- Compendium of States or Phenomena
- 2.3. “The Deposition” (nikkhepa-kaṇḍaṃ)
2.3.2.
The Group on Root Condition (hetu-gocchakaṃ)
Which are the states that are root-conditions?
- The three root-conditions of good (karma).
- The three root-conditions of bad (karma).
- The three root-conditions of the indeterminate: [these are]
- The nine root-conditions operative in the sensuous universe.
- The six root-conditions operative in the universe of Form.
- The six root-conditions operative in the universe of the Formless.
- The six root-conditions operative in the life that is the Unincluded.
(A) In this connexion
Which are the three causes of good (karma)?
Disinterestedness, absence of hate and dullness.
In this connexion,
What is disinterestedness?
The absence of greed, showing greed, greediness is the absence of lust, of lusting, of lustfulness; the absence of covetousness, that absence of greed which is the root of good (karma).
What is the absence of hate?
The absence of hate, hating, hatred; love, loving, loving disposition; tender care, forbearance, considerateness; seeking the [general] good, compassion; the absence of malice, of malignity; that absence of hate which is the root of good (karma).
What is the absence of dullness?
Knowledge about ill, about the uprising of ill, about the cessation of ill, and about the way leading to the cessation of ill; knowledge about the former things, about the latter things, about both taken together; knowledge about the assignable causation of causally determined states—even that kind of insight which is understanding, search, research, searching the Truth, etc. [Continue as in <a href="#pts-cs34">§ 34]. These are the three causes of good (karma).
(B) In this connexion
Which are the three causes of bad (karma)?
Greed, hate, dullness.
In this connexion,
What is greed?
That which is
- lust (rāgo),
- passion (sarāgo),
- seducing (anunayo),
- compliance (anurodho),
- delighting in (nandī),
- taking lustful delight in (nandī-rāgo),
- heart's passion (cittassasarāgo),
- wanting (icchā),
- languishing (mucchā),
- gulping at, devouring (ajjhosānaṃ),
- cupidity (gedho),
- voracity (paligedho),
- cleaving to (saṇgo),
- a slough (panko),
- longing (ejā),
- illusion (māyā),
- genitrix (janikā),
- progenitrix (sañjananī),
- seamstress (sibbanī),
- she who ensnares (jālinī),
- the flowing stream (saritā),
- she who is diffused (visattikā),
- the thread (suttaṃ),
- diffusion (visatā),
- she who urges (āyūhanī),
- the consort (dutiyā),
- aiming at (paniḍhi),
- she who leads to rebirth (bhavanetti),
- the forest (vanaṃ),
- the jungle (vanatho),
- intimacy (santhavo),
- fondness (sineho),
- affection (apekkhā),
- connexion (paṭibandhu),
- appetite for (āsā),
- hoping for (āsiṃsanā),
- anticipation (āsiṃsitattaṃ),
- appetite for visual shapes (rūpāsā, etc.), for sounds, for odours, for tastes, for the tangible, for getting, for wealth, for children, for life,
- mumbling (jappā), mumbling on, and over,
- muttering,
- murmuring,
- self-indulgence (loluppaṃ),
- self-indulging,
- intemperateness,
- agitation (puñcikatā),
- longing for the agreeable (sādukamyatā),
- incestuous passion (adhammarāgo),
- lawless greed (visamalobho),
- wish (nikanti),
- hungering for (nikāmanā),
- entreating (patthanā),
- envying (pihanā),
- imploring (sampatthanā),
- craving for sensual indulgence (kāmataṇhā), for existence (bhavataṇhā), for non-existence (vibhava-taṇhā), for [material] form, for immateriality, for annihilation, for visible shapes, for sounds, for smells, for tastes, for the tangible, for mental states (dhammataṇhā),
- a flood (ogho),
- a yoke (yogo),
- a tie (gantho),
- grasping (upādānaṃ),
- obstruction (āvaraṇaṃ),
- hindrance (nīvaraṇaṃ),
- covering (chadanaṃ),
- bondage (bandhanaṃ),
- depravity (upakkileso),
- latent bias (anusayo),
- obsession (pariyuṭṭhānaṃ),
- a creeper (latā),
- avarice (vevicchaṃ),
- root of ill,
- source of ill (dukkhanidānaṃ),
- production of ill (dukkhappabhavo),
- Māra's trap (mārapāso),
- Māra's fish-hook (mārabalisaṃ),
- Māra's domain (māravisayo),
- craving, the flux of craving for (sandataṇhā), the fishing-net of (jalaṃtaṇhā), the leash of (gaddulataṇhā),
- the ocean (samuddo),
- covetousness (abhijjhā),
- greed as the root of evil—
this is what is called greed.
What is hate?
When annoyance springs up at the thought: he has done me harm, is doing, will do me harm; he has done harm, is doing harm, will do harm to someone dear and precious to me; he has conferred a benefit, is conferring, will confer a benefit on someone I dislike and object to; or when annoyance springs up groundlessly: all such vexation of spirit, resentment, repugnance, hostility; ill-temper, irritation, indignation; hate, antipathy, abhorrence; mental disorder, detestation; anger, fuming, wrath; hate, hating, hatred; disorder, getting upset, derangement; opposition, hostility; churlishness, abruptness, disgust of heart—this is what is called hate.
