above among the gods of the sphere where there is neither perception nor non-perception '-then whatever states, both of sense and intellect, have therein their range and are therein included, whether they are states of one who has attained [Jhāna having potential good], or of one in whom [resultant Jhana] has arisen, or of one living happily under present conditions: these are states that relate (belong) to the universe of the formless.

(f) do not relate (belong) to the universe of the formless? The universe of sense,1 that of form, and the life that is Unincluded.

(g) belong to the Included?

Co-Intoxicant states, good, bad and indeterminate, whether they relate to the worlds of sense, of form or of the formless; in other words, the five skandhas.

(h) belong to the Unincluded?

The Paths, and the Fruits of the Paths, and uncompounded element.

[1288, 1289] Which are the states by which

(a) there is a going away ?2

The four Paths that are the Unincluded.

(b) there is no going away?

All states, good, bad and indeterminate, except those four, whether they relate to the worlds of sense, form or

1 This is inadvertently omitted in the printed text.

2 Niyyānikā. In § 277 et seq. the word has been rendered whereby there is a going forth and onward,' the Cy. leaving it somewhat vaguely defined, and the context, both in that connexion and this, showing that the expression imports rather the quest of the Ideal than its attainment. Here the Cy. is briefer and more emphatic (Asl. 50). The word is said to signify, 'They, cutting off the root of re-birth and making Nirvana their object, go down from (niyyanti) that round of transmigration.' The good states included under the opposite category will be those static stages of attainment in the upward progress termed the Fruits of the Paths.

the formless, or to the life that is Unincluded; in other words, the four skandhas; all form also, and uncompounded element.

[1290, 1291] Which are the states that are

(a) fired in their consequences?1

The five acts that have immediate results, and those wrong views that are fixed in their consequences; the four Paths also that are the Unincluded.

(b) not fixed in their consequences?

Answer as in § 1289.

[1292, 1293] Which are the states that have

(a) something beyond ?2

Co-Intoxicant states, good, bad and indeterminate, whether they relate to the worlds of sense, of form, or of the formless; in other words, the five skandhas.

(b) no beyond'?

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

[1294, 1295] Which are the states that are

(a) concomitant with war ?3

1 See §§ 1028-1030.

2 Sa-uttara = capable of transcending, of rejecting self (or soul). Asl. 50. The term is applied to cittam in D. i. 80. In the an-uttara dhamma this transcending has been accomplished.

.

3 Sarana, an equivalent for those passions, etc., overcome by which beings in divers ways incur weeping and misery 'together with fightings' (saha ranehi). Asl. 50. Dulness associated with lust is co-warring (sarano) with lust, or, associated with hate, is co-warring with hate.' Asl. 388. One is reminded of the Christian parallel of fleshly lusts which war against the soul' and οἱ τῶν ἡδονῶν τῶν στρατευομένων ἐν τοῖς μέλεσιν ὑμῶν, although the concomitance in assault is in this case not emphasized. In the Therīgāthā Subha turns the tables'wars a good warfare-by fighting against the sensual desires hostile to her progress (vv. 358, 360).

The three roots of bad (karma): lust, hate and dulness -and the Corruptions united with them; the four skandhas associated with them; the action, bodily, vocal and mental, springing from them.

(b) not concomitant with war?

Good, bad and indeterminate states, whether they relate to the worlds of sense, form or the formless, or to the life that is Unincluded; in other words, the four skandhas; all form also, and uncompounded element.

[PART II.

The Suttanta Pairs of Terms (suttantika-du kam).]1

[1296, 1297] Which are the states that

(a) partake of wisdom ??

States which are the associates of wisdom.

(b) partake of ignorance ?3

States which are the associates of ignorance.

[1298, 1299] Which are the states that have (a) the likeness of lightning ?4

1 This title is discussed in my Introduction.

2 Vijjābhagino, i.e., "they (the dhamma) partake (bhajanti) of wisdom by way of association with it, they versantur (vattanti) as parts or divisions of wisdom" (Asl. 50). Of the eight modes of Buddhist vijjā, viz.: knowledge born of insight (vipassanañanam), the potency (iddhi) of the mental image,' and the six forms of intuition (abhiйña) the first only is here referred to (cf. D. i., p. 76 et seq., and Childers, s.rr.). The reader will remember that vijjā is a term borrowed by Buddhist ethics from Brahmanic doctrine. Cf. the expression tisso vijjā, p. 358. It is almost equivalent to our 'lore.' Six states are in the Anguttara (iii. 334) said to be vijjā-bhagiyā.

3 Ignorance respecting the Four Truths. Asl. 51.

4 This and the following simile are gone into at some length (Asl. 388), as follows: Stage 1. The traveller sets out in the gloom. 2. He loses his way. 3. Lightning flashes out and illumines. 4. The road is made plain again. So to the noble' disciple there is: (1) the inception of insight making for the first (second or third) Paths; (2) the obliteration of truth by darkness; (3) the glory of

The science1 of the three lowest of the Noble Paths. (b) the likeness of the thunderbolt?

The science of the topmost Path, the Path of Arahatship.

[1300, 1301] Which are the states that are

(a) foolish ??

Unconscientiousness and disregard of blame. Besides, all bad states are foolish.

(b) discreet!

Conscientiousness and fear of blame. Besides, all good states are discreet.

[1302, 1303] Which are the states that are (a) dark 23

Unconscientiousness and disregard of blame. Besides, all bad states are dark.

(b) bright?

Conscientiousness and fear of blame. Besides, all good states are bright.

the Path is revealed; (4) the Four Truths are made plain. But in the thunderbolt of the might of Arahatship won we get the simile of (a) an all-penetrating power, (b) the mystery of its coming. Cf. that of the wind as applied to Regeneration, John iii. 8.

1 Paññā, elsewhere rendered 'wisdom.' See 17 and cf. n. 3. 'Science' is here to be understood, not so much in its modern sense of organized knowledge and organized methods of investigation and verification for the attaining and establishing that knowledge, as in the Platonic and Aristotelian sense of eToThun, or the intellectual antithesis to opinion.

2 Bala, its opposite being pandita, which partakes of paññā. See $16, where the substantival form, pandiccam, is rendered erudition,' and paraphrased (Asl. 147) as panditassa bhavo, the state of a wise person, one who has discernment, discretion, one who has chosen that good part' as contrasted with the average sensual person' or foolish youth. With the answers cf. §§ 30, 31.

3 On kanha and sukka, used with ethical significance, see M. i., 389; Dhp., ver. 87; Mil. 200. (Cf. 'Questions of King Milinda,' i. 284, n. 2.)