Dhamma-Sangani - THE GENESIS OF THOUGHTS - BAD STATES OF CONSCIOUSNESS II

A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI

Translated by CAROLINE A. F. RHYS DAVIDS, M.A.

[Summary.]
[410a] Now at that time
the skandhas are four,
etc.,
the faculties are five,
the Jhana is fourfold,
the Path is threefold,
etc.
[Continue as in § 397a.]
X- -X- -X- -X- -x- ^
[411] What on that occasion is the skandha of syn-
theses ?
Ansiver as in § 398, omitting both '
joy ' and '
wrong
views.'
:!« H< ^c ;- * >:c
VIII.
[412] Which are the states that are bad ?
Ansiver as in Thought VII., with the additional Jactor,
inserted as in Thoughts II,, IV., VI., of '
prompted by a
conscious motive.'^
IX.
[413] Which are the states that are bad ?
When a bad thought has arisen which is accompanied
by melancholy and associated with repugnance,"^ and which
has as its object a sight, a sound, a smell, a taste, a touch,
a mental state, or what not, then there is
contact,
feeling,
perception,
^ The Cy. gives no illustrations of this or the three pre-
ceding types of thought.
^ Pa tig ho, used (§ 1060) to describe do so, and again
(§ 597 et seq.) in connexion with sense-stimulation, as
*
reaction.'


thinking,
thought,
conception,
discursive thought,
distress,
self-collectedness
;
the faculties of
energy,
concentration,
ideation,
melancholy,
vitality
;
wrong intention,
wrong endeavour,
wrong concentration ;
the powers of
energy,
concentration,
unconscientiousness,
disregard of blame
;
hate,
dulness
;
malice
;
unconscientiousness,
disregard of blame,
quiet,
grasp,
balance.
These, or whatever other incorporeal, causally induced
states there are on that occasion—these are states that are
bad.
[414] The question arid answer on '
contact,' § 2.
[415] What on that occasion is feeling ?
The mental pain, the mental distress (dukkham),
which, on that occasion, is born of contact with the appro-
priate element of representative intellection ; the painful,
distressful sensation which is born of contact with thought;


the painful, distressful feeling which is born of contact with
thought—this is the distress that there then is.
[416, 417] What on that occasion is distress (dukkham)
. . . the faculty of melancholy (domanassindriyam)?
Ansivers as for * feeling ' in § 415, omitting *
with the
appropriate element of representative intellection.'
[418] What on that occasion is hate ?
The hate, hating, hatred which on that occasion is a
disordered temper, the getting upset,^ opposition, hostility,
churlishness,^ abruptness,^ disgust of heart—this is the
hate that there then is.
[419] What on that occasion is malice ?
Answer as for *
hate.'
•-;< '\- * * :!c 'Ai
Or whatever other incorporeal, causally induced states
there are on that occasion—these are states that are bad.
^ Vyapatti, vyapajjana. Cf. § 1060, n. 5. Here
the comment is pakatibhava-vijahanatthena = throw-
ing off a normal state (Asl. 258). *Like gruel that has
gone bad ' (Sum., 1. 211).
2 Candikkam. See J. P. T. S., 1891, p. 17 ; P. P. ii. 1
( = ii. 11). Smp. 297. Morris thinks candittam is the
right spelling. I incline to hold that the lectio difficilior
is more likely to be correct. The Cy. in four passages
spells with kk. K., by an oversight, has candittam in
the present passage, but kk in §§ 1060, 1314.
^ Asuropo. Eefers, according to the Cy. (258), to the
broken utterance of a man in a rage.
It is not a little curious that such constituents as * self-
collectedness,' '
quiet ' and '
balance ' should not be found
incompatible with hate as described above. *
Concentra-
tion '
is less incompatible, and it must be remembered that
all three states are described in the same terms. Hence,
if one stands, the others cannot fall. But see under
Thoughts X. and XII.


