ဓမ္မသင်္ဂဏိ-အဋ္ဌကထာ

DOOR OF AN ACT OF BODY 2 To explain the meaning of this variableness of both kamma and door [82], the Great poaen ae sets out a discourse on Doors (or Gates). In this the following subject-heads, \ viz., the three kinds of action (kamma), three doors of action, five kinds of consciousness, five doors of consciousness, six kinds of contact, six doors of contact, eight [modes of] non-restraint, eight doors of non-restraint, eight [modes of] restraint, eight doors of restraint, ten courses of immoral acts, ten courses of moral acts, have been laid down in the Table of Contents (Pt. I.). 3, Although the three actions are described first in that Table, we may leave these till later and take the three doors of action for classification. Which are the ‘three doors of action ’? Door of an act of body, door of an act of speech, and door of an act of thought. y+ Inthe expression ‘ act of body,’ body is fourfold: that which is grasped at,! that which is produced by food, by the caloric order, by mind. Of these, eight material qualities produced by kamma, namely, those beginning with the organ of sight and ending with life-control, and the eight material qualities produced by kamma, viz., the four elements, colour, odour, taste and nourishing essence constitute the body as that which has been ‘ grasped at’ (by desire, etc., attending the kamma in question). These eight qualities born of food constitute the body as produced by food; the same eight born of the caloric order constitute the body as produced by heat; and the same eight born of consciousness constitute the body as produced by mind. 110 Risings of. Consciousness oS Of these three doors, ‘door of an act of body’ is not (the aspect of) body as grasped at by kamma, nor as otherwise produced. But among the eight qualities of body produced by mind, one is (capacity of) intimation, and it is this that is meant by ‘ door of an act of body.’ Concerning that door, it has been said, ‘ Which quality of body is called body-intimation? It is that particular quality of body which informs, intimates, or communicates in a unique manner, and which aids, supports, or strengthens the body of a person who, with a moral or immoral or unmoral thought, moves forward, or steps back, looks straight ahead or obliquely, bends or extends his limbs.’! 4 To expand: When a thought, ‘I will move forward or step back ’ oecurs, it sets up bodily qualities (born of mind). Now there are eight groups of these bodily qualities; the four primaries: extension, cohesion, heat, mobility, and four depending on these: colour, odour, taste, nutritive essence (07a). Among these, mobility strengthens, supports, agitates, ‘moves forward or backward the coexisting physical body. Now ina cognitive process of simple ‘ adverting ’ (of attention), when the seven moments of apperception (javana) are set up, the first six cause to arise only such [83] mobility as can strengthen and support the coexisting body, but cannot moveit. Inconsequence, however, of this work of the first six moments, the seventh moment sets up mobility able both to move the body forward and backward and to cause the act of looking straight ahead or obliquely, of bending and extending the limbs. Hence there results an act of going or coming or both; (by repetition more than a thousand times) it enables us to say that a man ‘has gone a yojana, gone as far as ten . yojanas.’ As when a cart is drawn by seven yokes, the bullocks at the first yoke are able to bear the yoke but not to turn the wheels. And the same with the bulfocks yoked to the second... andsixth yokes. But by harnessing bullocks to a seventh yoke a clever driver sitting in the forepart of the cart takes the reins and urges the bullocks with the goad, beginning from the foremost of all; then all the bullocks being of The Door of a Bodily Action lll united strength steady the yoke, turn the wheels, draw the cart, enabling us to say that it has gone ten or twenty yojanas. Thus the completeness of this process should be understood. 3% Nowthe body produced by consciousness that is not ‘ intimation.’ But there is a certain peculiar, unique mode of change in the primaries when set up by mind, through which, as a condition, mobility is able to strengthen, support and agitate the ‘coexistent body. This is intimation. It is not set up by consciousness as are the eight qualities. But as has been said, ‘ From the decay and death of things that are impermanent, etc., bhikkhus, decay and death is impermanent and conditioned,’ etc. ;! so because of thecommunicablenessof qualities set up by consciousness, intimation may also be said to be produced by consciousness. Because it is a capacity of communicating, it is called ‘intimation.’ What does it communicate? A certain wish communicable by an act of the body. If anyone stands in the path of the eye, raises his hands or feet, shakes his head or brow, the movements of his hands, etc. are visible. Intimation, however, is not so visible; it is only knowable by mind. For one sees by the eye a colour-surface moving by virtue of the change of position in hands, etc. But by reflecting on it as intimation, one knows it by mind-door-consciousness, thus: ‘ [imagine that this man wishes me to do this or that A.act.” For just as during the hot season, where there is water they tie the palm leaves, etc., on the top of a tree in a forest saying, ‘ By thissign men will know the existence here of water ;’ or on the door of a liquor-shop they raise a flag; [84] and just as the wind striking the tree blows it about; and the fish disturbing the water, bubbles appear on the surface; just as, again, at the edges of the course where a great flood has been are tangled grasses, leaves and rubbish, and thus in the palm-leaves, in the flag, in the waving foliage, in the bubbles, the grasses, the leaves, and the rubbish, even though they see not the actual objects thought of, men lajow: by mind as follows: ‘Here must be water, here liquor, thus' the titer must be struck by the wind, there must be fish in the water, aaa the flood must have run its course overflowing to this -extent,’ even so intimation is not visible but knowable. One sees with the eye only the colour-object moving by virtue of change of position in hands etc. But by reflecting on intimation one knows it by knowing the wish thus: ‘ Methinks he wishes me to do this or that act.’ e+ And intimation is so called not only because of communicating, but also because of being communicated. Communication by sign is intelligible to others, even to the lower animals. Wherever dogs, foxes, crows and cattle are assembled, and when they see the gesture of striking, on a stick or a stone being seized, they know, ‘ He wishes to strike us’ and flee helterskelter. There is a time when intimation is not manifest, the object being separated by a wall, enclosure, etc. But though not manifest at that moment to him, yet from its being manifest to those who are in its presence it is called intimation. {cl. When the body set up by mind moves, does the body set up by the other three causes move or not? The latter moves likewise, goes with the former, and invariably follows it. Just as dry sticks, grass, etc., fallen in the flowing water go with the " water or stop with it, so should the complete process be understood. Thus intimation among material qualities set up by mind should be understood as a door of an act of body. \0} By volition manifest in that door one takes life, commits thefts, commits adultery; or else refrains from life-taking, ete. ; this volition is said to be an act of body. There is a heretical view, that body being the door, the volition manifesting itself in that door is an act of body, which should be classed as moral or immoral. But putting this view aside, unmoral acts should also be included, thus making up the triplet. \o> Herein, as the city-gate stands in the place where it has been made and does not move to and fro even one finger-breadth, and people go about by that, door, so while the ‘ door ’ does not change place with another, action which arises in this or that door does. Hence the Ancients say: Acts pass through doors, not doors through doors; by doors One may distinguish well these acts from those. ro The Door of a Bodily Action 113 \ok[85] Of these a ‘door’ receives its name from the act and vice versa. As the places where consciousnéss, etc., is set up, are known as the ‘ door ’ of consciousness, ‘ door’ of contact, ‘ door ’ of non-restraint, ‘ door ’ of restraint, so the place where an act‘of body arises is known by the name of ‘door of a bodily act.’ And the same with the ‘doors’ of speech and thought. As a fairy residing in this or that tree gets its name from that tree, as the cotton-tree fairy, the butea-tree fairy, the nimba-tree fairy, or the phandiina fairy, so the place where , the bodily act arises gets its name of ‘door of the bodily act.’ And the same with acts of speech and thought. \ OW OF these body is one thing and action another. But from being performed by the body it is called bodily act. Hence the teachers of the Commentaries said: Work by a needle done is nezdle-work; Needle and needle-work are things distinct. Work by a hatchet done is hatchet-work; Hatchet and hatchet-work are things distinct. Work that by man is done ts called man’s work; The man and the man’s work are things distinct. An act by body done ts body-act; Body and body-act are things distinct. i (It may be objected that) if this is so, then the doors are not rightly determined, nor the acts. How? In bodyintimation, in that it has been said, thought arises in body-intimation; and therefore intimation by gesture may be called door of an act of body. The acts are rightly determined just as the terms: Brahmin village, mango forest, and iron-wood forest are rightly applied. An act of body arises preponderantly in the body-door, slightly in the vocal door. Therefore from its arising chiefly in the body door, [86] the state of an act of body is (said to be there) accomplished; as we say ‘ woodmen’ for those who frequent the forest, and ‘lusty maids’ (in general), in the same way are these acts rightly so allocated Here ends the Discourse on the door of an act of body. CHAPTER II

DOOR OF AN ACT OF SPEECH 1. In this theory of the speech-door, speech may be considered under the three aspects of volition, abstinence and sound. For instance, ‘ words endowed with four factors, O bhikkhus, are well-spoken, not ill-spoken, faultless and unblamed by the wise ’*—here speech is voluntary. ‘ Avoidance of and abstinence from the fourfold misconduct in speech . . . is called right speech ’*—this is speech by way of abstinence. ‘ Speech, voice, enunciation, utterance, noise, making noises, speech, articulate speech-sounds 4—this is speech as sound. Now \08of these, ‘door of an act of speech’ is not the name of speech by way of volition nor of abstinence. But there is a certain intimation accompanying sounds (or words):—this is the door of an act of speech. Concerning this itis said; ‘ Which is that which is called intimation by speech ? That speech, voice, enunciation, utterance, noise, making noises, speech, The Door of an Act of Speech 115 articulation of one who has a moral, immoral or unmoral thought is called speech. By this speech there is intimation, information, communication; this quality is intimation by 9 speech.”? ‘J will speak this, I will speak that’—for one thus thinking arises a sound produced by the diffusion of the initial application of mind. This is cognizable, not by the ear; but by the mind. This view is set forth in the Great Commentary. But in the traditional Commentaries on the Suttas, the expression ‘sound produced by the diffusion of the initial application of mind’ is explained as the sound arisen for one who reflects when he hears the words which, through diffusion of initial application of mind, are muttered in sleep or inswoon. In connection with those words he thinks: ‘So that is what you think; so that is what your mind reveals !’ and so thinking tells explanatory stories. In the Patthana also occurs this sentence, ‘Sound born of mind causally relates itself to the sense of hearing by way of an object.’ Therefore there is no sound, due to diffusion of initial application of mind, which arises without an impact of intimation, and which is not cognizable by the ear. The ‘thought, ‘ This will I speak, that will I speak,’ sets up the eight material qualities—extension, [87] cohesion, heat, mobility, colour, odour, taste and nutritive essence. Among these, extension produced by consciousness arises impinging on, or striking the element of hardness grasped at by kamma. Sound arises together with that impact between the elements. It is sound set up by consciousness; it is not intimation. But there is a certain unique change (in the primaries set up by consciousness) which is the cause of bringing about the impact of the element, grasped at by kamma, on that set up by mind. This is speech-intimation. This should be followed by what has been said just above, namely: ‘ This.is not produced by consciousness like the eight qualities,’ etc. \i But here, 7.¢., in the case of the door of an act of speech, or Speech-intimation, if we hear the sound of another calling our name, ‘ Tissa,’ ‘ Datta,’ or ‘ Mitta,’ and think of the intimation, we know it as this: ‘Methinks he wishes me to do this or that act.’ As in intimation by gesture this also is intelligible to the lower animals. Hearing such sounds as ‘come,’ ‘ go,’ they know, ‘ He wishes me to do this, methinks,’ _and accordingly come or go. But the alternative ‘ moves or does not move the body produced by three causes’ does not | hold here. Neither is there the strengthening function (of extension or of impact) produced by the first moment of apperception. “It is by the volition which is accomplished in that speech-door that we speak falsehood, calumniate, speak harsh words, frivolous speech, or refrain from all these. This is an act of speech. Henceforward all determination of action and of door should be understood as said above. Here ends the Discourse on the door of an act of speech, CHAPTER III

DOOR OF AN ACT OF THOUGHT In the discourse on the door’ of an act of thought, mind is considered as fourfold by way of the planes of life. Of these, the plane of sensuous consciousness is of fifty-four classes; that pertaining to the universe of attenuated matter is of fifteen classes; that pertaining to the immaterial universe is of twelve classes; the transcendental is of eight classes—in all eighty-nine2 Of these, it cannot be said that what is called mind is not mind-door, any more than it can be said that what is volition is not kamma. Just as even the volition associated with the fivefold cognition (i.e., of the five external senses) has been shown in the Great Book to be kamma, even so it should not be said that mind is not mind-door. \\“ Here a question might be asked: what does this (mind-) kamma do? It -harmonizes, arranges, co-ordinates, thinks, stimulates and decides. This being so, what does the volition of the fivefold external sense harmonize, arrange, [88] co-ordi- 1 CE, Comp. of Phil. 92. The Door of an Act of Thought 117 nate? The co-existent factors. For it harmonizes, arranges, co-ordinates, thinks, stimulates and decides the associated aggregates that are co-existent., This section is generally discoursed on (by teachers) by way of acompendium. What does it amount to? The following is the answer decided upon here:— Mind having twenty-nine phases, which is moral or immoral, and is common to life in the three planes, is the door of an act of thought. The volition which is accomplished in that door, by which we take up covetousness, ill-will, wrong views, or non-covetousness, good-will and right views:—this volition is an act of thought. Henceforward all determination of action and of door should be understood as said above. Here ends the Discourse on the door of an act of thought. Lhese are the three doors of action. CHAPTER IV

DISCOURSE ON KAMMA (VOLUNTARY ACTION) \5: TuEy (z.e., the three doors of action) have been shown without first considering the three kammas.1_ We now, making a beginning with these three kammas, shall give a detailed account of the table of contents of the remaining portion of the discourse on the doors. These are the three kammas: bodily kamma, vocal kamma, mental kamma. And what is this kamma? Volition, as \o well as some states associated therewith. The following Suttas illustrate that volition is a state of kamma. ‘I declare, bhikkhus, that volition is kamma. Having willed, one acts by body, speech and thought.’ ‘When, Ananda, there is bodily action, speech or thought, pleasure and pain to the self arise by reason of volition capable of causing an act, speech or thought.’ ‘ Bhikkbus, threefold volition Capable of causing an act constitutes the bodily kamma, immoral, increasing pain and having a painful result; fourfold volition capable of causing speech, bhikkhus, constitutes the 118° Risings of Consciousness vocal kamma, immoral, etc.; bhikkhus, threefold volition capable of causing thought constitutes the mental kamma, immoral,’ etc. Similarly with the bodily, vocal or mental kamma which is moral, increasing pain and having a pleasurable result. ‘If, Ananda, this futile man Samiddhi, on being questioned, were to reply to the Wanderer, Pataliputta, “Friend Pataliputta, one who has done a voluntary and pleasurable action by body, speech and thought, experiences pleasure, one who has done a... . pain-bringing...a... neutral action . . . experiences neither pleasure nor pain,” then the futile man Samiddhi would reply rightly to the Wanderer PAtaliputta, O Ananda,2—these are the Suttas which show first of all that volition is kamma.’ \W\ And that states associated with volition are also kamma has been shown by the fourfold classification of kamma. Tt has been said, ‘ Bhikkhus, there are four, [89] which I have realized and understood by my own higher \(intuitive) knowledge. Which are the four? There is, bhikkhus, kamma which is impure and productive of impurity; there is, bhikkhus, kamma which is pure and productive of purity; there is bhikkhus, kamma which is both impure and pure, and productive of both impurity and purity; there is, bhikkhus, kamma which is neither impure nor pure, productive of neither impurity nor purity, and which, though itself kamma, conduces to the destruction of kammas. And which, bhikkhus, is kamma which is neither impure nor pure, and is productive of neither impurity nor purity ? How does it, though itself kamma, lead to the destruction of kammas? The seven factors of wisdom:—mindfulness, etc., may be said to be kamma, which, being neither impure nor pure, productive of neither impurity nor purity, lest] to the destruction of kammas.’ The same is repeated substituting the Ariyan eightfold path for the seven factors of wisdom. Thus these fifteen states, factors of wisdom and of the Path, have been shown by the fourfold classification of kamma. The twenty-one states, viz., these fifteen together with > Majjhima, iii. 208 f. 4 Anguttara, ii, 230 f, the six:—covetousness, ill-will, wrong view, non-covetousness, good-will, right view—should be understood as states associated with volition. \% -Of these, the transcendental Path may be included in, and classified under, the three forms of kamma (bodily, vocal, mental). To expand: Restraint of the wickedness of transgression by body should be understood as bodily; restraint of the wickedness of transgression in speech, as vocal. Thus right act is bodily kamma and right speech is vocal kamma. When this pair is taken, right living, because it consists of each, isincluded. Restraint of the wickedness of transgression in thought is mental. This act of thought is fivefold by virtue of (right) view, intention, exertion, mindfulness and concentration. Thus the transcendental Path, if classified, is classifiable under the three forms of kamma. Here comes the subject of inclusion under doors. There is such a thing as kamma which has not run its full course, though movements of bodily and vocal organs may have taken place and though it is generated at the mind-door. [90] Such kammas have been included under doors. Here is an illustration: He who, thinking ‘I will go a-hunting deer,’ gets his bow teady, twists' the bow-strings, sharpens his spear, eats bis meal, arranges his garments—so far he has moved his bodily limbs. After he has roamed the forest the whole day he does not get even a hare or a cat. Does this amount to immoral bodily kamma or not? It does not. And why? From its not having reached the full course of action. It should be understood as a mere misconduct of the body. And the same with such motives for catching fish, etc. \Xv,In the case of vocal doors, he gives an order, ‘I will go a-hunting; quickly get my bow ready and the rest.’ And as before, he does not get anything in the forest. In this case, though there is 8 movement of the vocal organs, it does not amount to bodily kamma from not having run through the full Course of action. [Thus it should be mnderstood @S @ mere misconduct in speech. P 120° Risings of Consciousness 1. But in the case of mind-door there is this distinction: The mere harbouring of criminal intent to kill amounts to kamma, and that by ill-will, not by actual life-taking. For immoral bodily kamma arises in the bodily and vocal doors, but not in the mind-door. Likewiseimmoral vocal kamma. But immoral mental kamma arises in the three doors. Likewise moral =tbodily, vocal and mental kammas. How? One who takes life with his own hands, steals what is not given, and commits adultery, commits bodily kamma through the bodily door. Thus, first of all, immoral bodily kamma arises in the bodydoor. Covetousness, ill-will and wrong view, which sre coexistent with those thoughts, pertain to volition and [as bodily kamma] are negligible To one ordering specifically, ‘‘ Go, deprive such and such an one of life, steal such and such property,’ there is bodily kamma through the vocal door. Thus immoral bodily kamma arises in the vocal door. But covetousness, ill-will, wrong view, which are co-existent with these thoughts, pertain to volition and [as vocal kamma] are negligible. So far the teachers are in commentarial agreement. \% But the sectary saysthat immoral bodily action may arisealso in the mind-door. On being pressed to cite any Sutta adopted at the Three Councils, he quotes this Sutta called Kulumpa :— ‘ Furthermore, [91] bhikkhus, here in this world, someone, recluse or brahmin, who is endowed with supernormal potency and has attained a mastery of his will, repeatedly contemplates with evil intention the embryo of which some woman is pregnant thus: would that that embryo were not born in safety | Thus, bhikkhus, was the infanticide of Kulumpa committed.’ After quoting this Sutta he says, ‘In this way by mere intention the embryo was crushed like a mass of foam. Herein where is the movement of -sither bodily or vocal organs? Itis in the mind-door that this immoral bodily kamma arises.’ yy, After saying, ‘ We shall weigh the meaning of your’ Sutta,’ the teachers weigh it thus: ‘ You have affirmed the killing of another by potency [or mental force].’ Now potency is tenfold: (1) of resolve, (2) of transformation, (3) accomplished by mind, (4) of diffusion by insight, (5) of the Ariyas, (6) inborn with the result of kamma, (7) of the meritorious, (8) accomplished through art, (9) accomplished by culture, (10) accomplished through industrial processes in this or that work. Of these, to which potency did you refer?’ ‘ That which is accomplished by culture.’ ‘ What! is there an act of killing another by potency accomplished by culture ?’ ‘ Yes, there is.’ [Some teachers say that the act can be done only once. As when a jar full of water is thrown by one wishing to hurt another, the jar is broken and the water is lost, so by potency accomplished by culture the act of killing another can be done Sonly once. Henceforward it is lost.] On this, after declaring that by potency accomplished by culture, the act of killing another is dore neither once nor twice, the teachers question the antagonistic speaker on concepts, ‘ Is potency accomplished by culture moral, immoral or unmoral; associated with a feeling, pleasurable, painful or neutral; connected with both initial and sustained application of mind; connected not with initial, but merely with sustained application of mind; unconnected with both initial and sustained application of mind; experienced in the universe of sense, of attenuated Wmatter or of non-matter?’ The sectary who knows the question will answer thus, ‘ Potency accomplished by culture is either moral or unmoral, but is associated only with a neutral feeling, is without initial and sustained application of mind, and is only experienced in the universe of attenuated matter.’ [He should be asked,] “In which category of moralities, etc., is the intention of life-taking included ?’ If he knows he will reply, ‘The intention of life-taking is immoral only, and is connected only with painful feeling, occurs only with initial and sustained application of mind and is experienced only in the universe of sense.’ The rejoinder to this is, ‘ If this be so, your meaning does not harmonize with the triplet of morality, nor [92] with that of feeling, - : Oh ie a ae we 122 ' Risings of Consciousness nor with that of initial application of mind, nor with cosmology.’ ‘ What, then, is such a great Sutta useless?’ The orthodox answer is, ‘ Not useless, but you do not know its meaning.’ To explain:—here the expression ‘endowed with potency and attained mastery of his will’ does not refer to potency accomplished by culture, but to the potency treated of in the Atharvaveda.? This is indeed obtainable in this passage. And it is not possible to achieve it without bodily and vocal organ or doors.. For those who desire this Atharva potency have to practise for seven days such austerities as eating food without salt, and lying on the dabba grass spread on the ground, and on the seventh day have to go through a certain procedure within the cemetery ground by standing, after taking the seventh step, and swinging the hand round and round while repeating certain formulas; then is their work accomplished. Thus this potency cannot be acquired without bodily and vocal doors. And the conclusion whigh should be arrived at herein is that bodily kamma does not appear at . mind-door. The action of one speaking falsehood, etc., by a sign of the hand is an act of speech, but the door is that of body. Thus an immoral act of speech also arises in the body-door. But covetousness, ill-will and wrong view co-existent with those thoughts pertain to volition, and [as bodily acts] are negligible. But the action of one speaking falsehood, etc., by speech is an act of speech, and the door also is vocal. Thus an immoral act of speech -arises in the vocal door. But covetousness, ill-will, wrong view co-existent with those thoughts pertain to volition and [as vocal acts] are negligible. So far the teachers agree. 19 But the sectary says: ‘ An tinmoral act of speech also arises in the mind-door.’ On being asked to quote a Sutta adopted at the Three Councils he quotes the U posathakkhandha-sutta :-—~ ‘If a bhikkhu, after being thrice summoned to make a confession, would not confess a real offence, which he recollects, then he lies knowingly. In quoting this Sutta he says, ‘Thus not confessing his offence, being silent he commits anothér offence. Herein whence is the movement of his physical limbs or vocal organs ? It is in the mind-door that this immoral act of speech arises.’ 3° He should thus be answered:—' How now ? has your Sutta & meaning to be inferred, or a direct meaning ?’ ‘ My Sutta has a direct meaning.’ He should be told, ‘ Do not say so; we shall weigh the meaning of it,’ and he should be questioned, ‘What kind of sin is committed by one who knowingly speaks falsehood ?’ A well-informed antagonist will say that there is the sin of dukkata in conscious falsehood. Further he should be told, [93] ‘ The body and speech are the two roots of discipline. For all kinds of offence have been declared by the Supreme Buddha with reference to these two doors only. There is no enactment of laws of offence with reference to the mind-door. You sre acquainted, far too much with the nature of the discipline in that you have enacted laws of offence in matters not enacted by the Teacher. You have accused the Perfect Buddha (of being imperfect); you heave given a blow to the Conqueror’s sphere of authority.’ Having thus put him down with these words, he should be asked the following further question :— ‘ Does conscious falsehood arise from commission or omission ?’ If he is well-informed he will say: ‘ From omission.’ Then he should be confronted with this question, ‘ What act has been done by one, who does not confess his sin?’ Not Seeing any particular act, he would surely be in distress, Hence he should be convinced of the meaning of this Sutta. What will be said is its meaning: what by way of offence is that conscious falsehood, described by the Buddha? In other words, which kind of offence is it? It is an offence of dukkata, and it is so not on account of the characteristic of false speech, but by the Buddha’s words it should be understood as that offence which arises from omission in the vocal door. And it has been said, If he should not converse with any man, Nor even to another use his voice, He would offend by word and not by deed :-— Of able judges here so runs the rede. Thus the right conclusion is that immoral vocal action does not arise in the mind-door. ~, ‘But when, by moving the limbs, with thought accompanied a by covetousness, one takes a [woman’s] hands, etc.; with illwill handles sticks, etc.; with wrong views makes reverence, salutation, worship, preparations for an offering at an altar, saying, ‘ Khandha,” Siva or other (gods) are the highest,’ then the act is that of thought and the door is that of body. Thus an immoral act of thought arises in the body-door, but the volition here cannot be called an act of body (lit. is negligible). , When by moving the vocal organs with the thought accompanied by covetousness one covets another’s property thinking, ‘Would that what belongs to others were mine!’; by ill-will declares, ‘ Let these beings be killed, imprisoned, cut into pieces, or let them not be’; by wrong view says, ‘ There is no use in gift, in offering,’? etc.; then the act is that of thought and the door is that of speech. Thus an immoral act of thought arises in the speech-door, but the volition herein is not called an act of speech (lit. is negligible). But when without moving his physical limbs or vocal organs he is seated in seclusion, entertains thoughts accompanied by covetousness, ill-will and wrong view, [94] then the act is that of thought and the door also is that of mind. Thus an immoral mental act arises in the door of mind. But in this place volition and states associated with it arise in the minddoor. Thus it should be understood that an immoral act of thought arises in all three doors. 434 And in what has been said [above], ‘ Likewise moral bodily, vocal and mental kammas,’? thi$ is the method:—When by any cause one who is unable to speak takes the precepts:— ‘I abstain from life-taking, from theft, from wrong conduct in sensual pleasure,’ by mere signs of the hands, then the act is that of body and the door is that of body only. Thus a moral act of body arises in the body-door. And the disinterestedness, love, right views accompanied by those thoughts pertain to volition, but are not called acts of thought.2, But when he takes those three precepts by word of mouth, then the act is that of body but the door is vocal. Thus a moral act of body arises in the speech-door. And the disinterestedness, etc., accompanied by those thoughts pertain to volition, but are not called acts of thought. But when such precepts are being given, and he takes them without moving his physical limbs or vocal organs, saying mentally :—‘ I abstain from life-taking, from theft, from wrong conduct in sensual pleasure,’ then the act is that of body and the door is mental. Thus a moral act of body arises in the mind-door. And the disinterestedness, etc., accompanied by those thoughts pertain to volition, but are not called acts of thought.” \t, A moral act of speech of one who takes the four precepts of abstention from falsehood, etc., by body, etc., in the way described above should be understood to arise in the three doors. Here also cisinterestedness, etc., pertain to volition, ts but are not called acts of thought.? But the action of one moving his physical limbs by thoughts accompanied by disinterestedness, etc., and doing such acts as sweeping the platform of a shrine and honouring the shrine by offerings of scent and flowers, is an act of thought and the door is that of body. Thus a moral act of thought arises in the body-door, but the volition herein is not called an act of thought. Of one who, moving the vocal organs by consciousness accompanied by disinterestedness, etc., says, ‘ Would that what ee ! See above, p. 120, Ll. 6. 2 Abboharika: are negligible. belongs to others were not mine’; or who with consciousness accompanied by love thinks, ‘ May all [95] beings be free from enmity, from ill-will, from distress; may they bear themselves happily’; or who by right views thinks, ‘There is use in giving,’ etc.; the action is that of thought but the door is vocal. Thus a moral act of thought arises-in the speech-door, but the volition herein is not called an act of thought—i.e., is negligible. When, without moving the limbs or vocal organs, one seated alone mentally entertains thought accompanied by disinterestedness, etc., the action is that of thought and the door mental. Thus a moral act of thought arises in the mind-door. But in this place volition and states associated with it arise only in the mind-door. Herein one who says that action 4° in life- -taking and theft, instigated by command, is an act of body, and that the door, by virtue of that action, is the body-door, ‘ preserves’ the act, but ‘ breaks’ the door. He who says that the door of falsehood, etc., produced by a sign of the hand is the body-door, and the action, by virtue of that door, is an act of body, ‘ preserves’ the door, but ‘ breaks’ the act. Therefore, with the intention of ‘ preserving’ the act, one should not ‘ break’ the door; nor with that of ‘ preserving’ the door, should one ‘ break’ the act. Action and door should be understood as has been said. Thus speaking one will not ‘ break’ either the action or the door. Here ends the Discourse on Kamma (action). CHAPTER V

DISCOURSE ON COURSES OF IMMORAT. ACTION Now in the terms (a) ‘ five external senses,’ (0) ‘ five sensedoors, (a) is consciousness on occasion of seeing, hearing, smelling, tasting, touching; (b) are the doors of sight, hearing, smell, taste, touch. The volition which arises by virtue of these five doors should be understood as an act neither of body nor of speech, but of thought. 36 The ‘contact’ of the eye, of the ear, the nose, the tongue, the body and the mind are called the ‘ six contacts.’ The ‘six doors of contact’ are those of eye-contact, ear, nose, tongue, body, and mind-contact. The eight ‘ non-restraints ’ are those of the eye, the ear, the nose, the tongue, the sensitive body, the motor-body, speech and mind. As to their content, these eight non-restraints are reducible to five states, namely: immorality, forgetfulness, absence of knowledge, absence of patience, laziness. Not one of these [96] arises in the five-doored cognitive process till after the [instant of] determining. It arises only in the moment when. apperception begins. Unrestrained consciousness arisen in apperception is called non-restraint in five doors. Contact co-existent with sight is called sight-contact and the volition isan act of thought. And that consciousness (z.e., of sight) is called the door of an act of thought. In sight proper there is no fivefold non-restraint; contact co-existent with [the moment of] ‘ reception’ is mind-contact, and the volition is an act of thought. That consciousness (.e., the receptive) is the door of an act of thought. Herein also there is no fivefold nonrestraint. And the same is the case with ‘examination’ and ‘ determination.’ Contact co-existent with apperception is mind-contact; the volition is an act of thought and that (apperceptional) consciousness is the door of an act of thought. Herein the non-restraint is that of sight, and the same is the method to be adopted in the door of the ear, of the nose, of the tongue, of the sensitive skin. But when mind-door apperception arises, having as object one or other of the objects of sense, resulting in the movement (of body) called bodydoor simply (7.e., even without the aid of the vocal door), then the contact co-existent with that (apperceptional) consciousness is mind-contact. Volition is an act leading to deed. But that (apperceptional) consciousness is not usually spoken of? as mind-door. (That is to say) because of the arising of (bodily) movement it does not go under the name of mind-door. The nonrestraint here is that of the moving body. When such apperception arises, resulting in the movement of the vocal door, pure and simple, without the body-door, then the contact co-existent with that consciousness is mind-contact. Volition is an act giving rise to speech. But that (apperceptional) consciousness is not usually called mind-door. Because of the arising of the movement (of the vocal organs) it does not go under the name of mind-door. The non-restraint here is that of speech. But when such apperceptive consciousness arises, without the aid of physical limbs and vocal organs, as pure mind-doog, then the contact co-existent with that consciousness is mind-contact. Volition is a mental act; that consciousness is the door of mental act. The non-restraint here is that of mind. v¥ The doors of non-restraint of the eye, of the ear, of the nose, of the tongue, of the sensitive part of the body, of the motor-body, of speech and of mind, by virtue of these eight non-restraints, should be understood as the eight doors of non-restraint. ;\- The eight ‘ restraints’ are those of the eye, the ear, the nose, the tongue, the skin, the moving body, speech and mind. In the ultimate sense they are five principles, namely: virtue, mindfulness, knowledge, patience and energy. None of these [97] arises in conscious processes up to the end of the determination-moment, but only in the moment of apperception. Though arisen in apperception restraint is referred to the doors. The arising of all these restraints should be understood in the same way as by the method described in the case of non-restraints: ‘ Contact co-existent with visual cognition is eye-contact,’ etc. Thus by virtue of these eight restraints, the door of the restraint of the eye and so on should be understood as the eight“doors of restraint. 442° The ten courses of immoral action are life-taking, theft, | wrong conduct in sensual pleasure, falsehood, calumnious speech, harsh speech, frivolous talk, covetousness, ill-will, wrong views. - Of these, ‘ life-taking’ means taking life quickly or by violence, Slaughtering or killing of beings is meant. ‘ Life’ here (literally breathing thing), in common parlance, means a being; in its ultimate sense, living force! And the term ‘life-taking’ is applied to the bodily and vocal doors of one who is conscious that a being is living, and who produces an effort to cut off the living force in that being. Among animals devoid of virtues (guia), itis a slight misdeed in the case of a small creature, and o great misdeed in that of a largeone. Why? Owing to the greatness of effort, and owing to the great size of the object, even though the effort may be the same. Among men, etc., they being capable of virtue, it entails a:small misdeed in the case of a being of small virtue, and a great misdeed in that of a being of great virtue. And it should be understood that when physical virtues are equal, the sin is smaller or greater according as the corruptions and efforts (of the criminal) are weaker or stronger. There are five constituent factors in the crime of murder:—a being, consciousness of there being a living creature, intention of killing, effort and consequent - death. And the six means of carrying out the effort are:— one’s own hands, instigation, missiles, permanent devices, art and potency. As it will be too lengthy to treat of them here in detail, we shall pass over them as well as other explanations. Those desirous of details ghould look up the Sdmantapasddcka, the Commentary on the Vinaya.? ty. ‘ Theft’ (adinnadana) means the ‘taking of what is not given’; the taking of what is another’s property, robbery, or the state of being a thief is meant. Here ‘ not given’ applies to property possessed by another. A property concerning which another has arrived at the state of doing whatever he likes, without incurring punishment or blame, is said to belong to another. The intention of stealing, producing the effort to take something [98] with the consciousness that it belongs to another is termed ‘theft.’ And that entails a small sin if what belongs to another is mean, and a great sin if it be of excellence. Andwhy? Owing to the excellence of the object. If they are of equal value, stealing objects which belong to those distinguished for virtue entails a greater crime than tke theft of objects belonging to one inferior in virtue. There are five constituent factors (in theft) :—another’s property, awareness that it is so, the thieving mind, effort, and consequent removal—and six means:—taking with one’s own hands, etc. One or other of these means may be carried out according to circumstances, in stealing by false measures and weights, by force, by concealment, by design or by forgery. This is an outlined account of theft. The detailed account is in the Samantapasadika. 3 ° In the expression ‘ wrong conduct in sensual pleasures,’ ‘ in sensual pleasures’ means ‘ in matters of sexual intercourse’ ; ‘ wrong conduct’ means ‘ base and truly blameworthy conduct.’ The characteristic of ‘wrong conduct in sensual pleasures’ is the volition arising in the body-door, through the unlawful intention of trespassing upon a person to whom fo.one has no right of going. Herein persons to whom men have no right to go are (a) ten classes of unmarried women :— a woman under the guardianship (1) of her mother, (2) of her father, (3) of her parents, (4) of her brother, (5) of her sister, (6) of her relations, (7) of her clan, (8) of her spiritual guide, (9) a woman under an engagement and (10) a woman undergoing punishment; and (b) ten classes of married women, namely : (1) one bought by wealth, (2) one who becomes a wife through her free-will, or (3) through love of property, or (4) of clothes, (5) one lawfully wedded by parents after the ceremony of dipping the hands of the couple in a bow! of water, (6) one who is taken from the poorer classes, (7) a slave-wife, (8) a servant-wife, (9) a wife captured in war and (10) a mistress kept for a time. Of these a woman under an engagement and one under punishment together with (b) the latter ten:—these twelve . it is not allowable for other men to approagh. And the sin is smaller or greater according as the forbidden object is devoid of or endowed with virtues, such as the precepts. There are four constituent factors of this crime: the mind to enjoy the forbidden object, the effort to enjoy, devices to obtain, and possession. And only one means: personal experience. 4% ‘Lying’ is applied to the effort of the body and speech, on the part of one who is deceitful, to destroy the good of others. The volition setting up the bodily and vocal effort to deceive, with the intention of cheating others, [99} is termed ‘ false speech.’ Another definition:—‘ lying’ is applied to a thing which is not genuine or does not exist, and ‘ speech ’ means the representation of that as real, true. The characteristic of “lying speech or falsehood’ is the volition of one desirous of representing to others an untrue thing as true, which sets up & corresponding intimation. It is more or less an offence according as the welfare destroyed is greater or smaller. Or to put it in another way: It is a small offence in laymen if they tell an untruth :—‘I have it not ’—out of a desire not to give something belonging to themselves; and a great offence if they, as witnesses. perjure themselves in order to cause loss (to others). In recluses it is a small offence if, by way of an ironical joke, on getting but little oil or butter, they say :— * To-day, methinks, a river of oil flows ini the village.’ It is, however, a great offence in those who say that they have seen something which they have not. There are four constituent factors of this [offence]: an untrue thing, intention to deceive, corresponding effort, the communication of the matter to others. There is only one means: personal action; and’ that should be understood as the act of deceiving others either by body, or by something connected with the body,} or by speech. If by that act another knows that meaning, the volition producing that action is at that moment bound up with the act of lying. In the same way, as one deceives another by deed, by something connected therewith, or by speech, so a person who instigates another, ‘Say thus to him,’ or who lays @ written leaf before another, or who records a permanent writing on walls, etc., to this effect, ‘This meaning should be understood thus,’ equally deceives others. Therefore it is reasonable to assume that instigation, transmission and Permanent records are also involved in this form of immorality. But as the Commentaries have not admitted this, it should be adopted only after a critical examination. 132 . Risings of Consciousness 39 ‘Slander’ means calumnious speech which, by being said to another, reduces to nothing the love which that person, or the speaker bears at his own heart to a third person. A word which makes one’s self harsh, or causes another to be harsh, is in itself harsh, neither agreeable to the ear nor appealing to the heart. Such a word is termed ‘ abuse.’? ‘Frivolous talk’ is speaking senseless, useless things. The volition which is at the root of all speech of this sort, and is named calumnious, etc., is here alone to be under- ,.stood. The volition of one with a corrupt mind, producing the bodily and vocal effort to sow the seed of discord among others, or to endear oneself to others is termed the volition of calumnious speech. It [100] is a smaller or greater offence, according as the virtue of the person whom he separates is smaller or greater. There are four constituent factors of this crime: (1) Other persons to be divided; (2) the purpose: ‘they will be separated,’ or the desire to endear oneself to another: ‘I shall become dear and intimate’; (3) the corresponding effort; (4) the communication. But when there is no rupture among others, the offence does not amount to a complete course; it does so only when there is a rupture. 162. By ‘harsh speech’? is meant the entirely harsh volition which produces a bodily and vocal effort, stabbing another as with a mortal wound.? The following story is an illustration: Itis related that a certain boy, without listening to his mother’s ‘word, went to a forest. The mother, being unable to prevent him, cursed him, saying, ‘May a wild she-buffalo chase thee !’ And accordingly a she-buffalo appeared in the forest. The boy made an asseveration of truth, ‘May what my mother said happen not; what she thought in her mind, may that happen |’ The buffalo stood as if there transfixed. Thus though her vocal effort was mortally wounding, yet her speech ‘was not really harsh, because of her tender heart. For though parents sometimes say thus to their children: ‘ May thieves cut you up into pieces!’ yet they do not wish even a lotus leaf to fall on them. Teachers and spiritual guides sometimes say of their pupils: ‘What are we to do with these shameless, reckless lads? Turn them out!’ and yet they wish that they may attain and accomplish. But as words are not harsh if the heart be tender, so are they not gentle, just because speech is soft. The words of one desirous of killing: ‘Let him sleep in comfort!’ are not soft; because of the harshness of thought the words are harsh. Harsh speech is proportionate to the virtue of one concerning whom harsh words are spoken. The three constituent factors of this offence’ are: Another to be abused, angry thought, and the abuse. 153. Immoral volition producing the bodily and vocal effort to communicate uselesss things, is termed ‘frivolous talk.’ Its offence is great or small according as it is practised repeatedly ornot. The two constituent factors of this offence are: the inclination towards useless talk—like the stories of the fight of the Bharatas and of the abduction of Sita, etc.1—and the narration of such themes. But the offence does not run through the full course of action when others [101] do not accept the story; it does so only when they accept it. 154 ‘ Covetousness’ means coveting: a process of inclining towards another's property when confronted with it. It has the characteristic mark of thinking, ‘Ah! would this were mine!’ As offence it is small or great as in the case of theft. Its two constituent factors are: Another’s property, and the bending over of oneself. Though greed for an object which is another’s property has arisen, it does not receive the distinction of being a full course of action so long as one does not bend over to it saying, ‘ Ah, would this were mine!’ 145 That which destroys welfare and happiness is ‘ ill-will.’ It has the characteristic mark of the mental fault of injury to others, The degree of offence is as in the case of harsh speech. Its two constituent factors are: another being, and the thought ree a Ne ee a ee Ee - Sumangala- Vilasini, i, 76; Rhys Davids, Buddhist India, 183. of doing harm. Mere anger with another being does not reach that distinctive stage of the course of action, so long as there is no destructive thought, such as: ‘ Would he were cut off and destroyed !’ 56. ‘ Wrong view’ is that which sees wrongly by not taking the right view. It has the characteristic of perverted views, such as: ‘ There is no[use in a] gift.’ And the offence is small or great as in the case of frivolous talk, or according as the wrong view is of a temporary or permanent character. Its two constituent factors are: perversion of the manner in which an object should be taken, and its manifestation according to the contrary view held of it. Here the distinctive stage of the course of action is reached by the views: (1) there is no result (in a moral act); (2) there are no causes (in happening); (3) there is no such thing as (moral) action,’ and not by other views. 7 As regards these ten courses of immoral action, we may come to decisions respecting them under five aspects, to wit: (1) as ultimate psychological factors, (2) as groups, (3) as objects, (4) as feelings and (5) as roots. (1) The first seven in order out of the courses of action are volitions only ; the three beginning with covetousness are factors associated with ) volition. (2) The first seven and wrong views—these eight are courses of action, not roots. But covetousness and ill-will are both courses of action and roots. Covetousness as a root is the immoral root of greed, ill-will as a root is the immoral root of hate. (3) Life-taking has a conditioned thing for object, from its having the life-force as object. Theft has a living being or @ thing for object. Wrong conduct has a, conditioned thing for object by virtue of touch, or, as some say, a living being. Falsehood, has either a living being or a conditioned thing for object. So has calumnipus speech. Harsh speech [102] has only a living being for object. Frivolous talk"has either a living being or a conditioned thing for object by way of things seen, heard, felt and thought. So has covetousness. Ill-will has a living being for object, and wrong views have for object a conditioned thing in . the three planes of existence. (4) Life-taking is associated with a painful feeling. For although kings on seeing a thief may say, laughing, ‘Go, kill him;’ the volition of decision is associated with pain only. Theft may be associated with the three kinds of feeling. He who on seeing another’s property takes it with delight has a pleasurable feeling; _ if he steals it with fright, his feeling is painful; likewise if he does so while he reflects on the consequent fruits. If he takes it with indifference, the feeling is neutral. Wrong conduct is associated with two kinds of feeling, pleasurable and neutral; but in the thought of decision there is no neutral feeling. Falsehood has all three kinds of feeling as with theft; likewise calumnious speech. Harsh speech is associated with a painful feeling; frivolous talk has all three kinds of feeling. To illustrate:—When the story of the abduction of Sita, or of the fight of the Bharatas, etc., is recited, and the hearers applaud him and throw up their turbans, etc., there is to the performer a delighted pleasurable feeling. When one who has thus rewarded him comes, up later and says: ‘ Tell us from the beginning,’ the narrator is displeased at the idea and thinks: ‘ Shall I say something irrelevant and miscellaneous or not ?’ In such a case there is a painful feeling at the time of reciting; if he is indifferent during the recital, then there is a neutral feeling. Covetousness has two feelings, pleasurable and neutral; likewise wrong views. Ill-will has a . painful feeling. (5) Life-taking has two roots by virtue of hate and delusion; theft has also two by virtue of hate and delusion or of greed and delusion; wrong conduct also has two by virtue of greed and delusion; likewise falsehood by virtue of either hate and delusion or greed and delusion; likewise calumnious speech and frivolous talk. Harsh speech by virtue of hate and delusion, and covetousness by virtue of delusion, have a single root; likewise ill-will. Wrong view has a double root by virtue of greed and delusion. Here ends the Discourse on the Courses of Immoral Action, CHAPTER VI

COURSES OF MORAL ACTION fue ten courses of moral action are:—abstinence from lifeiaking, etc., and disinterestedness, good-will and right views. Of these, Jife-taking, etc. have been explained. ‘ Abstinence’ is that by which people abstain from life-taking, etc.; or that which itself abstains; or that which is the mere abstaining. In the passage where it says:—‘ That avoidance and abstinence from life-taking that there is, at that time, in one who abstains from taking life’*—that abstinence which is associated with moral consciousness is threefold: (1) [in spite of] opportunity obtained, (2) because of observance, (3) eradication. yl» (1) When they who have not undertaken to observe any particular precept, but who, reflecting on their own birth, age, experience, etc., and saying, ‘ It is not fit for us to do such a bad thing,’ do not transgress concerning an object actually -mnet with, the abstinence is to be considered as ‘ in spite of opportunity,’ like that of Cakkana,® a lay-disciple in Ceylon. It is said that when he was young his mother suffered from a disease, and the doctor recommended fresh hare-flesh. Cakkana’s brother then said to him, ‘ Go, dear, roam the field,’ and sent him. He went there, and at that time a hare came to _eat the tender crops. On seeing him it ran with speed, and was ' caught in the creepers, making the cry kiri! kiri! Cakkana went after the sound, caught the hare and thought, ‘I shall make a medicine for mother.’ Again he thought, ‘ It is not proper that for the sake of my mother’s life I should take the life of another.’ He then freed the hare, saying, ‘ Go, enjoy grass and water with other hares in the jungle,’ and when asked by the brother, ‘ Well, dear, did you get a hane 2’ he told him what had happened. For that his brother scolded him, But he went to the mother’s presence and stood averring truth: ‘ Since I was born, I declare that I have not intentionally taken the life of any creature.’ And straightway the mother recovered.” : ; &S- (2) The abstinence of those who have observed the precepts, both during and after the time-limit,' without transgressing against the object even on pain of death, is to be considered as ‘by way of observance,’ like that of the lay-disciple dwelling in the mountain Uttaravaddhamana. It is said that, after .taking the precepts in the presence of the Elder Piigalabuddharakkhita, who dwelt in the Ambariya monastery, he was ploughing his field. His ox got lost. While looking for it he ascended the Uttaravaddhamana mountain, where a great serpent seized him. He thought, ‘I will cut off its head with my sharp axe.’ Again he thought, ‘ It is not proper that I, who have taken the precepts from my teacher of culture, should break them.’ And for the third time he thought, ‘I will sacrifice my life, but not the precepts,’ and threw away in the forest the sharp axe with its shaft from his shoulder. Immediately the boa-constrictor released him and went away. 46 . [104] (3) Abstinence ‘ by way of eradication’ should be understood as that associated with the Ariyan Path. When that Path has once arisen, not even the thought, ‘we will ‘¢\ kill a creature,’ arises in Ariyans. Now, as with immoral states, so with those that are moral, there are five aspects under which decisions respecting them may be reached— namely, (1) as ultimate psychological factors, (2) as groups, (3) as objects, (4) as feeling and (5) as roots. 16% (1) Of the ten, the first seven are fit to be called volitions as well as abstinences; the last three are factors associated with volition. (2) The first seven are courses of action and not roots; the . last three are courses of action and roots. Disinterestedness, good-will and right view as roots become the moral roots: the opposites of greed, hate and delusion. . , (3) These are the same as those of life-taking, etc. For abstention is from (the transgression against) the object to be transgressed against, As the Ariyan Path with Nibbana as its object abandons the corruptions, so these courses of action, having the faculty of life, etc., as their object, abandon the wickedness of life-taking and so forth. (4) Allare pleasurable feeling or neutral feeling, for with the attainment of good there is no painful feeling. (5) The (first) seven are threefold, namely, disinterestedness, love, intelligence, in one abstaining with a consciousness associated with knowledge; twofold in one abstaining with @ consciousness dissociated from knowledge. Disinterestedness is twofold in one abstaining with a consciousness associated with knowledge, and single when consciousness is dissociated from knowledge. Disinterestedness by itself is not its own root. Nor is good-will. Right view is twofold, as disinterestedness and as love. These are the ten courses of moral action. CHAPTER VII

CONCLUSIONS To the foregoing discussion should be added a consideration of courses of action in connection with self-restraint, etc. Want of self-restraint arisen through the five doors of contact isan immoral mental act. That which has arisen through mind, the door of internal contact, is threefold in action. For when movement of the body-door is reached, it is an immoral act of body; when that of the vocal door is reached, it is an immoral act of speech. When movement of neither is reached, it is an immoral act of thought. Want of self-restraint which has arisen through the five doors is also only an immoral act of body; that which has arisen through the unrestrained door of the moving body is only an immoral act of body; that wlijch has arisen by the door of speech or by the door of mind [105] is only an immoral act of speech or of thought respectively! The threefold misconduct of body is only an immoral act of body; the fourfold miscon- 1 The P.'T.S. ed. has here a different reading, duct of speech is only an immoral act of speech; the threefold misconduct of mind is only an immoral act of thought. 19: Self-restraint which has arisen through the five doors of (external) contact is only a moral act of thought; if it has arisen through the door of mental contact, it is threefold in action, as in the case of non-restraint. Self-restraint arisen through the five doors is only a moral act of thought; if it has arisen by the door of the moving body, or through the door of speech, or through the door of mind, it is only a moral act of body, specch, or thought respectively. Threefold good conduct of body is a moral act; fourfold good conduct of speech is a moral act of speech; threefold good conduct of mind is a moral act of thought. 7\. An immoral act of body does not arise through the five doors of (external) contact, but through the door of mindcontact only; similarly with an immoral act of speech. But an immoral act of thought arises through the six doors of contact. If it results in movement in body and vocal doors, it is an immoral act of body and of speech;! not attaining such movement, it is an immoral act of thought. As it does not arise through the contact-door, no immoral act of body takes place through the five unrestrained doors. But it arises through the unrestrained doors of the moving body and the moving vocal organ; it does not arise through the unrestrained door of mind. Nor does an immoral act of speech arise through the five doors when unrestrained; it arises through the door of the moving body when unrestrained and the moving vocal organ; it does not arise through the unrestrained door of mind. An immoral act of thought arises even through eight unrestrained doors; and the same method holds in moral ,. acts of body, etc., but with this difference:—Immoral acts of body and of speech do not arise through the unrestriined door of mind, but these are not so; without moving bodily limbs or vocal organs, they arise in the self-restrained door of the mind of one who is taking the precepts. 1 “T¢ is mental action in these doors ”—Pyi. In such a case moral consciousness in the realm of sense arises through the threefold door of action, and not through the five (external) sense-doors. The feeling, pleasurable, painful, or neutral, is conditioned by eye-contact. It does so by means of the six doors of contact, but not through the eight doors when unrestrained; it arises through the eight doors when restrained; [106] it does not arise through the ten courses of immoral action; it arises through the ten courses of moral action. Therefore, whether this (first main type of moral) consciousness! has arisen through the doors of threefold action, or through the six doors of contact, or through the eight restraint-doors, or the ten courses of moral action, it was said with reference to all classes of sensuous consciousness that ‘the sensuous moral consciousness that has arisen has either a visible or an audible object, etc., or an idea for its object.’ Here ends the Discourse on ‘ Doors.’ PART IV—OF MORAL CONSCIOUS EXPERIENCE IN THE WORLDS OF SENSE CHAPTER I

