises with one or other of the natural states of man or woman. “ Together with the very first mentioned, There are at least the two or three decads " : — namely, there is that rebirth-consciousness mixed with matter, the first in the pair, mixed and unmixed. Together with it at least two or three decads arise by way of the decad of physical basis and body, and of the decad of physical basis and natural state. Matter cannot be less than that. And this matter with such a minimum limitation arises under the name “ halala embryo," like the cream of butter drawn with the single thread of the hair of the Himalayan goat from among the two places of birth called the egg and the womb. Here should be understood what places of birth are possible by way of courses (or destinies). Among them The three first birth places are not in hell, Nor with the devas, saving those of earth. But all the four are with the courses three. By the phrase Nor with the devas ’’ it is to be understood that the first three places of birth are not to be found among the Betas of consuming thirst, for these are apparitional in birth. All the four places of birth are found among the remaining three destinies of lower animals. Beta-world, and men, and among the devas of earth left out above. Among them, Nine forms and thirty in the realm of four ; In apparitional and moisture births There are seventy at most, thirty at least. Among the Brahmas in the realm of form, who are apparitional in birth [553], thirty material forms {rua) and nine arise together with rebirth-consciousness by way of four groups, namely the decads of the eye, the ear and physical basis and the ennead of life. But excepting the Brahmas of the realm of form, there are, in the other apparitional and moisture births, at the most seventy material forms by way of the decads of the eye, ear, nose, tongue, body, physical basis, and natural state. These are constant among the devas. Of these, colour, smell, taste, nutritive essence, the four elements, sentient eye, life : — this collection of matter, to the extent of ten material qualities, is known as the eye-decad. So should the remainder be understood. But at least thirty material qualities by way of the decads of the tongue, body, physical basis, arise in a sexless person born blind, deaf, without the sense of taste. And between the highest and the lowest numbers, suitable reckonings should be made. Having known this, again By aggregates, condition, feeling, course, Applied and sustained thinking, object, zest. One ought to know the difference between Divided, undivided four rebirths. There is the rebirth twofold, as mixed and unmixed, and there is the decease immediately preceding it. The meaning is, that the difierence between their being divided and undivided, through the aggregates and so on, should be known. XVII . — Exposition of the Plane of Understanding 663 How ? Sometimes rebirth with four aggregates is undivided as to the object immediately after decease of the formless ' with four aggregates. Sometimes after an object, external and not sublime, it has an object sublime and internal. Such is the way in the formless planes. And sometimes rebirth is immediately after decease from the formless with four aggregates into the realm of sense with five aggregates. Sometimes immediately after decease from the realm of sense, or from the realm of form with five aggregates rebirth is of the formless with four aggregates. But so (immediately) after decease with a past object, rebirth is with a present object. After decease in some happy courses, rebirth is in some unhappy courses. After unconditioned decease, rebirth is conditioned. After decease with two conditions, rebirth is with three conditions. After decease accompanied by indifference, rebirth is accompanied by joy. After decease without zest, rebirth is with zest. After decease without applied thinking, rebirth is with applied thinking. After decease without sustained thinking, rebirth is with sustained thinking. After decease without applied and sustained thinking, rebirth is with applied and sustained thinking. And so construction should fittingly be made by reversion of the terms (aggregates and the rest). Merely a state by cause-relations served, To some other existence forth it goes. It has had no transition from the past. Nor there did it become without a cause. It is not a sentient being, nor the soul, but this which, 5 having got its cause-relations and arising as a mere state of form or formless, is said to approach some other existence. 1 [564] And there is no passage of it from a past existence to I this, nor does it appear here without a cause there. We shall make this evident by the evident order of human decease and rebirth. For when the body of a man who has come nigh unto death, either in the course of nature, or through effort, and who cannot bear the touch of unbearable weapons which cut off the joints and ligaments of all limbs, causing pain ending in death., wilts np in due course like a discarded green palmdeaf, when the controlling faculties such as the eye become weakened and the controlling faculties of the body, of thought, of life, are established on just the heart-basis, the consciousness, which is dependent at that moment on the remaining heart-basis, proceeds with reference to the object which, among the grave, repeated, proximate and former karmas, is the karma called the activities, served by the remaining cause (of ignorance and so on), or which is called the sign of karma, the sign of the course manifested by that karma. Craving bends the consciousness thus proceeding on to the object, which has the disadvantage of being covered up by ignorance, owing to craving and ignorance not having been put away; the co-existent activities throw it; into the object. Being bent by craving and thrown by the activities by way of continuity, it abandons the former basis like a man who crosses a conduit by hanging to a rope tied to a tree on the hither bank, and proceeds by the causes such as the object and so on, reaching, or not reaching the latter basis set up by karma. And here the preceding consciousness is called \ V decease because it passes away ; the latter consciousness is called rebirth because it is connected with the beginning of another existence. But the consciousness does not arrive ’ here from a previous existence ; nor does it appear from thence without a condition such as karma, activities, the bending on to the object and so on. The echo may be (taken) and such similes. Because the series is continuous, Theres no identity nor otherness. y (Thus : — )_jatter of this consciousness not coming over from a pihyidite and ifcs arising from causes included in a past eslfey?&uch things as the echo, a lamp, the impression of a the Reflection of an image arc illustrations. Just as the echo,, a seal, a shadow are conditioned ’ ■ • ' A XVII . — Exposition of the Plane of Understanding 666 sound and so on, and do nob move elsewhere, so it is with consciousness. As regards — Because tlie series is continuous. There’s no identity nor otherness ” — should there really be identity (or oneness) in the continuity! of the series, there would be no formation of curds from milk. * And should there really be otherness there would be no curds which are due to milk. It is the same with all causes and' effects. Else there would be an end to all worldly usage, and that would not be desirable. Therefore here the view ? of neither oneness nor otherness should be upheld. [656] Herein objection might arise : — Because, the absence of passage from the past to the present being evident, those aggregates of this human personality have ceased, and the karma which is the cause of the fruit does not pass on to that i fruit, can any other than the doer get the fruit And can that fruit come from some other cause 1 In the absence of one who enjoys, to whom does the fruit go ? The present order is therefore not satisfactory.” This is the reply: — The fruit that comes in continuity Is not of any other, nor is it From any other (cause.) This purport is Effected by preparing (growth) of seeds. A fruit arising in a certain continuity does not belong to ‘any other, nor is it from any other cause,” because of the inhibition of a decided oneness or otherness. And ‘Hhis purport is effected by preparing (growth) of seeds ” : — When preparations for (the growth of) mango seeds and so on have been made, the particular fruit, which arises in time from the| conditions obtained in the continuity of that seed, is not the fruit of other seeds, nor is it due to the preparations of other seeds. Neither do the seeds nor the preparations reach the place of the fruit. Thus should the fulfilment (of this simile) be understood. The meaning is to be understood also by the result that is ultimately given to the graduates in arts and sciences and medicine studied by them when young. As regards the question : In the absence of one who enjoys, to whom does the fruit go The saying : “ he enjoys ” comes into use. Because the fructification is made. Even so a tree is said to fructify, Because of the appearance of the fruit. Eor just as owing to the appearance of the fruit of a tree which is only a part of the things called trees, the tree is said to give fruit or has given fruit, so by the appearance of the fruit of ease and ill, called experience, which is only a part of the aggregates known as the devas and men, a deva or man is said to experience ease or ill. Hence there is no need for any other person who enjoys. But the objector might say : If this be so are the existing activities causes of the fruit or the non-existing ones ? If the existing activities are the cause, then the result should be at the moment of their proceeding. If the non-existing activities are the cause, then they would always be bearing fruit before and after that moment.” He should be answered thus: Through commission root-causes they become, But they do not carry the fruit always. Trust-money and such other similes Should here in this respect be understood. For the activities are causes through commission of deeds, not because they are existent, or non-existent. As it is said : [556] Asa result of good Tcarma having been wrought, having been stored up in connexion with the sensuous realm, eyeconsciousness arises. The activities are fittingly the causes of the results, but owing to the ripening of the result they do not again bear fruit. In order to make this clear, the illustration of trust-money and so on should be understood. For XVII . — Exposition of the Plane of Understanding 667 in the world a man receives in trust the management of a business. He either buys goods or invests the money. The actual carrying on of the business is the cause of .the fulfilling of the trust, not whether the business exists or does not exist. But the trust does not constitute a permanent cause of the business, once it has been transacted. Why ? Because of the trust having been discharged. So also the activities are causes of their own results. But they do not bear fruit after they have fittingly done so. So far has been shown the proceeding through the activities as causes of rebirth-consciousness happening as twofold by way of mixed and unmixed. Now in order to remove confusion as regards all these thirtytwo classes of resultant consciousness, By virtue of procedure and rebirth In life and so on, these activities Are to be known as causes such of those. Herein, the three existences, four places of birth, fi.ve courses, seven stations of consciousness, nine sentient abodes are called ‘becomings (bJiavd) and so on.’’ The meaning is, that these activities should be known as causes of those classes of resultant consciousness at rebirth and in (vital) procedure and so on. Of these as regards preparations for merit, the preparation for merit classified as the eight volitions of the realm of sense is generally a twofold cause, by way of karma lasting various moments, and by way of sufficing condition to nine classes of resultant consciousness at rebirth in a world of sense. And the preparation for merit classified as the five moral volitions of the world of form is a twofold cause of five classes of consciousness at rebirth in the world of form. The preparation for merit of the world of sense, mentioned above, is a twofold cause in the manner, mentioned above, at procedure, not rebirth, of seven classes of limited resultant consciousness, without the unconditioned mind-consciousness-element, associated with indifference in a happy course in the world of sense. And the same is such a cause at procedure, not rebirth of five classes of resultant consciousness in the world of form. It is such a cause [557], in procedure, not at rebirth, of eight classes of limited resultant consciousness in an unhappy world of sense. And it is a cause (of such consciousness) on meeting with a desirable object on such occasions as when Mahamoggallana the Elder makes his round of the hells. And a desirable object is obtainable among animals and Petas of great power. The said preparation for merit is such a cause, in procedure and at rebirth, of sixteen classes of moral resultant consciousness in a happy world of sense. But generally speaking the preparation for merit is such a cause in procedure and at rebirth, of ten classes of resultant consciousness in the world of form. Preparation for demerit, which is classified as the twelve immoral volitions, is such a cause of one consciousness in an unhappy world of sense at rebirth, not in procedure ; of six classes of consciousness in procedure, not at rebirth ; and of seven classes of immoral resultant consciousness in procedure and at rebirth ; and of the same seven in a happy world of sense in procedure, not at rebirth ; of four classes of resultant consciousness in the world of form in procedure, not at rebirth. And it is a cause in the world of sense by way of seeing undesirable forms and hearing undesirable sounds. But in the Brahma world there is no such thing as undesirable forms and so on, nor is there in the deva-world of the world of sense. Preparation for stationariness is such a cause in procedure and at rebirth of four classes of resultant consciousness in the world of the formless. Thus by way of rebirth and procedure in the worlds these activities should be understood to be such and such causes to such and such classes of consciousness. And the same with the places of birth and so forth. * This, herein, is the substance of the explanation beginning from the first. Because among these activities the preparation for merit, after giving rebirth, produces all its result in two XVII . — Exposition of the Plane of Understanding 669 worlds 3 * and likewise in the four matrices such as the egg ; the two courses namely, of devas and ,men ; the four durations of consciousness, namely, different in body and in perception, different in body same in perception, same in body different in perception, same in body same in perception ; and in the four sentient abodes, since in the perceptionless sentient abode the preparation is only of the material form, therefore it is as mentioned above, a cause, at rebirth or in procedure as the case may be, of twenty-one classes of resultant consciousness in these two worlds, four matrices, two courses, four durations of consciousness and four sentient abodes. [558] Because the preparation for demerit yields its result by way of rebirth in one world of sense, four matrices, the remaining three courses, one duration of consciousness called different in body same in perception, and such a sentient abode, therefore it is the cause, as said above, at rebirth and in procedure of seven classes of resultant consciousness in one world, four matrices, three courses, one station of consciousness and one sentient abode. Since the preparation for stationariness yields its result by way of rebirth in one world of the formless, one matrix, the apparitional, one course of the devas, three conscious durations beginning with the sphere of the infinity of space, four sentient abodes beginning with the same, therefore, as said above, it is the cause, at rebirth and in procedure, of four classes of consciousness in one world, one matrix, one course, three conscious durations, four sentient abodes. ml , By virtue of procedure and rebirth In life and so on, these activities Are to be known as causes such of those. This is the substance of the discourse on the clause Conditioned by activities consciousness comes to pass/* In the clause: “Conditioned by consciousness, name and form comes to pass : Decision should be known by classifying Of name and form, by causal mode and groups, Procedure in existence and so forth. As regards By classifying of name and form ’’ — “ name ’’ refers to the three aggregates beginning with feeling because they bend {namanato) towards the object. By form” are understood the four Primaries, and matter derived therefrom. The classification of name and form has been stated in the Exposition of the Aggregates. Thus first of all, decision should here be known by the classifying of name and form. 'Procedure in existence and so forth — 'name’’ proceeds in all worlds, matrices, courses, conscious durations and sentient abodes, excepting one sentient abode. Matter proceeds in two worlds, in four matrices, in five courses, in the first four conscious durations, in five sentient abodes. And when name-and-form proceeds thus, because, [559] at the moment of the conception of beings in the womb which are without specific nature, and of those born from eggs, two heads in the continuity from the material and three nonmaterial aggregates are manifested by way of the decads of the physical basis and the bodily frame, therefore in detail twenty-three states should be understood as name and form conditioned by consciousness, namely twenty from matter and three aggregates which are non-material. Now if what has not been mentioned is taken into account, fourteen (states) are obtained by leaving out nine material states from one head of continuity ; and thirty-three states are obtained by adding the nature-decad of those endowed with nature. And if what has not been mentioned from among these is taken into account, fifteen states are obtained by leaving out eighteen material states from the two heads of continuity. And because, at the moment of conception of the Brahmas among apparitional beings, four heads of continuity from matter and three non-material aggregates are manifested by way of the decads of the eyes’ and ears’ physical basis and the ennead of life-controlling faculty, therefore in detail forty-two states should be understood as “ name and form conditioned by consciousness,” namely, thirty-nine states from matter and three immaterial aggregates. Taking into account what has not been mentioned, fiiteen XVII. — Exposition of the Plane of Understanding 671 states are obtained by leaving out twenty-seven states from three heads of continuity. In the world of sense, however, because at the moment of conception of the remaining beings, the apparitional and the moisture-born who have sense-organs with complete intrinsic nature, seven heads of continuity from matter and three immaterial aggregates are manifested, therefore in detail these seventy-three states should be understood as name and form conditioned by consciousness,’’ namely, seventy states from matter and three immaterial aggregates. Taking into account what has not been mentioned, nineteen states are obtained by leaving out fifty-four from the sextet of heads of the continuity of matter: this at the most; but at the least the reckoning of name and form in brief and in detail, as conditioned by consciousness at conception, is to be understood by subtracting those heads of the continuity of matter in which they are deficient. But of formless beings the three non-material aggregates, and of perceptionless beings the ennead of life-controlling faculty from form [are to be reckoned as name and form.] Such in the first place is the way in rebirth. In procedure at the static moment of rebirth-consciousness, everywhere at the place of the procedure of matter there are manifested the bare octad set up by the caloric order arising together with the rebirth-consciousness. But the rebirthconsciousness does not set up matter, for it is unable to do so owing to weakness from the weakness of the physical basis, just as a man fallen from a precipice cannot give help to another man. The bare octad set up by consciousness [560] appears since the beginning of the life-continuum above the rebirth-consciousness. At the time of the appearance of sound the ennead of sound appears by means of the caloric order and consciousness proceeding beyond the moment of rebirth. But as regards those beings of the womb who sustain life by material food, from the statement : Whatever food and drink his mother takes, Sustains the child that is within the womb, the bare octad produced by sustenance aj)pears in the body diffused with the food taken by the mother, and in the case of those of apparitional birth, it appears at the time when first of all they swallow the saliva in their own mouths- Thus there are twenty-six kinds by way of the bare octad produced by sustenance and of the two enneads, at the most, produced by caloric order and consciousness: and there are seventy kinds produced by karma stated previously as arising three times in each conscious moment. These ninety-six kinds of matter, together with the three immaterial aggregates, make altogether ninety-nine states. Because sound is inconstant, making its appearance at any time, therefore its two kinds being left out, the ninety-seven states should fittingly be understood in the case of all beings as '‘name and form conditioned by consciousness.’’ For in beings both when asleep and when negligent, when eating and drinking, these ninety-seven states proceed day and night as conditioned by consciousness. We shall explain later their state as so conditioned. That which is karma-born matter, though it is established in the existences, places of birth, courses, durations, sentient abodes, cannot stand without the support of. matter set up by three things, nor can the latter stand without its support. Like bundles of reeds fixed together in the four directions though smitten by wind, like a collection of broken boats which have found shelter somewhere in the great ocean, though smitten by the fury of the waves, these states of matter, each giving support to the other do not fall down but stand together for one year, two years — even a hundred years so long as the term of life of the beings, or the merit acquired by them lasts. Thus is decision to be understood by way of “ procedure in existence and so forth.” "By groups” — what name conditioned by consciousness there is at procedure and rebirth in the formless and at procedure in existence of the five constituents ; and what matter conditioned by consciousness there is everywhere among the 1 1.e. caloric order, consciousness, material food. XVII. — Exposition of the Plane of Understanding 673 perceptionless and at procedure in existence of tte five constituents; and wliat name and form [561] conditioned by consciousness tliere is everywhere in existence of the five constituents, all that name and form and name-and-form, being grouped together as name-and-form by leaving out those terms which correspond to its members should be understood as name-and-form conditioned by consciousness.” Is this phrase suitable for the perceptionless beings, who have no consciousness ? It is not unsuitable. For That consciousness which is the cause, Of name and form twofold, is deemed As with result and eke without; Hence what is said of it is fit. For that consciousness which is the cause of name and form is considered to be twofold as giving a result and not giving a result. And since this kind of matter is set up by karma among the perceptionless beings, it is conditioned by the consciousness of preparation proceeding in existence of the five constituents. And so is that matter which is set up by karma at the moment of consciousness, which is moral and so on at procedure in the five constituents. Hence is the above statement suitable. Thus is decision to be understood by way of groups also. As regards “ By causal mode ” Eesultant consciousness ninefold condition is Of name and forni with base material ; Eightfold of matter that’s residual. Single of form wherein the consciousness Is a preparing ; any other kind Of this and that the fit condition is. For at rebirth or at procedure there is name which is called the result. Of this name, whether it is mixed with matter or not, the resultant consciousness, connected with rebirth or any other kind, is the ninefold cause by way of co-existence, reciprocity, dependence, association, result, sustenance, controlling faculty, presence, non-absence. Of matter wbich. is the heart-basis the cause is ninefold by way of co-existence, reciprocity, dependence, result, sustenance, controlling faculty, dissociation, presence, non-absence. Leaving out basic matter, of the remaining kinds of matter the cause is eightfold excepting reciprocity from the nine causes. Consciousness of preparation is a single cause by way of sufficing condition by the suttantika method of matter of perceptionless beings or of karma-born matter in existence of the five constituents. All the remaining consciousness beginning from the first lifecontinuum is to be understood as cause befitting this and that name-and-form. When causal mode is shown in detail, the entire discourse of the Patthana should be treated in detail. Hence we do not set about it here. But, — objection might arise — how can it be known that [562] name-and-form at rebirth is conditioned by consciousness ? By Sutta-evidence and by fitness. In the Suttas, that feelings and so on are conditioned by consciousness has been averred in many ways such as States lohich are consecutive to consciousness As to fitness : — Effected ’tis by matter seen, and born of mind, That consciousness is of unseen matter the cause. Eor material things which arise in conformity to mind full of faith or without faith are ‘‘ seen.' And the unseen is inferred from the seen. Thus through visible mind-born matter here in this world consciousness should be known as the cause of invisible rebirth-matter. That matter which is set up by karma, just as matter which is set up by consciousness, is conditioned by consciousness is mentioned in the Patthana. Thus herein is decision to be known by causal modes . This is the detailed discourse on the clause Conditioned by consciousness, name-and-form [comes to pass].” XVII. — Exposition of the Plane of Understanding 676 In the clause Conditioned by name-and-form the sixfold sense comes to pass ’’ : Three aggregates are held to be the name ” And form ’’ the essentials, basis physical, The one remaining (aggregate) of such And such cause condition is. Of the name and form which is the cause of the sixfold sense, name means the three aggregates beginning with feeling ; form means the constant four essentials, six physical bases, life-controlling faculty which are included in one’s continuity. Thus are the essentials, physical bases and so on held to be (form). And the final term name-and-form in the series : name, form, and name-and-form is to be understood as the cause of the sixfold sense, which is the final term in the series : Sixth sense and sixfold sense . Why % Because in the formless world name only is the cause of the sixth sense, not of any other. And it has been said in the Vibhanga that the sixth sense is conditioned by name. But how — objection might arise — may it be known that name and form is the cause of the sixfold sense ? Because the latter exists in the existence of the former. For sense exists when this and that name and form exist, not otherwise. And its existence conditional on the existence of name-andform will become clear in the causal mode. Therefore — [563] WTiatsoever is cause of whatever At moments of procedure and rebirth, The wise should understand accordingly. The explanation is as follows : — For at formless procedure and rebirth Just name is cause sevenfold, sixfold, at least. How '? At rebirth name is cause at least sevenfold of the sixth sense by way of the causes of co-existence, reciprocity, dependence, association, result, presence, non-absence. Some sort of name is cause through condition, some through sust enance . Thus the cause is also in other ways . In this way is the highest and the lowest number of causes to be understood. At procedure also resultant name is the cause in the way described/ The other (nomresultant) is cause at least sixfold by way of causes excepting the result among those mentioned above. Here also some sort is cause through condition, some through sustenance. Thus the cause is also in other ways. In this way is the highest and the lowest number to be understood. other existence also name Is such a cause of sixth. It is a cause In six ways of the other five senses. For in another existence of the five constituents the resultant name becoming friendly with the heart-basis is at least a sevenfold cause of the sixth sense, the mind, as it has been said in the formless. Of the other five senses, that is, the eye and so on, it is a cause in six ways by way of co-existence, dependence, result, dissociation, presence, non-absence, after becoming friendly with the four great primaries. Here also some kind is cause through condition, some through sustenance. Thus the cause is also in other ways. In this way is the highest and the lowest number to be understood. So also at procedure the result Is cause of the result, the non-result Is sixfold cause of non-resultant sixth. At procedure also as at rebirth in existence of the five constituents the resultant name is at least sevenfold cause of the resultant sixth sense. And by leaving out the resultant cause therefrom the non-resultant is at least sixfold cause of the non-resultant sixth. The highest and the lowest number is to be understood as said above. Eesultant is a fourfold cause therein Of the remaining five. And it’s the same With the description of the non-result. [664] For there at procedure (of the five-constituent existence) the resultant name which depends on the physical basis of sensory organism of the eye and so on, or the other XVII, — Exposition of the Plane of Understanding 677 is a cause in four ways tlirougli post-existence, dissociation, presence, non-absence of the remaining five senses, that is, tbe eye and so on. Tbe non-resultant has been described exactly like the resultant. Therefore the different kinds of name such as the moral should be understood as the fourfold cause of the five senses. Thus name should be understood according to whatever cause it is of whichever sense at rebirth or procedure. Herein matter in formless existence Is cause of not a single sense, whereas In existence of the five aggregates The heart-basis as matter is sixfold cause Of sixth at birth. The primaries are cause In four ways of the five in general. For at rebirth physical basic matter is a cause in six ways of the sixth sense, the mind, through co-existence, reciprocity, dependence, dissociation, presence, non-absence. The four primaries are a fourfold cause generally at rebirth and procedure by way of whatever sense has arisen of the five senses, that is, the eye and so on through co-existence, dependence, presence, non-absence. To them threefold are life and sustenance In procedure. Sixfold are they to sixth, Of which the fivefold cause is heart-basis. At rebirth and procedure the life of matter is a cause of the five senses of the eye, etc., in three ways through presence, non-absence, controlling faculty. And sustenance is a cause in three ways through presence, non-absence, sustenance. As to the food-suffused body of those beings who live on food, it is a cause of procedure, not at rebirth. The five senses of the eye and so on are causes in six ways at procedure, not at rebirth, of the sixth sense of the mind, termed consciousness of eye, ear, nose, tongue, body, through the causes of dependence, pre-existence, controlling faculty, dissociation, presence, non-absence. Basic matter is a cause in five ways at procedure, not at rebirth, of the sense of mind, leaving out the fivefold consciousness thxoiigli the causes of dependence, pre-existence, dissociation, presence, non-absence. Thus matter sbonld be understood according to what cause it is of whichever sense at rebirth or at procedure. [565] What name-and-form is cause of whatever, So everywhere the wise should understand. For instance, at rebirth name-and-form, which is called the three aggregates, and basic matter, in a world of the five constituents, is a cause of the sixth sense by way of co-existence, reciprocity, dependence, result, association, dissociation, presence, non-absence and so on. This is only a digest. The detailed account has not been made since one could construe everything from the method shown. This is the detailed discourse on the clause : “ Conditioned by name-and-form the sixfold sense comes to pass.’’ As to the clause conditioned by sixfold sense, contact comes to pass,” In brief eye-contact and so on make six, In detail thirty-two, like consciousness. Briefly, Conditioned by sixfold sense, contact comes to pass” means there are six contacts: namely the contact of eye, of ear, of nose, of tongue, of body, of mind. In all these are thirty-two as in the case of consciousness, mentioned above, which is conditioned by activities, namely, ten made up of five moral results beginning with eye-contact and so on and five immoral results, and the remaining twenty-two which are associated with the worldly resultant consciousness. Of these thirty-two kinds of contact, sixfold sense is the cause, wherein desire the sixfold sense to mean, Internal eye and so on with the sixth, And also these with the external six. Those who, thinking that this is a discourse on procedure of derived things, set forth the cause and result included in their own continuity, following the text, “ Conditioned by the sixth sense, contact comes to pass,” leave out the corresponding parts, seeing that the cause of contact is the sixth sense of the XVII . — Exposition of the Plane of Understanding 679 formless as well as tlie sixfold sense whicli comprises all senses from elsewliere, and desire the sixfold sense to be the internal eye and so on, together with the sixth sense. And that as well as the sixth sense, as well as the sixfold sense goes nnder the name of sixfold sense. Bnt those, who set forth the result, as being included in one continuity, and the cause as belonging to a different continuity, also set forth every sense that is the cause of contact, thereby including the external sense, and desire that internal sense, together with the sixth, to be the sixfold sense together with the external senses of matter and so on. [566] That also as well as the sixth sense and the sixfold sense, as well as the sixfold sense goes under the name of sixfold sense, the corresponding parts being left out. Here the objector might say: ‘‘A single contact is not produced from all the senses, nor are all contacts produced from a single sense. But a single one is stated in ‘ Conditioned by the sixfold sense contact comes to pass.’ Why is that so stated This is the reply. It is true that a single one is hot produced from all nor are all produced from a single one. But one is produced from many : As eye-contact is produced from eye-sense, matter-sense, mind-sense termed eye-consciousness and the rest of the associated states. Therefore : Such-as-He shows by number singular That one contact from several senses® springs. “ By number singular” means by the singular number in ‘‘ Conditioned by sixfold sense, contact comes to pass,” such-as-He has shown that one contact comes to pass from several senses. Among the senses, The five in six ways, one in nine, External six in fitting ways — Such is the explanation of The cause-relation of the one. This is the explanation : Eye-sense and so on are causes of contact of five kinds such as eye-contact and so on in six ways through dependence, pre-e::pstence, faculty, dissociation, presence, non-absence. Then the one sense of resultant mind is cause of the manifold resultant mind-contact in nine ways through co-existence, reciprocity, dependence, results, sustenance, faculty, association, presence, non-absence. Among the external senses, the sense of matter is a cause of eyecontact in four ways through object, pre-existence presence, non-absence, likewise the senses of sound and so on are causes in four ways of ear-contact and so on. Of mind-contact however, those senses of matter and so on and the sense of mental idea are causes in these four ways and also just by way of the object. Thus the cause relation of the external six in fitting ways to this has been explained. This is the detailed discourse on the clause : Conditioned by sixfold sense, contact comes to pass.’’ As to the clause “ Conditioned by contact, feeling comes to pass ” : By way of door are mentioned feelings six, Such as that born of eye-contact, which are Considered to be eighty-nine in kind. Concerning this clause also, six feelings by way of door are -stated in the Vibhanga thus: — Feeling which is horn of eye-contact, • . of ear-contact, of nose-contact, * . of tongue-contact, of body-contact, of mind-contact. [667] From association with eighty-nine classes of consciousness, they ‘‘ are considered to be eighty-nine in kind ” : — Of these feelings the thirty-two results are here — Both meant and called connected with result.” Of five of them contact is eight-fold cause, A single cause of others at five doors. At the mind-door also it is the same. For of the five feelings which have the sentient eye and so on for physical basis, contact of the eye and so on is cause at the five doors by way of the causes of co-existence, reciprocity, dependence, result, sustenance, association, presence, non- XVII. — Exposition of the Plane of Understanding 681 absence. Of the remaining feelings wbicli are results of the world of sense proceeding by way of receiving, examining, registration at each, door, the same contact is a single cause tbrougb sufficing condition. '' At the mind-door also it is tbe same’’ means, of tbe feelings wbicb are results of tbe world of sense, proceeding by way of registration also at tbe minddoor, that contact wbicb is termed contact of co-existent mind is cause in tbe same eight ways : also of tbe feelings wbicb are results of tbe three planes proceeding by way of rebirth, life-continuum and decease. But of those feelings of tbe realm of sense wbicb have proceeded by way of registration at tbe mind-door, mind-contact wbicb is associated with mind-dooradverting is a single cause by way of sufficing condition. This is tbe detailed discourse on tbe clause Conditioned by contact, feeling arises.” As regards tbe verse Conditioned by feeling, craving comes to pass ” : — Six cravings of matter and other kinds Have here been set forth. From tbe manner of Procedure, each is held to be threefold. For as to this verse, in Vibbanga six cravings have been shown by way of tbe nomenclature derived from tbe object as craving of matter, of sound, of smell, of taste, of touch, of idea, just as a son derives bis name from bis father as Settbiputta, Brabmanaputta. Bach of these cravings from tbe manner of proceeding is considered to be threefold as craving for sense-desire, craving for existence, craving for non-existence.® For when tbe craving for matter proceeds to enjoy with tbe taste of sense-desire a material object that has come into tbe avenue of tbe eye, it becomes known as sensuous craving. "When it proceeds together with tbe heresy of Eternalism, according to which that very object is permanent, eternal, [668] then it is known as craving for existence : for passion accompanied by tbe heresy of Eternalism is called tbe craving for existence. When it proceeds together with tbe heresy of annihilation, according to wbicb that very object is cut ofi, destroyed, then it is known as craving for nonexistence ; for passion accompanied by the heresy of annihilation is called the craving for non-existence. And the same with cravings for sound and so on. These make eighteen cravings from among the internal material qualities and eighteen from among the external, giving thirty-six. And these as past, future and present give one hundred and eight. Again they are, briefly, six by way of the material object and so on, and three by way of sensuous craving and so on. Because these beings give much honour to painters, musicians, perfumers, cooks, weavers and physicians, givers of life's elixir, 1 who grant them the material objects and so on, which they taste with jealous enjoyment, just as they give much honour to a nurse out of their feelings for, and jealous pride in their son, therefore all these cravings should be understood as being conditioned by feeling. Since here one blissful feeling as result Is meant, of craving it is just one cause. Just one " — that is, through just the cause of sufficing condition. Or because ; — A man in pain doth ease desire ; The man of ease desires yet more. It's neutrahaess that, being calm, Is said to be the same as ease. Therefore the threefold feeling is The cause of craving. And it's said By that great sage, that craving is Conditioned by the feelings three. It without bias never is, Although it is by feeling caused. Therefore it does not come to him, Who as brahman " has lived the life. XVII . — Exposition of the Plane of Understanding 683 This is the detailed discourse on the clause; “ Conditioned by feeling, craving comes to pass.” As to the clause Conditioned by craving, grasping comes to pass,” There are four graspings which should be explained By sense-classification, order due, And by the brief and full accounts of states. [669] This is the explanation : — these are the four graspings, namely, of sense-desires, of wrong views, of mere rite and ritual, of a theory of the self. And this is the literal meaning : It clings to sense-desires which are termed the physical basis — thus “ grasping of sense-desires.” Sense-desires and grasping give the grasping of sense-desires. Grasping means a firm seizure. For the prefix upa (in upddana, grasping) denotes firmness as in updydsa (despair), upalcaUJia (approaching), and so on. Similarly, views and grasping give the grasping of views. Or, it clings to views — thus grasping of views.” In such views as, the self is eternal, the world is eternal, the latter view clings to, the former. Similarly it clings to mere rite and ritual — thus ‘grasping of rite and ritual.” The rite and ritual and the grasping give the grasping of rite and ritual. Graspings themselves are so because they hold that bovine habits and bovine practices and so on are ‘‘ purity.” Similarly, by it they speak, thus ‘theory.” By it they grasp — thus grasping.” What do they speak or grasp ? the self. The clinging to a theory about the self is the grasping of the selftheory. By it they cling to the view that just this self-theory is the self. Such is the literal meaning. of sense-desires Firmness of craving means tlie subsequent craving wbicli derives its firmness tlirougfi tlie cause of the sufficing conditions of the previous craving. Now, say some, that craving is a longing for an object not yet attained, like the stretched'Out hand of a thief in the dark ; that grasping is the seizing of an object that is attained, like the seizing of treasure by the thief ; that fewness of wishes and contentment are their opposing states; further, that they are the roots of the ills of having to search and keep watch. The remaining three graspings are briefly just views. In detail the grasping in sense-desires is the firmness of craving, already described as being of one hundred and eight kinds, for visible objects and so on; the grasping of views is wrong views having ten bases. As it has been said: What therein is the grasping of speculative oinnion {views) ? ' There is no such thing as alms or sacrifice . . . there are in the world no recluses or brahmins who have reached the highest point, who, having understood and realized by themselves alone both this world and the next, make known the same ’ — all this sort of speculation , . . this shiftiness of grasp is what is called the grasping of speculative opinion {views), Perversion as to the opinion that holiness is by means of rite and ritual is the grasping of rite and ritual. As it has been said: “ What therein is the grasping of rite and ritual ? The theory, held by recluses and brahmins outside our doctrine that holiness is got by rules of moral conduct, that holiness is got by rites, that holiness is got by rules of moral conduct and by rites [570] — this kind of opinion . . . this inverted grasp is called the grasping of rite and ritualP The theory of individuality with the twenty bases is the grasping of a theory of the self. As it is said, What therein is the grasping of a theory of the self ? When in this world the ignorant, average man who is not trained according to the doctrine of good men, regards the self as bodily shape . . . then this inverted grasp is called the grasping of a theory of the selfj XVII , — Exposition of the Plane of Understanding 685 Such is here the brief and full accounts of states. Order due’’ is of three kinds: the order of arising, the order of removing, the order of instruction. Of these, the order of the arising of the vices is not stated directly owing to the absence of the first arising of this beginningless round of births. But indirectly, speaking of one world generally the conviction of eternalism and annihilation is preceded by a clinging to the self ; then to him who clings to the idea that this self is eternal there arises the grasping of rite and ritual for the purpose of purifying the self. The grasping of sensedesires arises to him who does not look to the next world, and who adheres to the idea that the self is annihilated. Hence first the grasping of a theory of the self, and the grasping of views, rite and ritual, and of sense-desires. Thus is the order of arising in one world. Of them, the grasping of views and the next are put away first, being killed by the path of streamwinning ; later the grasping of sense-desires, being killed by the way of saintship. This is the order of their removal. And of them, the grasping of sense-desires is taught first, owing to its large province and obviousness. For through association with the eight classes of consciousness, it has a large province; the others have small provinces being associated with four consciousnesses. And generally it is obvious as being an abode in which mankind delights ; not so are the others. One who has a grasping for sense-desires makes much fuss and festivity in order that he may attain his objects. This is hisi grasping of views, which accordingly is shown immediately after the other kind of grasping. It branches off into two : by way of the grasping of rite and ritual and of a theory of the self. Of the two the grasping of rite and ritual, being gross, is shown first, being easily understood on seeing the cow-and-dog-rites. Finally owing to its subtleness comes the grasping of a theory of the self. Such is the order of their instruction. A single cause is craving of the first, And sevenfold, eightfold of the other three. And here, in tlie grasping-tetrad, the craving- of sensedesires is a single cause of the first grasping of sense-desires by way of sufficing condition, because it arises in objects in which craving delights. Of the remaining three it is a cause in seven ways : — [571] through co-existence, reciprocity, dependence, association, presence, non-absence, or it is eightfold, taken together with sufficing condition. And when the cause is through sufficing condition, it is not co-existent (with the present). This is the detailed discourse on the clause Conditioned by craving, grasping comes to pass.” As to the clause Conditioned by grasping, becoming comes to pass ” : — By meaning, state, group, difierence, usefulness, Whatever is cause of what should one decide. Of these, it becomes — this is “ becoming.” It is twofold as karma-becoming and rebirth-becoming. As it is said: ‘‘ Becoming is twofold : 'fhere is karma-becoming, there is rebirth becoming Of these, karma as becoming is karma-becoming. Similarly rebirth itself as becoming is rebirth-becoming. And here rebirth becomes, thus it is becoming. And as karma, because it is the reasonffor bliss, is spoken of as For Buddhas to appear is bliss, so, because it is a reason for becoming, it is to be understood as becoming, the cause being used for the efiect. Thus should decision be known by way of the meaning. By state ” : — briefly, volition and states termed karma, such as covetousness associated with volition, are karmabecoming. As it is said: What therein is karma-becoming ? The preparation for merit, the preparation for demerit, the preparation for stationariness whether of the limited stage or the sublime stage — this is called karma-becoming. And all karma leading to becoming is karma-becoming, Of these, thirteen volitions are the preparation for merit, twelve are the XVII . — Exposition of the Plane of Understanding 687 preparation for demerit, four are the preparation for stationariness. Thus, by the expression: Whether of the limited stage or the sublime stage is meant the feebleness or strength of the results of these volitions. And by the expression And all karma leading to becoming are meant covetousness and so on which are associated with volition. Rebirth-becoming is briefly the aggregates produced by karma and is ninefold in kind. As it is said : JVhat therein is rebirth-becoming ? The becmning of sense-desires of matter, of non-matter, of perception, of non-perception, of neither perception nor non-perception, of one constituent, [572] of four constituents, of five constituents — this is called rebirth-becoming. Of these, becoming which is termed sense-desires is becoming of sense-desires. And the same with becoming of matter and of non-matter. Becoming of those possessed of perception, or, in this becoming is perception: — thus 'perceptionbecoming.” The contrary is becoming of non-perception. Owing to the absence of gross perception and the presence of refined perception there is, in this becoming, neither perception nor non-perception: hence " becoming of neither percepception nor non-perception.” Becoming mixed with one aggregate of matter is one-constituent-becoming, which also means, that in it there is one mixture. And the same with becomings of four and five constituents. Of them (in nine kinds) becoming of sense-desires is the five derived aggregates, likewise matter-becoming. Non-matterbecoming is four such aggregates. Perception-becoming is four or five. Non-perception-becoming is one derived aggregate; becoming of neither perception nor non-perception is four. Becomings of one constituent and so forth are one, four, five aggregates by way of derived aggregates. Thus by way of states should the conclusion be understood. "By usefulness although the preparations for merit and so on have been mentioned in the exposition of the activities, just as in the exposition of becoming, there is advantage in the repetition, because the activities of the previous exposition are causes of rebirth here, by way of past karma, and because the activities of the present exposition are causes of rebirth in the future by way of present karma. Or, in the previous exposition, volition has been said to be the activities in this way : ‘ What therein is the reparationfor merit ? M ora I volition of the realm ofsenseT But here states associated with volition as well are so described, from the expression And all harma leading to becoming, And previously it has been said that the activities are karma which is the cause of consciousness ; now they are described as karma which produces becoming of non-perception. For that matter what is the use of making many statements? In ''conditioned by ignorance, activities come to pass the moral and immoral states such as the preparations for merit and so on have already been mentioned. Here, in " Conditioned by grasping, becoming comes to pass,’ the moral, immoral and indeterminate states are mentioned owing to the inclusion of rebirthbecoming. Therefore everywhere the repetition serves its purpose. Thus by way of " usefulness ” also is the conclusion to be understood. "By group, difference”: — by the difference and grouping of becoming, conditioned by grasping. For the karma which, conditioned by grasping of sense-desires, produces becoming of sense-desire is the becoming of karma. The aggregates produced by it are rebirth-becoming. And the same with becoming of matter and non-matter. Thus [573] there are two becomings of sense-desires conditioned by the grasping of sense-desires. In them are included the becomings of perception and of the five constituents. There are two becomings of matter, in which are included the becomings of perception, of non-perception, of one and five constituents. There are two becomings of non-matter, in which are included the becomings of perception, of neither perception nor non-perception, and of the four constituents. Thus there are six becomings, with those which are included therein. As there are six XVII . — Exposition of the Plane of Understanding 689 becomings conditioned by tbe grasping of sense-desires, together with the included states, so is it the same with becomings which are conditioned by the remaining graspings. Thus there are twenty-fonr different hinds of becomings conditioned by the graspings together with the included states. ''By groups”: — grouping the karma-becoming and the rebirth-becoming, we get one becoming of sense-desires, conditioned by the grasping of sense-desires, together with the included states. Similarly with the becoming of matter and non-matter. Thus we get three becomings. Similarly with those conditioned by the remaining graspings. Thus by way of groups together with the included states there are twelve becomings conditioned by the graspings. But generally speaking, the karma which, conditioned by grasping, leads to the becoming of sense-desires is becoming of karma. The aggregates produced by it are the becoming of rebirth. And the same with the becomings of matter and non-matter. Thus, conditioned by grasping together with the included states, there are two becomings of sense-desires, two of matter, two of non-matter. In this other way then there are altogether six becomings. Or, without having recourse to the divisions of karma-becoming and rebirthbecoming, there are three becomings by way of the becomings of sense-desires and so on, together with the included states. Again, without having recourse to the divisions of becomings of sense-desires and so on, there are two becomings : karmabecoming and rebirth-becoming. And without having recourse to the division of karma and rebirth, there is a single becoming: viz., becoming as stated in "Conditioned by grasping, becoming comes to pass.” Thus here by way of the different kinds and groupings of "becoming conditioned by grasping ” is the conclusion to be understood. " Whatever is cause of what ” : — the meaning is that decision should be known according to what grasping is cause of what. And here, which is the " cause of what ” ? Any (grasping) whatsoever is cause of any (becoming) whatsoever. For the average man is like a