A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter II
Action-thoughts.^
A. In connexion with the Sensuous Universe.
(a) On occasion of Ideation (kamavacara-kiriya) .]
[566] Which are the states that are indeterminate ?
When an element of ideation of the kind termed kiriya
^ I have borrowed for a title the term kiriya-cittam
from Asl. 293. The later form is kriya-cittam (see
Abh. S., p. 2 e^ se(2, ; Bastian's '
Buddhistische Psychologie,'
Anhang). Kiriya is discussed in my Introduction. The
Cy. has the following on the term: 'Kiriya here means
simply doing (karana-mattam) . In all kiriya-thoughts
those in which the stage of javanam is attained are like
wind-blown blossoms, but those in which that stage is not
attained are like blossoms where the tree has been felled,
barren of fruit. But when this or that is kept going in the
performance of function, then there is *'
doing " pure and
simple. Hence the term kiriya is used.' Now, javanam,
according to Buddhaghosa (Sum. I., 195), is the effective
outcome of an act of cognition, the stage when the mind or
character of the percipient subject is modified (ethically) in
one way or another. But in the species of indeterminate
thoughts termed kiriya there can be no practical out-
come for good or bad, no karma can be set free. Hence
the simile of the sterile blossoms. The Abh. S. gives
also three species of non-causative kriy a-thoughts as con-
nected with the sensuous universe—reflection on sense-
impressions, reflection on ideas, and the genesis of mirth
(hasituppada-cittam) . These correspond fairly well to
the three given in the Dh. S., if the two modes of representa-
tive intellection be taken in inverted order.
has arisen/ which is neither good nor bad nor the result
of karma, which is accompanied by disinterestedness, and
which has as its object a sight, a sound, a smell, a taste,
something tangible, or what not, then there is
contact, thought,
feeling, conception,
perception, discursive thought,
thinking, disinterestedness,
self-collectedness f
the faculties of]
ideation,
disinterestedness,
vitality.
Now these, or whatever other incor; -eal, causally in-
duced states there are on that occasion—these are states
that are indeterminate.
[Summary.]
[566a] Now, at that time
the skandhas are four,
^ According to the Cy., the ideation which is kiriya
differs from the ideation which is result only in the mode of
its arising (upattitthanam). The latter arises imme-
diately after the act of sense-cognition. The former arises
while sensation is actually proceeding, while the organism
is being turned towards the object (Asl. 294). Again (ibid.),
that the thought is '
neither good nor bad '
means the
absence of that cause of good or of bad which is termed the
root of the one or of the other ; it means the absence of
those conditions of good or of bad which are termed con-
sidering things by way of their causes (yoniso-mana-
sikara), or not so considering them. 'Nor the result of
karma ' means the absence of the generative cause (jana-
kahetu), known as good or bad (as the case may be).
Asl. 293. The marginal reading in the last sentence is
obviously right.
2 With its minimum connotation, i.e., as in § 438 and
elsewhere (Asl. 293).
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are three,
contact,
etc.
[567] The skandha of syntheses (as well as the remainder
of the foregoing summary) is identical with the corresponding
passages in Chapter I., viz., §§ 467a, 468.
(b) On occasion of Representative Intellection,
1.
[568] Which are the states that are indeterminate ?
When an element of representative intellection of the kind
termed kiriya has arisen, which is neither good nor bad nor
the result of karma, which is accompanied by happiness,^
^ The Cy. (p. 294) pronounces this species of thought
not common to men, but peculiar to the arahat. *
It is
obtained in the six doors,' e.g., when an arahat sees a spot
(than am) favourable to one of those prescribed spiritual
wrestlings termed padhanani [sic lege ; cf below, § 1366,
(v.)], ' by this thought he is gladdened.' When he comes to
a market-place, '
hears the uproar of the bargaining, and
thinks, " I have done with all this thirst for gain," by this
thought he is gladdened. When he has made an offering
of fragrant odours or flowers at the shrine, by this thought
he is gladdened. When he is tasting the food he has
received as ordained, and thinks, "Verily I have carried
out the doctrine incumbent upon me," by this thought he
is gladdened. When he is carrying out minor rules con-
cerning the body, and thinks, " I have fulfilled the rules
concerning the door of the body," by this thought he is
gladdened. Such is this kind of intellection when obtained
in connexion with the '*
fivefold door." In connexion
with the door of ideation, it arises with reference to the
and which has as its object a sight, a sound, a smell, a
taste, something tangible, or what not, then there is
contact, conception,
feeling, discursive thought,
perception, joy,
thinking, ease,
thought, self-collectedness
;
the faculties of
energy, ideation,
concentration, happiness,
vitality.
Now these, or whatever other incorporeal, causally
induced states there are on that occasion—these are states
that are indeterminate.
[569] Question and answer on *
contact ' as above passim.
[570] What on that occasion is self-collectedness ?
The stability, solidity, absorbed steadfastness of thought
which on that occasion is the absence of distraction, balance,
imperturbed mental procedure, quiet, the faculty and the
power of concentration^—this is the self-collectedness that
there then is.
* * * * * ^
[571] What on that occasion is the faculty of energy . . .
[572] of concentration ?
Answers as in § 13 and § 570 respectively.
past and the future.' As, for instance, when the Buddha
smiled at the recollection of occurrences in certain of his
former births, or, again, when he foresaw this and that.
^ It might have been expected that this 'power' as well as
that of *
energy ' would have found a place in the enumera-
tion of the constituent states. The Cy. (p. 295) explains
that *
concentration '
and '
energy '
are not present in full
strength. It follows that no '
powers '
are included in the
summary.
[Summary.]
[572a] Now at that time
the skandhas are four,
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are five,
contact,
etc.
[Continue as in § 482a.]
* ::- ^: * 'A^ -^c
[573] What on that occasion is the skandha of syn-
theses ?
Contact,
thinking,
conception,
discursive thought,
joy,
self-collectedness,
the faculties of
energy,
concentration,
vitality.
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.
2.
[574] Which are the states that are indeterminate ?
When an element of representative intellection of the
kind termed kiriya has arisen, which is neither good, nor
bad, nor the result of karma, which is accompanied by dis-
interestedness,^ and which has as its object a sight, a
sound, a smell, a taste, something tangible, or what not,
then there is
contact, thought,
feeling, conception,
perception, discursive thought,
thinking, disinterestedness,
self-collectedness
;
the faculties of
energy, ideation,
concentration, disinterestedness,
vitality.
Now these, or whatever other incorporeal, causally in-
duced states there are on that occasion—these are states
that are indeterminate.
[Summary.]
[574a] Identical with 5Tila.
;;; ^ t{i ;;; ;;; -^<
[575] The skandha of syntheses is identical with that in
§ 573, hut '
joy '
must be omitted.
3-
[576] Which are the states that are indeterminate ?
When an element of representative intellection of the
^ This kind of thought, unlike the last, is, says the Cy.
(295), common to all intelligent (sacittaka) beings; in
fact, there is none such who does not experience it. (The
marginal reading is here evidently the more correct.) If it
arise in connexion with the '
five doors,' it is an act of
establishing ; if in connexion with the door of ideation, it
is an act of reflection. By it the six specific channels of
cognition lay hold of their several objects.
kind termed kiriya has arisen that is neither good, nor bad,
nor the result of karma—(I.)^ which is accompanied by
happiness and associated with knowledge . . . (II.) which is
accompanied by happiness, associated with knowledge, and
prompted by a conscious motive . . . (III.) which is accom-
panied by happiness and disconnected with knowledge . . .
(IV.) which is accompanied by happiness, disconnected
with knowledge and prompted by a conscious motive . . .
(V.) which is accompanied by disinterestedness and associ-
ated with knowledge . . . (VI.) which is accompanied by
disinterestedness, associated with knowledge and prompted
by a conscious motive . . . (VII.) which is accompanied
by disinterestedness and 'disconnected with knowledge . . .
(VIII.) which is accompanied by disinterestedness, discon-
nected with knowledge and prompted by a conscious motive
—and, which has as its object a sight, a sound, a smell,
a taste, something tangible, or what not— then there is
contact . . . balance. Now these . . . are states that are
indeterminate.
* * * -x- -K-
[576a] That absence of lust which is the root of the
indeterminate . . .
that absence of hate which is the root of the inde-
terminate . . .
that absence of dulness which is the root of the inde-
terminate . . .
these are states that are indeterminate.^
* * * * * *
[B. In connexion with the Universe of Form (rupa-
vacara-kiriya).]
^ The Latin numerals refer to the Eight Main Types of
Thought set forth in the first 159 sections of this work. In
this connexion, however, they are no longer effective as
*
good,' i.e., as producing good karma.
2 See above, § 498a.
[577] Which are the states that are indeterminate ?
When he cultivates rapt meditation in connexion with the
universe of Form, and of the kind termed kiriya which is
neither good, nor bad, nor the result of karma, and which is
concerned with easeful living under present conditions^
—
and so, aloof from sensuous appetites, aloof from evil
ideas, by earth-gazing, enters into and abides in the First
Jhana . . . then there is contact . . . balance. Now
these . . . are states that are indeterminate.
[578] Repeat i7i the case of each remaining Jhana on the
Fourfoldf and of those on the Fivefold System.
[C. In connexion with the Universe of the Formless
(arupavacara-kiriya).]
[579] Which are the states that are indeterminate ?
When he cultivates rapt meditation in connexion with
the universe of the Formless, of the kind termed kiriya,
which is neither good, nor bad, nor the result of karma, and
is concerned with easeful living under present conditions
—
and when, by passing wholly beyond all consciousness of
form, by the dying out of the consciousness of sensory
reaction, by turning the attention from any consciousness
of the manifold, he enters into and abides in that rapt
meditation which is accompanied by the consciousness of a
sphere of unbounded space—even the Fourth Jhana, to
gain which all sense of ease must have been put away, etc.
. . . then there is contact . . . balance. Now these . . .
are states that are indeterminate.
^ Diftha-dhammasukha-viharam. In this individual ex-
istence (imasmim attabhave), explains the Cy. (296.
On this term, cf below, p. 175, n. 1). In Sum. I., 121 the
paraphrase runs, '
that state of existence one happens to
have got.' Cf *
Dialogues of the Buddha,' I. 50, n. The
passage there commented upon (D. I. 37) is the heresy which
holds that Jhana constituted an equivalent for Nirvana.
[580-582] Here follow, with the same opening formula as
in the foregoing answer, the three remaining *
Jhanas con-
nected with Formless Existence.' See §§ 266-268.
[582a] That absence of lust which is the root of the
indeterminate . . . that absence of hate which is the root
of the indeterminate . . . that absence of dulness which is
the root of the indeterminate . . . these . . . are states
that are indeterminate.^
[Here ends] the Division on the Genesis of Thoughts.
^ In K. a footnote is here appended, drawing attention to
the apparent discrepancy in the fact that this passage,
hitherto given under the universe of sense [§§ 498a, 576a],
is here associated with the universe of the Formless. This,
it adds, should be accepted after due deliberation.
Showing posts with label citta. Show all posts
Showing posts with label citta. Show all posts
Saturday, June 4, 2011
Dhamma-Sangani - THE GENESIS OF THOUGHTS - INDETERMINATE 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.
[4. In the pursuit of the Higher Ideal (lokuttara-
vipako).
I. The First Path.
The Twenty Great Methods.
1. Rapt Meditation.
(i.) The Four Modes of Progress in Purification.]
[505] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana
. . . [continue as in § 277] progress thereto being difficult
and intuition sluggish—then there is contact . . . balance.
Now these . . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated^ in pursuit of the
^ On the difficulty of determining which constituent
dhammas are to be here understood, see § 498, n.
2 The word '
karma ' and its proprium, ' storing up
'
(upacitattam), are now superseded respectively by
lokuttaram jhanam and cultivation or practice (bhavi-
tattam) (Asl. 289).
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana ...
progress whereto is painful, intuition wherein is sluggish,
and which is Empty—then there is contact . . . the faculty
of knowledge made perfect ^ . . . balance. And these . . .
are states that are indeterminate.
[506] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation) whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he
may attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana . . .
[continue as in § 277] progress thereto being difficult and
intuition sluggish — then there is contact . . . balance.
Now these . . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is painful, intuition wherein is sluggish,
and which is Signless^ . . .
[or] [507] {repeating all the foregoing) which is Aimless^
—then there is contact . . . the faculty of knowledge
made perfect . . . balance. And these . . . are states
that are indeterminate.
[508] Which are the states that are indeterminate ?
^
Cf. above, § 362. No comment is given on the de-
velopment of this faculty, in the case of indeterminate
states, before the First Path is left behind. But the reason
is presumably that, in the quest of the Ideal, the result
implies the attainment of a higher path, or at least of the
*
fruition '
of the First Path. The faculty is not expressly
stated in the corresponding passages of §§ 508, 509, either
in the printed text or in K. ; but there can, by the context,
be no doubt that it is to be taken as read.
2 See above, p. 91, n. 2. ^ Ibid.
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, suppressing the- working of conception
and of thought discursive, enters into and abides in the
Second Jhana . . .
[or] ... in the Third Jhana . . .
[or] ... in the Fourth Jhana . . .
[or] . . . [continue in the same ivay for fivefold Jhana]
. . . progress whereto is painful and intuition sluggish,
then this constitutes good (karma).
^
But when, as the result [of this or that Jhana the cor-
responding Jhana is attained] progress whereto is painful,
intuition wherein is sluggish,
and which is Empty,
Signless,
[or] Aimless,
then the contact . . . the balance that arises—these . . .
are states that are indeterminate.
[509] Repeat the two foregoing sections, substituting in
order the three remaining Modes of Progress :
'
progress
whereto is painful, but intuition quick,' *
progress whereto
is easy, but intuition sluggish,' and *
progress whereto is
easy, and intuition quick' (§§ 176-180).
[(ii.) The Notion of Emptiness applied to Purification
(s u d d h i k a-s u n n a t a m) .]
[510] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
^ The compilers would appear, here and in certain
subsequent answers, to have made an attempt at con-
densation otherwise than by the usual . . . pe . . . This
is, I believe, a very rare instance.
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana
. . . which is Empty—then there is contact . . . balance.
Now these . . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
which is Empty . . .
[or] [511] which is Signless ...
[or] [512] which is Aimless—then there is contact . . .
balance. And these . . . are states that are indeterminate.
[513] Repeat in the case of each of the remaining Jhdnas
on the Fourfold System, and of all the Jlianas on the Five-
fold System,
[(iii.) The Four Modes of Progress taken in connexion
with the Notion of Emptiness (sunnata^-patipada).
The First Mode.]
[514] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana . . -
progress whereto is painful and intuition sluggish,
and which is Empty,
then there is contact . . . balance. Now these . . . are
states that are good.
But when, as the result of just this good Jhana
having been wrought, having been cultivated in pursuit
of the Higher Ideal, he, aloof from sensuous appetites,
^ Sic lege.
aloof from evil ideas, enters into and abides in the First
Jhana . . .
progress whereto is painful and intuition sluggish,
and which is Empty ...
. . . [or] [515] which is Signless ...
. . . [or] [516] which is Aimless,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[517] Repeat in the case of each of the remaining Jhdnas
on the Fourfold System, and of all the Jhdnas on the Five-
fold System.
[The Second, Third and Fourth Modes.]
[518] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana . . .
—progress whereto is painful, but intuition quick,
and which is Empty . . .
—progress whereto is easy, but intuition sluggish,
and which is Empty . . .
—progress whereto is easy and intuition quick,
and which is Empty . . .
[Repeat, substituting each of the remaining Jhdnas in the
case of each of the three Modes] . . .
then these constitute good (karma).
But when, as the result [of this or that Jhana in any
the three Modes], he enters into and abides in any of
the Jhanas taken in order, which is in any of the three
Modes,
and which is Empty . . .
. . . [or] which is Signless . . .
. . . [or] which is Aimless,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[(iv.) The Notion of Aimlessness applied to Purification
(s u d d h i k a-a ppanihitam).]
[519] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana . . .
which is Aimless,
then there is contact . . . balance. Now these . . . are
states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
. . . which is Aimless ...
. . . [o?*] [520] which is Signless . . .
. . . [or] [521] which is Empty,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[522] Repeat in the case of each q/ the remaining Jhanas
on the Fourfold System, and of all the Jhanas on the Five-
fold System,
[(v.) The Four Modes of Progress taken in connexion
with the Notion of Aimlessness (appanihit a-p a t i-
pada).]
[523] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish,
and which is Aimless,
then there is contact . . . balance. Now these . . . are
states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the first Jhana . . .
progress whereto is difficult and intuition sluggish,
and which is Aimless . . .
• • • [<^^] [524] which is Signless ...
. . . [or] [525] which is Empty,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[526] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation) whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, suppressing the working of conception
and of thought discursive,^ he enters into and abides in
the Second Jhana, or into [any of the remaining Jhanas,
both on the Fourfold and the Fivefold System] . . .
progress whereto is difficult and intuition sluggish,
and which is Aimless,
then this constitutes good (karma).
But when, as the result [of this or that Jhana the cor-
responding Jhana is attained]^ progress whereto is difficult
and intuition sluggish,
and which is Aimless,
[or] which is Signless,^
^ For vivicceva kamehi read vitakkavicfiranam
vupasama.
2 For appanihitan ti vipako repeated read ani-
mittan ti vipako.
[or] which is Empty/
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[527] The Second, Third and Fourth Modes are now
substituted in turn, as teas done in § 518.
[The Eemaining Nineteen Great Methods.]
[528] Which are the states that are indeterminate ?
Here folloiv nineteen concepts, each of which can he sub-
stituted for * the Jhana of the Higher Ideal ' in the preceding
exercises (§§ 505-528), the exercise to which they are actually
applied in this paragraph being the *
Modes of Progress in
Purification ' ^^2;e?^ m §§ 505-509. These nineteen concepts
are enumerated in § 358.
[(vi.) The Modes of Progress in Purification taken in
connexion with the Dominant Influence of Desire (c h a n d-
adhipateyy a-suddhika-pa tipada).]^
[529] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal
(the rapt meditation), whereby there is a going forth and
onward, making for the undoing of rebirth, and when, that
he may attain to the First Stage, he has put away views
and opinions, and so, aloof from sensuous appetites, aloof
from evil ideas, enters into and abides in the First Jhana
. . . progress whereto is difficult and intuition sluggish,
and the dominant influence in which is Desire—then there
is contact . . . balance. Now these . . . are states that
are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish.
^ Suniiatam has been inadvertently omitted from the
text. 2 Omitted in K.
—which is Empty . . .
... [or] [530] which is Signless ^ . . .
. . . [or] [531] which is Aimless,
and the dominant influence in which is Desire—then there
is contact . . . balance. And these . . . are states that
are indeterminate.
[532] Repeat in the case of each of the remaining Jhdnas
on both systems.
