2.1.1. Good in Relation to the Sensuous Universe

The Eight Main Types of Thought relating to the Sensuous Universe (kāmāvacara-aṭṭha-mahācittāni)

1. The First Type of Thought

Which are the states that are good?

When a good thought concerning the sensuous universe has risen, which is accompanied by gladness and associated with knowledge, and has as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is:

1. contact (<a href="#pts-cs2">§ 2)
2. feeling (<a href="#pts-cs3">§ 3)
3. perception (<a href="#pts-cs4">§ 4)
4. volition (<a href="#pts-cs5">§ 5)
5. thought (<a href="#pts-cs6">§ 6)
6. application (<a href="#pts-cs7">§ 7)
7. sustained thinking (<a href="#pts-cs8">§ 8)
8. zest (<a href="#pts-cs9">§ 9)
9. ease (<a href="#pts-cs10">§ 10)
10. self-collectedness (<a href="#pts-cs11">§ 11)
11. the faculty of faith (<a href="#pts-cs12">§ 12)
12. the faculty of energy (<a href="#pts-cs13">§ 13)
13. the faculty of mindfulness (<a href="#pts-cs14">§ 14)
14. the faculty of concentration (<a href="#pts-cs15">§ 15)
15. the faculty of insight (<a href="#pts-cs16">§ 16)
16. the faculty of ideation (<a href="#pts-cs17">§ 17)
17. the faculty of gladness (<a href="#pts-cs18">§ 18)
18. the faculty of life (<a href="#pts-cs19">§ 19)
19. right views (<a href="#pts-cs20">§ 20)
20. right intention (<a href="#pts-cs21">§ 21)
21. right endeavour (<a href="#pts-cs22">§ 22)
22. right mindfulness (<a href="#pts-cs23">§ 23)
23. right concentration (<a href="#pts-cs24">§ 24)
24. the power of faith (<a href="#pts-cs25">§ 25)
25. the power of energy (<a href="#pts-cs26">§ 26)
26. the power of mindfulness (<a href="#pts-cs27">§ 27)
27. the power of concentration (<a href="#pts-cs28">§ 28)
28. the power of insight (<a href="#pts-cs29">§ 29)
29. the power of conscientiousness (<a href="#pts-cs30">§ 30)
30. the power of the fear of blame (<a href="#pts-cs31">§ 31)
31. absence of greed (<a href="#pts-cs32">§ 32)
32. absence of hate (<a href="#pts-cs33">§ 33)
33. absence of dullness (<a href="#pts-cs34">§ 34)
34. absence of covetousness (<a href="#pts-cs35">§ 35)
35. absence of malice (<a href="#pts-cs36">§ 36)
36. right views (<a href="#pts-cs37">§ 37)
37. conscientiousness (<a href="#pts-cs38">§ 38)
38. fear of blame (<a href="#pts-cs39">§ 39)
39. serenity in mind and mental factors (<a href="#pts-cs40">§§ 40, <a href="#pts-cs41">41)
40. lightness in mind and mental factors (<a href="#pts-cs42">§§ 42, <a href="#pts-cs43">43)
41. plasticity in mind and mental factors (<a href="#pts-cs44">§§ 44, <a href="#pts-cs45">45)
42. facility in mind and mental factors (<a href="#pts-cs46">§§ 46, <a href="#pts-cs47">47)
43. fitness in mind and mental factors (<a href="#pts-cs48">§§ 48, <a href="#pts-cs49">49)
44. directness in mind and mental factors (<a href="#pts-cs50">§§ 50, <a href="#pts-cs51">51)
45. mindfulness (<a href="#pts-cs52">§ 52)
46. intelligence (<a href="#pts-cs53">§ 53)
47. quiet (<a href="#pts-cs54">§ 54)
48. intuition (<a href="#pts-cs55">§ 55)
49. grasp (<a href="#pts-cs56">§ 56)
50. balance (<a href="#pts-cs57">§ 57).

Now these—or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.

What on that occasion is contact (phasso)?

The contact which on that occasion is touching, the being brought into contact, the state of having been brought into touch with—this is the contact that there then is.

What on that occasion is feeling (vedana)?

