ဓမ္မသင်္ဂဏိ-အဋ္ဌကထာ

INTRODUCTORY DISCOURSE Honour be to that Blessed One, the Arahant, the Buddha Supreme As on all beings his pity, rolled at will The Sage’s insight through all knowable things. His heart by that-world-pitying love inspired, When, after the Twin Miracle, he dwelt At the high mansion’ ofthe Thirty-three,® Throned—like the sun qn Mount Yugandhara— On Pandukambala, his rocky seat, Under the tree called Paricchattaka, He by that noble insight gave discourse On the Abhidhamma to the spirits who came, Led by his mother} from the myriad worlds, And compassed him about on every side. I bow before the glorious Buddha's feet; I reverence the Church, and the Good Law. No evil falls on him who bends the knee To those Three Jewel’. That which the Spirit of spirits Unto the spirits taught, he afterwards, The Leader, told it all in form concise” To Sariputta Elder, when he waited on The Sage at Anotatta lake. And what The Elder heard, he brought to plains of earth And taught tt to the brethren. And they all Remembered it. And when the Council met, By the wise son of the Videhit Dame It was again rehearsed. Being besought By Buddhaghosa,® bhikkhu pure in deed And virtue, of subtle insight without taint, What Abhidhamma from the first hath meant I shall expound, in many figures shown And searched at all times by the greatly wise. The ancient Commentary thereof was sung By the first Council, Mahakassapa Their leader, and later again by seers. Mahinda brought it to the peerless isle, Ceylon, and in their tongue they wrote the book. [2] Rejecting from that ancient scroll the speech Of Tambapannt, I shall here inscribe On the palmyra-leaf the faultless tongue That disobeys no rule of holy script, Illuminate the minds of those who dwell In the Great Minster, suffering nor taint Nor base commizture of the heresies,” True meaning of the Abhidhamma show, And satisfy the wise with chosen words From expositions of the Sutta-lore. In the Visuddhimagga I have told The stations of religious exercise, Right, conduct, super-knowledge, insight true. These therefore laying by, I shall declare Precept by precept all the holy script. Give ear obediently, while I expound The Abhidhamma-lore,® for it is hard Lo hear such discourse as ye now may hear. Herein what is meant by ‘Abhidhamma’? That which exceeds and is distinguished from the Dhamma (the Suttas), The prefix ‘ Abhi,’ like ‘ Ati,’ is used in the sense of preponderance and distinction, as in such passages as, ‘ Severe pains overwhelm (abhikkamantt) me,brother; and do not abate’ ; and ‘ of eminent (abhikkantad) beauty.’® Again: ‘ Hence when many surishades and flags are uplifted, the sunshade which excels the rest in size and is of distinguished colour and form is 4 . The Expositor called atichattam, ‘the pre-eminent sunshade,’ and the flag which is the largest and is replete with various distinguished paints and colours is called atidhaja, ‘the pre-eminent flag.’ And-when many princes and gods are gathered together, the prince who is specially distinguished and surpasses others in birth, property, pomp, dominion,.and other attainments is called atirdjakumara, ‘the prince par excellence’; and the god who is specially distinguished and surpasses others in age, beauty, dominion, pomp, and other attainments is called atideva, or abhideva, ‘the peerless god.’ Similarly Brahma is called Atibrahmé, ‘the supreme Brahma.’ Even so this ‘dhamma’ is called Abhidhamma, because it excels and is distinguished by several qualities from the other Dhamma. In the Suttanta, the five ‘ aggregates’ are classified partially and not fully. In the Abhidhamma they are classified fully by the methods of Suttanta-classification, Abhidhamma-classification, and catechism. Similarly with the twelve sense-organs, the eighteen elements, the Four Truths, the twenty-two controlling faculties, and the twelvefold Causal Genesis. [3] It is only in the Indriya Vibhanga' that there is no Suttantaclassification, and in the Vibhaniga on Causal Genesis the method of catechism is wanting. In the Suttaritas the four Applications in Mindfulness are partially classified, not fully. But in the Abhidhamma they are classified in detail under the three methods. And the same with the Four Supreme Efforts, the Four Steps to Supernormal Potency, the Seven Factors of Wisdom, the Hight-fold Path, the Four Jhanas, the Four Infinitudes, the Five Precepts, the Four Analyses. Of these only in the Sikkhdpada Vibhanga is there no Suttanta-classification? In the Suttantaa knowledge is partially classified, not fully. And so are the Corruptions (kilesa). But in the Abhidhamnua there is a detailed classification of knowledge after the table of contents has been thus laid down: ‘ Under the unitary method the basis of knowledge is . . .’ and so ‘forth. Likewise the corruptions are classified in many ways Was it not settled by Tissa, Moggali’s son, two hundred and eighteen vears after the Buddha’s Parinibbina ? Hence it is [merely] the word of his disciples. Reject it.’ [To whom we say: ]‘ Are there then only six books in the Abhidhamma ?’ ‘T donot say so.’ ‘ What do you say then ?’ ' ‘ Seven books.’ ‘How do you get the seven?’ ‘There is a book called Mahadhammahadaya (in the Great Commentary); with that I maketheseven.’ ‘Inthe Mahadhammahadaya there is nothing which has not been said already in the Dhammahadaya Vibhanga And the remaining catechetical section, which is peculiar to your M ahadhammahaday ya, is not long enough to make up a treatise by itself. Hence it makes the seven only with the Kathdvatthu.’ ‘ Nay, not with the Kathavatthu. [4] There is the Maha-Dhdlukatha® ; with that I make the seven.’ ‘But there is nothing new in that either® The remaining texts, peculiar to it, are not long enough to make up a treatise. Hence the Kathévatthu makes the seventh.’ When the Supreme Buddha, who taught us the seven treatises, came to the Kathavatthu, he began with an eight-faced inquiry into the theory of the person (or soul), in four questions each of two fivefold divisions! and laid down a table of contents in a text not quite as long as one recital, to be adopted in all the discourses: ‘Is the person known in the sense of a real and ultimate fact? Yes. Is the person known in the same way as a real and ultimate fact is known? Nay, that cannot be. Acknowledge your refutation. Is the person not known in the sense of a real and ultimate fact ? Nay, itis not known. Is the person unknown inthe same way as any real and ultimate fact is known? Nay, it cannot be. Acknowledge your refutation. Is the person known everywhere in the sense of a real and ultimate fact? Or is it unknown? Is if known always in the sense of a real and ultimate fact ? Or is it unknown? Is it known in everything in that sense, or is it unknown ? Thus, showing the eight aspects and their respective refutations, the table of contents has been laid down? by the Teacher. Now when he laid down the table of contents he foresaw that, two hundred and eighteen years after his death, Tissa, Moggali’s son, seated in the midst of one thousand bhikkhus, would elaborate the Kathdvatthu to the extent of the Digha Nikaya, bringing together five hundred orthodox and five hundred heterodox Suttas. So Tissa, Moggali’s son, expounded the book not by his own knowledge but according to the table of contents laid down, as well as by the method given, by the Teacher. Hence‘ the entire book became the word of the Buddha. After which precedent? Afterthe [5] Madhupindtka-suttanta’ and others.® In that Suttanta the Blessed one, after laying down heads of a discourse, ended thus: ‘ Bhikkhu, owing to such causes’ the factors of prolonged rebirth beset aman: Here if there be nothing to be pleased withal, proud of, or assimilated, then it isthe end of the latent bias of lust,’ et¢.—and then rose from his seat and entered the monastery. The bhikkhus, who received the doctrine, approached Mahakaccana and ques tioned him as to the meaning of the heads laid down by the Buddha of the Ten Powers. The Elder, not replying direct to the question, said by way of paying homage to the Buddha: ‘Sirs, a person desirous of and seeking pith should bear in mind this simile of pith—the Buddha is ‘like th the pith of a tree, his disciples are like the branches and leaves. For, Sirs, the Buddha, who knows all knowable things, discerns all discernible things,” is the eye of the world, the wisdom of the world, is like the constituents of wisdom® to the world, is like the Ariyan Path® to the world, is the speaker and originator of the Four Truths, the expounder of their meaning, the giver of the Deathless, the master of the Law, the Tathagata.’ After thus praising the Teacher he, at the repeated request of the bhikkhus, expounded in great detail the meaning of the heads of discourse laid down by the Buddha and sent them away saying: ‘Sirs, if you are willing, approach the Buddha and ask him the meaning. And you should accept what he explains to you, so that if my explanation harmonizes with omniscience you should take it; if not, reject it.’ They approached the Buddha and asked him. The Tadies without referring to any (possibly) ill-spoken words of Kaceana} raised his neck aloft like a golden drum and filling with breath his noble mouth, graceful as the full-blown lotus, emitted the Brahma voice,’ and saying, ‘ Well done, well done!’ to the Elder, added: ‘ Bhikkhus, learned is Mahakaccana, profoundly wise is Mahikaccina. If you had asked me the same question, I would have answered exactly as he has done.’ Thus since the time when the Teacher gave his approval, the whole Suttanta became the word of the Buddha. And it is the same with the Suttas expounded by Ananda and others. ' ./Thus in teaching the seven books, when he came to the Kathavatthu the Buddha laid down the table of contents in the way mentionedabove. [6] In doing so he foresaw that two hundred and eighteen vears after his death, Tissa, Moggali’s son, seated in the midst of one thousand bhikkhus, would elaborate the Kathdvatthu as is stated above. And Tissa, Mogyali’s son, expounded the book not by his own knowledge but. according to the table of contents laid down, as well as be the method given, by the Teacher. Hence the entire book became the word of the Buddha. Thus the Abhidhamma consists of seven books inclusive of the Kathdvaithu. Ag Now in the first of the seven books, the Dhammasangant, »’ there are four divisions, viz. , classification of consciousness, of A{anatter, the’summary, and the elucidation. In the classification of consciousness, there are eight classes of moral (states) arising in the sensuous’ universe, twelve classes of immoral (states), sixteen results of good, seven results of evil, eleven inoperatives;! five classes of moral states arising in the universe of (attenuated) matter, five results thereof, five corresponding inoperatives; four classes of moral states.arising in the immaterial universe, four results thereof, four corresponding inoperatives, four transcendental states,” four results thercof: eighty-nine classes in all constituting the divisions of consciousness. It is also called the Chapter dn states of consciousness. In extent of utterance, it exceeds six recitals,? but is endless and immeasurable when expanded. Next comes the classification of matter, otherwise known as the Chapter on Matter, in which matter is classified in detau after the table of contents, laid down under a unitary method, dual method andsoon. In extent of utterance it exceeds two recitals, but is endless and immeasurable when expanded. Next is a summary by way of roots, aggregates, doors, planes of existence, effect or meaning, cause or text, name, sex. It summarizes roots and aggregates, And doors, planes of existence, meaning, text, Name, sec—and therefore ts called Summary. It is also called the Chapter on abstract categories. 1n extent of utterance it is exactly three recitals, but is endless and immeasurable when expanded. Next is a commentarial chapter ending with the couplet of the harmful (and the harmless), and explaining the meaning of the three Pitakas, which constitute the Buddha’s word. [7] Bhikkhus who cannot remember the numerical series in the Great Book have recourse to this section. In extent of utterance it occupies two recitals, but is endless and immeasurable when expanded. Thus in extent of utterance the entire Dhammasangant exceeds thirteen recitals, but is endless and immeasurable when expanded. Such are The elements of Mind and Matter, and The sum, the exposition of the whole— Lore deep and subtle that the Buddha taught. X Immediately following the Dhammasangani is the Vibhanga, consisting of eighteen parts, viz., the classification of (mind and matter into) aggregates, sense-organs, elements, truths, controlling faculties, causal genesis, applications in mindfulhess, supreme efforts, steps to supernormal potency, factors of wisdom, paths, jhanas, infinitudes, precepts, analyses, 5 knowledge, the minor subjects‘and the essence of the Law. Of these, the aggregates are classified by the three methods: Suttanta-classification, Abhidhamma-classification, and catechism. In extent of utterance it occupies five recitals, but is endless and immeasurable when expanded. Next, the sense- 1 Nikkhepa. In B.P.£. ‘ elimination.’ organs and others are classified also by the threefold method. Among them the classification of the sense-organs exceeds one recital in extent of utterance. The classification of the elements occupies two recitals. Likewise that of the Four [Facts or] Truths. There is no Suttanta method in the classification of the controlling faculties. In extent of utterance it exceeds one recital. The classification of the causal genesis occupies six recitals, but there is no catechism. The classification of the applications in mindfulness exceeds one recital. Likewise that of the supreme efforts, steps to supernormal potency, factors of wisdom and paths. The classification of the jhanas occupies two recitals; that of the infinitudes exceeds one. In the classification of the precepts there is no Suttanta method; in extent of utterance it exceeds one recital. (8] Likewise that of the analyses. That of knowledge is subdivided into ten parts. In extent of utterance it occupies three recitals. The classification of the minor subjects is also subdivided into ten parts. In extent of utterance it occupies three recitals. The classification of the ‘heart of the Dhamma’ is subdivided into three parts and exceeds two recitals in extent of utterance. But all are capable of endless and immeasurable expansion. Thus the Vibhanga in (extent of utterance occupies thirty-five recitals, but when expanded it is endless and immeasurable. ‘Next comes the book named Dhatukatha, which comprises fourteen parts: (1) the grouped and the ungrouped, (2) the ungrouped by the ungrouped, (3) the grouped by the ungrouped, (4) the grouped by the grouped, (5) the ungrouped by the grouped, (6) the associated and the dissociated, (7) the dissociated by the associated, (8) the associated by the dissociated, (9) the associated by the associated, (10) the dissociated by. the dissociated, (11) the associated and the dissociated by the grouped, (12) the grouped and theungrouped by the associated, (13) the associated and the dissociated by the ungrouped, and (14) the grouped and the ungrouped by the dissociated. In extent of utterance it exceeds six recitals, but is endless and immeasurable when expanded. Next comes the Puggalapaiiattt under six heads: concepts of aggregates, of sense-organs, of elements, of realities, of controlling faculties, of the person. In extent of utterance it exceeds five recitals, but is endless and'immeasurable when expanded. Next comes the Kathavatthu bringing together one thousand Suttas: five hundred orthodox and five hundred heterodox. in extent of utterance, as rehearsed at the Councils and not as written now on palm-leaf, it was of the length of the Digha Nikdya, but it is endless and immeasurable when expanded. Next comes the Yamaka, divided into ten parts: roots, ageregates, sense-organs, elements, truths, coefficients,’ latent bias, consciousness, doctrine, and controlling faculties. [9] In extent of utterance it occupies one hundred and twenty recitals, but is endless and immeasurable when expanded. Next comes the Great Book, otherwise called Patthdna, divided into twenty-four parts by way of relations, viz., of rootcondition, of object, predominant principles, immediacy, direct immediacy, coexistence, reciprocity, dependence, sufficing condition, pre-existence, post-existence, repetition, kamma, result, nutriment, controlling faculties, jhana, means, association, dissociation, existence, non-existence, abeyance, absence. 1 The following points in the Patthdna should be considered: The triplets of ‘ good,’ etc.,are twenty-two innumber. ‘Things (or mental properties) which are root-conditions, or not, down to harmful or harmless ’; there are one hundred such couplets in all. ‘States either partake of knowledge or not,’ to ‘ are insight into destruction and insight into non-origination’: these others are the forty-two Suttanta couplets. Of these the twenty-two triplets and the hundred couplets taught by| the omniscient Buddha are the directly spoken words of the, Conqueror and form the table of contents for the seven books. Then whence arose the other forty-two couplets? By whom were they laid down and taught ? They originated with Sariputta, Generalissimo of the Law, having been laid down and taught by him. But he did not lay them down through his own self-evolved knowledge. They have been gathered from the Eka-Nipdla and Duka-Nipdata of the Anguttara-Nikdya, the Sangiti and Dasuttarasutlantas of the Digha-Nikaya, in order to help students of the Abhidhamma in their references to the Suttantas. These triplets and couplets are disposed of in one summarizing chapter. In the remaining chapters the Abhidhamma (proper) is expounded till the couplet of the! harmful’ (and the harmless) is reached. The supreme Buddha taught in the way of right succession the Tika-Patthana, based on the twenty-two triplets, and the Duka-Patthina, based on the hundred couplets. He then taught the Duka-tika-Patthana, taking the twenty-two triplets and inserting them among the hundred couplets! Then again taking the hundred couplets and inserting them among the twenty-two triplets he taught the Ttka-duka-Patthana. [10] And inserting the triplets-among the triplets he taught the Tika-tika-Patthina. And inserting the couplets among the. couplets he taught the Duka-dula-Patthina. The text says: ‘Celebrated and desirable are the Tika, Duka, Dukatika, Tikaduka, Tikatika, and Dukaduka. Profound are these six methods in the way of right succession.’ In the converse Patthana also the Tika-Patthana is based on the twenty-two triplets. The Duka-Patthana is based on the hundred couplets. The Dukatika-Patthana has been taught by inserting the twentytwo triplets among the hundred couplets; the Tikaduka- Patthana by inserting the hundred couplets among the twentytwo triplets; the Tikatika-Patthdna by inserting the triplets among the triplets; the Dukaduka-Patthana by inserting th couplets among the couplets. Thus in the converse order als the Patthdna is expounded in six ways. And so the text says: ‘Celebrated and desirable are the Tika, Duka, Dukatika, ‘Tikaduka, Tikatika, and Dukaduka. Profound are these six methods (of permutation to be understood) a es 1 Combining the twenty-two triplets severally with each couplet.—7'r. in the converse order.’ Then again the same six ways have been shown in the combined method of right succession and converse order. Hence the text says: ‘ Celebrated and desirable are the Tika, Duka, Dukatika, Tikaduka, Tikatika, and Dukaduka. Profound are these six methods in the combined method of right succession and converse order.’ Immediately after this the Buddha taught the same six ways in the combined method of the converse order and right succession. Hence the text says: ‘Celebrated and desirable are the Tika, Duka, Dukatika, Tikaduka, Tikatika, and Duka&ts Profound are these six methods (of permutation to be understood) in the combined method of the converse order and right succession.’ Thus six in the way of right succession, six in reverse order, six in the combined method of right succession and converse order, six in the combined method of the converse order and right succession—the twenty-four universal methods of Patthdéna constitute the Great Book. : / Now to understand the depth of the Abhidhamma, it must be understood that there are four oceans: the ocean of repeated births, the ocean of waters, the ocean of method, and the ocean Sof knowledge. Of these, ‘ The unbroken line of organs, elements, And aggregates—‘‘ samsara”’ ts its name.’ This is the ocean of repeated births. Inasmuch as the ultimate start in birth of these beings is not apparent—whether it was a hundred [11] or a thousand, or a hundred thousand years, or a hundred or a thousand or a hundred thousand cosmic periods ago prior to which they were not, or whether they were born in the time of a certain king or a certain Buddha—prior to which they were not, no limit can be set. ‘ The ultimate starting-point, bhikkhus, of ignorance before which it did not exist, but after which it came into being is not revealed. In this way this ocean of repeated births is of an unknown beginning. And there is the gre t ocean known as the ocean of waters. It is eighty-four Vojanas indepth. There is no measurement i Ea Sk ee RST ee of the waters as hundred, thousand, ten thousand, or hundred thousand tins. It is incalculable and immeasurable. Verily it is only reckoned as a mass of water. ‘This is the ocean of waters. : Which is the ocean of method ? The three Pitakas, the word of the Buddha. For in reflecting upon the two Pitakas, infinite rapturous joy arises in the sons of clansmen who are faithful, abundantly believing and endowed with superior knowledge. Which are the two? The Vinaya and the Abhidhamma. Infinite rapturous joy arises in those bhikkhus who learn the Vinaya text and reflect that it is the province of the Buddhas, and not of others, to lay down the rule for each fault or transgression according to its gravity. Infinite rapturous joy also arises in the brethren when reflecting on implications of things supernormal, of colours and of good conduct.t Again the bhikkhus, who study the Abhidhamma, experience infinite rapturous joy in reflecting. As though grouping ' the multitude of stars in the sky (into constellations), the Teacher taught things mental and material, dividing them into various parts and portions—things subtle and abstruse such as the unique content of aggregates, sense-organs, elements, controlling faculties, powers, factors of wisdom, kamma and its result; and the distinction between mind and matter. Consider this story of such an experience. The Elder Mahigatigamtyatissa [12] crossed over to the opposite shore of India with the intention of paying homage to the Wisdom Tree. Seated onthe upper deck of the boat he looked at the great ocean; but neither the thither nor the hither shore appeared to his vision. There appeared only the great ocean, strewn with foam thrown off by the breaking of the billows, and looking like a sheet of silver spread out off a bed of jasmine flowers. He thought to himself: which is more extraordinary —the heaving of the ocean waves, or the basis of the method of the twenty-four divisions in the Great Book? Then the limits of the great ocean became apparent to him. Indeed, he thought to himself, this ocean is limited, below by the earth, above by the sky, on one side by the mountain encircling the world-system, and on the other by the seashore. But the limits of the universal Patthdna are not apparent. And abundant rapture arose in him, as he reflected on the subtle and abstruse Law. Arresting his rapture and increasing his insight even while he was seated, he threw off all the corruptions, and being established in the topmost Fruition which is Arahantship, he exulted in this song of esctasy: He ts! the true disciple of the Sage Who sees, like a bright jewel in his hand, Root-causes, from which all becoming is— Lore deep and hard to know, which the Great Sage Intuited, and all? in order taught.§ This is the ocean of method. Which is the ocean of knowledge? Omniscience. It is not possible to distinguish the (different) oceans of repeated births, of waters, and of method except by omniscience. Hence omniscience is called the ocean of knowledge. Of these four oceans that of method is here intended; for omnisc nt Buddhas penetrate it. And our Blessed One, seated at the foot of the Wisdom Tree, penetrated it and thought: ‘ To this has my vision pierced ! lo, even to this Law have I reached, who seeking and inquiring for more than a hundred thousand ages, for over four incalculable periods, here seated in this cross-legged posture (as on a throne) have expelled every conceivable corruption.’ And he sat on the ‘throne’ for yet seven days, rcflecting on.the Law he had penetiated. Then after, those seven days, he rose from the throne and stood gazing at it for seven days without blinking his eyes, thinking, ‘ On thi throne I have indeed attained omniscience.’ Hence this doub occurred to the gods: ‘Surely to-day Siddhattha [13] mus still have something to accomplish, for he has not abandonec attachment tothe throne,’ The Teacher, knowing their doubt in order to quiet it, rose immediately into the sky and dis played the Twin Miracle. The miracle performed at the throne under the Wisdom Tree and that performed at the assembly of.his relatives and that performed at the assembly of the citizens of Pataliputta? were all the same as the Twin Miracle performed at the foot of the white mango-tree in the garden of Kanda. Thus having displayed the Twin Miracle he descended from the sky and for seven days walked to and fro between the throne and the place where he had stood. Now not even on a single day during the interval of twentyone days were rays emitted from the Teacher’ sbody. During the fourth week he sat in a jewel house in the “north-west direction. The jewel house here does not mean a house made of the seven jewels but the pice where he contemplated the seven books. And while he contemplated the contents of the Dhammasangani, his body did not emit rays; and similarly with the contemplation of the next five books. But when, con ‘ng to the Great Book, he began to contemplate the twenty-four universal causal relations of condition, of presentation, and so on, his omniscience certainly found its opportunity therein. For as the great fish Timiratipingala finds room only in the great ocean eighty-four thousand vojanas in depth, so his omniscience truly finds room only . in the Great Book. Rays of six colours—indigo, golden, red, white, tawny, and dazzling—issued from the Teacher’s body, as he was contemplating the subtle and abstruse Law by his omniscience which had found such opportunity. The indigo rays issued from his hair and the blue portions of his eyes. Owing to them the surface of the sky appeared as though besprinkled with collyrium powder, or covered with flax and blue lotus-flowers, or like a jewelled fan swaying to and fro, or a piece of dark cloth fully spread out. The golden rays issued from his skin and the golden portions of his eyes. [14] Owing to them the different, quarters of the globe shone as though besprinkled with some golden liquid, or overlaid with sheets of gold, or bestrewn with saffron powder and bauhinia-flowers. The red rays issued from his flesh and blood and the red portions of his eyes. Owing to them the quarters of the globe were coloured as though painted with red-lead powder, or besprinkled with the liquid of molten lac, or wrapped round with red blankets, or bestrewn with the shoe-flower, the sea-coral, and the bandhujivaka flowers. The white rays issued from his bones, teeth, and the white portions of his eyes. Owing to them the quarters of the globe were bright as though overflowing with streams of milk poured out of silver pots, or overspread with a canopy of silver plates, or like a silver fan swaying to and fro, or as though well covered with such flowers as the wild jasmine, water-lily, chaste flower, jasmine, and coffee-wort. The tawny and dazzling ‘rays issued from the different parts of his body. Thus the six-coloured rays came forth and caught the great mass of earth. The great earth, having a thickness of two hundred and forty thousand yojanas, appeared like a burnished lump of gold. The rays penctrated the earth and caught the water below. The water which supports the earth and has a depth of four hundred and eighty thousand yojanas appeared like gold dust poured out of golden jars. They penetrated the water,and caught the atmosphere which, nine hundred and sixty thousand yojanas in thickness, appeared like well-erected. columns of gold. Penetrating the atmosphere, they sprang forth into the open space beyond. Going upwards they caught the abodes of the four Regents of the world. Penetrating these, they caught the Tavatimsa, and thence the Yama, thence the Tusita, thence the Nimmanarati, thence the Paranimmita-vasavatti spheres, and thence the nine Brahma worlds, thence the Vehapphala, thence the five Pure Abodes, and thence the four Aruppa heavens. Having penetrated the last of these, they sprang into the open space across to the infinite world-systems. Inso many of these places, there was no light inthe moon, nor in the sun, nor in thé host of stars; nowhere was there lustre, neither in the parks, nor in the mansions, nor in the wish-yielding tree, nor in the bodies and ornaments of the gods. Even Great Brahma, able tod diffuse light throughout a billion world-systems, [15] became like a glow-worm at sunrise. There appeared only the mere outline of the moon, the sun, the host of stars, and the parks, mansions, and the wish-yielding tree of the gods. So much space was flooded by the Buddha’s rays. Such power is not the potency of resolve nor of culture. But the blood of the Lord of the world became clear as he contemplated such a subtle and abstruse Law. Likewise the physical basis of his thought, and his complexion. The element of colour, produced by the galoric order,-porn of the mind, steadily established itself with a radius of eighty cubitss In this way, he contemplated for a whole week. + ;¢ How wide is the Law, contemplated for seven nights and seven days? It is infinite and immeasurable. This, of course, refers to the discourse as thought out in the mind. And. it should not be said that the Teacher was unable to finish preaching in a hundred ora thousand or ten thousand years the Law mentally worked out in a week. For subsequently the Tathagata, seated in the midst of the gods from the ten thousand world-systems, at the Pandukambala stone _ at the foot of the Paricchattaka tree in Tavatimsa, making his mother his chief witness, taught the Law, passing from one theme to another’ in a hundred, a thousand, and a hundred thousand divisions. And infinite and immeasurable was the. discourse, which went on ceaselessly for three months with the velocity of a waterfall, or streams of water issuing from waterpots turned mouth downwards. For a speech of the Buddha when thanking his host for entertainment, if elaborated a little, may reach the length of a Digha or Majjhima discourse. And a discourse given after a meal to the host of assembled people reaches the length of a discourse in the two great Nikayas, Samyutta and Angutlara. Why should it be so ? Because the Buddhas are but slightly occupied with the business of maintaining life, the lips close well, the mouth opens lightly,? the tongue is soft, the voice is sweet, the delivery of words is quick. Hence the Law, preached in such a short time, is of the length stated ; when it was preached for three months it must have been infinite and immeasurable. — & The Elder Ananda was indeed of wide experience, a student of the Three Pitakas, and could learn, recite and preach, as he stood, one théusand five hundred stanzas or sixty thousand feet, as easily as though he were gathering creepers and flowers. That was the Elder’s single course of exposition. None but the Buddha was able to teach, or attain the distinction of teaching this Elder the actual text, word by word. Evens disciple‘of such surpassing mindfulness, intelligence [16] and fortitude would not be able to finish learning in a thousand years the sermons preached by the Teacher in three months in the way mentioned above® 9 But how did the Tathigata, preaching continuously for _ three months, sustain the body, which is the issue of grasping and depends on material food? By nourishing it with food.! Now each particular interval of time is well marked, well divided and well observed by the Buddhas. Accordingly the Blessed One, in preaching the doctrine in the world of men, looked at the time. He noted that it was the time for going his begging rounds. So he created a Buddha after his own image and thus determined: ‘ Let this created Buddha hold the robe, the bowl, speak and assume his appearance in such and such a way; let him preach so much of the doctrine.’ Then the (true) Buddha took his own bowl and robe and went to Anotatta Lake. The gods offered him a tooth-stick made of Naga creepers. He used it, bathed in the lake, and stood on the top of the Manosila rock. He put on the well-dyed undergarment and the robe, took the bow! made of blue stone and presented by the four Regents of the world, and went to Uttarakuru. Gathering alms thence he sat on the shore of Anotatta Lake, partook of his meal, and went to a sandalwood forest for the midday rest. Sdriputta, generalissimo of the Law, went there, served the Supreme Buddha, and sat aside. Then to him the Teacher gave the method saying, ‘ Sariputta, s0 much doctrine has been shown.’ Thus the giving of the method was to the chief disciple, who was endowed with analytical knowledge, as though the Buddha stood on the edge of the shore and pointed out the ocean with his open hand. To the Elder also the doctrine taught by the Blessed One in hundreds and thousands of methods became very clear. At what time did he, after his midday rest, take up (his bowl and robe) and go to Tavatimsa to preach the Law? He went about the time of showing the Law to the clansmen residents of Savatthi who had arrived. Which (spirits) knew of his going (to the world of men) or “arrival at Tavatimsa, after showing the Law, and which knew it not? Spirits of greater power knew it; spirits of lesser power knew it not. Why did not these know it ? Because there was no difference between the Supreme Buddha and the created Buddha as regards their rays, Voices, or words, . NowSariputta, having learntthe Law taught(bythe Teacher) ¢ preached it to five hundred bhikkhus, his own pupils. The following is their connection with the past. [17] They, so it is said, were born as bats in the time of the Buddha Kassapa. Hanging from (the roof of) a cave, they heard the voice of two bhikkhus reciting the Abhidhammaand grasped a general idea that it was the Law, being unable to distinguish the good from the bad. They passed away with only the general idea suggested by the voice and were reborn in the world of gods. They dwelt there during a whole interval between the death of one Buddha and the appearance of the next, and in the time of this Buddha were reborn as men. Being convinced by the Twin Miracle, they renounced the world in the presence of the Elder who, having learnt the Law taught by the Teacher, preached it to them. Their acquirement of the seven books was simultaneous with the conclusion of the Abhidhamma teaching of the Buddha. The textual order of the Abhidhamma originated with Sariputta; the numerical series in the Great Book was also determined by him. In this way the Elder, without spoiling the unique doctrine, laid down the numerical series in order to make it easy to learn, remember, study and teach the Law. , Such being the case, was the Elder the very first to understand the Abhidhamma? Nay, it was the Supreme Buddha who first understood the Abhidhamma. For he, seated on the throne under the Wisdom Tree, penetrated it and became the Buddha and, while seated for seven days in one position on the throne, uttered this song of ecstasy: Lo ! when appear true doctrines’ to the saint Zealous and thoughtful, all his doubts dissolve ; He knows that all Becoming ts through Cause. Lo ! when appear true doctrines to the saint Zealous and thoughtful, all his doubts dissolve ; He knows the demolition of all Cause. Lo ! when appear true doctrines to the saint Zealous and thoughtful, all his doubts dissolve; And he is as a light unto the world, Having annihilated Mara’s hosts, Even as the sun illuminates the sky, Having dispelled the darkness of the night These were the first words of the Buddha. {18] But the students of the Dhammapada say that the following were the first words spoken by the Buddha: Long I endured the circles of rebirth, Seeking but finding not the architect. Rebirth continual ts continual pain. But now have I espied thee, architect ! Behold, thou shalt not build the house again. Broke are thy beams, thy pinnacle destroyed. Now to Nibbana? has my mind attained And now in me all craving is destroyed.® The words spoken at the time of the Parinibbana by the Buddha while lying down between the two Sél-trees were his last: ‘Hearken now, bhikkhus, I tell you: Conditioned things are subject to decay; work out your salvation with diligence.’ The good Law pointing to the Deathless and taught (by the Buddha) for forty-five years between these two events, as though he was wreathing a garland of flowers or composing a string of jewel beads, forms his middle sayings. Altogether they form three Pitakas, five Nikiiyas, nine Avigas, and eightyfour thousand Khandhas. Howso? The entire words of the Buddha are divided by way of Pitaka into three parts: the Vinaya, Sutta and Abhidhamma. Herein both the Pitimokkhas (Bhikkhu and Bhikkhuni) and the two Vibhatigas (Bhikkhu and Bhikkhuni), the twenty-two Khandhakas, the sixteen Parivaras, constitute the Vinaya Pitaka. The collection of thirty-four suttas beginning with the Brahmajila sutta forms the Digha Nikaya; the collection of one hundred and fifty-two suttas beginning with the Afilapartydya sulla forms the Jlajjhima Nikaya; the collection of seven thousand seven hundred and sixty-two suttas beginning with the Oghatarana suita forms the Samyutta Nikaya ; the collection of nine thousand five hundred and fifty-seven suttas beginning with the Cittapariyadina sutta forms the Anguttara Nikdya. Fifteen different tréatises' to wit, Khuddakapatha, Dhammapada, Udana, Itivuttaka, Suttanipata, Vimanavatthu, Petavatthu, Theragatha-Therigatha, Jataka, Niddesa, Patisambhida, Apadana, Buddhavamsa, and Cariyapitaka form the Khuddaka Nikdya. All these constitute the Sutta. Pitaka, The seven books beginning with Dhammasanganxit form the Abhidhamma Pitaka. [19] Herein— Because tt shows precepts and principles, And governs both the body and the tongue Therefore men call this Scripture Vinaya, For so is Vinaya interpreted. By ‘ principles’ in this verse are meant the methods of the fivefold Patimokkha ordinance, of the seven classes of offence beginning with the Parajika of the Matika and of the Yibhanga. By ‘precepts’ are meant the methods of the additional enactments, resulting in the strengthening or the relaxing of the observance of original ordinances. It also regulates the body and the tongue by restraining them from transgression. Therefore on account’ of its principles and precepts and its regulation of the body and the tongue, it is called Vinaya. Hence it has been said to facilitate the study of the word- ' definition: Because it shows precepts and principles, And governs both the body and the tongue, Therefore men call this Scripture Vinaya, For so is Vinaya interpreted. Further: This Scripture shows, .xpresses, fructifies, Yields, guards the Good, and is unto the wise A plumb-line ; therefore Suita’ is its name. For it shows what is good for the good of self and others. It is well expressed to suit the wishes of the audience. It has been said that it fructifies the Good, as crops fructify their fruit; that it yields the Good as a cow yields milk; and that it well protects and guards the Good. It is’a measure to the wise as the plumb-line is to carpenters. And just as flowers strung together are not scattered nor destroyed, so the Good strung together by it does not perish. Hence it has been said, to facilitate the study of the word-definition: This Scripture shows, expresses, fructifies, Yields, guards the Good, and is unto the wise A plumb-line; therefore Sutta is its name. ~ The word-definition of Abhidhamma has been explained. But here is another: Because this book shows things that suffer growth, Of proper attributes, to be reyered, Well-differentiated, and of worth Surpassing, Abhidhamma is tts name. [20] For the prefix, ‘abhi,’ mplies growth, proper attributes, reverence, Clear differentiation, and surpassing worth. Thus in such sentences as, ‘Sir, severe pains grow in me;’? it expresses growth. In such sentences as, ‘Those are remarkable? and ' Sutta, a string or thread, 2 Of p. 3. 3 Abhifinata, characterized’ nights,’ it expresses proper attributes. In such sentences as, ‘ king of kings®and conqueror of men,’ it expresses reverence. - In such sentences as, ‘ He is able to master the Abhidhamma and Abhivinaya,’® it expresses differentiation; the sentence, that is to say, means, ‘ He is able to master the Dhamma and the Vinaya without confusing either with the other.’ In such phrases as, ‘ with surpassing beauty,’ it expresses worth. Inthe sentence, ‘ He develops the means for rebirth in the Ripa-world;® he lives diffusing one quarter of the globe with thoughts of love,’ things capable of growth are referred toi In such phrases as, ‘ visible object, audible object,’ things of proper attributes are referred to, because they are characterized as objects, etc. And things to be revered are referred to in such phrases as, ‘ things pertaining to students, things pertaining to adepts, and things transcendental.’ In such phrases as, ‘ this is touch, that is feeling, etc.,” things distinguishable as to their nature are referred to. And things of surpassing worth are referred to in such phrases as, ‘ states sublime, states immeasurable, states incomparable.’ Hence it has been said to facilitate the study of the worddefinition : Because this book shows things that suffer growth, . . . ete. The term ‘ Pitaka’ has a common meaning: By ‘ Pitaka’ the learned signify ‘ Study’ and ‘ basket ’—with which word compound These—Sutta, Abhidhamma, Vinaya. ‘ Pitaka ’ is used in the sense of ‘study ’ in such sentences as, ‘ Let us not [value doctrines] by proficiency’ in the Pitaka.’ And it is used in the sense of a ‘ basket ’ in such sentences as, ‘as if a man were to take a spade and basket and go. . . .”® Wherefore, By ‘ Pitaka’ the learned signify ‘ Study’ and ‘ basket ’—with which word compound These—Sutta, Abhidhamma, Vinaya.’ Thus ‘ Vinaya’ forms a compound with ‘ Pitaka’ in its two senses and is called Vinaya-Pitaka, because of its being at once a study and a basket of meaning. So also do ‘ Sutta- Pitaka,’ [21] and ‘ Abhidhamma-Pitaka.’ And having thus understood them, in order again to understand the various aspects of the three Pitakas, In them, when need is, let the several kinds Of sermon, teaching, discourse be explained: And the profundity of precept-lore And passion-purging laws. What cach attains In these three studies, how he may succeed, ' Whercin he fails, let this too be explained. To explain and elucidate we add: The three Pitakas are respectively spoken of as teachings of authority, of popular philosophy, and of metaphysical truths; or as instruction according to misconduct, according to circumstance, and according to states; or again, as discourses of trivia] or serious restraint, of the refutation of heretical views, and of the distinction between mind and matter. And herein the Vinaya- Pitaka, taught generally with authority by the Blessed One who was fit to give authority, is said to be a teaching of authority; the Sutta-Pitaka, taught generally ‘concerning popular ethics by the Blessed One, who was skilled in popular ethics, is called teachings of popular philosophy? and the Abhidhamma-Pitaka, taught generally concerning things in their ultimate sense by the Blessed One, who was skilled in ultimate truths, is called teaching in ultimate truths. Likewise, the first, ¢.e., Vinaya, instructs grave offenders according totheir respective misdeeds, and is called instruction given concerning such; the second, 1.e., Sutta-Pitaka, is adapted to various wishes, latent tendencies, traits of character, resolutions, and is called instruction adapted to circumstance; and the third, ¢.c., Abhidhamma-Pitaka, instructs, according to states, those persons who imagine a self in the ultimate sense in mere collocations of things, saying, ‘This is I; that is mine,’ and is called instruction given in accordance with states. Similarly, the first is called a discourse of restraint and control, because therein are given discourses on grave or trivial restraint as opposed to transgression. ‘ Restraint and control’ mean restraint big and small, like acts big and small; fruits big and small.1_ The second is called a discourse on the refutation of heretical views, because therein is unrolled the coil of the sixty-two heresies.2_ The third is called a discourse on the distinction between mind and matter, because therein is discourse of that distinction in its ethical connection, etc. And in the three Pitakas, the threefold training, the threefold riddance and the fourfold profundity are to be understood: morality treated specially in the Vinaya-Pitaka is the unique training in virtue; consciousness treated specially in the Suttanta-Pitaka is the unique training in higher mental training; philosophy treated specially in the Abhidhamma- Pitaka is the unique training in higher or metaphysical understanding. Inthe Vinaya-Pitaka [22] the riddance of transgression due to the corruptions is meant, because morality is opposed to transgressions; in the Suttanta-Pitaka the riddance of the tyranny of the corruptions is meant, because concentration of thought is inimical to such tyranny; in the Abhidhamma-Pitaka the riddance of latent bias is meant because understanding is opposed to it. In the first Pitaka there is a temporary riddance of the corruptions (by means of various factors of morality); in the others their riddance is of the nature of discarding and extirpating by t'e Path. In the first Pitaka the riddance is of the corruption of misconduct; in the others it is of the corruption of craving and wrong views. And in each of them, the fourfold profundity, viz., of the doctrine, of the meaning, of the exposition, and of intuition, should be understood. Herein ‘ doctrine’ (dhamma) means the text; ‘ meaning’ (attha) the sense of the text; ‘ exposition ’ (desand) the verbal preaching of the text which has been borne in mind; and ‘ penetration’ (pativedha) is the understanding of the text andits meaning as they really are. Andinthese three Pitakas, inasmach as it is difficult for the poor in understanding to comprehend or obtain a firm footing in these four things— just as it is difficult for hares and other small creatures to enter or obtain a firm footing in the great ocean—they are said to be profound. Thusin each Pitaka the fourfold profundity should be understood Or again: ‘ Doctrine’ means rootcondition; for it has been said? that ‘ knowledge of a cause or condition is the analysis of doctrine.’ ‘Meaning’ is the result of a condition; for it has been said that knowledge of the result of a condition is the analysis of meaning. ‘ Exposition’ means statement in the sense of verbal expression of the doctrine as it is, or it means a discourse given in the way of right succession or reverse order, in abstract or in detail, etc. Penetration means comprehending® It is either worldly or transcendental. It penetrates, by way of object and without confusion, into causes according to their effects, into effects according to their causes, into concepts according to circum- ' stances giving rise to such notions. It also implies the irreversibility of the respective characteristics of such and such things (as the five aggregates and Nibbana), taught in this or that Pitaka.© Now the meaning of such causes and effects as things taught under various aspects in the Pitakas is presented to the intellect of the hearers. Next there is the exposi- ‘tion which elucidates that meaning of things taught under those aspects; then there is intuition, called irreversible penetration of things taught therein, or the irreversible nature of the respective characteristics of things. All this is difficult for the uncultured, who are not well supported by accumulated merit, to grasp or obtain a firm footing, as has been stated above. Thus far [23] this verse :— In them, when need is, let the several kinds Of sermon, teaching, discourse be explained, And the profundity of precept-lore And passion-purging laws— has now been explained. Herein three kinds of study of the three'Pitakas should be considered : study after the manner of one catching a snake, study for the purpose of salvation, and study as of a treasurer. Of these, that study which is badly acquired out of a desire to be vexatious to others, etc.,! is like catching a snake. Concerning which it is said: ‘Just as, bhikkhus, a person desirous of catching a snake goes out insearch ofone. Hesees a big snake and catches it either by the body or the tail. And the snake turning back bites him on the hand, the arm, or any other part of the body big or small. On that account he dies or suffers pain approaching death. And why? Because, bhikkhus, of his bad catching of the snake. Inthe same way, bhikkhus, in the religion some good-for-nothing persons improperly study the doctrine in its various branches. Having studied the doctrine they do not intelligently consider the meaning of the text. And the meaning not being considered with understanding, those acquired doctrines do not lend themselves to close insight. These people study the doctrine for the purpose of annoying others or of freeing themselves from the criticism or: scoffing of others. For whatever Good right- 1 Or, ‘to free oneself from the oppression of others.’ mindel people study the doctrine, that Good these good-fornothing people do not experience; andthedoctrines being badiy acquired are conducive to their disadvantage and misery for alongtime. Wherefore? Because, bhikkhus, of their being badly acquirei.’ But that study, which is well acquire] by one desirous of fulfilling a body of precepts, etc., and not for the sake of annoying others, is for the sake of salvation, concerning which it is said: ‘The doctrines being well acquired conduce to advantage and happiness foy alongtime. Wherefore? Because, bhikkhus, of their being well acquired.? Finally, the saint, who las acquired a complete knowledge of the aggregates, got rid of the corruptions, developed the Path, [24] penetrated the Fruition of Arahantship, realized the Truth of Cessation, and extinguished the intoxicants, studies merely for the purpose of preserving the tradition, and of guarding the lineage of the doctrine. This is the study of the treasurer. The bhikkhu, who is well practised in the Vinaya, arrives, by fulfilling the precepts, at the three kinds of knowledge, which are fully treated of therein. The bhikkhu, who is well versed in the Suttas, arrives, by his attainment of concentration, at the six branches of super-knowledge, which are fully treated of therein. The bhikkhu, who is well cultivated in the Abhidhamma, arrives, by his attainment of understanding, at the four analyses, which are fully treated of therein. Thus the bhikkhu, who is well trained in the three Pitakas, in due coursearrives attheattainmentof the threekinds of knowledge, the six branches of super-knowledge, and the four analyses. But the bhikkhu, who is ill trained in the Vinaya, imagines that there is no fault in the forbidden sensations of touch, because the touch of these is similat to that of blankets and cloaks, etc., which are pleasurable and are permitted by the Buddha. And it has been said: ‘I know the doctrine taught by the Blessed One, namely, that certain things are inimical (to progress), but that they are incapable of doing any harm to one who uses them in certain ways.’ Consequently the bhikkhu arrives at evil practices. The bhikkhu, who is ill trained in the Sutta, gets a wrong idea, not knowing the meaning of such passages as, ‘There are, bhikkhus, four persons! in the world,’ concerning which it has been said, * Owing to his wrong ideas,” he accuses us, harms himself and. proluces much demerit.’ Consequently he arrives at wrong views. The bhikkhu, who is ill trained in the Abhidhamma, makes his mind run to excess in metaphysical abstractions and thinks of the unthinkable. Consequently he gets mental distraction. For it has been said, ‘ Bhikkhus, there are four unthinkables, things that should not be thought of. Madness or vexation will be the portion of him who does so.’?: Thus the bhikkhu, who is ill trained in the three Pitakas, in due course arrives at failure of different sorts, such as evil principles, wrong views, mental derangement. So far the import of the verse —— ‘ what each attains In these three studies, how he may succeed, Wherein he fails, let this too be explained’ has been explained. Thus the three Pitakas by the knowledge of the scriptures in various ways are to be known as the Buddha’s word. [25] How are the five N. ikayas grouped ? The entire words of the Buddha are divided into Digha Nikaya, Majjhima Nikaya, Samyutta, Anguttara, and Khuddaka Nikdyas. Which of these is the Digha Nikdya? The collection of thirty-four suttas beginning with Brahmajala, forming three divisions. Sultantas thirty and four in chapters three— Digha Nikaya, first and longest book. But why is it called Digha Nikidya? Because it is a group and a location of long suttas, and a group or a location is called Nikaya. ‘I do not see, bhikkhus, any other single group so varied as the animal group’;} ‘the abode of Ponika princes, of Cikkhalika princes ’?—these are-examples showing the meaning of the term both in the religious and the secular senses. Thus in the remaining Nikayas also should this definition be understood. Which is the Majjhima Nikaya? The collection of one hundred and fifty-two suttas of medium length beginning with the Mulapariydya-Sutta, forming fifteen divisions. Seven score and twelve Sultantas in fifteen Chapters the Majjhima Nikaya holds. ‘Which is the Samyulta Nikdya? The seven thousand seven hundred and sixty-two suttas beginning with the Oghatarana, and arranged as Devatdsamyutta, etc. Seventy-seven hundred suttas, sixty-two _ Suttantas, Samyutta Nikaya holds. Which is the Angultara Nikdya? The nine thousand five hundred and fifty-seven suttas beginning with Cillapariyadana, arranged by way of an increase of the parts by one at a time. Nine thousand and five hundred and fifty-seven, These are the suttas in Anguttara. ~ [26] Which is the Khuddaka Nikaya?? The whole of the Vinaya-Pitaka, Abhidhamma-Pitaka, and the fourteen divisions, a8 shown above,—beginning with Khuddakapatha, Dhammapada, allthe remaining words of the Buddha, excluding the Four Nikayas. a eA eS Ss 4 oy ot eee Save Digha and the three Nikdyas named, The rest of Buddha's word ts Khuddaka. Thus as to Nikayas there are five. Which are the ‘nine parts’? The entire Sulla, Geyya, Veyydkarana, Gathd, Uddana, Itivuttaka, Jataka, Abbhuta, Vedalla Herein, the dual Sutta-Vibhaga, the Niddesa, the Khandhakas, and Parivara, the Mangalasutta, Ratanasutta, Nalakasutta, Tuvatakasutta of the Sutta-Nipata, and any other words of the Tathagata bearing the name of Sutta should be regarded as Sutta. All the Suttas with verses should be understood as Geyya. In particular, all the chapters with verses in the Samyutta-Nikdya form Geyya. The entire Abhidhamma- Pitaka, Suttas without verses and any other words of the Buddha not included in the eight parts should be understood as Veyyakarana, or exposition. Dhammapada, Theragatha, Therigatha, those pieces in the Sutta-Nipdata not called Sutta, and entirely in verse should be known as Gatha. Eighty-two Suttantas connected with verses due to knowledge and joy should be understood as Udana. One hundred and twelve Suttantas taught in this wise: ‘ Thus was it said by the Blessed One,’ etc., should be understood as Itivuttaka (the ‘ Thus-said’). Five hundred and fifty birth-stories beginning with the Apannaka constitute the Jdtaka. All Suttantas connected with wonderful and marvellous things spoken in this wise; ‘ There are, bhikkhus, four wonderful and marvellous things in Ananda,’ should be understood as Abbhuta. All Suttantas in the form of questions asked through repeated attainment of delight and understanding, such as the Suttas: Cullavedalla, Mahdvedalla, Sammaditthi, Sakkapaiha, Sarkharabhajaniya, Mahapunnama, etc., should be understood-as Vedalla. Such.are the nine parts. 7 Which are the eighty-four thousand units of text ? [27] Eighty-two thousand from the Blessed One, Two thousand from the bhikkhu Sariputta— , Eighty-four thousand dhammas have I learned} Thus the whole of the Buddha’s word is composed of eightyfour thousand units of text. Of these, the Sutta containing one theme? forms one‘tunit of text. Where a Sutta contains more than one theme, its units of texts are determined by the number of such themes. In verses each query or question, asked forms a unit, and each answer forms another. In the Abhidhamma, each trina] or dual classification, as well as each classification of conscious ‘intervals, forms one unit of text. In the Vinaya there are subjects, tables of contents, classification of terms, offence, inndcence, interim offence, and division into triplets, wherein each portion should be under-: stood as a unit of text. Such is the division of the Doctrine into eighty-four thousand units of text. Thus at the time of the Rehearsal at the First Council, held by the five hundred, the company of the self-controlled whorecited under the presidency of Mahakassapa did so after previous determination: ‘[This is the Doctrine, this is the Vinaya];° these are the first words, these the middle words, these the later words of the Buddha; this is the Vinaya- Pitaka, this the Suttanta-Pitaka, this the Abhidhamma- Pitaka, this the Digha Nikaya. . ... Khuddaka Nikaya; these the nine parts, to wit, the Suttas, etc,; these the eighty-four thousand units of text.’ And not only this: the various literary expedients appearing in the three Pitakas such as the lists of contents (udddna), chapters (vagga), elisions (peyyala), sections (ntpata) of single, double subjects, etc., groups (samyutta), fifties (pavifidsa)—all this having been arranged, was rehearsed:in seven months. And at the conclusion of the Rehearsal the great earth quaked (up to the limits of the water) repeatedly, violently, with a vertical upheaval everywhere; and various wonders manifested themselves, as though giving congratulations with well-felt delight at the thought: ‘ The religion of the Buddha of the Ten Powers has thus, by the Elder Mahakassapa, been made capable of lasting a périod of five thousand years.’ Thus as rehearsed at the Council, the Abhidhamma ig a Pitaka by Pitaka-classification, Khuddaka-Nikaya by Nikaya-classification, [28] Veyyakarana by Part-classification and constitutes two or three thousand units of text by the classification of textual units. One of those bhikkhus who studied the Abhidhamma once sat in the midst of bhikkhus who knew all the five Nikayas,) and quoting the text (sutta) from the Abhidhamma taught the Doctrine thus: ‘ The aggregate of matter is unmoral; of the four (mental) aggregates some are moral, some immoral, and some unmoral.. Ten sensée-organs are unmoral; the (remaining) two sense-organs may be moral, immoral, or unmoral. Sixteen elements are unmoral; the (remaining) two elements may be moral, immoral, or unmoral. The Fact of the Origination of Ill is immoral; the Fact of the Path is moral; the Fact of Cessation is unmoral; the Fact of Ill may be moral, immoral, or unmoral. Ten controlling powers are unmoral; the controlling power of grief is immoral; the controlling power of (intellect which prompts and inspires us)—‘‘I shall come to know the unknown”—is moral; four controlling powers may be moral or unmora]; six controlling powers may be moral, immoral or unmoral.’ A bhikkhu, seated there, asked, ‘Preacher, you quote a long text as though you were going to encircle Mount Sineru; what text is it ?’ ‘Abhidhamma text, brother.’ ‘Why do you quote the Abhidhamma text? Does it not behove you to quote other texts spoken by the Buddha?’ (Preacher) ‘ Brother, by whom was the Abhidhamma taught ?’ ‘ Not by the Buddha.’ (Preacher) ‘ But did you, brother, study the Vinaya-Pitaka ? ‘No, brother, I did not.’ (Preacher) ‘Methinks, because you have not studied the Vinaya-Pitaka, you say so in ignorance.’ ‘I have, indeed, brother, studied some Vinaya.’ (Preacher) ‘ Then that has been badly acquired. You must have been seated at one end of the assembly and dozing. A person who leaves the world under such teachers as yourself to give the Refuge-formula, or a person who receives the full ordination under a chapter of such teachers as yourself, who have badly studied the Vinaya, does amiss. And why ? Because of this badly ‘studying some Vinaya.” For it has been said by the Buddha: ‘‘ If without any intention of reviling the Vinaya one were to instigate another, saying, Pray study the Suttas or Gathads or Abhidhamma first and afterwards you will learn the Vinaya—there is no offence in him.” (Again, in the Bhikkhuni Vibhanga:? “A bhikkhuni is guilty of a minor offence) if she questions on the Abhidhamma or Vinaya after getting permission (to question) on the Suttanta, or on the Suttanta or Vinaya after getting permission (to question) on the Abhidhamma, or on the Suttanta or Abhidhamma after getting permission (to question) on the Vinaya.”’ But you do not know even that much.”* With so much refutation was the heretic put down. The Mahagosinga Sutta is even a stronger authority (to show that the Abhidhamma is the Buddha’s word). For therein when Sariputta, the Generalissimo of the Law, approached the Teacher to inform him of the reciprocal questions and answers that took place between Mahamoggallina and himself, and told how the former had answered, (the Master said) [29] ‘ Brother Sariputta, in the religion the talk of two bhikkhus on the Abhidhamma, each asking and answering the other without faltering, is in accord with the Dhamma. Now such a bhikkhu, brother Sariputta, might enhance the beauty of the Gosiiga Sala Forest. The Teacher, far from saying that bhikkhus, who knew Abhidhamma, were outside his religion, lifted his drum-like neck and filling (with breath) his mouth, fraught as the full-moon with blessings, emitted his godlike voice congratulating Moggallana thus: ‘ Well done, well done, Sairiputta! One should answer rightly as Moggallina has done; Moggallana is indeed a preacher of the . Dhamma.’ And tradition has it that those bhikkhus only who know Abhidhamma are true preachers of the Dhamma; the rest, though they speak on the Dhamma, are not preachers thereof. And why? They, in speaking on the Dhamma, confuse the different kinds of Kamma and of its results, the distinction between mind and matter, and the different kinds ofstates. Thestudents of Abhidhamma do not thus get confused; hence a bhikkhu who knows Abhidhamma, whether he preaches the Dhamma or not, will be able to answer questions whenever asked. He slone, therefore, is a true preacher of the Dhamma. To this the Teacher referred when he approving said, ‘Moggallana has well replied to questions.’ He who prohibits (the teaching of) Abhidhamma gives a blow to the Wheel of the Conqueror, denies omniscience, subverts the Teacher’s knowledge full of confidence, deceives the audience, obstructs the path of the Ariyas, manifests himself as advocating one! of the eighteen causes of dissension in the Order, is capable of doing acts for which the doer is liable to be excommunicated, or admonished,” or scorned (by the Order), and should be dismissed after the particular act of excommuni- -cation, admonition, or scorn, and reduced to living on scraps of food. But if the heretic should say, had Abhidhamma been taught by the Buddha, there would have been an introduction prefatory to it, just as in many thousands of the Suttas the preface generally runs as, ‘One day the Blessed One was staying in Rajagaha,’ etc., he should be contradicted thus: ‘The Jataka, Suttanipata, Dhammapada, and so on, have no such introductions, and yet they were spoken by the Buddha.” Furthermore he should be told, ‘ O wise one, this Abhidhamma is the province of the Buddhas, not of others; the descent of the Buddhas, their birth, their attainment of perfect wisdom, their turning of the Wheel of the Law, [30] their performance of the Twin Miracle, their visit to the devas,” their preaching in the deva-world, and their descent therefrom are all manifest. It would be unreasonable to steal the Treasure-elephant, or horse of the universal Monarch and yoke it to a cart and drive about, or the Treasure- Wheel and fix it to a hay cart and drive about, or to use the Treasure-jewel capable of shedding light to the distance of a yojana by putting it in a cotton basket —and why? Because they are royal property. Even so Abhidhamma is not the province of others; it is the province of the Buddhas only. Such a discourse as the Abhidhamma can be taught by them only; for their descent is manifest . likewise their return from the deva-world. There is, -O wise one, no need for an introduction to Abhidhamma.’ When this is so stated, the heterodox opponent would be unable to adduce an illustration in support of his cause. The Elder Tissabhiti, resident at the Central Park, wishing to show that the place of the Great Enlightenment? is an introduction to Abhidhamma, quoted the Padesavihdrasutta —‘ Bhikkhus, by whatever mode of life I lived after I first attained Buddhahood, I have [these two weeks] lived by that mode of living.’*’ This he expanded: There are ten positions: of the aggregates, the field of sense, the elements, the Truths, ‘the controlling powers, the causal signa, applications of mindfulness, jhana, mind, and states. Of these the Teacher at the foot of the great Wisdom Tree intuited the five aggregates fully; for three months he lived only by way of the - . The double negative na... n@ agrees with the reading in the Manidipa. Some read ‘atthi, na ca tani,’ etc.—' they have introductions and were not spoken by the Buddha.’ aggregate of feeling! He intuited the twelve sense-organs and the eighteen elements fully; for three months he lived only, by way of feeling, in the field and in the element of mental presentations. He intuited the four Truths fully; for three months he lived only by way of feeling in the Truth of Ill. He intuited the twenty-two controlling faculties fully; for three months he lived only by way of the five emotional indriyas.? He fully intuited the chain® of the causal genesis; for three months he lived by way of feeling with touch asits cause. He. intuited the four applications in mindfulness fully; for three months he lived only by way of feeling to which mindfulness was intensely applied. [31] He intuited the four Jhanas fully; for three months he lived only by way of feeling among the factors of Jhana. He intuited mind fully; for three months he lived by way of feeling mind only. He intuited (other) states fully; for three months he lived only by way of (one or other of) the triplet of feeling. Thus the Elder set forth an introduction to-Abhidhamma by means of the Padesaviharasutta. The Elder Sumanadeva, resident in a village, while translating the Scriptures® at the base of the Brazen Palace, thought: ‘ This heterodox believer, who does not know the introduction (nidana) to Abhidhamma, is just like one crying (helpless) with uplifted arms in the forest, or like one who has filed a -lawsuit without witness.’ And in order to show the introduction he said, ‘ At one time the Blessed One lived among the gods on the Pandukambala rock at the foot of the Paricchattaka tree in Tavatimsa. Then the Blessed One taught Abhidhamma to the Tavatimsa gods thus: ‘ moral, immoral, and unmoral states of consciousness,’ etc.+ Whereas in the Sutta discourses there is but one introduction, in Abhidhamma there are two: one on the Career and its Goal, and one on the teaching. Of these the former comprises the events from the time of Dipankara of the Ten Powers up to the time of attaining the throne under the Wisdom Tree; the latter.comprises the events between the last mentioned and the time of turning the Wheel of the Dhamma. Thus for proficiency in the introduction to Abhidhamma, which has both of these, the following questions . should beasked: 1. From which source hasthis Abhidhamma originated 2? 2. Wherehasit matured? 3. Where, 4. when, and 5. by whom was it mastered? 6. Where, 7. when, and 8. by whom was it studied? 9. Where, 10. for whose benefit, and 11. for what purpose was it taught ? 12. By whom was itaccepted? 13. Whoarelearningit? 14. Who have learnt it? 15. Who know it by heart? 16. Whose word is it ? And 17. by whom has it been handed down ? The reply to these is: 1. Faith which urges to enlightenment was the source. 2. In the five hundred and fifty Jatakas. 3. At the foot of the Wisdom Tree. 4. On the full-moonday of Visékha. 5. By the omniscient Buddha. 6. At the foot of the Wisdom Tree. [32] 7. During the seven days spent at the Jewel House. 8. By the omniscient Buddha. 9. Among the Tavatimsa devas. 10. Of the devas. 11. For release from the four Floods. 12. By the devas, -13. Probationers and good worldlings. J4. Saints free from the Intoxicants. 15. Those who lay it té heart. 16. Of the Blessed the Arahant, the Buddha Supreme. 17. By the unbroken line of teachers. It was conveyed up till the time of the third Council by the Elders Sariputta, Bhaddaji, Sobhita, Piyajali, Piyapala, Piyadassi, Kosiyaputta, Siggava, Sandeha, Moggaliputta, Visudatta, Dhammiya,? Dasaka, Sonaka, Revata, and others. After that, it was conveyed by a succeshe enjoyed celestial pleasure till the end of life [33] for fifty-seven kotis and sixty thousand years by human calculation. The spirits on being informed that he was to come to the end of his life among them in seven days, because of the ‘manifestation of the five portents—namely, the clothes get soiled, the flowers fade, sweat exudes from the armpits, the body: ‘becomes uncomely, the spirit cannot remain in his seat—became agitated at the thought ‘how empty our heavens will become!’ They knew that the Great Being had fulfilled the perfections, and they thought: ‘ If he should get the Buddhahood now by taking birth in the world of men, then men who do meritorious deeds will pass away, and instead of going out to another world of spirits, will fill our world of Spirits.’ (So the Buddha said to Sariputta): When I in Tusita abode was called Santusita, from all the myriad worlds They came to me with supplicating hands Saying: Great Hero, now thy time ts come. Enter the womb, and know the Deathless Path, Bringing salvation unto gods and men.’ Thus requested to be the Buddha, he made the five great observations as to the time, island,- locality, family, and lifeterm of his (future) mother. His resolution having been made, he passed away from Tusita and was reborn in the family of Sakya rajahs, and there in due course reached the prime ‘of life without ever falling off from the full enjoyment of his splendid glory. The details of his life during this interval should be gathered ‘from such Sutta passages as: ‘In the meantime, O Ananda, the Bodhisat, mindful and knowing, passed away from Tuaita heaven and descended into his mother’s womb,” and so on, as well as from their commentaries. Enjoying the glory of kingship comparable to that of the gods in the three palaces suitable respectively for the three seasons, one day, when he went out to disport himself in the garden, he saw one after another three divine messengers in the form of an old man, a sick man, sea desde “Hefecoms greatly saiietel sy d turned back. Buta But at the fourth time he saw a monk, and too} ‘a fancy to monkhood, thinking, ‘It is good to bas monk.’ ‘He then proceeded to the garden, spent the day there; and, ‘seated on the bank of the lucky lotus-pond and dressed by the god Vissakamma, who came in the guise of a barber, [34] he ‘heard the news of Rahula-Bhadda’s birth. He conceived a great paternal affection for his son and, thinking that he would cut the bond before it grew stronger, entered the city in the evening. 5 ‘ Does not that mother bear a tranquil heart, Does not that father bear a tranquil heart, Does not that spouse, to whom is such a lord? Hearing this verse sung by Kisagotami, daughter to his aunt,? he took off from his neck a necklace of pearls worth a hundred thousand and sent it to her saying: ‘ She has declared the path of tranquillity to me.’ He entered his own mansion, and seated on a glorious couch he saw the physical change that had come over the actresses during sleep. Disgusted at heart he woke up Channa, had'‘his horse Kanthaka brought round, mounted it, and surrounded by spirits from the myriad world-systems went out with Channa on the Great Renunciation. During the remainder of that night he passed the three great kingdoms, became a monk on the banks of the river Anomi, went in due course to Rajagaha. There after going round for alms, while seated in a cave at Mount Pandava, he was offered the kingdom by the king of Magadha, and rejected the offer. However, he gave his promise to the king that he would visit the kingdom after he had attained omniscience. He next approached Alara and Kalama- Uddaka. Dissatisfied with the special attainments acquired from them, he practised the mighty efforts for six years. On the full-moon day of Visikha, early in the morning he ate the meal offered by Sujita in the suburban village of Senani, floated the golden bowl in the River Nerafijara, passed the day in various attainments in the dense Great Forest on the bank of the river, and in the evening, taking the eight handfuls of grass offered by the goatherd, Sotthiya, he ascended the consecrated throne under the Wisdom Tree the while his praises were sung by Kala, the Naga king, and spread the grass, resolving: ‘ As long as my mind is not released from the intoxicants through the absence of grasping, I will not change my seat.’ And he sat facing the East and, -before sunset, dispersed Mara’s forces. In the first watch of the night he won insight into former existences, in the middle watch insight into births and deaths, and at the end of the third watch intuited omniscience, adorned with all the qualities of a Buddha, such as the Ten Powers, the Four Confidences, [385] and arrived at the ocean of this Abhidhamma method. . A This should be considered as the introduction to Abhidhamma which tells of the Career and the Goal. % He having thus attained Abhidhamma spent seven days in a single sitting posture; seven days in contemplating the throne of wisdom without blinking his eyes; seven days in walking to and fro; and in -the fourth week he contemplated the self-acquired Abhidhamma. He spent another three weeks at the goatherds’ (banyan) tree, the Mucalinda tree, and the Rajayatana tree.? During the eighth week he sat at the foot of the goatherds’ banyan tree. Reflecting on the profundity of the Dhamma, he was reluctant to preach it; but when entreated to do so by Sahampati, who came. with a retinue of Mahabrahmas from the myriad world-systems, he surveyed the world with the Buddha’s eye; and to comply with the wish of Mahabrahma looked out for disciples, asking to himself. ‘To whom shall I first preach the Dhamma?’ He discerned that Alara and Uddaka were dead, but remembering the great services of the group of five monks, he rose from his seat and went to Kasi-town. He fellinon the way with Upaka the wanderer, with whom he conversed, and on the full-moon day of Asalhi he reached the abode of; the group of five monks at the Deer Park at Isipatana. He convinced them (of his own Buddhahood), who were using a term of address unbefitting his new position, and turning the Wheel of the Dhamma he gave to them, headed by the Elder Aniiakondafifia, and to the eighteen myriads of Brahmas, the nectar of the Deathless. Thus the introduction to Abhidhamma on the Teaching should be understood as leading .up to the turning of the Wheel of the Dhamma. This is the abstract. The detailed account should be understood from Suttas like Ariyapari yesana and Pabbajja with their commentaries. These introductions to Abhidhamma on Career and Teach- ‘ing may be divided into three periods according as the events are distant, not very distant, dhd proximate. Of these the Distant introduction should be understood as comprising events from Dipanikara till the Tusita abode. From the Tusita Abode to the foot of the Wisdom Tree is the Near introduction. Introductory Discourse 45° Such a verbal introduction as, ‘At one time the Blessed One lived among the Tavatimsa devas on the Pandukambala stone at the foot of the Paricchattaka tree. There the Blessed One related the Abhidhamma discourse to the Tavatimsa devas ’— 18 the Proximate introduction. This ts the Introductory. Discourse. BOOK I RISINGS OF CONSCIOUSNESS PART I—THE TABLE OF CONTENTS “ (MATIKA) CHAPTER I

