A. Good Karma

1. In the sensuous universe

(a) The Five Modes of Cognition considered as effects of good (kusalavipākāni pañca-viññāṇāni).

(i.)

Which are the states that are indeterminate?

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 is

• contact,
• feeling,
• perception,
• volition,
• consciousness,
• indifference,
• self-collectedness;

the faculties of

• mind,
• indifference,
• life;

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

Question and answer on “contact” as above, passim.

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 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.

What on that occasion is perception?

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.

What on that occasion is volition?

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.

What on that occasion is consciousness?

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.

What on that occasion is indifference?

Answer as for “feeling”, § 436, omitting the phrase “which is born of contact with the appropriate element of visual cognition”.

What on that occasion is self-collectedness?

The persistence of thought which there is on that occasion—this is the self-collectedness that there then is.

What on that occasion is the faculty of mind?

Answer as for “thought”, § 436.

What on that occasion is the faculty of indifference?

Answer as in § 437.

What on that occasion is the faculty of life?

Answer as in § 19.

Or whatever other incorporeal, causally induced states there are on that occasion—these are the states that are indeterminate.

Summary

Now, on that occasion

• 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.

[Continue as in § 58.]

• 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.

[Continue as in § 58.]

What on that occasion is the skandha of synergies?

• Contact,
• volition,
• self-collectedness,
• the faculty of life,

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.

(ii.-v.)

Which are the states that are indeterminate?

When, as the result of good karma having been wrought, having been stored up in connexion with the sensuous universe,

• auditory cognition,
• olfactory cognition, or
• gustatory cognition

has arisen, accompanied by indifference, and having as its object

• a sound,
• a smell, or
• a taste

respectively … or

• cognition of body (touch)

has arisen, accompanied by ease, and having as its object

• something tangible,

then there is

• contact,
• feeling,
• perception,
• volition,
• thought,
• ease,
• self-collectedness;

the faculties of

• mind,
• ease,
• life.

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

Question and answer on “contact” as above, passim.

What on that occasion is feeling?

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.

What on that occasion is perception?

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.

What on that occasion is volition?

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.

What on that occasion is consciousness?

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 appropriate element of the cognition of body—this is the thought that there then is.

What on that occasion is ease?

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.

What on that occasion is self-collectedness … the faculty of mind … of ease … of life?

Answers as in §§ 438, 448, 449, and , 441 respectively.

Or whatever other incorporeal, causally induced states there are on that occasion—these are states that are indeterminate.

Summary

Now, on that occasion

• the skandhas are four,
• etc.

[Continue as in 441a, substituting “the element of the cognition of body” for “the element of visual cognition”.]

What on that occasion is the skandha of synergies?

Answer as in § 442.

(b) Good (karma) taking effect in mental life (kusalavipākā manodhātu).

Which are the states that are indeterminate?

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, accompanied by indifference, and having as its object a sight, a sound, a smell, a taste, something tangible, or what not, then there is

• contact,
• feeling,
• perception,
• volition,
• consciousness,
• applied, and
• sustained thought,
• indifference,
• self-collectedness;

the faculties of

• mind,
• indifference,
• life.

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

Question and answer on “contact” as above, passim.

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 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.

What on that occasion is perception … volition … thought?

Answers as in §§ 446–448, substituting “element of ideation” for “element of the cognition of body”.

What on that occasion is applied thinking?

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.

What on that occasion is sustained thought?

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.

What on that occasion is indifference … self-collected-ness.., the faculty of mind … of indifference … of life?

Answers as in §§ 437, 438, 460, 440, 441 respectively.

Summary

Now, on that occasion

• 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.

[Continue as in § 58.]

• the faculty of mind counts as a single factor,
• the element of mind counts as a single factor,
• etc.

What on that occasion is the skandha of synergies?

• Contact,
• volition,
• applied, and
• sustained thought,
• self-collectedness,
• and the faculty of life.

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.

(c) Good (karma) taking effect in representative intellection (kusala-vipākamanoviññāṇadhātu)

(i) When accompanied by happiness

Which are the states that are indeterminate?

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 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 is

• contact,
• feeling,
• perception,
• volition,
• consciousness,
• applied, and,
• sustained thought,
• zest,
• ease,
• self-collectedness;

the faculties of

• mind,
• gladness,
• life.

These, or whatever other, etc.

[Continue as in § 455.]

These thirteen constituent states are described as in §§ 2–11 and with the exception of “applied thinking” (vitakko) and “self-collectedness” (cittass' ekaggatā), which are described with the restricted connotation used in §§ 461, 464.

Summary

Identical with § 467a, but “the element of representative cognition” (manoviññāṇadhātu) must be substituted for “the element of mind”.

What on that occasion is the skandha of synergies?

• contact,
• volition,
• applied, and,
• sustained thought,
• zest,
• self-collectedness;
• the faculty of life.

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.

(ii) When accompanied by indifference

Which are the states that are indeterminate?

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 is

• contact,
• feeling,
• perception,
• volition,
• consciousness,
• applied, and
• sustained thought,
• indifference,
• self-collectedness;

the faculties of

• mind,
• indifference,
• life.

These, or whatever other, etc.

[Continue as in § 469.]

These thirteen states are described as in the foregoing 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, and 481. “Ease” is omitted.

Summary

Terms identical with those in 482a.

The skandha of synergies is identical with the content stated in § 483, but with the omission of “zest”.

(d) The Eight Main Types of Results (aṭṭha mahāvipākā)

Which are the states that are indeterminate?

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,

1. accompanied by gladness and associated with knowledge …
2. accompanied by gladness, associated with knowledge, and instigated …
3. accompanied by gladness and disconnected with knowledge …
4. accompanied by gladness, disconnected with knowledge, and instigated …
5. accompanied by indifference and associated with knowledge …
6. accompanied by indifference, associated with knowledge, and instigated …
7. accompanied by indifference and disconnected with knowledge …
8. 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.

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.

2. In the Universe of Form

Which are the states that are indeterminate?

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.

Repeat, substituting the formulae of the remaining Jhānas on the Fourfold System, and of all the Jhānas on the Fivefold System.

3. In the Universe of the Formless

Which are the states that are indeterminate?

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 in 265]—then the contact … the balance that arises, 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 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.

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 neither perception nor Non-perception”, each having the Fourth Jhāna as its “result”, as in the formula stated in § 501.