BOOK I.
THE GENESIS OF THOUGHTS
(Cittuppādakaṇḍaṃ).
PART I. - GOOD STATES OF CONSCIOUSNESS,
Chapter I.
The Eight Main Types of Thought relating to the Sensuous
Universe (Kāmāvacara-aṭṭha-mahācittāni)1
I.
[1] Which are the states that are good?
When a good thought concerning the sensuous universe has
arisen, which is accompanied by happiness and associated with knowledge, and
has as its object a sighta sound, a smell, a taste, a touch, a [mental] state, or
what not, then there is
(i) contact (§ 2),
(ii) feeling (§ 3),
(iii) perception (§4),
(iv) thinking (§ 5),
(V) thought (§ 6),
(vi) conception (§ 7),
(vii) discursive thought (§8),
(viii) joy (§ 9),
(ix) ease (§ 10),
(x) self-collectedness (§11),
(xi) the faculty of faith (§ 12),
(xii) the faculty of energy (§ 13),
(xiii) the faculty of mindfulness (§ 14),
(xiv) the faculty of concentration (§ 15),
(xv) the faculty of wisdom (§ 16),
(xvi) the faculty of ideation (§ 17),
(xvii) the faculty of happiness (§ 18),
(xviii) the faculty of vitality (§ 19) ;
(xix) right views (§ 20),
(xx) right intention (§21),
(xxi) right endeavour (§ 22),
(xxii) right mindfulness (§ 23),
(xxiii) right concentration (§ 24) ;
(xxiv) the power of faith (§ 25),
(xxv) the power of energy (§ 26),
(xxvi) the power of mindfulness (§ 27),
(xxvii) the power of concentration (§ 28),
(xxviii) the power of wisdom (§ 29),
(xxix) the power of conscientiousness (§ 30),
(xxx) the power of the fear of blame (§ 31) ;
(xxxi) absence of lust (§ 32),
(xxxii) absence of hate (§ 33),
(xxxiii) absence of dulness (§ 34) ;
(xxxiv) absence of covetousness (§ 35),
(xxxv) absence of malice (§ 36),
(xxxvi) right views (§ 37) ;
(xxxvii) conscientiousness (§ 38),
(xxxviii) fear of blame (§ 39) ;
(xxxix, xl) serenity in sense and thought (§§ 40, 41),
(xli, xlii) lightness in sense and thought (§§ 42, 43),
(xliii, xliv) plasticity in sense and thought (§§ 44,
45),
(xlv, xlvi) facility in sense and thought (§§ 46, 47),
(xlvii, xlviii) fitness in sense and thought (§§ 48, 49),
(xlix, 1) directness in sense and thought (§§ 50, 51) ;
(li) mindfulness (§ 52),
(lii) intelligence (§53)
(liii) quiet (§ 54)
(liv) insight (§ 55),
(Iv) grasp (§ 56),
(Ivi) balance (§ 57).
Now these — or whatever other incorporeal, causally induced
states there are on that occasion — these are states that are good.
[2] What on that occasion is contact (p h a s s o) ?^
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.
[3J What on that occasion is feeling (vadanā)?
The mental pleasure, the mental ease, which, on that
occasion, is born of contact with the appropriate element of representative
intellection f 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.
[4] 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.
[5] What on that occasion is thinking (cetanā)?
The thinking, the cogitating, the reflection, which is
born of contact with the appropriate element of representative intellection —
this is the thinking that there then is.
[6] 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.
[7] What on that occasion is conception (vitakko)?
The ratiocination, the conception, which on that occasion
is the disposition, the fixation, the focussing, the application of the mind,
right intention — this is the conception that there then is.
[8] What on that occasion is discursive 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 discursive thought that there
then is.
[9] What on that occasion is joy (pīt i)?
The joy which on that occasion is gladness, rejoicing at,
rejoicing over, mirth and merriment, felicity, exultation, transport of mind -
this is the joy that there then is.
