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* See § 391. ^*Atthane va pana aghato ti akarane kopo. E.g., when one is vexed because it rains too much, or because it doesn't rain, or because the sun is too hot, or not hot enough, or because there is too much or too little wind, or because one cannot sweep away the Bo-tree-leaves, or because the wind prevents one from putting on one's robe, or because one has fallen over a tree - stump.' Asl. 367. ^ Cittassa aghato. Aghato is rendered above by annoyance. The two next terms are patighato and patigham. The latter is the word used to express action and reaction in sense-activity. § 597 et seq. 7 Pativirodho. Cf. Mil. 203, 402. 283 indignation ;^ hate, antipathy, abhorrence f mental dis- order,^ detestation ;* anger, fuming, irascibility ; hate, hating, hatred ; disorder, getting upset, derangement ; opposition, hostility ;^ churlishness, abruptness, disgust of heart — this is what is called hate. [1061] What is dulness ? Lack of knowledge about 111, lack of knowledge about the uprising of 111, lack of knowledge about the cessation of 111, lack of knowledge about the way leading to the cessation of 111 ; lack of knowledge about the former things, about the latter things and about both taken together ; lack of know- ledge about the assignable causation of causally determined states — even all that kind of lack of knowledge which is lack of insight, of understanding, of wakefulness, of en- lightenment, of penetration, of comprehension, of sounding, of comparing, of contemplation, of perspicacity ; impurity, childishness, unintelligence, the dulness that is stupidity, obtuseness, ignorance, a flood of ignorance, the yoke of ignorance, the dependence of ignorance, the being possessed by ignorance, the barrier of ignorance, the dulness that is the root of evil — this is called dulness.^ These are the three causes of bad [karma]. (C) In this connexion, [106'^] Which are the three causes of the indeter- minate ? The absence of lust, hate and dulness coming to pass as ^ Kopo, pakopo, sampakopo. ^Padoso, sampadoso. ^Cittassa vyapatti; paraphrased as a houleversement, or cataclysm of mind. Vyapatti is used for the wreck- ing of a ship in Jat. iv. 107. Cf. above, § 418. ^Manopadoso. Cf. Jat. iv. 29; M. i. 377, where it means apparently curse or execration — the original sense of ' detesting.' ^ See § 418. ^ According to Asl. 368, this is ' thoroughly set out in the Commentary on -the Vibhanga,' 284 the result of good states, or as the indeterminate states known as kir iy a-thoughts.^ [1063] Which are the nine causes operative in the sen- suous universe (kamavacarahetu)? The three causes of good [karma], the three causes of bad [karma], the three causes of indeterminate [states] — these are the nine. [1064] Which are the six causes operative in the universe of form ? The three causes of good [karma], the three causes of indeterminate [states] — these are the six. [1065] Which are the six causes operative in the universe of the formless ? The three causes of good [karma], the three causes of indeterminate [states] — these are the six. [1066] Which are the six causes operative in the Unin- cluded ? The three causes of good [karma], the three causes of indeterminate [states] — these are the six. In this connexion, [1067] Which are the three causes of good [karma] ? The absence of lust, hate and dulness. In this connexion, [1068-1070] What is the absence of lust ... of hate ... of dulness ? Answers as in §§ 1055-1057, but omitting in § 1056, from * hatred ' to * the absence of malice,' exclusively.^ These are the three causes of good [karma]. (D) In this connexion, ^ Kiriyavyakatesu dhammesu. See above, § 566 et seq. The Cy. here is silent. 2 Ado so has been inadvertently omitted in the text. 285 [1071] Which are the three causes of indeterminate [states] ? The absence of lust, hate and dulness coming to pass as the effect of good states — these are the three. These are the six causes operative in the Unincluded. These are the states which are causes. [1072] Which are the states that are not causes ? Every state, good, bad and indeterminate, whether related to the worlds of sense, of form, of the formless, or to the life that is Unincluded, except the states enumerated above; in other words, the four skandhas; all form also and uncompounded element. [1073] Which are the states that have causes as con- comitants ?^ ^ Sahetuka. The Cy. (p. 47) on this term has : Samp a- yogato pavattena saha hetuna ti sahetuka, and on the opposite : ahetukath Tath'eva pavatto n'atthi etesam hetu ti. This maybe rendered: 'Sahetuka means, union in continuance with a cause.' And ' ahetuka means, there is for them no continuance of a cause.' The sustamiiig of a cause in concomitance with a given state is so much harped upon by the Cy. that one is tempted to surmise that the mediaeval controversy, known by the formula, Cessante causa cessat et effectus, was not unfami- liar to Buddhist scholastics. Have we here the categorizing of certain states, for the maintenance of which, as effects, the continuance of the cause is required ? In that case the Buddhist would have agreed (see § 1075, n.) with a modern logician (J. S. Mill) that, in some cases only, ' The con- tinuance of the condition which produced an effect is necessary to the continuance of the effect.' The coinci- dence, however, is extremely doubtful. The Pali even leaves it vague as to whether the concomitant cause is the cause of the state in question ; sometimes, indeed, this is evidently not the case. E.g., in § 1077 * dulness ' is a hetu-dhammo, but not therefore the cause of the con- comitant states, lust and hate. The compilers were, as usual, more interested in the psychology than in the logic of the matter, and were inquiring into the factors in cases of mental association. 286 Those states, to wit, the four skandhas, which have as concomitant causes the states enumerated above.^ [1074J Which are the states that have not concomitant causes ? Those states, to wit, the four skandhas, all form also, and uncompounded element, which have not as concomi- tant causes the states enumerated above. [1075] Which are the states that are associated with a cause ?2 The states, to wit, the four skandhas, which are asso- ciated with those states enumerated above. [1076] Which are the states that are not associated with a cause ? The states, to wit, the four skandhas, all form also, and uncompounded element, which are not associated with the states enumerated above. [1077] Which are the states that both are causes and have causes as their concomitants ? Lust with dulness is both. Dulness with lust is both. Hate with dulness is both. Dulness with hate is both.^ The absence of lust, the absence of hate, the absence of dulness — these also, taken one with the other, both are causes and have causes as their concomitants. ^ Tehi dhammehi, i.e., with one or other of the six causes of good or bad effects. Asl. 368. '^ Hetu-sampayutta. On the import of the term sampayutto, see p. 1, n. 4. This pair of opposites is further declared to be not different in meaning from the preceding pair (atthato nanattam natthi), and the formulae only differentiated for the purpose of adaptation to the various dispositions (aj jhasayavasena) of the hearers. Asl. 48. This coincidence of meaning seems, however, to be applicable only in the sphere of hetu. In the next gocchakam, the attribute of asavavippayutta is allowed to be compatible with the attribute sasava, § 1111, and so for subsequent gocchakas. ^ Dulness when accompanied by perplexity and excite- ment (uddhaccam) is said to be a cause, but to have no cause as its concomitant. Asl. 368. 287 [1078] Which are the states that have causes as their concomitants, but are not causes ? The states, to wit, the four skandhas, which have as their concomitant causes those states [enumerated above as causes], the latter states themselves excepted. [1079] Which are the states that are both causes and associated with a cause ? [1080] Which are the states that are associated with a cause, but are not causes ? Answers identical iviih those in the foregoing pair} [1081] Which are the states that are not causes, but have a cause as their concomitant ?^ The states, to wit, the four skandhas, which are not the causes of those states enumerated above, but which have any of them as their concomitants.