madman. Without considering what is proper, or what is improper, he aspires to any becoming whatsoever, by means of any grasping whatsoever, and does any act whatsoever. Therefore what some say, namely, that becomings of matter and non-matter are not due to the grasping of rite and ritual should not be accepted. We should accept that all (becomings) are due to all (graspings). For instance some one here, through hearsay, or as a result of his opinion, thinks thus: These things which are known as sense-desires are fulfilled both among the families of wealthy princes in the world of men, and also in the world of devas of the world of sense,” and he, being deceived [574] into hoping to get them by listening to the bad doctrine and so on, does misdeeds of the body and so on by means of the grasping of sensedesires, thinking to fulfil sense-desires by deeds. Through the fulness of his misdeeds he goes to a state of woe. Or longing for sense-desires of the present life and keeping watch over the things he has acquired, he does misdeeds of the body and so on, by means of the graspings of sense-desires. Through the fulness of his misdeeds he goes to a state of woe. The karma which is the condition of his rebirth there is the becoming of karma. The aggregates which produce the karma are the becoming of rebirth. And the becomings of perception and of the five constituents are included in that becoming of sense-desires. Another man, who finds his knowledge growing by listening to the good doctrine and so on, does good deeds of the body and so on by means of the grasping of sense-desires, thinking to fulfil his sense-desires by such deeds. Through the fulness of his good deeds he is reborn among devas or men. The karma which is the condition of his rebirth there is the becoming of karma ; the aggregates which produce the karma are the becoming of rebirth. And the becomings of perception and of the five constituents are included in that becoming of sensedesires. Thus is the grasping of sense-desires the cause of the becoming of sense-desires together with its different kinds and the included states. XVII. — Exposition of the Plane of Understanding 691 Anotlier man, hearing or imagining, that greater than that is the fulfilment in the becomings of matter and non-matter, produces the attainments of matter and non-matter by means of the grasping of sense-desires, and through the strength of his attainments is reborn in the Brahma world of matter and of non-matter. The karma which is the condition of his rebirth there is the becoming of karma ; the aggregates which produce the karma are the becoming of rebirth. And the becomings of perception, non-perception, neither perception nor nonperception, and of one, four, or five constituents are included in that becoming. Thus is the grasping of sense-desires the cause of the becomings of matter and non-matter, together with their different kinds and the included states. Another man clings to the heresy of annihilation: viz., that what is known as the self is annihilated, completely annihilated in the becoming of attainments in a world of sense ox in one or other of the becomings of matter and non-matter, and does deeds which lead thereto. His deeds constitute the becoming of karma; the aggregates which produce the karma are the becoming of rebirth, and the becomings of perception and so on are included therein. Thus is the grasping of views the cause of the three becomings of sense-desires, matter and non-matter, together with their different kinds and the included states. Another man, by means of the grasping of a theory of the self thinks, that what is known as the self is happy and free from torments in the becoming of attainments in a world of sense, or in one or other of the becomings of matter and nonmatter, and does deeds which lead thereto. That karma of his is the becoming of karma ; the aggregates which produce it [576] are the becoming of rebirth. And included therein are the becomings of perception and so on. Thus is the grasping of a theory of the self the cause of the three becomings, together with their different kinds and the included states. Another man by means of the grasping of rite and ritual thinks that this rite and ritual easily reaches perfection for one who fulfils it in tlie becoming of attainments in a world of sense, or in one or otlier of the becomings of matter and nonmatter, and does deeds wbicli lead thereto. That karma of bis is the becoming of karma ; the aggregates wbicb produce it are the becoming of rebirth. And included therein are the becomings of perception and so on. Thus is the grasping of rite and ritual the cause of the three becomings, together with their different kinds and the included states. Thus should decision be known according to what is cause of what. And here what is the cause of what becoming in what way ? That grasping is the cause of matter-and Non-matter-becomings through condition Sufficing and of sense-becomings through Such cause of co-existence should be known. This fourfold grasping is a single cause, through sufficing condition, of becomings of matter-and-non-matter, of moral karma included under the becoming of sense-desires in karma becoming, and also of rebirth-becoming. It is a cause of immoral karma-becoming, associated with itself in the becoming of sense-desires through the different kinds of causes, such as co-existence, reciprocity, dependence, association, presence, non-absence, root-condition. Of the dissociated it is a cause through sufficing condition. This is the detailed discourse on the clause: Conditioned by grasping, becoming comes to pass.’’ In ‘Conditioned by becoming, birth comes to pass” and the rest, the decision regarding birth and so on should be understood as explained in the exposition of the Truths. And here, by becoming is meant karma-becoming, which — and not rebirth-becoming — is the cause of birth, and that in two ways through karma and sufficing condition. Objection might arise : How may it be known that becoming is the cause of birth 1 By seeing divisions such as low and high (in the born aggregates), although there is equality in external causes. For al- XVII. — Exposition of the Plane of Understanding 693 tKougli there is equality in external causes, such as the parents, union, blood and food, even in the case of twins there are seen such divisions as low and high. Such divisions are not without condition, for they do not always happen to all. [576] There is no other condition than karma-becoming, since there is no other reason in the subjective continuity of beings who give rise to it. Hence karma-becoming is the condition. For karma is the condition of the divisions of the low and the high among beings, as the Blessed One has said: It is their deeds which divide people into high and low Therefore may it be known that becoming is the cause of birth. And because when there is no birth, there is no old age and death, nor states such as old age, death and sorrow, but when there is birth there are old age-and-death and states beginning with sorrow, which are bound with old age and death, in the case of a foolish person who has been touched by painful states called old age and death, and which are not bound therewith in the case of one who has been touched by this and that painful state, therefore, this birth should be known as the cause of old age and death and sorrow and so on. It however constitutes a single cause by way of the point of sufficing condition. This is the detailed discourse on Conditioned by becoming, birth comes to pass ’’ and so on. Ignorance is accomplished by sorrow and the like. Because sorrow and so on are mentioned last (in the formula), therefore that which comes first in the wheel of becoming : ' ‘ Conditioned by ignorance, activities come to pass, ’ ’ namely This ignorance is by sorrow and such Others accomplished. This wheel of life Unknown in beginning, bereft of one To do and feel, void through the void twelve parts, — How is ignorance accomplislied by sorrow and sucli others ” ? Howis Hhis wheel oflife unknown in beginning’? How bereft of one to do and feel ” ? How “ void through the void twelve parts ’’ ? Herein sorrow, grief, despair are not dissociated from ignorance. What is called lamentation occurs in a deluded person. Thus whet, these are effected, ignorance is effected. Further, it has been said that ignorance springs up through the origination of the cankers . And these states such as sorrow are due to the origination of the cankers. How ? When disjointed from objective sense-desires, sorrow has the cankers of sense-desires for its origin. As it is said : Should sense-desires decrease in that person, Who makes of them a vehicle, who grows Excited over them, he just becomes Corruptible as though by arrow shot? And it has been said : ‘‘ From sense-desire is sorrow born, And all of them have their source in the canker of views. As it has been said; In him who says I am the body, [577] body is mine ’ and is possessed by this idea sorrow and lamenting, suffering, grief and despair arise, owing to the unstable and changeful nature of body, And as they spring from the canker of views so do they from the canker of becoming. As it is said: \Then, whatsoever devas there be, long-living, beautiful and blissful, long established in lofty palaces, when they hear the Norm-teaching of the Tathdgata, they become fearful, fall a-trembling and a-guahingf' as do the devas frightened by the fear of death on seeing the five signs. And as they spring from the canker of becoming, so do they from the canker of ignorance. As it is said Monks, he is a fool who, here and now, experiences threefold pain and grief Thus because these states (sorrow XVII . — Exposition of the Plane of Understanding 695 and so on) spring from tlie cankers, therefore when they are effected, they give effect to the cankers which are the condition of ignorance. And when the cankers are effected, ignorance is also effected, since it exists in the existence of the cause. Thus herein should be understood, ignorance is by sorrow and such others accomplished/ The wheel of life, unknown in beginning. But because, when, the cause thus existing, ignorance is effected, there is no end to the series of cause and effect which again runs as Conditioned by ignorance activities come- to pass, conditioned by activities consciousness comes to pass,” therefore in effect the wheel of life, proceeding in twelve parts through the series of cause and effect, is without a beginning. But if this be so, does it not contradict the statement that ignorance is just the beginning in Conditioned by ignorance activities come to pass The statement is not just about the beginning. It is a statement about the ground- work. For of the threefold round of births, ignorance is the ground-work. The round of births of the remaining vices and karma and so on impede the fool, who clings to ignorance, just as a snake being seized by the head, entwines the body round the seizing arm. But when ignorance is cut off, there is release from the rounds of births, just as when the snake’s head is cut off, the man’s arm is released from the