A. Good Karma2.1.7.1. Kusalavipākapañcaviññāṇa

1. In the sensuous universeKatame dhammā abyākatā? (a)The Five Modes of Cognition considered as effects of good (kusalavipākāni pañca-viññāṇāni).Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ cakkhuviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rūpārammaṇaṁ, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti; Which are the states that are indeterminate?ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, visual cognition has arisen, accompanied by indifference, and having as its object something seen, then there isime dhammā abyākatā.

contact,feeling,perception,volition,consciousness,indifference,self-collectedness;Katamo tasmiṁ samaye phasso hoti? contact,Yo tasmiṁ samaye phasso phusanā samphusanā samphusitattaṁ—feeling,ayaṁ tasmiṁ samaye phasso hoti.

perception,Katamā tasmiṁ samaye vedanā hoti? volition,Yaṁ tasmiṁ samaye tajjācakkhuviññāṇadhātusamphassajaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—consciousness,ayaṁ tasmiṁ samaye vedanā hoti.

indifference,Katamā tasmiṁ samaye saññā hoti? self-collectedness;Yā tasmiṁ samaye tajjācakkhuviññāṇadhātusamphassajā saññā sañjānanā sañjānitattaṁ—the faculties ofayaṁ tasmiṁ samaye saññā hoti.

mind,indifference,life;Katamā tasmiṁ samaye cetanā hoti? mind,Yā tasmiṁ samaye tajjācakkhuviññāṇadhātusamphassajā cetanā sañcetanā cetayitattaṁ—indifference,ayaṁ tasmiṁ samaye cetanā hoti.

life;Katamaṁ tasmiṁ samaye cittaṁ hoti? These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are indeterminate.Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjācakkhuviññāṇadhātu—Question and answer on “contact” as above, passim.idaṁ tasmiṁ samaye cittaṁ hoti.

What on that occasion is feeling?Katamā tasmiṁ samaye upekkhā hoti? The mental [condition], neither pleasant nor unpleasant, which on that occasion is born of contact with the appropriate element of visual cognition; 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.Yaṁ tasmiṁ samaye cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—What on that occasion is perception?ayaṁ tasmiṁ samaye upekkhā hoti.

The perception, the perceiving, the state of having perceived, which on that occasion is born of contact with the appropriate element of visual cognition—this is the perception that there then is.Katamā tasmiṁ samaye cittassekaggatā hoti? What on that occasion is volition?Yā tasmiṁ samaye cittassa ṭhiti—The volition, the purpose, the purposefulness which on that occasion is born of contact with the appropriate element of visual cognition—this is the volition that there then is.ayaṁ tasmiṁ samaye cittassekaggatā hoti.

What on that occasion is consciousness?Katamaṁ tasmiṁ samaye manindriyaṁ hoti? The consciousness which on that occasion is mind, intelligence, heart, that which is clear, the sphere of mind, the faculty of mind, cognition, the skandha of consciousness, the appropriate element of visual cognition—this is the thought that there then is.Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjācakkhuviññāṇadhātu—What on that occasion is indifference?idaṁ tasmiṁ samaye manindriyaṁ hoti.

Answer as for “feeling”,§ 436, omitting the phrase “which is born of contact with the appropriate element of visual cognition”.Katamaṁ tasmiṁ samaye upekkhindriyaṁ hoti? What on that occasion is self-collectedness?Yaṁ tasmiṁ samaye cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—The persistence of thought which there is on that occasion—this is the self-collectedness that there then is.idaṁ tasmiṁ samaye upekkhindriyaṁ hoti.

What on that occasion is the faculty of mind?Katamaṁ tasmiṁ samaye jīvitindriyaṁ hoti? Answer as for “thought”,§ 436.Yo tesaṁ arūpīnaṁ dhammānaṁ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṁ jīvitindriyaṁ—What on that occasion is the faculty of indifference?idaṁ tasmiṁ samaye jīvitindriyaṁ hoti; Answer as in§ 437.ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—What on that occasion is the faculty of life?ime dhammā abyākatā.

