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, syntheses and intellect 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 Corruptions that are united with them; the skandhas of feeling, perception, syntheses and intellect 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, syntheses and intellect, those states, moreover, known as kiriya-thoughts, which are neither good, nor bad, nor the results of karma; lastly, all form and uncompounded element.

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

The skandhas of perception, syntheses and intellect (the feeling itself being excepted) are the states associated [with the consciousness arising] in an ease-yielding soil, whether it belong 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, syntheses and intellect (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, syntheses and intellect (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 form, moreover, and uncompounded element.

Which are the states that are both the issue of grasping and favourable to it?

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 the issue of grasping 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; those states, moreover, known as kiriyathoughts, 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 the issue of grasping nor favourable to it?

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

Which are the states that are corrupt and baneful?

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 uncompounded element.

Which are the states ‘wherein conception works and thought discursive’?

The four skandhas (conception and discursive thought excluded) which are associated [with the consciousness arising] in a soil favourable to the working of conception and of discursive thought, whether it belong to the world of sense or of form, or to the life that is Unincluded.

Which are the states ‘wherein is no working of conception but only of thought discursive’?

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

Which are the states that are ‘void of the working of conception and of thought discursive’?

The four skandhas which are associated [with the consciousness arising] in a soil void of conception and discursive thought, whether it belong to the world of sense, form, or the formless, or to the life that is Unincluded; all form, moreover, and uncompounded element.

Which are the states that are accompanied by joy?

The four skandhas (joy being excluded) which are associated [with the consciousness arising] in a soil yielding joy, 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, syntheses and intellect (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 disinterestedness?

The skandhas of perception, syntheses and intellect (disinterestedness being excluded) which are associated [with the consciousness arising] in a soil favourable to disinterestedness, 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 insight?

The three Fetters, to wit, the theory of individuality, perplexity, and the contagion of mere 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 form, or
2. as having bodily form, or regards
3. bodily form as being in the self, or
4. the self as being in bodily form 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 syntheses, or
14. as having syntheses, or regards
15. syntheses as being in the self, or
16. the self as being in syntheses; or regards
17. the self as intellect, or
18. as having intellect, or regards
19. intellect as being in the self, or
20. the self as being in intellect

• —then this kind of opinion,
• this walking in opinion,
• this jungle of 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 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 the contagion of mere rule and ritual?

The theory, held by recluses and Brahmins outside our doctrine,

• that purification is got by rules of moral conduct,
• that purification is got by rites,
• that purification 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 puppet-show 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 ‘fording-place’,
• this shiftiness of grasp

— this is called the contagion of mere rule and ritual.

These three Fetters, and the Corruptions 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 corruptions 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 insight 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 form, moreover, and uncompounded element.

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

The three Fetters, to wit, theory of individuality, perplexity, contagion of mere rule and ritual.

In this connexion

What is ‘theory of individuality’? …

continue as in §§1003–1005.

These three Fetters, and the Corruptions 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: —

1. theory of individuality,
2. perplexity,
3. contagion of mere 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 Corruptions united with them, the four skandhas associated with them, and the action, bodily, vocal and mental, springing from them, are the states the causes oftvhich 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 Corruptions 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 insight, 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 form, moreover, and uncompounded 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 states, moreover, known as kiriya-thoughts, which are neither good nor bad, nor the result of karma; all form also and uncompounded element.

Which are the states that appertain to studentship?

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 studentship?

The topmost fruit—the fruit that is Arahatship.

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

The afore-mentioned states excepted, all other states, good, bad and indeterminate, relating to the worlds of sense, form and the formless; all form also and uncompounded 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 Jive skandhas.

Which are the states that have a wider scope?

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 uncompounded element.

Which are the states that have limited objects of thought?

Those emotional, perceptual and synthetic states, as well as those of intellect applied to sense-impressions, which arise in connexion with limited matters.

Which are the states that have enlarged objects of thought?

Those emotional, perceptual and synthetic states, as well as those of intellect applied to sense-impressions, which arise in connexion with matters of wider scope.

Which are the states that have infinite objects of thought?

Those emotional, perceptual and synthetic states, as well as those of intellect applied to sense-impressions, which arise in connexion with matters of infinite importance.

Which are the states that are base?

The three roots of bad (karma)—lust, hate, dullness—the Corruptions 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 perfected?

The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded 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 form, moreover, and uncompounded element.

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

Those emotional, perceptual and synthetic states, as well as those of intellect applied to sense-impressions, 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 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 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 emotional, perceptual and synthetic states, as well as those of intellect applied to senseimpressions, 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, syntheses, intellect.

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, syntheses, intellect.

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?

Those emotional, perceptual and synthetic states, as well as those of intellect applied to sense-impressions, 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, the issue of grasping 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’?

Those emotional, perceptual, synthetic states, as well as those of intellect applied to sense-impressions, 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 impingeing?

The sphere of visible form.

Which are the states that are invisible, but impingeing?

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

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

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

End of the Triplets.