coils of the snake. As it is said: But from the utter fading out and ceasing of ignorance is the ceasing of activities and so on. Thus bondage comes of clinging to ignorance, and release from letting it go. And the above statement is about its being the ground-work, not just the beginning: — thus should the expression ''The wheel of life, unknown in be'ginning ” be understood. [578] Bereft of one to do and feel. Because this wheelof becoming is the proceeding of activities and so on through such causes as ignorance and so on, therefore it has nothing to do with any other maker of the round of births such as Brahma, with the idea that Brahma is great, Brahma is the best, the creator,’’ or with any other self who experiences happiness and misery, and who is imagined to be on this wise — This self of mine speaks, is sentient Thus Bereft of one to do and feel ” should be understood. Void through the void twelve parts. And because ignorance is void of permanence from its nature of rising and falling ; of pleasantness from being corrupted and corruptible ; of bliss from being oppressed by rise and fall ; and of an obedient individuality from being connected with its own causes, and the same with its parts : activities and so on ; or, because ignorance is not the self, nor of the self, neither is it in the self, nor does it possess the self, and the same with the parts : activities and so on, therefore this wheel of becoming should be understood to be void through the void twelve parts. The three times of the wheel of becoming. Having known this, one should know further that — Its roots axe craving, ignorance ; Its times are three, past and so on, To which respectively belong Two, eight, and two, from its twelve parts. The two states : ignorance and craving should be understood to be the root of this wheel of becoming. As carrying on the past, it has its root in ignorance and its end in feeling ; as being continuous with the future, it has its root in craving audits end in old age and death. Thus it is twofold. The former is spoken by way of one who walks in views, the latter by way XVII . — Exposition of the Plane of Understanding 697 of one wlio walks in craving. For the ignorance of those who walk in views, and the craving of those who walk in craving lead fchem to repeated births. Or the former is spoken for the purpose of extirpating the theory of annihilation, the unbroken series of causes being made clear by the production of results ; the latter is spoken for the purpose of extirpating the theory of eternalism, it being clear that states which have made their appearance undergo old age and death. Or, the former is stated by way of those who are still in the mother’s womb, as it shows the proceeding of states in due sequence ; the latter is by way of the apparitional as showing the simultaneous appearance of states. The past, present and the future are its three times. The two factors: namely, ignorance and activities as they appear in their nature in the Pali text, are of the past time. The eight beginning with consciousness and ending in becoming are of the present time. The two, namely, birth and old-age-and-death are of the future. [679] Again it should be understood that, The thrice-knit cause, condition and effect. The forming of four groups, the round of three, The spokes of twenty modes : — this wheel of life. Keeps rolling on and on without a break. Here, the interval between the activities and rebirth-consciousness is called once-knit condition and effect; the interval between feeling and craving is known as once-knit effect and condition; the interval between becoming and birth is onceknit condition and effect. Thus, ‘The thrice-knit cause, condition and effect ” is to be imderstood. {The forming of four groups.) There are four groups of the unions determined by the beginning and the end, namely : ignorance and activities form one group; consciousness, name-and-form, sixfold sense, contact, feeling, the second group ; craving, grasping, becoming the third; birth, old age and death the fourth. Thus, 'Hhe forming of four groups ’’ is to be understood. {The sfohes of twenty modes,) Five causes in the Past and Now a fivefold fruit; Five causes Now, and yet to come a fivefold fruit. The spokes of twenty modes ’’ should be understood by way of the spokes which are termed these twenty modes. Of these, by Five causes in the Past ’’ are meant these two : ignorance and activities. But because a man with no knowledge craves and, in craving, grasps, and becoming arises in him through grasping, therefore craving, grasping and becoming also are meant here. Therefore was it said: “ In the frevious karma-becoming, confusion is ignorance ; effort is activities ; desire is craving ; clinging is grasjping ; volition is becoming. Thus these five states of the previous karma-becoming are the causes of the present rebirthP In this passage, in the previous karma-becoming means, in karma-becoming that is past, the meaning being: — when karma-becoming is made in a past birth. Confusion is ignorance ’’ is that confusion which at that time is in regard to ill and so on, and by means of which a man who is confused does a deed. Efiort is activities ” means, the previous volitions which have arisen in him who is doing a deed, such volitions, for instance, as a thought, that he will give alms, and who is getting ready the materials thereof for a month or a year. [580] The volition of one who places gifts in the hands of those who receive them is called becoming. Or, volition in six apperceptions with one adverting is called the activities of efiort ; the seventh volition is becoming. Or any volition is becoming; the associated volition is activities of effort. Desire is craving ’’ : — this means that craving which is a wish, and aspiration for a resultant rebirth-becoming entertained by one who is doing a deed. '' Clinging is grasping’’ — the clinging, the seizure, the perversion which proceeds in such a way as ‘By doing this deed, which is the XVII * — Exposition of the Plane of Understanding 699 cause of karma-becoming, I shall enjoy, or cut off the pleasures of sense in such and such a place’"’ is known as grasping Volition is becoming ” means, volition spoken of at the end of effort is becoming Thus should the meaning be understood. And Now a fivefold fruit,” this is that which begins with consciousness and ends in feeling as mentioned in the Pali. As it is said: Here rebirth is consciousness descent is nameandform, sensory organism is sense-organ, the being touched is touch, the being felt is feeling. Thus these five states here in rebirth-becoming are the cause of previous Icarma,’ In that text, rebirth is consciousness ” is that consciousness which is called rebirth, because it arises by way of continuity through different becomings, ‘‘Descent is name-and-form ” is that name-and-form which is a descent, as it were a coming and an entering into the matrix of states material and nonmaterial. “ Sensory organism is sense-organ ” — this is said by way of the five sense-organs, the eye and so on. “ The being touched is touch”: — that which is in touch with an object, and arises touching it, is touch. “ The being felt is feeling ” is the feeling which is felt as a result, having arisen together with rebirth-consciousness, or with touch conditioned by sixfold sense. Thus should the meaning be understood. “ Five causes Now ” are craving and the rest. In the Pali are mentioned craving, grasping, becoming. When becoming is mentioned, the activities which precede it or which are associated with it are also mentioned; together with craving and grasping, (ignorance) which is associated therewith is mentioned. Or, that ignorance by which the deluded man does acts is mentioned. Thus are the five. Hence was it said: From the maturity of sense-organs here delusion is ignorance, effort is activities, desire is craving, clinging is grasping, volition is becoming. Thus these five states here in harma-becoming are causes of rebirth in thefuture.’ In that passage by the phrase “ from the maturity of senseorgans here ” is shown confusion of one with mature senseorgans at tie time of doing karma. The rest is plain in meaning. [681] "And yet to come a fivefold fruit” — these are the five beginning with consciousness, which are mentioned along with birth. And of them is old-age-and-death. Hence was it said: In future rebirth is consciousness descent is nameandform, sensory organism is sense-organ, the being touched 'is touch, the being felt is feeling.'’’ Thus these five states in a future karma-becoming are causes of karma done here. Such are the spokes of twenty modes. {The round of three, Keeps rolling on and on without a break.) The activities and becoming are the round of karma; ignorance, craving and grasping are the round of the vices ; consciousness, name-and-form, sixfold sense, contact, feeling are the round of result. Thus with these three rounds the wheel of becoming, the round of three . . . keeps rolling on and on” turning repeatedly ''without a break,” because it does not cease so long as the wheel of corruptions is not cut off. {By ivay of origin in truths.) And this wheel of becoming, thus revolving — By way of origin in truths, function, And simile, prevention, different kinds Of deep methods should fittingly be known. Herein because moral and immoral karma have been stated without distinction in the Saccavibhahga as the truth of origin, therefore (be it understood that) as stated in " Con- ditioned by ignorance activities come to pass,” through ignorance the activities are of the second truth having the second truth as their cause ; through the activities consciousness is of the first truth due to the second truth. Through consciousness and so on the factors beginning with name-and-form and XVII. — Exposition of the Plane of Understanding 701 ending in resultant feeling are of the first truth due to the first ; through feeling craving is of the second truth due to the first. Through craving grasping is of the second truth due to the second; through grasping becoming is of the first and second truths due to the second. Through becoming birth is of the first truth due to the second; through birth old-ageand-death is of the first truth due to the first. This should then be known fittingly by way of origin in the truths. {By way of function.) And because ignorance brings confusion to beings as regards objects and is the cause of the appearance of the activities; likewise the activities [582] make preparations for conditioned things and are the cause of consciousness ; and consciousness cognizes the object and is the cause of name-and-f orm ; and name-and-form gives support to each other and is the cause of the sixfold sense ; and the sixfold sense proceeds in its own range and is the cause of contact; and contact touches the object and is the cause of feeling; and feeling enjoys the taste of the object and is the cause of craving ; and craving lusts after the things of lust and is the cause of grasping ; and grasping clings to what it can cling to and is the cause of becoming ; and becoming throws (a man) into the various