A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[1013] Which are the states that make for the piling up
[of rebirth] ?i
Good and bad co-Intoxicant states relating to the worlds
of sense, form and the formless ; in other words, the four
skandhas.
[1014] Which are the states that make for the undoing
of rebirth ?
The four Paths that are the Unincluded.
[1015] Which are the states that make neither for the
piling up, nor for the undoing of rebirth ?
The results of good and bad states taking effect in the
worlds of sense, form or the formless, or in the life that is
Unincluded ; in other words, the four skandhas ; those
states, moreover, known as kiriya-thoughts, which are
neither good nor bad, nor the result of karma ; all form
also and uncompounded element.
[1015] Which are the states that appertain to student-
ship ?2
The four Paths that are the Unincluded and the three
lowest Fruits of the life of the recluse.
[1016] Which are the states not appertaining to student-
ship?
The topmost fruit^—the fruit that is Arahatship.
^ Ap a cay a gam in 0. On its opposite, see p. 82, note 2.
The latter is tantamount to going to Nirvana. The two
processes are compared to the building up and pulling down
of a wall. Asl. 44.
^ Sekkha, i.e. (Asl. 44), springing up in the three, or in
the seven courses of training (c/. Childers, s.v.). Asekkha
implies that the student or probationer has perfected his
studies and training and is become an adept, an Arahat.
Cf. P. P., p. 14. On the term 'fruits of the life of the
recluse,' see the Samaiinaphala Sutta, D. i. 47.
^ Uparitthimam, a term used in P. P. i. 42 et seq.,
where it is applied to the '
Fetters '
which are put off last
Cf. below, § 1113, and p. 303. See also p. 166, n. 1.
[1017] Which are the states neither appertaining, nor
not appertaining to studentship ?
The afore-mentioned states excepted, all other states,
good, bad and indeterminate, relating to the worlds of
sense, form and the formless ; all form also and uncom-
pounded element.
[1018] Which are the states that are limited ?^
All states, good, bad and indeterminate, which relate to
the universe of sense ; in other words, the Jive skandhas.
[1019] Which are the states that have a wider scope ?^
States, good, bad and indeterminate, which relate to the
worlds of form and the formless ; in other words, the four
skandhas.
[1021] Which are the states that are infinite ?^
The Paths that are the Unincluded, and the Fruits of the
Paths, and uncompounded element.
[1022] Which are the states that have limited objects of
thought ?
Those emotional, perceptual and synthetic states, as
well as those of intellect applied to sense-impressions,*
which arise in connexion with limited matters.
^ Parittam, understood as involving intellectual and
ethical, as well as physical insignificance—the connotation
of the French term borne. The illustration chosen is that
of a lump of cowdung ! The essential quality is appanu-
bhavata, i.e., of little importance or efficacy generally.
Parittam itself is ranked as an equivalent of the whole
sphere of sense-experience. Asl. 44.
2 Mahaggata, i.e., in respect of *
the ability to resist
vice, of abundance of good result, of wide extension,' or of
the attainment to a high pitch of will, energy, thought or
wisdom. Ibid.
^ Appamana,or without measure. Asl. 45.
* This is a long and cumbersome periphrasis for citta-
cetasika dhamma, but a reference to §§ 1187-1190 will
show that such is the content of the term. And Western
[1023] Which are the states that have enlarged^ objects
of thought ?
Those emotional, perceptual and synthetic states, as
well as those of intellect applied to sense-impressions, which
arise in connexion with matters of wider scope.
[1024] Which are the states that have infinite objects of
thought ?
Those emotional, perceptual and synthetic states, as well
as those of intellect applied to sense-impressions, which
arise in connexion with matters of infinite importance.
[1025] Which are the states that are base ?
The three roots of bad (karma)—lust, hate, dulness
—
the Corruptions united with them ; the four skandhas asso-
ciated with them ; the action, bodily, vocal and mental,
springing from them.
[1026] Which are the states that are of medium worth ?
Co-Intoxicant states, good, bad and indeterminate, relating
to the worlds of sense, form and the formless ; in other
words, the four skandhas.
[1027] Which are the states that are perfected 9^
The Paths that are the Unincluded, and the Fruits of
the Paths, and uncompounded element.
