English
The Abh. S. gives also three species of non-causative kriy a-thoughts as con- nected with the sensuous universe — reflection on sense- impressions, reflection on ideas, and the genesis of mirth (hasituppada-citta in) . These correspond fairly well to the three given in the Dh. S., if the two modes of representa- tive intellection be taken in inverted order. 157 has arisen/ which is neither good nor bad nor the result of karma, which is accompanied by disinterestedness, and which has 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-collectedness f the faculties of] ideation, disinterestedness, vitality. Now these, or whatever other incor; -eal, causally in- duced states there are on that occasion — these are states that are indeterminate. [Summary.] [566a] Now, at that time the skandhas are four, ^ According to the Cy., the ideation which is kiriya differs from the ideation which is result only in the mode of its arising (upattitthanam). The latter arises imme- diately after the act of sense-cognition. The former arises while sensation is actually proceeding, while the organism is being turned towards the object (Asl. 294). Again (ibid.), that the thought is ' neither good nor bad ' means the absence of that cause of good or of bad which is termed the root of the one or of the other ; it means the absence of those conditions of good or of bad which are termed con- sidering things by way of their causes (yoniso-mana- sikara), or not so considering them. 'Nor the result of karma ' means the absence of the generative cause (j a n a - kahetu), known as good or bad (as the case may be). Asl. 293. The marginal reading in the last sentence is obviously right. 2 With its minimum connotation, i.e., as in § 438 and elsewhere (Asl. 293). 158 the spheres are two, the elements are two, the nutriments are three, the faculties are three, contact, etc. [567] The skandha of syntheses (as well as the remainder of the foregoing summary) is identical with the corresponding passages in Chapter I., viz., §§ 467a, 468. (b) On occasion of Representative Intellection, 1. [568] Which are the states that are indeterminate ? When an element of representative intellection of the kind termed kiriya has arisen, which is neither good nor bad nor the result of karma, which is accompanied by happiness,^ ^ The Cy. (p. 294) pronounces this species of thought not common to men, but peculiar to the arahat. * It is obtained in the six doors,' e.g., when an arahat sees a spot (than am) favourable to one of those prescribed spiritual wrestlings termed padhanani [sic lege ; cf below, § 1366, (v.)], ' by this thought he is gladdened.' When he comes to a market-place, ' hears the uproar of the bargaining, and thinks, " I have done with all this thirst for gain," by this thought he is gladdened. When he has made an offering of fragrant odours or flowers at the shrine, by this thought he is gladdened. When he is tasting the food he has received as ordained, and thinks, "Verily I have carried out the doctrine incumbent upon me," by this thought he is gladdened. When he is carrying out minor rules con- cerning the body, and thinks, " I have fulfilled the rules concerning the door of the body," by this thought he is gladdened. Such is this kind of intellection when obtained in connexion with the '* fivefold door." In connexion with the door of ideation, it arises with reference to the 159 and which has as its object a sight, a sound, a smell, a taste, something tangible, or what not, then there is contact, conception, feeling, discursive thought, perception, joy, thinking, ease, thought, self-collectedness ; the faculties of energy, ideation, concentration, happiness, vitality. Now these, or whatever other incorporeal, causally induced states there are on that occasion — these are states that are indeterminate. [569] Question and answer on * contact ' as above passim. [570] What on that occasion is self-collectedness ? The stability, solidity, absorbed steadfastness of thought which on that occasion is the absence of distraction, balance, imperturbed mental procedure, quiet, the faculty and the power of concentration^ — this is the self-collectedness that there then is. * * * * * ^ [571] What on that occasion is the faculty of energy . . . [572] of concentration ? Answers as in § 13 and § 570 respectively. past and the future.' As, for instance, when the Buddha smiled at the recollection of occurrences in certain of his former births, or, again, when he foresaw this and that. ^ It might have been expected that this 'power' as well as that of * energy ' would have found a place in the enumera- tion of the constituent states. The Cy. (p. 295) explains that * concentration ' and ' energy ' are not present in full strength. It follows that no ' powers ' are included in the summary. 160 [Summary.] [572a] Now at that time the skandhas are four, the spheres are two, the elements are two, the nutriments are three, the faculties are five, contact, etc. [Continue as in § 482a.] * ::- ^: * 'A^ -^c [573] What on that occasion is the skandha of syn- theses ? Contact, thinking, conception, discursive thought, joy, self-collectedness, the faculties of energy, concentration, 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. 2. [574] Which are the states that are indeterminate ? When an element of representative intellection of the kind termed kiriya has arisen, which is neither good, nor bad, nor the result of karma, which is accompanied by dis- 161 interestedness,^ and which has 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-collectedness ; the faculties of energy, ideation, concentration, disinterestedness, vitality. Now these, or whatever other incorporeal, causally in- duced states there are on that occasion — these are states that are indeterminate. [Summary.] [574a] Identical with 5Tila. ;;; ^ t{i ;;; ;;; -^< [575] The skandha of syntheses is identical with that in § 573, hut ' joy ' must be omitted. 3- [576] Which are the states that are indeterminate ? When an element of representative intellection of the ^ This kind of thought, unlike the last, is, says the Cy. (295), common to all intelligent (sacittaka) beings; in fact, there is none such who does not experience it. (The marginal reading is here evidently the more correct.) If it arise in connexion with the ' five doors,' it is an act of establishing ; if in connexion with the door of ideation, it is an act of reflection. By it the six specific channels of cognition lay hold of their several objects. 11 162 kind termed kiriya has arisen that is neither good, nor bad, nor the result of karma — (I.)^ which is accompanied by happiness and associated with knowledge . . . (II.) which is accompanied by happiness, associated with knowledge, and prompted by a conscious motive . . . (III.) which is accom- panied by happiness and disconnected with knowledge . . . (IV.) which is accompanied by happiness, disconnected with knowledge and prompted by a conscious motive . . . (V.) which is accompanied by disinterestedness and associ- ated with knowledge . . . (VI.) which is accompanied by disinterestedness, associated with knowledge and prompted by a conscious motive . . . (VII.) which is accompanied by disinterestedness and 'disconnected with knowledge . . . (VIII.) which is accompanied by disinterestedness, discon- nected with knowledge and prompted by a conscious motive — and, which has as its object a sight, a sound, a smell, a taste, something tangible, or what not— then there is contact . . . balance. Now these . . . are states that are indeterminate. ♦ * * * -x- -K- [576a] That absence of lust which is the root of the indeterminate . . . that absence of hate which is the root of the inde- terminate . . . that absence of dulness which is the root of the inde- terminate . . . these are states that are indeterminate.^ * * * * * * [B. In connexion with the Universe of Form (rupa- vacara-kiriya).