courses of life and is the cause of birth; and birth produces the aggregates by proceeding as their first appearance and is the cause of oldage-and-death ; and old-age-and-death is established in the maturity and breaking up of the aggregates and is the cause of the appearance of a new becoming, it being the abode of sorrow and so on : — therefore, in all the terms, this should be understood by way of the double function of procedure. (By ivay of prevention,) And because the clause Conditioned by ignorance activities come to pass ” inhibits the view that there is a doer ; and the clause Conditioned by activities consciousness comes to pass inhibits the view of the transmigration of the self; and the clause Conditioned by consciousness name-and-form comes to pass ’’ inhibits the idea of density, by showing the break-up of things conceived to be the self; and tbe clause Conditioned by name-and-form sixfold sense comes to pass/’ inhibits such views as the self sees, etc., knows, touches, feels, craves, grasps, becomes, is born, decays, dies: — therefore, as inhibiting also false views, this wheel of becoming is fittingly to be known. [And by way of simile,) And because ignorance is like a blind man who does not see the states in their intrinsic and general characteristics, the activities conditioned by ignorance are like the stumbling of the blind man, consciousness conditioned by the activities is like the fall after the stumbling, name-and-form conditioned by consciousness is like the appearance of an abscess on the fallen man, sixfold sense conditioned by name-and-form is like the accumulation of matter when the abscess is about to burst, contact conditioned by sixfold sense is like hurting the accumulated matter on the abscess, feeling conditioned by contact is like the pain due to the hurting, craving conditioned by feeling is like the longing for a cure, grasping conditioned by craving is like the having recourse to wrong medicine, [583] becoming conditioned by grasping is like the application of wrong ointment resorted to, birth conditioned by becoming is like the manifestation of a change in the abscess due to the application of the wrong ointment, old-ageand-death conditioned by birth is like the bursting of the abscess due to the change; — or again, because ignorance overpowers beings through lack of vision, or false vision, as cataract overpowers the eyes; and the fool, who is overpowered by it, wraps himself with the activities which produce fresh becomings, as the silkworm wraps itself with bits of cocoon; consciousness possessed by the activities fi.nds a resting-place in the courses of life as a prince, taken in hand by the prime minister, finds a place in the kingdom ; by dwelling on the sign of rebirth, consciousness gives rise to various kinds XVII . — Exposition of the Plane of Understanding 703 of name-and-fonn at rebirthi, as the magician creates false objects; sixfold sense established in name-and-form attains to growth, increase and development, like a forest bush growing on a good soil ; contact is produced from the friction of senseorgans, as fire is produced from the rubbing of fire-sticks; feeling arises in him touched by contact, as burning arises in him who is touched by fire; craving increases in him who experiences feelings, as thirst grows in one who drinks salt water ; the man of craving has a desire for becoming, as the thirsty man longs for water; the grasping of such a man through itself clings to becoming, as the fish through greed for raw food grasps at the hook ; birth takes place when there is becoming, as a sprout comes out when there is seed ; there is certain old-age-and-death to one who is born, as a tree that has risen must surely fall : — therefore by way of simile also is the wheel of becoming to be fittingly understood. {And by different hinds of deep methods : — ) And because the Blessed has said this : Deep, Ananda, is this causal law, and it looks deep too concerning the profundity in meaning,in doctrine, in teaching, and in penetration, therefore is this wheel of becoming fittingly to be understood under different aspects of profundity. Herein, whereas it is difficult to understand the arising of old-age-and-death from birth, it is not that old-age-and-death is not due to birth, that it is due to nothing other than birth, that is, so arises from birth: — such arising constitutes its profundity. And the same with the activities, the arising of which is conditioned by ignorance : — therefore is the wheel of becoming profound in meaning. This so far is [584] the profundity in meaning. For the result of a cause is said to be the meaning, as it is said: Knowledge in respect of the result of a cause is the analysis of meaning And because from the difficulty to understand that mode and that period in which ignorance is cause of the various activities, the causal relation of ignorance to the activities is a profound matter ; and the same with the profundity of the cause-relation of activities . . . birth to old-age-and-death — therefore is this wheel of becoming profound in doctrine. Thus is herein the profundity in doctrine. For doctrine is a name for cause, as it is said : 'Knowledge in respect of the cause is the analysis of doctrine Andbecauseitistaughtfor various reasons and in various ways, the teaching is profound, in which no knowledge other than omniscience finds a resting-place. For it is taught in some suttas by the direct method, in others by the reverse method, sometimes by the direct and reverse method, sometimes by the direct or reverse method from the middle, sometimes only three joints and four sections, sometimes two joints and three sections, sometimes one joint and two sections — therefore is this wheel of becoming profound in the teaching. This is the profundity of teaching. And because that intrinsic nature of ignorance and so on, by the intuition of which ignorance and so on are rightly penetrated as to their characteristics, is difficult to fathom, therefore is this wheel of becoming profound in penetration. For since the nature of ignorance being opposed to knowledge, to discernment, to the penetration of the truths is a profound (matter) ; and profound is the nature of the activities being prepared, putting forth energy, being with and without passion ; as also is the nature of consciousness being void, being not occupied, not transmigrating, manifesting itself in rebirth; and the nature of name-and-form arising together, being separate and not separate in classification, bending and changing; and the nature of sixfold sense being the domiAaiit influence, the world, the door, the field, the province ; and the nature of contact being the touching, impingeing, concourse, meeting together; the nature of feeling enjoying the taste of objects, being pleasant, painful and neutral, not the soul (jiva) and experiencing ; the nature of craving being a delighting, an attachment, a flowing, like a creeper, like a river, an ocean of thirst, hard to fill; the nature of grasping being a clinging, XVII . — Exposition of the Plane of Understanding 705 seizing, laying to lieart, perversion, difficult to transcend; tKe nature of becoming being co-ordinating, preparing, tirowing one on to a place of birth., on to a course, on to a conscious duration, on to an abode ; the nature of birth being a first birth, complete birth, descent (into the matrix), coming to birth, appearance ; and the nature of old-age-and-death being a falling off, decaying, breaking, transforming, — is the profundity in penetration here to be understood. {It should fittingly be known : — ) And because there are four methods as to the meaning [585] namely, the method of sameness, of difference, of nonoccupation, of the nature of being sxich, therefore according to the different methods also this wheel of becoming should fittingly be known. Of these, the method of sameness is the unbroken continuity, as in Conditioned by ignorance activities come to pass, conditioned by activities consciousness comes to pass,” like the growth of a tree from a seed through sprouts and so on. He who sees it rightly, knowing it to be an unbroken series of cause and effect, abandons the heresy of annihilation ; seeing it wrongly by grasping the sameness of the unbroken series proceeding by way of cause and effect, he clings to the heresy of eternalism. The fixing of the characteristics belonging to ignorance and so on is known as the method of difference. He who sees it rightly as the repeated arising of fresh states, abandons the heresy of eternalism; seeing it wrongly by grasping the different kinds of a state which has fallen into a single continuity as though it had fallen into several continuities, he clings to the heresy of annihilation. Non-occupation is the absence of occupation on the part of ignorance, that it must produce the activities, and on the part of the activities that they must produce consciousness and so on. He who sees it rightly, knowing the absence of a doer, abandons the theory of the self ; seeing it wrongly not grasping that, there being no occupation, the cause of ignorance and so on is effected by the order of intrinsic nature, lie clings to tlie heresy of non-action. The activities and so on arise because of ignorance and so on, just as curds and so on are due to milk and so on, not to other causes : — this is known as the nature of being such. He who sees it rightly, knowing that a result comes in accordance with a cause, abandons the theory of no-cause and the theory of no-action ; seeing it wrongly not grasping the proceeding of a result in accordance with a cause but holding some impossible view that something arises from somewhere, he clings to the theory of no-caiise and the doctrine of assurance. Thus the wheel of becoming By way of origin in truths, function, And simile, prevention, different kinds Of deep methods should fittingly be known. Therefore this wheel of life, being very deep Is fathomless, a jungle of pathways Impassable. It may not be severed E’en by the sword of knowledge sharpened on The noble stone of fixity of thought. This awful danger of repeated births Is ever present like the falling disc Of thunderbolt. Not e’en in dream can there Be such a one as has transcended it. [ 586 ] For this has been said by the Blessed One: Deep, Ananda, is this causal law, and it looks deep too. It is through not understanding this law, through not penetrating it, that this generation has become a tangled skein, a matted ball of thread, like to munja-grass and rushes, unable to overpass the state of woe, the evil way, the downfall, the repeated round of births Hence abandoning all other duties and practising to the end that he may bring benefit and happiness to himself and others, XVII , — Exposition of the Plane of Understanding 707 The wise and mindful one here should Be always heedful of the deep And varied causal mode, that he May get therein a foothold firm. Thus is ended the seventeenth chapter called the Exposition of the Plane of Understanding in the section of the development of Understanding in the Path of Purity composed for the gladdening of good folk.