THE TRIPLETS [36] Now has arrived the opportunity of discoursing on Abhidhamma according to the agreement made (in the Introductory verse): ‘ Give ear obediently, while I expound The Abhidhamma-lore, for it is hard To hear such discourse as ye now may hear.’ Now the venerable Abhidhamma consists of seven books beginning with Dhammasangan’t. This book has four divisions : risings of Consciousness, and the rest. The division on ‘risings of Consciousnéss is twofold: Table of contents and Classification of terms. Of these, the table of contents comes first and is divided into the table of triplets and the table of couplets. Of these, the table of triplets comes first and the triplet headed by moral states is the first therein. In the triplet headed by moral states, the words ‘ moral states’ are the first. Hence. Ye faithful, with devout and single mind This subtle Abhidhamma discourse hear, Thus it begins: The triplet of ‘moral states, immoral] states, unmoral states’! is named the moral triplet after the opening } Dhs. p. 1. sentence. The triplet of ‘states associated with pleasurable feeling, states associated with painful feeling, states associated . with feeling neither pleasurable nor painful,’ is named the triplet of feeling after the word ‘ feeling,’ common to all the three.members. Thus the names of all the triplets and couplets should be understood from either the first térm, or the term common to all the members of each. ‘ All these triplets and couplets have been marked off into | fifteen divisions—one triplet and fourteen couplets.%4) Six couplets beginning with that of ‘states which are conditions, states which are not conditions’ may be called the Condition-: group, because they stand together like the pericarp of a: flower, or a bunch of flowers, by virtue of mutual connection, both in text andsense. Next, seven other couplets, beginning with that of ‘ states with causal relations, states without causal relations,’ are not so mutually connected, (37] and are to be understood as the Lesser Intermediate couplets, because they are simply selected as ordinary couplets and placed severally among ‘ Groups,’ and because they are Jess than the Greater Intermediate ones. Then the Intoxicant-group (is to be understood) by virtue of six couplets beginning with that of Intoxicants. Similarly with the Fetter-group (which is to be understood) by virtue of the couplet of the Fetters, etc. And similarly the Knot-group,” the Flood-group, the Bondgroup, the Hindrance-group are to be understood by virtue of the couplets of the Knots, the Floods, the Bonds, and the Hindrances, The Reversion-group is to be understood by virtue of five couplets beginning with that of reversion? Thus altogethet seven groups should be understood. Further on come the fourteen Greater Intermediate couplets beginning with that of ‘ States with object.’ Next follows the Grasping-greup of six couplets beginning with that of grasping. , Thereafter, the Corruption-group of eight couplets beginning with that of the Corruptions. Then eighteen couplets beginning with that of ‘ what should be got rid of by means of insight ’ are called the Final couplets, from being placed at the end of the Abhidbamma table of contents. But forty-two couplets beginning with that of ‘ States which. partake of knowledge and states which do not partake of knowledge ’ are called the Suttantika couplets. Thus all the triplets and couplets have been marked off into fifteen divisions) Thus marked off, they form two portions, according as there is partial treatment or complete treatment. To expand: Of these, nine triplets and seventy-one couplets are termed ‘ partially treated ’ because the remaining and partially treated states, mental and material, have still to be taken into account. The remaining thirteen triplets and seventy-one couplets are ‘complete’ without a remainder. Therein, of the triplets, the nine triplets : those of feeling, initial application of mind, zest, resulting: states, the past, and the four object-triplets, are ‘ partially treated.’ Of the couplets are the three at the conclusion of the nine groups beginning with the Condition-group and ending with the Grasping-group. [38] The four couplets at the end of the Corruption-group; the two Greater Intermediate couplets of ‘ states associated with consciousness and states dissociated therefrom, and states mixed with consciousness and states unmixed therewith ’; the remaining thirty-eight couplets in the Suttantika couplets, with the exception of the four couplets of synonyms, concepts, word-definition, and mind and matter—all these are ‘ partially treated.’ All the remaining triplets and couplets should be regarded as ‘complete.’ Now comes the word-by-word comment on the terms in the table of contents, Degining with ‘ moral states.’ First of all, the word ‘kusala’ (moral) means ‘of good health,’ ‘ faultless,’ ‘ skilful,’ ‘ productive of happy sentient results,’ etc. In such passages as, ‘Is your reverence kusala ?’ ‘Is your reverence free from ailment ?’1—hkusala has the meaning of ‘ good health.’ In such passages as, ‘ Which, sir, is kusala behaviour ?’? ‘Great king, it is conduct that is blameless ’ ;? and again in, ‘ Sir, as the Blessed One has taught the Law verily incomparable with respect to kusala states’*=— kusala means ‘faultless.’ In such passages as, ‘You are kusala at the different parts of a chariot’ ; ‘ Graceful women who have been trained and are kusala in singing and dancing,’ etc.°—kusala means ‘skilful.’ In such passages as, ‘ Bhikkhus, (merit flows from) the cause that has built up kusala states,’® and ‘ (Visual cognition springs into existence) because it has been performed and accumulated by a kamma which is kusala’’—kusala means ‘productive of happy results.’ Now here, in the phrase ‘moral states,’ either ‘wholesome,’ or’ ‘ faultless,’ or ‘ productive of happy results’ is a suitable meaning. And the word dhamma (state) is used in the sense of ‘scriptural text,’ ‘ root-condition,’ ‘ virtue,’ ‘absence of an entity, living thing,’ etc. In such passages as, ‘This one studies the Dhamma, the Sutta and the Geyya '®—dhamma means ‘the Scriptures.’ In such passages as, ‘ Knowledge of root-conditions is analysis of dhamma”™—dhamma means ‘ root-condition, or cause.’ In such passages as, ‘ Dhamma, adhamma bear not equal fruit: One leads to Heaven, the other leads to Hell ’— dha:nma means ‘ virtue,’ or ‘ good quality.’!° In such passages as, ‘ At the time of consciousness coming into existence, there occur dhkammas’;++ and aygain, ‘he abides watchful over certain dhammas'—dhamma implies ‘absence of an entity or living soul.’ [39] And in the Dhammasangani also it is proper to take it in this sense. But to come to word-definitions: kusala’s are so called fn that they cause contemptible things to tremble,' to shake, to be disturbed, destroyed. Or, kusa are those (vices) which lie in a person under contemptible conditions.?, And kusala’s are so called because they lop off, cut off what are known as immoralities (a-kusala’s). Or, knowledge is called kusa because of the reduction or eradication of contemptible things, and kusala® is so called because things should be taken, grasped, set in motion by that kusa. Or just as the kusa grass’cuts a part of the hand with both edges, so also certain things cut off the corrupt part in two portions, either what has arisen, or what has not arisen. Therefore kusala’s are so called because they cut off the corruptions like the kusa grass. ' Dhamma’s may be defined as those states which bear their own intrinsic natures, or which are borne by causes-inrelation, or which are borne according to their own characteristics. ‘Immoral’ (akusala) means ‘not moral.’ Just as the opposite to friendship is enmity, or the opposite to greed, etc., is disinterestedness, etc., so ‘immoral’ is opposed to moral. ‘Unmoral ’ (avyakata) means ‘ undeclared.’ The meaning ia that the ‘unmoral’ cannot be pronounced to be either moral or immoral; it isindeterminate. Of these, moral states or things have the characteristics of ‘faultlessness’ and ‘happy result,’ immoral, of ‘faultiness’ and ‘bad result,’ and unmoral, of ‘ no result.’ Have the terms, ‘ moral’ and ‘ state,’ in the opening clause, one and the same meaning, or different meanings? (This query leaves) something (to be said) here.® If ‘moral’ and ‘state’ had the same meaning, then it would be like saying Triplets in the Matika 5] ‘moral moral.’ And if they had different meanings, the triplets and couplets would make sextuplets and quadruplets, and there would be no connection between the terms. To illustrate: If one were to say,-‘ Moralities, matter, seer,’ there would be no (logical) connection between the terms owing to a lack of mutual dependence in thought; so here also there would be an absence of connection (between ‘ moral’ and ‘state’). And terms without any connection between the antecedent and the consequent serve no useful purpose. The query would also contradict a later question: ‘ which states are moral?’ For (in this view of different meanings) states can never be identical with moralities; hence the contradiction. But the question: ‘ which states are moral ?’ is quite possible. Another method; If the terms ‘state’ and ‘ moral’ had the same meaning (t.e., denoted one and the same thing), the terms ‘ moral,’ ‘immoral,’ and ‘unmoral’ would have one and the same meaning, because the three terms had the same meaning of ‘state.’ To expand: The word ‘state’ coming after ‘ moral,’ etc., has one meaning in the sense of a ‘state.’ Therefore the (three) words ‘ moral,’ etc., not differing from the thrice following word ‘state,’ would also have that one meaning; what is moral would be immoral and again unmoral. But if the oneness in the meaning of these three words comprised under ‘state’ be .-ot accepted, and if it be urged that the word ‘state’ after ‘ mo. ‘1’ means [40] one thing, that after ‘immoral’ means another, and that after ‘ unmoral’ means a third, then it may be said that by ‘state’ is meant existence; and anything different from existence is non-existent. Therefore existence as denoted by ‘state’ after ‘immoral,’ being different from that denoted by the same word after ‘ moral,’ would become non-existent. So also with existence as denoted by ‘ state’ when it comes after ‘ unmoral.’ Moreover, existence as denoted by ‘ state’ after ‘ moral’ would be unreal, on the view that it differs from the other two in meaning. And the words ‘ moral,’ etc., not being different.from the word ‘ state,’ which have thus become non-existent, would themselves become non-existent. All this imaginary objection is not reasonable. And why ? Because the general usage is accomplished by, or in conformity with, convention. For ‘usage’ is accomplished by conventional signs, through which that ‘ usage ’ is accepted by the general consent to express or signify certain meanings. And s0 in ‘ moral states,’ etc., the word ‘state,’ preceded by ‘ moral,’ and the word ‘moral,’ followed by ‘state,’ have not been accepted by the wise as identical in meaning a3 in ‘ moral, moral,’ nor as mutually independent in meaning as in ‘ moralities, matter, seer.’ But here in this phrase‘ moral states,’ etc., the word ‘ moral’ has been accepted as signifying ‘ faultlessness’ and ‘happy result’; and ‘immoral’ as signifying ‘faultiness’; and ‘unmoral’ as signifying ‘no result’; and ‘state’ as signifying ‘ bearing its own intrinsic nature.’ The word.‘ state,’ uttered immediately after each of these words, reflects its own general meaning on them, inasmuch as they are all ‘states’ by the general characteristic of bearing their own intrinsic natures, etc. And the words ‘ moral,’ etc., uttered before the word ‘ state,’ reflect their special meaning on it, inasmuch as a ‘state’ is either moral, immoral, or unmoral, Thus these words being uttered separately indicate their mere meanings, and being uttered in conjunction with ‘state,’ they all indicate their own general and special meanings. And this usage the wise in the world have accepted. Therefore all that has been said (§§ 96-97) by way of fault-finding regarding identity and difference of meanings is unreasonable. Thus far for the word-by-word explanation of terms in the triplet beginning with ‘moral.’ And the same method is to be understood in the rémaining triplets and couplets. But henceforward we shall speak merely of what distinguishes those triplets from the foregoing. The word sukha in ‘associated With pleasurable feeling,’ etc., first of all means ‘ pleasurable feeling,’ ‘ root of happiness,’ ‘ pleasurablé object,’ ‘condition of happiness,’ ‘ objective station occasioning pleasure,’ ‘freedom from cares,’ and ‘Nibbanic happiness,’ etc. To expand: In such passages as, ‘By getting rid of sukha"t—sukha means ‘pleasurable feeling.’ In such passages as, ‘ Sukha is the appearance of + From Fourth Jhana formula; of.) ¢.9- Dhs. § 165... « the Buddhas !" ‘ sukha is the state of freedom from lust in the world ’2—sukha means ‘root of happiness.’ [41] In such passages as, ‘Mahali, inasmuch as matter is sukha, falls and descends on sukha'%—sukha means ‘ pleasurable object.’ In such passages as, ‘ Bhikkhus, the word merit is the synonym of sukha’4—sukha means ‘condition of happiness.’ In such passages as, ‘ Not easy is it, bhikkhus, to succeed in describing how pleasant are the heavens; ’® again, ‘They know not bliss who see not Nandana’®— ‘bliss’ (sukha) means ‘ place occasioning happiness.’ In such passages as, ‘ these states (jhana) constitute a sukhea life in this very world’? sukha means ‘freedom from cares.’ In such passages as, ‘Nibbana is the highest sukha’®—sukha means ‘Nibbanic happiness.’ But here ‘pleasurable feeling’ only is intended. In such passages as, ‘ manifest vedand occur to me ’—the word vedand should mean ‘ what is felt.’ The word dukkha signifies ‘ painful fecling,’ ‘basis of misery,’ ‘ unpleasant object, ’ ‘cause of evils,’ ‘station of evil as cause,’ etc. To illustrate: In such passages as, ‘ By getting rid of dukkha,’® dukkha means ‘painful feeling.’ In such passages as, ‘Birth is dukkha,"° dukkha means ‘basis of misery.’ In such passages as, ‘Mahal, inasmuch as matter is dukkha, falls and descends on dukkha,’ dukkha means ‘painful object.’ In such passages as, ‘ Dukkha it is to accumulate evil," dukkha means ‘ cause of misery or ill.’ In such passages as, ‘ Not easy, bhikkhus, is it to succeed in describing how dukkha are the purgatories,’ dukkha means ‘place occasioning suffering.” But here it should be understood to mean only ‘ painful feeling.’ The yvord-definitions are as follows: That which gives happiness is pleasure or ease; and that which causes misery is pain or ill. That which is neither ill nor pleasure is ‘ neutral’ (adukkham-asukka), where the letter ‘m’ is inserted by rules of [philological] combination. All these three kinds are termed ‘ feeling’ because the taste of an object of sense is experienced. or enjoyed. Among them, pleasure has the characteristic of experiencing. a desirable object of sense; pain, an undesirable object; that which is neither pain nor pleasure, a (neutral) objéct opposed to both. The expression ‘ associated with ’ is used with all the three terms. It literally means ‘joined equally or together in a variety of ways.’ In what ways? ‘In ways of a common origin,’ ete. [42] (In the Kathdvatthu the question:)! ‘ Are there not some states associated with some (other) states 2?’ being answered by ‘ No,’ (the Theravadin goes on:) ‘ In denying it, are there not some states, accompanied by co-existent states, or mixed with some (other) states, having a common origin, a common cessation, a common basis and a common object of sense?’ The meaning of ‘association’ is thus explained by means of having a common origin and so on. Hence ‘associated with’ means ‘conjoined with in various ways of having a common origin,’ etc. In the triplet of ‘ results,’ the effects of moral and immoral (volitions) which aré distinct from each other are called ‘ results,’ a name given to certain mental states which have reached the state of maturity (through distinct causes called moral and immoral] volitions). ‘States that involve resultant states’ mean ‘ states, which bear their own intrinsic nature of causing results.’"? Just as beings who by their intringic nature are liable to birth and old age are said to be subject to birth and old age, so states by virtue of their producing results should be understood to mean ‘ state possessing the intrinsic nature of causing results.’ The third term (viz., ‘ states which are neither results nor causes ’) is said by way of rejecting both.) In the triplet of ‘Grasped and favourable to grasping,’ * grasped ’ means—seized-as-effect by a kamma, attended by craving and wrong view in the act of sensing or thinking of an object. Upddaniya means ‘favourable to grasping’ because of the connection with grasping by having become objects. The term is applied to objects of grasping. ‘ Effects grasped given to material and mental states born of kamma attended by the ‘intoxicants’ (dsava’s). In this way, but in the negative sense, the meaning of the remaining two terms should be understood. In the triplet of ‘Corrupt and corrupting,’ ‘ corrupting’ means ‘that which corrupts’ (i.e., oppresses or torments a being). ‘ Corrupt’ means ‘ arisen or occurring together with the corruptions.’ ‘Corruptible’ means—capable of becoming corrupt by attending to self as an object, or permanently conjoined with corruption owing to inability to get beyond the state of being objects of corruption. It is a name given to objects of corruption. Corrupt [states]? which are (at the same time) objects of corruption are called ‘corrupt and corruptible.’ The remaining two terms should be understood in the same way as in the preceding triplet (7.e., in the negative sense). [43] In the triplet of ‘ Initial application of mind,’ ‘ with initial application of mind’ means ‘ occurring together with initial application of mind by virtue of conjunction therewith ;’ ‘with sustained application of mind’ means ‘ occurring with sustained application of mind.’ ‘ With initial and sustained applications of mind’ means ‘ occurring together with both initial and sustained applications of mind.’ ‘ Without initial and sustained applications of mind’ means ‘ devoid of both.’ ‘Only with sustained application of mind’ means ‘ having the sustained application of mind alone out of the two kinds of application, initial and sustained, as its measure.’ The meaning is that such states are not conjoined with initial application over and above the sustained application of mind: ‘ Without initial and with sustained application of mind only’ means ‘having the sustained application of mind as its measure without the initial application.’ In the triplet of ‘ zest,’ ‘ accompanied by zest ’ means ‘ gone into a state of having a common origin, etc., with zest,’ 7.e., ‘associated with zest.’ The remaining two terms should be explained in the same way. But in the third and last term ‘ hedonic indifference ’ means neutral feeling. It may be verbally defined as ‘that which views equably the occurrence of the aspects of pain and pleasure, and may be further amplified thus: ‘ proceeds under a medium condition by occupying a neutral position.’ Thus this triplet’.is described to show the distinction between pleasure with zest, and pleasure without zest by taking the two terms from the triplet of feeling. In the triplet of ‘ insight,’ ‘ by insight ’ means ‘ by the path of the stream-winner.’ For it is called insight because of the first glimpse of Nibbana. But although the ‘son-by-adoption * gets as such his first glimpse of Nibbana, he is as a man come to the presence of the king on a certain business, who sees from far the king going about on elephant-back by a certain route and, on being asked whether he had scen the king, replies that he had not, because his business had not been transacted. In the same way although a man has seen Nibbana, he cannot be said to have insight, because the corruptions to be got rid of have not been got rid of. That knowledge indeed stands at the point of the Path? where the mind turns toward [its goal]. ‘ By culture’ means ‘ by the remaining three Paths,’ for they arise by virtue of cultivating (or developing) the four Ariyan Truths already seen by the First Path. They do not see anything not already seen previously; hence they are called ‘culture’ or development. The third term is described by way of rejecting both. In the immediately following triplet, the expression ‘ having root-conditions removable by insight ’ refers to those states the roots of which are so removable. The second phrase should be explained in the same way. But the third term: ‘not having root-conditions removable either by insight or by culture’ [requires a different treatment. It] must not be understood to mean those states the roots of which are removable neither by insight nor by culture! Tt must be taken to mean those which have no roots removable either by insight or by culture.? [44] Otherwise, unconditional states would not be included. For these contain no roots removable by insight or culture. Moreover, it would imply the removal, by insight or culture) of states other than roots in the conditional states, not of the roots themselves.? In point of fact, the expression ‘not removable either by insight or by culture’ was said with reference to the roots themselves, but not to those other states which are not roots. Neither of these interpretations is intended. Therefore the third term ‘ not having roots removable either by insight or by culture’ should be understood to mean those states which do, not have roots removable either by insight or by culture. In the triplet of ‘leading to accumulation,’ ‘accumulation’ means ‘ that which is accumulated by kamma and corruptions. It is a name for the processes of rebirth and decease. ‘ Leading to accumulation’ are ‘those causes which by being accomplished go to, or lead a man, in whom they arise, to that round of rebirth.’ It is a name for co-intoxicant moral or immoral states. Nibbana being free from ‘cumulation,’ which is another word for ‘accumulation,’ is called ‘ dispersion.” ‘Leading to dispersion’ is ‘going towards that dispersion which he has made his object.’ It is a name for the Ariyan Paths. Or, ‘leading to accumulation’ are ‘ those states which go about severally arranging (births and deaths in) a round of destiny like a bricklayer who arranges bricks, layer by layer, ina wall.’ ‘ Leading to dispersion’ are those states which go about destroying that very round, like a man who continually removes the bricks as they are laid by the mason. The third term is spoken by way of rejecting both. In the triplet of ‘ Appertaining to studentship,’ this phrase means ‘occurring among the three kinds of study.’ These associated states are also called ‘ appertaining to studentship,’ becaus¢ they belong to the seven stages of study, and because they themselves form the subject of study by reason of the incompleted course of study. From there being no higher study to acquire, certain states are called ‘ Not appertaining to studentship.’ Or, developed states of mature study. are called by this name, which is a synonym for the things constituting the Fruition which is Arahantship. The third phrase is used in rejecting both. In the triplet of ‘ Limited,’ the word ‘limited’ is applied to a little mass, as in ‘a small or little mass of cowdung,”’ etc., because of its being cut off all round. States which, because of their small power are like little objects, are called ‘ limited,’ a name given to things pertaining to the universe of sense. ‘Sublime’ means ‘having reached greatness,’ from ability to discard corruptions, from the aburdance of fruition, from the length of duration; or it means ‘ have been reached by great persons,’ t.¢., persons with noble intention, energy, impulse, and understanding. [45] States such as lust, etc., which form a limit are called ‘Finite.’ ‘Infinite’ means ‘ having no such limit either by applied to immoral states; ‘ medium’ means ‘ existing midway between low and exalted,’ and is applied to the remaining states of the three planes. ‘Exalted’ has the meanings of "excellent ’ and ‘ unatinted,’ and js applied to transcendental states. - .In the triplet of * False,’ this word means ‘ of false nature,’ partly by reason of not realizing expectations, such as ‘ they will bring advantage and happiness to me,’ and partly by reason of the reversibility of the beautiful, etc., by their opposites. When giving results of a false nature, certain states are called ‘ uniform,’ as invariably giving the inevitable results immediately after the dissolution of the aggregates.!’ Therefore ‘false and uniform’ means ‘ both false in (nature) and uniform (in giving results).’ Opposed to what has been said above, ‘true’ means ‘ of true nature.’ ‘True and uniform’ means ‘true and uniform by way of fructification immediately after themselves.’ ‘Not uniform’ means ‘not uniform in both ways.’ In the triplet of ‘ Object of the Path,’ ‘Path ’ means ‘ that which leads to, i.¢., seeks for Nibbana, or that which goes to Nibbana destroying the corruptions.’ ‘ Objects of the Path’ are ‘states having the Path as their object.’ ‘ Conditioned by the Path’ means (a) ‘ having the Eightfold Path as their special condition, in causal relation to root-conditions,’ or (5) ‘Conditions associated with, or occurring in, the Path.’ Therefore the expression may mean ‘ having those associated root-conditions in the Path,’ or, ‘having the root-condition which is the Path,’ since right views themselves are at once the Path and the condition. ‘Dominated by the Path’ means ‘ having the dominance of the Path by reason of overwhelming (the dominated).’ In the triplet of ‘ Arisen,’ this word means uprisen or happened, 7.e., having reached (a state) from the nascent up till the cessant instant. ‘Not arisen’ means not yet appeared. ‘Bound to arise’ refers to states which will inevitably arise as part of a completed cause. In the triplet of ‘ Past,’ this word means passed beyond (a) their own characteristics, or (b) the momentary states beginning with the nascent instant. By ‘future’ is meant ‘has not yet reached those two conditions.’ By ‘ present’ is meant ‘ uprisen in dependence upon this or that cause.’ In the immediately next triplet, ‘their past object’ means ‘having a past object.’ And the same with the remaining two terms. [46] In the triplet of ‘Personal,’ this word refers to states which occur after making a locus of selves as though with the understanding ‘ we shall consider or take things thus existing ito be we ourselves.’ The word ‘ personal’ (ajjhatta) has a fourfold content, namely, personal in field, in self-reference, (just) personal, personal in range. In such sentences as, ‘ Ananda, mind should be well focussed by that bhikkhu as ajjhatta, namely, only in that symbol of concentration which has been practised before 2; ‘ inwardly rapt (ajjhattarato) and concentrated’? ajjhatta means ‘personal in field.’ In such passages as, ‘He lives contemplating states, even among states which are pleasing as ajjhatta,’® ajjhatta means ‘subjective.’ In such passages as ‘ The six ajjhattika sense-organs,’ ajjhatia means ‘ personal.’ ‘In such passages as, ‘This, Ananda, is the life fully attained by the Tathagata, to wit, that he, by disregard- ‘ing all provocative signs and symbols, has reached “the ajjhatta Void and therein abides,’ ajjhatta means ‘range’ ‘in the sense of ‘dominion.’ The attainment of Fruition is named the dominion of the Buddhas, but here the meaning Couplets in the Métika 61. of ‘ personal’ is intended. Hence states occurring in one’s own continuity and pertainng to each, individual are to be understood as ‘ personal.’ But states outside that personality, whether bound up with the controlling faculties or not, are termed ‘external.’ The third term is spoken by virtue of both. The immediately following triplet refers to states occurring in the act of attending to just these three kinds of states (t.e., personal, external, externo-personal) as objects. In the triplet of ‘ Visible,’ states which arise together with sight, 7.¢e., visibility, are termed ‘ visible.’ States which arise together with opposition called ‘impact,’ are termed ‘ reacting.’ Some states are termed ‘ both visible and reacting.’ Unseen states are-termed ‘invisible. Some invisible states react as described. The third term is used in rejecting both. So far for the word-by-word commentary on the terms in the table of contents of the triplets. CHAPTER II

THE COUPLETS In the table of contents of the couplets we shall comment on those words which have not been found in the triplets. First and foremost, in the condition-group,’ hetu-dhammda (or hetti dhamma) are states called [special] conditions in the sense of roots. [47] The term ‘non-condition’ is used in rejectingthem. ‘Conditional’ means ‘ occurring together with roots by way of association.’ ‘ Unconditional’ means ‘ having no roots which occur in asimilar way.’ States conjoined with roots by way of a common origin, etc., are termed ‘ associated with root-conditions.’ States disjoined from roots are termed ‘dissociated from root-conditions.’ Though there is no - difference in meaning between the two couplets (viz., the -*conditional’ and the ‘associated with root-conditions ’), they have been thus specified, partly by way of embellishment of the discourse and partly to meet the needs of those persons _ who thus gain enlightenment. Next, after the last-mentioned couplet, combining the first couplet with the second and the third couplets, the other three couplets are uttered as they ought to be, by virtue of such terms as ‘ condition’ and ‘ notcondition,’ etc. Therein, as the phrase ‘ conditions as well as conditional states’ occurs in the text, so also ‘ conditions as well as unconditional states’ may be formed on analogy; moreover, as ‘ conditional states but not conditions’ occur, so also ‘unconditional states but not conditions’ may be formed anew. The same method should be followed in conjoining (root-conditions and not-root-conditions) with the _ couplet of ‘ associated with root-conditions.’ Though the expression, ‘ States which are not root-conditions are conditional as well as unconditional’ would suffice, an extra phrase was used ‘ But indeed,’ when it was said ‘ But. indeed states which are not root-conditions,’ etc., in the text. It may be understood that the following additional meaning is implied by its use. How? Not only states which are not root-conditions (hetu’s) may be classified as conditional and unconditional, but others also are so.«classifiable. Nay, more. ‘Not only may the former be so classified, but they may be classified also in other ways.. The meaning intended here is: just as states which are not root-conditions are conditional and unconditional, so are states which are root-conditions. Again, just as the former are classified into conditional and unconditional, so may they be classified with ‘ associated with root-conditions ’ and ‘ dissociated from rootconditions.’ Such is the extra-signification, In the couplet of ‘ Lesser Intermediate,’ states which occur together with their own completed cause in a relation are termed ‘relative.’ States without any causal relation either at the time of genesis or of duration are termed ‘ absolute’ (or non-relative). ‘Conditioned’! means made by a concurrence of causes-in-relation.’ ‘Unconditioned means notmade or conditioned.’ , States [or bodies] which possess properties of matter in an inseparable state are termed ‘ material.’? States which have no such material properties or qualities are termed ‘immaterial.’ Or, states possessing matter which has the characteristic of ‘physical change are termed ‘material.’ Those which are not so changeable are termed ‘ immaterial.’ - In the expression ‘worldly phenomena’ the round of rebirth is called ‘the world’ (loka), because of its dissolving and crumbling (lujjana, etc.). States which are joined to the world by being included therein are termed ‘ worldly.’® [48] To have passed beyond the ‘ worldly’ is to be unworldly, lit., ‘ulterior.’ Things which have passed beyond the worldly, Peng not included therein, are termed ‘transcendental ’ (lit., ‘ ultra-world ’). By ‘knowable or known by anyone’ is meant knowable, ete., by any one of the modes of cognition, visual, etc. The Opposite follows, and completes the couplet. % In the Intoxicant-group, ‘intoxicants’ are ‘things which flow,’ 4.¢., flow or arise from the senses and the mind. Or Intoxicants may be defined as things which, as states, ‘“flow’ up to the stage of adoption and which, as in space, ‘ flow * as far as the topmost plane of existence. The meaning is that they occur keeping these states® within that extent of space. The prefix @ in dsava (intoxicant) is, indeed, used in the sense of ‘ keeping within.’ Or, as the juices of the madira’ fruits, etc., become intoxicants by fermentation for a length of time, so certain states which are like these intoxicants are termed dsava’s. It is customary to call long-fermented madira wines, etc., intoxicants. If by long fermentation they are named intoxicants, then these mental states are also worthy ofthename. Forit has been said: ‘ No ultimate point of ignorance is apparent, bhikkhus, so that one may say, “once there was no ignorance.” Or, ‘intoxicants’ are those states which fructify or beget the pairis of the ocean of births of long duration. States other than these are not intoxicants. The ‘co-intoxicant ’ states: are those which occur together with the arisen intoxicants, with themselves (co-intoxicants) as objects.2, Those which have no intoxicants (as subjects) are ‘non-intoxicant.’ The remainder should be understood as explained in the condition-group, but with this difference: In that group the last couplet, to wit, ‘ But the states which are not root-conditions, indeed, are either conditional or unconditional,’ was obtained by placing the second term of the first couplet at the beginning; but here in this group no such final couplet as ‘Now the non-intoxicants are with or without intoxicants ’ has been explicitly stated. Although it has not been so expressed, this couplet and other divisions will be understood as in the foregoing. In the Fetter-group the states which join or bind in repeated rounds of birth the person in whom they exist are termed ‘fetters.’ States other than these are termed ‘ not fetters.’ States which, having become objects of sense, help the growth of the fetters by being bound up therewith ure termed ‘ tending to fetters.’? This is the name given to the objects, the fetters. Those which are not objects of sense are termed ‘ not tending to fetters.’ [49] The remainder should be understood in the same way as in the condition-group.~ In the Knot-group, states which knot or tie in repeated rounds of birth by way of birth and decease the person in whom they exist are termed ‘knots.’ States other than these are termed ‘non-knots.’ States which are entangled in, or fastened by, the knots by virtue of being their objects are termed ‘liable to knots.’ The remainder should be understood in the same way as in the condition-group. Thesame method _ of understanding by implications is to be followed in what remains unsaid in the other pairs. In the Flood-group,! states which sink, submerge in repeated rounds of birth the person in whom they exist are termed ‘floods.’ States which are liable as objects to be overwhelmed by the floods are termed ‘subject to floods.’ Only? those states which are the objects of floods should be taken. In the Yoke-group, states which yoke to repeated rounds of birth the person in whom they exist are termed ‘ yokes.’ The ‘ yokeable’ should be understood in the same way as in the foregoing. In the Hindrance-group states which hinder the mind are termed ‘hindrances.’ ‘Liable to be hindered’ should be understood in the same way as with the Fetters. In the Reversion group’ states which, passing beyond the impermanence, etc., of things as they really are and, by assuming them to be permanent, etc., handle them reversely, are termed ‘reversing.’ Things which, as objects of sense, are handled in a reverse manner by the ‘ reversion’ are termed ‘reversed.’ In the Greater Intermediate couplet, states are termed ‘ objective ’ from arising together with objects, because they cannot exist withcut objects. States which have no objects are termed ‘subjective.’ ‘Conscio:sness’ (citla) is so called from thinking (cit) of an object, or because it is variegated (citta, cttra). States which are inseparably joined to the mind are termed ‘ mental properties." States which are thoroughly anixed up with consciousness from the nascent stage to the cessant are termed ‘ mixed with consciousness:’ States which though arising simultaneously with consciousness, d6so without being thoroughly mixed therewith, are termed ‘ unmixed with consciousness.’ States by which some things arise are termed ‘ origin.’ Those states which have consciousness for origin are termed ‘ originated by consciousness.’! States which occur together are termed ‘connate.’ States which occur together with consciousness are termed ‘ connate with consciousness.’ States which always follow others are termed ‘ inevitable successors.’ What do they follow? Consciousness. Those which follow consciousness are termed ‘ mental successors.’ States which are thoroughly mixed with consciousness and are originated by consciousness are termed ‘ mixed with and originated by consciousness.’ [50] States which are thoroughly mixed with, originated by, and co-natal with consciousness are termed ‘mixed with, originated by consciousness in \conativity.’ States which are thoroughly mixed with, originated by, and invariably follow consciousness are termed ‘ mixed with and originated by consciousness in succession.’ All the remaining terms are to be understood by way of contradiction of the terms explained. By what has been said in the triplet of ‘ personal’ with reference to the six subjective organs of sense, these subjective organs alone are termed ‘internal.’ States outside of these are termed ‘ external.’ [States or material qualities] which cling to the Four Essentials,? hut which are not clung to as are the Essentials, are termed.‘ derived.’ [States] which not only cling, but are also clung to® are termed ‘ underived.’ Inthe Grasping-group, states which “Cling strongly (to obj sees of sense) in the sense of holding fast are termed ‘ erespingy States other than these are termed ‘ non-grasping.’ In the Corruption-group the meaning should be understood in the same way as in the ‘ corrupt ’ triplet. In the Final Couplets,! states which for the most part frequent the abodes of sense are termed kamavacara. Those that generally frequent the abodes of attenuated matter are termed riipdvacara. Those that frequent the immaterial wbodes are termed arupdvacara. This is but an abstract of the Final Couplets. The detailed account will appear hereafter. States which are limited by or included in the round of the tiiple plane of existence are termed ‘ Included.’ Those not so limited are termed ‘Unincluded.’ States which, cutting the roots of the rounds of repeated births and making Nibbana their object, go out from the rounds are termed ‘leading out.’ Those which do not go out in this manner are ‘termed ‘not leading-out.’ From the certainty of yielding fruit immediately after decease, or after their own occurrence, states are termed ‘certain.’? From not being certain in like manner states are termed ‘ uncertain.’ States which outstrip others are termed ‘ ulterior.’ States which arise together with ‘ ulterior states ’ capable of outstripping themselves are termed ‘co-ulterior.’ Those which have no such ulterior states (b¢yond themselves) are termed ‘ incomparable.’ States through which beings bewail are termed ‘harm.’ Beings overcome by lust and so on bewail in various ways. ‘Harm’ is the name given tosuch lust, etc. States which arise together with such harm (as causes of grief) by virtue of association, and a common establishment for riddance in one and the same individual are termed ‘ harmful.’ States which have no such grievous causes are termed ‘ harmless.’ CHAPTER III

SUTTA PHRASES In the couplets drawn from the Suttas, states which by virtue of association pertain to wisdom are termed ‘ partaking of wisdom,’ also because they arise as parts and portions of wisdom. Herein eight modes of wisdom, viz., knowledge of insight, potency of the will-power, the six kinds of superknowledge, belong to wisdom. ..(51] In the latter sense any one of these eight is wisdom, the rest being considered as parts thereof. Thus wisdom and its associated parts should be understood as ‘belonging to wisdom.’ But here only states associated with wisdom are meant. States which by virtue of association belong to ignorance are termed ‘ belonging to ignorance ’; also because they arise as parts and portions of ignorance. Herein ignorance is, fourfold :(intellectual) darkness concealing the Fact of Ill, its origin, its cessation, and the Path leading to cessation. By the first method, ‘ belonging to ignorange’ also includes states associated with these four modes of ignorance. Any one of these,is ignorance, the others being considered as ‘belonging to ignorance.’ Thus it should be understood that ignorance and states associated therewith ‘belong to ignorance.’ But here in this couplet only the associated states are meant. Again, states, which from their powerlessness to overwhelm, their inability to destroy, the darkness of the corruptions, are like lightning flashes, are termed ‘lightning-like.’ States which, from their ability tg destroy the darkness of their corruptions completely, are like the thunderbolt, are termed ‘ resembling the thunderbolt.’ States established in fools aré termed ‘foolish.’ They are so called figuratively after the customary name of ‘ fools,’ given to persons in whom they are established. From being established in the wise, states are called ‘ wise.’ They are so called figuratively after the customary name of ‘ wise,’ given Sutta Phrases in the Matika €9 to persons in whom puey are established. Or, ‘ foolish’? from producing folly, ‘ wise’ from producing wisdom. _ By‘ black’ is meant ‘ dark,’ 7.e., copes of” causing absence of brightness of mind. ‘ White’ means ‘ capable of causing mental brilliance.’ Or, because of being the cause of rebirth in miserable planes, states are termed ‘ black’; and because of being the cause of rebirth in happy abodes, states are termed ‘ white.’ States which [figuratively] burn both here and hereafter are termed ‘burning.’ Those which do not so burn are termed ‘ not burning.’ The three couplets beginning with the ‘synonymous’ couplet have no difference whatsoever in meaning; the difference is only in the letter. With mere words made their bases, such expressions as ‘luck-bringing,’ and ‘ wealthbringing,” etc., are termed ‘ synonyms. (ne durtense smite) ; Etymology ’ is the derivation of words expressed together with the reason in word-definition as in the example, ‘ Bhikkhus, sarkhdrds are those states which compose what is compound.” The meanings of the derivation are termed nirullepatha. Terms, signifying (one and the same idea) in various ways, e.g., takka, vitakka, sarkappa,® are called ‘expressions.’ The meanings of expressions are termed pafifattipathd. [52] Of these three couplets, having uttered one couplet (not different in sense from the other two) the motive in uttering the other two should be understood from what has been said in the Condition-group (p. 62). ‘> In the mind and matter group, the term ‘ mind’ (nama) is applied to mental properties, because ‘ names’ once given to them gre fixed, or because they bend (namanit) objects, or because as objects they bend the mind unto themselves. ‘ Matter’ is that which changes its state or condition. This herein is the abstract; the detailed account will appear in the chapter on the Summary. Nescience of the Truths of Ill, etc. is termed ‘ ignorance.’ The wish to live is termed ‘ craving for existence.’! The ‘theories of becoming,’ of ‘eternalism,’ ‘non-becoming,” and ‘annihilation’ refer respectively to the fact of renewed life, eternal life, extinction, and annihilation of life. The process-theories of eternalism, annihilationism, infinity, and finity refer respectively to the views that the soul and the world are eternal, will be annihilated, are infinite, are finite. The view concerned with the ultimate beginning [of things] is termed ‘the view of ultimate beginning.’ The view concerned with the ultimate end is analogous. ‘ Unconscientiousness ’ is the state of a person who is not ashamed of doing shameful things; it is shamelessness in detail. ‘ Carelessness of blame’ is the state of a person who does not fear what should be feared; it is recklessness in detail. Conscientiousness and discretion are the opposites. In ‘ surliness,’ etc., a man of conflicting views, who delights in opposition, is devoid of regard for the faith and speaks unpleasant words is saidto be‘ surly.’ The act of such a man is termed ‘ surly speech’; the state of such a man is termed ‘ surliness.’ He who has evil friends, such as unbelievers, is termed ‘ in evil friendship.’ ‘Suavity ’ and ‘in good friendship’ should be undetstood as the opposite in sense to what has been said. ‘ The offences’ are the five and also the seven classes of offence. ‘Proficiency in dealing with the offences’ thus declared and in the restoration from these offences [refer to canonical rules]. ‘ Proficiency in attainments’ is a name given to discernment of the stages of ecstasy.? [53] ‘ Proficiency in emerging from attainments ’ is analogous. , ‘ Proficiency in the elements,’ . . . ‘inattention,’ ... ‘in the field ofsense,’ . . . ‘in causal genesis,’ .-. . ‘ in occasions”' refer respectively to the eighteen elements, to obrervation, of the same, to the organs and objects of sense, to the twelve factors in [the forrhula of] causal genesis, and to what is, or is not the occasion or cause of anevent. A cause is described 8a ‘ occasion,’ because in dependence on it result or fruition’ is established. ‘Uprightness,’ ‘ mildness,’ refer to persons so qualified. The state of forbearance in a patient person is termed ‘patience’; ‘temperance,’ the state of one delighting in good (su-). The state of friendliness known as gentleness, causing equal happiness to all, is termed ‘ amity.’ Just as the presence of others leaves no gap around us, so courtesy is a spreading out with things spiritual and material. The state called ‘door-unguardedness as to faculties’ refers to lack of restraint of the five controlling powers [or senses] with mind asthe sixth. The state of not ‘knowing the measure of the accepting and the partaking of food is ‘ intemperance'in food.’ The following couplet should be understood as the contrary of the foragoing: The state of a person with lapse of memory, known as absence of mind, is termed ‘obliviousness.’ ‘ Non-comprehengion’ is the state of not knowingadequately[or thoroughly]. The faculty which is mindful is termed ‘ mindfulness ’; that which understands adequately is termed ‘ comprehension.’ ‘ The power of reflection ’ is the not wavering on account of non-reflection. The strength arisen in one who, with energy as his principal means, develops the seven factors of enlightenment is termed ‘ the power of culture.’ : That which lulls or ‘quiets opposing influences is termed ‘calm." That which sees things in various ways as impermanent, etc., is termed ‘insight.’ Calm which hagtaken an object, and again induces calm, becomes the causal symbol for the latter. Similarly for the term ‘the mark of support.” [54] That which upholds associated states is termed ‘support.’ ‘That which does not oscillate about various objects is termed ‘ balance.’ Moral failure reckoned as non-restraint capable of destroying virtue is termed ‘ moral depravity.’ The failure of views called errontéous opinion capable of destroying right views is termed ‘ depravity of view.’ Perfection of moralityis termed ‘moral perfection,’! because the morality of one who delights in good deeds perfects or accomplishes virtue. Knowledge which has resulted in perfection of view is termed ‘ attainment? in theory.’ The purity of virtue, namely, virtue which has arrived at a state of extraordinary purity, is termed ‘moral purity.’ The insight which is capable of reaching purity, 7.e., Nibbana, is termed ‘ purity of view.’ By the sayings:? (a) ‘But now pure views,’ as well as (b) ‘ the effort of one who has adequate views,’ is meant (a) the pure theory which knows that we are owners of our kamma, etc., and (b) the effort associated with that knowledge referring to views adequate to the effort. The term ‘agitation 4 refers to fear arisen in connection with birth, etc. The causes, namely, birth, etc., productive of agitation, are termed ‘occasions for agitation.’ By ‘the proper effort of the agitated ’ is meant his adequate exertions. By ‘ discontent in good states ’ is meant want of content in the accomplishment thereof. By ‘ non-retreat in effort ’ is meant the not stepping back, the not faltering in effort without reaching Arahantship. By ‘knowledge in destruction’ is meant such knowledge arising in the Ariyan Path as is capable of destroying the corruptions. By ‘knowledge in non-origination’ is meant such knowledge in the Ariyan Fruition, arisen at the terminus of the Path, as is capable of causing the non-origination of the corruptions, destroyed by this and that Path. A This ts the word-by-word commentary on terms in the Table of Contents. . 2 PART II—ANALYSIS OF TERMS CHAPTER I