The mental pleasure, the mental ease, which, on that occasion, is born of contact with the appropriate element of representative intellection; the pleasurable, easeful sensation which is born of contact with thought; the pleasurable, easeful feeling which is born of contact with thought—this is the feeling that there then is.

What on that occasion is perception (saññā)?

The perception, the perceiving, the state of having perceived which on that occasion is born of contact with the appropriate element of representative intellection—this is the perception that there then is.

What on that occasion is volition (cetanā)?

The volition, purpose, purposefulness, which is born of contact with the appropriate element of representative intellection—this is the volition that there then is.

What on that occasion is thought (cittaṃ)?

The thought which on that occasion is ideation, mind, heart, that which is clear, ideation as the sphere of mind, the faculty of mind, intellection, the skandha of intellection, the appropriate element of representative intellection—this is the thought that there then is.

What on that occasion is application of mind (vitakko)?

The discrimination, the application, which on that occasion is the disposing, the fixing, the focussing, the superposing of the mind, right disposing—this is the application that there then is.

What on that occasion is sustained thought (vicāro)?

The process, the sustained procedure (vicāro), the progress and access [of the mind] which on that occasion is the [continuous] adjusting and focussing of thought—this is the sustained thought that there then is.

What on that occasion is zest (pīti)?

The zest which on that occasion is joy, rejoicing at, rejoicing over, mirth and merriment, felicity, exultation, transport of mind—this is the zest that there then is.

What on that occasion is ease (sukhaṃ)?

The mental pleasure, the mental ease, which on that occasion is the pleasant, easeful experience born of contact with thought—this is the ease that there then is.

What on that occasion is self-collectedness (cittass’ ekaggatā)?

The stability, solidity, absorbed steadfastness of thought which on that occasion is the absence of distraction, balance, unperturbed mental procedure, quiet, the faculty and the power of concentration, right concentration—this is the self-collectedness that there then is.

What on that occasion is the faculty of faith (saddhindriyaṃ)?

The faith which on that occasion is a trusting in, the professing confidence in, the sense of assurance, faith, faith as a faculty and as a power—this is the faith that there then is.

What on that occasion is the faculty of energy (viriyindriyaṃ)?

The mental inception of energy which there is on that occasion, the striving and the onward effort, the exertion and endeavour, the zeal and ardour, the vigour and fortitude, the state of unfaltering effort, the state of sustained desire, the state of unflinching endurance and solid grip of the burden, energy, energy as faculty and as power, right endeavour—this is the energy that there then is.

What on that occasion is the faculty of mindfulness (satindriyaṃ)?

The mindfulness which on that occasion is recollecting, calling back to mind; the mindfulness which is remembering, bearing in mind, the opposite of superficiality and of obliviousness; mindfulness as faculty, mindfulness as power, right mindfulness—this is the faculty of mindfulness that there then is.

What on that occasion is the faculty of concentration (samādhindriyaṃ)?

Answer as for “self-collectedness”, <a href="#pts-cs11">§ 11.

What on that occasion is the faculty of insight (paññindriyaṃ)?

The insight which there is on that occasion is understanding, search, research, searching the Doctrine, discernment, discrimination, differentiation, erudition, proficiency, subtlety, criticism, reflection, analysis, breadth, sagacity, a “guide”, intuition, intelligence, a “goad”; wisdom as faculty, wisdom as power, wisdom as a sword, wisdom as a height, wisdom as light, wisdom as glory, wisdom as splendour, wisdom as a precious stone; the absence of dullness, searching the Truth, right views—this is the wisdom that there then is.

What on that occasion is the faculty of mind (representative imagination, manindriyaṃ)?

Answer as for “thought” (cittaṃ), <a href="#pts-cs6">§ 6.

What on that occasion is the faculty of pleasure (somanassin-driyaṃ)?

Answer as for “ease” (sukhaṃ), <a href="#pts-cs10">§ 10.

What on that occasion is the faculty of life (jīvitindriyaṃ)?

The persistence of these incorporeal states, their subsistence, going on, their being kept going on, their progress, continuance, preservation, life, life as faculty—this is the faculty of life that there then is.

What on that occasion are right views (sammā-diṭṭhi)?

Answer as for the “faculty of insight”, <a href="#pts-cs16">§ 16.

What on that occasion is right intention (sammā-sankappo)?