OF THE SUMMARY OF CONSCIOUS STATES Wu.rever be the object with which consciousness 1s concerned! —in other words, the consciousness in question has arisen concerning, that is, has made an object of, any of the objects of sense or ideas of sense specified above. Up to this clause it might seem as though any one object only among these objects is permitted to this consciousness; so that it (z.e., this consciousness) arises on one occasion in one person attending to a visible object; and again it arises on another occasion in another person with a sound, and so forth as object. But there is no such order as its coming into being in any one existence first with a visible object, afterwards with sound as object. Nor is there any such uniformity as its coming into being first with a blue-green object, afterwards with a yellow object among objects. And it was in order to show that it can arise with all objects, and that there is neither order in them nor, in the absence of order, any uniformity in respect of specific sensations, that he said: —‘ Whatever be the object, etc.’ Consciousness arises not-only with a certain, say, visible object among these objects, but in reality with any one of them as object. It doesnot first.attend to a visible object and then to sound. It arises with any one of the objects whatsoever by way of passing over one or two or more intermediate terms either in the reverse order or in the way of right succession. Moreover, in the case of a visible object it does not arise with such a uniformity as attending first to a blue-green object, afterwards to a yellow object, but with any one of them. Such is the meaning. And the same with sound as'object. This is one construction of the phrase in question. 175 Another is as follows:—Consciousness is termed visual, , auditory, etc., or cogitative, because it has a visible, audible, etc., object, [107] or has an idea as its object. After having said that such consciousness arises with its corresponding object, he added the phrase ‘ whatever be the object,’ etc. The meaning of this phrase is that consciousness may arise with any one of those objects in the manner explained above. The Great Commentary, however, explains as follows:— ‘There is nothing new implied by the expression ‘‘ whatever be the object’; what has already been enumerated is to be taken.’ And it goes on:—‘ This expression was used in order to teach that consciousness comes into being with this or that object, .¢., visible object . . . or idea.’ Thus much only is in the Great Commentary. ye ‘ At that time’! is an expression which definitely fixes the time shown indefinitely by the expression ‘ at what time.’ Hence this matter should be regarded thus:—When moral consciousness in the realm of sense arises, then only there ts contact, etc., down to absence of distraction. Here, just as there is consciousness, so also is there contact, etc. What kind of contact? It is that experienced in the realm of sense; it is moral; it has arisen, and it is accompanied by pleasure—in this way the construction should be made by means of such terms as are obtainable. That the expression, ,‘ as are obtainable,’ is used because, in the case of feeling, the phrase, ‘ accompanied by pleasure’ is not obtainable, and in the case of insight, ‘associated with knowledge’ is not obtainable, is an opinion of teachers? out of touch with the Commentaries, and should not be regarded as possessing any value. |77- But why is contact mentioned here first? Becayse of its being the first incidence of consciousness on an object, and arises touching the object. Therefore it is mentioned first. Moral Consciousness in the Worlds of Sense 143 Touching by contact, consciousness experiences by feeling, perceives by perception, wills by volition. Hence it has been said:—‘ Bhikkhus, touched one feels, touched one perceives, touched one wills. Further: Just as in a palace a pillar is the strong support to the rest of the structure, just as beams, cross-beams, wing-supports, roof, rafters, cross-rafters, neck-pieces are bound to the pillar, fixed on to the pillar, so is contact a strong support to the co-existent and associated states. It is like the pillar, and the remaining states are like the rest of the structure. 1% But why, again, is it mentioned first? for the foregoing gives no reason. For of states which have arisen in one conscious moment it is not valid to say that ‘ this ‘arises first, ‘that’ afterwards. The reason is not because contact is a strong support. Contact is just mentioned [108] first in the order of teaching, but it were also permissible to bring it in thus:—There are feeling and contact, perception and contact, volition and contact; there is consciousness and contact, feeling, perception, volition, initial applicationof mind. In the order of teaching, however, contact is mentioned first. Nor is the sequence of words among the remaining states of ‘any special significance. [Inquiry should be conducted as follows:—] Contact means ‘it touches.’ It has touching as its salient characteristic, impact as its function, ‘ coinciding ’ (of the physical basis, object and consciousness) as its mantfestation,® and the object which has entered the avenue [of awareness] as proximate cause. Though it is an immaterial state, it proceeds with respect to objects after the mode of‘ touching.’ Hence touch is its characteristic. There is no impinging on one side of the object [as in physical contact], nevertheless contact causes consciousness and object to be in collision, as visible object and visual organs, sound and hearing; thus impact is its function; or it has impact as its essential property in the sense of attainment, owing to the ,0-impact of the physical basis with the mental object. For it is said in the Commentary:—'‘ Contact in the four planes of existence is never without the characteristic of touch with the object; but the function of impact takes place in the five doors. For to sense, or five-door contact is given the name: “ having the characteristic of touch,” as well as “* having the function of impact.” But to contact in the minddoor there is only the characteristic of touch, but not the function of impact.’ And then this Sutta is quoted: ‘ As if, siré, two rams were to fight, one ram to represent the eye, the second the visible object; and their collision, contact. And as if, sire, two cymbals were to strike against each other, or two hands were to clap against each other; one hand would represent the eye, the second the visible object, and their collision contact. Thus contact has the characteristic of touch and the function of impact. Such is the detailed account. s\ Just as in such phrases as ‘seeing a visible object with the eye,’? sense-cognition is spoken of by the name of eye, etc., so here it is spoken of as ‘eye,’ etc. Therefore should the meaning of ‘to represent the eye,’ etc., be understood as ‘to represent visual cognition,’ etc. This being so, [109] the function, in the sense of performance, of impact is accomplished, according to this Sutta, in the impact of consciousness with object. \$2. Contact has coinciding as manifestation, because it is revealed through its own cause, known as the coinciding of three (basis, object, and consciousness). This is shown here and there by the Sutta-phrase:—‘ contact is the collision of three. And in this phrase the meaning is that it is contact because of the collision of the three, but it should not be understood that the mere collision is con-. tact. Thus because it was declared that contact maniat the object, there is attention or adverting to the object, the object is prepared, and there is cognition of the object by consciousness.—Tikd. Moral Consciousness in the Worlds of Sense 145 fests itself in this wise, therefore its manifestation is called }3 coinciding. But if manifestation be taken in the sense of effect, contact has feeling as effect. That is, contact produces feeling, causes it to arise. Just as it is the heat in heated lac, and not the coals, or external cause, which produces softness, so albeit there is another cause, viz., the mental object and the basis, it is the consciousness in which feeling inheres which produces it, and not that [external] cause. Because contact arises by means of suitable attention, of ‘adverting,’ and through some faculty (ze, eye, etc.), and immediately in the object that has been prepared by consciousness, therefore contact has as its proximate cause an object that has entered the avenue of thought. \6$y ‘ Feeling ! is that which feels. It has (1) experien ing as characteristic, (2) enjoying as° function, or possessing the desirable portion of an object as function, (3) taste of the mental properties as manifestation, and (4) tranquillity as proximate cause. i8S (1) There is no such thing as feeling in the four planes of existence without the characteristic of experiencing. (2) If it be said that the function of enjoying the object is obtained only in pleasurable feeling, we reject that opinion, and say:—‘ Let it be pleasurable feeling or painful feeling or neutral feeling—all have the function of enjoying (anubhavana) the object.’ As regards enjoying the taste of an object, the remaining associated states enjoy it only partially. Of contact there is (the function of) the mere touching, of perception the mere noting or perceiving, of volition the mere co-ordinating (the associated states, or exerting or being active), of consciousness the mere cogtizing. But feeling alone, through govern- S-ance, proficiency, mastery, enjoys the taste of an object. For feeling is like the king, the remaining states are like the cook. As the cook, when he has prepared food of divers tastes, puts it in a basket, seals it, takes it to the king, breaks the seal, £ Dhs, § 8. , is 146 "Risings of Consciousness opens the basket, [110] takes the best of all the soup and curries, puts them in a dish, swallows [a portion] to find out whether they are faulty or not, and afterwards offers the food of various excellent tastes to the king, and the king, being lord, expert, and master, eats whatever he likes, even so the mere testing of the food by the cook is like the partial enjoyment of the object hy the remaining states, and as the cook tests a portion’ of the food, so the remaining states enjoy 4 portion of the object, and as the king, being lord, expert, and master, eats the meal according to his plese 80 feeling, being lord, expert and master, enjoys the taste of the object, and therefore it is said that enjoyment or experience is its function, In that second definition' feeling is understood as the enjoyment only of the desirable portion of an object ‘in any manner’ (i.¢., by its nature or intention). Thus it is said to have the function of enjoying the desired portion of the object. (3) The mere presence of feeling, as such, is referred to by calling its manifestation ‘tasting a mental property (cetastka)” (4) And inasmuch as a tranquillized body enjoys bliss or happiness, feeling has tranquillity as its proximate cause, The noting of an object as blue-green, etc., is perception.” It has the characteristic of noting and the function of recognizing: what has been previously noted. There is no such thing as perception in the four planes of existence without the characteristic of noting. All perceptions have . the characteristic of noting. Of them, that perceiving which knows by specialized knowledge has the function of recognizing what has been noted previously. We may see this procedure when the carpenter recognizes a piece of wood which he has marked by specialized knowledge; when we recognize a man by his sectarial mark on the forehead, which we have noted by our: specialized knowledge, and say: ‘He is so and so’; . or when the king’ 8 treasurer, in charge of the royal wardrobe, Moral Consciousness in the Worlds of Sense 147 having had a label bound on each dress and, being asked to’ bring a certain one, lights the lamp, enters the jewel chamber, 9 reads the label, and brings the dress. According to another method, perception has the characteristic of noting by an act of general inclusion, and the function of [assigning] ‘ markreasons’ for this inclusive noting, as when woodcutters ‘ perceive ’ logs, and so forth. Its manifestation is an inclining [of the attention], as in the case of: blind persons who ‘see’ an elephant.! Or, it has briefness as manifestation, like lightning, owing to its inability to penetrate the object. . [111] Its proximate cause is whatever object has appeared, | like the perception which arises in young deer mistaking scarecrows for men. Of the perceptions, that which is associated with knowledge follows it, just as, among the elements of extension, etc., with their constituents, the remaining constituents follow the. element of extension, etc.? {® Volition is that which co- ordinates, that is, it binds closely * to itself associated states as objects. This is its characteristic; its function is conation. There is no such thing as.volition in the four planes of existence without the characteristic of co-ordinating; all volition has it. - But .the function of conation is only in moral and immoral states; as regards activity in moral and immoral’ acts, the remaining associated states play only a restricted part. But volition is exceedingly energetic. _It makes a double effort, a, double exertion. Hence the Ancients said: " Like the blind who imagine an slephant by the particular char. acteristic of the part touched—e.g., he who has touched the tail says -that the elephant is like a broom-handle, and he who has touched the leg ‘says it is like a pestle, etc.—Pyi. Or like one who, though now blind, can say what an elephant is like. a ala Cf. Udana, VI. 4. ‘ Volition is like the nature of a landowner; a cultivator who, taking fifty-five strong men, went down to the fields to reap. He was exceedingly energetic and exceedingly strenuous; he doubled his strength, he doubled his effort, and said, ‘‘ Take your sickles,’’ and so forth, pointed out the portion to be reaped, offered them drink, food, scent, flowers, etc., and took an equal share of the work.’ The simile should be thus applied: Volition is like the cultivator; the fifty-five moral states which arise as factors of consciousness are like the fiftyfive strong men; like the time of doubling strength, doubling effort by the cultivator is the doubled strength, double effort of volition as regards activity in moral and immoral acts. Thus should conation as its function be understood. It has directing as manifestation. It arises directing associated. states, like the chief disciple, the chief carpenter, etc., who fulfil their own and others’ duties. As the chief disciple, seeing the teacher come from afar, himself recites his lessons and makes other pupils recite each his own lesson; when he begins the recitation, the rest follow; and as the head woodcutter, hewing the wood, himself makes other woodcutters do each [112] his own work; for when he begins, the others follow; and as the general, fighting himself, makes other soldiers take part in the battle, for when he begins, the others follow his example without turning back; even so, when volition starts work on its object, it sets associated states to do each its own work. For when it puts forth energy, they also put forth energy. Hence the statement that it accomplishes its own and others’ work, like the chief pupil or the head carpenter. It is also evident that it arises by causing associated states to be energetic in such things as recollecting an’ urgent work, and so forth. [Mind or] consciousness? is that which thinks of its object. A definition of the word has been given.? As to its characteristics, etc., cognizing object is its characteristic, forerunning Moral Consciousness in the Worlds of Sense 149 is its function, connecting is its manifestation, a mental and 4 material organism? is its proximate cause. There is no such thing as consciousness in the four planes of existence without the characteristic of cognizing. All consciousness has it. But when a ‘ door’ is reached at the place? where the ‘ object’ is evolved, consciousness is the forerunner, the precursor. A visible object seen by the eye is cognized by consciousness, etc. . .. an idea known by the mind is cognized by consciousness. For just as the town-guard, seated at cross-roads in the middle of the town, ascertains and notes each comer:—‘ This is a townsman, this is a stranger,’ and so forth, so should this matter be understood. So, too, it was said by the Elder (Nagasena):—* ‘Just, sire, as the town-guard, seated at the cross-roads in the middle of the town, would see a man coming from the, east, would see a man coming from the west, the south, the north: so, your majesty, the object seen by the eye, the sound heard by the ear, the smell smelt by the nose, the taste tasted by the tongue, the tangible touched by the body, the idea cognized by the mind, is cognized by consciousness.’ [113] Therefore it is said to have the function of forerunning. The consciousness which arises next does so immediately after the preceding consciousness, forming a connected series. Thus it has connection as manifestation. Where there are all five aggregates, a mental and material organism is always its proximate cause; where there are four aggregates, mind only is its proximate cause. Therefore it is said that mind-and-matter is its proximate cause. \s But is this consciousness the same as the former consciousness, or is it different? The same. Then wherefore is that which was previously dealt with mentioned again? This has not been considered in the Commentary. But it is suitable to do so here. The sun and other things, as terms and concepts, derived from material or other data, are 150 - Risings of Consciousness actually not different from those data, so that when the sun arises its material quality, viz.: heat, also arises, albeit there is no sun different from the material quality. Consciousness also appears as a derivative from such phenomena as contact, ete.; but actually it is different from them. Hence, when consciousness arises, certainly then it is actually different from contact, etc. To show this meaning the mention of consciousness is repeated, and should thus be regarded.? 4¢ In such passages as:? ‘When for the attainment of the Ripa world one cultivates the path thereto and, aloof from sensualities and from immoral states, by means of the earth-device, attains and abides in the first Jhina... then there arises contact,’ etc., he who ‘then ’—at a fixed time—is practising is not the identical he who is reborn. And therefore in this passage it is only said ‘there is contact... feeling’; it is not said:? he who is practising, he is réborn. But in our passage also:—‘ when moral consciousness . . . arises,’ etc., the consciousness assigned to the given time is not actually identical in its arising with the consciousness which assignéd that given time. Hence it is that, when it is said: ‘then there is contact, feeling,’ it is also said: ‘ there is consciousness.’ And hence the repetition of the word ‘ consciousness ’ must be regarded as showing what actually happens. (97 This is [our] judgment as to the repetition of ‘consciousness.’ In the section on the outline, the meaning was con- '' densed';> in the section of exposition it is detailed. For by the first word consciousness the time has merely been fixed. But in order to show, at the time fixed by consciousness, what states are present, a beginning is made with ‘ there is contact,’ consciousness being also [named as] present; hence the repetition to include that consciousness. Moral Consciousness in the Worlds of Sense 151 [114] In this place, if the word ‘ that’ were not mentioned, it would not be possible in the section of exposition? to classify the consciousness (arising) at that time. Thus would its classification suffer. Therefore to classify consciousness in this section it has been repeated. Or, because in the phrase ‘ has arisen’ this, namely, ‘ consciousness which has arisen,’ is the principal term in the teaching, the Commentary considers that, since consciousness does not arise in isolation, it is not in the word ‘ arisen’ taken by itself, but in conjunction with the fifty-five moral [concomitant] states. And thus ‘consciousness’ is first used inclusively as involving both itself and these, and secondly as distinct from these and with them classified according to their nature in detail, beginning with ‘contact,’ consciousness being here considered as one of them. 1g ‘ Initial application of mind ’? is literally ‘ one thinks about,’ or a ‘thinking about.’ It is said to be the prescinding [of the mind]}.3_ Its [main] characteristic is the lifting of consciousness on to the object; having an object, it lifts consciousness up to it. Assomeone depending on a relative or friend dear to the king ascends the king’s palace, so depending on initial application the mind ascends the object. Therefore it has been said that initial application lifts the mind on to the object. And the Elder Nagasena said that ‘ initial application of mind has the characteristic of the initial knocking. As, sire, when a drum is struck, it goes on reverberating and emitting a continuous sound, so initial application of mind should be looked upon as the initial stroke; and sustained application of the mind as the after-reverberation and continuous emission of sound.” It has the function of impinging, of circumimpinging. By initial application of mind the aspirant is said to strike at and around the object. Its manifestation is bringing the mind near to the object. ‘ Sustained application of mind’! is discursive work upon, or traversing of the object. It has threshing out (or contemplation) of object as characteristic, the linking of co-existent states to the object as function, and continuous binding as manifestation. Although there is in some consciousness® the non-separation of initial and sustained applications of mind, the former is the first incidence of the mind on the object, as it were the striking of a bell, because it is more gross than, and runs before, (the latter). [115] The latter is the consequent binding of consciousness on the object, as it were the reverberation of the bell, because it is more subtle and of the nature of repeated threshing of the object. Of the two, initial application of mind possesses vibration. When it first arises, it is as a state of mental thrill, like the flapping of the wings of a bird about to fly up in the air, and like the alighting in front of the lotus of a bee with mind intent on the perfume; sustained application of mind is of a calmer tenour, without much mental thrill, like the planing movement of the wings of a bird in the sky, and the gyrating of the bee about the lotus on which it has alighted. But in the Commentary® initial application, as a lifting of the mind on to the object, is likened to the movement of a big bird in the sky,. taking the wind with both wings and keeping them steadily inaline. For it advances bent on a single object. Sustained application, on the other hand, should be understood as a state of contemplating which is like the movement of that flying bird flapping its wings to take the wind. For it has been _ called a threshing of the object. It is a very fitting term to use for a continuous occurrence. The difference between initial and sustained application of mind is plain in the first and second Jhanas.® Further, as when a man holds It has satisfaction as characteristic, the thrilling of body and mind (or suffusion) as function, and elation as manifestation.. Rapture is of five kinds:—the lesser thrill, momentary rapture, flooding rapture, all-pervading rapture and transporting rapture. Of these, the lesser thrill is only able to raise the hairs of the body; the momentary rapture is like the production of lightning moment by moment; [116] like waves breaking on the seashore, the flooding rapture descends on the body and breaks; the transporting rapture is strong, and lifts the body up to the extent of launching it in the air. As the Elder Mahatissa residing at Punnavallika on the fullmoon day at eventide went into the courtyard of the shrine, saw the moonlight, and turning to the Great Shrine,” he called up the transporting rapture, with the Buddha as object of thought, and by virtue of having habitually dwelt upon the vision, at the thought:—‘ In such an hour, lo! the four assemblies salute the Great, Shrine’—on the cemented floor he rose nn the sky like a ball with mind entranced, and stood even in the courtyard of the Shrine. Likewise a certain daughter of noble family in Vattakalaka village, the support of Girikandaka monastery, soared into the sky also by strong transporting rapture when thinking of the Buddha. It is said that her parents, going in the evening to the monastery to hear the Doctrine, said, ‘Dear, you are heavily burdened; it is } 1 Dhs.§ 9, Pinayatiti piti. { 2 At Anuraédhapura.—T'r. not the time for you to be walking; you are not able. We shall hear the Doctrine, and make merit for you,’ and went. Although desirous of going, she was not able to disregard their words, and remained behind in the house. She stood at the door and, looking by moonlight at the courtyard of the Shrine against the sky at Girikandaka, saw the offering of lamps to the shrine and the four assemblies doing honour to the shrine by garlands and scented perfumes, etc., and circumambulating it, and heard the sound of the mass-chanting of the Brotherhood. Then to her occurred the thought: ‘ Blessed indeed must be these who can get to the monastery and walk in such a courtyard, and hear such a sweet religious discourse,’ and to her, looking at the Shrine rising like a mass of pearls, arose transporting rapture. She soared into the sky, and descended therefrom to the courtyard earlier than her parents, — saluted the Shrine, and stood listening to the Doctrine. Then her parents coming asked her: ‘ Dear, by which way did you come?’ ‘Dear parents, I came by the sky, and not by the road.’ ‘Dear, by the sky only saints can go; how could you have come?’ Thus questioned, she said,‘ As I was standing looking at the shrine in the moonlight, there arose in me @ strong rapture while thinking on the Buddha. Then I knew not whether I stood or sat, but I laid hold of a sign, and sprang into the sky, and stood in the courtyard.’ So far can transporting rapture work. [117] When all-pervading ‘rapture arises, the whole body is completely surcharged, blown like a full bladder or like a mounfain cavern pouring forth a mighty flood of water. This fivefold rapture, becoming pregnant and maturing, begets the twofold repose.of mental factors and of consciousness; repose, becoming pregnant and maturing, begets the twofold bliss, bodily and mental; bliss, becoming pregnant and maturing, begets the threefold concentration:—momentary concentration, access-concentration and ecv¥tatic concentratign. Of these, the first two belong here. Bliss! or ease’ is that which gives pleasure. In whom it ! Sukham: 2 Dhs. § 10. Moral Consciousness in the Worlds of Sense 155 arises it makes him happy, is its meaning. It is a synonym for joyous feeling. Its characteristic, etc., are the same as in feeling. According to another method, bliss or ease’! has the characteristic of being pleasant, the development of associated states as its function, and showing favour? to the same as its manifestation. Although in some kinds of consciousness® rapture and bliss are not dissociated, rapture (or zest) is delight in the attaining of the desired object, bliss or ease is the enjoyment of the taste of what is acquired. Where rapture is, there is ease; but where ease is, there is not always rapture. Rapture is classed under the aggregate of mental co-efficients, ease under the aggregate of feeling. Rapture is like a weary traveller in the desert in summer, who hears of, or sees water or a shady wood. Ease is like his enjoying the water or entering the forest shade. For a man who, travelling along the path through a great desert and overcome by the heat, is thirsty and desirous of drink, if he saw a man on the way, would ask, ‘ Where is water ?’ The other would say, ‘ Beyond the wood is a dense forest with a natural lake. Go there, and you will get some.’ He hearing these words would be glad and delighted, and as he went would see lotus leaves, etc., fallen on the ground and become more glad and delighted. Going onwards, he would see men with wet clothes and hair, hear the sounds of wild fowl and pea-fowl, etc., see the dense forest of green like a net of jewels growing by the edge of the natural lake, he would see the water lily, the lotus, the white lily, etc., growing in the lake, he would see the clear transparent water, he would be all the more glad and delighted, [118] would descend into the natural lake, bathe and drink at pleasure and, his oppression being allayed, he would eat the fibres and stalks of the lilies, adorn himself with the blue lotus, carry on his shoulders the roots of the mandalaka, ascend from the lake, put on his clothes, dry the bathing cloth in the sun, and in the cool shade where the breeze blew ever so gently lay himself down and say: ‘ Obliss! O bliss!’ Thus should this illustration be applied :— The time of gladness and delight from when he heard of the natural lake and the dense forest till he saw the water is like rapture having the manner of gladness and delight at the object inview. The time when, after his bath and drink he ‘faid himself down in the cool shade, saying, ‘ O bliss ! O bliss !’ etc., is the sense of ease grown strong, established in that mode of enjoying the taste of the object. In fact, the description (of the two terms) is repeatedly illustrated,” and so is the fact that where there is rapture or zest, there also is happiness. Cittekaggata® is one-pointedness of mind, another name for concentration. Regarding its characteristic, etc., the Commentary has the following:—Concentration has the characteristic of leadership, also of non-distraction. As the dome of a gabled house from binding the remaining constituents of the building is the leader, so concentration is the leader of all those states from their being accomplished by consciousness associated with concentration. Hence has it been said: ‘ As, your majesty, all the rafters of a gabled house go to the ridgepole, incline towards, meet at the ridgepole, the ridgepole is called the chief among them; so, your majesty, all moral states incline towards concentration, slope towards concentration, take refuge in concentration; concentration is called the chief among them.’ And as the king in battle goes wherever the army is giving way, and the army wherever he has gone becomes reinforced and—the hostile army being broken—follows the king,® so concentration, from not allowing the, co-existent states to be thrown out and scattered, has non-distraction as its characteristic. Moral Consciousness in the Worlds of Sense 157 Here is another explanation: This concentration, known as one-pointedness of mind, has non-scattering (of itself) or nondistraction (of associated states) as characteristic, the welding together of the co-existent states as function, as water kneads bath-powder into a paste, and peace of mind or knowledge as manifestation. [119] For it has been said: ‘He who is concentrated knows, sees according to the truth.” It is distinguished by having ease as proximate cause. Like the steadiness of the flame of a lamp in the absence of wind, so should steadfastness of mind be understood. 2. By it persons or associated states believe, or one believes, or the mere believing—this is saddhd (faith). From the overcoming of unfaith, faith is a controlling faculty in the sense of predominance, or in its characteristic of decision it exercises lordship (over associated states). Faith and indriya, or controlling faculty, give the compound ‘ faith-faculty.’ It has purifying, or aspiring as its characteristic. As the waterpurifying gem of the universal monarch thrown into water causes solids, alluvia, waterweeds and mud to subside and makes the water clear, transparent and undisturbed, so faith arising discards the hindrances, causes the corruptions to subside, purifies the mind and makes it undisturbed; the mind being purified, the aspirant of noble family gives gifts, observes the precepts, performs the sabbath duties and commences his culture. Thus faith should be known to have purifying as its characteristic. Hence has it been said by the venerable Nagasena: ‘ As if, your majesty, a universal monarch were to cross a small stream with his fourfold army, and the water would be perturbed, dirty, stirred up and muddy by ‘the elephants, horses, chariots and infantry. And the king, when he had crossed, were to give an order to the men, “‘ Bring me water, I say. I will drink.’ Now supposing the waterpurifying gem of the king would be with them, they would reply, ‘‘ Even so, lord,” and throw the gem into the water. Then at once the solids, alluvia, water-weeds and mud would subside, and the water would become clear, transparent and 1A. v. 3 2 Dhs, $12, undisturbed, and they would offer the water to the king saying, ‘May the lord drink.” As, your majesty, the water, so should the mind be regarded; as those men, so the aspirant; as the solids, alluvia, water-weeds and mud, so the corruptions; as the water-purifying gem, so faith; as the moment twhen the water-purifying gem is thrown, and the solids, alluvia, etc., subsiding, the water becomes clear, transparent and undisturbed, so, your majesty, faith arising discards the hindrances, [120] and the mind being free from them becomes clear, transparent and undisturbed.’! It is, again, as though a timid crowd stood on both banks of a great river full of all sorts of crocodiles, monsters, sharks, ogres, etc. And a great warrior, the hero of battles, came and inquired, ‘ Why do you stand still?’ And they would reply, ‘We dare not cross on account of the dangers.’ But he, grasping his sharpened sword and saying, ‘ Follow me and have no fear,’ crossed the river and repelled the oncoming crocodiles, ete. And making it safe for those folk he led them from this bank to that, and from that bank he led them in safety to the hither bank.? So faith is the forerunner, the precursor to one who is giving gifts, observing the precepts, performing sabbath duties and commencing culture. Hence has it been said: Faith has purifying and aspiring as its characteristic. i] Yet another view:—Faith has confiding as its characteristic; purifying as its function, like the water-purifying gem, or aspiring faith as function, like the crossing of the floods; freedom from pollution or decision as its manifestation; an object worthy of faith or factors of stream-winning® as its proximate cause. It should be regarded as- at once hand, property and seed. _ Viriya is the state of an energetic man, or it is the action of the energetic, or it is that which should be effected, carried 4, an Moral Consciousness in the Worlds of Sense 159 out by method or suitable means. From its overcoming idleness it is a controlling faculty in the sense of predominance. Or, it exercises government with the characteristic of grasp. Combined with faculty we get the compound: ‘ energy-faculty.’ 12 Its characteristic is strengthening, and grasp, or support. As an old house stands when strengthened by new pillars, so the aspirant, when strengthened by energy, does not fall off, or deteriorate as to moral states. Thus should the characteristic of strengthening be understood. Hence it was said by Nagasena: ‘ As, your majesty, when a house is falling one should strengthen it with other pieces of wood; being thus strengthened, the house would not fall, so, your majesty, [121] energy has the characteristic of strengthening; all moral states when strengthened by energy do not fall away. And as a small army going to battle might be repulsed; then they would tell the king; the king would send a strong reinforcement; the king’s army, being thus supported, would defeat the hostile army:—thus energy does not allow associated states to recede, to retreat; it uplifts, supports them. Hence has it been said that energy has the characteristic of supporting. ' Another view is that energy has exerting as its characteristic, strengthening the co-existent states as function, and opposition to giving way as manifestation. It has been said: “He being agitated, makes a rational effort,’ hence it has agitation, or the basic condition of making energy as proximate cause. Right energy should be regarded as the root of all attainments. ° Sati®—by this they remember the object, or one remembers the object, or the mere remembering of the object—this is mindfulness. From overcoming confused memory, it is a faculty in the sense of predominance. It exercises government (over associated states) by the characteristic of ‘ being present in,' hence it is a controlling faculty, and hence the adviser of the universal monarch, knowing what is disadvantageous and what is advantageous, removes the disadvantageous and promotes the advantageous, so mindfulness, searching well the courses of advantageous and disadvantageous states:—‘ these are disadvantageous states, misconduct in body,’ etc., removes the disadvantageous states, and [122] acquires the advantageous ones:—'‘ these are advantageous states, good conduct as regards body,’ etc. Hence the Elder said: ‘ As, your majesty, that king’s jewel, the confidential adviser, knows what is advantageous and what is disadvantageous to the king:—‘‘ these are advantageous to’ the king, those disadvantageous; these are serviceable, those not serviceable ’”’—and then removes the disadvantageous and acquires the advantageous, even so, your majesty, mindfulness as it arises searches well-the courses of states, advantageous and disadvantageous:—‘‘ these states pre advan- Moral Consciousness in the Worlds of Sense 161 tageous, those disadvantageous; these states are serviceable, those not serviceable ”—and then removes the disadvantageous and acquires the advantageous. Thus, your majesty, mindfulness has acquirement as its characteristic.” 23 Here is another method: mindfulness has ‘ not floating away’ as its characteristic, unforgetfulness as its function, guarding, or the state of facing the object, as its manifestation, firm perception, or application in mindfulness as regards the body, etc., as proximate cause. It should be regarded as a door-post from being firmly established in the object, and as a doorkeeper from guarding the door of the senses. ‘4 ‘Concentration’?is that state which sets and places the mind in the object. From overcoming distraction of mind, it is a controlling faculty in the sense of predominance. It exervises government (over associated states) by the characteristic of imperturbability; thus it is a controlling faculty, and gives the compound ‘concentration-faculty.’ Its characteristic, etc., are those of ‘one-pointedness of mind’ (p. 156). (2°21) 2S. Paftia® means one understands (pajanat7). What does one understand? The Ariyan Facts(or Truths) by the method: This is ill, etc. But in the Great Commentary understanding is defined as ‘it causes to know (or understand). What does it cause to know? Impermanence, ill, soullessness.’ Through overcoming ignorance, it is a controlling faculty in the sense of predominance. It exercises government (over associated states) by the characteristic of vision, hence it is a controlling faculty and gives the compound ‘ understanding-faculty.’ Tt has illuminating and understanding as characteristic. As when a lamp burns at night in a four-walled house the darkness ceases, light manifests itself, so understanding has illuminating as its characteristic. There is no illumination equal to the illumination of understanding. To the wise at a single sitting the ten thousand world-spheres appear as of one light. Hence the Elder has said: ‘ Just as when a man, your majesty, introduces an oil-lamp into a dark house, the lamp so introduced disperses the darkness, produces light, [123] sheds lustre, makes objects visible, so, your majesty, understanding as it arises dispels the darkness of ignorance, produces the light of wisdom, sheds the lustre of knowledge, makes plain the Ariyan Facts. Thus, your majesty, understanding has illuminating as its characteristic. And as a clever surgeon knows which food is suitable, and which is not, so understanding as it arises knows states as moral or immoral, serviceable or unserviceable, low or exalted, black or pure, similar or dissimilar. And this was said by the Generalissimo of the Law (Sariputta): ‘It knows; thus, brother, it is in consequence called understanding. And what does it know? This is ill,’ etc. Thus it should be expanded. And thus knowing should be regarded as the characteristic of understanding. Here is another view:—Understanding has the penetration of intrinsic nature, unfaltering penetration as its characteristic, like the penetration of an arrow shot by a skilled archer; illumination of the object as its function, as it were a lamp; non-perplexity as its proximate cause, as it were a good guide in the forest. Mind (mano)® is minding, that is, it discerns (cognizes). But the authors of the Commentary say: like measuring by the najt or balancing by a great weight, mind knows the object. It exercises government (over associated states) by the characteristic of measuring, hence it is a controlling faculty, giving the compound ‘ mind-faculty.’ It is just a synonym for consciousness (citia) mentioned above, Sumano, ‘joyous,’> means that one’s mind, being associated with zest and joy, is beautiful; and the state of being joyous is joy. It exercises government (over associated states) by the characteristic of pleasantness, hence it is a controlling faculty, and gives the compouiid ‘ joy-faculty.’ . It is another term for happiness, ease, mentioned above.® Moral Consciousness in the Worlds of Sense 163 ‘ Life! is that by which associated states live. It exercises government (over associated states) by the characteristic of ceaseless watching, hence it is a controlling faculty,’ and gives the compound ‘ life-faculty.’ It is the dominant influence over continuity in [organic] processes. As regards its characteristic, etc., it has the ceaseless watching over states undivided from itself as its characteristic; the processes of such states or co-existent states as function; the placing of them as manifestation; states that have to be kept going as proximate cause. And although there is orderly arrangement in life’s essential properties, etc., it watches over those states only in the moment of (their and its) existence, [124] as water over lotuses, etc. And although it watches over them, arisen as its own property, as a nurse over the infant, life goes on only by being bound up with these states that have gone on, as the pilot on the boat. Beyond the cessant instant it does not go on, owing to the non-being both of itself and of the states which should have been kept going. At the cessant instant it does not maintain them, owing to its own destruction, as the spent oil in the wick cannot main-’. tain the flame of the lamp. Its effective power is as its dura-|', tion. z As to the next five terms,” right view conveys the meaning of vision; right intention, that of mental application;® right endeavour, that of support; right mindfulness, that of presence (or being at hand); right concentration, that of absence of distraction. As regards word-definitions:—that which sees rightly, or by which beings see objects rightly—this is right view. That which plans rightly, or by which beings plan rightly—this is right intention. That which rightly endeavours, or by which beings rightly endeavour—this is right endeavour. That which remembers rightly, or by which beings remember objects rightly—this is right mindfulness. That which evenly keeps the consciousness on the object, or by which associated states evenly keep the consciousness on the object—this is right concentration. Again, @ praiseworthy or beautiful view is right view. In this way the word-definition should be understood. Their characteristics, etc., have been stated above. As to the seven ‘ strengths | ‘ faith’ and so forth have been already described. And ‘strength’ (bala) should be understood in the sense of ‘not shaking.’ Of these seven, that which does not shake because of unbelief is the strength of faith. It does not shake because of idleness—this is strength of energy. It does not shake because of obliviousness—this is strength of mindfulness. It does not shake because of distraction—this is strength of concentration. It does not shake because of ignorance—this is strength of understanding. It does not shake because of shamelessness— this is strength of conscientiousness. It does not shake because of carelessness of blame—this is strength of fear of blame. Such is the explanation of the meaning hy way of both terms. The first five ‘strengths’ have been described above as regards their characteristics, etc. In the last pair,? conscientiousness is that which abominates or shrinks from. It is a synonym forshame. Fear of blame is [lit.] glowing [7.e., with nervous heat]. It is a synonym for agitation at evil. In the table of contents shame was stated to be the characteristic. Tn the following detailed discourse will be shown their mutual difference, their origin and how they are influenced. [125] Conscientiousness has a subjective origin, fear of blame has an external cause. Conscientiousness is influenced by the self, fear of blame is influenced by the world. Conscientiousness is rooted in the intrinsic nature af shame, fear of blame in the intrinsic nature of fear. Consci¢htiousness has the,characteristic of respectful obedience, fear of blame that of viewing a fault with timidity and fear. Of the two, conscientiousness Moral Consciousness in the Worlds of Sense 165 with its subjective origin arises from four causes: consideration of birth, of age, of heroism, of wide experience. How? ‘ This evil act is not such as would be done by those of [good] birth; it is such as those of low birth, fishermen and the like, would do; itis not fitting that such as I who am well-born should do it’ :— thus considering one’s birth, and not committing evil such as life-taking, etc., one maintains [a standard of] conscientiousness. Again, ‘ this evil act is only worthy of boys; it is not fitting that one of my years should do it’—thus considering age, conscientiousness is maintained.’ Again, ‘ this evil act is an act for the weak; it is not fitting that I, who have courage and strength, should do it’:—thus considering, one refrains and maintains conscientiousness. Again, ‘this evil act is an act for blind fools and not for the wise; it is not fitting that I, endowed with wisdom and wide experience, should do it’:—thus considering one’s wide experience, one refrains and maintains conscientiousness. Having thus set up conscientiousness by introducing it into the mind, one does not do evil acts, and thus conscientiousness has a subjective origin. How has fear of blame an external origin? ‘If you do an evil act, you will get blame among the four assemblies. The wise will blame you. As the citizen Shuns all impurity, the good shun you. How, bhikkhu, will you do that which ts wrong ?” Thus considering, one does not do evil owing to fear of blame from without. ‘Thus fear of blame has an external origin. How is conscientiousness influenced by the self? Take a certain son of noble family [126] who makes self the chief influence, and so refrains from evil:—‘ It is not fit that such a man as I, who left the world through faith, endowed with wide experience, believing in the ascetic life, should do evil.’ Thus is conscientiousness influenced by the self. Hence the Blessed One has said: ‘ He makes self the chief influence, and abandons immorality, develops morality, abandons faults and develops faultlessness, and keeps himself pure.’ How is fear of blame influenced by the world? Here.a certain son of noble family makes the world the chief influence and does not do evil. As the Blessed One has said: ‘ Wideindeed is the world; in the wide world are monks arid brahmins of supernormal potency, with clairvoyance and knowledge of others’ thoughts. They ‘see afar, although near at hand: they are not seen; mentally they know the thoughts of others, ~ me also (he thinks) they will know thus: ‘ Look at this son of noble family. Though he has become a monk by faith, leaving his home for the homeless state, he lives mixed with evil immoral things. There are spirits with supernormal potency, clairvoyance, knowing the thoughts of others. They sce afar,” etc. Thus he makes the world the chief influence, abandons immorality, develops morality, abandons faults and develops faultlessness, and keeps himself pure." Thus © fear of blame is influenced by the world. Conscientiousness is rooted in the intrinsic nature of shame, fear of blame in that of dread. Herein shame means the manner of being ashamed, and conscientiousness is rooted in the intrinsic nature of, that. Dread means the fear of purgatory, and fear of blame is rooted inthe intrinsic nature of that. And _both are manifested in the avoiding of evil. For,a certain son of noble family, in obeying the calls of nature, on seeing a certain person worthy of respect, would manifest shame, would be ashamed. In the same way, sunken in an internal sense of shame he does not do evil. A certain man frightened by the fear of purgatory does not commit sin. Here is an illustration: As of two iron balls, one being cold and besmeared with dung, the other being hot and burning, a wise man does not catch the cold one from loathing its being smeared with dung, nor the other one for fear of getting burnt. Here the not grasping the cold ball from loathing its being smeared with dung is like the not doing wrong from being sunk in an internal sense of shame. [127] The not grasping the hot ball from fear of being burnt should be considered as the not doing evil from fear of purgatory. Moral Consciousness in the Worlds of Sense 167 Conscientiousness has the characteristic of respectful obedience, fear of blame that of viewing with timidity the fearful aspect of wrong-doing. This duality is manifested in the avoiding of evil. A certain man, indeed, from the four causes of consideration for his high birth, for the dignity of his Teacher, for the greatness of his inheritance, for the honour of his fellow-brethren, produces conscientiousness with. the ‘characteristic of respectful obedience and does not do evil. A certain .man, from the four causes of self-accusation, of accusation by others, of punishment, of evil destiny, produces fear of blame with the characteristic of viewing with timidity" the fearful aspect of wrong-doing and does not do evil. Herein considerations for high birth, etc., and fear of self-accusation, etc., can [as above] be expininadi in detail. By this they do not lust, or itself does not lust, or the mere - act of not lusting—this is ‘ absence of greed’ (or’ disinterestedness). And the same for ‘ absence of hate’ and ‘ 6f delusion.’ Of these three, absence of greed has the characteristic of the mind being free from cupidity for an object of thought, or of its being detached, like a drop of water ona lotus leaf. It has the function of not approprjating, like an emancipated monk, and the manifestation of detachment, liké a man fallen into a foul place. Absence of hate has the characteristic of : freedom from churlishness or resentment, like an agreeable friend; the function of destroying vexation, or dispelling dis: tress, like sandal wood; the manifestation c being pleasing, like the full moon. Absence of delusion has been explained according to characteristic, etc., in connexion with the term ‘faculty of understanding.’ -Of these -three, again, absence of greed® is opposed to the taint of grudging, absence of ‘hate ‘to that of wickedness, absence of delusion to [that of] not developing the moral qualities. And absence of greed is the condition of giving,. absence of hate that of virtue, and absence of delusion that 9 of culture. Moreover, through disinterestedness the excessive estimates of the covetous are avoided; through amity the are born there through craving, and absence of greed is opposed to craving. Through absence of hate there is no rebirth in purgatory; for verily it is through hate and churlishness that,we are reborn in a purgatory resembling hate, and absence of hate is opposed to hate. Through absence of lelusion rebirth as a lower animal does not take place; for verily on Moral Consciousness in the Worlds of Sense 169 account of delusion persons are reborn among the always deluded lower animals, and absence of delusion is opposed to delusion. Of the three, absence of greed inhibits lusting enterprise; absence of hate inhibits separation due to hate; absence of delusion inhibits-that indifference which is due to ignorance. Moreover, according to the order of these three, there are three perceptions: emancipation (associated with the First Jhana), good-will (associated with love) and non-cruelty (associated with mercy). There are also these three perceptions: the foul, the immeasurable and the elements. Through absence of greed the extreme course of devotion to the pleasure of sense is avoided; through absence of hate the opposite extreme of self-mortification is avoided; and through absence of delusion the Middle Course is reached. Similarly, absence of greed breaks the physical knot of covetousness; absence of hate breaks the physical knot of ill-will; and absence of delusion breaks the remaining pair of knots. Again, the two first applications in mindfulness are accomplished by the power of the preceding two (z.e., absence of greed and of hate); and the two latter applications in mindfulness are accomplished by the power of the last (7.e., absence of delusion). Again, absence of greed is the cause of good health, for the ungreedy man does not resort to what js attractive but unsuitable; hence his good health. [129] Absence of hate is the cause of youthfulness, for the man of no hate, not being burnt by the fire of hate, which brings wrinkles and grey hairs, remains young for a long time. Absence of delusion is the cause of long life, for the undeluded man knows what is advantageous and not adantageous, and avoiding what is not advantageous and practising what is advantageous, lives a long life. Again, absence of greed is the cause of the production of wealth, for wealth is obtained through liberality. Absence of hate is the cause of the production of friends, for through love friends are obtained and not lost. Absence of delusion is the cause of personal attainments, for the undeluded man, doing only that which is good for himself, perfects himself. Again, absence of greed brings about life in deva-heavens, absence of hate brings about life in Brahma-heavens, and absence of delusion brings about the Ariyan life. Moreover, through absence of greed one is at peace! among beings and things belonging to one’s party, inasmuch as, if disaster befall them, the sorrow which depends on excessive attachment to them is absent. Through absence of hate one is happy among beings and things belonging to a hostile party, inasmuch as in the man of no hate inimical thoughts are absent. Through absence of delusion one is happy among beings and things belonging to a neutral party, inasmuch as for the undeluded there is no excessive attachment to all beings and things belonging to a neutral party. Again, by absence of greed one has insight into. impermanence, for the greedy man, owing to his desire for wealth and property,does not regard impermanent conditioned things as impermanent. By absence of hate one has insight into ill, for one inclined to amity has, in possessing, abandoned the acquirement of the basis of vexation® and. regards conditioned things as ill, By absence of delusion one has insight into soullessness, for the undeluded man is clever in grasping the nature of reality and knows the five aggregates which have no adviser® as such. As insight into impermanence, ill and soullessness is brought about by these three states, so they too are brought about by insight into impermanence, ill and soullessness, Through insight into impermanence arises absence of greed; through insight into ill arises absence of hate; through insight into soullessness arises absence of delusion. For who, knowing aright that this is impermanent, would cause affection to arise for the sake of it? Who, knowing conditioned things to be ill, would cause the further ill of anger exceedingly violent to arise for them? And who, knowing things as empty of soul, would again fail into delusion ? ta Moral Consciousness in the Worlds of Sense 171 ‘Non-covetousness’! is that which does not covet others’ property. Good-will? is that which does not ruin one’s own or another’s bodily or mental happiness, worldly or future advantage and good report. ; , That which sees aright oris a beautifyl view:—this is right view. This and the last two terms, viz.: non-covetousness, etc., are other names for absence of greed, hate and delusion. Above, these three were taken by way of roots, here they should be understood by way. of courses of action. The sense of shame (conscientiousness) and fear of blame, taken above‘ as ‘ strengths,’ are here [repeated] in the sense of guardians of the world. For these two states do indeed guard the world, as he said: ‘ Bhikkhus, these two pure states guard the world. Which are the two? The sense of shame and fear of blame. If, bhikkhus, [130] these two pure states did not guard the world, there would be no regard paid to mother, or mother’s sister, or uncle’s wife, nor teacher’s wife, nor wife of honourable men. The world would be full of promiscuous births, as among goats, sheep, fowls, pigs, dogs and jackals. Because, bhikkhus, these two pure states guard the world, therefore regard is paid to the mother and the rest.’® ‘ Tranquillity of the kaya ’® is the calming of the three groups’ of mental factors (concomitant with consciousness) ; tranquillity of consciousness is the calming of mind. Kaya here refers to the three aggregates—feeling, perception and mental activities.? These two states being taken together have the characteristic of pacifying the suffering of both mental factors and of consciousness; the function of crushing the suffering of both; the manifestation of an unwavering and cool state of both; and have mental factors and consciousness as proximate cause. They are the opponents of the corruptions, such as distraction, which cause the disturbance of mental factors and of consciousness. ‘ Kaya-lightness’ is buoyancy of mental factors; cittalightness is buoyancy of consciousness! They have the characteristic of suppressing the heaviness of the one and the other; the function of crushing heaviness in both; the manifestation of opposition to sluggishness in both, and have mental factors and consciousness as proximate cause. They are the opponents of the corruptions, such as sloth and torpor, which cause heaviness and rigidity in mental factors and consciousness. ‘ Kaya-plasticity '-is plasticity of mental factors; citta-plasticity is plasticity of consciousness.” They have the characteristic of suppressing the rigidity of mental factors and of consciousness; the function of crushing the same in both; the manifestation or effect of setting up no resistance; and have mental factors and consciousness as proximate cause. They are the opponents of the corruptions, such as opinionativeness and conceit, which cause mental rigidity. ‘ Kaya-wieldiness’ is wieldiness of mental factors; cittawieldiness is that of mind. They have the characteristic of suppressing unwieldiness in both; the function of crushing the same; the effect of success or attainment of both in making objects of thought; they have mental factors and consciousness as proximate cause; and are the opponents of the remaining hindrances which cause unwieldiness in mental factors and consciousness. [131] They should be regarded as bringing faith in objects of faith, and patient application in works of advantage, and are like purity of ’ gold. ‘ Kaya-fitness’ is fitness of mental factors; citia-fitness is that of consciousness. They, have the characteristic of the freedom of mental factors and of consciousness from illness; the function of crushing illness in both; the manifesta- NE a eRe ee Moral Consciousness in the Worlds of Sense 173 tion of freedom from evil; they have mental factors and consciousness as proximate cause, and are the opponents of the corruptions, such as diffidence, which cause illness in both. ‘ Kaya-rectitude’ is rectitude of mental factors; citia-rectitude is that of consciousness! They have the characteristic of straightness in both; the function of crushing crookedness in both; the manifestation of non-deflection; they have mental factors and mind as proximate cause, and are the opponents of the corruptions, such as deception and craftiness, which cause crookedness in mental factors and consciousness. ‘Mindfulness’? is that which remembers. *“Comprehension’® is that which comprehends. The meaning is to know a thing all round, in different ways. Knowledge of a thing according to its usefulness, its expediency, its scope, and to know it without confusion :—these are its four divisions. For their characteristics, etc., see either term mentioned above as faculties. They are again mentioned in this place under the aspect of serviceableness. ‘Calm’ is that which calms adverse states, such as sensual desire. ‘Insight’ is that which views states in their various aspects as impermanent. In meaning it is understanding. The characteristics, etc., of these two have been mentioned above.© And here they are given as forming a well-yoked pair.” ‘Uplift’ is that which upholds co-existent states.® ‘Balance’ is the opposite of distraction called excitement.® Their characteristics, etc., have been mentioned above.® The pair is treated here in order to show the union between energy and concentration. ‘ Or whatever other immaterial states causally linked there are on that occasion—these are moral ’ means that these fifty states and more (six) which have been explained as ‘ This is contact,’ down to ‘ This is non-distraction,’ in due order of the terms, are not the only (moral states). In point of fact, [132] on the occasion when the first main type of automatic consciousness, accompanied by joy, thrice-conditioned and experienced in the realm of sense arises, there arise on that occasion states other than contact and the rest, but associated with them, each state being produced from its suitable cause, and, by the absence of material quality, in its intrinsic nature incorporeal, And all these states are moral. Having hitherto shown the fifty and more states fixed in the text as factors of consciousness, the King of the Law has indicated nine other states by the phrase ‘ Or whatever,’ etc. These nine states appear in various passages of the Suttas as desire, resolve, attention, equanimity, pity, sympathy, abstinence from misconduct of body and of speech, and from wrong livelihood. And in this main type of consciousness there is orthodox desire, that is, good in its conational aspect, which is not fixed in the text as a factor of consciousness, but is here included by the ‘ Or whatever. ...’ Likewise there is resolve, attention, equanimity, and the preparatory stage of amity. This is taken only with absence of hate. There are also the preparatory stages of pity and of sympathy and of hedonic indifference. But this last is taken only with equanimity. There are also right speech, right work, right livelihood. This last is not fixed in the text as a factor of consciousness, but is included here in the ‘ Or whatever.’ Of these nine states these four:—desire, resolve, attention _and equanimity—are acquired simultaneously, the rest at different moments. For when by the (first type of) consciousness one abandons wrong speech and by abstinence therefrom fulfils right speech, then the five, to wit, right speech, together ° with the four beginning with desire, are acquired simultaneously. When one abandons wrong work and by abstinence therefrom fulfils right work, abandons wrong livelihood and by abstinence therefrom fulfils right livelihood, and Moral Consciousness in the Worlds of Sense 175 attains the preparatory stage of pity and of sympathy, then the five, to wit, each of these actions, together with the four beginning with desire, are acquired simultaneously. Passing beyond these five states, one who gives charity, fulfils the precepts and applies himself to work (2.e., stations of religious exercise) acquires the four universal factors. Thus of these nine ‘ Or whatever’ states * desire’ is synonymous with wish to act. Hence its characteristic is wish-to-act, its function is searching for an object, [133] its manifestation, having the ‘object at its disposal, which object is also its proximate cause. In the taking of an object by the mind, desire should be regarded as the stretching forth of the hand? ‘ Resolution’ regarding an object is choice of the same. Its characteristic is determination, its function, opposition to slinking along,? its manifestation, unshakableness,’ its proximate cause, an object fit to be decided. Owing to its un-. shakable nature it should be regarded as a stone pillar. ‘ Attention’ is a mode of work, working in the mind. It makes mind, so to speak, different from the previous mind. It is of three kinds: Attention which regulates the object, attention which regulates process-consciousness, attention which regulates apperception. Of these, (a) that which regulates the object, is called attention because it makes [the object] in the mind. It has the characteristic of driving associated states towards the object, the function of joining associated states to the object, the manifestation of facing the object. It is included in the aggregate of mental coefficients, and should be regarded as the charioteer of associated states because it regulates the object. (6) Attention which regulates process-consciousness is a synonym for the adverting of mind at the five doors; and (¢) attention which regulates apperception is a synonym for mind-door-adverting. These two (b) (c) kinds of attention are not intended here. ‘ Equanimity ’ (or balance of mind) is neutrality regarding various states. It has the characteristic of carrying on consciousness and mental properties equally, the function of checking deficiency and excess, or of cutting off partisanship; it has the manifestation of neutrality. By virtue of its indifference regarding consciousness and mental properties it should be regarded as a charioteer who treats with impartiality the well-trained horses he is driving. ‘ Pity’ and ‘ sympathy ’ will be explained in the exposition of the Divine States. There is only this difference—pity and sympathy have there attained to ecstasy, and are experienced as in the realm of attenuated matter;® here they are experienced in the realm of sense. The fifty-six states beginning with contact and the nine ‘ Or whatever’ states form, in this outline section of states, altogether sixty-five groups. Of these, sixty-one somttimes occur in a single moment, and sometimes full sixty. The sixty-one occur on five occasions when they arise in their capacity to fulfil right speech, right work, right livelihood, pity, and sympathy; the sixty occur on a single occasion, quite apart from these five (7.e., in charity or virtue). [134] And excepting the ‘ Or whatever’ states there are fifty-six states mentioned in the text. Moreovér, of the fifty-six, by taking what has not been taken, there are fully thirty states, to wit :. Moral Consciousness in the Worlds of Sense 177 the fivefold contact-group} initial application, sustained application, zest, one-pointedness of mind, the five controlling faculties, the two strengths of sense of shame and of fear of blame, the two roots of absence of greed and of absence of hate, the twelve states beginning with repose of mental factors and of mind.? Of these thirty states, eightcen cannot be classified, twelve can be classified. Which are the eighteen? Contact, perception, volition, sustained application, zest, life-faculty, and the twelve beginning with ‘ repose of mental factors’ are unclassifiable. Feeling, consciousness, initial application, onepointedness of mind, the faculties of faith, energy, mindfulness, understanding, the strengths:—-sense of shame, fear of blame, absence of greed, absence of hate—these twelve are classifiable (sa-vibhattika). Of these, seven states are classified in two places, one in three places, two in four places, one in six places, and one in seven places. How? Consciousness, initial application of mind, faith, sense of.shame, fear of blame, ‘absence of greed and absence of hate—these seven are classified in two places. For of these, consciousness (citiam) is spoken of as such when it has attained? fivefold contact; and as faculty of mind (mzno) by way of§ faculties. Initial application is spoken of as such by way of jhana-factors; and as right intention by way of Path-factors. Faith is spoken of as faculty of faith by way of faculties; and as strength by way of strengths. . Sense of shame is spoken of as the strength ‘ sense of shame’ by way of strengths; and as sense of shame under the aspect of the two guardians of the world. And the same with fear of blame. Absence of greed is spoken of as such by way of root; and as disinterestedness by way of course of action. Absence of hate is spoken of as such by way of root; and as good-will by way of course of action. Thus these seven states are classified in two places. Feeling is spoken of as such by way of the fivefold contact-group, as bliss or ease by way of jhaina-factors, as faculty of joy by way of faculties. Thus one state is classified in three places. Energy is spoken of as faculty of energy by way of faculties, as right endeavour by way of Path-factors, as the strength ‘energy’ by way of strengths, as ‘ uplift’ by way of the later couplet. Mindfulness is spoken of as faculty of mindfulness by way of faculties, as right mindfulness by way of Path-factors, as the strength ‘ mindfulness ’ ‘by way of strengths, [135] as mindfulness by way of the later couplet. Thus two states are classified in four places. Concentration is spoken of as one-pointedness of mind by way of jhanafactors, as faculty of concentration by way of faculties, as right concentration by way of Path-factors, as the strength ‘concentration’ by way of strengths, as ‘calm and non-distraction’ by way of the later couplet. Thus this single state is classified in six places. Understanding is spoken of as the understanding faculty by way of faculties, as ‘ right views’ by way of Path-factors, as the strength ‘ understanding’ by way of strengths, as ‘absence of delusion’ by way of roots, as right views by way of course of action, as ‘comprehension ’ [by way of the even pair of states, as®] ‘insight’ by way of the later couplet. Thus this single state is classified in seven places. Butif someone should say : —‘ Therein is nothing new; it only fills up words in various places by taking what has already been taken; it forms a discourse of neither connection nor order, like goods stolen by thieves, an unintelligent discourse, like grass disturbed in the path of a herd of cattle ’—he should be checked by our saying, ‘Not so!’ No discourse of the Buddhas? is without connection; there is always a connection. Neither is there an unintelligent discourse. All jas been spoken with intelligence. For the supreme Buddha: knows | Moral Consciousness in the Worlds of Sense 179 the function of each of the states, knowing which, in making the classification by function, he has classified, each in one place, the eighteen single-functioned states. Knowing the seven states to have a double function, he has classified each in two places. Knowing feeling to have a triple function, he has classified it in three places. Knowing energy and mindfulness to have a fourfold function, he has classified them in four places. Knowing concentration to have a sixfold function, he has classified it in six places. Knowing understanding to have a sevenfold function; he has classified it in seven places. Le Here is a simile:—A wise king, they say, goes into solitude and thinks, ‘ This property, the heritage of royalty, should not be used up anyhow. I will increase the income by suitable arts.’ He assembles all his artisans and declares, ‘Summon those who know a single art.’ Thus summoned, eighteen men stand up. He assigns each his portion and sends them away. When he declares, ‘ Let those who know two arts come forward,’ seven men approach him. To each he entrusts two portions. When he declares, ‘ Let those who know three arts come forward,’ one man approaches him. To him he entrusts three portions. When he declares, ‘ Let those who know four arts come forward,’ two men approach him. To them he entrusts four portions. When he declares, ‘ Let those who know five arts come forward,’ none! approaches him. When he declares, ‘ Let those who know six arts come forward,’ one man approaches him. To him he entrusts six portions. When he declares, ‘ Let those who know seven arts [136] come forward,’ one man approaches him. To him he entrusts seven portions. The wise king here is like the incomparable King of the Law, the artisans are like the states which have arisen as factors of consciousness, the increasing of the income by suitable arts is like the classification of the various states according to their functions. And all these states form seventeen groups according to the contact-quintet, jhana-factors, controlling faculties, Pathfactors, strengths, roots, courses of action, guardians of the ey a world, repose, buoyancy, plasticity, wieldiness, fitness, rectitude, mindfulness and comprehension, calm and insight, uplift and non-distraction. End of the Discourse on the Section of the Summary of Conscious States. CHAPTER II