[Summary.]
[419a] Now, on that occasion
the skandhas are four,
etc.,
the faculties are five,
the Jhana is fourfold,
the Path is threefold,
the powers are four,
the causes are two,^
etc.
[Continue as in §§ 58-61.]
[420] What on that occasion is the skandha of syn-
theses ?
Contact,
, thinking,
conception,
discursive thought,
self-coUectedness
;
the faculties of
energy,
concentration,
vitality
;
wrong intention,
wrong endeavour,
wrong concentration
;
the powers of
energy,
concentration,
unconscientiousness,
disregard of blame
;
hate,
dulness
;
^ Namely, doso and moho.


malice
;
unconscientiousness,
disregard of blame,
quiet,
grasp,
balance.
These, or whatever other incorporeal, causally induced
states there are on that occasion, exclusive of the skandhas
of feeling, perception and intellect—these are the skandha
of syntheses.
X.
[421] Which are the states that are bad?
When a bad thought has arisen which is accompanied
by melancholy, associated with repugnance, and prompted
by a conscious motive, and which has as its object a sight
... or what not, then there is contact, etc.
[Continue as in Thought IX.]
XI.
[422] Which are the states that are bad ?
When a bad thought has arisen which is accompanied
by disinterestedness and associated with perplexity, and
which has as its object a sight, a sound, a smell, a taste,
a touch, a mental state, or what not, then there is
contact,
feeling,
perception,
thinking,
thought,
conception,


discursive thought,
disinterestedness,
self-collectedness
;
the faculties of
energy, disinterestedness,
ideation, vitality
;
wrong intention,
wrong endeavour
;
the powers of
energy,
unconscientiousness,
disregard of blame
;
perplexity
;
dulness
;
unconscientiousness,
disregard of blame,
grasp.
These, or whatever other incorporeal, causally induced
states there are on that occasion—these are states that are
bad.
[423] What on that occasion is contact ?
The usual formula.
[424] What on that occasion is self-collectedness ?
The sustaining of thought which there is on that occa-
sion^—this is the self-collectedness that there then is.
1 Buddhaghosa says on this passage (Asl. 259) :
*
Inas-
much as this weak form of thought has only the capacity
of keeping going, or persisting (pavatti thitimatta-
kam'), none of the other features of 'self-collectedness'
are here applied to it. It is clear, therefore, that the
'. . . pe . . .' after thiti in the text is a mistake.
And cf. K. * Concentration,' it will be noticed, as well as
'quiet' and *
balance,' are entirely omitted.


[425] What on that occasion is perplexity (vici-
kiccha)?!
The doubt, the hesitating, the dubiety, which on that
^ It is tempting to render vicikiccha by *
doubt.' It
would not be incorrect to do so. The dual state of mind
which is the etymological basis of dou-bt is shown in two
of the terms selected to describe the word. Again, the
objects of vicikiccha, as given in § 1004, are those to
which the term *
doubt,' in its ethico-religious sense, might
well be applied. But there are features in which the
Buddhist attitude of vicikiccha does not coincide with
doubt as usually understood in the West. Doubt is
the contrary of belief, confidence, or faith. Now, the
approximate equivalents of the latter — saddha and
pas ado—are not alluded to in the answer, as they might
be, for the purpose of contrast. Again, though this by
itself is also no adequate ground for not matching the
two terms in question, the etymology of the words is very
different. There is nothing of the dual, divided state of
mind in the structure of vicikiccha as -there is in that
of *
doubt.' Cikit is the desiderative or frequentative of
cit, to think; vi, the prefix, indicating either intensive or
distracted thinking. Thus, the etymology of the Indian
word lays stress on the dynamic rather than the static,
on the stress of intellection rather than the suspense of
inconclusiveness. When the term recurs (§ 1004), Buddha-
ghosa refers it to kiccho—to '
the fatigue incurred through
inability to come to a decision '
—a position nearer, psycho-
logically, to *
perplexity ' than to * doubt.' It is quite true
that, on etymological ground, neither is kankha a match
for our term 'doubt.' Kanks is to desire. The word
would seem to give the emotional and volitional comple-
ment of the intellectual state implied in vicikiccha, the
longing to escape into certainty and decision attendant on
the anxious thinking. Kankha, however, is not one of
any important category of ethical terms, as is vicikiccha;
besides, its secondary meaning—namely, of a matter sub
judice, or of the state of mind connected therewith (see Jat.
i. 165 ; M. i. 147)—seems to have superseded the primary
meaning, which is retained in akankhati (cf. Akan-
kheyya Sutta, M. i. 33). Hence, it can be fairly well
rendered by '
doubt.' I do not, then, pretend that *
per-


