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The states which are disconnected with those afore- mentioned [ten] states, that is to say, good, bad and indeterminate states which are co-Intoxicant, whether they relate to the worlds of sense, or of form, or of the formless ; in other words, the ^ve skandhas. [1134] (b) disconnected with the Fetters and not favourable to them ? The Paths that are the Unincluded and the Fruits of the Paths ; all form also, and uncompounded element. ^ ^ In quitting the subject of Fetters, the Cy. declares (pp. 376, 377) that the Fetters of sensuality and repulsion are put away during one's progress through the third (an a garni) path, the Fetter of conceit in the fourth 303 (arahatta) path, the Fetters of speculative opinion, per- plexity, and the contagion of mere rule and ritual, in the first (sotapatti) path, the Fetter of the passion for renewed existence in the fourth path, the Fetters of envy and meanness in the first path, the Fetter of ignorance in the fourth path. Hence the second path seems, according to Buddhaghosa, to constitute an interim in the breaking of Fetters. The following tables show how far the Dh. S. and its Cy. agree with the authorities quoted in Childers, s.v. samyojanam (cf. D. i. 156) : Dh. S, and Asl. ditthi vicikiccha silabbata- para maso Eemoved by the First Path. issa macchariyam kamarago patigho mano bhavarago avijja Childers. 'sakkaya-ditthi vicikiccha silabbata-par a- maso kamarago patigho Eemoved by the Second and Third Paths. ) Eemoved by /the Third Path. 'ruparago ] Eemoved by aruparago V the Fourth -"mano J Path. uddhaccam lavijja On the work of the Fourth Path compare Dh. S., § 364, which is in agreement with the right-hQ,nd table. In the Jirst edition (p. 452) of Dr. Oldenberg's ' Buddha ' attention was called to discrepancies in this connexion. [Chapter Y1. The Group of the Ties (gantha-gocchakam).p [1135] Which are the states that are Ties ? The four Ties, to wit, the bodily Tie of covetousness, the bodily Tie of ill-will, the bodily Tie of the contagion of mere rule and ritual, the bodily Tie of the inclination to dogmatize. In this connexion, [1136] what is the bodily Tie of covetousness (a bh i j j h a kayagantho)? Answer as for * lust,' § 1059.^ [1137] what is the bodily Tie of ill-will (vyapado kayagantho) ? Answer as for * hate,' § 1060. [1138] what is the bodily Tie of the contagion of mere rule and ritual ? Answer as in § 1005, and, § 1119, for the Fetter so-called. 1 Gantho is defined as that which ties (or knots) or binds him for whom it exists on to the * circle ' of re-birth. And the term kayagantho (body-tie) is used because the tying is effected through the body — that is, is got in con- ception and re-birth. Asl. 49, 377. The Ganthas are enumerated as in the present answer in S. iv. 59, and are frequently mentioned collectively, sometimes as Gandhas, throughout that volume. In the A. (ii. 24) I find only the general allusion sabba-gantha-pamocano. 2 See also p. 293, n. 1. 305 [1139] what is the bodily Tie of the inclination to dogma- tize?^ * " The world is eternal " — this is true, all else is false ! " The world is not eternal " — this is true, all else is false ! ** The world is finite ... is infinite " — this is true, all else is false ! " The living soul is the body ... is a different thing from the body " — this is true, all else is false ! '* He who has won truth exists after death . . . does not exist after death . . . both exists and does not exist after death . . . neither exists nor does not exist after death " — this is true, all else is false !' — this kind of opinion, this walking in opinion, this jungle of opinion, wilderness of opinion, puppet-show of opinion, scuffling of opinion, this 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 bodily Tie of the inclination to dogmatize. And, excepting only the bodily Tie of the contagion of mere rule and ritual, all wrong views are included under the bodily Tie of the inclination to dogmatize. These are the states which are Ties. [1140] Which are the states that are not Ties? Every state, good, bad and indeterminate, which is not included in the foregoing [four] states, whether it relates to the worlds of sense or of form, or of the formless, or to the life that is Unincluded ; in other words, the four skandhas ; all form also, and uncompounded element. Which are the states that [1141] (a) tend to become tied P Good, bad and indeterminate states, relating to the worlds of sense, of form or of the formless, which are co-Intoxicant ; in other words, the five skandhas. ^ The sole comment on this species of spiritual hindrance is that it is the standpoint of those who have rejected the doctrines of the Omniscient. Asl. 377. ^ Ganthaniya. Arammanakaranavasena gan- thehi ganthitabba ti ganthaniya. Asl. 49. 20 306 [1142] (b) do not tend to become tied ? The Paths that are the Unincluded and the Fruits of the Paths, and uncompounded element. Which are the states that are [1143] (a) associated with the Ties ? The states connected with those four afore-named states ; in other words, the four skandhas. [1144] (b) disconnected with the Ties ? The states which are disconnected with those [four afore- named] states ; in other words, the four skandhas ; all form also, and uncompounded element.^ Which are the states that [1145] (a) are themselves Ties and tend to become tied ? The Ties themselves are both. [1146] (b) tend to become tied, but are not Ties ? The states which tend to become tied by those [four afore-named] states, that is, every state, good, bad and indeterminate, which is not included in the latter, whether it relates to the worlds of sense, of form, or of the formless ; in other words, the five skandhas. Which are the states that are [1147] {a) Ties themselves, and associated zvith the Ties ? The bodily Tie of the contagion of mere rule and ritual in conjunction with the bodily Tie of covetousness, and conversely, is both. The bodily Tie of the inclination to dogmatize in conjunction with the bodily Tie of covetous- ness, and conversely, is both.^ [1148] (b) associated with the Ties but not Ties ? ^ Sabbaii ca rupam asankhata ca dhatu is omitted in the text, but occurs in analogous passages (§§ 1124, 1167) and is given in K. 2 It is not apparent to me why the Tie of ill will (vyapado) is omitted from these combinations, both in the text and in K. Buddhaghosa makes no comment. 307 The states which are associated with the four states afore- named (the Ties), the latter themselves excepted ; in other words, the four skandhas. Which are the states that [1149] (a) are disconnected with the Ties, hut tend to become tied? The states which are disconnected with the afore-named states, that is, good, bad and indeterminate states relating to the worlds of sense, of form, or of the formless, which are co-Intoxicant ; in other words, the five skandhas. [1150] (6) are disconnected with the Ties and do not tend to become tied ? The Paths that are the Unincluded and the Fruits of the Paths, and uncompounded element. 20—2 [Chapter VII. The Group of the Floods (ogha-gocchakam).] [1151] Which are the states that are Floods ? . . . [continue as in the Group of Fetters.]^ 1 This and the group in the next chapter are thus indi- cated to be taken as read, in both the text and K. By the table of contents, it can be seen that the same system of catechizing is followed as in the Groups of the Fetters and the Ties. In S. v., p. 59, may be seen the number and kind of * states ' included under Floods or under Bonds, the contents of either group being identical with the four Asavas. These are the Flood or Bond of sensuality (kama), renewed existence (bhava), speculative opinion (ditthi) and ignorance (avijja). The Atthasalini only remarks that the Floods are states so called because they sink him for whom they exist into samsara, while the Bonds, like the Ties, chain him to the Circle (p. 49). Also that the adjectives, oghaniya and yoganiya, analogous to ganthaniya, stand for that which can be engulfed by Floods and enchained by Bonds respectively. [Chaptee VIII. The Group of the Bonds (yoga-gocchakam).] [1151a] Which are the states that are Bonds ? ... [continue as in the Group of Fetters]. [Chapter IX.