What is dullness?
Lack of knowledge about Ill, lack of knowledge about the uprising of Ill, lack of knowledge about the cessation of Ill, lack of knowledge about the way leading to the cessation of Ill; lack of knowledge about the former things, about the latter things, and about both taken together; lack of knowledge about the assignable causation of causally determined states—even all that kind of lack of knowledge which is lack of insight, of understanding, of comprehension, of enlightenment, of penetration, of grasping, of sounding, of judging, of reflection, of perspicacity; unwisdom, childishness, unintelligence, the dullness that is stupidity, obtuseness, ignorance, a flood of ignorance, the yoke of ignorance, the latent bias of ignorance, the being obsessed by ignorance, the barrier of ignorance, the dullness that is the root of evil—this is called dullness.
These are the three causes of bad [karma].
(C) In this connexion
Which are the three causes of the indeterminate?
The absence of greed, hate and dullness [coming to pass] as the result of good states or as inoperative indeterminates.
Which are the nine root-conditions operative in the sensuous universe (kāmavacarahetū)?
The three roots of good [karma], the three roots of bad [karma], the three roots of indeterminate [states]—these are the nine.
Which are the six roots operative in the universe of Form?
The three roots of good [karma], the three roots of indeterminate [states]—these are the six.
Which are the six roots operative in the universe of the Formless?
The three roots of good [karma], the three roots of indeterminate [states]—these are the six.
Which are the six roots operative in the Unincluded?
The three roots of good [karma], the three roots of indeterminate [states]—these are the six.
In this connexion,
Which are the three roots of good [karma]?
The absence of greed, hate and dullness.
In this connexion,
What is the absence of greed … of hate … of dullness?
Answers as in <a href="#pts-cs1055">§§ 1055–<a href="#pts-cs1057">1057, omitting, in <a href="#pts-cs1056">§ 1056, from “hatred” to “the absence of malice” exclusively.
These are the three root conditions of good [karma].
(D) In this connexion
Which are the three roots of indeterminate [states]?
The absence of greed, hate and dullness coming to pass as the effect of good states—these are the three.
These are the six root-conditions operative in the Unincluded.
These are the states which are root-conditions.
Which are the states that are not root-conditions?
Every state, good, bad and indeterminate, whether related to the worlds of Sense, of Form, of the Formless, or to the life that is Unincluded, except the states enumerated above; [in other words] the four skandhas; all [material] form also and unconditioned element.
Which are the states that have root-conditions as concomitants?
Those states, [to wit] the four skandhas, which have as concomitant roots the states enumerated above.
Which are the states that have not concomitant roots?
Those states, [to wit] the four skandhas, all [material] form also, and unconditioned element, which have not as concomitant roots the states enumerated above.
Which are the states that are associated with a root-condition?
The states, [to wit] the four skandhas, which are associated with those states enumerated above.
Which are the states that are not associated with a root-condition?
The states, [to wit] the four skandhas, all [material] form also, and unconditioned element, which are not associated with the states enumerated above.
Which are the states that both are root-conditions and have such as their concomitants?
Greed with dullness is both. Dullness with greed is both. Hate with dullness is both. Dullness with hate is both.
The absence of greed, the absence of hate, the absence of dullness—these also, taken one with the other, both are root-conditions and have such as their concomitants.
Which are the states that have root-conditions as their concomitants, but are not root-conditions?
The states, [to wit] the four skandhas, which have as their concomitant roots those states [enumerated above as roots], the latter states themselves excepted.
Which are the states that are both root-conditions and associated with such?
Which are the states that are associated with a root-condition, but are not such?
Answers identical with those in the foregoing pair.
Which are the states that are not root-conditions, but have such as their concomitant?
The states, [to wit] the four skandhas, which are not the root-conditions of those states enumerated above, but which have any of them as their concomitants.
Which are the states that are not root-conditions and have not such as their concomitants?
The states, [to wit] the four skandhas, all [material] form also, and unconditioned element, which neither are the root-conditions of those states enumerated above, nor have any of them as their concomitants.
The Short Intermediate Set of Pairs (cūḷantaradukaṃ)
Which are the states that are causally related?
The five skandhas, to wit, the skandhas of [material] form, feeling, perception, synergies and consciousness.
Which are the states that are not causally related?
“And unconditioned element”.
Which are the states that are conditioned?
Those states which are causally related.
Which are the states that are unconditioned?
That state which is not causally related.
Which are the states that have visibility?
The sphere of [visible] shapes.
Which are the states that have no visibility?
The spheres of the senses and sense-objects; the four skandhas; that [material] form also which, being neither visible nor reacting, is included under [mental] states; and unconditioned element.
Which are the states that react?
The spheres of the senses and sense-objects.
Which are the states that are non-reacting?
The four skandhas; that [material] form also which, being neither visible nor reacting, is included under [mental] states; also unconditioned element.
Which are the states that have [material] form?
The four great principles as well as the [material] form that is derived from the four great phenomena.
Which are the states that have no material form?
The four skandhas, and unconditioned element.
Which are the states that are mundane?
Co-Intoxicant states, good, bad and indeterminate, relating to the worlds of Sense, of Form, or of the Formless, [to wit] the five skandhas.
Which are the states that are supra-mundane?
The Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.