DISCOURSE ON THE SECTION OF EXPOSITION Now in order to show the classification of the fifty-six words which have been fixed as the Text in this Section of the Outline of States, the Section of Exposition has been begun on this wise: ‘ What on that occasion is contact ?’ The meaning of this question is:—It has been said that on the occasion when the main class of automatic consciousness as experienced in the realm of sense, moral, accompanied by joy and thrice-conditioned, arises, there arises on that occasion contact. And which is that contact? In this way the meaning of all the following questions should be considered. ‘That which on that occasion is contact’ refers to that contact which on that occasion arises as a fact of touching. The word in its simple form? expresses the intrinsic nature of touch’? Phusand is the act of touching. Samphusand, increased by the prefix, is the way of touching [viz.: to unite with the object]. Samphusitattam is the state of so touching. And this is the construction: There is on that occasion contact by virtue of touching; there is on that occasion that ‘which is the'act of touching; there is that which, on that occasion, is the act of touching to unite with; there is that which, on that occasion, is the state of touching to unite with. Or that which, on that occasion, is contact by virtue of touching is, in other different ways, said to be the act of touching, the act of touching to unite with, and the state of touching to wn The Section of Exposition 18] unite with. This contact there is on that occasion. And the same construction of the words in the expositions of feeling and the rest should be understood. The following is a decision by classification common to all: In showing the classification of the first main type of consciousness experienced in the realm of sense, the Blessed One [137] has placed the fifty and more words in a table of contents and, taking up each, has made the classification. And they are thus classified according to three causes, are different according to four causes. And in this main type the explanation of the same terms in other ways is twofold. How? They are Classified on these three grounds:—the letter, the prefix, and the meaning. Of these,.e.g., ‘anger, fuming, irascibility, hate, hating, hatred, is a classification according to the letter. For here a single thing, that is, anger, is classified according to the letter. In ‘application, sustained application, progressive application of mind,’S the classification is according to the ‘prefix. In ‘ erudition, skill, subtlety, criticism, reflection, investigation,’> the classification is according to the meaning. Three kinds of classification are obtained in the exposition of the word contact. Phassaphusand (touch, touching) is a classification according to the letter; samphusana (the touching to unite with) is according to the prefix; samphusitatte (the state of touching to unite with) is according to the meaning. In this way the classification in the exposition of all the remaining words should be understood. Again, they are different for other four reasons:—(1) name, (2) characteristic, (3) function and (4) opposition. (1) Take the -passage:—‘ What on that occasion isill-will? That which on that occasion is hate, hating ’®. . . here ill-will and hate are only different names for anger. Thus should the difference in the difference of names be regarded. (2) In the sense of group the five aggregates form one aggregate. And of these, ‘ matter’ has the characteristic of {changing or} transforming, ‘ feeling’ of experiencing, ‘ perception ’ of noting, ‘ volition’ of co-ordinating, ‘ consciousness’ of cognizing. Thus these five aggregates have different characteristics. Thus should the difference according to characteristic be understood. (3) There are four supreme efforts: ‘a bhikkhu in this religion sustaining his mind strives for the non-arising of evil, [138] immoral states which have not arisen,’ etc., thus a single thing, that is, energy, by difference in function has arrived at four places, and [thus] difference according to difference in function should be understood. (4) The four bad states: they give weight to anger and not to good states, they give weight to hypocrisy and not to the good Law, they give weight to gain and not to the good Law, they give weight to honours and not to the good Law—in such ways difference according to difference by opposition should be understood. And this fourfold difference is obtained not only in contact, but also in all the fivefold contact-group. Contact, indeed, is the name of contact. ... Consciousness is the name of consciousness. Thus should the difference be understood by means of the different names. And contact has the characteristic of touching, feeling of being experienced, perception of noting, volition of co-ordinating, consciousness of cognizing— thus should be understood the difference in characteristics. So contact has the function of touching, feeling of enjoying, ‘perception of noting, volition of co-ordinating, consciousness of cognizing—thus the difference according to different functions should be understood. Difference by opposition is not obtained in the fivefold contact-group. But in the exposition of absence of greed or lust, etc., there is this passage: ‘Absence of lust, of lusting, of lustfulness’?—thus should difference by opposition be understood. , Thus, in the exposition of all these words, should the difference obtainable in these four ways be understood. O- There is a different twofold explanation: embellishment of the term, and strengthening or intensification! For when phassa is uttered once only as if just pressing with the end of a stick, then the word is not decorated, adorned, embellished. When it is repeated as phassa, phusand, samphusand, samphusitatta, according to the letter, the prefix and the meaning, then there is decoration, adornment, embellishment. As if they were to bathe a young boy, dress him in a beautiful dress, adorn him with flowers, smear his eye (-lids) and make only one mark of vermilion on his forehead, then his forehead-decoration would not be complete unless it were surrounded by various colours and forehead marks were made. Thus should this point be illustrated. This is the word-embellishment. And the repetition by virtue of the letter, the prefix and the sense is known as intensification. As when we say ‘ brother /’ or ‘ Reverend Sir !’ or ‘ ogre,’ or ‘ snake’ [139] there is no intensification till we repeat—brother / brother! and so on, so when phassa is uttered once only as if just pressing with the end of a stick, there is no intensification. But when it is repeated as phassa, phusana, samphusand, samphusitatta, according to the letter, the prefix and the meaning, then there is intensification. Thus this different explanation is twofold, (and) the meaning everywhere obtainable by that difference in the exposition of the words should be taken into account. ‘ This contact is on that occasion ’ means: on the occasion when the first main [type of] mora] consciousness experienced in the realm, of sense arises, this is the contact that there is on that occasion. This is the elucidation of the exposition of ‘) contact. We shall now elucidate only what is special in the exposition of the other words, feeling, and soon. And the rest is to be understood in the same manner as what has been said (with reference to contact). In the reply, ‘ That which on that occasion is . . .’° [the neuter gender] ‘yam’ (‘that which’) is used through the influence of the [neuter] word ‘ sda’ (happiness); albeit in the question [the feminine gender| ‘ katama’ (what) is used:— ‘ what (katama) on that occasion is feeling 2’ In ‘ born of contact with the appropriate element of mindconsciousness 2 ‘ appropriate” means ‘suitable, fit for pleasantness and pleasure.’ For the word ‘ tajja@’ (appropriate) means‘ suitable.’ As the Buddha has said: ‘ He speaks words appropriate and suitable to it.’ And the mind-consciousness is said to be appropriate in that it has been produced by visible objects, etc., which render service to pleasure. ‘ Mind-consciousness ’ is an element in the sense of being free from an entity; hence ‘ mind-consciousness.’ ‘ Born of contact’ means that it has been produced from, or in contact; hence ‘ born of contact.’ ‘Mental’ is dependent on the mind. ‘ Happy’ is used in the sense of sweet (like honey). ‘That which on that occasion is ’—according to the meaning already given—‘ born of contact with the appropriate element of mind-consciousness, a mental happiness—this is the feeling that there is on that occasion ’—on this wise all the terms should be construed. Now, by the word ‘ cetasika’ included in the text—‘ the mental pleasure® etc.’—bodily pleasure is inhibited. By the word ‘pleasure,’ mental ill is inhibited. Cceto-samphassajam is born of mind-contact. ‘The happy pleasurable feeling’ is happy feeling, not unhappy; pleasurable [140] feeling, not painful. The three following words are spoken in the feminine gender And the meaning is happy feeling, not unhappy ; pleasurable feeling, not painful. : In the exposition of perception,’ ‘ born of contact with the appropriate element of mind-consciousness’ means the perception which is born of contact with the element of mindconsciousness, suitable to the peréeption that is jnoral. Safina (perception) is the name of a real thing;? saijanand is the act of perceiving by noting; safijdnitattam shows the state of having perceived by noting. The same is to be.understood in the exposition of volition? 34 In the exposition of consciousness,’ ‘ consciousness’ (citta) is so called because of its variegated (citta) nature. ‘ Mind’ (mano) is so called because it knows the measure of an object. ‘Mental action ’ (é@nasa) is just ‘ mind.’ The tale of sense-impressions is a snare That weaves its fetters to and fro in air. . . —here manasa (sense-impressions) is [an adjunct of] mano. Wherefore should thy disciple, Blessed One, Delighting in thy Rule, O thou well-known To men, as undergraduate set term To life unconsummated in his mind 2% —here ‘mind’ is Arahantship, but manasa is identical there with mano, merely augmented in form. ‘Heart’ is the same as mind (cia). In the passage, ‘I will either scatter your mind or break your heart,’® the breast is meant. In the passage, ‘ Methinks he chops with a heart that knows hearts,’? the mind is meant. In the passage ‘the vakka is the heart,’® the basis of heart is meant. But here the mind is called ‘ heart’ in the sense of inwardness. Mind also is said to be ‘ clear’ in the sense of ‘ exceedingly pure,’ with reference to the subconscious life-continuum.® So the Buddha has said:—‘ Bhikkhus, the mind is luminous, but is corrupted by adventitious corruptions.”° Though . immoral, it is called * clear’ because it issues [from subconscious vital conditions] just as a tributary of the Ganges is like the Ganges and a tributary of the Godhavari is like the Godhavari. & ‘Mind as organ of mind’—here as [an act of grasping} ‘mind’ (mano) is declared to be a sense-organ (dyatana). This it shows, not in the sense that devdyalana means ‘ sphere of spirits,’ but because mano itself is a sphere of sense. The word dyatana may mean either abode, mine, meetingplace, [141] birth-place, or reason. To expand:—Among mankind, in such passages as ‘ the abode of the lord,? the abode of Vasudeva ’’—dyatana means ‘abode.’ In such passages as ‘an dyatana of gold, or of silver,’ it means ‘mine.’ In such religious passages as, _ In pleasant trysting place the passengers of air Together flock .. . iis esekerte a beit u hea nabated it means ‘ meeting-place.{ And in such passages as: Jf there be any dyatana, then he attains the ability of testifying . . . ,° it means ‘ reason’ (or ground for). Here three of these meanings are suitable, viz.: birth-place, meeting-place, reason. For mind is dyatana in the sense of birth-place as in the passage:—‘ states such as “ contact” and so on, are born in the mind. And mind is dyatana in the sense of a meeting-place, as in the passage:—‘ External objects, visible, audible, olfactory, gustatory and tangible assemble there as objects in the mind.’"® And mind is ayatana in the sense of reason (or ground), because of its being the cause-in-relation of the co-existence, etc., of contact and 80 On. The meaning of ‘faculty of mind ’ has been discussed. 16 Vinihana is cognizing. Vinndna-khandha is consciousness asanaggregate. The meaning of khandha (aggregate) should be taken as group or mass, etc. ‘It goes by the name of a large khandha of water ’’—here kitandha is used in the sense of mass. In such passages as, ‘ The khandha of virtue, or of concentration,’ it is used in the sense of good quality. ‘The Blessed One saw a large piece of wood ’2—here it is used as mere designation. But in the present connexion it is called ‘aggregate’ symbolically. For in the sense of mass, one (unit of) consciousness is a part (only) of consciousness. Therefore, as one cutting a portion of a tree ig said to ‘ cut the tree,’ 80 One consciousness, which is only a portion of the aggregate of consciousness, is said symbolically to be the aggregate of consciousness. Tajj& manovinianadhatu means the element of mindconsciousness suitable to states such as ‘contact,’ etc. In this expression a single [moment of] consciousness is called by three names: mano (mind), in the sense of measuring; viiiana (consciousness), in the sense of discrimination; dha (element) in the philosophical sense of ultimate reality, or of absence of a living entity. In this fivefold contact-group, because phassa is contact, and is not called ‘ born of contact with the appropriate element of mind-consciousness,’ and because consciousness is the element of mind-consciousness (and is not called ‘ born of contact with the appropriate element of mind-consciousness ’); therefore in this [142] couplet the expression, ‘ born of contact with the appropriate element of mind-consciousness ’ has not been adopted. But in the terms ‘ initial application of mind,’ etc., although this expression is obtainable, it is not brought out in this exposition of consciousness because it has been cut off. And a difficult thing has been accomplished by the Blessed One, who has brought out the expression after making an individual classification of these states of the fivefold contact group. True, it would be possible to find out by sight, or by smell, or by taste the difference in the colour, smell and taste of a variety of waters or a variety of oils which have been placed in a jar and churned the whole day, yet it would be called a difficult thing todo. But a thing of greater difficulty has been accomplished by the supreme Buddha, who has brought out their designation after making an individual classification of the immaterial states, viz., consciousness and its co-efficients which have arisen in one object. Hence it was said by the Elder Nagasena: ‘ A difficult thing, your majesty, has been done by the Blessed One.’ ‘ What difficult thing, Venerable Nagasena, has been done by the Blessed One?’ ‘A difficult thing, your majesty, has been done by the Blessed One when he declared the determination of these immaterial states, consciousness and its co-efficients, which have arisen in one object, saying this is contact, this is feeling, this is perception, this is volition, this is mind.’ ‘Give an illustration.” ‘As if, your majesty, a certain man were to go down in a boat to sea, and taking some water in the hollow of his hand taste it with the tongue; would he know, your majesty—this is Ganges water, this is Aciravati water, this is Sarabhii water, this is Mahi water?’ ‘It would be difficult, venerable Nagasena.’ ‘A more difficult thing than that, your majesty, was done when the Blessed One declared the determination of these immaterial. states, consciousness and its co-efficients, which have arisen in one object saying, this is contact, this is feeling, this is perception, this — is volition, this is mind.’? In the exposition of initial application of mind,” this is [called] ap-ply-ing in virtue of ‘ plying’ [the mind with objects]. To what extent is it plied 2? [Vitakka] ‘supplies’ a pot, a cart, a league, half a league—this is what goes on in ‘ application.’ This is the primary [notion] in the word takka. Vitakka, initial application’ in virtue of ap-plying [sup-plying], is an emphatic term for ‘ plying.’® [Among the equivalent terms] ‘ intention’ (sarkappa) conveys the sense of thorough-designing. And ‘fixation’ is the applying the selective! mind to the object. Next [143], ‘ focussing ’ is the term for ‘ fixation,’ intensified by a prefix. Then, ‘ uplift of mind’ is the elevating or setting up of consciousness on to an object. And ‘ right intention’ is intention which is praiseworthy, has won to a moral state because of its veracity and progressiveness, 74 . Inthe exposition of ‘ investigation,’ the [kernel] of the word céro expresses a going-about the object. This is the primary meaning. ‘ Investigation’ indicates general scrutiny. The next terms with prefixes—anu-upa-vicdro—indicate order and closeness in the investigation. Next, ‘mental adjustment’ indicates the mind being fitted to its object as an archer fixes his arrow to the bowstring, and ‘ examination ’ is either a sustained consideration, or the opposite of want-of-consideration (anu-pekkhatd, an-wpekkhaia). '90 In the next exposition, zest (rapture) is a word of primary meaning. The next two equivalents are developments of the word joy (+/mud, +«/mod), augmented by their prepositions a-, pa-. Or, as the act of blending medicinal herbs, or oils, or hot and cold water is called médand, so also zest is a médand (blending), because of its making one blend out of co-existent states. To make merry—this is ‘ mirth.’ To make very merry—this is ‘ merriment,’ They are synonyms for the behaviour of mind in laughing and abundant laughing. ‘ Felicity’ implies wealth, a name for riches. And zest is wealth from being the cause of joy and from its resemblance to wealth. For as joy arises in a rich man on account of his wealth, so it arises in one possessing zest on account of zest. Therefore wealth is a name for zest or rapture which is established in the intrinsic nature of delight. And a rapturous person is said to be elated from the exaltation of body and mind. ‘ Elation’ is the state of an elated man. ‘ Altamanaia’ is one’s own delight. The mind of a ruffled or angry man, from being a& proximate cause of ili or pain, is not said to be his own mind; the mind of one who has appeased his anger, from being the proximate cause of happiness or bliss, is said to be his own mind. Hence the term ‘ one’s own delight,’ referring to the state of one’s own mind. And because it is not the mentality of any other self and is a property of consciousness, therefore we read ‘ one’s own mental delight.” _In the exposition on one-pointedness of mind? it stands unshaken in the object—this is ‘ stability.’ The two following words are the same augmented by prepositions. Another explanation is:—It stands combining associated states [144] in the object—this is ‘ solidity.’ It stands having dived and entered into the object—this is ‘steadfastness.’ In the moral portion four states dive into the object—to wit, faith, mindfulness, concentration, understanding. Hence faith has been said to be the downward plunge, mindfulness to be the nonfloating, concentration to be the grounded stand and understanding to be the sounding penetration. And in the immoral portion three states dive into the object—to wit, craving, opinionativeness and ignorance. Hence they are called the down-plungers [or floods]. But one-pointedness of mind is not strong enough to enter (in the immoral portion). As by sprinkling a dusty place with water and smoothing it, the dust subsides only for a short time and again resumes its original condition whenever it is dry, so in the immoral portion, onepointedness of mind is not strong. And as when we sprinkle a place with water poured from pots and dig it up with spades and cement it by beating, pounding and kneading, an image is reflected there as in a burnished glass, and the reflection is true any moment though a hundred years were to pass, so in moral [consciousness], one-pointedness of mind is strong. ‘Calm’ is of three kinds—calm of the mind, calm when settling [disputes], calm of all conditioned things. Of these, the first is one-pointedness of mind in the eight attainments. For, owing to one-pointedness of mind the wavering, the trepidation of the mind ceases, stops; therefore it is called calm of the mind. Calm, when settling [disputes] is the seven Vinaya Rules beginning with ‘Procedure in presence.’ For through those rules cases of dispute are settled, pacified; therefore it is called calm when settling [disputes]. And because all conditioned things, at the advent of Nibbana,are put to rest and pacified, therefore that Nibbana is called calm of all conditioned things. It is in this sense that calm of the mind in the exposition of one-pointedness of mind is meant. The ‘faculty [controlling power] of concentration’ is that which effects governance in the characteristic of concentration. The ‘ strength of concentration’ is that which does not shake through distraction. ‘Right concentration’ is threefold—irreversible concentration, emancipating concentration,” and moral concentration. 3 [145] In the exposition of the ‘ faculty of faith ’*—it is ‘ faith ' as belief in the virtues of the Buddha, etc.; or faith is the habit of believing in the Three Jewels, the Buddha (the Order, the Law). ‘Trust’ is [the behaviour of mind which] has faith. It dives into the virtues of the Buddha, etc., as though breaking them and entering into them—this is ‘ confidence.’ By this beings have abundant assurance in the virtues of the Buddha, ete.—this is ‘ assurance.’ Or, it itself has great assurance in them!—this is ‘assurance. Now, when a different method of explanation is adopted because of compound terms, as ‘faith-faculty, etc., the classification of terms is made by taking the first member—and this is the rule in the Abhidhamma— therefore the word ‘faith’ is repeated. Or, here it is not like the term tthindriya, which is equivalent to faculty of femininity; this faith as a faculty is the term ‘faculty of faith.’ Thus the word ‘faith’ has been repeated to show the equality between the two members. And thus the need of repeating the first member in the expositions of all the words is to be understood. It makes government (over associated states) in the characteristic of choosing—this is the ‘ faculty of faith.’ It does not, waver on account of unbelief—this is * strength of faith.’ In the exposition of the ‘faculty of energy’? the word { ‘ mental’ is said to show that energy is always mental. ‘ Bhikkhus, that which is bodily energy is always energy as a factor of wisdom; that which is mental energy is always energy as a factor of wisdom. Thus energy is outlined.’ Thus, in such Suttas, even though this energy may be said to be bodily from its arising in one walking to and fro, etc., yet it is not so called as in the term ‘ body-consciousness.’ Verily there is only mental energy. It is to show this that ‘ mental’ has been said. By the term ‘ initial putting forth of energy ’ (viriyarambho) the Blessed One rejects the putting forth of other than energy. For the word drambha (putting forth) comes with the different meanings of kamma, offence, work, energy, cruelty, destruction, etc. For instance:— Whatever suffering comes to pass, arambha is the cause thereof. And if arambha takes an end, there is no happening of ul:—* here Grambha means [our] kamma. | ‘ There is both grambha and repentance ’! :—here it is offence. Great sacrifices, all the mighty drambha: These are not rites that bring a rich result 7 Here it is the labour over sacrificial pillars, etc. [146] Bestir yourselves, rise up, renounce, come forth And yield yourselves unto the Buddha’s rule 18 Here ‘ bestir’ (Grabhatha) is energy. ‘They work against (put to death, drabhanit) creatures with the recluse Gotama’s authority ’4:— here the word means cruelty. ‘He refrains from samdrambha of seeds or plants ’>;—here it is destruction in the sense of cutting. breaking, etc. But here the interpretation [of the word] is energy. Hence viriyarambha means the putting forth which is energy. Viriya indeed has been declared to be drambha by virtue of a putting forth. And this is the primary fact in viriya. SG Next, ‘striving’ is by way of escaping from idleness. ‘ Onward effort’ is so called by virtue of reaching a higher and higher place.® ‘ Exertion ’? is so called by virtue of rising up and keeping going. ‘ Endeavour’ is so called by virtue of special exertion; ‘ zeal,’ of being zealous;® ‘ ardour,’ of being exceedingly zealous; ‘vigour,’ of firmness; ‘fortitude,’ of bearing consciousness and its concomitants, or of bearing the continuity of morality by unbroken procedure. Another method of exposition:—This wriyérambha is ‘ striving’ in expelling lust, ‘ onward effort’ in cutting the bonds, ‘ exertion’ in escaping from the floods, ‘ endeavour’ in reaching the opposite shore, ‘ zeal’ in being a forerunner, ‘ardour’ in exceeding the limit, ‘ vigour’ in lifting the bolt [of ignorance], and ‘ fortitude’ in producing steadfastness. ‘ Verily, let the skin, veins and bones dry up ’1—thus by virtue of unfaltering effort at such a time is the ‘ state of a man of unfaltering effort.’ The meaning is firm effort, steadfast effort. Moreover, inasmuch as this energy does not put down the desire-to-do, does not put down, let go, set free the charge to do moral acts, but carries an unflinching mind, therefore it is said to be of ‘ sustained conation,’ ‘ sustained burden.’ Just as if they were to say, ‘ Get a beast of burden, an ox, to draw a burden from a marshy place not beyond the bullock’s strength,’ and the bullock, pressing the ground with. its knees, were to carry the burden and would not allow it to drop on the ground, so energy lifts up and seizes the burden in the matter of doing moral acts. Hence it is said to be ‘ support of burden.’ “ It exercises government (over associated states) in the characteristic of supporting them or carrying out the accepted work—this is ‘faculty of energy.’ [147] It does not fluctuate on account of idleness—this is ‘strength of energy.’ ‘Right endeavour’ is irreversible, emancipating, moral endeavour. In the exposition of the ‘faculty of mindfulness ’ mindfulness is so called by virtue of calling to mind. This is the primary word. It is ‘recollection’ by virtue of repeated calling to mind, ‘ calling back to mind’ by virtue of calling to mind as though gone to the presence of the object. These two words merely show increase on account of the preposition. ‘Remembrance ’ (saranatad) is mental behaviour in remembering. Inasmuch as it is a name for the Three Refuges (sarana), the word mindfulness is repeated to inhibit that meaning. Here remembrance means mindfulness. Mindfulness is called ‘ bearing in mind’ from its nature of bearing in mind a lesson heard or learnt; ‘ non-superficiality ’ (in the sense of diving or entéring into the pbject) is the state of not letting the object float away. Not as pumpkins and pots, etc., which float on the water and do not sink therein, does mindfulness sink into the object. Hence it is said to be non-superficiality. From not forgetting a thing done or spoken long ago, mindfulness is called ‘non-obliviousness.’ It exercises government (over associated states) in the characteristic of presenting or illuminating the object—this is the ‘faculty of mindfulness.’ It does not fluctuate on account of negligence—this is ‘ strength of mindfulness.’ ‘ Right mindfulness’ is irreversible, emancipating, moral mindfulness. 7 In the exposition of the ‘ faculty of understanding ' understanding is so called in the sense of knowing plainly, 2.e., making plain the meaning of various things. Or, understanding is that which knows states under various aspects as impermanent, etc. This is the primary word. The behaviour of mind in knowing widely is ‘wisdom.’ That which investigates impermanence, etc., is ‘ search’ (vicaya). ‘ Research’ (paricaya) shows increase by means of the preposition. ‘Search for doctrine’ is that which investigates the doctrine of the Four Truths. Understanding is ‘ discernment’ by virtue of discerning impermanence, etc. By means of the different prepositions understanding is called ‘ discrimination,’ ‘ differentiation.’ The state of a learned man is ‘ erudition.’ The state of an expert is ‘ proficiency.’ The state of a subtle man is ‘ subtlety.’ ‘Criticism’ [here] is critical knowledge respecting impermanence and kindred subjects. ‘ Reflection,’ or, in whom it arises it makes him think of impermanence—this is ‘ reflection,’ “It examines impermanence,’ etc.—this is ‘ examination.’ rhe next term, bhir? (breadth), isa name for the earth; understanding is like the earth in the sense of both subtlety? and amplitude; hence ‘ breadth.’ [148] And it has been said that the earth is broad, and that a man endowed with understanding, having richness and abundance like the earth, is of ‘ broad’ understanding. Further, this bhuri is a synonym for understanding, because this delights in the true [or revealed] meaning. ‘It slays the corruptions and destroys them, as lightning destroys stone-pillars ’—this is ‘ sagacity ’; or, itis ‘ sagacity’ in the sense of quickly grasping and bearing the meaning. Next, ‘in whom it arises it bends or inclines him to practise that which is his personal advantage,’ or ‘ it inclines associated states to the penetration of the irreversible characteristic marks ’—this is ‘ guide.’ ‘ Jt discerns states under various aspects such as impermanence,’ etc.—this is ‘insight.’ ‘Comprehension’ is that which knows impermanence, etc., in right ways. In order to put the wicked mind which has run off the track on to the right track, understanding urges it, just as a ‘goad’ urges horses of Sindh who are off the track in order to put them on the right track. It is like a goad, and is called ‘incitement.’ As a controlling faculty understanding exercises government in the characteristic of ‘ seeing impermanence,’ etc. It does not vacillate through ignorance—this is ‘ strength of understanding.’ As a weapon, in the sense of cutting off the corruptions, understanding is the ‘sword of .understanding.’ In the sense of rising high into the sky like a lofty building it is the ‘ height of understanding.’ In the sense of illuminating it is the ‘ light of understanding.’ In the sense of shedding lustre it is the ‘lustre of understanding.’ In the sense of being splendid it is the ‘splendour of understanding.’ For to the Wise Man,’ possessed of understanding and seated, at one sitting the ten thousand world elements become of one light, one lustre, one splendour. Hence it has been said that understanding is light, etc. In these three words, though the sense 1s accomplished by any one of them, the teaching is made to meet the inclinations of [various] persons—for instance, in such Suttas as ‘ Bhikkhus, there are four kinds of light; which are the four ?—the light of the moon, of the sun, The Section of. .Exposttion 197 of fire, and of understanding. These are the four kinds of light. Of these, the light of understanding is the best. Likewise, bhikkhus, the four kinds of lustre . . . of splendour. For the meaning has been well analyzed in various ways, and others understand it in different ways. The ‘treasure of understanding’ is meant in the sense of causing, giving, and producing delight, of being worthy of respect (or being varied), of the difficulty of getting, or of manifesting it, of incomparableness, and of being the property of illustrious beings. Beings are not, on its account, deluded in the object, or itself is not deluded in the object—this is ‘ non-delusion.’ The expression ‘search for the doctrine’ has been already explained. Why is it repeated ?—in order to show the antithesis between non-delusion [149] and delusion. By that expression non-delusion shows its antithesis to delusion. And non-delusion is not a thing altogether different from delusion; but what is meant here is that the non-delusion known as ‘search for the doctrine’ is opposed to delusion. Finally, ‘right views’ are irreversible, emancipating, moral views. In the exposition of the ‘ faculty of life ’ ‘ that persistence which is in the immaterial states ’ means the persistence which, in the sense of establishing them, isin the associated immaterial states. For when it is present, the immaterial states occur, go on, continue; hence it is called ‘ persistence.’© This word gives the: nature of the faculty of life. And inasmuch as these associated immaterial states—when there is persistence—subsist, occur, maintain themselves, progress, continue, preserve themselves, the terms subsistence, etc,, are given. As to the definition of the other terms:—by this the co-existent states subsist—this is ‘ subsistence’; they occur —this is ‘ occurrence.’ So with ‘ establishment.’ The [stem] vowel in the first word, yapand (occurrence), has been shortened, owing to the influence of scholars. By this the coexistent states progress—this is ‘ progress’; they continue —this is ‘continuance’; they preserve themselves—this is ‘ preservation’; they live—this is ‘life.’ It makes government (over associated states) in the characteristic of ceaseless watching over the co-existent states—this is ‘the faculty of life.’ In the exposition of the ‘ strength’ called ‘ sense of shame,” ‘that which on that occasion’ means ‘ by which state at the time (of the first type of moral consciousness).’ Or, by change of gender (masculine for neuter), ‘ that state which arises at the time (of the first main type of moral consciousness) ’— thus should the meaning be known. ‘ Hiriyitabbena’ is the instrumentive case used in the sense of employment. The meaning is:—it abominates, loathes misconduct of body and other immoral states fit to be abominated. ‘ Of bad (states) ’ means of low (states). ‘Of immoral states’ means of states not produced by understanding (7.c., produced by ignorance) ; ‘ sumpattiya’ is also in the instrumentive case in the sense of employment. The meaning is:—it abominates, loathes the attainment of, the endowment with these immoral states. In the exposition of the strength called ‘ fear of blame,’ this is in the instrumentive case in the sense of root-condition. [One fears}* on account of misconduct in deed, word, or thought, where is fear of blame as root-condition, ahd which is fit to be feared. On account of the attainment of bad states of the kinds stated, and having fear of blame as root-condition—such is the meaning. In the exposition of ‘non-greed’® non-greed works by not-lusting. Disinterestedness if that which does not lust. This is a word showing its own nature. ‘ Not-lusting’ is behaviour in not lusting. A person possessed by lust is ‘lustful,’ the not being which is ‘not lustful.’ [150] The state of a person not lustful ig ‘absence of lustfulness.’ ‘ Absence of infatuation ’ is the opposite to infatuation. The other terms are behaviour in ‘ not being infatuated,’ and the state of one not infatuated. That which does not covet is ‘non-covetousness.’ ‘ Disinterestedness as the root of what is moral’ means that rvot considered as disinterestedness, for this is that root—z.e., cause of moral states. It is moral and a root in the sense of causal relation; hence ‘ moral root.’ it In the exposition of non-hate, ‘non-hate’ works by not hating. ‘It does not hate’—this is non-hate. This is a word showing its own nature. ‘ Not hating’ is behaviour in not hating. The state of a person not hating is ‘non-hatred.’ That which, from being opposed to ill-will, is not ill-will is ‘ good-will.’ That which is not spleen from being opposed to the pain of anger is ‘ absence of spleen.’ Non-hate is considered as a moral root—the meaning has already been declared. 5 In the exposition of ‘ repose of mental factors,’ etc.,? because the word kayo means the three aggregates mentioned, therefore it is said, ‘ Of the aggregate of feeling,’ etc. By it those three factors are in repose, freed from suffering, have attained relief—this is ‘ repose of mental factors.’ The second word (patipassaddhi—composure) has been increased by the preposition. ‘ Calming” is the behaviour of mind in calming. The second word (patipassambhand —tranquillizing) has been increased by the preposition. By the endowment of repose, the state of the three aggregates which have been tranquillized is ‘ tranquillity.’ All these words describe the composure of suffering caused by the corruptions of the three aggregates. By tlie second method? the composure of the suffering of the aggregate of consciousness is described. Ease in change is buoyant behaviour, the lightly changing in those three factors, their state in thus changing. As has been said, it is the capacity for quickly revolving. ‘ Nonsluggishness ’ is a word contrasting with heaviness. It means the being not-burdened. ‘Non-inertia’ is the not being stiff? owing to the absence of the burden of sloth and torpor. These describe buoyancy of behaviour in the three aggregates. By the second section! buoyancy of behaviour in the aggregate of consciousness is described. ¢, - [151] ‘ Plasticity’ means soft state. Herein fine smoothness is called soft. The state of that is ‘suavity.’ ‘ Nonroughness’ means the state of being not rough. ‘ Nonrigidity” means the state of being not rigid (hard). Here also the plasticity of the three aggregates and that of the aggregate of consciousness are discussed consecutively.” “ Wieldiness ’? means soundness of action. Serviceableness for moral action is the meaning. The remaining pair of words (hammaniattam kammatiabhive—tractableness, pliancy) have been increased in verbal form. Here again the three aggregates and consciousness are taken consecutively. ‘ Fitness ’® means the fitting state. Absence of disease and sickness is the meaning. The remaining pair of words have been increased in verbal form, and here also is consecutive description. ‘ Rectitude ’° is the upright state. The state of procedure with an upright behaviour is the meaning. The state of the three upright aggregates and of the aggregate of consciousness is ‘rectitude.’ ‘ Non-deflection’ is opposed to crookedness in flow, as of ox-urine; ‘ non-crookedness,’ to that of the crescent moon; ‘non-twist’ to that of a ploughshare. ' He who, having done evil, says, ‘I have not done it,’ is said to be crooked like ox-urine from having proceeded and backed out. He who, while doing evil, says, ‘I fear evil,’ is said to be crooked like the crescent moon from being crooked in general. He who, while doing evil, says: ‘ Who may not fear evil ?’ is said to be crooked like the ploughshare from being but slightly crooked. Or again, whoever has the three doors of action impure is said to be crooked ‘ like ox-urine ’; whoever has any two doors of action impure is said to be crooked ‘ like the crescent moon’; and whoever has one door of action impure is said to be crooked like the ploughshare. But the reciters of the Digha-Nikaya say: One, who in the whole of his life practises the twenty-one things not to be pursued? and the six thitigs not to be practised? is said to be crooked like ox-urine. One who during the first portion of his life fulfils the four Purity Precepts,$ abominates evil, is sensitive, is observant of the precepts, and is like the preceding person [152]in the middle and last portions of his life is said to be crooked like the crescent moon. One who during the first and middle portions of his life fulfils the four Purity Precepts, abominates evil, is sensitive, is observant of the precepts, and is like the preceding two types of -persons in ‘the last portion of his life is said to be crooked like the ploughshare. And the state of a man crooked by virtue of the corruptions is called ‘ deflection,’ ‘ crookedness,’ ‘ twist.’ By way of opposition to these, non-deflection, etc., have been discussed. The teaching given has been determined by the aggregates. For the non-deflection, etc., are of the aggregates and not of the person. Thus by means of all these terms behaviour in straightness of the three aggregates and of the aggregate of consciousness has been consecutively discussed— that is to say, of these immaterial states in the absence of the corruptions. Now in the words ‘ Or whatever’ this section of the conclusion has already been discussed. By it the exposition in brief of the ‘ Or-whatever’ states shown in the section of the outline of states is now finished. End of the Discourse on the Section of the Exposition. CHAPTER IIT

ON THE SECTION OF THE SUMMARY}! Tus far is finished the section of the determination of states adorned by its eight divisions, to wit, four in the section of outline (questions, exposition of occasion, outline of states,” conclusion) and the same four in the section of exposition. _ Now the section of the summary is begun with, ‘ On that occasion there are four aggregates.’ It is threefold by virtue of outline, exposition and further exposition. Of these, ‘ Now on that occasion there are four aggregates,’ etc., gives the outline. ‘What on that occasion are the four aggregates 2’ etc., is the exposition. ‘ What oh that occasion is the aggregate of feeling ?’ etc., is the further exposition. Of these, in the section of the outline, there are twentythree portions beginning with the four aggregates. Their meaning should be taken thus: .y o2 At what time the first main type of moral conscfousness, The ‘Summary’ 203 experienced in the realm of sense, arises, those states exceeding fifty’ which, excepting the ‘Or whatever,’ have been included in the text, and which have arisen at that time as factors of consciousness—all these being gathered together make four aggregates in the sense of groups: [153] two senseorgans in the sense of ‘ dyaiana’ giyen above, two elements in the sense of intrinsic nature, emptiness of self, absence of a living entity. Further, three of these states are called nutriments in the sense of causal relation. The rest are not nutriments. What then? Are these fifty-three (other than the three nutriments) in a causal relation either one with another, or with matter originated by themselves, or are they not ? [They are.] But the ‘ three nutriment’ states, in one way? or another,® as causes surpass the fifty-three states; hence they are spoken of as nutriments. How? To whatever present states the remaining [factors of] mind and mentals are causal relations, to those three contact also, as a nutriment, is in causal relation and sustains [or induces] the three feelings. The volition of mind as a nutriment is also in causal relation to them and sustains the three existences. Consciousness as a nutriment is also in causal relation to them and sustains the organism of mind and matter in reconception. (Thus as nutriments they surpass the fifty-three states.) But is not this [consciousness as nutriment] merely a result, while this first main type of consciousness is a moral consciousness? [We reply :—] Although it is a moral consciousness, it has been called consciousness as nutriment because of its resemblance to the consciousness which is a result. Or, these three states are called nutriments in the sense of strengthening the associated states, as material food strengthens the body. Hence it is said: ‘ The immaterial nutriments are causally related, as nutriments, to their associated states and to the material qualities produced by them.’ Another explanation:—Because they are in a special causal relation in the subjective continuity, material food and the three states are said to be nutriments. Material food is specially correlated to the material body of beings who partake of it; so is contact to feeling in the immaterial group; so is mental volition to consciousness, and consciousness to the dual organism. As the Blessed One has said, ‘ Just as, bhikkhus, this body is established on material food, stands in dependence on it, does not stand without it, so from contact as cause arises feeling, from feeling as cause arise activities, from activities as cause arises consciousness, from consciousness as cause arises the mental and material organism.’ Next, eight states are controlling faculties, in the sense of dominant influence and not the rest. Hence it is here said: ‘there are eight controlling faculties.’ Again, five states are Jhana-factors, in the sense of viewing the object closely. Hence it is here said: ‘ there is fivefold Jhana.’ [154] Next, five states are Path-factors, in the sense of means of escape from the round of existence, and of being the condition of reaching Nibbana. Hence it is here said: ‘there is a fivefold Path.’ For although the Path is eightfold, yet, in the worldly consciousness,” the three abstinences? are not obtained at one and the same instant. Therefore it is said to be fivefold only. But [it may be objected] there is this scripture: ‘ The Path by which they came is a phrase for the Eightfold Ariyan Path. In this Sutta the Path of insight preceding the Transcendental Path is eightfold, just as the latter is eightfold. Now, since the mundane Path, as implied by the term ‘ path by which they came,’ is eightfold, should it not be eightfold here also ? ; Nay, it should not be. This Suttanta teaching is [carried out by] expounding. In this way he said, for instance, The ‘ Summary’ 205 ‘ Verily, before this happened, his bodily acts, vocal acts and life were quite pure.? But this [Abhidhamma] is bare teaching without exposition. In the worldly consciousness the three abstinences are not? obtained at one and the same instant, and therefore the Path is said to be fivefold. »S Seven states are ‘strengths’ in the sense of not shaking®; three states are root-conditions in the sense of roots; one state is contact in the sense of touching the object; one state is feeling in the sense of experiencing the object; one state is perception in the sense of noting the object; one state is volition in the sense of planning; one state is consciousness in the sense of (a) being aware and (b) being variegated; one state is the aggregate of feeling in the sense of a group and experiencing the object®; one state is the aggregate of perception in the sense of a group and noting the object; one state is the aggregate of mental co-efficients in the sense of a group and planning; one state is the aggregate of consciousness in the sense of a group and being aware and variegated; one state is the sense-organ of mind in the sense of knowing the object and an abode, as was said above; one state is the controlling faculty of mind in the sense of knowing and being dominant; one state is the element of mind-consciousness in the sense of knowing and of being intrinsic in nature, void [of personality] and without a living entity. The remaining states are not like this last. Moreover, excepting consciousness, all the remaining states form one sphere of (mental) states according to the meanings already given; and one state is the element of (mental) states. By the section of the conclusion: ‘or whatever at that time,’ the ‘ or-whatevers’ discussed ‘above are taken here also. So everywhere should also the ‘ or-whatevers’ be taken. [155] After this section we shall not discuss at such length. And in the sections of the exposition and further exposition the meaning should be understood as given above. End of the Section of the Summary, otherwise called the Section of Groups.