occasion is puzzlement/ perplexity ; distraction, standing
at cross-roads f collapse,^ uncertainty of grasp ; evasion,
hesitation f incapacity of grasping thoroughly,^ stiffness
of mind,^ mental scarifying^—this is the perplexity that
there then is.
plexity' is etymologically the equivalent of vicikiccha,
but I use it (1) to guard against a too facile assimilation
of the latter to the implications of *
doubt ' as used by us,
and (2) to throw emphasis on the *
mortal coil ' and tangle
of thought in one who, on whatever grounds, is sceptically
disposed.
^ Vimati, almost an exact parallel to vicikiccha, con-
noting as it does either intense or distraught mind-action.
2 Dvelhakam, dvedhapatho. Here we get to the
etymological idea in our own '
doubt.' The Cy. has, for
the one, *
to be swayed or shaken to and fro '
; for the
other, '
as a path branching in two, this being an obstacle
to attainment ' (259).
^ Samsayo, -the etymological equivalent of *
collapse.'
To succumb to one's inability to be persistently carrying
on such problems as, Is this permanent or impermanent ?
etc., says the Cy. (ibid.).
* Asappana, parisappana. According to the Cy.,
these mean, respectively, '
to relinquish ' (or slip down
from—osakkati; cf. Trenckner's 'Miscellany,' p. 60)
'
an object of thought through inability to come to a
decision,' and *to slip' (or run—sappati [vide sarp])
'
about on all sides from inability to plunge in.' Asl. 260.
^ Apariyogahana, employed to describe moho. See
§ 390.
^ I should not have hesitated to adopt, for thambhi-
tattam, chambhitattarn (vacillation), the alternate
reading in the Cy. (Asl. 260), were it not that the latter
])araphrases the term by saying 'the meaning is a con-
dition of denseness (or rigidity, thaddho). For when per-
plexity arises, one makes one's mind stiff (stubborn, dense,
thaddham).' K. also reads thambhitattam. Both
terms, however, though opposed in connotation, are derived
from the root stambh, to prop; and both are used to


[Summary.]
[425a] Now, at that time
the skandhas are four,
etc.,
the faculties are four,
the Jhana is fourfold,
the Path is twofold,
the powers are three,
the cause is one,^
etc.
[Continue as in § 58.]
[426] What on that occasion is the skandha of syn-
theses ?
Contact,
thinking,
conception,
discursive thought,
self-collectedness
;
the faculties of
energy,
vitality
;
describe the gaseous element, which, though it is vacil-
lating, holds solids apart. See below, § 965. There is the
further comment (AsL, ibid.) that, '
in respect of certainty,
inability to carry on the idea in the mind is meant.' Vici-
kiccha, then, though it implies active racking of the
brain, impedes progress in effective thinking, and results
in a mental condition akin to the denseness and apariyo-
gahana of moho.
^ Manovilekho. 'When perplexity arises, seizing the
object of thought, it scratches the mind, as it were ' (ibid.).
When the term is used to describe kukkuccam, or worry
(§ 1160), it is illustrated in the Cy. by the scaling of a
copper pot with an awl (araggam). Asl. 384,
^ Namely, moho.


wrong intention,
wrong endeavour
;
the powers of
energy,
unconscientiousness,
disregard of blame
;
perplexity,
dulness
;
unconscientiousness,
disregard of blame,
grasp.^
Or whatever other, etc.
[Continue as in § 420.]
XII.
[427] Which are the states that are bad ?
When a bad thought has arisen which is accompanied
by disinterestedness and associated with excitement, and
which has as its object a sight, a sound, a smell, a taste,
a touch, a mental state, or what not, then there is
contact,
feeling,
perception,
thinking,
thought,
conception,
discursive thought,
disinterestedness,
self-collectedness,
the faculties of
energy,
concentration,
ideation,
On the omission of '
balance,' c/. below, § 429, n.