[10] 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, the pleasant,
easeful feeling born of contact with thought — this is the ease that there then
is.
[11] 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,
imperturbed mental procedure, quiet, the faculty and the power of
concentration, right concentration — this is the self-collectedness that there
then is.
[12] 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.
[13] What on that occasion is the faculty of energy (viriyindriya
ṃ)?
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, the solid grip
of the burden, energy, energy as faculty and as power, right endeavour — this
is the energy that there then is.
[14] 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 perficiality and of obliviousness ; mindfulness as faculty,
mindfulness as power, right mindfulness — this is the faculty of mindfulness
that there then is.
[15] What on that occasion is the faculty of
concentration (samādhindriyaṃ)?
Ansiver as for 'self-collectedness,' § 11.
[16] What on that occasion is the faculty of wisdom (paññindriyaṃ)?
The wisdom which there is on that occasion is
understanding, search, research, searching the Truth, discernment,
discrimination, differentiation, erudition, proficiency, subtlety, criticism,
reflection, analysis, breadth, sagacity, leading, insight, intelligence,
incitement, 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
dulness, searching the Truth, right views — this is the wisdom that there then
is.
[17] What on that occasion is the faculty of ideation
(representative imagination, manindriyaṃ)?
Answer as for 'thought ' (cittaṃ), § 6.
[18] What on that occasion is the faculty of pleasure
(somanassindriyaṃ)?
Answer as for 'ease ' (sukhaṃ), § 10.
[19] What on that occasion is the faculty of vitality (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 vitality that
there then is.
[20] What on that occasion are right views (sammāditthi)?
Answer as for the ' faculty of wisdom,' § 16.
[21] What on that occasion is right intention
(sammāsankappo)?
Answer as for ' conception,' § 7.
[22] What on that occasion is right endeavour
(sammāvāyāmo)?
Ansiver as for the 'faculty of energy,' § 13.
[23] What on that occasion is right - mindfulness (sammāsati)?
Answer as for the ' faculty of mindfulness,' § 14.
[24] What on that occasion is right concentration (sammāsamādhi)?
Answer as for ' self-collectedness,' § 11.
[25] What on that occasion is the power of faith (saddhābalaṃ)?
Ansicer as for the ‘faculty of faith,’ § 12.
[26] What on that occasion is the power of energy (viriyaba1aṃ)
?
Answer as for the ' faculty of energy,' § 13.
[27] What on that occasion is the power of mindfulness (satiba1aṃ)
?
Ansicer as for the ‘faculty of mindfulness,' § 14.
[28] What on that occasion is the power of concentration
(samādhibalaṃ)?
Ansicer as for ‘self-collectedness,' § 11.
[29] What on that occasion is the power of wisdom (paññāba1aṃ)?
Answer as for the ‘faculty of wisdom,' § 16.
[30] 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.
[31] 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.
[32] What on that occasion is the absence of lust (a1bho)
?
The absence of lust, of lusting, of lustfulness, which
there is on that occasion, the absence of infatuation, the feeling and being
infatuated, the absence of covetousness, that absence of lust which is the root
of good'^ — -this is
the absence of lust that there then is.
[33] What on that occasion is the absence of hate (adso)?
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.
[34] What on that occasion is the absence of dulness (amoho)?
Answer as for the ‘faculty of wisdom,' § 16.
[35] What on that occasion is the absence of covetousness
(anabhijjhā)?
Answer as for the 'absence of lust,' § 32.*
[36] What on that occasion is the absence of malice (avyāpādo)?
Answer as for the ‘absence of hate,' § 33.
[37] What on that occasion are right views (sammāditthi)?
Answer as for the ‘faculty of wisdom,' § 16.
[38] What on that occasion is conscientiousness (hiri) ?
Answer as for the ‘power of conscientiousness,' § 30.
Answer as for the ‘power of the fear of blame,' § 31.
