Abhidharma Aṣṭaskandha Treatise (阿毘曇八犍度論)

Chapter 8: Mixed Aggregates and Thought Processes`

What is intention (saññā)? What is perception (saññā)? What is the difference between intention and perception? What is initial thought (vitakka)? What is sustained thought (vicāra)? What is the difference between initial thought and sustained thought? What is restlessness (uddhacca)? What is mental agitation (cetaso vikkhepa)? What is the difference between restlessness and mental agitation? What is ignorance (avijjā)? What is lack of wisdom (appaṭisaṅkhā)? What is conceit (māna)? What is arrogance (atimāna)? What is the difference between conceit and arrogance?

When someone develops over-conceit (adhimāna) by thinking, "I see suffering as suffering"—what is the source of this over-conceit? When someone develops over-conceit by thinking, "I see the origin as the origin, I see cessation as cessation, I see the path as the path"—what is the source of this over-conceit? When someone develops over-conceit by thinking, "My life has ended, the spiritual path is completed, what had to be done is done, I truly understand name-and-form"—what is the source of this over-conceit?

What is the conceit of not being superior (anavamajjāmāna)? What is superiority-conceit (sāmisāmāna)? What is prideful-conceit (māna)? What is the feeling of desire (rāga) that harms oneself? What is the feeling of desire that harms others? What is the feeling of desire that harms both? What is the feeling of anger (dosa) that harms oneself? What is the feeling of anger that harms others? What is the feeling of anger that harms both? What is the feeling of killing (vihiṃsā) that harms oneself? What is the feeling of killing that harms others? What is the feeling of killing that harms both?

Is knowledge (ñāṇa) greater? Or is wisdom (paññā) greater? Is wisdom greater? Or is consciousness (viññāṇa) greater? Are conditioned actions (saṅkhārā) greater? Or are unconditioned actions (asaṅkhatā) greater? Are conditioned phenomena (saṅkhata) greater? Or unconditioned phenomena (asaṅkhata) greater?

How is one established in action (kamma)? How is one established in renunciation (vavassagga)? What is the nature of an ordinary person (puthujjana)? And the affairs of an ordinary person? Should it be said to be wholesome (kusala)? Or unwholesome (akusala)? Or neutral (abyākata)? Should it be said to belong to the realm of desire (kāmāvacara)? Should it be said to belong to the realm of form (rūpa) or the formless realm (arūpa)? Is it cut off by seeing the truth (dassanapahātabba)? Or cut off by mental cultivation (bhāvanāpahātabba)? What is the name of the nature of an ordinary person?

If a mental state (dhamma) is connected with wrong view (micchādiṭṭhi), is it also connected with wrong intention (micchāsaṅkappa)? And if it is connected with wrong intention, is it also connected with wrong view? For all mental states connected with wrong view, are they also connected with wrong effort (micchāvāyāma), wrong mindfulness (micchāsati), and wrong concentration (micchāsamādhi)? And if they are connected with wrong concentration, are they also connected with wrong view? For states connected even with wrong mindfulness, are they also connected with wrong concentration? And if they are connected with wrong concentration, are they also connected with wrong mindfulness?

I wish for this chapter’s meaning to be fully explained.

What is intention (sañcetanā)? What is perception (saññā)? What is intention? The answer: All cases of intending, co-intending, increased intending, mental activity and mental construction — this is called intention. What is perception? The answer: All cases of perceiving, co-perceiving, perceiving through conditions, designating and observing — this is called perception. What is the difference between intention and perception? The answer: Intention is activity; perception is discernment. This is the difference between intention and perception.

What is applied thought (vitakka)? What is sustained thought (vicāra)? What is applied thought? The answer: All cases of the mind applying, slightly applying, investigating sequentially, differentiating slightly and sequentially — this is called applied thought. What is sustained thought? The answer: All cases of selecting, selecting one by one, selecting in accordance, accordantly reverting, investigating sequentially in accordance with the realm — this is called sustained thought. What is the difference between applied thought and sustained thought? A coarse mind is applied thought; a refined mind is sustained thought. This is the difference between applied thought and sustained thought.

What is restlessness? What is mental confusion? What is restlessness? The answer: The mind not being at rest, not ceasing, the mind shaking and blazing — this is called restlessness. What is mental confusion? The answer: The mind being scattered, confused, erratic, disturbed, not unified — this is called mental confusion. What is the difference between restlessness and mental confusion? The answer: The characteristic of not being at rest is restlessness; the characteristic of not being unified is mental confusion. This is the difference.