Answer as in§ 19.Tasmiṁ kho pana samaye cattāro khandhā honti, dvāyatanāni honti, dve dhātuyo honti, tayo āhārā honti, tīṇindriyāni honti, eko phasso hoti …pe… ekā cakkhuviññāṇadhātu hoti, ekaṁ dhammāyatanaṁ hoti, ekā dhammadhātu hoti; Or whatever other incorporeal, causally induced states there are on that occasion—these are the states that are indeterminate.ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—Summaryime dhammā abyākatā …pe….

Now, on that occasionKatamo tasmiṁ samaye saṅkhārakkhandho hoti? the skandhas are four,the spheres are two,the elements are two,the nutriments are three,the faculties are three,contact counts as a single factor,etc.Phasso cetanā cittassekaggatā jīvitindriyaṁ; the skandhas are four,ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ṭhapetvā vedanākkhandhaṁ ṭhapetvā saññākkhandhaṁ ṭhapetvā viññāṇakkhandhaṁ—the spheres are two,ayaṁ tasmiṁ samaye saṅkhārakkhandho hoti …pe… the elements are two,ime dhammā abyākatā.

the nutriments are three,Katame dhammā abyākatā? the faculties are three,Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sotaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ saddārammaṇaṁ …pe… contact counts as a single factor,ghānaviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ gandhārammaṇaṁ …pe… [Continue as in§ 58.]jivhāviññāṇaṁ uppannaṁ hoti upekkhāsahagataṁ rasārammaṇaṁ …pe… the faculty of ideation counts as a single factor,the element of visual cognition counts as a single factor,the sphere of [mental] states counts as a single factor,etc.kāyaviññāṇaṁ uppannaṁ hoti sukhasahagataṁ phoṭṭhabbārammaṇaṁ, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, sukhaṁ hoti, cittassekaggatā hoti, manindriyaṁ hoti, sukhindriyaṁ hoti, jīvitindriyaṁ hoti; the faculty of ideation counts as a single factor,ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—the element of visual cognition counts as a single factor,ime dhammā abyākatā.

the sphere of [mental] states counts as a single factor,Katamo tasmiṁ samaye phasso hoti? [Continue as in§ 58.]Yo tasmiṁ samaye phasso phusanā samphusanā samphusitattaṁ—What on that occasion is the skandha of synergies?ayaṁ tasmiṁ samaye phasso hoti.

Contact,volition,self-collectedness,the faculty of life,Katamā tasmiṁ samaye vedanā hoti? Contact,Yaṁ tasmiṁ samaye tajjākāyaviññāṇadhātusamphassajaṁ kāyikaṁ sātaṁ kāyikaṁ sukhaṁ kāyasamphassajaṁ sātaṁ sukhaṁ vedayitaṁ kāyasamphassajā sātā sukhā vedanā—volition,ayaṁ tasmiṁ samaye vedanā hoti.

self-collectedness,Katamā tasmiṁ samaye saññā hoti? the faculty of life,Yā tasmiṁ samaye tajjākāyaviññāṇadhātusamphassajā saññā sañjānanā sañjānitattaṁ—or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception, and consciousness—these are the skandha of synergies.ayaṁ tasmiṁ samaye saññā hoti.

(ii.-v.)Katamā tasmiṁ samaye cetanā hoti? Which are the states that are indeterminate?Yā tasmiṁ samaye tajjākāyaviññāṇadhātusamphassajā cetanā sañcetanā cetayitattaṁ—When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe,ayaṁ tasmiṁ samaye cetanā hoti.

auditory cognition,olfactory cognition, orgustatory cognitionKatamaṁ tasmiṁ samaye cittaṁ hoti? auditory cognition,Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjākāyaviññāṇadhātu—olfactory cognition, oridaṁ tasmiṁ samaye cittaṁ hoti.

gustatory cognitionKatamaṁ tasmiṁ samaye sukhaṁ hoti? has arisen, accompanied by indifference, and having as its objectYaṁ tasmiṁ samaye kāyikaṁ sātaṁ kāyikaṁ sukhaṁ kāyasamphassajaṁ sātaṁ sukhaṁ vedayitaṁ kāyasamphassajā sātā sukhā vedanā—a sound,a smell, ora tasteidaṁ tasmiṁ samaye sukhaṁ hoti.

a sound,Katamā tasmiṁ samaye cittassekaggatā hoti? a smell, orYā tasmiṁ samaye cittassa ṭhiti—a tasteayaṁ tasmiṁ samaye cittassekaggatā hoti.