[40] What on that occasion is repose of sense (kayapassaddhi)?
The serenity, the composure which there is on that
occasion, the calming, the tranquillizing, the tranquillity of the skandhas of
feeling, perception and syntheses — this is the serenity of sense that there
then is.
[41] What on that occasion is serenity of thought
(cittapassaddhi)?
The serenity, the composure which there is on that
occasion, the calming, the tranquillizing, the tranquillity of the skandha of
intellect — this is the serenity of thought that there then is.
[42] What on that occasion is buoyancy of sense (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 syntheses — this is the buoyancy of sense that
there then is.
[43] What on that occasion is buoyancy of thought (cittalāhutā)?
The buoyancy, etc. {as in § 42), in the skandha of
intellect — this is the buoyancy of thought that there then is.
[44] What on that occasion is plasticity of sense (kāyamudutā)?
The plasticity which there is on that occasion, the
suavity, smoothness, absence of rigidity, in the skandhas of feeling,
perception and syntheses — this is the plasticity of sense that there then is.
[45] What on that occasion is plasticity of thought
(cittamudutā)?
The plasticity which, etc. {as in § 44), in the skandha
of intellect — this is the plasticity of thought that there then is.
The wieldiness which there is on that occasion, the
tractableness, the pliancy, of the skandhas of feeling, perception and
syntheses — this is the wieldiness of sense that then is.
[47] What on that occasion is wieldiness of though
(ci11akammaññatā) ?
The wieldiness, etc. (as in § 46), of the skandha of
intellect — this is the wieldiness of thought that there then is.
[48] What on that occasion is fitness ^ of sense (kāyapāguññatā)?
The fitness which there is on that occasion, the
competence, the efiicient state of the skandhas of feeling, perception and
syntheses — this is the fitness of sense that
there then is.
[49] What on that occasion is fitness of thought (cittapāguññatā)?
The fitness, etc. (as in § 48), of the skandha of
intellect — this is the fitness of thought that there then is.
[50] What on that occasion is rectitude of sense (kāyujjukatā)
?
The straightness which there is on that occasion, the
rectitude, without deflection, twist or crookedness, of the skandhas of
feeling, perception and syntheses — this is the directness of sense that there
then is.
[51] What on that occasion is rectitude of thought (cittujjukatā)
?
The straightness, etc. (as in § 50), of the skandha of
intellect — this is the rectitude of thought that there then is.
[52] What on that occasion is mindfulness (sati)?
Ansiver as for the ' faculty of mindfulness,' § 14.
[53] What on that occasion is intelligence (sampajaññaṃ)?
Answer as for ' wisdom,' § 16.
[54] What on that occasion is quiet (samatho) ?
Answer as for ' self-collectedness,' § 11.
[55] What on that occasion is insight (vipassanā) ?
Ansiver as for ' wisdom,' § 16.
[56] What on that occasion is grasp (paggāho) ?
Ansiver as for the 'faculty of energy,' § 13.
[57] What on that occasion is balance (avikkhepo)?
Answer as for ‘self-coUectedness,’ § 11.
These, or whatever other
incorporeal, causally induced states there are on that occasion — these
are states that are good.
End of the First Portion for Eecitation.
[Summary of the constituents of the First Type of Thought
(sangahavāraā or koṭṭhasavāraṃ).]
[58] Now, on that occasion
the skandhas are four,
the spheres (āyatanani) are two,
the elements (dhātuyo) are two,
the nutriments (āhārā) are three,
the faculties (indriyāni) are eight,
the Jhana is fivefold,
the Path is fivefold,
the powers (balāni) are seven,
the causes (hetu) are three ;
contact,
feeling,
perception, - are each single [factors] ;
thinking,
thought,
the skandhas of
feeling,
perception, are each single [factors] ;
syntheses,
intellect,
the sphere of ideation (manāyatanaṃ),
the faculty of ideation,
the element of representative are
each single [factors]
intellection (manoviññaṇadhātu),
the sphere of a (representative) state,
the element of a (representative) state,
These, or whatever other incorporeal, causally induced
states there are on that occasion — these are states that are good.
