Source: https://legacy.suttacentral.net/en/ds2.1.1
Timestamp: 2019-04-23 00:36:30+00:00

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Which are the states that are good?
Now these—or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.
What on that occasion is contact?
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.
What on that occasion is feeling?
The mental pleasure, the mental ease, which, on that occasion, is born of contact with the appropriate element of representative intellection; the pleasurable, easeful sensationwhich 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.
What on that occasion is perception?
The perception, the perceiving, the state of having perceived which on that occasion is born of contact with theappropriate element of representative intellection—this is the perception that there then is.
What on that occasion is thinking?
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.
What on that occasion is thought?
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.
What on that occasion is conception?
The ratiocination, the conception, which on that occasion is the disposition, the fixation, the focussing, the applicationof the mind, right intention—this is the conception that there then is.
What on that occasion is discursive thought?
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.
What on that occasion is joy?
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.
What on that occasion is ease?
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.
What on that occasion is self-collectedness?
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.
What on that occasion is the faculty of faith?
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.
What on that occasion is the faculty of energy?
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.
What on that occasion is the faculty of mindfulness?
The mindfulness which on that occasion is recollecting, calling back to mind; the mindfulness which is remembering, bearing in mind, the opposite of superficiality and of obliviousness; mindfulness as faculty, mindfulness as power, right mindfulness—this is the faculty of mindfulness that there then is.
What on that occasion is the faculty of concentration?
Answer as for ‘self-collectedness,’ §11.
What on that occasion is the faculty of wisdom (pannindriyaṃ)?
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 dullness, searching the Truth, right views—this is the wisdom that there then is.
What on that occasion is the faculty of ideation?
Answer as for “thought” (cittaṃ), §6.
What on that occasion is the faculty of pleasure?
Answer as for “ease” (sukhaṃ), §10.
What on that occasion is the faculty of vitality?
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.
What on that occasion are right views?
Answer as for the “faculty of wisdom”, §16.
What on that occasion is right intention?
Answer as for “conception”, §7.
What on that occasion is right endeavour?
Answer as for the “faculty of energy”, §13.
What on that occasion is right mindfulness?
Answer as for the “faculty of mindfulness”, §14.
What on that occasion is right concentration?
Answer as for “self-collectedness”, §11.
What on that occasion is the power of faith?
Answer as for the “faculty of faith”, §12.
What on that occasion is the power of energy?
What on that occasion is the power of mindfulness?
What on that occasion is the power of concentration?
What on that occasion is the power of wisdom?
What on that occasion is the power of conscientiousness?
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.
What on that occasion is the power of the fear of blame?
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.
What on that occasion is the absence of lust?
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.
What on that occasion is the absence of hate?
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.
What on that occasion is the absence of dullness?
What on that occasion is the absence of covetousness (anabhijjha?
Answer as for the “absence of lust”, §32.
What on that occasion is the absence of malice?
Answer as for the “absence of hate”, §33.
What on that occasion is conscientiousness?
Answer as for the “power of conscientiousness”, §30.
What on that occasion is the fear of blame?
Answer as for the “power of the fear of blame”, §31.
What on that occasion is repose of sense?
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.
What on that occasion is serenity of thought?
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.
What on that occasion is buoyancy of sense?
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.
What on that occasion is buoyancy of thought?
The buoyancy, etc. as in §42, in the skandha of intellect—this is the buoyancy of thought that there then is.
What on that occasion is plasticity of sense?
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.
What on that occasion is plasticity of thought?
The plasticity which, etc. as in §44, in the skandha of intellect—this is the plasticity of thought that there then is.
What on that occasion is wieldiness of sense?
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.
What on that occasion is wieldiness of thought?
The wieldiness, etc. as in §46, of the skandha of intellect—this is the wieldiness of thought that there then is.
What on that occasion is fitness of sense?
The fitness which there is on that occasion, the competence, the efficient state of the skandhas of feeling, perception and syntheses—this is the fitness of sense that there then is.
What on that occasion is fitness of thought?
The fitness, etc. as in §48, of the skandha of intellect—this is the fitness of thought that there then is.
What on that occasion is rectitude of sense?
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.
What on that occasion is rectitude of thought?
The straightness, etc. as in §50, of the skandha of intellect—this is the rectitude of thought that there then is.
What on that occasion is mindfulness?
What on that occasion is intelligence?