OF THE MORAL TRIPLET Now in order to explain the differences in the states grouped in the Table of Contents already laid down as above, there follows the classification of terms beginning with the question: Which are the moral states 22 Herein the first moral thought, experienced in the universe of sense, has been shown by the words: ‘When a sensuous moral thought occurs.’ In its exposition, first of all, [55] there are three main sections: the determination of statesjithe summary, and? emptiness.’ Of these, the determination is twofold: outline and exposition. In the outline there are four divisions: question, exposition of the occasions, outline of states, and conclusion. Of these, ‘ which states are moral ?’ is the question. ‘ When the sensuous . . . then’ is the exposition of the occasion. ‘There is touch... non-distraction’ is the outline of states. ‘On that occasion [these], or whatever other mental states there may be, which have arisen in dependence upon (those expressly mentioned):—these states are moral’ is the conclusion. Thus as to the first division, 072., the question: ‘ which are moral states ?’ is a question for the purpose of explanation. To expand: Questions are fivefold: to show something not seen before, to discuss what is already seen, to clear up doubts, to discover opinion, to explain. And this is how they differ: which is a question put to throw light on something not seen before? The question which is put for gaining knowledge, for seeing, weighing, accomplishing, perceiving, and revealing some point which has not already been understood, seen, weighed, accomplished, perceived, or revealed. What is a , question for discussion of views? The point has already been learnt, seen, weighed, accomplished, perceived, and revealed. But the question is put in order to discuss with other wise people. What is a question to clear up doubts? When one has come to misgivings, doubt, dubiety: ‘Is it thus, is it not thus, what is it, how is it 2?’ The question is put to remove those doubts. What is a question to discover opinion? The Blessed One in order to discover the opinion of the bhikkhus asks the question: ‘What do you think, bhikkhus? Is matter permanent or impermanent ?’? ‘ Impermanent, lord.’ ‘And is that which is impermanent painful or pleasant? ‘Painful, [56] lord.’ ‘ And is it proper to contemplate that state which is impermanent, painful, and reversible as ‘‘ This is mine, this am I, this is myself’’?’ ‘Nay, lord.” This is the question to discover opinion. What is a question for purposes of explanation? The Blessed One asks the brethren a question in order to explain: ‘ Bhikkhus, there are four applications m mindfulness. Which are the four ?’ This is the question for purposes of explanation. OF these, the first three questions do not arise in the case of the Buddhas. And why? Because for the Buddhas there is nothing, whether conditioned in the three periods of time, or unconditioned and out of time,¢hat has not been known, ‘seen, weighed, accomplished, perceived and revealed. Hence for them there is no question for the illuminating of what is not seen. And there is no need for the Blessed One to discuss what has been intuited by his own knowledge with another monk or brahmin or spirit or Mara or Brahma. Hence there can arise no question for a comparison of views. Inasmuch as the Blessed One is free from perplexity, has passed beyond doubt, and in all things is devoid of misgivings, there can arise for him no question to clear up doubts. But the other two questions occur to the Blessed One, And of these, the question: ‘ Which states are moral 2” should be understood as having been asked for purposes of explanation. t Majjhima iii. 19 f. 2 D, ii, 290"(slightly different). But why, without saying ‘ moral states,’ as in the Table of Contents, is the order reversed as ‘ states... moral’? Because after the discourse, in the Table of Contents, on the distinctions of states, it is for the purpose of showing which states possess those distinctions. In Abhidhamma just states are to be dealt with, but these in turn should be taught in various distinctive aspects, as ‘moral’ and so forth. Therefore hére, in which only states are dealt, is no popular discourse, and these states should be shown by way of distinctive aspects, and not merely as states in general. For a teaching on states by way of such distinctions carries with it the division of a mass, as well as the higher analytical knowledge. Having enumerated the different classes of states (in the Table of Contents) as ‘mogal states’ and so on, these states should now be explained by way of their distinctive aspects. [57] To show them by way of distinctions, the order of words has been reversed in ‘ which states are moral?’ For when states have been shown to possess distinctions, it is logical and easy for the understanding to follow up the exposition with another on the distinctions. NON as to the expression, ‘ when sensuous moral thought : here he, showed consciousness on @ given occasion. The Sage first determined the occasion by the state of con- Sciousness; then to show the specific phases of that consciousness, he showed the consciousness as being on a given occasion: ‘ when a sensuous moral thought, ete.’ ‘And why ? Because it was by this consciousness [or thought], fixed amid the diversity of occasions by one given occasion, that the Blessed One undertook the difficult task of enlightening us as to the aspects of the content of that thought on an occasion determined by that thought, the aspects being its continuity, mass, function, object, solidarity. Now here is the word-by-word comment on terms in the passage ‘when,’ etc. ‘When’ is an indefinite locative. ‘Occasion’ (samaya) denotes the time indefinitely marked by‘when.’ Thus far (by these two words) an indefinite time has been shown. The word samaya, however: Means harmony in antecedents, group, Elimination, moment, penetration, Condition, acquisition, time, opinion. E.g., in such passages as, ‘Perhaps to-morrow we might approach, having regard to time and samaya,? it means ‘harmony in antecedents.’ In such passages as ‘ Bhikkhus, there is but one moment, one samaya for the practice of the holy life’3—samaya means ‘opportunity.’ In such passages as ‘ Hot samaya,’ * fever-samaya’4—it means ‘season.’ Insuch passages as ‘a large samaya in the great forest *—samaya means ‘assembly.’ In the passage: ‘ Bhaddali, you have not discerned the samaya: that the Blessed One is staying at Savatthi, and will know that the bhikkhu Bhaddali has not perfected the training in the religion ’°—samaya means ‘ conditions, hetu.’ ‘At that time a studious wanderer, [58] by name Mana, sonof the nun Mundika, was staying in the Park of Queen Mallika, surrounded by a fence of fig-trees and containing a hall for discussion in samaya’’—in such passages samaya means ‘ opinions ’— Whatever ‘ good’ be in the present world, Whatever ‘ good’ be in the world to come— He only is called wise who has the skill To compass abhisamaya of good®— in such passages sa:naya means ‘ acquisition.’ ‘ By the right abhisamaya of conceit he made an end of ill1—in such passages samaya means ‘elimination.’ ‘The fact of ill has the sense of oppression, of being conditioned, of burning, of reversibility, of penetrability (abhisamayattho) *—in such passages samaya means ‘ penetration.’ 14 Thus among its many meanings, Time, harmony in antecedenis, moment, Condition, group—these five the wise should note, These samaya. here signifies. Thus, in the matter of moral consciousness, where ‘ when sensuous moral thought,’ etc., is uttered, these five out of the nine meanings should be understood by the wise. o Here ‘ harmony in antecedents’ meaneth Concurrency of causes: and by ‘ moment’ The four wheels, the unique ‘ ninth’ is understood. To expand: ‘ Harmony in antecedents’ should be understood as the concurrence of causal relations established by their bringing about a common result. Again, the precise ninth moment, declared by the Blessed One in the sentence, ‘Bhikkhus, there is but one moment, one opportunity for the practice of the holy life,’ should be known as the ninth, the sole moment.’ Again, ‘ Bhikkhus, there are these four wheels wherewith a fourfold wheel of gods and men so endowed rolls on, viz.: dwelling in a suitable place, association with the good, selfcontrol, accumulation of merit in previous existences.’ Thus four wheels have been declared, but should be classed as the one moment in the sense of occasion (or conjuncture), for they form the occasion for the production of merit. Samaya having been shown to mean ‘ harmony in antecedents’ and ‘moment, or opportunity,’ the following is the explanation of the other meanings of the word: ‘Time’ may be clearly shown as a notion abstracted by mere usage from this or that (event). A collection of states such as ‘ contact,’ etc. may be clearly explained as ‘a group’ or ‘ mass.’ To expand: Time is only a concept derived from this or that phenomenon, such as (a) states expressed in such phrases as, ‘temporal (aspect of) mind,’ ‘ temporal (aspect of) matter ’; (b) the phenomenal occurrence expressed by such phrases as ‘the past’ and ‘the future’; (c) the phenomenal succession in an organism expressed by‘ the time of seed-germination’ and ‘the time of sprouting’; ‘[59] (d) the characteristic marks of phenomena expressed by ‘the time. of genesis’ and ‘the time of decay’; (e) the functions of phenomena expressed by ‘the time of feeling,’ and ‘the time of cognizing '; (f) functions of beings expressed by ‘the time of bathing’ and ‘ the time of drinking ’; (g) the modes of posture expressed by ‘the time of going’ and ‘ the time of stopping ‘; (2) the revolution of the moon, sun, etc., expressed by ‘ morning, evening, day, and night’ ; or(2) the grouping of daysand nights, etc., into periods expressed by ‘half-month,’ ‘month.’ It should be understood that this (abstract time) is a mere concept, because it is not existing by its own nature. The congeries of states such as contact, feeling, etc., is in our text displayed as ‘groups.’ Samaya having thus been shown to mean also ‘time’ and ‘ group,’ the other meaning of ‘condition’ is to be understood: By ‘condition’ is meant ‘causal relation.’ That there are several conditions may be understood by way of their ‘doors’,or relations. To expand: In this connection a cause-in-relation is a condition. The multiplicity of conditions may pevtinderstood from their doors. orrelations.. Howso? The eye, object, light, -attention, etc., are the many causes-in-relation of the sense of sight, ‘etc., arising in the eye-door, etc. Inthe Great Book (the Patthéna) twenty-four causal relations have been taught, to wit, relation of condition, relation of object, and so forth. Excepting the casual relations of resultante and post-existence, the rest are causes-in-relation of moral states. All these two ‘sets of Analysis of Terms “79 causes-in-relation are here (7.¢., in this connection) meant by the term ‘condition.’ Thus the multiplicity of conditions should be understood by way of their doors or relations. It should now be understood that these five meanings of ‘ harmony of antecedents’ and so forth arecomprehended under the word samaya. But why have all these five meanings instead of any one of them been so comprehended? Because the term is used to show various distinct meanings. To expand: Of these, samaya in the sense of ‘harmony of antecedents ’ shows occurrence from many causes. By showing this, the view that there is one single cause? is contradicted. By ‘ harmony of antecedents’ is meant the mutual contribution towards the production of a common result. Therefore this also shows that there is no single agent. For when there is a cause (adequate) in its own nature,’ it is not fitting to look about for another cause. Thus by showing the nonexistence of any one cause (the erroneous view) that pain and pleasure are created by oneself? is contradicted. Herein, it may be objected that the expression, ‘it shows the occurrence from many causes,’ is not proper. [60] And why ? Because causes which are not conditions when they exist severally, would not become conditions when they act in harmony. When every one of a hundred blind men cannot see, it is impossible for all the hundred (collectively) to see. This argument is not unreasonable. (The answer is): Causes are said to be in concord when they accomplish a result in common, and not because of the mere combination of various antecedents. And the vision of the blind men is not a result incommon, Why? Because of their inability to see though there may be a hundred ofthem. But vision by the eye, etc., is a result i in common, because when the one exists, the othier ‘arises in’ consequence. It i is quite clear that though states may be no causes when they are not in concord, they become causes when they are in concord. This may be understood by there being no results in the absence of concord and there being results when there is concord. The failure or otherwise of a' kense, e.g. sight when the sensitive organism is lacking, or not, is clearly proved in this world. This first of all is to show the word samaya in the sense of ‘harmony of antecedents.’ That ‘ninth moment,’ which is the inverse of the eight wrong occasions, and the four wheels (of conjuncture), such as ‘dwelling in a suitable place,’ and so forth, is termed ‘ moment’ in the sense of ‘ occasion’ or ‘ opportunity.’ It does not occur without there being a concurrence of circumstances, such as existence as a human being, the rise of the Buddha, and the stability of the good Law, etc. The difficulty of getting reborn as man, etc., has been shown by the Buddha, in the Samyuita Nikaya, by the illustration of the blind tortoise, etc.t Morality which renders service to transcendental states and is connected with the most subtle moment—subtle, because of the difficulty of getting it—may be said to be difficult of achievement. Thus the word samaya in the sense of ‘moment’ or ‘ opportunity ’ makes clear the difficulty of the achievement of good. By thus illustrating opportunity, the negligent life of those who, though they have arrived at the right moment, turn it into a profitless moment, without repeatedly striving to,achieve good connected with that moment, is condemned. Samaya has thus been shown in the sense of ‘moment or opportunity.’ Very small is the. interval for exercising moral thoughts, and the extreme rarity of such moments may be understood from the Commentary on the Sutta (of Dalhadhanuggaha),? where it is said, ‘ Bhikkhus, there is the speed of this man; greater is the speed of the sun and the moon; greater is thg,speed of the Yama God who runs before the sun and the moon; swifter yet than that is the perishing of life’s activities.’ Here, first of all, the short duration of the physical lifecontrol is described. While (a unit of) matter which has arisen persists, sixteen thought-moments arise and breakup. And no Pea a ae BR tne Oe EY NC El tr ET illustration can convey the shortness of time they occupy. [61] Hence the Blessed One has said: Bhikkhus, itis no easy matter to illustrate the quickness of thoughts in theirchanging.) Thus ‘the word samaya in its sense of time shows the extreme shortness of the time in the occurrence of a moral thought. By this term thus showing the shortness of time, advice has been given exhorting us to great strenuousness and earnestness in intuition,? albeit intuition is as difficult for the mind as stringing pearls inthe dark by a lightning-flash, because of its extremely short duration. This is the exposition of samaya in the sense of time. “37 Samaya in the sense of ‘ group’ shows the simultaneous occurrence of many states. For an seerrente of states, such as contact, etc., is said to be a ‘group’; the consciousness arising in that group of states arises together with those atates. Thus the co-occurrence of many states is shown. By this word showing the nature of the group, the occurrence of one ‘state’ only is contradicted. This is the Revenge forth of the meaning of samaya in the sense of ‘ group.’ Samaya in the sense of ‘condition’ shows the occurrence in dependence on another. The phrase ‘at what time’ connotes the occurrence of something when its condition exists, that is to say, of something on which it depends. By this word showing thus the condition, the conceit of one who believes that states unconditionally follow one’s own will’ issubdued. This is the meaning of samaya in the sense of ‘ condition.’ 4 «Thus the phrase yasmim samaye when it denotes ‘ time,’ means ‘ at what time ’; when it denotes ‘ group,’ it means ‘ in what group’; when it denotes ‘ opportunity,’ ‘harmony of antecedents,’ and ‘ condition,’ it means ‘ when the opportunity arrives,’ ‘ when there is a concurrence of causes,’ and ‘ when & condition exists,’ respectively. H.g., when sensuou: mor2l consciousness springs into being, on an opportunity arriving, @ concurrence of causes, or a condition existing, then contact and so forth also arise. Thus should the meaning be understood. Here samaya in the sense of time! and of group is used in the locative case, t.e., as locality in the sense of basis of things taught here (in Abhidhamma). By the occurrence of sama ya a8 opportunity, concurrence of causes, or condition, the occurrence of those states (contact, etc.) is marked. Therefore if understood in these senses, samaya in the locative marks state or existence. By ‘sensuous’ is meant included in the sensuous states, namely, ‘ Between the Avici purgatory below and the Paranimmitavasavatti heaven above,’ etc.2—concerning which the question and answer are.put. [62] Briefly, the literal definition of the term is as follows: sensuous experience is twofold: of basis and of corruption. The latter means passionate desire; the former means the round of the triple plane of existence. Of these the sensuousness of the corruptions is so termed because it desires, and the other, the sensuousness of basis, is so termed because it is desired by, the sensuousness of the corruptions. There are eleven localities, viz.: four purgatories, one world of men and six worlds of spirits, in which this twofold sensuousness prevails. And ‘ sensuous’ is the term applied to them all because ‘sensuousness ’ frequents them, like the battlefield resorted to by soldiers. As the place where armed men resort is called a battlefield because it is specially characterized by them, even though there may be other creatures, unarmed bipeds ' and quadrupeds, resorting to the same, so though things of other universes such as that of attenuated matter frequent it, the place still continues to be called ‘ sensuous,’ because it has been specially characterized by these modes of sensuous experience. Just as ‘ripa-sphere’ is shortened into ‘ riipa,’® so ‘sensuous universe’ is simply called ‘sensuous’ by eliding the latter term. Thus ‘ sensuous universe’ means thatthis(firstclass of moral) consciousness frequents thiselevenfold localized sensuousness, even though it also frequents the planes of ‘ attenuated riipa’ and of non-ritpa. Just as an elephant, which has earned theappellation of ‘battle-experienced’ from its frequenting the field of battle, continues to be known by that name although it also frequents the town; and just as living creatures whose habitat is land or water, though placed out of their own elements, are still called ‘land-traversing ' or ‘ water-traversing,’ even so this (class of) consciousness, though occurring elsewhere, should be known as ‘ sensuous.’ Or (this consciousness is termed) sensuous because its sensuousness frequents, by way of attending to, objects of sense. Certainly it also frequents the universe of attenuated matter and that of non-matter. But a calf is so named because it ‘calls’ (vaccha-vaduti=vadyati); and a buffalo is called ‘ mahisa’ because it lies on the ground (mahi). All other animals (although they also make noises and lie on the ground) do not get these names. The application of this illustration should be understood. Or, this class of consciousness is called ‘sensuous’ because it causes rebirths to frequent the sensuous plane of existence. 9 By kusala is meant (moral) ‘ good’ in the sense of destroying or disturbing contemptible states; or in the sense of wholesomeness, faultlessness, and accomplishment by skill. To illustrate: in ‘How are you? are you well, sir?’ kusala is ‘used to mean ‘health,’ ¢.¢., not being ill or sick or unwell in body. Soin mental states it should be understood in the sense of ‘ health,’ z.e., absence of sickness, illness, or disease through the ‘corruptions.’ [63] Moreover, from the absenze -of the faultiness, hate, and torments of the ‘corruptions,’ kusala has the sense of ‘ faultlessness.’ Understanding is described as skilfulness. ‘Good’ has the sense of ‘ brought about by skilfulness,’ $© Now consciousness ‘associated with knowledge’ may be called good (or moral). But how can consciousness ‘ dissociated from knowledge,’ be called by that name ? (The reply is): It is also called good (or moral) by a figure of speech. As a fan made not of palmyra leaves but of mats, etc.,is called, figuratively, a palmyra fan from its resemblance thereto, 80 consciousness though dissociated from knowledge is called good or moral. But philosophically speaking, ‘consciousness associated with knowledge’ iscalled good in the three senses of health, faultlessnéss, and skill; and that ‘dissociated from knowledge’ is caJled good in two senses only. ‘Good’ as taught by the Jataka method, by the Bahitika Sutta method and by the Abhidhamma method! is applicable to this consciousness in all three senses. Moral Good defined by way of characteristic, etc., has faultless, happy results as its characteristic; the destruction of immoralities as its essential property; purity aa its recurring manifestation; and rational attention as its proximate cause. Or, by being opposed to fault it has the characteristic of faultlessness; the property of purity; the recurring manifestation of desirable results; and the proximate cause of rational attention as said above. 2. To expand: As regards characteristics, etc., the specific or generic attributes of these, or those states, are termed the ‘characteristic’ (lakkhanam). Essential property (rasa) means function or achievement. Recurring phenomenon (paccupatthana) means mode of manifestation, or effect. Immediate occasion (padatthinam) means proximate cause. Thus wherever we speak of characteristics, etc., their mutual difference should be understood in this wise. By. ‘ consciousness ’ (citta) is meant that which thinks of " its object, is aware variously. Or, inasmuch as this word « consciousness ’ is common to all states or classes of conscipusness, that which is known as worldly, moral, immoral, or the great inoperative,’ is termed ‘consciousness,’ because it arranges itself in a series (cinoté, or, its own series or continuity) by way of apperception in a process of thought. And the resultant is also termed ‘ consciousness ’ because it is accumulated (cito) by kamma and the corruptions. Moreover, all (four classes) are termed ‘ consciousness’ because they are variegated (citra) according to circumstance. The meaning of ‘consciousness may also be understood from its capacity of producing a variety or diversity of effects. Herein consciousness with lust is one thing, [64] that with hate is another, that with delusion is another, that experienced in the universe of sense is another, and those experienced in the universe of attenuated matter, etc., are others. Different is consciousness with a visible object, with an auditory object, etc.; and in that with visible objects, varied is consciousness of a blue-green object, of a yellow object, etc. And the same is the case with the consciousness of auditory objects. And of all this consciousness one class is low, another is medium, and a third is exalted. Among the low class again consciousness is different when dominated by desire-to-do, or when dominated by energy, or by investigation. Therefore the variegated nature of consciousness should be understood by way of these characteristics of association, locality, object, the three degrees of comparison and dominance. Although any single one of these is verily not variegated in itself and by itself in the sense explained thus, it is nevertheless proper to say of any one of them, that it is so called from its variegated character, because it is included in consciousness as making up a variegated whole. Thus far the first explanation of consciousness is from its variegated nature. How is consciousness (%.e., mind) capable of producing a variety or diversity of effects in action? There is no art in the world more variegated than the art of painting. In painting, the painter’s masterpiece! is more artistic than the rest of his pictures. An artistic design occurs to the painters of masterpieces that such and such pictures should be drawn in such and such away. Through this artistic design there arise operations of the mind (or artistic operations) accomplishing such things as sketching the outline, putting on the paint, touching up, and embellishing. Then in the picture known as the masterpiece is effected a certain (central) artistic figure. Then the remaining portion of the picture is completed by the work of planning in mind as, ‘Above this figure let this be; underneath, this; on both sides, this.’ Thus all classes of arts in the world, specific or generic, are achieved by the mind. And owingto its capacity thus to produce a variety or diversity of effects in action, the mind, which achieves all these arts, is itself artistic like the arts themselves. Nay, it is even more artistic than the art itself, because the latter cannot execute every design perfectly. For that reason the Blessed One has said, ‘ Bhikkhus, have you seen a masterpiece of painting ?? ‘Yea, Lord.’ ‘ Bhikkhus, that masterpiece of art is designed by the mind. Indeed, Bhikkhus, the mind is even more artistic than that masterpiece.’ Nay, more. All the factors of this diversified sentient organism, such as kamma, feature, idea, language, etc., in the destinics of spirits, men, denizens of purgatories, lower animals, etc., are also wrought by the mind. Good and bad acts in various _ deeds, as charity, virtue, cruelty, deceit, etc., are accomplished by the mind. Hence there is a variety of kammas; and owing to this variety of kammas, there is in the various destinies [65] difference of features, z.¢., difference in hands, feet, ears,! stomachs, necks, faces, etc.; the difference in notion or idea is because of the difference in outward form, expressed by ‘this is woman, this is man,’ according to the form taken. The difference in the common usage of such terms as ‘ man,’ ‘woman ’in language, accordingto ideas, is dueto thedifference in ideas. Because by virtue of the difference of usage in language, an act, productive (in rebirth) of this or that individuality, is performed (with the wish), ‘ MayI be a woman, a@ man, @ prince, a brahmin,’ therefore the difference in effective action (kamma) results from the difference in usage. When. the difference of actions effects a (future) existence as prayed for, because it does so through destiny, then from the Analysis of Terms . 87 difference in kamma results the difference in destiny. By the difference of kammas are manifested the typical or specific difference of animals without feet, of bipeds, etc., in this or that destiny of creatures; the hereditary difference of lowness or highness in the passive side of our existence; the difference of beauty, ugliness, etc., in the features of an individual; and the * difference of profit and loss, etc., in worldly conditions. Hence, all the factors of this diversified sentient organism such as character, outward appearance, idea, language, etc., in such destinies as spirits, men, denizens of purgatories, lower animals, etc., should thus be understood. This explanation should be understood by a Sutta not rehearsed at the three Councils. For it is there said, ‘ By the analysis of the various divisions and subdivisions of mutually different kammas arises the determination of the various divisions and subdivisions of mutually different features. By the analysis of the various divisions and subdivisions of mutually different features various divisions and subdivisions of mutually different ideas are determined. By analyzing the various divisions and subdivisions of mutually different ideas, the discrimination of the various divisions and subdivisions of mutually different usages in language is effected. By analyzing the various divisions and subdivisions of mutually “different usages in language, the various divisions and subdivisions of mutually different kammas are differentiated. In dependence on the difference in kamma appears the difference in the destiny of beings without legs, with two legs, four legs, many legs, vegetative, spiritual, with perception, without perception, with neither perception nor without perception. Depending on the difference in kamma appears the difference in the births of beings, high and low, base and exalted, happy and miserable. Depending on the difference in kamma appears the difference in the individual features of beings as beautiful or ugly, high-born or low-born, well-built or deformed. Depending on the difference in kamma appears the difference in the worldly conditions of beings as gain and loss, fame and disgrace, blame and praise, happiness and misery. Further it has been said: [66] From kamma and form form and perceptions come, Perceptions differentiation cause In things, as ‘ This ts woman,’ ‘ This is man.” By kamma the world moves, by kamma men Liwe, and by kamma are all beings bound As by its pin the rolling chariot wheel.” By kamma one attains glory and praise, By kamma bondage, ruin, tyranny. Knowing that kamma bears fruit manifold, Why say ye, ‘ In the world no kamma is 2 ‘O lad, beings Have kamma as their property, they are its heirs, are originated by it, are its kin, are sheltered by it. Kamma divides beings into low and exalted.’ By this capacity to produce a diversity of effects (in destiny) in a manner detailed above is the diversity of the mind to be understood. For all variations are‘done by the mind only. Because a thought, which has no opportunity‘ (of maturing its own effects) or which lacks the remaining conditions,® does not produce any of the divers effects, (only) the factors of this manifold sentient organism® effected by the (effectual) thought have been declared. The mind is even more diverse than these. Hence the Blessed One has said, ‘ Bhikkhus, I see fo other «class so variegated as creatures of the animal kingdom; even more variegated than those creatures, bhikkhus, is the mind.’” In the phrase ‘is arisen,’® arisen (uppanna) has many meanings, as ‘existing,’ etc. Of theso, all that is endowed with (instants of) genesis, decay, and dissolution is termed ‘ arisen as existing at the present moment.’ The mora] and immoral thoughts which have ceased after experiencing their objects and which are therefore known as ‘ experienced and gone,’ as well as the remaining conditioned things which are known as ‘ become and gone,’ because they have ceased after having arrived at the threefold moment of genesis, decay and dissolution, are termed ‘arisen as having just gone after becoming.’ Because the kamma in such expressions as, ‘those kammas done by him in previous existences,’ stands, though past, by preventing a different result and by giving occasion to its own result, and because the result though not yet arisen invariably takes place when an opportunity is given, it is called ‘ arisen as having given rise to a potential opportunity of its own fruition,’ or ‘ arisen as possessing an effected potential opportunity of occurring.’ [67] Immorality not so removed (by the Path) as not to occur in various planes of existence is termed ‘ arisen as having got a plane for future existence.’ Here the difference between ‘a plane of existence’ and ‘a state which has obtained @ plenc for future existence ‘ should be understood. ‘Plane’ means the five aggregates of the three planes, which are objects of insight. The body of corruptions fit to arise in those aggregates is said to have ‘ obtained a plane for future existence.’ For that plane is obtainable by this corruption, therefore it (7.¢., the body of corruptions) is said . to have ‘ obtained a plane for future existence.’ Of these four meanings of w»panna described here, that of ‘existing at the present’ is intended. Herein its word-definition: ‘ present or existing ’ is called uppanna, because it has arrived at the portal, so to speak, of genesis, etc., after the end of the previous state. This word uppanna has many meanings: ‘ past,’ ‘ getting,’ ‘ uprisen,’ ‘ not discarded,’ ‘ not completely cut off,’ ‘the totality of the three instants.’". In such passages as, ‘ Bhikkhus, at that time Kakusandha, the Blessed One, the Saint, the Supreme Buddha had arisen in the world ’?— pA uppanna is used in the sense of ‘past.’ ‘To the elder, Ananda has arisen a superfluous robe"'—here upponna means ‘getting.’ ‘Even, bhikkhus, as a strong wind at intervals disperses a great mass of clouds that have arisen *— here uppanna means ‘uprisen.’ ‘The wandering of the mind which has arisen is difficult to remove; (mindfulness on respiration) then and there causes evil,~.e., immoral states, to disappear every time they have arisen ’®—here uppanna means ‘not discarded.’ ‘One who cultivates, practises many times the Ariyan Eightfold Path causes at intervals evil, 2.c., immoral, states-to disappear then and there every time they have arisen’4—here uppanna means ‘ not cut off.’ In the catechism, ‘ Is a thing arisen in the course of generation ? Yes ’"—uppanna has the meaning of ‘ reached the totality of the three instants.’ Here too it means this; so that ‘(consciousness) has arisen ’® means: ‘has reached the totality of the three instants,’ ‘ is existing,’ or ‘ is present.’ This is the meaning in brief outline. ‘Consciousness has | arisen’ is the heading of this discourse. But consciousness does not arise singly. Just as in saying, ‘the king has arrived,’ it is clear that he does not come alone without his attendants, but comes attended by his retinue, so this consciousness should be understood to have arisen with more than fifty moral (mental) phenomena. But it maybe said that consciousness has arisen in the sense of a forerunner. Fér in world] y phenomena consciousness is the chief, consciousness is the principal, consciousness is the forerunner. [68] In transcendental phenomena, however, understanding is the chief, understanding is the principal, understanding is the forerunner. Hence when the Blessed One came to the explanation of the Vinaya he, in asking a question, did not ask, ‘ What is your contact, what is your feeling, what is your perception, » what is your volition ?’ but making consciousness the principal, he asked, ‘ What is your mind, brother ?? When answered, ‘I have no mind to steal, lord,’ the reply is not, ‘ Abstaining from theft through contact is not an offence, bhikkhu,’ etc., but ‘ Abstaining from theft in intention is not an offence, bhikkhu."! Not merely in the explanation of the Vinaya, but also in some other lay discourses has he shown mind to be the principal. Even as he said, ‘ Bhikkhus, whatever states are immoral, pertain to the immoral, take sides with the immoral, al] are led by mind; of these states mind arises first.’? ‘ Consciousness leads, rules, makes all modes of mind. And whoso speaks or acts with evil mind, Him evil follows as the wheel the oa. Consctousness leads, rules, makes all modes of mind. And whoso speaks or acts with a good mind, Bliss like a faithful shadow follows him? By mind the world is led, by mind is drawn: And all men own the sovereignty of mind.’ ‘ Bhikkhu, through mental corruptions beings are corrupted; through mental purity beings are purified. This mind, bhikkhus, is dazzling, and yet it is defiled by foreign corruptions.’¢ ‘ Householder, when the mind is unguarded, bodily action is unguarded, speech also is unguarded, thought also is unguarded.’ . .. Householder, when the mind is guarded . . . malevolent ... not malevolent . . . saturated with lust . . . not saturated with lust . . . thenacts, words and thoughts are ina corresponding state.’? Thus in dealing with worldly matters mind is the chief, mind is the principal, mind is the forerunner. Thus it should be understood, [69] and further, that not only one or two of these Suttas, but all are to be taken collectively so that one may support the other. __ In asking questions on transcendental matters, one says not ‘What contact have you acquired, what feeling, perception, or volition?’ but ‘ Bhikkhu, what understanding have you acquired ?—understanding of the first Path or the second or the third or the fourth ?’ laying stress on understanding as the chief and the principal. No moral states headed by understanding become degraded. But what is the purpose of understanding ? ? *‘ Bhikkhus, in the Ariyan disciple endowed with understanding there are established faith which follows it, energy which follows it, and mindfulness and concentration which follow it.’! These and other Suttas should be noted here (as pointing to wisdom or understanding as the principal faculty). Thus when we come to transcendental matters, understanding is the chief, the principal, the forerunner. But we are here discussing secular matters. Hence, making mind the principal, he said, ‘ consciousness (7.e., mind) has arisen.’ ‘ Accompanied by joy’: this means ‘gone into the state ™ of a common origin with joy, in the sense of enjoying pleasure like honey.’ This word ‘accompanied’ (schagata) has the meanings of ‘ corresponding nature,’ ‘ mingled, ’ * dependence,’ ‘ object,’ ‘ associated with.’ ‘ This craving produces repeated births and is accompanied by passionate delight '’2—here sahagata means ‘of corresponding nature.’ The meaning is that craving has become passionate delight. ‘This investigation, bhikkhus, is accompanied by idleness, associated with idleness **—here sahagata should be known in the sense of ‘mingled,’ ‘mingled with idleness arising at intervals.’ ‘He develops that factor of wisdom called mindfulness, accompanied by the idea of the skeleton:’4—here sahagata should be understood as ‘dependence.’ The meaning is, ‘ depending on the notion of the skeleton and developing the idea, mindfulness as a factor of wisdom has been obtained.’ In the passage, ‘He has acquired the attainments accompanied by riipa, or by the immaterial ’®—sahagaia is used in the sense of mental] ‘ object’ In the passsage, ‘ This happiness is accompanied by this zest, [70] is coexistent and associated with it °—sahagala is used in the sense of combination. And in this expression, ‘accompanied by joy,’ the last meaning is intended. For here ‘ accompanied by joy ’ is synonymous with ‘ thoroughly mixed with joy.’ And this word (sumsattha) is seen with many meanings, such as ‘similar,’ ‘saturated,’ ‘companionship,’ ‘coexistence.’ ‘Avoiding lean and fat horses, samsattha horses (in age. appearance and speed) have been yoked "!—here the word samsattha means ‘similar.’ ‘ Ladies, you live samsattha with passion '2—here it means ‘saturated with passion.’. ‘ He lives in association with householders '’—here samsattha means ‘mentally intimate.’ ‘ This happiness is accompanied by this zest, is coexistent, samsattha and conjoined with it ’—it means ‘coexistent.’ Here also in ‘ accompanied by joy ’—samsattha {means ‘ coexistence in association.’ Herein there is no con- ‘joining which is without coexistent, or accompaniment. But the coexistent may or may not be associated and conjoined, For in material and immaterial states which are produced together, matter is coexistent with non-matter, but is not associated or conjoined with it. Likewise non-matter with matter, and matter with matter. But non-matter is always accompanied by, coexistent, associated, and conjoined with non-matter. | Bearing this coexistence in a state of mixture, so to speak, and in association! this is meant when it is said, ‘ accompanied by joy.’ P By ‘associated with knowledge’ is meant ‘ yoked evenly by way of a common origin,’ etc. What should further be said here has been said in the triplet of feeling in the commentary on the Table of Contents? Thus it should be understood that this consciousness is associated (with knowledge) by the characteristics of a common origin, common cessation, common basis, common object. This exposition indicates a maximum limit. But in immaterial" existence association without a common basis is obtained. ° g\, By this sentence (viz., ‘sensuous . . . associated with knowledge’), which class of consciousness is being discussed ? That main type in moral (consciousness), experienced in the universe of sense, which is accompanied by joy, thricet Jat, vi, 22., 2 Vin. iv. 240, 3 Vin. ii, 4, boo MO conditioned, associated with knowledge, and automatic. By the indefinite question, ‘ Which states are moral ?’ the morals of the four planes of life aretaken.!_ By the words, ‘ sensuous moral thought has arisen,’ the moral consciousness of the three (higher) planes is excluded, and only the eightfold sensuous moral consciousness is taken. By the expression, ‘ accompanied by joy,’ that fourfold consciousness which is accompanied by hedonic indifference is excluded from these eight; only the fourfold consciousness accompanied by joy is taken. By the expression ‘ associated with knowledge,’ from these four is excluded the twofold consciousness dissociated from knowledge; [71] only the twofold consciousness associated with knowledge is taken. Automatic (or unprompted)? consciousness should not be commented on, as it has not yet been uttered in the text itself. But though it has not been made explicit, yet because the next class of consciousness is said to be consciously prompted, it should be understood that this first type is automatic. For the Supreme Buddha from the very begin-' ning intended to classify this main type of consciousness on this principle, and hence it should here be considered as carried out. Now in order to show consciousness by way of object he @ aid ‘ visible or,’ etc.; thus the Blessed One in expounding immaterial states shows them by way of basis or object, or both basis and object, or by way of their own function or property. To expand: Insuch passages as— There is contact [having its basis] in the eye, ear . . . in the sense-mind; feeling born of visual contact . . . of sense-mind; visual cognition . . sense-mind cognition ’—immaterial states are shown by way of basis.? ‘Perception of visible object . . : of ideas; cognition of colour—of ideas *—~in such passages they are shown by way of objects. ‘ Visual cognition arises in dependence upon sensitive eye and visible object, contact arises from the concourse of these three . . .; mental cognition arises in dependence upon mind-door and object of thought, contact arises from the concourse of the three ’!—in such passages they are shown by way of basis and object.‘ Volitions, bhikkhus, arise through ignorance; rebirth-constiousness arises through volitions ’2—in such passages they are shown by way of their own functions or properties. But in this place, showing them by way of objects he said, ‘ visible object or,’ etc. 6% Herein ‘ visible object’ is just one that is past, present, or future arising from four (things); ‘audible object’ is just one that is sound, past, present, or future, due to two things; ‘olfactory object’ is odour, past, present or future, due to four (things) ;3‘ gustatory object’ is taste, past, present, or future, due to four (things) ;? ‘tangible object’ is touch, past, present, or future, due to four causes. ‘ Cognizable objects’ include (a) states due to one, two, three, four, or to none of these causes ; (6) states past, present, or future; and (c) states which cannot be said to be either (a) or (b), 7.¢., all states said to be the field of consciousness, but other than those five sensibles already described.® _ [72] Those who say that ‘ cognizable object ’ includes also he five sensibles which have not come into the avenue of the senses should be refuted by the following Sutta, where it is said: ‘Mind, brother, is the true refuge (or, co-ordinating resort) of these five sense-faculties, which have several objects and fields of sense, incapable of experiencing one another. Mind experiences their several fields.’? Visible objects, etc., are the objective fields of these five sense-faculties; though they are experienced by the mind, it is clear that they are still objects of sight, etc. And further the meaning is rendered clear from the fact of these sensibles being also the objects of the knowledge given by supernormal vision, etc. For the five objecty 6f sense which have not come into the avenue of the ordinary senses are the objects of supernormal] vision, etc., but they are not objects of sense-mind. By what has now been said the determination of objects should be understood. % Of the six objects each comes into the avenues of two ‘ doors ’: the visible object (light and-colour) comes into the avenue of the mind-door the moment it strikes the sensitive organ, that is to say, it causes vibration of the life-continuum. The case with sound,- odour, taste and touch as objects is similar. Just as a bird flying through the sky and alighting on a tree touches the branch of the tree and its shadow strikes the ground, the touching with the branch and the spreading of the shadowtaking place in one moment, simultaneously, so the contact with the sensitive organ, etc., by the presented object of sense is simultaneous with its coming into the avenue of the mind-door through its ability to cause the life-continuum to vibrate. After that, the life-continuum is cut off by a process through the eye-door, etc., beginning with ‘adverting’ and ending with ‘ determining ’;! immediately after which a state of consciousness of the main type takes: - place with any one of those objects. In the purely representative process through the mind-door, however, there is no function of striking the sensitive organ. These’ objects present themselves naturally by virtue of having been seen, heard, smelt, tasted and touched. How ? Some one here below circumambulates a great shrine, which is well plastered, variegated by colours of orpiment, realgar, etc., beset with divers kinds of flags and banners, interlaced with flowers and wreaths, encircled by garlands, so to speak, of lights, illumined by an enchanting glory, and adorned in every» respect. On the sixteen platforms he pays homage in the fivefold manner of contact With clasped hands raised in adoration he stands looking upwards [73] with rapture derived from the contemplation of the Buddha. Having thus derived rapture from the contemplation of the Buddha by looking at the shrine, wherever, subsequently, he may have gone and seated himself in places [reserved] for night or day, the welldecorated shrine seems to appear to his eye on reflection, as it did actually at the time when he circumambulated it. Thus, first of all, by previous sight, a visible object. comes 5] into the ‘avenue.’