[1071] Which are the three causes of indeterminate [states]?

The absence of lust, hate and dulness coming to pass as the effect of good states-these are the three.

These are the six causes operative in the Unincluded.
These are the states which are causes.

[1072] Which are the states that are not causes?

Every state, good, bad and indeterminate, whether related to the worlds of sense, of form, of the formless, or to the life that is Unincluded, except the states enumerated above; in other words, the four skandhas; all form also and uncompounded element.

[1073] Which are the states that have causes as concomitants ?1

The

1 Sahetuka. The Cy. (p. 47) on this term has: Sampayogato pavattena saha hetuna ti sahetuka, and on the opposite: ahetukath Tath'eva pavatto n'atthi etesam hetù ti. This may be rendered: 'Sahetukā means, union in continuance with a cause.' And 'ahetukā means, there is for them no continuance of a cause.' sustaining of a cause in concomitance with a given state is so much harped upon by the Cy. that one is tempted to surmise that the medieval controversy, known by the formula, Cessante causâ cessat et effectus, was not unfamiliar to Buddhist scholastics. Have we here the categorizing of certain states, for the maintenance of which, as effects, the continuance of the cause is required? In that case the Buddhist would have agreed (see § 1075, n.) with a modern logician (J. S. Mill) that, in some cases only, 'The continuance of the condition which produced an effect is necessary to the continuance of the effect.' The coincidence, however, is extremely doubtful. The Pali even leaves it vague as to whether the concomitant cause is the cause of the state in question; sometimes, indeed, this is evidently not the case. E.g., in § 1077 dulness' is a hetu-dhammo, but not therefore the cause of the concomitant states, lust and hate. The compilers were, as usual, more interested in the psychology than in the logic of the matter, and were inquiring into the factors in cases of mental association.

Those states, to wit, the four skandhas, which have as concomitant causes the states enumerated above.1

[1074] Which are the states that have not concomitant causes?

Those states, to wit, the four skandhas, all form also, and uncompounded element, which have not as concomitant causes the states enumerated above.

[1075] Which are the states that are associated with a cause ?2

The states, to wit, the four skandhas, which are associated with those states enumerated above.

[1076] Which are the states that are not associated with

a cause?

The states, to wit, the four skandhas, all form also, and uncompounded element, which are not associated with the states enumerated above.

[1077] Which are the states that both are causes and have causes as their concomitants ?

Lust with dulness is both. Dulness with lust is both. Hate with dulness is both. Dulness with hate is both.3

The absence of lust, the absence of hate, the absence of dulness these also, taken one with the other, both are causes and have causes as their concomitants.

1 Tehi dham mehi, i.e., with one or other of the six causes of good or bad effects. Asl. 368.

2 Hetu-sampayutta. On the import of the term sampayutto, see p. 1, n. 4. This pair of opposites is further declared to be not different in meaning from the preceding pair (atthato nanattam natthi), and the formulæ only differentiated for the purpose of adaptation to the various dispositions (ajjhāsayavasena) of the hearers. Asl. 48. This coincidence of meaning seems, however, to be applicable only in the sphere of hetu. In the next gocchakam, the attribute of a savavippayuttā is allowed to be compatible with the attribute sasava, § 1111, and so for subsequent gocchakas.

3 Dulness when accompanied by perplexity and excitement (uddhaccam) is said to be a cause, but to have no cause as its concomitant. Asl. 368.

[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 ?3

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, paccayena. Asl. 47.

attano nipphädakena, saha

2 One would have expected the reading to be as ankhatā va dhātu, instead of ... ca dhātu, given both in the text and in K. The Cy. has asankhata-dhātum sandhaya.

3 Sankhata is defined as 'made, come together by conditions.' Asl. 47. 4 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 ?4 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 . . . by body-sensibility, and conversely.

1 Sappaṭigha. Cf. § 597, et seq.

2 Rupino, i.e., 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.