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See § 1229 (note) et seq. * Beginning with the skandha of material form. 255 [995] Which are the states that are neither corrupt nor baneful ? The Paths that are the Unincluded, and the Fruits of the Paths and uncompounded element. [996] Which are the states * wherein conception works and thought discursive ' ?^ The four skandhas (conception and discursive thought excluded) 2 which are associated^ [with the consciousness arising] in a soil favourable to the working of conception and of discursive thought, whether it belong to the world of sense or of form, or to the life that is Unincluded. [997] Which are the states * wherein is no working of conception but only of thought discursive ' ?* The four skandhas (discursive thought excluded) which are associated [with the consciousness arising] in a soil favourable to the working, not of conception, but only of discursive thought, whether it belong to the world of form, or to the life that is Unincluded. [998] Which are the states that are * void of the working of conception and of thought discursive'?^ The four skandhas which are associated [with the con- sciousness arising] in a soil void of conception and dis- cursive thought, whether it belong to the world of sense, form, or the formless, or to the life that is Unincluded ; all form, moreover, and uncompounded element. 1 See § 160. Part of the formula for the First Jhana. The world, universe, or heaven of the Formless is omitted, being a ' soil ' where these mental processes could not grow. See §§265-268. 2 They would el^e come under the skandha of syntheses. See § 62, and p. 251, n. 7. ^ Bead tarn before sampayutto. * See § 168— a phrase borrowed from the ' System of Fivefold Jhana.' s See § 162 et seq. 256 [999] Which are the states that are accompanied by joy? The four skandhas (joy being excluded) which are asso- ciated [with the consciousness arising] in a soil yielding joy, whether it belong to the worlds of sense or form, or to the life that is Unincluded. [1000] Wiiich are the states that are accompanied by ease? The skandhas of^ perception, syntheses and intellect (ease being excluded) which are associated [with the con- sciousness arising] in an ease-yielding soil, whether it belong to the worlds of sense or form, or to the life that is Unincluded. [1001] "Which are the states that are accompanied by disinterestedness ? The skandhas of perception, syntheses and intellect (dis- interestedness being excluded) which are associated [with the consciousness arising] in a soil favourable to dis- interestedness, whether it belong to the worlds of form or the formless, or to the life that is Unincluded. [1002] Which are the states that are to be put away by insight ?2 ^ * Joy ' is not counted as a mode of feeling, but as a ' synthesis ' (see p. 11, note 4) ; * ease,' however, and ' dis- interestedness ' being two of the three modes of feeling, this skandha ceases to be merely an associated state. ^ Dassanam, lit., seeing or vision. In view of what can and can not be put away by * insight,' it must be remembered that the term is here used in the technical sense it possesses for Buddhist ethics, and means the mental awakening, or intellectual conversion, by which one became a sotapatti and entered the First Path — and no more. Asl. 356, 357 ; 43. It was the vehicle for breaking the three Fetters named here, and numbered as 4th. 5th and 6th in the list of ten named later (§§ 1113, 1123, note). It represented a certain vantage-point for mind and heart, from which the Promised Land of Nirvana was caught sight of, and the fact of impermanence first discerned (see the standard passage on this and nana-dassanam, D. i. 76), 257 . The three Fetters,^ to wit, the theory of individuality, perplexity, and the contagion of mere rule and ritual. In this connexion [1003] What is the * theory of individuality ' ?^ as well as the futility of Substantialist theories, and the impotence of a religion of rules and works. Confidence in the new methods sprang up with the wider vision. Dassanam was powerless to remove the cosmic processes of life and mind: the collocations of phenomena, the evolution of karma, the infinite mystery of the extra- sensuous (see § 1008 and note). On various ways of attain- ing this insight, see the interesting Kimsuka Sutta, S. iv. 191. Relatively to the higher standpoints to be gained it might rather, says Buddhaghosa, be called no-vision. For even as a man, bound on some mission to a king, if he saw the latter pass afar off on his elephant, would say, if questioned, that he had not seen him, he not having accomplished his mission, so the convert, though he have caught his first glimpse of Nirvana, yet because of all he has to do in the getting rid of evil, is said to have no vision. His knowledge consists in a contemplation of the Path. ^ On the Fetters, see § 1113 et seq. ^ S a k k a y a-d i 1 1 h i, embodying one of the most dangerous of all delusions from the Buddhist point of view, is by the Cy. (p. 348) connected with kayo, the phenomenal com- pound of five skandhas, and either with sat, in the sense of (noumenal) being, or with say am, one's own. Cf. S. N., verses 950, 951 ; Dhp., verse 367. The latter explanation — svakaya — is probably correct (vide E. Miiller, * Pali Grammar,' p. 19). ' Individuality,' then, stands for this skandha-complex, which we should now speak of as ' body and soul ' (or mind) . Both term and theory are discussed by Dhammadinna in M. i. 299 et seq, (See an article by the writer in J. E. A. S., 1894, p. 324.) The fourth Upadana, or * Grasping after a theory of soul,' is described in identical terms. See § 1217. Ditthi, which is here rendered by * theory,' and which might with equal propriety be translated by * speculation ' or ' views ' — all four terms having a common etymological basis in the notion of seeing, or things seen — is in the answer rendered by ' opinion,' as fitting better that ' muss of notions current among the mass of men ' which in the 17 258 When in this world^ the ignorant,^ average^ man who perceives not the Noble Ones,^ who comprehends not, nor case of the puthujjano does service for organized know- ledge. Gotama might possibly have approved the Platonic description of So^a as ' something more dusky than know- ledge, more luminous than ignorance.' To translate by * heresy ' or * delusion ' has the disadvantage of necessitating the use of other terms in the case of sound ditthi, such as that described, in M. P. S., Bh. I., as ditthi ariya niyyanika. Cf. below, § 1366. 1 Idha, a term, as the Cy. says, either of localization, or of instance in giving instruction ; here used in the former sense, and meaning occurrence in the world. Asl. 348. 2 Assutava, lit., one who has not heard, i.e., not been taught, who through lack of investigation, inquiry, acquir- ing, in such matters as skandhas, elements, spheres, con- ditions, constituents, meditations, is without proper tradi- tion and attainment. Ibid. ^ Puthujjano, the common worldling. The Cy. cites verses distinguishing Vliomme sensuel moyen as either blind or amiable ; of these the former is here meant. In another quotation (also as yet unverified) he is described as given to various common vices, governed by the individuality- theory, hanging on the lips of various ordinary preachers, immersed in every kind of re-birth ; complicating life with various common complexities ; carried away by divers vulgar currents ; appeased or feverish with various low sources of gratification or of irritation ; steeped in, greedy of, entangled in, infatuated with, involved in, sticking to, held fast and hampered by, the five low pleasures of sense ; veiled, muffled, shrouded in, closed and cloaked and covered up by, the five low hindrances (§ 1152 c^ seq) ; as absorbed among the countless folk in the past of low character and conduct opposed to noble doctrine ; or, finally, as one separate and distinct from those noble folk who are given to virtue and learning. * Ariyanamadassavi, referring either to the Buddhas, the Pacceka-buddhas and the disciples of the Buddhas, or to the Buddhas only. Buddhaghosa points out at some length that the inability to perceive, lit., see, holy persons is no mere visual shortcoming, but a lack of insight or of intelligent inference.