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[Continue as in the Third Type of Thought, substituting "indifference" for "zest" and "ease", the "faculty of disinterestedness" for that of "gladness and "fourfold " for "fivefold Jhana ".1]

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[Summary.]

[157a] Now, on that occasion

the skandhas are four,

etc., etc.

[Continue as in the Third Type of Thought, substituting fourfold " for "fivefold Jhāna."]

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[158] What on that occasion is the skandha of synergies? The content of this skandha is the same as in the Third Type of Thought (see § 148), with the further omission of “zest ”.

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[Here ends] the Seventh Type of Thought.

VIII.

[159] Which are the states that are good?

When a good thought concerning the sensuous universe has arisen, accompanied by indifference, disconnected with knowledge, by instigation, 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, etc.

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[Continue as in the Seventh Type of Thought.]

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[Here ends] the Eighth Type of Thought.

[End of Chapter I on] the Eight Main Types of Thought concerning the Sensuous Universe.

(Here ends the Second Portion for Recitation.)

1 Ñāņindriyam in the text should be manindriyam.

CHAPTER II.

[Good in relation to the Universe of Form (rūpā vacara-kus alam).

Methods for inducing Jhāna.

I.

The Eight Artifices (a tt ha k asiņa m).

1. The Earth Artifice path a vikasiņam). (a) The Fourfold System of Jhāna catukkan a y o).]

[160] Which are the states that are good?

When, that he may attain to the heavens of Form,1 he 2 cultivates the way [thereto], aloof from sensuous desires, aloof from evil ideas,3 and so, by earth-gazing, enters 4 into

1 See Introduction, pt. vi; also p. x.

2 The subject of these states of consciousness.

3 Vivicc' eva kamehi, vivicca akusalehi dhammehi. Lit., "having separated one's self, having become without, having departed from " (Asl. 164). That is to say--again according to the Cy. (ibid.)—from the objects of sensual desires, and from corrupt desires themselves, respectively (vatthukāmā, kilesakāmā. Childers' Dictionary, s.v. kā mo). The former phrase (vivic c' eva kā meh i) includes the whole psychological realm of sense-presentation (kayo, or the three skandhas of feeling, perception, and synergies); the latter, d h a m me hi, referring to the realm of ideation (citta m) only.

The Cy. repudiates the idea that the emphatic enclitic e v a, occurring only in the former of the two phrases, renders the latter less important, and quotes, in support, the opening words of the Cula-sihanada Discourse (M. i, 63).

4 Pathavika sina m. The first of the Karmasṭhāna methods, or quasi-hypnotic devices for attaining to temporary rapt oblivion of the outer world. The percept of the circle of mould induces the vivid image (nimittam), and therefore Jhana supervenes.

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and abides in the First Jhana (the first rapt meditation), wherein is thinking applied and sustained, which is born of solitude,3 and full of zest 4 and ease-then the contact, the feeling ... the grasp, the balance, which arise in him, or whatever other 5 incorporeal, causally induced states that there are on that occasion-these are states that are good.

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Continue as in the First Type of Thought relating to the sensuous universe, including the Summary and "Emptiness divisions.

1 i.e. sustains the mood indefinitely. The Cy. quotes the Vibhanga as paraphrasing the term by the same expressions, "going on," etc., as are used to describe above (§ 19) the faculty of life ".

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2 Savitakkam savica ram. Leaving the negative essential conditions of Jhana, we pass to the positive features (Asl. 166). The meditation progresses by means of these two in particular, as a tree does by its flowers and fruit. According to the Vibhanga, they reveal the determined resolves of the individual student (puggaladhiṭṭhānā). (Ibid.)

3 According to the Cy., the solitude is rather moral than physical, and means "born in the seclusion which the student creates by thrusting from his heart the five hindrances (ibid.; infra, § 1152). According as it is said in the Peṭaka (Peṭakopadesa), concentration opposes sensual desire; zest opposes malice; the onset of intellect opposes stolidity and torpor; ease opposes excitement and worry; sustained thought opposes perplexity or doubt (Asl. 165). See D. i, 73, where the hindrances are explicitly mentioned in connexion with Jhana ; also the notes in Rhys Davids's Dialogues of the Buddha, i, p. 84. 4 i.e. zest of the fourth species, pharana-pīti (Asl. 166), § 9; also compare the passage just referred to, D. i, 73. See above, so imam eva kāy a m.. abhisandeti... parippharati.