disinterestedness,
vitality
;
wrong intention,
wrong endeavour,
wrong concentration
;
the powers of
energy,
concentration,
unconscientiousness,
disregard of blame
;
excitement
;
dulness
;
unconscientiousness,
disregard of blame,
quiet,
grasp,
balance.
These, or whatever other incorporeal, causally induced
states there are on that occasion—these are states that are
bad.
[428] Usual question and answer on '
contact.'
X- -5^ -X- if -X- -X-
[429] What on that occasion is excitement (uddhac-
cam)?
The excitement of mind which on that occasion is dis-
quietude, agitation of heart, turmoil of mind—this is the
excitement that there then is.^
^ Yam cittassa uddhaccarn avupasamo, cetaso
vikkhepo, bhantattam cittassa —idam vuccati
uddhaccarn. It seems clear that, whether or no ud-
dhaccarn can elsewhere be rendered by terms indicative
of a puffed-up state of mind (see Rhys Davids, 'Buddhism,'
p. 109; Warren, 'Buddhism in Translations,' p. 365 ; Neu-
mann, ' Die Eeden,' etc., 1., passim) , the specific meaning in
this connexion (Tattha katamam uddhaccarn) is the
antithesis of vupasamo, and the equivalent of vikkhepo.


[429a] Now, at that time
the skandhas are four,
etc.,
the faculties are five,
both of which are expressions about the meaning of which
there is little or no uncertainty. In Sanskrit auddhatya
is only found twice in later works, one of them Buddhist
{v. Bothl. and Both., s.v,), and there means wrestlings
a word used by ourselves for certain agitated, perfervid
mental states. That the term should be yoked with kuk-
kuccam (worry) in the Nivaranas (see §§ 1158-1160; and
cf. the cognate meaning in another allied pair, th ma-
mid dh am, §§ 1155-1157) goes far to rob it of implica-
tions of vanity or self-righteousness. (In 'Dialogues of
the Buddha,' i. 82, the former pair are rendered '
flurry
and worry.') Buddhaghosa gives little help ; but he dis-
tinguishes uddhaccam, as a struggling over one object of
thought (ekarammane vipphandati), from perplexity
as a struggling over divers objects of thought. The Bud-
dhists were apparently seeking for terms to describe a state
of mind antithetical to that conveyed by the designation
thinamiddham—stolidity and torpor. In the latter
there is excessive stability—the immobility not of a finely-
adjusted balance of faculties and values, but of an inert
mass. In the former (uddhacca-kukkuccam) there is
a want of equilibrium and adjustment. From some cause
or another the individual is stirred up, agitated, fussed;
in American idiom, 'rattled.'
What I have rendered 'turmoil' (bhantattam; more
literally, wavering, rolling, staggering) Buddhaghosa calls
vibhanti-bhavo {sic lege), bhantayana-bhantagon-
adinam viya (Asl. 260).
Whatever the exact meaning of uddhaccam may be,
there is enough to show that it is in great part antithetical
to some of the other constituents enumerated under the
Bad Thought in question—at least, when these are taken
in their full intention. I refer to the approximately
synonymous group :
'
self-collectedness,' '
concentration,'
'quiet' and 'balance.' The last, indeed (avikkhepo),
is a contradiction in terms to the phrase which describes
uddhaccam as cetaso vikkhepo! The text actually
omits it, but this is through mere inadvertence {cf. § 430).


