are associated either with themselves, or with form, or with Nirvana.' The answers to questions §§ 1007-1012 are (with the exception of that to 1009) more precise than those there given :'States which may be put away by insight': The four geneses of thought which are associated with views and opinions, the genesis of thought which is accompanied by perplexity.' 'States which may be put away by culture [1007]':— The genesis of thought which is accompanied by excitement. The four geneses of thought which are accompanied by lust, but disconnected with views and opinions, also the two geneses of thought which are accompanied by melancholy-these states may be put away either by insight or by culture.' 'States which may be put away neither by insight nor by culture ': 'Good in the four planes; result in the four planes; completed indeterminates in three planes; form also, and Nirvana.' States the causes of which may be put away by insight, by culture, or by neither are described in the same terms. Moho (dulness), however, is inexplicitly named as something the cause of which can be put away by neither. Questions 1022-1024 are answered in quite other terms than those there used: (a) States having limited objects of thought ': 'All result of sensuous existence; ideation that is completed action; representative cognition that is completed action but not free of causes,1 and is accompanied by happi ness.' (b)States having objects of thought of wider scope':'The sphere of infinite intellect; the sphere where there 1 Kiriya-hetukā manoviññāṇadhātu. is neither perception nor non-perception.' (Cf. §§ 267, 268.) (c) States having infinite objects of thought:' The four Paths that are the Unincluded, and the four Fruits of the life of the recluse.' The four geneses of thought which are disconnected with knowledge and belong to good (karma) in the universe of sense, also the four geneses of thought disconnected with knowledge which are completed acts, and all bad (karma):—these states may be (a) or (b), but not (c), and may not be termed both (a) and (b). '[Again,] the four geneses of thought which are associated with knowledge and belong to good (karma) in the universe of sense, the four geneses of completed thoughts which are associated with knowledge, the Fourth Jhana relating to the universe of form, whether it arise as good (karma), or as completed thought, and the representative cognition which is completed and free from the causes and is accompanied by disinterestedness:-these states may be (a), or (b), or (c), but it is not proper to call them (a) and (b) and (c). [Lastly] the threefold and fourfold Jhana relating to the heavens of Form, whether it arise as good (karma), or as result, or as completed thought, the results of Fourth Jhana, and the two first Jhanas connected with Formless existence, viz., the spheres of Infinite Space and of Infinite Nothingness :-these states it is not proper to call (a) and (b) and (c). Form and Nirvana are without objects of thought.' One more group deserves quoting as giving answers not in terms of the subject inquired into. triads corresponding to §§ 1044-1049. has the following: 'States which are (a) personal (or subjective), (b) external, (c) personal-external.' This is the two The Atthakatha 'With the exception of form which is not bound up with faculties,1 all states may be subjective or external or subjective-external. Form which is not bound up with faculties, and Nirvana are both external.' 'States which have (a) a subjective object of thought, (c) a subjective-external object of thought': (a) The sphere of infinite intellection and the sphere where there is neither perception nor non-perception. : (b) The threefold and fourfold Jhana relating to But it is not proper to say that the sphere of 'Form and Nirvana are without objects of thought.' There is here a point of additional interest. The second and fourth Aruppajjhānas are shown to have been conceived as exercises of pure introspection, and to be devoid of any implications of a World-Reason, or a macrocosmic Perception, let alone any of the 'rapt soul' being caught up to other spheres. 1 Read, for Manindriyam, Anindriya-baddharūpañ ca. By an oversight this sentence and the next are printed in the text as if belonging to the previous triad. APPENDIX II. On that which is predicted about Uncompounded Element (a sankhata dhatu) in the Dhamma Sangani. Uncompounded Element is classed as the fourth and last species of the morally Indeterminate (a vyā ka ta m)—in other words, of that conduct or state of mind which is not productive of good or bad karma. But it alone, of those four, does not receive separate and systematic discussion, as is the case with the other three-Result, Kiriya, and Form. The following predicates are elicited incidentally in the course of Book III., which discusses what may be called Applied Ethics. Again, whereas the word Nirvana (nibbanam) is always substituted for asankhată dhatu in that Aṭṭhakatha which is appended as a supplement to the original text, the term 'uncompounded element' is not identified, in the Dhamma Sangani, with the topmost fruit' of the Paths, the a rahattaphalam, which is one aspect of the state called Nirvana (cf. S. iv. 251, 252). The subject therefore seems to demand further inquiry. It is to facilitate this that the following results are appended, parallel more or less to the table on Form, pp. 168-171. Cf. note, p. 166. Uncompounded element is void of the working of conception and of thought discursive' [998]1 to be put away neither by insight nor by culture [1008] something the causes of which are to be put away neither by insight nor by culture [1012] that which makes neither for the piling up nor for the undoing of re-birth neither appertaining nor not appertaining [1015] |