English
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. 131 [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. 9—2 132 ; (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' (Java nam), 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). 133 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' (v i t a k k o) and * self-collectedness ' (c i 1 1 a s s' e k a g- gata), which are described with the restricted connotation used m §§ 461, 464. [Summary.] [482a] Identical tvith § 467a, but * the element of repre- sentative cognition ' (manoviniianadhatu) 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. 184 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. 135 [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.