English
Contact, thinking, conception, discursive thought, joy, self'CoUectedness ; the faculties of energy, concentration, vitality ; wrong views, wrong intention, wrong endeavour, wrong concentration ; the powers of energy, concentration, unconscientiousness, disregard of blame ; lust, covetousness, dulness ; wrong views ; unconscientiousness, disregard of blame ; quiet, grasp, balance. These, or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and intellect — these are the skandha of syntheses. [Continue as in § 58.] sH 5i: ^i 'Ai i.': ;;; II. [399] Which are the states fchat are bad ? When a bad thought has arisen which is accompanied 105 by pleasure, associated with views and opinions, and prompted by a conscious motive,^ and which has as its object a sight ... or what not, then there is contact . . . balance . . . [Continue as in the First 'Thought, § 365.] III. [400] Which are the states that are bad ? When a bad thought has arisen which is accompanied by happiness and disconnected with views and opinions, and which has as its object a sight, a sound, a smell, a taste, a touch, or what not, then there is contact, etc. [Continue as in the first Bad Thought, but omitting the single, twice enumerated item 'wrong views. ']^ [Summary.] [400a] Now, at that time the skandhas are four, the spheres are two, ^ The Cy. instances the case of a young man who, being refused the hand of the daughter of some false doctrinaire on the ground of his being of a different communion, is prompted by his affections to frequent the church of the girl's people and to adopt their views, thus gaining his reward (Asl. 255). ^ Somanassindriyam, bracketed in the text, must, of course, be included. The Cy. instances the frame of mind of those who are indulging in 'worldly pleasures,' such as public sports and dances, and at village festivals (natasamajjadini). Cf, 'Dialogues of the Buddha,' I.', p. 7, n. 4. It is difficult to interpret the concisely and obscurely worded double illustration given in the Cy. (p. 257) of this type of thought. The same circumstances are supposed as in the Third Thought, with the added low-class delights of horse-play and vulgar curiosity. 106 the elements are two, the nutriments are three, the faculties are five, the Jhana is fivefold, the Path is threefold, etc., etc. [Continue as in § 58.] [401] What on that occasion is the skandha of syn- theses ? Answei' as in § 398, omitting * wrong views.' ly. [402] Which are the states that are bad ? When a bad thought has arisen which is accompanied by pleasure, disconnected with views and opinions, and prompted by a conscious motive, and which has as its object a sight ... or what not, then there is contact . . . balance . . . {Continue as in the Third Thought, § 400.] [403] Which are the states that are bad ? When a bad thought has arisen which is accompanied by disinterestedness, and associated with views and opinions, and has as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, thought, feeling, conception, perception, discursive thought, thinking, disinterestedness, self-coUectedness ; the faculties of energy, 107 concentration, ideation ; disinterestedness, vitality ; wrong views, wrong intention, wrong endeavour, wrong concentration ; the powers of energy, concentration, unconscientiousness, disregard of blame ; lust, covetousness, dulness ; wrong views ; unconscientiousness, disregard of blame, composure, • grasp, balance. These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are bad. [404-407] Questions and answers on * contact,' 'feeling,' 'disinterestedness,' and *the faculty of disinterestedness' identical with those in ^^ 151-154. [Summary.] [407a] Now, at that time the skandhas are four, etc., the faculties are five, the Jhana is fourfold,^ 1 CJ\ § 154a. 108 the Path is fourfold, etc. [Continue as in § 58.] [408] What on that occasion is the skandha of syn- theses ? Contact, thinking, conception, discursive thought, self-collectedness, etc. [Continue as in § 398, *joy' having been omitted as incompatible with disinterestedness.'] VI. [409] Which are the states that are bad ? When a bad thought has arisen which is accompanied by disinterestedness, associated with views and opinions, and prompted by a conscious motive, and which has as its object a sight ... or what not, then there is contact, etc. [Continue as in Thought V.] VII. [410] Which are the states that are bad ? When a bad thought has arisen which is accompanied by disinterestedness, and disconnected with views and opinions, and which has as its object a sight ... or what not, then there is contact, etc. [Continue as in Thought F., omitting * wrong views.'] 109 [Summary.] [410a] Now at that time the skandhas are four, etc., the faculties are five, the Jhana is fourfold, the Path is threefold, etc. [Continue as in § 397a.] ■X- -X- -X- -X- -x- ^ [411] What on that occasion is the skandha of syn- theses ? Ansiver as in § 398, omitting both ' joy ' and ' wrong views.' :! H< ^c ;- * >:c VIII. [412] Which are the states that are bad ? Ansiver as in Thought VII., with the additional Jactor, inserted as in Thoughts II,, IV., VI., of ' prompted by a conscious motive.'^ IX. [413] Which are the states that are bad ? When a bad thought has arisen which is accompanied by melancholy and associated with repugnance,"^ and which has as its object a sight, a sound, a smell, a taste, a touch, a mental state, or what not, then there is contact, feeling, perception, ^ The Cy. gives no illustrations of this or the three pre- ceding types of thought. ^ Pa tig ho, used (§ 1060) to describe do so, and again (§ 597 et seq.) in connexion with sense-stimulation, as * reaction.' 110 thinking, thought, conception, discursive thought, distress, self-collectedness ; the faculties of energy, concentration, ideation, melancholy, vitality ; wrong intention, wrong endeavour, wrong concentration ; the powers of energy, concentration, unconscientiousness, disregard of blame ; hate, dulness ; malice ; unconscientiousness, disregard of blame, quiet, grasp, balance. These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are bad. [414] The question arid answer on ' contact,' § 2. [415] What on that occasion is feeling ? The mental pain, the mental distress (dukkham), which, on that occasion, is born of contact with the appro- priate element of representative intellection ; the painful, distressful sensation which is born of contact with thought ; Ill the painful, distressful feeling which is born of contact with thought — this is the distress that there then is. [416, 417] What on that occasion is distress (d u k k h a m) . . . the faculty of melancholy (domanassindriyam)? Ansivers as for * feeling ' in § 415, omitting * with the appropriate element of representative intellection.' [418] What on that occasion is hate ? The hate, hating, hatred which on that occasion is a disordered temper, the getting upset,^ opposition, hostility, churlishness,^ abruptness,^ disgust of heart — this is the hate that there then is. [419] What on that occasion is malice ? Answer as for * hate.' •-;< '\- * * :!c 'Ai Or whatever other incorporeal, causally induced states there are on that occasion — these are states that are bad. ^ Vyapatti, vyapajjana. Cf. § 1060, n. 5. Here the comment is pakatibhava-vijahanatthena = throw- ing off a normal state (Asl. 258). *Like gruel that has gone bad ' (Sum., 1. 211). 2 Candikkam. See J. P. T. S., 1891, p. 17 ; P. P. ii. 1 ( = ii. 11). Smp. 297. Morris thinks candittam is the right spelling. I incline to hold that the lectio difficilior is more likely to be correct. The Cy. in four passages spells with kk. K., by an oversight, has candittam in the present passage, but kk in §§ 1060, 1314. ^ Asuropo. Eefers, according to the Cy. (258), to the broken utterance of a man in a rage. It is not a little curious that such constituents as * self- collectedness,' ' quiet ' and ' balance ' should not be found incompatible with hate as described above. * Concentra- tion ' is less incompatible, and it must be remembered that all three states are described in the same terms. Hence, if one stands, the others cannot fall. But see under Thoughts X. and XH. 112 [Summary.