Answer as for “application of mind”, <a href="#pts-cs7">§ 7.

What on that occasion is right endeavour (sammā-vāyāmo)?

Answer as for the “faculty of energy”, <a href="#pts-cs13">§ 13.

What on that occasion is right mindfulness (sammāsati)?

Answer as for the “faculty of mindfulness”, <a href="#pts-cs14">§ 14.

What on that occasion is right concentration (sammā-samādhi)?

Answer as for “self-collectedness”, <a href="#pts-cs11">§ 11.

What on that occasion is the power of faith (saddhābalaṃ)?

Answer as for the “faculty of faith”, <a href="#pts-cs12">§ 12.

What on that occasion is the power of energy (viriyabalaṃ)?

Answer as for the “faculty of energy”, <a href="#pts-cs13">§ 13.

What on that occasion is the power of mindfulness (sati-balaṃ)?

Answer as for the “faculty of mindfulness”, <a href="#pts-cs14">§ 14.

What on that occasion is the power of concentration (samādhi-balaṃ)?

Answer as for “self-collectedness”, <a href="#pts-cs11">§ 11.

What on that occasion is the power of insight (paññābalaṃ)?

Answer as for the “faculty of wisdom”, <a href="#pts-cs16">§ 16.

What on that occasion is the power of conscientiousness (hiribalaṃ)?

The feeling of conscientious scruple which there is on that occasion when scruples ought to be felt, conscientious scruple at attaining to bad and evil states—this is the power of conscientiousness that there then is.

What on that occasion is the power of the fear of blame (ottappabalaṃ)?

The sense of guilt which there is on that occasion, where a sense of guilt ought to be felt, a sense of guilt at attaining to bad and evil states—this is the fear of blame that there then is.

What on that occasion is disinterestedness (alobho)?

The absence of greed, of being greedy, of greediness, which there is on that occasion, the absence of infatuation, the feeling and being infatuated, the absence of covetousness, that absence of greed which is the root of good—this is the absence of greed that there then is.

What on that occasion is the absence of hate (adoso)?

The absence of hate, of hating, of hatred, which there is on that occasion, the absence of malice, of spleen, the absence of hate, which is the root of good—this is the absence of hate that there then is.

What on that occasion is the absence of dullness (amoho)?

Answer as for the “faculty of insight”, <a href="#pts-cs16">§ 16.

What on that occasion is the absence of covetousness (anabh-ijjhā)?

Answer as for “disinterestedness”, <a href="#pts-cs32">§ 32.

What on that occasion is the absence of malice (avyāpādo)?

Answer as for the “absence of hate”, <a href="#pts-cs33">§ 33.

What on that occasion are right views (sammādiṭṭhi)?

Answer as for the “faculty of insight”, <a href="#pts-cs16">§ 16.

What on that occasion is conscientiousness (hiri)?

Answer as for the “power of conscientiousness”, <a href="#pts-cs30">§ 30.

What on that occasion is the fear of blame (ottappaṃ)?

Answer as for the “power of the fear of blame”, <a href="#pts-cs31">§ 31.

What on that occasion is repose of mental factors (kāyappassaddhi)?

The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandhas of feeling, perception and synergies—this is the serenity of mental factors that there then is.

What on that occasion is serenity of mind (cittapassaddhi)?

The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandha of mind—this is the serenity of mind that there then is.

What on that occasion is buoyancy of mental factors (kāyalahutā)?

The buoyancy which there is on that occasion, the alertness in varying, the absence of sluggishness and inertia, in the skandhas of feeling, perception, and synergies—this is the buoyancy of mental factors that there then is.

What on that occasion is buoyancy of mind (cittalahutā)?

The buoyancy, etc. (as in <a href="#pts-cs42">§ 42), in the skandha of consciousness—this is the buoyancy of mind that there then is.

What on that occasion is pliancy of mental factors (kāyamudutā)?

The pliancy which there is on that occasion, the suavity, smoothness, absence of rigidity, in the skandhas of feeling, perception, and synergies—this is the pliancy of mental factors that there then is.

What on that occasion is pliancy of mind (cittamudutā)?

The plasticity which, etc. (as in <a href="#pts-cs44">§ 44), in the skandha of consciousness—this is the pliancy of mind that there then is.

