A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
[Chapter VI.
The Group of the Ties (gantha-gocchakam).p
[1135] Which are the states that are Ties ?
The four Ties, to wit, the bodily Tie of covetousness, the
bodily Tie of ill-will, the bodily Tie of the contagion of
mere rule and ritual, the bodily Tie of the inclination to
dogmatize.
In this connexion,
[1136] what is the bodily Tie of covetousness (abhijjha
kayagantho)?
Answer as for *
lust,' § 1059.^
[1137] what is the bodily Tie of ill-will (vyapado
kayagantho) ?
Answer as for *
hate,' § 1060.
[1138] what is the bodily Tie of the contagion of mere
rule and ritual ?
Answer as in § 1005, and, § 1119, for the Fetter so-called.
1 Gantho is defined as that which ties (or knots) or
binds him for whom it exists on to the * circle ' of re-birth.
And the term kayagantho (body-tie) is used because the
tying is effected through the body—that is, is got in con-
ception and re-birth. Asl. 49, 377. The Ganthas are
enumerated as in the present answer in S. iv. 59, and are
frequently mentioned collectively, sometimes as Gandhas,
throughout that volume. In the A. (ii. 24) I find only the
general allusion sabba-gantha-pamocano.
2 See also p. 293, n. 1.
[1139] what is the bodily Tie of the inclination to dogma-
tize?^
* " The world is eternal "—this is true, all else is false !
" The world is not eternal "—this is true, all else is false !
**
The world is finite ... is infinite "—this is true, all else
is false !
" The living soul is the body ... is a different
thing from the body "—this is true, all else is false !
'*
He
who has won truth exists after death . . . does not exist
after death . . . both exists and does not exist after death
. . . neither exists nor does not exist after death "—this is
true, all else is false !'
—this kind of opinion, this walking
in opinion, this jungle of opinion, wilderness of opinion,
puppet-show of opinion, scuffling of opinion, this Fetter of
opinion, the grip and tenacity of it, the inclination towards
it, the being infected by it, this by-path, wrong road,
wrongness, this '
fording-place,' this shiftiness of grasp
—
this is called the bodily Tie of the inclination to dogmatize.
And, excepting only the bodily Tie of the contagion of
mere rule and ritual, all wrong views are included under
the bodily Tie of the inclination to dogmatize.
These are the states which are Ties.
[1140] Which are the states that are not Ties?
Every state, good, bad and indeterminate, which is not
included in the foregoing [four] states, whether it relates
to the worlds of sense or of form, or of the formless, or to
the life that is Unincluded ; in other words, the four
skandhas ; all form also, and uncompounded element.
Which are the states that
[1141] (a) tend to become tied P
Good, bad and indeterminate states, relating to the worlds
of sense, of form or of the formless, which are co-Intoxicant
;
in other words, the five skandhas.
^ The sole comment on this species of spiritual hindrance
is that it is the standpoint of those who have rejected the
doctrines of the Omniscient. Asl. 377.
^ Ganthaniya. Arammanakaranavasena gan-
thehi ganthitabba ti ganthaniya. Asl. 49.
[1142] (b) do not tend to become tied ?
The Paths that are the Unincluded and the Fruits of the
Paths, and uncompounded element.
Which are the states that are
[1143] (a) associated with the Ties ?
The states connected with those four afore-named states
;
in other words, the four skandhas.
[1144] (b) disconnected with the Ties ?
The states which are disconnected with those [four afore-
named] states ; in other words, the four skandhas ; all form
also, and uncompounded element.^
Which are the states that
[1145] (a) are themselves Ties and tend to become tied ?
The Ties themselves are both.
[1146] (b) tend to become tied, but are not Ties ?
The states which tend to become tied by those [four
afore-named] states, that is, every state, good, bad and
indeterminate, which is not included in the latter, whether
it relates to the worlds of sense, of form, or of the formless
;
in other words, the five skandhas.
Which are the states that are
[1147] {a) Ties themselves, and associated zvith the Ties ?
The bodily Tie of the contagion of mere rule and ritual
in conjunction with the bodily Tie of covetousness, and
conversely, is both. The bodily Tie of the inclination to
dogmatize in conjunction with the bodily Tie of covetous-
ness, and conversely, is both.^
[1148] (b) associated with the Ties but not Ties ?
^ Sabbaii ca rupam asankhata ca dhatu is
omitted in the text, but occurs in analogous passages
(§§ 1124, 1167) and is given in K.
2 It is not apparent to me why the Tie of ill will
(vyapado) is omitted from these combinations, both in
the text and in K. Buddhaghosa makes no comment.
The states which are associated with the four states afore-
named (the Ties), the latter themselves excepted ; in other
words, the four skandhas.
Which are the states that
[1149] (a) are disconnected with the Ties, hut tend to
become tied?
The states which are disconnected with the afore-named
states, that is, good, bad and indeterminate states relating
to the worlds of sense, of form, or of the formless, which
are co-Intoxicant ; in other words, the five skandhas.
[1150] (6) are disconnected with the Ties and do not tend
to become tied ?
The Paths that are the Unincluded and the Fruits of the
Paths, and uncompounded element.
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