[59] What on that occasion are the four skandhas ?
The skandhas of feeling, perception, syntheses and
intellection.
[60] (i.) 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 (§§ 3, 10, 18).
[61] (ii.) 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 (§ 4).
[62] (iii.) What on that occasion is the skandha of syntheses?
(i) Contact,
(ii) thinking,
(iii) conception,
(iv) discursive thought,
(v) joy,
(vi) self-collectedness,
(vii) the faculty of faith,
(viii) the faculty of energy,
(ix) the faculty of mindfulness,
(x) the faculty of concentration,
(xi) the faculty of wisdom,
(xii) the faculty of vitality,
(xiii) right views,
(xiv) right intention,
(xv) right endeavour,
(xvi) right mindfulness,
(xvii) right concentration,
(xviii) the power of faith,
(xix) the power of energy,
(xx) the power of mindfulness,
(xxi) the power of concentration,
(xxii) the power of wisdom,
(xxiii) the power of conscientiousness,
(xxiv) the power of the fear of blame,
(xxv) absence of lust,
(xxvi) absence of hate,
(xxvii) absence of dulness.
(xxviii) absence of covetousness,
(xxix) absence of malice,
(xxx) right views,
(xxxi) conscientiousness,
(xxxii) the fear of blame,
(xxxiii) serenity of sense,
(xxxiv) serenity of thought,
(xxxv) buoyancy of sense,
(xxxvi) buoyancy of thought,
(xxxvii) plasticity of sense,
(xxxviii) plasticity of thought,
(xxxix) wieldiness of sense,
(xl) wieldiness of thought,
(xli) fitness of sense,
(xlii) fitness of thought,
(xliii) rectitude of sense,
(xliv) rectitude of thought,
(xlv) mindfulness,
(xlvi) intelligence,
(xlvii) quiet,
(xlviii) insight,
(xlix) grasp,
(l) balance.
These, or whatever other incorporeal, causally induced
states there are on that occasion, exclusive of the skandhas of feeling,
perception and intellection — these are the skandha of syntheses.
[63] (iv.) What on that occasion is the skandha of intellect
?
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 intellect, the
appropriate element of representative intellection — this
is the skandha of intellect that there then is (§ 6).
These on that occasion are the four skandhas.
[64] What on that occasion are the two spheres ?
The sphere of ideation, the sphere of (mental) states.
[65] What on that occasion is the sphere of ideation (manāyatanaṃ)?
Answer as for ' thought,' § 6, and for the ' skandha of
intellection,' § 63.
[66] What on that occasion is the sphere of (mental)
states (dhammayatanam)?
The skandhas of feeling, perception, syntheses — this is
on that occasion the sphere of (mental) states.
These are on that occasion the two spheres.
[67] What on that occasion are the two elements ?
The element of representative intellection, the element
of (mental) states.
[68] What on that occasion is the element of
representative intellection (manoviññāṇadhātu)?
Answer as for ‘thought,' § 6 ; cf. §§ 63, 65.
[69] What on that occasion is the element of (mental) states (dhammadhātu)?
The skandhas of feeling, of perception, of syntheses — these are on that occasion the
element of (mental) states.
These are on that occasion the two elements.
[70] What on that occasion are the three nutriments?
The nutriment of contact, the nutriment of representative
cogitation, the nutriment of intellection.
[71] What on that occasion is the nutriment of contact
(phassāhāro) ?
Answer as for 'contact,' § 2.
[72] What on that occasion is the nutriment of representative
cogitation (manosañcetanāhāro)?
The thinking, the cogitating, the reflection which there
is on that occasion^this is the representative cogitation that there then is.
[73] What on that occasion is the nutriment of intellection
(viññānāhāro)?
Anstver as for the ' skandha of intellection,' § 63.
