2.3.1. The Group of Triplets (tikaṃ)

Which are the states that are good?

The three roots of good (karma), to wit, absence of lust, absence of hate, absence of dullness; the skandhas of feeling, perception, activities and consciousness when they are associated with those three roots; whatever action, bodily, vocal and mental, springs from those three roots.

Which are the states that are bad?

The three roots of bad (karma), to wit, lust, hate, dullness; the vices that are united with them; the skandhas of feeling, perception, synergies and consciousness when these are associated with them; whatever action, bodily, vocal and mental, springs from them.

Which are the states that are indeterminate?

The results of good and bad states taking effect in the worlds of sense, form, or the formless, or in the [life that is] Unincluded; the skandhas of feeling, perception, synergies and consciousness, inoperative states, moreover, which are neither good, nor bad, nor the results of karma; lastly, all form and unconditioned element.

Which are the states that are associated with a feeling of ease?

The skandhas of perception, activities and consciousness (the feeling itself being excepted) are the states associated [with the consciousness arising] in pleasurable soil, whether it belongs to the worlds of sense or of form, or to the life that is Unincluded.

Which are the states that are associated with distressful feeling?

The skandhas of perception, synergies and consciousness (the feeling itself being excepted) are the states associated [with the consciousness arising] in a distressful soil belonging to the sensuous universe.

Which are the states that are associated with feeling that is neither painful nor pleasant?

The skandhas of perception, synergies and consciousness (the feeling itself being excepted) are the states associated [with the consciousness arising] in a neutral soil, whether it belong to the worlds of sense, form, or the formless, or to the life that is Unincluded.

Which are the states that are results?

The results of good and bad states which take effect in the worlds of sense, form and the formless, and in the life that is Unincluded; [in other words] the four skandhas.

Which are the states that involve resultant states?

Good and bad states belonging to the worlds of sense, form and the formless, or to the life that is Unincluded; [in other words] the four skandhas.

Which are the states that neither are results, nor have the quality of involving resultant states?

Those states concerning action which are neither good, nor bad, nor the results of karma; all [material] form, moreover, and unconditioned element.

Which are the states that are both grasped at and favourable to grasping?

The co-Intoxicant results of good and bad states taking effect in the worlds of sense, form or the formless; in other words, the four skandhas; such form, moreover, as is due to karma having been wrought.

Which are the states that are not grasped at but are favourable to grasping?

Good and bad co-Intoxicant states taking effect in the worlds of sense, form, or the formless; in other words, the four skandhas; inoperative states, moreover, which are neither good, nor bad, nor the results of karma; as well as such form as is not due to karma having been wrought

Which are the states that are neither grasped at nor favourable to grasping?

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

Which are the states that are vitiated and vicious?

The three roots of bad (karma), to wit, lust, hate, dullness; the Corruptions that are united with them; the four skandhas when these are associated with them; whatever action, bodily, vocal and mental, springs from them.

Which are the states that are not corrupt but baneful?

Good and indeterminate co-Intoxicant states taking effect in the worlds of sense, form and the formless; in other words, the five skandhas.

Which are the states that are neither corrupt nor baneful?

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

Which are the states associated with applied and sustained thought?

The four skandhas (applied and sustained thought itself excluded) which are associated [with the consciousness arising] in a soil favourable to applied and sustained thought, whether it belong to the world of Sense or of Form, or to the life that is Unincluded.

Which are the states not so associated?

The four skandhas (sustained thought itself excluded) which are associated [with the consciousness arising] in a soil favourable not to applied, but only to sustained thought, whether it belong to the world of Form, or to the life that is Unincluded.

Which are the states that are not associated with either applied or sustained thought?

The four skandhas which are associated [with the consciousness arising] in a soil not associated with either, whether it belong to the world of Sense, Form, or the Formless, or to the life that is Unincluded; all [material] form, moreover, and unconditioned element.

Which are the states that are accompanied by zest?

The four skandhas (zest itself being excluded) which are associated [with the consciousness arising] in a soil yielding zest, whether it belong to the worlds of Sense or Form, or to the life that is Unincluded.

Which are the states that are accompanied by ease?

The skandhas of perception, synergies and consciousness (ease being excluded) which are associated [with the consciousness arising] in an ease-yielding soil, whether it belong to the worlds of Sense or Form, or to the life that is Unincluded.

Which are the states that are accompanied by indifference?

The skandhas of perception, synergies and consciousness (indifference itself excluded) which are associated [with the consciousness arising] in a soil favourable to indifference, whether it belong to the worlds of Form or the Formless, or to the life that is Unincluded.

Which are the states that are to be put away by vision?

The three Fetters, to wit, the theory of individuality, perplexity, and perversion as to rule and ritual.

In this connexion

What is the “theory of individuality”?