respectively … orKatamaṁ tasmiṁ samaye manindriyaṁ hoti? cognition of body (touch)Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjākāyaviññāṇadhātu—cognition of body (touch)idaṁ tasmiṁ samaye manindriyaṁ hoti.

has arisen, accompanied by ease, and having as its objectKatamaṁ tasmiṁ samaye sukhindriyaṁ hoti? something tangible,Yaṁ tasmiṁ samaye kāyikaṁ sātaṁ kāyikaṁ sukhaṁ kāyasamphassajaṁ sātaṁ sukhaṁ vedayitaṁ kāyasamphassajā sātā sukhā vedanā—something tangible,idaṁ tasmiṁ samaye sukhindriyaṁ hoti.

then there isKatamaṁ tasmiṁ samaye jīvitindriyaṁ hoti? contact,feeling,perception,volition,thought,ease,self-collectedness;Yo tesaṁ arūpīnaṁ dhammānaṁ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṁ jīvitindriyaṁ—contact,idaṁ tasmiṁ samaye jīvitindriyaṁ hoti; feeling,ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—perception,ime dhammā abyākatā.

volition,Tasmiṁ kho pana samaye cattāro khandhā honti, dvāyatanāni honti, dve dhātuyo honti, tayo āhārā honti, tīṇindriyāni honti, eko phasso hoti …pe… ekā kāyaviññāṇadhātu hoti, ekaṁ dhammāyatanaṁ hoti, ekā dhammadhātu hoti; thought,ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—ease,ime dhammā abyākatā …pe….

self-collectedness;Katamo tasmiṁ samaye saṅkhārakkhandho hoti? the faculties ofPhasso cetanā cittassekaggatā jīvitindriyaṁ; mind,ease,life.ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ṭhapetvā vedanākkhandhaṁ ṭhapetvā saññākkhandhaṁ ṭhapetvā viññāṇakkhandhaṁ—mind,ayaṁ tasmiṁ samaye saṅkhārakkhandho hoti …pe… ease,ime dhammā abyākatā.

life.Kusalavipākāni pañcaviññāṇāni.

Now, these, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are indeterminate.2.1.7.2. Kusalavipākamanodhātu

Question and answer on “contact” as above, passim.Katame dhammā abyākatā? What on that occasion is feeling?Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manodhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā …pe… The bodily pleasure, the bodily ease, which on that occasion is born of the appropriate element of the cognition of body; the pleasurable, easeful sensation which is born of contact with the body; the pleasurable, easeful feeling which is born of contact with the body—this is the feeling that there then is.phoṭṭhabbārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti; What on that occasion is perception?ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—The perception, the perceiving, the state of having perceived, which on that occasion is born of contact with appropriate element of the cognition of body—this is the perception that there then is.ime dhammā abyākatā.

What on that occasion is volition?Katamo tasmiṁ samaye phasso hoti? The volition, the purpose, the purposefulness, which on that occasion is born of contact with the appropriate element of the cognition of body—this is the volition that there then is.Yo tasmiṁ samaye phasso phusanā samphusanā samphusitattaṁ—What on that occasion is consciousness?ayaṁ tasmiṁ samaye phasso hoti.

The thought which on that occasion is intelligence, mind, heart, that which is clear; the sphere of mind, the faculty of mind, cognition, the skandha of consciousness, the appropriateelement of the cognition of body—this is the thought that there then is.Katamā tasmiṁ samaye vedanā hoti? What on that occasion is ease?Yaṁ tasmiṁ samaye tajjāmanodhātusamphassajaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—The bodily pleasure, the bodily ease which on that occasion is the pleasant, easeful sensation born of contact with the body; the pleasant, easeful feeling born of contact with the body—this is the ease that there then is.ayaṁ tasmiṁ samaye vedanā hoti.

What on that occasion is self-collectedness … the faculty of mind … of ease … of life?Katamā tasmiṁ samaye saññā hoti? Answers as in§§ 438,448,449, and ,441respectively.Yā tasmiṁ samaye tajjāmanodhātusamphassajā saññā sañjānanā sañjānitattaṁ—Or whatever other incorporeal, causally induced states there are on that occasion—these are states that are indeterminate.ayaṁ tasmiṁ samaye saññā hoti.

