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^ 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 aniia- tavin, which are comprised in the answer. 151 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. 152 contact, thinking, feeling, thought, perception, distress, self-coUectedness ; 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 ans2cer 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. 153 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. 154 [{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-coUectedness ; 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] ThiSf including the description of the appropriate skandha of syntheses [563], is identical with the correspond- ing Summary, §§ 467a, 468. [(c) The Elemejit 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. 155 perception, discursive thought, thinking, self-collectedness ; the faculties of ideation, disinterestedness, vitaHty. 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]. [Chapter IL Action-thoughts.^ A. In connexion with the Sensuous Universe. (a) On occasion of Ideation (k a m a v a c a r a - k i r i y a) .] [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 (k a r a n a - m a 1 1 a m) . In all k i r i y a-thoughts those in which the stage of j a v a n a m 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.