What on that occasion is wieldiness of mental factors (kāyakammaññatā)?

The wieldiness which there is on that occasion, the tractableness, the workableness, of the skandhas of feeling, perception, and synergies—this is the wieldiness of mental factors that there then is.

What on that occasion is wieldiness of mind (cittakammaññatā)?

The wieldiness, etc. (as in <a href="#pts-cs46">§ 46), of the skandha of consciousness—this is the wieldiness of mind that there then is.

What on that occasion is fitness of mental factors (kayapāguññatā)?

The fitness which there is on that occasion, the competence, the efficient state of the skandhas of feeling, perception, and synergies—this is the fitness of mental factors that there then is.

What on that occasion is fitness of mind (cittapāguññatā)?

The fitness, etc. (as in <a href="#pts-cs48">§ 48), of the skandha of consciousness—this is the fitness of mind that there then is.

What on that occasion is rectitude of mental factors (kāyujjukatā)?

The straightness which there is on that occasion, the rectitude, without deflection, twist or crookedness, of the skandhas of feeling, perception, and synergies—this is the rectitude of mental factors that there then is.

What on that occasion is rectitude of mind (cittujjukatā)?

The straightness, etc. (as in <a href="#pts-cs50">§ 50), of the skandha of consciousness—this is the rectitude of mind that there then is.

What on that occasion is mindfulness (sati)?

Answer as for the “faculty of mindfulness”, <a href="#pts-cs14">§ 14.

What on that occasion is intelligence (sampajaññaṃ)?

Answer as for “insight”, <a href="#pts-cs16">§ 16.

What on that occasion is quiet (samatho)?

Answer as for “self-collectedness”, <a href="#pts-cs11">§ 11.

What on that occasion is intuition (vipassanā)?

Answer as for “insight”, <a href="#pts-cs16">§ 16.

What on that occasion is grasp (paggāho)?

Answer as for the “faculty of energy”, <a href="#pts-cs13">§ 13.

What on that occasion is balance (avikkhepo)?

Answer as for “self-collectedness”, <a href="#pts-cs11">§ 11.

These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.

Here ends the analysis of terms (Pada-bhājaniyaṃ).

Summary of the constituents of the First Type of Thought (sangahavāraṃ or koṭṭhāsavāraṃ)

Now, on that occasion:

• the skandhas are four,
• the spheres (āyatanāni) are two,
• the elements (dhātuyo) are two,
• the nutriments (āhārā) are three,
• the faculties (indriyāni) are eight,
• the Jhāna is fivefold,
• the Path is fivefold,
• the powers (balāni) are seven,
• the moral roots (hetu) are three;

• contact,
• feeling,
• perception,
• volition,
• thought,

are each single [factors];

the skandhas of:

• feeling,
• perception,
• synergies,
• consciousness,

are each single [factors];

• the sphere of ideation (manāyatanaṃ),
• the faculty of ideation,
• the element of intellection (manoviññāṇadhātu),
• the sphere of a [purely] mental state,
• the element of a [purely] mental state.

are each single [factors].

These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.

What on that occasion are the four skandhas?

The skandhas of feeling, perception, synergies, and consciousness.