[533] Repeat in the case of each of the three remaining
'
Modes of Progress ' applied to each Jhdna.
[(vii.) The Notion of Emptiness applied to Purification, and
taken in connexion with Desire as the Dominant Influence
(chandadhipateyyamsuddhika-sunnatam).]^
[534] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
which is Empty, and the dominant influence in which is
Desire—then there is contact . . . balance. Now these
. . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
which is Empty . . .
• • • [o^] [^^^1 which is Signless ...
. . . [or] [536] which is Aimless,
and the dominant influence in which is Desire—then there
is contact . . . balance. And these . . . are states that
are indeterminate.
^ Kead in the printed text animittam for appani-
mit tarn. ^ Omitted in K.
[537] Repeat in the case oj each of the remaining Jhdnas
on both systems,
(viii.)^
[538] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish, which
is Empty, and the dominant influence in which is Desire
—
then there is contact . . . balance. Now these . . . are
states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish,
—which is Empty . . .
. . . [or] [539] which is Signless^ . . .
• • • l"^'^] [540] which is Aimless,^
and the dominant influence in which is Desire—then there
is contact . . . balance. And these . . . are states that
are indeterminate.
[541] Repeat in the case of each remaining Jhana as
passim,
[542] Repeat in the case of each of the three remaining
*
Modes of Progress '
applied to each Jhana,
^ No title is appended to this group, but it will be seen
that it is a repetition of group vi. (p. 145), with this addi-
tional feature, that the Jhana which constitutes the Karma
is Empty.
^ Read animittam for sunnatam.
^ Omit lokuttaro before phasso.
(ix.)
[543-546] This group is identical with group vii. [§§
534-537], except that the concept Aimless takes the place oj
the concept Empty, and conversely.
(X.)
[547-551] This group is identical with group viii.
[§§ 538-542], except that the concept Aimless takes the place
of the concept Empty, and conversely.
[The Eemaining Nineteen Great Methods.^]
[552] Which are the states that are indeterminate ?
When he cultivates the Path of the Higher Ideal, the
Advance in Mindfulness toward the Higher Ideal, the
System of Eight Efforts toward the Higher Ideal, etc.
[continue as in § 358, doum to * Thought relating to the
Higher Ideal '], whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish, and the
dominant influence in which is Desire—then there is con-
tact . . . balance. Now these . . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish, which is
Empty,
or Signless,
or Aimless,
and the dominant influence in which is
Desire,
or Energy,
or a Thought,
or Investigation,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[Here ends] Eesult in the Fibst Path.
[II.—IV. The Kemaining Three Paths. C/. §§ 362-364a.]
[553] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and
onward, making for the undoing of rebirth, and when, that
he may attain to the Second Stage, he has diminished the
strength of sensual passions and of malice^ . . . [or] when,
that he may attain to the Third Stage, he has put away
the entire residuum of sensual passions and of malice . . .
[or] when, that he may attain to the Fourth Stage, he has
put away absolutely and entirely all passion for Form, all
passion for the Formless, all conceit, excitement, and ignor-
ance—and so, aloof from sensuous appetites, aloof from evil
ideas, enters into and abides in the First Jhana . . . pro-
gress whereto is difficult and intuition sluggish, then there
is contact . . . the faculty of knowledge made perfect^ . . .
balance. Now these . . . are states that are good.^
^ The passage which occurs here in the printed text, line 3
of the answer, viz., vivicc'eva . . . down to phasso hoti,
seems to be a corrupt reading, presenting discrepancies
with that symmetry both of construction and elision which
usually marks Pitaka compilation. K. omits the phrase.
2 This term (annindriyam hoti) is omitted in K.
It belongs, however, to the attainment of the Second Path
(see above, p. 96, n. 2), and is only superseded by the
intellectual climax of aiinatavindriyam (§ 555). I do
not think, therefore, that it is a wrong reading.
^ Avyakata here in the printed text should of course be
kusala.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof
from evil ideas, enters into and abides in the First
Jhana . . . progress whereto is difficult and intuition
sluggish, and which is Empty, then there is contact
. . . the faculty of one whose knowledge is made per-
fect . . . balance. And these . . . are states that are
indeterminate.
[554] Question and answer on *
contact ' as above passim.
[555] "What on that occasion is the faculty of one whose
knowledge is made perfect (annatavindriyam)?^
The perfected knowledge, the science, the understanding
of the doctrines of those whose knowledge is made perfect,
their searching, research, searching the Truth ; discern-
ment, discrimination, differentiation ; erudition, proficiency,
subtlety ; criticism, reflection, analysis ; breadth, sagacity,
leading ; insight, intelligence, incitement ; wisdom as
faculty and as power ; wisdom as a sword, as a height,
as light, as glory, as splendour, as a precious stone ; the
absence of dulness, searching the Truth, right views, that
searching the truth which is a factor in the Great Awaken-
ing ; a Path-component, contained in the Path—this is on
^ I am not up to the present aware whether this term
occurs anywhere else in the Three Pitakas. By Buddha-
ghosa (Asl. 291) it is defined as the distinctive '
faculty of
the annatavi (lit., the holder of things known), of him
who, in the philosophy of the Four Truths, has completed
what was to be done.' And the '
doctrines ' mentioned in
the answer are defined as the associated or constituent
doctrines, '
within '
which the subject has attained pro-
ficiency, or which he has mastered inwardly (sampayutta-
dhammanam . . . thitanam dhammanam abbhan-
tare).
Possibly, however, dhammanam refers to those intel-
lectual states as mastered and controlled by the anna-
tavin, which are comprised in the answer.
that occasion the faculty of one whose knowledge is made
perfect.
Or^ whatever other incorporeal, causally induced states
there are on that occasion, these are states that are inde-
terminate.
[Here ends] result in connexion with the Higher Ideal.
[B—Bad Karma.2
(a) The Five Modes of Sense-Cognition.]
[556] Which are the states that are indeterminate ?
When, as the result of bad karma having been wrought,
having been stored up, visual cognition has arisen, accom-
panied by disinterestedness and having as its object a
sight . . . auditory cognition has arisen, accompanied by
disinterestedness and having as its object a sound . . .
olfactory cognition has arisen, accompanied by disinter-
estedness and having as its object a smell . . . gustatory
cognition has arisen, accompanied by disinterestedness
and having as its object a taste . . . cognition of body has
arisen, accompanied by distress and having as its object
something tangible, then there is
^ Avikkhepo hoti ... pe ... as included in the
printed text, is omitted in K. It is, however, not incorrect,
since a description of constituent states, beginning with
'
contact ' and ending with * balance,' similar to that given
in §§ 278-337, and only differing by the substitution of
* the faculty of one whose knowledge is made perfect ' for
'
the faculty of believing that I shall come to know the
Unknown,' is here supposed to be fully rehearsed. As it
stands, however, it is a little misleading.
^ With section B, and its three subdivisions a to c, compare
the co-ordinate results of good karma described above,
§§ 431-468 and 484-497. Under B happy results are out
of the question, the determining antecedents having been
evil.
contact, thinking,
feeling, thought,
perception, distress,
self-collectedness
;
the faculties of
ideation,
distress,
vitality.^
Now these, or whatever other incorporeal, causally
induced states there are on that occasion—these are states
that are indeterminate.
[557] Question and answer on *
contact ' as above passim.
[558] What on that occasion is feeling ?
The bodily pain, the bodily distress which, on that occa-
sion, is born of contact with the appropriate element of
cognition of body ; the painful, distressful sensation which
is born of contact with the body ; the painful, distressful
feeling which is born of contact with the body—this is the
feeling that there then is.
[559] What on that occasion is distress ?
The bodily pain, the bodily distress which, on that occa-
sion, is the painful, distressful sensation born of contact
with the body ; the painful, distressful feeling born of
contact with the body—this is the distress that there
then is.
[560] What on that occasion is the faculty of distress ?
Ajiswer as in § 559.
^ Judging by the corresponding answer respecting good
karma in § 443, the . . . pe . . . here appended in the
printed text is erroneous. K. omits it.
This list and the following sections (557-560) apply to
the last-named mode of sense-cognition, namely, that of
body. In the case of the other modes, *
disinterestedness
'
instead of '
distress ' would occasion to certain questions
different answers.
Or whatever other incorporeal, causally induced states
there are on that occasion, these are states that are inde-
terminate.
[Summary.]
[560a] Now at that time
the skandhas are four,
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are three,
contact,
etc.
[Continue as in § 58.]
the faculty of ideation counts as a single factor,
the element of the cognition of body^ counts as
a single factor,
the sphere of [mental] states counts as a single
factor,
etc.
[Continue as in §§ 58-61.]
[561] What on that occasion is the skandha of syntheses ?
Contact, discursive thought,
thinking, self-coUectedness
;
conception, the faculty of vitality.
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 § 63, etc.
^ For mano-vinfianadhatu in the printed text read
kaya-vinnanadhatu.
[{b) The Element of Ideation,']
[562] Which are the states that are indeterminate ?
When, as the result of bad karma having been wrought,
having been stored up, an element of ideation has arisen,
accompanied by disinterestedness, and having as its object
a sight, a sound, a smell, a taste, something tangible or
what not, then there is
contact, thought,
feeling, conception,
perception, discursive thought,
thinking, disinterestedness,
self-collectedness
;
the faculties of
ideation,
disinterestedness,
vitality.
Now these, or whatever other incorporeal, causally in-
duced states there are on that occasion—these are states
that are indeterminate.
[Summary.]
[562a] This, including the description of the appropriate
skandha of syntheses [563], is identical with the correspond-
ing Summary, §§ 467a, 468.
[(c) The Element of Representative Intellection.]
[564] Which are the states that are indeterminate ?
When, as the result of bad karma having been wrought,
having been stored up, an element of representative in-
tellection has arisen, accompanied by disinterestedness,
and having as its object a sight, etc.,^ or what not, then
there is
contact, thought,
feeling, conception,
^
Cf § 562.
perception, discursive thought,
thinking, self-collectedness
;
the faculties of
ideation,
disinterestedness,
vitality.
Now these, or whatever other incorporeal, causally in-
duced states there are on that occasion—these are states
that are indeterminate.
**•){• -x- *
[Continue as in §§ 485-496.]
[Summary.]
[564a, 565] ThiSt including the description of the appro-
priate skandha of syntheses, is identical with §§ 496a, 497.
[Here end] the Indeterminates which are the result of
Bad [Karma].
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[4. In the pursuit of the Higher Ideal (lokuttara-
vipako).
I. The First Path.
The Twenty Great Methods.
1. Rapt Meditation.
(i.) The Four Modes of Progress in Purification.]
[505] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana
. . . [continue as in § 277] progress thereto being difficult
and intuition sluggish—then there is contact . . . balance.
Now these . . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated^ in pursuit of the
^ On the difficulty of determining which constituent
dhammas are to be here understood, see § 498, n.
2 The word '
karma ' and its proprium, ' storing up
'
(upacitattam), are now superseded respectively by
lokuttaram jhanam and cultivation or practice (bhavi-
tattam) (Asl. 289).
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana ...
progress whereto is painful, intuition wherein is sluggish,
and which is Empty—then there is contact . . . the faculty
of knowledge made perfect ^ . . . balance. And these . . .
are states that are indeterminate.
[506] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation) whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he
may attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana . . .
[continue as in § 277] progress thereto being difficult and
intuition sluggish — then there is contact . . . balance.
Now these . . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is painful, intuition wherein is sluggish,
and which is Signless^ . . .
[or] [507] {repeating all the foregoing) which is Aimless^
—then there is contact . . . the faculty of knowledge
made perfect . . . balance. And these . . . are states
that are indeterminate.
[508] Which are the states that are indeterminate ?
^
Cf. above, § 362. No comment is given on the de-
velopment of this faculty, in the case of indeterminate
states, before the First Path is left behind. But the reason
is presumably that, in the quest of the Ideal, the result
implies the attainment of a higher path, or at least of the
*
fruition '
of the First Path. The faculty is not expressly
stated in the corresponding passages of §§ 508, 509, either
in the printed text or in K. ; but there can, by the context,
be no doubt that it is to be taken as read.
2 See above, p. 91, n. 2. ^ Ibid.
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, suppressing the- working of conception
and of thought discursive, enters into and abides in the
Second Jhana . . .
[or] ... in the Third Jhana . . .
[or] ... in the Fourth Jhana . . .
[or] . . . [continue in the same ivay for fivefold Jhana]
. . . progress whereto is painful and intuition sluggish,
then this constitutes good (karma).
^
But when, as the result [of this or that Jhana the cor-
responding Jhana is attained] progress whereto is painful,
intuition wherein is sluggish,
and which is Empty,
Signless,
[or] Aimless,
then the contact . . . the balance that arises—these . . .
are states that are indeterminate.
[509] Repeat the two foregoing sections, substituting in
order the three remaining Modes of Progress :
'
progress
whereto is painful, but intuition quick,' *
progress whereto
is easy, but intuition sluggish,' and *
progress whereto is
easy, and intuition quick' (§§ 176-180).
[(ii.) The Notion of Emptiness applied to Purification
(s u d d h i k a-s u n n a t a m) .]
[510] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
^ The compilers would appear, here and in certain
subsequent answers, to have made an attempt at con-
densation otherwise than by the usual . . . pe . . . This
is, I believe, a very rare instance.
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana
. . . which is Empty—then there is contact . . . balance.
Now these . . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
which is Empty . . .
[or] [511] which is Signless ...
[or] [512] which is Aimless—then there is contact . . .
balance. And these . . . are states that are indeterminate.
[513] Repeat in the case of each of the remaining Jhdnas
on the Fourfold System, and of all the Jlianas on the Five-
fold System,
[(iii.) The Four Modes of Progress taken in connexion
with the Notion of Emptiness (sunnata^-patipada).
The First Mode.]
[514] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana . . -
progress whereto is painful and intuition sluggish,
and which is Empty,
then there is contact . . . balance. Now these . . . are
states that are good.
But when, as the result of just this good Jhana
having been wrought, having been cultivated in pursuit
of the Higher Ideal, he, aloof from sensuous appetites,
^ Sic lege.
aloof from evil ideas, enters into and abides in the First
Jhana . . .
progress whereto is painful and intuition sluggish,
and which is Empty ...
. . . [or] [515] which is Signless ...
. . . [or] [516] which is Aimless,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[517] Repeat in the case of each of the remaining Jhdnas
on the Fourfold System, and of all the Jhdnas on the Five-
fold System.
[The Second, Third and Fourth Modes.]
[518] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana . . .
—progress whereto is painful, but intuition quick,
and which is Empty . . .
—progress whereto is easy, but intuition sluggish,
and which is Empty . . .
—progress whereto is easy and intuition quick,
and which is Empty . . .
[Repeat, substituting each of the remaining Jhdnas in the
case of each of the three Modes] . . .
then these constitute good (karma).
But when, as the result [of this or that Jhana in any
the three Modes], he enters into and abides in any of
the Jhanas taken in order, which is in any of the three
Modes,
and which is Empty . . .
. . . [or] which is Signless . . .
. . . [or] which is Aimless,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[(iv.) The Notion of Aimlessness applied to Purification
(s u d d h i k a-a ppanihitam).]
[519] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, he enters into and abides in the First Jhana . . .
which is Aimless,
then there is contact . . . balance. Now these . . . are
states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
. . . which is Aimless ...
. . . [o?*] [520] which is Signless . . .
. . . [or] [521] which is Empty,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[522] Repeat in the case of each q/ the remaining Jhanas
on the Fourfold System, and of all the Jhanas on the Five-
fold System,
[(v.) The Four Modes of Progress taken in connexion
with the Notion of Aimlessness (appanihit a-p a t i-
pada).]
[523] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish,
and which is Aimless,
then there is contact . . . balance. Now these . . . are
states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the first Jhana . . .
progress whereto is difficult and intuition sluggish,
and which is Aimless . . .
• • • [<^^] [524] which is Signless ...
. . . [or] [525] which is Empty,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[526] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation) whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, suppressing the working of conception
and of thought discursive,^ he enters into and abides in
the Second Jhana, or into [any of the remaining Jhanas,
both on the Fourfold and the Fivefold System] . . .
progress whereto is difficult and intuition sluggish,
and which is Aimless,
then this constitutes good (karma).
But when, as the result [of this or that Jhana the cor-
responding Jhana is attained]^ progress whereto is difficult
and intuition sluggish,
and which is Aimless,
[or] which is Signless,^
^ For vivicceva kamehi read vitakkavicfiranam
vupasama.
2 For appanihitan ti vipako repeated read ani-
mittan ti vipako.
[or] which is Empty/
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[527] The Second, Third and Fourth Modes are now
substituted in turn, as teas done in § 518.
[The Eemaining Nineteen Great Methods.]
[528] Which are the states that are indeterminate ?
Here folloiv nineteen concepts, each of which can he sub-
stituted for * the Jhana of the Higher Ideal ' in the preceding
exercises (§§ 505-528), the exercise to which they are actually
applied in this paragraph being the *
Modes of Progress in
Purification ' ^^2;e?^ m §§ 505-509. These nineteen concepts
are enumerated in § 358.
[(vi.) The Modes of Progress in Purification taken in
connexion with the Dominant Influence of Desire (c h a n d-
adhipateyy a-suddhika-pa tipada).]^
[529] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal
(the rapt meditation), whereby there is a going forth and
onward, making for the undoing of rebirth, and when, that
he may attain to the First Stage, he has put away views
and opinions, and so, aloof from sensuous appetites, aloof
from evil ideas, enters into and abides in the First Jhana
. . . progress whereto is difficult and intuition sluggish,
and the dominant influence in which is Desire—then there
is contact . . . balance. Now these . . . are states that
are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish.
^ Suniiatam has been inadvertently omitted from the
text. 2 Omitted in K.
—which is Empty . . .
... [or] [530] which is Signless ^ . . .
. . . [or] [531] which is Aimless,
and the dominant influence in which is Desire—then there
is contact . . . balance. And these . . . are states that
are indeterminate.
[532] Repeat in the case of each of the remaining Jhdnas
on both systems.
[533] Repeat in the case of each of the three remaining
'
Modes of Progress ' applied to each Jhdna.
[(vii.) The Notion of Emptiness applied to Purification, and
taken in connexion with Desire as the Dominant Influence
(chandadhipateyyamsuddhika-sunnatam).]^
[534] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
which is Empty, and the dominant influence in which is
Desire—then there is contact . . . balance. Now these
. . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
which is Empty . . .
• • • [o^] [^^^1 which is Signless ...
. . . [or] [536] which is Aimless,
and the dominant influence in which is Desire—then there
is contact . . . balance. And these . . . are states that
are indeterminate.
^ Kead in the printed text animittam for appani-
mit tarn. ^ Omitted in K.
[537] Repeat in the case oj each of the remaining Jhdnas
on both systems,
(viii.)^
[538] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish, which
is Empty, and the dominant influence in which is Desire
—
then there is contact . . . balance. Now these . . . are
states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish,
—which is Empty . . .
