Chapter VII
Compendium of Categories
(Samuccayasangahavibhāga)
§1 Introductory Verse
Guide to §1
The seventy-two kinds of entities: The four ultimate realities that have been described in the first six chapters can be analysed into seventy-two distinct entities (vatthudhamma), that is, phenomena which exist with intrinsic natures (sabhāva – see I, §2)
1.) Consciousness, though divided into eighty-nine types , is regarded as one entity because all cittas have the same intrinsic nature – the cognizing of an object.
2.) The fifty-two cetasikas are viewed each as a distinct ultimate entity since each mental factor had its own individual intrinsic nature.
3.) The eighteen concretely produced material phenomena are, for the same reason, each reckoned separately as individual entities.
4.) Nibbana, which is one in essence, counts as a single entity.
Although the ten kinds of non-concretely produced matter are expounded under the heading of the ultimate realities they are not considered to be concrete entities because they lack intrinsic natures and thus do not enter into the range of insight contemplation. page… 265
§2 Enumeration of Categories
The compendium of categories should be understood as fourfold:
(i) I the compendium of the unwholesome
(ii) the compendium of mixed categories
(iii) the compendium of requisites of enlightenment and
(iv) the compendium of the whole.
page… 265
§3 Taints
(1) taints of sensual desire
(2) taint of attachments to existence
(3) the taint of wrong view
(4) the taint of ignorance
page… 265
Guide to §3
The word asava means literally that which flows out. In Pali the word denotes both pus oozing from an abscess and intoxicants which have been fermented for a long time. The defilement classified as taints are called asavas because they are similar to oozing pus and to fermented intoxicants. The Commentaries state that the asavas are so called because they flow right up to the topmost plane of existence to because they flow up to change-of -lineage (gotrabhu)… page 265
§4 Floods
Four floods:
(1) the flood of sensual desire
(2) the flood of attachment to existence
(3) the flood of wrong views
(4) the flood of ignorance
…page 265
§5 Bonds
Four bonds:
(1) the bond of sensual desire
(2) the bond of attachment to existence
(3) the bond of wrong view
(4) the bond ignorance.
page 266
Guide to §4-5
The same defilements that are called taints are also called floods (ogha) because they sweep beings away into the of ocean of existence, and because they are hard to cross. They are further called bonds (yoga) because they yoke beings to suffering and do not allow them to escape… page 266
§6 Bodily Knots
Four bodily knots:
(1) the bodily knot of covetousness,
(2) the bodily knot of ill will
(3) the bodily knot of adherence to rites and ceremonies
(4) the bodily knot of dogmatic belief that “This alone is the truth”.
…page 266
§7 Clingings
Four clinings:
(1) clinging to sense pleasures
(2) clinging to wrong views
(3) clinging to rites and ceremonies
(4) clinging to a doctrine of self.
Guide to §7
Of the four kinds of clinging, the first may be understood as intensified craving for sense pleasure, though the commentaries point out that this kind of clinging can also be understood more broadly as craving for any of the things of the world. Clinging to wrong views is the adoption of an of the morally pernicious views such as nihilism and fatalism, etc. or any of the speculative views about eternal or non-eternal existence of the world, etc. Clinging to rites and ceremonies is the wrong view that the performance of rites and rituals or the undertaking of ascetic practices and related observances can lead to liberation. Clinging to a doctrine of self is the adoption of personality view (sakkayaditthi), the identification of any of five aggregates as a self or the accessories of a self. The suttas mention twenty types of personality view… page 267
§8 Hindrances
Six hindrances: the hindrance of
(1) sensual desire,
(2) ill will
(3) sloth and torpor
(4) restlessness and worry
(5) Doubt
(6) Ignorance
The hindrances are so called because they obstruct the way to a heavenly rebirth and to the attainment of Nibbāna. According to the commentary the hindrances are mental factors which prevent unarisen wholesome state from arising and which do not allow arisen wholesome states to endure. The five hindrances are the major obstacles to the attainment of the jhānas, the sixth hindrance is the major obstacle to the arising of wisdom… page 267
Guide to §8
The hindrances are so called because they obstruct the way to a heavenly rebirth and to the attainment of Nibbāna. According the the commentary the hindrances are mental factors which prevent unarisen wholesome states from arising and which so not allow arisen wholesome states to endure. The first five hindrances are the major obstacles to the attainment of the jhānas, the sixth hindrance is the major obstacle to the arising of wisdom… page 267
§9 Latent Dispositions
Seven latent dispositions: the latent dispositions to
(1) sensual lust
(2) attachment to existence
(3) aversion
(4) conceit
(5) wrong views
(6) doubt
(7) ignorance.
