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The desire, the passion for coming into being, delight in coming into being, craving, fondness for coming into being, the fever, the yearning, the hungering to come into being, which is felt concerning rebirths — this is called the In- toxicant of renewed existence.^ [1099] What is the Intoxicant of speculative opinion P To hold that the world is eternal, or that it is not eternal,* infinite or finite;^ that the living soul is the body, or that the living soul is a different thing from the ^ Paiicakamaguniko rago kamasavo nama (Asl. 369). The Cy. points out that to hanker after the man- sions of the supreme gods or the wishing-trees of heaven or the craving for aesthetic luxuries (abharanam) is not to be confounded with the Intoxicant of sensuality, since such desires are a step higher than the latter vice. But they are subsumed under the Tie of covetousness (§ 1136), and the Lust-cause (§ 1059). Asl. 371, 377. 2 Literally, of becoming. * That which is called bhava- savo is the hoping for re-becoming, the passion connate with the Eternalist speculation (v. following answer and § 1003, n. 2), the craving for the state of JhanaQ'hanani- kanti — sic lege), the passionate desire for re-births in the planes of form and of formlessness.' Asl. 369. 3 Ditth a savo, 'i.e., the sixty-two theories.' Ihid, See D. i., Brahmajala Sutta. * I.e., to hold that this five-skandha'd affair is permanent, fixed, a thing for all time — which is the Eternalist theory ; or that it is annihilated, perishes — which is the Theory of Total Disintegration. Asl. 370, 371. Cf §§ 1003, n. 3; 1315-16. ^ Either of these theories is by the Cy. declared to be compatible with either of those in the preceding clause. And they are also said to be determined by the nature of the Jhana practised by the adherent to one or the other. Asl. 371. See §§ 1317-18. 294 body ;^ or that he who has won truth^ exists after death, or does not exist after death, or both exists and does not exist after death, or neither exists nor does not exist after death — this kind of opinion, this walking in opinion, this jungle of opinion, wilderness of opinion, puppet-show of opinion, scuffling of opinion, the fetter of opinion, the grip and tenacity of it, the inclination towards it, the being infected by it, this by-path, wrong road, wrongness, this ' fording- place,' this shiftiness of grasp ^ — this is called the Intoxicant of speculative opinion. Moreover, the Intoxicant of specu- lation includes all false theories. [1100] What is the Intoxicant of ignorance ?* Answer as in § 1061 for ' dulness.' These are the states that are Intoxicants. [1102]^ Which are the states that are not Intoxicants ? Every state, good, bad and indeterminate,^ which is not included in the foregoing (Intoxicants), whether relating to the worlds of sense, form or the formless, or to the life that is Unincluded, to wit, the four skandhas ; all form also, and uncompounded element. [1103] Which are the states that are co-Intoxicant ?^ ^ I.e., that the life (or living soul) is, or is not, annihilated on the dissolution of the body. Ibid. 2 Tathagato — in the Cy., satto tathagato nama. Clearly, therefore, not a reference to the Buddha only. See Kobert Chalmers, ' Tathagata,' J. E. A. S., January, 1898, pp. 113-115. The four speculations about such a person's future existence are named respectively Eternalist, Anni- hilationist, Semi-eternalist, Eel-wriggling (amaravikkhe- pika). Ibid., see D. i. 3, §§ 58, 41, 59, 35. 3 See under § 381. ^ In the text, after dukkhudaye annanam, supply dukkhanirodhe annanam. ^ * § 1101 ' is apparently an erroneous interpolation. See ^ 1104, where it appears again and in its right place. ^ In the text read kusalakusalavyakata. ^ Sasava, i.e., states 'proceeding along with Asavas,' and which attanam arammanam katva — * have made the Self their object.' Asl. 48. 