[584] In this connexion, what is "all form" (s a bbam rūpam)? The four great phenomena 1 and that form which is derived from the four great phenomena-this is what is called “all form ".2 [584-94] Here follows the Mātikā, or table of contents of the following analysis of Form, considered under quantitative categories the usual Buddhist method. That is to say, Form is considered, first, under a number of single, uncorrelated qualities, then under dichotomized qualities, then under qualities which, taken singly, give inclusion, inclusion under the opposite, or exclusion from both; or which, taken in pairs, afford three combinations. We then get pairs of qualities taken together, affording four combinations. After that comes consideration of Form under more inductive classifications, e.g. the four elements and, fifthly, their derivatives, and so on, as given below. Piṭakas, or whether, indeed, the commentators have not laid upon the physical term more than it was intended to bear--a connotation that derives perhaps from the scholastic ages of Buddhism. For example, in §§ 1016-18 of the present work, to identify unconditioned element with Nirvana, just after it has been opposed to the "topmost fruit of arahantship", would apparently land the compilers in a grave inconsistency. I have yet to meet with a passage in the first two Piṭakas which establishes the identification. In the Milinda-pañho giving the traditional doctrine of an age half-way between Piṭakas and Commentaries, we can see the theory of Nirvana as the one asankhatam developing. See pp. 268 et seq. Cf. also KV. 317-30. 1 Mahabhuta ni, that is, the four elements, literally, the things-that-have- become, die grossen Gewordenen, rá voμενα—a far more scientific term than elements or στοιχεία. See further below, §§ 597, 647 et seq. 2 The various implications of the term rupam, such as objective. phenomena, concrete or compound, the object of the sense of sight, material existence without sensuous appetite, etc., are discussed in my Introduction (ii). [CHAPTER I. Exposition of [Material] Form under Single Concepts (ekakaniddes o).] [595] All form is that which is not root condition, not the concomitant of a root condition, disconnected with root-condition,1 causally related,2 conditioned,3 endowed with form,4 mundane,5 co-intoxicant, 6 of the Fetters,7 of the Ties, of the Floods, of the Bonds, of the Hindrances; 1 Na hetu. On "root-condition", see under § 1053. The special connotation here is that "form", as such, is not the ground or "root", or psychical condition, of any moral or immoral result. (Asl. 303.) The two following terms are dealt with under §§ 1074, 1076. 2 Sappaccay a m (cf. § 1083). The more general term including the more specific "root-condition". 3 Sankhata m. This quality is involved in the preceding quality. See § 1085. See also above, p. 166, n. 1. 4 Rupiyam or rūpam eva. The table of contents (§ 584) gives the former; K. has here the latter. Either the one or the other has been omitted from the present section of the printed text. The Cy. gives the latter term-Rūpam evā ti rūpino dhamma, etc. Asl. 304. 5 Lokiyam; the antithesis of lo k uttaram. Cf. § 1093. 6 Sā savam. See § 1096 et seq. Sam yojaniyam, etc. This and the four following terms are severally discussed in connexion with the ethical metaphors of Fetters and the rest. See § 1113 et seq. infected,1 of the Graspings,2 void of mental objects,4 neither moral result nor productive of it," not "accompanied by zest ", not" accompanied by ease not" accompanied by indifference "," not something capable of being got rid of either by insight or by cultivation, not that the cause of which may be got rid of either by insight or by cultivation, neither tending to, nor away from, the accumulation involving rebirth, 1 Paramattham. See § 1174 et seq. 2 Upadaniy a m. See § 990 and § 1213 et seq. 3 Sankilesikam. See § 993 and § 1229 et seq. 4 Anāramm a na m, the idea or mental object belonging, of course, to the a rupa-dham mo. 5 Acetasik a m. See § 1022. 6 See § 989. 7 See § 994. This and the two 8 Na savitakka-savicāram. following technical terms mark off material form from the mental discipline of Jhana. Jhāna may be practised for the sake of passing from a sensuous existence to the "universe of Form ", but that is not the rūpa (material) here discussed. Cf. §§ 160, 168, 161, and 996-8. 9 Cf. §§ 999-1001. These are all mental states, characterizing the other four skandhas, not the the rūpakkhandho. Similarly, the four following doctrinal expressions are only applicable to mental and moral categories. Cf. §§ 1007–18. belonging neither to studentship nor to that which is beyond studentship, of small account,1 related to the universe of sense, not related to the universe of form,2 nor to that of the formless, included, not of the Unincluded,3 not [something entailing] fixed [retribution], unavailing for (ethical) guidance, apparent,5 cognizable by the six modes of cognition, 6 subject to decay. 4 Such is the category of Form considered by way of single attributes.7 1 Parittam. See § 1019. 2 Read na rūpāvacara m. 3 See p. 165, n. 2. 4 This and the following term belong to ethical, immaterial categories of thought. See §§ 1028-30 and 1291; also 1288, 1289, and 277. "For, 5 Uppannam (lit. arisen) present (in consciousness). strictly speaking, with reference to visual and other sensecognition, they (read na hi tā ni) do not cognize the past and future; that is the function of representative cognition (manoviññāņa m)" (Asl. 304). 6 Anic cam, "inasmuch as, having fallen into this stream of sense-cognition, it ('form') has become mere flotsam, has become something gone, something that is not" (ibid.). This shows well the psychological standpoint of the later Buddhist tradition. Form is impermanent for the individual perceptive consciousness. The Cy. gives as the reason for there being no catechism on each of the foregoing attributes the fact that there is no correlated opposite, as in the next category, from which each term is to be differentiated (Asl. 303). This, in view of the procedure in Book I, is scarcely adequate. However, every term is examined in the sequel, as the foregoing notes will have indicated. [CHAPTER II. The Category of [Material] Form considered by way of dual attributes-positive and negative negative (duvidhena rupa-sang a ho). "There is [material] form which is derived."]1 [596] What is that [material] form which is derived ? 1 This and the following italicized headings are quoted from the table of contents, § 585, etc.- atthirupam u pādā, and, again, atthi rūpam no upādā. The ablative resembles our idiom "quá derived "--form as derived. In § 584 and in § 597, etc., the gerund u pādā ya is employed. Depending on, not released from, is the paraphrase (Asl. 300, 305). Grounded in" were an approximate rendering, the literal meaning being" taking hold of ". 66 2 Ayatanam. The word means (see my Introduction) simply "field", locus, range, Gebiet. term 3 Lit. body. The Upanishads use "skin". Cf. our modern "skin-sensibility", in extension of "touch", "tactile sense". The corresponding objective "sphere of the tangible' is classed among things underived. See § 647. |