SummaryKatamā tasmiṁ samaye cetanā hoti? Now, on that occasionYā tasmiṁ samaye tajjāmanodhātusamphassajā cetanā sañcetanā cetayitattaṁ—the skandhas are four,etc.ayaṁ tasmiṁ samaye cetanā hoti.

the skandhas are four,Katamaṁ tasmiṁ samaye cittaṁ hoti? [Continue as in441a, substituting “the element of the cognition of body” for “the element of visual cognition”.]Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanodhātu—What on that occasion is the skandha of synergies?idaṁ tasmiṁ samaye cittaṁ hoti.

Answer as in§ 442.Katamo tasmiṁ samaye vitakko hoti? (b) Good (karma) taking effect in mental life (kusalavipākā manodhātu).Yo tasmiṁ samaye takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā—Which are the states that are indeterminate?ayaṁ tasmiṁ samaye vitakko hoti.

When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, the element of mind has arisen, accompaniedby indifference, and having as its object a sight, a sound, a smell, a taste, something tangible, or what not, then there isKatamo tasmiṁ samaye vicāro hoti? contact,feeling,perception,volition,consciousness,applied, andsustained thought,indifference,self-collectedness;Yo tasmiṁ samaye cāro vicāro anuvicāro upavicāro cittassa anusandhānatā anupekkhanatā—contact,ayaṁ tasmiṁ samaye vicāro hoti.

feeling,Katamā tasmiṁ samaye upekkhā hoti? perception,Yaṁ tasmiṁ samaye cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—volition,ayaṁ tasmiṁ samaye upekkhā hoti.

consciousness,Katamā tasmiṁ samaye cittassekaggatā hoti? applied, andYā tasmiṁ samaye cittassa ṭhiti—sustained thought,ayaṁ tasmiṁ samaye cittassekaggatā hoti.

indifference,Katamaṁ tasmiṁ samaye manindriyaṁ hoti? self-collectedness;Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanodhātu—the faculties ofidaṁ tasmiṁ samaye manindriyaṁ hoti.

mind,indifference,life.Katamaṁ tasmiṁ samaye upekkhindriyaṁ hoti? mind,Yaṁ tasmiṁ samaye cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—indifference,idaṁ tasmiṁ samaye upekkhindriyaṁ hoti.

life.Katamaṁ tasmiṁ samaye jīvitindriyaṁ hoti? These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are indeterminate.Yo tesaṁ arūpīnaṁ dhammānaṁ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṁ jīvitindriyaṁ—Question and answer on “contact” as above, passim.idaṁ tasmiṁ samaye jīvitindriyaṁ hoti; What on that occasion is feeling?ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—The mental [condition], neither pleasant nor unpleasant, which on that occasion is born of contact with the appropriate element of mind; 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.ime dhammā abyākatā.

What on that occasion is perception … volition … thought?Tasmiṁ kho pana samaye cattāro khandhā honti, dvāyatanāni honti, dve dhātuyo honti, tayo āhārā honti, tīṇindriyāni honti, eko phasso hoti …pe… ekā manodhātu hoti, ekaṁ dhammāyatanaṁ hoti, ekā dhammadhātu hoti; Answers as in§§ 446–448, substituting “element of ideation” for “element of the cognition of body”.ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—What on that occasion is applied thinking?ime dhammā abyākatā …pe….

The discrimination, the application which on that occasion is the disposing, the fixing, the focussing, the superposing of the mind—this is the applied thinking that there then is.Katamo tasmiṁ samaye saṅkhārakkhandho hoti? What on that occasion is sustained thought?Phasso cetanā vitakko vicāro cittassekaggatā jīvitindriyaṁ; The process, the sustained procedure, the progress and access [of the mind] which on that occasion is the continuous adjusting and directing of thought—this is the sustained thought that there then is.ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ṭhapetvā vedanākkhandhaṁ ṭhapetvā saññākkhandhaṁ ṭhapetvā viññāṇakkhandhaṁ—What on that occasion is indifference … self-collected-ness.., the faculty of mind … of indifference … of life?ayaṁ tasmiṁ samaye saṅkhārakkhandho hoti …pe… Answers as in§§ 437,438,460,440,441respectively.ime dhammā abyākatā.

