Co-Intoxicant states, good, bad and indeterminate, whether they relate to the worlds of sense, of form or of the formless;1 in other words, the five skandhas. (b) harmless? The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element. [1243, 1243a] Which are the states that are (a) corrupt? The three roots of bad (karma), to wit, lust, hate, dulness, as well as the Corruptions united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them. (b) not corrupt? Good and indeterminate states, whether they relate to the worlds of sense, form, or the formless, or to the life that is Unincluded; in other words, the four skandhas; all form also, and uncompounded element.2 [1244-1247] Which are the states that are (d) baneful but not themselves Corruptions? Answers as in the corresponding pairs in the 'Graspings,' §§ 1221-1224. [1248, 1249] Which are the states that are (a) both Corruptions and corrupt? The Corruptions themselves. (b) corrupt but not themselves Corruptions? The states which by those ten states are made corrupt, the ten themselves excepted; in other words, the four skandhas. 1 Apariyapanna should, of course, be omitted from the printed text. 2 This section is omitted, apparently inadvertently, in the printed text. Cf. the Matikā. [1250-1253] Which are the states that are (a) both Corruptions and associated with Corruptions? Lust, hate, conceit, speculative opinion, perplexity, stolidity, excitement, unconscientiousness and disregard of blame taken severally in conjunction with dulness, and dulness in conjunction with each of them. Lust, also, in conjunction with excitement, and conversely, and so for the remaining eight bases. Lust, also, in conjunction with unconscientiousness, and conversely, and so for the remaining eight. Lust, also, in conjunction with disregard of blame, and conversely, and so for the remaining eight.' (b) associated with Corruptions but not themselves Corruptions ?2 (c) disconnected with Ills but baneful? (d) disconnected with Ills and harmless? Answers to these three questions as in former groups. §§ 1226-1228, 1171-1173, etc.3 See 1 It is not very obvious, nor is any explanation volunteered by the Cy., why just the 3rd, 8th, 9th and 10th Bases of Corruption are selected as the constant of two factors in this connexion. 2 In the answer, supply ye dhamma after Tehi dhammehi. 3 The First Path witnesses the overcoming of speculative opinion and perplexity, the Third Path disposes of hate, but it requires the Fourth Path to overcome the remaining seven. Asl. 387. [CHAPTER XIV. The Supplementary Set of Pairs (piṭṭhiduk am).] [1254] Which are the states that are to be put away by insight? The Three Fetters, to wit: theory of individuality, perplexity and the contagion of mere rule and ritual. [1255-1257] Identical with §§ 1003-1006. [1258] Which are the states that are not to be put away by insight? All states whatever, good, bad and indeterminate, except the three afore-mentioned, whether they relate to the worlds of sense, form or the formless, or to the life that is Unincluded; in other words, the four skandhas; all form also and uncompounded element. [1259, 1260] Which are the states that are (a) to be put away by cultivation ? All the remaining lust, hate and dulness as well as the Corruptions united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them. (b) not to be put away by cultivation ? Answer as for those states which are not to be put away by insight [§ 1258]. [1261] Which are the states the causes of which are to be put away by insight? The Three Fetters, to wit: theory of individuality, perplexity and the contagion of mere rule and ritual. [1262-1264] Identical with §§ 1003-1006. [1265] Which are the states the causes of which are not to be put away by insight? Answer as for those states which are not to be put away by insight,' § 1258. are [1266, 1267] Which are the states the causes of which (a) to be put away by cultivation ? All the remaining lust, hate and dulness: these are the causes that are to be put away by cultivation. And the Corruptions united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them, are the states the causes of which are to be put away by cultivation. (b) not to be put away by cultivation ? Answer as for the states which are not to be put away by cultivation,' § 1260. [1268-1271] Which are the states (a) wherein conception works'? The four skandhas when associated with conception (the latter not being included), [which springs up] in a soil wherein conception works, either in the worlds of sense or form, or in the life that is Unincluded.2 (b)roid of the working of conception'? The four skandhas when springing up in a soil void of conception, either in the worlds of sense, form or the formless, or in the life that is Unincluded; conception itself also, and all form and uncompounded element. 1 In the text, for pahatabba-hetu kā (first occurrence) read pahatabba-hetu. 2 Cf. this and following pairs with §§ 996-998 and p. 252, n. 1. See also App. I., pp. 362, 363. In the text, arūpāvacare should be omitted, and apariyapanne substituted for pariya panne. (c) wherein works thought discursive'? (d) 'void of the working of thought discursive'? Answers (substituting discursive thought' for 'conception') as in §§ 1268, 1269 respectively. [1272-1277] Which are the states that are ( (a) joyous ?1 (b) not joyous? (c) accompanied by joy? (e) accompanied by ease? If unaccompanied by ease? Answers to each pair of questions analogous to those in §§ 1268, 1269, 'joy' or 'ease' being substituted in due order for conception.' [1278, 1279] Which are the states that are (a) accompanied by disinterestedness? The three skandhas of perception, syntheses and intellect,2 when associated with disinterestedness (the latter not being included), [which springs up] in a soil congenial to it, either in the worlds of sense, form or the formless, or in the life that is Unincluded. (b) unaccompanied by disinterestedness? The four skandhas [when springing up] in a soil uncongenial to disinterestedness, either in the worlds of sense or form, or in the life that is Unincluded; disinterestedness itself also, and all form and uncompounded element. 1 3 Sappītikā. The term is used to qualify sukham, A. i. 81. How far, if at all, its connotation is distinguishable from that of piti-sahāgata (§ 1274) I cannot say. In the answers to the positive terms arūpāvacare should be omitted from the printed text. Cf. § 265 et seq. 2 Upekkha (disinterestedness) is a mode of vedana or feeling, and is therefore not said to be associated with itself. 3 In the printed text omit arūpāvacare. |