Dhammasangani
Enumeration of Phenomena
400 B.C. | 124,932 words
*english translation* The first book of the Abhidhamma (Part 3 of the Tipitaka). The Dhammasangani enumerates all the paramattha dhamma (ultimate realities) to be found in the world. According to one such enumeration these amount to: * 52 cetasikas (mental factors), which, arising together in various combination, give rise to any one of... * ......
[1083] Which are the states that are conditioned?[1]
The five skandhas, to wit, the skandhas of form, feeling, perception, syntheses and intellect.
[1084] Which are the states that are unconditioned?
'And uncompounded element'.[2]
[1085] Which are the states that are compound?[3]
Those states which are conditioned.
[1086] Which are the states that are uncompounded?
That state which is unconditioned.
[1087] Which are the states that have visibility?
The sphere of [visible] forms.
[1088] Which are the states that have no visibility?
The spheres of the senses and sense-objects; the four skandhas; that form also which, being neither visible nor impingeing, is included under [mental] states;[4] and uncompounded element.
[1089] Which are the states that impinge?[5]
The spheres of the senses and sense-objects.
[1090] Which are the states that are non-impingeing?
The four skandhas; that form also which, being neither visible nor impingeing, is included under [mental] states; also uncompounded element.
[1091] Which are the states that have [material] form?[6]
The four great principles as well as the form that is derived from the four great phenomena.[7]
[1092] Which are the states that have no material form?
The four skandhas, and uncompounded element.
[1093] Which are the states that are mundane?[8]
Co-Intoxicant[9] states, good, bad and indeterminate, relating to the worlds of sense, of form, or of the formless, to wit, the five skandhas.
[1094] Which are the states that are supra-mundane?
The Paths that are the Unincluded, and the Fruits of the Paths, and uncompounded element.
[1095] Which are the states that are cognizable in one way, and not cognizable in another way?
States that are cognizable by sight are not cognizable by hearing; conversely, states that are cognizable by hearing are not cognizable by sight.
States that are cognizable by sight are not cognizable by smell ... by taste ... by body-sensibility, and conversely.
States that are cognizable by hearing are not cognizable by smell ... by taste ... by bodysensibility ... by sight, and conversely.
So for states that are cognizable by smell, by taste, and by bodysen sibility.[10]
Footnotes and references:
[1]:
Sappaccaya, = attano nipphadakena, saha paccayena. Asl. 47.
[2]:
One would have expected the reading to be asankhata va dhatu, instead of . . . ca dhatu, given both in the text and in K. The Cy. has asankhata-dhatum sandhaya.
[3]:
Sankhata is defined as 'made, come together by conditions'. Asl. 47.
[4]:
See § 1052.
[5]:
Sappatigha. Cf. § 597, et seq.
[6]:
Eupino, i.e., they have a form which as such is devoid of discriminative consciousness (avinibhogavasena). AsL, p. 47, cf. p. 56; also Mil. 63; M. i. 293.
[7]:
Cf. § 597.
[8]:
Lokiya = bound down to, forming a part of, the circle (of existence), which for its dissolving and crumbling away (lujjana palujjana) is called loko. To have got beyond the world, to be a non-conforming feature in it — in it, but not of it — is to be lokuttaro. Asl. 47, 48.
[9]:
See § 1103.
[10]:
The Cy. meets the question. Why is there no couplet telling which states are cognizable or not cognizable by representative cognition or ideation (manovinnanam)? by the answer, Such a distinction is quite valid, ' is not not-there', but it is not stated explicitly, because of the absence of fixing or judging (vavatthanam). 'There is none of this when, for instance, we judge, such and such things are not cognizable by visual intellection'. See Asl. 369Cf. Mil. 87, where this intellectual process is more clearly set forth. Buddhaghosa's argument is to me less clear.