. . . [or] [539] which is Signless^ . . .
• • • l"^'^] [540] which is Aimless,^
and the dominant influence in which is Desire—then there
is contact . . . balance. And these . . . are states that
are indeterminate.
[541] Repeat in the case of each remaining Jhana as
passim,
[542] Repeat in the case of each of the three remaining
*
Modes of Progress '
applied to each Jhana,
^ No title is appended to this group, but it will be seen
that it is a repetition of group vi. (p. 145), with this addi-
tional feature, that the Jhana which constitutes the Karma
is Empty.
^ Read animittam for sunnatam.
^ Omit lokuttaro before phasso.
(ix.)
[543-546] This group is identical with group vii. [§§
534-537], except that the concept Aimless takes the place oj
the concept Empty, and conversely.
(X.)
[547-551] This group is identical with group viii.
[§§ 538-542], except that the concept Aimless takes the place
of the concept Empty, and conversely.
[The Eemaining Nineteen Great Methods.^]
[552] Which are the states that are indeterminate ?
When he cultivates the Path of the Higher Ideal, the
Advance in Mindfulness toward the Higher Ideal, the
System of Eight Efforts toward the Higher Ideal, etc.
[continue as in § 358, doum to * Thought relating to the
Higher Ideal '], whereby there is a going forth and onward,
making for the undoing of rebirth, and when, that he may
attain to the First Stage, he has put away views and
opinions, and so, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish, and the
dominant influence in which is Desire—then there is con-
tact . . . balance. Now these . . . are states that are good.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof from
evil ideas, enters into and abides in the First Jhana . . .
progress whereto is difficult and intuition sluggish, which is
Empty,
or Signless,
or Aimless,
and the dominant influence in which is
Desire,
or Energy,
or a Thought,
or Investigation,
then there is contact . . . balance. And these . . . are
states that are indeterminate.
[Here ends] Eesult in the Fibst Path.
[II.—IV. The Kemaining Three Paths. C/. §§ 362-364a.]
[553] Which are the states that are indeterminate ?
When he cultivates the Jhana of the Higher Ideal (the
rapt meditation), whereby there is a going forth and
onward, making for the undoing of rebirth, and when, that
he may attain to the Second Stage, he has diminished the
strength of sensual passions and of malice^ . . . [or] when,
that he may attain to the Third Stage, he has put away
the entire residuum of sensual passions and of malice . . .
[or] when, that he may attain to the Fourth Stage, he has
put away absolutely and entirely all passion for Form, all
passion for the Formless, all conceit, excitement, and ignor-
ance—and so, aloof from sensuous appetites, aloof from evil
ideas, enters into and abides in the First Jhana . . . pro-
gress whereto is difficult and intuition sluggish, then there
is contact . . . the faculty of knowledge made perfect^ . . .
balance. Now these . . . are states that are good.^
^ The passage which occurs here in the printed text, line 3
of the answer, viz., vivicc'eva . . . down to phasso hoti,
seems to be a corrupt reading, presenting discrepancies
with that symmetry both of construction and elision which
usually marks Pitaka compilation. K. omits the phrase.
2 This term (annindriyam hoti) is omitted in K.
It belongs, however, to the attainment of the Second Path
(see above, p. 96, n. 2), and is only superseded by the
intellectual climax of aiinatavindriyam (§ 555). I do
not think, therefore, that it is a wrong reading.
^ Avyakata here in the printed text should of course be
kusala.
But when, as the result of just this good Jhana having
been wrought, having been cultivated in pursuit of the
Higher Ideal, he, aloof from sensuous appetites, aloof
from evil ideas, enters into and abides in the First
Jhana . . . progress whereto is difficult and intuition
sluggish, and which is Empty, then there is contact
. . . the faculty of one whose knowledge is made per-
fect . . . balance. And these . . . are states that are
indeterminate.
[554] Question and answer on *
contact ' as above passim.
[555] "What on that occasion is the faculty of one whose
knowledge is made perfect (annatavindriyam)?^
The perfected knowledge, the science, the understanding
of the doctrines of those whose knowledge is made perfect,
their searching, research, searching the Truth ; discern-
ment, discrimination, differentiation ; erudition, proficiency,
subtlety ; criticism, reflection, analysis ; breadth, sagacity,
leading ; insight, intelligence, incitement ; wisdom as
faculty and as power ; wisdom as a sword, as a height,
as light, as glory, as splendour, as a precious stone ; the
absence of dulness, searching the Truth, right views, that
searching the truth which is a factor in the Great Awaken-
ing ; a Path-component, contained in the Path—this is on
^ I am not up to the present aware whether this term
occurs anywhere else in the Three Pitakas. By Buddha-
ghosa (Asl. 291) it is defined as the distinctive '
faculty of
the annatavi (lit., the holder of things known), of him
who, in the philosophy of the Four Truths, has completed
what was to be done.' And the '
doctrines ' mentioned in
the answer are defined as the associated or constituent
doctrines, '
within '
which the subject has attained pro-
ficiency, or which he has mastered inwardly (sampayutta-
dhammanam . . . thitanam dhammanam abbhan-
tare).
Possibly, however, dhammanam refers to those intel-
lectual states as mastered and controlled by the anna-
tavin, which are comprised in the answer.
that occasion the faculty of one whose knowledge is made
perfect.
Or^ whatever other incorporeal, causally induced states
there are on that occasion, these are states that are inde-
terminate.
[Here ends] result in connexion with the Higher Ideal.
[B—Bad Karma.2
(a) The Five Modes of Sense-Cognition.]
[556] Which are the states that are indeterminate ?
When, as the result of bad karma having been wrought,
having been stored up, visual cognition has arisen, accom-
panied by disinterestedness and having as its object a
sight . . . auditory cognition has arisen, accompanied by
disinterestedness and having as its object a sound . . .
olfactory cognition has arisen, accompanied by disinter-
estedness and having as its object a smell . . . gustatory
cognition has arisen, accompanied by disinterestedness
and having as its object a taste . . . cognition of body has
arisen, accompanied by distress and having as its object
something tangible, then there is
^ Avikkhepo hoti ... pe ... as included in the
printed text, is omitted in K. It is, however, not incorrect,
since a description of constituent states, beginning with
'
contact ' and ending with * balance,' similar to that given
in §§ 278-337, and only differing by the substitution of
* the faculty of one whose knowledge is made perfect ' for
'
the faculty of believing that I shall come to know the
Unknown,' is here supposed to be fully rehearsed. As it
stands, however, it is a little misleading.
^ With section B, and its three subdivisions a to c, compare
the co-ordinate results of good karma described above,
§§ 431-468 and 484-497. Under B happy results are out
of the question, the determining antecedents having been
evil.
contact, thinking,
feeling, thought,
perception, distress,
self-collectedness
;
the faculties of
ideation,
distress,
vitality.^
Now these, or whatever other incorporeal, causally
induced states there are on that occasion—these are states
that are indeterminate.
[557] Question and answer on *
contact ' as above passim.
[558] What on that occasion is feeling ?
The bodily pain, the bodily distress which, on that occa-
sion, is born of contact with the appropriate element of
cognition of body ; the painful, distressful sensation which
is born of contact with the body ; the painful, distressful
feeling which is born of contact with the body—this is the
feeling that there then is.
[559] What on that occasion is distress ?
The bodily pain, the bodily distress which, on that occa-
sion, is the painful, distressful sensation born of contact
with the body ; the painful, distressful feeling born of
contact with the body—this is the distress that there
then is.
[560] What on that occasion is the faculty of distress ?
Ajiswer as in § 559.
^ Judging by the corresponding answer respecting good
karma in § 443, the . . . pe . . . here appended in the
printed text is erroneous. K. omits it.
This list and the following sections (557-560) apply to
the last-named mode of sense-cognition, namely, that of
body. In the case of the other modes, *
disinterestedness
'
instead of '
distress ' would occasion to certain questions
different answers.
Or whatever other incorporeal, causally induced states
there are on that occasion, these are states that are inde-
terminate.
[Summary.]
[560a] Now at that time
the skandhas are four,
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are three,
contact,
etc.
[Continue as in § 58.]
the faculty of ideation counts as a single factor,
the element of the cognition of body^ counts as
a single factor,
the sphere of [mental] states counts as a single
factor,
etc.
[Continue as in §§ 58-61.]
[561] What on that occasion is the skandha of syntheses ?
Contact, discursive thought,
thinking, self-coUectedness
;
conception, the faculty of vitality.
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 § 63, etc.
^ For mano-vinfianadhatu in the printed text read
kaya-vinnanadhatu.
[{b) The Element of Ideation,']
[562] Which are the states that are indeterminate ?
When, as the result of bad karma having been wrought,
having been stored up, an element of ideation has arisen,
accompanied by disinterestedness, and having as its object
a sight, a sound, a smell, a taste, something tangible or
what not, then there is
contact, thought,
feeling, conception,
perception, discursive thought,
thinking, disinterestedness,
self-collectedness
;
the faculties of
ideation,
disinterestedness,
vitality.
Now these, or whatever other incorporeal, causally in-
duced states there are on that occasion—these are states
that are indeterminate.
[Summary.]
[562a] This, including the description of the appropriate
skandha of syntheses [563], is identical with the correspond-
ing Summary, §§ 467a, 468.
[(c) The Element of Representative Intellection.]
[564] Which are the states that are indeterminate ?
When, as the result of bad karma having been wrought,
having been stored up, an element of representative in-
tellection has arisen, accompanied by disinterestedness,
and having as its object a sight, etc.,^ or what not, then
there is
contact, thought,
feeling, conception,
^
Cf § 562.
perception, discursive thought,
thinking, self-collectedness
;
the faculties of
ideation,
disinterestedness,
vitality.
Now these, or whatever other incorporeal, causally in-
duced states there are on that occasion—these are states
that are indeterminate.
**•){• -x- *
[Continue as in §§ 485-496.]
[Summary.]
[564a, 565] ThiSt including the description of the appro-
priate skandha of syntheses, is identical with §§ 496a, 497.
[Here end] the Indeterminates which are the result of
Bad [Karma].
Dhamma-Sangani - THE GENESIS OF THOUGHTS - INDETERMINATE 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 III—INDETERMINATE STATES OF CONSCIOUS-
NESS.^
Chapter I.
On Effect, or Result (vipako).
A. Good Karma.
1. In the sensuous universe.
(a) The Five Modes of Cognition considered as effects of
good (kusalavipakani pane a-v innanani).]
(i.) [431] Which are the states that are indeterminate ?
When, as the result of good karma ^ having been wrought,
having been stored up in connexion with the sensuous
universe, visual cognition has arisen, accompanied by dis-
interestedness,^ and having as its object something seen,
then there is
contact, thinking,
feeling, thought,
perception, disinterestedness,
self-collectedness
;
^ Dhamma avyakata. The term and its treatment
are discussed in my Introduction. Cf. Vis. Magga, ch. xiv.
^ Kammam; literally, action, work, deed.
^ In this and the two following sections (2 and 3)
upekkha is apparently used as a psychological term only,
without ethical implication, and signifies simply neutral
feeling.
the faculties of
ideation,
disinterestedness,
vitality.
These, or whatever other ^ incorporeal, causally induced
states there are on that occasion—these are states that are
indeterminate.
[432] Question and answer on *
contact ' as above, passim.
[433] What on that occasion is feeling ?
The mental [condition], neither pleasant nor unpleasant,
which on that occasion is born of contact with the appro-
priate element of visual cognition ; the sensation, born of
contact with thought, which is neither easeful nor painful
;
the feeling, born of contact with thought, which is neither
easeful nor painful—this is the feeling that there then is.
[434] What on that occasion is perception ?
The perception, the perceiving, the state of having per-
ceived, which on that occasion is born of contact with the
appropriate element of visual cognition—this is the per-
ception that there then is.
[435] What on that occasion is thinking ?
The thinking, the cogitating, the reflection which on
that occasion is born of contact with the appropriate
element of visual cognition—this is the thinking that there
then is.
[436] What on that occasion is thought ?
The thought which on that occasion is ideation, mind,
heart, that which is clear, ideation as the sphere of mind,
the faculty of ideation, intellect, the skandha of intellect,
the appropriate element of visual cognition—this is the
thought that there then is.
[437] What on that occasion is disinterestedness ?
Answer as for '
feeling,' § 436, omitting the phrase ' which
is born of contact with the appropriate element of visual
cognition.'
^ There will be but one of these, viz., attention (Asl. 262).
[438] What on that occasion is self-collectedness ?
The persistence of thought^ which there is on that
occasion—this is the self-collectedness that there then is.
[439] What on that occasion is the faculty of ideation ?
Answer as for *
thought,' § 436.
[440] What on that occasion is the faculty of dis-
interestedness ?
Answer as in § 437.
[441] What on that occasion is the faculty of vitality ?
Answer as in § 19.
Or whatever other incorporeal, causally induced states
there are on that occasion—these are the states that are
indeterminate.
[Summary.]
[441a] Now, on that occasion
the skandhas are four,
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are three,^
contact counts as a single factor,
etc.
{Continue as in § 58],
^ In the text omit . . . pe . . . after thiti, as in § 424,
and for the same reason (Asl. 262).
^ Jhana and the Path, says the Cy. (262), are not in-
cluded in the summary ; and why ? Jhana at its extremity
has conception (vitakko), and the Path at its extremity
has cause (hetu). Hence, it is not consistent to include
Jhana in a thought that has no conceptual activity, or the
Path, when the thought is not causally effective.
This remark throws a little light on to the problem of
indeterminate states. In vitakko the mind is working
towards an end good or bad ; in the Path the first factor
(right views) is synonymous with *
absence of dulness,'
which is the cause or root of good (§ 1054). Neither
vitakko nor am oho is, therefore, a possible constituent
in a cognition which is inefficacious to produce good or bad
karma.
the faculty of ideation counts as a single factor,
the element of visual cognition counts as a single factor,
the sphere of [mental] states counts as a single factor,
etc.
[Continue as in § 58.]
! [442] What on that occasion is the skandha of syn-
theses ?
Contact,
thinking,
self-coUectedness,
the faculty of vitality,
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 syn-
theses.
(ii.-v.) [443] Which are the states that are indeter-
minate ?
When, as the result of good karma having been wrought,
having been stored up in connexion with the sensuous
universe,
auditory cognition,
olfactory cognition, or
gustatory cognition
has arisen, accompanied by disinterestedness, and having
as its object
a sound,
a smell, or
a taste
respectively ... or
cognition of body
has arisen, accompanied by ease, and having as its object
something tangible,^
then there is
contact, thinking,
feeling,^ thought,
perception, ease,
self-collectedness
;
the faculties of
ideation,
ease,
vitality.
Now, these, or whatever other incorporeal, causally
induced states there are on that occasion—these are states
that are indeterminate.
[444] Question and answer on *
contact ' as above, passim,
[445] What on that occasion is feeling ?
The bodily pleasure, the bodily ease, which on that
occasion is born of the appropriate element of the cog-
nition of body; the pleasurable, easeful sensation which
^ Or '
a touch '
(v. p. 2, n. 2). The view that the cogni-
tion of something tangible has a positive hedonic concomit-
ant—pleasant or, if the karma be bad (§ 556), unpleasant
—
as compared with the neutral feeling attending other kinds
of sense-cognition (under the given circumstances), is of
psychological interest. And the comment it evokes is not
less so. Touch, or body-sensibility, is, the Cy. explains
(263), the one sense through which the four elements with-
out and within the individual come into direct contact. Other
cognition is secondary, inasmuch as the other senses are
derived (up a da). They are as balls of cotton-wool on four
anvils, deadening the impact of the hammer. In touch the
wool is beaten through, and the reaction is stronger. Cf.
this with the theory of sense below, §§ 596-632. Neverthe-
less, the ease or the distress is so faintly marked, that the
cognition remains '
indeterminate.'
The constituent states, contact, etc., refer only to the
last-named species of cognition. In the case of the other
four *
disinterestedness ' would have to be substituted for
'
ease.'
2 Vedana has dropped out of the printed text.
is born of contact with the body ; the pleasurable, easeful
feeling which is born of contact with the body—this is the
feeling that there then is.
[446] What on that occasion is perception ?
The perception, the perceiving, the state of having
perceived, which on that occasion is born of contact with
appropriate element of the cognition of body—this is the
perception that there then is.
[447] What on that occasion is thinking ?
The thinking, the cogitating, the reflection, which on that
occasion is born of contact with the appropriate element
of the cognition of body—this is the thinking that there
then is.
[448] What on that occasion is thought ?
The thought which on that occasion is ideation, mind,
heart, that which is clear ; ideation as the sphere of mind,
the faculty of ideation, intellect, the skandha of intellect,
the appropriate element of the cognition of body—this is
the thought that there then is.
[449] What on that occasion is ease ?
The bodily pleasure, the bodily ease which on that occa-
sion is the pleasant, easeful sensation born of contact with
the body ; the pleasant, easeful feeling born of contact with
the body—this is the ease that there then is.
[450-453] What on that occasion is self-collectedness^
. . . the faculty of ideation 2 . . . of ease . . . of vitality?
Answers as in §§ 438, 448, 449 and 441 respectively.
Or whatever other incorporeal, causally induced states
there are on that occasion—these are states that are in-
determinate.
^ In § 450 omit ... pe ... in the text after thiti.
2 In § 451 supply kaya- before vinnanadhatu. The
state manindriyam is, it is true, one of representative
cognition only, but it is occupied, under the given circum-
stances, with a kaya-viniianam. The 'door of mano'
has as its object any or all of the objects of the five senses.
[Summary.]
[453a] Now, on that occasion
the skandhas are four,
etc.
[Continue as in § 441a, substituting '
the element of the
cognition of body' Jm- * the element of visual cognition.']
^ ^ * * * *
[454] What on that occasion is the skandha of syn-
theses ?
Answer as in § 442.
^ * ^ * * *
[{b) Good (karma) taking effect in ideation (kusalavi-
paka manodhatu).]
[455] Which are the states that are indeterminate ?
When, as the result of good karma having been wrought,
having been stored up in connexion with the sensuous
universe, an element of ideation^ has arisen, accompanied
by disinterestedness, and having as its object a sight, a
sound, a smell, a taste, something tangible, or what not,
then there is
contact, thought,
feeling, conception,
^ Once more the Cy. points out (263) the significance
of the affix -dhatu (element), as meaning the absence of
entity (nissatta), the *
emptiness' or phenomenal char-
acter of the ideational faculty. Cf. above, p. 33, n. The
characteristics of mano are here set out. See Introduc-
tion (Theory of Intellection). The theory of a sensorium
commune here alluded to is practically identical with that
adopted by Aristotle in the *
De Sensu.' '
The basis (or
site, vatthu) of this kind of thought is a constant, namely,
the heart ; the objects of the " doors " (or of the idea-door)
are not constants. Whereas they come in one after
another, this is the locus (thanam), which has the function
of receiving them into unity ' (ekasampaticchana-
kiccam).