CHAPTER IV. OF THE SECTION ON THE VOID, OR EMPTINESS! Now, ‘ At that time there are states,’ thus the section of the Void begins. It stands in two ways—outline and exposition. In the former section, with the words, ‘ states there are,’ there are twenty portions, but in none of them is there a division made, as above, into four, two, three. And why ? Because such a division was made in the section of the summary. The states classified there are spoken of here. And here there are only states; no permanent being, no soul is known? These (fifty-six states) are mere states without essence, without a guiding principle. And it is to show the emptiness of this that they are stated here also. Therefore the meaning should here be thus regarded. At what time the first main type of moral consciousness experienced in the realm of sense arises, at that time, by virtue of being factors in consciousness, the fifty and more states which have arisen are ultimate things. There is nothing else whatever, neither a being, nor an individuality, nor 4 man, nor @ person. Likewise they are aggregates in the sense of groups. Thus by the former method the connexion of the matter should be understood in all the words. And because there is no Jhana factor different from Thane, no Path-factor different from the Path, therefore here it is said merely: ‘there is Jhana, there is the Path.’ There is Jhana in the sense of viewing the object closely; there is Path in the sense of condition [for getting Nibbana]; there is no other, neither a being nor an individuality—thus should the connexion of the meaning be understood in all the words. The meaning of the section of the exposition is evident. Here ends the section of the Void. Here ends the Commentary on the First Type of Consciousness set forth as adorned with the three main sections. 1” Dhs, § 121. ? Bhavo ti satto, yo koci va attho—Tika. “HAPTER V

THE SECOND TYPE OF CONSCIOUSNESS Now to show the second class of consciousness, etc., the beginning is thus: ‘ which are the states ?’ In all of them the main sections should be understood as given in the first class. [156] And not only the main sections, but the meaning of all the words which have been analogously stated in the first type of consciousness should be understood in the manner-already given. After this second class of consciousness we shall comment on new words only. In the exposition of the second class, ‘ sasankhdrena’? is a new word, meaning ‘ with sankhara.’ The import is ‘ with external plan, effort, instigation, expedient, totality of causes.’ By what totality of causes, viz., an object, etc., the first main type of consciousness arises, with that instigation, that expedient the second type arises. Thus should its arising be understood. For instance, in this dispensation a certain bhikkhu, dwelling in a border monastery, when the time has arrived to sweep the courtyard of the shrine, or to attend to the Elder or to listen to the Law, thinks thus: ‘ It is too far to-go and come back. I will not go.’ He thinks again, ‘ It is improper for a bhikkhu not to sweep the courtyard, not to attend to the Elder, not to listen to the Law. I will go,’ and goes. Now whether it is from self-instigation, or whether he has been admonished by another pointing out the disadvantage in not doing one’s duty, etc., and the advantage in doing it, or whether he has done his duty by being impelled thereto by such words as, ‘Come and do this,’ his moral consciousness is said to have arisen by external plan, by the totality of causes. . CHAPTER VI

THE THIRD TYPE OF CONSCIOUSNESS In the third class of consciousness idnavippayutla means ‘ dissociated from knowledge.’ This consciousness also takes pleasure in the object, but here there js no discriminating knowledge. It should be regarded as the consciousness arising in young boys who, when they see and greet a bhikkhu, say, ‘ This is my Elder,’ and show respect when saluting the shrine and listening to the Law. But in the text here understanding is lacking in seven places.1_ The remaining contents need no comment. CHAPTER VII

THE FOURTH TYPE OF CONSCIOUSNESS? In the fourth class of consciousness also the same method should be taken. Because it is said to be with external plan, we may regard it as obtained, e.g., at such a time when parents catch hold of young boys by the head and make them pay homage to the shrine, etc., and the boys, although it was not their aim, do so with pleaeare:

CHAPTER VIII THE FIFTH, SIXTH, SEVENTH, AND EIGHTH TYPES OF CONSCIOUSNESS® In the fifth class of consciousness, wpekkhdsahagata means ‘accompanied by hedonic indifference.’ [157] For this fifth class is neutral towards the object, and there is also a discriminating knowledge. It is stated here in the text that in fivefold Jhana there is indifference, in the eight controlling faculties there is indifference. Accordingl¥, in the expositign of all hedonistic terms, neutral feeling has been discussed in a doctrine which eliminates both the happy and the unhappy, the pleasurable and the painful. The state of indifference as a controlling faculty should be understood as making government (over associated states) in the characteristic of neutrality. Tn one place, inthe serial order of words, ‘rapture’ is wanting. Therefore the states established in the text as factors of consciousness are only fifty-five. Itis with reference to these fiftyfive states that the decision in all the groups in all the sections .should be understood. The sixth, seventh and eighth classes of consciousness should be understood in the same way as the second, third and fourth. For in these classes there is only change of feeling and lack of rapture. And the remainder of the words, together with the manner of arising, is like the second, third and fourth classes of consciousness. Again, when the preamble of Pity and Sympathy! [is being practised], these classes, according to the Great Commentary, arise. Now these are the eight types of moral consciousness experienced in the realm of sense. And all of them should be set forth by theten bases of meritorious acts. How? Bases of meritorious acts, consisting of (1) charity, (2) of virtue, (3) of culture, (4) of respect for elders,? (5) of dutifulness,? (6) of sharing of one’s merit, (7) of thanksgiving, (8) of teaching, (9) of listening to the Law, (10) of rectification of dpinion—these are the ten bases of meritorious acts. Of these, (1) charity is the charitable meritorious act, which is the basis of various advantages. And the same holds good with the remaining words; for instance, when one has made a gift of the four requisites, such as a robe, or of any object of sense, or of the ten bases of giving, such as food, etc., the volition that arises in the giver on the three occasions of producing the articles prior to the gift, of making the gift, and of recollection with a joyful heart after the gift, is the basis of charitable meritorious action. (2) The volition that arises in one who takes the fivefold precept, the eightfold precept or the tenfold precept; or who goes to the monastery thinking, ‘I will become a recluse’; who becomes a recluse and reflects, ‘ I have fulfilled my‘ wish, I am indeed a recluse; that is good and well done’; who observes the Patimokkha and reflects on the four requisites, such as a robe, etc.; who guards the eye-door, etc., regarding objects of sense which have presented themselves; [158] who purifies his mode of life—all such volition is the basis of virtuous meritorious action. (3) In one who cultivates himself, regarding both the eye as impermanent, ill and selfless, and the other senses and the mind, also visible and other sense-objects, objects of thought, sense-cognition with mental cognition, sense-contact, feeling born of sense-contact, perception of sense-objects, old age and death all in the same way as is taught in analytical knowledge’ by the path of insight, all his volitions that have not attained ecstasy in the thirty-eight objects of consciousness” constitute the basis of m2ritorious action in culture. (4) Respect as a basis of meritorious action ‘should be known in such acts as going to meet an elderly person, taking his bowl and robe for him, saluting him, showing him the way. - (5) Dutifulness as basis of meritorious action should be known in those acts by which we carry out duties great and small towards our elders, when, for instance, we take the bowl from a bhikkhu who has been seen to enter the village for alms and fill it with food in the village, and present it to him, or go quickly and take the bowl, etc., on hearing the summons, ‘ Go and bring the bhikkhus’ bowl.’ (6) The sharing of one’s merit as basis of meritorious action should be recognized in the case of one who, having made a gift and an offering of perfume, etc., gives part of his merit thus: ‘Let this share be for such an one!’ or, ‘ Let it be for all beings!’ What then, will there be loss of merit to him who thus shares what he has attained ? No. As when from a burning lamp a thousand lamps were lit, it would not be said that the original lamp was exhausted; the latter light, being one with the former [added] lights, becomes increased, thus there is no decrease in our sharing what we have attained; on the contrary, there is an increase. Thus it should be understood. (7) Thanksgiving as basis of meritorious action is to be understood as giving thanks with the words, ‘Good, well done !’ when, for instance, others share their merit with us, or when they perform another meritorious act. (8) From a desire for gain, thinking, ‘ Thus they will know me to be a preacher,’ someone preaches a sermon. That sermon is not of much fruit. One who makes the attainment of emancipation the chief motive, not a desire for honour, and so preaches to others the doctrine in which he is proficient—this is the basis of meritorious action consisting of teaching. (9) One who listens to the doctrine, thinking, ‘ They will take me, thus listening, for one of the faithful ’—this does not yield much fruit. Another, out of the softness of heart, suffusing good,! listens, thinking, ‘ There will be much fruit for me.’ This is the basis of meritorious action consisting of listening to the Doctrine. [159] (10) To correct one’s own views is the basis of meritorious action of rectified opinion. But the reciters of the Digha-Nikaya say that rectified opinion is the characteristic of assurance respecting all things. For by it there is much fruit to one doing any sort of merit. Of these bases of meritorious action, (1) charity arises with the thought ‘I will give charity,’ when he is making the gift, and when he reflects ‘I have given it.’ Thus the three volitions—preliminary volition, volition at the time of making the gift, subsequent volition—become one, and constitute the basis of meritorious act consisting of charity. (2) That which consists of virtue also arises with the thought, ‘ I will fulfil the precepts,’ when he is fulfilling them, and when he reflects: ‘ I have fulfilled the precepts.’ All the three volitions, becoming one, constitute the basis of meritorious act consisting of virtue. So for the remaining eight. In the Suttas there are only three bases of meritorious action —charity,virtue and culture. The other bases should be understood as included in these three. Respect and dutifulness are thus included in that which consists of virtue. Sharing of merit and thanksgiving? are included in that which consists of charity; teaching, hearing the Law and rectification of opinion in that which consists of culture. Rectification of opinion, in the. doctrine of those teachers who say that it has the characteristic of assurance in all the bases, is comprehended in the three bases of charity, virtue and culture. Thus these bases of meritorious act form three in abstract and are ten when expanded. Now, as to these bases, when we think ‘I will] give in charity,’ thought works by one or other of those eight classes of moral consciousness experienced in the realm of sense; in making the gift we give by one of them; in reflecting ‘I have given charity,’ we reflect by one of them; in thinking ‘ J will fulfil the precepts,’ we think by one of them; in fulfilling the precepts we fulfil by one of them; in reflecting ‘I will develop culture,’ we think by one of them; in developing it, we develop by one of them; in reflecting ‘I have developed culture,’ we reflect by one of them. [160] In thinking ‘I will pay ‘homage to my elders,’ in paying it, in reflecting ‘ I have paid it,’ we think, reverence, and reflect by them. In thinking ‘T will do my duty by the body,’ in doing it, in reflecting ‘ I have done it,’ we think and reflect by them. In thinking ‘I will share my merit,’ in doing it, in reflecting ‘ I have shared it’; in thinking ‘I will give thanks for a gift of merit by another, or for the merit acquired by others’; in giving thanks; in reflecting ‘I have given thanks,’ we work by those eight classes. In thinking ‘ I will preach the doctrine’ ; in preaching it; in reflecting ‘ I have preached it,’ we think, preach, reflect by them. In thinking ‘I will listen to the doctrine ’; in doing so; in reflecting ‘ I have listened,’ we do likewise. Likewise in thinking ‘I will rectify my opinion.’ But in rectifying our opinion we do so only by one or other of the four main classes of moral consciousness associated with knowledge. In reflecting ‘I have rectified my opinion,’ we do so by one or other of all the eight. In this connexion? there are four Infinites, to wit, (1) space, (2) world-systems, (3) groups of sentient beings, (4) the knowledge of a Buddha. (1) There is, indeed, no limit to space reckoned as so ‘many hundreds, thousands, or hundred thousands of yojanas to east, west, north, or south. If an iron peak of the size of Mount Meru were to be thrown downwards, dividing the earth in twain, it would go on falling and would not get a footing. Thus infinite is space. (2) There is no limit to the world-systems reckoning by hundreds or thousands of yojanas. If the four [161] Great Brahmas, born in the Akanittha mansion, endowed with speed, and capable of traversing a hundred thousand worldsystems during the time that a light arrow shot by a strong archer would take to travel across the shadow of a palmyra tree, were with such speed to run in order to see the limit of the world-systems, they would pass away without accom.’ plishing their purpose. Thus the world-systems are infinite. (3) In so many. world-systems there is no limit to beings, belonging to land and water. Thus infinite are the groups of beings. (4) More infinite than these is a Buddha’s knowledge. 1 Thus of the countless beings in the countless worldsystems, many kinds of moral consciousness experienced in the realm of sense, accompanied by joy, associated with knowledge, and with external aid, arise to one and many to many. And all of these in the sense of being experienced in the realm of sense, of being accompanied by joy, of being associated with knowledge, of being without external aid, may be classified in one group—namely, the main class of consciousness accompanied by joy, thrice-conditioned and automatic. And the same with the main class of consciousness ‘ with external aid,’ and so on down to the eighth class, accompanied by hedonic indifference, dissociated from knowledge, twice-conditioned, with external aid. Now, all these classes of moral consciousness experienced in the realm of sense, arising in the countless beings in the countless world-systems, the Supreme Buddha, as though weighing them in a great balance, or measuring them by putting them in a measure, has classified’ by means of his omniscience, and has shown them to be eight, making them into eight similar groups. Again, in this con-. nexion' the striving for merit has been taken in six ways. There is merit done by one’s own nature, merit done after the example of another, merit done by one’s own hands, merit done by ordering (another), merit done with knowledge of the result of kamma, merit done without knowledge of the result of kamma.? And anyone working merit by any of the first four methods does so by one or other of these eight classes of moral consciousness. One working merit by the fifth does so by the four classes ‘ associated with knowledge’; one working it by the sixth does so by the four classes ‘ dissociated from knowledge.’ Further, in this connexion the four purities of gift have been reckoned, to wit: lawful acquisition of the requisites, greatness or nobleness of volition, properties of the basis,®? consummate virtue. Of these, requisites obtained through righteousness and equity are lawful requisites. [162] Greatness of volition is his who gives with faith and gonfidence in kamma and its result. The state of freedom from the Four Intexicants is fulfilment of right virtues in the recipient. The state of the. saint purged of the intoxicants, when he emerges from jhana, is consummate virtue. The moral consciousness experienced in the realm of sense of one who is able to make gifts connecting these four factors yields fruit even in this bodily existence, like that of Punnakasetthi, Kalavalliya, Sumana the flowerseller, etc. Considered in abstract, the whole of this moral consciousness experienced in the realm of sense is one, being grouped as consciousness (ciffa) in the sense of knowing the object and of being varied. By way of feeling it is twofold: accompanied by joy, or by hedonic indifference. By way of teaching showing the classification of knowledge it is fourfold: (a) type of consciousness, without external aid, accompanied by joy, associated with knowledge; and type of consciousness, without external aid, accompanied by hedonic indiffererice, associated with knowledge;! (b) the same associated with knowledge and with external aid; (c) the same without external aid and dissociated from knowledge; and (d) the same with external aid and dissociated from knowledge. Thus it is according to the teaching on the classification of knowledge. Thus in this fourfold division there are eight kinds of moral consciousness, to wit, four without external aid and four with external aid considered under this head. Knowing these truly, the Blessed One, the omniscient, most excellent of leaders, best of sages has declared, taught, regulated, established, discussed, analyzed, and expounded them, End of the Exposition of Moral Consciousness in the world of sense-experience, [a portion] of ‘ The Expositor,’ the Commentary on the ‘ Compendium of States.’ PART V—DISCOURSE ON -MORAL CONSCIOUSNESS IN THE REALM OF ATTENUATED MATTER! CHAPTER I

‘JHANA—THE FOURFOLD SYSTEM Now the beginning of this division: ‘ Which are the states that are moral ?’ proceeds to show the nature of moral consciousness in the realm of attenuated matter. In the reply, by [attenuated] matter, life under those conditions is meant. ‘That he may attain to ’—~.e., may obtain rebirth, renewed existence, be produced there. ‘ Way thereto ’—+.e., a means. The import is:—He traces out, seeks after, engenders, effects that rebirth. And this is what has been said: ‘ He develops the path (magga) by means of which there is birth, existence, production in that sphere ‘of life.’ What then? By this path is there assuredly rebirth in that sphere? Notso. By such utterances as ‘ Bhikkhus, develop [ecstatic] concentration; in such a state one knows, one sees as things really are,’® we see that there is a transcending even of that sphere by penetration [of insight]. Nevertheless, for rebirth in that sphere there isno path other than this. [163] Hence the words:— ‘he develops the path for rebirth in the sphere of attenuated matter.’ ° In its meaning, this path is volition, or states associated .with volition, or both. In the passage: ‘ Sariputta, I know purgatory and the path leading to purgatory,’ the ‘ path’ is the volition [the will that leads thereto]. In the lines: Faith, modesty and meritorious giving— These are the things that men of worth pursue ; This, say they, is the path celestial ; Hereby we pass into the deva-world,? states associated with volition are the ‘ path.’ Volition and states associated with volition are the ‘ path ’ in the Saakharipaupattt Sutta, etc.:—‘ This, bhikkhus, is the path, this is the way. > In the present connection, from its being said to be ‘jhina, the states associated with volition are intended. And inasmuch as volition in jhana drags in rebirth, therefore both volition and the associated states develop. ‘Develops’ means to beget, produce, increase. This is the meaning of bhavand here. Elsewhere the meaning is different according to the preposition, as sambhavand, paribhavand, vibhavana. Of these, sambhavand means religious confidence, thus:—‘ In my Order, Udayi, my disciples believe in the higher ethics, knowing that the recluse Gotama is virtuous and is endowed with the higher ethics,’® ‘ Concentration perfected by virtue is of much fruit, of great advantage; understanding perfected by concentration is of much fruit, of great advantage; the mind perfected by understanding is well freed from the Intoxicants "°—here paribhavand means perfecting. Vibhdvané means disappearance in: ‘ cause matter, cause feeling, perception, activities, consciousness to disappear.’ Again, bhavand is used in the sense of producing and increasing, e.g. -—‘ Udayi, I have preached, to the disciples the practice according to which they develop the four applications in mindfulness." And such is its meaning here also. Hence it has been said that bkdveti means to beget, produce, increase. But why is the teaching here on the moral consciousness of the realm of attenuated matter initiated by the personal agent, and not by taking the conscious state (dhamma), a8 in the exposition of the moral consciousness of the sensuous realm ? [164] Because it should be accomplished by practice. For the moral consciousness of this realm is to be accomplished by one or other of the four Modes of Progressive Practice.? It does not arise without progressive practice like that of the sensuous realm. And progress arises when there is a person to attain it. To show this meaning the Blessed One, in giving the teaching introducing first the person, has said; ‘he develops the path for rebirth in the Ripa sphere.’ Next, the phrase ‘ aloof, indeed, from sensuous desires ’$ means being separated from, being without, having parted from the pleasures of sense. And the word ‘ indeed’ (eva) here is to be understood as having the meaning of assurance. Because it has this meaning the Blessed One shows the opposition of the First Jhana to the pleasures of sense which do not exist in the interval when one has attained it (First Jhana), and its attainment only by the rejecting of them. How? When thus, by being aloof from sensuous desires, assurance is given, this meaning is made clear:—as where darkness exists, there is no lamp-light, so this Jhana does not arise in the presence of sensuous desires, which, indeed, are opposed to it. As by abandoning the hither bank, the thither bank is obtained, so by abandoning sensuous desires this Jhana is attained. Therefore he made this a matter of assurance. Herein one might object: ‘ But why is this ‘‘ indeed ’’ spoken with the preceding term (7.e., sensuous desires) and not with the following term (7.e., immoral states)? What ? should one live attaining to this Jhana without being aloof from immoral states?’ Not thus should the matter be understood. Eva, it is true, is spoken with the preceding term, because jhana is an escape from sensuous desires; and jhana is that because it has passed beyond all sensuous conditions, and is opposed to the lust of sense-desires. Accordingly he said: ‘ From sensuous desires this [jhana] is the escape, this is the exit. Yet the word ‘indeed’ may also be used with the following term, as it is in ‘ Indeed, bhikkhus, in my dispensation . . . the first class of recluse is to be found, the second class of recluse is to be found.’ For it is not possible to live in the attainment of this jhana without being aloof from those immoral states, known as the Hindrances, which are so different from it. Thus assurance should be understood in both theterms. And although, in this pair of terms, by the common word ‘ aloof’ all kinds of aloofness are included, such as that of the corresponding part and so on, yet here only aloofness of body, aloofness of mind and by aloofness arrest [of the Hindrances] are to be understood. >\ By the term ‘ sense-desires’ the desires based on objects of sense are referred to, as in the Mahdniddesa:—‘ What. are the desires based on objects, delightful and lovely ?’ _And in the Mahdniddesa and the Vibhanga these are said to be sense-desires of our lower nature,’ e.g., ‘ The desire that is will, [165] lust, lust of the will, lustful intentions.”® All the sense-desires of our lower nature also should be understood as included. This being so, the meaning. of ‘ aloof indeed from sensualities’ ought also to be ‘ aloof indeed from sense-desires based on objects,’ by which bodily aloofness is meant. {In the next clause:—] ‘aloof from immoral states,’ the proper meaning is ‘separated from the sense-desires based on our lower nature, or all immoral states,’ by which mental -aloofness is expressed. By the former clause (7.e., aloof indeed from sense-desires), because it has been said to be aloof from the sense-desires based on objects, therefore it is clear that the pleasure of enjoying such sense-desires has been given up. By the second clause (z.e., aloof from immoral states), because it has been said to bealoof from the sense-desires based on our lower nature, it is clear that the bliss of jhana-emancipation has been comprehended Thus from their being said to be aloof from sensedesires based on objects and on our lower nature, by the first of the two phrases is shown clearly the relinquishment of the basis of the lower nature itself, by the second, that of our lower nature; by the first, the giving up of frivolity, by the second, that of foolishness; by the first is shown the purity of motive, by the second, the nourishment of the wish (for Nibbana). Thus far, in the clause ‘ from sense-desires,’ we have the method for the portion including sense-desires based on objects. In the portion including sense-desires of our lower nature, ‘sensuous desires,’ variously considered as will, lust, etc., is the will of those desires. This sensuous desire, though included among immoral states, is taken separately, as being opposed to jhina in the same way as it is said in the Vibhanga:— ‘ Herein what is the sensuous desire which is the will thereof ?’ Or it is taken in the first phrase as being sensuous desires of our lower nature, and in the second phrase as being included in things immoral. And the plural ‘from sense-desires,’ - not the singular, is used to show its manifold nature. And although other states are immoral, only the Hindrances are spoken of as showing the opposition to, hostility of the higher jhana factors in the same way as is said in the Vibhanga:-— ‘ Herein which are the immoral states ? Sensuous desire,’ etc.® For it is said that the Hindrances are opposed to the jhinafactors, which are hostile to them and dispel and destroy them. Likewise it is said, in the Petakopadesa} that concentration is opposed to sensuous desire, rapture to ill-will, initial application of mind to sloth and torpor, bliss to flurry and worry, sus-. tained application of mind to perplexity. Thus the former clause —‘ aloof indeed from sensualities "expresses separation from, by the discarding of, sensuous desire, the latter clause—‘ aloof from immoral states ’—separation from the five Hindrances. And if we include what has not been [explicitly] included, the separation by discarding is stated, in the first and second clauses, respectively, of sensuous desire and of the remaining Hindrances; of greed (one of the three immoral roots, with the five pleasures of sense for object) and of hate and delusion. (the other immoral roots] with the bases of vexation, etc. [166] for object; of sensuality as ‘ flood,’ ‘ bond,’ ‘ intoxicant,’ ‘grasping,’ ‘the physical knot’ of covetousness, the lust of desire as ‘ a fetter’ among the ‘ floods,’ etc., and of the remaining floods, bonds, intoxicants, graspings, knots and fetters of craving and states associated with it, and of ignorance and states associated with it; and also of the eight states of consciousness associated with greed and of the remaining four immoral states of consciousness. So much, then, for the setting forth of the meaning of ‘ aloof indeed from sensualities and aloof from immoral states.’ Now, having so far shown the factor eliminated in the First Jhana, the clause—‘ with initial and with sustained application of mind ’—is next stated to show the factors associated with it. In this phrase jhana is said to arise, together with initial and sustained application, classified according to the characteristics, etc., already given above [in connection with the realm of sense, a mental state which] has arrived at the realm of attenuated matter through association with ecstasy. It has been said that, as a tree is found with its flowers and fruits, so this Jhana occurs with initial and sustained application. And in the Vibhanga, the teaching, as determined in a personal way, 1s given thus:—‘ One is endowed with, possessed of, this 222, Risings of Consciousness initial application, this sustained application,’ etc+ But the meaning there is to be understood as in this passage. In the term ‘ born of solitude’ the meaning is separation, solitude, freedom from the Hindrances. Or it means ‘solitary,’ ‘separated.’ The group of states associated with jhina and separated from the Hindrances is the meaning. And “born of solitude’ is born from that solitude, or in that solitude. Next, ‘ full of rapture-bliss’:—these terms have been set forth above. Of the fivefold rapture this is the ‘ all-pervading rapture, ’ which, being the root of ecstatic concentration, goes on increasing and has reached association with concentration. This is the rapture meant here. And this rapture and this bliss are obtainable in this jhana; hence it is said to be ‘full of rapture and bliss.’ Pitisukham means rapture and bliss, like ‘Dhamma-Vinaya,’ etc. There is the rapture and bliss born of solitude of, or in, this jhana; hence ‘ born of solitude, full of rapture- -bliss.’ For verily as the jhina is born of solitude, so in it the rapture and bliss are also born of solitude and are obtainable in it. Therefore it is proper to say ‘ born of solitude and full of rapture-bliss ’ as one term. But in the Vibhanga it has been said in this way: ‘ This’bliss is accompanied by this rapture,’ etc. The meaning, however, is to be understood as in this passage. [167] ‘ First-Jhana ’—this is the numerical order. ‘ First’ is the first to have arisen; and also that it is the first to be entered into. But this last meaning is not a sure characteristic. For an aspirant who is of practised’self-control, and has attained the eight attainments, is able to enter into jhana from the beginning to the end, and from the end to the beginning, and also to fall into it at intermediate stages. Thus this jhana is first in the sense of arising firsts Jhana is twofold: that which (views or) examines closely the object and that which examines closely the characteristic marks. Of these two, ‘ object-scrutinizing ’ jhana examines. : closcly those devices [for self-hypnotism}' as mental objects. Insight, the Path and Fruition are called ‘ characteristicexamining jhana.’ Of these three, insight is so called from its examining closely the characteristics of -impermanence, etc. . Because the work to be done by insight is accomplished through the Path, the Path is also so called. And because Fruition examines closely the Truth of cessation, and possesses the characteristic of truth, it also is called ‘ characteristicexamining jhina.’ Of these two kinds of jhina, the ‘ objectexamining ’ mode is hereintended. Hence, from its examining the object and extinguishing the opposing Hindrances,? jhana is to be thus understood. ‘ Having attained’ is said to mean ‘ having approached,’ ‘ having reached,’ or, ‘ having fulfilled,’ ‘ having accomplished.’ In the Vibhanga, ‘ having attained ’ is said to mean the getting, gaining, attainment, full attainment, touching, realizing, fulfilling of the First Jhana® There the meaning is to be understood in the same way. ‘ He lives’ means to be endowed with the Jhana, the various kinds of which have been distinguished above by the mode of behaviour corresponding to that Jhana, and to accomplish the progress or function, continuance, preservation, maintenance, regulation, living of a personality. Indeed, it has been said in the Vibhanga, that ‘ he lives’ means to progress, continue, preserve, maintain, regulate, live. Hence ‘he lives.’ In the term ‘ earth-device,’ the circular [portion of] earth is called earth-device as representing the entire earth. ‘The image of the mark, or the after-image obtained in dependence on that disc of earth, is also called the ‘ earth-device ’; so also is the jhana obtained in thatimage. Of these three meanings, the last is to be understood here. The meaning in abstract is that he is living in the attainment of the First Jhana known as that of the earth-device. [168] With this earthdevice, what ought to be done by a clansman’s son who has done the preamble, induced the fourfold and fivefold Jhanas, increased insight with jhana as proximate cause, and who is desirous of attaining Arahantship? At first, having purified the Four Precepts of restraint known as the Pdatimokkha, restraint of controlling faculties, purity of life and dependence on requisites; he should establish himself in the sublimer Precepts; he should cut off any impediment, which exists in him, among the ten impediments beginning’ with ‘ houselife’; he should approach that good friend, who gives him stations of exercise; he should study that exercise befitting his own practice among the thirty-eight stations of exercise as given in the Text,? and if the earth-device is suitable he should take that up; he should reject an unsuitable monastery,? living in one that is suitable for his jhana culture; he should sever the minor impediments; and by not slackening the arrangement of the entire process of culture, comprising the different stages of preamble, guarding of the image, avoiding of the seven unsuitable things, pursuing the seven suitable things, and proficiency in the tenfold ecstasy, he should practise with a view to the attainment of jhana. This is an abstract; the detailed account is to be learnt from the account given in the Visuddhi-Magga. The same remark holds good in the case of the following Jhanas. The entire process of culture of all the stations of exercise has been detailed in the Visuddhi-Magga, where the method of all the Commentaries has been followed. What good is there in repeating what has been said in various places? We shall therefore not explain-it in detail again. Without spoiling ° the meaning, we shall without break give the explanation of the Pali Text in order due, without repeating ourselves, Finally, the phrase ‘ at that time’ means the time of his life when he has attained the First Jhath. ‘Thereis contact . there is non-distraction ’—these are the fifty-six states, the various kinds of which have been distinguished as to the order of terms in the first class of moral consciousness of the realm of sense. In reality, only these are of the realm of sense. Those discussed here, as to plane, are sublime and experienced in the realm of attenuated matter. This is the distinction -here. The remaining words are the same. But here are obtained the four ‘ Or-whatever’ states beginning with will.! The sections of the Groups and of the Void have been explained. End of the First Thana. CHAPTER II

THE SECOND JHANA?, In the exposition of the Second Jhana, the clause:—‘ from the suppression of initial and sustained application’ [169] means ‘ owing to the suppression, the transcending of these two: initial application and sustained application, they not being manifested from the moment when Second Jhana begins.’ Not only are all the mental factors of First Jhana not present in Second Jhana, but even those that are present—contact, and so on—are different. It is through the transcending of the gross element that there is the attainment of other Jhanas, the second from the First and so on. And it should be understood that it was to show this meaning that the words ‘ from the suppression of initial and sustained application’ were said. ‘Subjective’ (ajjhatia) here means ‘personal.’ But in the Vabhaiga just this is said:—‘ ‘‘ Subjective ’’ means selfreferring. And because ‘ personal’ is intended, therefore that which is one’s own, produced in one’s continuity, is to be here understood. Next, ‘ tranquillizing ’:—faith is said to be tranquillizing. Through connection with it, the jhana also is said to be tranquillizing, as a cloth when steeped in indigo is called indigo. Or, because this jhana tranquillizes the mind owing to its union with faith and the suppression of the disturbing initial and sustained application, therefore it is called ‘ tranquilizing.’ In this second sense the construction is to be understood as ‘ the tranquillizing of mind.’ In the former sense, ‘of mind’ is to be construed as ‘with supreme exaltation,’ this being the connected meaning :—alone (lu. one, eko) it rises above (udet?)—this is ekédi (exalted). ‘No longer overgrown by initial and sustained application, it rises up at the top, as the best’ is the meaning; for in the world what is best is also called unique (eko). Or, it may also be said that, as deprived of initial and sustained application, it rises up (udet?) single, or companionless; hence ‘rising alone.’ Or, again, it raises associated states, or causes them to rise. ‘One’ in the sense of ‘ best,’ and exalted in the sense of ‘ raising,’ give us ekodi:—‘ supremely exalted ’—which is a synonym ‘for concentration. And this Second Jhana develops this exaltation, therefore it is called ekodzbhava—‘ pre-eminent,’ ‘single,’ ‘ best to produce associated states.’ And as it is of mind and not of an entity, or a living principle, it has been said to be ‘ unique exaltation of mind (cetaso).’ [It may here be objected :—]is not this faith and this concentration called ‘ uniquely exalting’ present in First Jhana also? Why this tranquillizing only, and unique exaltation of mind ? The answer is:—That First Jhana, being disturbed by initial and sustained application, is not quite clear, but is like water full of big and small waves, therefore [170] it is not said to be tranquillizing, though there be faith in it. And because it _is not quite clear, concentration in it is not well manifested,” _ therefore unique exaltation is not ascribed to it. But in the, _ Second Jhana, owing to the non-existence of the impediments of initial and sustained application, faith, having got its opportunity, is strong, and concentration, by attaining inti- ‘mate alliance with strong faith, is manifested. Therefore in this way should the formula be understood. R In the Vibhanga only this much is said, that tranquillity -is faith, believing, confiding, assuring; and that unique exa!ta- 1 Reading iti pi vattum vattati. _ ? Like fish in muddy water.—Tiké, tion of mind is [defined as right concentration :—] ‘that mental -persistence .. .. right concentration, which, etc. The explanation given above, however, should be understood as not going against, but indeed coinciding, concurring with the meaning given in the Vebhaiga. ‘Without initial and sustained application.’ From being removed by culture, there is no initial application in this Jhana; hence ‘ without initial application.’ Similarly, it is ‘without sustained application.’ And in the Vzbhanga it has been said that this initial application and this sustained application are calmed, quieted, suppressed, terminated, exterminated, destroyed, completely destroyed, dried up, quite dried up, finished; hence ‘ without initial and sustained application.’ Here it may be said:—Is not this meaning determined by the phrase ‘from the suppression of initial and sustained application’? Then why is it repeated as ‘ without initial and sustained application’? True, this latter meaning has already been determined. Yet the repetition does not show merely the meaning of the former phrase. Have we not said, that from the transcending of the gross factor there is the attainment of other Jhanas beyond the First ? To show this, it is said that the Second Jhana tranquillizes the mind because of the suppression of initial and sustained application, and not because of the slough of our lower nature (as at the moment of access). Because of the suppression of initial and sustained application it develops unique exaltation, and not, like the access in jhana, because of the removal of the Hindrances, and also not, like the First Jhana, because of the manifestation of the factors. Thus this phrase shows the condition of tranquillity and unique exaltation. Moreover this Second Jhana is without initial and sustained application, because they are suppressed, -unlike the third and fourth Jhanas, and visual cognition, etc., which are without initial and sustained application, because they do not exist. Thus it also shows the effect, and not merely the fact of the nonexistence of initial and sustained application. But the phrase ‘without initial and sustained application’ merely shows their non-existence. Therefore, having said the former phrase, we may also say this latter phrase. ‘ Born of concentration’ means born of the concentration of the First Jhana, or of the associated concentration. [171] Of the two, although the First Jhana is also born of the associated concentration, yet only the Second Jhana is worthy of being called concentration, from its freedom from the disturbing initial and sustained application, from being quite unshakable and from being well clarified. Therefore, to speak, its praises, it is said to be born of concentration. ‘ Full of rapture-bliss ’—this is as said above. ‘Second’ is by numerical sequence. The meaning also is that he enters into this Second Jhana. {In the list:—]‘ At that time there is contact,’ ete.—this being fivefold Jhana, the words ‘ initial and sustained application’ have been left out; so in the fivefold Path the words ‘right intention’ have been left out. By their influence the decision as to the classifiable and unclassifiable terms should be understood. In the section of the Groups? also occur the threefold Jhana and the fourfold Path. The rest is the same as in the first Jhanas, End of the Second Jhana. CHAPTER III

THE THIRD JHANA In the exposition of the Third Thana? in the clause ‘because of distaste for rapture,’ the distaste is the revulsion from, or transcending of, the kind of rapture mentioned. The word ‘and’ between the two words, rapture and distaste, has ‘1 Cf. above section, pp. 202-5. 2 Dha. § 163, simply a conjunctive meaning. It combines the suppression of rapture with that of initial and sustained application. When the work of suppression only is added, then the construction should be understood as ‘ because of distaste for rapture, nay more, because of its suppression.’ And in this construction distaste has the meaning of ‘revulsion from.’ Therefore the meaning should be taken as ‘ because of revulsion from, and suppression of, rapture.’ But when the suppression of initial and sustained application is added, then the construction should be understood as ‘ because of distaste for rapture, nay more, because of the suppression of initial and sustained application.’ And in this construction distaste has the meaning of ‘transcending.’ Therefore the meaning should be taken as ‘ because of the transcending of rapture and of the suppression of initial and sustained application.’ Although the initial and the sustained application has been suppressed even in the Second Jhana, the suppression of both has been said to show the way to, and to extol the praises of, the Third Jhana. For when ‘ because of the suppression of initial and sustained application’ is said, is not the meaning plain that the suppression is the way to this Jhana? And albeit they are not removed in the Third Ariyan Path, yet the five lower [172] Fetters beginning with the theory of individuality are said to be removed by way of extolling the Path, so that those striving for its attainment may put forth effort. Even although they have not been suppressed, their removal has been mentioned for purposes of commendation. Hence the meaning has been said to be ‘from the transcending of rapture and from the suppression of initial and sustained application.’ . 4 In ‘ one lives indifferent,’ ‘indifferent’ means he looks on disinterestedly; the meaning is: he looks evenly, not taking any side! One who is possessed of the Third Jhana is called indifferent from being endowed with that indifference, pure, abundant, and strong. Indifference is of ten kinds: (1) sixfold, (2) of the Divine States, (3) of the Factors of Wisdom, (4) of energy, (5) of complexes of activity, (6) 6f feeling, (7) of insight, (8) of equanimity, (9) of jhana, and (10) of purity. (1) Of these, ‘the bhikkhu who in this life is purged of the Intoxicants sees with the eye a visible object, and is neither joyful nor sad, but lives indifferent, mindful and comprehending. Thus the indifference which comes to such a saint, in such a way that he does not abandon the pure original state, when the six kinds of objects, whether desirable or undesirable, are presented at the six doors, is known as the sixfold indifference. (2) The indifference which takes up the neutral position regarding beings? thus: ‘He continues to diffuse one quarter [of any region] with a mind accompanied by equanimity ’ is known as that of the Divine States. (3) The indifference arising with the mode of neutrality among co-existent states thus; ‘He develops indifference as a factor of wisdom and dependent on detachment ’ is known as that of the Factors of Wisdom. (4) The indifference which arises thus in the text: ‘ The indifference which from time to time attends to the {so-called] ‘‘ mark of indifference,’ ’® and is neither too intense nor too slack, is known as that of energy. (5) The indifference which is a state of equanimity derived from the estimate that the Hindrances, etc. [are to be put away], in such texts as ‘ How many kinds of equanimity arise by means of concentration, how many by means of insight? Hight arise by means of concentration; ten by means of insight ’ is known as that of the complexes. (6) The indifference which is neither painful nor pleasurable, as in ‘ When sensuous moral consciousness arises accompanied by indifference,? is known as that of feeling. (7) The indifference which arises as equanimity in respect of [intellectual] investigation, thus: ‘ He puts aside the “‘ is,” the “‘ has come to be,” and acquires indifference,’ [173] is known as that of insight. (8) The indifference which balances co-existent states equally, and which comes among the ‘ Or whatever states,’ beginning with will, is known as that of equanimity. (9) The indifference which comes as ‘ He lives indifferent,’ and which does not beget partisanship with the bliss, excellent though it may be, of the Third Jhana, is known as that of jhina. (10) The indifference which comes as ‘indifference of the Fourth Jhana in its utter purity of mindfulness,’ and which is purified of all opposing states, and has no business in their suppression, is known as that of purity. Of these, the sixfold indifference and that of the Divine States, of the Factors of Wisdom, of equanimity, of jhana, and of purity are one in sense, as being equanimity. But they are distinguished under six heads owing to the different states or conditions corresponding to the classification, though there is only one kind of being, just as in boys, lads, elders, generals, kings, etc. Therefore among them, where there is the sixfold indifference, there is nothing of the Factor of Wisdom, etc. And where there is the indifference which is a Factor of Wisdom there is no sixfold indifference, ete. As these six are one in sense, so is the indifference of the (mental) complexes and of insight one in sense—namely, understanding, which is twofold in function. As aman, holding a stick cleft like a goat’s hoof, searches for a snake, which has entered the house late in the day, and seeing it lying on the heap of husks, looks down, thinking, ‘ Is it a snake, or not ?’ but on sceing the three rings on the neck is no more doubtful, but becomes indifferent as to search, so the aspirant, who has worked at insight, on seeing the three characteristic signs by means of insight, becomes indifferent as to search for the impermanence, etc., of the complexes. This is the indifference of insight. As when the man firmly catches hold of the snake by his goat’s-hoof-cleft. stick and, seeking to release it, thinking, ‘ How shall I free it, so that I may not hurt it and I myself be not bitten 2?’ becomes indifferent as to catching it, so from looking upon the three existences as though on fire, as a result of his seeing the three characteristic signs, a man becomes indifferent as to seizing the complexes. This is the indifference of the complexes. Thus when the indifference of insight is accomplished that of the complexes is also accomplished. In this way the twofold function of neutrality consists in searching and seizing. [174] But the indifference of energy and that of feeling are different from each other and from the others. Thus, of the ten kinds, it is the indifference of jhana that is here intended. It has the characteristic of middleness, the function of not enjoying (even the excellent bliss of the Third Jhana), the manifestation of absence of activity, the proximate cause of distaste for rapture. Here one might object: ‘ Is not this jhana-indifference the same in sense as that equanimity-indifference, which is obtainable in the First and Second Jhanas? If so, then, in those two Jhanas also, it should be said that “ he abides indifferent.”’. Why has this not been said ?’ Because there is no distinct function. Indeed, the function of equanimity is not distinct in the First and Second Jhanas, because it is overwhelmed by initial application, etc. But in the Third Jhana, because it is not overwhelmed by initial and sustained application and rapture, it has lifted up its head, so to speak, and has @ positive distinct function. Here ends the full explanation of the sentence ‘He abides indifferent.’ 5 Now as to “mindful and comprehending,’ we think or remember and are ‘ mindful.’ We know fully and are ‘ comprehending.’ Thus the mindfulness and the comprehension are stated in connexion with the person. Of these, mindfulness has the characteristic of remembering, the function of opposition to forgetfulness, the manifestation of watchfulness; comprehension has the characteristic of opposition to delusion, the function of overcoming doubt, or of bringing a work to completion, and the manifestation of examination. Although this phrase is obtainable in the preceding Jhanas—indeed, to one of forgetful memory and without comprehension there does not arise even the access stage of jhana, much less ecstasy—yet from their grossness the process of consciousness is easy, like the movement of a man on the earth, and in them the function of being mindful and comprehending is not revealed. But from the putting away of the gross factor and the fineness of this Third Jhina, it is desirable that the process of consciousness be maintained by the function of being mindful and comprehending like the movement of a man on the edges of razors. Hence it has been mentioned here only. Is there anything more to.say ? As the suckling calf, being removed from the cow and left unguarded, again approaches the cow, so the blissful ease of the Third Jhana, being removed from rapture, if unguarded by mindfulness and comprehension, would again approach rapture and be associated with it. Indeed, beings long for happiness; and the blissful ease of the Third Jhina is exceedingly sweet, than which there is no greater bliss. But owing to the power of mindfulness and comprehension, there is no longing present for this bliss, and this condition does not change. It is to show this distinctive meaning that the phrase has here been said. 5b Now in the clause ‘ he experiences blissful ease by the mental factors,’ [175] although to one endowed with the Third Jhana there is no thought of such experience, yet he may experience that bliss which is associated with his mental factors, or, though he has emerged from jhana, he may still experience that bodily bliss, because- his material body has been suffused by the exceedingly refined mind-born matter produced by that associated bliss. Hence the phrase has been said to show this meaning. Now in the clause ‘ of which the Ariyans declare: he, indifferent and mindful, abides in blissful ease,’ the meaning is that by reason of, on account of, the Third Jhina the Ariyans, that is, the Buddhas, etc., declare, point out, designate, establish, reveal, disclose, explain, set forth, praise a person who has mastered that jhana. And how? [By saying:] ‘he indifferent and mindful abides jn blissful ease,’ and having entered into the Third Jhana he sq abides— thus should the sequence inthe meaning be understood. + But why do they praise him so? Because he is worthy of praise. To expand: Because he is indifferent even in the Third Jhana which has reached the perfection of bliss of exceeding sweetness, because he is not dragged along by the contagion of the bliss of it, and is mindful with an established mindfulness, so that rapture may not arise, and because he experiences by his mental factors that bliss which is not corrupt and which gives delight to, and is followed by, the Ariyans, therefore is he worthy of praise. Him praiseworthy the Ariyans praise, setting forth his merits as the condition of their praise: ‘ Indifferent and mindful he abides in blissful ease.’ ‘Third’ is by numerical sequence; this is the Third Jhana he enters into. In ‘ at that time there is contact,’ etc., in the fivefold Jhana the word ‘rapture’ is wanting, and by its influence the decision of the terms, both classifiable and unclassifiable, should be understood. In the section ‘also of the Groups mention of the twofold Jhanais made. The rest is the same as in the Second Jhana. End of the ThirdJhana. CHAPTER IV

THE FOURTH JHANA In the exposition of the Fourth Jhana, the clause ‘ from the putting away of pleasure and from the putting away of pain” means the putting away of pleasure and pain in the mental factors. ‘ Previous’ means that the putting away of pleasure and pain took place before, and not at the moment of the Fourth Jhina. The clause ‘from the passing ‘away of joy and grief,’ namely, of mental pleasure and mental pain, has been said [176] because of the previous passing away, the- putting away of these two. When are they put away? At the ‘ access’moments? of the four Jhanas. For joy is put away at the access-moment of the Fourth Jhana; pain, grief and pleasure are put away [respectively] at the access-moments of the First, Second and Third Jhanas. Thus, although they have not been stated according to the sequence of their removal, yet their removal should be understood even by the sequence of the summary of controlling faculties both in the Indriya- Vibhanga® and here. But if they are put away at the access-moments preceding this or that Jhina, then why is it said [that their cessation is in the Jhinas themselves] thus: ‘Where does the uprisen controlling faculty of pain cease completely? Bhikkhus, in this case the bhikkhu, aloof indeed from sense-desires ,. . enters into and abides in the First Jhana. Here the controlling faculty of pain which has arisen ceases completely... . Where do the controlling faculties of grief, . . . of pleasure, . and of joy which have arisen cease completely ? Bhikkhus, in this case the bhikkhu from the putting away of joy . . . enters into and abides in the Fourth Jhana. Here the controlling faculty of joy which has arisen ceases completely.’ This is said because of their complete cessation. For in the Jhanas their cessation is completed, not merely begun; at theaccess-moments their cessation is not completed. True, though there is cessation in the access to the First Jhana, with a different adverting of the mind, yet there the controlling faculty of pain may be produced through contact with gadflies, mosquitoes, etc., or by falling on to an uneven seat; but there is no such production within the ecstasy; or this controlling faculty of pain which ceases at the access does not thoroughly cease, because it is not killed by its opposite (faculty). But within, the ecstasy, owing to the diffusion of rapture, the whole body is surcharged with pleasure. And the controlling faculty of pain of the pleasure-suffused body has thoroughly ceased, being killed by its opposite. Moreover, although it has been put away, the controlling faculty of grief may arise at the access to the Second Jhana with a different adverting of the mind. Why does this arise when there is bodily suffering and mental distress, with initial,and sustained application of mind as its cause, and does not arise in the absence of initial and sustained application? Where it arises, it does so when there is initial and sustained application; and at the access to the Second Jhana- initial and sustained applications have not been put away; hence the possibility of its arising. But there is no such possibility owing to the removal of the cause in the Second Jhana. Similarly, although it has been put away, the controlling faculty of pleasure may arise at the access to the Third Jhana in one whose body has been suffused by refined matter produced -by rapture; but it may not arise in the Third Jhana itself, because rapture, the cause of pleasure, has completely ceased therein. [177] Similarly, although it has been put away, the controlling faculty of joy may arise at thé access to the Fourth Jhana because it is near and has not been well transcended, owing | to the non-existence, of indifference which has attained to . ecstasy; but it may not arise in the Fourth Jhana itself. Hence in various places the word ‘ complete’ has been taken as ‘ Here the uprisen controlling faculty of pain ceases completely.’ W3 Why [it may be objected] are these feelings, which have thus been put away at the access to the various Jhanas, gathered together in the Fourth Jhana ? For the purpose of apprehending them easily. In other words:—in ‘ neither painful nor pleasurable’ this neutral feeling is [revealed as] subtle and hard to understand. It is not possible to apprehend it easily. Therefore, as, in order to catch a vicious bull that may not be caught by approaching it anyhow, the cowherd brings together all the cows in a pen, lets them out one by one, and, when the bull comes out in its turn, orders its capture: ‘catch it!’ so the Blessed One, to make easy the comprehending of the neutral feeling, has brought forth all the feelings. By showing all the feelings it is possible to comprehend neutral feeling as that which is neither pleasure nor pain, neither joy nor grief. Further, these feelings should be understood to have been stated to show the cause of the mental emancipation of the Fourth Jhana, which is neutral feeling. The preceding Jhanas which have put away pleasure and pain are indeed the causes of this mental emancipation. As has been said: ‘ Four, Sir, are the causes of the attainment of mental emancipation which is neutral feeling. In this case, Sir, a bhikkhu from . the putting away of pleasure . . . enters into and abides in the Fourth Jhana. These, Sir, are the four causes of the attainment of mental emancipation, which is neutral feeling.” As, although they are put away elsewhere, the error of individuality, etc., are said to be put away in the Third Path with a view to extol its praises, so, in order to praise the Fourth Jhana, these feelings should be understood to be mentioned in connection with it. Or they should be understood to -be mentioned to show the great remoteness of lust and hate here, owing to the destruction of their causes. - For as to these pleasure is the cause of joy, joy of lust, pain of grief, grief of hate. And by the destruction of pleasure, etc., lust . and hate are destroyed with their causes. Thus they are very distant.” + Majjhima i, 296. * From the Fourth Jhina.— Tika. The clause ‘ neither pain nor pleasure’ means not pain by the absence of pain; not pleasure by the absence of pleasure. By this the Buddha shows the third [kind of] feeling as opposed to pain and pleasure, and not merely the absence of pain and pleasure. The third feeling is neither pain nor pleasure, and is also called hedonic indifference. [178] It has the characteristic of enjoying an object midway between the desirable and the undesirable, the function of middleness, the manifestation of not being apparent, the proximate cause of the cessation of pleasure. Then as to the clause:—‘ Purity of mindfulness born of indifference,” in this Jnana, because of the purity of the mindfulness which has been produced, mindfulness is pure. Such purity is made by indifference, not by any other ; hence this Jhina is called ‘ purity of mindfulness, born of indifference.’ In the Vibhanga it has been said that mindfulness is cleansed, purified and burnished by indifference; hence ‘ purity of mindfulness born of indifference.’ That indifference by which there is here purity of mindfulness should be understood as equanimity. And not merely mindfulness has been purified by indifference, but also the associated states have been purified. The teaching, however, has put mindfulness at the head. Although this indifference exists also in the first three Jhanas, yet as the crescent moon, being overpowered by the sun by day, and not getting the favourable night which makes it cool and renders service to it, is not clear, not radiant, though it exists by day, so the crescent moon of equanimity, being overpowered by the night of opposing states, such as initial application of mind, and not getting the favourable night of indifferent feeling, is not clear in the first three Jhanas, even though in them it is present. And when indifference is not clear, the co-existent states, such as mindfylness, like the light of the indistinct crescent moon by day, are not clear. THerefore in the three Jhanas not one is said to be ‘ purity of mindfulness born of indifference.’- But in the Fourth Jhana the crescent moon of equanimity, not being overpowered by the might _ 1 Or ‘diffused,’ reading visadé for vivaia—Tr.of opposing states, such as initial application of mind, and getting the favourable night of indifferent feeling, is exceedingly clear. Owing to its clearness the co-existent states, such as mindfulness, like the light of the clear crescent moon, become clear, radiant. Hence the Fourth Jhana is said to be ‘ purity of mindfulness born of indifference.’ ‘Fourth’ is by numerical sequence; he enters into this Jhana as fourth. In ‘ there is contact,’ etc., in the fivefold contact, indifferent feeling should be understood as the only ‘ feeling.’ Moreover, in the fivefold Jhana, in the eight controlling faculties [179], this has been said: ‘ There is indifference; there is the controlling faculty of indifference.’ The remaining words, wanting in the Third, are also wanting in the Fourth Jhana. In the section of the Groups also, the Jhana should be under- ‘stood to be twofold by virtue of indifference and one-pointedness of mind. All the remaining words are the same as in the Third Jhana. End of the Fourfold system. CHAPTER V

THE FIVEFOLD SYSTEM € Now with the words:—‘ which are the states that are moral,’ the fivefold system begins. _ Why [is there a fivefold system]? There are two reasons :— .[to satisfy some] persons’ inclinations, and to adorn the teaching. To expand:—In the assembled gathering of the spirits, to some spirits only initial application of mind appeared gross, and sustained application of mind, rapture, pleasure, onepointedness of mind appeared good. To them in a fitting manner the Teacher divided the fourfold Second Jhana as _Without initial, and with only sustained, application. To some spirits sustained application appeared gross, and rapture, pleasure and one-pointedness of mind appeared good. To them ina fitting manner he classified the threefold Third Jhana, To some spirits rapture appeared gross and pleasure and onepointedness of mind appeared good. To them in a fitting manner he classified the twofold Fourth Jhana. To some spirits pleasure appeared gross and indifference and one-pointedness of mind appeared good. To them in a fitting manner he classified the twofold Fifth Jhana. Thus far for[the appeal to different] personal inclinations. Again, those conditions of the Law by which, because they have been thoroughly penetrated, the teaching is adorned—those conditions were thoroughly penetrated by the Tathagata. Hence, because of the vastness of his knowledge, the Teacher, who is skilful in arranging his teaching, and who has attained the [art of] embellishing it, fixes that teaching by whatever factor that has come to hand, and in any way he chooses. Thus here he has classified a First Jhana of five factors, a fourfold Second Jhana ‘ without initial and with only sustained application of mind,’ a threefold Third Jhana, a twofold Fourth Jhina and a twofold Fifth Jhina. This we have called embellishing the teaching. Further, the Blessed One taught three kinds of concentration in the Suttanta passage: ‘ Bhikkhus, the three kinds of concentration are: with initial and sustained application of mind, without initial and, with only sustained application, without initial and without sustained application.’ Of these, that with initial and sustained application, and that without initial and sustained application have been classified and shown above; [180] but not that concentration without initial and with only sustained application. And it should be understood that the Fivefold System has been begun to show that ‘concentration. In the list:—‘ contact,’ and so on, belonging to the exposition of the second Jhana of the Fivefold System,” only ‘ initial application of mind’ is wanting. And in the section of the Groups this also is special: ‘There is the fourfold Jhana, there is the fourfold Path.’ All the rest are the same as in . Fivefold Jhana 241, the First Jhina. And the Second, Third and Fourth Jhanas in the Fourfold System are the Third, Fourth and Fifth Jhinas here. It is to show the order of their attainment that this system should be understood. It is said that a minister’s son came to town from the district to attend on the king. He saw the king for one day only, then wasted all his wealth by the vice of drink. One day, when ho was drunk, they stripped off his clothes, covered him with wornout mats and hauled him out of the liquor-shop. A certain man who could read the signs on a man’s limbs saw him asleep ona rubbish heap and came to this conclusion: ‘ This man will be a protection to the people; he ought to be looked after.’ So he had him bathed with powdered earth, had him clothed in a pair of thick robes, had him again bathed in scented water, had him dressed in a suit of fine clothes, made him ascend his palace, fed him with delicious food, gave him to the care of his servants, saying: ‘ Tend him,’ and went away. Then they brought him to bed, and, in order to prevent his going to the liquor-shop, four strong men stood pressing his hands and feet: one cf the servants shampooed his feet, a second took a fan and fanned him, a third sat playing the lute and singing. By getting to bed fatigue left him and he slept awhile. On waking he was unable to bear the pressuré on his hands and feet, and threatened them, saying, ‘Who presses my hands and ‘feet ? Go away!’ They went away at the first word. Then again he slept awhile, and on waking, being unable to bear the shampooing of his feet, said: ‘ Who shampoos my feet? Go away |’ The man went away at the first word. Then again he slept awhile, and on waking, being unable to bear the wind of the fan, he said: ‘ Whois this? Goaway!’ The man went away at the first word. Again he slept awhile, and on weking, being as unable to bear the sound of music as if it were a dart in his ear, threatened the musician, who glso went away at the first word. [181] Then in due course the nuisance of fatigue, pressing, shampooing, fanning, and music being removed, he slept soundly, rose and went into the presence of the king. And the king gave him high authority. He became a helper of the people: 7f In this simile, the minister’s son who comes to ruin by drink represents a householder of the clansmen who has in many ways come to loss and ruin. The reader of signs on the limbs represents the Tathagata. The conclusion that this man will be a helper of the people, and that he is worthy of attendance, represents the resolution of the Tathagata that such and such an one will be a helper of the people, and that he is worthy of ordination. The cleansing of the minister’s son by powdered earth is the clansman’s attainment of ordination. The former’s being wrapped in thick robes is the latter’s putting on the dress of the ten moral precepts; again, as the bath of the former in perfumed water, so is the latter’s bath in the perfumed water of the Patimokkha self-restraint, etc. ; as the former’s dressing in a suit of fine clothes is the latter’s dressing in the fine clothes of the fulfilment of the purity of the said precepts. Again, as the ascending into the palace by the former dressed in fine clothes, so is the ascending into the palace of concentration and culture by the latter dressed in the fine cloth of the purity of virtue. Then the partaking of delicious food by the one is as the partaking of the deathlessness of such states as mindfulness and comprehension, which renders service to concentration. Again, as the putting to bed of the one by the attendants after his meal, so is the putting of the other to the ‘access’-Jhana by initial application of mind, etc. Again, as the group of four men who pressed the hands and feet of the minister’s son in order to prevent his going to the liquor-shop, so is the emancipated initial application of mind which presses the mind on the object to prevent its going in the direction of sensuous perceptions. The shampooer of the one represents the sustained application of the other, causing the repeated contemplation of the object by the mind. As he who produces a breeze by fatihing, so is rapture bringing coolness to the mind. As the musician gratifying the ear, so is joy gratifying the mind.. As the former’s going off to sleep in bed for awhile getting rid of fatigue, so is the latter’s approach to the First Jhana getting rid of the fatigue of the hindrances through dependence upon ‘ access ’-jhana. Then, as to the former's inability to bear the pressure on his hands and feet on his waking from sleep, his threatening the men, and his subsequent sleep awhile after their departure, [182] so is the seeing defect in initial application of mind through inability to bear its pressing on the mind, when he rises from-the First Jhana, and his subsequent approach to the Second Jhana, initial application being removed, and with only sustained application. The threatening the shampooers of feet, etc., one by one, through inability to bear the shampooing, as said in due course above at his waking from repeated sleep, and his going off to sleep awhile at their departure should be regarded as the other’s seeing defect in sustained application of mind, etc., one by one, through inability to bear them with their defects already mentioned on his rising repeatedly from the Second Jhana, etc., and his repeated approach, these faults being removed to the Third Jhana without initial and sustained application, the Fourth Jhana free from rapture and the Fifth Jhana where joy has been put away. As the rising from sleep, going to the king’s presence and attaining to authority should be understood the attainment of Arahantship by the clansman who has risen from the Fifth Jhana and followed the Path of Insight. And as the attaining to power by the minister’s son and his being a helper to many a man should be understood the attaining to Arahantship by the clansman, and his being a helper to many. For all this it is that he is called the incomparable field of merit. End of the Fivefold System. CHAPTER VI

