ဓမ္မသင်္ဂဏိ-အဋ္ဌကထာ

THE FOUR GREAT ESSENTIALS Way has the expression, ‘In this connection what is “all “matter ’’?’ been chosen? In the preceding chapters the unmoral as matter has been mentioned only in the abstract. Now to classify and show it in detail-by way of sets of one and more up to eleven this expression has been chosen. The teaning is:—in the two terms given: ‘all matter’ and ‘ unconditioned element,’ what is the former? In showing this he named the four great essentials, etc. Here four is the numerical limit precluding more or less than four. The word ‘and’ has the sense of inclusion by which the four great essentials are not the only material things; there are others. Thus it includes derived matter. The ‘ great essentials’ or ‘ phenomena’ are so-called for such reasons as the manifestation of their greatness. For they are called ‘ great essentials ’ [or primaries] because of the manifestation of their greatness, because of the illusory resemblances they show in phenomena, the immensity of their maintenance (partha@ro), the immensity of their metamorphoses, their vast elementality. Of these terms the first means that they are manifested as vast in a continuity that is ‘grasped at’ and in a continuity that is ‘ not grasped at.’ The continuity ‘not grasped at’ should thus be understood :— One world-system in length and breadth is 1203,450 yojanas, [298] Thirty-six hundred thousand yojanas, Ten thousand, fifty, and three hundred make The world’s whole round, wherein lies this our earth, In thickness four and twenty nahutas.? In thickness eight and forty nahutas ee ne eters ! The yojana itself is a disputed quantity. In the oldest books it seems to have been between seven and eight miles—Zd. The wind-girt water flows, and the wind climbs For siz and ninety myriad yojanas Unto the lower ether. Even thus Is told the measure of the Universe. 5S Sineru, highest of the mountain peaks, Sinks four and eighty thousand yojanas In the great deep, and to that height ascends. To half this measure sink and rise these seven In due succession named:—Yugandhara, And Isadhara, Karavika Range, Sudassana, and Mount Nemindhara, Vinataka, and Assakanna’s mass. These seven celestial ranges, beautified With many gems, compass Sineru round. There dwell Great Regents, Yakkhas, deities. Himaiva stands five hundred yojanas In height (three thousand are its length and breadth), Crowned with its four and eighty thousand peaks. This island Jambudipa has been named clfter the Jambu tree, which others name Naga, whose trunk is fifteen yojanas In girth. The trunk and the outspreading arms Are fifty yojanas in length. It shades «l hundred; and a hundred is its height. And the dimensions of the Jambu are the dimensions of the ‘variegated trumpet-flower of the Astiras, the silk-cotton tree ‘of the Garulas, the kadamba tree of Aparayoga, the wishyielding tree of the Uttarakurus, the acacia of Pubbavideha, and the coral tree in Tavatimsa. [299] Hence the Ancients said :— Kadamba, and devas’ Pdaricchattaka, Pata, Kappa, Jambu, Simbali, Sirisa seventh. The great world’s rocky rim sinks in the deep Eighty-two thousand yojanas, its height Identical, encircling the whole world. ry. In continuity ‘ grasped-at,”+ such material forms as the bodies. of fish, turtle, deva, demon, etc., are big in appearance. As it was said by the Blessed One:—‘ Bhikkhus, in the great ocean are creatures one hundred yojanas in size.’? g ‘From illusory resemblance in phenomena ’” means, just as the juggler shows water which is not a gem as a gem, a stone . which is not gold as gold, and himself not being an ogre, nor a bird, as ogre or as bird, so these forms, not being indigo, may appear as indigo-coloured derived matter, not being yellow, nor red, nor white, as derived matter.of these colours. Thus. because of their illusory resemblances to the juggler’s counterfeiting are they called ‘ great phenomena.’ As such great essentials of Yakkhas and the like who seize any being are not. found inside that being, nor outside, but just exist in dependence upon him, so these material forms are not found standing mutually inside or outside; they just exist depending one on the other. Thus because they have unimaginable footing, and resemble the counterfeiting of phenomena by Yakkhas, etc., they are called ‘ great phenomena.’ Again, the great essentials are like ogresses. As theseby seductive transformations of their external appearance, and hiding their own fearfulness, deceive people, so they, by means of lovely skin and complexion in the bodies of women, men, etc., and of lovely contour of limbs, big and small, and of lovely gestures of hands, feet, fingers, eyebrows, hiding their own various intrinsic characteristics of harshness, and so on, deceive fools and do not allow them to see their real nature. Thus owing also to their similarity to the illusory phenomena. of ogresses in counterfeiting, they are ‘ great phenomena.’ Q [300] “ From maintenance "means, because they are maintained by great or many causes. These ntaterial forms, namely, from being daily maintained occur as essentials through abundance of food, covering, etc. ; hence the name. t ‘From the immensity of their metamorphoses’ means, because of the great changes [undergone by] the elements in material forms ‘ grasped-at’ as well as not ‘ grasped-at.” Of these the vastness of the change in the underived is manifested at the destruction of a world-cycle; that of the derived is manifested when the elements are disturbed. When heat consumes this world, the flame of fire Leaps upward even to the Brahma world. When angry waters whelm the universe, The whole world of ten myriad kotis falls. When perturbation of the element Of motion overwhelms the universe, The whole world of ten myriad kotis falls. As bodies that the katthamukha bites Stiffen, so bodies from the tottering Of the extension-element, grow stiff As though they entered katthamukha’s mouth. As bodies that the piitimukha bites. Grow putrid, bodies from the tottering Of the cohesion element will rot As though they entered putimukha’s mouth, As bodies that the aggimukha bites Grow hot, so bodies from the tottering Of the heat-element wax also hot As though they entered Aggimukha’s mouth. As bodies that the satthamukha bites Are cut up, bodies from the tottering Of the element of motion are cut up As though they entered satthamukha’s mouth. Such mighty changes are implied in the name ‘ great essentials’ or phenomena. \) ‘Because of the vastness of their “ becoming ”’:—that is, these [elemental forms], as existing, require mighty effort to cope with them, and on this account are calléd Great Essentials. For such reasons are they called ‘ great essentials.’ \W ‘The derivative matter of the four great essentials ’—here the possessive case is in the sense of the ablative. The meaning is, matter which has proceeded in dependence, on, is derived from, has not let go the four great essentials. This is what is called ‘ all matter,’ and comprises four great essentials, and twenty-three derived material things shown in due order. Thus this scheme of twenty-seven kinds, constitutes ‘ all’ matter.’ [301] Now to show that matter in detail, he said, ‘ all matter is not a condition,’ etc., laying down the table of contents by means of unitary, and so on, up to elevenfold compendia. Herein to the term ‘ all matter ’ should be applied all the terms, thus: ‘ All matter is not-a-condition, all matter is unconditioned. And all these forty-three terms, beginning with ‘ not-a-condition,’ are shown priefly. Of them forty terms have been placed in due order by taking them from the Table of Contents; at the conclusion there are three terms not from the Table of Contents. Thus so far in the first compendium a specification of the Text should‘alone be understood. And so also in the second compendium, ete. Now in the second there are one hundred and four soiplet: of which fourteen, stated at the outset as ‘ there is matter derived, there is matter underivéd,”? are known as special cases, from the absence of mutual connection. The following twenty-five couplets, beginning with ‘ There is matter which is the basis of eye-contact,’ are called basis-couplets, because they proceed by investigating what is basis and what is not. Following them, twenty-five couplets, beginning with ‘There is matter which is the object of eye-contact,’ are called objectcouplets, bécause they proceed by investigating what is object and whatis not. Following them, ten couplets, beginning with ‘There is matter which is the organ of eye,’ are called senseorgan couplets because they arise by investigating what is organ and what not. Following them, ten couplets, beginning with ‘ There is matter which is the element of eye,’ are called element-couplets, because they proceed by investigating what is element and what isnot. Following them, eight couplets, beginning with ‘There is matter which is the controlling faculty of eye,’ are called controlling faculty-couplets, because they proceed ‘by investigating what is controlling-faculty and what is not. Pekcckin: oe twelve couplets, beginning with ‘There is matter which is body-intimation,’ are called refined matter-couplets, because they proceed by investigating what is refined and what is unrefined matter. This is the specification of the Text in the second compendium. In the third compendium! are one hundred and three triplets. Here connecting one personal couplet, from among fourteen particular couplets given in the second compendium, with the remaining thirteen, we find thirteen special triplets laid down by the method beginning with, ‘ That which is personal matter is derived, that which is external matter [302] is derived and not derived.’ Subsequently, connecting that personal couplet with the remaining couplets, the remaining triplets have been laid down by the method beginning with, ‘ That which is external matter is not the basis of eyecontact, that which is personal matter is the basis and not the basis of eye-contact.’ Their names and number should be understood by virtue of basis-couplets, etc. This is the specification of the Text in the third compendium. In the fourth compendium? are twenty-two quadruplets. With the exception of the last all these have been stated by taking into account the tabulated qualities of matter in connection with:—‘ There is matter that is derived... is underived.” How? By taking, in the twofold compendium, each of whatever three couplets there are from the beginning among particular couplets and connecting it with five and five couplets by the method beginning with, ‘ That matter which is derived is “ grasped at’ and not ‘‘ grasped at,’ fifteen quadruplets have been laid down at first, having their root in those three couplets. Now because the fourth couplet about matter as ‘visible’ is not connected, in the absence of sense, of serial order, of emphasis, with the following couplets by the method beginning ‘That matter which is visible is reacting, non-reacting,’ or with the preceding couplets by the method beginning with ‘It is derived, underived’;—owing to the absence of sense thus ‘It is not that the visible is unimpinging or underived’; owing to the absence of serial order thus, ‘the visible is grasped at and not grasped at’; owing to the absence of emphasis (all the couplets are connected onl} with the following couplets), this is the serial order here. With the preceding couplets it is absent. When there is the absence of what is ‘ grasped at’ and not ‘ grasped at,’ the absence of serial order does not matter; hence one should say that the construction should be with the ‘ grasped at,’ etc.; it should not be made owing to the absence of distinction. Indeed the terms ‘grasped at,’ etc., have been connected with this visible couplet. In that construction, when it is said, ‘ Hither the “ grasped at ”’“is visible, or the visible is ‘‘ grasped at,”’’ there is no distinction. Therefore without contemplating that fourth couplet and connecting each two couplets, which are connected by the method beginning with ‘That matter which is impinging is a controlling faculty, not a controlling faculty; that matter which is non-impinging is a controlling faculty, not a controlling faculty,’ together — with the three following couplets beginning with [303] ‘ There is matter impinging,’ six quadruplets have been laid down. And as this fourth couplet does not undergo connection, so also the initial couplet is not connected with it. Why 2? Because ,underived matter is invisible. To expand: This initial couplet being connected with the fourth:—‘ That matter which is not derived is visible, invisible’-—does not undergo connection. ,Therefore passing over that fourth couplet, it has been connected with the fifth. So whichever couplet is connected with any other couplet, it should be understood that it'does not undergo connection. Such is the specification of the Text in the fourth compendium. The seven following compendia, beginning with the fivefold, are not mutually mixed. Such should be considered as the specification of the Text in the entire table of contents. Now to classify and show the meaning of that Table of Contents, the beginning is ‘no matter is a condition.’? But why herein has the question not been put:—‘ what is that “ all matter ” not any of which is a condition?? Because the subject is not divided. In such couplets, etc., as, ‘ there is derived matter; there is not derived matter,’ there is partial inclusion, but here there is not such distinction as ‘ condition, not condition ’ and ‘ conditioned, unconditioned.’ Therefore the classification has been made without a query. And the meaning is: ‘ all ’—that is, without remainder; ‘ matter ’:— that is, the word which shows, expresses, names, characterizes the state of being affected by external objects; ‘not any condition ’:—that is, an expression indicating the emphatic rejection! of the condition. Herein condition is fourfold:—root-condition, causal condition, chief condition, common condition. Of these, that which includes the ‘three moral conditions, three immoral conditions, three unmoral conditions’ is root-condition. ‘Now, bhikkhu, the four great essentials are the condition, the cause in the designation of the material aggregate ’ —here we have hetu (condition) in the general sense of causal relation (paccaya). In the following phrases Aetu means chief condition:—a desirable object is the chief (thing) in a good result, an undesirable object in a bad result. As he Said:—(304] ‘He understands as it really has come to be, [mamely,] as to occasion and condition, the result of the acquiring of kamma, past, future, and present.’ ‘ This is the condition, this is the cause of kamma-activities,® to wit, ignorance ’:°—here ignorance, being the common condition of those activities, distributes the causal state, and this is hetu as ‘ condition held in common.’ As the cause of both what is sweet and what is bitter is an essential property of the extended and the cohesive, so the condition of both good and bad kammic activities is ignorance. In this place the interpretation of hetu is root-condition. Having thus fixed the import of the conditioned state of matter laid down in the Table of Contents as, ‘states which are conditions, states which are not conditions, he now says ‘not any condition,’ rejecting such a state. In this way, in all the terms, the statements as to rejection and non-rejection should be understood.?, And the definition of all the terms has been given in the commentary on the Table of Contents.° “Related to a cause’ means: matter sprung from kamma is caused by kamma, that sprung from nutriments, etc., is caused by nutriments, ete. Thus by virtue of the said four causes of matter should the meaning be understood. ‘ Just matter ’‘ rejects the immaterial state referred to in the table of contents® as ‘ material states, immaterial states.’ ‘Arisen by means of the six modes of [sense-] cognition’ means that only matter as now present should be understood by means of all the six modes of cognition. That is fixed by the cognition of the five senses, but these cognitions do not cognize the past and the future; only sense-mind-cognition does that; it falls into the stream of the fivefold cognition and goes along with it. It is impermanent in that it becomes and perishes; it is overpowered by old age because of its having such nature; or, because in the material body old age is evident, therefore it is said to be ‘ overpowered by old age.’® “ Compendium of matter under a single aspect ’?:—the word aspect (vidha) is found affixed to the terms conceit, appearance, portion. ‘ Conceit at the thought, “I am the better man”’’; ‘ conceit at the thought, “I am equal,”’’ etc.2—thus vidha is a mode of conceit. ‘ What sort of a person do they call virtuous, ‘wise ?’ etc.—here vidhd means the apparent. [305] For of the term, ‘what sort,’ the meaning is ‘ what is he like?’ -‘The basis of knowledge as one portion,’ etc.°—here vidhad means portion. Here also aspect means portion. The. word * compendium ’ (sangaha) also is fourfold by way of co-birth, similar birthplace, similar work and calculation. In the passages:—‘ May all princes come, all priests come, all p metchants come, all workmen come !’!° and ‘ Visakha, these three states: right speech, right work, night livelihood are comprised in the aggregate of virtue’!:—such compendium is comprising under similarity in kind. In the following all are comprised as one in origin as though it were said, ‘Let all of one kind come! Let all people of Kosala, of Magadha, of Bharukaccha come!’ and * Visakha, these three states: right endeavour, right mindfulness, right concentration are comprised in the merit of concentration.” Thus this-compendium means similarity in source, as though it were said, ‘ Let all men bred in one place come.’ In the following:—‘ Let all elephant-riders, horsemen, charioteers, come!’ and ‘ Visikha, these two states: right view, right intention are comprised’ under the aggregate of wisdom,’*—this is compendium as work. And all these are classed together on account of their own work. In the following:—‘ Under what reckoned aggregate does the organ of sight go? That of the material aggregate. Verily it is so. Wherefore, indeed, dear sir, the organ of sight is comprised under the material aggregate ’“—here compendium is a summary. The meaning is, reckoning matter by one specimen. And the same everywhere. ——— —_—_——— ne oe AS7O4 CHAPTER III

DERIVED MATERIAL QUALITIES Now in the twofold and following compendia! he said, ‘ What is the material quality that is derived ?’ and so forth; thus showing the term-analysis preceded by the query, because distinctions were revealed, viz.: ‘ There is matter derived .. . not derived.’ Here ‘ derived’ is ‘it grasps.’ The meaning is: grasping the great essentials, not letting go, such (derived forms) proceed in dependence upon them. [306] Now in showing that [derived matter] according to its variety, he said, ‘ Organ of sight, etc.’ Having thus briefly pointed out derived matter under twenty-three aspects, and then in showing it at length, he said, ‘What is that matter which is organ of sight ?’ wherein ‘eye’ is twofold:—eye of flesh and eye of insight. Of these eye of insight is fivefold according to this division:—Buddha eye, all-seeing eye, eye of knowledge, clairvoyant eye, and eye of the Dhamma. Of these, the passage:—‘ Bhikkhus, in surveying the world with the eye of a Buddha, I saw beings with but little dust of corruption in their eyes . . . beings docile and indocile,’® refers to the ‘ Buddha eye.’ ‘ Omniscience is called the all-seeing eye ® —this is the‘all-seeing eye. ‘ Vision arose, knowledge arose ’— this is the eye of knowledge. ‘ Bhikkhus, with clarified spiritual eye indeed I saw ®—this is the psychic eye. ‘In that very seat, the pure, unstained eye of the Dhamma arose ’°—‘ this is the Dhamma eye, comprising the first three Paths. Again, the eye of the flesh is twofold:-viz., as compound organ and as sentient organ. Of these, a lump of flesh is situated in the cavity of the eye, bound’by the bone of the cavity of the eye below, by the bone of the brow above, by the eye-peaks on both sides, by the brain inside, by the eyelashes outside. It has fourteen constituents: briefly, the four elements, colour, odour, taste, nutritive essence, collocation, appearance, life, nature, sensitive skin, sentient eye. In detail, there are the four elements and the following six which depend on them:—colour, odour, taste, nutritive essence, appearance, and collocation. These ten, in that they - spring from four causes, make forty. Four, to wit, life, nature, sensitive skin, sentient eye, spring solely from kama. Thus [307] these forty-four material qualities make forty-four constituents. Although the world perceives the eye as white, as [of a certain] bigness, extension, width, they do not know the real sentient eye, but only the physical basis thereof. That lump of flesh situated in the cavity of the eye is bound to the brain by sinewy threads. Therein are white, black, red, extension, cohesion, heat, and mobility. The eye is white from the abundance of phlegm, black from that of bile, red from that of blood, rigid from that of the element of extension, fluid from that of cohesion, hot from that of heat, and oscillating from. that of mobility. Such is the compound organ of the eye. And that sentient organ situated in and bound to it is called the sentient eye as derived from the four great essentials. In! the circle of vision where arise images of the bodies of men standing, right in front, in the middle of the black disc surrounded by white circles of the constituent organism, it [the sentient organ] permeates the ocular membranes as sprinkled oil permeates seven cotton wicks. And it is served by the four elements doing the functions of sustaining, binding, maturing, and vibrating, just as a princely boy is tended by four nurses doing the functions of holding, bathing, dressing and fanning him. And being upheld by the caloric order, by thought and nutriment, and guarded by life and attended by colour, odour, taste, etc., the organ, no bigger in size than the head of a louse, stands duly fulfilling the nature of the basis and the door of visual cognition, ete. As it hasbeen said by the ‘General of the Dhamma’ :— That organ of the visual sense, by which Objects are apprehended, is a small and subtle thing, and like a louse’s head. , The term cakkhadyatanam means ‘sense of sight.’? In the ‘phrase ‘that eye which is the sentient organ derived from the four great essentials,’ the possessive case is used in the sense of purpose. The sentient organ arises grasping the four great essentials is the meaning. By this expression he takes only the sentient organ and rejects the remaining visual organism. But in the Indriyagocara Sutta the sentient organ arising as derived from one great essential, [308] which is the element of extension, is well upheld by the other three great essentials: cohesion, heat, and mobility. In the Catuparivatia Sutta the sentient organ arising as derived from the two great essentials of the elements of extension and of cohesion, is well upheld by the two great essentials of heat and mobility. These two sayings have been made by way of explanation, and this Suttanta-like discourse is an explanatory teaching. The sentient organ arising as derived from the four great essentials is true of any one and also of any two of them. In this way is the teaching in thé two Suttas. But the Abhidhamma is teaching without explanation. Therefore it is here said, ‘the sentient organ derived from the four great essentials.’ Because it is grasped by foolish folk, as ‘this body or this collection of the five aggregates is my self,’ therefore both the bodily frame and the fivefold aggregate is called ‘ self-state ’ (attabhava, 7.e., personality). - ‘Included in personality’ is comprised in and depending on just that. ‘ Invisible ’:—-what cannot be seen by visual cognition. ‘ Reacting ’:—-reaction, friction is here produced. 9° ‘ By which,’ etc. :—that is to say, in brief, this eye by which as cause a given person ‘has’ in the past ‘ seen’ the visible object specified, or. now proceeding, ‘sees’ it, or in future ‘ will see’ it. If the eve be intact, he ‘may see’ such visible object as comes ° into focus, or he ‘ may have seen’ a past object with a sight that is past. He sees a present thing by a present [eye]; he will see a future thing by a future [eye]. If the given object come into the focus of the eye, he ‘ may see’ it by the eye:—here the phrase is conditional. ‘ And this is visual sense,’ refers to source and collocation. ‘ And this is visual element,’ refers to emptiness of essence, of entity. ‘ And this is controlling faculty of sight,’ refers to the setting up of control as an essential characteristic in vision. ‘ And this is a world,’ refers to its transience, perishableness. ‘ And this is a door,’ refers to its being an entry. ‘ And this is lucent °—because it is very pure. ‘ And this is an empty village,’ refers to its being common to many and to the absence of a possessor. \\- So far. by joining these fourteen epithets beginning with ‘moreover this is sight,’ with the four terms beginning with “he has seen,’ the four methods of specification have been expounded. How? ‘By that eye invisible and reacting he has seen a thing visible and reacting. And this is sight— and this is empty village ’—such visible thing is the visual sense. This isone method. So should the rest be understood. ye Now because a visible object strikes the sentient visual organ even when there is no desire to see, as when lightning flashes, etc., therefore to show that mode the second section of the expositidn was begun. Here ‘on which eye’! means, on the eye which is in the locative case, ‘ visible object’ being in the nominative case. ‘Has impinged’ shows the meaning of the past, ‘ impinges’ that of the present, ‘ will impinge’ that of the future, ‘ may impinge’ that of possibility. To expand:— Past object impinges on past eye, present object on present eye, future object on future eye; should that object reach the avenue of eye, it would impinge on the eye:—this is the meaning of possibility. But in zeality only in striking the sentient organ is the visible object said to impinge. Here also, according to the foregoing method, four methods of specifying should be understood. Now to show the case of one who by his own wish has brought the eye close to a visible object with a desire to see, so that eye impinges on object, the third section of the exposition was begun. Its meaning is clear. Now here the eye in receiving the object is said to ‘impinge on it.’ Here also by the foregoing method the four methods of specifying should be understood. [310] In what follows, ten sections in all are shown, five by way of showing the arising of the five modes of sensecontact, and five by way of showing the arising as in connection with their objects. In these sections ‘ depending on eye’ means, making eye the cause. ‘Concerning,a visible object ’’ means, on account of,‘ relating to, because of, a visible object. By this is shown the correlation of visible object, namely, contact, etc., having the basis in the sentient organ, and being related to it by ‘ priority ’; also what is included under ‘ process of apperception through the door of the eye’ is related tw it by ‘object as dominant’ and ‘ object as sufficient cause.”® In the other five sections the term rijparammano! means that [mind] has a visible thing as its object, correlation being shown merely by the relation of ‘ object.’ The fourfold method of specifying should be understood in these ten sections, as in the foregoing three sections. Thus thirteen sections of exposition have been shown, to wit, the preceding three to show in various ways that the eye, which has been brought out in the question ‘ What is that matter which is the organ of sight? is this sort of state, and these ten. And in each of them, because four methods of specifying are obtained, they have been shown as elaborated into fifty-two methods (13 x 4). And the same with the following expositions also. Here only their specific differences are to be considered. oe Solan means hearing? (or ear). In the interior of the compound organ of the interior of the ear, at a spot shaped like a finger-ring and fringed by tender, tawny hairs, tended by the elements of which the different kinds have been mentioned, sustained by the caloric order, by mind, by nutriment, guarded by life? attended by colour, etc., it stands duly fulfilling the nature of the basis and door of auditory cognition, etc. Ghanam is smelling. In the interior of the compound organ of the nose, at a spot shaped like a goat’s hoof, tended, supported, guarded, attended [as aforesaid], [311] it stands duly fulfilling the nature of the basis and door of olfactory cognition, etc. ‘Tongue ® is so called in the sense of tasting flavours.’ Above the middle of the compound organ of the tongue, at a spot shaped like the upper part of a torn lotus leaf, it stands duly fulfilling the nature of the basis and door of gustatory cognition, etc, But in this body, wherever there is a matter grasped at the ‘ body as field of touch *! everywhere becomes [the object of] service, sustenance, protection, attendance, as said above. Like oil diffusing over cotton-rag, it stands duly fulfilling the nature of basis and of door of bodily cognition, etc. What has been said is special [to the sense in question]: The rest of the text and the meaning should he understood by the method given in the exposition of sight. For here the terms ‘ ear,’ etc., are simply substituted for the term ‘ eye’; the terms ‘sound,’ etc., for the term ‘ visible object’; the terms ‘has heard,’ etc., for the terms “has seen,’ ete. Owing to the absence of this pair of terms, ‘ guide, guidance,’ there are [only] twelve sets of similes. The rest everywhere is as has heen said. ; It may be objected that if in this body, wherever there is matter grasped at, the tactile sense stands everywhere like oil in cotton-rag, then there will be a mixing of characteristics. Nay, there would be no such thing. Why? Because of the absence of any other species of object. But, it may be said, even if this is so, the tactile sense would not ‘ stand everywhere.’ True, in the ultimate (or metaphysical) sense it is not everywhere. But the expression (stands everywhere) is used because it is impossible to set forth the variety in the tactile sense by breaking it up. It is impossible to separate tastes, etc., of maferial things like particles of sand, and so they are said to be mutually diffused; ultimately, too, there is no taste ‘in’ material things (if there were, there would be a “ taste-seizing ’ whenever there was a sight-seizing). Even so the tactile sense is not everywhere in an ultimate sense; and it is not absent because of the impossibility of breaking it up. Hence it is that no mixing of characteristics comes to pass. [312] Moreover, the determining of characteristics, etc., prevents such mixing. For the eye has the characteristic of sentience for phenomena! worthy of directly impinging on the object, or of sentience sprung from action caused by a desire to see the object. It has the function of drawing consciousness towards the objects; it has the localizing of visual cognition as its manifestation; it has the being produced by action caused by a desire to see as proximate cause. The ear has the characteristic of sentience for phenomena worthy of directly impinging on sounds, or of sentience sprung from action caused by a ‘desire to hear sounds; it has the function of drawing consciousness towards sounds; it has the localizing of auditory cognition as its manifestation; and it has a proximate cause as above. The nose and the tongue (or smell and taste), and lastly the body or tactile sense may be analogously defined. . But some say that eye is a sentient surface for phenomena having excess of heat; that ear, nose, tongue are sentient surfaces for phenomena having excess of mobility, extension, cohesion; that body is a sentient surface for all phenomena. Others, again, in the case of the last four senses, assign sentience as follows:—space-element, mobility, cohesion, extension. Such persons should be asked: Adduce your Sutta! Surely they will never find such a Sutta. ~@ But some of these give as their reason that object-seizing is aided by visible objects which are qualities of heat,? so for the other senses. They should be answered :— ‘Who has said [313] that visible objects are qualities of heat, and so on?’ Nay, it is not permissible to say’, of indivisible phenomena, this is a quality of that. Should they say: ‘Just as you assigned the functions of sustaining, etc., on the part of extension, etc., owing to the excess of this and that phenomenon among the various supports,® so should" you agree to this expression, ‘‘ visible objects, etc., are qualities of elements ”’ from seeing the excess in visible and other senseobjects when in those supports there is preponderance of heat,”! ete. They should be answered thus:—If the smell in cotton with a preponderance of extension is greater than that of liquor fermented with a preponderance of cohesion, and if the colour of cold water be inferior to that of hot water with an excess of heat—if these were so, we should agree to your expression. But since these two instances cannot happen, therefore you should give up the special reasoning regarding those phenomena which are bases. As in one group, although there is no distinction of phenomena, the tastes of visible and other objects are unlike each other, so even though there is no other special reason, the visual and other sentient organs are unlike each other. What is that reason which is not mutually common ? The reason of the distinction among the senses is just kamma. Therefore from the difference of kamma, and not from that of phenomena, the difference in these is to be understood. For if phenomena were different [in kind], there would be no sentient organ. -Hence the ancient [thinkers] said: ‘ The sentient organ is [sentient] of phenomena similar [to itself], not of dissimilar.’ uv And so among these sentient organs, because they are distinct and because of the differences of kamma, eye and ear seize the object before they have come into physical contact with it. This is because consciousness arises in an object which does not adhere to its own basis.? Nose, tongue, and tactile sense seize their object while in physical contact with themselves. This is because consciousness arises in objects which adhere to their own basis. But in the Commentary the object is said to have attained [contact] because it has reached the ‘sense-avenue.’ The colour of the discs, of the moon and sun situated above forty-two thousand yojanas away strikes the sentient visual organ. That colour, | Derived Material Qualities 41] although it appears to be far, is known to be in physical contact. Because it has such a range, the eye is said to have attained range-contact. The changes in the body of men cutting down trées at a distance and of washermen washing clothes appears as far off. But sound striking the sentient ear by an elemental series is [relatively] slow of ascertainment. [314] Although [in the Commentary] itis said that ‘the object is said to be in physical contact because it has reached the sense-avenue,’ yet the colour of the disc of the moon, etc., appears as not in physical contact! and at a distance. And if sound also should come slowly, having arisen from far, it should be heard after some time. Coming by serial impact and striking the sentient organ of the ear, its direction might not be evident. Hence eye and ear have an object not in physical contact, and are like the snake, etc. Asa snake takes no delight outside [its range] in places which have been scoured and swept, but is delighted when, at resting time, it has entered a place of refuse, a lair of grass and leaves, an ant-hill, and secures mental quietude, so also the eye prefers broken-up effects. It does not delight in burnished, gilded walls and the like, it does not even wish to look at them, but it delights in [surfaces] variegated with pictures and beautified with flowers and creepers, etc. Indeed, in such places, when the eye does not suffice, folk wanting to look open mouths as well. Again, the crocodile® going out, does not see what there is to seize, but goes after food with eyes shut. But when it has dived into the water a hundred fathoms deep and entered its den and laid itself down, then its mind becomes quieted and it sleeps at ease. So, too, [the sense of] hearing desires a ‘den’; it entertains a wish for the cavity of the ear which is dependent on space. The space in the ear-cavity is the cause -of hearing a sound. And open space also is operative when {a bhikkhu] is reciting within [a cave]. The sound does not break through the roof of the cave and come out, but going ‘out by the doors and windows strikes the sensitive ear in an elemental series. Immediately, then, those seated at the back of the cave know that so-and-so is reciting If such be the case,—it may be said—then there is physical contact [with object]. But has this ear such an object? Yes, it has. If so (the objection is) when drums, etc., are struck from far there should be no knowledge that the sound is distant. But there is such knowledge. For when the sensitive ear is struck by sound, there is such and such a variety of knowledge as— distant sound, near sound, sound from the further bank, sound from the hither bank. Such knowledge is natural law. What is this natural law? Wherever there is a cavity, [315] from that comes hearing, like the seeing of the (distant) moon and sun, etc. Such is the absence of physical contact in hearing. The bird does not delight in a tree or the ground, but when it rises into the sky and goes beyond a stone’s throw or two, it gets a feeling of security. So also the nose desires space, and has for object odour dependent on wind. Indeed, cattle at the first showers of rain keep smelling at the earth, and turning up their muzzles to the sky breathe in the wind. And when a fragrant lump is taken in the fingers and smelt no smell is got when breath is not inhaled. Again, a dog in wandering about does not see a safe place, but is harassed by the throwing of stones, etc. But when it enters the village and scratches up ash at an oven-docr and lies down, it finds ease—so is it with the tongue. This, too, desires ‘a village’ and has for object the taste dependent on the watery element. Thus even when a bhikkhu’s duties have been done during the three® watches of the night, and he early in the morning, taking bowl and robe, has to enter the village, he is not able to discern the taste of dry food unwetted by the saliva. Again, the jackal does not find delight in- roaming about till it eats human flesh at the cemetery for non-cremation, and lying down it gets ease. So the tactile sense also desires Derived Material Qualities 4138 matter grasped at, and takes a tangible object. dependent on the extension element. Thus, persons getting no other matter ‘grasped at,’ will when lying down put the head on the palm of the hands. Internal and external extension is the cause of the tactile sense seizing the object. Thus it is not possible to know the hardness or softness of a bed well spread out or of fruits placed in the hand without sitting down on the one or pressing the other. Hence internal and external extension is the cause in the tactile cognition of the tactile organ. . Of these senses, too, [as in sight and hearing] specifying of characteristics, etc., reveals an absence of intermixture. For the characteristic, function, manifestation, proximate cause, desired object, and bases of the sentient visual organ are different [316] from those of the other sentient organs, hence the senses are not mixed. And, farther, these similes illustrate the absence of intermixture:—just as although the shadow of uplifted banners of five colours seems to be blended in one, yet the shadow of each does not mix with that of the others; as although, when a lamp that is lit, has a cotton wick of five colours, the flame seems to be blended in one, yet the individual flame of the fibre of each cotton does not mix with that of the other, so these five organs, although they meet in one individuality, yet do not mix with each other. Not only they but also the remaining material objects, etc., are pnmixed. For in this body are, three portions: lower body, middle body, upper. body. Of these, from the navel downwards is the lower body, in which are forty-four material qualities: body-decad, sex-decad,? eight material things sprung from nutriment, eight from the caloric order and eight from mind. From the navel upward till the wind-pipe is the middle body in which are fifty-four material qualities: body-decad, sex-decad, basis-decad, three sets of eight sprung from nutriment, ete. From the windpipe i is the _upper body wherein are eighty-four material qualities: eye-decad, ear-decad, nose-decad, tonguedecad, toych-decad, sex-decad, the three sets of eight sprung from nutriment, etc. Among these, this decad, to wit, the four great essentials as causes of the sentient organ, together with colour, odour, taste, nutritive essence, life-controlling faculty, the sentient organ is called the eye-decad by virtue of its absolutely indivisible pre-determined material qualities. The remaining decads are to be understood in the same way. Among them the material qualities in the lower body do not mix with those in the middle and upper bodies; and the material qualities in the remaining two bodies do not mix with those in the lower. As although at eventide the shadows of the mountain and of trees seem to be one yet they are mutually unmixed, so although in these three parts of the [same] body, the forty-four, fifty-four, and eighty-four material qualities appear as one, they are mutually unmixed. - Inthe exposition of ‘ visible object + colour is just ‘ coloured appearance’; or it shines—hence appearance. ‘ Evident to visual cognition’ is the meaning [317] of the compound term. ‘Visible’ is [literally] co-vision; the meaning is, it is to be seen by visual cognition. ‘ Reacting’ is [literally] co-reaction; the meaning is, producing the friction of impact. Among blue-or-green things,? etc., the colour of ‘ blue-or-green ’ (nila) is like the clitoria, ‘ yellow’ is like the bauhinia, ‘ red ’ is like the bandhujivaka, ‘ white’ is like the morning star, ‘black’ ig like burnt coal, ‘crimson’ is like the sindhu-vara, kanavira flowers. In the Cilahamsa Jataka® hart is used for golden:—‘O Sumukha, thou golden-coloured one, depart if thou wilt.’ But in what follows jafariipa is rendered by golden, hence here hart is dark green. These seven terms of colour have been pointed out merely with respect to their nature, without taking into account the substance itself. Harivanna is the colour of a dark-green leaf. .dmbaikuravenna is like the colour of a mango-shoot. These two terms have been pointed out by taking into account the substance. The twelve terms beginning with ‘ long’ have been pointed ‘out by common usage. This is accomplished by reference and by juxtaposition. For the terms ‘ long,’ etc., are accomplished by mutual reference. The terms ‘ circular,’ eto; are accoiplished by juxtaposition. Among them with reference to what is short, ‘ long’ is so-called as being higher than that; ‘ short’ is so-called as being lower than ‘long.’ With reference to what is big, a thing smaller than that is ‘ little,’ with reference to which a greater thing is ‘ big.’ ‘ Circular’ is shaped like a wheel; ‘oval’ like an egg. ‘Square’ is bounded by four sides. And the same should be understood with six sides, ete. * Sloping ” (low-lying) is bent down, ‘ high-lying’ (upland) is raised up. Among these expressions, because it is possible to know ‘long,’ etc., also by touch, but not ‘blue-green,’ etc., therefore in reality ‘long’ is not directly? a visible object, neither is ‘ short,’ and similar terms. What we call ‘long,’ ‘short’ is relative to (dependent on) this or that, has such and such a position, and it is to be understood here as mentioned in accordance ‘with this or that conventional usage. The pair of terms ‘shady’ and ‘glowing’ have been mutually divided. ‘Light’ and ‘dim’ likewise. ‘ Cloudy,’ ‘frosty,’ ‘smoky,’ ‘dusty’ ate shown as [referring to] four substances. Of these abbha is cloudy, mahik& is snow or frost. By these four terms the colours of clouds, etc., have been shown. By ‘like the disc of the moon in colour,’ etc., the radiant [318] colours of the moon, etc., have been shown; their difference as objects should be understood thus: Made of gold, roofed with silver, forty-nine yojanas in length and breadth, the moon is the mansion of the moon god. Made of gold, roofed with crystal fifty yojanas in length and breadth. the sun is the mansion of the sun god. The mansions of , various pods are made of the seven gems, and are seven, eight, ten, twelve yojanas in length and breadth. These are the constellations. Of these the moon is below, the sun is ahove. Between the two is one yojana. From the lower edge of the moon to the upper end of the sun is one hundred yojanas. The constellations of the stars march on both sides. The moon is sluggish in his course, the sun is quick, the constella-. tions are the fastest of all. At times they are in front, at times behind the moon and the sun. ‘Mirror’ is a disc made of copper. ‘Gem’ means, all the various gems except the cat’s eye, as jotirasa, etc. ‘Shell’ is of the ocean. ‘Pearl’ is ocean and other pearls. ‘Cat’s eye’ is a jewel of the bamboo colour. Jétaritpa is ‘ gold’ of the colour of the Master’s complexion. For the Master has a golden complexion, for which sweanna (literally, ‘ fine colour’) is also used. ‘Silver’ stands for the coin (or kahd@pana),> Masakrs of copper, wood, lac are in common use and are all included here. By the expression ‘or whatever other,’ excepting the visible object enumerated in the Text, all remaining objects of different colours, such as cups or shutters, rough cloth, mildew, etc., are included. Thus all visible objects, though of different sorts, such as blue-green, etc., are not specifically divided as regards their characteristics, etc. Jor all this matter has the characteristic of striking the eye, the function or property of being in the relation of object to visual cognition, the manifestation of being the field of visual cognition, the proximate cause of the four great essentials. Likewise all derived matter has the four great essentials as proximate cause. But where (in other sense-cognition, etc.) there are different features, of that we shall speak. Where there are none the method used in the exposition of sight should be understood. [319] The difference is simply that there the exposition begins with sight, here it begins with visible object. And there there are fouree 2 Fee ae rae teen similes beginning with ‘it is eye’; here there are three beginning with ‘it is matter.’ The rest is the same. For as thirteen sections have been said to specify the eve by elaborating them in four methods, here they are also giv en. In the exposition of sound, ‘ sound of drum’ is the sound of big drums. The other three terms denote sounds of tabors, conches, and tom-toms. ‘Song-sound’ is sound of singing. f Musical sound ’ includes all other sounds of stringed instruments, such as the lute, etc. ‘Sound of cymbals’ is the sound of copper and wooden clappers. ‘Manual sound’ is the sound of clapping hands. ‘ Noise*of people’ is the sound of the incoherent articulations of an assembled multitude. ‘Sound of concussion of things’ is the sound of trees rubbing against each other; of bells and gongs. Wind-sound is that of blowing wind; water-sound is that of water flowing or driven by wind; ‘human sound’ is that of men talking, etc. ; and all such sound except this is ‘ non-human sound.” By this last pair of terms all sounds are exhausted. Nevertheless sound not mentioned in the Text and produced by splitting bamboos, tearing cloth, etc., is included under the category of ‘ or whatever... .’ Although sounds have been distinguished [in the Text] as, c.g., of a big drum, they have not been differentiated as regards salient characteristics, etc. As to these, all sounds have the characteristic of striking the ear, the function-and-property of being the object of auditory cognition, the manifestation of being the field or object of auditory cognition. The rest should be understood by the method used in the exposition of sight. Here also the thirteen sections elaborated in the four methods are given. Their meaning may be known by the first exposition. Hence it is not expanded. In the exposition of the field of odours,® ‘ odour of roots? is odour produced by any root. And the same with ‘ odour of sap, ete. Odour of vegetables, ete., uncooked or badly cooked, is ‘raw odour’; that of fish, shell-fish, rotten flesh, ‘stale bltter, etc., is ‘putrid odour.’ [320] ‘Pleasant odour’ is desirable smell. ‘ Unpleasant odour’ is undesirable smell. By these two last terms all odours are exhausted. Nevertheless all odours not mentioned in the Text, such as that of mildew, cloth, etc., are included under the category of the ‘or whatever... .’ Though odours have been distinguished by such classes as odour of roots, etc., they have not been differentiated as regards salient characteristics, etc. As to these, all odours have the characteristic of striking the sense of ‘smell, the property of being the object of olfactory cognition, the manifestation of being the field of the same. The rest should be understood by the method used in the exposition of sight. Here also are given the thirteen sections elaborated in fifty-two methods. Their meaning is evident. - In the exposition of objects of taste,! ‘taste of roots’ is taste produced by any root. And the same with ‘taste of stems,’ etc. ‘Sour’ tastes are buttermilk, etc. -‘ Sweet’ is really ghee from cow’s milk, etc., but honey is connected with astringency and after standing long becomes astringent. Raw sugar is connected with dikaline and after standing long becomes alkaline. But butter after standing long, although it loses colour and smell, does not lose its taste, hence it only is genuinely sweet. ‘ Bitter’ is as nimb leaves, etc. ; ‘ pungent : is as ginger, pepper; ‘saline’ is as sea-salt; ‘alkaline’ is as a brinjal sprout or tender fruit. ‘ Acrid’ is as the jujube; ‘astringent’ is as myrobalan, etc. All these tastes involve’ " reference to the substance,? but here it is to be understood that, by the names ‘ sour,’ ete., a sapid object has this or that substance. ‘Nice’ is desirable taste; ‘nauseous’ is undesirable taste. By these two expressions all tastes are exhausted. Nevertheless, those not included in the text, such as those of a stone, a wall, a cloth, etc., are included under the category of the ‘ or whatever. . . And though it is distinguished under these classes, yet the object of taste has not been differentiated as regards salient characteristic, ete. As to that, all tastes have the characteristic of striking the tongue,! the property of being the object of gustatory cognition, the manifestation of being the field of the same. The rest should be understood by the method used in the exposition of sight. [321] Here, also, as there the thirteen sections elaborated in fifty-two methods are given. In the exposition of the feminine controlling faculty,? ‘that which ’ is an expression showing the reason. The meaning here is:—‘by whatever cause a woman has feminine features,’ etc., where ‘feature’ is shape. To expand: The shape of a woman’s hands, feet, neck, breast, etc., is not like that of a man’s. The female lower body is broad, the upper body is less broad. The hands and feet are small, the mouth is small. ‘Mark’ is recognizable sign. The female breast is prominent. The face is without beard or moustache. The dressing of the hair, the wearing of the clothes are also unlike those of a man. ‘Occupation’ is action. Thus in vouth women play with tiny shallow baskets, pestles and toa variegated dolls, and weave string with clay-fibre. ‘ Deportment’ is mode of going or gait, etc. Thus there is a want of assertion in women’s walking, standing, lying down, | sitting, eating, swallowing. Indeed when a man of that description is seen, folk say, ‘He walks, stands, etc., like a woman.’ ‘Feminine in condition and being’—these two have one meaning: the nature of woman, which is born of kamma and produced at the instant of conception. But feminine features, etc., are not the female controlling faculty; . they are produced in course of process because of that AAaculty. When there is seed the tree grows because of the seed, and is replete with branch and twig and stands filling the sky; so when there is the feminine controlling faculty called femininity, feminine features, etc., come to be. The feminine controlling faculty should be regarded as the seed; as Sa a SNR oR ia NE % Dhs. § 633. the tree stands growing and filling the sky because of the seed, so the feminine features, etc., arise in course of procedure because of that faculty. Herein the controlling faculty is not known by visual cognition but only by mind-cognition. But feminine features, etc., are known by visual as well as by mind-cognition. ‘This is that matter which is the feminine controlling faculty’ means ‘such matter is not as the eyecontrolling faculty, etc., are in the male.’ By natural law the controlling faculty of a woman is of the woman only. And the same [322] with the masculine controlling faculty. Masculine features, etc., should be understood as the opposite of the feminine. For the shape of the hands, fect, neck, breast, etc., of a man is unlike the shape of those of a woman. For a man’s upper body is broad, the lower body is less broad; his hands and feet are large, the face is large, the breast-flesh is less full; beard. and moustaches grow. Hiairdressing and the wearing of clothes are not like those of women. In youth they play with chariots and ploughs, etc., make sandbanks and dig ponds. There is assertion in their walking, etc. When a woman is seen taking long strides, etc., folk say ‘ she walks like a man.’ The rest is the same as was said of the feminine controlling faculty. Of these two controlling faculties the feminine has the characteristic (of knowing)? the state of a woman, the function of showing ‘this is woman,’ the manifestation which is the cause of femininity in feature, mark, occupation, deportment: The masculine controlling faculty has the characteristic of (knowing) the state of man, the function of showing ‘ this is man,’ the manifestation’ which is the cause of masculinity in feature, etc. Both came into being during the procedure of the first inhabitants of this cycle, subsequently they arise at conception. Matter coming into being at conception fluctuates during procedure and changes its features; and matter coming into being during procedure does likewise; as has been said: ‘ At that time in a certain bhikkhu the features of a woman were revealed; at that time in a certain female bhikkhu the features of a man were revealed.”! _Of the two, the _masculine sex is superior, the feminine is inferior. Therefore the former disappears through grossly immoral conduct; the latter may be brought about by weak morality. But in disappearing, the latter does so by weak immorality, the former may be brought about by strong morality. Thus both disappear through immorality and may be brought about by morality. Does a hermaphrodite possess one controlling faculty or two? One, and that is feminine to a female hermaphrodite and masculine to a male hermaphrodite. This being so, there should be no existence of the latter sort of hermaphrodite. For the female controlling faculty is said to be the reason of the characteristic-mark (vyaijana). Then has the male hermaphrodite no controlling faculty? In such the female controlling faculty is not the reason of the characteristic-mark, [323] because of its invariable absence. For when in a female hermaphrodite a lustful thought for a woman arises, then the masculine characteristic-mark is manifested, and the feminine characteristic-mark is hidden and concealed; and vice versa. And if in such people the controlling faculty was the cause of the latter characteristicmark, then always there would be a persistence of both chara c teristic-marks. But in reelity there is no such persistence Hence it is to be understood that in a hermaphrodite the controlling faculty is not the reason for the characteristicmark. (What then is the reason ?)—Lustful thought, friend of (past) kamma, is the reason. And because there is only the one controlling faculty in a hermaphrodite, therefore the female hermaphrodite herself becomes pregnant and causes nother to become pregnant; the male hermaphrodite causes \another to become pregnant but himself does not become so. In the exposition of the controlling faculty of life,? what should be said has already been said above under the immaterial controlling faculty of life. There it was simply said ‘ that which is of those immaterial states ’:—here, because of the material nature of the faculty, the only textual difference is ‘that which is of those material states.’ And its characteristic, etc., should be understood thus:*The controlling faculty of life has the characteristic of watching over co-existent material objects, their procedure as function, their persistence as manifestation, the thing which ought to be maintained as proximate cause. In the exposition of body-intimation,' here intimation in the first place is the making known one’s own state by [overt] bodily action, both by animals to men and by men to animals, in accordance with a [certain] disposition of the body; thus that state by which such a disposition is made known. Itself intimates in the same way, or again, by such a disposition one’s self is made known—this also is intimation. The kind of . intimation called body-intimation is the agitating of the body recognized in such sayings as ‘self-restraint in action is excellent.” A meaning is made known by bodily gestures,, and thus one’s self is made known. In the words ‘ of a moral thought,’ etc., reference is made to the nine kinds of moral consciousness :—eight of the sensuous realm and one concerning super-knowledge; ‘ or of an immoral thought’ by means of the twelve kinds of immoral consciousness; ‘or of an unmoral thought’ by means ot the eleven kinds of inoperative consciousness: eight great inoperative, two limited inoperative, one sensuous inoperative which has attained ,to super-knowledge. Other kinds of consciousness than these do not produce intimation. [324] But there is intimation by means of not more than these kinds to probationers, adepts, and average persons. Thus by way of these three terms, moral, immoral, unmoral, etc., intimation has been shown as a causal condition. se Now to show such intimation by means of six terms as result the Text goes on:—‘ of one advancing.’ Because advancing and other acts arise by virtue of intimation, they are called results of intimation. Of these, ‘of one advancing’ is of one carrying the body forward; ‘ of one receding’ is of one bringing the body backward; ‘ of one looking ahead’ is of one looking straight; ‘of one glancing around’ is of one looking sideways here and there; ‘of one retracting an arm’ is of one bending in the joints; ‘ of one stretching it out’ is of one stretching out the joints. Now to show intimation by means of six terms in .its intrinsic nature the Text goes on:—hayassa thanbhand ; wherein hdyassa is, ‘of the body.’ Thambhani is stiffening, making stiff the body. Increasing it by the preposition, sam, he said, sunthambhana , this may mean a stiffening of greater strength. Santhambhitatta is the state of a well-stiflened body. Next, riiaelliisintimation; eki¢pana is the act or mode of intimating. The state of belts intimated is viNépilattam. Anything here to be added has been said above in the discourse on Doors.? Likewise in speech-intimation?. But the meaning of the term ‘ speech-intimation,’ and of the terms in the exposition, has not been stated in the discourse on Doors, and should be understood thus:—those who make known their own state by speech—including men with animals and animals with men— this state is made known in accordance with a [certain] disposition of speech. Grasping the significance of words, oneself is intimated—thus it is intimation. The kind of intimation called speech-intimating is an agitating of the voice recognized in such sayings as ‘ self-restraint in speech is excellent,’ etc. It is a way of intimating one’s intention by the sound of speech. Again, from intimating oneself in this way intimation is made by means of speech. In ‘ speech, ad wolGe, ete., sound which is uttered by a pepe is ‘ voice’; «speech ’ that which is uttered, emitted. ‘Utterance’ is a aansaciat sentence. It is that sentence which is the means of expression of those desirous to know and to make known. That which is uttered is ‘enunciation.’ ‘Noise’ is that which is sounded. ‘ Work or act’ is that which is done. ‘ Noise-work’ is making noise. Noise made in various ways [325] is the meaning. poze totes He te rece va et a | Articulate speech’ is special forms of speech, which is no mere jangle, but is speech with a specified signification; or vocal utterance so divided as to convey a meaning. The word ‘speech’ has been shown by means of all these terms. Now to show that intimation intrinsically, in three modes, by virtue of the terms ‘intimation,’ etc. (their meaning having been given above), and by joining them with that ‘speech,’ it is said ‘ that intimation by that speech,’ etc. The meaning is plain from what has been said above. Now among modes of consciousness producing intimation for the purpose of not causing delusion, thirty-two, twenty-six, nineteen, and sixteen should be understood as particularized. Thirty-two modes of consciousness cause material qualities to arise, and strengthen the postures and give birth to the twofold intimation. Twenty-six modes of consciousness do not givé birth to intimation only, but make the other two [processes also]. Nineteen modes of consciousness produce only matter, and do not make the other two. Sixteen modes of consciousness do not make any one of the three. Of all these modes of consciousness, thirty-two are the eight moral types analyzed above and the twelve immoral from the sensuous realm, ten from those that are inoperative, the consciousness of super-knowledge in probationers and average persons, and that of [saints] purged of the intoxicants. The twenty-six are five moral types, and five inoperative from the material realm, four moral and four inoperative from the immaterial realm, the four [stages of] path-consciousness, the four of fruitional consciousness. The nineteen are eleven from the sensuous moral resultants, two from the immoral resultants, inoperative mind-element from inoperative consciousness, five modes of resultant conscidusness from the material realm. The sixteen are the ten cognitions, the rebirth-consciousness of all beings, decease-consciousness of [saints] purged of the intoxicants, four immaterial resultants. Thus these sixteen thoughts are not effective in either matter, posture, or intimation. Many other thoughts in the ‘immaterial sphere do not produce matter from having failed to got an opportunity, but such as do produce body-intimation are speech-intimation. In the exposition of space-element! * space’ is that which is not ‘scratched,’ not scratched off, which is not possible to seratch,cut, or break. With affix yata (gone-to) the meaning is the same, as in khelagata (saliva), ete.; or it may be taken as a-kdsayata, an‘ unscratched’ place. ‘Sky’ is that which is not struck (a-gham) ; not strikable is the meaning. -dAghagataiiz is the same. ‘Vacuum’ (vivara) is in the sense of a hole; also vivaragatam. By ‘untouched by the four great essentials’ the unentangled space-element untouched by these is stated. And starting with its characteristic, space-element has the characteristic of delimitating material objects, the function of showing their boundaries, the manifestation of showing their limits, state of being untouched by the four great essentials and of being their holes and openings as manifestation, the separated objects as proximate cause. It is that of which in the separated groups we say ‘ this is above, this is below, this is across.’ The following expositions? of ‘buoyancy of matter,’ etc., should be understood by the method given above on ‘ buoyancy of thought,’ etc.? But here as to characteristic, etc., buoyancy of matter has non-sluggishness as its characteristic, removing the heaviness of material objects as its function, quickness of change as its manifestation, buoyant matter as its proximate cause. Next ‘plasticity of matter” has non-rigidity as characteristic, removing the rigidity of material objects as function, absence of opposition in all acts due to its own plasticity as manifestation, plastic matter as proximate cause. * Wieldiness of matter’ has workableness suitable or favourable to bodily actions as characteristic, removal of non-workableness as function, non-weakness as manifestation, workable matter as proximate cause. These three do not abandon each other. Yet though this be so [they are mutually distinguishable]. That change of matter which is buoyancy of matter is buoyancy of material objects, non-sluggishness and the special kind of change which is as the quick movement of one free from ailment, and is produced, from the opposite cause to that perturbation of the elements which makes the sluggishness of matter. That change of matter which is plasticity of matter is plasticity of objects like that of well-pounded leather, is distinguished hy tractableness, suavity in all special works, and is produced from the opposite cause to that perturbation of the elements which makes the rigidity of matter. That change of matter which is wieldiness of matter is wieldiness of material objects like that of well-polished gold, is distinguished by suitableness for all bodily works, [327] and is produced from the opposite cause to the perturbation of the elements which makes unsuitableness. Thus their difference should be understood: And kamma is not able to make them; only nutriment, [thought, and the caloric order]! candoso. Thus ascetics? say, ‘To-day we have agreeable food; our body is light, plastic, wieldy ’; ‘ to-day we have suitable weather’ ; ‘ to-day our mind is one-pointed, our body is light, plastic, and wieldy.’ In the exposition of integration and continuity,° ‘ of organs,’ i.e., of ten and a half‘ sense-organs of matter, ‘accumulation ’ is production or genesis. ‘That-is the integration of matter’ ‘means, “that accumulation of organs of repeated production.’ The meaning is growth. ‘ That which is integration of matter is the continuity of matter’ means, ‘ the excess of growth during procedure ‘over the growth of material things thus started is continuity of matter. The meaning is procedure. ‘ Accumulation’ should be understood as genesis, as when water issues from a hole dug in the river bank; integration as growth, as when the hole is full of water; continuity as continuous proceeding, as when the water overflows. What does this exposition signity ? By sense-organ accumulating is implied, ee “47 a —_ ae - — ee _—— and by accumulation sense-organ. Both have been stated.’ And what does the mention of both imply? The accumulation integration, production, growth of the four continued material _things is mentioned. In the real sense both integration and continuity are synonyms of the production of: matter. Yet so as to make clear the difference in the mode of production, he makes the teaching in the Outline as [distinguishing between] integration and continuity. Having done so, because there is, in a real sense, no difference in these two words, therefore in the exposition he said, ‘That which is accumulation of organs is integration of matter,’ ‘ That which is integration of matter is continuity of matter.’ That arising of sense which is said to be accumulation is called integration of matter; further, the subsequent arising of sense is called, in the sense of upper growth, integration of matter, and also continuity of matter. And because both these, integration and continuity, are synonyms of the production of matter therefore (of them) integration of matter has the characteristic of accumulation, the function of making material things rise at the beginning, leading them, or the fulness of matter as manifestation, integrated matter as proximate cause. Continuity has the characteristic of continuous occurrence, the function of linking or binding without a break, unbroken series as manifestation, matter bound without a break as proximate cause. In the exposition of decay,? ‘decay’ is getting old; [828] this indicates its intrinsic nature. The mode of decaying is ‘ageing.’ The three terms beginning with ‘decrepitude’ indicate function after the lapse of time. The two last, ‘shrinkage in life and: maturity of faculties,’ indicate the nature of decay. The word itself ‘decay’ shows what it naturally is; hence the exposition states its nature. By the word ‘ ageing’ mode is shown; hence this exposition indicates the manner of decay. By the word ‘ decrepitude’ is shown the function which is the reason! for the broken state of teeth, nails, etc., in process of time. By ‘hoariness’ is shown the function which is the reason for the greyness of hair on the head and body. By ‘ wrinkles’ is shown the function which is the reason for the wrinkled state in the skin making the flesh fade. Hence these three terms indicate the function of decay in process of time. By showing these changes decay is manifested. As a path taken by water or by fire is clear from the broken and scattered state, or from the charred state of the grass, the trees, etc., but the path itself is not the water or the fire, so the path of decay is clear by decrepitude, etc., in teeth and so on. It might be taken with open eyes; but decrepitude, etc., are not decay, which, indeed, is not [a thing] cognizable by the eye. And decay has been shown by the resultant nature known as the very evident wasting of life and maturity of the controlling faculties of sight, etc., in process of time by these terms:—‘ shrinkage in life and maturity of faculties.’ Hence these two last expressions indicate the resultant nature of this decay. Because the life of a being who has reached decay shortens, therefore decay is said to be the shrinkage in life by a figure of speech. Moreover, the faculties, such as sight, etc., capable of easily seizing their own object, however subtle, and which are clear inyyouth, are mature in one who has attained to decay; they are disturbed, not distinct, and not capable of seizing their own object however gross. Hence decay is said to be the maturity of faculties by a figure of speech. And all this decay so indicated is twofold:—evident and hidden. Decay is called evident in material states from the sight of brokenness, etc., in teeth and so on; it is called hidden in immaterial states from our not seeing such change. Again it is twofold as uninterrupted and interrupted. Decay is called uninterrupted from the difficulty of knowing the distinction in colour, etc., from stage to stage, as in the decay of gems, gold, silver, coral, moon, sun, etc., of beings in the decade of infancy, etc., of flowers, fruits, sprouts, etc., [329] of inanimate.things; decay without interruption is the meanmg. And decay is called interrupted when it is easy to know the distinction in colour, etc., from stage to stage in the aforesaid things other than gems, gold, silver, ‘etc. As to characteristics, etc., the decay ‘of matter has’ the characteristic of maturity of matter; leading (to disruption) as function; want of a fresh state, though not devoid of its intrinsic nature, as manifestation, like rotten paddy; the maturing matter as proximate cause. 9 In the exposition of impermanence, ‘destruction’ is the becoming destroyed; ‘passing away’ is the process of s0 passing; ‘break-up’ is dissolving. And because after attaining {its own nature], matter undergoes loss, destruction, breaks up, therefore it is with respect to that nature that it undergoes destruction, passing away, dissolution. The term being increased by the preposition part-, ‘ break-up’ is called ‘ total dissolittion’ (paribheda). In the sense of not existing after having become, it is not permanent, that is, ‘impermanent.’ The state of such matter being impermanent is ‘ impermanence.’ ‘ Disappearance,’ ¢.e., matter disappears. When it has reached death, the material qualities disappear and become invisible; not matter only, but all the five aggregates disappear. Hence by the impermanence of every one of the five aggregates, just this is the characteristic. Fully defined, impermanence of matter has the characteristic of complete dissolution, the merging of matter as function, destruction and evanescence as manifestation, matter undergoing dissolution as proximate cause. Above, birth is implicated and decay also; in this place death is implicated. Thus these three states are to beings so constituted like enemies with uplifted swords. For as [any] three foes of a man go about seeking for an opportunity, and one would say, ‘ Let it be my business to draw him out and bring him to the forest,’ the second would say, ‘ Let it be my business to strike and fell him to the ground, once he is brought to the forest,’ the third would say, ‘ Let it be my business from the time of his falling to the ground till his head is cut off with the sword,’ so are these {three stages of life]. no ee For birth is like the enemy who draws him to enter the forest; because he has come to birth in this or that place. Decay is like the enemy who strikes and fells him to earth when he has reached the forest, because the aggregates produced are weak, dependent on others, lying down on a couch. Death is like the enemy who [330] with a sword cuts off the head of him when he is fallen to the ground, because the aggregates, having attained'to decay, are come to destruction of life. 'y] Tn the exposition of solid food,’ ‘ solid’ means it is made into “an eatable morsel. Food (nutriment) means, it is ‘ taken into.’ It is made into a morsel and swallowed down, is the meaning; the fetching-hither (@-hara) of matter. ‘ Boiled rice,’ etc., is said to bring out the name by the substance, and again, to show its different kinds by the substance. For the nutritive substances implied herein are twelve, beginning with boiled rice and ending with syrup. Roots, etc., not mentioned in the Text are included in the ‘ or whatever.’ Now in order to show these roots, fruits, etc.,.as things eatable, it has been said: ‘in whatever region,’ etc. Herein what is to be eaten and enjoyed by the mouth is mukhdsiya, what is to be torn by the teeth is wkhddanaiin, to be swallowed by the throat is galajjhoharaniyari. Now ‘ stomach-filling’ is said to show that substance by virtue of function. For the substance swallowed, such as roots and fruits, etc., as well as boiled rice, sour gruel,: etc., fills the stomach. This is the function of the substance. By all the foregomg terms nutriment is shown together with the substance. Now to show the real nutritive essence extracted from the conceptual, the expression ‘by which nutritive essence beings maintain themselves’ is said. Of these, which is the function of the substance and which of the nutritive essence? The removal of risk and preservation respectively are their functions. For the substance removes risk and is not able to preserve. The nutritive essence preserves and is not able to remove risk. Being together, the two are able both to preserve and to remove risk. What is this risk? Heat born of kamma. For when there is no substance such as boiled rice in the stomach, that heat arises oe oe — eee and seizes the stomach-walls and causes the being to cry out thus, ‘I am hungry; give me food.’ When it has eaten, the heat releases the stomach-walls and scizes the ‘substance. Then the person is quieted in mind. For as a hyngry demon seizes him who enters the shade of the tree, binds him with spirit-chains and. rejoicing in his own abode, comes when hungry and bites him on the head, so that the person cries out till those who hear the sound come from various places, saying: ‘ Here is someone in trouble !’ [331] and the demon devouring everyone that comes rejoices in his own abode, so should the application of this simile be understood. For like the hungry demon is the heat born of kamma; like the being kept bound in spirit-chains is the stomach-wall; like the men who keep coming is the substance of boiled rice, etc.; like the descent from the tree and bite on the head is the release of the substance and seizure of the stomach-wall by the heat produced by kamma; like the bitten man’s cries is the saying, “Give me food ’; like the rejoicing over the abode after tearing and eating every man that comes at that alarm is the quietude of mind when the stomach-wall is released, and the substance seized by the kamma-born. heat. Herein the nutritive essence in gross substance is weak, in the subtle substance strong. For after eating coarse grain, etc., one becomes hungry again after a brief interval. But to one who has partaken of butter, etc., food is no more welcome for the rest of the day. And here the grossness and subtleness should be understood with varying reference. us the nutriment of peafowl is subtle as compared with that of crocodiles. These are said to swallow stones and digest then in-their stomach; peafowl eat such creatures as snakes and scorpions. And the nutriment of hyenas is subtle as compared with that of peafowl, for they are said to eat horns and bones discarded for three years, and which become soft as bulbs and roots the moment they are wetted by their saliva. The nutriment of elephants Nis subtle as compared with that of hyenas, for they eat leaves f various trees, etc. More subtle yet.than that is the nutriment of the gayal, the wild ox, deer, etc., which eat the 432 Material Qualities pithless leaves of various trees, etc. More subtle than that is the nutriment of cattle, which eat grass, wet anddry. More subtle still is the nutriment of hares, more subtle still is that of birds, more still that of frontier people, more still that of village pensioners, more still that of kings and ministers, more still that of universal monarchs, more still that of earth spirits, more still that of the four firmament-guardians, each being more subtle than the last, as far as the Yama and Paranimittavasavatti spirits, [332] whose nutriment attains perfect subtlety. As to its characteristic, etc., solid food has the characteristic of nutritive essence, the function of fetching matter [to the eater], of sustaining matter as its manifestation, of substance to be swallowed as proximate cause. In the exposition of ‘ not derived’! as derived matter clings to, but is not clung to by, another, so this non-derived matter not only clings to, but it also is verily clung to? ‘The tangible’ is what may be known when touched. The compound term in the Text is ‘that which is tangible’ plus ‘ object of sense.” The compound term ‘ cohesion-element ’ is that which is ‘cohesion’ and ‘ element’ in the sense of a nature which is not entity, is void [of self]. Now because three kinds of material things may be touched and known, therefore to classify and show them it is said, ‘Which is that matter which is tangible object?’ (1) The element of extension, which has the characteristic of hardness, being the fulcrum [of co-existent states] as function, receiving them as manifestation. (2) The element of heat, which has the characteristic of heat, maturing as function, the gift of softening [co-existent states] as manifestation. (3) The element of mobility, which has the characteristic of strengthening, impelling as function, bringing near and overs manifestation. And the first [named] element, that of cohesion, has trickling as characteristic, breeding [of co-existent states] as function, gathering them together as manifestation. Each of these four has the remaining three as its proximate cause. ‘TIard’ means rigid, ‘soft’ means not rigid. ‘Smooth’ means polished, ‘ rough’ means harsh. ‘ Pleasurable contact’ means desirable touch causing pleasurable feeling; ‘ painful contact’ means undesirable touch causing painful feeling. ‘ Heavy ’ means weighty, ‘ light ’ means not heavy. And here by means of these terms: ‘ hard, soft, smooth, rough, heavy, light,’ the element ‘ extension’ is analyzed. When this body is accompanied by the life-controlling faculty, by the element of heat, by consciousness, then it becomes lighter, softer, [333] more wieldy. In the Text (Sutta) ‘light’ and ‘ soft’ concern only the element of extension. But the pair of terms: ‘ pleasant contact and painful contact,’ belongs to the analysis of the three great essentials, viz.: extension, heat, mobility. For whereas the element of extension has a pleasurable touch, as well as a painful touch, so also have the elements of heat and mobility. To them the element of extension with a pleasurable touch, when a lad with soft and tender hands shampoos one’s feet, makes this kind of speech, * Dear, press on, press on, dear!’ The element of heat with a pleasurable touch, when in the cold season someone takes a warming-pan_and warms one’s limbs, makes this kind of speech, ‘ Dear, foment [them]! The element of mobility with a pleasurable touch, when in the hot season a dutiful lad fans us with a fan, makes this kind of speech, ‘ Dear, fan away, fan, dear!’ On the other hand, when a lad with hard hands presses one’s feet, it is as though the bones would break, and he gets told to goaway. Ifthe warming-pan were brought in the hot season, one would be told to take it away. In the cold season if one were fanned by a fan, it would be said, ‘Take it away, don’t fan!’ Thus should the pleasurable and painful touch of these be understood. Thirteen sections adorned each with four methods as follows:—‘such a tangible, invisible and reacting,’ etc., are to be understood by the method given in visible object, etc., above. Do these three great essentials reach the avenue of the senses simultaneously or severally ? Simultaneously. And do they being thus presented strike the sentient body or not? They do. Making them the object, does bodily cognition arise at one stroke or not? It does not. For the object becomes such by virtue of deliberate inclination or of intrusion. Of these [alternatives] deliberate inclination * should be understood thus:—when the bowl is filled with food and brought, one who takes up a lump and examines whether it is hard or soft, is considering only the element of extension, though there may be heat as well as mobility present. Ona who investigates by putting the hand in hot water, is considering only the element of heat, though extension and mobility are present. One who lets the wind beat upon the body by opening the window in the hot season, is considering, while the wind beats gently and softly, [334] only the element of mobility, though extension and heat are present. Thus the [mental] object is made by deliberate consideration. But he who slips, or knocks his head against a tree, or in eating bites on a stone takes as his mental object only the element of extension, on account of its intrusiveness, though where he slipped, ete., heat and mobility were present. One treading on fire makes only the element of heat his object, owing to its intrusiveness, although extension and mobility are present therein. When a strong wind blows striking the ear as if to make one deaf, although extension and heat are present therein, the element of mobility alone is made the object owing to its intrusiveness. The tactile cognition of one who [deliberately] makes any element the object of thought does not arise at once. The touch of one pierced by a bundle of pins is stimulated at once. But wherever the sensitive surface is intrusive, there tactile cognition arises, and wherever the impact is strong, there it arises first. On bathing a wound with a fowl’s feather, a filament may touch the sensitive surface, but tactile cognition arises only.there where the sensitive surface is obtruded. And wherevet the impact is strong, one makes the object by intrusion, and by intrusion tactile cognition is said to arise. But how does the mind shift from an object? In one of two ways:—by one’s wish, or by excess of [a new] object. To expand :—one who goes to festivities held in honour of monasteries, etc., with the express wish of paying homage to the various shrines, to bhikkhus, images, and of seeing the works of carving and painting, and when he has paid his respects and seen one shrine or image, has a desire to pay homage to, ‘and see another, and goes off. This is shifting by one’s wish. And one who stands gazing at a great shrine like a silver mountain peak, when subsequently a full orchestra begins to play, releases the visible object and shifts to the audible object; when flowers or scents possessing a delightful odour are brought, he releases the audible object and shifts to the olfactory object. Thus the mind is said to shift owing to excess of [a new] object. [335] In the exposition of the element of cohesion! ‘ liquid ’ is the natural word, whether it be apo or Gpagata ; ‘ moist’ is by way of being fluid, whether it be sineha or sinchagata. ‘Cohesiveness of matter’ is the cohering condition of the essential matter, such as the element of extension, etc. For | the element of cohesion binds together iron, etc., in masses, makes them rigid. Because they are so bound, they are called rigid. Similarly in the case of stones, mountains, palm-seeds, elephant-tusks, ox-horns, etc. All such things the element of cohesion binds, and makes rigid; they are rigid because of its binding. » Is the element of extension the basis of the remaining elements by being in contact with them, or not? In other words, does the element of cohesion in binding the remaining elements, bind by being in contact, or not? In the first place, the element of extension is the basis of that cohesion without being in contact with it; but is the basis of the elements of heat and mobility by being in contact with them. But the element of cohesion binds the three others without being in contact with them. . Otherwise it would be called tangible object. And the same is true of the elements of heat and of mobility in performing their own functions with regard to the remaining two. Tor the element of heat touches that of extension and cooks it. Yet the latter does not burn by the intrinsic nature of heat. Did it do so, it would be defined as having the characteristic of being hot. And the element of heat touches that of cohesion and dries it up, yet the latter does not dry up by the intrinsic nature of heat. Did it do so, it would be defined as having the characteristic of being hot. And the element of heat touches that of mobility and heats it, yet the latter does not become heated by the intrinsic nature of heat. Did it do so, it would be defined as having the characteristic of being hot. And the element of mobility touches that of extension and strengthens it, and it does the same to the element of heat; [336] but it strengthens the element of cohesion without being in contact. When a lump of raw sugar is made by cooking sugar-cane juice, is the element of cohesion rigid or not? Not rigid. For it has the characteristic of flowing, it is the element of extension which has that of hardness. And the deficient cohesion becomes an excessive extension. Indeed, it abandons its status of fluidity, but not its characteristic [of flowing]. Though the lump of raw sugar is reduced or pounded, the element of extension is not pounded. Indeed the element has the characteristic of being hard; that of cohesion has the characteristic of flowing. And the deficient extension becomes excessive cohesion. It abandons its status of being in the form of a lump, but not its own characteristic. For there is alteration in state (by way of deficiency and excess) of the four Great Essentials ;! but there is no such thing as alteration of characteristics. The absence of such alteration of the characteristic is shown in the Aithanaparikappa Sutia: ‘Verily, Ananda, of the elements of extension . . . of cohesion, these four great essentials might alter their characteristic sooner than it were. possible for the Ariyan disciple endowed with assured faith in the Buddha to alter.’ For this is the meaning :—Ananda, the element of extension with the characteristic of being hard might change and be called the element of cohesion with the characteristic of flowing; but there would be no change in the Ariyan disciple. Thus is impossibility of change mentioned in the Sutta. The meaning of the terms ‘ grasped-at,”! etc., in the following expositions of ‘matter which is grasped at,’? should be understood by the method given in the discourse on the Table of Contents. The organs of sight, etc., have been treated at length above. We shall here speak only of what is distinctive in them. In the exposition of the ‘ grasped-at,’ the sense organs are mentioned solely from this aspect of ‘being grasped at.’ And because objects of sense are also grasped-at, therefore they, having been shown: briefly under ‘ or whatever,’ have ‘again been expanded by the method beginning with ‘ matter through kamma having been wrought.’ In this way the meaning in all the ‘ or-whatevers’ should be understood. But why, in both expositions, have decay and impermanence not been taken as ‘ due to kamma having been wrought,’ and “not due to kamma having been wrought’? Why are they taken only in the expositions of the ‘not-grasped-at,’ etc. ?° [337] In ‘not due to kamma having been wrought,’ matter sprung from another cause than kamma has been taken. In ‘ due to kamma having been wrought’ only matter sprung from kamma has been taken. And these two, decay and impermanence, do not arise either from kamma, or from any other matter-producing cause. Therefore they have not been taken. That they do not so arise will be clear later. And by such expressions as ‘not-grasped-at,’ etc., both the state of springing from kamma, etc., has been rejected, and the state of springing from another cause has not been granted. Hence in that exposition these two have not been taken. In the exposition of ‘sprung from for originated by] ' consciousness,” because the pair of terms, ‘ body-intimation, speech-intimation,’ appears with reference to phenomena solely originated by consciousness, therefore it is mentioned here. In an ultimate sense, however, only the phenomena on which these two intimations depend are originated by consciousness. As it is from depending on such phenomena that decay-anddeath of impermanent matter is called impermanence, so does this twofold intimation become known as ‘ originated by consciousness.’ ‘ The same method should be understood in the exposition of the term ‘ connate with consciousness. Inasmuch as they appear as consciousness, therefore this pair of questions has been asked. There is, however,” not a (genuine] arising connate with consciousness as is the case with the phenomena and also with feeling, etc. . And the same with ‘consequent on consciousness.” Inasmuch as [such matter] appears as consciousness, therefore this pair [of opposites] is so called. ‘ Gross * means thick, that which may be seized by impact of the sensitive surface, because it has become the basis and the object ‘of thought. ‘Subtle ’ should be understood as the contradictory of what has been said. ‘Remote *:—[an object may be] far even though it stand near. This is when there is a difficulty of cognizing, because it is not to be seized by way of impact. The other term ‘near’: [may apply to an object] though it stand far. This is when there is ease of cognizing, because it may be seized by way of impact. The expositions of sight, etc.,° are to be understood at fength by the method given above: [338] So far this is what is distinctive | in the twofold summary” of matter. The threefold summary? is clear in meaning. At the end of the fourfold summary, owing to the absence of divisions in the last term in ‘ what is seen,’ etc., omitting the query from the beginning it is said: ‘ The visible object is a thing seen, the audible object is a thing heard.’! Herein it is possible to see by looking at the visible object with the eye—thus it becomes ‘a thing seen.’ It is possible to cognize by heard.’ The three fields of odour, taste, and touch, when they have been reached by nose, tongue, and body, become ‘considered” (mutaiir)? as something to be seized and considered in the sense of being known. It is said to be ‘ considered’ by reason of the arising of knowledge when there has been contact. Thus it is said also in the Commentary. All matter should be known by means of mind-cognition—thus it becomes known as ‘ cognized by mind.’ In the exposition of the fivefold compendium® ‘ hard’ is rigid. Khara (rough) is also kharagata ; ‘harsh’ is the meaning. The other two terms also indicate intrinsic nature. ‘Personal’ is belonging to self. ‘External’ is outside. ‘Grasped at’ is originated by kamma. Generally, however, only matter established in the body is implied. Indeed, whether such matter is grasped at, or not, all is known as ‘ grasped-at’ by virtue of being taken, seized, and wrongly handled. Tejogala is matter with the characteristic of heat (tejo) included in (gata) all kinds of heat or organic energy. Or, heat has ‘ gone’ to the state of heat—hence tejogata. ‘ Scorching heat’ (usmd) is a mode of heat. Usmédgata is gone to such a state of scorching heat, and is the name for the mode of scorching heat. Usuma is strong heat. ‘That which has gone to such a state is usumagata. ‘Mobility ’® is going without stopping. Mobility having gone to such a state is vayogata. ‘Inflation’ is the firm state of matter like that of the lotus stalk, leather-bag, etc., when filled with air. _ [339] Owing to the absence of the differentiation of the concluding term of the three compendia beginning with the sixfold, the exposition has been made without putting the query from the outset. Herein ‘possible to know by visual cognition’ is meant by ‘cognizable by eye.’ ‘Cognizable by mind,’ 7.e., possible to be known by mind-cognition. It is possible to know specifically by the ‘threefold element of mind.”? In ‘all matter,’ this is said because there is no such thing as any kind of matter not cognizable by the element of mind-cognition. Indeed, the Supreme Buddha is never known to have missed the right occasion on which to use method when he came to Abhidhamma. The right occasion to use the method is so-called owing to the absence of any kind of matter uncognizable by the element of mindcognition. Hence in using the method he said ‘ all matter.’ ‘ Pleasurable contact ’ is cause of attainment of pleasurable feeling. ‘Painful contact’=cause of attainment of painful feeling. In these two expressions this method has been given because the tangible object is the condition‘ of pleasure and pain. And in the ninefold aspect® the method has been given owing to the existence of matter called the controlling faculty, Owing to such matter being with and without reaction, the method has been given under the tenfold aspect.® In the elevenfold aspect? ten and a half organs have been classified. Their sections of expositions should be understood at length by the method given above. The remainder everywhere is clear in meaning. And in order not to get confused with acape to these material forms, this particularization should be considered :— Combination, origination, predetermination, conditioning. . Herein combination is the taking all that matter in groups or collectively, amounting to twenty-five; from organ of sight down to material food, tangible objects, element of cohesion. These together vith the basic matter make twentysix. [340] There is no matter other than these forms. But — some® say: There is the material quality of torpor. doe should be told after this sort:—‘ Surely you are the Sage, the Buddha Supreme, in whom are no hindrances!’ and checked thus: ‘There is no such thing.’ Others say that there are »twenty-seven kinds of material things with the material quality of power, twenty-eight with that of collocation, twenty-nine with that of birth, or up to thirty with that of disease. These teachers should be refuted by the non-existence of these [added material qualities] being shown in turn. When the element of mobility is taken, the material quality of power is taken also; there is no other. The material quality of collocation is taken with the element of cohesion, that of birth with integration and continuity, that of disease with decay and impermanence; there is no other. Diseases of the ear and so forth are, merely an element originated by misfitting causes; no other disease is present. Hence collectively there are only twenty-six material qualities. ‘ Origination.’ How many qualities of matter have how many origins ? Ten material qualities have one origin, one has two origins, three have three origins, nine have four, two have none. Of these, eight, viz.: sentient organ of sight down to the lifecontrolling faculty verily have their origin in kamma. The pair called body-and speech-intimation verily originate from consciousness. Thus ten have a single origin. Sound [object of hearing] originating from the caloric [t.e., physical] order and consciousness is the one which has two origins. Among sounds, unintelligible sounds originate from the caloric order, intelligible sounds originate from consciousness. Three material qualities:—buoyancy, pliancy, wieldiness originate from the caloric order, consciousness and nutriment. Thus three have three origins. The rest of the nine originate both from these three sources and from kamma. Thus nine have four sources. And decay and impermanence do not originate from any one of these four sources, and thus are the two which have no origin. And why? Because they are not born. . Verily they are not born. And why? Because of the maturity and breaking-up of that matter which has been es wee produced, for all that is material or immaterial: which has arisen breaks up. [341] Verily this is to be accepted. For there is no thing arisen, material or immaterial, which does not undergo loss. But as long as it does not break up, there is a process of maturity; hence the expression, ‘ because of the ripening and dissolution of that matter which has been produced,’ is accomplished. And if these [two material qualities] were produced, they would also mature and break up. Maturity does not mature, breaking-up is not broken up. Hence because of the maturing and breaking up of matter which has been produced, this pair of material qualities has not beén produced. \S = Here this objection might be raised:—As in the expositions beginning with ‘from kamma having been wrought,’ by the expression, ‘integration of matter, continuity of matter,’ the expression ‘birth is born’ has been accepted, so ‘the expression, ‘let maturity mature, let breaking-up break up,’ ought to have been accepted. (Reply) :—In those expositions, ‘ birth is born,’ etc., has not been accepted However, whatever states come into birth through kamma, etc., because of their having been reborn,’ the common phrase of birth being the cause of such states has been granted. But in the ultimate sense birth does not come into being. To one who is being born, the mere [fact of] rebirth comes into being. Here the objection might be raised:—‘ Just as birth acquires “the common usage of being called both the cause of rebirth of these states and rebirth, so maturity and breaking-up also acquire those names by common usage. But then it should also be granted that this pair of material qualities has kamma, etc., for origin.’ (Reply) Maturity and breaking-up do not get that common usage. And why? From ‘their absence at the moment when the productive cause is powerful. For there is pdéwer to productive causes only at the moment of the production of a state to be produced; none subsequent to that. And birth appearing at the moment of states about to undergo rebirth by means of productive causes, acquires by common usage the name both of being their causes and of being rebirth, birth being present at that moment. The other pair (decay and impermanence) being ,absent at that moment, fsuch common usage is not acquired], it may not be said that they come into being. Should you imagine that this pair does come into being from the statement. _ *Bhikkhus, decay and death are impermanent, conditioned, arisen from a cause, it is notso. In the Sutta the teaching is explanatory. For in this passage the pair has been said to be dependent in origination by way of explanation, because of the decay and death of states which are of dependent origination. ‘If so, the three:— [birth, decay, death}—not coming into being [342] are, like the hare’s-horn, non-existent. hus they are permanent like Nibbina’—is not the case, because they happen bound up with the bases. For when the bases appear—extension and the rest—the trio (birth, etc.) is revealed. Hence it cannot be said that these three are not. They are. They are also revealed in the absence of the bases. Hence they are not permanent. And it was in order to prevent a wrong fonviction that this was said: * Bhikkhus, decay and death are impermanent, conditioned, arisen from a cause.’ Thus by such and other methods [we show that] these two qualities of matter have not sprung from any source. Moreover, the word ‘origin’ has different implications. In the Table of Contents we have matter (1) born of kamma, (2) caused by kamma, (3) originating in the caloric order caused by kamma, (4) originating in nutriment, (5) caused by nutriment, (6) originating in the caloric. order caused by nutriment, (7) originating in the caloric order, (8) caused by the caloric order, (9) originating in the caloric order caused. by the caloric order, (10) originating in consciousness, (11) caused by consciousness, (12) originating in the caloric order caused by consciousness. Of these the eightfold matter beginning with the visual organ together with the heart-basis is matter born of kamma (1). Hair, beard, elephant-tusk, horse-tail, yak’s tail— such matter is caused by kamma (2). The Wheel-treasure,? the a i ein 1 §. ii, 26. 2. Dialogues ii. 202 f. mansions and gardens of devas, are matter originating in the caloric order and kamma (3). The formula of eight originating from nutriment refers to matter originating in nutriment (4). Material food is the cause of two continuities of matter, of that originated by nutriment and of that which is grasped at. Being the producer of the first, it is a cause; being the guardian of matter born of kamma, it isa cause. This matter born of kamma watched over by nutriment is known as matter caused by nutriment (5). To one who lives on disagreeable food and goes about in the sun arise freckles, moles, leprosy, etc., which originate from the caloric order caused by nutriment (6). The formula of eight originating in the caloric order is called so (7). The caloric order present in this group produces another eightfold group, said to be caused by the caloric order (8). {343] The caloric order present in this other eightfold group produces still another eightfold group, originating in the caloric order which is caused by caloric order (9). Thus the caloric order is able to impinge on three continuities of matter, but not more. It is proper to disclose this meaning also by what is not grasped at. Clouds are said to _ originate in the caloric order. Torrents of rain are said to be caused by the caloric order. And when rain falls, seeds grow, earth sends out odour, mountains appear blue-green, the ocean increases :—such matter is said to originate in the caloric order caused by the caloric order (9). The formula of the eightfold group originating in consciousness is said to ‘ originate in consciousness’ (10). This material body of pre-existence defined thus, ‘ posterior mental states and mentals are in the relation of posteriority to this prior body,’ is caused by consciousness (11). In the sky, in the firmament, he depicts an elephant, a horse, a chariot, various army forces:—this ‘ originates in the caloric order caused by consciousness ’ (12). ‘Predetermined.’ Fifteen material qualities are called - predetermined, ten are unpredetermined. If there were ee ee ~ kee zi a Parinipphannan ti. This term is stated thus as if it were in the text; but it is not in the P.T.S. ed. The translator, now in England, has not access to the Burm. text. In a dual (positive, negative) list of material attributes in the Visuddhi-Magga, p. 450, Buddhaghosa includes this pair of terms. Cf. Points of Controversy, pp. 368, 396.—Edunpredetermined material qualities, they would be called unconditioned. And the bodily change of these determined material qualities is called body-intimation; change in speech is speech-intimation. Space- element is [any] opening or cavity. Buoyancy is lightness; plasticity is softness; wieldiness is workableness; integration is coming into being; continuity is a proceeding; decay is mode of wearing out; impermanence is process of having become [then] not being. Thus all matter is ‘ predetermined and conditioned.’ End of the elucidation of the chapter on Material Qualities, in the Expositor, the Commentary on the Summary of States. PART IV—DISCOURSE ON THE CHAPTER OF THE SUMMARY CHAPTER I