The process of cognition is completed by manovinna-
nadhatu (see below).
perception, discursive thought,
thinking, disinterestedness,
self-collectedness
;
the faculties of
ideation,
disinterestedness,
vitality.
These, or whatever other ^ incorporeal, causally induced
states there are on that occasion—these are states that are
indeterminate.
[456] Question and ansiver on * contact ' as above, passim,
[457] What on that occasion is feeling ?
The mental [condition], neither pleasant nor unpleasant,
which on that occasion is born of contact with the appro-
priate element of ideation ; the sensation, born of contact
with thought, which is neither easeful nor painful ; the
feeling, born of contact with thought, which is neither
easeful nor painful—this is the feeling that there then is.
[458-460] What on that occasion is perception . . .
thinking . . . thought?
Answers as in §§ 446-448, suhstituting 'element of idea-
tion '/or ' element of the cognition of body.'
[461] What on that occasion is conception ?
The ratiocination, the conceiving which on that occasion
is the disposition, the fixation, the focussing, the application
of the mind^—this is the conception that there then is.
[462] What on that occasion is discursive thought ?
The process, the sustained procedure, the progress and
access [of the mind] which on that occasion is the con-
tinuous adjusting and directing of thought—this is the
discursive thought that there then is.
^ These (Asl. 264) include two others, resolve and atten-
tion. Cf. above, p. 5, n. 1.
2 Inasmuch, says the Cy. (264), as this thought is neither
good nor bad (in its effect), intention (sankapj^o), either right
or wrong, is not included in the connotation of its component
vitakko. Cf. §§ 7 and 371, also p. 125, n. 2.
[463-467] What on that occasion is disinterestedness
. . . self-collectedness . . . the faculty of ideation . . .
of disinterestedness ... of vitality?
Answers as m §§ 437, 438, 460, 440,^ 441 respectively.
[Summary.] \
[467a] Now, on that occasion
the skandhas are four,
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are three,
contact counts as a single factor,
etc.
[Continue as in § 58.]
the faculty of ideation counts as a single factor,
the element of ideation counts as a single factor,
etc.
* * * * * *
[468] What on that occasion is the skandha of syn-
theses ?
Contact, discursive thought,
thinking, self-collectedness,
conception, the faculty of vitality.
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.
^ The references given in the text will prove, on examina-
tion, to be for the most part misleading.
(c) Good (karma) taking effect in representative intellec-
tion (kusala-vipakamanoyiniianadhatu).
(i.) When accompanied by happiness,
[469] Which are the states that are indeterminate ?
When, as the result of good karma having been wrought,
having been stored up in connexion with the sensuous
universe, an element of representative cognition^ has
arisen, accompanied by happiness and having as its object
^ The function of the manovinnanadhatu is dis-
cussed in the Introduction (Theory of Intellection). As a
resultant state, it is here said (Asl. 264), when '
accom-
panied by happiness,' to eventuate in two sets of circum-
stances :
* Standing in the doors of the five senses, it
accomplishes the task (or function, kiccarn) of deciding
(santirana) as to that idea (or percept) which the element
of ideation, just expired, received on the expiry of that
sense-cognition which constituted the result of good karma.'
Again :
*
When the action of the six doors (senses and
ideation) results in a more impressive idea, this becomes
what is called the idea' (tad-arammanam), i.e., 'the
object of the impulse' (Javanam), and the element of
representative cognition is drawn away to fix itself on that
object. So a vessel crossing a strong current avails to
turn the latter aside for a moment, though its natural
course is a flowing downward. The normal flow of the
intellect is, so to speak, down the stream of the individual
life (bhavangam ev' otarati). And it is this normal
functioning of the intellect which alone is here taken into
account.
The further stage of cognition immediately preceding
any outgoing or conative impulse such as seems to be
meant by the word Java nam {cf. Sum. 194; Abh. S.
iii. 3)—I allude to that of '
establishing ' (or full assimila-
tion, as we might say—votthappanam)—is not here
explicitly mentioned. But it is probably implied in the
phrase santlranadi, *
deciding and the rest' And it is
discussed a few pages further on (Asl. 269, 272).
a sight, a sound, a smell, a taste, something tangible, the
idea [of any of these], or what not, then there is
contact, conception,
feeling, discursive thought,
perception, joy,
thinking, ease,
thought, self-collectedness
;
the faculties of
ideation,
happiness,
vitality.
These, or whatever other, etc.
[Continue as in § 455.]
[470-482] These thirteen constituent states are described
as in §§ 2-11 and 17-19, with the exception of *
conception'
(vitakko) and * self-collectedness '
(cittas s'ekag-
gata), which are described with the restricted connotation
used m §§ 461, 464.
[Summary.]
[482a] Identical tvith § 467a, but *
the element of repre-
sentative cognition ' (manovinnanadhatu) m^ist be
substituted for *
the element of ideation.'^
X- ¥r * ^ * *
[483] What on that occasion is the skandha of syn-
theses ?
Contact, discursive thought,
thinking, joy,
conception, self-collectedness
;
the faculty of vitality.
Or whatever incorporeal, causally induced states there
are on that occasion, exclusive of the skandhas of feeling,
^ The reference to [58] in the text is again incorrect, for
there is to be no rehearsal of either Jhana or Path. Cf
p. 125, n. 2, and Asl. 264.
perception and intellect—these are the skandha of syn-
theses.
(ii.) When accompanied by disinterestedness.
[484] Which are the states that are indeterminate ?
When, as the result of good karma having been wrought,
having been stored up in connexion with the sensuous
universe, an element of representative cognition^ has
arisen, accompanied by disinterestedness, and having as
its object a sight, etc. (cf. above, § 469] . . . then there is
contact, thought,
feeling, conception,
perception, discursive thought,
thinking, disinterestedness^
self-collectedness
;
the faculties of
ideation,
disinterestedness,
vitality.
These, or whatever other, etc.
[Continue as in § 469.]
^ This sort of resultant cognition is said to take effect
or occur on five sorts of occasions : (i.) The conception
of infirm offspring, viz., blind, deaf, imbecile or insane,
hermaphrodite or neuter; (ii.) during the span of one
individual lifetime (bhavangam) ; (iii.) in the decision
(santiranam) respecting an idea where the object causes
neither pleasure nor pain ; (iv.) when the *
that-object
'
(tadarammanam) of absorbing impressiveness arises
{cf. § 469, n.) ; (v.) when death opens the way to renewed
existence (cuti). It will be seen that these five correspond
to the first, second, tenth, thirteenth and fourteenth occa-
sion on which vinnanas occur, according to the Visuddhi
Magga (chap. xiv. ; see Warren's 'Table of Contents,'
J. P. T. S., 1891-93, p. 130). It is possible that the
absence of explanatory matter in our Cy. is due to the
existence of a full treatment by Buddhaghosa in the former
earlier work.
[485-496] These Thirteen states are described as in the
foregoing section (i.), except that the questions and answers
on '
feeling' and '
disinterestedness,' as given in §§ 152-154,
must he substituted for those on *
feeling,' *joy,' and the
'faculty of happiness' given in §§ 471, 477, and 481.
*
Ease '
is omitted,
[Summary.]
[496a] Terms identical ivith those in § 482a.
* -H- -X- * -X- -if-
[497] The skandha of syntheses is identical ivith the content
stated in § 483, hut with the omission o/* joy.'
[(d) The Eight Main Types of Kesults (attha maha-
vipaka).]
[498] Which are the states that are indeterminate ?
When, as the result of good karma having been wrought,
having been stored up in connexion with the sensuous uni-
verse, an element of representative cognition has arisen,
(i.) accompanied by happiness and associated with know-
ledge . . .
(ii.) accompanied by happiness, associated with know-
ledge, and prompted by a conscious motive . . .
(iii.) accompanied by happiness and disconnected with
knowledge . . .
(iv.) accompanied by happiness, disconnected with know-
ledge, and prompted by a conscious motive ...
(v.) accompanied by disinterestedness and associated
with knowledge ...
(vi.) accompanied by disinterestedness, associated with
knowledge, and prompted by a conscious motive . . .
(vii.) accompanied by disinterestedness and disconnected
with knowledge . . .
(viii.) accompanied by disinterestedness, disconnected
with knowledge, and prompted by a conscious motive, and
having as its object a sight, a sound, a smell, a taste,
something tangible, or what not, then there is contact^
. . . balance. These, or whatever other incorporeal,
causally induced states there are on that occasion—these
are states that are indeterminate.
[498a] That absence of lust which is the root of in-
determinateness . . . that absence of hate which is the
root of indeterminateness . . . that absence of dulness
which is the root of indeterminateness . . . these are
states that are indeterminate.'-
[2. In the universe of Form.]
[499] Which are the states that are indeterminate ?
When, that he may attain to the heavens of Form,
he cultivates the way thereto, and aloof from sensuous
appetites, etc.,^ enters into and abides in the First Jhana
. . . then there is contact, etc.^ Now, these . . . are
states that are good. But when, as the result of just this
^ It is difficult in the present stage of knowledge respect-
ing the Buddhist (academic) theory of the Indeterminate
and of Yipako to supply any safe reference for the elided
states here supposed to be rehearsed. The following section
(see note) seems to indicate that at least tliree more states
than those enumerated in the kinds of indeterminates just
discussed are to be included, namely, the absence of lust,
of hate, and of dulness. But the Cy. is not at all lucid
(pp. 265, 266), and breaks away into a long rambling dis-
cussion on casuistical views respecting vipTiko.
2 This highly elliptical paragraph, in which I have
supplied the third *root,' inadvertently omitted in the text,
but required by the context (see above, §§ 32-34; K.,
Asl. 267, 268), is presumably intended to show wherein
the niddesa, or descriptive exposition of certain of the
constituent states of each of the Eight Types of Kesult
differ from those given in each of the corresponding Eight
Types of Good Thoughts (^§ 1-159).
3 See § 160. * Continue as in § 160.
good karma having been wrought, having been stored up
in connexion with the universe of Form, he, aloof from
sensuous appetites, etc., enters into and abides in the First
Jhana . . . then there is contact, etc. And these . . .
are states that are indeterminate.
[500] Repeat, substituting the formulce of the remaining
Jhanas on the Fourfold System, and of all the Jhanas on the
Fivefold System,
[3. In the universe of the Formless.]
[501] Which are the states that are indeterminate ?
When, that he may attain to the heavens of the Form-
less, he cultivates the way thereto, and so, by passing
wholly beyond all consciousness of form, by the dying out
of the consciousness of sensory reaction, by turning the
attention from any consciousness of the manifold, he enters
into and abides in that frame of mind which is accom-
panied by the consciousness of a sphere of unbounded
space—even the Fourth Jhana, to gain which all sense of
ease must have been put away, etc. [continue as in § 265]
—
then the contact . . . the balance that arises, these . . .
are states that are good.^
But when, as the result of just this good karma having
been wrought, having been stored up in connexion with the
universe of the Formless, he, by passing wholly beyond all
consciousness of form, by the dying out of the conscious-
ness of sensory reaction, by turning the attention from
any consciousness of the manifold, enters into and abides
in that rapt meditation which is accompanied by the
consciousness of a sphere of unbounded space—even the
Fourth Jhana, to gain which all sense of ease must have
been put away, etc. [continue as above] . . . then the
^ In the printed text the . . . pe . . . here should be
omitted, as is done in §§ 503, 504. Omit likewise in § 502.
contact^ . . . the balance that arises, these . . . are states
that are indeterminate.
[502-504] Here follow in succession the other three * Jhanas
connected with Formless Existence' (§§ 266-268), namely
^
*
the Sphere of Infinite Intellection,' *
the Sphere of
Nothingness,' and '
the Sphere where there is neither
Perception nor Non-perception,' each having the Fourth
Jhana as its '
result,' as in the formula stated in § 501.
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[PART III—INDETERMINATE STATES OF CONSCIOUS-
NESS.^
Chapter I.
On Effect, or Result (vipako).
A. Good Karma.
1. In the sensuous universe.
(a) The Five Modes of Cognition considered as effects of
good (kusalavipakani pane a-v innanani).]
(i.) [431] Which are the states that are indeterminate ?
When, as the result of good karma ^ having been wrought,
having been stored up in connexion with the sensuous
universe, visual cognition has arisen, accompanied by dis-
interestedness,^ and having as its object something seen,
then there is
contact, thinking,
feeling, thought,
perception, disinterestedness,
self-collectedness
;
^ Dhamma avyakata. The term and its treatment
are discussed in my Introduction. Cf. Vis. Magga, ch. xiv.
^ Kammam; literally, action, work, deed.
^ In this and the two following sections (2 and 3)
upekkha is apparently used as a psychological term only,
without ethical implication, and signifies simply neutral
feeling.
the faculties of
ideation,
disinterestedness,
vitality.
These, or whatever other ^ incorporeal, causally induced
states there are on that occasion—these are states that are
indeterminate.
[432] Question and answer on *
contact ' as above, passim.
[433] What on that occasion is feeling ?
The mental [condition], neither pleasant nor unpleasant,
which on that occasion is born of contact with the appro-
priate element of visual cognition ; the sensation, born of
contact with thought, which is neither easeful nor painful
;
the feeling, born of contact with thought, which is neither
easeful nor painful—this is the feeling that there then is.
[434] What on that occasion is perception ?
The perception, the perceiving, the state of having per-
ceived, which on that occasion is born of contact with the
appropriate element of visual cognition—this is the per-
ception that there then is.
[435] What on that occasion is thinking ?
The thinking, the cogitating, the reflection which on
that occasion is born of contact with the appropriate
element of visual cognition—this is the thinking that there
then is.
[436] What on that occasion is thought ?
The thought which on that occasion is ideation, mind,
heart, that which is clear, ideation as the sphere of mind,
the faculty of ideation, intellect, the skandha of intellect,
the appropriate element of visual cognition—this is the
thought that there then is.
[437] What on that occasion is disinterestedness ?
Answer as for '
feeling,' § 436, omitting the phrase ' which
is born of contact with the appropriate element of visual
cognition.'
^ There will be but one of these, viz., attention (Asl. 262).
[438] What on that occasion is self-collectedness ?
The persistence of thought^ which there is on that
occasion—this is the self-collectedness that there then is.
[439] What on that occasion is the faculty of ideation ?
Answer as for *
thought,' § 436.
[440] What on that occasion is the faculty of dis-
interestedness ?
Answer as in § 437.
[441] What on that occasion is the faculty of vitality ?
Answer as in § 19.
Or whatever other incorporeal, causally induced states
there are on that occasion—these are the states that are
indeterminate.
[Summary.]
[441a] Now, on that occasion
the skandhas are four,
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are three,^
contact counts as a single factor,
etc.
{Continue as in § 58],
^ In the text omit . . . pe . . . after thiti, as in § 424,
and for the same reason (Asl. 262).
^ Jhana and the Path, says the Cy. (262), are not in-
cluded in the summary ; and why ? Jhana at its extremity
has conception (vitakko), and the Path at its extremity
has cause (hetu). Hence, it is not consistent to include
Jhana in a thought that has no conceptual activity, or the
Path, when the thought is not causally effective.
This remark throws a little light on to the problem of
indeterminate states. In vitakko the mind is working
towards an end good or bad ; in the Path the first factor
(right views) is synonymous with *
absence of dulness,'
which is the cause or root of good (§ 1054). Neither
vitakko nor am oho is, therefore, a possible constituent
in a cognition which is inefficacious to produce good or bad
karma.
the faculty of ideation counts as a single factor,
the element of visual cognition counts as a single factor,
the sphere of [mental] states counts as a single factor,
etc.
[Continue as in § 58.]
! [442] What on that occasion is the skandha of syn-
theses ?
Contact,
thinking,
self-coUectedness,
the faculty of vitality,
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 syn-
theses.
(ii.-v.) [443] Which are the states that are indeter-
minate ?
When, as the result of good karma having been wrought,
having been stored up in connexion with the sensuous
universe,
auditory cognition,
olfactory cognition, or
gustatory cognition
has arisen, accompanied by disinterestedness, and having
as its object
a sound,
a smell, or
a taste
respectively ... or
cognition of body
has arisen, accompanied by ease, and having as its object
something tangible,^
then there is
contact, thinking,
feeling,^ thought,
perception, ease,
self-collectedness
;
the faculties of
ideation,
ease,
vitality.
Now, these, or whatever other incorporeal, causally
induced states there are on that occasion—these are states
that are indeterminate.
[444] Question and answer on *
contact ' as above, passim,
[445] What on that occasion is feeling ?
The bodily pleasure, the bodily ease, which on that
occasion is born of the appropriate element of the cog-
nition of body; the pleasurable, easeful sensation which
^ Or '
a touch '
(v. p. 2, n. 2). The view that the cogni-
tion of something tangible has a positive hedonic concomit-
ant—pleasant or, if the karma be bad (§ 556), unpleasant
—
as compared with the neutral feeling attending other kinds
of sense-cognition (under the given circumstances), is of
psychological interest. And the comment it evokes is not
less so. Touch, or body-sensibility, is, the Cy. explains
(263), the one sense through which the four elements with-
out and within the individual come into direct contact. Other
cognition is secondary, inasmuch as the other senses are
derived (up a da). They are as balls of cotton-wool on four
anvils, deadening the impact of the hammer. In touch the
wool is beaten through, and the reaction is stronger. Cf.
this with the theory of sense below, §§ 596-632. Neverthe-
less, the ease or the distress is so faintly marked, that the
cognition remains '
indeterminate.'
The constituent states, contact, etc., refer only to the
last-named species of cognition. In the case of the other
four *
disinterestedness ' would have to be substituted for
'
ease.'
2 Vedana has dropped out of the printed text.
is born of contact with the body ; the pleasurable, easeful
feeling which is born of contact with the body—this is the
feeling that there then is.
[446] What on that occasion is perception ?
The perception, the perceiving, the state of having
perceived, which on that occasion is born of contact with
appropriate element of the cognition of body—this is the
perception that there then is.
[447] What on that occasion is thinking ?
The thinking, the cogitating, the reflection, which on that
occasion is born of contact with the appropriate element
of the cognition of body—this is the thinking that there
then is.
[448] What on that occasion is thought ?
The thought which on that occasion is ideation, mind,
heart, that which is clear ; ideation as the sphere of mind,
the faculty of ideation, intellect, the skandha of intellect,
the appropriate element of the cognition of body—this is
the thought that there then is.
[449] What on that occasion is ease ?
The bodily pleasure, the bodily ease which on that occa-
sion is the pleasant, easeful sensation born of contact with
the body ; the pleasant, easeful feeling born of contact with
the body—this is the ease that there then is.
[450-453] What on that occasion is self-collectedness^
. . . the faculty of ideation 2 . . . of ease . . . of vitality?
Answers as in §§ 438, 448, 449 and 441 respectively.