These on that occasion are the three nutriments.
[74] What on that occasion are the eight faculties ?
The faculties of faith, energy, mindfulness,
concentration, wisdom, ideation, happiness, vitality.
[75-82] What on that occasion is the faculty of faith . .
. vitality ?
Ansivers as in §§ 12-19 respectively.
These on that occasion are the eight faculties.
[83] What on that occasion is the fivefold Jhana (pañcangikaṃjhanaṃ)?
Conception, discursive thought, joy, ease,
self-collectedness.
[84-88] What on that occasion is conception . . .
self-collectedness ?
Ansivers as in §§ 7-11 respectively.
This on that occasion is the fivefold Jhana.
[89] What on that occasion is the fivefold Path (pañcangiko
maggo)?
Eight views, right intention, right endeavour, right mindfulness,
right concentration.
[90-94] What on that occasion are right views ... is . .
. right concentration ?
Ansivers as in §§ 20-24 respectively.
This on that occasion is the fivefold Path.
[95] What on that occasion are the seven powers ?
The power of faith, energy, mindfulness, concentration,
wisdom, conscientiousness, the fear of blame.
[96-102] What on that occasion is the power of faith . .
. the fear of blame ?
Answers as in §§ 25-31 respectively.
These on that occasion are the seven powers.
[103] What on that occasion are the three causes (tayo
hetū)?
The absence of lust, of hate, and of dulness.
[104-106] What on that occasion is the absence of lust .
. . dulness ?
Answers as in §§ 32-34 respectively.
These are on that occasion the three causes.
[107] What on that occasion is contact . . .
[108] feeling . . .
[109] perception . . .
[110] thinking . . .
[111] thought . . .
[112] the skandha of feeling . . .
[113] the skandha of perception . . .
[114] the skandha of syntheses . . .
[115] the skandha of intellection ...
[116] the sphere of ideation . . .
[117] the faculty of ideation . . .
[118] the element of ideational intellection . . .
[119] the sphere of (mental) states . . .
[120] the element of (mental) states,
regarded as a single factor ?
Answers as in §§ 2-6, 60-63, 65, 65, (S6, ^Q, 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].
[The ' Emptiness ' Section (sunnatavaro)] .
[121] Now, at that time there are
states (distinguishable constituents of the ‘thought’),
Skandhas, powers,
Spheres, causes,
Elements, contact,
Nutriments, feeling,
Faculties, perception,.
Jhana, thinking,
The path, thought,
the skandha of feeling,
the skandha of perception,
the skandha of syntheses,
the skandha of intellect,
the sphere of ideation,
the faculty of ideation,
the element of representative intellection,
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.
[122] What on that occasion are states ?
The skandhas of feeling, of perception, of syntheses, of
intellection.
[123] What on that occasion are skandhas ?
Answers as in § 59.
[124-145] Similar questions are then put respecting ‘spheres,’
‘elements,’ and so on through the list of constituent species. The ansivers are
identical with those given to similar questions in the previous ' Summary,'
viz., in §§ 64, 67, 70, 74, 83, 89, 95, 103, and 107-120.
[Here ends] the ‘Emptiness’ Section.
[Here ends] the First Main Type of Good Thoughts.
II
[146] Which are the states that are good ?
When a good thought concerning the sensuous universe has
arisen by the prompting of a conscious motive, a thought which is accompanied
by pleasure, 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 ivith in §§
1-145 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.
III.
[147] Which are the states that are good ?
"When a good thought concerning the sensuous
universe has arisen accompanied by pleasure, 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, conception,
feeling, discursive
thought,
perception, joy,
thinking, ease,
thought, self-collectedness
;
the faculty of ...
faith, concentration,
energy, ideation,
mindfulness, happiness,
vitality ;
right intention, right
mindfulness,
right endeavour, right
concentration ;
the power of
faith, concentration,
energy, conscientiousness,
mindfulness, the fear of blame ;
absence of lust,
absence of hate,
absence of covetousness,
absence of malice ;
conscientiousness,
fear of blame ;
serenity, wieldiness,
buoyancy, fitness,
plasticity, rectitude,
both of sense and thought ;
mindfulness, grasp,
quiet, balance.