Which are the states that are cognizable in one way and not cognizable in another way?
States that are cognizable by sight are not cognizable by hearing; conversely, states that are cognizable by hearing are not cognizable by sight. States that are cognizable by sight are not cognizable by smell … by taste … by body-sensibility, and conversely.
States that are cognizable by hearing are not cognizable by smell … by taste … by body-sensibility … by sight, and conversely.
So for states that are cognizable by smell, by taste, and by body-sensibility.
The Āsava Group (āsava-gocchakaṃ)
Which are the states that are Āsavas?
The four Āsavas, [to wit] the Āsava of sensuality, the Āsava of rebirth, the Āsava of speculative opinion, the Āsava of ignorance.
In this connexion
What is the Āsava of sensuality?
That sensual desire, sensual passion, sensual delight, sensual craving, sensual fondness, sensual thirst, sensual fever, sensual languishing, sensual rapacity, which is excited by the pleasures of the senses—this is called the Āsava of sensuality.
What is the Āsava of rebirth?
The desire, the passion for coming into being, delight in coming into being, craving, fondness for coming into being, the fever, the yearning, the hungering to come into being, which is felt concerning rebirths—this is called the Āsava of rebirth.
What is the Āsava of speculative opinion?
To hold that the world is eternal, or that it is not eternal, infinite or finite; that the living soul is the body, or that the living soul is a different thing from the body; or that he who has won truth exists after death, or does not exist after death, or both exists and does not exist after death, or neither exists nor does not exist after death—this kind of opinion, this walking in opinion, this jungle of opinion, wilderness of opinion, disorder of opinion, scuffling of opinion, the 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 shiftiness of grasp— this is called the Āsava of speculative opinion. Moreover, the Āsava of speculation includes all false theories.
What is the Āsava of ignorance?
Answer as in <a href="#pts-cs1061">§ 1061 for “dullness”.
These are the states that are Āsavas.
Which are the states that are not Āsavas?
Every state, good, bad and indeterminate, which is not included in the foregoing, whether relating to the worlds of Sense, Form or the Formless, or to the life that is Unincluded, [to wit] the four skandhas; all [material] form also, and unconditioned element.
Which are the states that can have Āsavas?
Good, bad and indeterminate states, whether relating to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas.
Which are the states that can not have Āsavas?
The Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.
Which are the states that are “associated with Āsavas”?
The states which are associated with those states, [to wit] the four skandhas.
Which are the states that are “disconnected with Āsavas”?
The states which are disconnected with those states, [to wit] the four skandhas; all [material] form also, and unconditioned element.
Which are the states that are both Āsavas and can have Āsavas?
The Āsavas themselves.
Which are the states that can have Āsavas, but are not Āsavas?
The states which have the foregoing states (<a href="#pts-cs1096">§ 1096) as their concomitants; that is to say, with the exception of the Āsavas, all states whatever, good, bad and indeterminate, which can have Āsavas, whether they relate to the worlds of Sense, of Form or of the Formless; [in other words] the five skandhas.
Which are the states that are both Āsavas and associated with Āsavas?
The Āsavas of sensuality together with that of ignorance, and conversely. The Āsava of rebirth together with that of ignorance, and conversely. The Āsava of speculative opinion together with that of ignorance, and conversely.
Which are the states that are associated with Āsavas but are not Āsavas?
The states which are associated with the foregoing states (<a href="#pts-cs1096">§ 1096)—the latter themselves excepted—[to wit] the four skandhas.
Which are the states that are disconnected with Āsavas but can have Āsavas?
The states which are disconnected with those above-named states (<a href="#pts-cs1096">§ 1096) but which, good, bad, or indeterminate, have them as concomitants, whether they belong to the worlds of Sense, of Form, or of the Formless, [to wit] the five skandhas.
Which are the states that are disconnected with Āsavas and can not have Āsavas?
The Paths that are the Unincluded and the Fruits of the Paths and uncompounded element.
The Group of the Fetters (saṃyojana-gocchakaṃ)
Which are the states that are Fetters?
The ten Fetters, to wit, the Fetter of
- sensuality,
- repulsion,
- conceit,
- speculative opinion,
- perplexity,
- perversion as to rule and ritual,
- the passion for rebirth,
- envy,
- meanness,
- ignorance.
In this connexion,
What is the Fetter of sensual passion?
That sensual desire, sensual passion, sensual delight, sensual craving, sensual fondness, sensual fever, sensual languor, sensual rapacity, which is excited by the pleasures of the senses—this is called the Fetter of sensuality.
What is the Fetter of repulsion?
Answer as for “hate”, <a href="#pts-cs1060">§ 1060.
What is the Fetter of conceit?
Conceit at the thought “I am the better man”; conceit at the thought “I am as good [as they]”; conceit at the thought “I am lowly”—all such sort of conceit, overweening conceitedness, loftiness, haughtiness, flaunting a flag, assumption, desire of the heart for self-advertisement—this is called conceit.
What is the Fetter of speculative opinion?
Answer as for the “Intoxicant of speculative opinion”, <a href="#pts-cs1099">§ 1099, with this supplement: And, with the exception of the “Fetter of perversion as to rule and ritual”, all wrong views are included in the Fetter of speculative opinion.
What is the Fetter of perplexity?