SummaryKusalavipākā manodhātu.

Now, on that occasion2.1.7.3. Kusalavipākamanoviññāṇadhātusomanassasahagata

the skandhas are four,the spheres are two,the elements are two,the nutriments are three,the faculties are three,contact counts as a single factor,etc.Katame dhammā abyākatā? the skandhas are four,Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā rūpārammaṇā vā …pe… the spheres are two,dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, pīti hoti, sukhaṁ hoti, cittassekaggatā hoti, manindriyaṁ hoti, somanassindriyaṁ hoti, jīvitindriyaṁ hoti; the elements are two,ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—the nutriments are three,ime dhammā abyākatā.

the faculties are three,Katamo tasmiṁ samaye phasso hoti? contact counts as a single factor,Yo tasmiṁ samaye phasso phusanā samphusanā samphusitattaṁ—[Continue as in§ 58.]ayaṁ tasmiṁ samaye phasso hoti.

the faculty of mind counts as a single factor,the element of mind counts as a single factor,etc.Katamā tasmiṁ samaye vedanā hoti? the faculty of mind counts as a single factor,Yaṁ tasmiṁ samaye tajjāmanoviññāṇadhātusamphassajaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—the element of mind counts as a single factor,ayaṁ tasmiṁ samaye vedanā hoti.

What on that occasion is the skandha of synergies?Katamā tasmiṁ samaye saññā hoti? Contact,volition,applied, andsustained thought,self-collectedness,and the faculty of life.Yā tasmiṁ samaye tajjāmanoviññāṇadhātusamphassajā saññā sañjānanā sañjānitattaṁ—Contact,ayaṁ tasmiṁ samaye saññā hoti.

volition,Katamā tasmiṁ samaye cetanā hoti. applied, andYā tasmiṁ samaye tajjāmanoviññāṇadhātusamphassajā cetanā sañcetanā cetayitattaṁ—sustained thought,ayaṁ tasmiṁ samaye cetanā hoti.

self-collectedness,Katamaṁ tasmiṁ samaye cittaṁ hoti? and the faculty of life.Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—Or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception and consciousness—these are the skandha of synergies.idaṁ tasmiṁ samaye cittaṁ hoti.

(c) Good (karma) taking effect in representative intellection (kusala-vipākamanoviññāṇadhātu)Katamo tasmiṁ samaye vitakko hoti? (i) When accompanied by happinessYo tasmiṁ samaye takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā—Which are the states that are indeterminate?ayaṁ tasmiṁ samaye vitakko hoti.

When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, an element of representative cognition hasarisen, accompanied by gladness, and having as its object a sight, a sound, a smell, a taste, something tangible, the idea [of any of these], or what not, then there isKatamo tasmiṁ samaye vicāro hoti? contact,feeling,perception,volition,consciousness,applied, and,sustained thought,zest,ease,self-collectedness;Yo tasmiṁ samaye cāro vicāro anuvicāro upavicāro cittassa anusandhānatā anupekkhanatā—contact,ayaṁ tasmiṁ samaye vicāro hoti.

feeling,Katamā tasmiṁ samaye pīti hoti? perception,Yā tasmiṁ samaye pīti pāmojjaṁ āmodanā pamodanā hāso pahāso vitti odagyaṁ attamanatā cittassa—volition,ayaṁ tasmiṁ samaye pīti hoti.

consciousness,Katamaṁ tasmiṁ samaye sukhaṁ hoti? applied, and,Yaṁ tasmiṁ samaye cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—sustained thought,idaṁ tasmiṁ samaye sukhaṁ hoti.

zest,Katamā tasmiṁ samaye cittassekaggatā hoti? ease,Yā tasmiṁ samaye cittassa ṭhiti—self-collectedness;ayaṁ tasmiṁ samaye cittassekaggatā hoti.

the faculties ofKatamaṁ tasmiṁ samaye manindriyaṁ hoti? mind,gladness,life.Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—mind,idaṁ tasmiṁ samaye manindriyaṁ hoti.

gladness,Katamaṁ tasmiṁ samaye somanassindriyaṁ hoti? life.Yaṁ tasmiṁ samaye cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—These, or whatever other, etc.idaṁ tasmiṁ samaye somanassindriyaṁ hoti.

