A BUDDHIST MANUAL
Psychological Ethics,
FROM THE PALI
OF THE
DHAMMA-SANGANI
Translated by CAROLINE A. F. RHYS DAVIDS, M.A.
When a certain individual sees an object with the eye^
he is entranced with the general appearance, or in the
details of it.^ He does not set himself to restrain that
which might give occasion for wicked states, covetous, de-
jected, to flow in over him, were he to dwell unrestrained
as to the sense of sight. He keeps no watch over his
faculty of sight, nor does he attain to mastery over it. And
so in like manner when he hears a sound with the ear . . .
smells an odour with the nose . . . tastes a sapid with the
tongue . . . feels a tangible with the body . . . recognises
a mental object with the mind, he is entranced with the
general appearance and in the details of it. He does not
set himself to restrain that which might give occasion for
wicked states, covetous, dejected, to flow in over him, were
he to dwell unrestrained as to the mental faculty. He
keeps no watch over the mental faculty, nor does he attain
to mastery over it. That these six faculties should be thus
^ K. omits puggalo, given in the printed text. The
latter omits it in the corresponding answer, § 1347.
2 This is a passage naturally calling for psychological
qualification from the Commentator (Asl. 399, 400). *
"Eye "
stands here for the total efiicient cause (karana-vasena),
namely, for that visual cognition which is the generally
accepted form-seeing capacity. As the Ancients have said
:
The eye does not see form, not being of the nature of
intellect (cittam); the intellect, not being of the nature of
eye, does not see form (the Cy. has here been wrongly
punctuated). One sees with the sense-embodied mind im-
pingeing on the *
door-object ' (dvararammane sam-
ghattanena pasadavatthukena cittena passati),
that is, with the aggregate organism, or apparatus, as
when we say, " he shoots with the bow." '
^ On nimittagahl and anuvyaiijanagahi, see notes
relating precisely to this passage in D. i. 70, in '
Dialogues
of the Buddha,' i. 80. The former term is, in the Attha-
salinT, defined as the act of one who, not content with
simply beholding what is attractive and so forth, or what
is characteristically female or male, grasps at it with
passionate desire.
unguarded, untended, unwatched over, unrestrained, is
what is called having the door of the faculties unguarded.
[1346] What is immoderation in diet?^
When anyone, through carelessness and without judg-
ment, takes food^ for purposes of sport,^ sensual excess,
personal charm and adornment, his insatiableness, im-
moderation, and want of judgment are what is called im-
moderation in diet.
[1347] What is it to have the doors of the faculties
guarded ?
When a certain individual sees an object with the eye
he is not entranced with the general appearance or the
details of it. He sets himself to restrain that which might
give occasion for wicked states, covetous, dejected, to flow
in over him, were he to dwell unrestrained as to the
sense of sight. He keeps watch over this faculty of sight,
and attains to mastery over it. And so in like manner,
when he hears a sound with the ear . . . smells an odour
with the nose . . . tastes a sapid with the tongue . . .
feels a tangible with the body . . . recognises an idea with
the mind, he is not entranced with the general appearance
and the details of it. He sets himself to restrain that
which might give occasion for wicked states, covetous,
dejected, to flow in over him, were he to dwell unrestrained
as to the mental faculty. He keeps watch over the mental
faculty, and attains to mastery over it. That these six
faculties should be thus guarded, tended, watched over,
^Bhojane amattanfiuta = a sustained indulging
without reflection . . . the ignoring of measure or bounds
therein. Asl. 402.
2 Aharam 'both edible and potable.' Asl. 401.
^ Davaya, etc. That is to say, that he may be able to
dance or do acrobatic feats, etc. Or like kings and
courtiers who feed to swell their '
pride of life '
and man-
hood, etc. Asl. 402, 403.
restrained, is what is called having the doors of the faculties
guarded.
[1348] What is moderation in diet ?