Or whatever other incorporeal, causally induced states
there are on that occasion—these are states that are in-
determinate.
^ In § 450 omit ... pe ... in the text after thiti.
2 In § 451 supply kaya- before vinnanadhatu. The
state manindriyam is, it is true, one of representative
cognition only, but it is occupied, under the given circum-
stances, with a kaya-viniianam. The 'door of mano'
has as its object any or all of the objects of the five senses.
[Summary.]
[453a] Now, on that occasion
the skandhas are four,
etc.
[Continue as in § 441a, substituting '
the element of the
cognition of body' Jm- * the element of visual cognition.']
^ ^ * * * *
[454] What on that occasion is the skandha of syn-
theses ?
Answer as in § 442.
^ * ^ * * *
[{b) Good (karma) taking effect in ideation (kusalavi-
paka manodhatu).]
[455] Which are the states that are indeterminate ?
When, as the result of good karma having been wrought,
having been stored up in connexion with the sensuous
universe, an element of ideation^ has arisen, accompanied
by disinterestedness, and having as its object a sight, a
sound, a smell, a taste, something tangible, or what not,
then there is
contact, thought,
feeling, conception,
^ Once more the Cy. points out (263) the significance
of the affix -dhatu (element), as meaning the absence of
entity (nissatta), the *
emptiness' or phenomenal char-
acter of the ideational faculty. Cf. above, p. 33, n. The
characteristics of mano are here set out. See Introduc-
tion (Theory of Intellection). The theory of a sensorium
commune here alluded to is practically identical with that
adopted by Aristotle in the *
De Sensu.' '
The basis (or
site, vatthu) of this kind of thought is a constant, namely,
the heart ; the objects of the " doors " (or of the idea-door)
are not constants. Whereas they come in one after
another, this is the locus (thanam), which has the function
of receiving them into unity ' (ekasampaticchana-
kiccam).
The process of cognition is completed by manovinna-
nadhatu (see below).
perception, discursive thought,
thinking, disinterestedness,
self-collectedness
;
the faculties of
ideation,
disinterestedness,
vitality.
These, or whatever other ^ incorporeal, causally induced
states there are on that occasion—these are states that are
indeterminate.
[456] Question and ansiver on * contact ' as above, passim,
[457] What on that occasion is feeling ?
The mental [condition], neither pleasant nor unpleasant,
which on that occasion is born of contact with the appro-
priate element of ideation ; the sensation, born of contact
with thought, which is neither easeful nor painful ; the
feeling, born of contact with thought, which is neither
easeful nor painful—this is the feeling that there then is.
[458-460] What on that occasion is perception . . .
thinking . . . thought?
Answers as in §§ 446-448, suhstituting 'element of idea-
tion '/or ' element of the cognition of body.'
[461] What on that occasion is conception ?
The ratiocination, the conceiving which on that occasion
is the disposition, the fixation, the focussing, the application
of the mind^—this is the conception that there then is.
[462] What on that occasion is discursive thought ?
The process, the sustained procedure, the progress and
access [of the mind] which on that occasion is the con-
tinuous adjusting and directing of thought—this is the
discursive thought that there then is.
^ These (Asl. 264) include two others, resolve and atten-
tion. Cf. above, p. 5, n. 1.
2 Inasmuch, says the Cy. (264), as this thought is neither
good nor bad (in its effect), intention (sankapj^o), either right
or wrong, is not included in the connotation of its component
vitakko. Cf. §§ 7 and 371, also p. 125, n. 2.
[463-467] What on that occasion is disinterestedness
. . . self-collectedness . . . the faculty of ideation . . .
of disinterestedness ... of vitality?
Answers as m §§ 437, 438, 460, 440,^ 441 respectively.
[Summary.] \
[467a] Now, on that occasion
the skandhas are four,
the spheres are two,
the elements are two,
the nutriments are three,
the faculties are three,
contact counts as a single factor,
etc.
[Continue as in § 58.]
the faculty of ideation counts as a single factor,
the element of ideation counts as a single factor,
etc.
* * * * * *
[468] What on that occasion is the skandha of syn-
theses ?
Contact, discursive thought,
thinking, self-collectedness,
conception, the faculty of vitality.
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.
^ The references given in the text will prove, on examina-
tion, to be for the most part misleading.
(c) Good (karma) taking effect in representative intellec-
tion (kusala-vipakamanoyiniianadhatu).
(i.) When accompanied by happiness,
[469] Which are the states that are indeterminate ?
When, as the result of good karma having been wrought,
having been stored up in connexion with the sensuous
universe, an element of representative cognition^ has
arisen, accompanied by happiness and having as its object
^ The function of the manovinnanadhatu is dis-
cussed in the Introduction (Theory of Intellection). As a
resultant state, it is here said (Asl. 264), when '
accom-
panied by happiness,' to eventuate in two sets of circum-
stances :
* Standing in the doors of the five senses, it
accomplishes the task (or function, kiccarn) of deciding
(santirana) as to that idea (or percept) which the element
of ideation, just expired, received on the expiry of that
sense-cognition which constituted the result of good karma.'
Again :
*
When the action of the six doors (senses and
ideation) results in a more impressive idea, this becomes
what is called the idea' (tad-arammanam), i.e., 'the
object of the impulse' (Javanam), and the element of
representative cognition is drawn away to fix itself on that
object. So a vessel crossing a strong current avails to
turn the latter aside for a moment, though its natural
course is a flowing downward. The normal flow of the
intellect is, so to speak, down the stream of the individual
life (bhavangam ev' otarati). And it is this normal
functioning of the intellect which alone is here taken into
account.
The further stage of cognition immediately preceding
any outgoing or conative impulse such as seems to be
meant by the word Java nam {cf. Sum. 194; Abh. S.
iii. 3)—I allude to that of '
establishing ' (or full assimila-
tion, as we might say—votthappanam)—is not here
explicitly mentioned. But it is probably implied in the
phrase santlranadi, *
deciding and the rest' And it is
discussed a few pages further on (Asl. 269, 272).
a sight, a sound, a smell, a taste, something tangible, the
idea [of any of these], or what not, then there is
contact, conception,
feeling, discursive thought,
perception, joy,
thinking, ease,
thought, self-collectedness
;
the faculties of
ideation,
happiness,
vitality.
These, or whatever other, etc.
[Continue as in § 455.]
[470-482] These thirteen constituent states are described
as in §§ 2-11 and 17-19, with the exception of *
conception'
(vitakko) and * self-collectedness '
(cittas s'ekag-
gata), which are described with the restricted connotation
used m §§ 461, 464.
[Summary.]
[482a] Identical tvith § 467a, but *
the element of repre-
sentative cognition ' (manovinnanadhatu) m^ist be
substituted for *
the element of ideation.'^
X- ¥r * ^ * *
[483] What on that occasion is the skandha of syn-
theses ?
Contact, discursive thought,
thinking, joy,
conception, self-collectedness
;
the faculty of vitality.
Or whatever incorporeal, causally induced states there
are on that occasion, exclusive of the skandhas of feeling,
^ The reference to [58] in the text is again incorrect, for
there is to be no rehearsal of either Jhana or Path. Cf
p. 125, n. 2, and Asl. 264.
perception and intellect—these are the skandha of syn-
theses.
(ii.) When accompanied by disinterestedness.
[484] Which are the states that are indeterminate ?
When, as the result of good karma having been wrought,
having been stored up in connexion with the sensuous
universe, an element of representative cognition^ has
arisen, accompanied by disinterestedness, and having as
its object a sight, etc. (cf. above, § 469] . . . then there is
contact, thought,
feeling, conception,
perception, discursive thought,
thinking, disinterestedness^
self-collectedness
;
the faculties of
ideation,
disinterestedness,
vitality.
These, or whatever other, etc.
[Continue as in § 469.]
^ This sort of resultant cognition is said to take effect
or occur on five sorts of occasions : (i.) The conception
of infirm offspring, viz., blind, deaf, imbecile or insane,
hermaphrodite or neuter; (ii.) during the span of one
individual lifetime (bhavangam) ; (iii.) in the decision
(santiranam) respecting an idea where the object causes
neither pleasure nor pain ; (iv.) when the *
that-object
'
(tadarammanam) of absorbing impressiveness arises
{cf. § 469, n.) ; (v.) when death opens the way to renewed
existence (cuti). It will be seen that these five correspond
to the first, second, tenth, thirteenth and fourteenth occa-
sion on which vinnanas occur, according to the Visuddhi
Magga (chap. xiv. ; see Warren's 'Table of Contents,'
J. P. T. S., 1891-93, p. 130). It is possible that the
absence of explanatory matter in our Cy. is due to the
existence of a full treatment by Buddhaghosa in the former
earlier work.
[485-496] These Thirteen states are described as in the
foregoing section (i.), except that the questions and answers
on '
feeling' and '
disinterestedness,' as given in §§ 152-154,
must he substituted for those on *
feeling,' *joy,' and the
'faculty of happiness' given in §§ 471, 477, and 481.
*
Ease '
is omitted,
[Summary.]
[496a] Terms identical ivith those in § 482a.
* -H- -X- * -X- -if-
[497] The skandha of syntheses is identical ivith the content
stated in § 483, hut with the omission o/* joy.'
[(d) The Eight Main Types of Kesults (attha maha-
vipaka).]
[498] Which are the states that are indeterminate ?
When, as the result of good karma having been wrought,
having been stored up in connexion with the sensuous uni-
verse, an element of representative cognition has arisen,
(i.) accompanied by happiness and associated with know-
ledge . . .
(ii.) accompanied by happiness, associated with know-
ledge, and prompted by a conscious motive . . .
(iii.) accompanied by happiness and disconnected with
knowledge . . .
(iv.) accompanied by happiness, disconnected with know-
ledge, and prompted by a conscious motive ...
(v.) accompanied by disinterestedness and associated
with knowledge ...
(vi.) accompanied by disinterestedness, associated with
knowledge, and prompted by a conscious motive . . .
(vii.) accompanied by disinterestedness and disconnected
with knowledge . . .
(viii.) accompanied by disinterestedness, disconnected
with knowledge, and prompted by a conscious motive, and
having as its object a sight, a sound, a smell, a taste,
something tangible, or what not, then there is contact^
. . . balance. These, or whatever other incorporeal,
causally induced states there are on that occasion—these
are states that are indeterminate.
[498a] That absence of lust which is the root of in-
determinateness . . . that absence of hate which is the
root of indeterminateness . . . that absence of dulness
which is the root of indeterminateness . . . these are
states that are indeterminate.'-
[2. In the universe of Form.]
[499] Which are the states that are indeterminate ?
When, that he may attain to the heavens of Form,
he cultivates the way thereto, and aloof from sensuous
appetites, etc.,^ enters into and abides in the First Jhana
. . . then there is contact, etc.^ Now, these . . . are
states that are good. But when, as the result of just this
^ It is difficult in the present stage of knowledge respect-
ing the Buddhist (academic) theory of the Indeterminate
and of Yipako to supply any safe reference for the elided
states here supposed to be rehearsed. The following section
(see note) seems to indicate that at least tliree more states
than those enumerated in the kinds of indeterminates just
discussed are to be included, namely, the absence of lust,
of hate, and of dulness. But the Cy. is not at all lucid
(pp. 265, 266), and breaks away into a long rambling dis-
cussion on casuistical views respecting vipTiko.
2 This highly elliptical paragraph, in which I have
supplied the third *root,' inadvertently omitted in the text,
but required by the context (see above, §§ 32-34; K.,
Asl. 267, 268), is presumably intended to show wherein
the niddesa, or descriptive exposition of certain of the
constituent states of each of the Eight Types of Kesult
differ from those given in each of the corresponding Eight
Types of Good Thoughts (^§ 1-159).
3 See § 160. * Continue as in § 160.
good karma having been wrought, having been stored up
in connexion with the universe of Form, he, aloof from
sensuous appetites, etc., enters into and abides in the First
Jhana . . . then there is contact, etc. And these . . .
are states that are indeterminate.
[500] Repeat, substituting the formulce of the remaining
Jhanas on the Fourfold System, and of all the Jhanas on the
Fivefold System,
[3. In the universe of the Formless.]
[501] Which are the states that are indeterminate ?
When, that he may attain to the heavens of the Form-
less, he cultivates the way thereto, and so, by passing
wholly beyond all consciousness of form, by the dying out
of the consciousness of sensory reaction, by turning the
attention from any consciousness of the manifold, he enters
into and abides in that frame of mind which is accom-
panied by the consciousness of a sphere of unbounded
space—even the Fourth Jhana, to gain which all sense of
ease must have been put away, etc. [continue as in § 265]
—
then the contact . . . the balance that arises, these . . .
are states that are good.^
But when, as the result of just this good karma having
been wrought, having been stored up in connexion with the
universe of the Formless, he, by passing wholly beyond all
consciousness of form, by the dying out of the conscious-
ness of sensory reaction, by turning the attention from
any consciousness of the manifold, enters into and abides
in that rapt meditation which is accompanied by the
consciousness of a sphere of unbounded space—even the
Fourth Jhana, to gain which all sense of ease must have
been put away, etc. [continue as above] . . . then the
^ In the printed text the . . . pe . . . here should be
omitted, as is done in §§ 503, 504. Omit likewise in § 502.
contact^ . . . the balance that arises, these . . . are states
that are indeterminate.
[502-504] Here follow in succession the other three * Jhanas
connected with Formless Existence' (§§ 266-268), namely
^
*
the Sphere of Infinite Intellection,' *
the Sphere of
Nothingness,' and '
the Sphere where there is neither
Perception nor Non-perception,' each having the Fourth
Jhana as its '
result,' as in the formula stated in § 501.
Tuesday, May 24, 2011
Abhidhammattha Sangaha - Supramundane Consciousness
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
______
(Lokuttara Cittàni—8)
_______
9.(Lokuttara Kusala Cittàni—4)
_______
(1)Sotàpattimaggacittam,
(2)Sakadàgàmimaggacittam,
(3)Anàgàmimaggacittam,
(4)Arahattamaggacittan c’àti.
Imam cattàri’pi Lokuttarakusalacittàni nàma.
_______
(Lokuttara Vipàka Cittàni—4)
_______
(5)Sotàpattiphalacittam,
(6)Sakadàgàmiphalacittam,
(7)Anàgàmiphalacittam,
(8)Arahattaphalacittan c’àti.
Imàm cattàri’pi Lokuttaravipàkacittàni nàma.
Icce’vam sabbathà’pi attha Lokuttara—Kusala
Vipàka-Cittàni samattàni.
Catumaggapphedhena—catudhà kusalam tathà
Pàkam tassa phalattà’ti—atthadhà nuttaram matam,
_______
Dvàdasàkusalàn’evam — kusalàn’ ekavãsati
Chattims’ eva vipàkàni — kriyàcittàni vãsati.
Catupannàsadhà kàme— råpe_pannaras’ ãraye
Cittàni dvàdas’ àruppe — atthadhà’nuttare tathà
_______
(Supramundane Consciousness—4)
_______
§ 9(Moral Supramundane Consciousness—4)
_______
(1)Sotàpatti Path-consciousness,
(2)Sakadàgàmi Path-consciousness,
(3)Anàgàmi Path-consciousness,
(4)Arahatta Path-consciousness.
These are the four types of Supramundane Moral
consciousness.
_______
(Resultant Supramundane Consciousness—4)
_______
(5)Sotàpatti Fruit-consciousness,
(6)Sakadàgàmi Fruit-consciousness
(7)Anàgàmi Fruit-consciousness
(8)Arahatta Fruit-consciousness.
These are the four types of Supramundane Moral and
Resultant consciousness. Thus end, in all, the eight types
of Supramundane Moral and Resultant consciousness.
Differing according to the four Paths, the Moral Conscious-
ness is fourfold. So are the Resultants, being their fruits.
The Supramundane should be understood as eightfold.
_______
(Summary)
Thus the “immorals” are twelve, the “Morals” are twenty-one,
the “Resultants” are thirty-six, the “Functionals” are twenty.
In the Sensuous Sphere, they say, are fifty-four types
of consciousness, in the Form-Sphere are fifteen, in the
Formless-Sphere are twelve, in the Supramundane are eight.
_______
(Ekavisasatàni Cittàni—121)
_______
§ 10.Ittham’ekåna navuti—ppabhedham pana mànasam
Ekavãsasatam v’àtha—vibhajanti vicakkhanà.
Katham’ekåna navutividham cittam ekavãsasatamhoti?
(1)Vitakka-vicàra-pãti-sukh’ ekaggatà-sahitam
Pathamajjhàna—Sotàpattimaggacittam,
(2)Vicàra-pãti-sukh’ ekaggatà-sahitam Dutiyaj-
jhàna—Sotàpattimaggacittam,
(3)Pãti—sukh’ ekaggatà-sahitam Tatiyajjhàna
Sotàpattimaggacittam,
(4)Sukh’ ekaggatà-sahitam Catutthajjhàna Sotà-
pattimaggacitam,
(5)Upekkh’ekaggatà—sahitam Pancamajjhàna
Sotàpattimaggacittan c’àti.
Imàni panca pi Sotàpattimaggacittàni nàma.
Tathà Sakadàgàmimagga, Anàgàmimagga, Arahattamag-
gacittan c’àti samavãsati, maggacittàni. Tathà phalacittàni
c’àti samacattàëãsa Lokuttaracittàni bhavantã’ ti.
_______
1.Jhànaïgayogabhedhena — katv’ekekan to pancadhà
Vuccatà’nuttaram cittam — cattàëisavidhanti ca.
2.Yathà ca råpàvacaram — gayhatà’nuttaram tathà
Pathamàdijhànabhede — àruppancà’pi pancame.
3.Ekàdasavidham tasmà — pathamàdikam’ ãritam
Jhànam’ ekekam’ ante tu — tevãsatividham bhave.
4.Sattatimsavidham punnam — dvipannàsavidham tathà
Pàkam’iccàhu cittàni — ekavãsasatam budhà’ti.
Iti Abhidhammatthasangahe Cittasaïgahavibhàgo
nàma pathamo paricchedo.
_______
(121 Types Of Consciousness)
_______
§ 10.These different classes of consciousness, which thus
number eighty-nine, the wise divide into one hundred and
twenty-one.
How does consciousness which is analysed into
eighty-nine become one hundred and twenty-one?
1.The First Jhàna Sotàpatti Path-consciousness
together with initial application, sustained application,
joy, happiness, and one-pointedness,
2.The second Jhàna Sotàpatti Path-consciousness
together with sustained application, joy, happiness, and
one-pointedness,
3.The Third Jhàna Sotàpatti Path-consciousness
together with joy, happiness, and one-pointedness,
4.The Fourth Jhàna Sotàpatti Path-consciousness
together with happiness and one-pointedness,
5.The Fifth Jhàna Sotàpatti Path—consciousness
together with equanimity and one-pointedness.
These are the five types of Sotàpatti Path-consciousness.
