English
[10105]^ The three Fetters :— theory of individuality, perplexity, contagion of mere rule and ritual — are the states that are to be put away by insight. The lust, hate and dulness united with them are the causes that are to be put away by insight. And the Corruptions united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them, are the states the causes oftvhich are to be put away by insight. [1011] Which are the states the causes of which are to be put away by culture ? Whatever lust, hate and dulness still remain, these are causes'^ that are to be put away by culture. And the Corrup- tions united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them — these are states the causes of which are to be put away by culture. [1012] Which are the states the causes of which are to be put away neither by insight, nor by cultivation ? The afore-mentioned states excepted, all other states, good, bad and indeterminate, relating to the worlds of sense, form and the formless, and to the life that is Unincluded ; in other words, the four skandhas ; all form, moreover, and uncompounded element. . . . pe . . . ayam vuccati sakkayaditthi — and so on. ^ This paragraph, in which I again follow K., is not included in the text at all. Nevertheless, Buddhaghosa comments on it (p. 357). 2 Here again I follow K. in reading pahatabb a-h e t u f or hetuka. Buddhaghosa quotes the former reading (p. 358), as referring to the putting away of dulness accompanied by excitement. 264 [1013] Which are the states that make for the piling up [of rebirth] ?i Good and bad co-Intoxicant states relating to the worlds of sense, form and the formless ; in other words, the four skandhas. [1014] Which are the states that make for the undoing of rebirth ? The four Paths that are the Unincluded. [1015] Which are the states that make neither for the piling up, nor for the undoing of rebirth ? The results of good and bad states taking effect in the worlds of sense, form or the formless, or in the life that is Unincluded ; in other words, the four skandhas ; those states, moreover, known as kiriya-thoughts, which are neither good nor bad, nor the result of karma ; all form also and uncompounded element. [1015] Which are the states that appertain to student- ship ?2 The four Paths that are the Unincluded and the three lowest Fruits of the life of the recluse. [1016] Which are the states not appertaining to student- ship? The topmost fruit^ — the fruit that is Arahatship. ^ Ap a cay a gam in 0. On its opposite, see p. 82, note 2. The latter is tantamount to going to Nirvana. The two processes are compared to the building up and pulling down of a wall. Asl. 44. ^ Sekkha, i.e. (Asl. 44), springing up in the three, or in the seven courses of training (c/. Childers, s.v.). Asekkha implies that the student or probationer has perfected his studies and training and is become an adept, an Arahat. Cf. P. P., p. 14. On the term 'fruits of the life of the recluse,' see the Samaiinaphala Sutta, D. i. 47. ^ Uparitthimam, a term used in P. P. i. 42 et seq., where it is applied to the ' Fetters ' which are put off last Cf. below, § 1113, and p. 303. See also p. 166, n. 1. 265 [1017] Which are the states neither appertaining, nor not appertaining to studentship ? The afore-mentioned states excepted, all other states, good, bad and indeterminate, relating to the worlds of sense, form and the formless ; all form also and uncom- pounded element. [1018] Which are the states that are limited ?^ All states, good, bad and indeterminate, which relate to the universe of sense ; in other words, the Jive skandhas. [1019] Which are the states that have a wider scope ?^ States, good, bad and indeterminate, which relate to the worlds of form and the formless ; in other words, the four skandhas. [1021] Which are the states that are infinite ?^ The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element. [1022] Which are the states that have limited objects of thought ? Those emotional, perceptual and synthetic states, as well as those of intellect applied to sense-impressions,* which arise in connexion with limited matters. ^ Parittam, understood as involving intellectual and ethical, as well as physical insignificance — the connotation of the French term borne. The illustration chosen is that of a lump of cowdung ! The essential quality is appanu- bhavata, i.e., of little importance or efficacy generally. Parittam itself is ranked as an equivalent of the whole sphere of sense-experience. Asl. 44. 2 Mahaggata, i.e., in respect of * the ability to resist vice, of abundance of good result, of wide extension,' or of the attainment to a high pitch of will, energy, thought or wisdom. Ibid. ^ Appamana,or without measure. Asl. 45. * This is a long and cumbersome periphrasis for citta- cetasika dhamma, but a reference to §§ 1187-1190 will show that such is the content of the term. And Western 266 [1023] Which are the states that have enlarged^ objects of thought ? Those emotional, perceptual and synthetic states, as well as those of intellect applied to sense-impressions, which arise in connexion with matters of wider scope. [1024] Which are the states that have infinite objects of thought ? Those emotional, perceptual and synthetic states, as well as those of intellect applied to sense-impressions, which arise in connexion with matters of infinite importance. [1025] Which are the states that are base ? The three roots of bad (karma) — lust, hate, dulness — the Corruptions united with them ; the four skandhas asso- ciated with them ; the action, bodily, vocal and mental, springing from them. [1026] Which are the states that are of medium worth ? Co-Intoxicant states, good, bad and indeterminate, relating to the worlds of sense, form and the formless ; in other words, the four skandhas. [1027] Which are the states that are perfected 9^ The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element. [1028] Which are the states the wrongfulness of which is fixed as to its consequences ?^ psychology has not suggested to me any more compressed equivalent. (7/., however, §§ 1282, 1284. * Emotional' must be taken in its more limited sense, as the adjective to bare feeling or hedonic consciousness. 1 See § 1021. 2 The three subjects of this triplet of inquiry — dhamma hina, majjhima, pa nit a — are paraphrased (Asl. 45) as lamaka (of poor quality, cf, Vin. ii. 76), midway between this and the third quality, and supramundane or ideal (lokuttara). ^ Micchattaniyata, thus explained by the Cy. (ibid.) : ' Wickedness ' is that wrongful disposition which, in its 267 The five acts that have immediate results, and those wrong views that are fixed in their consequences.^ desire for happiness, sees benefit in things baneful and persists in this perversion. ' Fixed in its consequences ' (lit., * reaching down to ') means yielding a result imme- diately on the disintegration of the skandhas (i.e., after death). Cf. M. P. S. 17: asmi . . . niyato — I am fixed or sure (as to my future) ; also K. V. 609-612, and P. P. 13 : katamo ca puggalo niyato? The answer to this ques- tion is practically identical with those given in these sections. It is the persons (pug gal a) who are decisively good and bad that are called anantaraka (incurring immediate destiny good or bad) instead of the ' acts ' or the ' Paths,' as in the Dh. S. These five acts, the Cy. says, refer to ' matricide, etc.,' as though the Abhithanas were here alluded to, whereas the five usually classed under this name appear to be murder, theft, impurity, lying and intemperance. Cf. §§ 1290, 1291. Compare the passage relating to lohitup- pado, or the wounding of a Buddha, Yin. ii. 193, which is called an anantarika-kammam. I venture to think that, in the Mil., p. 25, the phrase kopaficanantariya- kammam karotiis not intended, as the translator infers, to sum up the five offences previously specified, but is an allusion to five others, of which matricide was one and lohituppado another. It only remains to ascertain whether or not the other three coincide with any other three of the six Abhithanas.