5 These are said to be the four first-desire, etc.-of the nine named above, p. 5, n. 1 (Asl. 168).

So the Cy. (ibid.). In the text, therefore, the reader should have been referred, not to (147), but to (1). K. indicates the elision simply by a pe... at the point corresponding to the comma before or whatever . . ." in my translation, followed by "ime dhammā ku salā”.

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I am inclined, however, to think that the detailed catechism as to the nature of the various dhammas, such as

[161] Which are the states that are good?

When, that he may attain to the heavens of Form, he cultivates the way [thereto], suppressing the working of applied and sustained thinking, and so, by earth-gazing, enters into and abides in the Second Jhāna (the second rapt meditation), which is self-evolved,1 born of concentration, full of zest and ease, in that, set free from the working of applied and sustained thinking, the mind grows calm and sure, dwelling on high 3-then the contact, the feeling, the

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occurs at §§ 2-57, is not to be understood as included in the passage elided, either here or in the remaining Jhanas. K. does not repeat the . . . pe... cited above at the corresponding point in the three remaining Jhanas, where the Summary is not elided, but given. Nor does it give the pe... which stands in the text, in §§ 163, 165, before T a s m im kho pan a sama y e. Similarly it omits the . . given in the text at the corresponding points in the formulæ for the "fivefold Jhana", § 168 et seq.

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1 Ajjhattam, i.e. according to the Cy. (169), attano jātam, attasantāne nibbattam; according to the Vibhanga, paccattam. It is not quite clear to me what is the special force of the term in just this Jhana, unless it be that the "earth-gazing" is not now continued-the individual becoming more rapt from external determinants of consciousness, more susceptible to purely subjective conditions.

2 Sampasada na m, tranquillizing, paraphrased in the Cy. (ibid.) by sad dha, assurance or faith (above, § 12). It is a term for Jhāna itself, blent as it is with the whole contemplative discipline, "just as cloth steeped in purple is purple' ""-to adapt the commentator's simile to our idiom. The following word cet a so, "of the mind," may be taken either with this term, or with that next after it, ekodibhav a m (ibid.).

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3 In the text read e kodibhavam. Buddhaghosa's comments on this expression contain the original of the Thera Subhūti's quotation given in Childers. The substance of them is that the ceto (intellect, mind, heart), no longer overwhelmed or encumbered by vitak ko and vicā ro, rises up slowly pre-eminent (e k oset tho or as a hãy o) in its meditative concentration, or sa mādhi, this term being synonymous with ekodibhāvam (samadhiss' etam adhiva can a m). The discursive intellection of the First Jhana, troubling the ceto, as waves rendering water turgid,

perception, the volition, the thought, the joy, the ease, the self-collectedness, the faculties of faith, energy, mindfulness, concentration, insight, mind, happiness, and life, the right views,1 right endeavour, . . .2 the grasp, the balance that arises these, or whatever other incorporeal, causally induced states that there are on that occasion--these are states that are good.

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has in the Second Jhāna sunk to rest. And this uplifting is said (the commentator emphasizes) of ce to, and not of an individual entity, nor of a living soul (na sattassa na jivassa). See Morris's note, JPTS., 1885, p. 32.

1 Sammā sank appo is here, its usual order of place, omitted. It involves vitakko; see § 7.

2 The reference in the text to § 157 cannot be right. The subject has not yet banished pleasurable emotion, and attained to the calm of indifference; nor is his state of mind" disconnected with knowledge". The type of thought, as to its remaining components, is still the first, i.e. that of § 1.

3 Cf. § 83. "Applied" and "sustained thought" are now suppressed.

4 Cf. § 89. "Right intention," as involving " applied thought", is now suppressed. The mind is no longer occupied with overt activities concerned with this life. See p. 46, n. 3.

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