Answer as for “perplexity”, <a href="#pts-cs1004">§ 1004.
What is the Fetter of perversion as to rule and ritual?
Answer as for “perversion”, etc., <a href="#pts-cs1005">§ 1005.
What is the Fetter of the passion for rebirth?
Answer as for the “Intoxicant of rebirth”, <a href="#pts-cs1098">§ 1098.
What is the Fetter of envy (issāsaṃyojanaṃ)?
Envy, envying, enviousness—jealousy, the expression and mood of jealousy at the gifts, the hospitality, the respect, affection, reverence and worship accruing to others—this is called the Fetter of envy.
What is the Fetter of meanness (maccharisaṃyojanaṃ)?
The Five Meannesses, [to wit] meanness as regards dwelling, families, gifts, reputation, doctrine—all this sort of mean, grudging, mean spirit, avarice and ignobleness, niggardliness and want of generosity of heart—this is called the Fetter of meanness.
What is the Fetter of ignorance?
Answer as for the Intoxicant of ignorance, <a href="#pts-cs1100">§ 1100.
These are the states that are Fetters.
Which are the states that are not Fetters?
Every state, good, bad and indeterminate, which is not included in the foregoing [ten] states, whether it relates to the worlds of Sense, or of Form, or of the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all form also, and unconditioned element.
Which are the states that are
- favourable to the Fetters?
Co-Intoxicant states, good, bad and indeterminate, relating to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas. - unfavourable to the Fetters?
The Paths that are the Unincluded and the Fruits of the Paths, and unconditioned element.
Which are the states that are
- associated with the Fetters?
- disconnected with the Fetters?
Answers identical with those given to corresponding questions respecting the “Āsavas”. <a href="#pts-cs1105">§ 1105, <a href="#pts-cs1106">§ 1106.
Which are the states that are
- both Fetters and favourable to the Fetters?
The Fetters themselves are both - favourable to the Fetters but not themselves Fetters?
The states which are favourable to those [ten] states afore-named; that is to say, with the exception of the Fetters themselves, all co-Āsava states whatever, good, bad and indeterminate, whether relating to the worlds of Sense, Form or the Formless; [in other words] the five skandhas.
Which are the states that are
- both Fetters and associated with Fetters?
The Fetter of sensuality in conjunction with the Fetter of ignorance,and conversely, is both. So is any one of the remaining eight Fetters when in conjunction with the Fetter of ignorance, and conversely. - associated with the Fetters but not a Fetter?
The states which are associated with those ten states afore-named, with the exception of the Fetters themselves; [in other words] the four skandhas.
Which are the states that are
- disconnected with the Fetters yet favourable to them?
The states which are disconnected with those aforementioned [ten] states, that is to say, good, bad and indeterminate states which are co-Āsava, whether they relate to the worlds of Sense, or of Form, or of the Formless; [in other words] the five skandhas. - disconnected with the Fetters and not favourable to them?
The Paths that are the Unincluded and the Fruits of the Paths; all form also, and unconditioned element.
The Group of the Ties (gantha-gocchakaṃ)
Which are the states that are Ties?
The four Ties, to wit, the bodily Tie of covetousness, the bodily Tie of ill-will, the bodily Tie of perversion as to rule and ritual, the bodily Tie of the disposition to dogmatize.
In this connexion,
What is the bodily Tie of covetousness (abhijjhā kāyagantho)?
Answer as for “lust”, <a href="#pts-cs1059">§ 1059.
What is the bodily Tie of ill-will (vyāpādo kāyagantho)?
Answer as for “hate”, <a href="#pts-cs1060">§ 1060.
What is the bodily Tie of perversion as to rule and ritual?
Answer as in <a href="#pts-cs1005">§ 1005, and, <a href="#pts-cs1119">§ 1119, for the Fetter so-called.
What is the bodily Tie of the disposition to dogmatize?
“‘The world is eternal!’—this is true, all else is false! ‘The world is not eternal’—this is true, all else is false! ‘The world is finite … is infinite’—this is true, all else is false! ‘The living soul is the body … is a different thing from the body’—this is true, all else is false! ‘He who has won truth exists after death … does not exist after death … both exists and does not exist after death … neither exists nor does not exist after death’—this is true, all else is false!”—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 shiftiness of grasp—this is called the bodily Tie of the inclination to dogmatize.
And, excepting only the bodily Tie of perversion as to rule and ritual, all wrong views are included under the bodily Tie of the disposition to dogmatize.
These are the states which are Ties.
Which are the states that are not Ties?
Every state, good, bad and indeterminate, which is not included in the foregoing [four] states, whether it relates to the worlds of Sense or of Form, or of the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all form also, and unconditioned element.
Which are the states that
- tend to become tied?
Good, bad and indeterminate states, relating to the worlds of Sense, of Form, or of the Formless, which are co-Āsava; [in other words] the five skandhas. - do not tend to become tied?
The Paths that are the Unincluded and the Fruits of the Paths, and unconditioned element.
Which are the states that are
- associated with the Ties?
The states connected with those four afore-named states; [in other words] the four skandhas. - disconnected with the Ties?
The states which are disconnected with those [four afore-named] states; [in other words] the four skandhas; all [material] form also, and unconditioned element.
Which are the states that
- are themselves Ties and tend to become tied?
