The skandhas of feeling, perception and syntheses. (b) not involved in the life of sense? Intellect and all form and uncompounded element. [1191, 1192] Which are the states that are (a) associated with thought? The skandhas of feeling, perception and syntheses. (b) disconnected with thought? All form and uncompounded element. (Thought must not be described as associated or dis connected with itself.)1 [1193, 1194] Which are the states that are (a) conjoined with thought ?? (b) detached from thought? Answers as in §§ 1191, 1192 respectively. (Thought must not be described as conjoined with, or detached from itself.) [1195, 1196] Which are the states that are (a) sprung from thought? 3 The skandhas of feeling, perception and syntheses; bodily and vocal intimation; or whatever other form there be which is born of thought, caused by thought, sprung from thought, whether it be in the spheres of sights, sounds, smells, tastes, or the tangible, the elements of space or fluidity, the lightness, plasticity or wieldiness of 4 1 This refinement in the Buddhist Logic of Terms is usually expressed by the brief parenthesis governed by thapetva, excepting. See, e.g., § 984 et seq. 2 Citta-samsattha. I.e., in a condition of continuity, immediate contiguity, with thought.' Asl. 49. The contrary visamsattha 'not in the condition of continuity, immediate contiguity, with thought, although proceeding in unity with it.' Ibid. 3 Citta-samuṭṭhānā. Cf. § 667. 4 Rasayatanam has been omitted in the text, apparently by inadvertence. form, the integration or subsistence of form, or bodily nutriment. (b) not sprung from thought? Thought; also every other kind of form, and uncompounded element. [1197, 1198] Which are the states that (a) come into being together with thought ?1 The skandhas of feeling, perception and syntheses; bodily and vocal intimation. (b) do not come into being together with thought? Thought; also all other kinds of form, and uncompounded element. [1199, 1200] Which are the states that are (a) consecutive to thought ?3 (b) not consecutive to thought? Answers as in the two foregoing answers respectively. [1201, 1202] Which are the states that are (a) conjoined with and sprung from thought ?4 The skandhas of feeling, perception and syntheses. (b) not conjoined with and sprung from thought ?5 Thought itself; all form also, and uncompounded element. 1 Citta-sahabhuno. 2 I.e., except the two modes of intimation, which are reckoned as 'form.' See § 596. 3 Cittanuparivattinā. 4 Citta-samsattha-samutṭhānā. The Cy. reads this and the terms in the two following pairs as dvandva compounds. 5 The negative in the text is not distributed, and the compound of attributes qualifying 'states' must be taken conjunctively. This is borne out by the answer. Cf. §§ 1196, 1198, also p. 204, n. 1. Saha-bhuno is parsed as saha bhavanti, not bhūtā. Asl. 49. [1203, 1204] Which are the states that (a) are conjoined with and sprung from, and that come into being together with, thought? (b) are not such as are conjoined with and sprung from and as come into being together with thought? Answers as in the two foregoing answers respectively. [1205, 1206] Which are the states that are (a) conjoined with and sprung from and consecutive to thought? (b) not conjoined with, sprung from and consecutive to thought? Answers as in the two foregoing answers. [1207, 1208] Which are the states that are (a) of the self? The spheres of the five senses and of ideation. (b) external? The spheres of the five objects of sense and of ideas.2 [1209, 1210] Which are the states that are (a) derived? The spheres of the five senses. . . and bodily nutriment.3 (b) not derived? The four skandhas, the four great phenomena and uncompounded element. [1211-1212] Which are the states that are (a) the issue of grasping? Co-Intoxicant good and bad states, whether they relate to the worlds of sense, of form, or of the formless; in other words, the four skandhas, and such form as is due to karma having been wrought. 1 See note 5, p. 320. 2 Dhammayatanam. 4 See M. i. 190. (b) not the issue of grasping? Co-Intoxicant good and bad states, whether they relate to the worlds of sense, of form, or of the formless; in other words, the four skandhas; also such kiriya-thoughts as are neither good, nor bad, nor the effects of karma; the Paths, moreover, that are the Unincluded and the Fruits of the Paths, and uncompounded element. [CHAPTER XII. The Group on Grasping (upā dāna-goccha kam).] [1213] Which are the states that have the attribute of Grasping ?1 1 Upadana. This fundamental notion in Buddhist ethics is in the Cy. (pp. 450 and 385), paraphrased by the words they take violently, i.e., they take hold with a strong grasp (bhusam adiyanti ... daļhagāham ganhanti), the prefix upa being credited with augmentative import as in other terms, such as upayaso and upakkuṭṭho. This shows that, in so far as Buddhaghosa gives the traditional sense, the word, in the Buddhism of his day, connoted rather the dynamic force of 'grasping than the static condition of attachment' (e.g., Warren, Buddhism in Translations,' p. 189 et seq.) or cleaving (Hardy, ‘Manual,' 394). Nor does his comment ratify such renderings as 'Hang' or 'Lebenstrieb' (Neumann, 'Die Reden Gotamo Buddhos,' pp. 104, 470). Fausböll's seizures' (S. N. in S. B. E., x., p. 138) and Oldenberg's 'Ergreifen' ('Buddha,' 3rd ed., 269), on the other hand, agree with Buddhaghosa. The relation of the cognate term upadaniyo to upādānam (cf. §§ 655, 881, 1219) is most clearly set forth in S. iv. 89; there the special senses are termed upādāniya dhamma, and the passionate desire connected therewith the upadanam. See also S. iv. 258. Buddhaghosa makes no comment on upādāniyam when, as in § 1219, it is applied to dhamma; but when it is a question of rupam ... upādāniyam (Dh. S., §§ 655, 881), he defines this as states which are favourable to (hita, lit., good for) the Graspings as objects by their |