When in this world the ignorant, average man who perceives not the Noble Ones, who comprehends not, nor is trained according to the doctrine of the Noble Ones, who perceives not good men, who comprehends not, nor is trained according to, the doctrine of good men, regards (1) the self as bodily shape, or (2) as having bodily shape, or regards (3) bodily shape as being in the self, or (4) the self as being in bodily shape; or regards (5) the self as feeling, or (6) as having feeling, or regards (7) feeling as being in the self, or (8) the self as being in feeling; or regards (9) the self as perception, or (10) as having perception, or regards (11) perception as being in the self, or (12) the self as being in perception; or regards (13) the self as synergies, or (14) as having synergies, or regards (15) synergies as being in the self, or (16) the self as being in synergies; or regards (17) the self as consciousness, or (18) as having consciousness, or regards (19) consciousness as being in the self, or (20) the self as being in consciousness—then this kind of opinion, this walking in opinion, this jungle of opinion, wilderness of opinion, disorder of opinion, scuffling of opinion, this Fetter of opinion, the grip and tenacity of it, the inclination towards it, the being infected by it, this by-path, wrong road, wrongness, this sectarianism, this inverted grasp—this is called the theory of individuality.

What is “perplexity”?

To doubt, to be perplexed about, (1) the Master, to doubt, to be perplexed about, (2) the Doctrine, to doubt, to be perplexed about, (3) the Order, about (4) the Discipline, about (5) the past, the future, about both the past and the future, (6) as to whether there be an assignable cause of states causally determined—it is this kind of doubt, this working of doubt, this dubiety, puzzlement, perplexity, distraction, standing at cross-roads; collapse, uncertainty of grasp; evasion, hesitation, incapacity of grasping thoroughly, stiffness of mind, mental scarifying, that is called perplexity.

What is perversion as to rule and ritual?

The theory, held by recluses and Brahmins outside our doctrine, that holiness is got by rules of moral conduct, that holiness is got by rites, that holiness is got by rules of moral conduct and by rites—this kind of opinion, this walking in mere opinion, this jungle of opinion, this wilderness of opinion, this disorder of opinion, scuffling of opinion, Fetter of opinion, the grip and tenacity of it, the inclination towards it, the being infected by it, this by-path, wrong road, wrongness, this sectarianism, this inverted grasp—this is called the perversion as to rule and ritual.

These three Fetters, and the vices united with them, and the four skandhas associated with them, as well as the action, bodily, vocal and mental, springing from them—these are the states which are to be put away by insight.

Which are the states that are to be put away by culture?

Whatever lust, hate and dullness still remain, and any vices united with them; the four skandhas that are associated with them; whatever action, bodily, vocal or mental, springs from them.

Which are the states that are to be put away neither by vision nor by culture?

Good and indeterminate states relating to the worlds of Sense, Form or the Formless, or to the life that is Unincluded; the four skandhas; all [material] form, moreover, and unconditioned element.

Which are the states the causes of which are to be put away by vision?

The three Fetters, to wit, theory of individuality, perplexity, perversion as to rule and ritual.

In this connexion

What is “theory of individuality”? … [Continue as in <a href="#pts-cs1003">§§ 1003–<a href="#pts-cs1005">1005].

These three Fetters, and the vices united with them, and the four skandhas associated with them, as well as the action, bodily, vocal and mental, springing from them—these are the states the causes of which are to be put away by insight.

The three Fetters: theory of individuality, perplexity, perversion as to rule and ritual—are the states that are to be put away by insight. The lust, hate and dullness united with them are the causes that are to be put away by insight. And the vices 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 insight.

Which are the states the causes of which are to be put away by culture?

Whatever lust, hate and dullness still remain, these are causes that are to be put away by culture. And the vices united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them—these are states the causes of which are to be put away by culture.

Which are the states the causes of which are to be put away neither by vision, nor by cultivation?

The afore-mentioned states excepted, all other states, good, bad and indeterminate, relating to the worlds of Sense, Form and the Formless, and to the life that is Unincluded; in other words, the four skandhas; all [material] form, moreover, and unconditioned element.

Which are the states that make for the piling up [of rebirth]?

Good and bad co-Intoxicant states relating to the worlds of Sense, Form and the Formless; [in other words], the four skandhas.

Which are the states that make for the undoing of rebirth?

The four Paths that are the Unincluded.

Which are the states that make neither for the piling up, nor for the undoing of rebirth?

The results of good and bad states taking effect in the worlds of Sense, Form or the Formless, or in the life that is Unincluded; [in other words], the four skandhas; those inoperative states, moreover, which are neither good nor bad, nor the result of karma; all [material] form also and unconditioned element.

Which are the states that appertain to training?

The four Paths that are the Unincluded and the three lowest Fruits of the life of the recluse.

Which are the states not appertaining to training?

The topmost fruit—the fruit that is Arahantship.

Which are the states neither appertaining, nor not appertaining to training?

The afore-mentioned states excepted, all other states, good, bad and indeterminate, relating to the worlds of Sense, Form and the Formless; all [material] form also and unconditioned element.

Which are the states that are limited?

All states, good, bad and indeterminate, which relate to the universe of sense; in other words, the five skandhas.