The Ties themselves are both - tend to become tied, but are not Ties?
The states which tend to become tied by those [four afore-named] states, that is, every state, good, bad and indeterminate, which is not included in the latter, whether it relates to the worlds of Sense, of Form, or of the Formless; [in other words] the five skandhas.
Which are the states that are
- Ties themselves, and associated with the Ties?
The bodily Tie of perversion as to rule and ritual in conjunction with the bodily Tie of covetousness, and conversely, is both. The bodily Tie of the disposition to dogmatize in conjunction with the bodily Tie of covetousness, and conversely, is both. - associated with the Ties but not Ties?
The states which are associated with the four states afore-named (the Ties), the latter themselves excepted; [in other words] the four skandhas.
Which are the states that
- are disconnected with the Ties, but tend to become tied?
The states which are disconnected with the afore-named states, that is, good, bad and indeterminate states relating to the worlds of Sense, of Form, or of the Formless, which are co-Āsava; [in other words], the five skandhas. - are disconnected with the Ties and do not tend to become tied?
The Paths that are the Unincluded and the Fruits of the Paths, and uncompounded element.
The Group of the Floods (ogha-gocchakaṃ)
Which are the states that are Floods?
… [continue as in the Group of Fetters].
The Group of the Bonds (yoga-gocchakaṃ)
Which are the states that are Bonds?
… [Continue as in the Group of Fetters].
The Group of the Hindrances (nīvaraṇa-gocchakaṃ)
Which are the states that are Hindrances?
The six Hindrances, to wit, the Hindrance of sensual desire, the Hindrance of ill will, the Hindrance of stolidity and torpor, the Hindrance of distraction and worry, the Hindrance of perplexity, the Hindrance of ignorance.
In this connexion
What is the Hindrance of sensual desire?
Answer as for the “Intoxicant of sensuality”, <a href="#pts-cs1097">§ 1097.
What is the Hindrance of ill will?
Answer as for the “Tie of ill will”, <a href="#pts-cs1137">§ 1137.
What is the Hindrance of stolidity and torpor?
First distinguish between stolidity and torpor.
In this connexion,
What is stolidity?
That which is indisposition, unwieldiness of mind; adhering and cohering: clinging, cleaving to, stickiness; stolidity, that is, a stiffening, a rigidity of the mind—this is called stolidity.
What is torpor?
That which is indisposition and unwieldiness of sense, a shrouding, enveloping, barricading within; torpor that is sleep, drowsiness; sleep, slumbering, somnolence—this is called torpor.
Now this is the stolidity and this is the torpor which are called “the Hindrance of stolidity and torpor”.
What is the Hindrance of distraction and worry?
First distinguish between “distraction” and “worry”, In this connexion,
What is distraction?
That distraction of mind which is disquietude, agitation of heart, turmoil of mind—this is called distraction.
What is worry?
Consciousness of what is lawful in something that is unlawful; consciousness of what is unlawful in something that is lawful; consciousness of what is immoral in something that is moral; consciousness of what is moral in something that is immoral—all this sort of worry, fidgeting, over-scrupulousness, remorse of conscience, mental scarifying—this is what is called worry.
Now this is the distraction and this is the worry which are what is called “the Hindrance of distraction and worry”.
What is the Hindrance of ignorance?
Answer as for “dullness”, <a href="#pts-cs1061">§ 1061.
Which are the states that are not Hindrances?
Every state, good, bad and indeterminate, which is not included in the foregoing [six] states, whether it relates to the worlds of Sense, of Form, or of the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all form also, and unconditioned element.
Which are the states that are
- favourable to the Hindrances?
States that have Āsavas, good, bad, and indeterminate, whether relating to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas. - unfavourable to the Hindrances?
The Paths that are the Unincluded and the Fruits of the Paths, and unconditioned element.
Which are the states that are
- associated with the Hindrances?
- disconnected with the Hindrances?
Answers identical with those given to corresponding questions respecting the Āsavas, <a href="#pts-cs1105">§ 1105, <a href="#pts-cs1106">§ 1106.
Which are the states that are
- Hindrances themselves and favourable to the Hindrances?
The Hindrances themselves are both. - favourable to the Hindrances, but not themselves Hindrances?
The states which are favourable to the Hindrances afore-named; that is to say, with the exception of the Hindrances, all states whatever that have Āsavas, good, bad, and indeterminate, whether they relate to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas.
Which are the states that are
- both themselves Hindrances and associated with Hindrances?
The following pairs are both themselves Hindrances and associated with Hindrances: Sensual desire in conjunction with ignorance, and conversely. Ill-will in conjunction with ignorance, and conversely.- Stolidity and torpor,
- Distraction,
- Worry,
- Perplexity,
taken successively, in conjunction with ignorance, and conversely.
- Sensual desire,
- Ill-will,
- Stolidity and torpor,
- Distraction,
- Worry,
- Perplexity,
taken successively, in conjunction with ignorance, and conversely.
- associated with Hindrances, but not themselves Hindrances?
The states which are associated with the [six aforementioned] states, the latter themselves being excepted; [in other words] the four skandhas.
Which are the states that are
- disconnected with the Hindrances, but favourable to them?
