Note 50 — THE SEVEN WAYS TO NEIBBAN.
Reading edition
The number of tseits or ideas is one hundred and twenty, divided as follows:—
1. The tseits or ideas of the beings as yet under the influence of passion; they are named Kama-watsara-tseits.
2. The tseits or ideas peculiar to beings who have not as yet been able to raise themselves entirely above materiality; they are called Rupa-watzara-tseits.
3. There are four tseits peculiar to those beings, who, setting aside the coarser portions of this world, launch forth into abstract truth, and delight in the contemplation of the highest, purest, and most boundless things the mind may imagine. They are known as the ideas working on what may be called immaterial, impalpable objects.
The ideas of the first series belong to all the beings located in the four states of punishment, in the seat of man, and in the six seats of Nats, that is to say, in the eleven seats where is the reign of passions.
Those of the second series belong to the beings located in the sixteen seats of the Brahmas, including those who have entered into the current of perfection, by following the four Meggas, and enjoying the merits and rewards connected with the condition of the perfect.
The ideas of the third series are the happy lot of those superior beings who soar high in the regions of pure spiritualism, leaving below them all the things that have a reference to this world, such as we see it.
The Tsedathits, or results essentially connected with ideas, are fifty-two in number. The seven enumerated at the end of this article are: contact, sensation, perception, inclination, fixity, command over self, and remembrance: they are inherent in all ideas. Six Tsedathits are connected with the act of perception, viz., thought, reflection, decision, energy, pleasure, and liberty. Fourteen others are connected with the ideas of demerits, viz., impudence, audacity in evil, unsteadiness, concupiscence, pride, boasting, grievous offence, envy, anxiety, want of respect, lowness of feelings, doubt or indecision, covetousness.
The Tsedathits connected with merits are: affection for all that refers to religion, remembrance of all that is good, shame of all that is bad, fear of evil, exemption from concupiscence and from anger, serenity of soul, freedom from evil inclinations and evil thoughts, swiftness of the body and of the mind, good habits of the body and of the soul, uprightness in the feelings and the thoughts, good words, good actions, good behaviour, compassion, joy at the prosperity of others, wisdom, or the acquirement of the knowledge of truth by reflection.