1. What on that occasion is the skandha of feeling?
   The mental pleasure, the mental ease, which there is on that occasion, the pleasurable, easeful sensation which is born of contact with thought, the pleasant, easeful feeling born of contact with thought—this is the skandha of feeling that there then is (<a href="#pts-cs3">§§ 3, <a href="#pts-cs10">10, <a href="#pts-cs18">18.
2. What on that occasion is the skandha of perception?
   The perception, the perceiving, the state of having perceived, which there is on that occasion—this is the skandha of perception that there then is (<a href="#pts-cs4">§ 4).
3. What on that occasion is the skandha of synergies?
   1. Contact,
   2. volition,
   3. application of mind,
   4. sustained application,
   5. zest,
   6. self-collectedness,
   7. the faculty of faith,
   8. the faculty of energy,
   9. the faculty of mindfulness,
   10. the faculty of concentration,
   11. the faculty of insight,
   12. the faculty of life,
   13. right views,
   14. right intention,
   15. right endeavour,
   16. right mindfulness,
   17. right concentration,
   18. the power of faith,
   19. the power of energy,
   20. the power of mindfulness,
   21. the power of concentration,
   22. the power of insight,
   23. the power of conscientiousness,
   24. the power of the fear of blame,
   25. disinterestedness,
   26. absence of hate,
   27. absence of dullness,
   28. absence of covetousness,
   29. absence of malice,
   30. right views,
   31. conscientiousness,
   32. the fear of blame,
   33. serenity of mental factors,
   34. serenity of mind,
   35. buoyancy of mental factors,
   36. buoyancy of mind,
   37. plasticity of mental factors,
   38. plasticity of mind,
   39. wieldiness of mental factors,
   40. wieldiness of mind,
   41. fitness of mental factors,
   42. fitness of mind,
   43. rectitude of mental factors,
   44. rectitude of mind,
   45. mindfulness,
   46. intelligence,
   47. quiet,
   48. intuition,
   49. grasp,
   50. balance.
   These, or whatever other incorporeal causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception, and consciousness—these are the skandha of synergies.
4. What on that occasion is the skandha of consciousness?
   The thought which on that occasion is ideation, mind, the heart, that which is clear, ideation as the sphere of mind, as the faculty of mind, the skandha of consciousness, the appropriate element of representative intellection—this is the skandha of consciousness that there then is (<a href="#pts-cs6">§ 6).

These on that occasion are the four skandhas.

What on that occasion are the two spheres?

The sphere of mind, the sphere of [mental] states.

What on that occasion is the sphere of mind (manāyatanaṃ)?

Answer as for “thought”, <a href="#pts-cs6">§ 6, and for the “skandha of consciousness”, <a href="#pts-cs63">§ 63.

What on that occasion is the sphere of [mental] states (dhammāyatanaṃ)?

The skandhas of feeling, perception, synergies—this is on that occasion the sphere of [mental] states.

These are on that occasion the two spheres.

What on that occasion are the two elements?

The element of representative intellection, the element of [mental] states.

What on that occasion is the element of [purely] mental consciousness (manoviññāṇadhātu)?

Answer as for “thought”, <a href="#pts-cs6">§ 6; cf. <a href="#pts-cs63">§§ 63, <a href="#pts-cs65">65.

What on that occasion is the element of [mental] states (dhammadhātu)?

The skandhas of feeling, of perception, of synergies—these are on that occasion the element of [mental] states.

These are on that occasion the two elements.

What on that occasion are the three nutriments?

The nutriment of contact, the nutriment of volition, the nutriment of consciousness.

What on that occasion is the nutriment which is contact (phassāharo)?

Answer as for “contact”, <a href="#pts-cs2">§ 2.

What on that occasion is the nutriment which is volition (manosañcetanāhāro)?

The volition, the willing, the purposiveness which there is on that occasion—this is the representative cogitation that there then is.

What on that occasion is the nutriment which is consciousness (viññāṇāhāro)?

Answer as for the “skandha of consciousness”, <a href="#pts-cs63">§ 63.

These on that occasion are the three nutriments.

What on that occasion are the eight faculties?

The faculties of faith, energy, mindfulness, concentration, insight, ideation, happiness, life.

What on that occasion is the faculty of faith … life?

Answers as in <a href="#pts-cs12">§§ 12–<a href="#pts-cs19">19 respectively.

These on that occasion are the eight faculties.

What on that occasion is the fivefold Jhāna (pañcangikaṃ jhānaṃ)?

Applied and sustained thought, zest, ease, self-collectedness.

What on that occasion is applied thought … self-collectedness?

Answers as in <a href="#pts-cs7">§§ 7–<a href="#pts-cs11">11 respectively.

This on that occasion is the fivefold Jhāna.

What on that occasion is the fivefold Path (pañcangiko maggo)?

Right views, right intention, right endeavour, right mindfulness, right concentration.

What on that occasion are right views … is … right concentration?

Answers as in <a href="#pts-cs20">§§ 20–<a href="#pts-cs24">24 respectively.

This on that occasion is the fivefold Path.

What on that occasion are the seven powers?

The power of faith, energy, mindfulness, concentration, insight, conscientiousness, the fear of blame.

What on that occasion is the power of faith … the fear of blame?

Answers as in <a href="#pts-cs25">§§ 25–<a href="#pts-cs31">31 respectively.

