[CHAPTER IX. The Category of Form under a Ninefold Aspect.] [971-973] What is that form which is (i.) the faculty of vision? (v.) the faculty of body-sensibility? (viii.) the potentiality of vitality? The eight answers are those given in the original descriptions of the eight faculties or potentialities enumerated (§§ 597, 601, 605, 609, 613, 633-535). (ix.) What is that form which is not faculty? The spheres of the five kinds of sense-objects bodily nutriment. 1 and Such is the Category of Form under a Ninefold Aspect. [End of] the Group of Nine. 1 That is to say, the remainder of § 596, but omitting, of course, the three indriyas' of the sexes and vitality, and presumably inserting the element of fluidity' (cf. p. 203, n. 3). [CHAPTER X. The Category of Form under a Tenfold Aspect.] [974, 975] The first eight questions and answers are identical with the first eight in the preceding group. [976, 977] What is that form which is (ix.) not faculty but impingeing? The spheres of the five kinds of sense-objects. (x.) not faculty and non-impingeing? Intimation... and bodily nutriment. Such is the Category of Form under a Tenfold Aspect. [End of] the Group of Ten. That is to say, the remainder of § 596, beginning at bodily intimation, and presumably inserting the element of fluidity.' [CHAPTER XI. The Category of Form under an Elevenfold Aspect.] [978, 979] What is that form which is (i.) the sphere of vision? (ii.) the sphere of hearing? (v.) the sphere of body-sensibility? (vii.) the sphere of sound? (viii.) the sphere of odour? (ix.) the sphere of sapids? (x.) the sphere of the tangible? Answers as in §§ 597, 601, 605, 609, 613, 617, 621, 625, 629, 649 respectively. [980] (xi.) What is that form which is invisible, nonimpingeing, and included in the sphere of [mental] states ?1 Sex... and bodily nutriment. Such is the Category of Form under an Elevenfold Aspect. [End of] the Group of Eleven. [End of] THE DIVISIONS OF FORM. [End of] the Eighth Portion for Recitation. 1 Dhammayatana-pariya pannam. For the full content of the answer, see, as before, the last fourteen items in § 596. [BOOK III. THE DIVISION ENTITLED ELIMINATION' (nikkhepa-kandam).1 PART I. CHAPTER I. The Group of Triplets (tik a m).] [981] Which are the states that are good? The three roots of good (karma),2 to wit, absence of lust, absence of hate, absence of dulness; the skandhas of 1 Or rejection. According to the Cy. (344, 345), the various classes into which the states of the moral consciousness were distinguished (dhamma-vibhago) are now to be set forth by a method which, in its greater conciseness, is a rejection or discarding of the relatively more detailed exposition (vitthara-desanam) of Book I. Any intelligent person can recognise,' for instance, that in the concise terms in which the answer to question [984] is couched, the answer to question [1], among others, is involved. Relatively to the following Atthakatha, on the other hand (§ 1368 to end in the printed text), this method is in its turn less concise, more detailed. By root is meant cause, condition, bringing to pass, generating, originating, producing.' And since there is no such thing as good detached from a root,' all good is hereby included. Asl. 344. feeling, perception, syntheses and intellect when they are associated with those three roots; whatever action, bodily, vocal and mental,' springs from those three roots. [982] Which are the states that are bad? The three roots of bad (karma), to wit, lust, hate, dulness; the Corruptions that are united with them; the skandhas of feeling, perception, syntheses and intellect when these are associated with them; whatever action, bodily, vocal and mental, springs from them. [983] Which are the states that are indeterminate? The results of good and bad states taking effect in the worlds of sense, form, or the formless, or in the [life that is] Unincluded; the skandhas of feeling, perception, syntheses and intellect, those states, moreover, known as kiriya-thoughts,5 which are neither good, nor bad, nor the results of karma; lastly, all form and uncompounded element." [984] Which are the states that are associated with a feeling of ease? The skandhas of perception, syntheses and intellect' (the 1 Manokammam, inadvertently omitted in the printed text. Cf. § 982 and passim. Tad-ekaṭṭhā ca kilesa. Ekaṭṭham is defined (Asl. 345) as located in one and the same thought by virtue of a common origin, or in one and the same person, by virtue of a common exclusion, to wit here, of corrupt or faulty states. On kilesã, see § 1229 et seq. 3 Apariyapanna. See below, § 992, also § 583. To save much repetition throughout this division, these four skandhas are henceforward referred to as 'the four skandhas.' 5 Dhamma kiriya. Cf. § 566 et seq. In the printed text sankhata should be asankhata. The skandha of feeling is in this case the predominating factor, and not reckoned as merely an associate, or subordinate adjunct in consciousness. (Tam should be inserted before sampayutto in the text.) |