[1078] Which are the states that have causes as their concomitants, but are not causes?

The states, to wit, the four skandhas, which have as their concomitant causes those states [enumerated above as causes], the latter states themselves excepted.

[1079] Which are the states that are both causes and associated with a cause?

[1080] Which are the states that are associated with a cause, but are not causes ?

Answers identical with those in the foregoing pair.1

[1081] Which are the states that are not causes, but have a cause as their concomitant ?2

The states, to wit, the four skandhas, which are not the causes of those states enumerated above, but which have any of them as their concomitants.

[1082] Which are the states that are not causes and have not causes as their concomitants ?

The states, to wit, the four skandhas, all form also, and uncompounded element, which neither are the causes of those states enumerated above, nor have any of them as their concomitants.

1 Cf. § 1075, n. 2.

2

Supplementary questions, says the Cy., dealing with the na-hetu states. Asl. 47.

[CHAPTER III.

The Short Intermediate Set of Pairs (culantara

dukam).]

[1083] Which are the states that are conditioned ?1 The five skandhas, to wit, the skandhas of form, feeling, perception, syntheses and intellect.

[1084] Which are the states that are unconditioned?

And uncompounded element."

[1085] Which are the states that are compound 23

Those states which are conditioned.

[1086] Which are the states that are uncompounded ? That state which is unconditioned.

[1087] Which are the states that have visibility? The sphere of [visible] forms.

[1088] Which are the states that have no visibility ?

The spheres of the senses and sense-objects; the four skandhas; that form also which, being neither visible nor impingeing, is included under [mental] states; and uncompounded element.

=

1 Sappaccaya, attano nipphädakena, saha paccayena. Asl. 47.

One would have expected the reading to be a sankhata va dhātu, instead of ... ca dhatu, given both in the text and in K. The Cy. has asankhata-dhatum sandhaya.

Sankhata is defined as 'made, come together by conditions.' Asl. 47. See § 1052.

[1089] Which are the states that impinge ?1

The spheres of the senses and sense-objects.

[1090] Which are the states that are non-impingeing? The four skandhas; that form also which, being neither visible nor impingeing, is included under [mental] states; also uncompounded element.

[1091] Which are the states that have [material] form ?2 The four great principles as well as the form that is derived from the four great phenomena.3

[1092] Which are the states that have no material form? The four skandhas, and uncompounded element.

[1093] Which are the states that are mundane ?

Co-Intoxicant states, good, bad and indeterminate, relating to the worlds of sense, of form, or of the formless, to wit, the five skandhas.

[1094] Which are the states that are supra-mundane?

The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element.

[1095] Which are the states that are cognizable in one way, and not cognizable in another way?

States that are cognizable by sight are not cognizable by hearing; conversely, states that are cognizable by hearing are not cognizable by sight. States that are cognizable by sight are not cognizable by smell . . . by taste. body-sensibility, and conversely.

1 Sappatigha. Cf. § 597, et seq.

by

2 Rupino, i.c., they have a form which as such is devoid of discriminative consciousness (avinibhogavasena). Asl., p. 47, cf. p. 56; also Mil. 63; M. i. 293.

3 Cf. § 597.

Lokiya-bound down to, forming a part of, the circle (of existence), which for its dissolving and crumbling away (lujjana palujjana) is called loko. To have got beyond the world, to be a non-conforming feature in it-in it, but not of it-is to be lokuttaro. Asl. 47, 48.

5 See § 1103.

States that are cognizable by hearing are not cognizable by smell... by taste... by body-sensibility.

sight, and conversely.

by

So for states that are cognizable by smell, by taste, and by body-sensibility.'

1 The Cy. meets the question, Why is there no couplet telling which states are cognizable or not cognizable by representative cognition or ideation (manoviññanam)? by the answer, Such a distinction is quite valid, is not not-there,' but it is not stated explicitly, because of the absence of fixing or judging (vavatthanam). There is none of this when, for instance, we judge, such and such things are not cognizable by visual intellection.' See Asl. 369. Cf. Mil. 87, where this intellectual process is more clearly set forth. Buddhaghosa's argument is to me less clear.

[CHAPTER IV.

The Intoxicant Group (à sa va- gocchakam).]

[1096] Which are the states that are Intoxicants ?1 The four Intoxicants, to wit, the Intoxicant of sensuality,

1 'Intoxicant' is but a pis-aller for à savo, no adequate English equivalent being available (see Rhys Davids, Dialogues of the Buddha,' i., p. 92, n. 3). The choice of it here has been determined by Buddhaghosa's comment. This is as follows: Asava means they flow on to. They are said to flow (lege savanti), to circulate about the senses and the mind. Or, they flow, in respect of mental states, right up to the elect, in respect of space, right up to the highest planes of becoming-I mean, their range embraces both states and space, this encompassing being denoted by the prefix a. The Asavas, moreover, are like liquors (asava), such as spirits, etc., in the sense of that which may be kept a long time. For, in the world, spirits, etc., which have been laid down for a long period are called asavas. And if those spirits for this long storage are called a savas, these states deserve the name as well. For it is said: "The ultimate point of ignorance, brethren, before which ignorance has not existed, is not manifest' [alluding to the asava of ignorance].' Asl. 48.

From this passage we gather that, to Buddhaghosa, the word à savo, whatever other implications it may have had, typified mainly two notions, and these were pervasion and length of growth of a potential and very potent effect. The former metaphor-that of a flowing in, upon, and over -occurs with a cognate verb in the standard description of the guarded avenues of sensation-anvas(s)aveyyum (e.g., D. i. 70). The latter notion appears in