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V.

[150] Which are the states that are good?

When a good thought concerning the sensuous universe has arisen, accompanied by disinterestedness,1 associated with knowledge, 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. [continue as in § 1, but for 'joy' and happiness' substitute' equanimity' (u pekkhā), and for the faculty of happiness' substitute the faculty of disinterestedness'].

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[151] What on that occasion is contact?

Answer as in § 2.

[152] What on that occasion is feeling?

The mental [condition] neither pleasant nor unpleasant, which, on that occasion, is born of contact with the appropriate element of representative intellection; the sensation, born of contact with thought, which is neither easeful nor painful; the feeling, born of contact with thought, which is neither easeful nor painful-this is the feeling that there then is.

[Continue as in §§ 4.8.]

[153] What on that occasion is disinterestedness 23 Answer as in preceding reply, omitting the phrase 'born

1

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Upekkha. This is impartiality (lit., middleness) in connexion with the object of thought, and implies a discriminative knowledge' (Asl. 157). Cf. its significance in the cultivation of Jhana, § 165. In the Jhana that may arise in connexion with the first type of thought, which is concomitant with 'joy' and 'ease,' it is replaced by 'selfcollectedness.' See § 83.

2 Here, again, the excision, in the text, of practically the whole answer, and the reference to § 156, where the sixth thought is differentiated from this, the fifth thought, by the quality sasankhärena, quite obscures the classification adopted in the original.

3 Substituted for 'joy' and 'ease,' §§ 9, 10.

of contact with the appropriate element of representative intellection.'

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[154] What on that occasion is the faculty of disinterestedness?

Answer as in preceding reply. Continue as in §§ 19-57.

[Summary.]

[151a] Now, on that occasion

the skandhas are four,

the spheres are two,
the elements are two,
the nutriments are three,
the faculties are eight,
the Jhana is fourfold,'
the Path is fivefold,

the powers are seven,
the causes are three,
contact,

etc., etc. [cf. § 58],

the sphere of mental states is a single factor,

the element of mental states is a single factor.

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

[Continue as in §§ 59-61.]

[155] What on that occasion is the skandha of syntheses?

1 Consisting presumably in conception, discursive thought,' 'disinterestedness' (superseding 'joy' and ‘ease'), and self-collectedness.' C. $83. The last-named attitude of mind does not usually figure in the Pitakas as the culminating (or other) stage of Jhana (cf. § 160 et seq.). In the Abhidhammattha-Sangaha, however, it does occur as such, and side by side also with disinterestedness." J. P. T. S., 1884, p. 3.

Answer as in § 62, omitting 'joy."

[Continue as in the Summary and Emptiness' Section of the First Type of Thought.]

[Here ends] the Fifth Type of Thought.]

VI.

[156] Which are the states that are good?

When a good thought concerning the sensuous universe has arisen, accompanied by disinterestedness, associated with knowledge, prompted by a conscious motive, 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 Fifth Type of Thought.]

**

[Here ends] the Sixth Type of Thought.

VII.

[157] Which are the states that are good?

When a good thought concerning the sensuous universe has arisen, accompanied by disinterestedness, disconnected with knowledge, 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 Third Type of Thought, substituting 'disinterestedness' for 'joy' and 'ease,' the faculty of disinterestedness' for that of 'happiness,' and 'fourfold' for ‘fivefold Jhāna.”

1 K. gives the skandha in full, omitting 'joy,' joy and upekkha being mutually exclusive.

2 Nanindriyam in the text should be manindriyam.

[Summary.]

[157a] Now, on that occasion

the skandlas are four,

etc., etc.

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

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[158] What on that occasion is the skandha of syntheses?

The content of this skandha is the same as in the Third Type of Thought (see § 148), with the further omission of 'joy.'

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[Continue as in the First Type of Thought.]

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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 disinterestedness, disconnected with knowledge, prompted by a conscious motive, 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.

[Continue as in the Seventh Type of Thought.]

[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.)

CHAPTER II.

[Good in relation to the Universe of Form (rūpāvacara-kusalam).

Methods for inducing Jhāna.

I.

The Eight Artifices (atthakasiņam).

1. The Earth Artifice (patha vikasiņam).

(a) The Fourfold System of Thana (catukkanayo).]

[160] Which are the states that are good?

When, that he may attain to the heavens of Form,1 he2 cultivates the way thereto, aloof from sensuous appetites, aloof from evil ideas,3 and so, by earth-gazing, enters into

1 See Introduction.

2 The subject of these states of consciousness.

3 Vivice' 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 the desires themselves, respectively (vatthukāmā, kilesakāmā. Childers' Dictionary, s.r. kamo). The former phrase (vivicc' eva kamehi) includes the whole psychological realm of sense-presentation (kayo, or the three skandhas of feeling, perception and sanskaras); the latter, dham mehi, referring to the realm of ideation (cittam) only.

The Cy. repudiates the idea that the emphatic enclitic eva, 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).

Pathavikasinam. The first of the Karmasṭhāna

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