Which are the states that are sublime?

States, good, bad and indeterminate, which relate to the worlds of Form and the Formless; [in other words], the four skandhas.

Which are the states that are infinite?

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

Which are the states that have limited objects of thought?

Conscious states and their mental properties which arise in connexion with limited matters.

Which are the states that have sublime objects of thought?

Conscious states and their mental properties which arise in connexion with sublime matters.

Which are the states that have infinite objects of thought?

Those emotional, perceptual and active states, as well as those of mind and mental properties, which arise in connexion with infinite things.

Which are the states that are base?

The three roots of bad (karma)—greed, hate, dullness—the vices united with them; the four skandhas associated with them; the action, bodily, vocal and mental, springing from them.

Which are the states that are of medium worth?

Co-Intoxicant states, good, bad and indeterminate, relating to the worlds of Sense, Form and the Formless; [in other words], the four skandhas.

Which are the states that are excellent?

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

Which are the states the wrongfulness of which is fixed as to its consequences?

The five acts that have immediate results, and those wrong views that are fixed in their consequences.

Which are the states the righteousness of which is fixed as to its consequences?

The four Paths that are the Unincluded.

Which are the states that do not entail fixed consequences?

The afore-mentioned states excepted, all other states, good, bad, and indeterminate, relating to the worlds of Sense, Form and the Formless, or to the life that is Unincluded; in other words, the four skandhas; all [material] form, moreover, and unconditioned element.

Which are the states that have the Path as their object of thought?

Conscious states and their mental properties which arise in connexion with the Noble Path.

Which are the states that are causally dependent upon the Path?

[Firstly] the four skandhas when associated with the stages of the Path as experienced by one who is conversant with the Path (the stages themselves being excepted).

[Secondly] the four skandhas when associated with the right views—these being both Path and Cause—of one who is conversant with the Path (the right views themselves being excepted).

[Thirdly] the four skandhas when associated with the states of freedom from lust, hate and dullness peculiar to one who is conversant with the Path.

Now, these [last named] states are the “Path-causes”; the former (the skandhas) are those states which are causally dependent upon the Path.

Which are the causes that are Path-governed?

[Firstly] those conscious states, and their mental properties, which in arising make the Noble Path their governor.

[Secondly] the four skandhas when associated with the investigation carried on by one who is conversant with the Path, and who is cultivating a way wherein investigation is the dominant factor.

Which are the states that “have arisen”?

Those states that have been born, have become, have been gotten, created, re-created, made manifest,—that have arisen, have come to pass, have happened, have supervened, have been caused to arise, are classed together among the things that have arisen, to wit, form, feeling, perception, synergies, consciousness.

Which are the states that have “not arisen”?

Those states that are unborn, have not become, have not been gotten, nor created, nor re-created, nor made manifest; that have not arisen nor come to pass; nor happened, nor supervened; that have not been caused to arise, that are classed together among the things that have not arisen, to wit, forms, feelings, perceptions, synergies, consciousness.

Which are the states that are bound to arise?

The results of those good and bad states related to the worlds of Sense, Form and the Formless, or to the life that is Unincluded, the consequences of which are not yet matured, to wit, the four skandhas and that form due to karma having been wrought which will arise.

Which are the states that are past?

Those states that are past, are extinct, dissolved, changed, terminated, exterminated; are past and classed among the things that are past; in other words, the five skandhas.

Which are the states that are future?

The states that are unborn, that have not become, not been gotten, nor created, nor re-created, nor made manifest; that have not arisen, nor come to pass, nor happened, nor supervened; that have not arrived, and are classed among the things that have not arrived.

Which are the things that are present?

Those states that have been born, have become, have been gotten, created, re-created, made manifest; that have arisen, have come to pass, have supervened, have been caused to arise; that have arisen over against and are classed among the things that have so arisen.

Which are the states that have the past … future … present as their object of thought?

Conscious states and their mental properties which arise in connexion with states that are past … future … present.

Which are the states that are personal?

Those states which, for this or that being, are of the self, self-referable, one's own, individual, the issue of grasping; [in other words,] the five skandhas.

Which are the states that are external?

Those states which, for this or that other being, for other individuals, are of the self, self-referable, their own, individual, grasped at; [in other words,] the five skandhas.

Which are the states that are personal-external?

States which are both [personal and external].

Which are the states that have an object of thought concerning the self … concerning that which is external [to the self] … concerning that which is “personal-external”?

Conscious states and their mental properties, which arise in connexion with states of the self … states that are external … states that are personal-external.

Which are the states that are both visible and reacting?

The sphere of visible shapes.

Which are the states that are invisible, but reacting?

The spheres of the five senses and the spheres of sound, odour, taste, and the tangible.

Which are the states that are both invisible and non-reacting?

The four skandhas; that [material] form, moreover, which, being invisible and non-reacting, is yet included in the sphere of [mental] states; also unconditioned element.

[End of] the Triplets.