…page 268
§10 Fetters (Suttanta Method)
Ten fetters, according to the Suttanta methods: the fetters of
(1) sensual lust
(2) attachment to fine-material existence
(3) attachment to immaterial existence
(4) aversion
(5) conceit
(6) wrong views
(7) adherence to rites and ceremonies
(8) doubt
(9) restlessness
(10) ignorance
…page 269
Guide to §11
The fetters are unwholesome mental factors which bind beings to the round of existence. The first set of ten fetters is mentioned both in the Sutta Pitaka and in the Abhidamma Pitaka, the second set only in the Abhidamma Pitaka. I the first set (1)-(3) are aspects of greed and (6)-(7) aspects of wrong view; the rest are distinct cetasikas. In the second set (1)-(2) are aspects of greed, (5)-(6) aspects of wrong view, and the rest distinct cetasikas… page 269
§12 Defliements
Ten defilement: (1) greed (2) hatred (3) delusion (4) conceit (5) wrongs views (6) doubt (7) sloth (8) restlessness (9) shamelessness (10) fearlessness of wrongdoing. page 269
Guide to §12
The defilements (kilesa) are so called because they afflict (kilissanti) or torment the mind, or because they defile beings by dragging them down to a mentally soiled and depraved condition… page 269
§13 A Clarification
Herein, among the taints, etc it is craving that is intended by the terms “sensual desire” and “(attachment to existence,” since it has them (example sensuality and existence) as its basis. It is wrong view that is spoken of as ” adherence to rites and ceremonies,” “the dogmatic belief that ” this alone is the truth,” and “clinging to a doctrine of self,” because it occurs in such modes… page 269
§14 Summary
By way of entity, the taints, floods, bonds, and knots are three-fold. There are two kinds of clinging spoken of an eight hindrances… page 271
The latent disposition are only six, and the fetter can be understood as nine. The defilement are ten. Thus the compendium of evil is stated as ninefold… page 271
Guide to §14 … See page 271
Compendium of Mixed Categories (missakakasangaha)
§15 Roots
In the compendium of mixed categories there are six roots:
(1) greed
(2) hatred)
(3) delusion
(4) non-greed
(5) non-hatred
(6) non-delusion
page 271
Guide to §15
In the compendium of mixed categories is so called because it presents classifactory schemes which include wholesome, unwholesome, and morally indeterminate factors together. On the roots, see III, §5
…page 271
§16 Jhāna Factors
The seven jhāna factors:
(1) initial application
(2) Sustained application
(3) zest
(4) one-pointedness
(5) joy
(6) displeasure
(7) equanimity
Table 7.1: The Defilements as Mental Factors
…page 272
Guide to §17
Here the word “path’ is used in the sense of that which leads to a particular destination, that is, towards the blissful states of existence, the woeful states and Nibbāna. Of the twelve factors, the first eight lead to a particular destination, that is, towards the blissful states of existence. the woeful states, and Nibbāna. Of the twelve factors, the first eight lead to the blissful states of Nibbāna. the last four lead to the woeful state… page 272
These twelve path factors can be reduced to nine cetasikas. Right view is the cetasika of wisdom. Right intention, right effort, right mindfulness and right concentration are, respectively the cetasikas, of initial application, energy, mindfulness and one pointedness found in the wholesome and indeterminate cittas with roots. Right speech, right action and right livelihood are the three abstinence (virati) found collectively in the supramundane cittas and separately on particular occasions in mundane wholesome cittas… page 272
§18 Faculties
Twenty-Two Faculties
(1) the eye faculty
(2) the ear faculty
(3) the nose faculty
(4) the tounge faculty
(5) the body faculty
(6) the femininity faculty
(7) the masculinity faculty
(8) the life faculty
(9) the mind faculty)
(10) the pleasure faculty
(11) the pain faculty
(12) the joy faculty
(13) the displeasure faculty
(14) the equanimity faculty
(15) the faith faculty
(16) the energy faculty
(17) the manifestation
(18) the concentration faculty
(19) the wisdom faculty
(20) the faculty “I will know the unknown”
(21) the Faculty of final knowledge
(22) the faculty of one who has the final knowledge
…page 273
Guide to §18
The faculties are phenomena which exercise control in their respective domains over their associated states. The first five faculties are identified with the five physical sensitives; the two sexual faculties (6-7) with the two material phenomena of sex; the life faculty (8) is two fold, as the mental life faculty and the physical life faculty. The mind faculty (9) is consciousness (citta) in its entirety, that is, all eighty-nine cittas. The five faculties of feeling were discussed above (III, §2). The five spiritual faculties (15-19) reappear below at §27, and the last three faculties are explained at §22... page 273
§19 Powers
Nine powers: (1) the power of faith (2) the power of energy (3) the power of mindfulness (4) the power of concentration (5) The power of wisdom (6) the power of shame (7) the power of fear of wrong doing (8) the power of shamelessness (9) the power of fearlessness of wrongdoing… page 274
§20 Predominants
Four predominants:
(1) predominance of desire
(2) predominance of energy
(3) predominance of consciousness
(4) predominance of investigation
page 274
Guide to §20
The predominant are factors which dominate their conascent states in undertaking the accomplishment difficult of important tasks. The difference between the predominants and the faculties lies in the degree and range of their control. A predominant exercise supreme control over the entire citta, while a faculty exercise control only in its respective sphere. Thus, whereas several faculties can be present in a single citta, only one predominant can be present at any given time… page 274
Guide to §21
Four nutriments:
(1) edible food,
(2) contact as the second
(3) mental volition as the third
(4) consciousness as the fourth
…page 274
§22 Clarifications
Herein, among the faculties it is explained that the faculty “I will know the unknown” is the knowledge of the path of stream entry; the faculty of one who has final knowledge is the knowledge of the fruit of Arahantship; the faculty of final knowledge is the six intermediate kinds of supramundane knowledge. The life faculty is two fold – physical and mental… page 275
Guide to §22 – See page 275
§30 Definition
Nibbāna is termed supramundane, and is to be realized by the knowledge of the four paths. It becomes an object to the paths and fruits, and is called Nibbāna because it is a departure from craving, which is an enlightenment… pg 282
Guide to §30
Nibbāna is termed supramundane: The concluding section of this chapter deals briefly with the fourth ultimate reality, Nibbāna. Etymologically, the word Nibbāna – the Pali form of the better known Sanskrit Nirvāna – is derived from a verb (Nibbāti) meaning “to be blown out” or “to be extinguished.” It thus signifies the extinguishing of the worldly “fires” of greed, hatred, and delusion. But the Pali commentators prefer to treat it as the negation of, or “departure from” (nikkhantatta), the entanglement (vāna) of craving, the deprivation which is offered here. For as long as one is entangled but craving one remains bound in (samsāra), the cycle of birth and death; but when all craving has been extirpated, one attains Nibbāna… page 282