[1028] Which are the states the wrongfulness of which
is fixed as to its consequences ?^
psychology has not suggested to me any more compressed
equivalent. (7/., however, §§ 1282, 1284. *
Emotional'
must be taken in its more limited sense, as the adjective to
bare feeling or hedonic consciousness.
1 See § 1021.
2 The three subjects of this triplet of inquiry—dhamma
hina, majjhima, pa nit a—are paraphrased (Asl. 45) as
lamaka (of poor quality, cf, Vin. ii. 76), midway between
this and the third quality, and supramundane or ideal
(lokuttara).
^ Micchattaniyata, thus explained by the Cy. (ibid.) :
'
Wickedness '
is that wrongful disposition which, in its
The five acts that have immediate results, and those
wrong views that are fixed in their consequences.^
desire for happiness, sees benefit in things baneful and
persists in this perversion. '
Fixed in its consequences
'
(lit., *
reaching down to ') means yielding a result imme-
diately on the disintegration of the skandhas (i.e., after
death). Cf. M. P. S. 17: asmi . . . niyato—I am fixed
or sure (as to my future) ; also K. V. 609-612, and P. P. 13
:
katamo ca puggalo niyato? The answer to this ques-
tion is practically identical with those given in these
sections. It is the persons (pug gal a) who are decisively
good and bad that are called anantaraka (incurring
immediate destiny good or bad) instead of the '
acts ' or
the '
Paths,' as in the Dh. S.
These five acts, the Cy. says, refer to '
matricide, etc.,'
as though the Abhithanas were here alluded to, whereas
the five usually classed under this name appear to be
murder, theft, impurity, lying and intemperance. Cf.
§§ 1290, 1291. Compare the passage relating to lohitup-
pado, or the wounding of a Buddha, Yin. ii. 193, which is
called an anantarika-kammam. I venture to think
that, in the Mil., p. 25, the phrase kopaficanantariya-
kammam karotiis not intended, as the translator infers,
to sum up the five offences previously specified, but is an
allusion to five others, of which matricide was one and
lohituppado another. It only remains to ascertain
whether or not the other three coincide with any other
three of the six Abhithanas.
As to the immediacy of their consequences, whereas,
from the Devadatta incident in the Cullavagga, the outrages
entailed at least some of their retribution in this life, it
will have been seen that, according to Buddhaghosa, the
effect is experienced immediately after the cessation of the
present life. The Cy. goes on : In the case of these acts,
it is impossible for any other conduct to push off the karma
of any one of them, so as to obtain room for the realization
of its own consequences. Neither could the agent effect
this if he were to build a golden sthupa as big as Mt. Sineru,
or a vihara covered with gems and like a world-orb, or if he
filled it with bhikkhus and their Buddha and found them
in the four requisites during a whole lifetime. Asl. 358.
^ The wrong views which are also niyata are specified
in the Cy. as those held by the Anti-causationists (ahetuka-
[1029] Which are the states the righteousness of which
is fixed as to its consequences ?^
The four Paths that are the Unincluded.
[1030] Which are the states that do not entail fixed
consequences ?
The afore-mentioned states excepted, all other states,
good, bad and indeterminate, relating to the worlds of
sense, form and the formless, or to the life that is Unin-
cluded ; in other words, the four skandhas ; all form,
moreover, and uncompounded element.
[1031] Which are the states that have the Path as their
object of thought ?^
Those emotional, perceptual and synthetic states, as well
as those of intellect applied to sense-impressions, which
arise in connexion with the Noble Path.
[1032] Which are the states that are causally dependent
upon the Path ?^
vada, D. i. 53 ; M. i. 407), those who denied the efficacy
of action (akiriya-vada, D. i. 52; M. i. 404, 405), and the
Nihilists (natthika-vada, or uccheda-vada, D. i. 55;
M. i. 401-403). These are past praying for ; more literally
rendered, not a hundred, nor yet a thousand Buddhas would
be able to enlighten them. Ibid.
^ The reading should be sammatta-niyata. Cf.
Asl. 45 ; K. ; K. V. 609.
2 * " Path " '
means the quest of Nirvana, or the progress
in the destruction of the Kilesas.' (Asl. 45.)
^ *Maggahetuka, i.e., the cause of those (states) in the
sense of conditioning them is the Eightfold Path.' Asl. 45.