Answer as for “wisdom”, §16.
What on that occasion is quiet?
What on that occasion is insight?
What on that occasion is grasp?
What on that occasion is balance?
These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.
Here ends the delimitation of terms (Pada-bhajaniyaṃ).
End of the First Portion for Recitation.
What on that occasion are the four skandhas?
The skandhas of feeling, perception, syntheses and intellection.
(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).
(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).
(iii.) What on that occasion is the skandha of syntheses?
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.
(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.
What on that occasion are the two spheres?
The sphere of ideation, the sphere of (mental) states.
What on that occasion is the sphere of ideation?
Answer as for ‘thought,’ §6, and for the ‘skandha of intellection,’ §63.
What on that occasion is the sphere of?
The skandhas of feeling, perception, syntheses—this is on that occasion the sphere of (mental) states.
These are on that occasion the two spheres.
What on that occasion are the two elements?
The element of representative intellection, the element of (mental) states.
What on that occasion is the element of representative intellection?
Answer as for “thought”, §6; cf. §§63, 65.
What on that occasion is the element of?
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.
What on that occasion are the three nutriments?
The nutriment of contact, the nutriment of representative cogitation, the nutriment of intellection.
What on that occasion is the nutriment of contact?
Answer as for “contact”, §2.
What on that occasion is the nutriment of representative cogitation?
The thinking, the cogitating, the reflection which there is on that occasion—this is the representative cogitation that there then is.
What on that occasion is the nutriment of intellection?
Answer as for the “skandha of intellection”, §63.
These on that occasion are the three nutriments.
What on that occasion are the eight faculties?
The faculties of faith, energy, mindfulness, concentration, wisdom, ideation, happiness, vitality.
What on that occasion is the faculty of faith … vitality?
Answers as in §§12–19 respectively.
These on that occasion are the eight faculties.
What on that occasion is the fivefold Jhāna?
Conception, discursive thought, joy, ease, self-collectedness.
What on that occasion is conception … self-collectedness?
Answers as in §§7–11 respectively.
This on that occasion is the fivefold Jhāna.
What on that occasion is the fivefold Path?
Eight views, right intention, right endeavour, right mindfulness, right concentration.
What on that occasion are right views … is … right concentration?
Answers as in §§20–24 respectively.
This on that occasion is the fivefold Path.
What on that occasion are the seven powers?
The power of faith, energy, mindfulness, concentration, wisdom, conscientiousness, the fear of blame.
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.
What on that occasion are the three causes?
The absence of lust, of hate, and of dullness.
What on that occasion is the absence of lust … dullness?
Answers as in §§32–34 respectively.
These are on that occasion the three causes.
the element of (mental) states, regarded as a single factor?
Answers as in §§2–6, 60–63, 65, 65, 65, 66, 66, respectively.
[Here ends] the Summary [of the constituents of the First Main Type of Good Thoughts].
the element of [mental] states.
What on that occasion are states?
The skandhas of feeling, of perception, of syntheses, of intellection.
What on that occasion are skandhas?
Similar questions are then put respecting “spheres”, “elements”, and so on through the list of constituent species. The answers 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.
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 with 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.
Summary, cf. §58 et seq.
the causes are two, .
What on that occasion is the skandha of syntheses?
These are omitted as incompatible with the quality “disconnected with knowledge”.
These, or whatever other incorporeal, etc.
[Here ends] the Third Type of Thought.
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.
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”.
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.
What on that occasion is disinterestedness?
Answer as in preceding reply, omitting the phrase “born of contact with the appropriate element of representative intellection”.
What on that occasion is the faculty of disinterestedness?
Answer as in preceding reply. Continue as in §§19–57.
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… .
Answer as in §62, omitting “joy”.
Continue as in the Summay-y and “Emptiness” Section of the First Type of Thought.
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 Fourfold System of Jhāna.
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”.
Continue as in the Third Type of Thought, substituting “fourfold” for “fivefold Jhāna”.
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.
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 1 on the Eight Main Types of Thought concerning the Sensuous Universe.
Here ends the Second Portion for Recitation.

References: §11
 §6
 §10
 §16
 §7
 §13
 §14
 §11
 §12
 §32
 §33
 §30
 §31
 §42
 §44
 §46
 §48
 §50
 §16
 §6
 §63
 §6
 §2
 §63
 §58
 §147
 §1
 §62
 §148