Answer as for the "skandha of consciousness", § 63. [74] What on that occasion are the eight faculties ? The faculties of faith, energy, mindfulness, concentration, insight, ideation, happiness, life. [75-82] What on that occasion is the faculty of faith . . life? Answers as in §§ 12-19 respectively. These on that occasion are the eight faculties. [83] What on that occasion is the that occasion is the fivefold Jhana (pañcangikam jhānam)? Applied and sustained thought, zest, ease, self-collectedness. [84-8] What on that occasion is applied thought self-collectedness? Answers as in §§ 7-11 respectively. This on that occasion is the fivefold Jhāna. [89] What on that occasion is the fivefold Path (pa ñ cangiko maggo)? Right views, right intention, right endeavour, right mindfulness, right concentration. [90-4] What on that occasion are right views. . . is . . . right concentration? Answers as in §§ 20-4 respectively. This on that occasion is the fivefold Path. [95] What on that occasion are the seven powers? The power of faith, energy, mindfulness, concentration, insight, conscientiousness, the fear of blame. [96-102] What on that occasion is the power of faith . . . the fear of blame? Answers as in §§ 25-31 respectively. These on that occasion are the seven powers. [103] What on that occasion are the three moral roots (tayohetū ) ? The absence of lust, of hate, and of dullness. [104-6] What on that occasion is disinterestedness, absence of dullness? Answers as in §§ 32-4 respectively. These are on that occasion the three causes. [107] What on that occasion is contact . [118] the element of (purely) mental consciousness [120] the element of (mental) states, regarded as a single factor? Answers as in §§ 2-6, 60-3, 65, 65, 65, 66, 66, respectively. These, or whatever other incorporeal, causally induced states there are on that occasion-these are states that are good. [Here ends] the Summary [of the constituents of the First Main Type of Good Thoughts]. [The "Emptiness" Section (suññata vāro)].1 66 1 On the significance of the term emptiness see Introduction; cf. § 344. The significance of this section in the student's course of study seems to have consisted simply in this That the interest being withdrawn from the nature and numbers of the particular constituents in each of the species of mental activity to which the thought-complex is reducible, emphasis is laid on the principle that this same thought-complex is an aggregate or combination of such phenomenal factors, [121] Now, at that time there are states (distinguishable constituents of the the element of [purely] mental consciousness, the sphere of [mental] states, the element of [mental] states. These, or whatever other incorporeal, causally induced states there are on that occasion-these are states that are good. [122] What on that occasion are states? The skandhas of feeling, of perception, of synergies, of consciousness. 66 [123] What on that occasion are skandhas? Answer as in § 59. [124-145] Similar questions are then put respecting spheres ", " elements", and so on through the list of constituent species. The answers are identical with those given to similar and nothing more. There are states of consciousness (dhamma honti); that is (Asl. 155), "there is no permanent entity or self which acquires the states." "The states are to be understood phenomenally. There is no other being or existence or person or individual whatever." questions in the previous "Summary ", viz. in §§ 64, 67, 70, 74, 83, 89, 95, 103, and 107-20. [Here ends] the "Emptiness" Section. [Here ends] the First Main Type of Good Thoughts. II. [146] Which are the states that are good? When a good thought concerning the sensuous universe has arisen by instigation,1 a thought which is accompanied by gladness, associated with knowledge, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] = 1 Sasankharena. Buddhaghosa's explanation of the term is terse and explicit. Sa = co- ; sankharo plan, instigation, grasping of means, or a cause (u s s ā h o, pa yogo, upayo, paccayo-gahana m). For instance, a bhikshu dwelling in the neighbourhood of a vihāra is inclined, when duty calls him to sweep the terrace round the sthūpa, wait on the elders, or listen to the Dhamma, to find the way too far, and shirk attendance. Second thoughts, as to the impropriety of not going, induce him to go. These are either self-prompted (attano va payogena), or are due to the exhortation of another who, showing the disadvantage in shirking, and the profit in attending, says, Come, do it!" And the good thought ", i.e. of course, the resolve to go, is said to have arisen by way of a concomitant motive, by way of the taking hold of a cause". Asl. 156. Cf. the vaguer use in A. ii, 155, of the term sa- and a-sankharaparinibbayi. 66 66 This explanation is not discrepant with that of sasankhāriko, given to Childers by Vijesinha Mudliar. He was not, I take it, so bad a Buddhist as to mean that an asankhārikam cittam was a thought in and for itself spontaneous, i.e. uncaused. He would mean only that the subject of the thought experienced it without being conscious of its mental antecedent as such, without paccaya-gahanam. In a cittam sa sankhārena, on the other hand, the thought presents itself in consciousness together with its mental conditions. In the Abhidhammattha-Sangaha the terms used in a similar connexion are asankhārikam and sa sankhārikam. JPTS., 1884, p. 1 et seq. state, or what not, then there is contact, feeling, etc.1 [here follows the list of "states" dealt with in §§ 1-145 and constituting the First Thought]-these, or whatever other incorporeal, causally induced states there are occasion-these are states that are good . . . ... [Here ends] the Second Thought.2 III. [147] Which are the states that are good? on that When a good thought concerning the sensuous universe has arisen accompanied by gladness, disconnected with knowledge, and having as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, application, sustained application, 1 In the text (§ 146), at the omitted repetitions indicated by Р e "reference is made to § 147. More correctly reference should be made to § 1. The second type-thought is in all respects (including Summary and "Emptiness" Section) identical with the first (Asl. 156), with the sole exception of the additional implication" by the prompting of a conscious motive". With the same exception the fourth, sixth, and eighth typethoughts are identical with the third, fifth, and seventh respectively. Hence the reference in § 159 of the text should have been to § 157. 2 K. reads Dutiyam Cittam, and so on for the eight. 3 Sammā ditthi should have been here omitted in the text, just as it is rightly omitted at the place of its second |