Later (p. 359) the Cy. gives the purport of this triad as
follows :
*
In the first formula the kind of causal conjunc-
tion of the skandhas, in their connexion with the Path by
way of cause, in the sense of condition, is set forth. In
the second, the kind of causal conjunction of the other
parts of the Path with Eight Views, which are a constituent
of the Path and are reckoned as cause (am oho; cf. §§ 16,
34, 1054) ; and in the third, the kind of causal conjunction of
Right Views with those causes that are operative in the Path,
is set forth.' Yet in the text it is the causal connexion of the
[Firstly] the four skandhas when associated with the
stages of the Path as experienced by one who is conversant
with the Path^ (the stages being excepted).
[Secondly (1033)] the four skandhas when associated
with the right views—these being both Path and Cause
—
of one who is conversant with the Path (the right views
being excepted).
[Thirdly] the four skandhas when associated with the
states of freedom from lust, hate and dulness peculiar to
one who is conversant with the Path.
Now, these [last named] states are the *
Path-causes ' -^
the former (the skandhas) are those states which are
causally dependent upon the Path.
[1034] Which are the causes that are Path-governed?^
[Firstly] those emotional, perceptual and synthetic
states, as well as those of intellect applied to sense-
impressions, which in arising make the Noble Path their
governor.
[Secondly] the four skandhas when associated with the
investigation carried on by one who is conversant with the
four skandhas that is predicated about in all three formulae.
Does this implicate discrepant versions of the text ?
^ Ariyamaggasamangissa maggangani.
2 In the printed text, after a moho read ime dhamma
magga-hetu. Cf. Cy. 45; K. ; also above, § 1011.
^ Maggadhipatino, i.e., the Path, having them (those
states) under its control in the sense of maintaining them,
is their governor. Asl. 45. Later (p. 359) we get supple-
mentary remarks showing that the relation of governor (or
sovereign) and governed, in this connexion, resembles that
between Christ and the believer who brings *
into captivity
every thought to the obedience of Christ ' (2 Cor. x. 5).
All such thoughts or * states ' are insignificant (par it t a)
as compared with the one great object of devotion—the
Path, the Fruit, Nirvana. Even to contemplate the
progress of others in the Path, or to have seen the
Tathagata work a double miracle, is not precious to the
student as is his own discernment and realization of what
the Path means to him.
Path, and who is cultivating a way wherein investigation is
the dominant factor.^
[1035] Which are the states that '
have arisen ' ?2
Those states that have been born, have become, have
been gotten, created, re-created,^ made manifest,—that
have arisen, have come to pass, have happened, have super-
vened, have been caused to arise, are classed together
among the things that have arisen, to wit, form, feeling,
perception, syntheses, intellect.
[1036] Which are the states that have '
not arisen ' ?
Those states that are unborn, have not become, have not
been gotten, nor created, nor re-created, nor made mani-
fest ; that have not arisen nor come to pass ; nor happened,
nor supervened ; that have not been caused to arise, that
are classed together among the things that have not arisen,
to wit, forms, feelings, perceptions, syntheses, intellect.
[1037] Which are the states that are bound to arise ?*
^ The construction in this sentence is obscure. Vimam-
sadhipateyyam is apparently in the nominative case.
The Cy., however (p. 359), substitutes, in quoting, the
instrumental—which only makes the reading obscurer.
Anyway, it proceeds to explain that the term shows a joint
'
supremacy '
between the Path and an adhipateyyam to
be only possible {cf. § 269) when the latter is either *
in-
vestigation '
or '
energy.' When the latter is '
desire '
or a
'
thought,' then the Path yields its sway over the mind to
the adhipateyyam. But when the student makes either
of the former his governing influence, both it and the Path
are his joint governors.
2 Uppanna, i.e., which from the moment they came
into being, and for as long as they had distinguishable
being, have come to pass and been sustained. Asl. 45.
^ Kead nibbatta, abhinibbatta.
* Uppadino, i.e., *
will certainly arise, from the fact
that their efficient cause is in part completed' (Asl. 45).
Later (pp. 360, 361) the potential happening of these
resultant states is declared to be due to the enduring
validity of their conditions (dhuvapaccayatthena),
which cannot fail to produce their effects, even though
The results of those good and bad states related to the
worlds of sense, form and the formless, or to the life that
is Unincluded, the consequences of which are not yet
matured,^ to wit, the four skandhas and that form due to
karma having been wrought which will arise.