THE TRIPLETS HiruertTo the ‘moral triplet’ has been expanded by the word-classifying method of all states, moral and so on. And because that method also holds good in the remaining triplets and couplets—for as here, in the moral triplet, it has been noted by the wise, so it is possible for the wise to note it in all the triplets and couplets in serial order thus, ‘ Which are the states associated with a pleasurable feeling? [344] These are the states associated with a pleasurable feeling *therefore, the detailed teaching being omitted in order to show the classification of states in all the triplets and couplets by another method neither too concise nor too detailed, the chapter on the Summary beginning with, ‘ Which are the states that are moral ?”4 has been begun. The chapter on the states of consciousness is a detailed discourse; that on the commentary is a concise discourse. But the chapter on the summary, concise with reference to that of the states of consciousness, is detailed with reference to that of the commentary. Hence it is of the nature of being neither too concise nor too detailed. It should be known as the chapter on the Summary, because it leaves out the detailed discourse, as well as for the reason mentioned above (in the Introductory Discourse). For it has been said :— It summarizes roots and aggregates, And ‘ doors, planes of existence, meaning, text, Name, sex—and therefore is called Summary. This chapter, namely, on the Summary is taught by summarizing (a) roots by the method | beginning with ‘ The three moral roots,”! (b) aggreyates by’ the method beginning with ‘ Thyt is the associated aggregate of feeling,’ (¢) doors by the method beginning with ‘ Bodily kamma originating from it.” Kamma arisen in the body-door is called body-kammma. It has been shown by summarizing planes of existence by the method beginning with ‘ina pleasurable soil [or plane] in the sensuous realm.’ And from being shown here and there by way of meaning, text, name, and sex (or form), it is shown by summarizing meaning, etc. There, in the exposition of moral consciousness, in the first place, the word ‘ three’ limits the caleulation. States which are moral ‘and roots are moral roots, or, they are roots in the sense of rendering service by being the condition, source, production, origin, and birth of moral states; hence ‘ moral roots.’ Thus, having shown them by way ot meaning? (or intrinsic nature),® now to show them by way of their [specific] names, he has said, ‘non-greed, non-hate, non-delusion.’ Because thus far there is nothing moral freed from a root, therefore by bringing all the four-planed moral [consciousness] under the three roots the King of the Law has shown this. [345] ‘That is associated ’:—that is, associated with nongreed, etc. Here, in the aggregate of the mental co-efficients® associated with non-greed are also counted non-hate and nondelusion. With the remaining two in [similar] association also, the same method should be understood. The King of the Law has shown this by exhausting again the four-planed moral consciousness in association with the associated fourth aggregate. ‘That is originated,’ z.e., originating in non-greed, ete. In this way also the King of the Law has shown this by exhausting even that four-planed moral consciousness’ in connection with the three doors of action. Thus far moral consciousness has been shown by being exhausted in three respects. : For immoral consciousness also the same method should be understood. Indeed. of the twelve types of immoral consciousness ndt one is free from a root. The King of the Law has shown this by exhausting it by means of the root. There is no immorality above that associated fourth aggregate. Hence the King of the Law has shown by exhausting those twelve types of immoral consciousness only by way of the fourth aggregate. But because the procedure of those classes of immoral consciousness is by way of bodily, vocal, and mental action, therefore the King of the Law has shown them exhaustively by way of those doors of action. Moreover, here, in the exposition of immoral consciousness,! the passage ‘corruptions which are united therewith’ should be understood thus:—‘ united’ means persisting in one consciousness or person. That which persists in one consciousness is called ‘ united in co-existence,’ that which persists in one person is called ‘ united in removal.’ It persists with greed, etc., hence is called united therewith; or, it is called united because it persists in one consciousness together with another state, such as contact (other than greed, etc.), shown in various passages. Of these, union in co-existence is implied in the following passages : :—‘ which are the states that are corrupt and corrupting ?’ in the corrupt and corruptible triplet;? ‘ which are the states that are base ?’ in the base or low triplet;? ‘ which are the states that are moral?’ in this moral triplet; [346] ‘ which are the states that are corrupt 2’ etc., in the corruption group; ‘which are the states that are harmful?’ in the harmful couplet.® And union in removal comes in the following passages:— ‘these are the three fetters—corruptions’ in the triplet of ‘ removable-by-insight ’;® again, ‘these three—corruptions ’ in the triplet of ‘ having-root-conditions-removable-byinsight ’;? also ‘the three fetters—have root conditions removable by insight ’ in the same triplet; and ‘ herein which are—the corruptions?’ in the Vibkanga chapter on the ‘ Right Efforts.” The exposition of the term ‘ unmoral *? is clean in meaning. In this triplet [teachers have] said that three characteristics, three concepts, space obtained by separating the device,® open space, object of nothingness, attainment of cessation are not obtained. In the exposition of the triplet of feeling, in ‘ pleasurable soil,”> pleasurable feeling is called pleasurable soil in the same way as soils are called red or coppery and black. As when we say sug ar-soil, rice-soil, we we mean the localities where sugar and rice thrive, such consciousness as is an occasion for the arising of pleasure is called ‘ pleasurable soil.’ That sort of consciousness is here implied. And because that feeling arises in the sensuous realm as well as in the other two realms of life, [347] to show its specific kind it is said, ‘in the sensuous realm,’ etc. ‘The pleasurable feeling itself excepted’ :—+e., excepting that pleasurable feeling which is in the pleasurable ‘soil.’ ‘ Associated therewith,’ 7.e., associated with that excepted pleasurable feeling. In the remaining pair of terms also the meaning should be understood in the same way. In this triplet we get neither all three feelings, nor anything material, nor Nibbana. For this triplet is said to be free from these four features which are not got in the morai triplet. Now in the following triplets and couplets what might have been said by way of text and meaning, all in the order of the terms, has been said in the discourse on the Table of Contents and in the exposition of moral and other consciousness. But wherever there is any specific difference, we shall speak of just that. In those triplets.and couplets, taking first the resultant triplet,® although material [resultant] states as well as immaterial states have their origin in action (kamma), yet they, from being without an object, are not like that action. But immaterial [resultant] states which have a mental object, because they resemble the action, have been likened, as results, to fruit which resembles the seed. When rice seed is sown, the shoot, leaves, ete., although coming out are not called rice fruit, but when the rice ear is ripe, mature, then the rice which is like the seed is called rice fruit. And the shoot, leaves, etc., are said to be produced from, born of, the seed. Similarly it is fitting to call matter ‘ kamma’-born or ‘ grasped-at.’ In the triplet on ‘ grasped at,”! although the body and mind in [the personality of] saints may cause others to grasp at [things desired], as when it is said, ‘Our senior uncle, the Elder!’ ‘Our junior uncle, the Elder!’ still a saint has not himself seized, or wrongly handled, or grasped at the Paths, the Fruits or Nibbana. As a heated iron ball is not the cause of flies’ sitting thereon, so the plenitude of spiritual heat in Path, Fruit, Nibbana is not the cause of anyone else seizing through {his own] craving, conceit, or wrong views. Hence it has been said, ‘These are the states which are neither grasped at, nor favourable to grasping.’ And the same with those which are neither corrupt nor corruptible.? Those states, because they do not occur in the moral triplet, together with the sustained application of mind, which is co-existent with the initial application, do not occur in the triplet of initial application of mind.® [348] In the triplet of the ‘rapture-accompanied,”* rapture, pleasure, indifference, giving their nature to the states coexistent with themselves, themselves become regressive. In this triplet, states of consciousness accompanied by grief, bodily cognition accompanied by pain, indifferent feeling, matter, Nibbana—nothing of all these ig obtained. For this triplet is said to be free from the content not occurring in the moral triplet and these five features. In the triplet, ‘ removable-by-insight,’® ‘fetters ’ are bonds; “ theory of individuality ’ is a view arising with respect to the body in the sense of existing, and called the fivefold aggregate, or, itself appearing as the view arising with respect to that body. - That it is possible to purify by (mere) rules, that it is possible to purify by (mere) rites, that it is possible to purify by rule and ritual:—observance thus taken is called ‘ wrong observance (or handling) of mere rule and ritual.’ ‘Here’ is an indeclinable, signifying place. Sometimes it is said to refer to the world, as when [the Buddha] said, ‘ Here in the world the Tathagata appears.’ Sometimes it is said to refer to the dispensation or religion, as when he said, ‘In just this dispensation the first monk, the second monk... .”> Sometimes it is used to refer to a place, as when [the Buddha] said :— ‘ ‘ Here as I stood a deva, I obtained Another life, as thou, good str, showdst know.’ Sometimes it is used merely to fill up a half-line, as when he said, ‘ Here as I ate, bhikkhus, I was not prevented.’® Here it is used for the world. Tn ‘ignorant average man,’ ‘ignorant’ should be known as ‘owing to the absence of access to the Scriptures, and of the higher attainment of the Path and Fruition.’’ For to whomsoever; owing to the absence of learning by heart, catechism thereon and deduction therefrom regarding the aggregates, elements, sense-organs, the causal mode, the application of mindfulness, etc., there is no attainment of that learning which represses opinionativeness, nor any access, owing to the nonattainment of what should be attamed by conduct, such a person, from the absence of such access and such attainment, should be known as ‘ ignorant ’:— One of the ‘ manyfolk’ is he who brings about A multiplicity of things, ’mid manyfolk engulfed.° [349] For he who is ignorant is called [‘ average’ or] ener ee nc “452 The Summary ‘common’ for such reasons as the production of corruptions, many and of various sorts, as has been said: ‘He produces many corruptions: they have many views of individuality unremoved ; they look to the face of many teachers; they have not got clear of all tendencies; they construct many and various complexities; they are borne along by many and various floods; they are anxious with many and various anxieties; they burn with many and various heart-burnings; with the manifold five desires of sense they are enamoured, swallowed up, cleaving to, attached to, hung -up on them, hanging from them, obstructed by them; by the various five hindrances they are enwrapped, mufiled up, stifled, closed in, covered up, cramped; or from being engulfed among persons, passing the bounds of calculation, of low practices [or principles] turned away from the Ariyan Law—such are “ common.’’’ Or counted as ‘separated from,’ ‘ unmixed with’ the Ariyan folk possessed of the qualities of virtue, learning, etc.—thus ‘average. By these two terms the ‘ignorant average’ man [is denoted] :— The Buddha, kinsman of the sun, hath seen, In common folk two species : one is blind, The other class is good at heart. Thus two sorts of average men have been named, of whom the blind average man is here meant:—‘ Who perceives not the Ariyans.’ From being far (dra) from the corruptions, not urging (ériya) the world to behave to unbeneficial purpose, urging beneficial behaviour, worthy of being resorted to by the world of men and devas:—Buddhassi, lent Buddhas, Buddhas’ disciples—are they called ‘ Ariyans.’ Or, only the Buddhas herein are Ariyans. As has been said: ‘ Bhikkfius, in the world of men and devas the Tathagata is the Ariyan.’ “Good men’=silent Buddhas, Tathagatas, disciples. Because they from being yoked with transcendental virtues are lovely men, therefore are they ‘good men.’ [350] Or, all of them are said to be twofold: Ariyans and good, men. For Buddhas are both Ariyans and good men; so also silent Buddhas and Buddhas’ disciples; as it is said:— ‘ He of a grateful heart, of cultured mind, Firm in devotion, and a virtuous friend, Who carefully doth tend the many needs Of them that ail, is called by mortals “‘ good.” Indeed, by so much of the text: ‘ Firm in devotion, and a virtuous friend’ is the Buddhas’ disciple declared; by ‘ grateful, etc.,’ are the silent Buddhas and Buddhas declared. Now that person, who is not used to perceiving these Ariyans, and does not consider it right to do so, should be known as ‘ ane who perceives not the Ariyans.’ And there are two kinds: he who does not perceive them by the eye, and he who does not perceive them by insight. Of them the latter is here meant. Ariyans are both seen and not seen when the carnal or the psychic eye merely seizes on outward complexion, and is unable to take Ariyanship as object. Dogs and jackals, etc., see Ariyans by the eye, but are not perceivers of the Ariyans. Hereon this story:—One who left the world in his old age, who was a supporter of an Elder, purged of the intoxicants, resident at Mount Cittala, while walking about for alms cne ‘day with the Elder, carrying the Elder’s bowl and robe behind him, asked, ‘Sir, what are the Ariyans like?’ The Elder said: ‘ Friend, even though in this religion some old man goes about together with the Ariyans, taking their bowl and robe, and does the greater and lesser duties towards them, he does not know them. Friend, Ariyans are. difficult to know.’ Though this was said, he did not understand the hint. Therefore seeing is not by the eye but by insight, as he said: ‘ Vakkali, what good to thee is this [my] visible foul body ? Verily, Vakkali, he who sees the Law sees me.”! Hence not seeing the characteristic signs of impermanence, etc., seen by the Ariyans with insight, not arriving at the Law arrived at by the Ariyans, not seeing Ariyanship or the states which bring about Ariyanship, he, though he sees by the eye, should be known ‘ to perceive not the Ariyans.’ (351] ‘Who comprehends not the Ariyan doctrines ’:— is unskilled in the Ariyan doctrines such as the different kinds of application of mindfulness, etc. ‘Who is not trained according to the Ariyan doctrines.’ Discipline here is twofold; each of‘which is fivefold. Owing to the absence of that discipline this average man is called “untrained.” For this discipline is twofold, of restraint, namely, and of elimination, each of which is fivefold. Discipline of restraint is fivefold thus:—restraint by virtue, mindfulness, insight, patience, and effort. Discipline of elimination is fivefold thus:—elimination of the factor in question, discarding, extirpating, composure, escape. With these one is filled, replete, endowed with this Patimokkha restraint—this is restraint by virtue. One guards the eyecontrolling- faculty, arrives at restraint in the sightcontrolling-faculty—this is restraint by mindfulness. The currents flowing in the world, O Ajita, Said the Exalted One, these may By mindfulness be checked, this the restraint I teach, By insight they may be shut in)— this is restraint by insight. Endurance of cold and heat— this is restraint by patience. Not consenting to the uprisen ° lustful thought—this is: restraint by effort. And all this restraint is called restraint and discipline, from the restraining and eliminating of bodily misconduct, etc., which ought to be restrained and eliminated by each for himself. So far should the discipline of restraint be understood to be fivefold. And owing to opposition among the different kinds of insights and knowledges, such as the distinction of mind from matter, there is elimination of this and that disad- 1 Sutta-Nipata, ver. 1035. vantage by means of this and that insight and knowledge like the removal of darkness by lamplight. Tlimination, namely, of the theory of individuality by means of determining mind and matter, [352] of the views as to what are not conditions, and what are uneven conditions by means of insight grasping the cause, of the doubtful state by means of insight transcending doubt subsequent to the preceding insight, of such attachment to a view as J, mine, by means of insight contemplating the group of mind and matter, of imagining what is not the path to be the path by means of determining the right path and the wrong path, of the annihilationistic view by means of discernment of genesis, of the eternalistic view by means of discernment of transience, of imagining no danger in danger by means of discernment of peril, of the perception of infatuation by means of the discernment of evil, of the perception of delight by means of insight into disgust, of the desire not to be free by means of knowledge of a desire to be free, of want of indifference by means of knowledge of indifference, of opposition in causal genesis! and in Nibbana by adaptation, of the signs of things-in-the-making by adoption—this is elimination of the factor in question. And that elimination, like smiting away weeds on the water’s surface with a pot,? of these and those hindrances, etc., by way of hindering their procedure by means of concentration in the different kinds of access, this is known as elimination by discarding. Elimination by means of the certain non-occurrence of the group of corruptions belonging to the ‘ uprising ” [of Ill] and spoken of in this way, ‘ for the sake of eliminating [wrong] vicws in one’s own life-continuum’ on the part of one who is in this or that Path, cultivating the four Ariyan Paths, is called elimination by the removal called extirpation. That tranquillizing the lower nature at the moment of Fruition is called elimination by composure. That Nibbana which has eliminated all conditioned things owing to detachment from all conditioned things is called elimination by escape. And because all this is called elimination in the sense of giving-up, and discipline in the sense of suppressing, therefore it is called elimination-discipline. Or, all this is so called from the production of this and that discipline in one who eliminates this and that. Thus it should be understood under five heads. Thus because it, in brief twofold and analysed as tenfold, does not exist in an ignorant average man, because he breaks down restraint and does not eliminate what should be eliminated, therefore from the absence of such discipline such an one is called ‘ untrained.’ [353] And the same method is to be understood in ‘ who perceives not good men, who comprehends not, nor is trained according to the doctrine of good men.’ For there is no difference in meaning, as it has been said:—‘ Whatever Ariyans there are, are called good men; whatever good men there are, are called Ariyans. Whatever is the doctrine of Ariyans is the doctrine of good men; whatever is the doctrine of good men is the doctrine of Ariyans. Whatever Ariyan disciplines there are, are the disciplines of good men; whatever disciplines of good men there are, are disciplines of Ariyans. Ariyans and good men, doctrines of Ariyans and doctrines of good men, disciplines of Ariyans and disciplines of good men—they are mutually interchangeable, they are one, of one meaning, identical, partake of an identical nature, correspond in sense, and each is even the other.” Regarding ‘He views material qualities as the self’*— here in this world someone looks upon material qualities as the self: ‘ That which is corporeal is I, I am that matter.’ Thus he looks upon matter and self not as two. As he views the flame and the colour as one, ‘ That which is the flame of a burning oil-lamp is the colour, that whiclt"is the colour is the flame,’ so here he views matter as the self, owing to wrong views. ‘Or the self to be possessed of matter’ :—taking the immaterial to, be the self, he views it as having matter, as a tree has a shadow. ‘Or matter in the self’:—taking the immaterial to be the self, he views matter as in the self, like scent in a flower. ‘Or the self in matter ’:—taking the, immaterial to be the self, he sees the self as in matter, like a gem in a casket. And the same with feeling, ete.) _ Hereby ‘he views matter as the self,’ bare matter only has been spoken of as the self. In these seven places: viz., “he views the self as possessed of matter, or matter as in the self, or the self as in matter, feeling, perception, complexes, consciousness as the self,’ the immaterial has been spoken ‘of as the self. [354] In twelve places by way of threes in the four aggregates, viz., ‘ or the self as having feeling, or feeling as in the self, or the self as in feeling,’ mixed matter and non-matter have been spoken of as the self. In five places: ‘ he views matter as the self, feeling, perception, complexes, consciousness as the self,’ the annihilationistic view is stated. Thus here are fifteen views concerning being and five concerning non-being. All of them are to be considered as blocking the way to the Path, as not blocking the way to happy rebirth, and as that which is to be slain by the First Path. ‘He doubts the Teacher,’? that is, as regards the Teacher’s body, or qualities, or both. In doubting that body he doubts :— “Is there, or is there not a [human] body adorned with the thirty-two excellent characteristic signs ?? In doubting those qualities, he doubts:—‘Is there, or is there not omniscience capable of knowing the past, present, and future?’ In doubting both, he doubts:—‘ Is there, or is there not a Buddha who is endowed with the colouring of eighty minor signs and a halo’ of glory, who has penetrated omniscience, is capable of knowing all knowable things, and who is the world-saviour 2’ Thus, because of his doubting the Buddha’s personality and qualities he is said to doubt both. ‘Is perplexed ’:—being unable to decide as to the object of thought, he wearies, he suffers. ‘Is not resolved’:—he does not get decision as to the object. ‘Is not calm’:—he is not able to free the mind “from perturbation and calm it, and is not calm regarding qualities.’ In ‘he doubts the doctrine,’ etc., he is said to doubt the, doctrine thus» ‘ Are there, or are there not the four Ariyan Paths which eliminate the lower nature, the four Fruitions of the religious life, which tranquillize the lower nature ? Is there, or is there not the great deathless Nibbana, related by way of object to the Paths, and Fruition?’ as well as, ‘ Does the doctrine lead out of the round of births or not ?” [355] He is said to doubt the Order thus: ‘ Four persons‘in the Paths, four in the Fruitions—these are that treasure which is the Order; do they exist, or not ?’ also, ‘Is this Order well-behaved or ill-behaved 2?’ also, ‘Is there, or is there not any resulting fruit of a gift to the Order 2?” He is said to doubt the Training thus: ‘ Are there the three stages of training, or not ?”2 ‘The past ’:—past aggregate, element, sense-organ. ‘ The future’ are the corresponding future [states of consciousness]. Of these, regarding past aggregates, etc., he is said to doubt the past thus: ‘ Have there been, or not these past aggregates ?” ete. Regarding those of the future he is said to doubt the future thus: ‘Are there any, or are there not any in the future 2’ In doubting ‘ both,’ he is said to doubt the past and the future. In doubting thus: ‘Is there, or is there not the round of the twelve causes ?” he is said to doubt these causally generated states. Herein the word-definition is: ‘The causes of these states, decay and death, etc., are specifically assignable causes.’ ‘Specifically assignable causality ’ is the state of such assignable causes. The two expressions are identical, and are synonyms here of birth, etc. Birth and the rest of the series aré-said to be causally generated in the sense™’ come to pass because of, in consequence of.’ Or, he doubts the specifically assignable causation of states which are causally generated. ‘By mere rule of morality’:—by ‘ascetic habits called’ ‘boviné,’ ete® ‘By ritual, ze., by ascetic conduct called’ 2} Cf. PULS. ed., p. 354, n. 10. ®. Anguttara i. 236 f.; Editor’s Buddhism, 1912, ch. viii. ‘ bovine,’ etc. ‘ By rule and ritual’:—by both. ‘Purity’ is purity from corruption, or Nibbana as the ultimate purity. * “United therewith, 1 here chiefly the corruptions as collectively eliminable.? And the Text accepts two:—the corruptions of dogmatism and perplexity. The other eight:—greed, hate, delusion, conceit, sloth, excitement, shamelessness, fearlessness of blame, which are not included should be referred to and explained. For here when dogmatism and perplexity are removed, all the eight beginning with greed, which lead to purgatory and being united in elimination, are eliminated. And union in co-existence should be brought out and explained. [356] Thus, five kinds of consciousness :— four accompanied by dogmatism and one accompanied by perplexity—are removed by the [first, or] stream-winning Path: Of these, when the two kinds of automatic consciousness of dogmatism are eliminated, these corruptions, viz., greed, delusion, excitement, shamelessness, recklessness, which are co-existent therewith are removed by means of such union in co-existence. The remaining corruptions of dogmatism and of perplexity are removed by nieans of union in elimination, And when the modes of non-automatic consciousness associated with dogmatism are eliminated, these corruptions, viz., greed, delusion, sloth, excitement, shamelessness, recklessness, co-existent therewith, are eliminated by means of union in co-existence. The remaining corruptions of dogmatism and of perplexity are eliminated by means of union in elimination. So union in co-existence is obtained only in union in elimination. This they [the teachers] have brought out and explained. Dhs. § 1006. associated. When hate is taken, this group of corruptions, viz.: delusion, sloth, excitement, shamelessness, recklessness, is called hate-associated. When delusion is taken, this group of corruptions, viz.: greed, hate, conceit, sloth, excitement, shamelessness, recklessness, is called delusion-associated. When conceit is taken, this group of corruptions co-risen therewith, viz., greed, delusion, sloth, excitement, shamelessness, recklessness is called conceit-associated. In this way the state associated with ‘that sloth,’ ‘that excitement,” ‘that shamelessness,’ ‘ that recklessness’ is said to be’ associated therewith. Thus should the connection be made. ‘ Originated thereby ’ means sprung from, or originated by ‘that greed’... ‘ that recklessness.’ In ‘ these are the states eliminable by insight’ the Streamwinning Path is called ‘insight,’ by which they should be put away—such is the meaning. But why is the Path known as insight ? Because in it Nibbana is first seen. But does not ‘ Adoption’ see it first of all? [357] Itdoes. But having seen it, one does not do what is necessary in the elimination of the Fetters, hence it should not be said that ‘it sees.’ A man of the provinces, although he may have seen the king at some place, says: “ Neither to-day have I seen the king,’ because he has not offered his presents, nor accomplished his business. This is an illustration. - ‘The remaining greed’ is what remains from that which has been put away by insight. And the same with hate and delusion, etc. For it is by insight only that those which lead to purgatory are put away. It is to show about the other [corruptions] that this: ‘the remaining greed,’ etc., has been said. ‘ United,’ etc., refers to the five! corruptions united by association with, as well as by elimination of, those three corruptions adopted in the text. ‘Neither by insight nor by culture is said with reference to'the fact that [certain things] are not to be put away by this or that’ Path, as are the Fetters, etc. That elimination of a al a el er a rn a re, moral, immoral, and unmoral [kamma] which was admitted [above] in such dicta as ‘ whatever mind-and-body may have hrisen in the ageless round of rebirth, save in the seven [last] lives, here cease to be,’ by the insight of the First Path, by the cessation of that consciousness which prepares [new birth], —that elimination [we repeat] is to be understood as said with respect to this explanation, namely, that because of those Paths not being cultivated, such [personalities] as might arise are eliminated because of the elimination of corruptions having sufficing conditions [in the past eventually bringing about that elimination]. In the triplet of ‘having root-conditions removable by insight,’ having concluded that these are the states which have root-conditions removable by insight, again the expression ‘ three Fetters,’ etc., is said in order to show, after pointing out what is to be eliminated, the conditions and states with conditions by a state of union. Although in the expression ‘with conditions removable’ these states are comprehended, viz., ‘Among these conditions to be removed by insight delusion’ accompanied by greed is conditional with it; delusion accompanied by hate is conditional with it; and greed, hate are conditional with delusion,’ yet delusion accompanied by perplexity, owing to the absence of another associated condition, is called just condition, and it is not accompanied by a condition. It is to show the elimination of this delusion that the above expression has been said. [358] In the second answer, to show the elimination of delusion accompanied by excitement, ‘these are the states having root-conditions to be removed by culture’ has been said. For delusion makes states associated with itself ‘coconditional’ and becomes regressive.® Owing to the absence of another associated condition like ‘ delusion accompanied by perplexity,’ delusion is not included in the expression ‘ condition to be removed.’ In the third answer, ‘ all other states good,, etc.’ the immoral has been included for the purpose of including delusion accompanied by perplexity and distraction, so these delusions, from the absence of the associated condition, are not called ‘ having root-conditions to be removed.’ In the triplet ‘ with limited objects ’+:—‘ with reference to’ means having made a mental object. For whether they are themselves limited or sublime, the states arisen, by making limited states the object, are ‘with limited objects’; those arisen by taking sublime objects are ‘ with sublime objects’; those arisen by taking immeasurable objects are ‘ with immeasurable objects.’ But these last are also limited and sublime as well as immeasurable. In the triplet on wrongfulness, ‘ immediate ’? means giving results without intervening [time]. This is an equivalent term for such acts as matricide, etc. Indeed, when one such act is done, another act is not able, by ejecting it, to find opportunity for its own result. For even the action of one who all his lifetime gives the four requisites to the Order, with the Buddha as the head, lodged to its full capacity in a monastery which he may have caused to be built, with golden shrines of the size of Mount Meru and jewelled walls as ample as a world-system, cannot inhibit the [immediate] result of thesd acts. ‘ And that wrong view which is assured’: 7.¢., one or other of the assuredly wrong views of those who do not believe in cause, deny the efficacy of action, are nihilists. The person who has adopted and maintains them even a hundred or a thousand Buddhas are not able to enlighten. ~ In the triplet of ‘with the Path as mental object,’ ‘ in connection with the Ariyan Path,’ means making the transcendental Path the mental object. And these states With the Path as object may be either limited or sublime. [359] In the exposition of ‘ conditioned by the Path,’ by the first formula the state of aggregates as accompanied by conditions is shown, the aggregates being associated with the Path by means of condition in the sense of causal relation.? By the second formula is shown the state of being accompanied by conditions of the remaining Paths, the condition being called tight.views and being the Path itself. By the third formula is shown the state of being accompanied by conditions, the state, namely, of right views got by means of conditions arisen in the Path. ‘Making the dominant influence’? means making the object of thought the dominant influence. And verily such states are limited. For the dominant influence of the mental object is obtained at the time when Ariyan disciples attaching importance to their own Path reflect on it. But although the Ariyan disciple reflects on and gives importance to another person’s _ Path by means of his knowledge of the thoughts of another, he does not attach the same importance to it as to the Path attained by himself. Does he attach importance or not to the Path uf the Tathagata after seeing him do the Twin Miracle ? He does, but not as if it were to his own Path. And the same meaning is to be understood in, ‘ The saint attaches importance to no state except the Path, Fruition and Nibbana.’ ‘With investigation as the dominant influence ’:—this is said to show the co-existent influence. For to one who, cultivating the Path, makes conation the chief, conation is called the dominant influence and not the Path. The remaining states also are said to have conation and not the Path as the dominant influence; and the same with sense-consciousness also. But to one who in cultivating the Path makes investigation the chief, investigation as well as the Path is the dominant influence. The remaining states are said to have the Path as the dominant influence. And the same with energy also. In the exposition of the ‘ arisen’ triplet?: ‘ are born’ means ‘come-to be’ Such terms as ‘ become’ are synonyms, all meaning ‘ having got an intrinsic nature.’ For the states which are said to be ‘born’ are said to ‘have become’ from attaining an intrinsic nature, ‘have been gotten’ from union with a cause, ‘have attained renewed existence’ from having attained to the characteristics of such. Increasing the term by the preposition (abhi) they are-said to ‘ have fully attained rebirth.’ ‘Made manifest’ is being made evident. [360] ‘Have arisen,’ 2.e., from the past uprisen. Increasing the term by the preposition sam, they are said to be ‘ever coming to pass.’ ‘Have uprisen,’ 7.¢., in the sense of coming to be, they persist ‘upward.’ ‘Have supervened,’ z.e., they have happened owing to union with causes. The reason in the repetition of ‘ have arisen’ should be understood by the said method. ‘ Included among things that have atisen’ means counted as a portion of those arisen states. ‘Matter, feeling, perception, complexes, consciousness ’—this signifies the intrinsic nature of these arisen states. The exposition in the second reply of ‘not arisen’ should be understood as the negating of the foregoing. The exposition of the third reply is clear in meaning. And this triplet has been shown to be complete by virtue of the two times (past and future). Indeed the ripening of kamma which has got its opportunity is twofold:—that which has ‘reached the moment’ and that which has not. The first is said to ‘ have arisen’; the second may arise immediately after the thought [which is the kammal, or not till the expiration of a hundred thousand ages. But owing to its having an enduring causal relation, it is not non-existent, but has become [a series of] potentially arising states. As he said: —‘ Granted, Potthapada, that there is an incorporeal “soul” compact of ideas, even then for this person his arisen ideas are-no longer the same when they cease. Thus here, when during life in this sensuous realm consciousness concerning the immaterial plane arises, although the original subconscious continuum ceases, yet, when [in its turn] that [higher] consciousness ceases, the latter will certainly arise. Thus the self, if reckoned as incorporeal, is not counted as nonexistent, but is become a potential [series of] states. In this way the results of kamma are twofold. Now if all moral and immoral kamma which have been put forth were to give a result, there would be no opportunity for any other state. But such kamma is twofold:—its result is either a constant or not. The five kinds of kamma having immediate result, the eight Attainments, the four Ariyan Paths:—such kamma is said to have a constant result. [361] And the result is either instantaneous, or not. In the former case it is said to have ‘ arisen’; in the latter not arisen. Whether the ripening of that twofold kamma arise immediately after the [kamma-] thought, or at the expiration of a hundred thousand cycles, it is not said to be non-arisen because of the meaning of a constant causal relation; it is known as potentially ‘ arising states.” The Path of Metteyya, the future Buddha, is said to be non-arisen; its Fruition to be ‘ potentially arising states.’ In the exposition of the ‘ past’ triplet, ‘ past ’ means having got beyond the three moments. ‘Ceased,’ ¢.¢., has reached cessation. ‘Dissolved,’ z.¢., gone to destruction, departed. ‘Changed,’ i.¢., transformed by abandoning the original nature. ‘Terminated’ means gone to the term called cessation. The term ‘exterminated’ has been reinforced by the prefix abhi. ‘ Dissolved after having arisen,’ 7.e., departed after having come to be. The reason for the repetition of the word ‘ past’ has been given above. In the following terms {‘ future,’ etc.] the same method is to be understood. ‘ Included among things that are past,’ ¢.¢, reckoned to be a portion of the past. Which are these past states? ‘ Matter, feeling, perception, complexes, consciousness.’ And the same with the terms ‘ future,’ etc. In the exposition of the triplet of ‘ with the past as object of thought”? :—in the passage ‘ with reference to past states,’ only limited and sublime states should be understood. For these arise concerning the past. In the exposition of the ‘ personal’ triplet?:—by the pair of terms, ‘ for these or for those [beings],’ all beings are comprised. Both ‘personal’ and ‘ self-referable’ are synonyms of one’s own personality. ‘Qne’s own,’, z.e., become of one’s self. ‘Individual,’ i.e. belonging to each person severally. “Grasped at,’ z.e., established in the bodies of beings. They may, indeed, be born of kamma, or not. But by virtue of grasping, seizure, wrong handling, ‘ grasped at’ is here said. ‘For other beings,’ z.e., for all remaining beings excepting one’s self. ‘ For other persons’ is merely its synonym. The ‘test is even as has been said above. ‘Both those,’47.¢., both [personal and external].® In the first term of ‘having the personal as object of thought, limited and sublime states should be understood. {362] In the second, immeasurable states should also be understood. In the third, only the limited and sublime should be understood. But the immeasurable do not make at one time the external, at another time the personal their object. The exposition of the triplet of ‘ visible states’ is clear. CHAPTER II