When anyone takes food with reflection and judgment,
not for purposes of sport, excess, personal charm and
attractions, but so as to suffice for the sustenance and
preservation of the body, for allaying the pangs [of hunger]^
and for aiding the practice of the higher life,^ and thinking
the while, '
I shall subdue that which I have been feeling
and shall cause no new feeling to arise,^ and maintenance
shall be mine, blamelessness also and comfort '
—this con-
tent, moderation, judgment in diet is what is called modera-
tion in diet.
[1349] What is forgetfulness ?^
^ Vihimsuparatiya. Vihimsa = abhutta-paccaya
uppaj janaka-khuda. Asl. 403.
2 Brahmacariyanuggahaya.
^ This formula (as Trenckner terms it, *Pali Misc.,' 74)
of abstemious living occurs M. i. 355 ; S. iv. 104, 176, etc.
;
also Mil. 367. The comments in the Asl. reveal a more
specific and less sublime interpretation of the vedana in
question than is taken by the translator of the last-named
passage (Khys Davids, '
Questions of King Milinda,' ii. 231).
According to the former, puranaii ca vedanam is
simply that due to one's not having dined, and navaii ca
vedanam to one's having dined too much, or to one's
having dined. Asl. 403, 404. Psychologically then, the
ideal state of one relieved of the craving of appetite would
seem to be, not the positive sensations of surfeit or of
having well dined, but the relatively negative state of not-
hungry, not-thirsty. Under 'comfort' (phasuviharo =
bhojanisamso) gourmands, who fail to acquire the same,
are described, with some gusto, under five current sobriquets
—'Hold, waistcoat!' 'Gyrator' (because unable to rise
after eating), etc. Abstemious procedure is also categorized
otherwise and in detail. Asl. 404.
^ In this answer (describing mutthasaccam) the text
requires some emendation. Anussati should be asati,
and the privative a should of course be dropped in a-
pilapanata, a-sammussanata. K. reads (here only)
Unmindfulness, lapse of memory, non-recollection, non-
remembrance, not bearing in mind, superficiality, oblivion.
[1350] What is lack of intelligence ?
Answer as for * ignorance '
or '
dulness,' § 1311, etc.
[1351] What is mindfulness ?
Answer as in § 14, omitting *
on that occasion.'^
[1352] What is intelligence?
Answer as for '
wisdom '
or '
science,' § 16. And see § 53.
[1353] What is the power of computation ?^
Answer as for 'wisdom,' § 16.
[1354] What is the power of cultivation ?
That which is the pursuing, the cultivating, the multiply-
ing of good states.
Moreover, the seven factors in the Great Awakening'^ are
the power of cultivation.
[1355] What is composure ?
Ansicer as for *
quiet,' §§ 11, 54.*
[1356] What is insight ?
Answer as for '
insight ' and *
wisdom,' §§ 55, 16.
pamussanata—not so the Cy.—and repeats asati after
appatissati. See § 14 and footnote.
1 K. reads for asammussanata, appamussanata.
Cf. preceding note.
2 Patisankhanabalam. This is not included in any
set of '
powers ' enumerated in the present work {cf. § 1,
etc.), nor does it form part ofpannabalani(§ 29). How-
ever, it is included in the eight very different kinds of
powers given in A. iv. 223, ranking as the specific balam
of the erudite or bahussuto. Cf the use of pati-
sankha in Vin. i. 213. In the present connexion it seems
as a correlative term to have superseded dassanam (in-
sight) ; see above, §§ 1002-1012, 1254-1267.
''
See §§ 285, 287, etc.
* In this and the following references the phrase * on that
occasion '
must be understood to be omitted.
[1357] What is *
the mark of composure '?i
Answer as for * quiet,' § 1357.
[1358] What is *
the mark of grasp '?
Ansiver as for 'grasp '
and 'energy,' §§ 56, 13.
[1359] What is grasp?
Answer as for *
the mark of grasp,' § 1358.
[1360] What is balance ?
Answer as for 'balance,' § 57.