[1038] Which are the states that are past ?
Those states that are past are extinct, dissolved,^ changed,
terminated, exterminated ; are past and classed among the
things that are past ; in other words, the five skandhas.
[1039] Which are the states that are future ?
The states that are unborn, that have not become, not
been gotten, nor created, nor re-created, nor made mani-
fest ; that have not arisen, nor come to pass, nor happened,
nor supervened ; that have not arrived, and are classed
among the things that have not arrived.
[1040] Which are the things that are present ?
Those states that have been born, have become, have
been gotten, created, re-created,^ made manifest ; that have
arisen, have come to pass, have supervened, have been
caused to arise; that have arisen over against'* and are
classed among the things that have so arisen.
[1041-1048] Which are the states that have the past . . .
future . . . present as their object of thought ?
100,000 aeons intervene. The gospel (lit.. Path) of the
future Buddha, Metteyya, is anuppanno, but his (or
anyone's) fruition belongs to the uppadino dhamma.
^ Avipakkavipakanam. Inserted in K., but, as is
stated in that edition, not inserted in the Burmese or the
European text.
2 The printed text reads niruddhangata; the Cy.,
niruddha vigata ; K., niruddha parinata (not
viparinata).
^ Abhinibbatta is omitted in the printed text. Cf.
§ 1035 ; also K.
* Paccuppanna, the word rendered by * present ' in
the question. Cf. our 'ob-vious,' *
ob-jective,' 'ob-ject,' in
its most general psychological sense, as something present
to the subject of the mental '
states.'
Those emotional, perceptual and synthetic states, as
well as those of intellect applied to sense-impressions,
which arise in connexion with states that are past . . .
future . . . present.^
[1044] Which are the states that are personal ^^
Those states which, for this or that being, are of the
self, self-referable, one's own,^ individual, the issue of
grasping ; in other words, the five skandhas.
[1045] Which are the states that are external ?
Those states which, for this or that other being,* for
other individuals, are of the self, self-referable, their own,
individual, the issue of grasping f in other words, the five
skandhas.
[1046] Which are the states that are personal-external ?
States which are both [personal and external].^
[1047-1049] Which are the states that have an object of
thought concerning the self . . . concerning that which is
1
Cf. § 1022.
2 On ajjhatta and bahiddha cf. §§ 742, 743. The
Cy. distinguishes four varieties in the connotation of
ajjhattam, namely, gocaraj jhattam, niyakajjhat-
tam, ajjhattaj jhattam and visayaj jhattam, two of
which are identical with two of the three meanings cited
by Childers. The specific meaning used here is said to be
the second.
^ For niyata read niyaka.
* '
That is, all beings except one's self.' Asl. 361.
^ Upadinna is omitted in the printed text.
^ Tad ubhayam is the curt answer. It is to be
regretted that Buddhaghosa's fertility in illustration was
not applied to this species of d hamma. Incidentally one
gathers that they alternate between self-reference and
reference to other selves. For whereas the dhamma in
the first and third questions are said to be either '
limited
'
or 'enlarged '
(see §§ 1019-1021), and those in the second
are said to be 'infinite,' states that are 'infinite' are said
*
not to take as their object that which now relates to the
external, now to the self.' (Asl. 361, 362.)
external [to the self] . . . concerning that which is *
per-
sonal-external '
?
Those emotional, perceptual, synthetic states, as well as
those of intellect applied to sense-impressions,^ which arise
in connexion with states of the self . . . states that are
external . . . states that are personal-external.
[1050] Which are the states that are both visible and
impingeing 9^
The sphere of visible form.
[1051] Which are the states that are invisible, but im-
pingeing ?
The spheres of the &yq senses and the spheres of sound,
odour, taste and the tangible.
[1052] Which are the states that are both invisible and
non-impingeing ?
The four skandhas ; that form, moreover, which, being
invisible and non-impingeing, is yet included in the sphere
of [mental] states ;^ also uncompounded element.
[End of] the Triplets.
1
Cf. § 1022 et seq.
2 See § 597 et seq., § 657 et seq.
3 See § 980.
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