COUPLETS AND OTHER GBOUPS "Amona the coupled [propositions], in the exposition of ‘ absence of hate ’?:—‘ having love’® is exercising love, ‘loving’ is the method of exercising love; “lovingness’ is the state of heart which is endowed with love, is productive of love.! ‘ Tender care,’ z.e., watchful, meaning ‘ one protects.’ Tenderly caring is the method of such care. ‘Tender carefulness’ is the state of tenderly caring. ‘ Beneficence’ is seeking [to do] good. ‘Compassion’ is exercising compassion. And by all these terms that love, too, which [in Jhina] has reached access and ecstasy is included. By the remaining terms absence of hate that is either worldly or transcendental is described. In the exposition of absence of delusion? :—‘ insight? into I’ means insight into the Fact of Ill. And the same with ‘ the origin of Ill,” ete. And of these, ‘insight into Ill’ occurs in hearing, contemplation, intuition, and reflection. Likewise ‘ origin of Ill.’ But ‘insight into cessation’ occurs only in hearing, intuition, and reflection. Likewise ‘insight into the Way.’ ‘Former things,’ ¢.e:, in the past portion; ‘latter things,’ #.¢., in the future portion; ‘former and latter,’ 7.e., in both. ‘ The assignable causation of states causally generated ’ means—this is the cause; that is the effect ;° depending on this cause that result has been produced. Thus it is insight into causes and effects. Next, in the exposition of ‘ greed,’® the following is the meaning of terms not hitherto mentioned. ‘Passion’ is the exercise of lusting. ‘Infatuation’ has the sense of strongly lusting. ‘Seduction’ is the repeatedly leading beings in the fields of sense. ‘Compliance’ is to comply with, i.e., following after one’s desires. ‘Delight’ [refers to this, that] by greed beings in any existence feel delight, or greed itself is a delighting in. In ‘ passionate delight ’ we get the first term combined with delight. Craving once arisen as to an object is ‘delight’; arisen repeatedly, it is ‘ passionate delight.’ ‘Infatuation of mind’ means that the term described above is not of a permanent being, but only of consciousness. ‘ Wanting’ means that by greed objects are wished for. ‘Languishing’ means that, through the strength of the lower nature, creatures languish with greed. * Devouring ’ is to grasp by swallowing and finishing. ‘ Greediness’ means that by greed beings become greedy, practise greed. Or greediness has the sense of ‘ thickness,’ as we speak of a forest being thick (or dense). The next term is [the same] increased by the prefix pali-, or it may mean omnivorous! greediness. ‘Cleaving’ means that by greed one clings, or hangs on to. Greed is ‘slough’ in the sense of submerging, ‘longing’ in the sense of drawing towards. As it is said ‘longing draws this man to and fro for rebirth in this or that plane.’ ‘Illusion’? means deception. ‘Genitrix’— because greed gives birth to beings in the round of life renewed. As it is said:— Desire begets a man ; his mind a-wandering goes. ‘ Progenitrix,’ [the prefix safi- indicating greed’s] enchaining [samyojamana] beings in that round by suffering. ‘Seamstress’ as sewing, for as a tailor sews cloth to. cloth, so greed sews, stitches beings in that round by way of decease and re-conception; hence seamstress is said with the meaning of sewing. ‘She who ensnares,’7.e., craving has a net of manifold. sense-experience, or a net quivering and far-fixed. ‘ Flowing stream,’ as drawing along by a swift current, or as, wetness. For it is said:— Joys wet and viscid come to sons of men. Both [adjectives] are here meant. ‘Visattika”4 is spread out, diffused, extensive, compelling, deceptive, misleading, poison-bearing, poison-rooted, poisonfruited, poison-enjoying, permeates; or, that craving is spread out, extended over sights, sounds, odours, tastes, tangibles, ideas, over family, over a multitude. The word ‘thread’ refers to loss and disaster as if [greed] were a string securing fish- | baskets. As it is said:—‘ The thread, bhikkhus, is an allegory of passionate delight.’? ‘ Diffused’ means spread out over objects of sense. ‘She who urges,’ z.e., greed makes beings toil to get this and that. ‘Consort,’ 7.e., as a comrade, greed suffers us not to pine; she does not suffer beings to pine on the round of life renewed: wherever they are reborn she, like a dear companion, fills them with pleasure. Wherefore it is said:— The man mated with craving wanders long Through life and death, nor does he get beyond His travels thus—reborn then otherwise. ‘ Aiming’ is setting [the mind] upon. ‘ Guiding to rebirth,’ i.e., the rope to rebirth; for by greed, as cattle bound at the neck by a rope, beings are led whithersoever it desires. ‘A forest ’—in that greed wins its way to, haunts,. remains stuck in, this or that object. Or as begging. ‘ Jungle,’ which [in Pali] is the same with an extra syllable. Or whereas a forest is likened to strong craving as being a jungle where obnoxious trees® have grown up, vanatha means, as dense undergrowth, a yet stronger craving. As it is said:— Cut ye the forest; brethren, not the tree, Peril and fear are from the forest born. Cutting away forest and undergrowth, So shall ye be {free and] dis-forested.” ‘Intimacy’ is consorting with,® meaning intercourse. [365] Of the two kinds, intimacy of natural desire and of [fraternal] people go about agitated in places where anything is to be 1 Dialogues i. 223 f. * Asa, dsanato. 2 Parikkhara; the recluse’s necessities, food, lodging. clothing, medicines.—T'r. gained, like dogs wagging their tails. Greed is keenly desirous of what is agreeable, z.e., of objects, the state of being such is ‘keen desire.’ [366] Passion for what is improper, such as for a mother, or aunt, etc., is ‘ incestuous passion.’ Greed which is strong, although arisen concerning what is proper, is ‘lawless greed.’ Or, from such expressions as ‘ passion,’ ‘lawless; whether proper or not, the lustful desire arisen is called ‘ incestuous passion ’ in the sense of being unrighteous, and ‘ lawless greed ’ in the sense of being irregular. ‘ Hankering-after,’ 7.¢., desiring objects. Such an act is a ‘ hungering.’ ‘ Entreating ’ is a wishing for things. ‘ Envying’ is the act of envying. Earnest entreating is ‘ imploring.’ Craving for the pleasures of the five senses is ‘ sensuous craving.” ‘Craving for rebirth’ is ‘craving for existence, material and immaterial.’ ‘Craving for non-existence’ is ‘desire not to be reborn, called the annihilationistic view. ‘Craving for material form’ is craving for a purely material existence. ‘Craving for the immaterial’ is craving for immaterial existence. ‘ Passion for opinions’ is accompanied by the annihilationistic view.” ‘Craving for cessation’ is craving for the annihilationistic view. Craving for sights is craving for things seen. And so on for sounds, odours, etc. The meaning of ‘flood,’ etc., has been discussed.’ * As ‘ obstruction’ greed blocks the moral states. As covering [them] it is [called] ‘ covering.”* As ‘bondage,’ it binds beings in the round of births. Approaching the mind greed corrupts it, makes it corrupt, and so is ‘ depravity.’ As ‘ latent bias’ greed lies chronically in us as a strong [tendency]. As ‘obsession’ greed: breaks forth as it arises in the mind.® It seizes on the turn of good [conduct] by not suffering it to arise—such is the meaning. In ‘ Thieves plundered the wayfarer, drunkards plundered the wayfarer,’ etc., it is implied that they seized the way.’ So here also ‘ obsession ’ is to be understood in the sense of taking possession. [Greed is] like a ‘creeper’ in the sense of enveloping. Where also it comes as, - ‘ The creeper rears uself, and stands erect.” this craving is spoken of as a creeper. [Next] as ‘ avarice,’ because it wants divers things; as the ‘root of ill, that is, of the ills of life renewed in rebirth; ‘ source of ill’ refers also to those ills; so does ‘ production of ill.’ [Greed is as] a snare, because it binds. ‘ Mara-snare’ is the snare [used by] Mara. It is as a fish-hook, because it is hard to disgorge, and it is the fish-hook [used by] Mara. It is ‘Mara’s domain, because, overcome by it, beings cannot get past it; Mara assumes authority over them. [367] It is a ‘stream’ in the sense of flowing, a ‘leash,’ because by craving beings are firmly bound and led, as dogs are whither you will; and as hard to fill, craving is even as the ‘ ocean.” In the exposition of hate® :—‘ he has done me harm,’ 7.e., has worked my disadvantage. In this way the meaning in all this [group of] terms is to be understood. ‘Or when vexation (springs up) groundlessly’ means anger without reason; for example, someone gets angry saying ‘it rains too much,’ ‘it does not rain,’ ‘the sun shines too much,’ ‘it does not shine’; gets angry when the wind blows, when it does not blow, gets angry at being unable to sweep away the Bodhi leaves, at being unable to put on his robe; he gets angry with the wind, in slipping he gets angry with a tree-stump—in such connection is the expression said. And on nine of the ten g¢casions mentioned above [in the text], because they concern people, each is divisible into [harm or benefit] of thought, word, and deed. But the unreasonable vexation, arising concerning things is not so divisible. ‘ Vexation of spirit’ is mental vexation. More strong than that is ‘resentment.’ ‘ Repugnance’ is the exercise of resistance. ‘Hostility,’ that of opposing. ‘Tll-temper’ is getting angry. In ‘ irritation,’ ‘ indignation,’ the terms are intensified by means of the prefixes (pa, sam) ‘Hate’ is offending (or spoiling). In ‘antipathy,’ ‘ abhorrence,’ the terms are increased by means of the prefixes. ‘Mental disorder’ means upsetting of mind. ‘ Detestation’ is [hate] corrupting the mind as it arises. ‘Anger’ is the getting angry. The mode of getting angry is ‘fuming.’ The state of one angry is ‘ wrath.’ Now to show the aforesaid method ‘hate, hating,’ etc., were said in the exposition of immoral consciousness. Hence in what is here said of hate, ‘ all such’ states as have been described as ‘vexation of mind’ down to ‘wrath, whatever state was said above in the former method on ‘ hate, hating,’ etc.—were said to be hate. In this way is the connection here to be made. For by doing so the fault of repetition is avoided. [368] The exposition of delusion® should be understood in the opposite way to what has been said in that of non-delusion, and in every asapers will be made plain in the commentary on the Vibhanga.® ‘States which by those [six condition-] states have [one or more of] them as concomitants,” that is, whatever other states, whether they are themselves among the six, or not, these are ‘ conditioned’ (sahetuka). So for the contradictory term, ‘ unconditioned.’ Here ‘ condition’ is just condition. Where two or where three conditions arise together, the term ‘condition’ applies. But where: delusion accompanied by perplexity and distraction arises, the condition-state (delusion) is itself unaccompanied by other conditions (ahetuko). So also for the exposition of the couplet of states ‘ associated with a condition.”® In the exposition of the couplet on conditioned [states],! the phrase ‘that state which is [not causally related], just that state . . .”2 and which refers to the ‘ unconditioned element ’ mentioned in the previous couplet, is used in the singular number. But in that previous couplet, because the question is set forth in the plural, the answer follows the lead given by the question and is also given in the plural:—‘ these states are not causally related.’ This applies also to the following answer:—‘ these are the states that are visible.”* In the exposition of the couplet of ‘ cognizable in one way 6 ‘ cognizable by sight’ means to be known by the visual sense. And the same also with the rest of the terms. And herein ‘ cognizable in one way’ means to be known either by the visual or by the auditory sense. ‘Not cognizable in another way’ means not to be known either by visual or auditory sense. This being so, inasmuch as it was said above, in the Table of Contents, that the couplet is formed owing to the difference in the meaning of the two terms, the couplet does not take the form:—‘ those states that are cognizable by sight are not cognizable by hearing.’ But taking the meaning to be that visible objects are cognizable by sight, but sounds are not, this single couplet takes this form:—‘ Those states that are cognizable by sight are not cognizable by hearing; conversely, states that are cognizable by hearing are not cognizable by sight.’ Thus making the couplets four by four with each [of the five] controlling sense-faculties as basis, a set of twenty couplets is to be understood. [369] What then? is there no such specific cognizing by the sensus communis (mano)? Is it on that account that there is not a couplet concerning this? There ts such cognizing, but it is left implicit, there being héte no complete specification. For there is no complete specification as to what is not cognizable by sight. So in the case of ‘mind’cognition, there is here no couplet because there is no [explicit] specification. Nevertheless, it is meant that there are things cognizable in one way, not in another way, by mind-cognition. Hence, though this is not stated, it should be understood according to what is obtained [in consciousness]. So far only states of the sensuous plane are cognizable by some and not by other states of the sensuous plane, as amounting to mind-cognition. States of the plane of attenuated matter and others also are cognizable by some, and not by other states of the sensuous plane. Even states of the sensuous plane are cognizable by some and not by other states of the plane of attenuated matter also; by means of which even states of the plane of attenuated matter and others also are cognizable in some cases and not in others. But states of the sensuous plane, of that of attenuated matter, of the Unincluded are not cognizable by states of the immaterial plane. And states of the immaterial plane are cognizable by some and not by other states of the immaterial plane, of which even some are cognizable and others are not by means of states of the immaterial plane. States of the sensuous plane and others are not cognizable by the Unincluded. Again [states of] the Unincluded, from being not cognizable. by Nibbana, are cognizable by some and not by other states of the Unincluded. And of these, from being not cognizable by Path and Fruition, some are cognizable and others are not cognizable by the Unincluded. Thus it should be known by virtue of what is obtained [in conscious experience]. In the exposition of the Intoxicants,? the lust of the five pleasures of sense is called the ‘ intoxicant of sensuality.’ Passionate desire for life in a heaven of attenuated matter, and of immaterial existence, longing for Jhana, lust coexistent with an eternalistic view are called the ‘ intoxicant of rebirth,’ as being desire applied to rebirth. The sixty-two heresies are known as the ‘intoxicant of views.’ Lack of knowledge regarding eight points is the intoxicant of ignorance. In order to prevent confusion, the Intoxicants, as they occur here and there [in the Canon], should be considered under one or more heads. Thus as to their meaning they are as one in the sense of ‘long fermentation.’ In the Vinaya? two heads are accepted:—the restraint of intoxicants in the present life, destruction of them in future lives. In the Suttanta, there is first a threefold division:—e.g., in the Salayatana Sutta?:—‘There are these three intoxicants, friend—sensuality, rebirth, ignorance.’ Then a fivefold ’ division in the Nibbedhika Suttg?:—‘ Bhikkhus, there are intoxicants leading to purgatory, [370] to the animal kingdom, to the Peta kingdom, to human life, to celestial life.’ In the Abuneyya Sutta‘ there are six categories:—‘ Bhikkhus, there are intoxicants to be eliminated by restraint, by habit, .by endurance, by avoidance, by suppression, by culture.’ In the Sabbasava Sutta® these six with the addition of ‘ eliminated by insight’ make seven. But here they are presented as four. And the definition of them is as follows:—desires belonging to sense plus ‘ intoxicant’ make ‘ sensuality-intoxicant.’ The intoxicant concerned with Ripa and Aripa rebirth, dual as due to [previous] kamma and [subsequent] happening, is rebirth-intoxicant. The opinion-intoxicant is just opinions. The ignorance-intoxicant is just ignorance. ‘Concerning desires,’® 2.¢., the desires of the five senses. ‘Sensual desire’ is desire so called, not [just] conation, or righteous desire. ‘Sensual passion,’ 7.¢.,. sense-desire as just desiring and lusting after. ‘Sensual delight,’ 2.¢., sensedesire as just desiring and delighting in. And understanding sense-desire thus in all the terms, we get, besides, craving, fondness, fever in the sense of burning, languishing, rapacity in the sense of swallowing, consummating. “This is called,’ namely, the sensuality-intoxicant analyzed in eight terms. ‘ Concerning rebirths’” :—‘ desire for rebirth’ is desire which arises by way of aspiring to rebirth in Ripa and Ariipa forms of life. By this method the other terms should be understood. + That ‘the world is eternal.’ is the view held in ten ways to be the ‘Eternalistic view.’ Here it is held that the five aggregates are ‘the world,’ and that this world is eternal, everlasting, is for all times. [371] ‘Not eternal’ is the view arising as the ‘ Annihilationistic view’ of one who holds that this same world is annihilated, perishes. ‘¥inite’ belongs to the theory that ‘the world is finite,’ held by one who judges, that the states of consciousness such as he would get on the plane of attenuated matter, or that of immaterial life, and has now got within a limited Jhina-device!—one the size of a winnowing basket or shallow cup—are ‘ the world,’ a world finite by the limits of the device. This finite view is both Eternalistic and Annihilationistic. The theory that ‘the world is infinite,’ is that of one who holds that the states of consciousness such as he would get on the plane of attenuated matter, or that of immaterial life, and has now got through taking avery ample device and attained to the symbol in that device, are ‘ the world,’ a world that is endless according to the limits of the device. This is both Eternalistic and Annihilationistic That ‘ the living soul is the same as the body ’ is the theory held on Annihilationistic lines that since the soul belongs to a merely dissoluble body, it is annihilated when the body is annihilated. In the next clause, since the soul is held to be other than the body, when the body is annihilated, the soul is not annihilated, is a theory on Eternalistic lines. In the four following views about the Tathagata, the first, that he as a permanent entity” is [reborn] after death is Eternalistic; the second, that he is not [reborn] is Annihilationistic; the third, of one who holds; he both is and is not, is semi-Eternalistic; the fourth, of one who holds he neither is nor is not, is the Kel-wriggling theory. These are ‘ the states that are the intoxicants,’ thus making that of sensuality and of rebirth one as modes of lusting,1— the intoxicants are three states in brief and four when expanded. But—{it may be asked}—is the passionate desire which arises for a mansion, a wish-yielding tree, ornaments, etc., Just’ an intoxicant of sensuality or not? Itis not, And why ?— because lust of the five senses is put away of the brahma-devas here, 7.e., in this plane of desire. Now that passionate desire, when it is ranked in the Condition-group,? is known as ‘ the condition that is greed’; when it is ranked in the Knot-group’, it is known as the ‘bodily knot_of covetousness’; in the Corruption-group it is known as ‘the corruption that is greed.” But is passionate desire when co-existent with dogmatism known as the intoxication of sensuality, or not ? It is not. It is called the lust of dogmatism. Thus it is said: ‘ Gifts made to a person lusting with the lust of dogmatism are not of much fruit, [372] nor of great advantage.*® Moreover, it is proper to take these drugs or intoxicants in the order of the Corruptions as well as that of the Paths. In the order of the Corruptions, the intoxicant of sensuality is eliminated by the [third] Path of Never-returning, that of rebirth by the Path of Arahantship, that of dogmatism by the Stream-winning Path, that of ignorance by the Path of Arahantship. In the order of the Paths, the intoxicant of dogmatism is put away by the Stream-winning Path, that of sensuality by the Never-returning Path, that of rebirth and of ignorance by the Path of Arahantship. Among the Fetters in the exposition of ‘ conceit,’ ‘ conceit. at the thought—I am the better man’ is the conceit arising thus: In the scale of perfection I am the better man. “‘ Conceit at the thought—I am as good as they ’~is the conceit arising thus: In the sense of equality I am as good. ‘Conceit at the thought—I am inferior’ is the conceit arising thus: In the sense of baseness I am inferior. Thus these three kinds of conceit of superiority, equality, inferiority arise in three sorts of men. For in the superior man the three may arise:-— T am superior, equal, inferior. Likewise in the equal and the inferior man. In the superior man the conceit of superiority is alone a real conceit, the others are not real. In the equal man the conceit of equality, in the inferior man the conceit of inferiority is alone real. What does this signify? That in one man the three kinds of conceit may arise. But in the Khuddakavatthu Vibhanga, in the classification of the first conceit,? it is said that one conceit occurs in three men. - ‘Conceit,’ ‘overweening,’ and ‘conceitedness’ signify mode and state. ‘ Loftiness ’ is in the sense of rising upwards or of springing over others. ‘ Haughtiness,’ 7.e., in whom conceit arises, him it lifts up, keeps upraised. ‘ Flaunting a flag’ is in the sense of swelling above others. ‘ Assumption’ means uplifting; conceit favours the mind all round. Of many flags the flag which rises above others is called a banner. So conceit arising repeatedly in the sense of excelling with reference to subsequent conceits is like a banner. That mind which desires the banner is said to be desirous of the banner (i.e., self-advertisement). Such a state is “desire for selfadvertisement.’ And that is of the heart, not of a real self; hence ‘ desire of the heart for self-advertisement.’ Indeed, the heart associated with conceit wants a banner, and its state is reckoned as banner-conceit. [373] In the exposition of envy,? ‘ envy at the gains, honour, reverence, affection, salutation, worship accruing to others’ is that envy which has the characteristic of not enduring, or of grumbling at, the prosperity of others, saying concerning others’ gains, etc., ‘ What is the use to these people of all this ?’ etc. Herein ‘gains’ is attainment of the [recluse’s] four requisites, such as robes, etc. Verily the envious person cannot endure that gain should be acquired by others, saying, ‘What use to this man is this?’ ‘Honour’ is the getting of these well-made and fine requisites. ‘ Reverence’ is the act of making reverence. ‘Regard’ is the act of loving by the mind. ‘Salutation’ is the saluting with the fivefold contact.! ‘ Worship’ is worship with scent, flowers, ete. ‘Envy’ is the act of envying. The mode of envy is called ‘ envying.’ The state of one envying is ‘ enviousness.’ ‘Jealousy,’ etc., are synonyms of envy. And the grumbling characteristic of this envy is to be understood of both householders and recluses. For instance, suppose that a certain householder by depending on his own work as this or that means of liveliee such as ploughing, merchandise, etc., gets a splendid onveyance or vehicle, etc., or a gem. Another man not wishing such gain to him is not pleased. He thinks, ‘ When will he decline from this prosperity and walk about a pauper ?’ and if for a certain reason the other does decline from that prosperity he is pleased. A certain recluse also being envious at seeing the acquirement of gain, etc., arising from general knowledge, scriptural scholarship, etc., thinks, ‘ When will this man decline in these acquirements?’ etc., and when he sees him, for some reason, decline, then he is glad. Thus envy should be understood to have the characteristic of grumbling at the prosperity of others. In the exposition of meanness,” ‘ five meannesses,’ to wit: ‘ meanness as regards dwelling,’ etc., have been said to show’ meanness as regards a substance. Herein meanness in a monastery is an instance of the first kind. Similarly with the rest of the terms. The whole monastery, a cell, a single room,, and night and day chambers are called dwellings. Those living in such live at ease, get the requisites. A certain bhikkhu does not desire the coming there of a certain dutiful and amiable bhikkhu, and thinks, ‘ Now that he has come [374] may he go away quickly!’ This is called ‘ meanness in af monastery.” But it is not so in one who is adverse to the arrival there of quarrelsome recluses. ‘ As regards family ’"—family, 7.e., of servitors as well as of relatives. To one not desiring the approach of another to that family is ‘meanness as regards family.” But it is not so if one does not desire the approach of a bad person. For he the evil recluse, so behaves as to upset the faith of those families. ‘ Meanness” lies in not desiring the approach there of the bhikkhu capable of guarding their faith. ‘ Gains’ is the getting of the four requisites. There is meanness as regards gains to one who thinks, “ May he not get it,” even when it is a virtuous person who gets it. But in the case of a [bhikkhu] who is seen to ruin a gift given in faith, to spoil it by not making use of it, or by making a bad use of it, not to give it to another even when it is about to go rotten [by keeping], there is no meanness in [a giver] who thinks, ‘ If only this [bhikkhu] may not get it, a virtuous [bhikkhu] might get it and enjoy it.’ ‘Reputation’ refers to personal beauty as well as praise of merits. Here the person who is mean as to beauty of body, wishes not to hear it said that another is worthy of faith and beautiful. One who is mean as to praise of merits does not wish to have [another’s] praises sung on ¢ccount of his virtue, ascetic practice, progress, or behaviour. ‘As regards doctrine,’ i.e., doctrine of learning and of intuition. Of these, Ariyan disciples are not mean as regards doctrine to be intuited; they desire that intuition for the world, including devas, of doctrines they themselves have intuited. Their desire is, ‘May others come to know that intuition.’ But ‘ meanness as. regards doctrine’ occurs only. in respect of textual doctrine. A person endowed with it wishes not to let another know what secret text or commentarial tradition he may know. But he who does not impart it, out of regard for the doctrine, by taking the person into account, or out of regard for the person by taking the doctrine into account, is not mean as regards the doctrine. In the former case the person so considered is frivolous; sometimes it is a recluse, sometimes a. brahmin [375], sometimes a Jain. Indeed, the bhikkhu who thinks, ‘This person breaks the traditional text, the abstruse, subtle, special doctrine, and will confuse it,’ and imparts it not, acts out of regard for the doctrine by taking the person into account. And’ he who Il, 18 thinks, ‘ This doctrine is abstruse, subtle. If this person were to acquire it he would perish by making a [false] confession of gnosis,’ and revealing himself,’ and imparts it not, acts out of regard for the person by taking the doctrine into account. But he who thinks, ‘If this one were to acquire this doctrine, he would be able to destroy our belief,’ and imparts it not, is he who is said to be mean as regards the doctrine. Among these five meannesses, through meanness, in the first place, as regards a monastery, one becomes a demon! or a Peta, and walks about lifting on to his head the rubbish of that very monastery. Next, one who, seeing his own family making gifts, etc., to others, is mean as to family, and thinks, ‘Ruined, alas! is this family of mine’—such an one spits blood from the mouth, dysentery sets in, and his intestines broken into bits come out. Through meanness as regards gains belonging to the Order or to a Chapter, and through using it as though it was meant for individuals, one is born as a demon, or a Peta, or a boa-constrictor. Through meanness as regards personal beauty and praise of merits and doctrine of learning, one who extols his own praises and not those of others; who mentions this and that fault of anyone saying, ‘ What praise does he deserve ?’ and does not impart any doctrine of learning to him, becomes ugly, or has a mouth dripping with saliva.” Further, owing to the [first, or] monastery-meanness, one is tormented in an iron house. Owing to family-meanness one gets little gain. Owing to meanness over gains one is reborn in the dung-purgatory. Owing to meanness as to reputation one is reborn without beauty or reputation. Owing to meanness as to doctrine one is born in the hot-ash purgatory. ‘ Stinginess’ is the expression of meanness. ‘ Avariciousness’ is the act or mode of being mean. ‘ Mean spirit’ is the state of one endowed with stinginess. ‘Let it be for me only and not for another !’—thus wishing not to diffuse all one’s own acquisitions one is ‘close.’? The state of such an one is avarice,’ a synonym for a soft meanness, [376] An ignoble person is churlish. His state is ‘ignobleness,’ a name for hard stinginess. Verily, a person endowed with it hinders another from giving to others. And this also has been said, ‘ Malicious, miserly, ignoble, wrong . . - Such men hinder the feeding of the poor . . 2» A ‘niggardly’ person seeing mendicants causes his mind to shrink as by sourness. His state is ‘niggardliness.’