all conceit, distraction, and ignorance, and so, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhana

progress whereto is difficult and intuition sluggish-then the contact . . . the faculty of knowledge made perfect . . . the balance that arises these . . . are states that are good.

[364a] What on that occasion is the faculty of knowledge made perfect (aññindriyam)?

The insight that makes for the realization of those truths that have been realized, comprehended, attained to, discerned, and known-the insight that is understanding, search, research, searching the Truth, etc.

[Continue as in § 292.]

These, or whatever other incorporeal, causally induced states there are on that occasion, these are states that are good.

[Here ends] the FOURTH PATH.

[Here ends] Thought engaged upon the Higher Ideal.

[PART II-BAD STATES OF CONSCIOUSNESS.

CHAPTER VI.

The Twelve Bad Thoughts (d va dasa akusalacit tāni).]

I.

[365] Which are the states that are bad?

1

When a bad thought has arisen, which is accompanied by gladness, and associated with views and opinions,2 and has as its object a sight, a sound, a smell, a taste,3 a touch, a [mental] state, or what not, then there is

contact,
feeling,

perception,

volition,

thought,

applied, and

sustained thought,

zest,

ease,

self-collectedness;

the faculties of

energy,

1 In this connexion those constituents of the twelve thoughts which in themselves are ethically neutral are to be understood as unchanged in the connotation assigned them in connexion with good thoughts. There being for bad thoughts no other sphere of existence save the sensuous universe, this is to be understood throughout (Asl. 247).

2 Diṭṭhigata-sampayuttam. Cf. p. 83, n. 1, with §§ 381, 1003.

3 Rasaramma ņam vā is inadvertently omitted in the printed text.

4 See following note.

1 Concentration of mind is essential to the higher life of Buddhism; nevertheless, so far is it from constituting excellence, that it is also an essential to effective evil-doing. If the mind be undistracted, says Buddhaghosa, the murderer's knife does not miss, the theft does not miscarry, and by a mind of single intent (lit. of one taste) evil conduct is carried out (Asl. 248). Cf. the Hebrew idiom rendered by " the heart being set "-to do good or evil (Eccles. viii, 11; Ps. lxxviii, 8).

2 Hate (doso) and malice (vyā pado) do not find a place among the factors of Bad Thoughts (corresponding to the place occupied by their opposites in the Good Thoughts, § 1) till we come to the last four types of bad thoughts. Whereas these are accompanied by sorrow (dom a nas sam), the subject of the first and the following three types of thought is a cheerful sinner. Zest, ease, gladness, were held to be incompatible with hate.

3 Vipassana (intuition) has been erroneously included in the text. Moral intuition was as incompatible with immoral thoughts to the Buddhist as it was to Socrates and Plato. Hence, also, "insight" and "mindfulness" are excluded, as well as "faith". The Cy. rules that the followers of heretical dogmas

Now, these or whatever other incorporeal, causally induced states that there are on that occasion-these are states that are bad.1

[366-70] What on that occasion is contact . . . feeling perception... volition... thought?

Answers as in §§ 2-6 respectively.

[371] What on that occasion is applied thought?

Answer as in §7, substituting "wrong intention" (micchasankappo) for "best intention".

[372-4] What on that occasion is sustained thought... joy. ease?

...

Answers as in §§ 8-10 respectively.

[375] What on that occasion is self-collectedness?

Answer as in § 11, substituting "wrong concentration " for "best concentration ".

[376] What on that occasion is the faculty of energy? Answer as in § 13, substituting wrong endeavour" for

"best endeavour ".

66

[377] What on that occasion is the faculty of concentration ? Answer as in § 375.

[378-80] What on that occasion is the faculty of mind... gladness. . . life?

Answers as in §§ 17-19 respectively.

[381] What on that occasion are wrong views (micchāditthi)?2

and mere opinion can have but a spurious faith in their teachers, can only be mindful of bad thoughts, and can only cultivate deceit and delusion. Nor can there possibly be that sixfold efficiency of sense and thought which is concomitant with good thoughts (§§ 40-51). Asl. 249.

1 Kusala in the text is, of course, a slip. There are, in all these Bad Thoughts, ten "whatever-other" states: desire, resolve, attention, conceit, envy (issa, or read iccha, longing), meanness, stolidity, torpor, distraction, worry (Asl. 250). See above, p. 5, n. 1.

2 Miccha ditthi is defined in the Cy. (p. 248) as ayathavadassanam, seeing things as they are not. (On dit thi, see § 1030, n.) Sixty-two kinds of this perverted

5

6

The views which on that occasion are a walking in opinion, the jungle of opinion,1 the wilderness of opinion,2 the disorder of opinion,3 the scuffling of opinion, the fetter of opinion, the grip and tenacity of it, the inclination towards it, the being infected by it, a by-path, a wrong road, wrongness, sectarianism, inverted grasp these are the wrong views that there then are.

9

[382-4] What on that occasion is wrong intention wrong endeavour . . . wrong concentration ?

Answers as in §§ 371, 376, 375 respectively.

vision, or ill-grounded speculation, are distinguished in the Brahmajāla Sutta (D. i), all of them being theories of existence, and are alluded to by the commentator (p. 252). Cf. Rhys Davids, American Lectures, p. 27 et seq.

1 Because of the difficulty of getting out of it, as out of a grass, forest, or mountain jungle (Asl., ibid.).

2 Because of the danger and fearsomeness of indulging in such opinions, as of a desert beset with robbers and snakes, barren of water or food (ibid.).

3 Buddhaghosa does not derive this term from visūka m (cf. Dialogues, i, 7, n. 2), but from visu-kayika m= antithetically constituted-i.e. to samma diṭṭhi. Nevertheless, the text (PTS.) reads visū.

4 The disorder and struggle through Annihilationists, some Eternalists, etc. (Asl. 253).

5 See § 1113.

some being

The obsession by some object of thought, like the grip of a crocodile (Asl. 253).

The text of the Cy. reads p a tiṭṭhāho for paṭigga ho. K., however, reads patigga ho.

i.e. towards the fallacious opinion of Permanence, etc. (Asl. 253.)

Titthaya tanam. It is impossible to get an English equivalent for this metaphor, which literally means only a standing-place, but which is usually, in its first intention, associated with a shallow river-strand or fording-place, and, in its second, with sectarian speculative beliefs and the teaching of them. Buddhaghosa himself gives an alternative connotation: (a)" where the foolish, in the course of their gyrations (? i.e. sam s āra) cross over"; (b) the region or home of sectarians (titthiya). Cf. the use of the term in M. i, 483.