So are the Sakadàgàmi Path-consciousness, Anàgàmi Path-
consciousness, and Arahatta Path-consciousness, making
exactly twenty classes of consciousness. Similarly there are
twenty classes of Fruit-consciousness. Thus there are forty
types of supramundane consciousness.
_______
(Summary)
1.Dividing each (supramundane) consciousness into
five kinds according to different Jhàna factors, the supra-
mundane consciousness, it is said, becomes 40.
2.As the Form-Sphere consciousness is treated as first
Jhàna consciousness and so on, even so is the supramun-
dane consciousness. The Formless-Sphere consciousness is
included in the fifth Jhàna.
3.Thus the Jhànas beginning from the first amount to
eleven, they say. The last Jhàna (i.e., the fifth) totals
twenty-three.
4.Thirty-seven are Morals, fifty-two are Resultants;
thus the wise say that there are one hundred and twenty-
one types of consciousness.
Thus ends the first chapter of the Abhidhammattha Saïgaha
which deals with the Analysis of the Consciousness.
_______
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
______
(Lokuttara Cittàni—8)
_______
9.(Lokuttara Kusala Cittàni—4)
_______
(1)Sotàpattimaggacittam,
(2)Sakadàgàmimaggacittam,
(3)Anàgàmimaggacittam,
(4)Arahattamaggacittan c’àti.
Imam cattàri’pi Lokuttarakusalacittàni nàma.
_______
(Lokuttara Vipàka Cittàni—4)
_______
(5)Sotàpattiphalacittam,
(6)Sakadàgàmiphalacittam,
(7)Anàgàmiphalacittam,
(8)Arahattaphalacittan c’àti.
Imàm cattàri’pi Lokuttaravipàkacittàni nàma.
Icce’vam sabbathà’pi attha Lokuttara—Kusala
Vipàka-Cittàni samattàni.
Catumaggapphedhena—catudhà kusalam tathà
Pàkam tassa phalattà’ti—atthadhà nuttaram matam,
_______
Dvàdasàkusalàn’evam — kusalàn’ ekavãsati
Chattims’ eva vipàkàni — kriyàcittàni vãsati.
Catupannàsadhà kàme— råpe_pannaras’ ãraye
Cittàni dvàdas’ àruppe — atthadhà’nuttare tathà
_______
(Supramundane Consciousness—4)
_______
§ 9(Moral Supramundane Consciousness—4)
_______
(1)Sotàpatti Path-consciousness,
(2)Sakadàgàmi Path-consciousness,
(3)Anàgàmi Path-consciousness,
(4)Arahatta Path-consciousness.
These are the four types of Supramundane Moral
consciousness.
_______
(Resultant Supramundane Consciousness—4)
_______
(5)Sotàpatti Fruit-consciousness,
(6)Sakadàgàmi Fruit-consciousness
(7)Anàgàmi Fruit-consciousness
(8)Arahatta Fruit-consciousness.
These are the four types of Supramundane Moral and
Resultant consciousness. Thus end, in all, the eight types
of Supramundane Moral and Resultant consciousness.
Differing according to the four Paths, the Moral Conscious-
ness is fourfold. So are the Resultants, being their fruits.
The Supramundane should be understood as eightfold.
_______
(Summary)
Thus the “immorals” are twelve, the “Morals” are twenty-one,
the “Resultants” are thirty-six, the “Functionals” are twenty.
In the Sensuous Sphere, they say, are fifty-four types
of consciousness, in the Form-Sphere are fifteen, in the
Formless-Sphere are twelve, in the Supramundane are eight.
_______
(Ekavisasatàni Cittàni—121)
_______
§ 10.Ittham’ekåna navuti—ppabhedham pana mànasam
Ekavãsasatam v’àtha—vibhajanti vicakkhanà.
Katham’ekåna navutividham cittam ekavãsasatamhoti?
(1)Vitakka-vicàra-pãti-sukh’ ekaggatà-sahitam
Pathamajjhàna—Sotàpattimaggacittam,
(2)Vicàra-pãti-sukh’ ekaggatà-sahitam Dutiyaj-
jhàna—Sotàpattimaggacittam,
(3)Pãti—sukh’ ekaggatà-sahitam Tatiyajjhàna
Sotàpattimaggacittam,
(4)Sukh’ ekaggatà-sahitam Catutthajjhàna Sotà-
pattimaggacitam,
(5)Upekkh’ekaggatà—sahitam Pancamajjhàna
Sotàpattimaggacittan c’àti.
Imàni panca pi Sotàpattimaggacittàni nàma.
Tathà Sakadàgàmimagga, Anàgàmimagga, Arahattamag-
gacittan c’àti samavãsati, maggacittàni. Tathà phalacittàni
c’àti samacattàëãsa Lokuttaracittàni bhavantã’ ti.
_______
1.Jhànaïgayogabhedhena — katv’ekekan to pancadhà
Vuccatà’nuttaram cittam — cattàëisavidhanti ca.
2.Yathà ca råpàvacaram — gayhatà’nuttaram tathà
Pathamàdijhànabhede — àruppancà’pi pancame.
3.Ekàdasavidham tasmà — pathamàdikam’ ãritam
Jhànam’ ekekam’ ante tu — tevãsatividham bhave.
4.Sattatimsavidham punnam — dvipannàsavidham tathà
Pàkam’iccàhu cittàni — ekavãsasatam budhà’ti.
Iti Abhidhammatthasangahe Cittasaïgahavibhàgo
nàma pathamo paricchedo.
_______
(121 Types Of Consciousness)
_______
§ 10.These different classes of consciousness, which thus
number eighty-nine, the wise divide into one hundred and
twenty-one.
How does consciousness which is analysed into
eighty-nine become one hundred and twenty-one?
1.The First Jhàna Sotàpatti Path-consciousness
together with initial application, sustained application,
joy, happiness, and one-pointedness,
2.The second Jhàna Sotàpatti Path-consciousness
together with sustained application, joy, happiness, and
one-pointedness,
3.The Third Jhàna Sotàpatti Path-consciousness
together with joy, happiness, and one-pointedness,
4.The Fourth Jhàna Sotàpatti Path-consciousness
together with happiness and one-pointedness,
5.The Fifth Jhàna Sotàpatti Path—consciousness
together with equanimity and one-pointedness.
These are the five types of Sotàpatti Path-consciousness.
So are the Sakadàgàmi Path-consciousness, Anàgàmi Path-
consciousness, and Arahatta Path-consciousness, making
exactly twenty classes of consciousness. Similarly there are
twenty classes of Fruit-consciousness. Thus there are forty
types of supramundane consciousness.
_______
(Summary)
1.Dividing each (supramundane) consciousness into
five kinds according to different Jhàna factors, the supra-
mundane consciousness, it is said, becomes 40.
2.As the Form-Sphere consciousness is treated as first
Jhàna consciousness and so on, even so is the supramun-
dane consciousness. The Formless-Sphere consciousness is
included in the fifth Jhàna.
3.Thus the Jhànas beginning from the first amount to
eleven, they say. The last Jhàna (i.e., the fifth) totals
twenty-three.
4.Thirty-seven are Morals, fifty-two are Resultants;
thus the wise say that there are one hundred and twenty-
one types of consciousness.
Thus ends the first chapter of the Abhidhammattha Saïgaha
which deals with the Analysis of the Consciousness.
_______
Abhidhammattha Sangaha - Formless-sphere Consciousness
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
(Arupàvacara Cittàni—12)
_______
§ 8.(Arupàvacara Kusala Cittàni—4)
_______
(1) âkàsanancàyatanakusalacittam, (2) Vinnanancàyatana-
kusalacittam, (3) âkincannàyatanakusalacittam, (4) N’eva-
sannà-n’àsannàyatanakusalacittan c’àti.
Imàni cattàri’pi Arupàvacarakusalacittàni nàma.
_______
(Arupàvacara Vipàka Cittàni—4)
_______
(5) âkàsànancàyatanavipàkacittam, (6) Vinnanancàyatana-
vipàkacittam, (7) âkincannàyatanavipàkacittam, (8) N’eva-
sannà-n’àsannàyatanavipakacittan c’àti.
Imàni cattàri’pi Arupàvacaravipàkacittàni nàma.
_______
(Arupàvacara Kriyà Cittàni—4)
_______
(9) âkàsànancàyatanakriyàcittam, (10) Vinnanancàyatana-
kriyàcittam, (11) âkincannàyatanakriyàcittam, (12) N’eva-
sannà-n’àsannàyatanakriyàcittan c’àti.
Imàni cattàri’pi Arupàvacarakriyàcittàni nàma.
Icc’ evam sabbathà’pi dvàdasa Arupàvacara—Kusala—
Vipàka—Kriyàcittàni samattàni.
âlambanappabhedhena — catudhà’ruppamànasam
Punnapàkakriyàbhedà — puna dvàdasadhà thitam.
_______
(Formless-sphere Consciousness—12)
_______
8.(Formless-Sphere Moral Consciousness—4)
_______
(1)Moral Jhàna consciousness dwelling on the
“Infinity of Space”,
26
(2)Moral Jhàna consciousness dwelling on the
“Infinity of Consciousness”.
27
(3)Moral Jhana consciousness dwelling on “No-
thingness”,
28
(4)Moral Jhàna consciousness wherein “Percep-
tion neither is nor is not”.
These are the four types of Arupajhàna Moral con-
sciousness.
26. âkàsànancàyatana = âkàsa+ananta+àyatana. Ananta+ya = anantya =
ananaca = end-less-ness.
âkàsa + ananca = àkàsànanca + âyatana is used here in the sense of
abode (adhitthànatthena).
27. Vinnànancàyatana—Vinnàna + ananta + ya = Vinnànanantya = Vinnànanca.
28. âkincannàyatana—Akincanassa bhàvo = akincannam
_______
(Formless-sphere Resultant Consciousness—4)
_______
(5)Resultant Jhàna-consciousness dwelling on the
“Infinity of Space.”
(6)Resultant Jhàna-consciousness dwelling on the
“Infinity of Consciousness”,
(7)Resultant Jhàna-consciousness dwelling on “No-
thingness”,
(8)Resultant Jhàna-consciousness wherein “Per-
ception neither is nor is not.”
These are four types of Arupajhàna Resultant conscious-
ness.
_______
(Formless-Sphere Functional Consciousness—4)
_______
(9)Functional Jhàna-consciousness dwelling on
the “Infinity of Space.”
(10)Functional Jhàna-consciousness dwelling on
the “Infinity of Consciousness”.
(11)Functional Jhàna-consciousness dwelling on
“Nothingness”.
(12)Functional Jhana-consciousness wherein “Per-
ception neither is nor is not.”
These are the four types of Arupajhàna Functional
Consciousness.
Thus end, in all, the twelve types of Arupa Jhàna Moral,
Resultant, and Functional consciousness.
29
Artipajhàna consciousness is twelvefold, differing
according to the objects. Again they stand at twelve
according to Moral, Resultant, and Functional types.
_______
Notes:—
44.Arupa Jhana—
The Yogi who has developed the Rupa Jhànas and who
wishes to develop the Arupa Jhànas now concentrates on
the Patibhàga Nimitta mentioned in the previous section.
As he does so, a faint light, like a fire fly, issues from the
Kasina object. He wills it to expand until it covers the
whole space. Now he sees nothing but this light pervading
everywhere. This developed space is not a reality but a
mere concept. In Pàli this space is called Kasinugghà-
timàkàsa (space issuing forth from the Kasina object). On
this concept he concentrates thinking “âkàso ananto”,
‘Infinite is space’, until he develops the first Arupa Jhàna—
âkàsànancàyatana.
As in the case of the Rupa Jhànas a thought-process
runs as follows:—
Manodvàràvajjana, Parikamma, Upacàra, Anuloma,
Gotrabhu âkàsànancàyatana. Parikamma thought-
moment may or may not occur.
The Arupa Jhàna thought-moment occurs only for a
moment, and then the consciousness lapses into Bhavaïga
consciousness.
29.Both Rupa and Arupa Cittas are collectively termed “Mahaggata” which,
literally, means ‘great-gone-to’, i. e., developed.
Again he concentrates on the first Arupa Jhàna think-
ing ‘Vinnànam anantam’, ‘Infinite is Consciousness’, until he
develops the second Arupa Jhàna—“Vinnànancàyatana.”
To develop the third Arupa Jhàna—“âkincannà-
yatana” — the Yogi takes for his object the first Arupa
Jhàna consciousness and thinks — “Natthi kinci”, ‘There is
nothing whatever.’
The fourth Arupa Jhàna consciousness is developed
by taking the third Arupa Jhàna consciousness as the
object. The third Arupa Jhàna is so subtle and refined that
one cannot definitely say whether there is a consciousness
or not. As he concentrates thus on the third consciousness
he develops the fourth Jhàna. Although the term “Sannà”
is used here, Vedanà, (feeling) and Sankhàrà, (mental
states) are also included therein.
The five Rupa Jhànas differ according to the Jhàna fac-
tors. These four Arupa Jhànas, on the other hand, differ
according to the objects of concentration. The first and the
third have two concepts (Pannatti). They are the concept of
the infinity of space and the concept of nothingness. The sec-
ond and the fourth Jhàna consciousness have for their objects
the first and the third Jhàna consciousness respectively.
These four Arupa Jhànas have their corresponding
effects in the Arupa spheres. The four Kriya Jhànas are
experienced only by Buddhas and Arahants.
In all these twelve Jhàna Cittas are found the two
Jhàna factors—Upekkhà and Ekaggatà—equanimity and
one-pointedness that constitute the fifth Rupa Jhàna.
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
(Arupàvacara Cittàni—12)
_______
§ 8.(Arupàvacara Kusala Cittàni—4)
_______
(1) âkàsanancàyatanakusalacittam, (2) Vinnanancàyatana-
kusalacittam, (3) âkincannàyatanakusalacittam, (4) N’eva-
sannà-n’àsannàyatanakusalacittan c’àti.
Imàni cattàri’pi Arupàvacarakusalacittàni nàma.
_______
(Arupàvacara Vipàka Cittàni—4)
_______
(5) âkàsànancàyatanavipàkacittam, (6) Vinnanancàyatana-
vipàkacittam, (7) âkincannàyatanavipàkacittam, (8) N’eva-
sannà-n’àsannàyatanavipakacittan c’àti.
Imàni cattàri’pi Arupàvacaravipàkacittàni nàma.
_______
(Arupàvacara Kriyà Cittàni—4)
_______
(9) âkàsànancàyatanakriyàcittam, (10) Vinnanancàyatana-
kriyàcittam, (11) âkincannàyatanakriyàcittam, (12) N’eva-
sannà-n’àsannàyatanakriyàcittan c’àti.
Imàni cattàri’pi Arupàvacarakriyàcittàni nàma.
Icc’ evam sabbathà’pi dvàdasa Arupàvacara—Kusala—
Vipàka—Kriyàcittàni samattàni.
âlambanappabhedhena — catudhà’ruppamànasam
Punnapàkakriyàbhedà — puna dvàdasadhà thitam.
_______
(Formless-sphere Consciousness—12)
_______
8.(Formless-Sphere Moral Consciousness—4)
_______
(1)Moral Jhàna consciousness dwelling on the
“Infinity of Space”,
26
(2)Moral Jhàna consciousness dwelling on the
“Infinity of Consciousness”.
27
(3)Moral Jhana consciousness dwelling on “No-
thingness”,
28
(4)Moral Jhàna consciousness wherein “Percep-
tion neither is nor is not”.
These are the four types of Arupajhàna Moral con-
sciousness.
26. âkàsànancàyatana = âkàsa+ananta+àyatana. Ananta+ya = anantya =
ananaca = end-less-ness.
âkàsa + ananca = àkàsànanca + âyatana is used here in the sense of
abode (adhitthànatthena).
27. Vinnànancàyatana—Vinnàna + ananta + ya = Vinnànanantya = Vinnànanca.
28. âkincannàyatana—Akincanassa bhàvo = akincannam
_______
(Formless-sphere Resultant Consciousness—4)
_______
(5)Resultant Jhàna-consciousness dwelling on the
“Infinity of Space.”
(6)Resultant Jhàna-consciousness dwelling on the
“Infinity of Consciousness”,
(7)Resultant Jhàna-consciousness dwelling on “No-
thingness”,
(8)Resultant Jhàna-consciousness wherein “Per-
ception neither is nor is not.”
These are four types of Arupajhàna Resultant conscious-
ness.
_______
(Formless-Sphere Functional Consciousness—4)
_______
(9)Functional Jhàna-consciousness dwelling on
the “Infinity of Space.”
(10)Functional Jhàna-consciousness dwelling on
the “Infinity of Consciousness”.
(11)Functional Jhàna-consciousness dwelling on
“Nothingness”.
(12)Functional Jhana-consciousness wherein “Per-
ception neither is nor is not.”
These are the four types of Arupajhàna Functional
Consciousness.
Thus end, in all, the twelve types of Arupa Jhàna Moral,
Resultant, and Functional consciousness.
29
Artipajhàna consciousness is twelvefold, differing
according to the objects. Again they stand at twelve
according to Moral, Resultant, and Functional types.
_______
Notes:—
44.Arupa Jhana—
The Yogi who has developed the Rupa Jhànas and who
wishes to develop the Arupa Jhànas now concentrates on
the Patibhàga Nimitta mentioned in the previous section.
As he does so, a faint light, like a fire fly, issues from the
Kasina object. He wills it to expand until it covers the
whole space. Now he sees nothing but this light pervading
everywhere. This developed space is not a reality but a
mere concept. In Pàli this space is called Kasinugghà-
timàkàsa (space issuing forth from the Kasina object). On
this concept he concentrates thinking “âkàso ananto”,
‘Infinite is space’, until he develops the first Arupa Jhàna—
âkàsànancàyatana.
As in the case of the Rupa Jhànas a thought-process
runs as follows:—
Manodvàràvajjana, Parikamma, Upacàra, Anuloma,
Gotrabhu âkàsànancàyatana. Parikamma thought-
moment may or may not occur.
The Arupa Jhàna thought-moment occurs only for a
moment, and then the consciousness lapses into Bhavaïga
consciousness.
29.Both Rupa and Arupa Cittas are collectively termed “Mahaggata” which,
literally, means ‘great-gone-to’, i. e., developed.
Again he concentrates on the first Arupa Jhàna think-
ing ‘Vinnànam anantam’, ‘Infinite is Consciousness’, until he
develops the second Arupa Jhàna—“Vinnànancàyatana.”
To develop the third Arupa Jhàna—“âkincannà-
yatana” — the Yogi takes for his object the first Arupa
Jhàna consciousness and thinks — “Natthi kinci”, ‘There is
nothing whatever.’
The fourth Arupa Jhàna consciousness is developed
by taking the third Arupa Jhàna consciousness as the
object. The third Arupa Jhàna is so subtle and refined that
one cannot definitely say whether there is a consciousness
or not. As he concentrates thus on the third consciousness
he develops the fourth Jhàna. Although the term “Sannà”
is used here, Vedanà, (feeling) and Sankhàrà, (mental
states) are also included therein.