? Another way:—‘ niggardliness’ is a ‘spoon-feeding.?” For when the pot is full to the brim, one takes food from it by a spoon with the edge bent on all sides; it is not possible to get a spoonful; so is the mind of a mean person bent in. When it is bent in, the body also is bent in, recedes, is not diffused—thus stinginess is said to be niggardliness.” ‘ Lack of generosity of heart’ is the state of a mind which is shut and gripped, so that it is not stretched out the mode of making gifts, etc., in doing service to others. But because the mean person wishes not to give to others what belongs to himself. and wishes to take what belongs to others, therefore this meanness should be understood to have the characteristic of hiding or seizing one’s own property, occurring thus: “May it be for me and not for another!’ The rest in this group is clear in meaning. It is proper to take these Fetters in the order of the Corruptions, as well as of the Paths. In the order of the Corruptions the Fetters of sensuality and of aversion are put away by the Never-returners’ Path; the Fetter of conceit, by the Path of Arahantship; dogmatism, perplexity, observance of mere rule and ritual by the Stream-winners’ Path; the Fetter of lust for existence by the Path of Arahantship; envy and meanness by the Stream-winners’ Path; ignorance by the Path of Arahantship. In the order of the Paths, dogmatism, perplexity, observance of mere rule and ritual, envy and meanness are put away by the Stream-winners’ Path; [377] sensuality and aversion by the Never-returners’ Path; conceit, lust for existence and ignorance by the Path of Arahantship. Ba a a A Ie at AL Rem ct In the ‘Knot-group’! the ‘bodily Knot’ fastens the mental organism? in the round of births by way of decease and rebirth, The ‘disposition to dogmatize’ is thus:— rejecting the word of the Omniscient, he disposes his heart in this way:—The world is eternal; this is true, the other is absurd. But because there is a difference between covetousness and sensuality, therefore in the word-classification of the physical Knot of covetousness, instead of saying, ‘ That sensual desire, that sensual lust concerning the pleasures of sense,’® ‘ That lust, that infatuation’ was said. By means of this, that which has been said above as ‘ lust of desire which arises for Brahm&’s mansions, etc., is not the drug of sensuality, but under the Knot-group it is the physical Knot of covetousness,’ was rightly said. And the same in the following Corruption-group. ‘Excepting the perversion of mere rule and ritual,’® 2.¢., because one does not dispose the heart in this wise: ‘ This observance of rule and ritual is true,’ but only as ‘ purity through rules of morality,’ therefore rejecting it too as a wrong view, he said, ‘ excepting,’ etc. In the exposition of sloth and torpor® of the Hindrancegroup ‘mental indisposition’ is sickness of mind. For one who is sick is said to be indisposed. It is also said in the Vinaya, ‘I am not indisposed, Sir.’ ‘ Unwieldiness’ is the mode of unwieldiness called sickness of mind. ‘ Adhering’ is the mode of hanging downwards. The consciousness, namely, when unable to strengthen the postures, hangs like a bat from a tree and like a pot of raw sugar hung to a peg. Itis with reference to that mode of consciousness that ‘ adhering’ is said. The second term has been increased by the prefix ‘sam.’ ‘ Clinging,’ 7.e., constricted by non-expansion. The ‘other two signify mode and state. ‘Sloth ’® is density without expansion like that of a lump of butter. ‘ Stiffening’ signifies mode. The state of that is ‘ rigidity,’ that is to say, itis rigidity by way of non-expanding. [378] ‘ Of mental factors,” z.e., of the three mental aggregates. ‘Indisposition, unwieldiness’:—this pair has been mentioned just above. ‘Shrouding’ means it covers up the mental aggregate as the cloud covers up the sky. ‘ Enveloping’ is covering all round. ‘ Barricading within’ is it obstructs within. To explain: As when a town is taken men shut within are unable to go out, so states shut in by torpor are unable to issue forth by way of diffusion; hence the phrase. ‘Torpor’ means it oppresses, z.e., it injures by means of unwieldiness. ‘Sleep’ is that whereby we go to sleep. ‘Drowsiness’ makes blinking of the eyelashes, etc. ‘Slumbering, somnolence ’—these two terms signify mode and state. And the reason of the repetition of that term ‘ sleep’ preceding «them has been explained. ‘This is called the Hindrance of sloth and torpor ’:—uniting ‘ this is sloth’ and ‘ this is torpor,’ the Hindrance of sloth-torpor is given in the sense of obstructing. That Hindrance of sloth-torpor, which generally rises before and after the sleep of probationers and average men, is completely cut off by the Path of Arahantship. But there is a lapse into the [subconscious] life-continuum (in fatigue) owing to the weakness of the sentient body in Arahants. When this arises unmixed [with thought-process], they sleep. This rest is called their slumber. Hence it was said by the Blessed One, ‘ Aggivessana, | recollect spreading the fourfold robe in the last month of the hot season and going off to sleep, mindful and understanding, lying on my right side.’! And such weakness of the sentient body is not to be killed by the Paths; it is obtained both when grasped-at and when not grasped-at. In the ‘former case, it is obtained when the saint has gone a long journey, or is fatigued after doing some other work. In the latter case, it is obtained in leaves and flowers. For the leaves of some trees spread by means of the sun’s heat and contract at night. Lotus flowers, etc., bloom by the sun’s heat and contract again at night. [379] But this torpor does not arise in Arahants on account of any immorality. ~ Here the objection might be raised :—‘ Torpor is not immoral. Why? Itis due to matter. For matter is unmoral, and this torpor is a material quality. Therefore herein the word haya should be [mentally] used as “‘ indisposition, unwieldiness of body.”’ If this torpor were matter merely by saying ‘ of kaya,’ then states also which are repose, etc., of kaya would be material.? {In the passage], ‘he experiences bliss by kaya, realizes the, ultimate truth by kaya,’ experience of bliss and realization of the ultimate truth would also be by means of the material body. Therefore (owing to the phrase ‘ of kaya’ not determining matter) it should not be said that-matter is torpor. Here in ‘ indisposition of kaya’ kaya means the mental haya. If so, then why is ‘sleep, drowsiness ’ said ?—for the mental kaya does not sleep, does not blink the eyelids. | This pair of words has been said as being the result or fruit of © that torpor, just as the sexes, etc., are the results of the controlling faculties of femininity and masculinity. For as thése sexual forms, etc., such as femininity, etc., are given as the result of thé feminine controlling faculty, so sleep, drowsiness, are given as results of the torpor, called sickness, of this mental kaya. Indeed when there is torpor, there is also sleep and so on; thus by a figure of speech torpor, though immaterial, has been described as ‘sleep, drowsiness, slumbering, somno- : » daijhima i i. 249. lence ’—drowsiness as causing the movement of eyelids, etc. Thus by this word-definition also, this meaning (of torpor being immaterial) has been accomplished. Thus torpor is not a material quality. The immaterial nature of torpor has also been shown by ‘shrouding,’ etc. Indeed matter is not the ‘shrouding, enveloping, barricading within’ of the mental kaya. ‘ But is not torpor material for this very reason? For that which is non-matter cannot be shrouded,’ etc. If the shrouding, etc., of matter were accomplished, and not of non-matter, then (especially as the obstruction of matter is seen in binding bridges, etc.), there would be no obstruction of non-matter. Accordingly, just as immaterial states, such as sensual desire, etc., are called Hindrances in the sense of obstructing, so the shrouding, etc., of torpor also should be understood in the sense of shrouding, etc. Again, because of the expression: ‘by removing the five Hindrances which cause the weakening of knowledge and corrupt the mind,” torpor is immaterial. [380] For matter is not the corrupter of mind, nor the weakener of intellect. Why is it not so? Has it not been said, *‘ Bhikkhus, there are some recluses and brahmins who drink liquor, drink spirituous drink, do not refrain from liquor and fdrink. Bhikkhus, this drinking habit of recluses and brahmins is the first corruption.’ Further it has been said, ‘ Householder, these are the six dangers from being addicted to wantonness in liquor and strong drink :—present loss of wealth, increase of quarrels, cause of diseases, production of ill-fame, indecent exposure, weakening of wisdom, making the sixth basis.’? This meaning is self-evident and accomplished manifestly. Because when spirituous drink goes to the stomach the mind is corrupted, wisdom is weakened, therefore like drink torpor also may corrupt the mind and weaken wisdom. But spirituous drink is not the corruption itself from merely signifying the cause. For were it so then it would be indicated in such expositions of corruption as, “ By removing these five Hindrances which corrupt the mind’; or ‘ Bhikkhus, likewise there are these five corrupters of mind by which the corrupted mind is not plastic, not wieldy, not brilliant, not altogether radiant, and not concentrated on the destruction of the Intoxicants. Which are the five? Sensual desire is the corrupter of mind ’; or, ‘ Bhikkhus, which is the corruption of mind? Covetousness, lawless greed, is the corruption of mind.’ And because when liquor is drunk, corruptions arise,’ corrupting mind and weakening wisdom, therefore from being the cause of corruption and signifying such, liquor is said to be so. | But torpor itself is the corrupting of mind and weakening of wisdom. Therefore it is not a material thing. This is endorsed by the mention of association. For it is said: ‘ The hindrance of sloth-and-torpor is a hindrance associated with the hindrance of ignorance.’"? Hence from the mention of association torpor is not a material thing, for matter is not reckoned as an ‘ associate’ [381]. Taking this as stating what is elicited (by reckoning), we may take this also:—just as it is said that we see shell-fish, gravel, potsherds, a shoal of fish stationary or moving—the gravel and potsherds stationary, the rest doing both—so here torpor is stated as a hindrance only, sloth as both hindrance and associate. And combining the two cases, ‘ both hindrance and hindrance-cum-associate’ is stated according as each obtains reckoning. But [it may be objected] torpor is stationary, it does not move. And being only a hindrance, not an associate, it is only a material thing. [If it be so, it is not] because you have established its materiality. That the gravel and potsherds are stationary is a fact not created by the Sutta. Hence in the passage quoted, let the meaning be as you say, nevertheless it does not prove that torpor is a material thing. You cannot establish its materiality by that Sutta. Our conclusion holds good, because you have not established the materiality of torpor by what is therein stated to happen. Nay, more:—take the passage ‘from being abandoned,’ etc. in the Vibhanga: it is said :—(he dwells) as one from whom sloth and torpor have departed, that is, inasmuch as they have been abandoned, cast out, there has been a freeing from, elimination of, disengaging, complete extricating from. ... This consciousness in respect of this sloth and torpor he cleanses, purifies, wholly purifies, releases, delivers, wholly delivers fron . . . all this is said because of the casting out. And it is not said with respect to anything material, hence on this account also torpor is not a material quality. (But, it may be objected], from the passage about the not coming to pass of [the torpor] born of mind—{you have not established your thesis), for torpor is threefold :—mind-born, heat-born, food-born. In the Vibhanga it is stated that, with the different kinds of Jhana-consciousness, there is a not coming to pass of the torpor that is mind-born. Its immateriality is therefore not established. Torpor is just a material thing. Nay, it is the materiality that’ is not established. If it were, we should get it stated [in the Vibhanga] that there is a non-becoming of mind-born torpor. Just this is not established, and torpor is not a material thing. Nay, more:— take the expression ‘ elimination.’ It was said by the Blessed One :—' By eliminating six states, bhikkhus, one is competent [382] to dwell in the attainment of First Jhana. Which are thesix? Sensuous desire, ill-will, sloth and torpor, excitement. worry.2, He has well seen by right insight the evil in sense desires. Eliminating these five hindrances he will come to know by strong insight his own good. Although the elimination of torpor is mentioned, material qualities are not [included as] that which is to be eliminated. As he said:—‘ The material aggregate [of personality] is to be understood, comprehended, not to be eliminated, not to be developed.’? From these passages on elimination also torpor is immaterial. {But, it may be objected], texts about elimination refer to both immaterial and material things, for instance, ‘ Material qualities, bhikkhus, are not yourself. Put them away.’? Here elimination is mentioned of material things as well. hence the reason alleged is not valid. Nay, it is not invalid by the context. For in this Sutta, where it is said :—‘ The elimination and repression, bhikkhus, of passionate desire for things material ’!—that is the elimination here [meant],—the elimination of passionate desire is spoken of as the elimination of matter. Such is the language used in such phrases as ‘ not having eliminated six states’: ‘ having eliminated the five Hindrances’*—such is the putting away that is meant. And thus by [this and] other contexts, torpor is not a material thing. Hence the language used in such Suttas as ‘he having eliminated these five Hindrances .. . the things that defile the mind,’ ete.—by these and other Suttas, it is shown that torpor is not a material thmg. Likewise ‘ states, bhikkhus, which are obstructions, hindrances, overwhelming the mind, weakening insight are five. Which are the five? Sensual desire . . . sloth and torpor are the obstructions, hindrances, overwhelming the mind, weakening insight’ ; again :— Bhikkhus, the hindrance of sloth and torpor brings about darkness, blindness of vision, lack of knowledge, cessation of insight, having its part in adversity, not leading to Nibbana ’;> again:—‘ Brahmin, when he lives with mind possessed by, oppressed by sloth and torpor.®. . .’ Again:—‘ Bhikkhus, in one not thinking systematically unrisen sensual desire arises . . . [383] unrisen sloth-andtorpor arises.?...’ Again-—' Bhikkhus, what are the five hindrances but a sheer heap of immorality "®—thus such various Suttas have been said exposing the immateriality of torpor. ° And because it is immaterial therefore it arises with respect to things immaterial. Thus it is said in the Great Book of the Patthana:— A state of hindrance arises because of a{nother] state of hindrance not in a causal relation to what has gone before.’ All that is said in the Vibhanga with respect to consciousness of things immaterial being hindered should be expanded by that [formula]:—because of the hindrance of sénsuous desire come the hindrances of sloth-torpor, distraction, ignorance.! Therefore the conclusion here to be arrived at is that torpor is not a material thing. In the exposition of worry,? ‘Thinking what is lawful concerning something that is unlawful’ is said to explain worry from the root. By thus imagining an improper thing to be proper, when transgression is committed, when offence against something is done, in one who recollecting it regrets, “I have done badly,’ worry arises by way of after-regret. Therefore it is to show it from the root that the clause was said. Herein if anyone eats unlawful food imagining it to be lawful, ‘wftsuitable flesh imagining it to be suitable, bear’s flesh to be pork, or leopard’s flesh to be venison, eats at a late hour imagining he is in time, eats after the Pavarana, thinking it is not past, eats when dust falls into the bowl imagining that he has got alms, he thus transgresses by imagining what is lawful in something that is unlawful. And he who eats pork thinking it to be bear’s flesh, in time thinking it to be behind time, transgresses ‘imagining what is unlawful in something that is Jawful.’ And he. who does any faultless thing thinking it to be faulty, and does a fault thinking it to be faultless, and who imagines fault in a faultless thing, and faultlessness in a fault, commits a transgression. And because this worry arises by imagining, when transgression is committed, no fault in faultlessness thus, ‘Alas! I have not done well, I have not worked merit, not made a shelter from fear; I have done evil, a barbarous act, a wicked act,’? therefore permitting another root or basis of it, [the text] says, “all this sort . . .” [384] wherein the meaning of the term ‘worry’ is given. The mode of worrying is ‘ fidgeting.’ The state of one being with worry is ‘ over-scrupulousness.’ In the phrase ‘reproach of conscience, ‘ reproach’ is the approach of the mind towards what is done and undone, faulty iS SETS, SON Se Na ee RICE EID ae Reno ESOP ELSE and faultless. And because one does not [i.e., cannot] undo evil done, or do the good left undone, therefore the returning approach [of conscience] to such things is ugly and weary, or ‘re-proach.’ It is of the conscience, not of a being—to intimate this, ‘ reproach of conscience’ has been said. This is its intrinsic nature. And reproach in arising scales the mind, as the point of an awl does a metal bowl; hence ‘ mental scarifying’ has been said. This signifies function. But that worry which comes in scruples of discipline as, ‘Then the venerable Sariputta did not accept it on account of the scruple that the daily food for guests living in-a resthouse had been declined by the Buddha’! is not a hindrance. True, there is no such burning regret to the saint as ‘ By me this evil has been done.’ But this worry which resembles a hindrance and is called investigation in this wise, ‘Is this proper, or not proper ?’ is known as worry respecting discipline. In the exposition of the expression, ‘ Which are states that are hindrances and associated with hindrances ?’ sloth and torpor do not put away each other. Hence, ‘Sloth and torpor are themselves hindrances and associated with the hindrance of ignorance’ has been said without making a [special] division. And whereas there may be distraction with worry, this being absent, therefore the two have been spoken of in separate divisions. And any hindrance which does not come into association with any other hindrance is to be understood as not joined. Now it is proper to take these hindrances in ‘their order as corruptions and also in the order of the Paths. In the former case sensual desire and ill-will are eliminated by the Neverreturning Path, sloth and torpor and distraction by the Path of Arahantship, worry and perplexity by the Stream-winning Path, ignorance by the Path of Arahantship. In the latter case, worry and perplexity are eliminated by the Streamwinning Path, sensual desire and ill-will by the Never-returning Path, sloth and torpor, distraction and ignorance by the Path of Arahantship. te seca, gh eke Deeg ae oe fet e e ' Vin. iv. 70. 2 Dhs.§1170. Vinaya iv. 70. [385] In the Reversion group the plural number in ‘ excepting those states’! has been made to be consistent with the question ‘ Which are the states ?” In the exposition of Grasping, ‘sensual grasping,’ which is both sensuality and grasping, means a clinging to sensuality as a basis. ‘Grasping’ is a catching hold strongly, the prefix in the word® having the meaning of ‘strong,’ as in “ despair,’ ‘denounced.’ The same holds good in the compound ‘ opinion-grasping,” 7.e., clutching hold of an opinion (or ‘ view’). In such views as ‘ the self is eternal,’ ‘ the world is eternal,’ the later opinion is clutching hold of the former opinion. So also in rule-and_ritual-grasping:—there is a clutching hold of such. Conforming to bovine habits and bovine usages as means of purification is itself such a mode of grasping. Similarly [in the fourth mode]:—‘theory’ is a way of declaring; by that there is grasping. What do they declare or grasp? The self (or soul). Thus ‘ theory-of-selfgrasping’ is a grasping which is a declaring about self. Or merely a grasping at the word ‘ self.’ [Reverting to the first of the four modes,®] in ‘ that sensual desire . . . concerning sensual pleasures,’ sensual pleasures are taken here as just only desires located in objects of the senses. Hence that the first of the ‘Four Graspings’ is senst.ous desire concerning objects of sense is something actualized even in the Never-Returner, but in him there is never any sensuous lust based thereon. - In the exposition of ‘ opinion-grasping,’® the phrase ‘ there is no such thing as alms’ means that, whereas we know one can give anything to anybody, one grasps the idea that there is no fruit, no result from what is given. A similar meaning attaches to the phrases about a great ‘sacrifice’ and an ‘ offering.’ We know that there may be offerings by invita- 494. The Summary tion, to Suests, and in marriage-ceremonies, but the opinion here is that there is no fruit, no result to such. In the phrase ‘ of good or bad deeds,’ the ten courses of moral action and the ten courses of immoral action are respectively meant. {386] One knows that they exist, but takes it that they yield no fruit, no result. ‘ There is no such thing as this world,’ a.¢., being mentally established in the next world he takes it that there is no present world. ‘There is no such thing as the next world,’ 7.e., being mentally established in this world he takes it that there is no next world. ‘ There is no such thing as mother or father,’ 2.e., he knows the existence of mothers and fathers, and takes it that there is no fruit, no ripening on account of anything done to them. ‘ There are no such beings as spring into birth without parents,’ 7.¢., he takes it that there are no beings who after decease are reborn. ‘ Righteous and well-behaved,’ 7.¢., he takes it that there are in the world no righteous recluses and brahmins who have observed practice suitable [for Nibbana]. ‘ Who having understood and. realized, by themselves alone, both this world and the next, make known the same,’ ¢.e., he takes it that there is no omniscient Buddha who, knowing this world and the next by his own special insight, is able to make them known. It is proper to take these Graspings in due order as C'orruptions and.of the Paths. In the former case sensual grasping is put away by the four Paths, the remaining three by the . Stream-winning Path. In the latter case all but the first are put away by the Stream-winning Path. sensual grasping by the Four Paths. o\. In the exposition of the Corruptions,? these are just bases [seats] of corruption, In other words, persons who have not destroyed the Asavas, because they are established in greed, hate, and dulness, live in corruption, the corruptions being the bases of persons so established. Because here those corruptions also, which arise by means of such causal relations as contiguity, are said to live (or dwell), therefore they are the dwelling-places of [present] corruptions. Of these ten Corruptions the first ‘greed’ has been set forth in over a hundred terms in the groups entitled Conditions’ (‘ What is greed? That which is lust, infatuation, etc.’), Knots, and in this section. In the groups of Intoxicants, Fetters, Floods,” Yokes, Hindrances, Graspings, it has been shown in sets of eight terms. Shown in such detail it may be taken as completed. [387] Of those groups, in those of Conditions, Knots, Hindrances, Graspings, Corruptions, craving which is to be destroyed by the Four Paths forms one portion. In the groups of Intoxicants, Fetters, Floods, Yokes, craving, although it is to be destroyed by the Four Paths, forms two portions. How? In the Intoxicants are two portions: intoxicant of sensuality, intoxicant of rebirth. In the Fetters are two portions: the Fetter of lustful desire, the Fetter of lust for rebirth. In the Floods are two portions: the Flood of sensuality, the Flood of rebirth. In the Yokes are two similar portions, It is proper to take these bases of corruption in due order of Corruptions and of Paths. In the former case greed is put away by the Four Paths, hate by the Never-returning Path, delusion and conceit by the Path of Arahantship, opinion and perplexity by the Stream-winning Path, sloth, etc., by the Path of Arahantship. In the latter case, opinion and perplexity are put away by the Stream-winning Path, hate by the Never-returning Path, the remaining seven by the Path of Arahantship. t In the exposition of the sensuous realm,? ‘ from beneath’ means by the lower portion. ‘ Waveless deep of woe’: i.e., there is here no interval, no break to the fires, to the beings, to painful feeling. And ‘deep of woe’ means here there is no happiness called ease. Also in the sense of being void ee 496. The Summary of delight. * Starting from,’ z.e., making this deep of woe called the waveless the limit. ‘ Above,’ i.e, by the upper portion. ‘ Parinimmitavasavatti devas’ are devas usually so designated because of wielding authority in sense-desires created by others. ‘Into,’ 7.e., keeping within. ‘ Whatever within lies,’ t.¢., those [states] in this space. ‘ Has there its range,’ 2.e., because from having come to be sometime, somewhere, others also traverse within [these limits], therefore not to comprise them, ‘has there its range’ is said. By this expression those who fare plunged within these limits, who fare, because they have come to be constantly and in all parts of this lower region by proceeding in essentials and derived qualities from the waveless:deep of woe upwards, are included. Have their range means that they range about swallowed up in, range about in the lower region. ‘Here included’:—by this, because there are those who, having here their range, also have their range elsewhere, but are not there included, therefore these also are comprised. Now to show the nature of the things ‘here included’ [388] as aggregate, void [of notimenon], and cause, he said the phrase beginning ‘[whether it be] khandha’s,’ ete. In the exposition of the realm of attenuated matter,) the Brahma-world means the ‘ place of Brahma-[devas]’ called the plane. of First Jhana. What follows should be understood analogously to the previous paragraph. In the clause ‘ of one who has attained’ and the following, Jhana of moral, of resultant, and of inoperative thought is to be understood in what is said. In the exposition of the immaterial realm,? ‘ entrance among the devas of the sphere of infinite space’ means entered into that rebirth so. And the same with the second term. The rest should be understood analogously to the foregoing. In the exposition of the ‘ harmful’ couplet,? of the three immoral roots the delusion that [arises] is harmful and associated with greed, and is harmful and associated with hate. But delusion, when it is associated with perplexity and distraction, is to be understood as harmful, as tainted, because in being eliminated there goes with it the lust and the harm that are associated with false opinions, and are called lust for rebirth in the spheres of attenuated matter and of immateriality. The Suttanta couplets! have been specified and specialized according to their meaning in the discourse on the Table of Contents, and can be well understood by what was there said. Hence the terms will generally be evident in meaning. But there is just a residuum to be explained. In the first place, taking the couplet on lightning,? suppose a man who can see is travelling along,a path on a cloudy night. The path is obscured by the darkness. Lightning flashes and dispels the dark. In the absence of darkness the path becomes clear. This happens on a second journey, and again on a third journey. Here like the man who can see setting out on the path is the effort of insight put forth by , the Ariyan disciple for the Stream-winning Path. Like the obliteration of the way in darkness is the darkness covering the Truths. Like the moment when lightning flashes and dispels the darkness is the moment when the light of the Stream-winning Path arises and dispels the darkness covering the Truths. Like the manifestation of the way when darkness clears [389] is the time of the manifestation of the four Truths to the Stream-winning Path; and what is manifest in the Path is even manifest to the person who has got it. Like the second journey is the effort of insight to get the Once-returning Path. Like the obliteration of the way in darkness is the darkness covering the Truths. Like the moment of lightning flashing the second time and dispelling darkness is the moment of the light of the Once-returning Path arising and dispelling the darkness covering the Truths. Like the manifestation of the way when darkness clears is the time of the manifestation of the four Truths to the Once-returning Path. And what is manifest in the Path is manifest to the person who has got i rt II. 14 it. Like the third journey is the effort of insight to get the Never-returning Path. Like the obliteration of the way in darkness is the darkness covering the Truths. Like the moment of lightning flashing the third time and dispelling darkness is the moment of the light of the Never-returning Path arising and dispelling the darkness covering the Truths. Like the manifestation of the way when darkness clears is the time of the manifestation of the four Truths to the Neverreturning Path. And what is manifest in the Path is manifest to the person who has got it. . But there is no rock or gem that cannot be cut by the thunderbolt of Sakka; wherever the thunderbolt falls that place is pierced. The thunderbolt in destroying, destroys without leaving a remainder. And the path taken by it does not regain its original state. So there is no corruption that cannot be destroyed by the Path of Arahantship. It pierces all corruptions. Like the thunderbolt, in destroying the corruptions, it destroys without leaving a remainder. As the path taken by the thunderbolt does not return to its original state, so there is no such thing as the reproduction of the corruptions put away by the Path of Arahantship. In the exposition of the couplet of ‘ the fodl,’! shamelessness and recklessness are manifested in fools; they are also the roots of other states of fools. For a shameless and reckless person is one who leaves nothing immoral undone. Hence these two are taken first and separately. On the ‘bright side’ also the same method is followed. Likewise, in the following ‘ dark’ couplet. In the exposition of the couplet of what ‘ conduces to remorse,’ ‘remorse’ arises from what has been done and what has been left undone. [390] Acts of misconduct burn from commission: acts of good conduct burn from ae Thus a person feels remorse [lit.: burns] at the thought, ‘ have misconducted myself, ’ I have left undone the right ns ‘I have spoken amiss,’ ... ‘I have left undone the right thoughts.’ Similarly with what does not ‘conduce to remorse.’ Thus a person doing good does not feel remorse over acts of commission or omission. \% In the exposition of the couplet on ‘ equivalents,’! the phrase ‘that which is of these or those states’ indicates an inclusion of all such states. ‘ Utterance ’? is an uttering, the meaning being a predicating. What is it that is predicated? It is I, mine, another, another’s, a person, a state, an individual, a man, a youth, Tissa, Datta, a couch, a chair, a mat, a pillow, 2% monastery, a cell, a door, a window—these are various ways of predicating. ‘ Designation ’ is rightly making known. What is designated 2 Any of the foregoing terms. ‘ Concept’ means a revealing.’ ‘ Current term’ means what is commonly said, to wit, any of the foregoing [classes of] terms. ‘ Name ‘is fourfold:—that given on a special occasion, that given in virtue of a personal quality, that given by acclamation, that which has spontaneously arisen. Of these, from being chosen and placed by most people among the first world-cycles, the name of the king Mahisammata is ‘name given on.a special occasion.” With reference to this it has been said, ‘ Verily, Vasettha, ““Mahasammata, Mahisammata ”—thus he was called by the people, and the first of these names was produced.” [391] The name coming through a quality such as Preacher, Ragman, Vinaya-student, Three-pitaka-man, Faithful, Believer,—such is ‘ name given in virtue of a personal quality.” The various hundred names of the Tathagata, such as the Blessed, the Arahant, the Supremely Enlightened, etc., are also such names. Hence it has been said, ‘The names won by the virtues of the Sage Cannot be numbered: thou shalt teach his names By thousands for his virtues manifold.’ On the name-giving day of a baby-boy, the relatives stand round and, having done honour to those worthy of gifts, agree to give the name, saying, ‘His name is so-and-so ’:— this is ‘name given by acclamation.’ A former concept tallies with a later concept, a former current term with a later one, e.g., the moon in a previous cycle is [what we now call] moon; and there were the sun, ocean, earth, mountains in the past:—this is the ‘name spontaneously arisen.’ This fourfold kind of name is only the one term ‘ name.’ ‘Denomination’ is name made. ‘ Name-assigning’ is name established. ‘Interpretation’ is name- making. ‘ Distinctive mark’ is name showing the meaning, said because this name signifies or indicates meaning. ‘ Signification *! is ‘significant of name. ‘All states are processes of equivalent nomenclature ’ means there is no state which is not such a process. One state fits in with all states and all states coincide with one state. How so? The concept as ‘name’ is that one state which fits in with all states in any of the four planes. There is no being, nor thing that may not be called by a name. The trees also in the forest, the mountains, etc., are the business of the country folk. For they, on being asked, ‘ What tree is this?’ say the name they know, as ‘Cutch,’ ‘ Butea.’ Even of the tree the name of which they know not, they say, ‘It is the nameless tree.’ And that also stands as the established name of that tree.2, And the same with fishes, tortoises, etc., in the ocean. The other two couplets are of the same meaning as this. . 