the Jhana is fourfold,
the Path is threefold,
the powers are four,
the cause is one,
etc.
[Continue as in § 58.]
It is given in K., and the Cy. 'explicitly states (p. 260) that
there are twenty-eight constituents enumerated, fourteen
of them being described in terms of one or other of the
other fourteen. (If the reader will compare § 427 with
the corresponding descriptions given in §§ 2-57, he will
prove this to be correct.) Nor is there a word to comment
on, or explain away any apparent incongruity in the in-
clusion. There is only a short discussion, alluded to
already, on the relation of uddhaccam and vicikiccha.
Thoughts XI. and XII., as departing from the symmetrical
procedure of I. to IX., are said to be miscellaneous items,
and to be concerned with persistent attending to the idea
(arammane pavattanaka-cittani). And just as, if a
round gem and a tetragonal gem be sent rolling down an
inclined plane, the former's motion is uniform, while that
of the latter is from one position of rest to another, so
vicikiccha connotes a continual working of thought,
while uddhaccam works on one given basis at a time.
There being, then, as it would appear, this fairly close
analogy between *
perplexity ' and '
excitement,' it is fair
to assume that '
self-collectedness ' and its synonyms are
to be understood in Thought XII., as present in the feeble
degree to which they, or at least the first of them, is
present in Thought XI. (see § 424, n.). The compilers
were thus between two fires as to their logic. Either
avikkhepo must go to admit of the use of vikkhepo
—
in which case the synonyms of avikkhepo (samadhi,
etc.) must go too—or it and its synonyms must be re-
tained with a highly attenuated import. Possibly the
subject was conceived as agitated on some one point only,
but calm as to things in general.


[430] What on that occasion is the skandha of syn-
theses ?
Contact,
thinking,
conception,
discursive thought,
self-collectedness
;
the faculties of
energy, ,
concentration,
vitaUty;
wrong intention,
wrong endeavour,
wrong concentration
;
the powers of
energy,
concentration,
unconscientiousness,
disregard of blame
;
excitement
;
dulness
;
unconscientiousness,
disregard of blame,
quiet,
grasp,
balance.
Or whatever other, etc.
[Continue as in § 62.]
****** [Here end] the Twelve Bad Thoughts.

Dhamma-Sangani - THE GENESIS OF THOUGHTS - BAD STATES OF CONSCIOUSNESS I

A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI

Translated by CAROLINE A. F. RHYS DAVIDS, M.A.

[PART II.—BAD STATES OF CONSCIOUSNESS,
Chapter VI.
The Twelve Bad Thoughts (dvadasa akusalacit-
tani).]
I.
[365] Which are the states that are bad ?^
When a bad thought has arisen, which is accompanied
by happiness, and associated with views and opinions,^ and
has as its object a sight, a sound, a smell, a taste,^ a touch,
a [mental] state, or what not, then there is
contact,
feeling,
perception,
thinking,
thought,
conception,
discursive thought,
joy*
^ In this connexion those constituents of the twelve
thoughts which in themselves are ethically neutral are to
be understood as unchanged in the connotation assigned
them in connexion with good thoughts. There being for
bad thoughts no other sphere of existence save the sensuous
universe, this is to be understood throughout (Asl. 247).
2 Ditthigata-sampayuttam. Cf. p. 83, n. 1, with
§§381,'i003.
^ Kasarammanam va is inadvertently omitted in the
printed text.


ease,
self-collectedness ;^
the faculties of
energy,
concentration,^
ideation,
happiness,
vitality
;
wrong views,
wrong intention,
wrong endeavour,
wrong concentration
;
the powers of
energy,
concentration,
unconscientiousness,
disregard of blame ;
lust, covetousness,
dulness,^ wrong views,
unconscientiousness,
disregard of blame,
^ See following note.
2 Concentration of mind is essential to the higher life
of Buddhism; nevertheless, so far is it from constituting
excellence, that it is also an essential to effective evil-doing.
If the mind be undistracted, says Buddhaghosa, the
murderer's knife does not miss, the theft does not mis-
carry, and by a mind of single intent (lit., of one taste)
evil conduct is carried out (Asl. 248). Cf. the Hebrew
idiom rendered by *the heart being set'—to do good or
evil (Eccles. viii. 11 ; Ps. Ixxviii. 8).
^ Hate (do so) and malice (vyapado) do not find a place
among the factors of Bad Thoughts (corresponding to the
place occupied by their opposites in the Good Thoughts,
§ 1) till we come to the last four types of bad thoughts.
Whereas these are accompanied by melancholy (doma-
nassam), the subject of the first and the following three
types of thought is a cheerful sinner. Joy, ease, happiness,
were held to be incompatible with hate.