These, or whatever other incorporeal, causally induced
states there are on that occasion — tlaese are states that are good.
[Summary, cf. § 58 et seq.]
[147a] 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 Jhana is fivefold,
the Path is fourfold,
the powers are six,^
the causes are two,^ .
contact, etc.
[Continue as in § 58.]
* * * * * *
[148] What on that occasion is the skandha of syntheses ?
The content of the sanskdr a- skandha is the same as in
the First Type of Thought, § 62,* with the following omissions :
'The faculty of wisdom,'
'right views,'
'the power of wisdom,'
'the absence of dulness,'
'intelligence,'
'insight.'
These are omitted as incompatible with the quality * disconnected
with knowledge.
* * * * * *
These, or whatever other incorporeal, etc.
* * * * * *
[Here ends] the Third Type of Thought.
IV
[149] Which are the states that are good ?
When a good thought concerning the sensuous universe has
arisen by the prompting of a conscious motive, a thought which is accompanied
by happiness, 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 § 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.
V.
[150] Which are the states that are good?
When a good thought concerning the sensuous universe has
arisen, accompanied by disinterestedness, 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 § 1, but for ' joy ' and '
happiness ' substitute ' equanimity ' (upekkha), and for 'the faculty of
happiness ' substitute ' the faculty of disinterestedness '].
[151] What on that occasion is contact?
Answer as in § 2.
[152] 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
representative intellection ; 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 §§ 4-8.]
[153] What on that occasion is disinterestedness ?
Answer as in preceding reply, omitting the phrase 'born of
contact with the appropriate element of representative intellection.'
[Continue as in §§ 11-17.]
[154] What on that occasion is the faculty of
disinterestedness ?
Answer as in preceding reply. Continue as in §§ 19-57.
[Summary.]
[154a] 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 Jhana is fourfold,
the Path is fivefold,
the powers are seven,
the causes are three,
contact,
etc., etc. [cf.
§ 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 §§ 59-61.]
[155] What on that occasion is the skandha of syntheses ?
Answer as in § 62, omitting 'joy.'
* * * * * *
[Continue as in the Summay-y and * Emptiness ' Section of
the First Type of Thought,
[Here ends] the Fifth Type of Thought.]
VI.
[156] Which are the states that are good ?
When a good thought concerning the sensuous universe has
arisen, accompanied by disinterestedness, associated with knowledge, prompted
by a conscious motive, 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.
VII
[157] Which are the states that are good ?
When a good thought concerning the sensuous universe has
arisen, accompanied by disinterestedness, 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 'disinterestedness
' for ' joy ' and * ease,' the ' faculty of disinterestedness ' for that of *
happiness, ‘and’ fourfold ' for 'fivefold Jhāna.]
[Summary.]
[157a] Now, on that occasion
the skandhas are four,
etc.,
etc.
[Continue as in the Third Type of Thought substituting 'fourfold
' for 'fivefold Jhāna.']
[158] What on that occasion is the skandha of syntheses ?
The content of this skandha is the same as in the Third Type
of Thought {see § 148), with the further omission of 'joy.'
* * * * * *
[Continue as in the First Type of Thought.]
* * * * * *
[Here ends] the Seventh Type of Thought.
VIII.
[159] Which are the states that are good?
When a good thought concerning the sensuous universe has
arisen, accompanied by disinterestedness, disconnected with knowledge, prompted
by a conscious motive, 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.
[End of Chapter I. on] the Eight Main Types of Thought concerning
the Sensuous Universe.
(Here ends the Second Portion for Kecitation.)
Thích Thị Minh
Không có nhận xét nào:
Đăng nhận xét