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[1082] Which are the states that are not causes and have not causes as their concomitants ? The states, to wit, the four skandhas, all form also, and uncompounded element, which neither are the causes of those states enumerated above, nor have any of them as their concomitants. 1 Cf. § 1075, n. 2. ^ Supplementary questions, says the Cy., dealing with the na-hetu states. Asl. 47. [Chaptbb III. The Short Intermediate Set of Pairs (culantara- dukam).] [1083] Which are the states that are conditioned ?^ The five skandhas, to wit, the skandhas of form, feeling, perception, syntheses and intellect. [1084] Which are the states that are unconditioned ? ' And uncompounded element.'^ [1085] Which are the states that are compound ?^ Those states which are conditioned. [1086] Which are the states that are uncompounded ? That state which is unconditioned. [1087] Which are the states that have visibility ? The sphere of [visible] forms. [1088] Which are the states that have no visibility ? The spheres of the senses and sense-objects ; the four skandhas ; that form also which, being neither visible nor impingeing, is included under [mental] states ;* and un- compounded element. ^ Sappaccaya, = attano nipphadakena, saha paccayena. Asl. 47. 2 One would have expected the reading to be asankhata va dhatu, instead of . . . ca dhatu, given both in the text and in K. The Cy. has asankhata-dhatum sand- haya. ^ Sankhata is defined as *made, come together by conditions.' Asl. 47. ^ See § 1052. 289 [1089] Which are the states that impinge ?i The spheres of the senses and sense-objects. [1090] Which are the states that are non-impingeing ? The four skandhas ; that form also which, being neither visible nor impingeing, is included under [mental] states ; also uncompounded element. [1091] Which are the states that have [material] form 9^ The four great principles as well as the form that is derived from the four great phenomena.^ [1092] Which are the states that have no material form ? The four skandhas, and uncompounded element. [1093] Which are the states that are mundane ?* Co-Intoxicant^ states, good, bad and indeterminate, re- lating to the worlds of sense, of form, or of the formless, to wit, the five skandhas. [1094] Which are the states that are supra-mundane ? The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element. [1095] Which are the states that are cognizable in one way, and not cognizable in another way ? States that are cognizable by sight are not cognizable by hearing ; conversely, states that are cognizable by hearing are not cognizable by sight. States that are cognizable by sight are not cognizable by smell ... by taste ... by body-sensibility, and conversely. 1 Sappatigha. Cf. § 597, et seq. ^ Eupino, i.e., they have a form which as such is devoid of discriminative consciousness (avinibhogavasena). AsL, p. 47, cf. p. 56 ; also Mil. 63 ; M. i. 293. . 3 0/ § 597. * Lokiya = bound down to, forming a part of, the circle (of existence), which for its dissolving and crumbling away (lujjana palujjana) is called loko. To have got beyond the world, to be a non-conforming feature in it — in it, but not of it — is to be lokuttaro. Asl. 47, 48. 5 See § 1103. 19 290 States that are cognizable by hearing are not cognizable by smell ... by taste ... by body- sensibility ... by sight, and conversely. So for states that are cognizable by smell, by taste, and by body- sen sibility.i 1 The Cy. meets the question. Why is there no couplet telling which states are cognizable or not cognizable by representative cognition or ideation (manovinnanam)? by the answer, Such a distinction is quite valid, ' is not not-there,' but it is not stated explicitly, because of the absence of fixing or judging (vavatthanam). * There is none of this when, for instance, we judge, such and such things are not cognizable by visual intellection.' See Asl. 369- Cf. Mil. 87, where this intellectual process is more clearly set forth. Buddhaghosa's argument is to me less clear. [Chapter IV. The Intoxicant Group (asava-gocchaka m).] [1096] Which are the states that are Intoxicants ? ^ The four Intoxicants, to wit, the Intoxicant of sensuality, ^ ' Intoxicant' is but a pis-aller for asavo, no adequate EngHsh equivalent being available (see Khys Davids, ' Dialogues of the Buddha,' i., p. 92, n. 3). The choice of it here has been determined by Buddhaghosa's comment. This is as follows: 'Asava means they flow on to. They are said to flow {lege savant i), to circulate about the senses and the mind. Or, they flow, in respect of mental states, right up to the elect, in respect of space, right up to the highest planes of becoming — I mean, their range em- braces both states and space, this encompassing being denoted by the prefix a. The Asavas, moreover, are like liquors (asava), such as spirits, etc., in the sense of that which may be kept a long time. For, in the world, spirits, etc., which have been laid down for a long period are called asavas. And if those spirits for this long storage are called asavas, these states deserve the name as well. For it is said : " The ultimate point of ignorance, brethren, before which ignorance has not existed, is not manifest" [alluding to the asava of ignorance].' Asl. 48. From this passage we gather that, to Buddhaghosa, the word asavo, whatever other implications it may have had, typified mainly two notions, and these were pervasion and length of growth of a potential and very potent effect. The former metaphor — that of a flowing in, upon, and over — occurs with a cognate verb in the standard descrip- tion of the guarded avenues of sensation — anvas(s)a- veyyum {e.g., D. i. 70). The latter notion appears in 19—2 292 the Intoxicant of renewed existence, the Intoxicant of specu- lative opinion, the Intoxicant of ignorance. In this connexion [1097] What is the Intoxicant of sensuality ? That sensual desire,^ sensual passion, sensual delight, Subhuti's opening remark on the term (* Abhidhanappadi- pika-suci,' s.v. Asavo) : mana-jpurisamadadayo yenati — that by which come pride and human madness [or infatuation]. No doubt the term also implied something that tainted, corrupted, souillissait as it flowed. But this is also part of the physiological and ethical import of the term I have selected in translating. Later (p. 369) the Cy. considers the Intoxicants under numerical categories, according to the very usual Buddhist method. Thus, they are One, or undifferentiated, in virtue of their being, like liquor, long stored up. In the Vinaya they are treated of as Twofold : — the Intoxicants that have to be suppressed in this life and those that have to be eschewed in future lives (see V. iii. 21 ; V., pp. 143, 223). In the Suttanta, e.g., in the Salayatana-Sutta, they are distinguished under Three heads, ditthasava being omitted. (The Sutta referred to is not yet edited, but V. M. i. 55 ; S. iv. 256 ; A. i. 167 ; iii. 414 ; and cf. D. i. 84. In the Maha-parinibbana-sutta of the Digha Nikaya, however, all four Asavas are mentioned (pp. 38, 40). Hence follows one of three possible conclusions. Either Buddhaghosa is for once in error, or the edition of the Sutta last named needs correcting, or it is a later work, contemporary, it may be, with the Abhidhamma.) In the passage on * Penetration ' (A. iii. 410-417) they are treated of as leading to Five different forms of rebirth. ' In the Ahuneyya-sutta of the Chakka nipata ' (i.e.. No. Iviii. of that Nipata, A. iii. 387) they are treated of under Six methods for overcoming them. In the Sabbasava-discourse (M. i., pp. 7-11) Seven methods are given. ^ 'Kamachando ti kamasankhato chando na kattukamyatachando na dhammachando.' Asl. 370. This carefully-drawn distinction between sensual desire and an ethically neutral state of bare conation, as well as the desire after the ideal, bears me out in the argu- ment I ventured to put forward in J. K. A. S., January, 1898, and which is rediscussed in my Introduction. 293 sensual craving, sensual fondness, sensual thirst, sensual fever, sensual languishing, sensual rapacity, which is excited by the pleasures of the senses^ — this is called the Intoxicant of sensuality. [1098] What is the Intoxicant of renewed existence ?