3 [392] In the couplet of ‘name-and-form’ (?.e., of mind matter),? ‘name’ (mind) has the sense-of name-making, of bending (namana), of causing to bend (n@mana). Four of the aggregates are ‘name’ in the sense of name-making. For Suttanta, Couplets 501 whereas, from being named by the people, the name of king Mahisammata was Mahasammata, and whereas parents by acclamation make a name for their son, ‘Let him be called Tissa, Phussa,’ and whereas the name comes in virtue of a quality as Preacher, Vinaya-student, such names as‘ feeling’ come quite otherwise. Feeling ‘and the other [elements of consciousness], like the great earth and other elements, make their own name as they arise. When they arise their name also arises. For no one, when’ feeling arises, says: ‘ Be thou called feeling ’; there is no function of name-taking. As when the earth appears there is no function of nametaking:—‘ Be thou called Earth;’ and similarly with the world-systems, with Mt. Meru, the moon, sun, stars,—the name is just as it arises, answering to the spontaneously arising concept. So, when it arises the name ‘ feeling’ just arises, answering to the spontaneously arising concept. The same is true for perceptions and the rest [of mind]. For feeling, whether it be in the past, future, or present, is [after all and always] just feeling. And so, is perception, so are mental activities, so is consciousness., But Nibbana, though it be for all time, is always Nibbana? \§uch is ‘ name’ in the sense of name-making. “The four aggregates are ‘name’ in the sense of bending, for they bend toward the object [of thought]. In the sense of causing to bend, all [of the foregoing] are ‘name.’ For the four aggregates cause one another to bend on to the object; and Nibbana bends faultless states on to itself by means of the causal relation of the dominant influence of object. a . \We ‘Ignorance and craving for existence’ have been taken to show the growth of the roots of the round of rebirths. ‘ Both the self and world will be ’*—taking the five aggregates as the self and the world, there is the ‘ Eternalistic view,’? which is laid to heart in the manner of holding that the self and the world will reappear. Secondly, the ‘ Annihilationistic view ”® is laid to heart in this way, that the self and the world will pot reappear. [393] ‘Referring to the ultimate past,” —eighteen such views which come in the Brahmajdla Suttanta® with reference to the past are taken. ‘ Referring to the hereafter ’:—forty-four such views which come in the same Suttanta with reference to the future are taken. In the exposition of ‘ contumacy,’ the phrase ‘ when that which is in accordance with the Law has been said’ means that that precept which has been ordained by the Blessed One is said to be in accordance with the Law, showing the basis; and placing the offence thus, ‘Thou hast committed this offence. Come, show it, rise from it and make amends.’ ‘ The ‘being surly,’ etc., refers to the work of an obstinate person, owing to his retaliation in speech, his want of submissiveness when he is urged. ‘ Fractiousness ’ is the abstract form. The other term is just an equivalent. ‘ Contrariness ’ is taking the opposite side. A‘ captious’ person is one why finds it pleasant to take the opposite side. It is an equivalent for one who gets pleasure in the thought, ‘IT have taken the opposite view and as with a cross-bolt have made him speechless with a single word!’ ‘Captiousness’ is the state of such anone. ‘ Want of regard ’ is the state of one who does not accept advice. ‘ Want of consideration’ is an equivalent. ‘ Truculence ’ is a mode of this rejection [of advice]. ‘ Want of reverence’ is a state of disrespect arisen in a habitual negation of paying respect where it is owed. ‘ Want of deference ’ is a state of habitual negation of showing deference to the seniors with whom one lives. ‘ This is called,’ 7.e., such [an attitude] is called ‘contumacy’.... Actually what is so called is the four aggregates proceeding in this way as the {fifth, the] aggregate of activities. ~ The answer on ‘evil friendship,’ etc.,*is to be taken by the same method, for ‘ contumacy,’ ‘ evil friendship,’ and the rest are not separate states. [394] ‘ Unbelievers’ are they that have no faith, 7.¢., no bases of belief such as the Buddha, etc. “Immoral ’> really means ‘without. morals,’ for morality Po PLNRSS Re Get nse AA Ra TRS OI, OF SRL DEAE: cannot be bad. ‘ Uneducated’ means deprived of learning. ‘Mean-spirited’’ refers to those who have the five kinds of selfishness. ‘ Witless’ means without intelligence. ‘To resort to’ is to follow after. ‘To consort with’ is to follow vigorously. ‘To be taken up with’ is to follow in every respect, the term having been intensified by prefixes. The three terms signify just ‘following.’ ‘To be devoted to’ is to draw near to, with its variant forms -—‘ to be engrossed with ’ (with, in Pali, its intensifying prefix), ‘fondness for,’ ‘ enthusiasm for’ (also intensified, in- Pali, by a prefix). ‘To be entangled with’ is to be well twisted up with such persons in body and mind. Inclining to them, bent over to them, hanging on them is the meaning. The exposition of the couplet of gentleness! should be under- ‘stood in a sense opposed to the foregoing. ‘The five groups of offences’:—in the exposition of ‘the Patimokkha Table of Contents these five offences are Parajika, Sanghadisesa, Pacittiya, Patidesaniya, Dukkata. * The seven groups of offences also,’ in the Vinaya-exposition, are Paradjika, Sanghddisesa, Thullaccaya, Pacittiya, Patidesaniya, Dukkata, Dubbhasita. In these five and seven offences, a knowledge of their limits with their bases or causes is called ‘skill in offences.” Knowledge of the limits of emerging from offences, together with the ecclesiastical vote, is ‘skill in restoration from offences.’? ‘Attainment’ is because of fitness to attain. Skill in attainment‘ is insight into the stages of ecstasy together with the preamble. The existence of insight as to emerging at a fixed time without fail [from Jhaina] thus, ‘I will rise when the moon, sun, or a star reaches such a position ’ is called ‘ skill in emerging from attainment in Jhana.”* _ [395] Discriminating knowledge in acquiring, attending to, hearing, remembering the eighteen elements is ‘ proficiency in the elements.’® Discriminating knowledge in acquiring, attending to them is ‘ proficiency in attention.’? Discrimiwee a nating knowledge in acquiring, attending to, hearing, remembering the twelve sense-organs is ‘skill in sense-organs.’! And in these three proficiencies all is proper:—acquiring, attention, hearing, contemplation, penetration, reflection. The hearing, acquiring, and reflection are worldly; penetration is transcendental; contemplation and attention are mixed. ‘From ignorance arises kamma,’ etc.,? will be plain in the Paticcasamuppaida Vibhanga. But the knowledge which knows that, on account of this ignorance as cause, there arises this kamma as effect, is ‘ skill in the Causal Genesis.’ In the exposition of ‘skill in affirming, in negating causal conjuncture,’ condition and cause are synonyms of each other. The sentient eye making visible matter the object is the condition and also the cause of the arising visual cognition. The sentient ear and the rest are likewise the condition and cause of auditory and other cognition, as mango seeds, e. g- i are the condition and cause of mango fruit. In the second method (the negating of causal conjuncture) the words ‘ whatever® states’ indicate causal states that do not fit. The words ‘of whatever ’® indicate resultant states that do not fit. ‘ Not condition, not cause,’ ¢.e., the sentient eye, when a sound is made the object of thought, is not the condition, is not the cause of the arising auditory cognition. Likewise the sentient ear, etc., are not condition, not cause of the remaining cognitions, just as the mango is not the condition, not the cause of the production of the palmyra. In the exposition of ‘ upright,’ ‘soft,’? only the expression lowliness of heart’ is distinctive. Its meaning is: by the absence of conceit this person’s heart is lowly; the state of such a person is ‘ lowliness of heart.’ The rest has come in the word-classification under ‘ rectitude of thought ® and of plasticity of thought.® In the exposition of patience,® ‘ patience’ is enduring, The mode of being patient is ‘long-suffering.’ By this state they suffer without retaliating. ‘Compliance’ is to persist without repulsing or opposing. [396] ‘ Absence pf rudeness’ is the state of one who is not rude. ‘ Absence of abruptness,’ t.e., from being badly placed or uttered, an ill-spoken word is abrupt. By being opposed to it a good word is not abrupt. Herein the reason has been shown by a figure of speech. “Complacency of heart,’ that is, the mentality itself of the heart as joyous; just the state of one’s own mind. The state of not being charged with ill-will is the meaning.! In the exposition of temperance,” ‘that which is absence of excess in deed’ is the threefold bodily good conduct; ‘ that which is absence of excess in word ’ is the fourfold good conduct in speech. By the expression, ‘in deed and word,’ virtue, produced (in these seven ways) at the body-door and the speech-door and, with livelihood as the eighth, is comprised. ‘This is called temperance’ means that this virtue is called temperance from well avoiding evil. “Besides, all moral self-restraint? means: because not only in deed and word, but also in thought evil conduct is practised, therefore it is said to show inclusion of virtue in thought. . In the expositidn of amity,® ‘insolent’ means, as bosses protrude in a decaying or unhealthy tree, so, owing to faultiness, ‘ knobs’ are produced from words of abusing and slandering, etc. ‘Scabrous’ means putrid, like a putrid tree. As a putrid tree is scabrous and has trickling, powdery tissue, so such speech is scabrous and enters as though piercing the ear. ‘Harsh to others’ means bitter to the ears of others, not pleasant to their hearts and productive of hate. ‘ Vituperative to others’ means, as a branch with barbed thorns sticks by penetrating into leather, so it sticks to others and clings on, hindering those who want to go. ‘Bordering on anger’ means near to anger. ‘ Not conducive to concentrasats Sie ees Si) Sek tion’ means all these terms not conducive to ecstasy or access are synonyms of the words ‘ with hate.’ ‘By putting away such speech,’—this has been said to show that when a man persists in not extirpating harsh speech, [397] even his gentle words, albeit they occur at intervals, are reckoned harsh. Next, hate is noxious (elam); amiable speech is innocuous (nela). ‘ Faultless’ is the meaning, as in the passage, ‘ Faultless in frame, white-canopied.”! ‘ Pleasant: to the ear,’ that is, from sweetness of diction it is pleasant to the ear; it does not produce pain to the ear, like the piercing of a needle. And from the sweetness of sense and meaning not producing ill-temper in the body, it produces affection, and so is called ‘ affectionate.’ That speech which appeals to the heart, which enters the mind easily without striking, we say ‘goes to the heart.’ ‘Urbane’ speech ish so called because it is full (purna, port) of good qualities, and’ because it is refined like well-bred persons, and because it is of the town (pura, urban). It means talk of citizens. For these use appropriate speech and address fatherly men as fathers, and brotherly men as brothers. ‘Of much-folksweetness” means sweet to many people: ‘Of much-folkpleasantness’’ means pleasant to many people and making for the growth of mind. ‘The speech which there,’ that is, in that person, ‘is gentle,’ ¢.¢., polished, ‘ friendly,’ that is, soft, ‘ smooth,’ that is, not harsh. In the exposition of courtesy,” ‘ carnal® courtesy’ is the — closing, covering up, by means of bodily needs, the gap which might exist between oneself and others owing to those needs not getting satisfied. ‘Spiritual courtesy’ is the closing, covering up, by means of the Doctrine, the gap which might exist between oneself and others owing to those needs not getting satisfied. ‘He is courteous,’ that is, he closes these two gaps in the world; shows courtesy by the twofold courtesy. To be courteous is to leave no [such] interval. The following discourse explains from the beginning:—' A courteous bhikkhu, on seeing a guest arrive, should meet him [398] and ‘take his bowl and robe, offer him a seat, fan him, with palmyra leaf, wash bis feet, rub him with oil; if there be butter and syrup he should give him medicine, offer him water, scour the monastery—thus in one part is carnal courtesy shown. Moreover, at eventide—if there be no junior come to pay his respects—the bhikkhu should go to the presence of his guest, sit there and, without asking him irrelevant things, question him on relevant things. He should not ask ‘ What texts do you recite ?’ but should ask ‘ What scriptural text do your teacher and spiritual adviser use ?’ and should question him on points within his capacities. Should the guest be able to answer, well and good; if not, he himself should give the reply. Thus in one part is spiritual courtesy shown. If the guest stays with him, he should always take him when going his rounds for alms; should he desire to depart, the next day the bhikkhu should take him to a spot which is a favourable point of departure, and having gone about in one village for alms should send him off. But if on the other hand the bhikkhus have been invited, he should go taking the guest, if willing, with him. If he desires not to go, saying such a place is not suitable for him, the bhikkhu should send the rest of the bhikkhus, and with him go for alms; and should give him the carnal things he himself has obtained:—thus is carnal courtesy shown. To whom should the bhikkhu courteous in carnal needs give what he has gained for himself ? So far, to the guest. If there be one sick, or one who has not observed Lent, to him also he should give; and also to his teachers and spiritual advisers, also to one who holds his belongings, such as the robe. And the bhikkhu who is fulfilling the precepts should give, beginning from the Elder’s seat, his carnal gains every time they are brought, even for a hundred or thousand times. But the courteous bhikkhu should give to him, who has not obtained? his carnal needs. On going outside a village and seeing an old or helpless bhikkhu or bhikkhuni he should also give to such ap one. \Q Hereon there is this story: It is said that, just when the village of Guttasila had been destroyed by bandits, a woman Arahant, emerging from trance and, making a young bhikkhuni carry her baggage, was going along the road together with the people. When at noon they reached the village-gate of Nakulanagara [399] she sat down at the foot of a tree. Just then the Elder, Mahanaga, of Kalavallimandapa, after going about Nakulanagara village for alms, as he was coming out, saw the sister and offered her a meal. She answered, ‘T have no bowl.’ He said, ‘ Use this,’ and gave the food with his bowl. She having partaken of the meal, washed the bowl and gave it to the Elder, saying, ‘ To-day, dear Sir, you will be tired with begging for alms. But from to-day there will be no fatigue to you on account of alms-begging.” And thenceforward never was there to the Elder an_alms worth Jess than akahapana. This is carnal courtesy. Showing z this courtesy, "”\ the bhikkhu , with a view to giving help, should speak on the stations of religious exercise to that bhikkhu, cause the text to be recited, dispel worry, perform his present duties, give the abbhana, vutthina, manatta, parivasd,! otdain him who is worthy of ordination, give the full ordination to a worthy one. And it is fit to get a resolution of the Order? to a sister also, should she desire ordination of him. This is spiritual courtesy. e The bhikkhu courteous in these two ways gains that which he ‘had not, establishes that which has arisen, and guards his own life on any perilous occasion, like the Elder whe: taking the bowl which he got from king Coraniga® by the rim, scattered the food by [shaking] the bowl. But in gaining that which he had not, the story of king Mahanaga should be told. He, travelling from Ceylon to the Indian shore, obtaining favour from the presence of one Elder and coming back, was established in the kingdom and made a great gift of medicine in Setambangana as long as he lived. In the matter of establishing what has arisen, the story of thieves, who did not plunder the sacred property in Mount Cetiya because of the courtesy they were shown at the hands of Dighabhanaka Abhaya the Elder should -be told. YW In the exposition of ‘ having the doors of the controlling faculties unguarded,’! the phrase ‘ sees an object with the eye’ means, he sees visible matter by visual cognition which has got the name of eye by way of the cause and is able to see matter. [400] But the Ancients say:—Eye does not see matter. And why? Because it is not consciousness. Consciousness cannot see matter, and why? Because it is not eye. But by the impact of object with door, one sees by consciousness with the sentient organism as the physical basis. And such discourse is said to be supported by its components, as in the phrase ‘he pierces by a bow,’ etc. Hence ‘seeing matter by visual cognition’ is the meaning. ‘Grasps the general appearance, 7.e., grasps by way of lusting desire a sign such as is of the male, or female, pleasant, etc., and which is the basis of corruption. The stand is taken not merely on what is seen. “Grasps the details,’ 7.e., takes the various modes of hands and feet, of smiling, laughing, speaking, looking straight ahead, looking askance, which have earned the name of ‘ details’ from the manifesting, the revealing of the lower nature. In ‘that which might give occasion,’ for whatever reason, from whatever conditions of not restraining the controlling faculty of sight, it being not shut by the door-leaf of mind~ fulness, ‘ those states,’ such as covetousness, always ‘ follow,’ z.e., chase, overwhelm the person ‘ who lives’ with the ‘ controlling faculty of sight unguarded.’ ‘He does not set himself to restrain that,’ 7.e., does not practise in order to shut the controlling faculty of sight with the door-leaf of mindfulness. And such-a person is said ‘ not to keep watch over his controlling-faculty of sight.’ SR a a, a a a a ET a TO z~ Now Jin the controlling faculty itself, there is neither restraint nor non-restraint, for neither mindfulness nor lapse of it depends on the sentient eye. Moreover, when the visible object reaches the avenue of sight, then, after two pulsations of the subconscious continuum, consciousness adverting to the five doors functions and ceases, after which visual cognition functions and ceases. After this receptive consciousness arises effecting the function of receiving and ceases. [401] After this examining consciousness arises accomplishing the function of examination and ceases. After this mind-dooradverting consciousness arises accomplishing the function of determination and ceases. Immediately after this apperception takes place. Herein during subconscious life-continuum there is neither restraint nor non-restraint. At one time or another of the advertings there is neither restraint nor nonrestraint. But at the moment of apperception there arises either wickedness, forgetfulness, lack of knowledge, of patience or idleness, and there is non-restraint. Nevertheless such nonrestraint is called that of the controlling faculty of sight. And why? Because at that apperceptional moment in the ‘existence of non-restraint, the door also is unguarded, the subconscious continuum also is unguarded, and so also are the thought-processes, such as adverting. As, when the four gates of a city are not closed, though the doors of houses, arches, chambers within are well closed, all treasure in the interior of the city is unprotected, unguarded—for thieves entering by the city-gate may do as they please—so when wickedness and so on arise at apperception when there is nonrestraint, the door at the apperceptional moment is unguarded, so also is the subconscious continuum, and so-~are the thoughtprocesses such as adverting. And the same is true with ‘ he hears a sound with the ear,’ etc. ‘That which is of these,’ i.e., that non-guarding, non-protecting, non-watching, non-restraint, non-shutting, non-closing of these six controlling faculties of one not having restraint, is the meaning. here’? means someone in this world of beings; ‘ through carelessness,’ t.e., not knowing, not considering by means of reflecting knowledge; ‘ unwisely,’ 7.e., without reason; ‘ food,’ t.¢., @ thing to be swallowed, such as eatables, etc. ‘ Takes,’ t.e., eats, swallows. ‘For sport,’ etc.:—this has been said to show the absence of method, for he who eats without method takes food for sport, intoxication, personal decoration, beautification. For the sake of escape from the round of births by food he does not eat. ‘That which is his insatiableness,’ etc., ¢.¢., the discontent, the dissatisfaction there is in this unwise eating of food. [402] ‘Immoderation’ is a state of being immoderate, not knowing the limit called measure. ‘This is called,’ ¢.e., the practice which arises by way of eating without consideration is called ‘ immoderation in food.’ In the exposition of ‘ having the doors of the controlling faculties guarded”! ‘ with the eye’ is to be understood by the above-said method. ‘ Does not grasp the general appearance,” z.e., does not seize by way of lusting desire the sign as described above. So also should the remaining terms be understood by opposition to the said method. And as has been said above—‘ but at the moment of apperception there arises either wickedness . . . so are the thought-processes such as adverting,’ so here also it is said (substituting virtue, ete., for wickedness, etc., and the positive for the negative). And the same in ‘ he hears a sound with the ear,’ etc. l In the exposition of moderation in diet,? ‘takes food with reflection and judgment’ means eats food with consideration, knowingly, by means of reflecting knowledge. Now to show that consideration or reason, ‘ not for sport,’ etc., has been said. Herein ‘not for sport’ means that he eats not for sport. Of such people, actors, acrobats, etc., are, said to eat for sport. Indeed they search for and eat unrighteously and unjustly whatever food is favourable to such sport as dancing, singing, composing songs, eulogizing. But the bhikkhu does not eat so. [403] ‘ Not for intoxication? means that he eats not to swell his pride and manhood. Of such people, kings and kings’ ministers are known to eat for intoxication. Indeed these eat lumps of tasty food or excellent food to swell their pride and manhood. But the bhikkhu does not eat so. ‘Not for personal charm’ means he eats not for bodily decoration. Of such people, women such as are courtezans, who live by physical beauty, and court ladies drink ghee and molasses and eat smooth, soft, sweet food:— ‘thus our finger-joints will be well shaped and our bodily complexion clear,’—so they eat. But not so the bhikkhn. ‘Not for beautifying’ means that he eats not for growth of flesh in the body. Ofsuch people, wrestlers and boxers, etc.; make the body stout by exceedingly smooth fish, meat, etc.: ‘thus our flesh will be filled out, adequate to bear blows,’— so they eat. But not so the bhikkhu. ‘So as to suffice ’ signifies the limit of the result of taking food. ‘For the sustenance of this body’ means he eats to keep this sentient body going, dependent as it is on the four great essentials. This is the motive of the bhikkhu in eating food, is the meaning. ‘For the preservation of’ means he eats for the preservation of the life-controlling faculty. In ‘for allaying the pangs of hunger,’ from:not having eaten, the hunger which arises is called ‘ pang.’ He eats for the allaying, the calming of that. In ‘for aiding the practice of the higher life,’ ‘the higher life’ comprises the three precepts and all instructions.? He eats for the purpose of the glorifying or upholding of that. ‘ Thus’ signifies or indicates the reason. ‘ For this reason’ is the meaning. In ‘T shall subdue the old feeling,’ the arisen feeling due to not eating is called the ‘ old feeling.’ He.eats so that he will expel such feeling. In ‘I shall cause no new feeling to arise,’ the feeling arising from over-eating is called ‘ the new feeling.’ He eats so that he will not produce it. Or, the feeling arising from having eaten is called the new feeling. [404] He eats so that he will not produce it. ‘And maintenance shall be mine,’ 7.e., there will be preservation. In ‘ faultlessness also and comfort,’ there is faulty ehting and there is faultless eating; wherein, all that is unrighteous seeking, unrighteous accepting, unrighteous enjoying is known as faulty; but seeking righteously, accepting tighteously, eating with reflections:—all this is known as faultless. Someone makes himself faulty in the partaking of a faultless thing, saying; ‘I have obtained it,’ he eats to excess, and being unable to digest it suffers from vomiting and purging, so that the bhikkhus in the whole monastery fall to exerting themselves in succouring his body and in seeking medicine. When asked, ‘ What is the matter ?’ they reply, ‘It is the swollen stomach of so-and-so,’ etc., and they blame and censure him:— This bhikkhu is of this nature at all times; he knows not the capacity of his stomach; he commits a fault where there should be no fault.” Without doing such things, [the good man] eats so that there will be no fault. As to the term ‘ comfort,’ there is comfort and there is discomfort. _The eating of these five brahmins produces discomfort, namely, of the ‘ lifted-by-hand-er,’ the ‘ enoughfor-the-loincloth-er,’ the ‘there-gyrator,’ the ‘ crowpecked one,’ the ‘meal-vemiter.’ Of these, the first eating much cannot rise by himself, and says, ‘ Take my hand’; the second has his stomach so swollen that even standing he cannot wrap his loincloth; the third rolls about where he ate unable to rise; the fourth stufis his mouth so full that crows can peck at it; the fifth can no more fill his mouth, but vomits then and there. When all this is not done [the good man] takes food so that there will be comfort. Comfort is to have a relaxed stomach after four or five mouthfuls. For when so much only is eaten and water drunk, the four postures may go on with ease. Hence the Generalissimo of the Dhamma said:— [405] Hath he but eaten mouthfuls four or five, Let him drink water—here is sure enough Refreshment for a bhikkhu filled with zeal.' ann ‘1 Psalms of the Brethren, ver. 983. It. 15 Now in this place the items should be collected, for each of these is one:—‘ not for sport,’ ‘ not for intoxication,’ ‘ not for personal charm,’ ‘ not for beautifying,’ ‘so as to suffice for the sustenance and preservation of this body,’ ‘for the allaying of the pangs of hunger and aiding the practice of the holy life,” ‘I shall subdue the old feeling and cause no new feeling to arise,’ ‘and maintenance shall be mine.’ ‘ Faultlessness also and comfort ’—herein is the advantage of taking food. But Mahasiva the Elder says: ‘ The first four items are called Rejection, and next theni' the other eight items should be grouped.’ Here each of these is one:—‘ so as to suffice for the sustenance of this body,’ ‘for its preservation,’ ‘ for the allaying of the pangs of hunger,’ ‘ for aiding the practice of the holy life,’ ‘ I shall subdue the old feeling,’ ‘I shall cause no new feeling to arise,’ ‘and maintenance shall be mine,’ ‘ faultlessness also.’ And ‘comfortable living’ is the advantage given by taking food. Thus he whose eating is charac-' terized by the eight items is called knower of measure in food. ‘This is called,’ ¢.¢., the partaking of food with reflection arising as the knowing what is fit, and measure in search, acceptance, and enjoyment is called ‘ moderation in diet.’ In the exposition of forgetfulness, ‘ unroindfulness ’ is the four [mental] aggregates as devoid of mindfulness. ‘ Lapse of memory, non-recollection ’:—these have been enhanced by means of the prefixes.? ‘Non-remembrance’ is the [mental] mode of not remembering; ‘ not bearing in mind’ is inability to bear in mind; for the person endowed therewith has not arrived at noting well, is not fit to commit to memory. ‘Superficiality ’ means floating in the object like gourd-skins in water. ‘ Oblivion’ is ruined, muddled memory. Indeed, the person endowed therewith is like a crow [gazing with eyes fixed] on food, a jackal intent on flesh. In the exposition of ‘ culture-strength,’? ‘ of moral states’ [406] refers to the (thirty-seven) factors of wisdom. ‘ Pursuing’ means initial pursuit. ‘Cultivating ’ means growth or development. ‘ Multiplying ’ means repeated action. \We> The exposition of moral failure? should be understood as opposed to that of temperance. The exposition of theoretic fallacy? should be understood as opposed to that of progress in theories (opinions or views), and this should be understood as opposed to that of grasping after theories. Though the exposition of purity in morals® is the same as that of progress in morals, yet in the latter the morality of Patimokkha restraint leading to purity has been mentioned. Here, in the former, morality or virtue arrived at purity has been mentioned. And by these six couplets of mindfulness and comprehension, the strengths of reflection and of culture, calm and insight, mark of calm and of support, support and non-distraction, moral progress and progress in theory,® worldly and transcendental states of the four planes have been mentioned. 143 In the exposition of purity in theory? ‘knowledge of the specific nature of kamma’ means the knowledge that this moral kamma is one’s own, that immoral kamma is not one’s own. Of these, all immoral kamma, whether done by oneself or another, is not one’s own; and why? Because of its destroying good and producing disadvantage. But moral kamma, because it destroys disadvantage and produces advantage, is called one’s own. Herein, just as a man of means and money, when on a Jong journey festivals are proclaimed in village or township, does not think: ‘I am a visitor,; by whose help can I enjoy the festival?’ but enjoys himself just as he pleases, and comes through any difficulty with ease, so these beings, relying on the knowledge as to their own kamma, put forth much action conducive to rebirth, enjoy happiness through happiness,® and attain Arahantship in countless numbers. [£07] ‘ Knowledge in due order of the Truths ’° is the knowledge of insight into that order. ‘Knowledge of him who holds the Path ° is insight into the Path and Fruition. In the exposition of the expression ‘ now purity in theory’ by the terms ‘that science,’ etc., the four insights above, such as knowledge that kamma is one’s own, have been classified. In the exposition of the expression ‘and as the effort of him who holds certain views,’ the energy signified by the expression ‘that inception of mental energy,’ etc., is similar in course to understanding. And understanding should be understood as worldly on worldly occasions and ag transcendental on transcendental occasions. 5 In the exposition of the couplet of agitation, ‘dread of birth ’ is the knowledge established by seeing birth as perilous. And the same in ‘ dread of old age and death,’ etc. Seeing birth, decay, sickness, and death as perilous by means of the phrase, ‘ of bad (states) not yet arisen,’ describes the reasonable effort of one desirous of escaping from birth, etc. And the meaning of the word-analysis will be plain in the Commentary on the Vibhanga.} \\e In the exposition of ‘And discontent in moral states,’? ‘further longing’ is longing for special excellence. Someone in this world gives first a meal for a- party, a meal by tickets, requisites for the Sabbath and for select individuals. Not satisfied with this, he again gives the ‘ principal meal,’? a meal by tickets, a meal for the clergy, robes for Lent, builds a monastery, offers the four requisites. Not satisfied therewith, he takes the refuges, observes the five precepts, etc. Dissatisfied therewith, he becomes a monk and acquires one Nikaya, two Nikayas, the three Pitakas, the Buddha’s Word, develops the eight attainments, increases insight, acquires Arahantship. When Arahantship is won then comes the Great Content. Thus ‘ further longing ’ is longing for special excellence up to Arahantship. \X) In the exposition of the expression, the phrase ‘ And the not shrinking back in the effort’ means that one who is slack in cultivating the higher moral states in wayside monasteries is said to shrink, recede, step back from such effort; [408] therefore to show that method, ‘ that which is of moral states,’ etc., has been said. Herein ‘ thorough performance’ is thorough work in doing moral deeds; ‘ persevering performance’ is incessant work; ‘ unresting’ is work without break and without stopping; ‘ absence of stagnation’ is absence of stagnated life or occurrence; ‘ unfaltering conation ’ is not laying down the will for good; ‘ unflinching endurance ’ is not laying down the burden in the work for good. &% In ‘reminiscent knowledge of one’s former living,’ ‘ former lives’ are aggregates which have happened, and things [such as garments, village, carriage, etc.] belonging to the aggregates. ‘Reminiscent of one’s former lives’ is that which keeps remembering such former lives. The knowledge associated with such is ‘reminiscent knowledge of one’s former lives.’ The knowledge which pierces the darkness covering the aggregates of past existences is vi7ja! (wisdom). Piercing that darkness it makes the past aggregates plain, manifest—hence vij@ is used in the sense of making plain. ‘Knowledge of decease-rebirth’ is knowledge both of decease and of rebirth. This also pierces the darkness covering the decease and reconception of beings and is vijja. Piercing that darkness it makes plain the decease and reconception of beings—hence vi77@ here also is used in the sense of making plain. ‘Knowledge in the loss of the Intoxicants (or Drugs) ’ is knowledge at the Ariyan Path-moment of the loss of all corruptions. This also pierces the darkness covering the Four Truths and is vijjé. Piercing that darkness it makes plain the Four Truths—hence vj7@ here also is used in the sense of making plain. Wey [409] In ‘ freedom of thought and Nibbana ’:—in the sense tL, being set free on to the object, and of being well freed from opposed states, the eight attainments are known as ‘ freedom of thought.’ Or Nibbana [is so-called] because it is gone away (ni[r]-ggatam) from that jungle (vanam) called craving. In the eight attainments and Nibbana, the former are called ‘ freedom ’ because they are free from the self-discarded lower nature; the latter is freedom because of the final release from the lower nature. SO ‘Knowledge of him who holds the path’ is the Fourfold Path-knowledge. ‘ Knowledge.of him who holds the Fruition * is the fourfold fruitional knowledge. Of them, the First Path-knowledge when it arises causes the loss, cessation, suppression, and tranquillization of the five corruptions; hence it is known as ‘ knowledge as to loss.’ The Second when it arises causes the loss, etc., of the four corruptions; hence it is known as ‘ knowledge as to loss.’ And the Third likewise. The Fourth when it arises causes the loss, etc,, of the eight corruptions; hence it is ‘ knowledge as to loss.’ And the fruitional knowledge of the various paths, arising at the end of the loss, cessation, suppression, tranquillization, non-production, and non-arising of the various corruptions, is known as ‘ knowledge of non-reproduction.’ End of the explanation of the Chapter of the Summary in the Expositor, the Commentary on the Compendium of States.