[1361] What is moral failure ?2
Excess in deed, excess in word, excess in both together.
Moreover, all immorality is moral failure.
[1362] What is theoretic fallacy ?•'
*
There is no such thing as alms, or sacrifice, or offering;
there is neither fruit, nor result of good or evil deeds
;
there is no such thing as this world or the next ; there is
no such thing as mother, or father, or beings springing
into birth without them ; there are in the world no recluses
or brahmins who have reached the highest point, who have
attained the height, who, having understood and realized
by themselves alone both this world and the next, make
known the same '
—all this sort of speculation . . . this is
what is called theoretic fallacy. Moreover, all wrong views
are theoretic fallacies.
[1363] What is moral progress ?
Absence of excess in deed, in word, and in deed and word
together.'*
[1364] What is progress in theory ?
'
There is such a thing as alms, sacrifice, and offering
;
. . . fruit, and the result of good and evil deeds ; . . . this
^ Samatha-nimittam. Explained by Tarn akaram
gahetva puna pavattetabbassa samathassa ni-
mitta-vasena. Asl. 53.
2 Silavipatti. Cf §§ 1363, 1342.
^Ditthivipatti. Cf § 1215.
*Sila-sampada. Cf § 1342.
world and the next ; mother, father and beings springing
into birth without them ; . . . recluses and brahmins who
have reached the highest, who have attained the height,
who having understood and realized by themselves alone
both this world and the other world, make known the
same '
—all this sort of science, understanding, etc.^ . . .
this is what is called progress in theory. Moreover, all
right views are progress in theory. •
[1365] What is purity in morals ?
Absence of excess in deed, in word, and in deed and word
together.^
[1366] What is purity in theory ?
Knowledge of the specific nature of Karma ;^ knowledge
^ Continue as in § 16.
2
Cf. § 1363. Purity in theory would seem to indicate
perfection relative to progress in theory, while in moral
matters a similar distinction does not apparently hold.
The Cy. only explains this want of distinction by saying
that in § 1363 the si la of restraint of the Patimokkha is
alluded to, while in § 1365 visuddhi-sila is spoken of
.
^ K. reads here kammassakatam iianam—a curious
phrase. Buddhaghosa, to judge by his exposition, reads
kamma-ssakata-nanam (Asl. 406, 407) or -ssakata-,
or -ssakatam fianam (Asl. 406). The corresponding
adjective to this sakata or sakatarn occurs in the
passage quoted from the Sutta Pitaka by Nagasena (Mil. i.
45; cf. Khys Davids' trans., i. 101, n. 1; also Asl. 66),
namely, kammassaka (satta); i.e., according to the
translator's view, '
having each their own karma.' As this
passage occurs in the yet inedited 135th Sutta of the Maj-
jhima N., the Papanca Sudani may prove to have a more lucid
commentary on it than that given in the Atthasalini. The
latter is to this effect : [This phrase means] the science of
knowing that this karma (or action) is sakam, that karma is
not sakam. In this connexion all bad karma, whether it be
done by one's self or by another, is not sakam. How so?
Because it destroys utility and creates disutility. But good
karma, which has the reverse effect, is named sakam.
Just as a man with a full purse in the course of a journey
of the Truths in their due order ; the knowledge of him who
holds the Path ; the knowledge of him who holds the Fruit
of the Path.
(i.)^ The phrase '
Now purity of theory ' is equivalent to
that science, understanding . . . right theory (views) [de-
scribed above, § 16].
(ii*) In the phrase '
And as the struggle of him who holds
certain views, '^ '
struggle '
means that inception of energy
etc. [described above, § 13].
may stop at various cities where festivals are going on and,
determining what votive outlay he will make, takes part
accordingly in those festivals as his inclination prompts,
and safely emerges from the jungle, even so do beings who
are established in this knowledge of the sakatam of
karma, when they have heaped up much karma making for
transmigration, safely and at ease attain arahatship, even
to the extent of numbers innumerable.
