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) accompanied by disinterestedness and disconnected with knowledge . . . (viii.) accompanied by disinterestedness, disconnected 136 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. 137 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. 138 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. [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 ' (upacit attain), are now superseded respectively by lokuttaram jhanam and cultivation or practice (bhavi- tattam) (Asl. 289). 139 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. 140 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.