[Continue as in§ 455.]Katamaṁ tasmiṁ samaye jīvitindriyaṁ hoti? These thirteen constituent states are described as in§§ 2–11and with the exception of “applied thinking” (vitakko) and “self-collectedness” (cittass' ekaggatā), which are described with the restricted connotation used in§§ 461,464.Yo tesaṁ arūpīnaṁ dhammānaṁ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṁ jīvitindriyaṁ—Summaryidaṁ tasmiṁ samaye jīvitindriyaṁ hoti; Identical with§ 467a, but “the element of representative cognition” (manoviññāṇadhātu) must be substituted for “the element of mind”.ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—What on that occasion is the skandha of synergies?ime dhammā abyākatā.

contact,volition,applied, and,sustained thought,zest,self-collectedness;the faculty of life.Tasmiṁ kho pana samaye cattāro khandhā honti, dvāyatanāni honti, dve dhātuyo honti, tayo āhārā honti, tīṇindriyāni honti, eko phasso hoti …pe… ekā manoviññāṇadhātu hoti, ekaṁ dhammāyatanaṁ hoti, ekā dhammadhātu hoti; contact,ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—volition,ime dhammā abyākatā …pe….

applied, and,Katamo tasmiṁ samaye saṅkhārakkhandho hoti? sustained thought,Phasso cetanā vitakko vicāro pīti cittassekaggatā jīvitindriyaṁ; zest,ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ṭhapetvā vedanākkhandhaṁ ṭhapetvā saññākkhandhaṁ ṭhapetvā viññāṇakkhandhaṁ—self-collectedness;ayaṁ tasmiṁ samaye saṅkhārakkhandho hoti …pe… the faculty of life.ime dhammā abyākatā.

Or whatever incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling,perception, and consciousness—these are the skandha of synergies.Kusalavipākā manoviññāṇadhātu somanassasahagatā.

(ii) When accompanied by indifference2.1.7.4. Kusalavipākamanoviññāṇadhātuupekkhāsahagata

Which are the states that are indeterminate?Katame dhammā abyākatā? When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, an element of representative cognition has arisen, accompanied by indifference, and having as its object a sight, etc.(cf. above,§ 469)… then there isYasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti upekkhāsahagatā rūpārammaṇā vā …pe… (cf. above,§ 469)dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṁ hoti, vitakko hoti, vicāro hoti, upekkhā hoti, cittassekaggatā hoti, manindriyaṁ hoti, upekkhindriyaṁ hoti, jīvitindriyaṁ hoti; contact,feeling,perception,volition,consciousness,applied, andsustained thought,indifference,self-collectedness;ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—contact,ime dhammā abyākatā.

feeling,Katamo tasmiṁ samaye phasso hoti? perception,Yo tasmiṁ samaye phasso phusanā samphusanā samphusitattaṁ—volition,ayaṁ tasmiṁ samaye phasso hoti.

consciousness,Katamā tasmiṁ samaye vedanā hoti? applied, andYaṁ tasmiṁ samaye tajjāmanoviññāṇadhātusamphassajaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—sustained thought,ayaṁ tasmiṁ samaye vedanā hoti.

indifference,Katamā tasmiṁ samaye saññā hoti? self-collectedness;Yā tasmiṁ samaye tajjāmanoviññāṇadhātusamphassajā saññā sañjānanā sañjānitattaṁ—the faculties ofayaṁ tasmiṁ samaye saññā hoti.

mind,indifference,life.Katamā tasmiṁ samaye cetanā hoti? mind,Yā tasmiṁ samaye tajjāmanoviññāṇadhātusamphassajā cetanā sañcetanā cetayitattaṁ—indifference,ayaṁ tasmiṁ samaye cetanā hoti.

life.Katamaṁ tasmiṁ samaye cittaṁ hoti? These, or whatever other, etc.Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—[Continue as in§ 469.]idaṁ tasmiṁ samaye cittaṁ hoti.

These thirteen states are described as in theforegoing section (i), except that the questions and answers on “feeling” and “indifference”, as given in§§ 152–154, must be substituted for those on “feeling”, “zest”, and the “faculty of gladness”, given in§§ 471,477, and481. “Ease” is omitted.Katamo tasmiṁ samaye vitakko hoti? SummaryYo tasmiṁ samaye takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā—Terms identical with those in482a.ayaṁ tasmiṁ samaye vitakko hoti.