BOOK IV DISCOURSE ON THE COMMENTARIAL CHAPTER Now has arrived the turn of explaining the Commentarial Chapter placed immediately after the chapter of the Summary. But why has this chapter come to be called Commentarial 2 Because it is established by elucidating the meaning of the three Pitakas, the Buddha’s Word. ‘ For the special doctrine which does not come in the three Pitakas, being defined and determined by the Commentarial Chapter, becomes well determined. It behoves.the Abhidhamma student who cannot note the method of procedure in the entire Abhidhamma Pitaka, the framing of queries, and the numerical series in the Great Book! to compare or bring them together from the Commentarial Chapter only. [410] Whence is its origin? In Sariputta the Elder. For Sariputta spoke it and gave it to a pupil of his, who was unable to remember the elucidation in the chapter of the Summary. However, this account has been rejected in the Great, Commentary, and the following account has been given:—What is known as Abhidhamma is not the province nor the sphere of a disciple; it is the province, the sphere of the Buddhas.' And the Generalissimo of the Dhamma, being questioned by a fellow-student, took him to the Teacher’s presence and told him. The Buddha uttered the Commentarial Chapter and gave it to that bhikkhu. How? The Blessed One asked him, ‘ What states are moral?’ That is to say which do you mark as moral states? Then the student remaining silent, he said, ‘Have not I, in the method, “ Which states are moral? When a moral thought of the sensuous realm arises . . .,”2 shown moral consciousness as divided Regd Fea NN Ee A re ee Rep iwiek oe into planes?! All that moral consciousness in the four planes he arranged point by point, group by group, cluster by cluster by that method: these are the moral states, etc., and gave it to him showing moral states, etc., by way of elucidation. Herein ‘ in the four planes’ means in the sensuous, material, immaterial realms and the unincluded. ‘ Moral ’:—z.c., such as the various kinds of contact, etc.—‘ these are the moral states,’ all these states, such as contact, etc., named in these planes are moral. . But owing to the absence of division qué plane of immoralities, the Blessed One said, ‘ twelve states of immoral consciousness’ wherein ‘ states’: means risings. And this word “ consciousness ’ is the chief in the discourse. For, as when it is said, the king is come, the coming also of ministers, etc., is implied, so when ‘state of consciousness’ is said, states, associated therewith also are implied. Hence it should be understood that in all places, consciousness together with the associated states has been taken by the expression ‘ state of consciousness.” The meaning of all the following triplet and couplet classifiable terms such as ‘ results in the four planes,’? and the nondefinition of pleasure, etc., in the feeling triplet, etc., should be tested by the meaning of the Text by the said method and understood. [411] But we shall speak only of what is distinctive. , - Among the triplets,‘ first in that of the ‘limited object,” there are these twenty-five states of consciousness which have limited objects :— (1-10) The phrase ‘ all is result of the sensuous realm ’ refers to the twice-five cognitions which arise in dependence on the five organs of [special] sense concerning the five varieties of sense-objects. They proceed only by natural law® and are divisible into the desired and the undesired. (11, 12) Two mind-elements, the results of good and of bad ee ee oat AA soe Ee ee DRE conduct severally, arise in dependence on the heart-basis, concerning the five varieties of sense-objects. They proceed by natural law immediately after visual and other sense cognition. (13) The element of mind-cognition, having no root-conditions, being a result of good conduct and accompanied by joy, proceeds by way of examination in the five doors, and by way of registration in the six doors. It arises by natural law concerning the six varieties of limited objects, namely, sights, sounds, etc. (14, 15) The two elements of mind-cognition having no rootconditions, being the results of good and bad conduct severally, and accompanied by neutral feeling, arise by way of examination in the five doors and by way of registration in the six doors. They arise by natural law concerning the six varieties ‘of limited objects of sense. Proceeding by way of rebirth they have as mental object limited kamma, kamma-symbol, or tendency-symbol;! during life they proceed by way of the subconscious continuum, and at its end by way of decease they have just this as mental object. ’ (16-23) Eight risings of consciousness, results and with root-conditions, arise by the aforesaid method concerning limited things only, by way of registration and by way of rebirth, subconscious continuum, and decease. (24) Inoperative? mind-element arises in the ‘five doors concerning the five varieties of sense-objects. (25)-Inoperative element of mind-cognition, accompanied by joy, and without’ root-conditions arises in the six doors concerning such limited objects of sense as are present, and also in the mind-door concerning such as are past and future, making a mode of happiness for Arahants. Such are the twenty-five. , $ The states of the spheres of infinite consciousness and of neither perception nor non-perception, because they arise by making as object an attainment higher ‘than themselves, take ‘sublime objects.? [412] Path states and Fruition states, from having Nibbana as object, take an ‘ immeasurable object.’ Eight states of consciousness dissociated from knowledge, four being moral, four inoperative, occurring to probationers, average persons, and Arahants, concerning such matters of sense-experience as careless giving, reflection, hearing of the Dhamma, take at the time of occurrence limited objects; at the time of considering the first Jhana, etc., when they are exceedingly fit for practice, they take sublime objects; at the time of considering the concepts such as the device-symbol, etc., they take an undefinable object. Four states of consciousness associated with views as immoral take limited objects at the time when perverting [the truth] there is a being pleased with and delighted at the fifty-five states of sense-experience as implying a ‘being’ [or fixed entity]. In this way are they sublime in object at the time of oceurrence by making the twenty-seven sublime objects the object. And some time they may have undefinable objects as at the time of occurrence with conceptual states as objects. The state of being limited, sublime, undefinable in object should be known as of states which, when they occur, are dissociated from views by virtue of one’s being merely pleased with and delighted at those said states, [limited, sublime, and conceptual] as object; of states associated with aversion by virtue of grief; of states associated with doubt by virtue of not arriving at decision; of states accompanied by distraction by virtue of want of balance andcalm. And of those [twenty kinds of consciousness] no state is able to arise making transcendental states the object; hence they do not have immeasurable objects. os Hight states of consciousness associated with knowledge, four being moral, four inoperative, have at the time of occurrence limited, sublime, and undefinable objects, by making as their object those aforesaid matters of sense-experience— a careless gift, reflection, hearing of the Dhamma on the partof probationers, average persons, and Arahants. But the state of having an immeasurable object of those eight kinds of consciousness associated with knowledge should be understood at the stage of adoption [in Jhina], and when considering the transcendental state. But that Fourth Jhana of Riipa-consciousness, as moral and inoperative, is of twelve modes, as follows:—(1) everywhere a vantage-point; (2) space-device; (3) light device; (4) divine states; (5) respiration; [413] (6) varieties of potency; (7) supernormal hearing; (8) thought-reading; (9) knowledge of destiny according to kamma; (10) supernormal sight; (11) reminiscence of former lives; (12) knowledge of the future. Of these (1) is Fourth Jhana in the eight ‘devices.’ For inasmuch as Fourth Jhana is the vantage-point for insight, superknowledge, cessation, the round of rebirth, it is called everywhere @ vantage-point. (2) and (3) are vantage-points for insight, superknowledge, and round of rebirth, not for cessation. (4) and (5) are vantage-points for insight and the round of rebirths, but not for superknowledge or cessation. In this connection the following are said to have an undefinable state as object:—tenfold device-Jhina because it arises with the device-concept as its object; the divine states of Fourth Jhana because they arise with the conception of a person as object; and breathing-exercise in Fourth Jhana because it arises with a symbol as object. The modes of potency of the Fourth Jhana have limited and sublime states as objects. How? When one makes the body dependent on the mind, being desirous of going by means of an invisible body, the potency bends the body by the power of mind, inserts, places it in the sublime consciousness; then there is an object of mind obtained by exercise— thus there is a limited object, because the material body is the object. When one makes mind dependent on the body, being desirous of going by means of a visible body, the potency bends mind by the power of body, inserts, places the basic jhana-consciousness in the material body; then the object of mind is obtained by exercise—thus from being the object of the sublime consciousness it has a sublime object. Supeynormal hearing of the Fourth Jhana is certainly limited in object because it arises with sound as object. Knowledge of others’ thoughts has the limited, sublime, immeasurable for object. How? [414] It has a limited object at the time of one’s knowing the sense-realm thoughts of others, a sublime object at the time of knowing thoughts of the Riipa and Ariipa realms, and an immeasurable object at the time of knowing the Path and Fruition. And here among average persons, etc., the average man does not know the Stream-winner’s thoughts, the Stream-winner does not know the Once-returner’s thoughts—and so on up to the Arahant, who knows the thoughts of all beings. The person knows the thoughts of a lower person. Thus should this distinction be understood. Knowledge of the destiny of one’s actions has a limited object at the time of knowing action of the sensuous realm, and a sublime object at the time of knowing action of the Ripa and Aripa realms. Supernormal vision verily has a limited object from having a material object. Reminiscent knowledge of one’s former lives has limited, sublime, immeasurable, undefinable objects. ‘How? Jt has a limited object at the time of recollecting the aggregates of the sénsuous realm, a sublime object at the time of recollecting aggregates of the Ripa and Ariipa realms, an immeasurable object at the time of recollecting the Path cultivated and the Fruition realized by self or others in the past. ‘The Buddhas in the past cultivated the Path, realized the Fruition, and entered Parinibbana by the element of Nibbana ’—here also is an immeasurable object from reflecting onthe Path, Fruition, and Nibbana of the Buddhas who have cut off the round of rebirths. It has an undefinable object when one is recollecting such things as name, family, earth, sign, etc., in this way:— “In the past there was the Buddha Vipassi; [415] he had the city Bandhumati. His father was king Bandhuma, his mother was Bandhumati,’ and so on.? And the same with knowledge of the future. It has a limited object at the time of knowing, e.g., ‘in future this ‘man will be born in the sensuous realm,’ and a sublime object at the time of knowing ‘ he will be born in the Ripa or Aripa realm,’ and an immeasurable object at the time of knowing ‘he will cultivate the Path, realize the Fruition, enter Parinibbana by the element of Nibbana,’ and an undefinable object at the time of knowing name and family in this way:—-in future there will be the Buddha Metteyya, his father will be the Brahmin Subrahma, and his mother will be the Brahmani Brahmavati.? The Ariipa realm and loss of the Intoxicants in Fourth Jhana are to be discussed as they come in the Text. Mind-door-adverting accompanied by indifference is the precursor of all these classes of moral, immoral, and inoperative consciousness; its variety of objects should be understood by the method given in such consciousness. But it certainly has a limited object at occurrence by virtue of determination being in the five doors. ‘ Three- and four-fold Jhana of the Riipa realm,’? etc., have undefinable objects owing to their occurring with the undefinable as limited, etc., for their object. For here Ripa *ealms arise in connection with the earthdevice, etc.; the sphere of infinite space arises in connection with space separated from any one of the nine devices, and the sphere of nothingness arises in connection with the separation of Ariipa consciousness. In the triplet of Path-object? the eight risings of consciousness associated with knowledge described at the beginning {of this work] have the Path for object when probationers and adepts are themselves reflecting on the Path penetrated. But owing to not being co-existent with the Path they are not conditioned by it; they are dominantly influenced by the Path by virtue of object-dominance when they are reflecting while paying regard to the Path as penetrated by themselves. They should not be said to have the Path for object and for dominant influence when making any other states than the Path the object of their thought. ‘The Four Ariyan Paths’ are certainly ‘ conditioned by the Path ’ owing to the existence of condition associated with the Path and called the Path. They are ‘dominantly influenced by the Path’ sometimes by means of the dominant influence of co-existence at the time of cultivating the Path, energy [416] or investigation being made the chief; but they should not be said to be sometime dominantly influenced by the Path at the time of making any other unspecified state in conational consciousness the chief. The nine Jhanas, beginning with that which is everywhere a vantage-point in the twelve kinds of the Fourth Jhana of the Ripa realm, have not the Path for object, neither for condition nor for dominant influence. Knowledge of the thoughts of others, of one’s former lives, of the future in the Fourth Jhana has the Path for object at the timé of knowing the Path-consciousness of the Ariyans; but from .not being co-existent with the Path it is not conditioned by’ ‘it; and from not arising out of regard for the Path, it is not dominantly influenced by it. And wily ? Does such knowledge have noregard for the Path? N ay, it is because of their being sublime. For all the world have regard for the king; but his parents do not have regard. For they do not rise from their seat on seeing him, do not raise-their hands in homage; they call him just as when he was young. So these three kinds of knowledge, because ‘they themselves are sublime, have no regard for the Path. The mind-door-adverting consciousness “has the Path for object from being the precursor of reflection at the time of reflecting on the Path of Ariyans; but from being not co-existent with it, it is not conditioned by,the Path, and from not arising out of regard for it, it is not dominantly influenced by the Path. Why does it not have regard? Because it has itself no condition, being base and foolish. Thus the whole world has regard for the king, yet retainers, such as his hunchbacks, dwarfs, and servants; from their own want of knowledge do not have regard like clever men. So this consciousness, because itself has no condition, and is base and foolish, has no regard for the Path. Moral thoughts, etc., dissociated from knowledge, being void of knowledge, and having the transcendental state for object, do not get to the state of having the Path for object, etc.; they have only the undefinable for object. [417] In the triplet of the past object the states of the sphere of infinite consciousness and that of neither perception nor non-perception, because they arise with the past attainment above for object certainly have the past only for object. “ There are no future objects without connection’ means that assuredly an individual or separate consciousness is never known to have a future object. But surely, it may be said, does not knowledge for the future have a future object, and does not knowledge of others’ thoughts arise with a future object ? They certainly do. But this knowledge of the future and of others’ thoughts is never known as one separate consciousness; but, being taken with the Fourth Jhana of the Ripa realm, is mixed with other sublime thoughts. Hence it has been said, ‘there are no future objects without connection.” Ten cognitions, three mind-elements, from arising about present sense-objects, etc., are known ‘ to have present objects.’ In the term ‘ ten states of consciousness,’ in the first place, eight have past objects when they occur with reference to kamma or a kamma-symbol at the time of taking conception among devas or men. And the same is true for the time of subconscious continuum and of decease also. But they take present objects at the time of taking conception with reference to the tendency-symbol, and subsequently at the time of subconscious continuum. Likewise when they occur by way of registration at the five doors. But they take past, future, or present objects when arising with reference to the object of apperceptions, which in the mind-door are past, future, or present objects. And the same with the element. of mind-cognition which is a moral. resultant, without rootconditions, and is accompanied by indifference. This is the case in the conception of such as are born-blind among men; it hag a present object by way of examining at the five doors also. This is the specific distinction here. But examining accompanied by joy has a present object by way of examining and registration at the five doors, and like the conditioned resultant has past, future, and present objects by virtue of registration at the mind-door. But examining with an immoral resultant, and accompanied by indifference, is similar in course to examining which is a moral resultant, and is accompanied by indifference. [418] For the former only arises to denizens of purgatory by way of rebirth, subconscious continuum, decease. This is the specific distinction here. The mind-door adverting, accompanied by joy, has a present object: making laughter at the five sense-doors of Arahants, and has past, future, and present objects when occurring by virtue of causing laughter with reference to states differentiated as past, etc. In the phrase ‘ sensuous moral consciousness,’ etc., so far four states of consciousness associated with knowledge’ have, as moral, past, future, and present objects for probationers and average persons when these are contemplating the different kinds of past things such as aggregates, elements, sense-organs, and have undefinable objects at the moment when concepts and Nibbana are contemplated. And the same ‘is true with states dissociated from knowledge. For there is no consideration of the Path, Fruition, and Nibbana by them. This is the specific distinction. In the phrase ‘ four risings of consciousness associated with opinions, such states, as immoral, have past, present, future objects when taking pleasure and delight in, and perversely grasping such things, past, present, future, as aggregates, elements, sense-organs. They have undefinable objects when one takes pleasure and delight in, and perversely grasps the term-and-concept of ‘person.’ This is true also of risings dissociated with opinions; for it is not merely they which perversely seize. The ‘ two risings of consciousness associated with aversion ”° have past, present, future objects in the case of persons grieved about things in time, and undefinable objects in the case of persons who are grieved about térm-and-concept of such objects-in-time. The phrases, ‘ associated with doubt,’ and ‘ with distraction,”! have past, future, present objects at occurrence owing to their not having reached decision in those states, and owing to excitement. The eight risings of consciousness with rootconditions, as inoperative, are similar in course to moral states of consciousness. Mind-door-adverting accompanied by indifference has a present object at occurrence by way of determining, [£19] and past, future, present, undefinable objects at the time of being the precursor to apperceptions having past, future, present objects; it has term-and-concept and Nibbana as object in the mind-door. These five, viz., that which is the basis of all, space-device, light-device, divine states, respiration-exercise, in the Jhina of the Riipa realm, different kinds of which have been mentioned, have an undefinable object. Variety of potency of the Fourth Jhana has a past object because of its arising with reference to the past basic Jhina-consciousness for one who bends his mind by means of the body. There is a future object to those who are resolving on a future thing, as in the case of such elders as Mahakassapa on disposing of the Buddha’s relics. For Mahakassapa ‘the Elder in depositing the Buddha’s relics made a resolve, ‘For two hundred and eighteen years to come may these perfumes not dry up, these flowers not fade, these lamps not go out ’; and all happened accordingly. Assagutta the Elder, seeing the clergy at the Vattaniya monastery eating dry food without curry, resolved: ‘ Daily may the pond before meals be tasty as milk curds’; and it became as the taste of curds before meals and natural after meals. And there is a present object which arises with reference to the ‘body, at the time of going by an invisible body making it dependent on the mind, [or of showing any other miracle]. Ir. 18 Supernorma] hearing of the Fourth Jhana has a present object when it arises with reference to an actual sound. Knowledge of others’ thoughts of the Fourth Jhana has past and future objects for one who knows the thoughts of others within seven days in the past, within seven days in the future, but is unable to know them when seven days expire, because such knowledge of others’ thoughts after seven days is the province of knowledge of the past and of the future. And it has a present object at the time of knowing the present. [420] This present is threefold: momentary, continuous, durational. Of these, that kind of state which has reached genesis, development, and disruption is the momentary present. That which is included in one or two continuous intervals is the continuous present. This is when an object does not at first become evident to one who goes to the light after having sat in darkness. The [material or immaterial'] continuity which occurs until it becomes manifest should be understood as one, or two continuousintervals. Matter also is not manifest at once to one who enters a room after having walked in the light. The [material or immaterial'] continuity which occurs until that is manifest should be known as one or two continuous intervals. And to one who stands afar, and who nevertheless sees the change in the hands of dyers, and in the reverberation of bells, drums, etc., the [material or immaterial’] continuity which occurs until the sound is heard should be known as one or two continuous intervals. So say the reciters of the Majjhima-Nikaya. But the reciters of the Samyutta-Nikaya, saying that there are two distinct continuities:—(1) the material continuity is when the ripples of the, water stepped.into by one crossing to the bank have not settled down, or when, after a journey the heat of the body has not subsided, or when to one coming out of the glare into a room, the gloom is not yet dispelled, or when after being occupied with religious exercise in a room, one looks out of the window during the day and the quivering of the eyes has not subsided, but (2) the two or three appercep- 1 P.T.S. ed. omits. tive intervals are immaterial continuity—maintain that both are a continuous present. And the kind of state limited by one existence is called the durational present, concerning which it was said [by the Blessed One] in the Bhaddekaratta Sutta:—‘ Friend, the mind and associated ideas that there are, are both called present; in just that “ present,” consciousness is bound with passionate desire. Because of consciousness being so bound, mind takes delight in the present. So delighting it is drawn into present things." [421] The continuous present is accepted in the Commentaries; the durational present, in the Suttas. Of the three presents some say that the momentary present is the object of knowledge of others’ thoughts. Why? Because in a person with potency and another person a thought will arise simultaneously. And this is the simile:—just as a handful of flowers is thrown into the air, one flower-cluster is sure to pierce another, stalk by stalk, so I know another’s mind. Thus when people’s minds are considered as a group, mind of one is sure to be pierced by another mind at the moment of genesis, development, or disruption. But this has been rejected in the ‘Commentaries as’ improper, owing to the absence of -coincidence in both minds by which one reflects and knows when reflecting even for a hundred and a thousand years, and owing to faultiness in reaching the state of a variety of objects. And the continuous and the durational present should be known as the object of knowledge of others’ thoughts. Of these two, all that consciousness which is another person’s at the time of having the measure of two or three apperceptional processes by virtue of the past and future from the existing apperceptional process is called the continuous present. The saying in the Commentary, that present time should be shown by means of an apperceptional interval has been well said. Wherein this is the explanation: a person of potency desirous of knowing andther’s mind reflects. The mind-door-adverting consciousness, making the momentary present its object together with the other’s mind, ceases. Subsequently there takes place four or five apperceptions, the last of which is the potency-consciousness.2. The remaining {third and fourth apperceptions] are of sensuous-realm consciousness. Of all these that which has ceased is the object, but the others have not different objects; and why ? Because they have a present object by virtue of present time. When there is oneness of object, of all apperceptions the potencyconsciousness knows the mind of another, but the others do not. As in the eye-door visual cognition only sees the visible object and other cognition, such as adverting does not see it, so this knowledge of others’ thoughts has a present thought by virtue of continuous present and present time. [422] Or, because the continuous present also falls into present time only, therefore by virtue of present time only this knowledge of others’ thoughts should be known as having a present object. Knowledge of one’s former lives of the Fourth Jhina has an undefinable object in the recollection of name and family, and in the consideration of Nibbana and symbol; it has a past object in the remaining time. Knowledge of the destiny of one’s actions of the Fourth Jhana has a past object. Therein although knowledge of former lives and of others’ thoughts also have past objects, yet of them the past aggregates of the former lives and name and family which are bound with the aggregates are not known, as object. Indeed, this knowledge of former lives in these past aggregates and states bound therewith is similar in course to omniscience. And of the other knowledge the thought past the limit of seven days is the object. For it does not know another aggregate or what is bound with aggregate. But it is said to have the Path for object by way of explanation from having as object the mind associated with the Path. And only the past volition of knowledge of the destiny of one’s actions is the object. This should be known as the specific distinction. This herein is the method of the Commentary. Yet because it ——? = a is said in the Putth@na: ‘The moral aggregates are the cause by way of object; causal relation of the knowledge of the varieties of potency, of others’ thoughts, of former lives, of the destiny of actions, of the-future,’ therefore the four aggregates are the object of knowledge of others’ thoughts and of the destiny of actions. There also of this last knowledge moralities and immoralities are the object. Supernormal vision of the Fourth Jhana has a present object from having for object an actual form or colour. Knowledge of the future of the Fourth Jhana has a future object, and indeed in the future aggregate and aggregatebound is similar in course to omniscient-like knowledge of former lives. Of them although knowledge of others’ thoughts has a future object, it makes only the thought arising within seven days the object. [423] This knowledge of the future takes for object the arising thought, aggregates, states bound with aggregates, for one hundred thousand cosmic periods in the future. The ‘threefold and fourfold Jhana of the Ripa realm,” because they do not arise with reference to even a single thing in the past, future, or present, have verily an undefinable object. . In the ‘ personal ° triplet,? as that state which is bound to the controlling faculty is subjective-personal, even though, in another person’s continuity it would be called external, so the [given] state is not in any way personal when not bound to the controlling faculty and external to matter and to Nibbana. Hence it is said to be external because there is no way of explaining it as subjective-personal, and not because the subjective-personal just does not come to pass. And in this triplet of the ‘ personal object,’ it is with reference to just this not coming to pass of the subjective-personal that the state of having an external object is mentioned. The phrase ‘the sphere of nothingness has an undefinable and also a personal object °4 is said without acquiescence in the personal, external, or personal-external state of the object of the sphere of nothingness merely because the personal state has ceased. Therein not only the Jhana of the sphere of nothingness has an undefinable object, but also its adverting, its access-thoughts, its object-reconsidering thoughts, its immoral thoughts, proceeding by way of enjoying its object, have undefinable objects. But all these are named along with it, hence they have not been taken separately. How, then, are they taken ? This sphere of nothingness, and that consciousness which, as its precursor, arises and proceeds by way of adverting, access, etc., should have one object together with it. All that consciousness is said to have an undefinable object, because [firstly] the undefinable state of the object is granted by such a method as this: ‘Sometimes these risings of ‘consciousness said, in the triplet of the “ past object,” to be the moral consciousness in the realm of sense, the immoral consciousness, the nine, states of consciousness as inoperative, the fourth Jhana of the Ripa realm may not be said to have even a past object,’ and {secondly] because it is explicitly stated thus: ‘ Of the sphere of nothingness the sphere itself, the four unincluded Paths and the four Fruitions—these states have an undefinable past object.’ [424] Now because the undefinableness of the object of the moral éonsciousness in the realm of sense, etc., has been mentioned above in the triplet of the ‘past object’! with reference to their having one object together with the sphere of nothingness, therefore this last Jhana, though spoken of in the triplet of the personal object as single, shows, here also, the undefinableness of the object of the moral consciousness in the realm of sense, etc.” For, is there any obstacle to these states of consciousness, which have one object, together with that Jhana, in having an undefinable object? It is in this way, when this Jhana is mentioned, that the adverting and other states are implied. The rest herein is plain in meaning from the Pali. But in the classification according to object, these [two]! Jhana- 1 Dhs. § 1417. 2 Dhs. § 1419. spheres:, infinite consciousness and neither perception nor non-perception, should be considered as having a personal object because they proceed as moral, resultant, inoperative, with reference to the [next] lower attainment of the six geneses of consciousness, bound up with their own continuity. Among them the inoperative sphere of infinite space is the object only of the inoperative sphere of infinite consciousness and not of the other [moral, resultant’ sphere of infinite consciousness]. Why? Because of the absence of a moral resultant sphere of infinite consciousness to one endowed with the inoperative sphere of infinite space. But the moral sphere of infinite space is the object of the threefold sphere of infinite consciousness, moral, resultant, and inoperative. And why? Because of the arising and becoming of the threefold sphere of infinite consciousness above that of the infinite space of one who has produced it. And the resultant sphere of infinite space is not the object of any thought of the sphere of infinite consciousness; and why? Because of the thought not being brought forward after ‘rising from the resultant. And the same with making the sphere of nothingness, moral and inoperative the object of that of neither perception nor non-perception. All the threefold and fourfold Jhanas of the Riipa realm, etc., should be considered as having an external object, because they proceed with reference to external earth and other ‘ devices’ (kasina) external to the subjective-personal. In connection with the passage ‘all sensuous, moral, immoral, unmoral states, the Fourth Jhana of the Riipa-realm’!. . . four states of consciousness associated with knowledge as moral, have personal objects for one who is reflecting on his own body and mind,” external objects for one who is reflecting on another’s body and mind, or is reflecting on concepts and Nibbana, and subjective-external objects for one who is reflecting on both. The same method should be understood in the case of states of consciousness dissociated with knowledge. In none of these is there reflection on Nibbana [425]. Four risings of consciousness associated with dogmatism as immoral have personal objects when [the conscious subject] is enjoying, taking delight in, and wrongly handling {the idea of] his own body and mind, external objects when (the idea of] body and mind of another are so enjoyed, etc.; or matter, ‘ device,’ etc., not bound up with the controlling faculty; and subjective-external objects when enjoying, etc., both. And the same method should be understood when the states of consciousness are dissociated with dogmatism. For here there is no wrong handling. ‘Two states associated with aversion’! have personal objects when the subject is depressed about his own body and mind, external objects when depressed about another’s body and mind, or matter, concepts, etc., not bound up with controlling faculty, and subjective-external objects when depressed about both. ‘States associated with perplexity and excitement * should be considered as having a personal object; proceeding by way of doubting and wavering among those different kinds already mentioned. Thirteen risings of consciousness, to wit, twice five [sense-] cognitions and three mental elements, have « personal object when proceeding with reference to their own material qualities, etc., and an external object when the qualities of another are concerned, and a subjective-external object when concerned with both. The element of mind-cognition without root-conditions and accompanied by joy has a personal object when proceeding with reference to its own five material states, etc., by examining, registration at the five doors and to other personal sensuous states by way of registration at the minddoor; it has an external object when proceeding with reference to the states of another person, and a subjective-personal object when referring to both. The same is valid for the twofold element of mind-cognition without root-conditions, a resultant and accompanied by indifference. It is only these [two classes of consciousness] which proceed in happy destiny en and evil destiny by way of reconception, subconscious continuum, and decease .in actions classed as personal, etc. The eight main classes of resultant consciousness are similar in course to these two, but do not proceed solely as examining; they proceed in a happy rebirth by reconception, subconscious continuum, and decease. Inoperative consciousness without root-conditions accompanied by joy has a personal object when so proceeding as to causé mirth in ‘connection with the subject’s own material qualities, etc., at the five sense-doors, [426] an external object when proceeding similarly in connection with those of another; further, it has a personal object when proceeding so as to cause mirth in the Tathagata in connection with his own kamma, such as his actions when he was the youth Jotipala, the king Makhadeva, the ascetic Kanha,} an external object when proceeding in connection with such actions as those of the queen Mallika,? the minister Santati,> the flower-seller Sumana, and a subjective-external object when proceeding in both such connections. The element of mind-cognition without root-conditions, inoperative and accompanied by indifference, has a personal object when proceeding as determining at the five doors, and as adverting at the mind-door. The eight main classes of inoperative consciousness are similar in the above-named respect to the moral consciousness. But only these eight arise in Arahants; the moral eight arise in probationers and average persons. To this extent is there any difference. The five Jhanas, having in the way above-stated a vantagepoint everywhere in Fourth Jhana, come also into this triplet, for in device, concept, symbol they have external objects. The variety of potency of the Fourth Jhana has a personal object because it makes one’s own body and mind the object at the time of bending the mind by body, or body by mind, and at the time of itself creating forms such as a child’s; has an external object at the time of manifesting externally elephants and horses and the like; and has a subjective-external object at procedure, sometimes personal, sometimes external. Supernormal hearing of the Fourth Jhana has a personal object at the time of hearing its own internal sound and an external object at the time of hearing the sound of others, and a subjective-external object by way of (combining) both. Knowledge of others’ thoughts of the Fourth Jhana has an external object because it has others’ thoughts for object; but there is no need for it to know its own thought. Knowledge of one’s former lives of the Fourth Jhina has a personal object when there is a recollecting of one’s own individuality, an external object when another’s individuality is remembered, or matter not bound up with controlling faculty or the three concepts, and a subjective-external object when remembering in both ways. {427] Supernormal sight i in Fourth Jhana has a personal object when anything is seen inwardly, an external object when seeing in the ordinary way, and a subjective-external object when seeing in both ways. Awareness of the future in Fourth Jhana has a personal object when there is a recollecting of one’s own future individuality, an external object when anocher’s future individuality is recollected, or matter not bound up with controlling faculty, and a subjective-external object when recollecting in both ways. The reason why the sphere of nothingness has an undefinable object has been dealt with above. In the exposition of the root-condition group,” the rootconditions are first shown: ‘ There are three moral conditions’; then their genesis is shown: ‘ They arise in the four moral planes.’ In this way the explaining of the other groups should be understood. In ‘ where two or three Jntoxicants arise together ’? the coorigin of the Intoxicants in three ways should be understood. Therein, the Intoxicant of sensuality arises in one state of consciousness in two ways: by virtue of ignorance in the four dissociated from views, and, together with the Intoxicants of views and of ignorance, in those associated with views. The Intoxicant of existence arises in one state of consciousness in one way: together with the Intoxicant of ignorance in the four dissociated from views. And as in this expression the co-origin of Intoxicants is understood, so in ‘ where two or three Fetters arise together’ the co-origin of Fetters may be tenfold. Herein, ‘ sensual lust *! arises in one state of consciousness in four ways; ‘ aversion’ in three ways; ‘ conceit’ in one way; ‘ doubt, and lust for existence’ arise in one state of consciousness likewise in one way. How? Sensual lust arises in one state of consciousness in four ways—with the Fetters of conceit and of ignorance, of views and of ignorance, of observance of rule and ritual and of ignorance, and of ignorance alone. Aversion arises in one state of consciousness in three ways,— with the Fetters of envy and of ignorance, of meanness and of ignorance, of ignorance alone. Conceit arises in one state of consciousness in one way with the Fetters of lust for existence and of ignorance. [428] And doubt also; for it arises with the Fetter of ignorance. And the same with lust for existence. Thus here two or three fetters arise together in one state of consciousness. And in the Hindrance-group? also in that expression which has been said thus, ‘ where two or three Hindrances arise together ’ the co-origin of Hindrances in eight ways should be understood. For among them ‘ sensual desire’ arises in one state of consciousness in two ways, ‘ill-will’ in four ways, ‘ excitement’ in one way, ‘doubt’ also in one way. How ? Sensual desire arises in one state of consciousness in two ways, with the Hindrances of excitement and of ignorance in classes of automatic consciousness and with the Hindrances of slothtorpor, of excitement, and of ignorance in voluntary consciousness. : Why was ‘ two or three’ said by way of the above classifica- 1 Dha. § 1460. Dhs. § 1486. tion? Because it is possible for even four Hindrances to arise together in one state of consciousness. ‘ IH-will’ arises in one state of consciousness in four ways,—with the Hindrances of excitement and of ignorance ‘in automatic consciousnéss; of sloth-torpor, of excitement and of ignorance in non-automatic consciousness; of excitement, of worry, and of ignorance in automatic; and of sloth-torpor, of excitement, of worry, and of ignorance in non-automatic consciousness. And ‘ excitement ’ arises in one way with merely the Hindrance of ignorance. ‘Doubt’ arises together with the Hindrances of excitement and of ignorance. In the Corruption-group,' in the expression ‘ where two or three Corruptions arise together,’ in various places two or three Corruptions arise together with other Corruptions. Why? Because of the non-production of just two or three Corruptions in a single state of consciousness. Herein the coorigin of the Corruptions is in ten ways. For among them ‘greed’ arises in one state of consciousness in six ways, ‘ aversion ’ in two ways, ‘ delusion’ also in two ways. How ? Greed arises in one state of consciousness in six ways,—with delusion, excitement, shamelessness, recklessness of blame in automatic consciousness and in that dissociated from views; with delusion, sloth, excitement, shamelessness, fearlessness of blame in the non-automatic; with,delusion, conceit, excitement, shamelessness, fearlessness of blame in the automatic; with delusion, conceit, sloth, excitement, shamelessness, fearlessness of blame in the non-automatic; with delusion, excitement, dogmatism, shamelessness, recklessness of blame in the consciousness associated with dogmatism and automatic; and with delusion, dogmatism, sloth, excitement, shamelessness, recklessness of blame in the non-automatic. And ‘ aversion’ arises in two ways with delusion, excitement, shamelessness, recklessness of blame in the automatic; and with delusion, sloth, excitement, shamelessness, recklessness of blame in the non-automatic. And ‘ delusion’ arises in two ways with doubt, excitement, shamelessness, reckless- 1 Dhe. § 1548. ness of blame in the doubt-associated; and with excitement, shamelessness, recklessness of blame in the excitementassociated. The rest everywhere is evident in meaning. End of the explanation of the Commentarial Chapter of the Expositor, the Commentary on the Compendium of States. Hither the Master of the world attained Expounding the fair Dhammasanigani, Dividing it according to the names:— Mind, Matter, Exposition, Summary. But the interpreting thereof, which I Began by comprehension of the Truths Of Abhidhamma, is completed now And is by name called ATTHASALINI, Revealing truths not incompatible. Through the same merit which I have attained, Who fashioned it in nine and thirty texts Of recitations, that the holy Law May long abide, let all men understand The Law that bringeth blessing by the grace Of the Law’s King, and let them thus attain Thro’ pure and happy life Nibbana’s bliss Ineffable, from tears and sorrow free. Foréver may the Law abide, by all Revered! May rain in its due season fall ! As good kings guarded all mankind of old, May the king guard mankind as his own son! This Commentary, called the ExPosiTor on the CoMPENDIUM or States, was made by the Elder, in whom are grouped together the immaculate and gentle virtues of precept and conduct, adorned by pure and exalted faith, understanding and energy, who is capable of diving into the depths of his own and other doctrines, endowed with keen intellect, replete with the ability of unhindered knowledge in the Teacher's religion—the which is divided into three Pitakas, together with the commentaries,— a great grammarian, gifted with sweetness of speech, full of the virtues of sweetness, nobleness, issuing from the.bliss born of the perfection of his acts, an umerring speaker like Sakka’s thunderbolt not missing its mark, most excellent of speakers, a great poet, who is the ornament of the lineage of Elders resident at the Great Minster who are lamps in the lineage of the Elders, of well-established intelligence in the Law surpassing human law, and who is attended by analytical knowledge and adorned with such virtues as the siafold super-knowledge, whose wisdom is very extensive and pure, who bears the name BUDDHAGHOSA given him by the Elders. While Buddha, the great name of the great Sage, Pure-minded world-chief, in the world abides, So long may this book live and show the way Of wisdom’s purity to noble sons Who seek for liberation from the world. By grace of this, the book I wrote, Into Metteyya’s presence am I come. Within the Refuges established Upon the Sasana I take my stand. ‘May mother, father, teachers, they who wish me well And they who do not, give me happy thanks And long safeguard the merit I have won P May there be success ! May there be welfare !