The states which are disconnected with those [six] states afore-named, that is to say, states that have Āsavas, good, bad, and indeterminate, whether they relate to the worlds or Sense, Form, or the Formless; [in other words] the five skandhas. - disconnected with the Hindrances and unfavourable to them?
The Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.
The Group on Perversion (parāmāsa-gocchakaṃ)
Which are the states that are the Contagion of speculative opinion?
In this connexion,
What is “perversion as speculative opinion”?
Answer as for the “Intoxicant of speculative opinion”, viz.: “To hold that the world is eternal, or that it is not eternal”, etc. (<a href="#pts-cs1099">§ 1099).
Which are the states that are not perversion?
Answer as in the case of the “states that are not Hindrances” (<a href="#pts-cs1163">§ 1163).
Which are the states that are
- perverted?
- unperverted?
Answers as in the corresponding answers relating to the Hindrances (<a href="#pts-cs1164">§§ 1164, <a href="#pts-cs1165">1165).
Which are the states that are
- associated with perversion?
- disconnected with perversion?
Answers as in the corresponding answers relating to the Hindrances (<a href="#pts-cs1166">§§ 1166, <a href="#pts-cs1167">1167).
Which are the states that are
- themselves perversions and perverted?
Perversion itself is both. - perverted but not perversions?
The states which are infected by the states afore-named; that is to say, with the exception of the latter, all states whatever that have Āsavas, good, bad, and indeterminate, whether they relate to the worlds of Sense, Form, or the Formless; [in other words] the five skandhas.
Which are the states that are
- disconnected with perversion yet perverted?
- disconnected with perversion and unperverted?
Answers as in the corresponding sections on the Hindrances (<a href="#pts-cs1172">§§ 1172, <a href="#pts-cs1173">1173).
The Great Intermediate Set of Pairs (ahantara-dukaṃ)
Which are the states that have
- an object of thought?
The four skandhas. - no object of thought?
All [material] form, and unconditioned element.
Which are the states that are
- of thoughts?
Sense-cognition, the element of ideation and the element of ideational cognition. - not of thoughts?
The skandhas of feeling, perception, and synergies; all [material] form, moreover, and unconditioned element.
Which are the states that are
- mental properties?
The skandhas of feeling, perception, and synergies. - not mental properties?
Intellect and all [material] form and unconditioned element.
Which are the states that are
- associated with thought?
The skandhas of feeling, perception, and synergies. - disconnected with thought?
All [material] form and unconditioned element.
(Thought must not be described as associated or disconnected with itself.)
Which are the states that are
- conjoined with thought?
- detached from thought?
Answers as in <a href="#pts-cs1191">§§ 1191, <a href="#pts-cs1192">1192, respectively. (Thought must not be described as conjoined with, or detached from, itself.)
Which are the states that are
- sprung from thought?
The skandhas of feeling, perception, and synergies; bodily and vocal intimation; or whatever other [material] form there be which is born of thought, caused by thought, sprung from thought, whether it be in the spheres of shapes, sounds, smells, tastes, or the tangible, the elements of space or fluidity, the lightness, plasticity or wieldiness of [material] form, the integration or subsistence of [material] form, or bodily nutriment. - not sprung from thought?
Thought; also every other kind of [material] form, and unconditioned element.
Which are the states that
- come into being together with thought?
The skandhas of feeling, perception, and synergies; bodily and vocal intimation. - do not come into being together with thought?
Thought; also all other kinds of [material] form, and unconditioned element.
Which are the states that are
- consecutive to thought?
- not consecutive to thought?
Answers as in the two foregoing answers respectively.
Which are the states that are
- conjoined with and sprung from thought?
The skandhas of feeling, perception, and synergies. - not conjoined with and sprung from thought?
Thought itself; all [material] form also, and unconditioned element.
Which are the states that
- are conjoined with and sprung from, and that come into being together with, thought?
- are not such as are conjoined with and sprung from, and as come into being together with, thought?
Answers as in the two foregoing answers respectively.
Which are the states that are
- conjoined with and sprung from and consecutive to thought?
- not conjoined with, sprung from and consecutive to thought?
Answers as in the two foregoing answers.
Which are the states that are
- of the self?
The spheres of the five senses and of ideation. - external?
The spheres of the five objects of sense and of ideas.
Which are the states that are
- derived?
The spheres of the five senses … and bodily nutriment. - not derived?
The four skandhas, the four great phenomena and unconditioned element.
Which are the states that are
- grasped at?
Co-Intoxicant good and bad states, whether they relate to the worlds of Sense, of Form, or of the Formless; [in other words] the four skandhas, and such [material] form as is due to karma having been wrought. - not grasped at?
Good and bad states that have Āsavas, whether they relate to the worlds of Sense, of Form, or of the Formless; [in other words] the four skandhas; also such inoperative thoughts as are neither good, nor bad, nor the effects of karma; the Paths, moreover, that are the Unincluded and the Fruits of the Paths, and unconditioned element.
The Group on Grasping (upādāna-gocchakaṃ)
Which are the states that have the attribute of Grasping?
The four Graspings: the Grasping of sense-desires, the Grasping of speculative opinion, the Grasping of rule and ritual, the Grasping of a theory of the Self.
In this connexion,
What is the Grasping of sense-desires?
