[580-582] Here follow, with the same opening formula as in the foregoing answer, the three remaining Jhanas connected with Formless Existence.' See §§ 266-268.

[582a] That absence of lust which is the root of the indeterminate . . . that absence of hate which is the root of the indeterminate . . . that absence of dulness which is the root of the indeterminate . . . these . . . are states that are indeterminate.1

[Here ends] the DIVISION ON THE GENESIS OF THOUGHTS.

1 In K. a footnote is here appended, drawing attention to the apparent discrepancy in the fact that this passage, hitherto given under the universe of sense [§§ 498a, 576a], is here associated with the universe of the Formless. This, it adds, should be accepted after due deliberation.

[BOOK II.

FORM (rupa kandam).

Introductory.]

[583] Which are the states that are indeterminate ?1

The results of good and bad states taking effect in the universe of sense, in that of form, in that of the formless or in [the life] which is Unincluded, and as connected with the skandhas of feeling, perception, syntheses, and intellect;3 as well as those states known as kiriya which are neither good, nor bad, nor the result of karma; all form, moreover ;

1 The subject of the Ethically Indeterminate has not been exhausted by the inquiry into Vipako and Kiriya. It includes two other species: Form (or External Phenomena) and Nirvana (Uncompounded Element). __ (Asl. 296.) Hence it is that the following inquiry into 'Form' as objective and subjective phenomenon is led up to by a question connecting it with the foregoing inquiry into the genesis of thought,' which is presented from the point of view of a-rupino dhamma, or formless (incorporeal) states of consciousness.

2 Apariyapanna. This term, which is often employed in Book III., and which is intended to convey a sense of the apartness' of the pursuit of the Highest from all lower aims, is dealt with below (§ 992).

3 I follow, here as often elsewhere, the punctuation of K. In this identical answer later on, however, K. is self-inconsistent, placing a colon before, and a comma after, the enumeration of the skandhas. See § 983. One or the other is probably an inadvertency.

and [finally] Uncompounded Element1-these are states that are indeterminate.

[584] In this connexion what is all form' (sabbam rupam)?

The four great phenomena and that form which is derived from the four great phenomena-this is what is called all form.'3

[584-594] Here follows the Matikā, or table of contents of the following analysis of Form, considered under quantitative categories-the usual Buddhist method. That is to say, Form is considered, first, under a number of single, uncorrelated qualities, then under dichotomized qualities, then under

1 Asankhată ca dhātu. This term, which both Buddhaghosa and the original Atthakatha (see § 1,376 in printed text of Dh. S.) identify with Nirvana, occurs often in this connexion with its opposite all form' (r. p. 168, n. 3) in Book III. I do not know whether this, so to speak, cosmological conception of the Ethical Ideal occurs in the older books of the Pitakas, or whether, indeed, the commentators have not laid upon the physical term more than it was intended to bear-a connotation that derives perhaps from the scholastic' ages of Buddhism. For example, in §§ 1016-1018 of the present work, to identify uncompounded element with Nirvana, just after it has been opposed to the 'topmost fruit of arahatship,' would apparently land the compilers in a grave inconsistency. I have yet to meet with. a passage in the first two Pitakas which establishes the identification. In the Milinda-pañho, giving the traditional doctrine of an age half-way between Pitakas and Commentaries, we can see the theory of Nirvana as the one asankhatam developing. See pp. 268 seq. Cf. also K. V. 317-30.

2 Mahābhutāni, that is, the four elements, literally, the things-that-have-become, die grossen Gewordenen, và yɩyvóμενα—a far more scientific term than elements or στοιχεία. See further below, §§ 597, 647 et seq.

3 The various implications of the term rūpam, such as objective phenomena, concrete or compound, the object of the sense of sight, material existence without sensuous appetite, etc., are discussed in my Introduction (ii.).

qualities which, taken singly, give inclusion, inclusion under the opposite, or exclusion from both; or which, taken in pairs, afford three combinations. We then get pairs of qualities taken together, affording four combinations. After that comes consideration of Form under more inductive classifications, e.g., the four elements and, fifthly, their derivatives, and so on, as given below.

[CHAPTER I.

Exposition of Form under Single Concepts (e kakaniddeso).]

[595] All form is that which is

not a cause,

not the concomitant of a cause,

disconnected with cause,'

conditioned,2

compound,3

endowed with form,*

mundane,5

co-Intoxicant,"

1 Na hetum eva.

On the Commentator's analysis of the meanings of 'cause,' see under § 1053. The special connotation here is that 'form' as such is not the ground or root,' or psychical associate of any moral or immoral result. Asl. 303. The two following terms are dealt with under §§ 1074, 1076.

2

Sappaccayam. Cf. § 1083.

3 Sankhatam. This quality is involved in the preceding quality. See § 1085. See also above, p. 166, n. l. 4 Rupiyam, or rūpam eva. The table of contents ($ 584) gives the former; K. has here the latter. Either the one or the other has been omitted from the present section of the printed text. The Cy. gives the latter term -Rupam eva ti rūpino dhamma, etc. Asl. 304. 5 Lokiyam; the antithesis of lokuttaram. § 1093.

Sasavam. See § 1096 et seq.

Cf.