The five Rupa Jhànas differ according to the Jhàna fac-
tors. These four Arupa Jhànas, on the other hand, differ
according to the objects of concentration. The first and the
third have two concepts (Pannatti). They are the concept of
the infinity of space and the concept of nothingness. The sec-
ond and the fourth Jhàna consciousness have for their objects
the first and the third Jhàna consciousness respectively.
These four Arupa Jhànas have their corresponding
effects in the Arupa spheres. The four Kriya Jhànas are
experienced only by Buddhas and Arahants.
In all these twelve Jhàna Cittas are found the two
Jhàna factors—Upekkhà and Ekaggatà—equanimity and
one-pointedness that constitute the fifth Rupa Jhàna.
Abhidhammattha Sangaha - Form-Sphere Consciousness
Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
(Rupàvacara Cittàni—5)
_______
7. (Rupàvacara Kusala Cittani—5)
1.Vitakka—Vicàra—Piti—Sukh ’Ekaggatà—
sahitam Pathamajjhàna—Kusalacittam,
2.Vicàra—Piti—Sukh ’Ekaggatà—sahitam
Dutiyajjhàna—Kusalacittam,
3.Piti—Sukh ’Ekaggatà—sahitam Tatiyajjhàna—
Kusalacittam,
4.Sukh ’Ekaggatà—sahitam Catutthajjhàna—
Kusalacittam,
5.Upekkh ’Ekaggatà—sahitam Pancamajjhàna—
Kusalacittan c’àti.
Imàni panca’ pi Rupàvacara—Kusalacittàni nàma.
______
(Rupàvacara Vipàka Cittàni)—5)
1.Vitakka—Vicàra—Piti—Sukh ’Ekaggatà—
sahitam Pathamajjhàna—Vipàkacittam.
2.Vicàra—Piti—Sukh ’Ekaggatà—sahitam
Dutiyajjhàna—Vipàkacittam,
3.Piti—Sukh ’Ekaggatà—sahitam Tatiyajjhàna—
Vipàkacittam,
4.Sukh ’Ekaggatà—sahitam Catutthajjhàna—
Vipàkacittam,
5.Upekkh ’Ekaggatà—sahitam Pancamajjhàna—
Vipàkacittan c’àti.
Imàni panca’ pi Rupàvacara—Vipàkacittàni nàma.
(Rupàvacara Kriyà Cittàni—5)
1.Vitakka—Vicàra—Piti—Sukh ’Ekaggatà
sahitam Pathamajjhàna—Kriyàcittam,
2.Vicàra-Piti—Sukh ’Ekaggatà—sahitam
Dutiyajjhàna—Kriyàcittam,
3.Piti-Sukh ’Ekaggatà—sahitam Tatiyajjhàna—
Kriyàcittam,
4.Sukh ’Ekaggatà—sahitam Catutthajjhàna—
Kriyàcittam,
5.Upekkh ’Ekaggatà—sahitam Pancamajjhàna—
Kriyàcittan c’àti.
Imàni panca’ pi Rupàvacara—Kriyàcittàni nàma.
Icc’evam sabbathà’pi pannarasa Rupàvacara Kusala—
Vipàka—Kriyàcittàni samattàni.
Pancadhà jhànabhedena— rupàvacaramànasam
Punnapàkakriyàbhedà— tam pancadasadhà
bhave.
_______
(Form-Sphere Consciousness—15)
§7(Form-Sphere Moral Consciousness—5)
1.First Jhàna moral consciousness together with
initial application, sustained application, joy, happiness,
and one-pointedness.
2.Second Jhàna moral consciousness together with
sustained application, joy, happiness, and one-pointedness,
3.Third Jhàna moral consciousness together with
joy, happiness, and one-pointedness,
4.Fourth Jhàna moral consciousness together with
happiness and one-pointedness,
5.Fifth Jhàna moral consciousness together with
equanimity and one-pointedness.
These are the five types of Form-Sphere Moral consciousness.
_______
(Form-Sphere Resultant Consciousness—5)
1.First Jhàna Resultant consciousness together
with initial application, sustained application, joy, happi-
ness, and one-pointedness,
2.Second Jhàna Resultant consciousness together
with sustained application, joy, happiness, and one-
pointedness,
3.Third Jhàna Resultant consciousness together
with joy, happiness, and one-pointedness,
4.Fourth Jhàna Resultant consciousness together
with happiness and one-pointedness,
5.Fifth Jhàna Resultant consciousness together
with equanimity and one-pointedness.
These are the five types of Jhàna Resultant con-
sciousness.
(Form-Sphere Functional Consciousness—5)
1.First Jhàna Functional consciousness together
with initial application, sustained application, joy, happi-
ness and one-pointedness,
2.Second Jhàna Functional consciousness to-
gether with sustained application, joy, happiness, and one-
pointedness,
3.Third Jhàna Functional consciousness together
with joy, happiness, and one-pointedness,
4.Fourth Jhàna Functional consciousness to-
gether with happiness and one-pointedness,
5. Fifth Jhàna Functional consciousness together
with equanimity and one-pointedness.
These are the five types of Form-Sphere Functional con-
sciousness.
Thus end, in all, the fifteen types of Form-Sphere
Moral, Resultant, and Functional consciousness.
(Summary)
Form-Sphere consciousness is fivefold according to differ-
ent Jhànas. That becomes fifteenfold according to Moral,
Resultant and Functional types.
Notes:—
36.Rupàvacara—
There are three planes of existence — namely, Sensuous
Sphere (Kàmaloka), Form-Sphere (Rupaloka), and Formless-
Sphere (Arupaloka). The four states of misery (Apàya),
human realm (Manussa), and the six celestial realms (Deva-
loka) constitute the Kàmaloka. It is so called because sense-
desires play a predominant part in this sphere. The four states
of misery are called Duggati (evil states). Evil-doers are born
in such states. The remaining seven are called Sugati (good
states). The good are born in these states of sensuous bliss.
The more evolved persons, who seek no delight in
ordinary sense-desires, but are interested in higher spirit-
ual progress, must naturally be born in congenial places in
harmony with their lofty aspirations. Even in the human
realm it is they who retire to solitude and engage them-
selves in meditation.
Such meditation (Bhàvanà) is of two kinds—Samatha
(concentration) and Vipassanà (insight). Samatha, which,
means calm, or tranquillity is gained by developing the Jhà-
nas. Vipassanà is seeing things as they truly are. With the
aid of Jhànas one could develop higher psychic powers
(Abhinnà). It is Vipassanà that leads to Enlightenment.
Those who develop Jhànas are born after death in
higher Form-Spheres (Rupaloka) and Formless-Spheres
(Arupaloka).
In the Formless-Spheres there is no body but only
mind. As a rule, both mind and body are interrelated,
interdependent, and inseparable. But by will-power there
is a possibility for the mind to be separated from the body
and vice versa temporarily. Beings born in celestial realms
and Form-Spheres are supposed to possess very subtle
material forms.
The Compendium of Philosophy states that “Rupa-
loka is so called because the subtle residuum of matter is
said, in that place of existence, to be still met with. Arupa-
loka is so called because no trace of matter is held to be
found in it.”
That which frequents the Rupa Sphere is Rupà-
vacara. There are fifteen cittas pertaining to it. Five are
Kusalas, which one can develop in this life itself. Five are
their corresponding Vipàkas which are experienced after
death in the Rupa-Sphere. Five are Kriyà cittas, which are
experienced only by Buddhas and Arahants either in this
life or by Arahants in the Rupa-Sphere.
37.Jhàna—Samskrt Dhyàna—
The Pàli term is derived from the root “jhe”, to think. Ven-
erable Buddhaghosa explains Jhàna as follows:—“âram-
man’ upanijjhànato paccanikajhàpanato và jhànam”, Jhàna
is so called because it thinks closely of an object or because
it burns those adverse things (hindrances—Nivaranas).
By Jhàna is meant wilful concentration on an object.
Of the forty objects of concentration, enumerated in
the 9th chapter of this book, the aspirant selects an object
that appeals most to his temperament. This object is called
Parikamma Nimitta—preliminary object.
He now intently concentrates on this object until he
becomes so wholly absorbed in it that all adventitious
thoughts get ipso facto excluded from the mind. A stage is
ultimately reached when he is able to visualise the object
even with closed eyes. On this visualised image (Uggaha
nimitta) he concentrates continuously until it develops
into a conceptualised image (Patibhàga nimitta).
As an illustration let us take the Pathavi Kasina.
A circle of about one span and four inches in diameter
is made and the surface is covered with dawn-coloured clay
and smoothed well. If there be not enough clay of the dawn
colour, he may put in some other kind of clay beneath.
This hypnotic circle is known as the Parikamma Nim-
itta. Now he places this object about two and half cubits
away from him and concentrates on it, saying mentally or
inaudibly—Pathavi or earth. The purpose is to gain the
one-pointedness of the mind. When he does this for some
time—perhaps weeks, or months, or years—he would be
able to close his eyes and visualise the object. This visual-
ised object is called Uggaha Nimitta. Then he concentrates
on this visualised image, which is an exact mental replica
of the object, until it develops into a conceptualised image
which is called Patibhàga Nimitta.
The difference between the first visualised image and
the conceptualised image is that in the former the fault of
the device appears, while the latter is clear of all such
defects and is like a “well-burnished conch shell.” The
latter possesses neither colour nor form. “It is just a mode
of appearance, and is born of perception.”
As he continually concentrates on this abstract con-
cept he is said to be in possession of “proximate concentra-
tion” (Upacàra samàdhi) and the innate five Hindrances to
progress (Nivarana), such as sense-desire (Kàmacchanda),
hatred (Patigha), sloth and torpor (Thina-Middha), rest-
lessness and brooding (Uddhacca-Kukkucca,) and doubts
(Vicikicchà) are temporarily inhibited.
Eventually he gains “ecstatic concentration” (Appanà
Samàdhi) and becomes enwrapt in Jhàna, enjoying the
calmness and serenity of a one-pointed mind.
As he is about to gain Appanà Samàdhi a thought
process runs as follows:
Bhavaïga, Manodvàràvajjana, Parikamma, Upacàra,
Anuloma, Gotrabhu, Appanà.
♦♦♦♦
When the stream of consciousness is arrested, there arises
the Mind-door consciousness taking for its object the Pati-
bhàga Nimitta. This is followed by the Javana process
which, as the case may be, starts with either Parikamma or
Upacàra. Parikamma is the preliminary or initial thought-
moment. Upacàra means proximate, because it is close to
the Appanà Samàdhi. It is at the Anuloma or “adaptation”
thought-moment that the mind qualifies itself for the final
Appanà. It is so called because it arises in conformity with
Appanà. This is followed by Gotrabhu, the thought-moment
that transcends the Kàma-plane. Gotrabhu means that
which subdues (bhu) the Kàma-lineage (Gotra). All the
thought-moments of this Javana process up to the Gotrabhu
moment are Kàmàvacara thoughts. Immediately after this
transitional stage of Gotrabhu there arises only for a dura-
tion of one moment the Appanà thought-moment that leads
to ecstatic concentration. This consciousness belongs to the
Rupa-plane, and is termed the First Rupa Jhàna. In the case
of an Arahant it is a Kriyà citta, otherwise it is a Kusala.
This consciousness lasts for one thought-moment
and then subsides into the Bhavaïga state.
The aspirant continues his concentration and devel-
ops in the foregoing manner the second, third, fourth, and
fifth Jhànas.
The five Jhàna Vipàkas are the corresponding Result-
ants of the five Morals. They are experienced in the Form-
sphere itself and not in the Kàma-sphere. Kusala and Kiriyà
Jhànas could be experienced in the Kàma-sphere continu-
ously even for a whole day.
The five factors, Vitakka, Vicàra, Piti, Sukha, Ekag-
gatà collectively found in the Appanà consciousness, con-
stitute what is technically known as jhàna. In the second
Jhàna the first factor is eliminated, in the third the first
two are eliminated, in the fourth the first three are elimi-
nated, while in the fifth even happiness is abandoned and
is substituted by equanimity.
Sometimes these five Jhànas are treated as four, as
mentioned in the Visuddhimagga. In that case the second
Jhàna consists of three constituents as both Vitakka and
Vicàra are eliminated at once.
38.Vitakka—is derived from “vi” +
√ “takk”, to
think. Generally the term is used in the sense of thinking
or reflection. Here it is used in a technical sense. It is that
which directs the concomitant states towards the object.
(ârammanam vitakketi sampayuttadhamme abhiniropeti’
ti vitakko). Just as a king’s favourite would conduct a vil-
lager to the palace, even so Vitakka directs the mind to-
wards the object.
Vitakka is an unmoral mental state which, when asso-
ciated with a Kusala or Akusala Citta, becomes either moral
or immoral. A developed form of this Vitakka is found in the
first Jhàna consciousness. A still more developed form of
Vitakka is found in the Path-consciousness (Magga Citta) as
Sammà-Saïkappa (Right thoughts). The Vitakka of the Path-
consciousness directs the mental states towards Nibbàna and
destroys Micchà (wrong or evil) Vitakka such as thoughts of
sense-desire (Kàma), thoughts of hatred (Vyàpàda), and
thoughts of cruelty (Vihimsà). The Vitakka of the Jhàna con-
sciousness temporarily inhibits sloth and torpor (Thina-
Middha) one of the five Hindrances (Nivarana),
Through continued practice the second Jhàna is
obtained by eliminating Vitakka. When four Jhànas are
taken into account instead of the five, the second Jhàna is
obtained by eliminating both Vitakka and Vicàra at the
same time.
39.Vicàra is derived from “vi” +
√ “car”, to
move or wander. Its usual equivalent is investigation. Here
it is used in the sense of sustained application of the mind
on the object. It temporarily inhibits doubts (Vicikicchà).
According to the commentary Vicàra is that which
moves around the object. Examination of the object is its
characteristic. Vitakka is like the flying of a bee towards a
flower. Vicàra is like its buzzing around it. As Jhàna factors
they are correlates.
40.Piti is zest, joy, or pleasurable interest. It is
derived from
√ “pi”, to please, to delight. It is not a
kind of feeling (Vedanà) like Sukha. It is, so to say, its pre-
cursor. Like the first two Jhàna factors, (Piti) is also a men-
tal state found in both moral and immoral consciousness.
Creating an interest in the object is its characteristic. Piti
inhibits Vyàpàda, illwill or aversion.
There are five kinds of Piti:
1.Khuddaka Piti, the thrill of joy that causes ‘the flesh
to creep’.
2.Khanika Piti, instantaneous joy like a flash of lightning.
3.Okkantika Piti, the flood of joy like the breakers on
a seashore.
4.Ubbega Piti, transporting joy which enables one to
float in the air just as a lump of cotton carried by
the wind.
5.Pharana Piti, suffusing joy, which pervades the
whole body like a full blown bladder or like a flood
that overflows small tanks and ponds.
41.Sukha is bliss or happiness. It is a kind of pleas-
ant feeling. It is opposed to Uddhacca and Kukkucca (rest-
lessness and brooding). As Vitakka is the precursor of
Vicàra, so is Piti the precursor of Sukha.
The enjoyment of the desired object is its character-
istic. It is like a king that enjoys a delicious dish.
Piti creates an interest in the object, while Sukha
enables one to enjoy the object.
Like the sight of an oasis to a weary traveller, is Piti.
Like drinking water and bathing therein, is Sukha.
This mental Sukha which should be differentiated
from Ahetuka Kàyika (physical) happiness is identical with
Somanassa. But it is a joy disconnected with material
pleasures. This pleasurable feeling is the inevitable out-
come of renouncing them (Niràmisa Sukha). Nibbànic
bliss is yet far more subtle than Jhànic bliss. There is no
feeling in experiencing the bliss of Nibbàna. The total
release from suffering (Dukkhupasama) is itself Nibbànic
bliss. It is comparable to the “ease” of an invalid who is
perfectly cured of a disease. It is a bliss of relief.
42.Upekkhà—literally, means seeing (ikkhati) im-
partially (upa = yuttito). It is viewing an object with a bal-
anced mind. Atthasàlini states:—“This is impartiality
(majjhattam) in connection with the object, and implies a
discriminative knowledge (paricchindanakam nànam).”
This explanation applies strictly to Upekkhà found in
Sobhana consciousness accompanied by wisdom. Upekkhà
found in the Akusalas and Ahetukas is just neutral feeling
without the least trace of any discriminative knowledge. In
the Kàmàvacara Sobhanas, too, there may arise that neutral
feeling, as in the case of one hearing the Dhamma without
any pleasurable interest, and also a subtle form of Upekkhà
that views the object with deliberate impartiality and dis-
criminative knowledge, as in the case of a wise person who
hears the Dhamma with a critical and impartial mind.
Upekkhà of the Jhàna consciousness, in particular, is
of ethical and psychological importance. It certainly is not
the ordinary kind of Upekkhà, generally found in the Akus-
ala consciousness which comes naturally to an evil-doer.
The Jhàna Upekkhà has been developed by a strong will-
power. Realising that pleasurable feeling is also gross, the
Yogi eliminates it as he did the other three Jhàna factors,
and develops the more subtle and peaceful Upekkhà. On
the attainment of the fifth Jhàna breathing ceases. As he
has transcended both pain and pleasure by will-power, he
is immune to pain too.
This Upekkhà is a highly refined form of the ordinary
tatramajjhattatà, even-mindedness, one of the moral men-
tal states, latent in all types of Sobhana consciousness.
In the Pàli phrase—Upekkhà satipàrisuddhi—purity
of mindfulness which comes of equanimity—it is the tatra-
majjhattatà that is referred to. This is latent in the first four
Jhànas too. In the fifth Jhàna this tatramajjhattatà is sin-
gled out and becomes highly refined. Both neutral feeling
(Upekkhà Vedanà) and equanimity that correspond to the
one Pàli term Upekkhà are found in the fifth Jhàna.
Thus there appear to be four kinds of Upekkhà, viz:—
(1) just neutral feeling, found in the six Akusala Cittas,
(2)sensitive passive neutral feeling (Anubhavana Upekkhà)
found in the eight Ahetuka sense-door consciousness
(dvipanca-vinnàna)24 (3) intellectual Upekkhà, found most-
ly in the two Sobhana Kriyà Cittas, accompanied by know-
ledge, and sometimes in the two Sobhana Kusala Cittas,
accompanied by knowledge, (4) ethical Upekkhà, found in
all the Sobhana Cittas, especially in the fifth Jhàna.
Brahmavihàrupekkhà and Saïkhàrupekkhà may be
included in both intellectual and ethical Upekkhà.
25
The first is equanimity amidst all vicissitudes of life.
The second is neither attachment nor aversion with re-
spect to all conditioned things.
24.Excluding Kàyavinnàna.
