body; or that he who has won truth2 exists after death, or does not exist after death, or both exists and does not exist. after death, or neither exists nor does not exist after death -this kind of opinion, this walking in opinion, this jungle of opinion, wilderness of opinion, puppet-show of opinion, scuffling of opinion, the fetter of opinion, the grip and tenacity of it, the inclination towards it, the being infected by it, this by-path, wrong road, wrongness, this 'fordingplace,' this shiftiness of grasp3-this is called the Intoxicant of speculative opinion. Moreover, the Intoxicant of speculation includes all false theories.

[1100] What is the Intoxicant of ignorance?*

Answer as in § 1061 fordulness.'

These are the states that are Intoxicants.

[1102] Which are the states that are not Intoxicants? Every state, good, bad and indeterminate," which is not included in the foregoing (Intoxicants), whether relating to the worlds of sense, form or the formless, or to the life that is Unincluded, to wit, the four skandhas; all form also, and uncompounded element.

[1103] Which are the states that are co-Intoxicant ?7

1 I.e., that the life (or living soul) is, or is not, annihilated on the dissolution of the body. Ibid.

2 Tathagato-in the Cy., satto tathagato nāma. Clearly, therefore, not a reference to the Buddha only. See Robert Chalmers, Tathāgata,' J. R. A. S., January, 1898, pp. 113-115. The four speculations about such a person's future existence are named respectively Eternalist, Annihilationist, Semi-eternalist, Eel-wriggling (a maravikkhepika). Ibid., see D. i. 3, §§ 58, 41, 59, 35.

3 See under § 381.

In the text, after dukkhudaye aññānam, supply dukkhanirodhe aññānam.

5§ 1101' is apparently an erroneous interpolation. See § 1104, where it appears again and in its right place. 6 In the text read kusalākusalavyakatā.

7 Sasava, i.e., states proceeding along with Asavas," and which attānam ārammanam katva-' have made the Self their object.' Asl. 48.

Good, bad and indeterminate states, whether relating to the worlds of sense, form, or the formless; in other words, the five skandhas.

[1104] Which are the states that are not co-Intoxicant? The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element.

[1105] Which are the states that are associated with Intoxicants '?

The states which are associated with those [Intoxicant] states, to wit, the four skandhas.

[1106] Which are the states that are disconnected with Intoxicants"?

The states which are disconnected with those [Intoxicant] states, to wit, the four skandhas; all form also, and uncompounded element.

[1107] Which are the states that are both Intoxicants and co-Intoxicant?

The Intoxicants themselves.2

[1108] Which are the states that are co-Intoxicant, but not Intoxicants?

The states which have the foregoing states (§ 1096) as their concomitants; that is to say, with the exception of the Intoxicants, all states whatever, good, bad and indeterminate, which are co-Intoxicant, whether they relate to the worlds of sense, of form or of the formless; in other words, the five skandhas.

1 Answers of this form, which frequently occur in these 'Groups,' are not the mere repetitions of the question that they at first sight appear, but are, in logical idiom, analytic, or explicative propositions. The current term a sava-sampayutta means or includes these four modes:-kāmāsava-sampayutta, bhavasava-sampayutta, and

so on.

2 When mutally associated. Cf. the following pair of

answers.

[1109] Which are the states that are both Intoxicants and associated with Intoxicants ?

The Intoxicant of sensuality together with that of ignorance, and conversely. The Intoxicant of renewed existence together with that of ignorance, and conversely. The Intoxicant of speculative opinion together with that of ignorance, and conversely.

[1110] Which are the states that are associated with Intoxicants but are not Intoxicants?

The states which are associated with the foregoing states (§ 1096) the latter themselves excepted-to wit, the four skandhas.

[1111] Which are the states that are disconnected with Intoxicants but co-Intoxicant?

The states which are disconnected with those abovenamed states (§ 1096), but which, good, bad, or indeterminate, have them as concomitants, whether they belong to the worlds of sense, of form, or of the formless, to wit, the five skandhas.

[1112] Which are the states that are disconnected with Intoxicants and are not co-Intoxicant?

The Paths that are the Unincluded and the Fruits of the Paths and uncompounded element.1

1 In conclusion the Cy. declares (p. 372) that the Intoxicant of speculative opinion is put away during one's progress through the first (sotapatti) path, the Intoxicant of sensuality in the third (anāgāmi) path, and the Intoxicants of renewed existence and ignorance in the fourth (arahatta) path.

[CHAPTER V.

The Group of the Fetters (s a ññojana-goccha kam).]

[1113] Which are the states that are Fetters? The ten Fetters, to wit, the Fetter of

1 Saññojanāni 'mean the things that bind, that fetter to the wheel of re-birth, the individual for whom they exist." Asl. 48. This list differs in some items from the wellknown dasa saññojanāni occurring so often in the Suttas, and enumerated in Childers. See Rhys Davids, 'American Lectures,' 141 et seq. That that older category was known to Buddhaghosa may be gathered from his naming the first three in order as 'states which are to be put away by insight,' § 1002 et seq. He proffers, however, no comment on the two lists as such. In M. i. 360-363, eight states of mind are enumerated and severally designated as a Fetter and a Hindrance, but they are quite different from either category habitually understood by these two titles. Cf. also M. i. 432; A. ii. 238; Div. S. 533, 553.

In this connexion,

[1114] What is the Fetter of sensual passion?

That sensual desire, sensual passion, sensual delight, sensual craving, sensual fondness, sensual fever, sensual languor, sensual rapacity, which is excited by the pleasures of the senses-this is called the Fetter of sensuality.1

[1115] What is the Fetter of repulsion ?2

Answer as for hate,' § 1060.

[1116] What is the Fetter of conceit ?

1

Cf. with § 1097. The single discrepancy is the omission in § 1114 of sensual thirst' (kamapipaso), both in the P. T. S. text and in K.

2 Paṭigha-saññojanam, cf. §§ 413-421.

3 Mana-saññojanam-or pride. Conceit is etymologically more exact, though not so in any other respect. Lowly' is hino. Cf. §§ 269, et seq., 1025. Loftiness and haughtiness' are unnati, unnamo. [Flaunting] a flag is simply dhajo, the metaphor implying the pretensions conveyed by raising a flag over one's self or property, but answering better to our metaphor of a flourish of trumpets.' 'Assumption' is sampaggaho. The Cy. (p. 372) hereon has ukkhipanatthena cittam sampagganhātī ti— to grasp in the sense of tossing (puffing up) the mind. Cf. sisam ukkhipitva, quoted by Childers, and the Hebrew figures for arrogance, etc.-lifting up head, horn, heel, or one's self on high; also paggaho, § 56. Desire of the heart for self-advertisement' is ketukamyata cittassa. I can only make sense of the Cy. hereon by altering the punctuation followed in the text. Thus : Ketu vuccati bahusu dhajesu accuggatadhajo. Māno pi punappuna uppajjamāno aparapare upadaya accuggatatthena ketum viyati ketu. Ketum icchati ti ketukamyatassa bhavo ketukamyata. Sa pana cittassa, na attano, tena vuttam:-ketukamyata cittassa ti. A flag hoisted above many flags is called a ketu (sign, or standard); cf. Rāmāyaṇa i. 19, 16, quoted by Böthl. and Roth). By ketu is meant the conceit which arising again and again is like a signal in the sense of something set up on high. The state of ketu-desire, i.e., to wish for self-advertisement, is ketukamyata. But this means [a state of] mind, not of a self-entity, therefore the phrase is desire of the mind [or heart] for self-advertisement.'