295 Good, bad and indeterminate states, whether relating to the worlds of sense, form, or the formless ; in other words, the five skandhas. [1104] Which are the states that are not co-Intoxicant? The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element. [1105] Which are the states that are * associated with Intoxicants '? The states which are associated with those [Intoxicant] states,^ to wit, the four skandhas. [1106] Which are the states that are ' disconnected with Intoxicants 7 The states which are disconnected with those [Intoxi- cant] states, to wit, the four skandhas ; all form also, and uncompounded element. [1107] Which are the states that are both Intoxicants and co-Intoxicant ? The Intoxicants themselves.^ [1108] Which are the states that are co-Intoxicant, but not Intoxicants ? The states which have the foregoing states (§ 1096) as their concomitants ; that is to say, with the exception of the Intoxicants, all states whatever, good, bad and indeter- minate, which are co-Intoxicant, whether they relate to the worlds of sense, of form or of the formless ; in other words, the five skandhas. ^ Answers of this form, which frequently occur in these * Groups,' are not the mere repetitions of the question that they at first sight appear, but are, in logical idiom, analytic, or explicative propositions. The current term asava-sam- payutta means or includes these four modes: — kama- sava-sampayutta, bhavasava-sampayutta, and so on. 2 When mutally associated. Cf. the following pair of answers. [1109] Which are the states that are both Intoxicants and associated with Intoxicants ? The Intoxicant of sensuality together with that of ignor- ance, and conversely. The Intoxicant of renewed existence together with that of ignorance, and conversely. The Intoxicant of speculative opinion together with that of ignorance, and conversely. [1110] Which are the states that are associated with Intoxicants but are not Intoxicants ? The states which are associated with the foregoing states (§ 1096) — the latter themselves excepted — to wit, the four skandhas. [1111] Which are the states that are disconnected with Intoxicants but co-Intoxicant ? The states which are disconnected with those above- named states (§ 1096), but which, good, bad, or indeter- minate, have them as concomitants, whether they belong to the worlds of sense, of form, or of the formless, to wit, the five skandhas. [1112] Which are the states that are disconnected with Intoxicants and are not co -Intoxicant ? The Paths that are the Unincluded and the Fruits of the Paths and uncompounded element.^ ^ In conclusion the Cy. declares (p. 372) that the In- toxicant of speculative opinion is put away during one's progress through the first (sotapatti) path, the Intoxicant of sensuality in the third (a nag ami) path, and the In- toxicants of renewed existence and ignorance in the fourth (arahatta) path. [Chapter V. The Group of the Fetters (s a iiii ojana-gocchakam).] [1113] Which are the states that are Fetters? The ten Fetters, to wit, the Fetter of sensuality, repulsion, conceit, speculative opinion, perplexity, the contagion of mere rule and ritual, the passion for renewed existence, envy, meanness, ignorance.^ 1 Saniiojanani 'mean the things that bind, that fetter to the wheel of re-birth, the individual for whom they exist.' Asl. 48. This list differs in some items from the well- known dasa saniiojanani occurring so often in the Suttas, and enumerated in Childers. See Ehys Davids, ' American Lectures,' 141 et seq. That that older category was known to Buddhaghosa may be gathered from his naming the first three in order as ' states which are to be put away by insight,' § 1002 et seq. He proffers, however, no comment on the two lists as such. In M. i. 360-363, eight states of mind are enumerated and severally designated as a Fetter and a Hindrance, but they are quite different from either category habitually understood by these two titles. Cf. also M. i. 432 ; A. ii. 238 ; Div. S. 533, 553. In this connexion, [1114] What is the Fetter of sensual passion ? That sensual desire, sensual passion, sensual delight, sensual craving, sensual fondness, sensual fever, sensual languor, sensual rapacity, which is excited by the pleasures of the senses — this is called the Fetter of sensuality.^ [1115] What is the Fetter of repulsion P Answer as for *hate,' § 1060. [1116] What is the Fetter of conceit?^ ^ Cf. with § 1097. The single discrepancy is the omission in § 1114 of ' sensual thirst' (kamapipaso), both in the P. T. S. text and in K. '^ Patigha-sannojanam, cf. §§ 413-421.