What is ignorance? What is lack of wisdom? What is ignorance? The answer: Not knowing about the three realms. What is lack of wisdom? The answer: Not having skilful means of wisdom. Is lack of skilful means of wisdom the same as lack of wisdom? The answer: Yes. One might say: "All those with wisdom speak falsely." Is all that about being confused, lacking wisdom, and speaking falsely? The answer: Yes. One might say: "The wise do not speak falsely." The answer: No. Listen to what I say. "Those with wisdom who speak falsely — are all of them confused, lacking wisdom, and speaking falsely?" If one says: "The wise do not speak falsely," the answer is: Although one says this, this matter is not so. One should not say: "The wise do not speak falsely." But all those with wisdom who speak falsely — are all of them confused, lacking wisdom, and speaking falsely? One should not say: "All those with wisdom who speak falsely are confused, lacking wisdom, and speaking falsely." This matter is not so. One might say: "All ignorance corresponds with lack of wisdom; all those with wisdom who speak falsely — are all of them ignorance, going to ignorance, stupid, bound by ignorance, confused, lacking wisdom, and speaking falsely?" The answer: Yes. One might say: "The wise do not speak falsely." The answer: No. Listen to what I say. "If all ignorance corresponds with lack of wisdom, and all those with wisdom who speak falsely are all of them ignorance, going to ignorance, stupid, bound by ignorance, confused, lacking wisdom, and speaking falsely" — then one says: "The wise do not speak falsely." The answer: Although one says this, this matter is not so. One should not say: "The wise do not speak falsely." But all ignorance corresponds with lack of wisdom, and all those with wisdom who speak falsely are all of them ignorance, going to ignorance, stupid, bound by ignorance, confused, lacking wisdom, and speaking falsely. One should not say: "All ignorance corresponds with lack of wisdom, and all those with wisdom who speak falsely are all of them ignorance, going to ignorance, stupid, bound by ignorance, confused, lacking wisdom, and speaking falsely." This matter is not so.

What is conceit? What is pride? What is conceit? The answer: Considering oneself superior to inferiors, or equal to superiors, from this arises conceit. The mind becomes conceited and blazing — this is called conceit. What is pride? The answer: "I am born into a superior family, class, skill, profession, wealth, or beauty." From this arises pride. Being proud in each specific way, one becomes proud — this is called pride. What is the difference between conceit and pride? The answer: The mind blazing with superiority over others is the characteristic of conceit. In one's own mind, there is mental taint regarding things — this is the characteristic of pride. This is the difference between conceit and pride.

If one generates excessive conceit (abhimāna) — "I now see Suffering as Suffering" — what is the cause of this excessive conceit? The answer: For example, when someone meets a good spiritual friend, hears the Dharma from them, and reflects internally, they attain the acceptance that leads to the cessation of Suffering. They understand that Suffering is truly Suffering, and with acceptance they feel desire, intention, and joy. As they reflect like this, with acceptance and corresponding reflection, without confusion, during that intermediate state, views and doubts do not arise. Even if they do arise, one does not notice them, and so one thinks: "I see Suffering as Suffering." From this arises conceit — this is called excessive conceit. What is the condition of this excessive conceit? The answer: It is conditioned by that same Suffering. Knowledge is likewise.

If one generates excessive conceit — "I now see the End (of Suffering) as the End" — what is the cause of this excessive conceit? The answer: For example, when someone meets a good spiritual friend, hears the Dharma from them, and reflects internally, they attain the acceptance that leads to the End. They understand that the End is truly the End, and with acceptance they feel desire, intention, and joy. As they reflect like this, with acceptance and corresponding reflection, without confusion, during that intermediate state, views and doubts do not arise. Even if they do arise, one does not notice them, and so one thinks: "I see the End as the End." From this arises conceit — this is called excessive conceit. What is the condition of this excessive conceit? The answer: It is conditioned by that same End. The Path is likewise.

If one generates excessive conceit — "My births are now ended" — what is the cause of this excessive conceit? The answer: For example, someone thinks: "This is the Path, this is the practice. Relying on this Path and this practice, I have known Suffering, I have cut off the origin of Suffering, I have realized the End, I have cultivated the Path. My births are now ended." From this arises conceit — this is called excessive conceit. What is the condition of this excessive conceit? The answer: It is conditioned by that same birth.