The skandha of synergies is identical with the content stated in§ 483, but with the omission of “zest”.Katamo tasmiṁ samaye vicāro hoti? (d) The Eight Main Types of Results (aṭṭha mahāvipākā)Yo tasmiṁ samaye cāro vicāro anuvicāro upavicāro cittassa anusandhānatā anupekkhanatā—Which are the states that are indeterminate?ayaṁ tasmiṁ samaye vicāro hoti.

When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe, an element of representative cognition has arisen,Katamā tasmiṁ samaye upekkhā hoti? accompanied by gladness and associated with knowledge …accompanied by gladness, associated with knowledge, and instigated …accompanied by gladness and disconnected with knowledge …accompanied by gladness, disconnected with knowledge, and instigated …accompanied by indifference and associated with knowledge …accompanied by indifference, associated with knowledge, and instigated …accompanied by indifference and disconnected with knowledge …accompanied by indifference, disconnected with knowledge, and instigated, and having as its object a sight, a sound, a smell, a taste, something tangible, or what not,then there is contact … balance. These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are indeterminate.Yaṁ tasmiṁ samaye cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—accompanied by gladness and associated with knowledge …ayaṁ tasmiṁ samaye upekkhā hoti.

accompanied by gladness, associated with knowledge, and instigated …Katamā tasmiṁ samaye cittassekaggatā hoti? accompanied by gladness and disconnected with knowledge …Yā tasmiṁ samaye cittassa ṭhiti—accompanied by gladness, disconnected with knowledge, and instigated …ayaṁ tasmiṁ samaye cittassekaggatā hoti.

accompanied by indifference and associated with knowledge …Katamaṁ tasmiṁ samaye manindriyaṁ hoti? accompanied by indifference, associated with knowledge, and instigated …Yaṁ tasmiṁ samaye cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—accompanied by indifference and disconnected with knowledge …idaṁ tasmiṁ samaye manindriyaṁ hoti.

accompanied by indifference, disconnected with knowledge, and instigated, and having as its object a sight, a sound, a smell, a taste, something tangible, or what not,then there is contact … balance. These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are indeterminate.Katamaṁ tasmiṁ samaye upekkhindriyaṁ hoti? Disinterestedness, the root of the indeterminate … absence of hate, the root of the indeterminate … absence of dullness, the root of the indeterminate … these are states that are indeterminate.Yaṁ tasmiṁ samaye cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā—2. In the Universe of Formidaṁ tasmiṁ samaye upekkhindriyaṁ hoti.

Which are the states that are indeterminate?Katamaṁ tasmiṁ samaye jīvitindriyaṁ hoti? When, that he may attain to the heavens of Form, he cultivates the way [thereto], and aloof from sensuous desires, etc., enters into and abides in the First Jhāna … then there is contact, etc. Now, these … are states that are good. But when, as the result of just this good karma having been wrought, having been stored up, in connexion with the universe of Form, he, aloof from sensuous desires, etc., enters into and abides in the First Jhāna … then there is contact, etc. And these … are states that are indeterminate.Yo tesaṁ arūpīnaṁ dhammānaṁ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṁ jīvitindriyaṁ—Repeat, substituting the formulae of the remaining Jhānas on the Fourfold System, and of all the Jhānas on the Fivefold System.idaṁ tasmiṁ samaye jīvitindriyaṁ hoti; 3. In the Universe of the Formlessye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—Which are the states that are indeterminate?ime dhammā abyākatā.