THE FOURFOLD PROGRESS By so much has the double classification, called the Ninefold Scheme, comprising the fourfold and fivefold systems, been set forth. But in its contents this classification should be known as the Fivefold Jhana, the fourfold system being includcd in the fivefold system. Now because this jhana is accomplished also with a certain .tate of progress, therefore, in order to show the classification of progress, the text ayain begins with ‘ which are the states that are mora] ?’ Herein, when this jhana has a painful progress, we get the clause ‘progress being painful’; when there is sluggish intuition, we get ‘intuition being sluggish.’ Thus there are three names to this jhana, to wit: ‘ painful progress,’ ‘ sluggish intuition,’ and ‘ earth-device.’ And the same method is observed in ‘ painful progress, quick intuition.” Herein, from the first resolve till the access of the particular jhana arises, the jhana-development which occurs is called progress. And the insight which occurs from the access till the ecstasy is called intuition.® And this progress is painful tosome. The meaning is that, [183] from the abundant production of such opposing states as the Hindrances, it is difficult, not pleasant to carry on. To some, from there being no such opposition, it is easy. To some, again, intuition is sluggish, weak and of slow occurrence; to others it is quick, strong and of swift occurrence. Hence he who from the beginning, in discarding his lower nature, does so with fatigue, painfully, by means of external aid, of instigation, to him progress is painful. And, he who, having discarded the lower nature, abiding round about the ecstasy, takes long to attain to the manifestation of the jhana-factors, is of sluggish intuition. He who quickly attains to the manifestation of the jhana-factor is of quick intuition. He who in discarding the lower nature does so with ease, without fatigue, is one to whém progress is easy. Details concerning what is fitting and is not fitting, preliminary works such as cutting off the impediments, skilfulness in ecstasy, etc., have been explained in the exposition of mental + Dhs. § 176. 2 Ib, § 177, culture in the Visuddht Magga. Of them, he who pursues what is not fitting is of painful progress and sluggish intuition. He who pursues what is fitting.is of easy progress and quick intuition. And he who in the preliminary stage to access pursues what is not fitting, and in the subsequent stage to access pursues what is fitting, or who in the preliminary stage pursues what is fitting, and in the subsequent stage pursues what is not fitting, is of mixed progress and intuition. Further, the progress of one who, without accomplishing the preliminary work of cutting off the impediments, applies himself to culture is painful. The reverse is easy progress. -Again, the intuition of one who does not perfect skilfulness in ecstasy is sluggish; and it is quick in one who perfects skilfulness in ecstasy. : Moreover, the classification according to craving and ignorance, and the chief reason of calm and insight should be understood. To expand: To one overcome by craving the progress is painful; to one not overcome by craving it is easy. And to one overcome by ignorance the intuition is sluggish; to one not so overcome it is quick. And he who has no past conditions for calm makes painful progress; one who has such makes easy progress. And one who has no past conditions for insight is of sluggish intuition; one who has such is of quick intuition. Classification by virtue of our lower nature and controlling faculties should also be understood. To expand: To one whose nature is acutely corrupt and whose controlling faculty is soft, progress is painful and intuition sluggish. But to one of keen controlling faculty, intuition is quick. To one with a mild lower nature and soft controlling faculty, progress is easy and intuition sluggish. But to one of keen controlling faculty intuition-is quick. Thus im ‘progress and intuition the person who attains to jhana [184] by means of painful progress and sluggish intuition, that jhana is said to be of painful progress and sluggish intuition. In the remaining Jhinas also the same method is to be understood. In these progress should be understood as [lying] in the arrest either of that mindfulness of which it is said thus: ‘ The mindfulness corresponding to that [of the first Jhanasf is firmly established, understanding partakes of firmness’; or of the desire for the various Jhinas. The intuition in abiding round about the ecstasy of one who has attained to the access of these Jhanas is also to be understood [as here involved]. And the progress and the intuition are just according to how they come.? In other words, the Second Jhana which arises following the attainment of a First Jhana, where progress is painful and intuition sluggish, is even like the First Jhana (its condition). And the same with the Third and Fourth Jhanas. As in the fourfold method, so in the fivefold method the progress should be understood as of four kinds. Thus we get in all nine groups of four combinations with respect to progress. In these, according to the text, there are thirty-six classes of consciousness. Actually, however, from the inclusion of the fourfold method in the fivefold method, there are only twenty classes of consciousness. End of the fourfold Progress. CHAPTER VII

THE FOUR OBJECTS OF THOUGHT Now because this Jhana is fourfold by object-classification, as well as by progress-classification, therefore, to show the former classification, we have again the beginning: ‘ which are the states that are moral 2’ In this clause:—‘ limited and with a limited object of thought ’—‘ limited’ refers to that Jhina which has not been practised and is not able to become a cause of the next higher Jhina. Again, that Jhana which arises in respect of an object of the size of a small sieve, or the cover of a cooking-pot, and which has a small object, is said to be ‘ with a limited object of thought.’ That Jhana [on the other hand] which has been practised and well developed, and is able to become the cause of the next higher Jhana, is called ‘immeasurable.? That Jhana which arises in respect of an extensive object and which has an immeasurable object due to its growth in size is said to be ‘with an immeasurable object of thought.’ And from the combination of the characteristics already mentioned the combined method should be understood. Thus in respect of objects also the four ninefold methods have been discussed. And the classes of consciousness here are the same in number as in the preceding fourfold progress. End of the fourfold Object of Thought. CHAPTER VIII

THE SIXTEENFOLD COMBINATION Now in order to show the sixteenfold method of combined object and progress [185] we have again in the beginning :—- “which are the states that are moral?’ Therein the jhana spoken of in the first system is low for four reasons: painfulness of progress, sluggishness of intuition, limitedness, limitedness of object. The jhana spoken of in the sixteenth method is exalted for four reasons: ease of progress, quickness of intuition, immeasurableness, immeasurableness of object. In the remaining fourteen methods the lowness and exaltedness should be known for one, two and three reasons. ‘ 248 ' Risings of Consciousness CHAPTER IX DISCOURSE ON THE DEVICES (OR ARTIFICES, KASINA) Bur why was this method taught? Because it led to the production of jhana. To expand: the supreme Buddha, in connection with the ‘ earth-device,’ taught schematized! jhaina by the fourfold and the fivefold methods; likewise schematized progress and object. Of the two jhana-series also, to those spirits who were able to understand schematized jhana by the earth-device as it is taught by the fourfold method, this fourfold method was taught in a fitting manner. To those spirits who were able to understand it as it was taught by thé fivefold method, the fivefold method was taught in a fitting manner. To those spirits who were able to understand it as it is taught by the fourfold method, with schematized progress and object, the fourfold method in bare progress and bare object was taught in a fitting manner. To those spirits who were able to understand it as it was taught by the ‘fivefold method, the fivefold method was taught in a fitting manner. Thus the teaching has been taught above with reference to people’s [various] inclinations. And the Supreme Buddha, who was capable of adorning the teaching, had divided the four branches of analytical] knowledge, and had a clear knowledge of the ten ‘ strengths,’ the four grounds of confidence, etc., was able, owing to his having well penetrated the irreversible functions and characteristics? of states, and his skill in concepts of things, to fix the teaching by any method whatever. Therefore, by means of his proficiency in elaborating the teaching, he made a discourse on the bare fourfold method in connection with the * earth-artifice.’ And because thoge persons who bring up jhana cannot do so without object and progress, thercfore, because it is certain to produce jhana, this sixteenfold method was set forth. The Ten ‘ Devices’ 249 So far the bare set of nine, the four progress sets of nine, the four object-sets of nine, these sixteen sets of nine, in all, twenty-five sets of nine, have been set forth. In each set of nine are two methods, namely, the fourfold and the fivefold methods. Thus there are fifty methods. In the text are two hundred and twenty-five kinds of jhana-consciousness: one hundred in the twenty-five fourfold methods, [186] one hundred and twenty-five in the fivefold methods. But from the fourfold method being included in the fivefold method, there are only one hundred and twenty-five modes of consciousness. And of these two hundred and twenty-five modes of consciousness which are in the text, in the exposition of each are three main sections beginning with the determination of states. But they have been abridged after the schematized method in each exposition had been shown. End of the Earth-device. CHAPTER X THE OTHER DEVICES! Now inasmuch as these Jhanas arise also through the waterdevice, etc., in order to show these devices we have again as Opening question, ‘Which are the states that are moral?’ In them the textual method, elucidation of meaning, classes of consciousness and abridgment of sections are all to be understood as given under the earth-device. But the whole of this method of culture, beginning with the preamble of the device, has been set forth in the Visuddhi Magga. . Inthe Mahdsakuludayi-Suttat ten devices are mentioned. Of them, the ‘consciousness '-device is the same as the sublime consciousness produced with respect to space, and as the attainment of the sphere of infinite consciousness produced after the preamble of the sublime consciousness. Thus it follows the teaching on-the immaterial in all its aspects. Hence itis not mentioned in this place. And the ‘ space ’-device is the same as the space obtained by separating the device, as the aggregate produced by making that space the object, as that separated space which ought to be taken as the mark in any hole in a wall, etc., and as the Fourth and Fifth Jhanas produced by making that separated space the object. Of these two, the first method (of space separated from the device and the aggregate) follows the teaching on the immaterial; the last method (including the remainder) follows the teaching on the Riipa realm. Thus, owing to its mixed nature, it has not been mentioned in the teaching on the material realm. The jhana produced in the separated space, however, is the path to the attainment of the Ripa planes. Hence it should be taken into account. But in it only the Fourth and Fifth Jhanas arise, but not the Immaterial Jhana. Why? Because the separation of the device is not obtained. For though it is repeatedly separated, it remains just space, and thus in it the separation of the device is not obtained.t Therefore the jhana which arises from it is conducive to a happy abode under present conditions; is a basis of superknowledge, of insight, but not. of cessation. But here graduated cessation is not obtained as far as the Fifth Jhana; [187] on the contrary, it is a basis of the round of births. And as this Jhana (of separated space) is the basis of superknowledge, so also are the Jhanas arising inthe previous device. But in these Jhanas their distinction lies in their being bases of cessation. All that remains to be said on the space-device has been said in the Visuddht Magga By the aspirant who wishes for the potency of transformation, such as ‘ being one yet many,’® and producing the eight attainments in the previous eight devices, the mind should be tamed in these fourteen ways: (Ijin the way of right succession of the devices; (2) in the reverse-order of the devices; . (3) in the way of right, succession and the reverse order of the devices; (4) in the way of right succession of the Jhanas; The Ten * Devices? 251 (5) in the reverse order of the Jhanas; (6) in the way of right succession and the reverse order of the Jhanas; (7) by passing over Jhanas; (8) by passing over devices; (9) by passing over Jhanas and devices; (10) by change of factors; (11) change of objects; (12) change of factors and objects; (13) specification of factors; (14) specification of objects. The detailed discourse is given in the Visuddhi Magga2 It is impossible that the aspirant as a beginner, without such a previously developed culture, taming his mind in the fourteen ways, should fulfil by any means the potency of transformation. For the preamble of the device is burdensome to the beginner; one in a hundred, a thousand, might be able to perform it. To him who has performed the preamble of the device the production of the mark is burdensome; one in a hundred, a thousand, might be able to produce it. When the mark has been produced, the attainment of ecstasy after increasing the mark is burdensome; one in a hundred, a thousand, might be able to attain it. To one who has attained ecstasy the taming of the mind in the fourteen ways is burdensome; one in a hundred, a thousand, might be able to tame it. To one who has tamed the mind in the fourteen ways, the potency of transformation is burdensome; one in a hundred, a thousand, might be able to acquire it. To one who has attained the potency of transformation, quickness of intuition is burdensome; one in a hundred, a thousand, might be able to get it, like the Elder Rakkhita of eight years’ full ordination among the thirty thousand elders of supernormal potency, who had come to minister to the sick Elder Maharohanagutta at the Therambatthala. The story has been told in the Visuddhi Magga. End of the Discourse on the Devices. CHAPTER XI

DISCOURSE ON THE POSITIONS OF MASTERY Havine shown thus the moral consciousness of the realm of attenuated matter in the eight devices, because there occurs more of the same among those eight devices which are called the Position of Mastery, [188] 2 system which is dissimilar in culture, though similar in object, it is here set forth once more with the beginning, ‘ Which are the states that are moral ?’ Therein ‘ not perceiving material quality in himself’ means devoid of the perception of the preamble in his own bodily frame, either from not getting it, or from not wishing it. ‘Sees material qualities external to himself’ means, from having performed the preamble externally in the eight devices, he sees with jhana-eyes the external objects of these eight devices by virtue of the preamble and the ecstasy. ‘ Limited’ means not growing. In ‘ having mastered them’: just as a man of vigorous digestion getting a spoonful of food makes a lump of it and swallows it, saying, ‘ Call that eating anything ?’ so a person of transcendent and clear knowledge masters the device-objects and attains jhana, saying, ‘What is there to attain i in this limited object ? This is not burdensome to me.’ The meaning ‘is that he produces ecstasy together with the production of the image of the mark in this limited object. And by ‘I know, I see,’ his former correct ideas are stated. But in the Four Nikaya Commentaries? it is said that by this sentence his correct ideas are meant, and that they are indeed the correct ideas of him who has arisen from, and is not still within, the attainment. ‘Immeasurable’ means growing in size. In ‘having mastered,’ just as a great eater getting a plate of food will not look at ‘it because of his large appetite, saying, ‘ Let another come ! let another come ! what will this one plate do for me?’ so a person of transcending and clear knowledge masters those immeasurable objects and attains jhana, saying, ‘ What is there to attain in this immeasurable object? This is not burdensome to me in making one-pointedness of mind.” The meaning is that he produces ecstasy together with the production of the image of the mark in the immeasurable object. ‘ Limited, limited object; immeasurable, limited object’: here in this object-couplet of the first and second positions of ‘mastery, because the word ‘limited’ is mentioned, the immeasurableness of object has not been included. In the second method of the following third and fourth positions of mastery,? because the word ‘ immeasurable’ is mentioned, the limited. ness of object has not been included. But in the Great Commentary it is said that, in this place, the objects have been taken by twos, not by fours. [189] Andwhy? Because if the four objects were taken, the teaching would be sixteen- - fold. And the sixteenfold teaching has already been uttered at length by the Teacher, as though he was scattering sesamum seeds on a mat. It is his wish to make an eightfold discourse in this place. Hence the objects have been taken by twos. ‘ Beautiful or ugly ’® means pure or impure colours. Pure objects of blue-green, etc., indeed, are callcd beautiful, and ‘impure objects of blue-green, etc., are called ugly. Thus it is here intended. But it is said in the Nikaya Commentaries that these positions of mastery have been shown as beautiful or ugly by way of limited and immeasurable. But in these four devices the limited comes by virtue of the frequency of initial application of mind, the immeasurable by virtue of the frequency of delusion, the beautiful by virtue of the frequency of hate, the ugly by virtue of the frequency of lust. For to these persons walking in initial application, etc., these devices, limited, etc., are suitable. And this suitape ey ee ee Se eee 254 _ Risings of Consciousness bility has been declared at length in the exposition of conduct in the Visuddhi Magga+ But why, without saying ‘ a man perceiving material quality in himself sees external forms limited,’ etc., is it said here in the four positions of mastery, ‘ without perceiving material quality in himself’? Because his own body is not to be mastered. For there, as well as here, it is only external objects that are to be mastered; hence they should always be mentioned. Thus in both places they have been declared. And the expression: ‘ without perceiving material quality in himself,’ is merely an embellishment of the discourse by the Teacher. This, so far, is an exposition of the new terms in the four positions of mastery. Moreover, schematized method and classification by progress are to be understood in each position of mastery in the same ‘way as was said in connection with the earth-device, except that here the fourfold object is the object-couplet; and the sixteenfold method is the eightfold. The rest is the same. Thus here in each position of mastery are fifteen sets of nine: one scheme of nine, four progress-sets of nine, two objectsets of nine, eight sets of nine in the combination of object and progress. Thus in the four positions of mastery the (15 x 4) full sixty sets of nine should be understood. [190] In the fifth and other positions of mastery the term ‘blue-green ’ has been used as summarizing all such devices. The term ‘ indigo colours’ is said in speaking of blue-green as colour. The term ‘indigo appearances’ is said by way of blue-green in appearance. Objects of opaque blue-green are seen without the faintest sign of a flaw, and unbroken in colour—so it is stated. ‘ Shimmering indigo’ is said with reference to their radiance, meaning irradiating, associated with, indigo. It shows the eect purity of colour of these four ‘ positions of mastery.’® ‘ In ‘ yellow,’ etc., also the meaning is to be understood in the ‘same way. And one taking up the blue-green device here seizes the mark (of upholding and its image) in a blue (-green) flower, or cloth, or colour-element. The work of the device, the preamble, the arrangement of the ecstasy—all has been discussed at length in the Visuddhi Magga. And as in the earth-device, so here twenty-five sets of nine should be understood in each position of mastery. End of the Discourse on the Positions of Mastery. CHAPTER XiI

DISCOURSE ON THE DELIVERANCES Now because this moral consciousness of the realm of attenuated matter arises, not merely as positions of mastery, by mastering the positions called objects, but also as deliverance, therefore, in showing that method, again the beginning has been made with ‘ Which are the states that are moral 2’ Now in what sense should ‘ Alves be understood ? In the sense of adhimuccana. And what does this mean ? Adhimuccana means being ‘ well freed’ from opposing states, or it means sustained attention by way of taking delight in the object. It is said to be the occurrence in the object without oppression and without hesitation, like the sleep of a child on the hip of the father with its limbs, big and small, quite free. It is to show the moral consciousness of the realm of attenuated matter with such characteristics, and as having attained to deliverance, that this method has been begun. Therein ‘one having material qualities’ (ri#pi) refers to the possession of material quality (riipam), which means the ripajhana, produced with reference to the hairs, etc., of one’s own body. For in doing the preamble of blue-green as to one’s own body, one does it with reference to the hair, or the bile, or the pupil of the eye. In doing the preamble of yellow, it is done with reference to the fat, the skin, [191] or the yellow spot of the eyes. In doing the preamble of red, it is done with reference to the flesh, the blood, the tongue, the palms of the hands and feet, or the red of the eyes. In doing the preamble of white, it is done with reference to the bones, the teeth, the nails, or the white of the eye. Thus it is with reference to a person who has done the preamble, and is possessed of the jhana induced, that this has been said. ‘Sees visible objects’ means he sees with jhana-vision the external device-objects, blue-green, etc., also. By this sentence the jhana-attainment is shown with reference to the devices of both the internal and the external bases. ‘Unaware of his own material qualities.’ The meaning is to be without the jhana produced with reference to one’s own hairs, etc. By this phrase is shown the state of the jhana obtained through external [objects] by performing. the preamble externally. By the phrase ‘ How beautiful !’? the Jhanas are shown in colour-devices, such as blue- green, of thorough purity. In such jhana it is true that there is no discernment of the beautiful within (anto) the ecstasy. Nevertheless, one who, maintaining as object of his thought a thoroughly pure and beautiful device, may abide in the attainment of First Jhana, with the thought, ‘ How beautiful !’ and of the other Jhanas likewise. Such an one is indicated in the teaching. Now in the Patisambhida-magga [the question is asked]:5—. By the mere laying to heart that “it is beautiful!” how is there deliverance? Here in this case the bhikkhu continues to diffuse one quarter of a [given] region with thoughts of love.... Owing to this culture in love, persons become free from aversion. Again, he continues to diffuse one quarter of a [given] region with thoughts of pity, of sympathy ... of indifference. Owing to this culture in... indifference, persons become free from aversion. Thus he lays to heart that it is beautiful. And for this redson there is deliverance.’ : But here, because it is dealt with further on in te text ‘of the Divine States,® that method has been rejected, and only the esthetic deliverance by way of the colours, very blue-green, very yellow, very red, very white, pure blue-green, pure yellow, pure red and pure white, has been allowed. Thus the jhana of the realm of attenuated matter is said to be device, or position of mastery, or deliverance. For this jhana is called ‘device’ in the sense of the entirety of the object, ‘ position of mastery’ in the sense of mastering the object, ‘deliverance’ in the sense of bending towards or attending to the object, or of béing set free from opposing states. [192] Of these, be it known that the teaching of the device was uttered as Abhidhamma, but the other two discourses on position of mastery and deliverance were uttered as Suttanta teaching (Diyha ii, 110 f.). This, so far, is the exposition of the new terms. Moreover, taking twenty-five in each deliverance, as in the Harth-device, seventy-five sets of nine should be understood. End of the Discourse on the Deliverances. CHAPTER XIII

THE DIVINE STATES Now to show the moral consciousness of the realm of attenuated matter occurring by way of the Divine States of love, etc., again. the beginning is made with ‘ What are the states that are moral ?’ Therein ‘ accompanied by love’ means possessed of love. And the same with the following ‘ accompanied by pity,’ etc. Now by whatever arrangement one practises and lives in the attainment of the Jhanas accompanied by love, etc., all that arrangement of culture has been explained at length in the Visuddht Magga. The meaning of the remaining text should be understood by the method given in the carthdevice. It is only in the earth-device that there are twentyfive sets of nine. Here in the first three of the Divine States ——_ = ee (258 Risings of Consciousness are twenty-five sets of seven by virtue of threefold and fourfold jhana. In hedonic indifference by virtue of fourfold jhana there is a single set of twenty-five. In pity and sympathy, these two together with the four, to wit, will and the rest, are obtained as ‘ or whatevers’(p. 174). And here painfulness of progress, etc., should be understood by discarding ill-will from love, cruelty from pity, dislike from sympathy, lust and hatred from hedonic indifference. Whereas the limitedness of object is by having not many beings as object, immeasurableness is by having many beings as object. Thisis the distinction. The remainder is the same as in the earth-device.: Now that these four divine (brahma-) states as taught by the Best of Brahmas [the Buddha] have been understood by way of the Text, the following particular comments con- ‘cerning them should be known. Thus: of love, pity, sympathy, equanimity, ‘love’ means ‘one loves.) It signifies ‘one wishes well.’ Or love is so called because it goes on concerning a loved one (mettd, mitte), or because of the state of being a loved one. That which makes? the heart of the good quiver at the pain of others is pity. Or it crushes,® destroys the pain of others, thus it is [193] pity. Oritis pity because it is scattered _over the afflicted, stretched out over them by diffusion. (Thirdly) sympathetio joy (mudia) means those endowed _ therewith, or with the co-existent states, rejoice, or one’s self rejoices, or just ‘rejoicing.’ (Fourthly) ‘may they be without enmity !’—thus, by the removal of such ill-will, one contemplates with disinterestedness by attaining to a condition of ‘ centrality—this is hedonic indifference. As to characteristic marks, etc., first among them, Jove has the characteristic of being a procedure of modes of beneficence; the function or property of bringing good; the manifestation or effect of taking hatred away ; the proximate cause of seeing the lovableness of beings. Its consummation is the quieting of ill-will; its failure is the production of lust. Péy has the characteristic of evolving the mode of removing pain; the property of not being able to bear [seeing] others suffer; the manifestation of kindness; the proximate cause of seeing the need of those overcome by pain. Its consummation is the quieting of cruelty; its failure is the production of sorrow. ‘Sympathy has the characteristic of gladness; its property is the absence of envying; its manifestation is the destruction of disaffection; its proximate cause is seeing the prosperous state of other beings. Its consummation is the quieting of dislike; its failure is the production of derision. Equanimity has the characteristic of evolving the mode of centrality as regards beings; its function is appreciation of others; its manifestation is quieting both aversion and sycophancy; its proximate cause is seeing the heritage of the occurring kamma as ‘ Beings are the property of their kamma. By its influence -they will attain to pleasure, or be free from pain, or not fall from the prosperity already acquired.? Its consummation is the quieting of aversion and of sycophancy; its failure is the production of a profane and unintelligent indifference.” These four Divine States have the bliss of insight and the attainment of a happy existence as their common result. Their several results are the destruction of ill-will, etc. Love, for instance, has the destruction of ill-will as result. The others have the destruction of cruelty, of dislike, and of lust ‘as respective results. As it has been said: ‘ Friends, that mental emancipation called love is the escape from ill-will . . . that mental emancipation called pity is the escape from ‘eruelty. . . that mental emancipation called sympathetic joy is the escape from dislike . . . that mental emancipation called equanimity is the escape from lust.’ Each of them has two enemies, near and distant. To expand; of the Divine State of love the near enemy is lust, because, like love, it sees merits. It is like a foe lurking near aman. Quickly it finds access. Hence love should be well protected from lust. Ill-will is its distant enemy. From its dissimilarity in nature it is like a man’s foe dwelling in a mountain fastness, etc. [194] Hence love should be cultivated secure from ill-will. It is impossible that one should cultivate love and at the same time get angry. As to pity, one who views visible objects, desirable, Jovable, endearing, delightful, associated with craving, objects which have not been obtained as not obtained, or who remembers what has been obtained formerly as now past, ceased, changed, is filled with the sorrow called worldly (or profane).! This, because it also contemplates adversity, is the near enemy of the Divine State of pity. From its dissimilarity in nature cruelty is the distant enemy. Hence pity should be cultivated secure from cruelty. It is impossible that one should cultivate pity and at the same time strike with the hand, etc. ' As to sympathy, one who views visible objects, desirable, etc., is filled with the joy called worldly. This, because it also contemplates prosperity, is the near enemy of the Divine State of sympathy. From its dissimilarity in nature dislike is its distant enemy. Hence sympathy should be cultivated secure from it. It is impossible that one should be sympathetic and at the same time be discontented with secluded monasteries or with the higher moral states.” The fool who has seen a visible object and who is deluded, an average man who has not overcome the limits of his lower nature and the result of former births, who does not see the evils of all conditioned things, is unacquainted with the teaching—this average man is filled with such indifference as is not able to transcend the visible object. Hence it is called worldly (or profane), and is mere delusion. Owing to its similarity in not considering faults and merits, it is the near enemy of the Divine State of equanimity. From their dissimilarity in nature, both lust and aversion are its distant enemies. Hence equanimity should be cultivated secure from them. It is impossible that one should cultivate equanimity, and at the same time be enamoured with, or hurt another. Of all of these four Divine States, will, ¢.e., the will-to-do, is the beginning; the discarding of the Hindrances is the middle; ecstasy is the end. [195] One being or many beings as concepts are the objects of those states. There is development of the object on attaining to the ‘access’ or the ‘ecstasy.’ This is the order of the development:—As a good cultivator marks off the portion to be ploughed, and then ploughs it, so, marking off one dwelling, one should develop love towards the beings therein on this wise: ‘ May the beings in this dwelling be free from enmity }’ Having made the mind soft and workable as to one dwelling, two dwellings should be marked off, then in order three, four, five, six, seven, eight, nine, ten dwellings, a highway, half a village, the whole village, a district, a kingdom, one quarter of the globe—thus a world-system and more should be marked off, and love should be developed as to the beings in them. Likewise pity, and the rest. This herein is the order in the development of the object. 2 And just as concentration on the immaterial may be considered as the result of the devices, concentration on the sphere of neither perception nor non-perception as the result of concentration on the immaterial, the attainment of fruition as the result of insight, the attainment of cessation as the result of calm and insight, so here equanimity is the result of the preceding three Divine States. As without raising the pillars and hoisting the cross-beams and wall-plates it is not possible to place aloft the peak and the rafters, so without the Third Jhana obtainable in the first [three Divine States] it is not possible to develop the fourth state, even though that state does not arise in dependence on the Third Jhana produced in the devices, owing to dissimilarity of the objects. [Herein one might ponder in this wise:—]‘ Why are love, pity, sympathy and indifference called the Divine States ? why are there four ? what is their order? And why in the Vibhanga are they called the ‘‘ Immeasurables ’’? ’ First, they are to be understood as divine in the sense of ‘best’ (or highest—settha), and by their faultless nature. For these states are best as constituting a superlative mode of conduct towards others. And as Brahma divinities live with faultless thoughts, so aspirants associated with these four states live like the Brahmas. Thus because of the meaning of ‘ divine’ and of their faultless nature, they are called the Divine States. There are Four Powers leading to Purity ; These are the Modes that start with Amity. Inmit unto their onward sweep ts none. By range as the Immeas’ rables they're known.” Namely, inasmuch as love is the way to purity for him who abounds in ill-will, as pity is the way if he abound in cruelty, sympathy if he abound in repulsion, equanimity if he abound in lust; again, because the fourfold work of the mind in relation to others is the conveyance of good, the removal of harm, [196] gladness over their success, and absence of preoccupation ; and inasmuch as he who practises the Immeasurables should cultivate the four states towards all beings like a mother, who in midst of four sons, one a babe, one ailing, one adolescent, one managing his own affairs, desires for the babe growth, for the sick riddance of illness, for the adolescent persistence in the good things of adolescence, and is in no way anxious for the son who manages his.own affairs, therefore is the order of the influences leading to Pgrity thus. -And because a person desirous of cultivating them should first practise them on beings by way of working good, and love has the characteristic of proceeding by way of working advantage; and because he then, pondering on what he has seen or heard, of beings praying for welfare when overcome by sufferings, should practise them by way of taking away suffering, and pity has the characteristic of proceeding by way of taking away suffering; next because he, seeing the prosperity of those beings who had prayed for welfare and the removal of suffering, should practise them by way of rejoicing at prosperity, and sympathy has the characteristic of profuse gladness; and lastly, because he should practise them by the mode of centrality called equanimity, owing to there being no work to be done, and equanimity having the characteristic of proceeding by the mode of centrality, therefore love has been mentioned first by way of working good, etc., then pity, sympathy, equanimity—thus the order should be understood. And because all of them arise in an immeasurable field, therefore are they called the Immeasurables. For beings without limit constitute their field. ‘ Though it be but a single being, in such @ portion should love, etc., be developed,’ thus without making any limit they evolve by way of thoroughgoing diffusion. Hence it has been said that they are four by reason of the way to purity, etc.; their order is by reason of the modes of working good; and they are also called the Immeasurables as arising with respect to an immeasurable field of objects. _ And of these having the characteristic of immeasurableness in their field of objects, the first three are of the Third and Fourth Jhanas. Why? Because they are not dissociated from joy.. But why should they not be dissociated from joy ? Because of their being the escape of such qualities as ill-will, which spring from melancholy. The last Divine State is of the remaining (Fifth) Jhana. Why? Because of association with neutral feeling. For the Divine State of equanimity which arises in the mode of centrality [197] does not arise without neutral feeling. End of the Discourse on the Divine States. CHAPTER XIV

THE DISCOURSE ON THE FOUL Now in order to show a class of moral consciousness of the realm of attenuated matter certainly beneficial to beings who walk in lust and which proceeds by virtue of each of the Jhanas among [certain] various objects, once more we have the beginning ‘ which are the states that are moral ?’”2 Herein ‘ accompanied by the perception of a swollen thing,’ ‘ swollen’ is said of a corpse bloated by degrees from the time of the loss of life onwards, like a bather’s inflated bag. Or, “swollen thing’ refers to its loathsomeness from its abominable state, and is a synonym for such a corpse. ‘ Discoloured thing ’ is a corpse of a predominating blue-green colour, mixed with white and red; or just a corpse of blue-green colour corrupted from its original state; or it is a corpse discoloured and loathsome from its abominable state. It is an equivalent term for a corpse of a red colour in the fleshy parts, white where matter gathers, and generally of a blue-green colour in blue-green parts, as though covered by a blue-green sheet. ‘ Festering thing ’ is a corpse with matter flowing in lacerated places; or it is a corpse loathsome from its abominable state and is festering. .It is an equivalent term for such a corpse. ‘Fissured thing’ is a corpse split in two, or a corpse fissured and loathsome from its abominable state. It is an equivalent term for a corpse cut in the middle. ‘ Mangled thing’ is a corpse torn here and there in various ways by dogs and jackals, etc., or it is a corpse mangled and loathsome from its abominable state. It is an equivalent term for such a corpse. ‘ Dismembered thing’ is a corpse of which the parts have been scattered, or it is just a dismembered corpse and loathsome from its abominable state. It is an equivalent term for a corpse dismembered here and there, in one place a hand, in’ another a leg, in a third place the head. ‘Cut and dismembered thing’ is a corpse cut in pieces and dismembered in the way just given, a name for a corpse cut by a knife in the limbs, big and small, after the pattern of a crow’s foot [198] and dismembered in the above sense. ‘ Bloody thing’ is that which scatters, pours out blood, causing it to trickle here and there—an equivalent term for a corpse besmeared with trickling blood. ‘ Worm-foul’ is ,worm-infested. It pours forth worms; hence a name for a corpse full of worms. ‘ Bone’ refers to skeleton, or to its being loathsome from its abominable state. It is an equivalent term both for a group of bones linked like a chain, and for a single bone. And these foul things are the names both of the marks (of upholding and image of the mark’) arisen in dependence on them, and also of the Jhanas obtained with reference to the marks, Therein the perception arisen by way of ecstasy with reference to the mark of a swollen corpse is the ‘ perception of the swollen thing.’ And ‘ accompanied by the perception of the swollen thing ’ is in the sense of association with such perception. So for the perception of the other nine. Whatever arrangement for practice should be said here has been said in all respects in the Visuddhi Magga2 The remaining exposition of the text should be understood by the method given above. But, as in the Divine State of equanimity alone, by virtue of the Fourth Jhana, there are twentyfive sets of one, so here by virtue of the First Jhana in each foul thing there are twenty-five sets of one. And the Jhana having as its object the mark produced in a limited part of the swollen corpse should be understood as having a limited object from its inability to develop the foul object; and that in respect of a large portion of the swollen corpse should be understood as having an infinite object. So for the remaining nine. Thus the‘ Impurities’ the Man of virtue pure, By [Sakka] thousand-eyed extolled, of Tenfold Power, Named as conditions of this Jhana and of that2 Now that we know all the foul’things according to the method of the text, this particular discourse on them should further be learnt. For he who has attained Jhana, with reference to any one whatsoever of the ten ‘foul things’ becomes sober in behaviour, because, like a passionless saint, he has well discarded lust. ‘And this being so, this classification of the “*foul’’ has been declared, and is to be understood by virtue of the corpse developing its intrinsic nature,? and of the different kinds of lustful behaviour. To expand: a corpse which has arrived at the loathsome state may also reach the intrinsic nature of the swollen corpse or of any of the others: discoloured corpse, etc. [199] Thus the mark of upholding, “‘this is the loathsomeness of the swollen corpse; this is the loathsomeness of the discoloured corpse,’’ etc., should be caught in whatever corpse he is able to catch it. Thus the tenfold classification of the Foul should be understood by virtue of the corpse developing its intrinsic nature. ‘ And of them, in particular, the swollen corpse, as making clear the decay of the form of the body, is suitable for one lusting after the form of the body. The discoloured corpse, as making clear the decay of the beauty of skin, is suitable for one lusting after the complexion of the body. The festering corpse, as making clear the stench connected with the sores of the body, is suitable for one lusting after the smell of the body produced by means of flowers, perfumes, etc. The fissured corpse, as making clear the existence of a hollow within, is suitable for one lusting after the solid state (of limbs) in the body. The mangled corpse, as making clear the decay in the perfection of the fulness of flesh, is suitable for one lusting after the fulness of flesh in such parts of the body as the breasts, etc. The dismembered corpse, as making clear the scattering of the limbs, big and small, is suitable for. one lusting after their gracefulness, The cut and scattered corpse, as making clear the change that has come over the different joints, is suitable for one lusting after the perfection of the joints, of the body. The bloody corpse, as making clear the abominable state of being besmeared with blood, is suitable for one lusting after beauty produced by adornment. The worm-foul corpse, as making clear the state of the body in common with various kinds of worms, is suitable for one lusting after the idea that the body ishisown. The skeleton, as making clear the abomin-' able state of the bones of the body, is suitable for one lusting after the perfection of the teeth. Thus it should be understood that the classification of the Foul has been declared to be tenfold also by means of the different kinds of lustful behaviour. ‘ And because, in this tenfold classification of the Foul, just as in a river of swift current with flowing waters a boat is steady by means of the rudder, and cannot stop without the help of the rudder, so from the weakness of the object! the mind is collected by the strength of initial application of mind, without which it cannot be steady; therefore here is obtainable — the First Jhana (with initial application of mind), and not the Second and other Jhanas. Though there is abomination, yet because he has seen benefit in this foul object: “ surely by such progress I shall be freed from old age and death,” and because of the removal of the torments of the hindrances, rapturous joy arises in him, like the flower-rubbish remover [200] who feels joy over the rubbish heap in seeing benefit, and thinks: ‘‘ Now I shall get much wages,” and like the sick man at the alleviation of the misery of sickness when vomiting and purging. _ ‘The foul thing, though tenfold, is one in characteristic, which is the impure, evil-smelling, disgusting and abominable state. Not only in the dead body does it appear with this characteristic, but, as in the case of the Elder Mahatissa, resident at Mount Cetiya, seeing the teeth of a laughing woman, and of the attendant novice of the Elder Sangharakkhita looking up at the king on an elephant’s back, it may also appear in a living body. Indeed, the living body is as foul as the dead body. But in the former the characteristic of the foul, being covered by temporary adornments, does not appear.’ End of the Discourse on the Foul. « Butis this all the ecstasy belonging to the [consciousness of the] realm of attenuated matter, beginning with the earthdevice and ending in the perception of the skeleton? Or is there something more,? Yes, thereis. There isthe respiration- Jhana, and the culture of mindfulness regarding the body, which have not been spoken ofhere. Why not? The respiration-Jhana is included in the air-device; the culture of mindfulness regarding the body arisen by virtue of the fourfold and fivefold Jhanas with reference to the hair, etc., is included in the colour-devices; the mindfulness regarding the body produced by virtue of the Jhanas attending to the abomination in the thirty-two parts of the body, and that of the Jhana attending to the colours of the nine! sorts of corpses in the charnel field is included in the ten foul: things. Thus all the ecstasies of [consciousness_connected with] the realm of matter have been yn ere. Lind of the Discourse on moral consciousness of the realm of attenuated matter. ERRATUM. Page 268, line 16, transpose ‘ attenuated’ to precede ‘ matter.’

PART VI—MORAL CONSCIOUSNESS OF THE IMMATERIAL WORLD Now to show the moral consciousness of the immaterial _ Yealm, again the beginning runs:—‘ which are the states that are moral 2’ Here, in the phrase:—‘ for the attainment of the immaterial abodes,’ ‘ ariipa’ is the immaterial ‘abode’; and the term ‘immaterial uprising’ means rebirth in the immaterial abode. ‘He cultivates the path’ means he produces and _develops the means, condition, cause. ‘ Wholly’ means ‘in all respects ’; or ‘ of all, without remainder.’ {Beyond all] ‘ perceptions of material qualities’? (riépasanndnam) means the aforesaid Jhanas [201] of the realm of attenuated matter and the registered objects (in the ‘devices’). Such Jhana is symbolized by the designation ‘matter’ (or ‘ material,’ ripa). Such is the case in the foregoing phrases ‘ aware of his bodily frame he sees material objects’ ; again, ‘externally he sees objects beautiful or ugly.’ Hence in this passage ‘perception of material qualities,’ that is, perception with respect to material qualities is an equivalent term for such Jhana of the realm of attenuated matter symbolized by the perception. That such Jhana is called ‘ matter-perceptioned ’ (ruépa-safiiam) means that ‘ matter’ (material quality) is a name for it, and should be understood as an equivalent term for the devices and the registered mental objects. ‘By having passed beyond,’ namely, through distaste for and cessation. What is this saying? It means he, having attained, abides in [the Jhana of] the infinity of space conditioned by distaste and cessation, to wit, the distaste for, ; and cessation in all respects of, all perceptions of material qualities, of those which are known as the fifteen perceptions of jhana by virtue of moral, of resultant and of inoperative ‘consciousness, and of those which are known as the eight perceptions of object by virtue of the earth-device, etc. It is not possible to live in thé attainment of that without wholly passing beyond the perception of matter. And on this point, because one lusting after the object cannot possibly transcend such perception, and because when the perceptions ‘are transcended the object is transcended, therefore without speaking of the latter process the Vibhanga mentions only the transcending of the’ perception:—‘ Herein, what is the perception of matter? To one who has reached the attainment of the realm of attenuated matter, or who is born in -a material abode, or to one who lives in happiness under present conditions, there are perception, the perceiving, the state of having perceived. These are called perceptions of “matter. There is the passing beyond, the surpassing, the transcending of these perceptions. Hence it has been said “by wholly passing beyond all perceptions of form.” ’ And because these attainments are to be acquired by transcending ‘ object,’ and not a single object as in the First Jhana, etc., therefore this exposition of the meaning has been made also ‘by way of transcending ‘ object.’ ‘By the dying out of the perception of impact’?:—the perception, that is, which is produced by the impact between eye, etc., as physical bases, and visible things, etc., as objects, is called the perception of impact. It is an equivalent term for the perceptions of visible things, etc. As he said:—‘ The -perceptions of visible object, of sound, smell, taste, tangible -object—these are called the perceptions of impact. 8 The stated clause implies, by the dying out, putting away, not ‘arising, not occurring of the whole ten impact-percéptions, ‘of the five good- results and five bad results. [202] Surely [it may be said] these are not obtained by one who has attained .to the First and other Jhanas, since, at the time of attaining these, consciousness is not arising by way of the five doors. 1Vibhaiga 261, 2 Dha.'§ 265, 3 Vibhaiga-261, Moral * Arapa’ Consciousness 271 ‘Nevertheless, just as pleasure and pain are mentioned in the- Fourth Jhana and just as the theory of individuality, etc., is mentioned in the Third Path,? although they are removed at another stage, so these impact-perceptions are to be understood as mentioned here by way of praising this jhana, so that people may strive for it. Or, although théy are not obtained by one who has attained the (consciousness of] the realm of attenuated matter, it is not because they have been removed ; for the culture of the jhana of that realm is not conducive to distaste for matter; rather the occurrence of these impactperceptions is in conjunction with matter. But this culture of ‘the immaterial’ is conducive to distaste for matter. Hence it is proper to speak of their removal here. It is proper not only to speak of them, but also to bear in mind that they have actually been removed. Verily, it has been said by the Blessed One that, because of the non-removal of these impact-perceptions prior to the jhana of the immaterial, sound is a thorn to one attaining the First Jhana2 But owing to their removal, here the imperturbability of the ‘immaterial attainments and peacefulness of emancipation have been declared. And when Kalama Alara entered on the attainment of ‘the immaterial,’ he did not see, nor did he hear the sound of five hundred carts passing close by him.® ‘By not attending to perceptions of difference’ means either ‘to perceptions going on in a different field,’ or ‘ to perceptions of differences’ (or multiformity). This term ‘perception of difference’ is mentioned for two reasons:— The Vibhanga analyzes it as follows:—‘ What herein is perception of difference? The perception, perceiving, state of having perceived, in one who has not attained jhana and who is endowed with the datum of mind, or with that of mental awareness—these are called perceptions of difference.’ In other words, the perception of such an one, comprising the data of his mind and mental awareness, goes on in a field -of diverse nature with reference to difference in sights, sounds and so on. In the next place, there are forty-four [classes of perceptions] which are mutually unlike, being diverse in their ‘intrinsic nature. These are the eight classes of moral percep- ‘ tions,! the twelve immoral, the eleven of moral results, the two of immoral results, and the eleven ‘ inoperative ’—all of the realm of sensuous experience. And the ‘entire inattention to these perceptions of difference’ implies not adverting to, not considering, not reflecting upon. And because he does not advert in mind to them, does not attend to, does not reflect upon them, [203] therefore the expression [commented on] was used, And because the preceding perceptions of matter and of impact do not exist in the immaterial plane produced by this jhana, much less in that plane at the time of abiding in the attainment of this jhana, therefore is their non-existence said thus to be due to the two causes “f transcending and dying out. But among the different perceptions, because twenty-seven perceptions, to wit, eight moral perceptions of the sensuous realm, nine inoperative perceptions, ten immoral perceptions exist in the plane produced by this jhana, therefore the cause of not attending to them was mentioned. And because one abiding in the attainment of this jhana in that plane of existence does so by not attending to those perceptions, one who attends to them has not attained the jhana. Briefly, ‘by passing beyond the perceptions of matter’ implies the removal of all states of the realm of attenuated matter. ‘By the dying out of the perceptions of impact, by inattention to perceptions of difference,’ implies the removal of, and inattention to, all consciousness and mental properties of the sensuous realm. Thus by these three clauses :—transtending the perceptions of matter, the dying out of the ten perceptions of impact, the not attending to the forty-four different perceptions, the Blessed One has spoken the praises of the attainment of the Moral ‘ Arupa’ Consciousness 273 infinity of space. For what reason? For the purpose of . rousing the audience to activity and to persuade them, lest some unlearned people should say: ‘The Teacher declared, ‘Get the attainment of the infinity of space.” But what is the use, what is the benefit of this?’ To prevent them from so speaking, he praised this attainment in such wise. For they, hearing its praises extolled, will reflect thus: ‘So calm, they say, is this attainment and so exalted; we will get it.’ Then they will endeavour to get it. And he has praised it to them for the purpose of persuasion, like a dealer in molasses [who is called a dealer] in ‘ visakantaka.’! He, it is said, took in a cart hard molasses, soft molasses, lumps of molasses, treacle, etc., went to the border village and shouted, ‘Buy visakantaka, buy visakantaka!’ (lit.: poison-thorn). The villagers, hearing him, shut the doors of their houses and made the children run away, saying, ‘ Poison is cruel; he who eats it dies; a thorn pierces, kills you. Both are cruel; what is the use of them?’ Seeing this circumstance, the merchant thought, ‘ They are unskilled as to names in vogue, [204] these villagers. I will make them buy the toffee by a stratagem.’ So he shouted, ‘ Buy a very sweet thing, buy a very delicious thing; hard molasses, soft molasses, treacle may be got at a low price, even for bad farthings, for bad pennies,’ etc. Hearing him, the villagers, glad and delighted, came out and bought them, giving him much money. Now here, like the shout of the merchant’s ‘ Buy visakantaka!’ is the saying of the Blessed One, ‘ Produce the attainment of the infinity of space’; like the thought of the villagers: ‘ Both are cruel; what is the use?’ is the thought of the audience:—‘ The Blessed One has told us to produce the sphere of the infinity of space. What benefit is there? We do not know its merits.’ Then, like the words of the merchant, ‘ Buy a very sweet thing,’ etc., is the Blessed One’s showing the benefit, beginning with the transcending of the perceptions of matter. As the villagers giving much money and taking the molasses, so is the thought:—by hearing of the benefit, those whose hearts have been persuaded will make a great endeavour to get this" attainment. Thus the Blessed One has spoken for the purpose of producing endeavour and so as to persuade. [Next we have] ‘accompanied by the space-infinituderealm-perception.’ Here ‘infinite’ means ‘it has no end.’ ‘Space-infinitude realm’ means realm of infinite space or of infinitude of space, in the sense of abode of the associated jhana, like a spirit-realm of spirits. Itis an equivalent term for the space separated off by the [space]-device. ‘ Accompanied by the perception of the sphere of infinite space’ means accompanied by the perception which has reached ecstasy with reference ‘to infinite space as object. But the words given elsewhere —' Infinite is space !’1— are not included here in reference to space as being either infinite or limited. Why? When it is infinite it cannot be taken to be limited, when limited it cannot be infinite. This being so, the fourfold object would not be complete and the discourse would not be sixteenfold. And it was the Supreme Buddha’s wish to make the discourse in this place sixteenfold. Hence' without saying ‘infinite’ or ‘limited’ he said ‘ accompanied by the perception of the sphere of the infinity of space.’ Indeed, by this expression, both the words are included, the fourfold object is completed, and the discourse becomes sixteenfold. The meaning of the remaining text should be understood as said above. And in this jhana, sorrow at the destruction of desire for the Fourth Jhana of the realm of attenuated ‘matter makes [205] progress painful. Sluggishness of entrance into ecstasy, on the part of one who has destroyed desire, makes intuition sluggish. The reverse should be understood as-easy progress and quick intuition. And the jhana which arises in space divided off by a limited device is called ‘ limited object,’ that Moral ‘ Aripa’ Consciousness — 275 which arises in space divided off by an extensive device is called ‘immeasurable object.’ As in the divine state of equanimity, so here also by virtue of the Fourth Jhana there are twenty-five sets of one, and as here, so also in the following Jhanas. And we shall explain only what is specific in these latter. In the next stage, to the clause ‘ by passing beyond the sphere of infinite space,’ the previous method should be applied, showing both the realm of infinite space, in the sense “of abode, and the jhana to be so called. Both are united in the one term, and show that by not proceeding with them, -by not attending to them, both the jhana and its object are transcended, and he attains and abides in the sphere of infinite consciousness. In the clause ‘accompanied by the perception of the fonsciousness-infinitude-sphere,’ infinite means that in attending to it, one thinks there is noend to it. ‘Infinitude’ is just ‘infinite.’ Instead of using viiidudnaticam for ‘consciousused, an instance of the elision of a syllable. This consciousness is the sphere, in the sense of abode, of this perception— hence ‘ the sphere of infinite consciousness.’. ‘ Accompanied by the perception of the sphere of infinite consciousness’ means accompanied by the perception arising with reference to that sphere of infinite consciousness. It is a name for the jhana which has as its object consciousness as proceeding in space. In this jhina, from the pain of the destruction of desire for-the attainment of the sphere of infinite space, progress should be understood as painful; from a sluggish entrance into ecstasy on the part of one who has destroyed one’s desire, a sluggish intuition should be understood. The reverse should be understood as easy progress and quick intuition. ‘ Limitedness of the object’ should be understood as procedure with reference to attamment which has for its object space divided off in a limited ‘device’, The reverse should be understood as the immeasurableness of object. The rest is the same as in the preceding Jhana. In the clause:—‘ by passing beyond the sphere of infinite consciousness’! the previous method should be applied, showing both the sphere of infinite consciousness, in the sense of abode, and the jhina to be so called. Both are united in the one term, and [206] show that by not proceeding with them, by not attending to them, both the jhina and its object are transcended, and one attains and abides in the sphere of nothingness. In the clause ‘ accompanied by the perception of the sphere of nothingness,’ here ‘ nothing’ signifies ‘ there is nothing of it.’ The statement is, that not even disruption remains of it. Nothingness is the state of having nothing left, an equivalent term for the disappearance of the consciousness of the sphere of infinite space. ‘ Sphere of nothingness’ is the sphere, in the sense of abode, of the perception of that nothingness. ‘ Accompanied by the perception ‘of the sphere of nothingness’ means accompanied by the perception proceeding with reference to that sphere of nothingness, and is a name for the jhana having as its object the disappearance of consciousness proceeding with reference to space. : In this jhaina, where there is pain from the destruction of desire for the attainment of the sphere of infinite consciousness, progress is painful; where there is sluggishness of entrance into ecstasy on the part of one who has destroyed one’s desire, intuition is sluggish. The reverse should be understood as easy progress and quick intuition. ‘ Limitedness of object’ should be understood as being the object, the disappearance of the consciousness proceeding with reference to space divided off by a limited device. The reverse should be understood as immeasurableness of object. The rest is the same as the first. In the phrase :—‘ by passing beyond the sphere of nothingness,” by applying the previous jmethod, the jhina with the sphere (in the sense of abode) of nothingness is shown to be itself called the sphere of nothingness; so also, by the aforesaid method, is its object. Both are united in the one term, and show that, by not proceeding with them, by not attending to them, both the jhana and its object are transcended, and Moral ‘ Arupa’ Consciousness 277 one attains and abides in the sphere of neither perception nor non-perception. In the clause:—‘ accompanied by the perception (idea) of the sphere of neither perception nor non-perception,’ the jhana is so called because of the real existence of such perception. In order to show this perception and its progress arising in one who practises accordingly, the Vibhanga elaborates the phrase, ‘neither perceptual nor non-perceptual,’ and says that ‘ one attends to the sphere of nothingness as peace, (207] and cultivates the attainment of the residuum of mental coefficients; therefore it is said to be neither perceptual nor non-perceptual.’! In that text’ the sentence ‘ attends . . . as peace’ means that he attends to the sphere of nothingness as peace from the peacefulness of the object, thinking:—‘ Verily this attainment is peace; since it will hold with non-existence itself as its object.’ If he attends to it~ as peace, he is no longer in a state of desire for [further] attainment when he would be thinking, ‘ How can I transcend this ?’ His mind is considering its peace, but as to regarding, contemplating, attending how ‘ I shall attain, I shall sustain, I shall emerge from, I shall reflect upon [what I have gone through],’ he does nothing of all this. Why? Because the sphere of neither perception nor non-perception is more peaceful, more excellent than the sphere of nothingness. As a king riding his elephant in great state, and going about the city streets, might see craftsmen such as carvers in ivory, tightly swathed in one garment, their heads covered with another, their limbs besprinkled with ivory dust, making various — forms out of ivory, etc. And he, being pleased with their skill, might say: ‘ O sirs, how clever are these masters who can do such things!’ But the thought does not arise in him: ‘ Good indeed would it be were I to give up my kingdom and become such a craftsman!’ And why‘ is that? Because of. the great advantage of the glory of kingship. Now just as the king goes past the craftsmen, so although the aspirant attends to that attainment as peace, he does not consider, ponder, attend thus: ‘I will attain it, sustain it, emerge from it, reflect upon it.’ Attending to it as peace by the previous method, he arrives at exceedingly subtle perception with the attainment of ecstasy. By means of that perception he becomes neither perceptive nor non-perceptive. And he is said to have cultivated the attainment of the residuum of mental coefficients, that is, the fourth ‘immaterial’ attainment of mental coefficients of exceeding subtleness. Now in order to show the meaning of that sphere of neither perception nor non-perception, which by virtue of the thus acquired perception is so called, the states of mind and mental properties are here stated of one who has entered into that sphere of consciousness, or of one who is born in that plane of existence,! or of one who lives in happiness under present conditions. Of these three the states of mind and mental properties of one who has entered on that conscious experience are here intended. The literal definition is that, owing to the absence of gross perception and the presence of subtle perception in this jhana, with its associated states, there is neither perception nor is there the absence of ‘perception. This jhana of neither perception nor non-perception is [classed as] a sphere included in the [conscious] ‘ spheres ’ of mind and of ideas, [208] hence the name ‘sphere of neither perception nor non-perception.’ Or, again, the perception here is non-perceptual in so far as it is incapable of effective functioning; and owing to the presence of the subtle residuum of mental coefficients it is not non-perceptual—hence ‘ neither perception nor non-perception.’ And ‘sphere of neither perception nor non-perception’ means that it is a sphere in the sense of abode of the remaining states. And not only perception is of such a kind. Feeling also is neither feeling nor non-feeling, consciousness also is neither consciousness nor non-consciousnegs, contact also is neither contact nor non-contact. It should be understood that this discourse has been made with perception as representative of the other associated ‘states. Moral ‘ Aripa’® Consciousness 279 This meaning can be made plain by the similes of oil for besmearing bowls, etc. It is said that a novice besmeared a bowl with oil and put it by. At the time of drinking rice gruel the Elder said to him, ‘ Bring the bowl.’ He answered: ‘There is oil in the bowl, sir.” Then, when the Elder said, ‘Novice, fetch it; we will fill an oil-tube,’ he answered, ‘There is no oil, sir.’ In this simile, as from the said [quantum] of oil inside, there is oil in the sense of the bowl’s being unfit for rice gruel, and yet there is not sufficient oil for the filling of the oil-tube, even so that perception, from its incapacity for effective functioning, is not perception, and from the presence of the subtle residuum of mental coefficients is not non-perception. But what is the function of perception here? The noting of the object, and the engendering of repulsion through extraordinary insight. As the element of heat cannot perform its function of burning in cold water, so this perception cannot manifest the function of noting. And in the remaining attainments it is not possible to engender repulsion through extraordinary? insight as perceptioncan. Indeed, a bhikkhu, who has not accomplished his contemplation in other groups [of exercises], cannot attain to repulsion after he has grasped the groups of the sphere of neither perception nor non-perception, albeit perhaps the venerable Sariputta, or a greatly wise man of matured insight like Sariputta might be able to. ‘These states (of neither perception nor non-perception) not having been, have come to be; having become, they perish ’— thus he might be able by way of contemplating the group as a whole, but not by means of insight into individual states. — Such is the subtleness of this attainment. As by the simile of oil for besmearing the bowl, so by the following simile of water in one’s path this meaning is to be made plain. [209] They say a novice, going on a journey ahead of his Elder, saw a little water and said, ‘ Water, Sir; take off your shoes.’ Then when the Elder said, ‘ If so, bring the bathing cloth; we will bathe,’ he replied, ‘There is no water.’ In this simile, as there is water in the sense of being just enough to wet the shoes, and no water in the sense of being enough for bathing, so this perception from its incapacity for effective function is not perception, and from the +presence of the subtle residuum of mental coefficients is not non-perception. Not only by these, but also.by other fitting similes, should this meaning be made clear. ‘ Accompanied by the perception of the sphere of neither perception nor non-perception’ means accompanied by this perception which proceeds in, or which is the sphere of, neither perception nor non-perception. It is an equivalent term for jhana which has the attainment of the sphere of nothingness for object. Where ‘there is pain at the destruction of desire for the attainment of the sphere of nothingness, progress here is painful; where there is sluggishness of entrance into ecstasy on the part of one who has destroyed desire, intuition is sluggish. The reverse should be understood as easy progress and quick intuition. ‘ Limitedness of the object’ should be understood as referring to attainment when space is divided off in a limited device as object.. The reverse should be understood as the immeasurableness of object. The rest is the same as the first. The fourfold consciousness of immaterial spheres Th’ incomparable Lord hath [here] declared. And now That these we've learnt, we must go on to know thereof Some teaching in detail. These four do come to pass If one transcend th’ object experienced. But the wise Believe the jhana qualities are not surpassed. Of the four attainments, the first is from transcending the image of the mark or the device-object, the second is from transcending space, the third is from transcending the consciousness proceeding with reference‘to space, the fourth is from transcending the disappearance of consciousness proceeding with reference to space. Thus these four immaterial attainments should be understood in all respects to have transcended the object. But in them the wise do not hold with the transcending of the factors. In them there is no transcending of the factors as in the attainments of the Moral ‘* Aripa’ Consciousness 281 realm of attenuated matter, because in all of them there are just two jhana-factors: hedonic indifference and one-pointedness of mind. Yet though there is no transcending of the factors, the subsequent attainments here (in the immaterial) are more exalted than the preceding. Here each latter one is nobler: understand The similes of dress and storeys thus:— [210] As in the lowest storey of a four-storeyed palace there might be available the highest of the five pleasures of sense in the form of celestial dancing, singing, music, fragrant scent, garlands, sweet drinks and eatables, couches, etc.; in the second storey the pleasures available might be higher than those in the first; those in the third storey might be higher still; those in the fourth storey might be the highest of all; although herein the four are all palace-storeys, and there is no distinction in them as -such, yet owing to the difference in the performance of the pleasures, the higher storey is more excellent than the lower. . . . ‘And as a woman might possess two garments of a texture four, three, two, or one in weight, spun thick, soft, very soft, most soft, and of the same dimensions in length and breadth; although herein the four garments are the same in length and breadth, and there is no difference in respect of size, yet the last named are more excellent than the former as regards the coarseness or smoothness of touch, fineness of texture and value, so also in these four immaterial attainments, although there are only two factors: indifference and one: pointedness of mind, yet owing to the distinction in culture and the degree of excellence of the factors, the subsequent attainments here are more exalted. Thus they are of graduated excellence. Where a pavilion stands with filth around One clinging hangs, another on him leans. Another siands without and leaning not. On him a fourth man leans. The wise should see In these four men those Four respectively.’ This is how the meaning is connected:—They say that there was a pavilion in an unclean place. A certain man on arriving there, loathing the dirt, hung on to the pavilion with oth hands and remained there as though fixed. Another man having come remained leaning on the first man who had hung on to the pavilion. Then a third man having come thought, ‘ He who hangs on to the pavilion and he who leans on him—both of them are badly situated. Their fall with the fall of the pavilion is certain. Now I stand outside,’ and stood apart without depending on them. Then a fourth man came, and considered the unsafe position of the man who hung on to the pavilion, and of the man who leant on him, and considering the safe position of the man who stood apart stood leaning on him. Herein the device of marked off space should be regarded as the pavilion in an unclean place; the sphere of infinite space, with space for object and a contempt for the deviceobject, as the man who, loathing the impurity, hung on to the pavilion; [211] the sphere of infinite consciousness arising in dependence on the sphere of infinite space, with space for object, as the man who leant on him who hung on to the pavilion; the sphere of nothingness, which does not make the sphere of infinite space its object, but has the absence (of the first immaterial consciousness) for its object, as the man who thought of the unsafe ‘position of both those men, and who without leaning on him who hung on to the pavilion stood apart; the sphere of neither perception nor non-perception proceeding in dependence on the sphere of nothingness, » established in the exterior position called the absence of the (first immaterial) consciousness, as‘the man who thought of the unsafe positions of the men who hung on to the pavilion and of the man who leant on him, ad who, considering the man who stood without as ‘ he is well placed !’ stood leaning on him. Though this be so, ‘ This’ takes just ‘ that’ as object, for it finds No other; even so, that they may live, Mex [take] a king whose faults lie bare to view, Moral ‘ Arupa’ Consciousness 283 ‘This’ sphere of neither perception nor non-perception takes ‘that’ sphere of nothingness for its object for want of another, in spite of the latter’s fault of having the sphere of infinite consciousness as its ‘near enemy.’ Like what ? Like the people who, for the sake of their livelihood, lean upon the king though they see his faults. For although the people see his faults, to wit, ‘his conduct is harsh,’ they would not get their livelihood save under this king who, though unrestrained, harsh in act, speech and thought, is lord of all the quarters of the country. Even so this sphere of neither perception nor non-perception takes that sphere of nothingness for its object, in spite of its fault, from inability to get any other. Still, Who climbs a stairway grasps the stairway raw ; Who climbs a hill sces steadfastly the peak; Who climbs a rock may seck a kneehold firm; So doth a man just on this ghana lean, And as he leans upon it, carries on. End of the Discourse on the Immaterial Moral Consciousness.