If one generates excessive conceit — "My holy life has been fulfilled" — what is the cause of this excessive conceit? The answer: For example, someone thinks: "This is the Path, this is the practice. Relying on this Path and this practice, I have known Suffering, I have cut off the origin of Suffering, I have realized the End, I have cultivated the Path. My holy life has been fulfilled." From this arises conceit — this is called excessive conceit. What is the condition of this excessive conceit? The answer: It is conditioned by the mental factors of that same mind.

If one generates excessive conceit — "What was to be done has now been done" — what is the cause of this excessive conceit? The answer: For example, someone thinks: "This is the Path, this is the practice. Relying on this Path and this practice, I have known Suffering, I have cut off the origin of Suffering, I have realized the End, I have cultivated the Path. I have destroyed the defilements, I have destroyed the knots, I have removed the inner fetters. What was to be done has now been done." From this arises conceit — this is called excessive conceit. What is the condition of this excessive conceit? The answer: It is conditioned by the mental factors of that same mind.

If one generates excessive conceit — "I now have true knowledge of name-and-form (mind and matter)" — what is the cause of this excessive conceit? The answer: For example, someone thinks: "This is the Path, this is the practice. Relying on this Path and this practice, I have known Suffering and need not know it again; I have cut off the origin and need not cut it again; I have realized the End and need not realize it again; I have cultivated the Path and need not cultivate it again. I now have true knowledge of name-and-form." From this arises conceit — this is called excessive conceit. What is the condition of this excessive conceit? The answer: It is conditioned by the mental factors of that same mind.

What does it mean to be conceited toward inferiors? The answer: A person sees another superior to themselves in birth, family, appearance, clan, skill, profession, wealth, or virtue. Seeing that, they think: "This person is just slightly superior to me in birth, family, appearance, clan, skill, profession, wealth, or virtue." Yet they consider that this superiority is not ten times, not twenty times, not a hundred times greater than themselves. This is called being conceited toward inferiors.

How does sensual desire (kāma) cause harm to oneself? How does it cause harm to others? How does it cause harm to both? How does it cause self-harm? The answer: When overcome by sensual desire, the body burns and the mind burns; the body blazes and the mind blazes. Moreover, being overcome by sensual desire, for a long time one endures unpleasant, harsh, and unloving results. This is self-harm. How does it cause harm to others? The answer: When overcome by sensual desire, one desires another's spouse. Seeing their husband, one gives rise to anger. This is harming others. How does it cause harm to both? The answer: When overcome by sensual desire, one steals another's wife. When the husband catches that wife, he grabs that person, beats them, ties them up, or kills them. This is harming both.

How does anger (pāṭigha) cause self-harm? How does it cause harm to others? How does it cause harm to both? How does it cause self-harm? The answer: When overcome by anger, the body burns and the mind burns; the body blazes and the mind blazes. Moreover, being overcome by anger, for a long time one endures unpleasant, harsh, and unloving results. This is self-harm. How does it cause harm to others? The answer: When overcome by anger, one strikes another with a hand, a stick, a stone, or a knife. This is harming others. How does it cause harm to both? The answer: When overcome by anger, one strikes another with a hand, a stick, a stone, or a knife, and that other strikes back with a hand, a stick, a stone, or a knife. This is harming both.

How does killing (vadha) cause self-harm? How does it cause harm to others? How does it cause harm to both? How does it cause self-harm? The answer: When overcome by a killing intention, the body burns and the mind burns; the body blazes and the mind blazes. Moreover, being overcome by killing, for a long time one endures unpleasant, harsh, and unloving results. This is self-harm. How does it cause harm to others? The answer: When overcome by a killing intention, one takes another's life. This is harming others. How does it cause harm to both? The answer: When overcome by a killing intention, one takes another's life, and that other, in turn, takes this one's life. This is harming both.

Which is greater: knowing or wisdom? The answer: Knowing is greater, not wisdom. Wisdom is a type of knowing. Which is greater: wisdom or consciousness? The answer: Consciousness is greater, not wisdom. All wisdom is included in consciousness, but consciousness is not included in wisdom. What is not included? The answer: The consciousness associated with acceptance (kṣānti).