These on that occasion are the seven powers.

What on that occasion are the three moral roots (tayohetū)?

The absence of lust, of hate, and of dullness.

What on that occasion is disinterestedness, … absence of dullness?

Answers as in <a href="#pts-cs32">§§ 32–<a href="#pts-cs34">34 respectively.

These are on that occasion the three causes.

What on that occasion is contact …

feeling …

perception …

volition …

thought …

the skandha of feeling …

the skandha of perception …

the skandha of synergies …

the skandha of consciousness …

the sphere of mind …

the faculty of mind …

the element of (purely) mental consciousness …

the sphere of (mental) states …

the element of (mental) states, … regarded as a single factor?

Answers as in <a href="#pts-cs2">§§ 2–<a href="#pts-cs6">6, <a href="#pts-cs60">60–63, <a href="#pts-cs65">65, <a href="#pts-cs65">65, <a href="#pts-cs65">65, <a href="#pts-cs66">66, <a href="#pts-cs66">66, respectively.

These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.

[Here ends] the Summary [of the constituents of the First Main Type of Good Thoughts].

Now, at that time there are:

• states (distinguishable constituents of the “thought”),
• skandhas,
• spheres,
• elements,
• nutriments,
• faculties,
• Jhāna,
• the Path,
• powers,
• causes,
• contact,
• feeling,
• perception,
• volition,
• thought,
• the skandha of feeling,
• the skandha of perception,
• the skandha of synergies,
• the skandha of consciousness,
• the sphere of mind,
• the faculty of mind,
• the element of [purely] mental consciousness,
• the sphere of [mental] states,
• the element of [mental] states.

These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.

What on that occasion are states?

The skandhas of feeling, of perception, of synergies, of consciousness.

What on that occasion are skandhas?

Answer as in <a href="#pts-cs59">§ 59.

Similar questions are then put respecting “spheres”, “elements”, and so on through the list of constituent species. The answers are identical with those given to similar questions in the previous “Summary”, viz. in <a href="#pts-cs64">§§ 64, <a href="#pts-cs67">67, <a href="#pts-cs70">70, <a href="#pts-cs74">74, <a href="#pts-cs83">83, <a href="#pts-cs89">89, <a href="#pts-cs95">95, <a href="#pts-cs103">103, and <a href="#pts-cs107">107–<a href="#pts-cs120">120.

[Here ends] the “Emptiness” Section.

2. The Second Type of Thought

Which are the states that are good?

When a good thought concerning the sensuous universe has arisen by instigation, a thought which is accompanied by gladness, associated with knowledge, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, feeling, etc. [here follows the list of “states” dealt with in <a href="#pts-cs1">§§ 1–<a href="#pts-cs145">145 and constituting the First Thought]—these, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good …

[Here ends] the Second Thought.

3. The Third Type of Thought

Which are the states that are good?

When a good thought concerning the sensuous universe has arisen accompanied by gladness, disconnected with knowledge, and having as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is:

• contact,
• feeling,
• perception,
• volition,
• thought,
• application,
• sustained application,
• zest,
• ease,
• self-collectedness;

the faculty of:

• faith,
• energy,
• mindfulness,
• concentration,
• mind,
• happiness,
• life;

• right intention,
• right endeavour,
• right mindfulness,
• right concentration;

the power of:

• faith,
• energy,
• mindfulness,
• concentration,
• conscientiousness,
• the fear of blame;

• disinterestedness,
• absence of hate,
• absence of covetousness,
• absence of malice;
• conscientiousness,
• fear of blame;

• serenity,
• buoyancy,
• plasticity,
• wieldiness,
• fitness,
• rectitude,

both of mental factors and mind;

• mindfulness,
• quiet,
• grasp,
• balance.

These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.

[Summary, cf. <a href="#pts-cs58">§ 58 et seq.]

Now, on that occasion

• the skandhas are four
• the spheres are two
• the elements are two
• the nutriments are three
• the faculties are seven
• the Jhāna is fivefold
• the Path is fourfold
• the powers are six
• the causes are two
• contact, etc.

[Continue as in <a href="#pts-cs58">§ 58.]

What on that occasion is the skandha of synergies?