PART VII—DISCOURSE ON MORAL CON- SCIOUSNESS AS THREE-PLANED Now, in order to show all the moral consciousness of the three planes of existence as divided into ‘low,’ etc., again the beginning is made with,‘ Which are the states that are moral ?’1_ Herein ‘low’ should be understood as ‘ base’ (or paltry) by way of putting forth (or heaping up). [212] ‘Medium’ is a state between low and high or (excellent). ‘ Exalted’ means led up to ex-treme altitude or supreme state”; the meaning is ‘ excellent.’ They are to be understood as referring to putting forth effort. When, at the moment of putting forth any effort, desire, energy, awareness, or investigation is low, that [moral consciousness] is known as ‘low.’ When these four states are medium, and again exalted, it is medium and exalted respectively. That moral consciousness which is put forth, with desire in the sense of will-to-do as its principal, its chief, its leader, is said to be dominated by desire as coming from such dominant influence. And the same with the dominant influence of energy, and the other two factors. . Halting at this place, we should count the methods thus :— . One method the foremost classification of all, one low, one medium, one exalted, one method dominated by desire-to-do —these are the five methods in moral consciousness dominated by desire-to-do. So also there are five methods in each of the dominant influences of energy, etc., and four times five gives twenty. Or, the first is the bare method; the low, etc., amount to three more; four are the dominant influences of desire- [to-do]; twelve are these four considered as low, medium and exalted, in all twenty methods. Where are these twenty great methods classified ? They are classified in the chapter entitled ‘ Low Triplet’ of the Great Book.! And in this place, taking the middle group from the Low Triplet, three portions as low, medium, exalted should be made. From these three, excepting the middle group, and taking the low and the exalted, sets of nine portions should be made. For in low moral consciousness there are low, medium, exalted; and in the exalted moral consciousness there are low, medium, exalted. Likewise in the low, by low moral consciousness there are low, medium, exalted; likewise in the low, by the medium moral consciousness; and likewise in the low, by the exalted moral consciousness. This is one set-of nine. In the exalted, by low moral consciousness, there are also low, medium, exalted; likewise in the exalted, by medium moral consciousness; and likewise in the exalted, by exalted moral consciousness, This is the second set of nine. The two sets make eighteen doors of action.” ‘[213] From being from knowledge; it is also twice-conditioned; that of attenuated matter and the immaterial realms is thrice-conditioned only, and associated with knowledge. And of them the moral consciousness of the sensuous realm arises, together with or without the dominant influence; that of attenuated matter and of the immaterial realm is replete with the dominant influence. And of them, in the moral consciousness of the sensuous realm, two dominant influences, viz.; object and co-existence, are obtained; in the other two realms the dominant influence of object is not obtained, only that of co-existence is obtained. In the text ‘ moral consciousness of the sensuous realm arising ... with the dominant influence of awareness (citéa),’ awareness as the dominant influence is said by way of associated states. On the other hand, owing to the absence of the union of two types of consciousness, awareness cannot be the dominant influence of an associated consciousness. And the same with desire, etc., as dominant influences. But if morality arises in one who is aware and who, making any consciousness the principal, the chief, has put forth another ‘moral consciousness:—‘it will arise in me,’ some hold that his first consciousness should be called the dominant influence of awareness, and the second, as coming from such dominant influence, should be said to be dominated by it. ‘This method, however, does not appear in the Text, nor in the Commentary. Hence the state of being the dominant influence is to be understood by the method given. In thesé nineteen main methods are the types of consciousness of the extent given in the first main method, as formulated, -with the sets of nine and the sections of the text. Therefore among the types of consciousness ‘ associated with knowledge’ according to the extent given, the twentyfold classification of ‘ consciousness,’ ‘ set of nine,’ ‘ section’ should be understood, Among the four types ‘dissociated from knowledge,’ the sixteenfold classification of the same should be reckoned. This is known as the Particular Discourse on the moral consciouness of the three planes. End of ‘ Moral Consciousness as Three-planed.’

PART VIII—DISCOURSE ON THE TRANSCENDENTAL}! CHAPTER I . THE FIRST PATH Havine thus shown the moral consciousness productive of prosperity in the three forms of rebirth, now to show the transcendental moral consciousness for the transcending of all rebirth,? again a beginning is made with ‘which are the states that are moral ?’ Herein in what sense is it ‘ transcendental’? [214] Because it crosses the world, it crosses over the world, passing beyond the world it stands overpowering it. ‘He cultivatest the Jhana’ means he evolves, produces, develops the ecstatic Jhana of one momentary flash of consciousness. Because it goes forth irom the world, from the round of rebirths, this Jhana is called ‘ going out.’ Or, a person goes forth by means of it; hence it is called ‘ going out.’ The person who is endowed with that, comprehending (the Fact of) Ill goes forth, abandoning the cause (of Ill) goes forth, realizing the (Fact of) cessation goes forth, evolving the Path goes forth. Again, this is not like that which is known as ‘ leading to accumulation, ? which heaps up and increases decease and ° rebirth in the round of rebirths by the moral consciousness of the tliree planes of existence. But this is even as, when one man having heaped up a stockade eighteen cubits high, another man taking a large hammer were to go on knocking down and demolishing what had been heaped up. So it sets about pulling down and demolishing decease and rebirth heaped up by the three-planed moral consciousness, by bringing about a deficiency in the causes thereof; hence it is ‘leading to dispersion for the putting away of [wrong] views.’ 7 In the phrase ‘for the putting away of [wrong] views,’ views are called ‘ view-gone-things,’ just as we say ‘muck-gonething,’ ‘ dung-gone-thing,’ for muck, dung, etc. Or, from being included among the sixty-two false views, they go to be included among ‘the views’—hence ‘ view-gone-things.’ Or, the course of these states is the course of the view—hence the term. Similar in course and procedure to the view is the meaning. Which are they? (The theory of individuality),° doubt, practice of mere rite and ritual, and the immoral states of lust, hate, and delusion leading to perdition, together with the associated states. It is they that are said to be similar in course to [false] views from the nature of their procedure till the evolution of the First Path. Thus the sixty-two false views and also these immoral states are ‘ view-goriethings.’ as Of these view-gone-things, ‘ for the putting away’ means in order to remove by extirpation. pee ‘The first’ is [in order] of counting, and also the first to be called up. ‘ Path ’-Consciousness 291 ‘Stage’ (bhimi):—in such phrases as ‘ of the uncovered bhiimi’ the great earth is called bhami ; in such phrases as “in the pleasurable bhumi in the reabr. of sense-desire’ a state of consciousness is called bhum:. But here the fruition of the religious life is intended; it is called bhimi because it is the ground (or soil) for associated states, which are dependent on it. Or it is so called because, although it transcends the world, it itself arises, unlike Nibbana, the unmanifested. ‘For the attainment’ of that First Stage should be understood to mean-for the winning, the getting of the first Fruition of the religious life called the Fruition of Stream-winning. [215] ‘ Aloof from’ means separated by way of eee being without. : Now although the transcendental Jhana is not scobcattaie? without progress, yet out of a desire not only to [state but to] emphasize here that it goes with progress, [the Buddha,] abandoning the simple formula referred to ‘ painful progress, sluggish intuition,’ etce. Where that person who, in discarding the lower nature from the outset, does so with pain, by external aid, or instigation, and with fatigue, progress is painful. And he who, having discarded the lower nature, in living the life of insight, attains to the manifestation of the Path only after a long time, intuition is sluggish. Thus, any unspecified occasion (when the lower nature is discarded) is known as of painful progress and sluggish intuition. Of which occasion do they approve? That occasion? when the lower nature which revives after having been discarded once, and twice, on the third occasion remains discarded, and is brought to complete severance by means of the Path—of that they approve. It has been given the name of painful ]@ progress and sluggish intuition. With so much the matter isclear. Therefore the explanation here should be understood from the beginning thus: That person, who, in comprehending the four Great Primaries [or Essentials], comprehends derived matter, compre- -hends the immaterial, but in comprehending the material and the immaterial, is able to do so with pain, difficulty and fatigue—to him progress is painful. And to him who has comprehended the material and the immaterial in his life of insight, if there be sluggishness in the manifestion of the Path, intuition is sluggish. He who having comprehended (without difficulty) the material and the immaterial in determining [the complex of] mind-matter, does so with pain, difficulty and fatigue, and who, having so determined that [complex], in living the life of insight, is able to produce the Path only after a long time, is of painful progress and sluggish intuition. Anqgther man who, having determined the [complex of] mind-matter in comprehending the causal relations, does so being fatigued with pain and difficulty, and who, having comprehended the causal relations in living the life of insight, produces the Path only after a long time, [216] is also of painful progress and sluggish intuition. Another man who, having comprehended the causal relations, in penetrating the characteristic signs (of impermanence, etc.) does so fatigued, with pain and difficulty, and who, living the ‘life of insight, has penetrated the characteristic signs, produces the Path only after a long time, also shows painful progress and sluggish intuition. Another man who, having penetrated the characteristic signs—his insight being sharp, valiant, clear, transporting—in laying hold of the uprisen desire for insight, does so fatigued with pain and difficulty, and who, having laid hold of that desire, lives the life of insight, but produces the Path only after a long time, also shows painful progress and sluggish intuition. They,’ approving of this section, have given it the name of painful progress and sluggish intuition. In this way should the following three stages of progress be understood. se 4\° In the list ‘ contact, etc.,’ four terms:—‘ the controlling faculty of believing ‘“‘I shall come to know the unknown,” right speech, right action, right livelihood "are extra. The terms ‘ path-factor,’® etc., also are extra, occurring in the — eee Of them the faculty of believing ‘I shall come to know the unknown ’? is the controlling faculty which has arisen, by means of former reflection, in one who practises accordingly, ‘TI shall know the unknown deathless path, the doctrine of the Four Truths, in the continual stream of bécoming, of unknown beginning.’ Its characteristic, etc., should be known by the method given above in the controlling faculty of understanding.® 4) ‘ Right speech’ is beautiful or praiseworthy speech, a name for abstinence from wrong speech by the complete severance of misconduct in speech. It has comprehension as its characteristic, abstaining (from wrong speech) as its function, the putting away of wrong speech as its manifestation. ‘ Right action’ is beautiful or praiseworthy action, a name for abstinence from life-taking, and so on, by the complete severance of wrong action. Its characteristic is the production of, or striving after, or the rousing of associated states for good action, its function is abstinence (from wrong action), its manifestation is tlie putting away of wrong action. ‘ Right livelihood’ is beautiful or praiseworthy livelihood, a name for abstinence from wrong livelihood. It has purification® as its characteristic, suitable maintenance of life [217] as its function, the putting away of wrong livelihood as its manifestation. Or, the characteristic, etc., here are to be understood by what has been said on the three abstinences.® Thus, by virtue of these three states the Path mentioned above as fivefold should here be understood as the eightfold Path. The absence [of these Path-factors], and likewise the absence of pity and sympathy among the ‘ Or-whatever- 294. Risings of Consciousness states,’ 1 should be noted, for those three factors occur in the text here, and pity and sympathy have a being for object, whereas these transcendental states have Nibbana for object; hence those two are not included here. So far for the distinctive meaning in the section of the Summary. In the ‘section of the Exposition the terms ‘ Path-factor’ and ‘ Pathincluded’ mean respectively ‘a portion of the Path,’ and included in, connected with, the Path as a thing included in the forest is forest-included. In ‘ rapture as a factor of perfect wisdom (or of full enlightenment) ’ the expression means that rapture is the factor of perfect wisdom. Herein, ‘ factor of wisdom ’ (bodhz) may also be taken to mean factor of one who has wisdom (bodhi, or who is enlightened). The Ariyan disciple is enlightened by means of the harmony of the seven constituent states of mindfulness, investigation of the Law, energy, rapture, repose, concentration and equanimity. This arises at the moment [when we experience] supramundane things, and is opposed to the' various perils of mental contraction and distraction, fixity and'struggle, indulgence in sensual pleasures and devotion to self-torture, and addiction to the speculations of annihilation and eternalism, etc. It is this harmony of states, at the moment when the transcendental state arises, that is called bodhe (enlightenment, knowledge). And the verb bujjhate (to be awake, enlightened, to know) implies a rising from the slumber of the continuum of the lower nature, or a penetrating the Ariyan Truths, or a realizing Nibbana. The factor of such bodhi, called the harmony of states, is ‘the Wisdom-factor,’ like Jhana-factor, Path-factor, etc. The Ariyan disciple who is enlightened by means‘of such harmony of states as has been described is said to have bodhi. The potential parts of this bodhi are ‘ factors of wisdom (or enlightenment),’ like the factors of an army, or of a chariot. Hence the Commentarial Teachers have said: ‘ Wisdomfactors are the [potential] parts of a person who is being enlightened.’ Again, ‘factor of perfect wisdom’ is a praiseworthy or beautiful factor of wisdom. And ‘rapture as a factor of perfect wisdom’ means that rapture itself is a factor of perfect wisdom. In the expositions of one-pointedness of mind, etc.,! where the term occurs the meaning is to be understood in the same way. WS ‘ Of those states’? means, of those states of the Four Truths which at that time become intuited. ‘That are unknown’ means, although these states (the Four Truths) are now known by means of the First Path, yet, as a man having come to a monastery where he has never been before, and being seated in, the middle of it would say with reference to his not having gone there before, ‘ I have come to a place I have never been to,’ and being decorated with flowers that he has never before ‘been decorated with, and being dressed in a dress that he has never before worn, and having eaten a meal that he has never ‘before enjoyed would say,*with reference to his new experiences, ‘I have eaten a meal not enjoyed before,’ and so on; so here also, because these states had never before come into this given person’s experience, therefore the word ‘unknown’ is said. And the same with [the equivalents] ‘ undiscerned,’ etc. Of these terms, ‘ undiscerned’’ means ‘ not discerned before this with the eye of wisdom’; ‘ unattained’ means ‘ not attained in the sense of access’; ‘ not understood’ means ‘ not made clear by knowledge or insight’; ‘ unrealized’ means ‘not brought right before the eyes.’ ‘For the realization’ means ‘for the purpose of bringing right before the eyes.’ And as the full construction is made with this word, so ought it to be carried out with the others— namely, for the purpose of knowing the unknown, of discerning the undiscerned, of attaining the unattained, of understanding what is not understood. iyi: In‘ from the fourfold misconduct of speech,’! speech should be known as vocal intimation. Conduct spoiled by any of the three faults (lust, hate, delusion) is misconduct. Misconduct produced from, or accomplished by speech is misconduct of speech. ‘ Avoidance’ (Gratz) means one delights in being away from this fourfold misconduct of speech. ‘ Abstinence’ (virati) means one delights in being without them. ‘ Renouncement ’ (pativirati) means, being turned away from them, one delights in being without them. Or we may see in each prefix an added emphasis. The whole three are synonyms for refraining. ‘ Abstention’ (veramani) means it kills, destroys enmity. This also is a synonym for refraining. [219] Moreover, one speaking falsehood, etc., by any volition is said to commit misconduct of speech. When the abstinence belonging to this supramundane Path has arisen, it does not allow the commission of such an act, it cuts off the course of action (i.e., volition), hence the term ‘ to leave uncommitted.’ Similarly it does not allow the doing of such an act, it cuts off the course of action, ‘hence ‘ to leave undone.’ And he who commits the fourfold misconduct of speech by any volition is sdid to transgress. When the abstinence belonging to this supramundane Path has arisen, it does not allow such transgression, hence ‘ non-transgression.’ ‘ Nontrespassing the boundary (anatikkamo veld)’—in such passages as ‘ at that time,’ veld means ‘time.’ In ‘ he lives at Uruvela,’ velé means ‘ heap,’ [namely, of sand (uru)). In | ‘being steady by nature he does not pass beyond the boundary,’ * veld means ‘boundary.’ Here also it means ‘ boundary.’ The fourfold good conduct of speech is intended to ‘be the boundary, because it is not to be trespassed. So he who commits the fourfold misconduct of speech by any volition is said to trespass over the boundary. When the evil practices such as life-taking, etc., produced on account of, or accomplished by the body. The remainder is to be understood by the previous method. “And this abstinence called right action? is obtained in a variety of conscious experience previous to the Path; for by one thought [220] one abstains from life-taking, by another from theft and wrong behaviour. But it is obtained in one conscious experience at the moment of the supramundane Path ; for there arises only one abstinence cutting off the base of the threefold volition of misconduct of body and fulfilling the Path-factor. 474. With respect to the ‘leaving undone’ in the exposition of right livelihood? one maintaining a wrong livelihood by any. volition is said to be continuing the practice (of wrong livelihood). But when the abstinence belonging to this supramundane Path has arisen it does not allow (this volition) to keep up the practice; hence ‘leaving undone.’ Jn this way the construction should be understood. And there is no such separate thing as ‘livelihood.’ It is understood, together with speech and action, from being part and parcel of them. But by way of a constant dependence on the four requisites,” it has been taken out from them and so taught. This being so, right livelihood has no [separate] function of its own, and does not complete the eight path-factors [by any new increment]. Wherefore it behoves this method to make a ‘function’ for ‘ right livelihood,’ and to let the eight pathfactors be completed. For livelihood, in failing, fails at the doors of body and speech; it cannot fail at the mind-door. In succeeding, it succeeds at these two doors; it cannot succeed at the mind-door. And transgression at the body-door is, or is not conditioned by livelihood. Likewise at the vocal door. Tn this respect, kings and ministers, addicted to amusement and displaying their bravery, indulge in deer-hunting, or highway robbery, or adultery. This is an immoral act of body; abstinence therefrom is right action. Whatever fourfold misconduct of speech people commit that is not conditioned by livelihood is an immoral act of speech; abstinence therefrom isright speech. And for the sake of livelihood, whatever creatures hunters, fishermen, etc., may kill, whatever theft people may commit, however they may wrongly behave themselves (in sensual pleasures)—this is known as wrong live- . lihood; abstinence therefrom is known as right Jivelihood. After taking a bribe, whatever lies they may speak, whatever calumnious speech they may utter, harsh speech, or frivolous - talk—this is known as wrong livelihood; abstinence therefrom is known as right livelihood. And Mahasiva the Elder has said: ‘ Transgression in the doors of body and speech, The section of ‘ Emptiness’ retains its original form. So far the Progress formula is different. Farther on the teaching is divided into the Emptiness formula, the Empty- Progress, the ‘ Unhankered-after’ and the Unhankered-after Progress. Of these, Empty is the name of the supramundane Path, given for the three reasons: of arrival, of its own merits and of the object. How? Inthe Order a bhikkhu, being convinced of the non-existence of an absolute soul, views complexes as soulless. But because, by merely viewing them as soulless, the genesis of the Path is not obtained, it behoves him to view them also as impermanent and as ill, therefore he practises the contemplation of the threefold discernment of impermanence, ill and soullessness. Still his insight leading to emergence! views the complexes of the three planes, as Empty. This insight is known as Emptiness. Standing in the place of ‘that which tends to arrive,’ it gives the name of Emptiness to its own path. Thus the Path gets the name of Emptiness because [this concept tends to] arrive. And because the path is void of lust, etc., therefore it gets the name of Emptiness by means of its own merits. Nibbana ° also, from being void of lust, etc., is called Emptiness. Because it arises with Nibbana for object the Path gets the name of Emptiness from its object. [222] Of these three reasons it gets its name from its own merits, and also from the object by means of the Suttanta or explanatory method of teaching. Abhidhamma discourse is teaching without such a method, Therefore, here ‘ Emptiness’ gets its name, not from its own merits, nor from the object, but from the fact of its arrival; for arrival is the principal? and is twofold: of insight, of the Path. Of these, the insight-arrival is the principal where the Path has arrived; the Path-arrival is the principal where fruition has arrived. Here, owing to the arrival of the Path, the insight-arrival is the principal. 6S In ‘ the Undesired,’ ‘undesired’ is a name of the Path, Study the signless, and abandon pride’s — Deep-hidden bias ; so by conquering Thy pride thow mayest know tranquillity.” For insight severs the signs of permanence, stability, bliss, self.s Hence it is spoken of as the Signless. Yet, although it severs the sign, it itself frequents states which are signs; thus it occurs with the sign. Therefore it itself is not able to stand at the place of arrival and give the name to its own path. User A further view: The Abhidhamma is the teaching of things in the ultimate sense. And in-the ultimate sense there is a deficiency in the conditions producing the Signless Path. How? The deliverance called Signless has been declared by way of the discernment of impermanence. And by means of that deliverance the controljing faculty of faith is excessive. Owing to its not being a Path-factor, it is not able, in the ultimate sense, to give the name to its own path. Of the other two, the deliverance called ‘empty’ has been declared by way of the discernment of soullessness, and the deliverance called ‘ undesired’ has been declared by way of the discernment of ill. Of them, by means of the deliverance called ‘empty,’ the controlling faculty of understanding is excessive; by means of the deliverance called ‘ undesired’ the controlling faculty of concentration is excessive. These controlling faculties, being factors of the Ariyan Path,} are able in the ultimata sense to give the name to their own paths. In other words, in the triplet of the object of the Path, also, in the classification of the states as the dominant influence of the Path, because desire-to-do and consciousness, at the time of their being dominant influences, are not Path-factors, the state of their being dominant influences of the Path is not stated. Thus should this be understood.. This is the decision of the opinion of a certain teacher apart from the Commentary. [224] Thus in all respects the insight of ‘ the Signless’ i not able by itself, standing at the place of arrival, to fe a name to its own Path; hence a Path of the ‘ Signless ’ has not beenincluded. Butsome havesaid that such a Path, although it does not get the name from its arrival, gets it, by the Suttanta expositions, from its own merits and from its object. They should be refuted thus:—If the ‘ Signless path’ gets its Of the three Paths, the Path of one emerging by means of impermanence is the Signless; that of one emerging by means of ill is the Undesired; that of one emerging by means of soullessness is the Empty. Thus by the Suttanta expositions? it has been brought out and shown. But (to object:) what has insight leading to emergence for its object? The three characteristics. What is called a characteristic is the same as a concept, and is not a state that can be said to be limited or sublime, etc. And whoso discerns the three characteristics as impermanence, ill, soullessness, to him the five aggregates become like a corpse tied to his neck. Knowledge, having the complexes as its object, emergesfromthem. Soa bhikkhu, desirous of buying a bowl, might see one brought by a bowl- ‘merchant, and glad and delighted would think, ‘I will take it.’ On examining it he might see holes, whereupon he loses all attachment, not for the holes, but for the bowl. Similarly, noting the three characteristics [the student] has no further attachment for conditioned things. He transcends any such thing by means of knowledge, having such thing as object. The simile of the robe may be similarly applied. \ Thus the Blessed One, in classifying transcendental jhana, brought out the two methods of the fourfold and fivefold jhana in the ‘ progress’ formula, as well as progress in the [idea of] emptiness and the ‘ undesired ’ in those corresponding formulas respectively. Why did he so bring them out? To meet individual inclinations and to adorn his discourse, both of which reasons are to be understood as stated above. So in the words ‘ he cultivates transcendental jhana’? we find the ike methods, by way of fourfold and fivefold jhana, in the ‘ progress’ formula, as also in the rest. Thus in all the five portions ten methods have been classified. Hereon the following is the special [comment]:— Subjective and objective with respect To matter, th’ immaterial, the five, The interchange of factors eight and seven, The sign, the progress, the chief influence. ‘ Path ’-Consciousness 305 Namely, in the transcendental Path, being convinced of one’s own person one transcends it [226]; being so convinced one transcends that which is objective; being convinced of the objective one transcends that; being convinced of matter one transcends that; so convinced one transcends the immaterial; being convinced of the immaterial one transcends that; being s0 convinced, one transcends matter. At one stroke one transcends the five aggregates. As to ‘the interchange of factors eight and seven,’ this Path is both eightfold and sevenfold; the Factors of Wisdom also are seven or six; jhana is fivefold, four- three-, or twofold :—thus should the mutability of factors eight, seven, etc., be understood. And as to ‘ the sign, the progress, the chief influence,’ ‘ sign’ is that which is transcended; the other terms refer to the steadiness or unsteadiness of progress, and to the dominant influence. 4 , Asregards the seytence— being convinced of his own person he transcends it ’—this refers to one who from the outset is. subjectively convinced as to the five aggregates, and being so convinced considers them as impermanent, liable to suffering, void of soul. But inasmuch as by this purely subjective view there is no emergence of the Path, and it behoves him to consider also that which is objective, he considers the aggregates of another person, and so, with regard to things not affecting his own desires, he considers them also as impermanent, etc. Now he contemplates his subjective self, now that which is objective. When he thus contemplates his own person, his insight unites with the Path. And so, being convinced as to his own person, he transcends it. But if his insight unites with the Path when he is contemplating the objective, then he is convinced as to the subjective and transcends the objective. Similarly when he is convinced as to an objective personality and transcends both it and his own personality. IS Another man from the outset is convinced of matter and, being so convinced, defines elemental matter and derived matter, and views them as impermanent, etc. But because by just this formulated view of matter there is no emergence of the path, and it behoves him to view the imf hunger a bowl full of food of divers excellent tastes and put rq a lump of ordure in the middle. And he were to scrape the curry with his hand, and seeing the lump were to ask, ‘ What is this ?’ and on being told, would not have any inclination for the food or the bowl, saying, ‘Fie! Fie! take it away,’ so should the application of this simile be understood. As the time of rejoicing on seeing the bowl full of food, so is the time when the bhikkhu, then a foolish average man, grasps the five aggregates as ‘I am the five aggregates; mine are they.’ As the time of seeing the lump of ordure, so is the time of noting the three characteristics. As the time of having no inclination for the food or the bowl is the time when the bhikkhu of sharp insight and great understanding transcends at one stroke the five aggregates, saying, “ Whatever has the nature of coming to be has the nature of passing away.’ As regards The interchange of factors eight and seven, Path produced by making the immaterial Jhanas the basis. Thus the attainment, emerging in proximity to the Path produced by contemplating any conditioned things whatever after emerging from the basic jhana, makes the Path similar to itself, as the colour of the ground is similar to that of the iguana. In the second doctrine of the Elders, the Path produced by emerging from any attainment, and contemplating any states of attainment, is similar to that attainment—that is, to the contemplated attainment. But if we contemplate states of the sensuous sphere, we are in the First Jhana. Here also the fixing as insight is to be understood by the method stated. Yet without the basic jhana or the contemplated jhana the resemblance thereto is not accomplished by the mere wish. Here also the fixing of insight is to be understood by the said ° Path ’-Consciousness 309 method. To the Elder Tipitaka-Cilanaga,? holder of the doctrine [that the basic jhana alone fixes it], his pupils said, ‘ Reverend sir, let the basic jhana, where it is present, fix it [as yousay]. But where it is absent—that is, in the immaterial existence—what fixes it?’ ‘There also the basic jhana fixes it, my friends. For the bhikkhu who has attained the eight attainments makes a basis of the First Jhana, produces the Path and Fruition of Stream-winning, does not fall away from the jhana, and when his hour comesis reborn in the immaterial worlds. Emerging from the attainment of the Fruition of Stream-winning of the First Jhana, he establishes insight and produces the upper three Paths and Fruitions. These are only of the First Jhana; the same is true for the Paths and Fruitions of the Second Jhana, etc. [230] In the immaterial consciousness? there arise the threefold, fourfold Jhanas, which are transcendental, not worldly. So, my friends, there also the basic jhana fixes it.’ ‘ Reverend sir, the question has been well explained.’ The Elder Mahadatta, resident at Moravapi, held the doctrine that aggregates, which are the objects of insight, fix it, in that the Path, which emerges after contemplating any aggregate, resembles that aggregate. His pupils said to him: ‘ Reverend sir, in your doctrine a flaw appears. According to it the bhikkhu who has emerged after contemplating matter, would have a Path resembling matter and undeclared. He who has transcended, after comprehending rightly the sphere of neither perception nor non-perception, would have a Path resembling that, and have attained to the state of that sphere.’ ‘ Friends, it is not so; for the transcendental Path is never known not to attain ecstasy. Hence one who has transcended, after contemplating, matter has a Path of eight factors accom- . 310 Risings of Consciousness panied by joy; he who also has transcended, after contemplating, the sphere of neither perception nor non-perception has no Path resembling that sphere in every respect, but has a Path of seven factors accompanied by indifference.’ e [Students] quoted the doctrine of the Elder Tipitaka- Cilabhaya, that personal inclination fixed it, and told it to the Elder Tipitaka-Ciilanaga. He replied: ‘ Whoso has the basic jhana can let personal inclination fix it for him; but whoso has it not, what inclination can avail to fix it forhim? It would be like one who looks for interest when he has no capital.’ They told that utterance to the Elder Tipitaka- Cilabhaya, who replied: ‘ Friends, that doctrine of mine that the personal inclination fixes it, was said with reference to one possessed of the basic jhana.’ As it has been understood with reference to one possessed of the basic jhana, so should it be understood with reference to one possessed of the contemplated jhina. For the path produced in him who, emerging from the Fifth Jhana, is contemplating the First Jhana,etc., becomes, in the doctrine of the first Elder, of the First Jhana, and of the First Jhina and the restin the doctrine of the second Elder. Thusthetwodoctrinesopposeeachother. Inthethird doctrine itbecomes of whatever jhana among the Jhanas is desired; thus those two doctrines do not clash with this, and the inclination is beneficial. The three Elders, then, were clever, experienced, and full of intelligence. [231] On that account the teachers have made a text of their doctrines. Inthiscommentary just the meaning in point has been brought out, and it has been shown that only insight fixes the three doctrines. Now as regards The sign, the progress, the chief influence, at the time of the production of the Path, since there is ‘a change of factors,’ whence does adoption? rise, and whence the Path ? Adoption emerges fram the sign (7.¢., the object more clearly the three characteristics. Immediately afterwards arises the second adaptation. Of these two, the first is devoid of the causal relation of repetition, and renders service to the second, which is sharp, valiant, clear, and which, occurring even in that object (of the field of insight) in that manner (2.e., of being impermanent, ill, soulless), dispels the darkness of medium density covering the Four Truths and revealing all the more clearly the three characteristics, ceases. Immediately afterwards arises the third adaptation, to which the second renders service. From its acquirement of the causal relation of repetition, it is sharp, valiant, clear, occurs in that object in that manner, completely dispels the residuum of darkness of slight density covering the Four Truths, reveals all the more clearly the three characteristics and ceases. So when, by the three adaptations the darkness covering the Truths is dispelled, theré immediately arises the insight of adoption making Nibbana its object. Here is an illustration: They say a certain man who had. eyes to see, went forth at night saying, ‘I will observe the conjunction of the stars,’ and looked up tosee the moon, which from being covered: by clouds did not appear to him. Then a wind came and dispersed the densest clouds, another wind the lighter clouds and a third wind the thinnest of the clouds; so that he saw the moon in the sky clear of clouds and observed the conjunction of the stars. Herein, the darkness of our lower nature, dense, thick, medium, thin, covering the Truths, is like the three clouds; the three kinds of adaptation-consciousness are like the three winds; the insight of adoption is like the seeing man; Nibbana is like the moon; the dispelling of the darkness covering the Truths by each adaptationconsciousness is like the dispersing of the three clouds one by one by the winds; [233] the making of pure Nibbana the object of the insight of adoption when the darkness covering the facts disperses is like the seeing by the man of the pure moon in the sky clear of clouds. As the three winds are able only to disperse the clouds covering the moon and not to see the For were adoption to take the object taken by adaptation, a subsequent adaptation would follow it; and so there would not be just the rise of the Path. But the insight of adoption, not taking the object of adaptation, does not allow the reproduction of adaptation. And although it itself is not adverting, it stands at the place of the adverting consciousness and, as though giving a sign to the Path, ‘ Arise thus!’ ceases. And the Path, not letting go the sign given, follows it without a break, and arises piercing and bursting the mass of greed, hate and delusion never before pierced and burst. Here is an illustration: They say an archer had a hundred planks placed at a height of one hundred bowlengths, and wrapping his face with a cloth fixed an arrow and stood in acar. Another man rolled the car, and when the planks came facing the archer, made a sign with a stick. . The ‘archer, not letting go the sign of the stick, shot the arrow and pierced the planks. Herein the insight of adoption is like the sign of the stick; the insight of the Path is like the archer; The making Nibbana the object and the piercing and bursting of the mass of greed, hate and delusion, never before pierced and burst, by the insight of the Path at the sign given by the insight of adoption, is like the archer’s piercing the planks by not letting go the sign of the stick.? [234] This bursting of the mass of greed, etc., is also called the complete destruction of the causeway, the extirpation of the ground that had been got. Indeed, the Path has only one function:—to reject latent evil tendencies. In rejecting latent tendencies one is said to emerge from the (five aggregates as) sign and to cut off their proceeding. The sign is the sign of matter, feeling, perception, mental co-eflicients, consciousness ; the process is the continual round of these five aggregates and is twofold: grasped at, not grasped at. Of these two, the teachers, saying that the shadow of the emergence of the path from the process not grasped at was seen, affirmed that it emerged from such an occurrence. By the path of stream-winning five kinds of consciousness— four associated with false views and one accon:panied by doubt —are put away. These five kinds of consciousness produce matter, which is called the material aggregate not grasped at, they themselves being called the conscious ageregate; fecling, perception, and mental co-efficients associated with them are called the three immaterial aggregates. Concerning these, if the path of stream-winning were not cultivated by the stream-winner, these five kinds of consciousness would break out among the six objects of sense. But the path of streamwinning preventing this, and destroying the causeway so that it'cannot arise again, is said to emerge from the ‘ not grasped at.’ By the path of Once-returning six kinds of consciousness, four dissociated from false views, two accompanied by grief—’ namely, gross sense-desire and ill-will—are put away. By the path of Never-returning the same six kinds—namely, subtler sense-desire and ill-will—are put away. By the path of Arahantship, five kinds of immoral consciousness—four dissociated from views and one accompanied by distraction—are put away. In this, if those three paths were not cultivated by Ariyans, these kinds of immoral consciousness would break out among the six objects of sense. But the three paths preventing this, and destroying the causeway so that it cannot _ emerge again, were said to emerge from the ‘ not grasped at.’ The teachers also said, that when the shadow of the emerging from the process grasped at was seen, [235] it emerged from such process. Yor if the stream-winner were not to cultivate the path of stream-winning, the process of the aggregates grasped at would go on in the continual stream of becoming If the Once-returner were not to cultivate the path of Oncereturning, the process of the ‘ grasped at’ would go on in the five rebirths, after the next two. And why? Because of the existence of the conditions of the procedure. But in point of fact the path of Once-returning arising severs these four corruptions: gross fetters of sense-desires and of aversion, gross latent bias of sense-desires and gross latent bias of aversion. Now (that the path of Once-returning has risen), whence for the Once-returner could the process of the aggregates grasped at go on in five existences excepting two? So the path of Once-returning bringing about the discontinuity of the aggregates grasped at is said to emerge from the ‘ grasped at.’ If the Never-returner were not to cultivate the path of Never-returning, the process of the aggregates grasped at would go on in the second existence after the next. And why ? Because of the existence of the conditions of the process. But in point of fact the path of Never-returning arising severs these four corruptions:—the subtle fetters of sense-desires and of aversion, the subtle latent bias of sense-desire, the subtle latent bias of aversion. Now (that the path of Neverreturning has arisen), whence for the Never-returner could the process of the aggregates grasped at go on in the next rebirth save one? So the path of Neyer-returning bringing about the discontinuity of the aggregates grasped at is said to rise from that which is ‘ grasped at.’ Tf the Arahant were not to cultivate the path of Arahanta ad 8 Sk aan ie ea ag ae dete oe the Path of Once-returning emerges from one portion of the happy tendency of sensuous existence, the path of neverreturning emerges from sensuous existence, the path of Arahantship emerges from material and immaterial existences, also from all existences. So say the teachers. And this is the text for the elucidation of this meaning (z.c., of emergence from the process of the ‘ grasped at’). It is owing to the cessation of constructive consciousness" by the insight belonging to the Path of Stream-winning that whatever mind and matter may have arisen in the continual, stream of becoming, the beginning whereof is unknown prior to seven rebirths, they cease, are suppressed, terminated, calmed inthat Path. It is owing to the cessation of constructive consciousness by the insight belonging to the Path of Once-returning that whatever mind and matter may have arisen in the last five existences save two, they cease, are suppressed, terminated, calmed in that Path. It is owing to the cessation of constructive consciousness by the insight belonging to the Path of Never-returning that whatever mind and matter may have arisen in the two last existences save one, they cease, are suppressed, terminated, calmed in that Path. It is owing to the cessation of constructive consciousness by the insight 318 Risings of Consciousness, vV¥ Now? because, in cultivating the transcendental moral consciousness [the student] cultivates not merely the Jbana, in the sense of closely examining the object, but also the path in the sense of escape from the round of rebirths, the application in mindfulness in the sense of having the mental object present, the supreme efforts in the sense of making effort, the bases of supernormal potency in the sense of accomplishing, the controlling faculty in the sense of dominant influence, the strength in the sense of not shaking, the factor of wisdom in the sense of being enlightened, the fact in the sense of being true, the calm in the sense of non-distraction, the idea in the sense of emptiness, the aggregate in the sense of a group, the sense-organ in the sense of exerting, the element in the sense of emptiness, intrinsic nature, and absence of a living entity, the nutriment in the sense of causal relation, the contact in the sense of touching, the feeling in the sense of experiencing, the perception in the sense of noting, the volition in the sense of co-ordinating, the consciousness in the sense of cognizing, therefore, in order to explain these nineteen terms, a beginning is once more made with, ‘ which are the states that ar¢ moral ?’ So with the meaning: ‘he cultivates this also, he cultivates that also,’ twenty methods have been shown by way of personal inclination and of adorning the discourse. To expand: In the company of devas seated to listen to the Law, [238] whichever devas know in the course of the preaching the spiritual in the sense of closely examining the object, to them in a fitting manner it has been preached as Jhana . . . those devas who know, in the course of the preaching, consciousness in the sense of cognizing, to them in a fitting manner it has been preached as consciousness. This is personal inclination. Furthermore, the supreme Buddha, on account of his true enlightenment and because of his ten powers, four grounds of confidence, four analyses, six kinds of special knowledge, can fix and preach the discourse as he wishes. If he so desires, End of the First Path. CHAPTER II

THE SECOND PATH S Now, in order to show the Second Path, and so on, again a beginning is made with ‘ which are the states that are moral 22 Herein ‘ for the diminution of sense-desire and ill-will’ means in order to diminish the strength of these corruptions. Here the diminution should be understood to take place in two ways: by occasional production and by feebleness in breaking out. For to the Once-returner the lower nature does not arise frequently as in the majority who follow the round of rebirths. It arises occasionally like the sparse blades of grass in an imperfectly mown field. And when it does arise it does not arise crushing, spreading, covering, [239] making darkness, as in the case of the people who follow the round of rebirths. eee But being put away by the two Paths, it becomes very weak and is attenuated in form like a film of cloud and a fly’s wing. Some Elders say on this point, ‘ to the Once-returner the lower nature arises thick and strong, although it may only arise after a long interval. For verily, he has sons and daughters.’ This saying is not material. For sons and daughters are due to the mere exercise of bodily functions. But the lower nature, being put away by the two paths, lacks strength. Hence the diminution of the Once-returner’s lower nature should be understood as due to the two reasons of occasional production and feebleness of power. ‘ Of the second’ is second by way of calculation and of the second production. ‘ For the attainment of the stage’ means for the purpose of getting the fruition of religious life. And so for the Third and the Fourth Paths. We shall speak only of what is specially distinctive. ‘The controlling faculty of perfected knowledge’ is the knowing controlling faculty, said to be that controlling faculty which knows, without passing beyond the limit of knowledge made by the first Path, the four facts knuwn by that Path. Tn the section of the exposition also its meaning is to be , understood in the same way. In the section of the groups also, together with it are nine controlling faculties. The rest is to be understood by the previous method. CHAPTER III