Which is greater: conditioned or unconditioned phenomena? The answer: Conditioned phenomena are greater, not unconditioned phenomena. Conditioned phenomena include ten sense bases and two sense bases partially. Unconditioned phenomena include one sense base partially. Which is greater: conventional or ultimate truth? The answer: Conventional truth is greater, not ultimate truth. Conventional truth includes eleven sense bases and one sense base partially. Ultimate truth includes one sense base partially.

What constitutes "perfected conduct"? What constitutes "restrained conduct"? What is "ordinary personhood"? What is perfected conduct? The answer: The flawless protection of body, protection of speech, and purity of livelihood for the noble one beyond training — this is called perfected conduct. What is restrained conduct? The answer: The flawless restraint of the sense faculties for the noble one beyond training — this is called restrained conduct. What is ordinary personhood? The answer: Not yet having attained, not yet being capable of attaining, not yet attaining the noble states. Moreover, the warmth of the noble ones, their acceptance, their vision, their taste (experience), their wisdom — not yet having attained these, not yet being capable of attaining them, not yet attaining them — this is called ordinary personhood.

Should ordinary personhood be considered wholesome, unwholesome, or neutral? The answer: Ordinary personhood should be considered neutral, not wholesome, not unwholesome. Why should ordinary personhood not be considered wholesome? The answer: One attains wholesome states by actively seeking them; one does not actively seek to be an ordinary person. When wholesome roots are completely cut off and wholesome states are completely destroyed, one cannot accomplish wholesome states. If ordinary personhood were wholesome, then those who have cut off wholesome roots would not be ordinary persons. Therefore, ordinary personhood should not be considered wholesome. Why should ordinary personhood not be considered unwholesome? The answer: One attains the end of sensual desire (kāma), and unwholesome roots are completely destroyed; one cannot accomplish unwholesome states. If ordinary personhood were unwholesome, then an ordinary person who has ended sensual desire would not be an ordinary person. Therefore, ordinary personhood should not be considered unwholesome.

Should ordinary personhood be considered tied to the realm of desire, the realm of form, or the formless realm? The answer: Ordinary personhood may be tied to either the realm of desire or the realms of form and formlessness. Why should ordinary personhood not be considered fixedly tied to the realm of desire? The answer: When one passes away from the realm of desire and is born in the realm of form, the factors tied to the realm of desire are completely destroyed, and one cannot accomplish them. If ordinary personhood were fixedly tied to the realm of desire, then those ordinary persons born in the formless realm would not be ordinary persons. Therefore, ordinary personhood should not be considered fixedly tied to the realm of desire. Why should ordinary personhood not be considered fixedly tied to the realm of form? The answer: When one passes away from the realm of form and is born in the formless realm, the factors tied to the realm of form are completely destroyed, and one cannot accomplish them. If ordinary personhood were fixedly tied to the realm of form, then those ordinary persons born in the formless realm would not be ordinary persons. Therefore, ordinary personhood should not be considered fixedly tied to the realm of form. Why should ordinary personhood not be considered fixedly tied to the formless realm? The answer: If one attains realization by progressing through stages, first contemplating Suffering in the realm of desire, then the realms of form and formlessness following. The noble path has already arisen; first, the duties of the realm of desire are accomplished, then the duties of the realms of form and formlessness follow. If, instead, one were to attain realization by progressing through stages, first contemplating Suffering in the formless realm, then the realms of desire and form following, and the noble path were to arise; first, the duties of the formless realm would be accomplished, then the duties of the realms of desire and form would follow — then ordinary personhood would be fixedly tied to the formless realm. But in reality, when one attains realization by progressing through stages, one first contemplates Suffering in the realm of desire, then the realms of form and formlessness follow. The noble path arises; first, the duties of the realm of desire are accomplished, then the duties of the realms of form and formlessness follow. Therefore, ordinary personhood should not be considered fixedly tied to the formless realm.

Should ordinary personhood be cut off by insight into the noble truths or by mental cultivation? The answer: Ordinary personhood should be cut off by mental cultivation, not by insight into the noble truths. Why is ordinary personhood cut off by mental cultivation and not by insight? The answer: States to be cut off by insight are permanently defiled; ordinary personhood is not defiled. How is this? When the highest worldly state (laukikāgradharma) quickly arises and ceases, and the acceptance of the truth of Suffering (duḥkha-dharma-kṣānti) quickly arises and continues, then between the cessation of the highest worldly state and the arising of the acceptance of the truth of Suffering, the ordinary personhood of the three realms is not accomplished, even though other states to be cut off by insight are not yet permanently destroyed.