The content of the sankhāra-skandha is the same as in the First Type of Thought, <a href="#pts-cs62">§ 62, with the following omissions:

• “The faculty of insight”,
• “right views”,
• “the power of insight”,
• “the absence of dullness”,
• “intelligence”,
• “intuitio

These are omitted as incompatible with the quality “disconnected with knowledge”.

These, or whatever other incorporeal, etc.

[Here ends] the Third Type of Thought.

4. The Fourth Type of Thought

Which are the states that are good?

When a good thought concerning the sensuous universe has arisen by instigation, a thought which is accompanied by gladness, disconnected with knowledge, and having as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc. [Continue as in <a href="#pts-cs147">§ 147]—these, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good …

[Here ends] the Fourth Thought.

5. The Fifth Type of Thought

Which are the states that are good?

When a good thought concerning the sensuous universe has arisen, accompanied by indifference, associated with knowledge, and having as its object a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc. [Continue as in <a href="#pts-cs1">§ 1, but for “zest” and “gladness” substitute “indifference” (upekkhā), and for “the faculty of gladness” substitute “the faculty of indifference”].

What on that occasion is contact?

Answer as in <a href="#pts-cs2">§ 2.

What on that occasion is feeling?

The mental [condition] neither pleasant nor unpleasant, which, on that occasion, is born of contact with the appropriate element of [purely] mental consciousness; the sensation, born of contact with thought, which is neither easeful nor painful; the feeling, born of contact with thought, which is neither easeful nor painful—this is the feeling that there then is.

[Continue as in <a href="#pts-cs4">§§ 4–<a href="#pts-cs8">8.]

What on that occasion is indifference?

Answer as in preceding reply, omitting the phrase “born of contact with the appropriate element of purely mental consciousness”.

[Continue as in <a href="#pts-cs11">§§ 11–<a href="#pts-cs17">17.]

What on that occasion is the faculty of indifference?

Answer as in preceding reply. Continue as in <a href="#pts-cs19">§§ 19–<a href="#pts-cs57">57.

Summary

Now, on that occasion

• the skandhas are four,
• the spheres are two,
• the elements are two,
• the nutriments are three,
• the faculties are eight,
• the Jhāna is fourfold,
• the Path is fivefold,
• the powers are seven,
• the causes are three,
• contact,

• etc., etc. [cf.<a href="#pts-cs58">§ 58],

• the sphere of mental states is a single factor,
• the element of mental states is a single factor.

These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good …

[Continue as in <a href="#pts-cs59">§§ 59–<a href="#pts-cs61">61.]

What on that occasion is the skandha of synergies?

Answer as in <a href="#pts-cs62">§ 62, omitting “joy”.

[Continue as in the Summary and “Emptiness” Section of the First Type of Thought.]

[Here ends] the Fifth Type of Thought.

6. The Sixth Type of Thought

Which are the states that are good?

When a good thought concerning the sensuous universe has arisen, accompanied by indifference, associated with knowledge, by instigation, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc.

[Continue as in the Fifth Type of Thought.]

[Here ends] the Sixth Type of Thought.

7. The Seventh Type of Thought

Which are the states that are good?

When a good thought concerning the sensuous universe has arisen, accompanied by indifference, disconnected with knowledge, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc. …

[Continue as in the Third Type of Thought, substituting “indifference” for “zest” and “ease”, the “faculty of disinterestedness” for that of “gladness”, and “fourfold” for “fivefold Jhāna”.]

Summary

Now, on that occasion the skandhas

• are four,
• etc., etc.

[Continue as in the Third Type of Thought, substituting “fourfold” for “fivefold Jhāna”.]

What on that occasion is the skandha of synergies?

The content of this skandha is the same as in the Third Type of Thought (see <a href="#pts-cs148">§ 148), with the further omission of “zest”.

[Continue as in the First Type of Thought.]

[Here ends] the Seventh Type of Thought.

8. The Eighth Type of Thought

Which are the states that are good?

When a good thought concerning the sensuous universe has arisen, accompanied by indifference, disconnected with knowledge, by instigation, and having, as its object, a sight, a sound, a smell, a taste, a touch, a [mental] state, or what not, then there is contact, etc.

[Continue as in the Seventh Type of Thought.]

[Here ends] the Eighth Type of Thought.