THE THIRD AND FOURTH PATHS In the Third Path? ‘for the complete putting away’ means for the purpose of entirely putting away those ‘ Fetters’ which have been diminished by the path of Once-returning. y& In the Fourth Path?‘ for the complete putting away of lust for the material, for the immaterial, conceit, distraction, ignorance’ means for the purpose of entirely putting away these five upper ‘ Fetters.’ Of these, lust for the material is lust and desire for material existence. Lust for the immaterial means lust and desire for immaterial existence. Conceit is that whigh is killed by the Path of Arahantship. [240] So are distraction and ignorance. In these two Paths also the ninth controlling faculty is perfected knowledge. In all the paths, by the due order of terms, there are altogether sixty terms. With the four absolute factors they make sixty-four. Undivided they are thirty-three. The sections of the groups and ‘Emptiness’ remain thesame. And there are one thousand methods in each of these in the second Path, etc., as in the first. Thus the king of the Law has shown the four Paths classifying them by four thousand methods. In the Saccavibhanga transcendental points of sixty thousand methods have been set down by way of these four Paths (or these one thousand methods), so also there have been set down similar points of twenty thousand methods in the Satipatthana Vibhanga, of twenty thousand methods in the Sammappadhina Vibhanga, of thirty-two thousand methods in the Iddhippada Vibhainga, of thirty-two thousand methods in the Bojjhanga Vibhanga, or twenty-eight thousand methods in the Maggavibhanya. But in the Dhammasanganit four thousand methods in the four Paths have been setdown. Out of the four paths in the first Path of the first Jhana eight factors have been classified. Likewise in the second, etc. cay | In the first Path right view abandons wrong view; hence it, with right intention, etc., should be understood in the sense of abandoning the opposite. This being so, because the Jsixty-two heresies? have been abandoned by the first Path, there would be no heresy to be abandoned by the three higher Paths. How, then, can right view be mentioned in them ? As whether there is poison or not, an antidote is called antidote; so whether there is wrong view or not, right view is called right view. If this were so, right view would be a mere’ name 2nd have no function in the three higher Paths, and the path-factors would not be fulfilled; hence it is proper that right view be made to have its function and the path-factors be fulfilled. But in the three higher Paths right view should be shown to have its function by fixing according to what is obtainable. To expand: There is a certain conceit to be killed by the three higher Paths. It has its locusin heresy. Right view abandons that conceit. Hence it is right view. For in the path of Stream-winning right view abandons wrong view, Moreover, the Stream-winner has a conceit which is to be killed by the path of Once-returning, and which has its locus in heresy. Right view abandons that conceit. Hence it is tight view. Only the Stream-winner has an intention which is co-existent with seven [of the twelve] kinds of immoral consciousness,! by which there take place movements of the vocal organs, of the physical limbs, enjoyment of the requisites, [241] the co-existent? endeavour, the intrinsic nature of unmindfulness, the co-existent? one-pointedness of mind. These states [beginning with intention] are called wrong intention, etc. Inthe Path of Once-returning right intention, etc., are so called by the putting away of those states, wrong intention, etc. So, in the Path of Once-returning, the eight factors of the Path come by performing their own functions. The Once-returner has a conceit which has to be killed by the path of Never-returning, and which has its locus in heresy. Only to the Once-returner intention, ete., as co-existent with seven kinds of immoral consciousness [are known as wrong intention, etc.]. By the putting away of these the performance of their own functions by the eight factors in the path of Never-returning should be understood. The Never-returner has a conceit which has to be killed by the path of Arahantship and which has its locus in heresy. But intention, etc., co-existent with five kinds of immoral consciousness,® which only the Never-returner has, are known as wrong intention, etc. By the putting away of these wrong states, the performance of their own functions by the eight factors in the path of Arahantship should be understood. $4( The first out of the four Paths discerns the Four Truths, which are also discerned by the three higher Paths. The latter do not discern anything not discerned by the first. This discourse is one generally accepted among the teachers. But the sectary! says, that in them one does see what has not been discerned by the first Path. He should be asked, ‘ Which controlling faculty in the first Path do you single out [as functioning herein]?’ If he knows, he will reply, ‘ The controlling faculty of believing, ‘‘ I shall come to know the -un- Imown.”’ And when he is asked, ‘ Which controlling faculty in the three higher Paths will you classify ?’ he will reply, ‘ The controlling faculty of perfected knowledge.’ He should be told, ‘ If one sees something which has not been discerned by the first Path, you must classify the controlling faculty of believing, “1 shall come to know the unknown” {which is peculiar to the First Path], under the three higher Paths also, so that it may meet the question.’ He would again ask, ‘Does another path put away other corruptions, or those already put away ?’? When he is told, ‘ Another path puts away other corruptions,’ he says further, ‘ If another path puts away other corruptions not yet put away, then one also [by it] sees Truths unseen by the first Path.’ He should be asked, ‘ How many Truths are there ?’ Ifhe knows, he will answer, ‘ Four.’ He should be told, ‘ In your doctrine sixteen “truths’”’ would arise. You see truths unseen even by the Buddhas. You are a seer of many “‘truths.”’ Do not take such a view. There is nothing new in seeing the Truths. But one puts away corruptions not yet put away.’ y- [242] In this matter of nothing being new in seeing the Truths, the simile of the basket has been taken:—They say that a certain man kept four treasure-baskets in a grand treasure-room. At night some business in connection with them arising, he opened the door, lit a lamp and, when the darkness was dispersed by the lamp and the baskets were visible, he ,did the business, shut the door and went away, and darkness was spread abroad again. A second time and a third time he did likewise. When, for the fourth time, the door was opened and he was looking to find the baskets invisible in the darkness, behold ! the sun arose. When through the brightness of the sun the darkness disappeared, he did his business with the baskets and went away. In this simile the four baskets are like the four Truths; the time of the opening of the door for some business with them is like the time of the putting forth of insight for the Path of Stream-winning; the darkness is like the obscurity covering the Truths; the light of the lamp is the light of the Path of Stream-winning; the manifestation of the baskets to the men on the disappearance of the darkness is like the manifestation of the Truths to the insight of the Path. And the Truths manifested to the insight of the Path are manifested to the person endowed with the Path. The time of his going away after doing his business with the baskets is like the time of cessation of the Path of Stream-winning after it has done its part in putting away corruptions. The spreading of darkness again is like the obscurity yet covering the Truths and to be killed by the three higher Paths. On the second occasion the time of the opening of the door is like the time of putting forth insight’ of the Path of Once-returning; the light of the lamp is like that of the Path of Once-returning; the time of departure after doing the business of the baskets is like the time of cessation of the Path of Once-returning after it has done its part in putting away the corruptions; the spreading of darkness again is like the obscurity still covering the Truths and to be killed by the two higher Paths. On the thied occasion the time of opening the door is like the time of putting forth insight of the Path of Never-returning; the light of the lamp is like that of the Path of Never-returning; the time of departure after doing the business of the baskets is like the time of cessation of the Path of Never-returning after it has done its part in putting away the corruptions; the spreading of darkness again is like the obscurity covering the Truths and clothes to the washerman, who applied the three kinds of soap consisting of saline soil, potash and dung powder. When he had ascertained that these alkalines were dissolved, he washed the clothes in the water and removed the grossest dirt. Then knowing them to be not yet altogether cleansed, he applied the three soaps a second time, washed them in the water and removed the finer dirt. Then knowing them to be still not altogether clean, he applied the soaps for the third time, washed them in the water and removed the finest dirt. Then knowing them to be not yet altogether cleansed, he applied the soaps for the fourth time, washed them in the water, removed all the dirt from within their texture, and returned them to the owner, who put them in a scented chest and wore them at will. Here the dirty clothes are like the mind following after the corruptions; the time of applying the three kinds of soap is like the time of producing work in the threefold discernment; the removal of the grossest dirt after the washing is the casting off of five corruptions by the Path of Streamwinning. The re-application of the soaps for the second time is the procedure of work in the threefold discernment which knows the mind to be not yet altogether cleansed; the removal of the finer dirt than in the first case is like the casting off of the pair of gross ‘ Fetters’ by the path of Once-returning; the re-application of the three soaps when it is known that the clothes are not yet [244] altogether cleansed, is like the procedure of work in the threefold discernment which knows the mind to be nof yet altogether cleansed; the removal of the still finer dirt is like the casting off of the pair of subtle ‘ Fetters’ by the Path of Never-returning. There-application of the soaps when it is known that the clothes are not yet altogether cleansed is:like the procedure of work in the threefold discernment which knows that the mind is not yet altogether cleansed; the removal of dirt from within the texture by a subsequent washing is like the casting off of the eight corruptions by the Path of Arahantship; the wearing at any desired moment of the clean clothes resembling silver plates and kept in ascented chest, is the living at any desired moment of the life of fruitional attainment by the cleansed mind purged of the ‘intoxicants.’ Thusruns thesimile. ‘ Friends, as the garment is old and dirty, and the owners gave it to the washerman, who kneaded and soaked it in the three kinds of soap: consisting of saline earth, potash and dung powder, and washed it in clean water; although it became clean, exceedingly clean, a very subtle smell of salt earth, or potash, or dung powder remained unremoved in it; the washerman returned it to the owner, who kept it in a chest perfumed with scent; and the subtle residuum of the smell of salt earth, or potash, or dung powder was completely removed—so, friends, although the Ariyan disciple has put away the five lower “ Fetters,” there is in him a subtle residuum from among the five grasping aggregates of the conceit of “I am,” of the desire! for ‘‘I am,” of the latent bias of ‘I am.’’’ Subsequently he lives in the discernment of the rise and fall of the five grasping aggregates. And to him who so lives discerning that ‘these are material qualities,’ ‘ this is the origin of them,’ ‘ this is the end of them,’ ‘ this is feeling’ . . . ‘ this is perception’ ... ‘these are mental co-efficients’ .. . ‘ this is consciousness,’ ‘this is the origin of consciousness,’ ‘ this is the end of consciousness,’ that subtle residuum, which is his from among the five grasping aggregates of the conceit of ‘I am,’ of the craving for ‘I am,’ of the latent bias of craving and conceit of ‘I am’ is completely removed. \ {245] Of the four Paths the Path of Stream-winning has put away, by way of factors of consciousness, five immoral kinds of consciousness, together with thé evil states arising; the Path of Once-returning has diminished, by way of factors of consciousness, two classes of consciousness accompanied by . grief, together with the evil states arising; the Path of Neverreturning has put away the same two kinds of consciousness together with the associated states; the Path of Arahantship has put away, by way of factors of consciousness, five kinds of immoral consciousness together with the evil states arising. From the.time when these two kinds of immoral consciousness are put away there is no such thing as a corruption which may arise again in the Arahant by way of a factor of consciousness. Here is an illustration :—They say a great king placed guards at the frontier country and lived at the capital in the enjoyment of kingship. ffhen the frontier country rose in rebellion. At that time a dozen robber chiefs together with many thousands of men plundered the kingdom. Officials from the frontier country sent word to the king:—‘ Your Majesty, the frontier country has risen.’ The king sent back a message, ‘ Catch the robbers without hesitating. I will reward your work.’ At the first engagement the official forces killed five robberchiefs together with many thousands of men. The remaining seven took each his own followers and entered the mountains. The officials informed the king of the occurrence. The king sent them treasure, saying, ‘I will reward your work; catch the robbers.’ At the second engagement the ministers defeated two robber-chiefs and reduced the strength of their followers, who all fled and entered the mountains. The king was informed of that occurrence and again sent them treasure, saying, ‘Catch them without delay!’ At the third engagement the official forces killed the two chiefs together with their companions, and informed the king of the occurrence. Again the king sent them treasure, saying, ‘ Catch the remainder without delay.’ At the fourth engagement the official forces killed the five chiefs with their followers. There was no one going by the name of a robber after the death of those twelve chiefs. The districts were secure from danger and the people lived dancing their children on their breast so to speak. And the king surrounded by the victorious heroes [246] enjoyed great glory in a magnificent palace. Here the great king is like the King of the Law; the officials living in the frontier country are like the religious aspirants; the twelve robberchiefs are like the twelve kinds of immoral consciousness; their many thousands of companions are like the evil states arising by way of the factors of consciousness; the time of information of the revolt of ‘the frontier country is like the time of telling the teacher when the corruptions arise with reference to an object:—‘ Reverend sir, in me corruptions have arisen’; the giving of treasure with the message, ‘ Catch the thieves without delay!’ is like the announcement of a station of religious exercise by the King of the Law: ‘ Bhikkhu, put down the corruptions’; the time of killing the five robber-chiefs with their followers is like putting away the five kinds of immoral consciousness with their associates by the Path of Stream-winning; the renewed reporting of procedure to the king is like telling the supreme Buddha the merits acquired ; the giving again of treasure, saying, ‘ Catch the rest,’ is like the announcement of the insight of the Path of Oncereturning by the Blessed One; the reduction of the’ strength of the two robber-chiefs with their followers at the second engagement is like the diminution of the two kinds of consciousness of melancholy with their associates by the Path of Once-returning; the renewed reporting of procedure to the king is like telling the Teacher the merits acquired; the giving again of treasure, saying, ‘Catch the thieves without delay,’ is like the announcement of the insight of the Path of Neyer-returning by the Blesscd One; the killing of the two robber-chiefs with their followers at the third engagement is like putting away the two kinds of consciousness with their associates by the Path of Never-returning; the .renewed reporting of procedure to the king is like telling the Tathagata the merits acquired ; the giving again of treasure, saying, ‘Catch them without delay,’ is like the announcement of the insight of the Path of Arahantship by the Blessed One; the time of security of the district after the destruction of the five robber-chiefs with their followers at the fourth engagement is like the impossibility of an immoral state arising again by way of a factor of consciousness after the putting away of the twelve kinds of immoral consciousness, when the remaining five kinds of immoral consciousness with their associates are put away by the Path of Arahantship; the enjoyment of great glory in a magnificent palace by the king surrounded by the victorious heroes is like [247] the enjoyment of the bliss of whichever of the three kinds of fruitional attainment he prefers —the ‘Emptiness,’ the ‘ Signless,’ the ‘ Undesired ’—by the King of the Law surrounded by the Arahants. Here ends the Exposition of the term ‘ moral consciousness.’

PART IX—DISCOURSE ON IMMORAL CONSCIOUSNESS CHAPTER I DISCOURSE ON THE SECTION OF THE SUMMARY OF STATES Now in order to show the classification of the term ‘immoral state ’a beginning has been made with, ‘ Which are the states that are immoral?! Herein the different sections of the determination of states, etc., and the decision of the meanings of terms already mentioned above are to be understood in the way given above, And we shall explain just what is special here and there to this discourse. Herein, in the determination of the occasion, because there is no series of planes of the immoral as there is of the moral, therefore this immoral consciousness, though it certainly is of the realm of sense, is not said to be so. As regards the phrase ‘ associated with opinions,’ ditthi (opinions) is the same as ditthi-gatam, like giithagatam, muttagatam, etc. Or, from there being no species to be understood, it is simply ‘ opinions,’ and ditthigatasampayullam means simply associated with opinions (or views). The origin of this wrong view called ditthigata should be known to be due to these reasons :—the hearing of evil doctrine, evil friendship, the desire not to see Ariyans, unsystematic thought; in other words: of those doctrines which are associated with erroneous views, such hearing being preceded by much vain imagining, by a want of centrality of mind and a lack of scrutiny; evil friendship said to be the companionship with evil friends who have failed in the true doctrine; the desire not to see Ariyans such as the Buddhas and good men; unskilfulness in the Ariyan Law of different kinds, such as the four applications of mindfulness, ete.; the absence of discipline or the destruction of restraint with respect to the Ariyan Law (divided into the restraint taught in the Patimokkha, the controlling faculties, mindfulness, knowledge, elimination) and the doctrine of good men; and addiction to tumultuous festivities by means of unsystematic thought developed by the foregoing reasons. That this consciousness is automatic should be considered inthe way mentioned above.t yh [248] In the section of the summary of states,? ‘ contact’ is co-existent with an immoral consciousness. And the same with ‘ feeling,’ etc. Thus their being immoral is what alone distinguishes them from the former states. The ‘one-pointedness of mind’ is the steadiness of mind free from distraction when taking life, etc. Indeed, men concentrating the mind are not distracted and let fall unerring awweapons on the bodies of creatures. Being well concentrated they steal others’ property. With mind [governed by]a single function they fall into wrong behaviour. So there is onepointedness of mind in the occurrence ot immorality. ‘Wrong view’ is untrue view; or, from being held amiss, a false view is a wrong view. A view loathed by the wise as bringing disadvantage is also a wrong view. And the same with ‘ wrong intention,’ etc. Further, by it associated states see wrongly, or itself sees wrongly; or it is the mere act of wrong seeing—thus it is wrong view. It has unwise conviction as characteristic; perversion as function; wrong conviction as manifestation; the desire not to see the Ariyans as proximate cause. It should be regarded as the highest fault. In ‘ wrong intention,’ etc., only the term ‘wrong’ is distinctive. The remainder should be understood in the same way as under the head of moral consciousness. As regards “the strength called unconscientiousness, strength called fearlessness of blame,’ the meaning of ‘strength’ will be made plain in the section of the exposition. And in the others, ‘ unconscientious ’ means that it is not modest, or does not abominate; the state of immodesty or of not abominating is unconscientiousness. No fear of blameis fearlessness of blame. Of them unconscientiousness has the characteristic of not abominating misconduct of the body, etc., or of absence of shame. Fearlessness of blame has the characteristic of not being diffident on account of misconduct ot the body, etc., or of absence of confusion. Unconscientiousness as a strength is strength of unconscientiousness. Recklessness of blame as a strength is strength of recklessness of blame. This is the meaning in abstract. The detailed account is to be understood as opposed to what has been said above. - By it associated states lust, or itself lusts, or the mere act of lusting—[249] such is ‘greed’ (or lust). By it associated states are deluded, or itself is deluded, or just the being deluded —this is ‘delusion.’ Of them, greed has the characteristic of grasping the object like sticky lime; the function of clinging like a piece of flesh thrown into a hot pan; the manifestation of not letting go like a taint of lampblack; the proximate cause of viewing the fetter-like states asenjoyment. Growing into a river of craving, it takes away beings to purgatory as a river of swift current carries any object fallen into it to the great ocean. Thus it should be regarded. ‘Delusion ’ has the characteristic of blindness or opposition to knowledge; the essence of non-penetration, or the function of covering the intrinsic nature of the object; the manifestation of being opposed to right conduct or causing blindness; the proximate cause of unwise attention; and should be regarded as the root of all immoralities. By it they covet, or itself covets, or the mere coveting— this is ‘ covetousness.’ I} has the characteristic of a desire to make others’ prosperity one’s own; the function of seeking with such desire; the manifestation of gazing at others’ prosperity; the proximate cause of a great fartey for others’ prosperity. Indeed, it appears only as gazing at the prosperity of others, and arises when there is a great fancy for the same. It should be regarded as the outstretched hand of the mind for others’ prosperity. Tn ‘ there is calm,’ etc., calm is due to the suppression of distraction in other objects. It lifts or supports the mind in the occurrence of immorality—this is ‘support.’ ‘ Nondistraction ’ means it is not distracted. In this consciousness faith, mindfulness, wisdom and the six pairs have not been taken. And why? There is no faith in an unbelieving mind, therefore that has not been taken. What! Do men of false opinions not believe in their own teachers? They do. But that is not faith; it is a mere acquiescence in words; in the real sense it is either indiscrimination (that is, delusion) [250] or opinion, And there is no mindfulness in &® mind unguarded by mindfulness, therefore that has not been taken. What! Do men of false opinions not remember an act done by themselves? They do. But that is not mindfulness. The procedure of immoral consciousness is due to such inere mode of remembering. Therefore mindfulness has not been taken. Then why is it said, ‘wrong mindfulness’ in the Sutta? In the Sutta the discourse is made by the explanatory method so as to complete the ‘ Wrong Path’ and the notion ‘ wrongness,’ because of the immoral aggregates being exempt from and opposed to mindfulness. But in the absolute method (of Abhidhamma) in immoral consciousness there is no mindfulness; therefore it has not been taken. And in the consciousness causing blindness and folly there is no wisdom, therefore that has not been taken. Is there no deceptive knowledge in’ men of false opinions? There is. But it is not knowledge; it is trickery (maya), which in the real sense is craving. , Moreover, this consciousness is connected" with torment, slow, heavy, rough, stiff, unwieldy, unhealthy, bent and crooked. Hence faith and the six pairs [repose of mind and of mental factors] have not been taken. Having by so many terms in due order shown the thirty-two terms established in the text as factors of consciousness, now to show the ‘ or-whatever’ states, he said ‘ or-whatever states on that occasion.’ Herein the meaning is to be understood 3 £.g., Digha iii. 254, 287, ete.; Majjhima i. 118, iii. 77, etc., etc. thus:—in all immoral consciousness are ten states, to wit: desire-to-do, resolve, attention ,conceit, envy, meanness, sloth and torpor, flurry and worry, which come in the Sutta, appear in Sutta passages. These states are spoken of in the Commentary as ‘ or-whatever’ states. But in this consciousness desire-to-do, resolve, attention and excitement—these four states called ‘the unfailing factors’ are the ‘ or-whatever,’ of which the first three should be understood in the way given above. There they are moral; here immoral. Moreover, the other state is the state of the excited mind—hence excitement or flurry. It has mental excitement as characteristic like windtossed water; wavering as function, like a flag waving in the wind ; whirling as manifestation like scattered ashes struck by a stone; unsystematic thought owing to mental excitement as proximate cause; and it should be regarded as mental distraction over an object of excitement. Thus there are in all thirty-six terms of states [251] in this section of the summary of states—thirty-tw o beginning with contact and the four-“orwhatevers.’ Leaving out the four unfailing factors only thirty-two come in the text; but here by taking what has not been taken, the fivefold contact-group, initial application, sustained application, zest, one-pointedness of: mind, controlling faculty of energy, controlling faculty of vitality, wrong views, strengths: unconscientiousness and fearlessness of blame, greed, delusion—thus there are sixteen states. : Of these sixteen states seven occur under a single category, nine occur under different categories. Which are theseven ?— | contact, perception, volition, sustained application of mind, zest, life-controlling faculty, delusion—these seven states occur under a single category. Feeling, consciousness, initial application of mind, one-pointedness of mind, energy-controlling faculty, wrong view, strength of unconscientiousness, strength of fearlessness of blame and greed—these nine states occur under different categories. Of them, six -states are referred to two categories, one to three, one to four, one to six categories. And how ? Conacloushess: initial application of mind, wrong*view, the‘ strengths’ eaneondeientiousness and fearlessness of blame, and greed—these six are referred to two categories. To expand:—First: consciousness by way of the fivefold contact-group Is called consciousness; by way of the controlling faculties it is called controlling faculty of mind. Initial application of mind by way of jhana-factors js called initial application of mind, by way of the Path-factors is called wrong intention. Wrong view is called so in the Path-factors and courses of action. The ‘ strength’: unconscientiousness, is ¢alled so by way of the ‘strengths,’ and uncqnscientiousness by way of ‘world-destroying pair.’ And the same with fearlessness of blame also. Greed is called so by way of the pair of conditions, and covetousness by way of the course of action. Thus these six are referred to two categories. And feeling is called so by way of the fivefold contact-group, bliss by way of jhana-factors, and the controlling faculty of joy by way of. the controlling faculties—-thus one state is referred to three categories. And energy is called the controlling faculty of energy by way of the controlling faculties, wrong endeavour by ivay of the Path-factors, ‘ strength’ of energy by way of the ‘ strengths,’ and support by way of the Final Pairs'—thus one state is referred to four categories. And concentration is called one-pointédness of mind by way of jhana-factors, concentration-controlling faculty by way of the controlling faculties, wrong concentration by way of the Path-factors: the ‘strength’: concentration by way of the ‘strengths,’ [252] calm by way.of the Final Pairs by virtue of the unitary method in the second couplet,? and non-distraction in the third—thus one state is classified in six places. " Allthese states form nine groups by virtue of the frvefold contact-group, jhana-factor, controlling faculty, strength, Path-factor, root; course of action, world-destroying factor, Final Pairs. What ought to have been said in the section of the outline of states has been said in the exposition of the first moral consciousness. End of the Discourse on the Section of the Outline of States. CHAPTER II

THE FIRST TYPE OF IMMORAL CONSCIOUSNESS In the section of the exposition, in the exposition of onepointedness of mind, the double expression, ‘solidity and steadfastness,’ is synonymous with stability. But that expression which has been said in the exposition of moral consciousness, to wit, ‘It stands having dived and entered into the object,’ does not count here. True, in the immoral consciousness, it has been shown above that the one-pointedness of mind present is weak. Such meaning as non-scattering is the opposite of scattering, produced by way of distraction and perplexity is not obtained here. But that which does not disperse co-existent states is non-scattering; that which is not distracted is non-distraction; by way of the immoral onepointedness of mind the stateof mind isnon-scattering. Itdoes not tremble through the co-existent states—this is strength of concentration. Because the concentrating or fixing on the object is perverted, the concentration is false. Thus the meaning should here be understood. In the exposition of the controlling faculty of energy? the method given above—namely, ‘ striving in expelling lust ’4— is not obtained here. Only in the sense of not trembling because of the co-existent states is the ‘strength’ called energy to be understood. In the exposition of wrong views? in the sense of not viewing justly, such views are called ditthigata (gone to views), from being included in the sixty-two heretical views.° The meaning of this word has been discussed above. Just ‘ opinion’ as being something difficult to get beyond is meant by ‘ view as jungle,’ like a jungle of grass, of forest, of mountain. Just ‘opinion’ as being something dangerous and fearsome is meant by ‘ view as wilderness,’ like a wilderness infested by thieves and wild beasts, of sand, waterless, without food. As something crushing or boring through the right view and being contrary to it is meant by ‘opinion as a disorder.’ For wrong views when they arise pierce right views, and yo counter tothem. The changing and wavering of views from the holding at one time the Eternalistic, and at another time the Annihilationistic standpoint is meant by ‘opinion as a scuffling.’ A man of opinions is not able to stand by one view, follows at one time the Eternalistic and at another time the Annihilationistic view. Opinion as holding captive is meant by ‘ fetter ’ in the term ‘ opinion as a fetter.’ It seizes the object firmly as crocodiles, etc., seize a man—thus it is called ‘ grip’; and ‘fixity,’ because it establishes itself. For a false view or opinion from the strength of its procedure establishes itself and seizes. By way of permanence,-etc., it convinces—hence the term ‘ conviction’ (or ‘tendency’). Passing over the intrinsic nature of things, it considers them perversely, as permanent, ctc.—this is ‘perversion.’ It is a vile path, because it brings disadvantage; or, it is the way to vile places of suffering—hence the term ‘ by-path.’ From being not the right path, it is a ‘ wrong path.’ For just as one who is gone astray, although he holds that this is the path to such a village, does not arrive at the village, so a man of false opinions, although he holds that this is the path to a happy destiny, cannot get there; hence from being not the right path it is a wrong path. From its false nature it is wrongness. (Just — as people may appear to be crossing at the ferry), fools frequently cross over at an opinion or view from their merely wandering to and.fro at it—thus it is a ‘ford.’ It is a ford, an abode of disadvantages—thus it is a ‘ fording-place’ (titthd@yatana), or in the sense of the birth-place, dwelling-place (dyatana) of heretics (tittha) it is titthayatana. That state or intrinsic nature which is an inverted grasp is vipariyesagaha; or it is grasp (gaha) on account of the object being inverted; thus it is vipariyesagaha. Perverted grasp is the meaning. In the expositions of unconscientiousness and recklessness of blame, the meaning is to be understood contrary to what has been said in conscientiousness and fear of blame. And the ‘strength’ called unconscientiousness-with-recklessness of blame is to be understood in the sense of not trembling because of co-existent states. In the expobitions of greed and delusion, ‘ greed’ means ‘isgreedy.’ ‘ Being greedy ’ is the mode of greed; ‘ greedy’ is consciousness associated with greed, or a person with such consciousness; ‘ greediness’ is the state of the greedy mind or person. ‘ Infatuation’ is excessive lust. ‘ Being infatuated’ refers to its mode. ‘ Infatuation’ is the state of an infatuated mind or person. ‘Covetousness’ means coveting. It has been explained under ‘greed.’ [254] ‘ Immoral root’ means immoral plus root, root of immoral things. ‘ Lack of knowledge’ and ‘ of vision’ is the opposite of knowledge and vision. ‘ Lack of comprehension’ means the not getting at, not coming up to things when confronted with them. Co-ordination of things? is judgment; ‘ want of judgment’ is the opposite; ‘lack of enlightenment’ is the not connecting them with impermanence, ill, soullessness; perceiving in an unreal, distorted way is also ‘ lack of enlightenment.’ ‘ Lack of penetration ’ is not penetrating the doctrine of the ‘ Four Truths.’ ‘Lack of grasp’ is the not comprehending even a single fact of external experience under the general law of impermanence, etc. Does not probe into a niatter—this is ‘lack of thorough grasp.’ Does not contemplate impartially (evenly)—this is ‘lack of impartial regard.’® Does not take a view based on the nature of things—this is ‘non-reflection.’ There is. not one single act among moral and immoral acts that this delusion visualizes, owing to its perverting and failing to comprehend the intrinsic nature— this is ‘ non-visualization.’ Or, such delusion cannot itself perform the visualization of any such action—this is non-visualization. That delusion destructive of the pure continuity of consciousness, which by its absence Would remain pure and cleansed, is ‘ destructive of purity.’ The state of being foolish is ‘folly. Is deluded—this is ‘ delusion.’ Excessive delusion is ‘ vagueness.’ That which is deluded all round is ‘ obfuscation.’ What is not knowledge by being opposed to it is ‘ignorance.’ The meanings of the next words, ‘ flood,’ ‘ bond,’ have been given. Continually lies latent in the sense of being firmly fixed—this is ‘bias.’ Besets and subjugates the mind—this is ‘ bursting forth.’! Cannot go in the direction of benefit owing to not acquiring benefit; it lags—this is a ‘ barricr’; it limps is the meaning. Or in the nse of being difficult to open or lift it is a bar. For as an iron bar called mahdpalzyha is difficult to lift, so is this delusion like the bar; hence a ‘bar.’ The rest is clear in meaning. , [255] The sections of the Summary and Emptiness are to be understood in sense by the method given above. End of the First Kind of Immoral Consciousness. CHAPTER III

THE SECOND AND FOLLOWING TYPES OF CONSCIOUSNESS In the second class of consciousness,? the expression ‘ with external aid ’Sis the only variant. The meaning of that also has been discussed above. But further, although [as in the first class] this consciousness arises in one who with joy lets his sense-experience evoke greed, and who [erroneously jregards such notions as ‘ a being,’ ‘ a person ’ [as something ultimately true], yet inasmich as it may also arise ‘ through external aid ’ —1i.e., be deliberately, methodically [brought about}~—at such a time this class of consciousness is to be understood as coming fo pass. Thus, when the son of a noble family asks in marriage { a maiden of heretical views, and they will not give her, saying, ‘You have different views,’ other relatives cause them to give her to him, opposing them by saying, ‘ This [young man] will do whatever work you do. And in company’ with these 340 _ -Risings of Consciousness heretical people, he goes to the heretics, and at first there is only a difference of opinion, but as time goes on, the doings of these heretics become acceptable, and he accepts the heretical views, saying, ‘ They are pleasing to me.’ Moreover, in this class, among the ‘ or-whatever’ states, sloth and torpor are additional features. Of these the one is the state of being slothful, the other is the state of being torpid. Absence of striving, difficulty through inability, is the meaning. The compound ‘sloth-torpor’ is sloth plus torpor; of which sloth has the absence of, or opposition to striving as characteristic, destruction of energy as function, sinking of associated states as manifestation ;torpor has unwicldiness as characteristic, closing the doors of consciousness as function, shrinking in taking the object, or drowsiness as manifestation ; and both have unsystematic thought, in not arousing oneself from discontent? and laziness [or indulgence], as proximate cause. End of the Second Type of Consciousness. The Third class of consciousness arises in one who with joy lets his sense-experience evoke greed, who does not [erroneously] regard such notions as ‘a being,’ ‘a person’ [as something ultimately true], who goes to look at cock-\ fights, wrestling, boxing, dancing, theatres, etc., or is devoted ' to [256] listening to pleasant sounds, and so on [for the other senses]. Here there are five factors unfailing? together with conceit. Herein conceit is fancying (deeming, vain imagining). It has haughtiness as characteristic, selfpraise as function, desire to [advertise self like] a banner as manifestation, greed dissociated from opinionativeness as proximate cause, and should be regarded as [a form of]lunacy. End of the Third Type of Consciousness, When at the above-mentioned places (cock-fights and so on) ople spit on one’s head, scatter the dust off their feet, then in those who, to avoid the spittle and dust, strenuously look tod themselves at intervals, as well as in those who look through this and that aperture when a royal procession goes forth or a festive party moves along, this fourth consciousness arises. In it are seven [of the ten] ‘ or-whatevers, together with sloth and torpor. In both this class and the next wrong view is wanting. Excepting this the enumeration of states is to be understood by the other classes. End of the Fourth Type of Consciousness. The fifth class arises in one who being neutral as to feeling lets his sense experience evoke greed, and who [erroneously] regards such notions as ‘ @ being,’ ‘ a person,’ etc., as ultimately true. Init indifferent feeling is in place of joy; zest is wanting. All the rest is like the first class of consciousness. End of the Fifth Type of Consciousness. The sixth, seventh, eighth classes of consciousness are to be understood in the same way as the second, third and fourth by changing the feeling and leaving out zest. In these eight classes of consciousness, accompanied by greed, two dominant influences of co-existence and of object are to be understood. The ninth class arises in one who with gloom lets his senseexperience evoke aversion. In the determination of the ‘occasion of this consciousness, ‘gloomy’ refers to a mind depraved by hate, or'a mind contemptible through having base feeling. The state of such a mind is gloom (or moroseness). ‘Accompanied by gloom’ means morose. It im-. pinges on the object without afiection—this is aversion. 342 Rising:. of Consciousness Associated with aversion’ means accompanied thereby. [257] In the summary of states, in three places, morose [or gloomy] feeling of grief occurs where the meaning of the term feeling has been explained; likewise the terms painful and gloomy. With reference to characteristics, etc., gloom has the experiencing of an undesirable object as characteristic, making use of the undesirable in this or that manner as function, mental ailing as manifestation, and assuredly the heart- pace as proximate cause, Hate and ill-will have been discussed in connection with roots and courses of action, just as greed and covetousness have been mentioned in the first class of consciousness. ‘ Hate’ may be defined as‘ by it [associated states] offend [the object],’ or ‘ itself is offensive,’ or as mere offending. It has flying into anger or churlishness as characteristic, like a smitten snake; spreading of itself, or writhing as when poison takes effect,’ as function; or, burning that on which it depends! as function, like a jungle-fire; offending or injuring as manifestation, like a foe who has got his chance; having the grounds of vexation as proximate cause, like urine mixed with poison. By it the mind reaches the putrid state :—this is ‘malignity,’? or, it ruins the practice of the Vinaya, the attainment of beauty, of benefit, of bliss, etc.—this is ill-will. In meaning it is just doso (the preceding term). , And in this ninth kind of consciousness are twenty-nine : terms in order due, making fourteen by taking what has not been taken. By virtue of them the difference between the groups, Classifiable and unclassifiable, is to be understood. Of the ‘ or-whatevers,’ desire-to-do, resolve, attention and distraction are constant. But these arise as groups of five | with the presence of one or other of the three :—envy, meanness and worry. These three are thus known as inconstant ‘orwhatever’ states. Of these ‘envy’ is that which envies.® It has the characteristic of envying, of not enduring the Ee ay eee > The heart or physical base (hadaya-vatthu).— Pyt. ? Dhs. § 419. 3 7b. § 1121. prosperity of others, the function of taking no delight in such prosperity, the manifestation of turning one’s face from such prosperity, the proximate cause being such prosperity; and it should be regarded as a fetter. “ Meanness 1 is the state of being mean. It has, as characteristic, the concealing of one’s property, either attained or about to be attained; the not enduring the sharing of one’s property in common with others, as function; the shrinking from such sharing, or niggardliness or sour feeling [258] as manifestation; one’s own property as proximate cause; and it should be regarded as mental ugliness. A contemptible act is kukata ; the state of [a displeased mind, produced by making] such an act [its object] is ‘ worry’ (kukkucca). It has repentance as characteristic, sorrow at deeds of commission and omission as function, regret as manifestation, deeds of commission and omission as proximate cause, and it should be regarded as a state of bondage. So much of what is distinctive is there in the section of the outline. ; In the exposition of feeling,® in the section of the exposition, ‘unhappy’ should be known as the opposite of happy. In the exposition of hate, that which offends or hates is ‘hate.’ ‘Hating’ is the act or mode of offending. ‘Hatred’ is the state of the offending mind or person. Offence in the sense of forsaking nature’ is ‘ disordered temper.’ ‘ Upsetting’ is the act or mode of such offending. That which opposes is ‘ opposition.’ That which opposes repeatedly is ‘ hostility.’ This is said of the mode of the opposing or hostile [person or mind]. The rough, hard-hearted person is ‘churlish.’ The state of such an one is ‘churlishness.’ On account of this fault not a word is well-chosen, but is ill-spoken, not completed— this is ‘abruptness.’ In anger there is no finished speech, or even if speech during anger is so, it is without measure. For asuropa others read assuropa ‘ dropping tears,’ because of tears being shed. This view is not reasonable, because a 4 7b. § 418. 5 Pakatibhavo, happy person may also shed tears. As to the term anattamanaté, there is no mentality of self because of opposition to mentality of self, as explained above. But because this is of the mind only, and not of a being, therefore it has been said to be ‘ of the mind.’ Here, as well as in the sections of the Compendium and Emptiness, the remainder should be understood by the method given above. THe Tentu Tyre or Consciousness. The tenth, because it is induced ‘ by: external aid,’ arises in one urged by others, one who remembers the offence of another, one who by himself keeps remembering others’ offences and gets angry. In this class of consciousness also are twenty-nine terms in order’due; but they make fourteen terms by taking what has not been taken. And in the ‘ orwhatevers’ sloth and torpor also are obtained. Therefore in this consciousness are these six:—to wit, four unfailing factors and sloth and torpor, without envy, meanness and worry. At the time when envy, etc., arise, seven ‘ or-whatevers’ at any one moment arise together with one or other among them. All that remains in all the sections is just like the ninth kind of consciousness. But in these two kinds of consciousness where dejection is a factor, [259] only the coexistent dominance is obtained; object-dominance is not obtained,? for anger does not care or have respect for anything. Tue Eveventa Tyer or CoNnsclouUsNESS. The eleventh kind of consciousness arises when misgiving is aroused in one who as to feeling is indifferent with regard to the six objects of sense. In determining the occasion of this sort of consciousness, we find a new phrase :—‘ associated with doubt.’ In the outline of states only the expression, ‘ there is doubt,’ is distinctive. Here doubt means exclusion from the cure‘ [of knowledge]. Or, one investigating the intrinsic nature by means of it suffers pain and fatigue (kicchati)—thus it isdoubt, It has shifting about as characteristic, mental ee ee = oe wavering as function, indecision or uncertainty in grasp as manifestation, unsystematic thought as proximate cause, and it should be regarded as a danger to attainment. There are twenty-three terms in order due in this consciousness; by taking what has not been taken they make fourteen. By way of them the determination of the groups classifiable and unclassifiable is to be understood. These two, attention and distraction, are the only ‘ or-whatevers.’ In the exposition of ‘one-pointedness of mind,} because this distraction ’ is weak, and because, in the eleventh class, there is just a mere static instant? of the mind, therefore without saying ‘ solidity,’ etc., just one term—‘ stability of mind ’— is stated. On this account, in the section of the outline also, ‘ the controlling faculty of concentration,’ etc., are not given. In the exposition of perplexity or doubt, ‘doubt’ (Kankha) is the act of doubting. A previous doubt is said to induce a subsequent doubt; or the term is one of manner or mode. Consciousness imbued with doubt is ‘dubious’ from the arising of doubt, and of such the state is ‘dubiety.’ Puzzlement is ‘not intelligence.’ ‘ Perplexity’ has been explained. Jn the sense of wavering already given it sways to and fro— “swaying between two.’ Because of hindering attainment it is like a path branching in two—-a ‘ double path.’ *‘ Fluctuation’ is the inability to establish anything in one mode, thus, ‘Is this state permanent, or is it impermanent ?’ [260] Because of the inability to ‘comprehend,’ there is ‘ uncertainty of grasp.’ ‘ Evasion’ is the being unable to decide, receding from the object. ‘Hesitation’ isthe being unable to plunge in. ‘Not plunging in’ is the inability to plungeright in. ‘Mental rigidity’ is the inability to proceed as deciding respecting the object. Stifiness isthe meaning. For perplexity having arisen makes the mind stiff, But because on arising it takes the object and, so to speak, scratches the mind, therefore it is called ‘mental scarifying.’ The rest in all the sections is evident. Tre Twecrra TYPE oF CONSCIOUSNESS. In the determination of the occasion of the twelfth kind the phrase ‘associated with distraction’? occurs. This sort of consciousness—namely, being hedonically neutral as to sense —becomes distracted. In the ‘summary of states’ distraction here comes in place of perplexity (or doubt). In the order of terms there are twenty-eight terms, which make fourteen by adding what has not been taken. It is through these that the arrangement of the groups, classifiable and unclassifiable, is to be understood. Two ‘ or-whatevers’ are present :— resolve and attention. In theexposition of ‘distraction,’? in the Exposition section, ‘of mind’ means excluding a being or a man (as ultimate entity). ‘ Distraction’ is the mode of mind when excited, flurried. ‘Disquietude’ is unquiet. ‘ Agitation’ is a throwing about of mind. ‘ Turmoil of mind’ is a reeling condition like the swaying of a moving vehicle, or an ox, etc. By this expression fluctuating about one object only is intended; for distraction wavers as to one object, doubt as to various objects. The rest in all the sections should be understood by the method above given. Now in these two classes of consciousness, this is the specific distinction. On being asked, ‘How many kinds of consciousness roll off from an object ?’ these two,‘ associated with distraction’ and ‘ accompanied by doubt,’ should be stated. Of these the latter [261] invariably rolls off; the former, when it has obtained a footing in the acquirement of resolve, rolls off at stages. Just as if two stones, one round and the other rectangular, were to roll down an inclination, the round stone ° would roll down right away, the rectangular stone would roll with intervals of stopping, so should the application of this simile be understood. In all these twelve classes of consciousness the classification of ‘low,’ etc., has not been brought out, because all of them a a a a a a en aa are low. The dominant influence! of co-existence, although obtainable, has not been brought out, because the method has already been shown above. But in these twelve, owing to the absence of knowledge, there is no such thing as the dominance of investigation. In the last two classes a different dominant influence (from that of investigation) might have been brought out, but it (7e., that of co-existence) is also absent, because it does not arise with any co-existent state as the principal in desire-to-act, etc., and because of the -inhibition in the Patthana. But when action is put forth by these twelve classes of immoral consciousness, excepting the one accompanied by distraction, the remaining eleven involve rebirth. When the kind that is accompanied by doubt, being weak and without obtaining resolve, involves rebirth, why does not the one accompanied by distraction, which is strong and has obtained resolve, do so? Because of its not being a state ‘removable by the path of insight.’? Did it carry rebirth, it would come in the division named ‘ removable by the path of insight.’ (But it does not so come), hence, excepting it, the remaining eleven involve rebirth. Moreover when action is put forth by any of the eleven, there is rebirth in the four places of suffering by that volition, and rebirth is got by the unconditioned element of mind-cognition accompanied by indifference as an immoral result. And there would also be a getting of rebirth in the four places of suffering by the kind of consciousness accompanied by distraction. If so, there should then be removal by the path ofinsight. But because there is to this kind of consciousness no getting of rebirth in purgatory, therefore it does not come in that Division. End of the explanation of the expression, Immoral States.

PART X—DISCOURSE ON UNMORAL CONSCIOUSNESS CHAPTER I DUALITY IN AWARENESS OF MIND Now the analysis and exposition of the term ‘ unmoral’ begins at the question, ‘Which are the states that are unmoral ?’ Unmoral [consciousness] is then shown as fourfold—namely, withrespect to result, inoperative action, matter and Nibbana’. That question is stated to show resultant unmoral consciousness, the moral result in that, the limited result in that, the unconditioned element in that,? as well as the fivefold senseawareness therein,? and visual awareness by ‘ door ’-process therein. [262] And the statement: ‘. . . because moral kamma has been wrought on the sensuous plane . . .’ is to show genesis in that (visual awareness) by kammas specifically caused, thus excluding reference to such general conditions as ‘door,’ ‘ object,’ ete. : Here ‘. . . has been-wrought’ refers to the act as a cause; ‘has been stored up’ refers tothe heaping up,thedevelopment, as cause. ‘ Visual awareness’ is cognition by sight as a cause, or cognition proceeding from, or seated intheeye. This holds for the other senses. In visual awareness, the ‘ characteristic ’ is being aware of a visible object by dependence upon the sense of sight, the ‘function ’ is the taking as object merely the visible form, the ‘ manifestation ’ is the state of confronting the visible object, the ‘ proximate cause’ is the disappearance of the inoperative element of ‘ mind’ with regard to the visible object. The other modes of sense-awareness may be similarly defined. Here taken in order are ten terms, or, by omitting what has already been taken, seven. Of the seven, two only are classifiable. Of these, consciousness is classified with respect to two on ae ey ocr t Dhs.§ 431. 2 Clauses omitted in P.T.S. ed. * Upacitaitta, occasions—namely, by way of the fivefold contact-group and of controlling faculty ; feeling with respect to three occasions —by way of the fivefold contact-group, of Jhana-factor and of controlling faculty. Of groups also there are these three; there is only one ‘ or-whatever ’—to wit, attention. 57h In the section of the Exposition, visual awareness as ‘ clear’! is said with reference to basis.’ For consciousness, when moral, is known to be clear by its own purity, when immoral, by the results in the life-continuum, and when resultant, by the clearness of the basis. 7% In the exposition of one-pointedness of mind,? ‘ stability Ss of thought’—-thus much of the term is stated. For this consciousness also is weak; in it just the static instant is obtained; it is not able to reach solidity, steadfastness. In the section of the Summary, the Jhana-factors and Pathfactors have not been brought out, because the Jhana is consummated by ? initial application of mind and the Path is consummated by a moral condition. Originally without conscious initial application the Jhana-factor is not obtained, neither, in consciousness morally unconditioned, are the - Path-factors obtained. [263] Therefore in this kind of consciousness neither of these factors has been brought out. In it has been classified the fourfold aggregate of mental co-efficients (contact, volition, one-pointedness of mind, lifecontrolling faculty). The section of Emptiness is clear as to its meaning. The expositions of auditory ‘awareness, etc., should be understood in the same way. Indifference has been assigned to any cognition by way of sense ; but pleasure, only to the sense of touch. Herein is this distinction, which should be understood with reference to impact. In the four doors—eye, ear, nose, tongue—only derived matter strikesor impinges on derived matter. ‘When this tukes place, the resisting friction is not strong; there is just the mere touch, as when four lumps of cotton placed on four” anvils are struck by cotton lumps. Feeling takes up the a RN A ttre ee 3 °Pacchimakarh. Some read °pamanarh, ‘ measured by.’ five classes of consciousness are constant. In the fivefold cognition of sense there is no such thing as the shifting of the basis, etc. For the moral resultant, visual cognition, making the sensitive eye the basis, and accomplishing the function of seeing visible objects sprung from four causes and desirable or fairly desirable, stands at the eye-door and becomes a ‘result.’ The auditory and other cognitions, making the sensitive ear, etc., the basis, and accomplishing the function of hearing, smelling, tasting or touching, in sounds, ete., desirable or fairly desirable, stand at the ear-door, etc., and become results. But of these objects sound springs from two causes (thougiit and the caloric order). In the exposition of the mind-element,? mind, in the sense of intrinsic nature, emptiness, absence of a living entity, and element nake up thiscompound. It has the characteristic of knowing visible or other objects immediately after visual or other cognition respectively, the function of receiving visible and other objects, the manifestation of the state of such reception, the proximate cause of the absence of visual and other cognition. [264] Here, in the section of the outline of states, are twelve terms; by taking what has not been taken there are nine, of which seven are unclassifiable, two classifiable. Resolve and attention are the two ‘ or-whatevers.’ The exposition of initial application of mind defines it as a setting on to the object. But because the consciousness in question is neither moral nor immoral, therefore it is not said to be ‘right intention, or wrong intention.’ In the section of the Summary, the Jhana-factor, although obtainable, has fallen into the stream of the fivefold sense-cognition; hence it has not been brought out. And the Path-factor is not even obtained! The section of Emptiness is evident. The basis of this consciousness is constant and is the heart-basis. The door and object are not constants. Of these, though the door and the object may be shifted, yet the locus is one; for this consciousness has receptiveness for function*—namely, in the five objects at the five doors—where, after being receptive, it becomes a result. When visual and other cognitions of moral results cease, it receives those visible and other objects which have reached their loci, and been produced immediately after the cognitions. $\+ Intheexpositions of the element of mind-cognition*the term, rapture, in the first element of mind-cognition is an additional feature. Feeling also is joyful feeling. Because this first element arises only with respect to a desirable object therefore it is joyful feeling. The second element arises with respect to a desirable neutral object, therefore in it is indiflerent feeling. The terms are the same as those in the exposition of the mind-element. In both, because the elements of mindcognition have fallen into the stream of the fivefold sensecognition, the Jhana-factors have not been brought out, nor have the Path-factors, because they are unobtainable. The remainder in all the sections should be understood by the method given above. But as to characteristics, etc., this twofold element of mind-cognition with unconditional resultant has the characteristic of knowing the six senseobjects, the function of receptiveness, etc., the manifestation of such a state of receiving, etc., the proximate caus: of the heart-basis. Gr Of the two elements, the first becomes a result on two occasions :—when this resultant mind-element, coming immediately after such sense-cognition as is a moral resultant in the five doors, and receiving the object of such cognition, ceases, it stands in the five doors and becomes a result, accomplishing the act of receiving with respect to that very object. And it becomes a result as the registration (or retention) with respect to a vivid object at the six doors. [265] How? When a boat goes across a fierce current, the water is cleft. and follows the boat a little distance, and then goes along with the current. So when at the six doors the vivid object, being deceitful, presents itself, apperception takes place; after this happens, there comes the turn for the subconscious life-continuum. But this consciousness, not allowing this turn, seizes the object which was seized by apperception, arises in the first or second conscious interval, and descends even into the life-continuum. Or similarly, when a herd of cattle cross a stream—so the simile might be expanded. Thus this element of mindcognition, from seizing that object seized by apperception, results in an act of registration. And the second becomes a result on five occasions. How ? At the time when the blind, the deaf, the foolish, the mad, a hermaphrodite, or a neuter takes conception in the world of men, such consciousness takes effect as conception; after that as long as such a person lives, it takes effect as lifecontinuum; in the fivefold-object-process with respect to the moderately desirable, it takes effect as receiving, in a vivid object at the six doors, at the moment of death, registration and decease respectively. Thus it results on five occasions. End of the Twofold element: of mind-cognition. CHAPTER II