What is ordinary personhood? What kind of phenomenon is it? The answer: It is an unconditioned mental formation (a concept) not associated with mind, tied to the three realms.

If phenomena are associated with wrong view (dṛṣṭi), are they also associated with wrong intention? The answer: Sometimes, there is wrong view but not wrong intention. What is wrong view but not wrong intention? The answer: Wrong view associated with wrong intention — and all other phenomena associated with wrong view but not with wrong intention — this is called wrong view without wrong intention. What is wrong intention without wrong view? The answer: Wrong intention associated with wrong view — and all other phenomena associated with wrong intention but not with wrong view — this is called wrong intention without wrong view. What is both wrong view and wrong intention? The answer: Apart from wrong intention when it is associated with wrong view, all other phenomena associated together with both wrong view and wrong intention — this is called both wrong view and wrong intention. What is neither wrong view nor wrong intention? The answer: All phenomena that are not associated with either — mental factors, form, the unconditioned, and mental formations not associated with mind — this is called neither wrong view nor wrong intention.

If phenomena are associated with wrong view, are they also associated with wrong effort? The answer: Sometimes there is wrong view but not wrong effort. What is wrong view without wrong effort? The answer: Wrong view associated with wrong effort — this is called wrong view without wrong effort. What is wrong effort without wrong view? The answer: Wrong view — and all other phenomena associated with wrong effort but not with wrong view — this is called wrong effort without wrong view. What is both wrong view and wrong effort? The answer: Apart from wrong effort, all other phenomena associated with wrong view — this is called both wrong view and wrong effort. What is neither wrong view nor wrong effort? The answer: Wrong effort not associated with wrong view — and all other mental factors, form, the unconditioned, and mental formations not associated with mind — this is called neither wrong view nor wrong effort.

The same pattern applies to wrong mindfulness and wrong concentration.

If phenomena are associated with wrong intention, are they also associated with wrong effort? The answer: Sometimes there is wrong intention but not wrong effort. What is wrong intention without wrong effort? The answer: Wrong intention associated with wrong effort — this is called wrong intention without wrong effort. What is wrong effort without wrong intention? The answer: All other wrong effort not associated with wrong intention — this is called wrong effort without wrong intention. What is both wrong intention and wrong effort? The answer: Apart from wrong effort, all other phenomena associated with wrong intention — this is called both wrong intention and wrong effort. What is neither wrong intention nor wrong effort? The answer: Wrong effort not associated with wrong intention — and all other mental factors, form, the unconditioned, and mental formations not associated with mind — this is called neither wrong intention nor wrong effort.

The same pattern applies to wrong mindfulness and wrong concentration.

If phenomena are associated with wrong effort, are they also associated with wrong mindfulness? The answer: Sometimes there is wrong effort but not wrong mindfulness. What is wrong effort without wrong mindfulness? The answer: Wrong mindfulness — this is called wrong effort without wrong mindfulness. What is wrong mindfulness without wrong effort? The answer: Wrong effort — this is called wrong mindfulness without wrong effort. What is both wrong effort and wrong mindfulness? The answer: Apart from wrong mindfulness, all other phenomena associated with wrong effort — this is called both wrong effort and wrong mindfulness. What is neither wrong effort nor wrong mindfulness? The answer: All other mental factors, form, the unconditioned, and mental formations not associated with mind — this is called neither wrong effort nor wrong mindfulness.

The same pattern applies to wrong concentration.

If phenomena are associated with wrong mindfulness, are they also associated with wrong concentration? The answer: Sometimes there is wrong mindfulness but not wrong concentration. What is wrong mindfulness without wrong concentration? The answer: Wrong concentration — this is called wrong mindfulness without wrong concentration. What is wrong concentration without wrong mindfulness? The answer: Wrong mindfulness — this is called wrong concentration without wrong mindfulness. What is both wrong mindfulness and wrong concentration? The answer: Apart from wrong concentration, all other phenomena associated with wrong mindfulness — this is called both wrong mindfulness and wrong concentration. What is neither wrong mind-fulness nor wrong concentration? The answer: All other mental factors, form, the unconditioned, and mental formations not associated with mind — this is called neither wrong mindfulness nor wrong concentration.

Chapter Eight Ends((220 Sanskrit lines, 18 syllables each))

Miscellaneous Section, Part One (From the beginning to this point, 3,500 words).

Abhidharma Jñānaprasthāna Śāstra, Volume 3