quiet,
grasp,!
balance.
Now, these—or whatever other incorporeal, causally
induced states that there are on that occasion—these are
states that are bad.^
[366-370] What on that occasion is contact . . . feeling
. . . perception . . . thinking . . . thought?
Answers as in §§ 2-6 respectively,
[371] What on that occasion is conception ?
Answer as in § 7, substituting '
wrong intention ' (m i c-
chasankappo) for* right intention.'
[372-374] What on that occasion is discursive thought
. . . joy . . . ease?
Answers as m §§ 8-10 respectively.
[375] What on that occasion is self-coUectedness ?
Answer as in § 11, substituting '
wrong concentration '
Jor
'
right concentration.'
[376] What on that occasion is the faculty of energy ?
Ansiver as in § 13, substituting '
wrong endeavour ' for
*
right endeavour.'
[377] What on that occasion is the faculty of concentra-
tion?
Answer as in § 375.
! Vipassana (insight) has been erroneously included
in the text. Moral insight was as incompatible with im-
moral thoughts to the Buddhist as it was to Socrates and
Plato. Hence also 'wisdom' and 'mindfulness' are ex-
cluded, as well as '
faith.' The Cy. rules that the followers
of heretical dogmas and mere opinion can have but a
spurious faith in their teachers, can only be mindful of
bad thoughts, and can only cultivate deceit and delusion.
Nor can there possibly be that sixfold efficiency of sense
and thought which is concomitant with good thoughts (§ § 40-
51). Asl. 249.
2 Kusala in the text is, of course, a slip. There are
in all these Bad Thoughts ten ' whatever-other ' states
:
desire, resolve, attention, conceit, envy (issa, or read
iccha, longing), meanness, stolidity, torpor, excitement,
worry (Asl. 250). See above, p. 5, n. 1.


[378-380] What on that occasion is the faculty of idea-
tion . . . happiness . . . vitality?
Answers as in §§ 17-19 respectively.
[381] What on that occasion are wrong views (miccha-
ditthi)?!
The views which on that occasion are a walking in
opinion, the jungle of opinion,^ the wilderness of opinion,^
the puppet-show of opinion,* the scuffling of opinion,^ the
Fetter of opinion,^ the grip^ and tenacity^ of it, the inclina-
tion totvards it,^ the being infected by it, a by-path, a wrong
road, wrongness, the * fording place,' ^^ shiftiness of grasp
—these are the wrong views that there then are.
^ Micchaditthi is defined in the Cy. (p. 248) as aya-
thavadassanam, seeing things as they are not. (On
ditthi, see § 1003, n.) Sixty-two kinds of this perverted
vision, or ill-grounded speculation are distinguished in the
Brahmajala Sutta (D. i.), all of them being theories of
existence, and are alluded to by the commentator (p. 252).
Cf. Ehys Davids, '
American Lectures,' p. 27 et seq.
^ Because of the difficulty of getting out of it, as out of
a grass, forest, or mountain jungle (AsL, ibid.).
^ Because of the danger and fearsomeness of indulging
in such opinions, as of a desert beset with robbers and
snakes, barren of water or food (ibid.).
* Buddhaghosa does not derive this term from visukam,
but from visu-k ay ikam = antithetically constituted
—
i.e.,
to sammaditthi.
^ The disorder and struggle through some being Annihila-
tionists, some Eternalists, etc. (Asl. 253).
« See § 1113.
^ The obsession by some object of thought, like the grip
of a crocodile (Asl. 253).
^ The text of the Cy. reads patitthaho for patiggaho.
K., however, reads patiggaho.
^ I.e., towards the fallacious opinion of Permanence, etc.
(Asl. 253).
^^ Titthayatanam. It is impossible to get an English
equivalent for this metaphor, which literally means only
a standing-place, but which is usually, in its first intention,
associated with a shallow river- strand or seashore, and, in