That sensual desire, sensual passion, sensual delight, sensual craving, sensual cleaving, sensual fever, sensual languishing, sensual rapacity, which is excited by the pleasures of the senses.
What is the Grasping of speculative opinion?
“There is no such thing as alms, or sacrifice, or offering; there is neither fruit, nor result of good, or of evil deeds; there is no such thing as this world, or the next; there is no such thing as mother or father, or beings springing into birth without them; there are in the world no recluses or brahmins who have reached the highest point, who have attained the height, who, having understood and realized by themselves alone both this world and the next, make known the same”—all this sort of speculation, this walking in opinion, wilderness of opinion, puppet-show 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 “fording-place”, this shiftiness of grasp—this is what is called the Grasping after speculative opinion.
And with the exception of the Graspings of rule and ritual and soul theory, all wrong views are included in the Grasping of speculative opinion.
What is the Grasping of rule and ritual?
Answer as for “Perversion of mere rule and ritual”, <a href="#pts-cs1005">§ 1005.
What is the Grasping of a theory of the Self?
Answer as for the “Theory of individuality”, <a href="#pts-cs1003">§ 1003.
Which are the states that are not Graspings?
All other states whatever, good, bad and indeterminate (except the foregoing), whether they relate to the worlds of Sense, or of Form, or of the Formless, or to the life that is Unincluded; [in other words] the four skandhas; all [material] form also and unconditioned element.
Which are the states that are favourable to Grasping?
States that have Āsavas, good, bad and indeterminate, whether they relate to the worlds of Sense, Form or the Formless; [in other words] the five skandhas.
Which are the states that are not favourable to Grasping?
The Paths that are the Unincluded, and the Fruits of the Paths; and unconditioned element.
Which are the states that are
- associated with Grasping?
- disconnected with Grasping?
- Graspings and also favourable to Grasping?
- favourable to Grasping but not Graspings?
Answers exactly analogous to those given to corresponding questions in other Groups, e.g. <a href="#pts-cs1125">§§ 1125, <a href="#pts-cs1141">1141, <a href="#pts-cs1164">1164.
Which are the states that are
- both Graspings and associated with Grasping?
The Grasping of speculation in conjunction with that of sense is both, and conversely.
So is each of the other two Graspings in conjunction with that of sense, and conversely. - associated with Grasping but not Graspings?
- disconnected with Grasping yet favourable to it?
- disconnected with Grasping and not favourable to it?
Answers as in the Groups specified above, <a href="#pts-cs1125">§§ 1125, <a href="#pts-cs1141">1141, <a href="#pts-cs1164">1164 et seq.
The Group on the Vices (kilesa-gocchakaṃ)
Which are the states that are vicious?
The ten bases of vice, to wit
- greed,
- hate,
- dullness,
- conceit,
- speculative opinion,
- perplexity,
- stolidity,
- distraction,
- unconscientiousness,
- disregard of blame.
In this connexion,
What is greed? … hate? … dullness? … conceit? … speculative opinion? … perplexity? … stolidity? … distraction?
Answers as in <a href="#pts-cs1059">§§ 1059–<a href="#pts-cs1061">1061, <a href="#pts-cs1116">1116–<a href="#pts-cs1118">1118, <a href="#pts-cs1156">1156, <a href="#pts-cs1159">1159.
What is unconscientiousness?
The absence of any feeling of conscientious scruple when scruples ought to be felt; the absence of conscientious scruple at attaining to bad and evil states.
What is disregard of blame?
The absence of any sense of guilt where a sense of guilt ought to be felt, the absence of a sense of guilt at attaining to bad and evil states.
These are the states which are vices.
Which are the states that are not vices?
All other states whatever (i.e. all except the afore-named ten), good, bad and indeterminate, 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 [material] form also and unconditioned element.
Which are the states that are
- vicious?
States that have Āsavas, good, bad and indeterminate, whether they relate to the worlds of Sense, of Form or of the Formless; [in other words] the five skandhas. - not vicious?
The Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.
Which are the states that are
- vitiated?
The three roots of bad (karma), to wit, greed, hate, dullness, as well as the vices united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them. - not vitiated?
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 [material] form also, and unconditioned element.
Which are the states that are
- associated with the vices?
- disconnected with the vices?
- both vices and vicious?
- vicious but not themselves vices?
Answers as in the corresponding pairs in the “Graspings”, <a href="#pts-cs1221">§§ 1221–<a href="#pts-cs1224">1224.
Which are the states that are
- both vices and vitiated?
The vices themselves. - vitiated but not themselves vices?
The states which by those ten states are vitiated, the ten themselves excepted; [in other words] the four skandhas.
Which are the states that are
- both vices and associated with vice?
Greed, hate, conceit, speculative opinion, perplexity, stolidity, distraction, unconscientiousness, and disregard of blame taken severally in conjunction with dullness, and dullness in conjunction with each of them. Greed, also, in conjunction with distraction, and conversely, and so for the remaining eight bases. Greed, also, in conjunction with unconscientiousness, and conversely, and so for the remaining eight. Greed, also, in conjunction with disregard of blame, and conversely, and so for the remaining eight. - associated with vices but not themselves vices?
- disconnected with vices but vicious?
- disconnected with vices and not vicious?