25.See Compendium of Philosophy, pp. 14, 66, 229–232.
Visuddhimagga enumerates ten kinds of Upekkhà.
See the Path of Purity — Vol. II pp. 184–186.
43.Ekaggatà (eka + agga + tà) lit., one-pointedness.
This is a mental state common to all Jhànas. By Sammà
Samàdhi (Right Concentration), is meant this Ekaggatà
found in the Path-consciousness. Ekaggatà temporarily
inhibits sensual desires.
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
(Rupàvacara Cittàni—5)
_______
7. (Rupàvacara Kusala Cittani—5)
1.Vitakka—Vicàra—Piti—Sukh ’Ekaggatà—
sahitam Pathamajjhàna—Kusalacittam,
2.Vicàra—Piti—Sukh ’Ekaggatà—sahitam
Dutiyajjhàna—Kusalacittam,
3.Piti—Sukh ’Ekaggatà—sahitam Tatiyajjhàna—
Kusalacittam,
4.Sukh ’Ekaggatà—sahitam Catutthajjhàna—
Kusalacittam,
5.Upekkh ’Ekaggatà—sahitam Pancamajjhàna—
Kusalacittan c’àti.
Imàni panca’ pi Rupàvacara—Kusalacittàni nàma.
______
(Rupàvacara Vipàka Cittàni)—5)
1.Vitakka—Vicàra—Piti—Sukh ’Ekaggatà—
sahitam Pathamajjhàna—Vipàkacittam.
2.Vicàra—Piti—Sukh ’Ekaggatà—sahitam
Dutiyajjhàna—Vipàkacittam,
3.Piti—Sukh ’Ekaggatà—sahitam Tatiyajjhàna—
Vipàkacittam,
4.Sukh ’Ekaggatà—sahitam Catutthajjhàna—
Vipàkacittam,
5.Upekkh ’Ekaggatà—sahitam Pancamajjhàna—
Vipàkacittan c’àti.
Imàni panca’ pi Rupàvacara—Vipàkacittàni nàma.
(Rupàvacara Kriyà Cittàni—5)
1.Vitakka—Vicàra—Piti—Sukh ’Ekaggatà
sahitam Pathamajjhàna—Kriyàcittam,
2.Vicàra-Piti—Sukh ’Ekaggatà—sahitam
Dutiyajjhàna—Kriyàcittam,
3.Piti-Sukh ’Ekaggatà—sahitam Tatiyajjhàna—
Kriyàcittam,
4.Sukh ’Ekaggatà—sahitam Catutthajjhàna—
Kriyàcittam,
5.Upekkh ’Ekaggatà—sahitam Pancamajjhàna—
Kriyàcittan c’àti.
Imàni panca’ pi Rupàvacara—Kriyàcittàni nàma.
Icc’evam sabbathà’pi pannarasa Rupàvacara Kusala—
Vipàka—Kriyàcittàni samattàni.
Pancadhà jhànabhedena— rupàvacaramànasam
Punnapàkakriyàbhedà— tam pancadasadhà
bhave.
_______
(Form-Sphere Consciousness—15)
§7(Form-Sphere Moral Consciousness—5)
1.First Jhàna moral consciousness together with
initial application, sustained application, joy, happiness,
and one-pointedness.
2.Second Jhàna moral consciousness together with
sustained application, joy, happiness, and one-pointedness,
3.Third Jhàna moral consciousness together with
joy, happiness, and one-pointedness,
4.Fourth Jhàna moral consciousness together with
happiness and one-pointedness,
5.Fifth Jhàna moral consciousness together with
equanimity and one-pointedness.
These are the five types of Form-Sphere Moral consciousness.
_______
(Form-Sphere Resultant Consciousness—5)
1.First Jhàna Resultant consciousness together
with initial application, sustained application, joy, happi-
ness, and one-pointedness,
2.Second Jhàna Resultant consciousness together
with sustained application, joy, happiness, and one-
pointedness,
3.Third Jhàna Resultant consciousness together
with joy, happiness, and one-pointedness,
4.Fourth Jhàna Resultant consciousness together
with happiness and one-pointedness,
5.Fifth Jhàna Resultant consciousness together
with equanimity and one-pointedness.
These are the five types of Jhàna Resultant con-
sciousness.
(Form-Sphere Functional Consciousness—5)
1.First Jhàna Functional consciousness together
with initial application, sustained application, joy, happi-
ness and one-pointedness,
2.Second Jhàna Functional consciousness to-
gether with sustained application, joy, happiness, and one-
pointedness,
3.Third Jhàna Functional consciousness together
with joy, happiness, and one-pointedness,
4.Fourth Jhàna Functional consciousness to-
gether with happiness and one-pointedness,
5. Fifth Jhàna Functional consciousness together
with equanimity and one-pointedness.
These are the five types of Form-Sphere Functional con-
sciousness.
Thus end, in all, the fifteen types of Form-Sphere
Moral, Resultant, and Functional consciousness.
(Summary)
Form-Sphere consciousness is fivefold according to differ-
ent Jhànas. That becomes fifteenfold according to Moral,
Resultant and Functional types.
Notes:—
36.Rupàvacara—
There are three planes of existence — namely, Sensuous
Sphere (Kàmaloka), Form-Sphere (Rupaloka), and Formless-
Sphere (Arupaloka). The four states of misery (Apàya),
human realm (Manussa), and the six celestial realms (Deva-
loka) constitute the Kàmaloka. It is so called because sense-
desires play a predominant part in this sphere. The four states
of misery are called Duggati (evil states). Evil-doers are born
in such states. The remaining seven are called Sugati (good
states). The good are born in these states of sensuous bliss.
The more evolved persons, who seek no delight in
ordinary sense-desires, but are interested in higher spirit-
ual progress, must naturally be born in congenial places in
harmony with their lofty aspirations. Even in the human
realm it is they who retire to solitude and engage them-
selves in meditation.
Such meditation (Bhàvanà) is of two kinds—Samatha
(concentration) and Vipassanà (insight). Samatha, which,
means calm, or tranquillity is gained by developing the Jhà-
nas. Vipassanà is seeing things as they truly are. With the
aid of Jhànas one could develop higher psychic powers
(Abhinnà). It is Vipassanà that leads to Enlightenment.
Those who develop Jhànas are born after death in
higher Form-Spheres (Rupaloka) and Formless-Spheres
(Arupaloka).
In the Formless-Spheres there is no body but only
mind. As a rule, both mind and body are interrelated,
interdependent, and inseparable. But by will-power there
is a possibility for the mind to be separated from the body
and vice versa temporarily. Beings born in celestial realms
and Form-Spheres are supposed to possess very subtle
material forms.
The Compendium of Philosophy states that “Rupa-
loka is so called because the subtle residuum of matter is
said, in that place of existence, to be still met with. Arupa-
loka is so called because no trace of matter is held to be
found in it.”
That which frequents the Rupa Sphere is Rupà-
vacara. There are fifteen cittas pertaining to it. Five are
Kusalas, which one can develop in this life itself. Five are
their corresponding Vipàkas which are experienced after
death in the Rupa-Sphere. Five are Kriyà cittas, which are
experienced only by Buddhas and Arahants either in this
life or by Arahants in the Rupa-Sphere.
37.Jhàna—Samskrt Dhyàna—
The Pàli term is derived from the root “jhe”, to think. Ven-
erable Buddhaghosa explains Jhàna as follows:—“âram-
man’ upanijjhànato paccanikajhàpanato và jhànam”, Jhàna
is so called because it thinks closely of an object or because
it burns those adverse things (hindrances—Nivaranas).
By Jhàna is meant wilful concentration on an object.
Of the forty objects of concentration, enumerated in
the 9th chapter of this book, the aspirant selects an object
that appeals most to his temperament. This object is called
Parikamma Nimitta—preliminary object.
He now intently concentrates on this object until he
becomes so wholly absorbed in it that all adventitious
thoughts get ipso facto excluded from the mind. A stage is
ultimately reached when he is able to visualise the object
even with closed eyes. On this visualised image (Uggaha
nimitta) he concentrates continuously until it develops
into a conceptualised image (Patibhàga nimitta).
As an illustration let us take the Pathavi Kasina.
A circle of about one span and four inches in diameter
is made and the surface is covered with dawn-coloured clay
and smoothed well. If there be not enough clay of the dawn
colour, he may put in some other kind of clay beneath.
This hypnotic circle is known as the Parikamma Nim-
itta. Now he places this object about two and half cubits
away from him and concentrates on it, saying mentally or
inaudibly—Pathavi or earth. The purpose is to gain the
one-pointedness of the mind. When he does this for some
time—perhaps weeks, or months, or years—he would be
able to close his eyes and visualise the object. This visual-
ised object is called Uggaha Nimitta. Then he concentrates
on this visualised image, which is an exact mental replica
of the object, until it develops into a conceptualised image
which is called Patibhàga Nimitta.
The difference between the first visualised image and
the conceptualised image is that in the former the fault of
the device appears, while the latter is clear of all such
defects and is like a “well-burnished conch shell.” The
latter possesses neither colour nor form. “It is just a mode
of appearance, and is born of perception.”
As he continually concentrates on this abstract con-
cept he is said to be in possession of “proximate concentra-
tion” (Upacàra samàdhi) and the innate five Hindrances to
progress (Nivarana), such as sense-desire (Kàmacchanda),
hatred (Patigha), sloth and torpor (Thina-Middha), rest-
lessness and brooding (Uddhacca-Kukkucca,) and doubts
(Vicikicchà) are temporarily inhibited.
Eventually he gains “ecstatic concentration” (Appanà
Samàdhi) and becomes enwrapt in Jhàna, enjoying the
calmness and serenity of a one-pointed mind.
As he is about to gain Appanà Samàdhi a thought
process runs as follows:
Bhavaïga, Manodvàràvajjana, Parikamma, Upacàra,
Anuloma, Gotrabhu, Appanà.
♦♦♦♦
When the stream of consciousness is arrested, there arises
the Mind-door consciousness taking for its object the Pati-
bhàga Nimitta. This is followed by the Javana process
which, as the case may be, starts with either Parikamma or
Upacàra. Parikamma is the preliminary or initial thought-
moment. Upacàra means proximate, because it is close to
the Appanà Samàdhi. It is at the Anuloma or “adaptation”
thought-moment that the mind qualifies itself for the final
Appanà. It is so called because it arises in conformity with
Appanà. This is followed by Gotrabhu, the thought-moment
that transcends the Kàma-plane. Gotrabhu means that
which subdues (bhu) the Kàma-lineage (Gotra). All the
thought-moments of this Javana process up to the Gotrabhu
moment are Kàmàvacara thoughts. Immediately after this
transitional stage of Gotrabhu there arises only for a dura-
tion of one moment the Appanà thought-moment that leads
to ecstatic concentration. This consciousness belongs to the
Rupa-plane, and is termed the First Rupa Jhàna. In the case
of an Arahant it is a Kriyà citta, otherwise it is a Kusala.
This consciousness lasts for one thought-moment
and then subsides into the Bhavaïga state.
The aspirant continues his concentration and devel-
ops in the foregoing manner the second, third, fourth, and
fifth Jhànas.
The five Jhàna Vipàkas are the corresponding Result-
ants of the five Morals. They are experienced in the Form-
sphere itself and not in the Kàma-sphere. Kusala and Kiriyà
Jhànas could be experienced in the Kàma-sphere continu-
ously even for a whole day.
The five factors, Vitakka, Vicàra, Piti, Sukha, Ekag-
gatà collectively found in the Appanà consciousness, con-
stitute what is technically known as jhàna. In the second
Jhàna the first factor is eliminated, in the third the first
two are eliminated, in the fourth the first three are elimi-
nated, while in the fifth even happiness is abandoned and
is substituted by equanimity.
Sometimes these five Jhànas are treated as four, as
mentioned in the Visuddhimagga. In that case the second
Jhàna consists of three constituents as both Vitakka and
Vicàra are eliminated at once.
38.Vitakka—is derived from “vi” +
√ “takk”, to
think. Generally the term is used in the sense of thinking
or reflection. Here it is used in a technical sense. It is that
which directs the concomitant states towards the object.
(ârammanam vitakketi sampayuttadhamme abhiniropeti’
ti vitakko). Just as a king’s favourite would conduct a vil-
lager to the palace, even so Vitakka directs the mind to-
wards the object.
Vitakka is an unmoral mental state which, when asso-
ciated with a Kusala or Akusala Citta, becomes either moral
or immoral. A developed form of this Vitakka is found in the
first Jhàna consciousness. A still more developed form of
Vitakka is found in the Path-consciousness (Magga Citta) as
Sammà-Saïkappa (Right thoughts). The Vitakka of the Path-
consciousness directs the mental states towards Nibbàna and
destroys Micchà (wrong or evil) Vitakka such as thoughts of
sense-desire (Kàma), thoughts of hatred (Vyàpàda), and
thoughts of cruelty (Vihimsà). The Vitakka of the Jhàna con-
sciousness temporarily inhibits sloth and torpor (Thina-
Middha) one of the five Hindrances (Nivarana),
Through continued practice the second Jhàna is
obtained by eliminating Vitakka. When four Jhànas are
taken into account instead of the five, the second Jhàna is
obtained by eliminating both Vitakka and Vicàra at the
same time.
39.Vicàra is derived from “vi” +
√ “car”, to
move or wander. Its usual equivalent is investigation. Here
it is used in the sense of sustained application of the mind
on the object. It temporarily inhibits doubts (Vicikicchà).
According to the commentary Vicàra is that which
moves around the object. Examination of the object is its
characteristic. Vitakka is like the flying of a bee towards a
flower. Vicàra is like its buzzing around it. As Jhàna factors
they are correlates.
40.Piti is zest, joy, or pleasurable interest. It is
derived from
√ “pi”, to please, to delight. It is not a
kind of feeling (Vedanà) like Sukha. It is, so to say, its pre-
cursor. Like the first two Jhàna factors, (Piti) is also a men-
tal state found in both moral and immoral consciousness.
Creating an interest in the object is its characteristic. Piti
inhibits Vyàpàda, illwill or aversion.
There are five kinds of Piti:
1.Khuddaka Piti, the thrill of joy that causes ‘the flesh
to creep’.
2.Khanika Piti, instantaneous joy like a flash of lightning.
3.Okkantika Piti, the flood of joy like the breakers on
a seashore.
4.Ubbega Piti, transporting joy which enables one to
float in the air just as a lump of cotton carried by
the wind.
5.Pharana Piti, suffusing joy, which pervades the
whole body like a full blown bladder or like a flood
that overflows small tanks and ponds.
41.Sukha is bliss or happiness. It is a kind of pleas-
ant feeling. It is opposed to Uddhacca and Kukkucca (rest-
lessness and brooding). As Vitakka is the precursor of
Vicàra, so is Piti the precursor of Sukha.
The enjoyment of the desired object is its character-
istic. It is like a king that enjoys a delicious dish.
Piti creates an interest in the object, while Sukha
enables one to enjoy the object.
Like the sight of an oasis to a weary traveller, is Piti.
Like drinking water and bathing therein, is Sukha.
This mental Sukha which should be differentiated
from Ahetuka Kàyika (physical) happiness is identical with
Somanassa. But it is a joy disconnected with material
pleasures. This pleasurable feeling is the inevitable out-
come of renouncing them (Niràmisa Sukha). Nibbànic
bliss is yet far more subtle than Jhànic bliss. There is no
feeling in experiencing the bliss of Nibbàna. The total
release from suffering (Dukkhupasama) is itself Nibbànic
bliss. It is comparable to the “ease” of an invalid who is
perfectly cured of a disease. It is a bliss of relief.
42.Upekkhà—literally, means seeing (ikkhati) im-
partially (upa = yuttito). It is viewing an object with a bal-
anced mind. Atthasàlini states:—“This is impartiality
(majjhattam) in connection with the object, and implies a
discriminative knowledge (paricchindanakam nànam).”
This explanation applies strictly to Upekkhà found in
Sobhana consciousness accompanied by wisdom. Upekkhà
found in the Akusalas and Ahetukas is just neutral feeling
without the least trace of any discriminative knowledge. In
the Kàmàvacara Sobhanas, too, there may arise that neutral
feeling, as in the case of one hearing the Dhamma without
any pleasurable interest, and also a subtle form of Upekkhà
that views the object with deliberate impartiality and dis-
criminative knowledge, as in the case of a wise person who
hears the Dhamma with a critical and impartial mind.
Upekkhà of the Jhàna consciousness, in particular, is
of ethical and psychological importance. It certainly is not
the ordinary kind of Upekkhà, generally found in the Akus-
ala consciousness which comes naturally to an evil-doer.
The Jhàna Upekkhà has been developed by a strong will-
power. Realising that pleasurable feeling is also gross, the
Yogi eliminates it as he did the other three Jhàna factors,
and develops the more subtle and peaceful Upekkhà. On
the attainment of the fifth Jhàna breathing ceases. As he
has transcended both pain and pleasure by will-power, he
is immune to pain too.
This Upekkhà is a highly refined form of the ordinary
tatramajjhattatà, even-mindedness, one of the moral men-
tal states, latent in all types of Sobhana consciousness.
In the Pàli phrase—Upekkhà satipàrisuddhi—purity
of mindfulness which comes of equanimity—it is the tatra-
majjhattatà that is referred to. This is latent in the first four
Jhànas too. In the fifth Jhàna this tatramajjhattatà is sin-
gled out and becomes highly refined. Both neutral feeling
(Upekkhà Vedanà) and equanimity that correspond to the
one Pàli term Upekkhà are found in the fifth Jhàna.
Thus there appear to be four kinds of Upekkhà, viz:—
(1) just neutral feeling, found in the six Akusala Cittas,
(2)sensitive passive neutral feeling (Anubhavana Upekkhà)
found in the eight Ahetuka sense-door consciousness
(dvipanca-vinnàna)24 (3) intellectual Upekkhà, found most-
ly in the two Sobhana Kriyà Cittas, accompanied by know-
ledge, and sometimes in the two Sobhana Kusala Cittas,
accompanied by knowledge, (4) ethical Upekkhà, found in
all the Sobhana Cittas, especially in the fifth Jhàna.
Brahmavihàrupekkhà and Saïkhàrupekkhà may be
included in both intellectual and ethical Upekkhà.
25
The first is equanimity amidst all vicissitudes of life.
The second is neither attachment nor aversion with re-
spect to all conditioned things.
24.Excluding Kàyavinnàna.
25.See Compendium of Philosophy, pp. 14, 66, 229–232.
Visuddhimagga enumerates ten kinds of Upekkhà.
See the Path of Purity — Vol. II pp. 184–186.
43.Ekaggatà (eka + agga + tà) lit., one-pointedness.
This is a mental state common to all Jhànas. By Sammà
Samàdhi (Right Concentration), is meant this Ekaggatà
found in the Path-consciousness. Ekaggatà temporarily
inhibits sensual desires.
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