Now if sakam mean here, as it usually does, '
one's
own,' that still seems no explanation of the assertion that
one's bad actions are not one's own. And how does the
parable bear out the assertion ?
^ With the foregoing question and answer the catechism
proper of the '
Dhamma Sangani ' comes to an end.
There follow eleven sundry phrases or terms, not made
the subject of any part of the catechism, and appended
here in the phraseology of a commentary. They are
severally either referred to some reply in the catechism, or
briefly expounded, and are probably all culled from the
Sutta Pitaka as technicisms of Buddhist ethics. Very
possibly they form one connected sentence, giving an
eloquent and concise description of the nature of Wisdom
and Emancipation. Buddhaghosa has nothing very en-
lightening on this fraction of ancient commentary included
in the text, but promises an explanation of at least the
division of the subject of '
agitation ' in the Commentary
on the '
Vibhanga.'
^Yatha ditthissa ca padhanam. It is just possible
one should read Yathaditthissa ; K., however, divides
the two words. The Cy. merely remarks that the energy
put forth is intelligent or scientific, and can be applied either
to worldly or to higher things.
(iii.) The phrase *
agitation '
implies dread of birth, dread
of old age, dread of sickness, dread of death.
(iv.) The phrase '
occasion of agitation '
means birth, old
age, sickness, death.
(v.) The phrase *
And the earnest struggle of him who is
agitated '
refers to [the four Eight Struggles] :
—When a
bhikkhu brings forth the desire (a) that bad and wicked
states which have not arisen should not arise, (6) that bad
and wicked states which have arisen should be put away,
(c) that good states which have not arisen should arise,
(d) that good states which have arisen should stand firm,
should not get confused, should be frequently practised,
made to abound, cultivated, and perfected—then he uses
endeavour, sets energy a-going, reaches forward in thought
and struggles.^
(vi.) The phrase '
And discontent in good states '
means
the longing for higher achievement in one who is dis-
satisfied over the cultivation of good states.^
(vii.) The phrase *
And the not shrinking back in the
struggle ' means the thorough and persevering and unrest-
ing performance, the absence of stagnation, the unfaltering
volition, the unflinching endurance,^ the assiduous pursuit,
exercise and repetition which attend the cultivation of good
states.
^ See A. ii. 15, 16, 74. It will be seen that the four
modes of will-culture described on p. 15 of A. ii. as the
Sammapadhanani (and quoted in the Dh. S.) are, on
p. 74, termed respectively the Struggles for Self-control,
for Eenunciation, for Cultivation (or Development) and for
Preservation. Yet on p. 16 a different connotation is given
to each of these four terms.
^ This and the next phrase (vii.) occur consecutively in
A. i. 50. The progress of sublime discontent in a pious
individual from giving small donations to the Order, then
greater gifts till he personally enters the Order and finally
wins the goal of Arahatship, is briefly described, Asl. 407.
The last attainment gives the winner the title of the
Greatly Content.
« Cf. § 13.
(viii.) The phrase 'Wisdom' means the threefold wisdom,
namely (a) reminiscent knowledge of one's former births,
(h) knowledge of the relapse and renascence of beings,
(c) the knowledge that makes an end of the Intoxicants.
(ix.) The phrase *
Emancipation ' means the twofold
emancipation, namely, (a) detachment of thought,^ and
(h) Nirvana.^
(x.) The phrase '
knowledge in making an end ' means
the knowledge he has who holds the Path.
(xi.) The phrase '
knowledge in origins ' means the know-
ledge he has who holds the Fruit of the Path.
End of the Division entitled 'Elimination.'
^ Cittassa ca adhimutti = vimutti (emancipation).
D. i. 174.
^ This is, I believe, the only passage in the original
Manual where the word occurs. This is interesting in
view of the fact that it occurs in what appears to be an
appendix of original Commentary, and also that the term
occurs so frequently in the old digest which follows in the
text. See Appendix I.
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