kind termed kiriya has arisen that is neither good, nor bad, nor the result of karma-(I.)1 which is accompanied by happiness and associated with knowledge. . . (II.) which is accompanied by happiness, associated with knowledge, and prompted by a conscious motive . . . (III.) which is accompanied by happiness and disconnected with knowledge. . . (IV.) which is accompanied by happiness, disconnected with knowledge and prompted by a conscious motive. . . (V.) which is accompanied by disinterestedness and associated with knowledge . . . (VI.) which is accompanied by disinterestedness, associated with knowledge and prompted by a conscious motive. . . (VII.) which is accompanied by disinterestedness and disconnected with knowledge . . . (VIII.) which is accompanied by disinterestedness, disconnected with knowledge and prompted by a conscious motive --and which has as its object a sight, a sound, a smell, a taste, something tangible, or what not-then there is contact... balance. Now these . . . are states that are indeterminate.

[576] That absence of lust which is the root of the indeterminate . . .

that absence of hate which is the root of the indeterminate . . .

that absence of dulness which is the root of the indeterminate...

these are states that are indeterminate.

[B. In connexion with the Universe of Form (rūpāvacara-kiriyā).]

1 The Latin numerals refer to the Eight Main Types of Thought set forth in the first 159 sections of this work. In this connexion, however, they are no longer effective as good,' .e., as producing good karma.

See above, § 498a.

[577] Which are the states that are indeterminate?

When he cultivates rapt meditation in connexion with the universe of Form, and of the kind termed kiriya which is neither good, nor bad, nor the result of karma, and which is concerned with easeful living under present conditions1and so, aloof from sensuous appetites, aloof from evil ideas, by earth-gazing, enters into and abides in the First Jhana... then there is contact . . . balance. Now these . are states that are indeterminate.

[578] Repeat in the case of each remaining Jhāna on the Fourfold, and of those on the Firefold System.

[C. In connexion with the Universe of the Formless (arupavacara-kiriyā).]

[579] Which are the states that are indeterminate? When he cultivates rapt meditation in connexion with the universe of the Formless, of the kind termed kiriyā, which is neither good, nor bad, nor the result of karma, and is concerned with easeful living under present conditionsand when, by passing wholly beyond all consciousness of form, by the dying out of the consciousness of sensory reaction, by turning the attention from any consciousness of the manifold, he enters into and abides in that rapt meditation which is accompanied by the consciousness of a sphere of unbounded space-even the Fourth Jhana, to gain which all sense of ease must have been put away, etc. then there is contact . . . balance. Now these . are states that are indeterminate.

1 Dittha-dhammasukha-vihāram. In this individual existence (imasmim attabhave), explains the Cy. (296. On this term, cf. below, p. 175, n. 1). In Sum. I., 121 the paraphrase runs, that state of existence one happens to have got.' Cf. Dialogues of the Buddha,' I. 50, n. The passage there commented upon (D. I. 37) is the heresy which holds that Jhana constituted an equivalent for Nirvana.

[580-582] Here follow, with the same opening formula as in the foregoing answer, the three remaining 'Jhānas connected with Formless Existence.' See §§ 266-268.

[582] That absence of lust which is the root of the indeterminate . . . that absence of hate which is the root of the indeterminate . . . that absence of dulness which is the root of the indeterminate . . . these . . . are states that are indeterminate.1

[Here ends] the DIVISION ON THE GENESIS OF THOUGHTS.

1 In K. a footnote is here appended, drawing attention to the apparent discrepancy in the fact that this passage, hitherto given under the universe of sense [$$ 498a, 576a], is here associated with the universe of the Formless. This, it adds, should be accepted after due deliberation.

[BOOK II.

FORM (rupakan dam).

Introductory.]

[583] Which are the states that are indeterminate ?1 The results of good and bad states taking effect in the universe of sense, in that of form, in that of the formless or in [the life] which is Unincluded, and as connected with the skandhas of feeling, perception, syntheses, and intellect;3 as well as those states known as kiriya which are neither good, nor bad, nor the result of karma; all form, moreover ;

The subject of the Ethically Indeterminate has not been exhausted by the inquiry into Vipako and Kiriyā. It includes two other species: Form (or External Phenomena) and Nirvana (Uncompounded Element). (Asl. 296.) Hence it is that the following inquiry into 'Form' as objective and subjective phenomenon is led up to by a question connecting it with the foregoing inquiry into the genesis of thought,' which is presented from the point of view of a-rupino dhamma, or formless (incorporeal) states of consciousness.

Apariyapanna. This term, which is often employed in Book III, and which is intended to convey a sense of the apartness' of the pursuit of the Highest from all lower aims, is dealt with below (§ 992).

3 I follow, here as often elsewhere, the punctuation of K. In this identical answer later on, however, K. is self-inconsistent, placing a colon before, and a comma after, the enumeration of the skandhas. See § 983. One or the other is probably an inadvertency.

and [finally] Uncompounded Element1-these are states that are indeterminate.

[584] In this connexion what is all form' (sabbam rupam)?

The four great phenomena and that form which is derived from the four great phenomena-this is what is called all form.'3

[581-591] Here follows the Matikā, 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

Asankhata ca dhatu. This term, which both Buddhaghosa and the original Atthakatha (see § 1,376 in printed text of Dh. S.) identify with Nirvana, occurs often in this connexion with its opposite all form' (r. p. 168, n. 3) in Book III. I do not know whether this, so to speak, cosmological conception of the Ethical Ideal occurs in the older books of the Pitakas, 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 §§ 1016-1018 of the present work, to identify uncompounded element with Nirvana, just after it has been opposed to the topmost fruit of arahatship,' would apparently land the compilers in a grave inconsistency. I have yet to meet with a passage in the first two Pitakas which establishes the identification. In the Milinda-pañho, giving the traditional doctrine of an age half-way between Pitakas and Commentaries, we can see the theory of Nirvana as the one asankhatam developing. See pp. 268 seq. Cf. also K. V. 317-30.

2 Mahabhutani, that is, the four elements, literally, the things-that-have-become, die grossen Gewordenen, và zezvóμενα—a far more scientific term than elements or στοιχεία. See further below, $$ 597, 647 et seq.

3 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.).