! Hearing the sound of one who with a sweet voice lectures on the doctrine, or who with a sweet voice is merely reciting or reading the Text, wherever, subsequently, he sits thoughtful, the sermon expounded or the text recited is represented at his mind-door, as if it came into the avenue of his ear-door as when he listened and gave his approbation. Thus through previous hearing, the audible 3% object comes into the avenue. Getting a fragrant perfume or flower he offers it with the scent as an object of mind either in his seat or in a shrine; then wherever he afterwards sits down thoughtful, the perfume is as if it came into the avenue of the nose-door as at the time of making the offering. Thus through previous smell the olfactory object 39 comes into the avenue. He enjoys an excellent meal in common with his fellow-monks; subsequently wherever, on getting inferior food, he reflects on his having enjoyed an excellent meal on a certain previous occasion with his fellowmonks, that sapid object is as though it came into the avenue of the tongue-door as at the time when he enjoyed it. Thus the sapid object comes into the avenue through previous 3° experience. He enjoys a soft bed or stool or carpet or covering pleasant to the touch, and subsequently wherever he feels a hard bed, and reflects that he has enjoyed a soft bed on a previous occasion, the tangible object comes into the avenue, as it was actually felt at the time when he enjoyed that pleasurable touch. Thus through previous touch a blanket as tangible object comes into the avenue. Thus in the minddoor as such there is no function of contact with the sensory organism. Through having been seen, heard, smelt, tasted, and touched, these objects should be understood as coming naturally into the avenue. Now the following is another method of exposition, [74] not mentioned in the (earlier) Commentaries, of the natural representation of objects that have been seen, etc. First and foremost, what is seen, heard, and connected with both—these should be understood as such. Things ‘ seen’ includes what has been seized through the five doors; things ‘ heard’ is what has not been ‘seen’ directly, but what is learnt by hearsay about the five sensibles. An idea connected with both sources of knowledge is termed ‘ connected with both.’ Thus should it be understood that by virtue of the former these objects (7.e., we sensibles) come into the avenue of the mind-door. Herein the representation of them has been described above in five ways. But (as regards the latter class) some one hears that the figure of the Buddha, born of superior merit, is like this and that, that his voice is exceeding sweet, that the scent of certain flowers in a certain place is very delightful, that the taste of certain fruits in a certain place is very sweet, and that the touch df’ certain coverings, etc., is very pleasant. From mere hearsay, without actual contact with the sensory organs, these sensibles come into the avenue of (or are represented at) the mind-door. Then to such an one consciousness (of that first main type), having for its object that sight or sound described, arises by virtue of faith ; or consciousness of the same type with that scent, etc., as its object, arises by virtue of a desire to present such (flowers, fruits, or coverings described) to Ariyans, or by virtue of moral approbation of their being offered by others. Thus these five sensibles come into the avenue at the ik Mhind-door through what is ‘heard.’ Lastly, another person has either seen or heard about those things mentioned. To him the thought occurs: ‘ Of such and such a figure will be the Buddha who will arise in the future.’ In this way visible objects, etc., come into the avenue at the mind-door by virtue of their connection with things seen or heard, without actual contact with the sensitive organism. Then to him consciousness (of this first main type), with one or other of the five sensibles as object, arises in the manner described above. Thus it is to be understood that.by virtue of the connection with both (experience and information) objects of sight, etc., come into the avenue at the mind-door. 1g This is only a hint. By virtue of (a) (blind) faith, (b) approved criticism, (c) ratiocination on aspects of things, (d) satisfaction at intuition into any reality, etc., the coming into the avenue of visible objects, etc., at the mind-door should be understood in detail. Inasmuch as these objects, which have been represented by faith, criticism, logic, intuition, etc., are both real and unreal, this method has not been adopted in the Commentary. It should be understood that an apperceptional thought! having any one of the objects arises through two doors in the manner described. Thus the apperception of a visible object arises at the eye-door and also at the mind-door. The same is the case with UW2pperceptions of sound, etc. Of these doors the apperception of a visible object arising in the mind-door is of three kinds: accomplished by charity, virtue, or culture. [75] Of these again each is of three kinds: deed (body), word, and thought. And the same with apperceptions of sound, etc. \\ Of these objects, this moral consciousness of the first main type arises having as visible object a certain desirable, pleasing, agreeable, and captivating colour as a sign of beauty in blue-green, yellow, red, or white flowers, raiment, % minerals, or metals. ‘But is not this desirable object the fundamental cause of greed? How then is this consciousness good ?’—(an objector might ask). (The answer is): It has become good by virtue of its being determined, bent, trained, and laid to heart.! To expand: A person thinking: ‘Tought to do meritorious deeds,’ has his mind ‘ determined’ for mora] acts, ‘bent’ only on moral acts by inhibiting immoral acts, well ‘trained’ by constant practice of good. And has ‘laid to heart’ through such sufficing conditions as residence in a suitable place, (assistance from or) dependence on good associates, hearing the good Law, merit performed in former existences, etc. Thus by virtue of determination, inclination, training, and idea, there occurs to him a moral thought. (4. The state of being ‘ accompanied by joy’ should here be understood in virtue of the specific objects before the mind. For this first class of consciousness is accompanied by joy, because a desirable object having arisen, abundance of such factors as faith are reasons for joy. For in those without faith and of wrong views, joy does not arise even when they see the figure of the Tathagata, which is a truly desirable object. Those, again, who do not see the advantage of producing merit do not experience joy, even though incited by other to do good. Therefore abundance of faith, purity of views, seeing advantage in merit, should be understood ‘as factors of this consciousness in making it accompanied by joy. 0 Eleven states also conduce to the production of zest (or rapture) as a factor of wisdom, namely, recollection of the Buddha, of the Law, of the Order,‘ of the precepts, of selfsacrifice, of spirits? of peace, avoidance of rough (t.e., ill-: tempered) persons, serving meek persons, ‘reflection on a Suttanta which instils faith anda pendeney to all this. [76] It is thus that ‘accompanied by joy’ should be understood. The more detailed account in the Bojjhangavibhanga? will make this clear. r{|. The association with knowledge mentioned in this class of consciousness may be inferred from such causes as kamma (in this existence), birth as determined by past kamma, maturity of the controlling faculties, and distance from the corruptions. For instance, one who preaches the Law to others, teaches the different kinds of blameless arts, manual labour and knowledge, Analysis of Terms “101 respectfully asks the preacher to preach the Law, and gives alms of divers kinds with the wish: ‘in the future I shall become wise ’—to him depending on such kamma, a moral thought (may be said to) arise in association with knowledge. To one born in @ world free from ill-will (z.e., the world of attenuated matter) a moral thought associated with knowledge also occurs. To that (spirit) happy therein, sentences of doctrine appear, eg. ‘Slow, bhikkhus, is the production of mindfulness; but when it is produced, that person quickly acquires special distinctions "!—in this way, in dependence upon rebirth also, a moral thought arises in association with knowledge. Moreover, when a moral thought arises also in dependence on the maturity of faculties, it does so in association with knowledge in those who have arrived at the maturity of those faculties at the wisdom-decade? And when a moral thought arises also in dependence on distance from the corruptions, it does so in association with knowledge in those who have discarded them. Truly has it been said: Wisdom? the studious gain, the heedless lose. Thus the association of a moral thought with knowledge may beinferred from such causes as kamma, re-birth, the maturity of controlling powers, distance from the corruptions. *\. Further, there are seven states conducive to investigation of the Lawas a factor of enlightenment: frequent questionings (on elements, aggregates, etc.), cleansing of things or substances, equalizing of the faculties, avoiding of unintelligent persons, frequenting of wise persons, reflection on teachings of deep knowledge, inclination (of mind) towards this. For these reasons thought associated with knowledge can also be inferred. The detailed account in the Bojjhatgavibhanga will make this clear. eThe main (type of) moral thought which has thus arisen in association with knowledge is called [77] automatic from its arising without external aid, instigation, or inducement. It haga captivating colour as its object, and arises in three fixed ways, being brought about by charity, virtue, or culture. .How? The subject gets either flowers, clothes, or elements (of metals or minerals] such as are blue-green, yellow, red, or white, and bearing in mind a particular colour and thinking, ‘ This will be my gift of colour,’ offers the object to the Three Jewels, namely, the Buddha, etc. ;then the consciousness is brought about by charity. For here is a story which I have heard: The treasurer Sanghamitta (of King Dutthagamani),' it is said, got a dress embroidered with gold and presented it at the great shrine, saying, ‘ This dress is golden in appearance, the Supreme Buddha also is golden in appearance; the golden cloth suits the Golden One, and it will be our gift of colour.’ At such time it is to be understood that the thought is accomplished by charity. But when he gets such a gift and offers it to the Jewels: the Buddha, etc., saying, ‘It (7.¢., this act of gift) is my family custom, family tradition, family usage, it is my duty,’ then the thought is accomplished by virtue.? But when he, presenting the three Jewels with such a cloth, establishes the (conviction of) perishing and transience, namely, that ‘ this colour will perish, will pass away,’ then the thought is accomplished by culture. 75 (When the thought, though accomplished by charity, occurs to one(who offers the gift to the three Jewels with his own hands, then an act of body accompanies it} ‘When he in offering it to the threé Jewels, orders his son, wife, servants, etc., to present it, then there is an act of speech. When he thinks, ‘I will make a gift of colour,’ referring to the actual object spoken of in various ways, then-an act of thought arises. As regards Vinaya exposition, when such words as ‘T will give this, I will do this’ are spoken, it amounts to a gift by this characteristic of spoken words. But as regards Abhidhamma exposition, a moral thought arises from the time when there is thinking in the mind of giving an existing object. It is said [in the Great Commentary] that afterwards by act or speech he will do what is necessary. Thus the consciousness which is accomplished by charity is threefold by virtue of acts of body, speech and thought. ~\e -But when, having got an object so spoken of, he offers it to the three Jewels with his own hands according to the traditions of his family, then the act of body is accomplished by virtue. When by family tradition he commands his family to make the offering, then the act of speech is accomplished by virtue. [78] When he thinks of offering as a gift of colour something actually existing according to family custom, family tragition, usage, as his duty, then it is an act of thought. Thus a thought accomplished by virtue is +. threefold by way of body, speech, and thought. But when he gets the object spoken of and offers it to the three Jewels, and while walking to and fro establishes (the conviction of) perishing and transience, then occurs an act of body accomplished by culture. To him who contemplates as above, accompanied by words, occurs an act of speech (accomplished by culture). To him who so contemplates, without moving the bodily or vocal organs, occursanact of thought (accomplished by culture). Thus a thought accomplished by culture is threefold by way Gof body, speech and thought. Thus the Lord of the Law has shown this moral consciousness of a visible object as classified on the threefold basis of meritorious act, as well as by the nine 1qdoors of action. The classification applies to audible and other objects. For instance, making a mental object of a captivating sound by a drumvor other instrument, this consciousness arises in the three ways as mentioned above. Herein it is not possible to pluck a sound like a bulb or root, and place it in the hand like a stalk of blue lotus and offerit. Buta gift of it may _be made, together with its basis, 7.e. the musica] instrument. Therefore with the intention of makinga gift of sound, hemakes a gift of one or other of the instruments, the drum, etc., to the three Jewels, or causes such instruments to be set up; he offers to the religious preachers oil and molasses, etc., a8 medicine to improve the voice, or announces the sermons and lectures he has arranged;! he delivers votes of thanks; then the thought is accomplished by charity. When he does all this ceremony by family custom, etc., as his duty, then it is accomplished by virtue. When, having done alli this, he contemplates that such a sound, even though it reaches the Brahma, world, will perish and pass away,.then it is accomplished by culture. -\A.Herein, first of all, a thought accomplished by charity becomes an act of body when, taking the drum, etc., he offers them with his own hands, or, though he places them for a perpetual offering, doea so with his own hands, or when, with the intention of making a ‘gift of sound, he goes to proclaim the hearing of the Law, to discourse on the Law, or to recite the text. It is translated into an act of speech when he gives orders: ‘Go, friends, make an offering to the three [79] Jewels of this our gift of sound,’ and ‘ place this bheri-drum or this mutigadrum in the precincts of that-shrine,’ or when he himself, proclaims the hearing of the Law, makes a religious speech, or recites the text. But it remains a mere act of thought when, without moving the bodily and vocal organs, he mentally surrenders the actually existing object with the thought, ‘I shall make a gift of sounds.’ To him who, with the idea that the gift of sound is customary according to his family custom, family tradition, family usage, offers drums, etc., with his own hands or places them in the precincts of the shrine, etc., with his own hands, or gives with his own hands (to the religious preacher) the medicine for the improvement of the voice, or goes, duty bound, to proclaim the hearing of the Law, to discourse on the Law, or recite the text, the thought accomplished by virtue becomes an act of body. To one who gives an order, ‘ The gift of sound is in accordanee with our family custom, family tradition, family usage; go, friends, to the three Jewels, the Buddha, ete.,, and make an offering’; or to him who himself speaks on the Law, or recites the text as a custom of his family, etc., it is translated into an act of speech. To one who thinks: ‘ The gift of sound is a custom of my family, I will make a gift of it,’ and mentally , sacrifices the existing object without moving the bodily and , vocal organs, it remains a mere act of thought. When going to and fro he establishes (the conviction of) transience and passing away of sound, then the thought accomplished by culture becomes an act of body. To one who accompanies: his contemplation with words, but without moving the bodily organs, it becomes an act of speech. But to one who so contemplates the sound in mind only, without moving the bodily and vocal organs, it becomes an act of thought. Thus the Lord of the Law has shown consciousness of an audible object as classified on the threefold basis of meritorious act by means of the nine doors of action. Qk Selecting, as an object of sense, a captivating scent out of perfumes from roots, etc., a moral thought arises in three fixed ways as said above. Therein when, on getting any one of the scented roots, etc., he, considering it by virtue of the scent and saying, ‘my gift of perfume shall take place,’ honours the Buddha-Jewel, etc. therewith, then the moral thought is accomplished by charity. All should be understood in detail ag was said in the case of a gift of colour. Thus the Lord of the Law has shown consciousness of a scent as an object classified on the threefold basis of meritorious act by means of the nine doors of action. 43 Making an object of sense of a captivating taste among tastes of roots, etc., a moral thought arises in three fixed ways as was said above. Therein when he gets any object of a captivating taste among roots, etc., [80] and considers it by virtue of the taste, saying, ‘my gift of taste shall take place,’ and makes an offering, a giving up, then the moral thought is accomplished by charity. All should be understood in detail as was said in the case of a gift of colour. But here there is a difference in the case of a thought accomplished by virtue. Stories occur in the Great Commentary beginning with that of king Dutthagamani Abhaya, who ate an excellent meal after offering (the like) to twelve thousand bhikkhus, saying, ‘It is not our custom to partake of food without (first) giving it to the Order.’ Thus the Lord of the Law has shown consciousness of a taste as an object classified under the threefold basis of meritorious act by means of the nine doors of action. a+ When the object is something tangible, it consists of the three Great Essentials (or Elements), viz.: extension, heat, mobility. In this connection reference is not to these, but to such things as beds, stools, etc. To expand: When on getting, among furniture, any captivating tangible object he considers it by virtue of the tough and surrenders it with the thought, ‘ This is my gift of touch,’ then the thought is accomplished. by charity. All should be understood in detail as was said in the case of a gift of colour. Thus the Lord of the Law has shown consciousness of a tangible object classified under the threefold basis of meritorious act by means of the nine doors of action. gS In the case of an object of thought, the six internal sensc- | organs, the three characteristic marks, the three immaterial aggregates, the fifteen material subtle qualities of matter, Nibbana and concepts, whether included in the given object or not, form the object of thought. In this connection theres reference not to these, but to gifts of food, drink and life. A mora] thought with a captivating object from among nutritive substances, etc., arises in the three fixed ways as said above. pe Therein when he offers butter, ghee, etc.,as his gift of food, the eight drinks! as a gift of drink, and when as a gift of life he offers a meal by lot,a meal for a party,a meal for the Order, etc., gives medicine to indisposed monks, or gets a physician to attend to the sick, has the net destroyed, the fish-trap broken, the bird-cage spoiled, effects the release of the fettered, prescribes by beat of drum the non-taking ofJife and does such, other acts to protect life, then the thought in question is accomplished by charity. And when by reason of principal or sacred duty he makes these gifts of food, drink, and life because of his family custom, family tradition, family usage, the moral thought under discussion is accomplished by virtue. When he establishes the conviction of transience and passing away in an object of thought, [81] then the thought yin question is accomplished by culture. When with his own hands he makes the gifts of food, drink and life, then the thought accomplished by charity becomes also an act of body. When he does so by ordering his family, then it becomes an act of speech. When, without moving his bodily and vocal organs, he thinks of giving an actually existing object as a gift of food, drink and life, then it becomes an act of thought. ($ But when with his own hands he gives an existing object of various kinds as described above according to the custom or tradition of his family, etc., then the thought accomplished by virtue becomes an act of body. When he does so by ordering his family it becomes an act of speech. When he thinks of giving an existing object of divers kinds as said above according to the custom or tradition of his family, etc., § then it becomes an act of thought. When walking to and fro he establishes the conviction of transience and passing away in an object of thought, then the thought accomplished by culture becomes an act of body. To one who establishes by words that conviction without moving his limbs, it becomes an act of speech. Without moving his bodily limbs and vocal organs, to him who in mind only establishes that conviction, it becomes an act ofthought. Thus the thought accomplished by culture is threefold by virtue of body, speech, and thought. Thus the Lord of the Law has classified consciousness of an object of thought on the threefold basis of meritorious act by means of the nine doors of action. }© This kind of consciousness (viz., the first moral thought of the main type) in connection with various physical bases and various objects of sense has now been elucidated. Andit can be obtained by way of various objects of sense also in connection with any subject of discourse. How? Take the robe among the four requisites of a religiewx—six objects of sense and thought are obtained. For example, the colour of a newly dyed robe is agreeable and comely: this is colour as object. When used it makes a rustling sound—patia, patta—it is then an audible object. What scent there is in it of dyestuffs such as bastard sandal wood or aloes, gives odour as object. Taste as an object in a robe may be spoken of figuratively as taste in usage. The pleasant touch there may be in'it is tangible object. The pleasurable feeling arising because of the robe is object of thought. In the almsfood an object of taste in the literal sense is obtained. Thus among the four requisites (food, clothing, lodging, medicine) the various objects of sense taking their place, we must classify four thought] according to charitable giving and so on. _ Now of this kind of consciousness the object is a constant concomitant, because without it that consciousness does not arise. But the ‘ door ’ is not a constant concomitant. Why ? Because of the variableness in previous actions (kamma). Action being not always predictable, the door is equally unpredictable. PART III—DISCOURSE ON DOORS (OR GATES) (DVARAKATHA) CHAPTER I