[1281-1287] Which are the states that

(a) relate (belong) to the universe of sense?1

Take from the waveless deep of woe beneath up to the heaven above of the Parinimittavasavatti gods inclusivethen whatever has there its range, and is therein included, whether it be skandha, element or sphere2-form, feeling, perception, syntheses, intellect: these are states that relate (belong) to the universe of sense.

(b) do not relate (belong) to the universe of sense?

The universe of form, that of the formless and the life that is Unincluded.

(c) relate (belong) to the universe of form?

Take from the Brahma-world below up to the heaven above of the Akaniṭṭha gods inclusive-then whatever states, both of sense and intellect, have therein their range and are therein included, whether they are states of one who has attained [Jhāna having potential good], or of one in whom [resultant Jhana] has arisen, or of one living happily under present conditions.3

(d) do not relate (belong) to the universe of form?

The universe of sense, that of the formless and the life that is Unincluded.

(e) relate (belong) to the universe of the formless? Take from the entrance among the gods of the sphere of infinite space" as the lower limit, and up to the entrance

1 Kāmāvacara. The avacaras are discussed in my Introduction (vi).

2 Khandha-dhatu-ayatana (cf. K.). I take this to be an adjectival dvandva compound qualifying dhammā, but the five following terms, the skandhas, to be in apposition to dhammā.

3 The three terms rendered by the last three periphrases are sa mapannassa, uppannassa and ditthadhammasukhaviharissa. The Cy. (p. 388) explains them as referring to kusala-jhānam, vipāka-jhānam and kiriya-jhanam. The subject is further dealt with in my Introduction (viii).

See pp. 71-75.

above among the gods of the sphere where there is neither perception nor non-perception '-then whatever states, both of sense and intellect, have therein their range and are therein included, whether they are states of one who has attained [Jhana having potential good], or of one in whom [resultant Jhana] has arisen, or of one living happily under present conditions: these are states that relate (belong) to the universe of the formless.

(f) do not relate (belong) to the universe of the formless? The universe of sense,1 that of form, and the life that is Unincluded.

(g) belong to the Included?

Co-Intoxicant states, good, bad and indeterminate, whether they relate to the worlds of sense, of form or of the formless; in other words, the five skandhas.

(h) belong to the Unincluded?

The Paths, and the Fruits of the Paths, and uncompounded element.

[1288, 1289] Which are the states by which

(a) there is a going away?2

The four Paths that are the Unincluded.

(b) there is no going away!

All states, good, bad and indeterminate, except those four, whether they relate to the worlds of sense, form or

1 This is inadvertently omitted in the printed text. 2 Niyyanika. In § 277 et seq. the word has been rendered whereby there is a going forth and onward,' the Cy. leaving it somewhat vaguely defined, and the context, both in that connexion and this, showing that the expression imports rather the quest of the Ideal than its attainment. Here the Cy. is briefer and more emphatic (Asl. 50). The word is said to signify, They, cutting off the root of re-birth and making Nirvana their object, go down from (niyyanti) that round of transmigration.' The good states included under the opposite category will be those static stages of attainment in the upward progress termed the Fruits of the Paths.

the formless, or to the life that is Unincluded; in other words, the four skandhas; all form also, and uncompounded element.

[1290, 1291] Which are the states that are

(a) fixed in their consequences?1

The five acts that have immediate results, and those wrong views that are fixed in their consequences; the four Paths also that are the Unincluded.

(b) not fixed in their consequences?

Answer as in § 1289.

[1292, 1293] Which are the states that have (a) something beyond ?2

Co-Intoxicant states, good, bad and indeterminate, whether they relate to the worlds of sense, of form, or of the formless; in other words, the five skandhas.

(b) no beyond'?

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

[1294, 1295] Which are the states that are

(a) concomitant with war?3

1 See §§ 1028-1030.

2 Sa-uttara capable of transcending, of rejecting self (or soul). Asl. 50. The term is applied to cittam in D. i. 80. In the an-uttara dhamma this transcending has been accomplished.

3 Sarana, an equivalent for those passions, etc., overcome by which beings in divers ways incur weeping and misery ' = together with fightings' (saha ranehi). Asl. 50. Dulness Dulness associated with lust is co-warring (sarano) with lust, or, associated with hate, is co-warring with hate.' Asl. 388. One is reminded of the Christian parallel of fleshly lusts which war against the soul' and οἱ τῶν ἡδονῶν τῶν στρατευομένων ἐν τοῖς μέλεσιν ὑμῶν, although the concomitance in assault is in this case not emphasized. In the Therīgāthā Subha turns the tableswars a good warfare'-by fighting against the sensual desires hostile to her progress (vv. 358, 360).

The three roots of bad (karma): lust, hate and dulness --and the Corruptions united with them; the four skandhas associated with them; the action, bodily, vocal and mental, springing from them.

(b) not concomitant with war?

Good, bad 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.

[PART II.

The Suttanta Pairs of Terms (suttantika-dukam).]1

[1296, 1297] Which are the states that

(a) partake of wisdom ??

States which are the associates of wisdom.

(b) partake of ignorance ?3

States which are the associates of ignorance.

[1298, 1299] Which are the states that have (a) the likeness of lightning ?4

1 This title is discussed in my Introduction.

2 Vijjābhagino, i.e., "they (the dhamma) partake (bhajanti) of wisdom by way of association with it, they versantur (vattanti) as parts or divisions of wisdom (Asl. 50). Of the eight modes of Buddhist vijjā, viz. : knowledge born of insight (vipassanañaṇam), the potency (iddhi) of the mental image,' and the six forms of intuition (abhiññā)—the first only is here referred to (cf. D. i., p. 76 et seq., and Childers, s.rv.). The reader will remember that vijja is a term borrowed by Buddhist ethics from Brahmanic doctrine. Cf. the expression tisso vijjā, p. 358. It is almost equivalent to our 'lore.' Six states are in the Anguttara (iii. 334) said to be vijjā-bhāgiyā.

3

Ignorance respecting the Four Truths. Asl. 51.

4 This and the following simile are gone into at some length (Asl. 388), as follows: Stage 1. The traveller sets out in the gloom. 2. He loses his way. 3. Lightning flashes out and illumines. 4. The road is made plain again. So to the 'noble' disciple there is: (1) the inception of insight making for the first (second or third) Paths; (2) the obliteration of truth by darkness; (3) the glory of