[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 body-sensibility, and conversely.

1 Sappaṭigha. Cf. § 597, et seq.

2

by

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.

by body-sensibility

.. by

States that are cognizable by hearing are not cognizable by smell... by taste sight, and conversely.

So for states that are cognizable by smell, by taste, and by body-sensibility.1

1 The Cy. meets the question, Why is there no couplet telling which states are cognizable or not cognizable by representative cognition or ideation (manoviññā ṇam) ? by the answer, Such a distinction is quite valid, is not not-there,' but it is not stated explicitly, because of the absence of fixing or judging (vavatthanam). There is none of this when, for instance, we judge, such and such things are not cognizable by visual intellection.' See Asl. 369. Cf. Mil. 87, where this intellectual process is more clearly set forth. Buddhaghosa's argument is to me less clear.

[CHAPTER IV.

The Intoxicant Group (a sa va- goccha kam).]

[1096] Which are the states that are Intoxicants ?1 The four Intoxicants, to wit, the Intoxicant of sensuality,

1 Intoxicant' is but a pis-aller for a savo, no adequate English equivalent being available (see Rhys Davids, 'Dialogues of the Buddha,' i., p. 92, n. 3). The choice of it here has been determined by Buddhaghosa's comment. This is as follows: 'Asava means they flow on to. They are said to flow (lege savanti), to circulate about the senses and the mind. Or, they flow, in respect of mental states, right up to the elect, in respect of space, right up to the highest planes of becoming-I mean, their range embraces both states and space, this encompassing being denoted by the prefix a. The Asavas, moreover, are like liquors (asava), such as spirits, etc., in the sense of that which may be kept a long time. For, in the world, spirits, etc., which have been laid down for a long period are called asavas. And if those spirits for this long storage are called à sa vas, these states deserve the name as well. For it is said: "The ultimate point of ignorance, brethren, before which ignorance has not existed, is not manifest [alluding to the asava of ignorance].' Asl. 48.

From this passage we gather that, to Buddhaghosa, the word asavo, whatever other implications it may have had, typified mainly two notions, and these were pervasion and length of growth of a potential and very potent effect. The former metaphor-that of a flowing in, upon, and over -occurs with a cognate verb in the standard description of the guarded avenues of sensation-anvas(s)aveyyum (e.g., D. i. 70). The latter notion appears in

the Intoxicant of renewed existence, the Intoxicant of speculative opinion, the Intoxicant of ignorance.

In this connexion

[1097] What is the Intoxicant of sensuality?

That sensual desire,' sensual passion, sensual delight,

Subhuti's opening remark on the term (Abhidhānappadipika-suci,' s.v. Asavo): māna-purisamadadayo yenāti—that by which come pride and human madness [or infatuation]. No doubt the term also implied something that tainted, corrupted, souillissait as it flowed. But this is also part of the physiological and ethical import of the term Ì have selected in translating.

Later (p. 369) the Cy. considers the Intoxicants under numerical categories, according to the very usual Buddhist method. Thus, they are One, or undifferentiated, in virtue of their being, like liquor, long stored up. In the Vinaya they are treated of as Twofold: the Intoxicants that have to be suppressed in this life and those that have to be eschewed in future lives (see V. iii. 21; V., pp. 143, 223). In the Suttanta, e.g., in the Salayatana Sutta, they are distinguished under Three heads, diṭṭhāsava being omitted. (The Sutta referred to is not yet edited, but r. M. i. 55; S. iv. 256; A. i. 167; iii. 414; and cf. D. i. 84. In the Mahā-parinibbāna-sutta of the Digha Nikāya, however, all four Asavas are mentioned (pp. 38, 40). Hence follows one of three possible conclusions. Either Buddhaghosa is for once in error, or the edition of the Sutta last named needs correcting, or it is a later work, contemporary, it may be, with the Abhidhamma.) In the passage on 'Penetration' (A. iii. 410-417) they are treated of as leading to Five different forms of rebirth. In the Ähuneyya-sutta of the Chakka nipata' (i.e., No. lviii. of that Nipata, A. iii. 387) they are treated of under Six methods for overcoming them. In the Sabbasava-discourse (M. i., pp. 7-11) Seven methods are given.

1 'Kamachando ti kamasankhato chando na kattukamyatachando na dhammachando.'

Asl.

370. This carefully-drawn distinction between sensual desire and an ethically neutral state of bare conation, as well as the desire after the ideal, bears me out in the argument I ventured to put forward in J. R. A. S., January, 1898, and which is rediscussed in my Introduction.

sensual craving, sensual fondness, sensual thirst, sensual fever, sensual languishing, sensual rapacity, which is excited by the pleasures of the senses1-this is called the Intoxicant of sensuality.

[1098] What is the Intoxicant of renewed existence?

The desire, the passion for coming into being, delight in coming into being, craving, fondness for coming into being, the fever, the yearning, the hungering to come into being, which is felt concerning rebirths-this is called the Intoxicant of renewed existence.2

[1099] What is the Intoxicant of speculative opinion ?3

To hold that the world is eternal, or that it is not eternal, infinite or finite ;5 that the living soul is the body, or that the living soul is a different thing from the

1 Pañcakāmaguniko rāgo kāmāsavo nama (Asl. 369). The Cy. points out that to hanker after the mansions of the supreme gods or the wishing-trees of heaven or the craving for æsthetic luxuries (abharanam) is not to be confounded with the Intoxicant of sensuality, since such desires are a step higher than the latter vice. But they are subsumed under the Tie of covetousness (§ 1136), and the Lust-cause (§ 1059). Asl. 371, 377.

2 Literally, of becoming. That which is called bhavasavo is the hoping for re-becoming, the passion connate with the Eternalist speculation (v. following answer and § 1003, n. 2), the craving for the state of Jhana (jhānanikanti-sic lege), the passionate desire for re-births in the planes of form and of formlessness.' Asl. 369.

3 Diṭṭhāsavo, i.e., the sixty-two theories.' Ibid. See D. i., Brahmajāla Sutta.

I.e., to hold that this five-skandha'd affair is permanent, fixed, a thing for all time-which is the Eternalist theory; or that it is annihilated, perishes-which is the Theory of Total Disintegration. Asl. 370, 371. Cf. §§ 1003, n. 3; 1315-16.

5 Either of these theories is by the Cy. declared to be compatible with either of those in the preceding clause. And they are also said to be determined by the nature of the Jhana practised by the adherent to one or the other. Asl. 371. See §§ 1317-18.