[382-384] What on that occasion is wrong intention . .
wrong endeavour . . . wrong concentration ?
Answers as m §§ 371, 376, 375 respectively.
[885, 386] What on that occasion is the power of energy
. . . the power of concentration ?
Ansicers as in §§ 383, 384 respectively.
[387] What on that occasion is the power of uncon-
scientiousness (ahirikabalam)?
The absence which there is on that occasion of any-
feeling of conscientious scruple when scruples ought to be
felt, the absence of conscientious scruple at attaining to
bad and evil states—this is the power of unconscientious-
ness that there then is.
[388] What on that occasion is the power of disregard
of blame (anottappabalam)?
The absence which there is on that occasion of any sense
of guilt where a sense of guilt ought to be felt, the absence ^
of a sense of guilt at attaining to bad and evil states—this
is the power of disregard of blame that there then is.
[389] What on that occasion is lust ?
The lust, lusting, lustfulness which there is on that
occasion, the infatuation, the feeling and being infatuated,
the covetousness, the lust that is the root of badness—this
is the lust that there then is.
[390] What on that occasion is dulness ?
The lack of knowledge, of vision, which there is on that
occasion ; the lack of co-ordination, of judgment, of wake-
fulness,^ of penetration ; the inability to comprehend, to
grasp thoroughly; the inability to compare, to consider,
its second, with sectarian speculative beliefs and the teach-
ing of them. Buddhaghosa himself gives an alternative
connotation : (a) '
where the foolish, in the course of their
gyrations (? i^., samsara) cross over'; (6) the region or
home of sectarians (titthiya). Cf. the use of the term
in M. i. 483.
^ Na has here dropped out of the printed text.
2 Sambodho. Cf. § 285.


to demonstrate; the folly, the childishness, the lack of
intelligence; the dulness that is vagueness, obfuscation,
ignorance, the Flood ^ of ignorance, the Bond of ignorance,
the bias of ignorance, the obsession of ignorance, the
barrier of ignorance ; the dulness that is the root of bad-
ness—this the dulness that there then is.
[391-397] What on that occasion is covetousness . . .
are wrong views ... is unconscientiousness . . . dis-
regard of blame . . . quiet . . . grasp . . . balance ?
Answers as in ^ 389, 381, 387, 388, 375, 376, and, again,
375 respectively.
Or whatever other incorporeal, causally induced states
there are on that occasion—these are states that are bad.
[Summary.]
[397a] Now, on that occasion
the skandhas are four,
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are five,
the Jhana is fivefold,
the Path is fourfold,
the powers are four,
the causes are two,^
contact, I are each single [factors]
;
etc. J etc.
[Continue as in § 58.]
^ On ignorance as a Flood and as a Bond, see below,
§§ 1151, 1151a.
Whereas the mark (lakkhanam) of lust is the seizing
on an object in idea, it is the essence (raso) of dulness to
cover up the real nature of that object, with the result that
the attention devoted to it is of a superficial nature (ayo-
niso). Asl. 249.
2 Namely, '
lust ' and '
dulness.'


[398] What on that occasion is the skandha of syn-
theses ?
Contact,
thinking,
conception,
discursive thought,
joy,
self'CoUectedness
;
the faculties of
energy,
concentration,
vitality
;
wrong views,
wrong intention,
wrong endeavour,
wrong concentration
;
the powers of
energy,
concentration,
unconscientiousness,
disregard of blame
;
lust, covetousness,
dulness
;
wrong views
;
unconscientiousness,
disregard of blame
;
quiet,
grasp,
balance.
These, or whatever other incorporeal, causally induced
states there are on that occasion, exclusive of the skandhas
of feeling, perception and intellect—these are the skandha
of syntheses.
[Continue as in § 58.]
sH 5i: ^i 'Ai i.': ;;;
II.
[399] Which are the states fchat are bad ?
When a bad thought has arisen which is accompanied