DISCOURSE ON THE MORAL RESULT OF THE SENSUOUS REALM Now to show the eight main kinds of resultant consciousness, once more a beginning is made with, ‘ Which are the states that are unmoral?’! Herein, since the method has already been given in the text, all the sections have been abridged. Their meaning should be understood by the method given above. But herein, to show such distinctions as there are, it is stated that ‘the absence of greed is an unmoral root.’ As to such terms as are not stated, they should be understood thus: the divisions into door of kamma, course of kamma, basis of meritorious act!, described under the moralities of the sensuous realm, do not obtain here. Andwhy? Because here we deal with consciousness where there is no production of intimation, no giving of result, no arising as a meritorious act, such as charity, etc. [266] Among the ‘ or-whatevers,’ the pity and sympathy given above are not among the results, owing to their having a being as object. For the results of consciousness in the sensuous realm are really concerned with limited objects. And it is not only pity and sympathy that are here absent, the ‘abstinences’ are also absent. For, of course, the five precepts are [not unmoral, but] moral. Here also the arrangement of classes of consciousness as automatic and non-automatic by méans of moral thought and different causes should be understood as obtaining. The result of automatic moral consciousness is automatic, but of non-automatic moral consciousness, it is non-automatic, Moreover, that result which arises from such causes as potent objects is automatic; the other arisen from such other causes as weak objects is non-automatic. In the division also into low, etc., these units of resultant consciousness are not known as ‘low,’ ‘ medium,’ ‘ exalted,’ because they are not accomplished as such by desire-to-do or other dominant influence. But the result of low moral consciousness is low, that of medium moral consciousness is medium, and that of exalted moral consciousness is exalted. Here there are no dominant influences. Andwhy? Because they are unfit to be produced with desire-to-do, etc., as the principal. All the remainder is as has been said in the eight classes of moral consciousness. SS Now we have to understand the occasion when the results of these eight main classes of resultant consciousness take effect. Thisis'on four occasions :—conception, life-continuum, decease, registration. ,How ?_ They take effect as conception in the, case of meritorious, twice-conditioned, or thriceconditioned persons among men and devas of the sensuous realm y Next, subsequent to conception, they become the life- “continuum for sixty, eighty, or even an incalculable number of years, for the whole life-cycle; thirdly, registration at the six doors in the case of a vivid object; and lastly, decease at the moment of death. Thus on four occasions they take effect. All those who are about to be Buddhas, at the time of taking their last conception, do so by means of the great units of resultant consciousness, accompanied by joy, thrice-conditioned and automatic. And that conception-consciousness is the result of a prior consciousness of love. But [in their case] the incalculably long lifetime [conferred] in that conception is reversed asto time. Mahdasiva the Elder said; ‘ Consciousness accompanied by indifference is stronger than that which is accompanied by joy; it is by the former that Bodhisats take conception; conceived by that, they have noble aspirations, they do not hanker even after celestial objects, they are like Tipitaka-Cilanaga the Elder and others.” [267] But the Great Commentary, rejecting this view, thus, ‘ This idea is merely the Elder’s fancy,’ goes on to say: ‘ The beneficent work of omniscient Bodhisats is powerful ; therefore Bodhisats take conception by a consciousness, which in its early phase was love, was a moral resultant of experience in the world of sense, is accompanied by joy, is thrice-conditioned and automatic.’ Now a table of contents should be drawn up for the discourse of elucidating results. So far the Elder Tipitaka-Cilanaga has said: “ By one | moral volition sixteen kinds of resultant_consciousness arise. In this (1 (by virtue of twice-conditioned conception) there ‘are the twelve kinds? of results, and (by virtue of unconditioned conception) the eightfold unconditioned Unmoral Consciousness 355 result.’ But Mahadatta the Elder. [known as] Moravapivasin) has said: ‘By one moral volition arise twelve kinds of resultant consciousness. In this (by virtue of the twice-conditioned conception) are the ten kinds? of results, and, by virtue of unconditioned conception, the eightfold unconditioned result.’ Elder Tipitaka-Mahadhammarakkhita said, ‘By one moral volition arise ten kinds of resultant consciousness. In this, by virtue of unconditioned conception, there is the eightfold unconditioned result.’ On this occasion Ad jthey took up the ‘ Saketa query.’ In Saketa the devotees, “assembled in hall, raised the query :—‘ When by one volition kamma is put forth, is there one conception only, or different conceptions 2?’ Being unable to decide it, they went and asked the Abhidhamma Elders, who convinced them by saying, ‘ Just as from one mango seed only one sprout issues forth, so there is only one conception.’ Then one day they raised the query thus:—‘ When kamma is put forth by different volitions, are there different conceptions? or is there one only 2’ And being unable to decide it they asked the Elders, who convinced them by saying, ‘ Just as when many mango seeds are sown, many sprouts issue forth, so are there many conceptions.’ $4 . Furthermore, on this occasion there was drawn up what is known as the declaration of [karmic] preponderance. Namely: —these [reborn] beings abound in greed, hate and delusion, as well as in the severally opposite tendencies. [Let us call the former G. H, D; the latter g, h, d—Ed.] Now what determincs the abundance? Previous conditions. Variation is determined just at the moment when kamma is exerted. How so ? When, at such a moment, G only in the kamma is strong, y is weak, 2 and d are strong, H, D are weak, then the weak g is unable to cancel the strong G, but h, d, being strong, [268] are able to cancel H, D. Hence the being, born through conception given by such kamma, is of strong appetites, of sanguine® habit, good tempered, intelligent and keen as adamant in wit. If, on the other hand, when kamma is put forth, both G, H are strong, and g, kh are weak, dis strong, Dis weak, then by the foregoing method the resultant being has strong appetites and dislikes, but is intelligent and keen as adamant in wit, as was Elder Dattabhaya. When GAD are strong, and the rest weak, the resultant, by the preceding method, is lustful, dull, but is amiable and gentle of disposition. Furthermore, when G, H, D, at that moment, are strong, the rest g, h, d weak, by the foregoing method, the resultant is strong in appetites and dislikes, and is dull in intelligence., Again, when, at that moment, g, H, D are strong, G, h, d weak, he will be fairly free from lust, and not carried away even by the sight of divine objects, but he will be full of enmity and dull of intelligence. Again, when G,h, D at that moment are strong, and the rest weak, he, by the foregoing method, will be greedy and amiable, but dull. ‘Again, when g, H, d are strong, and the rest weak, he, by the foregoing method, will be not greedy or intelligent, and full of dislikes. Finally, when g, hf, d, at that moment, are strong, and G, H, Dare weak, the resultant being will be disinterested, amiable and wise as was Elder Maha-Sangharakkhita. Furthermore on that occasion the declaration as to rootconditions was drawn up!:—Thrice-conditioned kamma gives a result which may be thrice-conditioned, twice-conditioned, or unconditioned. Twice-conditioned kamma does not give thrice-conditioned result, but gives the others. By thriceconditioned kamma conception may be thrice-conditioned, or twice-conditioned, but not unconditioned; by twiceconditioned kamma, it may be twice-conditioned or unconditioned, but not thrice-conditioned. Automatic moral consciousness gives a result which may be automatic? or nonautomatic. [269] Non-automatic moral consciousness gives a result which may be non-automatic or automatic. Feeling must vary according to the object. Registration must be determined by apperception.? ' 1Yhe reader is reminded that ‘root-conditions’ refer to the fore. going six: G, H, D, g, h, d.—Ed. 5. Now in the doctrine of this and that Elder, sixteen kinds (of results), ete., should be understood. To expand: In the case of a being who has taken conception by the first main class of resultant consciousness, similar to the first class of sensuous moral consciousness, and, after issuing from the womb, has become able to acquire a certain status of restraint and non-restraint, when a desired object has presented itself at the door of his eye, and before the adverting door-consciousness has affected the subconscious life-continuum, there is no measure of the object and its passing. Why is it thus? Because of the weakness of the object. This is one of the occasions without effect. Again, when adverting by the five doors does agitate the lifecontinuum, but has not yet reached determination, it persists in the interval, visually cognizing, or receiving, or examining, and it is impossible that it should turn back. Reaching determination, one or two moments of consciousness ariseg then, getting the causal relation of repetition, and persisting as apperception, it again lapses into subconsciousness. This act of perception is also of the kind where the object is weak, and is obtained when we say, ‘ It was as if J saw,’ or ‘ I heard.’ This is another occasion without effect. \4 , Again, when another person attending on occasion of sense agitates mysubconscious life-continuum, processes of cognition arise,! apperception takes place. But whereas registration should occur at the conclusion of apperception, before registration arises, apperception lapses into the subconscious life- ‘continuum. To illustrate this:—Just as in constructing an embankment in the river, and in directing the water to a great channel, the water first flows over and fills the fields on both sides of the bank and flooding, runs along crab-passages, etc., then flows into the full river, so herein. The time when the water flows [only] in the river [270] is like that of the proceeding of the subconscious life-continuum. The time of constructing the embankment is like that of the adverting by a sense-door agitating the life-continuum. The time of water flowing into the great channel is the occurrence of the process of perception. The filling of the fields on both sides of the bank is like apperception. The flowing back of the water into the river after running along crab-passages, etc., is the relapse into the life-continuum after apperception has taken place, before registration arises. Thus there is no means of computing the act of consciousness descending into the life-continuum. This consciousness is also of the kind described owing to the weakness of the object. It is the third occasion without effect. 7 S But now, if a vivid object is presented, visual or other cognitions arise when adverting by the five doors agitates the life-continuum, and a unit of the first kind of moral consciousness of the sensuous realm becomes apperception at the stage of apperception, and coming into play six or seven times, gives the turn to registration, then this registration being at the same time established, the main type of resultant consciousness, similar to that unit of moral consciousness, is established. This resultant consciousness gets two names:—‘ root of lifecontinuum,’ from its resemblance to conception-consciousness, and ‘registration,’ because [like the act of registration] it seizes the object which was seized by the apperception. On this occasion four kinds of resultant consciousness:— visual cognition, reception, examination, registration—are counted as results. And when the second class of. moral consciousness becomes apperception, then the second kind of resultant consciousness resembling it is established as registration. This second kind of resultant. consciousness, in that it does not resemble conception-consciousness, gets two names :—‘ adventitious life-continuum ’ and‘ registration ’ —by the former method. Together with it the four preceding kinds of [resultant] consciousness make five. And when the third class of moral consciousness becomes apperception, then the third kind of resultant consciousness resembling it stands “ a8 registration. By the said method this consciousness gets two names :—‘ adventitious life-continuum ’ and‘ registration.’ Together with it the preceding five kinds of consciousness make six. And when the fourth class of moral consciousness becomes apperception, then the fourth kind of resultant consciousness resembling it stands as registration. This consciousness by the said method gets the same two names. [271] Together with it the preceding six kinds of consciousness make seven. 6 Next, when at the eye-door a moderately desirable object is presented, in that object also by the said method three ineffective occasions may happen. But because [in this case] feeling is interchangeable with the object, therefore over that object there is examination accompanied by indifference. At the conclusion of any of the four main classes of moral apperceptions, accompanied by indifference, each of the corresponding four main kinds of resultant consciousness accompanied by indifference stands as registration. And these four kinds of consciousness by the said method get two names :—‘ adventitious life-continuum’ and ‘registration,’—and are called the posterior life-continuum. Thus thesé five kinds of consciousness together with the preceding seven make twelve. ‘] So there are twelve at the eye-door and in each of the other doors of ear, etc., making fully sixty kinds of resultant consciousness [having respect to each sense]. ‘So by one volition, when kamma is put forth, full sixty kinds of consciousness can arise. However, by taking only what has not been taken, twelve in the eye-door and the four cognitions—auditory, olfactory, gustatory and tactile—make sixteen. \% An this connection the [consulting Elders] adopted the parable of the mango:—A certain man with his head covered went to sleep at the foot of a fruiting mango-tree. Thenaripe: mango loosened. from the staJk fell to the ground, grazing his ear. Awakened by that sound, he opened his eyes and looked; then stretching out his hand he took the fruit, squeezed it, smelt it, and ate it. Herein, the time ot his sleeping at the foot of the mango-tree is as when we are subconsciously alive; the instant of the ripe mango falling from its stalk grazing his ear is like the instant of the object striking the sentient organism ; the time of awaking through the sound is like that of adverting by the five doors agitating the subconscious life- ‘continuum; the time of the man’s opening his eyes and looking is like that of accomplishing the function of seeing through visual cognition ; the time of stretching out his hand and taking the mango is as that of the resultant mind-element receiving the object; the time of taking it and squeezing it is as that of the resultant element of mind-cognition examinimg the object ; the time of smelling it is as that of the inoperative element of mind-cognition determining the object; [272] the time of eating it is as that of apperception enjoying the taste of the object. What does this simile signify ? The function of the object striking the sentient organism. When this happens there is the function of adverting by the five doors just agitating the life-continuum, the function of just the seeing by visual cognition, of just the receiving of the object by the resultant mind-element, of just the examining of the object by the resultant element of mind-cognition, of just the determining of the object by the inoperative element of mind-cognition. But verily only the apperception enjoys the taste of the object. This is what it signifies. And in the production of this consciousness there is no doer or instigator saying, ‘ Be thou life-continuum, be thou adverting, be thou the vision, be thou the reception, be thou the examination, be thou the determination, be thou apperception.’ Once more: on that occasion they adopted the fivefold order [of the cosmos]:—Germinal, Caloric, Moral, Naturalpaenomenss, Psychical.! Ofthese, the Germinal onde [reveals] é, giving of this and that similar modes of fruition to this or that seed, as in the gram’s top shoots sprouting to the north, the southern creeper growing round a tree from the right, the sunflower’s facing the sun, the Maluva creeper growing towards a tree, the holes occurring in the top of the cocoanut. The Caloric order is the simultaneous blossoming, fructifying and sprouting of such and such trees at such and such seasons, Thrice-conditioned kamma gives thrice-conditioned, twiceconditioned, unconditioned result; twice-conditioned kamma gives twice-conditioned, unconditioned result, not thriceconditioned result—this giving of suitable results by various kammas is the Moral Order. And there is another moral order according as the result resembles the kamnia. To show this meaning they tell the story :—In the time of the supreme Buddha a village near the gate of Savatthi was burnt down, a blazing wisp of hay therefrom rose up and caught the neck of a crow flying in the sky. The crow, screeching, fell to the ground and died. In the ocean, too, a certain ship got aground, They, not seeing any obstruction from below, cast lots; the rmlucky number fell into the hand of the captain’s wife. They then said: ‘ Owing to one woman let not all perish; we must throw her into the water.’ The captain, saying ‘I cannot bear to see her floating in the water,’ tied a pot of sand to her neck and had her thrown. At that moment the ship moved off like an arrow shot from a bow. A certain bhikkhu lived wr a cave. A huge mountain peak fell and closed up the entrance. On the seventh day of itself it moved away. 6 They told these three stories together to the perfect Buddha, as he sat in the Jetavana preaching the Doctrine. The Teacher said, ‘ This kamma was not the work of others; it was done by the crow itself,’ etc., and he showed the related past:—The crow in a previous existence was a man, who, being unable to tame a vicious ox, tied a bundle of straw to its neck and set it on fire, and the ox died. Now that action did not allow the crow to escape [even though] he flew into the sky. That woman in a previous existence was also a woman. A dog was devoted to her, and when she went to the forest ' went and came back with her. Men scoffed at her with; ‘ There goes our dog-mistress.’ She felt ashamed and, being unable ‘to restrain the dog, tied a pot of sand to its neck and threw it into the water. That action did not allow the woman to escape in mid-ocean. That bhikkhu in a previous existence’ was a cowherd. When an iguana entered a hole hé closed the entrance by a handful of broken twigs, and on the seventh day himself came and opened it. The ‘iguana came out } Luddhiké. Pyt reads luddako, ‘ hunter-dog.’ 0 Bh-Cm. K-Utrembling. Through pity he spared its life. That action did not allow that bhikkhu to escape even when he had entered a mountain cave and sat there. Thus connecting these three stories he spoke this verse:— Not to the sky nor to mid-ocean, nor [274] By hieing him to any cavern of the hills, Nor is there any spot in all the earth Where he could stand so that he might escape From deed of wickedness that he had wrought. This also is known as the Moral Order. Other such stories might also be told. Bodhisats taking conception, being born of a mother, their final enlightenment, as Tathagata turning the wheel of Dhamma, the surrender of life and utter passing away :—-th¢ world-earthquake at each is of the Dhamma-Order. And when an object strikes the sentient organism there is no doer or instigator to say, ‘ Be thou adverting,’ etc. From the time the object strikes the sentient organism; each according to its own nature adverting. by the five doors agitates the life-continuum, visual cognition accomplishes the function of seeing, the resultant mind-element accomplishes the function of receiving, the resultant mind-cognition-element that of examining, the inoperative mind-cognition-element that of determining, apperception enjoys the taste of the object :—all this is understood as the Psychical Order. 43 When, by thrice-conditioned and non-automatic moral consciousness, and also by automatic or non-automatic moral consciousness accompanied by indifference kamma is wrought, and similar resultant consciousness comes in the re-conception obtained, the same method holds good. But in the two classes ‘of consciousness accompanied by indifference, procedure, having first been shown by way of a fatrly desirable object, should ‘afterwards be shown by way of a desirable object. Thus in each door are twelve, making sixty in all. By taking what has not been taken sixteen kinds of resultant consciousness arise. \6 In this connection they took the simile of the five machines for squeezing sugar-cane. Suppose, they said, that when sugar-cane is squeezed, eleven mechanics come out from one village, and seeing a plantation, know that it is ripe. Going up to the owner they announced that [275] they were mechanics for squeezing sugar-cane. He said, ‘I am just looking for you, and took them to the sugar-cane shed. There the eleven set up the machine and said, ‘ We are eleven; we ought to get another man; hire one.’ The owner replied, ‘I will be your mate,’ entered the hut and became their mate. When each had done his work, when he who boiled the molasses had boiled the cane-juice, and it had been rolled into balls, and’ the owner after weighing it had given to each, and each had taken his due, and they had made over the shed to the owner, and in'this way had done their work in four other sheds, they departed. 09 Now the five machines in the five huts are like the five sentient organs; the five plantations are the five kinds of objects. The eleven itinerant mechanics are the eleven kinds of resultant consciousness; the five owners of plantations are the five classes of sense-cognition ; the time of the collaboration of the twelve men, inclusive of the owner in the first hut and the taking by each of his due, corresponds to the eleven kinds of resultant consciousness working in union with visual cognition, and accomplishing each its own function with regard to the visible object at the eye-door; the time of the owner’s taking over the shed corresponds to the door of visual cognition . not being transferred. The collaboration of the twelve men in the second, third, fourth, fifth sheds, and each. taking his due corresponds to the eleven kinds of resultant consciousness working in union with other sense-cognitions,, and each accomplishing its function with regard to the other kinds of sense-object at the respective doors. To this extent is reconception thrice conditioned by kamma which has three conditions. The foregoing covers also all twice-conditioncd re-conception due to similar kamma, . We will now take kamma which was conditioned by two ‘roots’ only. This results in re-conception conditioned by When kamma is wrought by one or other of the four twiceconditioned kinds of moral consciousness, it is not right to say that in the case of one who has obtained re-conception by consciousness, which-is a moral resultant, is accompanied by indifference and sense-mind cognition without root-conditions, his re-conception will be like that kamma. As a matter of fact, the kamma is twice-conditioned, the re-conception is unconditioned by roots. When a moderately desirable object is presented at the eyedoor of a grown-up being, the [possibility of the] three ineffectual occasions should be understood by the foregoing méthod. But at the conclusion of any apperception among the four kinds of twice-conditioned moral consciousness, the unconditioned consciousness persists as registration and gets two names:—root-subconsciousness and registration. Thus here in the eye-door, visual cognition as well as reception is accompanied by indifference. Examination also and registration are accompanied by indifference. Hence, not taking one out of these two, there are reckoned three kinds of consciousness. And in the desirable object examination and registration are accompanied by joy. Taking one of these two, the three foregoing kinds of consciousness make four. Thus, making fours in the five doors when kamma is exerted by one volition, there arise twenty kinds of resultant consciousness. [277] Nevertheless, by taking what has not been taken, the four kinds of consciousness at the eye-door with the four cognitions of the other senses make eight. This is called the unconditioned set of eight. It is experienced among mankind, and is a process obtainable among the four planes of suffering. Indeed, when Mahamoggallana the Elder created a lotus in purgatory, and, seated in the pericarp, gave a religious discourse to the denizens of purgatory, in them as they looked at the Elder arose such visual cognition as was a moral resultant; as they listened to his voice, they had such auditory cognition as was a moral resultant; when they smelt the odour of his robe, as the Elder was going away after sitting for the midday rest in the sandalwood forest, there arose in them olfactory cognition which was a moral resultant; at the time of giving water, after he had caused rain to fall to quench the purgatorial fire, there arose gustatory cognition which was a moral resultant; at the production of a softly wafting breeze there arose tactile cognition, which was a moral resultant. Thus the unconditioned set of eight :—five kinds of sense-consciousness, one [phase of} reception, two examinations—is obtained. Reconception in the case of serpents, Supanna birds, Petas who have pavilions, is by immoral result, but in the process moral result is given. So it is with the state-elephants, horses, etc., of a universal monarch. Thus far the path of discourse on moral apperception regarding desirable and moderately desirable objects. When, in respect of a desirable object, the four kinds of immoral consciousness which are accompanied by joy have reached apperception, then there is registration, which is consciousness without roots, accompanied by joy, and is a moral resultant. When, in respect of a moderately desirable object, these four, associated with greed and accompanied by indifference, have apperceived, then there is registration which is consciousness without roots, accompanied by indifference, and is a moral resultant. And what has been said as to registration being necessarily determined by apperception should be understood to have been said with reference to moral consciousness. Which registration arises (when it does arise) immediately after an apperception which is accompanied by melancholy? Consciousness of the element of sense-mind-cognition, which is an immoral resultant and unconditioned. Which state fixes this apperception as moral or immoral? [The phase of] adverting, and also that of determining. Indeed, when the adverting and the determining are wisely and methodically done, the apperception is unlikely to be immoral, and [278] vice versd. In the case of a desirable object contemplated by the subject with misgiving and excitement, what sort of registration is there? Whether he feels misgiving and excitement, or not, registration, in the case of a desirable object, is just moral resultant consciousness, without roots and joyful; in the case of a moderately desirable object it is the same, but accompanied by indifference instead of joy. The exposition here given in outline is called the Theory of Mahi-Dhammarakkhita the Elder. When, namely, apperception accompanied by joy takes place, five moments of registratiov, and when it is accompanied by indifference, six moments of registration should be sought. Now suppose that one who was reborn with a joyous nature produces Jhana, but in the process is careless and loses it. Reflection brings the thought:—‘ Lost for me are the excellent conditions!’ And through remorse melaucholy arises. What registration does he get ? For in the Patthana, it is forbidden [to posit] melancholy immediately after joy, and the converse. Should we not also find, in that book, that when there has been apperception concerning a sublime state of consciousness, it is also forbiden [to posit] registration ? There arises an clement of sense-mind-cognition which is unconditioned, accompanied by indifference, and a resultant either moral or immoral. What adverting has such a state ? It has no adverting function any more than there is one in the subconscious continuum. Granted that such advertings arise from tendency, habit or practice,' how does such sense-mindcognition arise ? Just as in the following psychic attainments: —the sphere of neither perception nor non-perception when it is in the causal relation of contiguity to trance, the consciousness in one who has emerged from trance, of fruition uttained, the consciousness of the Ariyan Path, consciousness of fruition after a path—these states arise albeit there is no tendency, habit, or practice, even so such sense-mind-cognition may arise without them ei her. For consciousness may arise without adverting, but not without object. Ifso, which then is the object of that element of sense-mind-cognition ? One or other of the limited states, such as visible objects, etc. For of these states, whatever object is presented, at whatever tinie, ‘this consciousness arises referring to that object. Now [279] to illustrate all these kinds of consciousness, there As this special illustrative method :—Cob-web, door-keeper, village child, mango, sugar-cane squeezing, born-blind and cripple, object-seizing, suflicing condition, purpose. Among these ‘cob-web’ should be understood thus:—A certain highway spider (which waits in the path of insects) spreads his web in five places, makes his net, and sleeps in the iniddle of it. When an insect, grasshopper or fly comes ‘in contact with the web spread in the first placc, he bestirs himself from his bed, comes out, goes along the web, kills the insect, drinks its marrow, again returns to the web and sleeps. He does likewise when the webs in the second place, etc., are touched. Herein like the webs spread in five places are the five sentient organs: like the spider sleeping in the middle is consciousness; like the moment when the web is touched by the insect, etc., is the moment when the sentient organism is struck by the object; like the stirring of the spider sleeping in the middle is the adverting by the five doors setting lifecontinuum in motion after the object which has struck the sentient organ has been seized; like the passage along the web is the occurrence of the cognitive process; like the drinking of the marrow after piercing the head is the time when apperception takes place in the object; like the sleep in the middle after his return is the procedure of consciousness depending on the heart-basis. What does this parable signify? That when an object strikes the sentient organism, the unit of consciousness depending on the physical basis of the heart arises before the unit depending on the sentient basis. This is what it signifies; and this also:—Each object reaches the avenue of thought by two doors.) . Door-keeper ’ should be understood thus:—A certain king, “went to bed and fell asleep. His attendant sat shampooing his feet; a deaf door-keeper stood at the door. Three guards stood in a row. Then a certain man resident at a’ border village, bringing a present, came and knocked at the door. The deaf door-keeper did not hear the sound. He who shampooed the king’s feet gave a sign, by which the door-keeper opened the door and looked. The first guard took the present and handed it to the second guard, who gave it to the third, who in turn | 29 offered it to the king. The king partook of it. [280] Herein apperception should be regarded as the king; adverting as he who shampooed the feet; visual cognition as the blind door-keeper; the three phases of thought-process beginning. with reception as the three guards; the striking of the sentient organism by the object as the knocking at the door by the resident of the border village who brought the present; the adverting-by the five doors, setting life-continuum in motion, as the giving of the sign by him who shampooed the feet; the tinle of visual cognition accomplishing the function of sight * with respect to object as the time of opening the door by the deaf door-keeper at the given sign; the resultant mind-element receiving the object as the taking of the present by the first guard; the resultant element of mind-cognition examining the object as the first guard giving it to the second; the element of inoperative mind-cognition determining the object as the second giving it to the third; the making over to apperception by determination as the third offering it to the king; apperception enjoying the essential property of the object as the king enjoying it. What does this parable signify? Just the functions of object striking the sentient organism; of the five-door-adverting setting the life-continuum in motion; of visual cognition, etc., seeing, receiving, examining, determining. But verily only apperception enjoys the essential property of the object. - ‘ Village child’ should be understood thus:—Many village lads were playing with dust in the middle of the road. A coin hit the hand of one of them. ‘ What is this that has hit my hand ?’ he said. Then one boy said, ‘ It is a white thing.’ Another grasped it firmly together with the dust; another said, ‘It’s broad and square.’ Another said, ‘This is a kahapana!.’ Then he took it and gave it to his mother, who used it in some [jewellery] work. Herein, like the many boys playing and sitting in the middle of the road, is the procedure of the subconscious life-continuum; like the coin striking the hand is the object striking the sentient organism; like the asking, ‘ What is this ?’ is the five-door-adverting setting the life-continuum in motion after seizing the object; like the saying, ‘ It is white,’ is the visual cognition accomplishing the function of seeing; like. the grasping it firmly together with the dust is the [281] resultant mind-element receiving the object; like the saying, ‘It’s a broad square thing,’ is the resultant mind-cognition-element examining the object; like the saying, ‘ This is a kahapana,’ is the inoperative mindcognition-element determining the object; like the mother making it into some jewellery is apperception enjoying the essential property of the object. ‘ What does this simile signify ?’? The five-door-adverting sets the life-continuum in motion without seeing it; the resultant mind-element receives it without seeing it; the resultant mind-cognitionelement examines it without seeing it; the inoperative mindcognition-element determines it without seeing it; apperception enjoys the essential property of the object without seeing it. But verily only visual cognition accomplishes the function of seeing. This is what it signifies. ‘Mango, sugar-cane-squeezing ’—this refers to the mangoparable and that of the owner of the sugar-cane shed parable told above (pp. 359, 363). ‘ Born-blind and cripple’ should be understood thus :—Both of them satin a hall at the city-gate. The cripple said, ‘ Oh, blind one, why do you get shrivelled up by frequenting this place ? Insuch and such another place there’s plenty of food, plenty of drink. Does it not behove you to go there and live in ease 2?’ ‘ You have been the first to tell me so. Is it not up to you to go there and live in ease?’ ‘Ihave no legs to gowith.’ ‘Nor havel eyes tosee.’ ‘If so, there are your legs and my eyes.’ And both agreed, saying, ‘Allright.’ The blind made the cripple mount his shoulder where the latter sat, putting his left arm round thé other’s head, and with his right hand marking the road: ‘ In this place a root stands blocking the way. In this place is a rock. Give up the left and take the right-hand path. Give up the right and take the left.’ grhus, by the association both of the blind-man’s legs and the cripple’s eyes, they went to the place they wanted and lived in ease. Herein, like the blind man is the material body; like the cripple is the immaterial body; like the want of preparednéss on the part of the blind to go without the cripple to another place [282] is the inability of matter to take, seize, vibrate without the immaterial. Like the want of preparedness to go to another place on the part of the cripple without the blind man is the non-inability of the immaterial, where life is conditioned by the five aggregates, to proceed without matter. Like the going to the desired place by the association of both and their living in ease is the manifestation of procedure in all functions by the mutual association of material and immaterial phenomena. Thus this problem is stated with reference to the fivefold aggregate. ‘ Object-seizing ’ should be understood thus :—The eye seizes the visible object; the ear seizes audible objects, and so on. ‘ Sufficing condition, result’ should be understood thus:— Because of asufficing condition and because of result or motive. Of these, given four conditions—to wit, the visual organ unimpaired, access of visible objects to the line of vision, dependence on light, and attention—then visual cognition arises with its concomitant phenomena. For instance, the eye of a dead man is‘ impaired.’ Thesight ofa living man, which. is extinguished or impeded by bile, phlegm or blood, being unable to cause visual cognition, is said to be impaired; that which can be such a cause is unimpaired. So for the ear, etc. And although the eye may not be impaired, yet when externally the object does not come into the line of vision, visual cognition does not arise. And although that object may come into the line of vision, when there is no basis? of light visual cognition does not arise. And although there may be light, yet when the five-door-adverting does not agitate the life-continuum, visual cognition does not arise; it arises only when the life-continuum is agitated.. Visual cognition thus arising arises together with the associated states. Thus given these four conditions visual cognition arises. Given the same four conditions, and substituting space for light and sounds for visible objects, auditory cognition arisc, together with its associated states. Herein, ‘ dependence on space’ means that auditory cognition arises only when this dependence is obtained; it cannot arise without it. Indeed, it cannot arisé in one who has the aural orifice cl6sed. The rest is to be understood by the foregoing method. And so also in the following cognitions. We shall speak of just what is special to each sense. The same four conditions are necessary for the arising of olfactory cognition, substituting the element of mobility for that of space. [283] Here ‘dependence on the element of mobility ’ means that olfactory cognition arises only when this element énters the nostril, and cannot arise without it. - The same four conditions are necessary for the arising of gustatory cognition, substituting the element of cohesion (or moisture) for that of mobility. Here, ‘dependence on the element of cohesion’ means that gustatory cognition arises only when this element wetting the tongue is obtained ; it does not arise without it. Indeed, it does not arise in those whose tongue is dry, even though dried food be placed on the tongue. The same four conditions are necessary for the arising of tactile cognition, but ‘ element of extension’ must be substituted for that of cohesion. Here ‘ dependence on the element of extension’ means that tactile cognition arises only when dependence on this element as a condition of tactile sensitivity is obtained ; it does not arise without it. Indeed, in the door of touch, externally the ‘ great Essential’ as object stimulates the internal sensitive surface, and impinges on the great essentials [composing it] which are the causes of its sensitivity. The same four conditions are necessary for the arising of sense-mind? cognition, but ‘dependence on the heart-basis’ must be substituted for ‘element of extension.’ Here ‘ gsense-mind ’ is the consciousness of the [subconscious] lifecontinuum. When it ceases, or when it is weakened, it cannot cause ‘adverting’ and is said to be impuired. When unimpaired, it can cause adverting. ‘ Access of cognizable things to the line [of sense-mind]’ means access of such as objects of thought. ‘Dependence on the heart-basis’ means that thought arises only when such dependence is obtained and cannot arise without it. This problem also is stated as refer« ring to [life as conditioned by]the fivefold aggregate. ‘Attention’ as one of the conditions means that it arises only when the element of inoperative mind-cognition sets the life-continuum in motion. So far this is the exposition of the: term ‘ sufficing condition.’ Q34 ‘Purpose’ is to be understood thus: Eye is for the purpose or function of seeing, ear of hearing, nose of smelling, tongue of tasting, bodily surface of touching, [284] mind of cognizing. The eye’s seeing is its purpose [or aim]. This is accomplished by that. So with the other senses [and the sensorium or sensemind]. Thus far, in the doctrine of Tipitaka-Cilanaga the Elder,! the sixteenfold scheme is finished, together with the twelvefold scheme and the unconditioned set of eight. 435+ Now the doctrine of Moravapivasi-Mahadatta the Elder is a discourse on the twelvefold scheme, wherein the Saketa query, the declarations of abundance and of conditions are evident. But this Elder, seeing a flaw in the theory of automatic moral kamma giving non-automatic result, says that automatic moral kamma gives only automatic result, not non-automatic, and that non-automatic kamma gives only non-automatic result, not automatic. And this Elder does not speak of fixing consciousness by apperception, but of fixing feeling by object. On that account in his doctrine, in bringing out result, there is obtained what is called the twelvefold scheme, wherein are included the tenfold scheme and the unconditioned set of eight. 4%G. In the twelvefold scheme this is the method :—Let kamma be exerted by a consciousness that *s accompanied by joy, thriceconditioned? and automatic, in an adult who has taken re-conception by means of the resultant similar to that consciousness. Then, when a desirable object reaches the line of vision in the eye-door, there arises one of the three ineffectual occasions described above. In his case, supposing his consciousness be one of thirteen kinds:—four that are moral accompanied by joy, four that are immoral, five that are inoperative—then, when registration supervenes after apperception, a [phase of] 41 See above, p. 354f. ? I.e., having three ‘roots.’ consciousness becomes established which is accompanied by joy, is automatic, and has three root-conditions, or two. Thus, when he is seeing, his [units of] consciousness may be reckoned as five:—three of visual cognition, two of registration. Assuming that feeling changes with the object, there arises in him one or other of the twelve kinds of consciousness which are accompanied by indifference—namely, four that are moral, four immoral, and four inoperative. This consciousness arises after apperception as registration—a registration which is resultant, accompanied by indifference, is automatic, and has three, or only two root-conditions. Thus, when he is seeing, his units of consciousness may now be reckoned as three:— an examining accompanied by indifference and these two [forms of] registration. These with the foregoing five make [285] eight. As many are reckoned in each of the other four senses. Hence when kamma is exerted by one volition full forty kinds of consciousness may arise. But by taking what has not been taken there are twelve :—eight in the eye-door and the other four cognitions, auditory, etc. Here in the discourse on the twelvefold resultant, the remarks on ‘ subconsciousness of conditions’ and ‘adventitious subconsciousness,? the mango-parable, and the discourse on the ‘ fivefold cosmic order,’® are to be understood in the same way. When kamma is exerted by consciousness which is accompanied by joy, thrice-conditioned, non-automatic and moral, and also by consciousness which is accompanied by indifference, thrice-conditioned, automatic and non-automatic, the same method is to be understood. And the préss-parable on this occasion is evident. So far the occasion :—‘ thrice-conditioned conception takes place by thrice-conditioned kamma’ has, been discussed. And the occasion :—‘ twice-conditioned conception takes place by thrice-conditioned kamma’ remains inexplicit. Now comes the discourse that by twice-conditioned kamma arises twice-conditioned re-conception. To expand: Suppose kamma is exerted by consciousness, accompanied by joy, twice: conditioned, automatic, in an adult who has taken re-conception by a resultant similar to that consciousness. When at the eye-door a desirable object is presented there may be those three ineffectual occasions after the said fashion. But in twice-conditioned consciousness there is no work of apperception. Therefore one or other of these eight kinds of consciousness:—four that are moral accompanied by joy, four that are immoral, at the conclusion of apperception, arises as registration, which is twice-conditioned, accompanied by joy, and automatic. Thus in him four kinds of consciousness:—the three phases of cognition (visual, etc.) and this phase of registration—are reckoned. And one or other of the eight—four, namely, which are accompanied by indifference and are moral, concerning a moderately desirable object, and four which are immoral, at the conclusion of apperception—becomes registration which is twice-conditioned, accompanied by indifference and automatic. Thus in him two kinds of consciousness :—examining, accompanied hy indifference, and this registration are reckoned. These, together with the foregoing four, make six. In each of the other doors are also six. Thus when kamma is exerted by one volition, there arise full thirty kinds of consciousness. But by taking what has not been taken there are ten :—six eyedoor and the other four sense-cognitions. The mango-parable and the discourse on the fivefold cosmic order are evident. And the cane-press parable on this occasion does not obtain, and therefore is not given. [286] When kammia is exerted by consciousness which is accompanied by joy, is twice-conditioned, non-automatic and‘is moral, or is accompanied by indifference, is twice-conditioned, and either automatic or non-automatic, the same method is to be understood. ‘We have now discussed the case when ‘ twice-conditioned conception takes place by twice-conditioned kamma.” And the occasion :—‘ unconditioned conception takes place ’—is to be understood thus:—-When kamma is exerted by the four kinds of consciousness which are dissociated from knowledge as moral, and when re-conception has been got in which the element of mind-cognition is moral, resultant, unconditioned and accompanied by indifference, it should not be said that re-conception is similar to the kamma. Speaking by the said method, and beginning with this phrase:—‘ by the four kinds of consciousness dissociated from knowledge as moral,’ —the consciousness which arises concerning a desirable, and concerning a moderately desirable object should be understood. In this Elder’s doctrine, namely, mass-apperception! takes place. The remaining discourse:—‘ which state fixes this apperception for purposes of morality and immorality ?’ —should all be understood by the method given above. With this, in the doctrine of Moravapivasi-Mahadatta the Elder, the discourse of the twelvefold resultant scheme finishes, together with the tenfold scheme and the unconditioned set of eight. . - Now, in the doctrine of Mahadhammarakkhita the Elder, the discourse is on the tenfold scheme, wherein the Saketa query and the declaration of preponderance® arcevident. But in the statement of conditions this is special:—Thrice-conditioned kamma gives thrice-conditioned result, and twiceconditioned result and unconditioned result. Twice-conditioned kamma does not give the thrice-conditioned result, but gives the others. By thrice-conditioned kamma conception is thrice-conditioned and also twice-conditioned, not unconditioned. By twice-conditioned kamma conception is twice-conditioned and unconditioned, not thriceconditioned. Automatic kamma gives automatic result, not non-automatic; and non-automatic kamma gives nonautomatic result, not automatic. Feeling should be [considered as] changed with object; apperception takes place in masses. From the beginning units of consciousness are to be spoken of. k3. Wherein this is the method :—An individual exerts kamma by the first class of moral consciousness, takes re-conception only by the first kind of resultant consciousness. This reconception is similar to the previous kamma. To the adult, when a desirable object is presented at the eye-door, three ‘ineffectual occasions by the said method may arise. Then to him one or other of the thirteen [287] apperceptions, accompanied by joy mentioned above, becomes at the conclusion of apperception the first kind of resultant consciousness, being registration which goes under the two names of ‘ subconsciousness of conditions’ and ‘registration.’ Thus to him four kinds of consciousness :—-the three cognitions (visual, etc.) and this registration—are thus reckoned. In a moderately desirable object, one or other of the twelve apperceptions accompanied by indifference by the above-said method becomes established, at the conclusion of apperception, as a registration-consciousness, accompanied by indifference, thrice-conditioned, and automatic. This also goes under the names of ‘adventitious life-continuum’ and ‘registration.’ Thus to him two units‘of consciousness :—examining accompanicd by indifference and this registration—are reckoned. These two, together with the foregoing four, make six. Thus, when kamma is exerted by one volition in the five doors, full thirty kinds of consciousness arise. But by taking what has not been taken there are ten :—six in the eye-door and the four cognitions, auditory, etc. The mango-parable and the discourse on the cosmic orders are evident. Likewise, though kamma is exerted by the second, third, fourth classes of moral cgnsciousness, there are only so many kinds of resultant consciousness. Also when kamma is exerted by the four classes of consciousness which are accompanied by indiflerence, the same method should be understood. But in the latter ¢gase, first the moderately desirable object should be shown, afterwards feeling should be changed with the [changes in the] desirable object. The mango-parable and the discourse on the cosmic orders are evident. The cane-pressparable is not obtained. In moral consciousness, beginning with, ‘when kamma is exerted by any of the four classes which are dissociated from knowledge,’ all should be expanded and the unconditioned set of eight be stated. Thus far, in the doctrine of Mahadhammarakkhita the Elder, the tenfold scheme finishes together with the uncorditioned set of eight. 4b. But of these three Elders whose doctrine should be accepted? Not anyone’s unreservedly. But in the doctrine of -all of them what is fitting should he accepted. In the first doctrine the automatic and non-automatic arrangement is intended to serve @ division in causa] relations. Therefore by taking in it the non-automatic result which has arisen through weak conditions of automatic moral consciousness, and the automatic result which has arisen through strong conditions of nonautomatic moral consciousness, leaving out the obtainable inoperative apperceptions, and fixing (a) the registration by means of moral apperception and registration, and (b) feeling by means of the object, [288] the sixteenfold scheme has been drawn up for the use of probationers and average persons. And at the conclusion of immoral apperception, that registration which is an unconditioned result has been shown in that doctrine, but not in the two others. Therefore that unconditioned registration included in it and the conditioned resultant included in the other two—all this is obtained here also, wherein this is the method :—When in the intervals of moral apperceptions immoral apperception takes place, then the conditioned registration at its conclusion, being similar to the apperception practised at the conclusion of the moral consciousness, is fitting. When immoral apperception takes place uninterruptedly, then the registration which is without rootconditions is fitting. Thus much of what is fitting in the first doctrine should be taken. But in the second doctrine, the automatic and non-automatic arrangement is intended on moral grounds. For this reason, taking the automatic resultant of automatic moral consciousness, and the non-automatic resultant of nonautomatic moral consciousness, without fixing registration by apperception, [we should consider] the entire twelvefold scheme _as stated with reference to the total apperception worthy of arising in probationers, adepts, and average persons. And in “it, at the conclusion of thrice-conditioned apperception, thriceconditioned registration is fitting; at the conclusion of twiceconditioned apperception, twice-conditioned registration is fitting; at the conclusion of unconditioned apperception, unconditioned registration is fitting. Nevertheless, it has not been drawn up as classifying them. Thus in the second doctrine what is fitting should be accepted. \u% In the third doctrine also the automatic and non-autothatic arrangement on moral grounds only is intended. But because of the expression, ‘thrice-conditioned kammia yields results thrice-conditioned, twice-conditioned, and unconditioned;! twice-conditioned kamma yields results twiceconditioned and unconditioned,’ in one who has taken automatic, thrice-conditioned re-conception, registration should be also automatic and twice-conditioned. Without showing this, the registration has been shown as similar to the condition (of productive kamma). The mention of this registration does not fit in with the foregoing view of the statement of the producing condition. [That expression was said by the Elder] only for the purpose of setting forth the tenfold scheme. However, the other (automatic, twice-conditioned registration) should also be obtained. Thus in the third doctrine also what is fitting should be accepted. ySd And all this and all the discourse on registration is said with reference to the results of kamma as productive of re-conception. However, because of the expression [in the Patthana], ‘ conditioned life-continuum is in the causal relation of contiguity to unconditioned life-continuum,’ registration which is conditioned resultant arises also in one- who has taken unconditioned re-conception by means of manifold kamma- The order of its arising will be evident in the Patthana. End of the Discourse on Moral Resultants in the Realm of Sense-Experience. [289] CHAPTER III

DISCOURSE ON RESULTANTS IN THE REALM OF ATTENUATED MATTER AND IN THE IMMATERIAL REALM Now to show the resultant of the material and immaterial realms, once more a beginning is made with ‘ which are the states that are unmoral ?’ Herein, because the resultant of the sensuous realm is both like and unlike its own moral consciousness, therefore it has not been classified as simply a sequel similar to that moral consciousness. But in the case of these two realms—of Riipa and Ariipa—the results of kamma are like the moral consciousness in each, just as the shadows of elephants, horses, mountains, ete., resemble these. Therefore it has been classified on this principle. Again, kamma of the sensuous realm gives result at one time or another; but the kamma of the Ripa and Ariipa realms, being unobstructed, gives result in the second individuality. Therefore it has been classified as having a similar sequel to the moral consciousness [which caused it]. The rest should be understood by the methods given under ‘moral consciousness.’ But this is special:—-In the divisions into progress, etc., and the state of being low, exalted, or medium, resultants should be understood as coming by jhana. Moreover, under ‘ predominant influences’! these conscious resultants being unproducible are not taken in that connection. End of the Discourse on Resultants in the Realin of Attenuated Matter and the Immaterial Realm. CHAPTER IV

DISCOURSE ON TRANSCENDENTAL? RESULT TRANSCENDENTAL results, because they resemble the causal transcendental moral consciousness, have also been classified as having a similar course to morality. And because the moral consciousness on all three planes stores up and increases the round of births by means of decease and conception, therefore concerning it ‘having been wrought and‘8tored up’? is said. But the transcendental disperses what has been stored up; of itself it pulls down what through decease and rebirth has been piled up. Hence here ‘having been worked and cultivated’ has been said, instead of ‘having been wrought and stored up.’ Pee ee Mink pine Sel ie esata ee Se ee In the ‘ Void,’ etc., the Path gets this name for three reasons. —by way of attainment, of one’s merits, of the object. This expression has been expanded above under: the subject-head of ‘ moral consciousness.” Of the three reasons, the name is obtained ‘ by way of one’s merits’ and also ‘ af the object’ in the Suttanta explanations. For this kind of teaching is explanatory. But Abhidhamma discourse is teaching without explanation. Therefore in the Abhidhamma the name is not obtained because of one’s merits and of the object, but only by way of attainment. Now attainment is certain, and is twofold: insight-arrival and Path-arrival. Of these two, where the path has been reached, insight-arrival is certain; [290] where its Fruition bas been reached, Path-arrival is certain, as has been said above. We are now dealing with the occasion of the attainment of fruition, hence that the attainment of the Path is certain must here be taken as understood. It is said also that this Path as attainment gets the name of the Void or Empty, and is called the Signless and the Undesired because of its own merits and of the object. Therefore itsclf occupying the goal of Path-arrival, it gives the three names toits own fruition. How? This Path called Emptiness, which has got its name by means of just the fact of arrival, itself occupies the place of arrival, and gives the name to its owa fruition—namely, ‘ Emptiness.’ The empty, signless Path itself occupies the goal of arrival, and in giving the name to its own fruition, gives the name ‘Signless.’ The empty, undesired path itself occupies the goal of arrival and in giving the name to its own fruition gives ‘the Signless.’ And these three names are obtained, in this way, with respect to fruitional consclousness only, immediately after the Path, and not when attainn.znt of fruition is subsequently resorted to. And subsequently it is possible to discern by the threefold insight of impermanence, suffering and no soul. Then in that person, by virtue of much insight arisen, come to pass the three fruitions called the Signless, the Undesired and Emptiness. And of thei those kinds of knowledge, such as insight into impermanence, with conditioned things for object, are called the knowledges of adoption! And that which was ‘said on the ‘empty’ Path should be understood as obtaining on the ‘undesired’ Path also. This Path which has also got its name only by means of just the fact of arrival, itself occupies ‘the goal of arrival, and in giving the name to its own fruition gives ‘the Undesired.’ The undesired, signless Path itself occupies the goal of arrival and .. . gives ‘the Signless.’ The undesired empty Path similarly gives ‘ Emptiness.’ And these three names are obtained in this way only at fruitional consciousness immediately after the Path, and not when attainment of fruition is subsequently resorted to. Thus in this exposition of resultants, the kinds of resultant consciousness are to be taken as treble those of the [causal] moral consciousness. : But whereas moral activities of the three planes are not able to make their own results get a dominant influence, transcendental moral activities can do this. And why ? In the former the time of putting forth activities is different from the time for yielding result. On this account they are not able to make their own results get a dominant influence. But transcendental activities, before the faith, energy, mindfulness, concentration, and wisdom which occur in the transcendental Path have ceased, get the result immediately after the Path without fail and without opposition. For this reason they are able to make their results get a dominant influence. Just as where a small fire has sprung up, thé creation of heat comes to an end as soon as the fire has been extinguished, and nothing else is wanted ; and just as when a big blazing mass of fire set round with dried cow-dung is extinguished, the creation of heat does not come at once to an end; so in the three-plane moral activities the kamma-moment is as different from the resultant moment as is the extinction of the fire and the heat in the case of the small fire. Therefore it is not able to make its own result get a dominant influence. But in transcen- ? See above, p. 310, 2.2. Pyi reads ‘ adaptation.’ dental activities, before faith, ete., have ceased, fruition arises immediately after the path. Therefore it causes its own result to get a dominant influence. For this reason the Ancients have said, ‘ Except in the transcendental, there is no dominant influence in the resultant.’ In the exposition of the Fourth Fruition, ‘the controlling faculty of one of perfected knowledge”! refers to that of [the saint] whose knowledge has been perfected, and has performed its function in respect of the Four Truths. Or it is a controlling faculty through the accomplishing of control within the states of consciousness that arise, possessed by those who have perfected knowledge, those, namely, who have completed what was to be done in the matter of the Four Truths, who have come to know, who have penetrated the Four Truths. [292] In the section of the exposition of the expression, ‘of those of perfected knowledge,’ means, of those who having come to know [so] endure. ‘States’ mean inner [subjective] associated states. ‘ Perfected knowledge’ means having come to know.’ ‘ Insight, understanding’ and so on have already been explained. ‘ Path-factor, Path-included ’ =the factor of the, Path arising in fruition and included in that Path. There is something else to be said. In this transcendental result this is distinctive:—One of these three controlling faculties goes to one objective, one goes to six objectives, one goes to one objective. Te expand: The faculty of believing ‘I shall come to know the unknown’ goes to one objective, viz., the Path of Stream-winning. The faculty of perfected knowledge goes to six objectives: the three lower Fruitions and the three higher Paths. The faculty of a person of perfected knowledge goes to one objective—viz., tbe fruition of Arahantship. Inall, the paths and fruitions amount to eight [multiplying]eight controlling faculties. Thus sixty-four transcendental controlling faculties have been accounted for. But textually! Paths and Fruits are multiplied by nine, making seventy-two controlling faculties. ‘ Path-factor’ is said with reference to the Path and also to Fruition. So also is the term ‘ factor of Enlightenment.’ ‘ Avoidance, abstinence’ refer to the momeut when the Path is realized, and the moment when Fruition is realized. ‘ Path’ means just ‘ being in the Path,’ but fruition is so named with reference to the Path? It is proper to say that a factor of fruition is included in fruition. In the Path the condition of one about to be enlightened as to the four Facts is the factor of Enlightenment. In the Fruition it is the condition of one who has known the four Facts. In the Path avoidance and abstinence are so called by virtue of [the exercise of] avoiding and abstaining. In the Fruition they are so called by virtue of having avoided, having abstained. End of the Discourse on Transcendental Result, CHAPTER V

DISCOURSE ON IMMORAL RESULT THESE seven kinds of consciousness when they constitute immoral results—namely, visual, auditory, olfactory, gustatory, and tactile cognitions, one sense-mind-element and one sensemind-cognition-element, by text and in sense—resemble the corresponding kinds of moral resultant consciousness described above. The latter, of course, have moral kamma for cause. the immoral resultants have immoral kamma for cause. ‘And the former arise concerning desirable and modérately desirable objects, the latter concerning undesirable and moderately undesirable objects. In the former tactile cognition is accompanied by pleasure, in the latter it is accompanied by pain. [293]In theformer the element of mind-cognition, accompanied by indifference causing rebirth among men of one born blind, yields result on five occasions. But here in the latter consciousness, when kamma is exerted by the eleyenfold immoral consciousness, it causes re-conception in the four spheres of evil doom,! making either kamma, kamma-symbol, or tendency-symbol the ‘object, and gives result. Starting from the occasion of the second consciousness, it becomes (1) lifecontinuum while life lasts, (2, 3) examination in the five thought-processes with undesirable and moderately undesirable objects, (4) registration in the six doors when the object is vivid, and (5) decease at the time of death. Thus it gives result on five occasions. End of the Discourse on Immoral Result. CHAPTER VI

THE ELEMENT OF INOPERATIVE SENSE-MIND CONSCIOUSNESS , Now to show by classifying unmoral consciousness [called] ‘ inoperative,’ a beginning is once more made with ‘ which are the states that are unmoral ?’ Here ‘ inoperative’ means the mere acting or doing of a function. In all inoperative consciousness that which has not attained the apperceptional state is fruitless like a plant with a wind-snapped flower; that which has reached the apperceptional state is fruitless like the flower of an uprooted tree. Nevertheless, because of procedure in accomplishing this and that function, there is the mere doing, hence [the activity] is called ‘ inoperative.’s, The phrase ‘ neither moral nor immoral,’-etc., nieans that, owing to the absence of the moral condition called the moral root, {t is not moral; owing to the absence of the immoral condition called the immoral root, it is not’immoral. Owing to the absence of moral and immoral causes of wise and unwise attention,.it 18 said to be neither moral nor immoral. Owing - 1 Purgatory, Asuras, Petas, and animals. ® Dhs. § 566. Cf. Compendium, p. 149 f. to the absence of the productive condition called moral and immoral, it is not result of kamma. In the exposition of one-pointedness of mind,! here the mere static procedure is obtained. In these seventeen modes of consciousness, the five cognitions as moral and as unmoral, the three mind-elements, the three mind-cognition elements, consciousness accompanied by perplexity, [the terms] solidity, steadfastness, etc., are not obtained because of weakness. Excepting the occasion of its genesis, elsewhere all the rest should be understood by the method given in the exposition of the resultant mind-element.? [294] Namely, that resultant consciousness arises immediately after the five cognitions. But this inoperative consciousness arises before all thoughtprocesses, when the thought-process arises on occasion of an object in the five doors. How? In the eye-door among desirable, moderately desirable, undesirable, moderately undesirable objects, when any one visible object strikes the sentient organism, it seizes this and that object and arises as the precursor by virtue of adverting and setting the lifecontinuum in motion. In the ear-door, etc., the same method should be understood. End of the Element of Inoperative Sense-Mind Consciousness. CHAPTER VII

CONCLUSION Te element of mind-cognition arising . . . ‘accompanied by joy * means that this consciousness is the special property of one purged of the ‘ Intoxicants,’ is not shared in common with others, and is obtainable in the six doors. To expand: In the eye-door seeing a suitable place for religious application, the Arahant is joyful at this thought. In the ear-door he becomes joyful at this kind of thought:—‘ when they, being seized by excessive greed, are making a great noise in the .market-place, such frivolous craving of lust have I put away.’ In the door of smell, joy arises when he is offering odours and flowersatashrine. In the door of taste, joy arises when, after acquiring savoury alms and distributing them, he partakes of them and thinks: ‘Surely I have fulfilled the duties of courtesy !’ In the door of tactile activities joy arises at the consciousness, ‘ Surely I have completed the minor duties |’ So far it is thus obtained in the five doors. Moreover, in the mind-door joy arises with reference to past and future objects. For instance:—reflecting on the reason of some act done in the time of the lad Jotipala,? of the King Makhadeva,? of the ascetic Kanha? and others, the Tathagata manifested a smile. And that reflection is a function of the knowledge of former existence and of omniscience, at the conclusion of the practice of which this laughter-producing consciousness arises. The Tathagata smiled at the thought :— ‘in future Tantissara the silent Buddha, Mudiiga [295] the silent Buddha will arise.’ That reflection is the function of the knowledge of the future and of omniscience, at the conclusion of the practice of which the laughter-producing consciousness arises. And in the section of the exposition of such consciousness, ‘ one-pointedness of mind’ should be brought — and placed as the ‘ strength’ of concentration, because it is stronger than the other kinds of consciousness without root conditions. Energy also should be placed as the ‘strength’ of energy. But in the section of the outline, because the ‘strengths’ of concentration and energy do not occur, the pair are not called ‘ strerigths’ in the sense of completion or fulness of strength. And because this consciousness is neither moral nor immoral, therefore it has not been placed as ‘strength.’ And because it certainly is not strength, therefore in the section of the Summary also it has not been said ‘there are two strengths.’ In the exposition of the unconditioned® oe —— mind-cognition-element accompanied by joy, all the rest should be understood by the said method. In the phrase ‘accompanied by indifference,’? this.consciousness (of adverting at the mind-door) is common to all beings in the three planes who are endowed with mind. In such it cannot fail to arise. It must arise. And in arising there is determination in the five doors, adverting in mind-door. And the six kinds of knowledge not so held in common seize the very object seized by this consciousness. It is called the ‘great elephant.’ There is no object it does not seize. Which is that consciousness which, not being omniscience, is seized by omniscience ? This consciousness. Of it the rest should be understood by the method given in the foregoing consciousness. There, however, from there being rapture the aggregate of the mental co-efficients has been classified as ninefold. Here from being without rapture the aggregate of the mental co-efficients has been classified as eightfold. Now because the eight main types of consciousness arise as moral in [a saint] purged of the ‘ Intoxicants,’ whatever kinds of inoperative consciousness are produced should therefore be understood by the method given in the exposition of moral consciousness. Here laughter-producing consciousness should be placed and included. How many are these ? Thirteen. For average persons laugh at eight kinds of consciousness accompanied by joy: four moral, and four immoral. Probationers laugh at six kinds of consciousness: four moral accompanied by joy,and two immoral] dissociated from error _and accompanied by joy. Arahants laugh at five accom- - panied by joy, and inoperative. \g [296] In the expositions of inoperative consciousness in the Ripa and Aripa realms,? the phrase ‘ esseful living under present conditions’ means the mere happy living in this very individuality, in the present. For the Arahant, any attainment won while he is yet at the stage of the average man is of moral [value] while he is winning it and inoperative when it is won, When he becomes Arahant, that attainment bepee tre a a ee eee comes inoperative only. All the rest should be understood by the method given in the exposition of moral consciousness, because of the resemblance to such consciousness. End of the Discourse of the Book on Risings of Consciousness, in the ‘ Expositor,’ the Commentary on the Compendium of States of Consciousness. BOOK II MATERIAL QUALITIES (RUPA) CHAPTER Tf

MATTER AS UNMORAL Wiru the foregoing completion of the comments on conscious states the subject of the Unmoral is still unfinished. Once more comes the question: ‘ Which are the states that are unmoral ?’1—the object being now a classification of a section on the ‘ material’ [in consciousness]. Under genesis of consciousness above, the unmoral as resultant consciousness and as inoperative consciousness has been exhaustively classified. The ‘unmorals’ which are material, and the ‘unmorals’ which are Nibbana have not been classified. It was to show these that he grouped the unmoral under four heads, and began by speaking of (1) ‘ the resultants o: moral and immoral states.’ The foregoing ‘ moral and immoral states’ all belong to the four planes; so far then the unmoral as resultant has been delimitated by the two terms ‘ moral resultant’ and. ‘immoral resultant.’ But because the whole of that ‘ unmoral as resultant’ is either of the sensuous sphere, or of one of the other spheres, therefore it has been set forth as included in [the consciousness of] the given sphere by the method adopted in each case. But again, because as consciousness it is [definable as] one or other of the four mental aggregates, therefore it is shown as comprised under these. Yet again, besides these three methods:—moral-immoral consciousness, plane [or sphere] of consciousness and associated aggregates— he showed the unmoral as inoperative [297] in the terms “those states which are inoperative.’ Here the three planes and the four aggregates might have been alluded to. But these were dealt with in what had preceded. In this way the treatment has been arranged. Now in showing forth the unmoral that is yet to be classified, he said, ‘ all matter and unconditioned element,’ etc. Herein, by the term ‘all matter’ twenty-five material qualities and ninety-six material species have been taken without remainder. By the expression ‘and unconditioned element’ nothing but Nibbana has been designated. By thus much the term ‘unmoral state’ is completely accounted for.