When, that he may attain to the heavens of the Formless, he cultivates the way [thereto], and so, by passing wholly beyond all consciousness of form, by the dying out of the consciousness of sensory reaction, by turning the attention from any consciousness of the manifold, he enters into and abides in that frame of mind which is accompanied by the consciousness of a sphere of unbounded space—even the Fourth Jhāna, to gain which all sense of ease has been put away, etc.[Continue as in265]—then the contact … the balance that arises, these … are states that are good.Tasmiṁ kho pana samaye cattāro khandhā honti, dvāyatanāni honti, dve dhātuyo honti, tayo āhārā honti, tīṇindriyāni honti, eko phasso hoti …pe… ekā manoviññāṇadhātu hoti, ekaṁ dhammāyatanaṁ hoti, ekā dhammadhātu hoti; [Continue as in265]ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā—But when, as the result of just this good karma having been wrought, having been stored up in connexion with the universe of the Formless, he, by passing wholly beyond all consciousness of form, by the dying out of the consciousness of sensory reaction, by turning the attention from any consciousness of the manifold, enters into and abides in that rapt meditation which is accompanied by the consciousness of a sphere of unbounded space—even the Fourth Jhāna, to gain which all sense of ease has been put away, etc.[Continue as above]… then the contact … the balance that arises, these … are states that are indeterminate.ime dhammā abyākatā …pe….

[Continue as above]Katamo tasmiṁ samaye saṅkhārakkhandho hoti? Here follow in succession the other three “Jhānas connected with Formless Existence” (§§ 266–268), namely, “the Sphere of Infinite Consciousness”, “the Sphere of Nothingness”, and “the Sphere where there is neitherperception nor Non-perception”, each having the Fourth Jhāna as its “result”, as in the formula stated in§ 501.Phasso cetanā vitakko vicāro cittassekaggatā jīvitindriyaṁ; D. Litt., M.A.ye vā pana tasmiṁ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā ṭhapetvā vedanākkhandhaṁ ṭhapetvā saññākkhandhaṁ ṭhapetvā viññāṇakkhandhaṁ—Published by the Pali Text Society in1900. Reprinted 1923, 1974, 1993, 2004.ayaṁ tasmiṁ samaye saṅkhārakkhandho hoti …pe… Released by the Pali Text Society underCreative Commons Attribution-NonCommercial 3.0 licence (CC BY-NC 3.0).ime dhammā abyākatā.

See also the statement underhttp://www.palitext.com/→ Publications → Copyright Announcement.Kusalavipākā upekkhāsahagatā manoviññāṇadhātu.

For non-commercial use only.2.1.7.5. Aṭṭhamahāvipāka

Scanned bywww.abhidhamma.ru.Katame dhammā abyākatā? Typeset bywww.abhidhamma.de.Yasmiṁ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākā manoviññāṇadhātu uppannā hoti somanassasahagatā ñāṇasampayuttā …pe… This SuttaCentral edition is based on the LaTeX edition prepared byManfred Wierichand proofread byAriya Baumann, converted to HTML byVen. Vimala.somanassasahagatā ñāṇasampayuttā sasaṅkhārena …pe… Manfred Wierichsomanassasahagatā ñāṇavippayuttā …pe… Ariya Baumannsomanassasahagatā ñāṇavippayuttā sasaṅkhārena …pe… Ven. Vimalaupekkhāsahagatā ñāṇasampayuttā …pe… upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena …pe… upekkhāsahagatā ñāṇavippayuttā …pe… upekkhāsahagatā ñāṇavippayuttā sasaṅkhārena rūpārammaṇā vā …pe… dhammārammaṇā vā yaṁ yaṁ vā panārabbha, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā abyākatā …pe… alobho abyākatamūlaṁ …pe… adoso abyākatamūlaṁ …pe… ime dhammā abyākatā.

Aṭṭhamahāvipākā.

2.1.7.6. Rūpāvacaravipāka

Katame dhammā abyākatā? Yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā. Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā abyākatā.

Katame dhammā abyākatā? Yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ …pe… paṭhamaṁ jhānaṁ …pe… pañcamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā. Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sukhassa ca pahānā …pe… pañcamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā abyākatā.

Rūpāvacaravipākā.

2.1.7.7. Arūpāvacaravipāka

Katame dhammā abyākatā? Yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ākāsānañcāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā. Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ākāsānañcāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā abyākatā.

Katame dhammā abyākatā? Yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso ākāsānañcāyatanaṁ samatikkamma viññāṇañcāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā. Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma viññāṇañcāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā abyākatā.

Katame dhammā abyākatā? Yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso viññāṇañcāyatanaṁ samatikkamma ākiñcaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā. Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma ākiñcaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā abyākatā.

Katame dhammā abyākatā? Yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā kusalā. Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti …pe… ime dhammā abyākatā.

Arūpāvacaravipākā.