by pleasure, associated with views and opinions, and
prompted by a conscious motive,^ and which has as its
object a sight ... or what not, then there is contact . . .
balance . . .
[Continue as in the First 'Thought, § 365.]
III.
[400] Which are the states that are bad ?
When a bad thought has arisen which is accompanied
by happiness and disconnected with views and opinions,
and which has as its object a sight, a sound, a smell, a
taste, a touch, or what not, then there is contact, etc.
[Continue as in the first Bad Thought, but omitting the
single, twice enumerated item 'wrong views. ']^
[Summary.]
[400a] Now, at that time
the skandhas are four,
the spheres are two,
^ The Cy. instances the case of a young man who, being
refused the hand of the daughter of some false doctrinaire
on the ground of his being of a different communion, is
prompted by his affections to frequent the church of the
girl's people and to adopt their views, thus gaining his
reward (Asl. 255).
^ Somanassindriyam, bracketed in the text, must,
of course, be included. The Cy. instances the frame of
mind of those who are indulging in 'worldly pleasures,'
such as public sports and dances, and at village festivals
(natasamajjadini). Cf, 'Dialogues of the Buddha,'
I.', p. 7, n. 4.
It is difficult to interpret the concisely and obscurely
worded double illustration given in the Cy. (p. 257) of this
type of thought. The same circumstances are supposed
as in the Third Thought, with the added low-class delights
of horse-play and vulgar curiosity.


the elements are two,
the nutriments are three,
the faculties are five,
the Jhana is fivefold,
the Path is threefold,
etc., etc.
[Continue as in § 58.]
[401] What on that occasion is the skandha of syn-
theses ?
Answei' as in § 398, omitting * wrong views.'
ly.
[402] Which are the states that are bad ?
When a bad thought has arisen which is accompanied
by pleasure, disconnected with views and opinions, and
prompted by a conscious motive, and which has as its
object a sight ... or what not, then there is contact . . .
balance . . .
{Continue as in the Third Thought, § 400.]
[403] Which are the states that are bad ?
When a bad thought has arisen which is accompanied
by disinterestedness, and associated with views and opinions,
and has as its object a sight, a sound, a smell, a taste, a
touch, a [mental] state, or what not, then there is
contact, thought,
feeling, conception,
perception, discursive thought,
thinking, disinterestedness,
self-coUectedness
;
the faculties of
energy,


concentration,
ideation
;
disinterestedness,
vitality
;
wrong views,
wrong intention,
wrong endeavour,
wrong concentration
;
the powers of
energy,
concentration,
unconscientiousness,
disregard of blame
;
lust, covetousness,
dulness
;
wrong views
;
unconscientiousness,
disregard of blame,
composure,
•
grasp,
balance.
These, or whatever other incorporeal, causally induced
states there are on that occasion—these are states that are
bad.
[404-407] Questions and answers on * contact,' 'feeling,'
'disinterestedness,' and *the faculty of disinterestedness'
identical with those in ^^ 151-154.
[Summary.]
[407a] Now, at that time
the skandhas are four,
etc.,
the faculties are five,
the Jhana is fourfold,^
1
CJ\ § 154a.


the Path is fourfold,
etc.
[Continue as in § 58.]
[408] What on that occasion is the skandha of syn-
theses ?
Contact,
thinking,
conception,
discursive thought,
self-collectedness,
etc.
[Continue as in § 398, *joy' having been omitted as
incompatible with disinterestedness.']
VI.
[409] Which are the states that are bad ?
When a bad thought has arisen which is accompanied
by disinterestedness, associated with views and opinions,
and prompted by a conscious motive, and which has as its
object a sight ... or what not, then there is contact, etc.
[Continue as in Thought V.]
VII.
[410] Which are the states that are bad ?
When a bad thought has arisen which is accompanied
by disinterestedness, and disconnected with views and
opinions, and which has as its object a sight ... or what
not, then there is contact, etc.
[Continue as in Thought F., omitting *
wrong views.']