APPENDIX I. The Digest, or Condensed Paraphrase of Book III. (§§ 981-1295), entitled Division of Exposition, or the Elucidation (atthuddha ro). Immediately following the text of the Dhammasangaņi itself is a supplement of some 230 questions and answers. The questions are verbatim those of the "Deposition Division, or Book III., taken in order, but without the cross-questioning on the details of the various lists of ethical factors or defects, such as the varieties of cause (hetu), or of the Āsavas", etc. The answers are for the most part more tersely worded than those in Book III., and couched in language more or less different, including several terms that came into technical use after the earliest stage of Abhidhamma. 66 No distinctive title is assigned to this supplement in the Manual itself. It is probable that the final announcement “Dhamma-sangaņi-ppakaraņi samattā,” refers, not to it, but to the entire work. In the "Atthasălini", however (p. 409 et seq.), this section is pronounced to be commentary, not text, and is termed the A ṭṭhakathākandam, or commentarial division; and in an earlier passage it was termed the fourth part (Vibhatti), comprising the atthuddhāro (Asl. 6). The tradition, with characteristic myopia, dumps the work on Sariputta: it was compiled by him with the object of making clearer the contents of the "Nikkhepa-kandam (Book III., i.e. virtually the whole Manual) to a pupil who could not otherwise understand it. This being so, and the answers throwing no new light on to the subjects discussed, I have not thought it worth while to translate them. At the same time, it seemed advisable to sort out the specific, if not the individual, differences in diction, so that the reader may lose nothing that may prove of any value for the history either of the terms or of the concepts of Buddhism. I have also given translations of a few answers where the very difference in the terms used to obtain a virtually equivalent statement may prove helpful towards understanding the language of the Manual itself. In respect of Pāli terms used, when there is need of referring collectively to the three modes, or worlds of all rebirth, as well as to that higher life of saintly aspiration which is not concerned with rebirth, these four are no longer distinctively spoken of as the a vacaram of this or that and the Unincluded, but are simply classed together as "the four bhūmis", the term used in the Patisambhidā (i, 83). Again, "Nirvana" (ni b b ā na m) invariably replaces the term unconditioned element". See Appendix II. 66 "Form" replaces replaces "all form " (see § 983 passim), and "fruits of the life of the recluse" the word "fruits of the Paths". (See § 992 passim.1) The latter variation occurs but once in the Manual itself, viz., at § 1016.2 Frequent allusion is now made to those "types" of good and bad thoughts distinguished and analyzed by Book I. They are spoken of, not as città ni, but as citt uppādā, or uprisings of consciousness, a term occurring only once in the Manual, viz., as a title. (See above, p. 164.) The skandhas, so frequently adduced in Book III., are never mentioned (cf. Compendium? 12th century, where citta-cetasikā replaces them). The term "with Asavas" (sa sa v o) is no longer used except in the analysis of the Āsava Group. The very frequent use of the ablative in -to (when the Manual would use a substantival adjective-for instance, kāmā vacara-kusala to instead of kamā vacaram kusalam-betrays the later (commentarial) idiom. 1 By an error, presumably in the MSS., the printed text has, in § 1597, j hā nabalāni for sā mañña phalani. Cf. K. 2 Printed above by an error as [1015]. The Manual itself uses this ablative, I believe, but twice, viz., in §§ 1062, 1071 vipakato as, or by way of, result. The term kiri y a, so seldom used in the Manual or in the Suttas, is now used extremely often. * Taking now the three questions respecting (a) good, (b) bad, and (c) indeterminate states, with which Book III. (§§ 981-3, and for that matter the Manual itself) opens, we read the following concise replies, taken in order : "(a) Good in the four planes (b hum mis u). Now, on referring to the analysis of the twelve Types of bad states (Book I., Part I., ch. ii), it will be seen that these cover the whole question, inasmuch as only one "plane that of sensuous existence-is involved. Good and indeterminate dhammas, on the other hand, involve all four planes, and cannot be answered simply in terms of the eight types of good consciousness (ch. i) in the one case, nor of genesis of consciousness in the other. The next triad of questions (§§ 1371 ff.; cf. Book III., §§ 984-6) is answered in language which occurs at only one other passage in the whole work (§ 1268 et seq.), and which is of a vagueness that makes any equivalent rendering welcome. "States associated with easeful feeling": "The four uprisings of consciousness accompanied by gladness, which belong to good (karma) in the sensuous universe. The four, which belong to bad (karma). The six, which belong to the results of good (karma) in the sensuous universe, 1 Kiriya vyakatam. See Book I, Part II, ch. ii. 2 i.e. excluding that of sense (see Book I, Part III, ch. ii). as well as the five belonging to inoperative consciousness.1 The threefold and fourfold 2 Jhana relating to the worlds of Form whether it arise as good (karma), result (of good karma), or as a completed state. The threefold and fourfold Jhana relating to the Higher Ideal, whether it arise as good (karma) or as result. The easeful feeling herewith arisen is not reckoned in." States associated with distressful feeling": "The two uprisings of consciousness which are accompanied by sorrow. Cognition of body, which is accompanied by distress. The distressful feeling herewith arisen is not reckoned in.” "States associated with neutral feeling":-- 5 3 4 The four uprisings of consciousness accompanied by indifference, which belong to good (karma) in the sensuous universe. The six, which belong to bad (karma). The ten which belong to the results of good (karma) in the sensuous universe. The six, which belong to the results of bad (karma). The six, which belong to inoperative consciousness. The fourth Jhana, relating to the worlds of Form, whether it arise as good (karma), result (of good karma), or as a completed state. The four Jhanas connected with Formless Existence, whether they arise as good (karma), result (of good karma), or as completed states. The Fourth Jhāna relating to the Higher Ideal, whether it arise as good (karma), or as result (of good karma). The neutral feeling herewith arisen is not reckoned in. 6 "It is not proper to say that these three modes of feeling 1 K. reads kā māvacara-kusalassa vipakato ca kiriyato ca pañca. But reference to §§ 469 and 568 shows that the analysis gives six and five respectively. 2 Excluding the highest Jhāna, as transcending with "easeful feeling". 3 Read kā māvacara-kusalassa. 4 Four in § 556, one in § 562, one in § 564. 5 Five in § 566, one in § 574. For a rupa vacara read aruppa. Cf. p. 65 et seq. are associated either with themselves, or with [material] form, or with Nirvana." In §§ 1390 ff. the answers to questions §§ 1007–12 are (with the exception of that to 1009) more precise than those there given : "States which may be put away by insight" :- 66 The four uprisings of consciousness which are associated with views and opinions, the uprising of consciousness which is accompanied by perplexity." "States which may be put away by culture [1007]” :— 66 The uprising of consciousness which is accompanied by distraction. "The four uprisings of consciousness which are accompanied by greed, but disconnected with views and opinions, also the two uprisings of consciousness which are accompanied by sorrow these states may be put away either by insight or by culture." "States which may be put away neither by insight nor by culture":— 66 Good in the four planes; result in the four planes; inoperative indeterminates in three planes; [material] form also, and Nirvana." States the root-conditions of which may be put away by insight, by culture, or by neither are described in the same terms. Moho (dullness), however, when accompanied by distraction, can be put away by neither. Questions 1022-4 are answered (§§ 1406-8) in quite other terms than those there used:~ (a) "States having limited objects of thought "All result of sensuous existence; ideation that is inoperative; representative cognition that is inoperative and having root-conditions, and is accompanied by gladness." 1 Kiriya-hetukā manoviññāṇadhātu. |