English
When a bad thought has arisen which is accompanied by disinterestedness and associated with excitement, and which has as its object a sight, a sound, a smell, a taste, a touch, a mental state, or what not, then there is contact, feeling, perception, thinking, thought, conception, discursive thought, disinterestedness, self-collectedness, the faculties of energy, concentration, ideation, On the omission of ' balance,' c/. below, § 429, n. 119 disinterestedness, vitality ; wrong intention, wrong endeavour, wrong concentration ; the powers of energy, concentration, unconscientiousness, disregard of blame ; excitement ; dulness ; unconscientiousness, disregard of blame, quiet, grasp, balance. These, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are bad. [428] Usual question and answer on ' contact.' ■X- -5^ -X- if -X- -X- [429] What on that occasion is excitement (uddhac- cam)? The excitement of mind which on that occasion is dis- quietude, agitation of heart, turmoil of mind — this is the excitement that there then is.^ ^ Yam cittassa uddhaccarn avupasamo, cetaso vikkhepo, bhantattam cittassa — idam vuccati uddhaccarn. It seems clear that, whether or no ud- dhaccarn can elsewhere be rendered by terms indicative of a puffed-up state of mind (see Ehys Davids, 'Buddhism,' p. 109; Warren, 'Buddhism in Translations,' p. 365 ; Neu- mann, ' Die Eeden,' etc., 1., passim) , the specific meaning in this connexion (Tattha katamam uddhaccarn) is the antithesis of vupasamo, and the equivalent of vikkhepo. 120 [429a] Now, at that time the skandhas are four, etc., the faculties are five, both of which are expressions about the meaning of which there is little or no uncertainty. In Sanskrit auddhatya is only found twice in later works, one of them Buddhist {v. Bothl. and Both., s.v,), and there means wrestlings a word used by ourselves for certain agitated, perfervid mental states. That the term should be yoked with kuk- kuccam (worry) in the Nivaranas (see §§ 1158-1160; and cf. the cognate meaning in another allied pair, th ma- mid dh am, §§ 1155-1157) goes far to rob it of implica- tions of vanity or self-righteousness. (In 'Dialogues of the Buddha,' i. 82, the former pair are rendered ' flurry and worry.') Buddhaghosa gives little help ; but he dis- tinguishes uddhaccam, as a struggling over one object of thought (ekarammane vipphandati), from perplexity as a struggling over divers objects of thought. The Bud- dhists were apparently seeking for terms to describe a state of mind antithetical to that conveyed by the designation thinamiddham — stolidity and torpor. In the latter there is excessive stability — the immobility not of a finely- adjusted balance of faculties and values, but of an inert mass. In the former (uddhacca-kukkuccam) there is a want of equilibrium and adjustment. From some cause or another the individual is stirred up, agitated, fussed; in American idiom, 'rattled.' What I have rendered 'turmoil' (bhantattam; more literally, wavering, rolling, staggering) Buddhaghosa calls vibhanti-bhavo {sic lege), bhantayana-bhantagon- adinam viya (Asl. 260). Whatever the exact meaning of uddhaccam may be, there is enough to show that it is in great part antithetical to some of the other constituents enumerated under the Bad Thought in question — at least, when these are taken in their full intention. I refer to the approximately synonymous group : ' self-collectedness,' ' concentration,' 'quiet' and 'balance.' The last, indeed (avikkhepo), is a contradiction in terms to the phrase which describes uddhaccam as cetaso vikkhepo! The text actually omits it, but this is through mere inadvertence {cf. § 430). 121 the Jhana is fourfold, the Path is threefold, the powers are four, the cause is one, etc. [Continue as in § 58.] It is given in K., and the Cy. 'explicitly states (p. 260) that there are twenty-eight constituents enumerated, fourteen of them being described in terms of one or other of the other fourteen. (If the reader will compare § 427 with the corresponding descriptions given in §§ 2-57, he will prove this to be correct.) Nor is there a word to comment on, or explain away any apparent incongruity in the in- clusion. There is only a short discussion, alluded to already, on the relation of uddhaccam and vicikiccha. Thoughts XI. and XII., as departing from the symmetrical procedure of I. to IX., are said to be miscellaneous items, and to be concerned with persistent attending to the idea (arammane pavattanaka-cittani). And just as, if a round gem and a tetragonal gem be sent rolling down an inclined plane, the former's motion is uniform, while that of the latter is from one position of rest to another, so vicikiccha connotes a continual working of thought, while uddhaccam works on one given basis at a time. There being, then, as it would appear, this fairly close analogy between * perplexity ' and ' excitement,' it is fair to assume that ' self-collectedness ' and its synonyms are to be understood in Thought XII., as present in the feeble degree to which they, or at least the first of them, is present in Thought XI. (see § 424, n.). The compilers were thus between two fires as to their logic. Either avikkhepo must go to admit of the use of vikkhepo — in which case the synonyms of avikkhepo (samadhi, etc.) must go too — or it and its synonyms must be re- tained with a highly attenuated import. Possibly the subject was conceived as agitated on some one point only, but calm as to things in general. 122 [430] What on that occasion is the skandha of syn- theses ? Contact, thinking, conception, discursive thought, self-collectedness ; the faculties of energy, , concentration, vitaUty; wrong intention, wrong endeavour, wrong concentration ; the powers of energy, concentration, unconscientiousness, disregard of blame ; excitement ; dulness ; unconscientiousness, disregard of blame, quiet, grasp, balance. Or whatever other, etc. [Continue as in § 62.] ****** [Here end] the Twelve Bad Thoughts. 123 [PABT III— INDETERMINATE STATES OF CONSCIOUS- NESS.^ Chapter I. On Effect, or Kesult (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. 124 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 ?