of contact with the appropriate element of representative intellection.' [154] What on that occasion is the faculty of disinterestedness? Answer as in preceding reply. Continue as in §§ 19-57. [Summary.] [154a] Now, on that occasion the skandhas are four, the spheres are two, the nutriments are three, the faculties are eight, the Path is fivefold, 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.' Cf. § 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. * [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. * * [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. . . [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 Jhana."2] * * 1 K. gives the skandha in full, omitting 'joy,' joy and upekkha being mutually exclusive. Nanindriyam in the text should be manindriyam. [Summary.] [157a] Now, on that occasion the skandhas are four, etc., etc. [Continue as in the Third Type of Thought, substituting 'fourfold' for 'fivefold Jhāna.'] [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.' * * [Continue as in the First Type of Thought.] [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 Jhana. I. The Eight Artifices (attha kasiņam). 1. The Earth Artifice (patha vikasiņam). (a) The Fourfold System of Jhana (catukkan a yo).] [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, and so, by earth-gazing, enters into 1 See Introduction. 3 2 The subject of these states of consciousness. 3 Vivicc' eva kāmehi, 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, 8.v. kamo). The former phrase (vivicc' eva kamehi) includes the whole psychological realm of sense-presentation (kayo, or the three skandhas of feeling, perception and sanskāras); the latter, dhammehi, 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-sīhanāda Discourse (M. i. 63). Pathavikasinam. The first of the Karmasṭhāna 3 and abides in the First Jhana (the first rapt meditation), wherein conception works and thought discursive, which is born of solitude, and full of joy and ease-then the contact, the feeling . . . the grasp, the balance, which arise in him, or whatever other incorporeal, causally induced states that there are on that occasion-these are states that are good. methods, or quasi-hypnotic devices for attaining to temporary rapt oblivion of the outer world. The percept of the circle of mould induces the vivid image (nimittam), and thereupon Jhana supervenes. 1 I.e., sustains the mood indefinitely. The Cy. quotes the Vibhanga as paraphrasing the term by the same expressions, going on,' etc., as are used to describe above (§ 19) the faculty of vitality.' 6 2 Savitakkam savicāram. Leaving the negative essential conditions of Jhana, we pass to the positive features (Asl. 166). The meditation progresses by means of these two in particular, as a tree does by its flowers and fruit. According to the Vibhanga, they reveal the determined resolves of the individual student (puggaladhitthana). (Ibid.) 3 According to the Cy., the solitude is rather moral than physical, and means 'born in the seclusion which the student creates by thrusting from his heart the five hindrances (ibid.; infra, § 1152). According as it is said in the Petaka (? Peṭakopadesa), concentration opposes sensual desire; joy opposes malice; conception, or the onset of intellect, opposes stolidity and torpor; ease opposes excitement and worry; discursive thought opposes perplexity or doubt (Asl. 165). See D. i. 73, where the hindrances are explicitly mentioned in connection with Jhana; also the notes in Rhys Davids' 'Dialogues of the Buddha,' I., p. 84. 4 I.e., joy of the fifth species, pharaṇa-piti (Asl. 166), $9; also compare the passage just referred to, D. i. 73. See above, so imam eva kayam. . . abhisandeti. . . parip-pharati. 5 These are said to be the four first-desire, etc.—of the nine named above, p. 5, n. 1 (Asl. 168). |