Answers to these three questions as in former groups. See <a href="#pts-cs1226">§§ 1226–<a href="#pts-cs1228">1228, <a href="#pts-cs1771">§§ 1771–<a href="#pts-cs1173">1173, etc..
In the first edition kilesā was rendered as “Corruptions”. “Vices” is not etymologically a better fit, but, as a stock term for wrong ways or states, it comes nearer in usage to kilesa. These stand, in all but the earliest Pāli (kilesā is hard to find in Vinaya or Dhamma), for the lower, unregenerate side of the average man's nature.
The Supplementary Set of Pairs (piṭṭhidukaṃ)
Which are the states that are to be put away by vision?
The Three Fetters, to wit: theory of individuality, perplexity and perversion as to rule and ritual.
Identical with <a href="#pts-cs1003">§§ 1003–<a href="#pts-cs1006">1006.
Which are the states that are not to be put away by vision?
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 [material] form also and unconditioned element.
Which are the states that are
- to be put away by cultivation?
All the remaining lust, hate and dullness as well as the vices united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them. - not to be put away by cultivation?
Answer as for those states which are not to be put away by insight [<a href="#pts-cs1258">§ 1258].
Which are the states the causes of which are to be put away by vision?
The Three Fetters, to wit: theory of individuality, perplexity and perversion as to rule and ritual.
Identical with <a href="#pts-cs1003">§§ 1003–<a href="#pts-cs1006">1006.
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”, <a href="#pts-cs1258">§ 1258.
Which are the states the causes of which are
- to be put away by cultivation?
All the remaining lust, hate and dullness: these are the causes that are to be put away by cultivation. 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 cultivation. - not to be put away by cultivation?
Answer as for the “states which are not to be put away by cultivation”, <a href="#pts-cs1260">§ 1260.
Which are the states
- “with applied thinking”?
The four skandhas when associated with conception (the latter not being included) [which springs up] in a soil wherein is application of thought, either in the worlds of Sense or Form, or in the life that is Unincluded. - “without applied thinking”?
The four skandhas when springing up in a soil void of applied thinking, either in the worlds of Sense, Form or the Formless, or in the life that is Unincluded; applied thinking itself also, and all [material] form and unconditioned element. - “with sustained thinking”?
- “without sustained thinking”?
Answers (substituting “sustained thinking” for “applied thinking”) as in <a href="#pts-cs1268">§ 1268, <a href="#pts-cs1269">§ 1269, respectively.
Which are the states that are
- with zest?
- without zest?
- accompanied by zest?
- unaccompanied by zest?
- accompanied by ease?
- unaccompanied by ease?
Answers to each pair of questions analogous to those in <a href="#pts-cs1268">§§ 1268, <a href="#pts-cs1269">1269, “zest” or “ease” being substituted in due order for “applied thinking”.
Which are the states that are
- accompanied by indifference?
The three skandhas of perception, synergies and consciousness, when associated with indifference (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. - unaccompanied by indifference?
The four skandhas [when springing up] in a soil uncongenial to indifference, either in the worlds of Sense or Form, or in the life that is Unincluded; indifference itself also, and all [material] form and unconditioned element.
Which are the states that
- relate (belong) to the universe of Sense?
Take from the waveless deep of woe beneath up to the heaven above of the Parinimittavasavatti devas inclusive—then whatever has there its range, and is therein included, whether it be skandha, element or sphere—form, feeling, perception, synergies, cognition: these are states that relate (belong) to the universe of Sense. - do not relate (belong) to the universe of Sense?
The universe of Form, that of the Formless and the life that is Unincluded. - 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 mind and mental properties, 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 Jhāna] has arisen, or of one living happily under present conditions. - do not relate (belong) to the universe of Form?
The universe of Sense, that of the Formless and the life that is Unincluded. - relate (belong) to the universe of the Formless?
Take from the entrance among the denizens of “the sphere of infinite space” as the lower limit, and up to the entrance above among the devas of “the sphere where there is neither perception nor non-perception”—then whatever states, both of mind and mental properties, 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 Jhāna] has arisen, or of one living happily under present conditions: these are states that relate (belong) to the universe of the Formless. - do not relate (belong) to the universe of the Formless?
The universe of Sense, that of Form, and the life that is Unincluded. - belong to the Included?
States that have Āsavas, good, bad and indeterminate, whether they relate to the worlds of Sense, of Form or of the Formless; [in other words] the five skandhas. - belong to the Unincluded?
The Paths, and the Fruit of the Paths, and unconditioned element.
Which are the states by which
- there is a going away?
The four Paths that are the Unincluded. - there is no going away?
All states, good, bad and indeterminate, except those four, 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 [material] form also, and unconditioned element.
Which are the states that are
- fixed?
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. - not fixed?
Answer as in <a href="#pts-cs1289">§ 1289.
Which are the states that have
- something beyond?
States that have Āsavas, good, bad and indeterminate, whether they relate to the worlds of Sense, of Form or of the Formless; in other words, the five skandhas. - no “beyond”?
The four Paths that are the Unincluded, and the Fruits of the Paths, and unconditioned element.
Which are the states that are
- harmful?
The three roots of bad (karma): greed, hate and dullness—and the Corruptions united with them; the four skandhas associated with them; the action, bodily, vocal and mental, springing from them. - harmless?
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 [material] form also, and unconditioned element.